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Since the mission os Astrachan' is out of the scope of the present article, I have omitted the statistics whicli Hieronymus gives conceming it. Compare the above withthe list of Iesuits given in Schnurr, 3l -3l9. Also see the letters of de Grivet, Iahobsand Cornet in Carnyon.
Among the Iesuits who came to Saratov aster l803 were Flemings, Walloons, Frenclimen and an Italian.
The sathers were permitted to continue their work among the Volga Germans untii September l820: the year of the expulsion of the Society homthe Russian Empire. The edici os expulsion was published on l3 March l820. The third potnt referred explicity to the Iesulis' pastoral work
Secular or religious priesis from nearby areas, according to the indications given by the head of the diocese, are to be introduced into those parishes, where pre-viousty the celebration of the divine services hae been entrusted to the Iesulis and where a knowledge of the Polisti language is needed. Ρriesis of the secular or religious clergy who know the languages of the parishioners are to M placed in those parishes where there are found faithlal who do not know either Ρolish or Russian. But the Jesuits Should not he removed untii other priesis can he found to take their place. The diocesan authorities stiali keep caresut watch by means of the church superintendenis and the deans to insure that there he not the stightest interruption in the celebration os the services or in the administration of priestly functions y.
In accordance with this regulation the Iesuits were permitted to remainat their posts untii substitutes could be found . On 20 September they were placed two to a wagon and driven out of Saratou on 6kibithin a type of covered wagon). Besore his departure, the Superior Iohannes Meyer visited the colonies and confirmed ali the children and even the insanis. Meyer hadbeen empowered to consim and so acted since he seli that the colonisis in thenear future would have no access to the Sacrament.
Iesus. Reinholoe* noted that the successors of the Jesuits were religious of disserent orderS
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Around the beginning of this century 18033, the Iesuit Fathers were sent tothe German missions os Saratov. Ηaving lest in l820 the Reverend Carmeli te Fathers took their place, sollowed by the Reverend Dominican Fathers and bysome missionaries of St. Vincent de Paulis.
Finalty Schneider described rather negatively the successors of the Iesulis
It was a hard blow sor the Catholic colonisis to lose such tried and tested lead-ers, active both in the spiritual domain as weli as in that os fa ing and trade . . . Aster the Iesulis, the spiritual ministration of the Catholic colonisis seli once again into thehands of the Ρolish regular clergy. These took their pastoral obligations only hais seriously. This was a result of the laci that the Polisti ecclesiastical administration, towhicli the Catholic setilements belonged by virtve os ecclesiastical jurisdiction, Wasunwilling to send their beller and more virtuous representatives to the colonies. Those who came osten had a poor knowledge os Germanis .
Further Questions Concerning the Colonisis and the Iesuit Minions Saratovi: the Ρrovinciat Centre The colonies were themselves divided into districis sokrug) and gov-erned by Vorsteher stareis m etder) of the fame nationali ty as the
coloni sis. These were in turn subject to the Saratou office and after l800 tot he New Russian office. The administrative centre of the colonies was the provincial town of SaratoV, the largest in the region. Saratov began as a Tartar setilement. Various etymologies of the name have been proposed. Two of the most likely derive
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later bulli on the fame Spol. Zalςskisty mentions that there were not many Catholics in SaratoV and even fewer Poles. Sometimes the Ρolish sermons there were dropped sor lack of listeners. The German sermons were somelimes attended by Lutherans and their ministers with whom the Iesulis maintained good relations. At Easter- time Frenchmen came to Saratov to attend to their spirituat neeos. Sometimes Polish soldiers asked sor consession, their sirst in nine yearS. Immediately upon their arrival in SaratoV, the Iesuits were received by
locat dignitaries. Detatis regarding their sirst day in the provincial town maybe found in Zalqskist'. They were invited to lunch by the commissary of Prince Golitsyn, an Italian by birth. In the evening, Landes and Hattowskipaid officiat visits to the Governor Count Lansk and the President of the
SaratΟV, remained for the colonisis a Russian city, in whicli they were but a minority. The setilement of Ekaterinensiadi, on the other hand, was the largestos the actuat colonies. Notigis i remarks that the inhabitanis called themselves sioppidaniis and claimed to speak Miter German than did the inhabitants of thesmaller colonies. The natural scientist os Prussian origin riter Simon Pallas
sione sees neVeriheless two churches, one for the Lutherans, the other sor the Calvinisis, each of which has iis own minister, and an oratory for the Catholics, whichis served by the parish priest of Ρaninskaia, who comes stom time to time to Say a
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The principie occupation of the colonisis was agriculture. Here thecolonisis encountered severat dimiculties. One of the most severe was the climate. Franςois Cornet, Iesuit missionary on the Volga, wrote to his parenis
in Belgium in Iuly l806 and described the climate in the sollowing terms
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The Neighbours of the Colonisis
The German colonisis were not alone in the region. They were Surro unded by other peoples, some indigenous to the region , others coloni sis like themselves: some hostile, o thers more friendly. tigie 6 names mur
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The Colonisis and their Lise Style A letter written in l805 by the French Iesuit de Grivet, missionary at rasnopors described the German colonisis in the following words
In attempting to reform the morat behaviour os the colonisis, the Iesulis employed methods which seem rude and unnecessarily harsh in the context
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os a more liberat society. An extruct stom Iohannes Meyer's diary, given in German translation by Hieronymus, relates how the missionary dealt with certain
umvly individuals in his paristi os Semenovka. The ento is for 27 September
inhabitants of which would certainly use this incident as a pretexi for being disobedient, I decided to punish the offenders publicily. Ι took the whip os my driver Dom
The Lise of the Iesulis among the Colonisis tigie id and other soumes relate that the life of the Iesulis in the colonies was characterised by poverty and laborious pastoral responsibilities. Itseems that these extremely poor living conditions were to stightly improve with time. The Flemish Jesuit Iacobs wrote to his parenis in l8l0 and described his mission os Κamenka in almost glowing tems
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Did the Iesulis receive a salary for their pastoral work among the colonisis' The Russian Orthodox priest Michail Moroskin claimed that the Iesulis did accepi offerings for their sacramental ministri es sispraulente trebs'. While this may weli be a calumny, the Iesuit Meyer in his diars' likewise speaks os a salary Gehalt). Moroskin alleged that the superior in Saratou received 400 rubles a year, the others 300. He further enumerates thegisls whicli in his account the Iesulis received Dom their parishioners: fruit, sisti, caviar, greens and other things of this fort. These gisis are likewise mentioned by mtigie ll. The path of the Iesulis in the colonies was not always strewn with rΟSeS. Both Descriptio l5-l6 and Moroskin relate difficulties and the complaints of the colonisis. According to the lalter, the Iesuits brought litile of what could
claims that their intransigence in not alio ing mixed marriages between Roman Catholics and Lutherans caused immense suffering to the families of the colonistS. Moroskin cites two examples concerning the Iesulis Lo ter and MoritZ. The accusations brought against the first seem rather exaggerated while the second case contained some highly dubious circumstanceS. This orthodox author repeais the accusations made by the colonisis against the Iesulis Maistre and Zubowic 'in which are also found in Descriptio lβ-l6 but o ers litile in the way os explanation. Moroskin's work is in generat very tendentious. Brumanis referred to ii as sile pamphlet de Morochkin fur les jesuites en Russien and thought that si il) est considereaVec raison par les historiens comme du bavardage de tendance anti esuiteaVeugien'δ. Nevertheless, the Russian orthodox cleric consulted primary
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sources avallable only in Russia and used them as the basis of his work. SiestrZencewicZ, no friend of the Society, may weli have belleved some of the accusations made against the Iesulis and influenced Loffler's transferrat toodessa in March l804. Another difficulty which troubled the Iesuit missions was the Ρolishsathers' imperfect knowledge of German; a defect whicli they were constantlytrying to correct . Landes himself commented on this siluation in a section ofone of his letters, which later appeared in French translation
The work of the Iesulis among the colonisis was almost exclusivelypastoral. Zalqski'' expressed his surprise that Landes had not organi sed a school sor the Catholics in Saratov, where grammar and languages could have been taught. Ηe thought it would have been easy to have mundbenefactors willing to suppori such an undertaking. The problem os establishing a school of this type was quite acute, since the coloni sis were forcedio send their children to Ρrotestant schoois since there was no Catholicequivalent. Nevertheless, there existed in Saratov and in each of the missions paristi schools parasiatne sZkolki). They were stassed by secularteachers under the supervision of the Iesulis. Generally, the Iesulis e oyed a good rapport with their Ρrotestantneighbours. Lutheran ministers somelimes attended the sermons of the fa-thers and Protestants assisted at the Corpus Christi procession. A law negative reserenoes to the Ρrotestant secis do appear within the pages of Meyer's diary. Shortly after the main period of colonisation of the Volga, Catherine II allowed members of a Protestant communion known as the Mora an Brethren or Unitas Fratrum to like se setile in the region. Spiritual descendants of the Bohemian Hussite movement they were knownas Hermnliuter gemmaeo) after their setilement of Her ut in Saxony. In l76 they founded the colony os Sarepta Sarpa) in the Volga region - he e Meyer's reserenoe to Saraptaer Briidem in the quotation which sollows. The colonyquickly prospered and th came known sor their mercantile abilities. ZakskΡβrelates that these merchanta supplied the Catholic colonisis Min a thousand bookleta containing devotions to the Sacred Heart. on one occasion, Meyer thought he had been denounced to the civit authorities by one of the Brethren for having made disparaging remarks about Luther in a sermo '. Another time, Meyer heard a rather upsetting account of the activities of the Brethren Dom a Lutheran carier. Actualty this anec-
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Severat of the Iesuit isthers attained a reputation among the colonisissor their skill at curing cliseases accounts of which fili the pages of mtigie and Descriptio. While the inhabitants of one colony considereo their mission-ary siun abile Medicon Notigie i ) his pharmaceutica were confined to a liberal use of uacqua di S. Ignarion. This is water blessed in honour of St. Ignatius of Loyola. While a special prayer is read, a blessed medat of the saintor his relic is plunged into the water. At the time of the Volga mission it couldonly be consected by members of the Society of Iesus. It was used especiallyin the missions and in times of illness and epidemic. The custom os drinking Ignatius water bears many similarities with the orthodox custom of drinking the Iordanis water blessed on Epiphany in honour of Christ s baptism and this similarity was perhaps noted by the Iesuit missiona iee'. Hopisn even contains a note defending the miracles produced by means os Ignatius water against sheptics who doubted iis value stili at theti me of the mission
All this is likewise said ... about the water of St. Ignatius. There can be found many an enlightened know-it-alt who considers iis use a Superstition. All the Same, there can be no hint os superstition about the serpent os Moses, the shadow of St.