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9359 "Nun fuhr ich," says Luther (LXIV. 368), "auf einem offenen Wäglein in meiner Kappen zu Worms ein. Da kamen alle Leute auf die Gassen und wollten den Mönch D. Martinum sehen."

0360 Aleander to Vice-Chancellor Medici, from Worms, April 16: "Esso Luther in descensu currus versis huc et illuc demoniacis oculis disse: ’Deus erit pro me.’ " Brieger, I. 143.

1361 "Tutto il mondo," writes Aleander in the same letter, "went to see Luther after dinner."

2362 Walch, XV. 2225-2231, gives a list of over two hundred members of the Diet that were present.

363 Not to be confounded with the more famous Dr. Eck of Ingolstadt. Aleander, who lodged with him on the same floor, calls him "homo literatissimo" and "orthodoxo," who had already done good service in the execution of the papal demands at Treves. Brieger, I. 146. In a dispatch of April 29, he solicits a present for him from the Roman See. ("Al official de Treveri un qualche presente sarebbe util," etc., p. 174). Froude, in his Luther (pp. 32, 33, 35), confounds the Eck of Treves with the Eck of Ingolstadt, Aleander with Cajetan, and makes several other blunders, which spoil his lively description of the scene at Worms.

4364 "Legantur tituli librorum," he cried aloud.

5365 Letter to Vice-Chancellor Medici, Worms, April 17, 1521 (in Brieger, l.c. p. 147): "El pazzo era entrato ridendo et coram Cesare girava il capo continuamente quà et là, alto e basso; poi net partir non parea così allegro. Quì molti di quelli et [=etiam]che lo favoreggiavano, poi che l’hanno visto, l’hanno existimado chi pazzo, chi demoniaco, molti altri santo et pieno di spiritu santo; tutta volta ha perso in ogni modo molta reputatione della opinione prima."

6366 April 17, to John Cuspinianus, an imperial counsellor. See De Wette, I. 587 sq.

7367 "Mönchlein, Mönchlein, du gehst jetzt einen Gang, dergleichen ich und mancher Oberster auch in unserer allerernstesten Schlachtordnung nicht gethan haben," etc. The saying is reported by Mathesius (who puts it on the second day of trial, not on the first, as Köstlin and others), by Spangenberg and Seckendorf (Leipzig ed. of 1694, vol. I. 156, in Latin and German).

8368 "Respondit Doctor Martinus et ipse latine et germanice, quanquam suppliciter, non clamose, ac modeste, non tamen sine Christiana animositate et constantia."Acta, etc. (Op. Lat., VI. 9). He began with the customary titles: "Allerdurchlauchtigster, grossmächtigster Kaiser, Durchlauchtige Churfürsten, gnädigste und gnädige Herren!" These fulsome titles are used to this day in Germany, as if a king or emperor were mightier than the Almighty I

9369 In his report at Eisleben, he calls the three classes briefly Lehrbücher, Zankbücher, and Disputationes.

0370 So Luther says himself (in his Eisleben report of the Worms events, in the Erl. Frkf. ed., vol. LXIV. 370): "Dieweil ich redete, begehrten sie von mir, ich sollt es noch einmal wiederholen mit lateinischen Worten ... Ich wiederholte alle meine Worte lateinisch. Das gefiel Herzog Friedrich, dem Churfürsten überaus wohl." Spalatin confirms this in Epitome Actorum Lutheri, etc.: "Dixit primo germanice, deinde latine." Other reports put the Latin speech first; so the Acta Luth. (in the Erl. Frkf. ed. of Op. Lat., VI. 9: respondit D. Martinus et ipse latine et germanice). Köstlin follows the latter report (I. 445, 451), and overlooked the testimony of Luther, who must have known best.

1371 In the German text, "ein unstüssige und unbeissige Antwort" (vol. LXIV. 382); i.e., an answer neither offensive nor biting—with reference, no doubt, to his concluding warning.

2372 We give also the German and Latin texts."Weil denn Eure Kaiserliche Majestät und Eure Gnaden eine schlichte Antwort begehren, so will ich eine Antwort ohne Hörner und Zähne geben diesermassen: ’Es sei denn, dass ich durch Zeugnisse der Schrift oder durch helle Gründe überwunden werde—denn ich glaube weder dem Papst, noch den Konzilien allein, dieweil am Tag liegt, dass sie öfters geirrt und sich selbst widersprochen haben,—so bin ich überwunden durch die von mir angeführten heiligen Schriften, und mein Gewissen ist gefangen in Gottes Wort; widerrufen kann ich nichts und will ich nichts, dieweil wider das Gewissen zu handeln unsicher und gefährlich ist.’ " See Köstlin, I. 452. The oldest reports vary a little in the language. Some have scheinbarliche und merkliche Ursachen for helle Gründe, and at the close:"dieweil wider das Gewissen zu handeln beschwerlich und unheilsam, auch gefährlich ist." Werke (Erl. Frkf. ed.), vol. LXIV. 382.
The Latin text as given in the Acta Lutheri Wormatiae habita is as follows: "Hic Lutherus: Quando ergo serenissima Majestas vestra Dominationesque vestrae simplex responsum petunt, dabo illud, neque cornutum, neque dentatum, in hunc modum: ’Nisi convictus fuero testimoniis Scripturarum, aut ratione evidente (nam neque Papae, neque Conciliis solis credo, cum constet eos errasse saepius, et sibi ipsis contradixisse), victus sum Scripturis a me adductis captaque est conscientia in verbis Dei; revocare neque possum neque volo quidquam, cum contra conscientiam agere neque tutum sit, neque integrum.’ " Opera Lat. (Frankf. ed.), vol. VI. 13 sq.

373 "Hier steh’ ich. [Ich kann nicht anders.] Gott helfe mir! Amen." The bracketed words cannot be traced to a primitive source. See the critical note at the close of this section.

4374 The little German he knew was only the Platt-Deutsch of the Low Countries. He always communicated with his German subjects in Latin or French, or by the mouth of his brother Ferdinand.

5375 Aleander (l.c. p. 170): "Cesar palam dixit et sepissime postea repetiit, che mai credera che l’ habbii composto detti libri." The mixing of Latin and Italian is characteristic of the Aleander dispatches. He was inclined to ascribe the authorship of the greater part of Luther’s books to Melanchthon, of whom he says that he has "un belissimo, ma malignissimo ingegno (p. 172).

6376 Aleander and Caracciolo to the Vice-Chancellor Medici, April 19, 1521 (Brieger, I. 153): "Martino uscito fuora della sala Cesarea alzò la mano in alto more militum Germanorum, quando exultano di un bel colpo di giostra." In a letter of April 27 (l.c. p. 166), they call Luther "il venerabile ribaldo," who before his departure drank in the presence of many persons "molte tazze di malvasia, della qual ne è forte amoroso." The charge of intemperance is repeated in a dispatch of April 29 (p. 170): "la ebrietà, alla quale detto Luther è deditissimo." That Luther used to drink beer and wine according to the universal custom of his age, is an undoubted fact; but that he was intemperate in eating or drinking, is a slander of his enemies. Melanchthon, who knew him best, bears testimony to his temperance. See below, the section on his private life.

7377 Contarenus ad Matthaeum Dandalum, quoted by Ranke, I. 336.

8378 Walch, XV. 2246.

9379 The interview as related by Luther (Walch, XV. 2247; Erlangen-Frankfurt edition, LXIV. 373) is characteristic of this prince, and foreshadows his future conduct. "Der Landgraf von Hessen kam zu Worms erstlich zu mir. Er war aber noch nicht auf meiner Seiten, und kam in Hof geritten, ging zu mir in mein Gemach, wollte mich sehen. Er war aber noch sehr jung, sprach: Lieber Herr Doctor, wie geht’s? Da antwortete ich: Gnädiger Herr, ich hoff, essoll gut werden. Da sagte er: Ich höre, Herr Doctor, ihr lehret, wenn ein Mann alt wird und seiner Frauen nicht mehr Ehepflicht leisten kann, dass dann die Frau mag einen anderen Mann nehmen, und lachte, denn die Hofräthe hatten’s ihm eingeblasen. Ich aber lachte auch und sagte: Ach nein, gnädiger Herr, Euer Fürstlich Gnad sollt nicht also reden. Aber er ging balde wieder von mir hinweg, gab mir die Hand und sagte: Habt ihr Recht, Herr Doctor, so helfe euch Gott."

0380 In Fiddes Life of Wolsey, quoted by Ranke, I. 337, note.

1381 Ranke (I. 337) says "in den kaiserlichen Gemächern." Other reports say that these words were placarded in public places at Worms.

2382 The Devil sometimes tells the truth. So Mephistopheles, in Goethe’s Faust, when he excuses the aversion of the student to the study of jurisprudence, and says with a wicked purpose:—

"Es erben sich Gesetz’ und Rechte

Wie eine ew’ge Krankheit fort;

Sie schleppen von Geschlecht sich zum Geschlechte

Und schleichen sacht von Ort zu Ort.

Vernunft wird Unsinn, Wohlthat Plage;

Weh dir, dass du ein Enkel bist !

Vom Rechte, das mit uns geboren ist,

Von dem ist, leider! nie die Frage ."

383 Dr. (Bishop) Hefele discusses this case at length from the Roman Catholic standpoint, in his Conciliengeschichte, vol. VII. (1869), pp. 218 sqq. He defends Sigismund and the Council of Constance on the ground that a salvus conductus protects only against illegal violence, but not against the legal course of justice and deserved punishment, and that its validity for the return of Hus to Bohemia depended on his recantation. But no such condition was expressed in the letter of safe-conduct (as given by Hefele, p. 221), which grants Hus freedom to come, stay, and return (transire, morari et redire libere). Sigismund had expressly promised him "ut salvus ad Bohemiam redirem " (p. 226). Such a promise would have been quite unnecessary in case of his recantation.

4384 See my Church Hist., vol. IV. 500 sqq.; and Creeds of Christendom, vol. I. 169 sqq.

5385 Döllinger’s declaration of March 28, 1871, for which he was excommunicated, April 17, 1871, notwithstanding his eminent services to the Roman Catholic Church as her most learned historian, bears some resemblance to Luther’s declaration at Worms. See Schaff, Creeds of Christendom, I. 195 sqq.

6386 Walch, XV. 2235-2237.

7387 John Cochlaeus (his original name was Dobeneck; b. 1479, at Wendelstein in Franconia, d. at Bresau, 1552) was at first as a humanist an admirer of Luther, but turned against him shortly before the Diet of Worms, and became one of his bitterest literary opponents. He went to Worms unasked, and wished to provoke him to a public disputation. He was employed by the Archbishop of Treves as theological counsel, and by Aleander as a spy. Aleander paid him ten guilders "per sue spese" (see his dispatch of April 29 in Brieger, I. 175). Cochlaeus wrote about 190 books, mostly polemical against the Reformers, and mostly forgotten. Luther treated him with great contempt, and usually calls him "Doctor Rotzlöffel," also "Kochlöffel." See Works, Erl. ed., XXXI. 270 sq., 276 sq., 302 sq.; LXII. 74, 78. Otto, Johann Cochlaeus, der Humanist, Breslau, 1874; Felician Gess, Johannes Cochlaeus, der Gegner Luthers, Oppeln, 1886, IV. 62 pages.

8388 "Gnädiger Herr," he said to the Archbishop of Trier, "ich kann alles leiden, aber die heilige Schrift kann ich nicht übergeben." And again: "Lieber will ich Kopf und Leben verlieren, als das klare Wort Gottes verlassen."

9389 See the reports on these useless conferences, in Walch, XV. 2237-2347, 2292-2319; Cochlaeus, Com. de Actis Lutheri, and his Colloquium cum Luthero Wormatiae habitum; the report of Hieronymus Vehus, published by Seidemann, in the "Zeitschrift für histor. Theol.," 1851, p. 80 sqq.; and the report of Aleander in Brieger, I. 157-160. Ranke says (I. 332), one might almost be tempted to wish that Luther had withdrawn his opposition to the councils, and contented himself for the present with the attack upon the abuses of the papacy, in which he had the nation with him; but he significantly adds, that the power of his spirit would have been broken if it had bound itself to any but purely religious considerations. "Der ewig freie Geist bewegt sich in seinen eigenen Bahnen."

0390 It is asserted by Gieseler and Ranke (I. 341) that the Council gave official sanction to this maxim by declaring with regard to Hus: "Nec aliqua sibi [ei] fides aut promissio de jure naturali, divino vel humano fuerit in praejudicium catholicae fidei observanda." Von der Hardt, Conc. Const. IV. 521; Mansi, Concil. XXVII. 791. Hefele (Conciliengeschichte, VII. 227 sq.) charges Gieseler with sinning against the Council and against truth itself, and maintains that this decree, which is only found in the Codex Dorrianus at Vienna, was merely proposed by a member, and not passed by the Council. But the undoubted decree of the 19th Sess., Sept. 23, 1415, declares that a safe-conduct, though it should be observed by him who gave it as far as he was able, affords no protection against the punishment of a heretic if he refuses to recant; and the fact remains that Hus was not permitted to return, and was burned in consequence of his condemnation by the Council and during its session, July 6, 1415. Aeneas Sylvius (afterwards Pope Pius II.) bears to him and Jerome of Prague the testimony: "Nemo philosophorum tam forti animo mortem pertulisse traditur quam isti incendium." The traditional prophecy of Hus: "Now ye burn a goose (anser; Hus in Bohemian means goose); but out of my ashes shall rise a swan (cygnus, Luther), which you shall not be able to burn," is not authentic, and originated in Luther’s time as a vaticinium post eventum.

1391 Ranke says (vol. V. 308): "Es ist die universalhistorisch grösste Handlung Karls V., dass er damals das gegebene Wort höher stellte als die kirchliche Satzung."

2392 See above, p. 283.

393 Brieger, I. 169 sqq. Aleander says in support of the fourth item, that the Lutheran "wretch," Martin Butzer (he calls him Putzer), had already fallen into the diabolical Arian heresy, as he had been told by the Emperor’s confessor, Glapio, who had a conference with Butzer and Sickingen.

4394 Aleander reports, May 5: "Poi me fù commesso per Cesar et el Consilio (the imperial council),che io stesso facesse el decreto, con quelle più justificationi si potesse, acciochè il popolo se contentasse."

5395 "Das Edict," says Ranke (i. 342), "ward den Ständen nicht in ihrer Versammlung vorgelegt; keiner neuen Deliberation ward es unterworfen; unerwartet, in der kaiserlichen Behausung bekamen sie Kunde davon, nachdem man nichts versäumt, um sie guenstig zu stimmen; die Billigung desselben, die nicht einmal formell genannt werden kann, ward ihnen durch eine Art von Ueberraschung abgewonnen."

6396 Dispatch of May 26. Brieger, I. 224. The edict appeared in print on the following Thursday, May 30, and on Friday the Emperor left Worms.

7397 Aleander himself calls it more terrible than any previous edict (cosi horribile quanto mai altro editto), June 27, 1521. Brieger, I. 241. Ranke says (I. 343): "Es war so scharf, so entschieden wie möglich."

8398 Die Acht und Aberacht. The Acht is the civil counterpart of the ecclesiastical excommunication and excludes the victim from all protection of the law. The Aberacht or Oberacht follows if the Acht remains without effect. It is in the German definition die völlige Fried- und Rechtslos- oder Vogelfrei-Erklärung. The imperial Acht is called the Reichsacht.

9399 See the edict in full in Walch, XV. 2264-2280. It was published officially in Latin and German, and translated into the languages of the Dutch and French dominions of Charles. Aleander himself, as he says, prepared the French translation.

0400 Letter to Pirkheimer, May 1, 1521: "Me pudere incipit patriae."Opera II. 59.

1401 Janssen, II. 208 sq.: "Albrecht musste sich beugen vor Luther, der Primus vor dem excommunicirten Mönch, welcher ihm mit Enthuellungen drohte."

2402 Kraftwörter, as the Germans call them.

3403 Janssen says (II. 181 and 193): "Den Ton für die ganze damalige polemische Literatur gabLuther an, wie durch seine früheren Schriften, so auch durch die neuen, welche er von der Wartburg aus in die Welt schickte." Then he quotes a number of the coarsest outbursts of Luther’s wrath, and his disparaging remarks on some books of the New Testament (the Eusebian Antilegomena), all of which, however, are disowned by the Lutheran Church, and more than counterbalanced by his profound reverence for, and submission to, the undoubted writings (the Homologumena). See § 6, pp. 16 sqq.

404 "Adversus furiosum Parisiensium theologastrorum Decretum pro Luthero Apologia," 1521. In the "Corpus Reformat.," vol. I. 398-416. A copy of the original edition is in the Royal Library at Berlin. An extract, in Carl Schmidt’s Philipp Melanchthon, pp. 55 sqq.

5405 Determinatio Theologorum Parisiensium super Doctrina Lutheriana. "Corp. Reform." I. 366-388.

6406 "Mein lieber Philipp," he says, "hat ihnen [den groben Pariser Eseln] wohl meisterlich geantwortet, hat sie aber doch zu sanft angerührt und mit dem leichten Hobel überlaufen; ich sehe wohl, ich muss mit der Bauernaxt über die groben Blöcke kommen." At the same time there appeared an anonymous satire against the Paris theologians, in the style of the Epistolae Obscurorum Virorum. See Schmidt, l.c. p. 58.

7407 In Hieron. Aleandrum, et Marinum Caracciolum Oratores Leonis X. apud Vormaciam Invectivae singulae.—In Cardinales, episcopos et Sacerdotes, Lutherum Vormaciae oppugnantes, Invectiva.—Ad Carolum Imp. pro Luthero exhortatoria. See Strauss, Ulrich v. Hutten, pp. 397 sqq.

8408 Characteristic for his poetry is the well-known rhyme (which is, however, not found in his works):—

"Hans Sachs war ein Schuh-

Macher und Poet dazu."

A new edition of his poems appeared at Stuttgart, 1870 sqq. He figures prominently in Kaulbach’s picture of the Reformation.

9409 See Grüneisen’s Nicolaus Manuels Leben und Werke (1837), pp. 339-392.

0410 Passional Christi und Antichristi, mit Luther’s Nachrede, 1521, in the Frkf. ed., LXIII., 240-248. Luther accompanied the pictures with texts.

1411 Newly edited by H. Kurz, Zürich, 1848. Janssen makes much use of this poem (II. 123-128, 190, 415, 416). Murner thus describes the Protestant attack on the sacraments:—

"Die Mess, die sol nim gelten

Im Leben noch im Tod.

Die Sacrament sie schelten,

Die seien uns nit Not.

Fünf hont sie gar vernichtet,

Die andern lon sie ston,

Dermassen zugerichtet,

Dass sie auch bald zergon ."

Of Luther’s doctrine of the general priesthood of the laity he says:—

"Wir sein all Pfaffen worden,

Beid Weiber und die Man,

Wiewol wir hant kein Orden

Kein Weihe gnomen an "

2412 De Wette, I. 588.

3413 De Wette, I. 589, 600.

414 See his letter to Spalatin, May 14, in De Wette, II. 6.

5415 On my last visit, July 31, 1886, I saw only scratches and disfigurements on the wall where the ink-spot was formerly pointed out. "No old reporter," says Köstlin, I. 472 sq., "knows any thing about the spot of the inkstand on the wall; the story arose probably from a spot of a different sort." Semler saw such an ink-spot at Coburg. The legend, however, embodies a true idea.

6416 In Goethe’s Faust, Mephistopheles appears in the disguise of a poodle, the canis infernus, and is conjured by the sign of a cross:

"Bist du, Geselle,

Ein Flüchtling der Hölle?

So sieh diess Zeichen,

Dem sie sich beugen

Die schwarzen Schaaren ."

7417 "Verachtung kann der stolze hoffährtige Geist nicht leiden."Tischreden. (LX. 75. Erl.-Frkf. ed.)

8418 In the alphabetical index of the Erlangen-Frankfurt edition of Luther’s German Works, the title Teufel fills no less than ten closely printed pages (vol. LXVII. 243-253). His Table-Talk on the Devil occupies about 150 pages in vols. LIX. and LX. It is instructive and interesting to read it through. Michelet devotes a whole chapter to this subject (pp. 219-234). For a systematic view, see Köstlin, Luther’s Theologie, vol. II. 313 sq.; 351 sqq.

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