began to play; at this Dr. Luther came to himself slowly, and his melancholy and sadness vanished”. Becoming cheerful he begged his visitors to visit him often and cheer him with their music, “for he found, that as soon as he heard music his temptations and melancholy disappeared; hence the devil was a great enemy of music, which cheers a man, for he loves nothing better than to reduce him to gloom and sadness and make him faint-hearted and full of doubts.”
We have here a remarkable example of how his temptations affected Luther bodily and were in turn influenced by his bodily state, a subject which we shall reserve for future consideration (vol. vi., xxxvi. 1, 2). This mutual influence finds its expression in the relief afforded him by music.
Ratzeberger adds other interesting particulars, showing the happy effect of music on Luther’s mind when confused by anxieties and inward torments.
“As he found great relief from music in his temptations, sadness and fits of melancholy, he wrote to Ludwig Senftlin [Senfl], the Ducal Bavarian Band-master, and begged him to set to music the text ‘In pace in idipsum dormiam et requiescam,’ which he did”; it was also Luther’s custom to have some music after supper with his guests, “especially devotional music, taken from the Gregorian chants.”[455]
It is a relief to dwell for a moment, at the conclusion of a rather disagreeable chapter, on the pleasing trait of Luther’s fondness for the melodies of the Church which he had known and loved from his youth, and for music generally. Formerly, the notes of the Church’s chants had summoned him to “raise a clean heart to God,” and now music assists him to assuage to some extent the storms which rage in his breast.
His letter to the highly esteemed composer Senfl, who was in the service of the Duke of Bavaria, is still extant.[456] It is dated October 4, 1530, and in it Luther asks for a copy of a motet on the text “In pace,” etc., arranged for several voices, should Senfl have such a thing, for since his boyish days the (Gregorian) melody to this text had pleased him, and did so still more when he learnt to understand the meaning of the words of the text. If Senfl had no such composition in his possession then he would beg him to compose one later, perhaps after Luther’s death, for he now hoped that death would soon free him from a world of which he was as weary as it was of him, one reason why that Antiphon of the entrance into rest was so dear to him. It is the first Antiphon in the Nocturns of the Holy Saturday Office and runs: “In peace in the selfsame I will sleep and I will rest, for Thou, O Lord, hast singularly settled me in hope.”[457]
“We know,” he continues, “that music is hateful and unbearable to the devils, and I am not ashamed to declare, that next to theology only music is able to afford interior peace and joy. The devil likes to cause us trouble and perplexity, but he takes to flight at the sound of music, just as he does at the words of theology, and for this reason the prophets always combined theology and music, the teaching of truth and the chanting of psalms and hymns.” “It was thus that David with his harp,” he said on another occasion, “allayed Saul’s temptations when the devil plagued him. … Do not dispute with the devil about the law, for he is a rare conjurer.”[458] “He has a bulwark against us in our flesh and blood; … when he makes me fancy that God is far from me, I say: Well then, I will cry and call upon Him.”[459] “ Many temptations and evil thoughts are dispelled by music.”[460] “Singers are cheerful and drive away cares with song.”[461]
Senfl’s sweet and charming motets had, he assures him, special power over him.[462] “But I allow myself to be carried away almost too much by my love for this art,” he says at the end of his letter to Senfl, “which has often refreshed me and delivered me from great molestations.”
It would doubtless have been of great advantage to Luther’s cause had his insistent praise of the person he is addressing, and of the Dukes of Bavaria for their love of music, succeeded in securing for him a footing in Munich. He does not in this letter conceal the fact that these Dukes were not favourably disposed towards him. Senfl, though holding constant intercourse with the followers of the new teaching, remained a member of the Catholic Church, nor were the Dukes of Bavaria, for all their enlightened ideas, to be tricked into a compromise with heresy by any attempt, however clever and pious in appearance. The warm expression of trust and confidence in God, such as we find here, was not unusual in the letters Luther addressed to princely Courts and high officers of state.
CHAPTER XIV
FROM THE PEASANT WAR TO THE DIET OF AUGSBURG (1525–1530)
1. Luther’s Marriage
When, in November, 1524, Spalatin, on the occasion of an enquiry made by a lady, ventured to broach the question when Luther proposed taking a wife, he received the following answer: He was to tell the enquirer (Argula), that Luther was “in the hands of God, as a creature whose heart He could fashion as He would; whom He was able to kill or to make alive at any hour and any moment.” His feelings were yet foreign to matrimony. “But I shall neither set bounds to God’s action in my regard, nor listen to my own heart.”[463] By these words, which were addressed to all observers and critics, he not only left himself an open door, but attempted to describe his state in the terms of that pseudo-mysticism of man’s bondage and lack of free will as regards God’s designs to which at times he was wont to abandon himself more or less completely, according to the varying circumstances of his life.
About March or April, 1525, a definite intention to marry begins to appear. The letter to Spalatin referred to above, on p. 140, was written on April 16, and, though in it he does not yet admit his determination to marry, he speaks of himself jestingly as a famous lover, who had had at one time three wives in his hands. His eye fell on Catherine von Bora, who after her flight from the convent at Nimbschen, had found a home in the house of the Town-clerk, Reichenbach (above, p. 138). He speaks of her in a letter of May 4 as “my Katey” and declares that he is about to marry her.[464] Owing to his intimacy with her all sorts of stories went the rounds in the town during the following months, to which intercourse with the ex-nuns referred to above (p. 145) gave all the more colour.
Then, suddenly, without consulting any of his friends and with a haste which surprised even his own followers, on the evening of June 13, he celebrated his wedding with Bora in his own house, with all the formalities then usual. Besides Bugenhagen and Jonas, Luther’s friends, only the painter Lucas Cranach and his wife, and the Professor of Jurisprudence, Dr. Apel, were summoned as witnesses. The consummation of the marriage seems to have been duly witnessed by Bugenhagen as Pastor of Wittenberg. The public wedding did not take place until June 27, according to the custom common in that district of dividing the actual marriage from the public ceremony. During the interval Luther invited several guests to be present, as we see from his letters, which are still extant. From June 13 he speaks of himself already as “copulatus,”[465] and as a “husband.”[466]
On June 14 Jonas sent by special messenger to Spalatin a letter, evidently written under the stress of very mixed feelings: “Luther has taken Catherine von Bora to wife. Yesterday I was there and saw the betrothed on the bridal couch. I could not restrain my tears at the sight; I know not what strong emotion stirred my soul; now that it has taken place and is the Will of God, I wish the excellent, honest man and our beloved father in the Lord, every happiness. God is wonderful in His decrees!”[467]
Luther also was at pains to represent the incident as divinely ordained, a high and holy act.
At a later date he said: “God willed that I should take pity on her [Catherine].”[468] Even before taking the step, he had thought out the plan of impressing upon his union with “Katey,” the ex-nun, the character of a “reforming work.” “Because our enemies do not cease to condemn matrimony,” he writes, and “our ‘little wiseacres’ daily scoff at it,” he feels himself for that very reason attracted to it; being determined