Читать книгу Life of Luther - Julius Köstlin - Страница 11

On the 10th of November, 1483, their first child was born to a young couple, Hans and Margaret Luder, at Eisleben, in Saxony, where the former earned his living as a miner. That child was Martin Luther.

His parents had shortly before removed thither from Möhra, the old home of his family. This place, called in old records More and Möre, lies among the low hills where the Thuringian chain of wooded heights runs out westwards towards the valley of the Werra, about eight miles south of Eisenach, and four miles north of Salzungen, close to the railway which now connects these two towns. Luther thus comes from the very centre of Germany. The ruler there was the Elector of Saxony.

Möhra was an insignificant village, without even a priest of its own, and with only a chapel affiliated to the church of the neighbouring parish. The population consisted for the most part of independent peasants, with house and farmstead, cattle and horses. Mining, moreover, was being carried on there in the fifteenth century, and copper was being discovered in the copper schist, of which the names of Schieferhalden and Schlackenhaufen still survive to remind us. The soil was not very favourable for agriculture, and consisted partly of moorland, which gave the place its name. Those peasants who possessed land were obliged to work extremely hard. They were a strong and sturdy race.

From this peasantry sprang Luther. 'I am a peasant's son,' he said once to Melancthon in conversation. 'My father, grandfather—all my ancestors were thorough peasants.'

[Illustration: Coat of arms]

His father's relations were to be found in several families and houses in Möhra, and even scattered in the country around. The name was then written Luder, and also Ludher, Lüder, and Leuder. We find the name of Luther for the first time as that of Martin Luther, the Professor at Wittenberg, shortly before he entered on his war of Reformation, and from him it was adopted by the other branches of the family. Originally it was not a surname, but a Christian name, identical with Lothar, which signifies one renowned in battle. A very singular coat of arms, consisting of a cross-bow, with a rose on each side, had been handed down through, no doubt, many generations in the family, and is to be seen on the seal of Luther's brother James. The origin of these arms is unknown; the device leads one to conclude that the family must have blended with another by intermarriage, or by succeeding to its property. Contemporaneous records exist to show how conspicuously the relatives of Luther, at Möhra and in the district, shared the sturdy character of the local peasantry, always ready for self-help, and equally ready for fisticuffs. Firmly and resolutely, for many generations, and amidst grievous persecutions and disorders, such as visited Möhra in particular during the Thirty Years' War, this race maintained its ground. Three families of Luther exist there at this day, who are all engaged in agriculture; and a striking likeness to the features of Martin Luther may still be traced in many of his descendants, and even in other inhabitants of Möhra. Not less remarkable, as noted by one who is familiar with the present people of the place, are the depth of feeling and strong common sense which distinguish them, in general, to this day. The house in which Luther's grandfather lived, or rather that which was afterwards built on the site, can still, it is believed, but not with certainty, be identified. Near this house stands now a statue of Luther in bronze.

At Möhra, then, Luther's father, Hans, had grown up to manhood. His grandfather's name was Henry, but of him we hear nothing during Luther's time. His grandmother died in 1521. His mother's maiden name was Ziegler; we afterwards find relations of hers at Eisenach; the other old account, which made her maiden name Lindemann, probably originated from confusing her with Luther's grandmother.

What brought Hans to Eisleben was the copper mining, which here, and especially in the county of Mansfeld, to which Eisleben belonged, had prospered to an extent never known around Möhra, and was even then in full swing of activity. At Eisleben, the miners' settlements soon formed two new quarters of the town. Hans had, as we know, two brothers, and very possibly there were more of the family, so that the paternal inheritance had to be divided. He was evidently the eldest of the brothers, of whom one, Heinz, or Henry, who owned a farm of his own, was still living in 1540, ten years after the death of Hans. But at Möhra the law of primogeniture, which vests the possession of the land in the eldest son, was not recognised; either the property was equally divided, or, as was customary in other parts of the country, the estate fell to the share of the youngest. This custom was referred to in after years by Luther in his remark that in this world, according to civil law, the youngest son is the heir of his father's house.

We must not omit to notice the other reasons which have been assigned for his leaving his old home. It has been repeatedly asserted, in recent times, and even by Protestant writers, that the father of our great Reformer had sought to escape the consequences of a crime committed by him at Möhra. The matter stands thus: In Luther's lifetime his Catholic opponent Witzel happened to call out to Jonas, a friend of Luther's, in the heat of a quarrel, 'I might call the father of your Luther a murderer.' Twenty years later the anonymous author of a polemical work which appeared at Paris actually calls the Reformer 'the son of the Möhra assassin.' With these exceptions, not a trace of any story of this kind, in the writings of either friend or foe, can be found in that or in the following century. It was at the beginning of the eighteenth century, in an official report on mining at Möhra, that the story, evidently based on oral tradition, assumed all at once a more definite shape; the statement being that Luther's father had accidentally killed a peasant, who was minding some horses grazing. This story has been told to travellers in our own time by people of Möhra, who have gone so far as to point out the fatal meadow. We are forced to notice it, not, indeed, as being in the least authenticated, but simply on account of the authority recently claimed for the tradition. For it is plain that what is now a matter of hearsay at Möhra was a story wholly unknown there not many years ago, was first introduced by strangers, and has since met with several variations at their hands. The idea of a criminal flying from Möhra to Mansfeld, which was only a few miles off, and was equally subject to the Elector of Saxony, is absurd, and in this case is strangely inconsistent with the honourable position soon attained, as we shall see, by Hans Luther himself at Mansfeld. Moreover, the very fact that Witzel's spiteful remark was long known to Luther's enemies, coupled with the fact that they never turned it to account, shows plainly how little they ventured to make it a matter of serious reproach. Luther during his lifetime had to hear from them that his father was a Bohemian heretic, his mother a loose woman, employed at the baths, and he himself a changeling, born of his mother and the Devil. How triumphantly would they have talked about the murder or manslaughter committed by his father, had the charge admitted of proof! Whatever occurrence may have given rise to such a story, we have no right to ascribe it either to any fault or any crime of the father. More on this subject it is needless to add; the two strange statements we have mentioned do not attempt to establish any definite connection between the supposed crime and the removal to Eisleben.

The day, and even the very hour, when her first-born came into the world, Luther's mother carefully treasured in her mind. It was between eleven and twelve o'clock at night. Agreeably to the custom of the time, he was baptised in the Church of St. Peter the next day. It was the feast of St. Martin, and he was called after that saint. Tradition still identifies the house where he was born; it stands in the lower part of the town, close to St. Peter's Church. Several conflagrations, which devastated Eisleben, have left it undestroyed. But of the original building only the walls of the ground-floor remain: within these there is a room facing the street, which is pointed out as the one where Luther first saw the light. The church was rebuilt soon after his birth, and was then called after St. Peter and St. Paul; the present font still retains, it is said, some portions of the old one.

[Illustration: Fig. 2.—HANS LUTHER.]

When the child was six months old, his parents removed to the town of Mansfeld, about six miles off. So great was the number of the miners who were then crowding to Eisleben, the most important place in the county, that we can well understand how Luther's father failed there to realise his expectations, and went in search of better prospects to the other capital of the rich mining district. Here, at Mansfeld, or, more strictly, at Lower Mansfeld, as it is called, from its position, and to distinguish it from Cloister-Mansfeld, he came among a people whose whole life and labour were devoted to mining. The town itself lay on the banks of a stream, inclosed by hills, on the edge of the Harz country. Above it towered the stately castle of the Counts, to whom the place belonged. The character of the scenery is more severe, and the air harsher than in the neighbourhood of Möhra. Luther himself called his Mansfeld countrymen sons of the Harz. In the main, these Harz people are much rougher than the Thuringians.

[Illustration: MARGARET LUTHER.]

Here also, at first, Luther's parents found it a hard struggle to get on. 'My father,' said the Reformer, 'was a poor miner; my mother carried in all the wood upon her back; they worked the flesh off their bones to bring us up: no one nowadays would ever have such endurance.' It must not, however, be forgotten that carrying wood in those days was less a sign of poverty than now. Gradually their affairs improved. The whole working of the mines belonged to the Counts, and they leased out single portions, called smelting furnaces, sometimes for lives, sometimes for a term of years. Harts Luther succeeded in obtaining two furnaces, though only on a lease of years. He must have risen in the esteem of his town-fellows even more rapidly than in outward prosperity.

The magistracy of the town consisted of a bailiff, the chief landowners, and four of the community. Among these four Hans Luther appears in a public document as early as 1491. His children were numerous enough to cause him constant anxiety for their maintenance and education: there were at least seven of them, for we know of three brothers and three sisters of the Reformer. The Luther family never rose to be one of the rich families of Mansfeld, who possessed furnaces by inheritance, and in time became landowners; but they associated with them, and in some cases numbered them among their intimate friends. The old Hans was also personally known to his Counts, and was much esteemed by them. In 1520 the Reformer publicly appealed to their personal acquaintance with his father and himself, against the slanders circulated about his origin. Hans, in course of time, bought himself a substantial dwelling-house in the principal street of the town. A small portion of it remains standing to this day. There is still to be seen a gateway, with a well-built arch of sandstone, which bears the Luther arms of cross-bow and roses, and the inscription J.L. 1530. This was, no doubt, the work of James Luther, in the year when his father Hans died, and he took possession of the property. It is only quite recently that the stone has so far decayed as to cause the arms and part of the inscription to peel off.

The earliest personal accounts that we have of Luther's parents, date from the time when they already shared in the honour and renown acquired by their son. They frequently visited him at Wittenberg, and moved with simple dignity among his friends. The father, in particular, Melancthon describes as a man, who, by purity of character and conduct, won for himself universal affection and esteem. Of the mother he says that the worthy woman, amongst other virtues, was distinguished above all for her modesty, her fear of God, and her constant communion with God in prayer. Luther's friend, the Court-preacher Spalatin, spoke of her as a rare and exemplary woman. As regards their personal appearance, the Swiss Kessler describes them in 1522 as small and short persons, far surpassed by their son Martin in height and build; he adds, also, that they were dark-complexioned. Five years later their portraits were painted by Lucas Cranach: these are now to be seen in the Wartburg, and are the only ones of this couple which we possess. [Footnote: Strange to say, subsequently and even in our own days, a portrait of Martin Luther's wife in her old age has been mistaken for one of his mother.] In these portraits, the features of both the parents have a certain hardness; they indicate severe toil during a long life. At the same time, the mouth and eyes of the father wear an intelligent, lively, energetic, and clever expression. He has also, as his son Martin observed, retained to old age a 'strong and hardy frame.' The mother looks more wearied by life, but resigned, quiet, and meditative. Her thin face, with its large bones, presents a mixture of mildness and gravity. Spalatin was amazed, on seeing her for the first time in 1522, how much Luther resembled her in bearing and features. Indeed, a certain likeness is observable between him and her portrait, in the eyes and the lower part of the face. At the same time, from what is known of the appearance of the Luthers who lived afterwards at Möhra, he must also have resembled his father's family.