Martinus Luther to the worthy Doctor Paulo Sperato, preacher at Königsberg in Prussia.
1. grace and peace in Christ. We have received the face of Brother Clausen in Switzerland, sent to us by you: and although I also saw and read it in Carolo Bovillo some years ago, nothing moved me then but the one who had nothing to do with the Pope.
But now the sight goes to my heart, because I have become funny by pranks to think about the things. Truly Christ gives many signs to the papacy, but they have gained a forehead of brass and a neck of iron [Isa. 48, 4], that they turn not to them all, that they may perish and perish without all grace.
You have certainly seen the booklet that went out at Nuremberg with the figures, in which the papacy is not forgotten. It has come to an end with the final Christ, and Christ will put an end to it. God be praised forever and ever, amen.
4) Erlanger: ehrene.
Accordingly, we are sending the brother Clausen to you again, so that you may gather him together with the others, who are also fellow witnesses of Christ against the final Christ. God's grace be with you, amen.
To the honorable and wise Thomä Saghem Paulus Speratus wishes his greeting.
1. Although no one will henceforth consider the deceit of the Roman beast (which has now been sufficiently revealed) so often again to be useful, especially in the time in which, due to our ingratitude, so many new and harmful evils arise one after the other, which we, however, in the power of Christ, mean to resist: But what harm is there, as you most strongly urge, since in our time we are now thought to be prudent alone to bring to light the testimony of some of the ancients, so that by their previous opinion ours, which has followed, may be confirmed among the weak. For those who are strong, neither new nor old, without the word of God, praise
*) "Luther, together with Speratus, published in 1528 a vision of the pious Swiss hermit Nicolaus von der Fluhe, who died in 1488, previously published by the writer Bovillus (Charles de Bouelles, 1508), with illustration and his own interpretation" (Köstlin, Martin Luther (3), vol. II, p. 150). The title of this writing is: "Eine gesichte Bruder Clausen in Schweytz vund seine Bedewtunge." Then follows a woodcut: a needle, in the middle of which is a man's head with a triple crown; the spokes of the wheel are six swords without handles; three of them have their points in the two eyes and the mouth of the man's head, the other three emerge from the head, as Luther describes such in more detail at the end of the preface. Underneath: "Wyttemberg. M.D.xxviij." 6 leaves quarto. In the collections: in the Wittenberg (1569), vol. IX, p. L68b; in the Jena (1566), vol. I V, p. 352; in the Altenburg, vol. IV, p. 411; in the Leipzig, vol. XXII, appendix, p. 86 and in the Erlangen, vol. 63, p.260.
or rebuke, but believe the word alone, without and against all things.
2. Therefore, after the 1) Apocalypsi, which we obtained through your help from Lithuania, the face of Brother Niclausen also went out in Switzerland, which we came across approximately as soon as we opened the book (which Carolus Bovillus wrote), since we were with Brismann, who sent himself on his way from there to Liefland, where, as you know, he was required by two letters from Riga, chosen by everyone with great eagerness as their future preacher, but whom we have lost here (which I testify with all the blessed) with great sorrow of heart. Farewell, dear Saghem, remember also your prayer to God. Given at the castle of the city of Königsberg in Prussia, on the 4th day of Januarii An. 1528.
Carolus Bovillus sends his greetings to Nicolao Horio, elected bishop of Rems in France.
1) You write to me, my dear Lord, that you consider it 2) that nothing has happened for five hundred years that would resemble what my writing has told you, namely about the two knights of Christ, and what I have seen in part and heard in part. I will tell you further about another holy and wonderful hermit of our times, who has now died in peace at the age of twenty. His name is Claus vom Felsen, he was a German by birth and a Helvetian; 3) the Helvetians, however, are Germans from the upper countries, which are now commonly called the Swiss, and they are located in the mountains.
There I traveled through the year of our salvation, which was counted 1503. And when I heard about the virtues of the deceased hermit, I soon received an eagerness to experience such a newly unusual thing. So from that time on I went to his wilderness. There I was then accommodated by his eldest
1) In the old editions: "dem" and immediately following: "welchs".
2) Thus the Wittenbergers and the Jenaers; Erlanger: du artiger Mann, du habests.
3) "Helvetians" set by us instead of "Helwetzer" in the original.
Son, who showed me his father's garment. The next day we went to his father's cell, where his father, because he was alive, had stayed for twenty-two years until he died, without any natural food or drink. So that he taught us mortal men how true is this holy and divine saying [Deut. 8:3, Matt. 4:4]: "Man shall not live by bread alone, but by every word that proceedeth by the mouth of God."
3) The Helvetian or Swiss authorities, both spiritual and secular, have often besieged the roads and paths to his wilderness, to find out whether someone would secretly bring him food. But they found out, when it was also true, 4) that the same man, now having become something higher than a man, to some extent surpassed human nature, and like the angels in this world, when he was still clothed with flesh, was not subject to human need. He also did miraculous works both in his life and after his death, as they say, as I have also read in his stories.
Now I will tell you about a vision that appeared to him in the sky one night when the stars were shining and he was in prayer and devotion.
5 He saw a head of a human form, its face terrifying, full of wrath and affliction.
The head wore on a triple or papal crown, and on the top appeared a ball, into which a cross was stuck. The beard hung below him and was also triple.
Six swords without hilt were seen coming out of his face, but in an absurd way. One sword went up from the middle of the forehead, and its broad part touched the forehead, but with the tip it pierced the cross, or the ball at the top of the crown.
8) Two other swords went out from the eyes, but kept their point in the eyes, only the broader part went down, 5) but two other swords went out from the eyes.
4) Erlanger: wars.
5) Wittenberger and Jenaer: "herdan", which will be so much as: hervor. Erlanger: "her then".
both nostrils, yet remained with the width in the nostrils.
9th The sixth sword had its width at the bottom, but let its point go into the mouth. And these six swords were all seen alike, one like the other.
The hermit had such a face painted in his cell, which I saw and took into my mind, and thus also painted in my memory.
(11) Since I do not know what this means, although it soon made me understand with its terrible face that light thunderbolts would not come upon the world, I trust that you will perhaps understand what God meant by this and comfort me again with your Scriptures, so that I may receive a certain understanding of a great thing from you.
But if it would be too much for you, because it is such a new and difficult thing, write to me again, as you can, so that I may tell you my opinion of such stories in writing. Farewell. Given from our Sancuria, on the evening of Saint Laurentii [August 9]. Anno 1508.
Nicolaus Horius gives his greeting to Carola Bovillo.
1 Your letter has been very pleasant and sweet to me, which your honorable and good friend has sent to me. For herewith you have proven your great love for me; where I would have doubted it, you may truly have given it up. 1)
(2) But when you ask me to expose to you the face of a peculiar hermit who, after living a holy life in the desert for twenty-two years, has ascended to the bright heaven, I do not promise you that I will do it in such a way that I will open up and bring forth the best and truest meaning for you.
3. for no one can accomplish this, except the same greatest Spirit who bestows it.
1) The meaning will probably be: would you like to have given me such a testimony for it.
before with such a great gift. But I will recently reveal to you my opinion that I believe it to be so, 2) one must interpret the image, which the blessed man saw in the desert, when he was praying, thus: that by the human head, crowned with a threefold or papal crown, a supreme spiritual prince is meant.
4) That the face of this chief was not only red, but also signified gloom and fierce anger, is sufficient to indicate the future abomination of the same.
What more do you ask? Do you want me to explain the other? Listen, the sword, which stood broadly on the forehead and raised its point to the holy cross, means that the same spiritual prince would be an anti-Christian. But the sword, which not only touches the one eye, but also blinds it, means the darkness of avarice, that he may be blinded.
The other sword, which stabbed the other eye and then blinded it with its point, shows his great unchastity and avarice.
7 Furthermore, the tip of two swords, the wider parts of which are stuck in the nostrils and clog them, prove that the latter will be such a man, who would not feel and have any pleasure in heavenly, fragrant things. For his inhuman cruelty, which is signified by the swords, will be a hindrance to him.
8) The last sword, which joined the lips together and sewed them together with its point, hit him most of all and meant that he would become a lazy prankster who would not preach even the word of God to his people.
9) But this is what the hilt of the sword meant, which was taken from it, that in the same way, if one really wanted to push such and such a number of swords, which had no hilt, out of his brother's face, he would have to cut himself into it; thus 4) also the sword must not be cut.
2) Erlanger: hab.
3) Erlanger: neihet. Wittenberger and Jenaer: "neyet", that is, nähet.
4) In the original: thar.
Squires do not punish anyone. Whoever is subject to it must be tormented by such 1) terrible and gruesome rage.
(10) His beard was also threefold, long and hard; from this it may be presumed that he will be a future cause of all evil in which all the people will be defiled. For even though he was bound to punish everyone, he often allowed people to transgress God's law.
This is my opinion, which you have desired to know, which I also want to send to you out of love and friendship, which I bear toward you. Farewell. Given at Rems in the city, August 28. 2) Anno 1508.
Martinus Luther.
1. this face means, how the papacy should be revealed before all the world, what kind of thing it is; because by the face everything is known.
First of all, it is red and angry, because it is a tyrannical, murderous, bloody regime, both over body and soul, which rules with vain 3) anger and compulsion.
3. secondly, three sword points go out, one from the forehead above, and two on either side of the nose below; again, three sword points go in, one from below to the mouth, and two to both eyes, three against three etc.
The first point of the sword is the doctrine of men, which comes from the head and brain of men and is invented as the doctrine of spiritual life and good works, which goes against Christ's teaching and the faith in Christendom, and disturbs the word of the cross.
5. the other tip, on the right side of the nose, is the spiritual right, that he may judge and govern spiritual things, and is a
1) Erlanger: "such ... Wütherichen". The Wittenbergers and the Jenaers have our reading.
2) Thus, the Wittenberg and Jena editions have correctly resolved the date of the original: "an der. v. kalend. Septembris" correctly resolved. - In the Erlanger, at the end of this paragraph, it still says: "B." - The Erlanger also has "Renß" instead of: Rems, i.e. Rheims.
3) Wittenberg and Jena: all.
angry, strict law, for the noses mean anger in Scripture, Psalm 74:1.
The third, to the left, is his worldly regiment, since he also rules temporally in. Is also wrathful, and both come out of his nose, that is, are himself driven into the world with wrath and anger, without God's command, just as the first comes out of his forehead, that is, from human wisdom.
(7) The other three spies have no beginning or origin, but come out of the air into his face, that is, the Spirit, which openly thrusts the gospel into his face, so that he cannot help it, though he is angry and sore at the sight of it.
The first point from below into his mouth, is the word of God, which gives him the lie in his doctrine of men, and sets up again the faith against his hypocrisy.
The point to the right eye is the word that blinds and disgraces all its wise and prudent in their spiritual right. For the gospel condemns such a regime and spiritual splendor of all things.
The third point, in the left eye, is the same word that condemns and punishes his worldly ways and worldly rule, because according to the Gospel such things are not right and forbidden to the apostles of Christ.
(11) The fact that he does not have a body means that the Christians and the church do not hold with the pope, nor do they know him as their head, even though they must suffer under him.
The three holy beards are those who adhere to it in the three parts, namely the saints of works, as monks, priests, nuns. The scholars, as lawyers, theologians, masters. The mighty, as kings, princes, lords. Each part has its hair, and makes its pile around its chin. But they also do not belong to the Christian churches; they hang on their heads alone and do not touch their necks or bodies.
13) The sword points without handles mean 4) that such a thing should be done with sayings taken from the Scriptures; for the pope performs sayings for himself, so they are also performed on him, and almost the same sayings in the same form and word as he performs them.
4) In the editions: "significant".
as these points are almost all the same, except that one turns them over from his false mind, proving him to be covenantal and unrighteous in all three pieces. For he plucketh out, and breaketh in pieces the scripture, and plucketh in pieces the scripture, and plucketh in pieces the scripture.
Stumps them, as a sword is broken, to confirm his mind. So one reverses such stockings and pieces, and thrusts them in again to him, that he keeps none of the three pieces.