48 Letter of Hieronymus Emser about the disputation in Leipzig, insofar as the Bohemians were occasionally remembered in it,
to D. Johann Zack in Prague. *)
August 13, 1519.
Translated from Latin.
Here our goat without hay (is quite gentle), but in one thing he lacks: Lucas Cranach's hand has not painted him for us.
To the venerable father, Mr. Johann Zack, Doctor of Laws, administrator of the Catholic Church at Prague and provost at Leitmeritz, Hieronymus Emser, Licentiate of the Holy Canons, wishes Heil!
That Christ's spirit dwells in you, venerable father, shows your life worthy of Christ, but it is especially evident that you, although once born in the Bohemian land (a land, I say, of superstition and Babylonian confusion), would have considered it a small thing, that you had reborn your biological parents to Christ and at the same time saved yourself with them from the paternal errors, if you had not also been able to do justice to the fact 1) that you had also purified your fatherland itself and that whole Bohemian region (as it were like a second Hercules) from the native abominations.
1) We have here with Löscher and the Erl. Ausg. 8ntngeres read, instead of 8atnMr68 what the old editions offer.
and Christ with shouts, exhortations, pleas and punishments, and at times with little less danger than once Paul himself. But at last virtue has conquered hatred, and it has gained the upper hand to such an extent that, since the unfeigned zeal of your fatherliness was so often seen, the epitome of church affairs (as much as is left there) and the whole dignity of administration has finally been transferred to you alone. There, in this Bohemian world of yours, which is flooded by torrential rain, thunderstorms and raging waters (as with a flood of water), which is torn into the depths by obvious currents of error that increase from day to day, you steer, as it were, as a second father Noah, with only a few righteous people who recognize Christ, that spiritual ark, that is, the most holy Church of God (which, according to Catholic and apostolic custom, is the most holy Church of God).
[ritum], be it by some fate [fato],
or by the intercessions of the patron saints, and especially of St. Wenceslaus among so many pirates still floating there on the tides), un-
*) This manuscript was published only once in a single edition, printed by Melchior Lotther in Leipzig. The title is: I>6 cki8pntntion6 Iäx>8i66N8i: qnLntnin nä Lo6ino8 obit6r ä6Ü6xa 68t. lipmtoiu Hi6ron^nii Drn86r. - No8t6r Nie Il6AO66ron mno to6no: P666nt in nno: Huod non 68t I,u6N6 Iin6L cknota mann. Below it Emser's coat of arms (in the shield and on the helmet the forepart of an ibex) with the inscription: ^rinn Hioronvnn Lni86r. In addition, this letter is printed together with Luther's reply, his "Zusatz zu Emsers Bock", in an edition without indication of printer, time and place. On the title of the same is a very good facsimile of Emser's coat of arms. This edition, which is described in the Weimar edition, Vol. II, p. 656 under L., is in our hands; likewise the edition in which our letter is printed together with Eck's answer for Emser, which we have already described in more detail in the first note to No. 39 in this volume. In the "Gesammtausgabe" this writing is found: in the Wittenberg, lorn. I, toi. 342; in the Jenaer, l?oin. I, toi. 367; and in the Erlangen, opp. var. ai-A., vol. IV, p. 3. In Löscher, Reformations-Acta, vol. Ill, p. 660. We have replaced Walch's translation with a new one and based it on Luther's edition, with comparison to Eck's, which has many printing errors.
with the rudder of faith. Would to God, yes, would to God, that the wretched daughter of Babel, that is, this unhappy and erring Bohemia of yours, since you rule it, 1) would finally move from so many cliffs and storms into the safe harbor. Would God that it would finally become wise and come to its senses and, since it sees the last day at the door (novissima providens), turn to the Lord, its God, and return. Dear God, what is this so tough bird glue, with which it hangs so stubbornly? Is it gold or silver? But they may hear Christ, who says [Matth. 15.] 2): "What would it profit a man, if he should gain the whole world, and yet lose his soul?" Or is it freedom, or rather 3) the pernicious licentiousness in sinning? But they may at least believe Peter, since they do not trust the followers of Peter, who says [1 Pet. 2, 16.]: "Not as if you had liberty to the cover of wickedness." Or else is it the pleasures and lusts of the flesh? But they may remember whither this abominable pleasure, not limited by any creed, has brought some of their own (even princely people); or how many crimes and what abominations the presumption which despises the Godhead (superos), and the delusion which once left the right road, has in a short time brought up among them. I call God Almighty to witness that I do not say this without tears. For what true Christian and lover of brotherly love should not grieve over the ruin of so many brethren? over such great harm to souls? over the fall and ruin of so illustrious an empire? finally, over the dishonor and blasphemy of the divine majesty? Or who should not be ashamed that the old noble spirits of Bohemia, a people once distinguished by such great bravery, famous for so many victories, with whom once was the supremacy and the head of the earthly empire, has been brought to the point that, while every single people tenaciously holds to some religion, here in one kingdom the nobles practice a different worship than the citizens, and in one and the same house the father of the house worships in a different way than the members of the house, and often even in one marriage bed the man worships God in a different way than the woman? in general, however, that the by far
1) remiMlitß, actually: ruderst.
2) Thus in the old editions: Matt. 16, 26.
3) In Eck's edition totius, in the others we have followed: potius.
The majority of them put God in the back, leave the word of life, and lend their ears only to craftsmen and henpeckers, also to a kind of lamentation women, and that in subterranean corners (which are quite suitable for the most gruesome darkness)? And among these leaders and guides they dare to dispute against the insurmountable truth of the Church, which is built on the firmest rock of Christ by the blood of so many martyrs, by such firm foundations of the apostles: like a mosquito against the elephant, or a beetle against the eagle! Did Wenceslaus, who used to be their duke, do the same? Did the old Bohemian bravery and the Bohemian nobility submit to it? Or does not rather this prophetic word fit them [Klagel. 1, 1. 4.]: "How the mistress of the nations sits so alone, the princess of the countries! Her priests groan, for (as follows a little later [Cap. 4, 1.]) the stones of her sanctuary are scattered in front in all the streets! The noble children of Zion, clothed in precious gold, how they have become an earthen vessel!"
But they would perhaps like to say (as there are some people who are shrewd enough to excuse their errors) that they are by no means alone or without a Theseus, 5) since they even have a representative of their party from among ours, the Doctor Martin Luther, an 'outstanding man' above all others, who both hits the hidden meaning of the Holy Scriptures (as with a divine magic wand) and interprets them according to their liking, who would also be able to effectively counter the fiercest opponents. 6) That is why, when he recently debated in Leipzig, they held public prayers to God and daily (though unholy) services (sacra fecisse); they boast of this before the people.
O miserable Luther, if, trusting in their cursed and abominable services (piacula) and not rather in the constant contemplation of the Scriptures (to which, as they say, he had been untiringly zealous from his earliest years), he had entered into a fight with the bravest of the theologians, Eck! Indeed, this Martin rejected nothing more persistently than this false suspicion that some harbor about him, and nowhere did he confront Eck like this.
4) In Eck's edition: sudterrunei; we read sudtsrraneis with the other editions.
5) Theseus, king of Athens, a strong hero who slew the Minotaur on Creta and freed Ariadne.
eonüZere - who is also capable of pecking out the eyes of crows.
He resisted the challenge of the Czech people, when the latter, whether in jest or in earnest (it is uncertain), alluded to the fact that he was a patron of the Bohemians. With his own mouth he condemned their sacrilegious separation from the apostolic see, and publicly and solemnly declared that in this he did not agree with them and would never agree with them. Therefore, the wretched people may desist from tormenting heaven or approaching it with prayers in vain. For they do not have the divinity (divos) so ready to help them in their prayers that either you, venerable old man, or the others among you who are still inspired by love for Christ, should throw down your arms (hastam) or lower your courage because of this disputation at Leipzig, and there is no reason why these red spirits, be they Picards or those who have separated from the church (schismatici), should deceive themselves with false joy or raise the comb because of it. Yes, much more they may be ashamed that they, since also their defender (as they falsely boast) says no to it, nevertheless do not 1) go into themselves, and are rigid like marble, not otherwise: ac si dura silex aut stet Marpesia cautes 2) [as the hard pebble does not give way, nor Marpesian rock.
And since the disputation itself (as I freely confess) served more for argument than for edification, it seems to me that at least the only fruit of it is that even Martin, a man of truly rare learning and knowledge (on whom, like on a wall, everyone placed their hope), deceived them in this hope with such rounded words, with such a steady mien, yes, even with such astute reasoning, deceived them in this hope, so that he not only publicly confessed, but also, with a certain spirit of indignation, disapproved of the Bohemians' inflexibility and obstinacy against the Roman pope, namely, by asserting that nothing should be considered so important as to separate us from the unity of Christ and the church.
But for this reason, too, they cannot be pleased with themselves that the same Doctor Martin, out of a godly opinion (as I would like to believe), said that he was surprised that there were so many people who insulted the Bohemians in an arrogant manner and even cursed them badly, but there was no one to admonish them from error with kind writings, especially since the human spirit is much more likely to be guided by loving behavior than to want to be forced by threats or terror.
1) nee is missing in Eck's edition.
2) Virgils ^onois, lib. VI, v. 471. - Narxosus a mountain of marble on the island of Paros.
For just then, Eck, the incomparably (extra aleam) learned theologian, cited several as proof (ad calculum vocavit), such as Capistranus, Cusanus and other old men (to say nothing of the newer ones and also of your own exceedingly salutary sermons here), who reminded them of their errors not with vehemence, but in the spirit of God and with Christian gentleness, and tried to bring them back to the [right] way. And yet they achieved nothing more than when someone tells a story to a deaf person. Therefore, there is no reason for them to use the strict nature of our people as an excuse. But, what should prevent, as the apostle says [2 Tim. 4, 2.], in season and out of season, to tackle people who are stiff-necked, and to try everything beforehand, but to give them up 3) and let them go? For for an evil branch an evil wedge must also be sought; and Odysseus also tore his weeping comrades away from the lotus tree against their will and drove them to the ship. A doctor is not blamed if he even uses iron or fire to restore health. And it will be of much more use to those who oppose them, however sharply, than a thousand others who remain silent to their destruction, as a scolding friend is better than a silent enemy. That Tantalus in the Gospel [the rich man] realized this too late, when he finally could not cool his languishing lips himself in hell and only asked that someone be sent to his brothers, giving as a reason that they might not also come to this place of torment. But it follows immediately what an unhappy rejection he had to endure, since it is said to him [Luc. 16, 29.], "They have Moses and the prophets, let them hear the same." Something similar is inculcated in us by Christ Himself, who in the same Lucas 110:10 f.] says to His disciples, "But if they receive you not, get you out of the city; shake also the dust from off your feet for a testimony against them." By these passages it is sufficiently given to understand, both how dangerous a thing it is to stop up the ears, and to shut out once the Christ who knocks of his own free will, and also that the Bohemians cannot complain that ours did not take care of them; but that ours, on the contrary, can say [Matt. 11:17.], "We whistled unto you, and ye danced not."
Now may these people go who boast of
3) In the old editions deploratos instead of äoxloratos; with Löscher and the Erl. Ausg. we have assumed the latter.
in their malice, and let their intrigues and lies sound before the people, that this disputation, which was held at Leipzig, subscribed to their errors, which, however, did not happen in the least, and nothing is further from the opinion of both parties. Since I myself have been a spectator and listener in this matter from the twin egg, 1) as they say, to the Trojan horse, I consider that it is fitting for a priest of Christ's good to bear witness to the truth, since even worldly men write about this matter and the public judgment is not infrequently guided more by favor (calculis) and luck than by certain reason. In addition, the writings of some do not even show knowledge of the rules of language, let alone diligence and judgment. 2)
If anyone too subtle should insist that Luther could not have been on the side of the Bohemians, since he publicly claimed that some articles of John Hus were Catholic and had been evil condemned, I would reply with Beda that even if this were admitted to John [Hus], it was still characteristic of heretics that they mixed the true with the false; yet they would be punished, not because of the truth they have spoken, but because of the falsehood and obstinacy of their minds.
But that the same Martinus with the mentioned John counts namely the supremacy of the pope to human things and claims that it is not from GOtte: so this has not yet come to maturity (adhuc in herba), or that I use a more familiar saying: The thing still hangs in the balance (adhuc sub judice lis est 3). And Martin himself (even though he has everything upward and
1) Horace, xoötwa, v. 147. A proverbial expression for "from beginning to end". According to the fable, Clytemnestra and Helen emerged from the same egg. Helen was the cause of the Trojan war, the Trojan horse the end of it.
2) In the Lutheran edition here is the marginal gloss: Rudeat üie Rubens. Namely, Rubeus, a man without scholarship and power of judgment, had on August 13, 1519, a report on the Leipzig Disputation, or rather a flattering writing against Eck and a vituperative writing against Luther and Carlstadt, which is full of the grossest blunders. It is found in Löscher, Ref.-Acta, Vol. Ill, p. 252. - In Eck's edition, the marginal gloss reads: Rubeat bw äeUrus biseoläus 6UU1 U6UÜU6. By biscoläus 6UU1 U6UÜU6 is likewise Rubeus designated. The Reiuo, who had written against him, is a Wittenberg Privatdocent, Joh. Montanus from Hessen. Cf. Waldau, Emsers Leben und Schriften, p. 40 f.
3) Horace, ^rs xoötwa, v. 78.
If he turns downward and puts the whole sharpness of his mind to it), he has not hardened his mind with such a great stubbornness that he would not give way if he were convicted with better reasons. Nor does it matter to the Bohemians if he should also obtain it, because even then they would have to obey. For that [Luther] preaches quite constantly that even according to human law, in order to prevent divisions, the pope's sole rule is necessary, and he must be obeyed everywhere by all. Also in his recently published Explanation 4) he admitted that this was the will of God. But I add, however, without anyone's disadvantage (because an Accius counts as much to me as a Titius), this conclusion: miserable would be the lot of the Christians, if it were worse than that of the Jews and pagans. For it is known that not only the Romans, but also wild nations acknowledged that they had received their higher and lower priests from the gods. Now, if anyone finds the nymphs of Melesagoras, or the Egeria of Numa, or the cave of Minos, or anything else of the kind to be of little faith, I do not care, if only it cannot be denied that the high priesthood of Aaron was instituted by God Himself, and that through him God added to the honor and adornment of the priesthood the adornment of purple, scarlet, silk, silver, precious stones and gold, and that this high priestly office, transferred from one to the other, passed down to Caiaphas. Although he led a wicked life, he prophesied because he was the successor of Aaron and the high priest of that year, and Christ was not ashamed for our sake to be his subject even unto death. With this, of course, he wanted to indicate that we also should not be ashamed to be subject to the priest for his sake, even if he should be godless. Peter also clearly commanded this (1 Petr. 2, 18.), and he also seems to have commanded it, since he says (Matth. 23, 2. 3.]: "On Mosi's chair sit the scribes and Pharisees. All things therefore whatsoever they say unto you, that keep, and do: but after their works do ye not." Therefore I easily persuade myself that since so great an honor has been done to the lower millstone of all institution (instrumenti), which was completely idle and was finally abolished: so also the cause of the upper [millstone), namely of the New Testament, will be in no way inferior, but the highest priest of it at the same time with its right-
4) To the 13th thesis. No. 35 in this volume.
The papal successors were appointed in the same way or even better (feliciori), both by the interpretation of the holy concilia, and by this word of Christ alone [Joh. 21, 17.But the custom of the popes, to feed themselves more than the sheep, and to fish for gold more than for men, was imposed by the devil and was an entirely false charge of the shepherd (adulterinum pastoricium), and perhaps the deserved punishment for our sins.
But that the election of the pope is itself a matter of human right is not wrong, be it that a man himself appoints his successor, as Peter did Clement, be it that the whole people [do this], as in former times, be it that only the clergy elects, and from this only the cardinals, as today, be it that it is also done by order of the emperor or without his order: For that all this serves to set the divine intention in motion, and that it is changed according to the circumstances of the time, there is nothing in it, nor may divine law (to which one takes refuge, as it were, as a holy anchor) not be changed for that reason. But the fact that Peter or his successors did not turn to Rome until after twenty years or more does no more harm to their power than the fact that he ascended to heaven with Christ only after forty days did to the blessedness of the Shepherd. For human things move slowly, and as Virgil says:
Any excellent work, sublime in future times,
It has a difficult beginning and always a slow growth.
Maro himself also fits very well here, if you read like this:
The establishment of the Roman See offered such hardships. 1)
This, however, I have meant to report to your fatherhood about the mentioned fight of the two very eloquent theologians, as far as it refers to your Bohemia, so that, if vessels of ungodliness should spread such a thing, which is not true here, among the people there, in order to deceive the souls of the simple, you may at least not doubt by my words that it is false, void and fictitious, and you may fortify the brothers, who are still with you in Christ, in the Lord.
1) The verse in Virgil, lid. I, v. 33, reads: Dantas moli8 srat Uoinanain eonäsrs Mntsrn. Instead of the last word Emser has put ssäsm.
But with regard to the other contents of the disputation, some have already brought the matter before the public for various motives and with various intentions, so I am happy to dispense with it, both because that is not our office and because various judgments in such matters promote resentment and discord more than they eliminate it. We read that it happened between Xenophon and Plato, who were once very great men in every worldly wisdom. For when two eminent greats strive at the same time to the heights, they furnish (as Gellius says) a sort of image of competition with each other; but almost always, when certain great minds have equal or nearly equal fame in the same endeavor, a different opinion of them arises among their different patrons.
But in order for my letter to return to your Bohemia, get up, I beg you, you man of God, since God has given you to them as a native (domesticum) teacher of sound doctrine and as the helmsman of His ship, - get up, I say, and with sails and oars bring this ark back from these sandbanks (if it does not want to suffer shipwreck deliberately) into the previous harbor, that is, into the bosom of the holy mother, the Church. For this you owe to God; this you owe to the fatherland; this you owe to our Christian state, nor can you obtain greater grace from God elsewhere, nor hope for a richer reward from Him for any other cause. Now, even if some ravens, having satiated themselves on the carrion of their perishable goods, do not want to follow, since they do not think that the Temessian guardian spirit 2) will one day come, at least the peaceful doves may return to you, bringing with them the green branch of faith, by which they will be added anew to the tribe of Christ's cross, and according to his word again become One Sheepfold and One Shepherd, so that after Babylon is destroyed, the walls of Jerusalem will be built. For heaven and earth shall pass away, but the word of the Lord abideth for ever. Be well, and kindly receive this letter as a witness of my constant devotion to you, and overcome as a blessed one in Christ.
3) From Leipzig on August 13, in the 1519th year after the birth of Christ.
2) This is the name given to Euthymus, who forced the hero of Temessus to give back with usury all that he had taken by force and wrong.
3) This place and time designation is missing in Eck's edition, but is found in Luther's.
Sapphic poem of the same about the same disputation.
Africa's river Nile does not bring up so many New Abominations, as the battle to Leipzig gave birth to critics, full of mockery and stupidity, Useless writers.
What devil mixes this mad rage into holy things? and who may, O misfortune! In such a great battle now the teachers of divine wisdom rush?
Prince of peace, Lord Christ, who teaches peace, school fights against school, and in all places our old nature is now banished, otherwise highly honored!
Before the rude people know the arbitration, they judge boldly: but the wise judge gives rich praise, after consideration, to every side.
Flee hence, envy! of the ghosts fighting Stay far away from here and the hard speech.
For blind rage against God and brother kills love (amorem).