in the healthy state of things the Philosopher and Priest were one and the same. But Philosophy itself is far enough from wearing this character; neither have its Historians been men, generally speaking, that could in the smallest degree approximate it thereto. Scarcely since the rude era of the Magi and Druids has that same healthy identification of Priest and Philosopher had place in any country: but rather the worship of divine things, and the scientific investigation of divine things, have been in quite different hands, their relations not friendly but hostile. Neither have the Brückers and Bühles, to say nothing of the many unhappy Enfields who have treated of that latter department, been more than barren reporters, often unintelligent and unintelligible reporters, of the doctrine uttered; without force to discover how the doctrine originated, or what reference it bore to its time and country, to the spiritual position of mankind there and then. Nay, such a task did not perhaps lie before them, as a thing to be attempted. Art also and Literature are intimately blended with Religion; as it were, outworks and abutments, by which that highest pinnacle in our inward world gradually connects itself with the general level, and becomes accessible therefrom. He who should write a proper History of Poetry, would depict for us the successive Revelations which man had obtained of the Spirit of Nature; under what aspects he had caught and endeavoured to body forth some glimpse of that unspeakable Beauty, which in its highest clearness is Religion, is the inspiration of a Prophet, yet in one or the other degree must inspire every true Singer, were his theme never so humble. We should see by what steps men had ascended to the Temple; how near they had approached; by what ill hap they had, for long periods, turned away from it, and grovelled on the plain with no music in the air, or blindly struggled towards other heights. That among all our Eichhorns and Wartons there is no such Historian, must be too clear to every one. Nevertheless let us not despair of far nearer approaches to that excellence. Above all, let us keep the Ideal of it ever in our eye; for thereby alone have we even a chance to reach it. Our histories of Laws and Constitutions, wherein many a Montesquieu and Hallam has laboured with acceptance, are of a much simpler nature; yet deep enough if thoroughly investigated; and useful, when authentic, even with little depth. Then we have Histories of Medicine, of Mathematics, of Astronomy, Commerce, Chivalry, Monkery; and Goguets and Beckmanns have come forward with what might be the most bountiful contribution of all, a History of Inventions. Of all which sorts, and many more not here enumerated, not yet devised and put in practice, the merit and the proper scheme may require no exposition. In this manner, though, as above remarked, all Action is extended three ways, and the general sum of human Action is a whole Universe, with all limits of it unknown, does History strive by running path after path, through the Impassable, in manifold directions and intersections, to secure for us some oversight of the Whole; in which endeavour, if each Historian look well around him from his path, tracking it out with the eye, not, as is more common, with the nose, she may at last prove not altogether unsuccessful. Praying only that increased division of labour do not here, as elsewhere, aggravate our already strong Mechanical tendencies, so that in the manual dexterity for parts we lose all command over the whole, and the hope of any Philosophy of History be farther off than ever, let us all wish her great and greater success. LUTHER'S PSALM.1 [1831.] AMONG Luther's Spiritual Songs, of which various collections have appeared of late years,2 the one entitled Eine feste Burg ist unser Gott is universally regarded as the best; and indeed still retains its place and devotional use in the Psalmodies of Protestant Germany. Of the Tune, which also is by Luther, we have no copy, and only a secondhand knowledge to the original Words, probably never before printed in England, we subjoin the following Translation; 2 which, if it possess the only merit it can pretend to, that of literal adherence to the sense, will not prove unacceptable to our readers. Luther's music is heard daily in our churches, several of our finest Psalm-tunes being of his composition. Luther's sentiments also are, or should be, present in many an English heart; the more interesting to us is any the smallest articulate expression of these. The great Reformer's love of music, of poetry, it has often been remarked, is one of the most significant features in his character. But indeed, if every great man, Napoleon himself, is intrinsically a poet, an idealist, with more or less completeness of utterance, which of all our great men, in these modern ages, had such an endowment in that kind as Luther? He it was, emphatically, who stood based on the Spiritual World of man, and only by the footing and mi 1 FRASER'S MAGAZINE, No. 12. 2 For example: Luthers Geistliche Lieder, nebst dessen Gedanken über die Musica (Berlin, 1817); Die Lieder Luthers gesammelt von Kosegarten und Rambach, &c. raculous power he had obtained there, could work such changes in the Material World. As a participant and dispenser of divine influences, he shows himself among human affairs; a true connecting medium and visible Messenger between Heaven and Earth; a man, therefore, not only permitted to enter the sphere of Poetry, but to dwell in the purest centre thereof: perhaps the most inspired of all Teachers since the first Apostles of his faith; and thus not a Poet only, but a Prophet and god-ordained Priest, which is the highest form of that dignity, and of all dignity. Unhappily, or happily, Luther's poetic feeling did not so much learn to express itself in fit Words that take captive every ear, as in fit Actions, wherein truly, under still more impressive manifestation, the spirit of spheral melody resides, and still audibly addresses us. In his written Poems we find little, save that strength of one' whose words,' it has been said, 6 were half battles;' little of that still harmony and blending softness of union, which is the last perfection of strength; less of it than even his conduct often manifested. With Words he had not learned to make pure music; it was by Deeds of love or heroic valour that he spoke freely; in tones, only through his Flute, amid tears, could the sigh of that strong soul find utterance. Nevertheless, though in imperfect articulation, the same voice, if we will listen well, is to be heard also in his writings, in his Poems. The following, for example, jars upon our ears yet there is something in it like the sound of Alpine avalanches, or the first murmur of earthquakes; in the very vastness of which dissonance a higher unison is revealed to us. Luther wrote this Song in a time of blackest threatenings, which however could in nowise become a time of despair. In those tones, rugged, broken as they are, do we not recognise the accent of that summoned man (summoned not by Charles the Fifth, but by God Almighty also), who answered his friends' warning not to enter Worms, in this wise: "Were there as many devils in Worms as there are roof-tiles, I would on; of him who, alone in that assemblage, before all emperors and principalities and powers, spoke forth these final and forever memorable words: "It is neither safe nor prudent to do aught against conscience. Here stand I, I cannot otherwise. God assist me. Amen!" It is evident enough that to this man all Pope's Conclaves, and Imperial Diets, and hosts and nations, were but weak; weak as the forest, with all its strong trees, may be to the smallest spark of electric fire. 6 EINE FESTE BURG IST UNSER GOTT. Eine feste Burg ist unser Gott, Mit Ernst ers jetzt meint; Gross Macht und viel List Auf Erd'n ist nicht seins Gleichen. Mit unsrer Macht ist Nichts gethan, Es streit't für uns der rechte Mann, Fragst du wer er ist? Er heisst Jesus Christ, Und wenn die Welt voll Teufel wär, Wie sauer er sich stellt, Thut er uns doch Nichts; Das macht er ist gerichtt, Ein Wörtlein kann ihn fällen. 1 'Till such time as, either by proofs from Holy Scripture, or by fair 'reason or argument, I have been confuted and convicted, I cannot and 'will not recant, weil weder sicher noch gerathen ist, etwas wider Gewissen zu thun. Hier stehe ich, ich kann nicht anders. Gott helfe mir. Amen!' |