"But his great secret seems to be," remarked Christopher, "that he believes every word he says. He speaks, like other men work, as if every stroke were to tell."

And Gottfried said, quietly, "He is fighting the battle of G.o.d with the scribes and Pharisees of our days; and whether he triumph or perish, the battle will be won. It is a battle, not merely against falsehood, but for truth, to keep a position he has won."

"When I hear him," said Ulrich, "I wish my student days over, and long to be in the old castle in the Thuringian Forest, to give everything good there a new impulse. He makes me feel the way to fight the world's great battles is for each to conquer the enemies of G.o.d in his own heart and home. He speaks of Aristotle and Augustine; but he makes me think of the sloth and tyranny in the castle, and the misery and oppression in the peasant's hut, which are to me what Aristotle and the schoolmen are to him."

"And I," said Christopher, "when he speaks, think of our printing press, until my daily toil there seems the highest work I could do; and to be a printer, and wing such words as his through the world, the n.o.blest thing on earth."

"But his lectures fight the good fight even more than his disputations,"

remarked Gottfried. "In these debates he clears the world of the foe; but in his explanations of the Psalms and the Romans, he carries the battle within, and clears the heart of the lies which kept it back from G.o.d. In his attacks on Aristotle, he leads you to the Bible as the one source of truth; in his discourses on justification by faith he leads you to G.o.d as the one source of holiness and joy."

"They say poor Dr. Jodocus is quite ill with vexation at his defeat,"

said Christopher; "and that there are many bitter things said against Dr. Luther at Erfurt."

"What does that matter," rejoined Ulrich, "since Wittemberg is becoming every month more thronged with students from all parts of Germany, and the Augustinian cloister is already full of young monks, sent hither from various convents, to study under Dr. Luther? The youth and vigour of the nation are with us. Let the dead bury their dead."

"Ah, children," murmured the grandmother, looking up from her knitting, "that is a funeral procession that lasts long. The young always speak of the old as if they had been born old. Do you think our hearts never throbbed high with hope, and that we never fought with dragons? Yet the old serpent is not killed yet. Nor will he be dead when we are dead, and you are old, and your grandchildren take their place in the old fight, and think they are fighting the first battle the world has seen, and vanquishing the last enemy."

"Perhaps not," said Gottfried; "but the last enemy will be overcome at last, and who knows how soon?"

WITTEMBERG, _October_, 1513.

It is a strong bond of union between Herr Reichenbach and me, our reverence and love for Dr. Luther.

He is lecturing now on the Romans and the Psalms, and as I sit at my spinning-wheel, or sew, Gottfried often reads to me notes from these lectures, or tells me what they have been about. This is a comfort to me also, because he has many thoughts and doubts which, were it not for his friendship with Dr. Luther, would make me tremble for him. They are so new and strange to me; and as it is I never venture to speak of them to my mother.

He thinks there is great need of reformations and changes in the Church.

He even thinks Christopher not far from right in his dislike of many of the priests and monks, who, he says, lead lives which are a disgrace to Christendom.

But his chief detestation is the sale of indulgences, now preached in many of the towns of Saxony by Dr. Tetzel. He says it is a shameless traffic in lies, and that most men of intelligence and standing in the great cities think so. And he tells me that a very good man, a professor of theology--Dr. John Wesel,--preached openly against them about fifty years ago at the University of Erfurt, and afterwards at Worms and Mainz; and that John of Goch and other holy men were most earnest in denouncing them.

And when I asked if the Pope did not sanction them, he said that to understand what the Pope is one needs to go to Rome. He went there in his youth, not on pilgrimage, but on mercantile business, and he told me that the wickedness he saw there, especially in the family of the reigning Pope, the Borgia, for many years made him hate the very name of religion. Indeed, he said it was princ.i.p.ally through Dr. Luther that he had begun again to feel there could be a religion, which, instead of being a cloak for sin, should be an incentive to holiness.

He says also that I have been quite mistaken about "Reineke Fuchs;" that it is no vulgar jest-book, mocking at really sacred things, but a bitter, earnest satire against the hypocrisy which practices all kinds of sin in the name of sacred things.

He doubts even if the Calixtines and Hussites are as bad as they have been represented to be. It alarms me sometimes to hear him say these things. His world is so much larger than mine, it is difficult for my thoughts to follow him into it. If the world is so bad, and there is so much hypocrisy in the holiest places, perhaps I have been hard on poor Christopher after all.

But if Fritz has found it so, how unhappy it must make him!

Can really religious people like Fritz and Eva do nothing better for the world, but leave it to grow more and more corrupt and unbelieving, while they sit apart to weave their robes of sanct.i.ty in convents. It does seem time for something to be done. I wonder who will do it?

I thought it might be the Pope; but Gottfried shakes his head, and says, "No good thing can begin at Rome."

"Or the prelates?" I asked one day.

"They are too intent," he said, "on making their courts as magnificent as those of the princes, to be able to interfere with the abuses by which their revenues are maintained."

"Or the princes?"

"The friendship of the prelates is too important to them, for them to interfere in spiritual matters."

"Or the emperor?"

"The emperor," he said, "has enough to do to hold his own against the princes, the prelates, and the pope."

"Or the knights?"

"The knights are at war with the all world," he replied; "to say nothing of their ceaseless private feuds with each other. With the peasants rising on one side in wild insurrection, the great n.o.bles contending against their privileges on the other, and the great burgher families throwing their barbarous splendour into the shade as much as the city palaces do their bare robber castles, the knights and petty n.o.bles have little but bitter words to spare for the abuses of the clergy. Besides, most of them have relations whom they hope to provide for with some good abbey."

"Then the peasants!" I suggested. "Did not the gospel first take root among peasants?"

"_Inspired_ peasants and fishermen!" he replied, thoughtfully. "Peasants who had walked up and down the land three years in the presence of the Master. But who is to teach our peasants now? They cannot read!"

"Then it must be the burghers," I said.

"Each may be prejudiced in favour of his order," he replied, with a smile; "but I do think if better days dawn, it will be through the cities. There the new learning takes root; there the rich have society and cultivation, and the poor have teachers; and men's minds are brightened by contact and debate, and there is leisure to think and freedom to speak. If a reformation of abuses were to begin, I think the burghers would promote it most of all."

"But who is to begin it?" I asked. "Has no one ever tried?"

"Many have tried," he replied sadly; "and many have perished in trying.

While they were a.s.sailing one abuse, others were increasing. Or while they endeavoured to heal some open wound, some one arose and declared that it was impossible to separate the disease from the whole frame, and that they were attempting the life of our Holy Mother the Church."

"Who, then, will venture to begin?" I said. "Can it be Dr. Luther? He is bold enough to venture anything; and since he has done so much good to Fritz, and to you, and to me, why not to the whole Church?"

"Dr. Luther is faithful enough, and bold enough for anything his conscience calls him to," said Gottfried, "but he is occupied with saving men's souls, not with reforming ecclesiastical abuses."

"But if the ecclesiastical abuses came to interfere with the salvation of men's souls," I suggested, "what would Dr. Luther do then?"

"We should see, Else," said Gottfried. "If the wolves attacked one of Dr. Luther's sheep, I do not think he would care with what weapon he rescued it, or at what risk."

XIII.

Eva's Story.

NIMPTSCHEN, 1517.

Great changes have taken place during these last three years in Aunt Cotta's home. Else has been married more than two years, and sends me wonderful narratives of the beauty and wisdom of her little Margarethe, who begins now to lisp the names of mother, and father, and aunts. Else has also taught the little creature to kiss her hand to a picture they have of me, and call it Cousin Eva. They will not adopt my convent name.

Chriemhild also is betrothed to the young knight, Ulrich von Gersdorf, who has a castle in the Thuringian Forest; and she writes that they often speak of Sister Ave, and that he keeps the dried violets still, with a lock of his mother's hair and a relic of his patron saint.

Chriemhild says I should scarcely know him again, he is become so earnest and so wise, and so full of good purposes.

And little Thekla writes that she also understands something of Latin.

Else's husband has taught her; and there is nothing Else and Gottfried Reichenbach like so much as to hear her sing the hymns Cousin Eva used to sing.