Albert Durer Part 9

A charming letter from Charitas Pirkheimer gives us a little sunlit glimpse of the tone of Durer's lighter hours.

The prudent and wise Masters Caspar Nutzel, Lazarus Spengler, and Albrecht Durer, for the time being at Augsburg, our gracious Masters and good friends.

Jesus.

As a friendly greeting, prudent, wise, gracious Masters and especially good friends, cousins, and wellwishers, I desire every good thing for you, from the Highest Good. I received with great pleasure your friendly letter and its news of a kind suited to my order, or rather my trade; and I read it with such great devotion that more than once tears ran down my eyes over it--truly rather tears of laughter than of sorrow. I consider it a subject for great thankfulness that, with such important business and so much gaiety on hand, your Wisdoms do not forget me, but find time to instruct me, poor little nun, about the monastic life whereof you now have a clear reflection before your eyes. I conclude from this that doubtless some good spirit drove you, my gracious and dear Masters, to Augsburg, so that you might learn from the example of the free Swabian spirits how to instruct and govern the poor imprisoned sand-bares.[23]

For since our trusty Master Warden (Caspar Nutzel), as a lover of the Church, likes to help in a thorough reformation, he should first behold a pattern of holy observance in the Swabian League. Let Master Lazarus Spengler, too, inform himself well about the apostolic mode of common life, so that at the annual audit he may be able to give us and others counsel and guidance, how we may run through everything, that nought remain over. And Master Albrecht Durer, also, who is such a genius and master at drawing, he may very carefully inspect the stately buildings, and then if some day we want to alter our choir he will know how to give us advice and help in making ample slide-windows (? blinds), so that our eyes may not be quite blinded.

I shall not further trouble you, however, to bring us music to learn to sing by notes, for our beer is now so very sour that I fear the dregs might stick fast among the four reeds or voices, and produce such strange sounds that the dogs would fly out of the church. But I must humbly pray you not quite to wear out your eyes over the black and white magpies, so as no longer to know the little grey wolves at Nurnberg. I have heard much of the sharp-witted Swabians all my life, but it would be well if we learnt more from them, now that they are so wisely labouring with his Imperial Majesty to save the Apostolic life from being done away with. It is easy to see what very different lovers of the Church they are from our Masters here.

Pardon me, my dear and gracious Masters, this my playful letter. It is all done _in caritate--summa summarum_; and the end of it is that I should rejoice at your speedy return in health and happiness with the glad accomplishment of the business committed to you. For this I and my sisters heartily pray G.o.d day and night; still we cannot carry it through alone, so I counsel you to entreat the pious and pure hearts (of Augsburg) to sing in high quavers that thereby things may speed well.

And now many happy times to you!

Given at Nurnberg on September 3, 1518.

SISTER CHARITAS, unprofitable Abbess of S. Clara's at Nurnberg.

Durer returned with a letter to the Town Council of Nurnberg, from which the following extract is taken:

Honourable, trusty, and well-beloved, Whereas you are bound to pay us on next St. Martin's day year a remainder, to wit 200 florins Rhenish, out of the accustomed town contribution which you are wont to render into our and the Empire's treasury....We earnestly charge you to deliver and pay the said 200 florins, accepting our quittance therefor, unto our and the Empire's trusty and well-beloved Albrecht Durer, our painter, on account of his honest services, willingly rendered to us at our command for our "Car of Triumph" and in other ways; and, at the said time, these 200 florins shall be deducted for you from the accustomed town contribution. Thus you will perform our earnest desire.

Given, &c.

Durer procured a receipt for the 200 florins, signed by the emperor himself. But before "next St. Martin's day year," Maximilian was dead, and the 200 florins no longer his to dispose of, being due to the new Emperor Charles V. The munic.i.p.al authorities of Nurnberg refused to pay until his Privilegium had been confirmed by Maximilian's successor.

Durer wrote the following letter to the Council:

NuRNBERG, April 27, 1519.

Prudent, honourable and wise, gracious, dear Lords. Your Honours are aware that, at the Diet lately holden by his Imperial Roman Majesty, our most gracious lord of very praiseworthy memory, I obtained a gracious a.s.signment from his Imperial Majesty of 200 florins from the yearly payable town contributions of Nurnberg. This a.s.signment was granted to me, after many applications and much trouble, in return for the zealous work and labour, which, for a long time previously, I had devoted to his Majesty. And he sent you order and command to that effect, signed with his accustomed signature, and quittance in all form, which quittance, duly sealed, is in my hands.

Now I rest humbly confident that your Honours will graciously remember me as your obedient burgher, who has employed much time in the service and work of his Imperial Majesty, our most rightful Lord, with but small recompense, and has thereby lost both profit and advantage in other ways. And therefore I trust that you will now deliver me these 200 florins to his Imperial Majesty's order and quittance, that so I may receive a fitting reward and satisfaction for my care, pains, and work--as, no doubt, was his Imperial Majesty's intention.

But seeing that some Emperor or King might in the future claim these 200 florins from your Honours, or might not be willing to spare them, but might some day demand them back again from me, I am, therefore, willing to relieve your Honours and the town of this chance, by appointing and mortgaging, as security and pledge therefor, my tenement situated at the corner under the Veste, and which belonged to my late father, that so your Honours may suffer neither prejudice nor loss thereby. Thus am I ready to serve your Honours, my gracious rulers and Lords.

Your Wisdoms' willing burgher, ALBRECHT DuRER.

[Ill.u.s.tration: FREDERICK THE WISE. Silver-point drawing, British Museum.]

Durer next wrote "to the honourable, most learned Master Georg Spalatin, Chaplain to my most gracious lord, Duke Friedrich, the Elector"

of Saxony.

The letter is undated, but clearly belongs to the early part of the year 1520.

Most worthy and dear Master, I have already sent you my thanks in the short letter, for then I had only read your brief note. It was not till afterwards, when the bag in which the little book was wrapped was turned inside out, that I for the first time found the real letter in it, and learnt that it was my most gracious Lord himself who sent me Luther's little book. So I pray your worthiness to convey most emphatically my humble thanks to his Electoral Grace, and in all humility to beseech his Electoral Grace to take the praiseworthy Dr. Martin Luther under his protection for the sake of Christian truth. For that is of more importance to us than all the power and riches of this world; because all things pa.s.s away with time, Truth alone endures for ever.

G.o.d helping me, if ever I meet Dr. Martin Luther, I intend to draw a careful portrait of him from the life and to engrave it on copper, for a lasting remembrance of a Christian man who helped me out of great distress. And I beg your worthiness to send me for my money anything new that Dr. Martin may write.

As to Spengler's "Apology for Luther," about which you write, I must tell you that no more copies are in stock; but it is being reprinted at Augsburg, and I will send you some copies as soon as they are ready. But you must know that, though the book was printed here, it is condemned in the pulpit as heretical and meet to be burnt, and the man who published it anonymously is abused and defamed. It is reported that Dr. Eck wanted to burn it in public at Ingolstadt, as was done to Dr. Reuchlin's book.

With this letter I send for my most gracious lord three impressions of a copper-plate of my most gracious lord of Mainz, which I engraved at his request. I sent the copper-plate with 200 impressions as a present to his Electoral Grace, and he graciously sent me in return 200 florins in gold and 20 ells of damask for a coat. I joyfully and thankfully accepted them, especially as I was in want of them at that time.

His Imperial Majesty also, of praiseworthy memory, who died too soon for me, had graciously made provision for me, because of the great and long-continued labour, pains, and care, which I spent in his service.

But now the Council will no longer pay me the 100 florins, which I was to have received every year of my life from the town taxes, and which was yearly paid to me during his Majesty's lifetime. So I am to be deprived of it in my old age and to see the long time, trouble, and labour all lost which I spent for his Imperial Majesty. As I am losing my sight and freedom of hand my affairs do not look well. I don't care to withhold this from you, kind and trusted Sir.

If my gracious lord remembers his debt to me of the staghorns, may I ask your Worship to keep him in mind of them, so that I may get a fine pair.

I shall make two candlesticks of them.

I send you here two little prints of the Cross from a plate engraved in gold. One is for your Worship. Give my service to Hirschfeld and Albrecht Waldner. Now, your Worship, commend me faithfully to my most gracious lord, the Elector.

Your willing ALBRECHT DuRER at Nurnberg.

FOOTNOTES:

[Footnote 20: _The Ma.s.sacre of the Ten Thousand Saints._]

[Footnote 21: Supposed to be the _Madonna with the Iris_.]

[Footnote 22: "Literary Remains of Albrecht Durer," p. 178.]

[Footnote 23: The soil about Nurnberg is sandy.]

CHAPTER V

DuRER, LUTHER AND THE HUMANISTS

I

But while Durer was thus busily at work or dunning his great debtors, Luther had appeared. In 1517 he nailed his ninety-five theses to the door of Wittenberg church, and Cardinal Caietan by the unlucky Leo X.

was poured like oil upon the fire which they had lighted. Luther had been summoned to meet the Cardinal at the Diet of Augsburg, where Durer went to see Maximilian, though he only arrived there after our friends from Nuremberg had departed. However, Luther pa.s.sed through Nuremberg on foot, and borrowed a coat of a friend there in order to figure with decency before the Diet. Yet Durer probably did not meet him, although the words in the letter to George Spalatin, quoted above, "If ever I meet Dr. Martin Luther, I intend to draw a careful portrait of him and engrave it on copper," do not forbid the possibility of this early meeting before the Reformer had become so famous. Next the Pope tried to soothe by sending Milt.i.tz with flatteries and promises--a man that could smile and weep to order, but who succeeded neither with the Elector Frederic, nor with Luther, nor with Germany. At Nuremberg the preacher Wenzel Link soon formed a little reformed congregation, to which Durer, Pirkheimer, Spengler, Nutzel, Scheurl, Ebner, Holzschurher, and others belonged. We have already seen how, soon after this, Durer was anxious for Luther's safety, by the letter to the wise Elector, quoted above; and in 1518 he sent Luther a number of his prints, and soon after joined with others of Link's hearers to send a greeting of encouragement. And before long we find him jotting down a list of sixteen of Luther's tracts, either because he intended to get and read them, or because they were already his; and on the back of a drawing we find the following outline of the faith such as he then apprehended it, in which we see clearly that Christ has become the voice of conscience--the power in a man by which he recognises and creates good.

Seeing that through disobedience of sin we have fallen into everlasting Death, no help could have reached us save through the incarnation of the Son of G.o.d, whereby He through His innocent suffering might abundantly pay the Father all our guilt, so that the Justice of G.o.d might be satisfied. For He has repented, of and made atonement for the sins of the whole world, and has obtained of the Father Everlasting Life.

Therefore Christ Jesus is the Son of G.o.d, the highest power, who can do all things, and He is the Eternal life. Into whomsoever Christ comes he lives, and himself lives in Christ. Therefore all things are in Christ good things. There is nothing good in us except it becomes good in Christ. Whosoever, therefore, will altogether justify himself is unjust.

_If we will what is good, Christ wills it in us_. No human repentance is enough to equalise deadly sin and be fruitful.

In this the old mythological language is retained, but it has received a new interpretation or significance, and this quite without the writer's perceiving what he is doing. Christ is affirmed to have repented of the sins of the whole world. Among the early heresiarchs there were, I believe, some who went so far as to hold that he had committed the sins before he repented of them, and triumphed over their effects by his sufferings and death. In any case, a similar feeling is expressed by our odd mystic Blake in his "Everlasting Gospel":

"If He (Jesus) intended to take on sin, His mother should an harlot have bin."

The actual records of Christ are too meagre the moment he is regarded as an allegory of human life; and such additions to the creed spring naturally out of the ardent seeker's desire to realise the universality implied in the dogma of his G.o.dhead, which is accepted even by Blake as a historical fact beyond question. It was not the character of so much as can be perceived of the universe which daunted Luther and Durer, as it daunts the serious man to-day. They accepted what appears to us a cheap and easy subterfuge, because they believed it to have been prescribed by G.o.d; the ambiguous inferences which such a prescription must logically cast on the Divine character did not arrest their attention. What they gained was a free conscience, a conscience in which Christ was, to use their language, and which was in Christ; and for practical piety this was sufficient. They themselves had not made up their minds on theoretical points; it was only in the face of their opponents that they thought of arming themselves with like weapons, and sought a mechanical agreement upon questions about which no one ever has known, or probably ever can know, anything at all. This was where Luther's pugnacity betrayed him; so that little by little he seems to lose spiritual beauty, as the monk, all fire and intensity, is transformed into the "plump doctor," and again into the bird of ill omen who croaked.

"The arts are growing as if there was to be a new start and the world was to become young again. I hope G.o.d will finish with it. We have come already to the White Horse. Another hundred years and all will be over."