Probably the pains in his heart and accompanying fear of death represented a gigantic rise in his blood-pressure that would naturally occur in a man of such furious polemic zeal. And it may be that it possibly went so far as to cause angina pectoris. The accompanying fear of death certainly looks like angina, for there is no disease more frightful than angina; the patient feels as though the very grave were yawning for him.
Luther seems to have ultimately become on almost friendly terms with his devil. One night at the castle of Wartburg he heard a dreadful noise on the stair which woke him up—probably it represented noises in his own ears. He got out of bed in a rage with the insolent fiend.
“Is that thou, devil?” he shouted, but Satan said not a word. Then Luther, seeing that Auld Hornie was not to be drawn, got back into bed, piously commended himself to the care of the Lord Jesus Christ, and ultimately got off to sleep again. And this is the sort of thing that went on day and night with the Reformer. What a difference a course of salicylates and bromides might have made to Luther, and possibly through him to the whole Reformation, for there can be little doubt that Luther’s devil played a great part in spurring him to yet more furious religious zeal. Sometimes even he began to despair, and admitted that it was impossible to make peace with the Pope so long as the papacy was the papacy and Luther was Luther. Viewed in this light, that in a sense he was Athanasius contra mundum, Luther’s dictatorial and egotistical prayer to his God becomes almost pathetic, for he felt himself alone on the side of God against the mighty power whom he frankly calls anti-Christ, with hardly a soul helping him; it may have been during those passionate appeals to God for guidance before he made the break that his blood-pressure began to rise, for nothing causes the blood-pressure to rise like passionate emotion of any kind. Perhaps forty years later it killed him. Rising blood-pressure kills with exceeding slowness; let excitable politicians beware, for the same rules apply to them to-day as applied to poor Martin Luther, who was really less a man of God than a most furious politician.
Both Hartmann and Grisar and Dr. Cabanes give substantially the same accounts of his sudden death; so probably it is assured in spite of the Catholic story that he committed suicide. For two years a stone in the bladder had added to the tortures of his Ménière’s disease, and on February 17th, 1546, his last seizure attacked him. While at Eisleben he became very restless. “Here at this little village I was baptised,” he said. “It may be that I shall remain here.” In the evening he felt that oppression in the chest of which he had so often complained, so he got his attendants to rub him down with hot flannels, and as soon as he felt better sat down to a light supper. In the middle of the night he awoke, feeling deadly ill. “O my God,” he said, “I do feel so ill; I feel as though I were dying,” and complained of a terrible oppression in his chest. His doctors found him bathed in a cold sweat and without perceptible pulse. He murmured his favourite text from St. John, “God so loved the world that He gave his only begotten son that whosoever believeth in him shall not perish, but shall have life everlasting.” Then he became unconscious and his friends shouted into his deaf ears the question whether he remained steadfast in his faith in Christ and his doctrine, to which they thought they heard him say “Yes,” though probably he did not hear them. At three in the morning his breathing suddenly became audible, and after a deep sigh he died. Probably this is a true account, for we often see the breathing of a dying man assume the up and down character that we call “Cheyne-Stokes.”
For some extraordinary reason Messrs. Hartmann and Grisar attributed this obvious death from heart-failure to apoplexy. One can only suppose that they had never seen a man die of apoplexy; and Dr. Cabanes is undoubtedly right when he attributes it to heart-defeat after a long period of high blood-pressure. Probably a certain amount of angina pectoris also entered into the picture, which is much the same thing put into other language.
But it may be that Dr. Cabanes was too materialistic in supposing that the cause of Luther’s high blood-pressure was drink, in spite of Melanchthon’s explicit statement that Luther was only a moderate drinker. Probably he was no worse than other Germans of the time; and it seems to be undoubtedly true that intense emotion can permanently so put up the blood-pressure that the patient ultimately dies even if only after a great many years; and surely no man ever strained his vascular system more terribly than Martin Luther.
Luther was not a nice man; but nice men do not revolutionise the world.
Henry Fielding
In the gloomy procession of drink, gluttony, and syphilis which makes up so large a part of history—always excepting for a moment Joan of Arc, that “one white angel of war” whom the English and French burned because she did not and could not ever become mature, as I have shown in Post Mortem—there is at least one very great man whom one can only pity, if my ideas about him are correct, without the faintest trace of censure—the author of that “foul, coarse and abominable” book, Tom Jones, which has been such a nightmare to the prude and yet shows human nature better than most of the books which are welcomed in country parsonages.