It may be asked how, after such sufferings and utter ruin, the survivors could still form a German nation, who at the conclusion of peace could again cultivate the country, pay taxes, and after vegetating in poverty for a century, again engender energy, enthusiasm, and a new life in art and science. It is certainly probable that the country people would have entirely scattered themselves in roving bands, and that the cities would never have been in a condition to produce a new national life, if three powerful causes had not contributed to preserve the German countryman from being altogether lost,--his love of his paternal acres; the endeavours of the magistracy; and above all, the zeal of those who had the care of his soul, the village pastors. The love of the peasant for his own field, which works inimically against the most benevolent agrarian laws, is even now a strong feeling, but in the seventeenth century was still more powerful. For the peasant knew very little of the world beyond his own village, and it was difficult for him to pass the boundaries which separated him from other vocations, or from establishing himself on the property of other lords. He ever returned with tenacity from his hiding-place to his devastated farm, and endeavoured to collect together the trampled corn, or to sow the few seeds he had been able to preserve. When his last beast had been stolen, he harnessed himself to the plough. He took care not to give his house a habitable appearance; he accustomed himself to dwell amidst dirt and ruins, and concealed the flickering fire of his hearth from the gaze of marauders, who might perhaps be seeking in the night for some warm resting-place. He hid his scanty meal in a place which would disgust even a reckless enemy, in ditches and coffins, and under skulls. Thus he lived under the powerful pressure of habit, however little hope there might be that his labour would prove advantageous to him. If a landed proprietor stood valiantly by his village, even in times of comparative tranquillity, he accompanied his beasts to the fields, armed to the teeth, ready to fight against any robbers who might pounce down on him.
It was no less the interest of the landed proprietor and his officials, than of the peasant himself, to preserve the villages. The smaller the number of tax-payers became, the higher was the tax on the few who remained. The rulers, from the cities in which they resided occupied themselves during the whole war through their officials, bailiffs, and receivers, with the fate of the villages, nay even of individuals. The keeping of the parish records was only interrupted during the most troubled time, and was always recommenced. Certificates, reports, memorials, and rescripts passed hither and thither amidst all the misery.[[29]] Petitions for remission of rents and liquidation of costs were incessantly demanded, and many a poor schoolmaster obediently gave his service as parish writer whilst the snow floated into his schoolroom through the shattered windows, the parish chests lay broken in the streets, and the parishioners, whose accounts he was writing, went armed into the woods with dark illegal projects, which were never reported to the government. Useless as this system of writing in many cases was, it formed numerous links which bound individuals more closely to their states; and in the pauses of the war, and at the conclusion of it, was of the greatest importance, for it had preserved the mechanism of the administration.
It was however to the country clergy and their holy office that the maintenance of the German people is chiefly owing. Their influence was undoubtedly not less in the Catholic than in the Protestant provinces, though there remain few accounts of it; for the Catholic village pastors were then as averse to writing as the evangelical were fond of it. But the Protestant pastors had a far greater share in the mental cultivation of their time. The Reformers had made the German learned education essentially theological, and the village clergy were, in the estimation of the noble proprietors and peasantry, the representatives of this intelligence. They were generally well skilled in the ancient languages, and expert in writing Latin and elegiac verses. They were powerful disputants, and much experienced in dogmatic controversy, stubborn and positive, and full of zealous indignation against the followers of Schwenkfeld, Theophrast, Rosenkreuz, and Weigelia, and their teaching was more full of hatred to heretics than love towards their fellow-creatures. Their influence on the consciences of the laity had made them arrogant and imperious, and the most gifted among them were more occupied with politics than was good for their characters. If an order may be considered responsible for the imperfection of the mental cultivation of the period, which it has not formed, but only represents, the Lutheran ecclesiastics were deeply and fatally guilty of the devastation of mind, the unpractical weakness, and the dry wearisome formalism which frequently appeared in German life. The ecclesiastics, as an order, were neither accommodating nor especially estimable, and even their morality was narrow-minded and harsh. But all these errors they atoned for in times of poverty, calamity, and persecution, more especially the poor village pastors. They were exposed to the greatest dangers, hated in general by the Imperial soldiers, and obliged by their office to bring themselves under the observation of the enemy; and the rough usage which they, their wives, and daughters had to suffer, fatally injured their consideration in their own parish. They were maintained by the contributions of their parishioners, and were not accustomed, and ill fitted to obtain their daily food by bodily labour; they were the greatest sufferers from any decrease in the wealth, morality, or population of their villages. One must bear witness that a very great number of them endured all these dangers as true servants of Christ. Most of them adhered to their parishes almost to the very last man. Their churches were plundered and burnt, chalice and crucifix stolen, the altar desecrated with disgusting ordures, and the bells torn from the towers and carried away. Then they held divine service in a barn, or an open field, or in the cover of a green wood. When the parishioners had almost perished, so that the voice of the singer was heard no more, and the penitential hymns were no longer intoned by the chanter, they still called the remains of their congregation together at the hour of prayer. They were vigorous and zealous both in giving comfort and in exercising discipline; for the greater the misery of their parishioners, the more reason they had to be dissatisfied with them. Frequently they were the first to suffer from the demoralization of the villagers: theft and insolent wantonness were willingly practised against those whose indignant looks and solemn admonitions had heretofore overawed them. Hence their fate is particularly characteristic of that iron time, and we happily possess numerous records concerning them, frequently in church documents, in which they bemoaned their sufferings, when no one would listen to them. From such records of Thuringian and Franconian village pastors, only a few examples will here be given.
Magister Michael Ludwig was pastor at Sonnenfeld, about 1633; there he preached to his parishioners in the wood under the canopy of heaven; they were called together by the sound of the trumpet, instead of the bell, and it was necessary to place an armed watch whilst he preached; thus he continued for eight years, till his parishioners entirely disappeared. A Swedish officer then appointed him preacher to his regiment; he was afterwards made president of the army consistory at Torstenson, and superintendent at Wismar. Georg Faber preached at Gellershausen, read prayers daily to three or four hearers, always at the risk of his life: he rose every morning at three o'clock and learned his sermon entirely by heart; besides that, he wrote learned treatises upon the books of the Bible.
In the neighbouring towns of the interior, the clergy had as much to undergo. For example, the rector at Eisfeld, about 1635, was Johann Otto, a young man who had just married; he had in the worst times kept the whole school during eight years, with only one teacher, and provided the choir also gratis. The smallness of his income may be seen from the notes which the excellent man has written in his Euclid: "2 days thrashing in autumn, 1 day working in the wood in 1646. 2 days thrashing in January, 1647. 5 days thrashing in February, 1647. 4 marriage letters written. Item, 1/2 day binding oats, and one day reaping," and so on. He persevered, and administered his office honourably for forty-two years. His successor, the great Latin scholar, Johann Schmidt, teacher of the celebrated Cellarius, had become a soldier, and when on guard at the Royal Castle was reading a Greek poet; this was perceived by his officer with astonishment, and was mentioned by him to Ernest the Good, who made him a teacher.
The superintendent at the same place, Andreas Pochmann, was, when an orphan, carried off with two little brothers by the Croats. He escaped with his brothers in the night. Later, when a Latin scholar, he was again taken prisoner by the soldiers, was made an officer's servant, and then a musketeer. But he continued to study in the garrison, and found among his comrades students from Paris and London, with whom he kept up his Latin. Once, when a soldier, he was lying sick by the watch fire, under his sleeve was the powder pouch, with a pound and a half of powder, the flames reached the sleeve and burnt half of it; the powder pouch was unconsumed. When he awoke he found himself alone, the camp was abandoned, and he had not a penny of money. Then he found two thalers in the ashes. With this he struck across to Gotha; on the way, he turned off to Langensalza, to a lonely small house near the walls: an old woman received the wearied man, and laid him on a bed. It was the plague nurse, and the bed was a plague bed, for the malady was then raging in the city; he remained unhurt. His life, like that of most of his cotemporaries, was full of wonderful escapes, sudden changes, and unexpected succour, of deadly perils, penury, and frequent changes of place. These times must be accurately observed, in order to understand how, just at a period when millions were brought to ruin and destruction, there was fostered in the survivors a deep belief in that Divine Providence, which, in a wonderful way, encompassed the lives of men.
From almost every village church one can obtain reminiscences of the sufferings, self-devotion, and perseverance of their pastors. It must be said, that only the strongest minds came out unscathed in such times. The endless insecurity, the want of support, the lawless proceedings of the soldiers and of their own parishioners, made many of them petty in their ideas, cringing and beggarly. We will give one example among many. Johanne Elfflein, pastor at Simau after 1632, was so poor that he was obliged to work as a day labourer, to cut wood in the forest, to dig and to sow; twice he received either alms from the poor-box at Coburg, or what was placed there at the baptism of children. At last the consistory at Coburg sold one of the chalices of the church to procure bread for him. He considered it an especial piece of good fortune, when he had once to perform the funeral of a distinguished noble, for then he got a good old rix-dollar, and a quarter of corn. When shortly afterwards he confidentially complained to a neighbour of his want of food, and the latter replied with desperate resolution, he knew well what he should do in such a case, then, firm in faith, Magister Elfflein said, "My God will provide means that I shall not die of hunger; He will cause a rich nobleman to die, that I may obtain money, and a quarter of corn." He considered it was ordained by Providence, when soon after, this melancholy event actually occurred. His situation was so pitiable, that even the rapacious soldiers, when they sent their lads in the neighbourhood after booty, emphatically ordered them to leave the pastor at Simau unmolested, as the poor simpleton had nothing for himself. At last he got another parish.
At the source of the Itz, where the mountains decline in high terraces towards the Main, lies the old village of Stelzen, a holy place even in heathen times. Close to the church, from the corner of a spacious cavern, overshadowed by primeval beech and lime trees, springs up a miraculous well; near the well, before the Reformation, stood a chapel to the Holy Virgin, and many a time did hundreds of counts and noblemen, with numberless other people, flock together there as pilgrims. The village was entirely burnt down at Michaelmas, 1632, only the church, the school, and shepherd's hut remained standing. The pastor, Nicholas Schubert, wrote to the authorities in the winter as follows: "I have saved nothing but my eight poor, little, naked, hungry children. I continue to dwell ex mandato in the very old, and on account of the want of a chimney, a floor and so forth, dangerous school-house, where I can neither attend to my studies, nor do anything for my support. For I have neither food nor clothes, longe enim plura deficiunt. Given at my castle of misery, Stelzen, 1633. Your willing servant, and obedient poor burnt-out pastor, Nicholas Schubert." Shortly he was removed. His successor likewise was pillaged, and stabbed in the left hip with a rapier; he too was removed; a second successor also was unable to maintain himself there. After that, the parsonage house was uninhabited for fifteen years, but the neighbouring pastor, Götz of Sachsendorf, came every third Sunday, and performed service in the ruined village. For two years there came no pence to the church coffers. At last, in 1647, the church was entirely burned to the bare walls.
Gregory Ewald was pastor at Königsberg; in 1632, Tilly burnt down the city, and Ewald was taken prisoner in a vineyard by two Croats, and robbed; when they could not withdraw a gold ring from his finger they prepared to cut off the finger, but at last had so much consideration that they took only the skin with the ring, and demanded a thousand dollars ransom. Ewald released himself by this stratagem; he took the simple soldier, who was left with him to fetch the ransom, first to the door of a cellar in order to give him a drink of wine, and under the pretext of fetching the key he escaped. In his great necessity he took an appointment as Swedish army chaplain, and after the battle of Nördlingen, lived as an exile for a year in a foreign country, from thence he returned to his ruined parish, where for some years he and his family endured want and misery.
Among the most instructive of the biographical accounts of Protestant pastors, is that of the Franconian pastor, Martin Bötzinger. We see with horror, both the village life in the time of the war, and the demoralization of the inhabitants, distinctly portrayed in his narrative. Bötzinger was not a man of great character, and the lamentable lot he had to bear did not strengthen it; indeed, we can hardly deny him the predicate of a right miserable devil. Nevertheless he possessed two qualities which render him estimable to us, an indestructible energy with which there was not the slightest frivolity united; and that determined German contentment which takes the brightest view of the most desolate situations. He was a poet. His German verses are thoroughly pitiful, as may be seen by the specimen heading this chapter, but they served him as elegant begging letters by which, in the worst times, he endeavoured to procure sympathy. He celebrated all the officials and receivers of the parish of Heldburg in an epic poem, as also the melancholy condition of Coburg, where he tarried for a certain time as a fugitive.