v0.9 | Initial edition |
This is releasable.
LONDON:
PRINTED BY W. CLOWES AND SONS, STAMFORD STREET AND CHARING CROSS.
TRANSLATED BY JOHN KELLY
ALEXANDER STRAHAN, PUBLISHER
56, LUDGATE HILL, LONDON
1867
This volume contains a large selection from Paul Gerhardt’s
“Spiritual Songs.” Every piece included is
given in full, and is rendered into the metre of the
original. A few of the following translations have
appeared at various times during the last three years in
different periodicals. They have been revised for this
volume. Several of the hymns have been beautifully
translated by others; and had the Translator been compiling
a volume composed of selections from various
authors, this might have formed a strong reason for
not doing them again, but to have omitted them from
a volume like the present would have been to give a
selection from Gerhardt without some of his most celebrated
productions; besides, in the other collections
where they appear they are not all given in full, nor
are they always rendered into the metre of the original,
Every one who has reflected on the subject, or attempted metrical translation, knows that literality is rarely attainable, that a certain measure of freedom must be used. The Translator has, however, striven to maintain fidelity to the sense of the original, and has occasionally somewhat sacrificed euphony to fidelity.
It is not to be expected that the people’s poet of one
nation and of a former age will become, through translation,
the people’s poet of another nation in a later
generation. Individual translations may win for themselves
a place side by side with the favourite songs of
native growth. Instances of this will occur to every
one familiar with our hymnology; but this can hardly
happen in many cases. The translations on the principle
of this volume may neither be uninteresting nor
unedifying on that account, and it may be permitted
to the Translator to trust that Paul Gerhardt in his
present dress may be found stimulating and refreshing
The work of translation has been a labour of love. It has been the recreation of leisure hours from graver duties, and occasionally the occupation of days of unwilling, but unavoidable, total or partial freedom from professional engagements.
The edition used in this translation was Wackernagel’s “Paulus Gerhardt’s Geistliche Lieder getreu nach der bei seinen Lebzeiten erschienenen Ausgabe wiederabgedrückt. Neue Auflage, in Taschenformat.”—Stuttgart, Verlag von Samuel Gottlieb Liesching, 1855. This edition has been followed in the classification and titles both of the sections and hymns.
The principal sources whence the materials for the
biographical sketch have been drawn are “Paul Gerhardt’s
Geistliche Andachten, &c., mit Anmerkungen,
Feustking, Langbecker, Herzog, and others were also read, or more or less consulted.
Paul Gerhardt was born in Graefenhainichen in
Electoral Saxony, where his father, Christian Gerhardt,
was Burgomaster. There is some doubt as to the
precise year of his birth, owing to the destruction of
the church books when the place was burnt by the
Swedes on the 16th of April, 1637. According to some,
the event took place in the year 1606; according to
others, in 1607. The probability is in favour of the
former date, for General Superintendent Goltlob Stolze,
of Lübben,
There is no information concerning his youth and
education. He was still very young when the
Thirty Years’ War broke out, and his preparation
for his profession and entrance on it took place in
those troublous times, which may account for his
late settlement in a ministerial sphere. In the year
1651, when in his forty-fifth year, we find him still only a
On February 11th, 1655, he was married to Anna Maria, daughter of the Chancery Advocate Bertholdt, in whose family he had been tutor. Before he left Mittenwald, his first child, a daughter, was born and died. There is a slab to her memory still standing in the church. Several circumstances in his position at Mittenwald conspired to make Gerhardt desire a change, and welcome a translation to Berlin when an opportunity offered. The relation between his colleague, Deacon Allborn, and himself was not friendly: Allborn had been passed over by the magistrates in favour of Gerhardt. The want of cordiality which prevailed in consequence must have been very trying to a man of Gerhardt’s disposition. The income of the office was also small, and his circumstances consequently straitened. His ties and associations in Berlin would also be strong inducements of themselves to the acceptance of an appointment there.
The welcome relief came when the magistrates appointed
him to the third Diaconate of St. Nicholas’
Church, vacant by the death of Probst Peter Vher, and
the consequent promotion of the other ministers. The
spirit in which he received and accepted the invitation
is shown in his letter to the magistrates on accepting
their offer. He humbly and gratefully recognized the
hand of God in the matter; and, owning his own weakness,
earnestly solicited the prayers of the faithful.
His letter is dated June 4, 1657, and in the register of
St. Nicholas there is an entry of a baptism made by
him on the 22nd of July. Consequently he must
have entered on his duties soon after. Gerhardt, doubtless,
joyfully returned to Berlin, anticipating a happy
ministry there; but it was there his greatest trials
awaited him. These trials arose out of the measures taken by Frederick
William,
With the laudable desire of pacifying party strife,
The object of the Conference, according to the Electoral Rescript, was to consider the following points:—
I. Whether in the Reformed Confessions, particularly in those named in the last Electoral Edict (January 2nd, 1662), viz.:—The Confessio Sigismundi, the Colloquium Lipsiacum, the Declaratio Thoruniensis,—anything is taught or affirmed, in teaching, believing, or affirming which any one is, judicio divino, accursed.
II. Whether anything is denied or passed over in
The Berlin clergy were reluctant to enter on the conference. They thought that as it concerned the Church of the Mark generally it should not be limited to Berlin and Cöln, and that it was a subject requiring mature consideration. At length, however, having protested in vain, they consented, but manifestly determined to concede nothing.
The conference met at various times during the
years 1662-63. Gerhardt took no public part. The
speaking devolved first on Probst Lilius, but soon
afterwards, and for the remainder of the meetings, on
Archdeacon Reinhardt. Gerhardt wrote a judgment
unfavourable to the conferences, because he thought
nothing but syncretism would come out of it—i.e., the
confusion of the two confessions, into which the Rinteln
theologians had permitted themselves to be seduced. By his votes he
evinced his interest in all its proceedings.
As might be surmised, from the state of party
feeling, the conference was not only fruitless, but left
Many were actually conducting themselves both
according to its letter and spirit, and yet were filled
with those alarms which we must call groundless, at
the very thought of binding themselves by a pledge to
As we read the painful annals of the time, the thought often arises in the mind, how much better had it been if the evil which it was the laudable intention of the Elector to correct, had been permitted to work its own cure. There were doubtless many, who had given too much cause for complaint by the licence they allowed themselves in the pulpit in attacking their theological adversaries, but those who suffered most would probably be those, who, like Gerhardt, were not open to reproach, yet felt themselves constrained by conscience to refuse obedience to the Elector’s command. Hundreds signed the edict. Some who had scruples yielded on account of their wives and children. There was a witticism current at the time which was put into the mouths of the pastors’ wives:—
Which may be freely and roughly rendered,—
Very many, however, were thrown into the greatest distress of mind, and could not obey and preserve a good conscience. The Berlin ministers sought the opinion of various theological faculties and churches on the crisis.
The Elector, ignorant of the trouble given to the consciences of many worthy men, viewed this conduct on their part as self-willed, and an unwarrantable opposition to what appeared to him a needful regulation. He ordered Lilius and Reinhardt to be removed from office, if they delayed to subscribe, and gave the others time for consideration. The two former, failing to obey, were deposed.
Gerhardt, with the three others who were threatened,
turned to the magistracy, and solicited their good offices
in intercession with the Elector. The magistrates
represented to the Elector that the Berlin clergy had
observed the edict, but that they objected to subscription;
they begged the Elector not to enforce subscription
on those already in office, as it would tend to compromise
them with the people and foreign churches; they furthermore
stated, that obedience rests not so much in
The Berlin clergy presented a petition, substantially to the same effect, at the same time. They stated, in addition, that the Reformed clergy had not been compelled to sign. The only result of this petition was, that the Reformed were forthwith commanded to subscribe the edict.
The ministers, in another document, set forth their
scruples at large, but thereby only incurred the further
displeasure of the Elector. The deposition of Lilius
and Reinhardt, however, caused such an uproar, that
the Elector issued a declaration on May 4, 1665,
setting forth the seasons of his procedure. Further
efforts were made, and the result was, that time was
allowed to Lilius to reconsider his refusal, and in the
beginning of the following year he subscribed. On
account of his compliance, he became the object of the
most bitter and galling attacks, and did not long survive.
The last days of the old man were embittered by the
treatment he received at the hands of zealous, but uncharitable
Lutherans, and death was doubtless a welcome
event to him. In the case of Reinhardt, the result
was only a more severe sentence. He was banished
Paul Gerhardt was the next minister who was called
on to subscribe the edict. The Elector was convinced
that, next to Reinhardt, he was the most vehement
opponent of peace between the Lutheran and Reformed.
When Reinhardt was reproached in the Consistory with
inciting his colleagues to resistance, Gerhardt said, with
some warmth, that it was not so, that he had encouraged
Reinhardt when he showed a disposition to
yield; he was older in years, and had been longer in
office, and he should be sorry to follow others. It was
also said, that during an illness which befell him, he
sent for his colleagues, and earnestly warned them not
to subscribe the bond pledging them to observance of
the edict. These things were, at least, carried to the
Elector, and prejudiced him against Gerhardt. On the
same day that Lilius was reinstated in office, Gerhardt
was cited to appear before the Consistory (Feb. 6th,
1666), and called upon to sign. Eight days were allowed
Great as was the agitation produced in the public mind by the deposition of Lilius and Reinhardt, the sensation occasioned by Gerhardt’s was much more profound. He was the most beloved, as well as most celebrated, of all the ministers. Measures were immediately taken by the community in his favour. The citizens and the guilds of the cloth-makers, bakers, butchers, tailors, and pewterers, united to petition the magistrates in favour of exemption for Gerhardt. They said that every one knew that he had never spoken against the faith and the co-religionists of the Elector, much less vituperated them, but that he had sought to lead every one to true Christianity, and had never attacked any one in word or deed.
The magistrates, on presenting this representation to
the Elector, on the 13th of February, added:—“He
has not thought of the Reformed, much less insulted
them; he has maintained a blameless walk, giving
offence to no one, so much so, that his Highness, without
A second petition was got up in his favour, in which, in addition to the above guilds, the carpenters, cutlers, armourers, and coppersmiths joined. As this petition also was unfavourably received, the States of the Mark took up the cause of the deposed. “The dismissal of Gerhardt,” they informed the Elector, on the 27th of July, 1666, “excited great fear in the country for religion, for this man is recognized by the adherents of both confessions as a pious, exemplary, and, without doubt, a peace-loving theologian, against whom no charge can be brought save his refusal to subscribe the edicts.”
The Elector yielded at length. After his return from Cleve, he summoned the magistrates to appear before him, on January 9th, 1667, at three o’clock in the afternoon; and through the Lord President, Otto von Schwerin, in presence of several privy councillors, made the desired, but hardly expected announcement, that as there was no complaint against Paul Gerhardt, save that he refused to subscribe the edicts, his Electoral Highness must believe that he has misunderstood the purport of them; he, therefore, restored him to his office, and absolved him from the necessity of subscription.
Immediately after the audience, the Elector sent a
private secretary to Gerhardt, to convey the intelligence
to him, and to say at the same time that his
Highness cherished the confident expectation that he
would act conformably to the edicts, without subscription,
and continue to manifest his known moderation.
Next day the magistrates, delighted with the grace of
the Prince, hastened to inform Gerhardt of his unconditional
restoration to office, and on the 12th of January,
the joyous event was announced in the Sunday Mercury,
a weekly paper very much read in Berlin at that
time. But the private message from the Elector threw
Gerhardt into fresh distress of mind. He felt hampered
by the condition still attached to his restoration to
The magistrates sent him a copy of the decree
reinstating him in office, hoping thereby to remove his
scruples. He made a further representation to the
The magistrates resolved once more to apply to the
Gerhardt resigned his office, and so ended his ministry in Berlin. So great was the love his former flock bore to him that they still continued to contribute to his support.
It is commonly believed, that after his deposition in
Berlin, he was invited to Saxe-Merseberg by Duke
Christian, and that, on refusing the offer, the Duke
granted him a pension. Otto Schultze, one of his
biographers, and seemingly the most careful and
thorough of them, says that he was unable to find any
certain testimony to either of these facts. It seems
A story is told about this period of his life, and was
for a long time received as an undoubted fact, which is
so romantic that we could almost wish it were true.
It is said, that having no certain dwelling-place, he set
out with his wife and family to return to his fatherland,
Electoral Saxony; that one evening his wife was
sitting in the hotel where they were staying for the
night, bemoaning her hard lot. Gerhardt in vain endeavoured
to console her, and quoted
and came and read it to his wife, who was immediately
The magistrates of Lübben, hearing of him, invited
him to preach there, as a candidate for the vacant
archdiaconate. He went thither and preached before
them on October 14th, 1668. The next day he was
informed as to the income, inspected the official residence,
expressed his willingness to accept the appointment,
and was assured that it would be offered to him.
He then returned to Berlin. He did not take up his
residence in Lübben until June in the following year,
He took the oath of religion before the Consistory on the 6th of June, and entered on the duties of his office on the third Sunday in Trinity. Gerhardt, in these transactions, appears to great advantage, in the reasonableness of his demands, and the manner he dealt with the ungenerous imputations made upon his motives and character. He would have removed to Lübben sooner had there been a suitable house to be got; but there was none. He laid stress, in his correspondence, on the want of a study in the Archdeacon’s house, and insisted on the necessity of having a place for meditation and prayer, if he was to discharge his duties aright.
There are no written records concerning his work in
Lübben. Dim tradition says, that he was often melancholy,
that in these moods he would betake himself to
the church, and kneeling before the crucifix, seek
strength in fervent prayer. Feustking (who was almost
his contemporary), General Superintendent in Anhalt-Zerbst,
says, in the preface to his edition of his songs,—“Along
with his piety Gerhardt had the devil, the
false world, and the enemies of religion continually on
his neck, with which he had to contend on the right
and on the left, day and night. He also prayed very
diligently, as earnestly as one pleads with his father.
At the close of his life he had pious Arndt’s ‘Prayer
Many of Gerhardt’s songs appeared in the first instance in various hymn-hooks. The first complete edition was published by J. E. Ebeling, Director of Music in the chief church in Berlin, in ten folio parts, each containing twelve songs, in 1666-67. It seems that Gerhardt never derived any pecuniary advantage from their publication. Tradition says, that after a warm conflict with the enemy he wrote the hymn “Wach auf mein Herz und Singe,” in proof of which the second verse is quoted. But he wrote no song after leaving Berlin. Schultze mentions that there is no song bearing his name that had not been printed in 1667.
His will, and the rules of life, written before his
death, for his son Paul Friedrich, are worthy of
quotation, revealing as they do the piety, simplicity,
purity, integrity, and also the narrowness of his
character.
“To my only son I leave few earthly possessions, but an honourable name, of which he will have no special reason to be ashamed.
“My son knows, that from tender infancy I gave him to the Lord my God as His own, that he should be a servant and preacher of His Holy Word. Let it be so, and let him not turn aside because he may have few good days therein, for God knows how to compensate for outward trial by inward gladness of heart and joy in the Holy Ghost. Study sacred theology in pure schools and incorrupt universities, and beware of Syncretists, for they seek the things of time, and are faithful neither to God nor man. In thine ordinary life, follow not bad company, but the will and commandment of thy God. In particular
“1. Do nothing evil in the hope that it will remain secret,
“2. Never grow angry out of thine office and calling.
“If thou findest that anger hath inflamed thee, be perfectly silent, and do not utter a word until thou hast first repeated to thyself the Ten Commandments and the Christian Creed.
“3. Be ashamed of sinful, fleshly lusts; and when thou comest to years that thou canst marry, do so seeking direction from God, and the good counsel of pious, faithful, and judicious persons.
“4. Do people good whether they can requite you or not, for what men cannot requite the Creator of Heaven and earth has long ago requited, in that He created thee, hath given thee His dear Son, and in holy baptism hath received and adopted thee as His son and heir.
“5. Flee covetousness like hell. Be content with what thou hast acquired with honour and a good conscience, though it may not be too much. Should God grant thee more, pray Him to preserve thee from any hurtful misuse of temporal possessions.
Summa; pray diligently, study something honourable, live peacefully, serve honestly, and remain steadfastly in thy faith and confession. So wilt thou one day die and leave this world willingly, gladly, blessedly! Amen.”
He died on the 7th of June, 1676, as the Lübben church-book testifies, after he had been seven years in Lübben and twenty-five in the ministry.
It is said, that he died with the words of one of his own hymns on his lips. “Death can never kill us even,” from verse 8th of the Christian Song of Joy.
He is buried in the chief church, probably near the altar, though the precise spot cannot be determined. A portrait in oil, hung up in the church, testifies to the estimation in which he was held by the congregation, for besides his, there are only the portraits of a few General Superintendents, and none of any of his predecessors in office.
Towards the side, at the foot of the picture are the words:—
“Theologus in cribro Satanae versatus.”
And under that again, the following epigram written by J. Wernsdorf:—
It is not known what became of his son, and nothing is known of his posterity.
The editor of the Selection of Gerhardt’s Songs—Bremen, 1817—states in his preface: “There is at present living in Bremen a great-granddaughter of Gerhardt’s, eighty-one years of age, a simple Christian soul. Her father was, as she says, an advocate in Oldenburg; of her ancestor the poet she has neither written nor oral information.”
There are three of Gerhardt’s sermons extant in the
library of the gymnasium of the Grey Cloister in
“Paul Gerhardt,” he says, “may be viewed in a
one-sided manner, from two quite opposite points of
view, in relation to the spiritual contents of his songs.
His poems appear to mirror the transition character of
his age, when the personal life of the feelings, the
subjective tendency, began to assert itself beside the
Christian consciousness of the congregation. He may
therefore be regarded as the last and the most perfect
of those poets who were grounded in the ecclesiastico-confessional
faith, and with him the line of the strict
ecclesiastical poets closes. He may also be regarded
as beginning the line of those in whose songs, praise
and adoration of the revealed God recede before the
expression of the feelings that master the soul in contemplating
its relation to God revealing Himself to it
as its salvation. The true view is, that Gerhardt
stood in the fore front of his age and united in
himself in the most lively manner both tendencies.
Though he did not write so expressly for the congregation,
so immediately in the interest of the church,
“For this reason Paul Gerhardt’s are people’s songs. They remind us sometimes of Friedrich Spee; above all, the glorious song,
But how much richer and more many-sided is the
Evangelical than the Catholic poet, and at the same
time better known and more familiar to the people!
The Catholic congregations know nothing now of
Friedrich Spee; but where is the Evangelical congregation
that does not know Paul Gerhardt; in
what churches are not his holy songs heard? What
the pious Catherine Zell of Strasburg says of beautiful
spiritual songs in her hymn-book is true of him:—‘The
And once when he ordered a song-book from Germany, he was vexed, yea, exasperated, when he found that it did not contain this song.
“Schiller’s mother nurtured the young mind of her son with the songs of our poet, with whom the song
was a favourite,—the same song concerning which
Johann Falk narrates that a beggar boy was preserved
“Books devoted to the exposition of spiritual songs, or to facts concerning pious persons, relate how many of Gerhardt’s hymns have quickened many hearts in heavy affliction and anxiety, and have quietly composed their minds in the hour of death, and led them to peace....
“Above all, it was the mothers who fostered the domestic spiritual song, and handed down the old songs to the new generation. The noble picture of such a mother, even of his own, is sketched by T. F. Hippel, and the words in which she described the peculiarity of the poet to her son serve to portray herself as well as Gerhardt:—
“‘After Luther, I must confess, I know no better
hymn-poet than Gerhardt. He, Rist, and Dach form
a trefoil, but the chosen instrument, Luther, was the
root. Gerhardt wrote during the ringing of the church
bells, so to speak. A certain impressiveness, a certain
sorrowfulness, a certain fervour, were peculiar to him;
he was a guest on earth, and everywhere in his one
hundred and twenty-three songs sunflowers are sown.
“The love with which the contemporaries of Gerhardt, as far as the bell of an evangelical church was heard, turned to his song, has only one precedent—the veneration, the devotion, with which Luther’s songs were regarded. The songs of no other poet, either before or since, have ever produced so mighty an effect or obtained so speedy and so wide a circulation.”
Was alle, Weisheit in der Welt
Warum willst du drauszen stehen
Wie soll ich dich empfangen
Schaut! Schaut! was ist fuer Wunder dar?
Froelich soll mein Herze springen
Kommt, und laszt uns Christum ehren
O Jesu. Christ! dein Kripplein ist
Ich steh an deiner Krippen hier
Wir singen dir, Emanuel
Warum machet solche Schmerzen
Nun laszt uns gehn und treten
Ein Laemmlein geht und traegt die Schuld
O Welt, sieh hier dein Leben
O Haupt voll Blut und Wunden
Hoer an! mein Herz, die sieben Wort
Auf, Auf, mein Herz mit Freuden
Sei froelich alles weit und breit
Gott Vater, sende deinen Geist
Weg, mein Herz, mit den Gedanken
Nach dir, O Herr, verlanget mich
Herr, hoere, was mein Mund
Herr, aller Weisheit Quell und Grund
Ich weisz, mein Gott, dasz all mein Thun
Zweierlei bitt ich von dir
O Gott, mein Schoepfer, edler Fuerst
Jesu, allerliebster Bruder
Ich danke dir demuetiglich
O Jesu Christ, mein schoenstes Licht
Wol dern Menschen, der nicht wandelt
Wol dem, der den Herren scheuet
Ich erhebe, Herr, zu dir
Herr, du erforschest meinen Sinn
Ich hab oft bei mir selbst gedacht
Du bist ein Mensch, das weiszt du wol
Nicht so traurig, nicht so sehr
Du liebe Unschuld du, wie schlecht wirst du geachtt!
Ich habs verdient. Was will ich doch
Ach! treuer Gott, barmherzigs Herz
Barmherziger Vater, hoechster Gott
Geduld ist euch vonnoeten
Was Gott gefaellt, mein frommes Kind
Schwing dich auf zu deinern Gott
Gib dich zufrieden, und sei stille
Ist Gott fuer mich, so trete
Warum sollt ich mich denn graemen?
Ich hab in Gottes Herz und Sinn
Befiehl du deine Wege
Noch dennoch must du drum nicht ganz
Wie lang, O Herr, wie lange soll
Nun danket all und bringet Ehr
Soll ich meinem Gott nicht singen
Wie ist so grosz und schwer die Last
Gott Lob! nun ist erschollen
Ich singe dir mit Herz und Mund
Wie ist es mueglich, hoechstes Licht
Auf den Nebel folgt die Sonne
Der Herr, der aller Enden
Die gueldne Sonne
Wach auf, mein Herz! und singe
Lobet den Herren, alle die Ihn fuerchten!
Der Tag mit seinem Lichte
Nun ruhen alle Waelder
Geh aus, mein Herz, und suche Freud
O Herrscher in dem Himmelszelt
Nun ist der Regen hin
Voller Wunder, voller Kunst
Wie schoen ists doch, Herr Jesu Christ
Herr Gott, du bist ja fuer und fuer
Ich bin ein Gast auf Erden
Was traurest du, mein Angesicht
Nun sei getrost und unbetruebt
Du bist zwar mein und bleibest mein
Nun du lebest, unsre Krone
Die Zeit ist nunmehr nah
Johannes sahe durch Gesicht
LONDON:
PRINTED BY W. CLOWES AND SONS, STAMFORD STREET AND CHARING CROSS.
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