Praetorius Biography in Production

Finalized cover design for Heaven Is My Fatherland

n April 21 the typesetting for Heaven Is My Fatherland: The Life and Work of Michael Praetorius was completed. Today the cover design was completed. The book is currently in production and, God willing, within a month will be available for purchase in hardcover, softcover, and ebook formats.

Special thanks go to Dr. Margaret Boudreaux, Sara Schneider, and Dr. Kermit Moldenhauer for their gracious endorsements.

To stay abreast of exact publication dates and to receive other Praetorius-related updates and resources, please visit, Like, and Follow the book’s Facebook page.

To God alone be the glory!

Praetorius Biography Update

Michael Praetorius Creutzbergensis, 1606, back side of the title page for a special edition of the first four installments of Praetorius’ Musae Sioniae (1607).

The reason I haven’t published any translations on this site in almost a year is that the vast majority of my translating work has gone into two projects, including a biography of Michael Praetorius (1571–1621). I submitted my final manuscript to Wipf and Stock Publishers on February 3—hopefully in time to be published in connection with the 400th anniversary of his death (February) and 450th anniversary of his birth (September) in 2021.

Titled Heaven Is My Fatherland: The Life and Work of Michael Praetorius, the Table of Contents will, God willing, read as follows:

• List of Illustrations
• Translator’s Preface
  • The Anniversary
  • Why Did I Undertake This Project?
  • Notes on the Translation
  • Assessment of Praetorius
• Original Acknowledgments
• Translator’s Acknowledgments
• Annotated Abbreviations
• Original Introduction
• Chapter 1: Childhood and Youth
  • The Father, Michael Schulteis
  • Schooling in Torgau and Zerbst
  • Studies in Frankfurt an der Oder and Helmstedt
• Chapter 2: At the Courts of Gröningen and Wolfenbüttel
  • Heinrich Julius (1564–1613), Bishop of Halberstadt and Duke of Brunswick-Lüneburg
  • Michael Praetorius as Chamber Organist and Organ Specialist
• Chapter 3: Marriage and Children
• Chapter 4: Court Music Director and Composer
  • The Duties and Rights of the Court Music Director
  • Musae Sioniae (The Muses of Zion)
  • Musae Aoniae (The Muses of Aonia)
  • The Syntagma Musicum: A Compendium of the Musical Knowledge of the Time
  • Michael Praetorius and Prague
• Chapter 5: Nonresident Music Director at the Electoral Court in Dresden and Musical Consultant at Other Princely Courts
  • The Polyhymniae
  • “Swan Song” and Death
• Chapter 6: Postscript
  • The Bequest (Will)
  • The Memorial Slab
  • Estate
  • Praetorius’ Tracks in 400 Years of Music History
  • Praetorius in the Assessment of Posterity
• Appendix I: Remarks on Praetorius’ Ancestry
• Appendix II: Michael Praetorius’ Birthdate
• Appendix III: Funeral Sermon and Tributes
• Appendix IV: Translations of Primary Sources by Praetorius
  • A. Preface to MS Coll. (1606)
  • B. Dedicatory Epistle for Installment V of Musae Sioniae (1607)
  • C. Dedicatory Epistle to Duchess Elisabeth for the Reprint of Andreas Praetorius’ ΒΡΑΒΕΙΟΝ (1608)
  • D. Dedicatory Epistle for Volume I, Part 2 of the Syntagma Musicum (1615)
  • E. Prayers from the Pol. Cad. Part Books
• Appendix V: Eyewitness Account of the 1614 Princes’ Convention in Naumburg
• Appendix VI: Excerpts from Grossman’s Angst der Hellen und Friede der Seelen
• Major Corrections and Improvements
• Glossary
• Bibliography
• About the Author
• About the Translator
• Index

You can follow this book on Facebook here. More on my other project another time.

Biographies in the Works

Detail of the Ducal Castle in Wolfenbüttel from an engraving by Matthäus Merian the Elder, published in 1654

Michael Praetorius Biography

On March 5, I signed a contract with Wipf and Stock Publishers out of Oregon to publish an edited translation of Siegfried Vogelsänger’s 2008 biography of the confessional Lutheran composer Michael Praetorius (1571-1621).

I originally made overly ambitious plans to translate Wilibald Gurlitt’s dissertation on Praetorius. But in the spring of 2018 Winfried Elsner, who collaborated with Vogelsänger and who currently chairs the Michael Praetorius Collegium of Wolfenbüttel, acquainted me with this more concise introduction to the composer and his work and persuaded me to undertake its translation instead. The goal is to have it released in advance of the 400th anniversary of Praetorius’ death in 2021.

God willing, in addition to providing a detailed summary of Praetorius’ life and work, the book will also introduce the reader to Praetorius’ father, employers (especially Duke Heinrich Julius of Brunswick-Lueneburg), wife and children, and other relatives, friends, and acquaintances. It will also include an appendix containing the sermon and graveside remarks Pastor Peter Tuckermann delivered at Praetorius’ funeral—appearing in English in their entirety for the first time. As of this writing, the plan is also to have the book richly illustrated with artwork (both older and more modern) and photographs. Some of the primary source translations I have undertaken and continue to undertake in order to ensure the historical accuracy of the book’s content may also appear on this site in the future; some may also be included in additional appendices to the book.

If you wish to follow the progress of this biography more closely, you can do so here.

Johannes Strieter Autobiography

Many of this site’s readers are primarily interested in my work on the 1904 autobiography of Pastor emeritus Johannes Strieter (1829-1920).

The work on the autobiography itself is basically finished. The delay in getting the manuscript submitted and published is mostly due to the discovery of a slew of correspondence from the mid-1850s to mid-1860s in the Wisconsin Evangelical Lutheran Synod’s Presidential Papers, some of it penned by Strieter himself. The pertinent letters in this correspondence tell two stories related to Strieter’s time in Wisconsin:

1. The multifaceted and interesting story of the founding of Lutheran congregations in Marquette and Green Lake Counties, Wisconsin, without which Strieter would not have been called to Wisconsin in the first place, and thus also would not have played a significant role in the founding of many other Lutheran congregations elsewhere in Wisconsin through his mission trips, and
2. The story of the conflict between Pastor Strieter and Pastor J. J. Kern, which is tied to #1.

I want to include translations of this correspondence, as well as other primary source material (church record information, Der Lutheraner articles and announcements, newspaper articles, etc.), together with this autobiography, since it both helps to put the details of the autobiography in their proper context and comprises an important and previously little-known chapter of the history of the Wisconsin and Missouri Synods. However, it is not only taking a long time to complete due to the large number of letters available (I am approaching the halfway mark), but the appendices are quickly approaching and surpassing the autobiography itself in size.

The serial I am currently writing for the WELS Historical Institute Journal (see Published) is thankfully providing the impetus I need to continue trudging my way through, and organizing, these primary sources. Once I am finally finished, I am considering the possibility of submitting this material as two separate manuscripts for companion volumes—the first being the autobiography itself, the second the supplementary primary source material. Eventually this project will, God willing, have its own Facebook page too, but for now, if you want to make sure you don’t miss important updates on it, please revisit the information here, especially the parts in bold.

Thanks for continuing to follow Red Brick Parsonage, and the triune God bless you all.

A Child Was Born to Us Today

“Uns ist ein Kindlein heut geborn” as it first appeared in Gesius’ Geistliche Deutsche Lieder (1601). Source.

“Uns ist ein Kindlein heut geborn”
Anonymous

Translator’s Preface

In 1601, Bartholomäus Gesius (c. 1555-1613) published the first volume of his Geistliche Deutsche Lieder D. Martini Lutheri und anderen frommen Christen (German Spiritual Songs by Dr. Martin Luther and Other Pious Christians). According to the rest of the title, the hymns in the collection “were customarily sung throughout the year in Christian churches,” and were arranged by the author “with four or five voices, according to the usual choral melodies, in a proper and pleasing manner.”

For other hymns, such as “All Praise to You, Eternal God” (folio 9) or “From Heaven Above” (folio 10), Gesius cited the author. But for the hymn on folio 16, translated below, no author was recorded. The four-voice setting is presumably his own. If the title can be applied without exception to all the hymns in Gesius’ collection, either Gesius himself had authored it before this and it had found use in one or more churches, or it may have appeared anonymously (authored by one of the “other pious Christians”) sometime between Luther and the publication of this volume.

Eight years later, when Michael Praetorius (1571-1621) published the sixth part of his Musae Sioniae (Muses of Zion) in 1609, he set the melody in Gesius’ collection to his own charming four-part setting (no. XLIX), which has been popularized in such albums as “Mass for Christmas Morning.”

I was planning to have the choir I direct sing Praetorius’ setting on Christmas Eve, and so I set about to translate it. My only departure from the original, which was admittedly not strictly necessary, was that the original two middle lines of the first stanza –

ein wahrer Mensch und wahrer Gott,
daß er uns helf’ aus aller Not.

True man, true God in full was he,
To rescue us from misery.

I changed to the following:

True man in full, yet also God,
To shatter the Oppressor’s rod.

I think it is rare when a translator is able to improve on the original, but here I was convinced such a case existed. The rest of the first stanza is basically a summary of Isaiah 9:1-7, which was the “Epistle” for Christmas Day at the time of the original composition. So I changed the two middle lines so that the entire stanza would be a summary of Isaiah 9:1-7 (rf. Isa 9:4). The “Oppressor” refers primarily to Satan, but also to sin and death by metonymy and association (Hebrews 2:14; 1 John 3:8).

This hymn just about sums up the beauty of Christian theology and the meaning of Christmas in as concise, straightforward, and lilting a way as possible. I pray it accordingly fills you, the reader, with joy and confidence.

A Child Was Born to Us Today

1. A child was born to us today
Of chosen virgin, far away –
True man in full, yet also God,
To shatter the Oppressor’s rod.
Wonder and Counsel is his name;
Through him the Father’s grace we claim.

2. What more for us could God have done
Than that he gives us his own Son,
Who from us has removed indeed
All of our sin and each misdeed,
Redeemed us from the sin and pain
Wherein we else would e’er remain.

3. Rejoice, dear saints of Christ, therefore,
And thank our God forevermore!
But hate the cunning, lies, and vice
Which cost your Savior such a price.
Fear God and live lives pure and mild
To glorify the newborn Child.

First Missions Hymn of Lutheranism

“Es wollt uns Gott genädig sein” (Stanza 1)
By Martin Luther

Translator’s Preface

With a mission festival suddenly on the horizon, I was looking for a manageable setting of a Lutheran missions hymn. Michael Praetorius’ 2-voice arrangement of stanza 1 of “Es wollt uns Gott genädig sein,” found in Part 9 (1610) of his Musae Sioniae (The Muses of Zion), fit the bill perfectly. Based on Psalm 67, “Es wollt uns Gott” is not only considered “the first missionary hymn of Protestantism”; it is also one of the first Lutheran hymns, period. As such, it has a storied history. My favorite anecdote is retold in the Christian Worship: Handbook (Milwaukee: NPH, 1997) on p. 581 (altered slightly to fit the new translation of st. 1 presented below):

In Wolfenbüttel the Catholic prince permitted the singing of several of Luther’s hymns in his chapel. When a priest challenged him concerning this practice and told him finally that the singing of such hymns could no longer be tolerated, the prince asked, “Which hymns?” The priest answered, “My lord, it is called ‘To Us May Our God Gracious Be.'” Whereupon the prince snapped, “Well, then, should the devil be gracious to us? Who can be gracious to us but God?” Thus, the practice of singing Luther’s hymns in that particular chapel was continued.

Unfortunately, the translation of st. 1 found in hymn 574 of Christian Worship (“May God Bestow on Us His Grace”) did not lend itself well to Praetorius’ setting.

Time to translate.

First, the original text, with lines ( | | ) demarcating phrases that had to be kept intact in the translation (that is, had to contain the same number of syllables and make sense, not breaking off in the middle of a word or prepositional phrase) in order to fit the setting:

Es wollt uns Gott genädig sein
Und seinen Segen geben
| Sein Antlitz uns | mit hellem Schein
Erleucht zum ew(i)gen Leben
| Daß wir erkennen | seine Werk’
Und was ihm liebt auf Erden
| Und Jesus Christus | Heil und Stärk’
Bekannt den Heiden werden
Und sie zu Gott | bekehren |

Then, a literal translation unhindered by meter or other restrictions:

May it please God to be gracious to us
And give (us) his blessing,
May his countenance with brilliant shine
Illuminate us to eternal life,
So that we recognize his works
And what is pleasing to him on earth,
And (so that) Jesus Christ’s salvation and strength
Are broadcast to the heathens,
And convert them to God.

Lines 5-8 proved most difficult by far. I ended up having to make all the verbs passive, instead of alternating between the active voice in lines 5-6 and the passive voice in lines 7-8, as in the original. What I ended up with is the product below.

Since, instead of copying the music from an original 1610 edition, it was graciously copied for me from the Gesamtausgabe der musikalischen Werke (Georg Kallmeyer, 1929) by the staff of the Martin Luther College Library, I don’t feel comfortable sharing the music publicly here. However, I am willing to share it legally for non-profit purposes with other confessional Lutheran clergy and choir personnel upon request. Simply use the contact info on my About page to submit a request for a PDF file of the 2-voice choir setting.

I pray this fresh translation of the first stanza of Lutheranism’s first missions hymn serves to remind especially Lutherans of the high priority that the Lutheran Church has always (rightly) placed on mission work, and that, even if only in a very small way, it encourages her to continue to do so with ever-increasing zeal. I pray that it might also serve any English-speaking Christians that come across it as a fitting, and memorizable, missions prayer.

To Us May Our God Gracious Be

To us may our God gracious be
And bless us in rich measure;
May his kind face shine brilliantly,
Guide us to life forever.
To us shall God’s works then be known
And God-pleasing behavior,
And to the heathens shall be shown
The pow’r of Christ their Savior,
Which shall cause their conversion.

16th Century Christmas Hymn

By an anonymous author, possibly of Finnish origin

Translator’s Preface

One of my favorite Christmas hymn settings is Michael Praetorius’ 1609 4-voice arrangement of “Parvulus nobis nascitur” from Part 6 of his Musae Sioniae (The Muses of Zion). According to John Julian’s Dictionary of Hymnology, this Latin hymn first appeared in the 1579 edition of Lucas Lossius’ Psalmodia.

The now dissolved Chorus Cantans Latine of Martin Luther College, consisting of 12 male voices at its height, performed this arrangement several times, and its memory has stuck with me. I recently had an opportunity to translate it so that it could be sung by an American Lutheran church choir.

First, I pulled up my literal translation from years ago:

1. A little child is born for us,
Given birth from a virgin.
Because of him the angels rejoice
And we [his] servants give thanks:
“To the Trinity be glory without end!”

2. We have the King of grace
And the Lion of victory—
The only Son of God
Who gives light to every age.
To the Trinity be glory without end!

3. He came to bring us, [God’s] dear children,
Back to God from death,
And to heal the severe wounds
Inflicted by the cunning of the serpent.
To the Trinity be glory without end!

4. To this sweet little infant
Sing you all with one accord,
[Who is] lying in a manger,
Humbled in a shabby bed.
To the Trinity be glory without end!

In undertaking a rhyming translation to fit Praetorius’ setting, I wanted to accomplish several things:

1. The nobis (“for us“) of st. 1 was emphasized by being set to two ascended Ds (“no-bis”) after three G notes (“Par-vu-lus”). I wanted to retain that gospel emphasis on “for us” by having “us” occur with the first of the two Ds. In other words, “us” had to be the fourth syllable of the first line of st. 1.
2. In the refrain (last line of each st.), Praetorius has the music match the concept of eternity, either by dragging out the syllables with multiple notes (soprano) or by repeating the lyrics (tenor and bass). I didn’t want my translation to get in the way of that feature; the refrain had to conclude with the concept of eternity and have lyrics that could be easily and pleasantly repeated.
3. I wanted to have the same clear allusions to various Scripture references as the original. The “lion of victory” in st. 2 clearly alludes to Revelation 5:5, the second half of st. 2 to John 1:1-18, the second half of st. 3 to the fall into sin in Genesis 3, etc.
4. It’s always nice if one can introduce a new theme or thread while being faithful to the original. In this case, after opening st. 1 with “See,” I thought about starting each stanza with “See” – to give the whole hymn a sort of “Behold!” or surprise-like character to match the wondrous miracle of the incarnation that is celebrated on Christmas. But when that didn’t work, I ended up going with a sort of sensory progression in the first three stanzas – sight (“See”) to hearing (“Hear”) to touch (“to snatch…From death’s firm clutches”). This also made st. 4 stand out more as a conclusion by the absence of any direct sensory reference in it.
5. Without getting ridiculous, I like to repeat consonant and vowel sounds within stanzas and lines of stanzas. It helps to unify.

What I ended up with is the product below. You can also access the English choir score here. One suggestion is to have the choir sing “To the Trinity” in st. 4 in unison, before returning to 4 parts for the remainder of the stanza. This would audibly comply with the immediately preceding exhortation: “In unison let all rejoice.”

Unless I am mistaken, this is the first publication of a singable, rhyming translation of “Parvulus nobis nascitur” in English. May it serve to the eternal glory of the Trinity.

See, Born for Us a Precious Child

1. See, born for us a precious child,
Son of a virgin undefiled!
The angels praise him in the sky
And we on earth make glad reply:
“To the Trinity ascend
Sweet songs of glory without end!”

2. Hear now the King from Judah roar!
With all our foes he shall wage war!
The Father’s Son, the God of grace!
The light of life beams from his face!
To the Trinity ascend
Sweet songs of glory without end!

3. Sent down to snatch God’s children dear
From death’s firm clutches, and its fear,
He came the serpent’s head to smite
And heal his sin-envenomed bite.
To the Trinity ascend
Sweet songs of glory without end!

4. Though in a manger poor he cries,
Though on a bed of straw he lies,
To this sweet infant raise your voice!
In unison let all rejoice:
“To the Trinity ascend
Sweet songs of glory without end!”

Michael Schulteis: Educational Setting in Torgau

By Wilibald Gurlitt

Translator’s Preface

The following was translated from Wilibald Gurlitt’s Michael Praetorius (Creuzbergensis): Sein Leben und Seine Werke (Michael Praetorius [of Creuzburg]: His Life and His Works) (Leipzig: Druck von Breitkopf & Härtel, 1915), p. 10-13. This is the fourth in a series of posts on Michael Praetorius.

For more on the author, click here. For more on this particular work of the author, read the Translator’s Preface here.

This section picks up after Michael Schulteis, Michael Praetorius’ father, has either obtained his Bachelor’s degree from, or dropped out of, the University of Wittenberg and has been called to teach at the Latin grammar school in Torgau around 1534, at about age 19.

Gurlitt takes much of what follows from Section 2, Part 4 of Karl Pallas’ Die Registraturen der Kirchenvisitationen im ehemals sächsischen Kurkreise (The Registries of the Church Visitations in Former Electoral Saxony) (Halle: Druck und Verlag von Otto Hendel, 1911), which is Volume 41 of the series Geschichtsquellen der Provinz Sachsen und angrenzender Gebiete (Historical Sources from the Province of Saxony and Neighboring Regions), published by the Historical Commission for the Province of Saxony and the Duchy of Anhalt. I added a couple sentences from this source that Gurlitt did not include because, based on Endnote 10, the extra sentences perhaps lend further insight into Schulteis’ life in Torgau.

Michael Schulteis: Educational Setting in Torgau

In contrast to Wittenberg, which is regarded as the “mother of the Reformation,” Torgau is rightly called the “wet nurse of the Reformation.” More than anything else, the remarkable effectiveness of the Torgau grammar school¹ seems to justify this reputation. After Wittenberg, it was the best and most sought-after school in electoral Saxony, and the Reformers took particular satisfaction in it. Luther became thoroughly acquainted with it on his first church visitation to Torgau in April, 1529, and afterwards praised it again and again as an ideal model school. He was also on friendly terms with many of its teachers. In August, 1531, Melanchthon reorganized it at the request of the Torgau council.² Information about the setup of the school in which Michael Schulteis began his career can already be found in the visitation minutes of 1529. They essentially agree with the well-known model plan for a three-level Latin school which was appended as the final chapter to the Instructions for the Visitors of the Parish Pastors in Electoral Saxony (Wittenberg, 1528).³

Since we have no useable presentation of Torgau’s city history pertaining to the Reformation era, permit me to compile some excerpts from the “Special articles submitted to the council in Torgau” (March 22, 1534)⁴ that are significant for understanding Schulteis’ teaching years in Torgau. They are arranged according to the following areas:

1) Church: “The affairs of this place pertaining to the doctrine and life of the pastor [Gabriel Zwilling (Didymus)], the chaplain, and the other church and school officers – God be praised – have been found to be in order and absent of all dissension and discord.” The good relationship between the first Protestant clergymen and teachers in Torgau is also confirmed by a note in the diary of Summer, Torgau’s city physician and a contemporary of Luther: “There was utmost harmony among them; no disagreement was ever heard among them. They were each tolerant of each other and compliant with each other.”⁵

“The council has also consented that henceforth the pastor shall be the one to choose which chaplains, schoolmasters, schoolmaster’s assistants, sacristans, and students who have studied in Wittenberg for several years should be obtained for service in this city. He shall do so according to necessity, not choosing the ones to whom he is partial, but those who are the most qualified, always keeping in mind that the schoolmaster’s assistants should be people who will render due obedience to the schoolmaster. The pastor and council shall also have the authority to dismiss the deacons and other church and school officers if there is just cause, and to make other fitting Christian arrangements in religious matters… Since it has also been determined that another deacon is urgently needed on account of the large number of people [and the influx of nonresidents occasioned by the temporary residence of the court]⁶ and for many other pressing reasons, the Visitors have also prescribed another deacon at the request issued by the council and the congregation. He shall render the same obedience to the pastor that is required of the other two deacons, and shall serve by proclaiming God’s word clearly, purely, and without error, unmixed with the word of man or idle talk; by administering both sacraments in a Christian manner, in conformity with God’s word and the prescription of the visitation; by conducting services; and by visiting and comforting the sick on the basis of God’s word. In return his annual recompense shall be: 40 florins, 1 bucket of grain,* 5 cords of wood, and 1 bushel of salt – all from the general fund.” (Michael Schulteis took over this newly created position on November 19, 1539.)

“Also henceforth, on the evening of every high festival and on the actual festival day, a vesper service shall be held in which a Christian sermon about that particular festival shall be delivered in the presence of all the students, until such time in the future as the vesper service and sermon can also be prepared every Saturday at the convenience of the people. When the third deacon is taken on, an attempt may be made to see whether a short vesper service and sermon might be held every Saturday, and especially the Small Catechism for the youth and others. As for the evening sermon on workdays during the week, it is reasonable to discontinue it once again, considering that the morning sermon is sufficient, and so that the ministers of God’s word are not loaded down with too much. Also, the sermons, both on festivals and Sundays and on workdays and normal days, should not be drawn out for too long.”

2) School: “Henceforth there shall be four paid school officers, until further notice and amendment, namely the schoolmaster [Benedikt Flemming (served 1528-1539)]⁷ and three bachelors. In addition, there shall be a cantor [Johann Walther, beginning in 1534]⁸ and custodian for our dear women. Until the general fund has greater resources, the following bachelors and other church and school officers shall in the meantime be given the annual raise hereafter specified: Bachelor Markus [Crodel; became schoolmaster in the place of B. Flemming in 1539] – 10 florins; Bachelor Georg [Wachsrink] – 10 florins; Bachelor Michael [Schulteis]⁹ – 10 florins. Also in the meantime, until the general fund is healthier, 10 florins shall be bestowed and given to the organist every year as his honorarium, and 1 florin to the bellows operator every quarter… In return the aforementioned church and school officers shall also, in exchange for such improvement, attend to all the aspects of their ministry [Diensts] all the more diligently, considering that they have such an important ministry. … Since also the schoolmaster and his assistants have lived at the school up until now (some of them along with their wives), the Visitors have made provision, in order to prevent any sort of impropriety, that henceforth none of the school officers shall ever again live at the school along with his wife and children. However, one of these bachelors, if he has no wife, may have living space at the school, together with the nonresident students.¹⁰ And the bachelor who lives at the school shall take good care of the fire, the windows, and the boys who live with him at the school, so that the school does not fall into ruin. The bachelor who lives at the school shall also collect the wood money and purchase wood. … Also, when necessity demands that the students be punished, the schoolmaster and his assistants shall henceforth not carry out such punishment with knocking, shoving, and undue and excessive blows, but in good moderation… In return an honorable council shall also see to it that the students render all due obedience to the schoolmaster and the bachelors…for the youth, especially in these recent, dangerous times, are very quick to seize an opportunity to disobey. … Also, since the school in Torgau – God be praised – is invested with many and learned assistants, the school officers shall accordingly apply themselves diligently to the youth, so that the poor boys who are unable to be in universities, on account of their parents’ lack of means and the lack of other people’s patronage, may learn grammar and Latin thoroughly and well in the school at low cost… The schoolmaster and his assistants shall also see to it with all diligence that the instruction takes place in simplicity, as detailed in the Visitors’ printed instructions.”

“The youth and their abilities should be exercised by reciting the comedies. This suits us well, and we know of no better place where such a performance might be put on than our city hall in the summer, and at the drinking hall in the winter, which drinking hall we have hitherto lent them for this purpose as often as they have required it and have kept the doors closed to the rabble. We are also at liberty to give the boys 1 florin for refreshment for every comedy they put on, provided that the boys also derive benefit from such performances, and that a comedy shall be performed more than just on the last day before Lent.”¹¹

3) Library: “The council in Torgau shall also take care that the library and books in the Franciscan monastery do not get torn up, but are maintained faithfully, well, and in such a way that those who want to study and read may go there to do so. They shall also take care that this library is augmented from year to year with the best and most useful books, to be furnished by the general fund.”

4) Choir [Kantorei]:¹² “Since God the Almighty has favored this city of Torgau, more than many others, with a glorious ensemble of musicians and singers, the Visitors deem that, for the people who serve in this way, it is only reasonable that a publicly funded dinner be henceforth given to compensate them [what later became the convivum musicum generale or public musical banquet], as has been done in the past. They likewise make provision that, besides this, a council should also afford such persons an advantage over others in their respective trades, as much as ever possible and feasible, in order to make them all the more willing to exercise their abilities in this Christian and honorable way, and in order to encourage others all the better in that direction, until such time as a regular yearly honorarium can be made in return for their services.”

These content-packed primary source testimonies speak for themselves, and they offer deeper insights into the educational circumstances of Torgau at that time than the paltry collection of anecdotes that Grulich cites in an attempt to characterize this period.¹³ All that remains for us is to become more closely acquainted with the personalities with whom the young Schulteis came into contact, both by virtue of his office and in his day-to-day life.

Endnotes

¹ Cf. Friedrich Joseph Grulich, Denkwürdigkeiten der altsächsischen kurfürstlichen Residenz Torgau aus der Zeit und zur Geschichte der Reformation, 2nd ed. by J. Chr. A. Bürger (Torgau: Verlag der Wienbrack’schen Buchhandlung, 1855), p. 167ff. The information imparted here requires careful verification, since the primary sources in the Grammar School Library [Gymnasialbibliothek], on which the work is based and from which also Otto Taubert confidently draws (Die Pflege der Musik in Torgau vom Ausgange des 15. Jahrhunderts bis auf unsere Tage [Torgau: Verlag von Friedr. Jacob, 1868]), are simply far too muddied.

² Friedrich Lebrecht Koch, De scholae Torgaviensis constitutione ac forma (Wittenberg, 1815), p. 48f.

³ Karl Hartfelder, Ph. Melanchthon als Praeceptor Germaniae (Berlin, 1889), p. 419ff. Also cf. Fr. Paulsen, Geschichte des gelehrten Unterrichts, 2nd ed. (1896), part 2, and the ample examples of specialized literature recorded in both places.

⁴ Karl Pallas, ed., Die Registraturen der Kirchenvisitationen im ehemals sächsischen Kurkreise, in Geschichtsquellen der Provinz Sachsen und angrenzender Gebiete, vol. 41, sect. 2, part 4 (Halle: Druck und Verlag von Otto Hendel, 1911), p. 19-24.

⁵ J. Grulich, op. cit., p. 56, note †.

⁶ K, Pallas, op. cit., p. 15.

* German: 1 mld. Korns. I have taken “mld.” to be an abbreviation for “Mulde.”

⁷ Grulich, op. cit., p. 172.

⁸ O. Taubert, op. cit., p. 4. Note that 1534 was only when Walther began his work as cantor in the school. See further down under “4) Choir,” where the work he had already accomplished is alluded to with the phrase “glorious ensemble of musicians and singers.” – trans.

⁹ Cf. the thorough study by C. Knabe, Die Torgauer Visitations-Ordnung von 1529 (Torgauer Schulprogramm, 1881), p. 9f, where indeed no distinction is made between the identity of “Schulteis” and “Michael from Bunzlau,” and his arrival in Torgau is erroneously given as 1536. Notwithstanding this small mistake, the work contains valuable reports on Torgau personalities, compiled on the basis of account ledgers and council minutes. “Donat Michael” as an identification for Schulteis can hardly be debated, since only the first names are mentioned for the other two bachelors. What probably happened was that the young Schulteis, by participating in an especially memorable way in the edition of the Donat that the Torgau faculty published for their school in 1533 (cf. Karl Hartfelder, Melanchthoniana Paedagogica [Leipzig: Druck und Verlag von B. G. Teubner, 1892], p. 49f), acquired a nickname that he could not shake – “Donat Michael.” This name does not seem to correspond to a separate individual.

¹⁰ After this, Schulteis, as the last-named (and thus probably the youngest and unmarried) bachelor, may have lived “at the school.”

¹¹ Letter from the council to the school personnel from 1534, quoted by K. Pallas, op. cit., p. 16.

¹² Cf. O. Taubert, op. cit., p. 3f.

¹³ Grulich, op. cit., p. 53ff.