Hymns and Hymnwriters of Denmark by Jens Christian Aaberg (books successful people read TXT) đź“•
Sthen's fame as a poet and hymnwriter rests mainly on two thin volumes of poetry. A Small Handbook, Containi
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The latter part of the 16th and the first half of the 17th centuries mark a rather barren period in the religious and cultural life of Denmark. The spiritual ferment of the Reformation had subsided into a staid and uniform Lutheran orthodoxy. Jesper Brochman, a bishop of Sjælland and the most famous theologian of that age, praised king Christian IV for “the zeal with which from the beginning of his reign he had exerted himself to make all his subjects think and talk alike about divine things”. That the foremost leader of the church thus should recommend an effort to impose uniformity upon the church by governmental action proves to what extent church life had become stagnant. Nor did such secular culture as there was present a better picture. The Reformation had uprooted much of the cultural life that had grown up during the long period of Catholic supremacy, but had produced no adequate substitute. Even the once refreshing springs of the folk-sings had dried up. Writers were laboriously endeavoring to master the newer and more artistic forms of poetry introduced from other countries, but when the forms had been achieved the spirit had often fled, leaving only an empty shell. Of all that was written during these years only one song of any consequence, “Denmark’s Lovely Fields and Meadows”, has survived.
Against this bleak background the work of Kingo stands out as an amazing achievement. Leaping all the impediments of an undeveloped language and an equally undeveloped form, Danish poetry by one miraculous sweep attained a perfection which later ages have scarcely surpassed.
Thomas Kingo
Of this accomplishment, Grundtvig wrote two hundred years later: “Kingo’s hymns represent not only the greatest miracle of the 17th century but such an exceptional phenomenon in the realm of poetry that it is explainable only by the fates who in their wisdom preserved the seed of an Easter Lily for a thousand years, and then returned it across the sea that it might flower in its original soil”. Kingo’s family on the paternal side had immigrated to Denmark from that part of Scotland which once had been settled by the poetic Northern sea rovers, and Grundtvig thus conceives the poetic genius of Kingo to be a revival of an ancestral gift, brought about by the return of his family to its original home and a new infusion of pure Northern blood. The conception, like so much that Grundtvig wrote is at least ingenious, and it is recommended by the fact that Kingo’s poetry does convey a spirit of robust realism that is far more characteristic of the age of the Vikings than of his own.
Thomas Kingo, the grandfather of the poet, immigrated from Crail, Scotland, to Denmark about 1590, and settled at Helsingør, Sjælland, where he worked as a tapestry weaver. He seems to have attained a position of some prominence, and it is related that King James IV of Scotland, during a visit to Helsingør, lodged at his home. His son, Hans Thomeson Kingo, who was about two years old when the family arrived in Denmark, does not appear to have prospered as well as his father. He learned the trade of linen and damask weaving, and established a modest business of his own at Slangerup, a town in the northern part of Sjælland and close to the famous royal castle of Frederiksborg. At the age of thirty-eight he married a young peasant girl, Karen Sørendatter, and built a modest but eminently respectable home. In this home, Thomas Kingo, the future hymnwriter, was born December 15, 1634.
It was an unusually cold and unfriendly world that greeted the advent of the coming poet. The winter of his birth was long remembered as one of the hardest ever experienced in Denmark. The country’s unsuccessful participation in the Thirty Year’s War had brought on a depression that threatened its very existence as a nation; and a terrible pestilence followed by new wars increased and prolonged the general misery, making the years of Kingo’s childhood and youth one of the darkest periods in Danish history.
But although these conditions brought sorrow and ruin to thousands, even among the wealthy, the humble home of the Kingos somehow managed to survive. Beneath its roof industry and frugality worked hand in hand with piety and mutual love to brave the storms that wrecked so many and apparently far stronger establishments. Kingo always speaks with the greatest respect and gratitude of his “poor but honest parents”. In a poetic description of his childhood years he vividly recalls their indulgent kindness to him.
I took my pilgrim staff in hand
Ere I attempted talking;
I had scarce left my swaddling-band
Before they set me walking.
They coached me onward with a smile
And suited me when tearful.
One step was farther than a mile,
For I was small and fearful.
But discipline was not forgotten. Parents in those days usually kept the rod close to the apple, often too close. And Kingo’s parents, despite their kindness, made no exception to the rule. He was a lively, headstrong boy in need of a firm hand, and the hand was not wanting.
As a child my daily bread
I with rod and penance had,
he wrote later, adding that the fruits of that chastisement are now sweet to him. Nor do his parents ever appear to have treated him with the cold, almost loveless austerity that so many elders frequently felt it their duty to adopt toward their children. Their discipline was tempered by kindness and an earnest Christian faith. Although Hans Kingo seems to some extent to have been influenced by the strict Presbyterianism of his Scotch forebears, he does not appear, like so many followers of that stern faith, to have taught his children to believe in God as the strict judge rather than as the loving Father of Jesus Christ. In his later years the son at least gives us an attractive picture of his childhood faith:
I gratefully remember
God’s loving care for me
Since from my nursery chamber
I toddled fearfully.
I lived contented in His care
And trusted in His children’s prayer.
These bright years of his happy childhood were somewhat darkened, however, when, at the age of six, he entered the Danish and, two years later, the Latin school of his home town. Nothing could be more unsuited for a child of tender years than the average school of those days. The curriculum was meager, the teaching poor and the discipline cruel. Every day saw its whipping scenes. For a day’s unexplained absence the punishment for the smaller boys was three lashes on their bare seats and for the larger an equal number on their bare backs. For graver offences up to twenty lashes might be administered. On entering the Latin school every boy had to adopt a new language. Only Latin could be spoken within its classical confines; and woe be to the tike who so far forgot himself as to speak a word in the native tongue anywhere upon the school premises. The only way anyone, discovered to have perpetrated such a crime, could escape the severest punishment was to report another culprit guilty of the same offense. Under such conditions one cannot wonder that Kingo complains:
The daily round from home to school
Was often hard and weary.
It did my youthful ardour cool
And made my childhood dreary.
At the age of fifteen Kingo, for reasons now unknown, was transferred from the school of his home town to that at the neighboring city of Hillerød. Here, on account of his outstanding ability, he was accepted into the home of his new rector, Albert Bartholin, a young man of distinguished family and conspicuous personal endowments.
Although the school at Hillerød was larger, it probably was not much better than that at Slangerup; but the close association of the humble weaver’s son with his distinguished rector and his refined family, no doubt, was a distinct advantage to him. The location of Hillerød on the shores of the idyllic Frederiksborg Lake and close to the magnificent castle of the same name is one of the loveliest in Denmark. The castle had recently been rebuilt, and presented, together with its lovely surroundings, a most entrancing spectacle. Its famous builder, Christian IV, had just gone the way of all flesh; but the new king, Frederik, known for his fondness for royal pomp, frequently resided at the castle together with his court, and thus Kingo must often have enjoyed the opportunity to see both the king and the outstanding men of his government.
It is not unlikely that this near view of the beauty and splendor of his country, the finest that Denmark had to offer, served to awaken in Kingo that ardent love for all things Danish for which he is noticed. While still at Hillerød he, at any rate, commenced a comprehensive study of Danish literature, a most unusual thing for a young student to do at a time when German was the common language of all the upper classes and Danish was despised as the speech of traders and peasants. As neither his school nor the general sentiment of the intellectual classes did anything to encourage interest in native culture, some other influence must have aroused in the young Kingo what one of his early biographers calls “his peculiar inclination for his native tongue and Danish poetry”. A few patriotic and forward looking men, it is true, had risen above the general indifference and sought to inspire a greater interest in the use and cultivation of the Danish language; but this work was still very much in its infancy, and it is not likely that the young Kingo knew much about it.
He graduated from Hillerød in the spring of 1654, and enrolled at the university of Copenhagen on May 6 of the same year. But a terrific outbreak of the plague forced the university to close on May 30, and Kingo returned to his home. The scourge raged for about eight months, carrying away one third of the city’s population, and it was winter before Kingo returned to the school and enrolled in the department of theology. The rules of the university required each student, at the beginning of his course, to choose a preceptor, a sort of guardian who should direct his charge in his studies and counsel him in his personal life and conduct. For this very important position Kingo wisely chose one of the most distinguished and respected teachers at the university, Prof. Bartholin, a brother of his former rector. Professor Bartholin was not only a learned man, known for his years of travel and study in foreign parts, but he was also a man of rare personal gifts and sincere piety. In his younger days he had spent four years at the castle of Rosenholm where the godly and scholarly nobleman, Holger Rosenkrans, then gathered groups of young nobles about him for study and meditation. Rosenkrans was a close friend of John Arndt, a leader in the early Pietist movement in Germany, to which the young Bartholin under his influence became deeply attached. Nor had this attachment lessened with the years. And Bartholin’s influence upon Kingo was so strong that the latter, when entering upon his own work, lost no time in showing his adherence to the Arndt-Rosenkrans view of Christianity.
Meanwhile he applied himself diligently to his work at the university. Like other disciplines the study of theology at that time was affected by a considerable portion of dry-rust. Orthodoxy ruled the cathedra. With that as a weapon, the student must be trained to meet all the wiles of the devil and perversions of the heretics. Its greatest Danish exponent, Jesper Brochman, had just
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