As the filthy details of the expulsion of the devil from the churn are omitted in Lauterbach’s Diary, certain defenders of Luther think they are warranted in drawing from this particular passage the conclusion that the Table-Talk had been polluted by “unseemly” additions in Aurifaber’s and other later versions (above, p. 224 f.) which “must not be laid to the charge of the Reformer.” “Not Luther in his domestic circle, but the compilers and collectors of the much-discussed Table-Talk, Aurifaber in particular, were rude, obscene and vulgar.” The publication of the original documents, for instance, by Kroker in 1903, has, however, shown the first version of the Table-Talk to be even more intolerably coarse, and confirmed the substantial accuracy of the text of the older German Table-Talk at present under discussion.[712] Preger, the editor of Schlaginhaufen’s notes, rightly repudiated such evasions even in 1888, together with the alleged proofs urged by apologists. “We want to see Luther,” he says, “under the actual conditions in which he moved, and in all his own native rudeness.”[713] Kroker also pointed out that even the first writers of the Table-Talk made use of certain signs in their notes (e.g. × or |) in lieu of certain words employed by Luther which they felt scrupulous about writing.[714] “The entire lack of restraint with which Luther expresses himself,” a Protestant writer says of the Table-Talk edited by Kroker, “makes a remarkable impression on the reader of to-day, more particularly when we consider that his wife and children were among the audience.... In the Table-Talk we meet with numerous statements, some of them far-fetched, which are really coarse.... Although we can explain Luther’s love of obscenities, still, this does not hinder us from deploring his use of such and placing it to his discredit. It is true,” the same writer proceeds, “that Luther is never lascivious or merely frivolous.”[715] As regards the latter assertion the texts to be adduced will afford a better opportunity of judging. That at any rate in the instances already mentioned Luther did not intentionally wish to excite his hearers’ passions is clear, and the fact has been admitted even by Catholic polemics who have really read his writings and Table-Talk.[716] * * * * * An alarming number of dirty expressions concerning the Pope and Catholicism occur in the Table-Talk. “Were the Pope to cite me to appear before him,” Luther says, “I should not go. I should s—— upon the summons because he is hostile to me; but were I summoned by a Council, then I should go.”[717] Elsewhere, however, he says of the Council: “I should like, during my lifetime, to see a Council deal with the matter, for they would give one another a fine pummelling, and us a splendid reason for writing against them.”[718]