Harold : the Last of the Saxon Kings — Volume 05

CHAPTER VII

Fair, broad, and calm set the sun over the western woodlands. Hilda stood on the mound, and looked with undazzled eyes on the sinking orb. Beside her, Edith reclined on the sward, and seemed with idle hand tracing characters in the air. The girl had grown paler still, since Harold last parted from her on the same spot, and the same listless and despondent apathy stamped her smileless lips and her bended head.

"See, child of my heart," said Hilda, addressing Edith, while she still gazed on the western luminary, "see, the sun goes down to the far deeps, where Rana and Aegir¹³ watch over the worlds of the sea; but with morning he comes from the halls of the Asas—the golden gates of the East—and joy comes in his train. And yet then thinkest, sad child, whose years have scarce passed into woman, that the sun, once set, never comes back to life. But even while we speak, thy morning draws near, and the dunness of cloud takes the hues of the rose!"

Edith's hand paused from its vague employment, and fell droopingly on her knee;—she turned with an unquiet and anxious eye to Hilda, and after looking some moments wistfully at the Vala, the colour rose to her cheek, and she said in a voice that had an accent half of anger:

"Hilda, thou art cruel!"

"So is Fate!" answered the Vala. "But men call not Fate cruel when it smiles on their desires. Why callest thou Hilda cruel, when she reads in the setting sun the runes of thy coming joy!"

"There is no joy for me," returned Edith, plaintively; and I have that on my heart," she added, with a sudden and almost fierce change of tone, "which at last I will dare to speak. I reproach thee, Hilda, that thou hast marred all my life, that thou hast duped me with dreams, and left me alone in despair."

"Speak on," said Hilda, calmly, as a nurse to a froward child.

"Hast thou not told me, from the first dawn of my wondering reason, that my life and lot were inwoven with—with (the word, mad and daring, must out)—with those of Harold the peerless? But for that, which my infancy took from thy lips as a law, I had never been so vain and so frantic! I had never watched each play of his face, and treasured each word from his lips; I had never made my life but part of his life—all my soul but the shadow of his sun. But for that, I had hailed the calm of the cloister—but for that, I had glided in peace to my grave. And now—now, O Hilda—" Edith paused, and that break had more eloquence than any words she could command. "And," she resumed quickly, "thou knowest that these hopes were but dreams—that the law ever stood between him and me—and that it was guilt to love him."

"I knew the law," answered Hilda, "but the law of fools is to the wise as the cobweb swung over the brake to the wing of the bird. Ye are sibbe to each other, some five times removed; and therefore an old man at Rome saith that ye ought not to wed. When the shavelings obey the old man at home, and put aside their own wives and frillas¹⁴, and abstain from the wine cup, and the chase, and the brawl, I will stoop to hear of their laws,—with disrelish it may be, but without scorn.¹⁵ It is no sin to love Harold; and no monk and no law shall prevent your union on the day appointed to bring ye together, form and heart."

"Hilda! Hilda! madden me not with joy," cried Edith, starting up in rapturous emotion, her young face dyed with blushes, and all her renovated beauty so celestial that Hilda herself was almost awed, as if by the vision of Freya, the northern Venus, charmed by a spell from the halls of Asgard.

"But that day is distant," renewed the Vala.

"What matters! what matters!" cried the pure child of Nature; "I ask but hope. Enough,—oh! enough, if we were but wedded on the borders of the grave!"

"Lo, then," said Hilda, "behold, the sun of thy life dawns again!"

As she spoke, the Vala stretched her arm, and through the intersticed columns of the fane, Edith saw the large shadow of a man cast over the still sward. Presently into the space of the circle came Harold, her beloved. His face was pale with grief yet recent; but, perhaps, more than ever, dignity was in his step and command on his brow, for he felt that now alone with him rested the might of Saxon England. And what royal robe so invests with imperial majesty the form of a man as the grave sense of power responsible, in an earnest soul?

"Thou comest," said Hilda, "in the hour I predicted; at the setting of the sun and the rising of the star."

"Vala," said Harold, gloomily, "I will not oppose my sense to thy prophecies; for who shall judge of that power of which he knows not the elements? or despise the marvel of which he cannot detect the imposture? But leave me, I pray thee, to walk in the broad light of the common day. These hands are made to grapple with things palpable, and these eyes to measure the forms that front my way. In my youth, I turned in despair or disgust from the subtleties of the schoolmen, which split upon hairs the brains of Lombard and Frank; in my busy and stirring manhood entangle me not in the meshes which confuse all my reason, and sicken my waking thoughts into dreams of awe. Mine be the straight path and the plain goal!"

The Vala gazed on him with an earnest look, that partook of admiration, and yet more of gloom; but she spoke not, and Harold resumed:

"Let the dead rest, Hilda,—proud names with glory on earth and shadows escaped from our ken, submissive to mercy in heaven. A vast chasm have my steps overleapt since we met, O Hilda—sweet Edith; a vast chasm, but a narrow grave." His voice faltered a moment, and again he renewed,—" Thou weepest, Edith; ah, how thy tears console me! Hilda, hear me! I love thy grandchild—loved her by irresistible instinct since her blue eyes first smiled on mine. I loved her in her childhood, as in her youth—in the blossom as in the flower. And thy grandchild loves me. The laws of the Church proscribe our marriage, and therefore we parted; but I feel, and thine Edith feels, that the love remains as strong in absence: no other will be her wedded lord, no other my wedded wife. Therefore, with heart made soft by sorrow, and, in my father's death, sole lord of my fate, I return, and say to thee in her presence, 'Suffer us to hope still!' The day may come when under some king less enthralled than Edward by formal Church laws, we may obtain from the Pope absolution for our nuptials—a day, perhaps, far off; but we are both young, and love is strong and patient: we can wait."

"O Harold," exclaimed Edith, "we can wait!"

"Have I not told thee, son of Godwin," said the Vala, solemnly, "that Edith's skein of life was inwoven with thine? Dost thou deem that my charms have not explored the destiny of the last of my race? Know that it is in the decrees of the fates that ye are to be united, never more to be divided. Know that there shall come a day, though I can see not its morrow, and it lies dim and afar, which shall be the most glorious of thy life, and on which Edith and fame shall be thine,—the day of thy nativity, on which hitherto all things have prospered with thee. In vain against the stars preach the mone and the priest: what shall be, shall be. Wherefore, take hope and joy, O Children of Time! And now, as I join your hands, I betroth your souls."

Rapture unalloyed and unprophetic, born of love deep and pure, shone in the eyes of Harold, as he clasped the hand of his promised bride. But an involuntary and mysterious shudder passed over Edith's frame, and she leant close, close, for support upon Harold's breast. And, as if by a vision, there rose distinct in her memory a stern brow, a form of power and terror—the brow and the form of him who but once again in her waking life the Prophetess had told her she should behold. The vision passed away in the warm clasp of those protecting arms; and looking up into Harold's face, she there beheld the mighty and deep delight that transfused itself at once into her own soul.

Then Hilda, placing one hand over their heads, and raising the other towards heaven, all radiant with bursting stars, said in her deep and thrilling tones:

"Attest the betrothal of these young hearts, O ye Powers that draw nature to nature by spells which no galdra can trace, and have wrought in the secrets of creation no mystery so perfect as love,—Attest it, thou temple, thou altar!—attest it, O sun and O air! While the forms are divided, may the souls cling together—sorrow with sorrow, and joy with joy. And when, at length, bride and bridegroom are one,—O stars, may the trouble with which ye are charged have exhausted its burthen; may no danger molest, and no malice disturb, but, over the marriage-bed, shine in peace, O ye stars!"

Up rose the moon. May's nightingale called its mate from the breathless boughs; and so Edith and Harold were betrothed by the grave of the son of Cerdic. And from the line of Cerdic had come, since Ethelbert, all the Saxon kings who with sword and with sceptre had reigned over Saxon England.

NOTES

NOTE (A)

There are various accounts in the Chroniclers as to the stature of William the First; some represent him as a giant, others as of just or middle height. Considering the vulgar inclination to attribute to a hero's stature the qualities of the mind (and putting out of all question the arguments that rest on the pretended size of the disburied bones—for which the authorities are really less respectable than those on which we are called upon to believe that the skeleton of the mythical Gawaine measured eight feet), we prefer that supposition, as to the physical proportions, which is most in harmony with the usual laws of Nature. It is rare, indeed, that a great intellect is found in the form of a giant.

NOTE (B)

Game Laws before the Conquest.

Under the Saxon kings a man might, it is true, hunt in his own grounds, but that was a privilege that could benefit few but thegns; and over cultivated ground or shire-land there was not the same sport to be found as in the vast wastes called forest-land, and which mainly belonged to the kings.

Edward declares, in a law recorded in a volume of the Exchequer, "I will that all men do abstain from hunting in my woods, and that my will shall be obeyed under penalty of life."¹⁶

Edgar, the darling monarch of the monks, and, indeed, one of the most popular of the Anglo-Saxon kings, was so rigorous in his forest-laws that the thegns murmured as well as the lower husbandmen, who had been accustomed to use the woods for pasturage and boscage. Canute's forest-laws were meant as a liberal concession to public feeling on the subject; they are more definite than Edgar's, but terribly stringent; if a freeman killed one of the king's deer, or struck his forester, he lost his freedom and became a penal serf (white theowe)— that is, he ranked with felons. Nevertheless, Canute allowed bishops, abbots, and thegns to hunt in his woods—a privilege restored by Henry III. The nobility, after the Conquest, being excluded from the royal chases, petitioned to enclose parks, as early even as the reign of William I.; and by the time of his son, Henry I., parks became so common as to be at once a ridicule and a grievance.

NOTE (C)

Belin's Gate.

Verstegan combats the Welsh antiquaries who would appropriate this gate to the British deity Bal or Beli; and says, if so, it would not have been called by a name half Saxon, half British, gate (geat) being Saxon; but rather Belinsport than Belinsgate. This is no very strong argument; for, in the Norman time, many compound words were half Norman, half Saxon. But, in truth, Belin was a Teuton deity, whose worship pervaded all Gaul; and the Saxons might either have continued, therefore, the name they found, or given it themselves from their own god. I am not inclined, however, to contend that any deity, Saxon or British, gave the name, or that Billing is not, after all, the right orthography. Billing, like all words ending in ing, has something very Danish in its sound; and the name is quite as likely to have been given by the Danes as by the Saxons.

NOTE (D)

The question whether or not real vineyards were grown, or real wine made from them, in England has been a very vexed question among the antiquaries. But it is scarcely possible to read Pegge's dispute with Daines Barrington in the Archaeologia without deciding both questions in the affirmative.—See Archaeol. vol. iii. p. 53. An engraving of the Saxon wine-press is given in STRUTT's Horda.

Vineyards fell into disuse, either by treaty with France, or Gascony falling into the hands of the English. But vineyards were cultivated by private gentlemen as late as 1621. Our first wines from Bordeaux— the true country of Bacchus—appear to have been imported about 1154, by the marriage of Henry II. with Eleanor of Aquitaine.

NOTE (E)

Lanfranc, the first Anglo-Norman Archbishop of Canterbury.

Lanfranc was, in all respects, one of the most remarkable men of the eleventh century. He was born in Pavia, about 1105. His family was noble—his father ranked amongst the magistrature of Pavia, the Lombard capital. From his earliest youth he gave himself up, with all a scholar's zeal, to the liberal arts, and the special knowledge of law, civil and ecclesiastical. He studied at Cologne, and afterwards taught and practised law in his own country. "While yet extremely young," says one of the lively chroniclers, "he triumphed over the ablest advocates, and the torrents of his eloquence confounded the subtlest rhetorician." His decisions were received as authorities by the Italian jurisconsults and tribunals. His mind, to judge both by his history and his peculiar reputation (for probably few, if any, students of our day can pretend to more than a partial or superficial acquaintance with his writings), was one that delighted in subtleties and casuistical refinements; but a sense too large and commanding for those studies which amuse but never satisfy the higher intellect, became disgusted betimes with mere legal dialectics. Those grand and absorbing mysteries connected with the Christian faith and the Roman Church (grand and absorbing in proportion as their premises are taken by religious belief as mathematical axioms already proven) seized hold of his imagination, and tasked to the depth his inquisitive reason. The Chronicle of Knyghton cites an interesting anecdote of his life at this, its important, crisis. He had retired to a solitary spot, beside the Seine, to meditate on the mysterious essence of the Trinity, when he saw a boy ladling out the waters of the river that ran before him into a little well. His curiosity arrested, he asked "what the boy proposed to do?" The boy replied, "To empty yon deep into this well." "That canst thou never do," said the scholar. "Nor canst thou," answered the boy, "exhaust the deep on which thou dost meditate into the well of thy reason." Therewith the speaker vanished, and Lanfranc, resigning the hope to achieve the mighty mystery, threw himself at once into the arms of faith, and took his refuge in the monastery of Bec.

The tale may be a legend, but not an idle one. Perhaps he related it himself as a parable, and by the fiction explained the process of thought that decided his career. In the prime of his manhood, about 1042, when he was thirty-seven years old, and in the zenith of his scholarly fame, he professed. The Convent of Bee had been lately founded, under Herluin, the first abbot; there Lanfranc opened a school, which became one of the most famous throughout the west of Europe. Indeed, under the Lombard's influence, the then obscure Convent of Bee, to which the solitude of the site and the poverty of the endowment allured his choice, grew the Academe of the age. "It was," says Oderic, in his charming chronicle, "it was under such a master that the Normans received their first notions of literature; from that school emerged the multitude of eloquent philosophers who adorned alike divinity and science. From France, Gascony, Bretagne, Flanders, scholars thronged to receive his lessons."¹⁷

At first, as superficially stated in the tale, Lanfranc had taken part against the marriage of William with Matilda of Flanders—a marriage clearly contrary to the formal canons of the Roman Church, and was banished by the fiery Duke; though William's displeasure gave way at "the decent joke" (jocus decens), recorded in the text. At Rome, however, his influence, arguments, and eloquence were all enlisted on the side of William: and it was to the scholar of Pavia that the great Norman owed the ultimate sanction of his marriage, and the repeal of the interdict that excommunicated his realm.¹⁸

At Rome he assisted in the council held 1059 (the year wherein the ban of the Church was finally and formally taken from Normandy), at which the famous Berenger, Archdeacon of Angers (against whom he had waged a polemical controversy that did more than all else to secure his repute at the Pontifical Court), abjured "his heresies" as to the Real Presence in the sacrament of the Eucharist.

In 1062, or 1063, Duke William, against the Lombard's own will (for Lanfranc genuinely loved the liberty of letters more than vulgar power), raised him to the abbacy of St. Stephen of Caen. From that time, his ascendancy over his haughty lord was absolute. The contemporary historian (William of Poitiers), says that "William respected him as a father, venerated him as a preceptor, and cherished him as a brother or son." He confided to him his own designs; and committed to him the entire superintendence of the ecclesiastical orders throughout Normandy. Eminent no less for his practical genius in affairs, than for his rare piety and theological learning, Lanfranc attained indeed to the true ideal of the Scholar; to whom, of all men, nothing that is human should be foreign; whose closet is but a hermit's cell, unless it is the microcosm that embraces the mart and the forum; who by the reflective part of his nature seizes the higher region of philosophy—by the energetic, is attracted to the central focus of action. For scholarship is but the parent of ideas; and ideas are the parents of action.

After the conquest, as prelate of Canterbury, Lanfranc became the second man in the kingdom—happy, perhaps, for England had he been the first; for all the anecdotes recorded of him show a deep and genuine sympathy with the oppressed population. But William the King of the English escaped from the control which Lanfranc had imposed on the Duke of the Normans. The scholar had strengthened the aspirer; he could only imperfectly influence the conqueror.

Lanfranc was not, it is true, a faultless character. He was a priest, a lawyer, and a man of the world—three characters hard to amalgamate into perfection, especially in the eleventh century. But he stands in gigantic and brilliant contrast to the rest of our priesthood in his own day, both in the superiority of his virtues, and in his exemption from the ordinary vices. He regarded the cruelties of Odo of Bayeux with detestation, opposed him with firmness, and ultimately, to the joy of all England, ruined his power. He gave a great impetus to learning; he set a high example to his monks, in his freedom from the mercenary sins of their order; he laid the foundations of a powerful and splendid church, which, only because it failed in future Lanfrancs, failed in effecting the civilisation of which he designed it to be the instrument. He refused to crown William Rufus, until that king had sworn to govern according to law and to right; and died, though a Norman usurper, honoured and beloved by the Saxon people.