Part 8

The mutual greeting of the brothers on Helsingborg quay was strikingly cold, although the junker seemed desirous by his congratulations and expressions of courtesy to do away with all appearance of misunderstanding. To this Count Henrik in particular paid special attention. In the king's train were seen the German professors of minstrelsy, who had abandoned their researches at Wordingborg castle to enliven the festival by their lays. The papers and documents which Junker Christopher had removed from the sacristy chest at Lund, on the archbishop's imprisonment, and brought, as it was said, to the state archives at Wordingborg castle, had been sought for in vain by the learned friends of the king. These documents might even yet become of great importance to the king in the suit against the banished archbishop; but they had disappeared at the time when matters had come to an open breach with the junker, and the king suspected his brother of having destroyed them, or even of having returned them to the archbishop.

The king's train had been also joined by the young Iceland bard, the priest of St. Olaf, Master Laurentius of Nidaros, who had now exchanged his layman's red mantle for the more reputable black dress of a canon; and beside the king walked the little deformed Master Thrand Fistlier, with a consequential deportment, and displaying on his finger a large diamond ring, which the king had presented to him in acknowledgement of his superior learning. On the king's arrival at Helsingborg the scientific mountebank had been set at liberty. He instantly contrived to arrest the attention of the king (eager as he was in the pursuit of knowledge), after he had with dexterity and keen ability repelled every charge against himself, as well of the Leccar heresy as of witchcraft. This last accusation, which had drawn upon him the persecution and peril he underwent at Skaenor, he alluded to with exultation, as a striking testimony to his own astonishing arts, and a ludicrous proof of the dulness of the age and the absurdities of popular ignorance. The king now presented him to his brother as a rare scholar and an extraordinary artist. The significant look with which Junker Christopher greeted this far-travelled adventurer seemed to betray an earlier acquaintanceship, which, however, was acknowledged by neither. Count Henrik placed but little reliance on Prince Christopher's congratulations and measured courtesy. He narrowly watched the junker, as well as the foreign mountebank, about whom Aage had expressed himself so dubiously. He thought he more and more perceived a secret understanding between the prince and the mysterious scholar, and resolved to be at his post. He ventured not, however, to grieve the king by disclosing it, or increasing his suspicion of his brother, which evidently pained him, and which he seemed desirous to exert himself to the utmost to shake off. Neither on this nor the two following days was there any nearer approach to confidence between the brothers. Courteous phrases and stiff court etiquette were resorted to, by way of compensation for the want of cordiality. It was only when Junker Christopher was at the chase, or seated at the draught-board or the drinking-table, that the king was seen to converse joyously with his mother and Count Gerhard, or jest merrily with Count Henrik and his knights: the German professors of minstrelsy and the learned Icelanders exerted all their powers to while away the evenings preceding his marriage-day, when his ardent and impatient spirit was not engrossed by important affairs of state. But when he seemed at times in the happiest mood he often grew suddenly silent and thoughtful at the mere sound of his brother's voice, or on observing his wild uncertain glance from under his dark and knitted brow.

The evening before the impatiently expected first of June the king sat in the upper hall of Helsingborg castle, at the chess-table, where he was usually the victor. On this occasion, however, he had found an almost invincible opponent in the learned Iceland philosopher, who appeared able beforehand to calculate the plans of his adversary, and only to need a single move in order to frustrate them. Notwithstanding Master Thrand's decided superiority, the king had, however, won every game; but he seemed to regard this with indifference; he was absent, and often forgot to make his moves. At the opposite end of the hall he heard his brother talking of hunting and horses, with Count Gerhard; his mother was listening to the poems of the German minstrels and Master Laurentius; while the young knights discoursed with animation of the next day's festivities and tournament.

"Tell me, Master Thrand," said the king to his learned antagonist, with a thoughtful glance out of the window at the star-lit heavens, "what is your opinion of omens, and of the wondrous art of astrology, to which so many learned men are devoted in our time. Believe you the life and actions of men and the changeable fortunes of this world can be so considerable and important in the eyes of the Almighty that higher powers should care for them, or intermeddle with them?--and think ye the position and movements of the heavenly bodies stand in any real relation to our life and destiny?"

"That is almost more than science can be said as yet to have fathomed with certainty, most gracious king!" answered the artist, with a subtle, satirical smile on his lips, while his head almost disappeared between his shoulders; "but if any science is to bring clearness and demonstration into the speculations of the learned and the mysteries of astrology, it must be that exalted science of sciences whose poor worshipper I am. Assuredly, your grace, nothing happens in the world but what is natural, that is to say, a necessary consequence of foregoing causes; but it is precisely the great problem of the mysterious and hidden causes of these things and events which it is the province of human wisdom to solve. '_Beatas qui potuit rerum cognoscere causas_' hath been said already by the wise heathen. Theologians and poets indeed picture to themselves a nearer and safer road by which to reach the same goal as ourselves, or even a far higher one," he continued, with a scornful self-satisfied smile; "but they deceive themselves in their simplicity and enthusiasm by looking for a kind of supernatural influence of the Divine wisdom which in fact is the life and soul of nature, yet which but partially discloses itself to us in its workings, according as these by degrees unfold themselves to us in their essences through the sacred optic tubes of science and research."

"Now you mix up too many things together for me, Master Thrand!" said the king, shaking his head. "You seem to me almost to confound the great living God and Lord with his creation, or what you call nature. With all my respect for human wisdom--for all wise and useful learning which man may attain by the examination of earthly things, I think, nevertheless, that the spirit of truth and beauty, commonly called 'genius' by our scholars and the poets of olden times, as also 'the prophetic vision,' soar far above the ken of human intellect; and for what is of paramount importance for us to see, we have most assuredly the holiest and noblest optic tube in God's own revealed word." The king paused a moment and gazed on the strange deportment of the little philosopher, with a sharp and scrutinising look, "You smile as if you pitied me for this my sincere opinion. I am a layman, but all the pious and learned men I have known agreed with me; nor can I perceive that our theologians err in considering the spirit of God as a surer guide to true knowledge of divine things than all human subtlety and wisdom."

"Far be it from me to contradict my most gracious Lord, or the pious scholars of our time on this point," resumed Master Thrand, looking around him with a repressed smile, and a cunning, cautious glance, "but of this I would rather talk with your grace in your private chamber! I doubt not that with your clear and unprejudiced views, (soaring as your mind does above the ignorance of our age) you will understand me rightly. I dare almost unconditionally subscribe to all that the holy church, it is said, considers needful for him who would be called a true believer, provided I may be allowed to interpret the words of ancient writings and symbols according to their true and reasonable signification;--meanwhile there is, however, much in our science which must as yet be a mystery to the great majority, and even to the scholars of our time, who are too but much inclined to discern heresy and ungodliness in every free thought. Noble King!" he added, in a low, mysterious tone, "I read no longer with the learned in the small written volumes (out of which, as you yourself have experienced, curses are as often quoted as blessings) but I read much more in the great book that was not writ by the hand of man, and whose words sound forth eternal wisdom in the din of the storm and the roaring of the ocean, in the course of the stars above the thunder clouds, and in voices of flame from the depths of the abyss. Mark well, my deep-thinking king!--you the young Solomon of our north!--the holy Spirit of God, of which so many and so foolish words are spoken, is precisely that mainspring of forces we seek for in the great workshop of nature's sanctuary, in the depths of our own souls, and in the philosopher's stone, which we call the quintessence of creation. To him who but catches a glimpse of it, (of which, however, we can but boast in certain great moments) to him, the deepest and highest things are revealed; the future as the past is clear before him; he is the master and lord of nature, and of eternal power--for him life hath only limits in his will."

The king looked in grave silence on the singular little man's visage, every muscle of which quivered with emotion, while sparks seemed to flash as it were from his small deep-set eyes. "Follow me afterwards to my private chamber," said the king rising. Meanwhile Count Henrik had approached and heard part of this conversation; he thought he observed a kind of triumphant smile in Master Thrand's self-satisfied countenance; but he sought in vain for an opportunity of cautioning the king, who quitted Thrand in a very thoughtful mood, and went to join his mother and the three stranger bards.

Master Laurentius had related to the Countess Agnes much of the grandeur of Norway and Iceland, and of the remarkable bards and Saga writers of his fatherland; he made special mention of the great Snorro[4] and his learned nephews, who had given such a preponderance to Saga literature, as almost to throw poetry entirely into the shade. In order, however, to prove to Countess Agnes and the German minstrels that poetic inspiration in his fatherland had not altogether died away, as they believed, with heathenism and the gifted Skalds of the Edda, he had recited several poems and heroic lays, to which they could not refuse their approbation.

When the king joined them, Laurentius was reciting some strophes of Einar Skulesen's famous epic poem, "Geisli," or "The Ray," in honor of St. Olaf. The king stopped and listened. In this poem St. Olaf was called, "A ray of light from God's kingdom, a beam or glimmer of the glorious Son of Grace;" and Christ was described as the light of the world, and the Lord of Heaven, who, as "a ray from a bright star (the Virgin Mary) manifested himself on earth for our ineffable good." The king nodded with satisfaction; he seemed to find a consoling counterpoise in the pious lay to what had disturbed and alarmed him in the discourse of the wise Master Thrand. "Go on!" he said encouragingly, to Master Laurentius. The young priest of St. Olaf, who had been inspired with lively enthusiasm by the praises in honor of his saint, repeated in his musical and declamatory tones some more strophes of the beginning of the poem, touching the glory of the Saviour and of his kingdom. From this he passed on to the praise of St. Olaf, "as the saint confirmed by miracles;" but when he came to that passage in the poem where the bard exclaims, that "Deceit and treachery caused King Olaf's fall at Stiklestad[5]--" the king suddenly interrupted the enthusiastic Master Laurentius. "Thanks!" he said, "the poem is beautiful and edifying; but deceit and treachery I will hear nought of the day before my bridal. Norway's sovereign and Duke Haco have defended a bad cause against me," he continued, "but I highly esteem the brave Northmen, notwithstanding; they deserved a king and guardian saint like St. Olaf; he hath well merited to be called a ray from heaven in the north; the circumstances of his downfal I will not now think on. Sing rather of constancy and of beauty, and of that which is the ornament and honour of our age."

"Permit me a poor attempt to dilate upon that theme, my most gracious lord and patron!" began Master Rumelant, hastily, and instantly commenced a German lay in honour of the beauty and constancy of the northern fair, in which he forgot not the praises of the still youthful and beautiful Countess Agnes, and still less of the king's absent bride; but the lay also included a secret defence of Marsk Stig's daughters, whose beauty and unhappy fate had made a deep impression on both the minstrels. Master Poppe chimed in also, and did not lose this opportunity of putting in his good word for the captive maidens. They could especially not sufficiently praise the piety and amiability of the meek Margaretha in her captivity.

The king's countenance grew dark. He had referred the cause of the captives to the law and justice of the land; he would hear nothing of it himself: he knew they had accused themselves before their judges of being privy to the treasonable sojourn of Kagge at Wordingborg. He was silent; but it was evident that the thought of Marsk Stig and of his father's death was again fearfully present to Eric's mind, and disposed him but little to favour the race of the regicide or any friend of the outlaws;--the minstrels looked doubtfully at each other, and no one dared to say a word more on this subject.

CHAP. IX.

It was late, and every one retired to rest. The king repaired to his private chamber. Count Henrik saw with uneasiness that Master Thrand followed him. The king's chamber was immediately adjoining the library, to which Count Henrik had access. He hesitated a moment; it seemed to him degrading, without the king's knowledge and consent, to become a concealed witness to his conversation with the mysterious scholar; but his anxiety and care for the king's safety at last overcame every scruple. He took a light with him and went to the library. The light went out in the passage, which he deemed fortunate, as his presence might otherwise be easily betrayed if there was the least chink in the door between the library and the private chamber. He stepped softly into the vaulted and flagged apartment, where a pair of bookshelves with wire grating, together with some chairs and a reading table, were the only furniture. The moon shone brightly through the small bow window; he seated himself at the table close by the door of the private chamber, fixed his eyes on an open manuscript, and listened.

"Here we are now alone, and wholly undisturbed," he heard the king say, and the chivalrous Count Henrik felt he blushed for himself; he made a movement to depart, but put a constraint on his feelings and kept his seat on hearing Master Thrand's whispering voice, but in so low and mysterious a tone that he could not understand a word.

"I know it all," continued the king, "and it is useless for you to deny it, learned Master Thrand! You are what is called a heretic and Leccar brother; as such you are doomed to fire and faggot, by the pope, with your whole sect, and proscribed by all Christian kings; according to my decree, and at the requirement of the papal court you are banished from my state and country also. Yet if you can prove to me you have found the philosopher's stone, as you seem yourself to imagine, and that there exists a higher truth and wisdom than the revealed Word, I will acquit you, and in defiance of pope and clergy will recal the decree of banishment against your sect."

"Most mighty sovereign!" now said the mountebank, distinctly, though in a hesitating tone;--"what you know of me I have myself confided to you; had I not known your generosity and reverence for the laws of hospitality, and had I not known you were elevated far above this ignorant and narrow-minded age, such a confidence in a ruler would have stamped me as the most contemptible of fools. You have spoken truth, great sovereign!" he continued, as it seemed with assumed firmness. "_I am_ a heretic and Leccar brother; but, to be such I esteem a higher honour (even should I at last die at the stake for it) than if all blinded, gulled Christendom were to worship me as the greatest and most admirable of saints."

"Truly!" answered the king, sternly, "that is a bold speech, Master Thrand; if it contain not loftier wisdom than hath yet been known to the best and wisest scholars during the space of thirteen centuries, I must regard it as the most mad and presumptuous declaration that hath ever passed the lips of man. I stand myself, as you know, in dangerous and daring strife with that power which in the church's name would rule princes as well as people, and enslave our souls. I defy every decree of man which would drive us to despair and ungodliness, and give over our souls to the destroyer; but notwithstanding, I deem the church and the divine Word on which it is founded not the less sure and stedfast, and I would fain see that philosopher--or fool, who would cause me to swerve a hair's breath from this belief."

"As soon as your grace understands me fully," answered Master Thrand, with calmness, "you will see that is nowise my aim: the real church of truth is the invisible one which I also worship in spirit, and the true eternal Word of God is that which hath never been wholly revealed, but to which I hearken with reverence, and appropriate through the medium of science, by searching into yon great book of revelation, which can only be unlocked by the wakened power of divinity within us. Hear ye not yourself, noble king! the mighty voice of divinity in the thunders of heaven? See ye not the finger of the Almighty in the destructive lightning? And must you not confess that he who is ruler over those mighty forces of nature, is the only true powerful God whom we must worship and adore?"

"Well! that is a matter of course, but what of that?" asked the king, in an impatient tone.

"If I now could show you," continued Master Thrand, with rising zeal, "that the same power lies in _my_ hand and in _my_ will--that _I_ by a nod can force the voice of Omnipotence to speak and announce in shouts of thunder, that _I_ am the Lord and master of those godlike powers--will you then deny my right to publish the divine word, which speaks through my will as it does through nature? Will you then any longer doubt my having found and possessed myself of the essence of things,--the source of power,--which shall hereafter change the form of the world and throw down the idol temples of prejudice, and the fortified castles of tyrants? Will you then believe I have found the key to the great mystery of life; and that the voice of deity, which speaks through _my_ will and _my_ works, is able to say--_Live!_ when time, sickness, and age,--when sword and poison,--when war, pestilence, and hunger,--when stake and executioners,--when popes and tyrants, and all the foes of life, shout--_Die!_"

There was a moment's silence in the private chamber, and Count Henrik drew breath with difficulty. "Strange!" said the king's voice again; "but no--it is impossible. I will defer forming an opinion of your wisdom, Master Thrand, until I have seen the marvellous things you speak of. As far as I understand you, you seem to consider yourself not only as the lord and master of nature, but of Deity itself: such discourse sounds to me like the greatest and most presumptuous madness."

"Madness and wisdom, lying and truth, evil and good, darkness and light, border closely on each other, noble king," again whispered the well-oiled tongue of Thrand. "This must especially be the case in all transitions from night to day, from error to truth, from one age to another. That which I have here dared to whisper to you in this private chamber, in reliance on the strength of your royal mind, will one day be openly announced from the lowest seat of learning, and seem but as the pastime of children to the mature in spirit. How each one of us will picture to himself the divinity is in fact his own affair; that will depend on his own individual mental vision; and will be a necessity like all other things. What is divine is, and must ever partly remain, a mystery to the majority; but we can all attain clear views of time and its mutable concerns: this lies within the sphere of our common vision, and so far I flatter myself I shall be able to open your penetrating eyes, great king, that no part of time shall be wholly hidden from you, and that you may be able to look as clearly into the future as back upon the past perishable world of things and actions."

"Well then," said the king, impatiently, "teach me to see more clearly with the mind's eye, if you are able. I have all reverence for your bodily glass eyes, and you have certainly opened to me a wider view of the outer world. One mirror of the past I know already in the study of our chronicles; if there is also a natural mirror of the future, show it me."

"There are _two_, gracious king!" answered Master Thrand, with emphasis; "we call them providence and divination: we can possess ourselves of both by keen wisdom, and awakened inner sense. With the first you can see much; with the second more; with both almost every thing. Of the highly-important step you are about to take to-morrow your grace can only judge by means of such a twofold insight."

"What!" exclaimed the king, with vehemence; "think ye I am now about to use my understanding for the first time, and consider the step which, with well-advised purpose and with the help of God, I have already taken, and which is my highest happiness? Be the consequences what they may, and whatever the Almighty Ruler of the world hath ordained for me and my kingdom, on this point the clearest insight into futurity cannot change my will or extinguish the fairest hope of my life."

"But look, great sovereign!" continued Master Thrand, with eagerness; "cast an unprejudiced and dispassionate glance into those person's souls which you would link with yours. Three royal brothers--your future brothers-in-law--stand yonder beside a throne; the weakest, the least gifted, hath been chosen to fill it; but the superior mind and power and courage of his brothers increase mightily. The nobler spirit can never bow before its inferior; the fermenting forces must develope themselves; opposing ones must separate; those of close affinity must combine; what hath been arbitrarily joined must be forcibly severed; and he who plunges into the wild tumultuous stream must be swept along with it and perish."

"Silence! With thy presumptuous talk," interrupted the king, in a loud voice, and stamping hard on the ground; "no contemptible calculation and dread of the future shall stop my progress, or disquiet my soul. Whatever may be working in the minds of those princes, crowns are not left to be the sport of wild passions; justice and the highest power are not subject to the will and authority of man, but to that of the Almighty. A royal sceptre may repose secure in the hand of a child when God is with him, even though that child stands surrounded by traitors and murderers. This I have myself experienced."