Harold : the Last of the Saxon Kings — Volume 10

"Man's heart is more strong in the flesh than true to the spirit."

"Pardon me, father," said Haco, "if I suggest that your most eloquent and persuasive ally in this, were Edith herself. Start not so incredulously; it is because she loves the Earl more than her own life, that—once show her that the Earl's safety, greatness, honour, duty, lie in release from his troth to her—that nought save his erring love resists your counsels and his country's claims—and Edith's voice will have more power than yours."

The virtuous prelate, more acquainted with man's selfishness than woman's devotion, only replied by an impatient gesture. But Gurth, lately wedded to a woman worthy of him, said gravely:

"Haco speaks well, my father; and methinks it is due to both that Edith should not, unconsulted, be abandoned by him for whom she has abjured all others; to whom she has been as devoted in heart as if sworn wife already. Leave we awhile my brother, never the slave of passion, and with whom England must at last prevail over all selfish thought; and ride we at once to tell to Edith what we have told to him; or rather—woman can best in such a case speak to woman—let us tell all to our Lady—Edward's wife, Harold's sister, and Edith's holy godmother—and abide by her counsel. On the third day we shall return."

"Go we so charged, noble Gurth," said Haco, observing the prelate's reluctant countenance, "and leave we our reverend father to watch over the Earl's sharp struggle."

"Thou speakest well, my son," said the prelate, "and thy mission suits the young and the layman, better than the old and the priest."

"Let us go, Haco," said Gurth, briefly. "Deep, sore, and lasting, is the wound I inflict on the brother of my love; and my own heart bleeds in his; but he himself hath taught me to hold England as a Roman held Rome."

CHAPTER X

It is the nature of that happiness which we derive from our affections to be calm; its immense influence upon our outward life is not known till it is troubled or withdrawn. By placing his heart at peace, man leaves vent to his energies and passions, and permits their current to flow towards the aims and objects which interest labour or arouse ambition. Thus absorbed in the occupation without, he is lulled into a certain forgetfulness of the value of that internal repose which gives health and vigour to the faculties he employs abroad. But once mar this scarce felt, almost invisible harmony, and the discord extends to the remotest chords of our active being. Say to the busiest man whom thou seest in mart, camp, or senate, who seems to thee all intent upon his worldly schemes, "Thy home is reft from thee —thy household gods are shattered—that sweet noiseless content in the regular mechanism of the springs, which set the large wheels of thy soul into movement, is thine nevermore!"—and straightway all exertion seems robbed of its object—all aim of its alluring charm. "Othello's occupation is gone!" With a start, that man will awaken from the sunlit visions of noontide ambition, and exclaim in his desolation anguish, "What are all the rewards to my labour now thou hast robbed me of repose? How little are all the gains wrung from strife, in a world of rivals and foes, compared to the smile whose sweetness I knew not till it was lost; and the sense of security from mortal ill which I took from the trust and sympathy of love?"

Thus was it with Harold in that bitter and terrible crisis of his fate. This rare and spiritual love, which had existed on hope which had never known fruition, had become the subtlest, the most exquisite part of his being; this love, to the full and holy possession of which, every step in his career seemed to advance him, was it now to be evermore reft from his heart, his existence, at the very moment when he had deemed himself most secure of its rewards—when he most needed its consolations? Hitherto, in that love he had lived in the future—he had silenced the voice of the turbulent human passion by the whisper of the patient angel, "A little while yet, and thy bride sits beside thy throne!" Now what was that future! how joyless! how desolate! The splendour vanished from Ambition—the glow from the face of Fame—the sense of Duty remained alone to counteract the pleadings of Affection; but Duty, no longer dressed in all the gorgeous colourings it took before from glory and power—Duty stern, and harsh, and terrible, as the iron frown of a Grecian Destiny.

And thus, front to front with that Duty, he sate alone one evening, while his lips murmured, "Oh fatal voyage, oh lying truth in the hell- born prophecy! this, then, this was the wife my league with the Norman was to win to my arms!" In the streets below were heard the tramp of busy feet hurrying homeward, and the confused uproar of joyous wassail from the various resorts of entertainment crowded by careless revellers. And the tread of steps mounted the stairs without his door, and there paused;—and there was the murmur of two voices without; one the clear voice of Gurth,—one softer and more troubled. The Earl lifted his head from his bosom, and his heart beat quick at the faint and scarce heard sound of that last voice. The door opened gently, gently: a form entered, and halted on the shadow of the threshold; the door closed again by a hand from without. The Earl rose to his feet, tremulously, and the next moment Edith was at his knees; her hood thrown back, her face upturned to his, bright with unfaded beauty, serene with the grandeur of self-martyrdom.

"O Harold!" she exclaimed, "dost thou remember that in the old time I said, 'Edith had loved thee less, if thou hadst not loved England more than Edith?' Recall, recall those words. And deemest thou now that I, who have gazed for years into thy clear soul, and learned there to sun my woman's heart in the light of all glories native to noblest man, deemest thou, O Harold, that I am weaker now than then, when I scarce knew what England and glory were?"

"Edith, Edith, what wouldst thou say?—What knowest thou?—Who hath told thee?—What led thee hither, to take part against thyself?"

"It matters not who told me; I know all. What led me? Mine own soul, and mine own love!" Springing to her feet and clasping his hand in both hers, while she looked into his face, she resumed: "I do not say to thee, 'Grieve not to part;' for I know too well thy faith, thy tenderness—thy heart, so grand and so soft. But I do say, 'Soar above thy grief, and be more than man for the sake of men!' Yes, Harold, for this last time I behold thee. I clasp thy hand, I lean on thy heart, I hear its beating, and I shall go hence without a tear."

"It cannot, it shall not be!" exclaimed Harold, passionately. "Thou deceivest thyself in the divine passion of the hour: thou canst not foresee the utterness of the desolation to which thou wouldst doom thy life. We were betrothed to each other by ties strong as those of the Church,—over the grave of the dead, under the vault of heaven, in the form of ancestral faith! The bond cannot be broken. If England demands me, let England take me with the ties it were unholy, even for her sake, to rend!"

"Alas, alas!" faltered Edith, while the flush on her cheek sank into mournful paleness. "It is not as thou sayest. So has thy love sheltered me from the world—so utter was my youth's ignorance or my heart's oblivion of the stern laws of man, that when it pleased thee that we should love each other, I could not believe that that love was sin; and that it was sin hitherto I will not think;—now it hath become one."

"No, no!" cried Harold; all the eloquence on which thousands had hung, thrilled and spell-bound, deserting him in that hour of need, and leaving to him only broken exclamations,—fragments, in each of which has his heart itself seemed shivered; "no, no,—not sin!—sin only to forsake thee.—Hush! hush!—This is a dream—wait till we wake! True heart! noble soul!—I will not part from thee!"

"But I from thee! And rather than thou shouldst be lost for my sake— the sake of woman—to honour and conscience, and all for which thy sublime life sprang from the hands of Nature—if not the cloister, may I find the grave!—Harold, to the last let me be worthy of thee; and feel, at least, that if not thy wife—that bright, that blessed fate not mine!—still, remembering Edith, just men may say, 'She would not have dishonoured the hearth of Harold!'"

"Dost thou know," said the Earl, striving to speak calmly, "dost thou know that it is not only to resign thee that they demand—that it is to resign thee, and for another?"

"I know it," said Edith; and two burning tears, despite her strong and preternatural self-exaltation, swelled from the dark fringe, and rolled slowly down the colourless cheek, as she added, with proud voice, "I know it: but that other is not Aldyth, it is England! In her, in Aldyth, behold the dear cause of thy native land; with her enweave the love which thy native land should command. So thinking, thou art reconciled, and I consoled. It is not for woman that thou desertest Edith."

"Hear, and take from those lips the strength and the valour that belong to the name of Hero!" said a deep and clear voice behind; and Gurth,—who, whether distrusting the result of an interview so prolonged, or tenderly desirous to terminate its pain, had entered unobserved,—approached, and wound his arm caressingly round his brother. "Oh, Harold!" he said, "dear to me as the drops in my heart is my young bride, newly wed; but if for one tithe of the claims that now call thee to the torture and trial—yea, if but for one hour of good service to freedom and law—I would consent without a groan to behold her no more. And if men asked me how I could so conquer man's affections, I would point to thee, and say, 'So Harold taught my youth by his lessons, and my manhood by his life.' Before thee, visible, stand Happiness and Love, but with them, Shame; before thee, invisible, stands Woe, but with Woe are England and eternal Glory! Choose between them."

"He hath chosen," said Edith, as Harold turned to the wall, and leaned against it, hiding his face; then, approaching softly, she knelt, lifted to her lips the hem of his robe, and kissed it with devout passion.

Harold turned suddenly, and opened his arms. Edith resisted not that mute appeal; she rose, and fell on his breast, sobbing.

Wild and speechless was that last embrace. The moon, which had witnessed their union by the heathen grave, now rose above the tower of the Christian church, and looked wan and cold upon their parting.

Solemn and clear paused the orb—a cloud passed over the disk—and Edith was gone. The cloud rolled away, and again the moon shone forth; and where had knelt the fair form and looked the last look of Edith, stood the motionless image, and gazed the solemn eye, of the dark son of Sweyn. But Harold leant on the breast of Gurth, and saw not who had supplanted the soft and loving Fylgia of his life—saw nought in the universe but the blank of desolation!

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."[14 - Thomson's Essay on Magna Charta.]

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."[15 - Orderic. Vital. lib. 4.]

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.[16 - The date of William's marriage has been variously stated in English and Norman history, but is usually fixed in 1051-2. M. Pluquet, however, in a note to his edition of the "Roman de Rou," says that the only authority for the date of that marriage is in the Chronicle of Tours, and it is there referred to 1053. It would seem that the Papal excommunication was not actually taken off till 1059; nor the formal dispensation for the marriage granted till 1063.]

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.

Scholar, and morning star of light in the dark age of force and fraud, it is easier to praise thy life, than to track through the length of centuries all the measureless and invisible benefits which the life of one scholar bequeaths to the world—in the souls it awakens—in the thoughts it suggests![17 - For authorities for the above sketch, and for many interesting details of Lanfranc's character, see Orderic. Vital. Hen. de Knyghton, lib. ii. Gervasius; and the life of Lanfranc, to be found in the collection of his Works, etc.]

NOTE (F)