But as soon as Gustavus felt the crown firmly planted on his head, and had in part paid off his debt, he applied himself to securing the commercial independence of his country and to making the League understand the meaning of the words "for ever," when they occur in a promise. He resolutely set his face against the Hanseatic claims for monopoly. "Gustavus was an angel at first," piteously writes the Lübeck official chronicler; "Alas, that he should so soon have become a devil."
In open assembly, 1526, the king did not hesitate to speak the following words of unmistakable clearness: "We must," he said, "withdraw from the strangers their unrestricted liberty; we must open the Swedish harbours to all ships." Next year even more definite words were spoken in the assembly. It was decided "to curtail the Hanseatic privileges without further delay, as seriously prejudicial to the kingdom."
There was one way by which Lübeck could retain in leading strings the "vassals," as she proudly called them, who had grown over her head. This was by means of their still unpaid debts. But Gustavus worked unremittingly towards attaining this end. His country, which was poor, had been yet further impoverished by wars, but still he succeeded, by means of heavy taxation, in raising supplies. He taxed everything that he could think of. It is said even hazel-nuts were subjected to this burden. Nay he even persuaded various towns and communes to melt down their church bells in order to expunge the national debt. By these trenchant means he succeeded in reducing it to a small amount by the year 1532, and then threatened the Hansa with yet more repressive measures, if they ventured to persist in claiming their ancient privileges.
No wonder that the ill-humour of the Lübeckers grew from day to day, and that they used to say to each other, "This is our thanks for having made an ox driver a king."
But Gustavus never swerved from his fixed resolve to make an end of Hanseatic privileges and monopolies as far as concerned his kingdom. By the time of his death in 1560 the power of the League was broken in Sweden beyond all hope or possibility of revival.
III.
WULLENWEBER.
Among the various disintegrating influences at work upon the League we have already named the Reformation. The new doctrines were destined at first to bring little blessing to the land in which they took their birth, and more especially to the Hansa was the purer creed to prove a source of dissension, resulting in eventual dissolution. Among other causes this was due to the fact that the cities did not all or at the same time embrace Protestantism. Thus a schism arose in their very midst: the Protestant cities eyeing the Catholic with distrust, and vice versâ. Moreover, these changes of view and system led to great disunion in the various towns themselves, often temporarily weakening the authority of the municipality and causing the city to be too much pre-occupied to attend to the common affairs and the welfare of the entire League. The movement also took different forms in different centres. In some it came about quite easily, and found the ground all ready prepared; in others, it entered with strife and bloodshed, or with fanatical excesses and absurdities, as for example in Bremen, and Münster, where the over-excited sect of the Anabaptists held sway.
It was especially in the North, that the trade in indulgences, consequent on a Papal need for ready money, found the most rigid opponents. The clear-headed burghers resented this demand as an insolent defiance of their common sense, and many who had already been half unconsciously influenced by the stream of tendency towards a reformed faith, manifested in the persons of Wickliffe and Huss, felt that this outrageous and unblushing traffic was too much for their credulity. The travelling merchants bought Luther's pamphlets, and carried them to their various homes. The wandering apprentices learnt the stirring psalms of the "Wittenberg nightingale." A new spiritual day was dawning, above all for the lower classes, who, ignorant of Latin, the language of the Catholic creed, were unable to follow or comprehend the services of the church they attended.