Towards the close of the fifteenth century, an ironmaster named Peter Olafson was living at Orebro, a town situated in Nericia, on lake Helmar. The chief industry of this district was the extraction, smelting, and sale of iron. In this pursuit Olafson had acquired by his labor a certain competence. In 1497 he had a son who was named Olaf, and in 1499 another son who was called Lars or Lawrence. These boys grew up among the iron-works as Luther had done. Olaf was intelligent, lively, and active, but also somewhat violent. The character of Lawrence was of a gentler kind. In the elder boy appeared the features and the character of the inhabitants of Nericia—lofty stature, brown hair, a fine forehead, a serious cast of countenance, a look which spoke of loyalty and of pride, but also indicated obstinacy. Lawrence, on the other hand, bore greater resemblance to the inhabitants of the borders of Gothland, having light hair, blue eyes, a slender figure of the middle height, a physiognomy full of sweetness, and a certain elevation of feeling. It is possible that his mother, Karin, may have been a native of Gothland.[[377]]
The two boys grew up amidst the lovely scenery in the neighborhood of the Gothic castle of Orebro, which is flanked by four towers, and is situated on the shores of the lake on which the cargoes of iron are shipped for Stockholm. The coming of spring, which is sudden in these regions, filled them with delight. When the snow disappeared, the fields were at once clothed with verdure, the trees were all covered with foliage, and the flowers opened to the sun. The snow-clad peaks which rise up between these provinces and Norway, were colored in the morning with a thousand reflections of purple and gold. The masses of everlasting ice, dazzling in their whiteness, were like flashing crowns which rose majestically above the lakes with which the country is intersected, above the silvery foam of the torrents, the gloomy pine-forests, the delicate foliage of the birch-trees, and the lovely green of the meadows enamelled with the brightest colors. The children in these rural districts used to sport among the bounding flocks, their voices mingled with those of the wild birds; and when they heard the bells ring out from the lofty old towers they seemed to become meditative, and would accompany the peal with their own monotonous chants.[[378]]
Some Carmelite monks, residing in a convent at Orebro, were esteemed the greatest scholars in the country, and they kept a school to which the iron-master sent his two sons. Olaf, who was endowed with a keen intellect, took a liking to study, and expressed to his father a wish to devote himself to theology. Lawrence did the same. Peter Olafson was grieved that his sons should relinquish his iron-works, and he considered in what way he could meet the necessary expenses. Nevertheless he, as well as his wife, felt proud to think that his sons were to become scholars; and he consented to their wish.[[379]]
Most of the young Swedish students used to resort to a foreign university, especially to Paris, where a seminary was established for their benefit. But in these remote cities they often remembered with regret the indefinable charms of their beautiful native land, the cascades on the swift Goeta, the romantic valleys of Wermeland, and the great Wener lake often covered with waves by a fresh north wind. To the beauties of nature were added the pleasures of society. The nobles, the priests, the owners of mines, and the townsmen used to keep open house, and to meet together in friendly parties. In winter the inhabitants of these regions muffled themselves up in furred hats, and overcoats trimmed with otter, and this gave them some resemblance to the bears of their forests. In summer, at the feast of St. John, Orebro resounded with joyous shouts. A tall, greased pole was set up in an open space, and the young people of both sexes, crowned with garlands of leaves and flowers, gave themselves up to racing, dancing, and other exercises. In the night it was customary to go out and gather the usual bouquets, and to hang them on the houses to keep off misfortunes. The young girls in the evening plaited garlands of flowers, which they placed at their bed’s-head, that their fate, of course with regard to marriage, might be revealed to them in dreams.
Olaf Peterson (or Petri), having reached his nineteenth year, was to go abroad in pursuit of knowledge. His masters and his parents, proud of his abilities, cherished high hopes of his future. It would have seemed natural that he should go to the Swedish seminary at Paris, which was founded by a prior of Upsala.[[380]] But his mother, the pious and godly Karin, entertained a higher ambition for him. It was her wish to send her beloved son to Rome, the city of the apostles, from which Christendom received its oracles. St. Bridget, a princess of Nericia, celebrated for her marvellous prophecies,[[381]] had gone to Rome, and before her death had founded an institution to which Olaf might be admitted. He therefore set out for Rome in 1515 or 1516. It is the opinion of some writers that both the brothers left Sweden together; but others suppose that the elder alone quitted his native land at this time. This seems the more probable view, for Lawrence had not yet finished his preliminary studies. But he undoubtedly joined Olaf at a later time.
Olaf At Wittenberg.
As soon as Olaf set foot on German soil he heard of Luther. He was told that at Wittenberg there was an Augustinian monk, a doctor of theology, whose preaching was attracting crowds; and that when he expounded the Scriptures it seemed as if new light was rising and shining on Christian doctrine. Olaf listened, and felt drawn by some indefinable attraction towards Wittenberg. But what would his father say? It seemed to him that he could hardly refuse his sanction if he went where the light was shining. He therefore halted on his way to Rome, and boldly took the road to Wittenberg. As soon as he arrived there, he presented himself at the university, passed an examination with credit, and was admitted student. The reformer expounded the Scriptures, and thus led the hearts of men to the Son of God. Olaf was deeply impressed by the power of evangelical doctrine. The words of the reformer were meat and drink to him. Luther soon distinguished him among his hearers, and responded to the admiration of the young Swede with much kindliness. He even indulged the hope that he should one day see him a mighty instrument in God’s hand for the spread of evangelical truth in Scandinavia. Henceforth Olaf lived in intimate relations with the Christian hero. He was an eye-witness of the courage with which Luther affixed his ninety-five theses to the door of All Saints’ Church; and he accompanied the reformer when, at the invitation of the vicar-general of the Augustines, he visited the convents of the order in Misnia and Thuringia.
Olaf was by nature an enthusiast. A hidden fire burnt within him. He longed for truth and for righteousness, and throughout his life displayed indomitable courage in promoting their triumph. His zeal even carried him too far, and in a riper age he still showed the rashness of youth. Although Luther also would sometimes push resolution to the height of passion, he had too enlightened a mind not to keep his disciple within just bounds; and when the gentle and prudent Melanchthon arrived at Wittenberg, Olaf attended also on his teaching, and enjoyed his intimate friendship. He learnt much in Germany. His masters admired the clearness of his understanding and the eloquence of his speech; and the university, desirous of testifying its esteem for him conferred on him the degree of master of arts. In 1519, the state of affairs in Sweden becoming more critical, Olaf resolved to return home. In taking this step he was supported by Luther’s counsel; and he embarked at Lübeck, on board a vessel sailing for Stockholm.[[382]]
No sooner had the ship left the Pomeranian shores and got fairly out into the Baltic than it was assailed by a violent storm, and ran aground on an islet near Gothland. The passengers, however, were saved. The island of Gothland was at this time in a state of unusual commotion. Arcimbold, the papal legate, had sent his brother Antonelli to sell indulgences there, and the latter was exhibiting and retailing with much parade his worthless wares. The disciple of Luther, as indignant as his master had recently been, went to the governor of the island, the famous Admiral Norby: and he, being naturally somewhat despotic, did even more than Olaf requested. He expelled the trader from the island, after confiscating the money which he had already received. The governor did |Olaf’s Return To Sweden.| all that he could to retain Olaf, but in vain. The young man, earnestly longing to go to Sweden, that he might proclaim the Gospel there, re-embarked and returned to Stockholm. The German merchants, who for business purposes resorted to the coast towns of Sweden, had brought thither tidings of the Reformation.[[383]] The young Goth, however, the Wittenberg student, was to be the principal instrument in the transformation of Sweden.
After sojourning for a time, first at Stockholm, and then with his family at Orebro, Olaf settled at Strengnaes, on Lake Maelar, about half-way between those two places. His brother Lawrence, it seems, had studied in this town and was now there. The bishop of Strengnaes, Matthias Gregorius, a pious man who was not greatly opposed to the precepts of the Reformation, soon discovered the worth of Olaf, consecrated him deacon, and then appointed him his chancellor and entrusted to his care the school connected with the cathedral. The career for which he had so earnestly longed was now opening before Olaf; and he entered upon it with all the ardor of his soul. The young prebendaries were very ignorant, and therefore Olaf, following the example of Luther, explained the Scriptures to them, taught them the holy doctrines of the Gospel, and placed in their hands the reformer’s books. This was the beginning of the Reformation in Sweden.