and other herbage, as well as with birds and beasts, He appointed two
human beings, a man and a woman, to have dominion over everything. He
led the two, Adam and Eve, to the highest point of Paradise and showed
them all the birds and beasts and all the flowers and glories of
Paradise. Then God said to Adam and Eve: “All these things that you now
see I give to you for your maintenance and dominion, if you will keep
the covenant which I now establish between ourselves. But these are the
laws which you must carefully observe, if you wish to keep the gifts
which I have now given you: that beautiful tree which you see standing
with lovely apples in the midst of Paradise is called the tree of
knowledge, and the fruit which the tree bears is called the apples of
knowledge. This tree you must not touch nor may you eat of the apples
which it bears, for as soon as you eat of them you shall die; but of
everything else that you now see you may freely eat according to
desire.” Four sisters were called to witness this covenant, divine
virgins, who should hear the laws decreed and learn all the terms of the
agreement: the first was named Truth, the second, Peace, the third,
Justice, and the fourth, Mercy. And God spoke thus to these virgins: “I
command you to see to it that Adam does not break this covenant which
has been made between Me and him: follow him carefully and protect him
as long as he observes these things that are now decreed; but if he
transgresses, you shall sit in judgment with your Father, for you are
the daughters of the very Judge.”
When the speech was ended, God vanished from Adam’s sight; and Adam went
forth to view the glories of Paradise. But at that time the serpent,
which was more subtle and crafty than any other beast, came in the guise
of a maiden[294] to Eve, Adam’s wife, and addressed her in great
friendliness: “Blessed is your husband and you with him, since God has
given all things into your power; for it is now the duty of every beast
to obey your commands, seeing that Adam is our lord and you are our
lady. But now I want to ask you whether God has withheld anything upon
earth from your dominion, or whether you may enjoy all things as you
wish without hesitation.” Eve replied: “God has given us dominion over
all things that he has created upon earth except the tree that stands in
the midst of Paradise; of this He has forbidden us to eat, having said
that we shall die, if we eat thereof.” The serpent said to Eve: “Oho, my
lady! He does not wish you to become so wise that you know both good and
evil; for He knows the difference between good and evil things, while
you know good things only. But when you have eaten of the apples of
knowledge, you will become like God and will have knowledge of evil
things as well as of good.” As soon as the serpent had disappeared from
Eve’s sight, she called Adam her husband and told him all this speech.
Then she took two of the apples of knowledge, ate one herself, and gave
the other to Adam. But when they had eaten these apples, their knowledge
was extended to evil things, as the serpent had said; and they began to
observe the shapes of beasts and birds and trees, and finally how they
themselves were formed. Then said Adam: “We are shamefully naked, we
two, for there is nothing to hide our limbs; beasts are covered with
hair and tail, birds with feathers, and trees with branches and leaves;
we two alone have shamefully naked limbs.” Thereupon they took broad
leaves from the trees and covered those of their members which they were
most ashamed to have naked. Then Peace came forth and spoke to Adam and
Eve: “Now you have broken the law and your covenant with God, and I will
no longer give you the security in the open fields that you have thus
far enjoyed; but I will keep you safe in a secret hiding place until
judgment is pronounced in your case; and I give you this safety that you
may have opportunity to present your defense. But you must take good
care to make a plea which may profit you, and prove a defense rather
than a detriment.” Truth came forth and spoke to Adam: “Take heed, when
you come to plead your case, that you do not lie, for then I shall
testify with you; tell everything just as it happened, for if you lie
about anything, I shall testify against you at once.” Justice came forth
and said: “It is my duty and office to make sure that you are not
unjustly condemned; but the more you are found guilty of lies and
wrongdoing, the more shall I oppose you.” Mercy came forth and said to
Adam: “I shall add assistance and mercy to your plea, if you heed
carefully all that my sisters have taught.” But fear had come upon Adam
and he went away to hide among the trees, lest he should be seen naked.
Footnote 294:
The compiler of _Stjórn_, an Old Norse paraphrase of the larger part
of the Old Testament, following Petrus Comestor’s _Historia
Scholastica_, attributes to Bede the statement that the serpent in
those days bore the face of a maiden (p. 34). The author of the
_King’s Mirror_ cannot have used _Stjórn_, as it seems to be a
production of the fourteenth century, nor is there any evidence that
he knew the _Historia Scholastica_.
At midday God went forth to view the beauties of Paradise and Adam’s
stewardship; but as He did not see Adam in the wide fields, He called
him, asking where he was. Adam replied: “I hid myself, Lord, because I
was ashamed to show myself naked before Thy face.” God answered, saying:
“Why shouldst thou be more ashamed of thy nakedness now than at our
former meeting, unless it be that thou hast broken the law and hast
eaten of the apples of knowledge, which I forbade thee to eat.” Adam
replied as if defending himself: “The woman that Thou gavest me led me
into this fault; if I had been alone about my affairs and if Thou hadst
not given me this wife to advise with me, I should have kept the
appointed law and should not have transgressed Thy command.” Then God
said to Eve: “Why didst thou give thy husband this evil counsel to break
the law?” Eve replied as if defending her case: “The crafty serpent gave
me that evil advice; had he not been created or appeared before me, I
should not have come upon this evil design.” Then God said: “Since the
law has now been broken, I want those virgins whom I appointed keepers
of our covenant to sit in judgment with us.” Then Truth spoke: “It is my
duty and business to show Adam’s guilt, inasmuch as he has concealed
with a lie what most of all led him to transgress. For this was the
chief motive in your case, that the apples were fair and pleasant and
sweet to taste, and that you desired greatly to be wiser than was
promised you. You committed a theft in planning to take them secretly,
covetous robbery in taking them without permission, and an act of
insolent pride in wishing to become like unto God in wisdom beyond what
was promised you.” Then God said to Peace that she should give a brief
opinion in the case. Peace answered in this wise: “Whereas Thou didst
appoint me to watch over Adam’s safety as long as there was no
transgression, I now offer to bring him an even greater insecurity,
because he did not know how to keep the great freedom which he enjoyed
before.” Then God said to Justice that she should give judgment; and she
answered in this wise: “Since Adam was unable to keep the freedom that
Peace had secured for him, let him now suffer misery and distress
instead; and because he coveted knowledge of evil things, let him
experience evil in place of good; and because he wished to make himself
like God in knowledge beyond what was permitted, and blamed God for his
transgression with lying excuses, let him suffer the death of which he
was warned before he transgressed.” Then God said to Mercy that she
should pass judgment on this transgression. Mercy replied in these
words: “As it is my nature to urge forbearance and clemency to some
degree in every case, I request that Adam be not destroyed through a
merciless death; but since he now must repent of his error as long as he
lives, let him have hope of mercy and help in his death, as long as he
does not despair.”
Then it was discussed whether, in case he had sons, they should suffer
for his sin, or be allowed to enjoy the gifts and the riches that God
had given him at the beginning, but from which he had been ousted like
an outlaw. Justice said: “How can his sons, who will be begotten in
exile, enjoy those gifts that he forfeited as an outlaw because of
transgression? Let his sons follow him to the death. But whereas he
shall have hope of mercy and leniency and of a return to the possessions
which he has now forfeited, let his sons be recalled with him through a
new covenant.” And when sentence had been passed in Adam’s case, the
sisters all came to a friendly agreement; Mercy and Truth embraced while
Justice and Peace kissed each other with loving gestures.[295]
Footnote 295:
The story of the court proceedings in Paradise after the fall of man
and the discussion between Mercy and Peace on the one side and Truth
and Justice on the other was widely current in the thirteenth century.
It made an important scene in certain types of mystery plays, and it
seems quite likely that the source of the version given in the _King’s
Mirror_ must be sought in some dramatic representation of the creation
story. The account of the trial was made the theme of two poems in Old
French which have been attributed to the English ecclesiastics
Archbishop Langton and Bishop Grosseteste, both of whom were
contemporaries of our Norwegian author.
Homilies were written on this theme in the twelfth century by St.
Bernard of Clairvaux (Migne, _Patrologia Latina_, CLXXXIII, 770) and
by Hugh of St. Victor (_ibid._, CLXXVII, 623-626). There is a still
earlier version of the story in a homily attributed, though for no
good reason, to the Venerable Bede. According to this story a man has
a son and four daughters named Mercy, Truth, Peace, and Justice. He
also has a servant whom he wishes to try by giving him an easy task.
The servant fails and is handed over to the executioner. The daughters
now come into violent disagreement, but the son finds a way out of the
difficulty: he saves the servant and succeeds in bringing the sisters
into agreement. _Ibid._, XCIV, 505-507.
W. Scherer, in _Zeitschrift für deutsche Altertumskunde_, N. F., IX,
414-416, finds traces of the legend in Talmudic sources. In the Hebrew
story, however, the disagreement is over the expediency of creating
man, Mercy favoring and Truth opposing the project. The ultimate
source appears to be _Psalms_, lxxxv, 10: “Mercy and truth are met
together; righteousness and peace have kissed each other.”
For bibliographical information see L. Petit du Juleville, _Les
Mystères_, II, 359.
Now every king ought to have these two things frequently in mind: how
God appeased His anger toward the man and the woman for breaking the
law, and what judges He called in, lest His punishment should be too
severe and merciless. Moreover, a king does justice to all men when he
does justice to any man or woman; but all decisions which imply
punishment he must always consider in the presence of these four
sisters; and it must be such as will bring them into agreement, so that
they can kiss and embrace each other, in which case the judgment will be
neither too lenient nor too severe. A king ought to consider very
carefully how to bring the minds of the sisters into agreement; for in
all trials they are arranged and seated apart in groups; Truth and
Justice on one side of the court and Mercy and Peace on the other. They
should be agreed and unanimous in every case; but it frequently occurs
that Peace and Mercy give the whole suit over to Truth and Justice,
though all unite in the verdict none the less. Sometimes it happens that
each of the sisters has a full voice in the decision according to right
reckoning; but at other times it may be that the larger share falls to
Peace and Mercy; but the sisters are unanimous in the verdict none the
less. It has also happened at times that, after a verdict has been
reached and confirmed, Mercy and Peace have exercised leniency because
of the prayers and repentance of him who was in need of it.
------------------------------------------------------------------------
XLVI
AN EXAMPLE OF RIGHTEOUS SEVERITY IN JUDGMENT
DRAWN FROM THE STORY OF GOD’S
CONDEMNATION OF LUCIFER
_Son._ It looks to me now as if this is a more intricate matter than I
thought earlier; for it must require great understanding and insight to
harmonize the opinions of these sisters so that they will always be
unanimous, seeing that the verdict sometimes leans more to one side than
to the other. For you remarked that at times the whole verdict falls to
Truth and Justice and no leniency is shown, while at other times the
larger share may fall to Peace and Mercy; and you also stated that
sometimes a sentence has been modified after it was agreed to and
confirmed. Now you have stated that one can find examples of most
things, if one looks for them; and if there are any instances of such
proceedings, I should like to hear about them, so that the subject may
look clearer to me and also to others who may hear about it. And it must
surely be the highest duty of kings to be well informed on such things,
as on all other subjects, since they will need them very frequently.
_Father._ The world is now so ancient that, no matter what comes to
pass, one is likely to find that similar events have occurred before;
and nothing is likely to happen of which a learned man can find no
examples. But of the fact that the entire judgment may fall to Truth and
Justice, no mercy being shown, there are cases which occurred so early
that I know of none before them. When Lucifer, an angel in heaven,
turned traitor and committed a base crime against his Lord, Truth and
Justice condemned him to swift downfall without hope of pardon. Into
this condemnation all his comrades and counsellors fell with him. And
these were the crimes which God punished with a merciless doom.
------------------------------------------------------------------------
XLVII
A FURTHER DISCUSSION OF VERDICTS AND PENALTIES
WITH ILLUSTRATIONS FROM THE STORY OF
LUCIFER’S REBELLION AND DOWNFALL
AND OF THE SIN AND PUNISHMENT
OF THE FIRST MAN AND WOMAN
_Son._ I must ask you not to take offence if the questions which I wish
to bring up should seem childish and ill advised; but since I do not
fully understand the subject that I intend to ask about next, it may
also be that there are others who do not understand it any better than
I. And it is that matter about the serpent, which, you said, came to
Eve, and speaking to her like a man egged her on to transgress the law.
Now I wish to ask whether the serpent, unlike other beasts, was created
with power of speech; or whether other animals could speak in those
days, though now they are all dumb; and for what reason the serpent
wished to lead the woman into transgression.
_Father._ We have had a very lengthy speech before us, and if we were to
comment on the whole, it would lengthen very much a discussion that is
already long; but certain it is, we have spoken very few words which
would not be in need of comment, if a well informed man, who thoroughly
understands all these speeches, should come to the task. But I believe
it is more advisable for us to continue as we have been doing since we
began our conversation, and leave the task of glossing our remarks to
others who may hear them later and are willing to do the work with
faithful care. Still, inasmuch as every question looks toward some reply
or solution, it is proper that I should enlarge somewhat on this speech,
so as to make the subject a little clearer to you and to others who do
not understand it better than you do. I shall, however, run over it in a
few words only, for I do not care much to comment on my own remarks.
You have asked whether serpents and other beasts were created with the
power of speech in the days when Adam was appointed keeper of Paradise,
and you shall know of a truth that the gift of speech was not given to
any bodily creature but man. And since you wish to know why speech was
given to the serpent and why it wished to lead the woman into
transgression, I shall now proceed to explain. The explanation begins
with the fact that God created angels before men. The angels were
immortal spirits, free from all corporal weakness, and endowed with
great beauty. But though created with perfect beauty, they were held
subject to this law, that they must show love and obedience toward their
Creator in humility and without deceit. It was promised them that they
should keep their beauty and all the other honors that God had given
them, as long as they kept this law; at the same time God gave them full
freedom to violate the law, if they wished; for He spoke to them in this
wise: “Since you were all created at the same moment and none was
begotten by another, each one of you shall decide for himself and none
for another whether these laws that I have now ordained shall be kept or
broken. And if there are those who transgress them, they shall be driven
out of this life of bliss; while those who observe the laws shall
continue to enjoy unceasing happiness and unending life in my noble
service. And I give you all a free choice to keep these laws or to break
them as you may prefer, in order that those who observe them may be set
apart as my chosen jewels, while those who violate them shall suffer
hatred and be driven into cruel thralldom and wretched service.”
These angels were all fair, but one was more handsome than all the rest,
wherefore he was called Lucifer; he was appointed chief of many angels
and a great multitude made obeisance to him in service and friendship.
But God having finished His speech, Lucifer turned away from God with
all his following as if toward the north and spoke thus: “Why should we
suffer threats from God in return for our service, seeing that we have
power, beauty and numbers in full measure to maintain our prestige? Now
I intend, like God, to set up a high-seat in the northern part of
heaven[296] and to extend a wise control over half of heaven or even
more.” Then God answered and said to Lucifer: “Since thou hast broken
the law by treacherous rebellion, thou canst no longer have habitation
with us; and whereas thou wouldst enjoy dominion, depart to the kingdom
that is prepared for thee, where thou shalt have suffering instead of
freedom, misery instead of bliss, sorrows of every kind but no joy. Let
all those go with thee who did not oppose thy design.” And as God looked
upon them in His wrath, all the heavens trembled before His countenance;
and His enemies fled with a terrible downfall, and they suffered a
horrible change of countenance in the loss of their beauty. Thereupon
they sought out the places that were assigned to them and were scattered
about in all the caves of hell, each appointed to a separate service. In
this way darkness was separated from light.
Footnote 296:
The statement that Lucifer planned to set up a rival throne in the
northern regions of heaven also appears in the _Michaels Saga_
(_Heilagra Manna Sögur_, I, 677). It was apparently a common belief in
medieval Christendom and was based on _Isaiah_, xiv, 13.
But when God had made man and had given him a blissful life in Paradise,
Lucifer said to his companions: “It is evidently God’s intention to give
this one the dominion from which He drove me out, unless he shall act
counter to God’s will. Even if God should appoint other angels in our
stead, we could never allow it, if we could do anything to prevent it;
but our disgrace would be too great, if a man formed of clay or the
filthy dust of the earth were to enter into the eternal happiness from
which we were expelled. Therefore we must fight incessantly against
everyone who has such ambitions and revenge our injuries with fierce
hatred upon all those whom we can overcome. Now I shall try to gain a
victory over the first man that God has created, so that my companions
may be able to overcome those who come later.” Then he armed himself
with seven wiles from which he expected great aid: the first was
venomous envy; the second, burning hatred; the third, false cunning; the
fourth, specious deception; the fifth, haughty arrogance; the sixth,
covetous self-seeking; the seventh, lustful desire. Then he said to
himself: “Inasmuch as I am now an invisible spirit, I cannot visibly
come to have speech with physical man, unless I adorn my ugly
countenance with a certain corporeal beauty. I shall therefore enter
this serpent which God has created with the face of a maiden and which
most resembles man in beauty; and I shall speak with his tongue to Eve,
Adam’s wife, and learn from her whether they are created to full freedom
without obedience to law, or whether God has given them laws to keep,
through which I may be able to ruin their covenant with Him.”
Thereupon this envious spirit sought the serpent that is now called the
asp, which in those days walked with upright form on two feet like man
and had a face like a maiden’s, as we have just said. And when the evil
minded spirit came to Eve concealed in the body of this serpent, he made
use of the artifice that is called specious deception, for he spoke to
Eve with seductive sweetness using these words: “Blessed is thy husband
and thou likewise.” This praise he did not give them out of good will;
rather did he praise their happiness in order to drag them into misery
through hatred and envy, and he used false cunning when he asked Eve to
tell him whether God had given everything to Adam to control and to
enjoy without restriction. But when Eve in return for his sweet words
had given the desired information, and he heard that death was to be
their part if they transgressed, he was glad, and then made use of
haughty arrogance in suggesting to Eve that they could become like God
in knowledge in this respect, that they might be able to know good from
evil. But he used lustful desire when he bade her try how sweet and
fragrant was the apple of knowledge which was forbidden her. And he
employed covetous self-seeking when he caused Eve to take for her own
what God had earlier forbidden her; for God had given everything into
the power of Adam and Eve, except this tree; but they longed to have
this even without permission, though everything else was in their power.
They knew this one difference between good and evil, that good was
better than evil; wherefore they feared the death that was assured them.
But having never tasted the bitterness of evil, they could not know what
great misery they would suffer for transgression; but they thought it
would be a great distinction to be like God in knowledge, and to know
the difference between good and evil things. But when the serpent urged
Eve to eat of the apples of knowledge, she began to fear death, and
replied thus to the serpent: “I fear that, if I eat, I shall die, for
such is God’s threat. Now do you eat first while I look, and if you do
not die, I will eat, for if this fruit really does possess death dealing
powers, it will surely prove baneful to other living beings besides me.”
Then the spirit that was concealed in the serpent said to himself: “I
may indeed eat the apple, for it will make me no more guilty or mortal,
inasmuch as I am already in the full wrath of God.” But these words the
woman did not hear. Then Eve took an apple and placed it in the
serpent’s mouth and he ate forthwith. And when she saw that it did him
no harm, she immediately picked another apple and ate; and she found it
very sweet, just as the serpent had told her.