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.