Gripla - 2023, Page 90

88 GRIPLA
a “Continental” epilogue, which is entirely absent in γ. This includes a
final response of the soul, in which she addresses directly to God some
theological questions concerning predestination to sin and humans’ moral
and spiritual weakness. The soul is well aware that she no longer has
access to redemption or to the intercession of the angels. During her
speech, some devils arrive and predict her condemnation to hell, and they
assault her like hungry wolves grabbing a lamb that is being dismembered,
carrying her away amid desperate screams. The cries of the soul awaken
the narrator from his sleep and interrupt his dream vision. N preserves
much of the Continental epilogue, as shown by the collations available in
the appendix. However, it should be noted that the Norse text abridges the
Continental text, most notably omitting (1) the soul’s unheard cry for help
to the angels; (2) the devils’ speech issuing the soul’s condemnation; and (3)
the awakening of the narrator.46 The dependence of N on the Continental
tradition is supported by the readings of N, which—in addition to agreeing
with PB throughout the text—are reflected in P and B individually when
one of the two is corrupt. Given the high stemmatic value of P within
the Continental branch, it has been chosen as the base text with which to
collate the readings of the Norse text. Alternatively, the readings of B are
chosen when P is clearly corrupt or incomplete and the readings of B are
supported by L.
One of the rare corruptions in P is represented by an erroneous read-
ing within the typological description of the body as a second Adam and
the soul as the synthesis of Eve and the serpent of Eden. While the read-
ing of B “serpent” (serpent) is supported by L “serpens” (serpent) and
corresponds with N “ormr” (serpent), P transcribes “present” (presence)
through a metathesis caused by the assonance of the two nouns (table
36).47
46 However, it should be noted that Z (AR1) adds another epilogue, in which the narrator ex-
plains that the vision was shown by God to be an exemplum for the listeners. This ending,
however, does not depend on either the Insular or the Continental editorial tradition.
47 The closest possible source I was able to identify is Carmen XXXVI, De lapsu primi hominis
(On the Fall of the First Man) by Marbodius of Rennes (1035–1123), part of the Carmina
varia, which presents the same string of charges (Adam < Eve < the serpent). “Eva fefellit
eum; sed eum non falleret Eva, Ni decepta foret; serpens deceperat Eva.” (Eve deceived
him; but Eve would not have deceived him if she had not been deceived. The serpent had
deceived Eve.) Marbodius Redoniensis Episcopus, Carmina varia, PL 171:1555d–1634c;
this is the only available edition of the collection.