Creation, Man and the Messiah

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Creation, Man and the Messiah, is the title of an epic poem written by the Norwegian poet Henrik Wergeland in 1829. The sheer scale of the poem invited to criticism, especially by Wergeland's counterpart, Johan Sebastian Welhaven. In 1845, while on his deathbed, Wergeland revised the poem and published it anew under the title Man.

Contents

[edit] Creation

[edit] The two spirits

The poem starts out at the very beginning of history, with two spirits watching and arguing over the newly created earth. One of them, Phun-Abiriel, is dismayed, because he is eager to create on his own, but unlike God, his thoughts does not take shape - in the process, he also wishes to see God, but can't. His friend, Ohebiel, patiently explains to him that the spirits are not able to see the eternal, and that he is considered a newborn spirit or a rash youth. Anyway she loves him, but can't help him from brooding. As they talk, the heavenly host approaches, led by the eldest of spirits, Akadiel.

[edit] Life on earth

Then, Akadiel and countless Eons witness the birth of life, as recalled in Genesis, over seven days. At the end of this part, Akadiel holds his speech to the still sleeping human couple, demanding of them that they shall be rulers over themselves first, and then over the creation as such, and honour God in the creation and in themselves.

[edit] The soul-giving

Phun-Abiriel (his names formed of the names Phuniel and Abiriel, telling of the two sides of his character), still broods over the sleeping humans below him. He decides he rather will rule the earth as a man than be the most lowly of heavenly spirits. He decides he will become the soul of the sleeping man, and the little "geist" that were in man before him, shall become "dream", as he will be called "Thought". He then descends and merges with the sleeping Adam, and as this happens, he ultimately forgets his spiritual self and his background. Ohebiel, watching this, despairs, and wonders what will happen if the woman awakes without soul, and what kind of monster would come from the union of the two. To hinder this, she merges with Eve after the advice of Akadiel, and she sacrifices herself on hehalf of humanity with the words: "Man, hope!" The history of man can proceed as planned.

[edit] The bewildering

This second part is by far the longest. Most notably, it follows the life of Adam and Eve, and their recognition as kindred spirits, Adam's fall in pride, Wergeland's version of the fall of man, here solely on the male account. Then we get glimpses of biblical history, Cain and Abel, the great flood, and so on.

[edit] Origin of lordships

This part consists of two monologues, one considering secular power, and one considering clerical power, over people's goods, and over their thoughts.

[edit] Glimpses of light. The Golden Age

This part tells of the archetypical man, who is both a wise king and a sage, and a culture-hero, who teaches people to build cities, till the earth, govern justly and look into themselves for the truth. This actiom goes on around the world, and a number of cities, countries and deities are mentioned. The "woman" teaches people agriculture, and is hailed as Isis, Ceres, Frigga and Athena. The man is hailed as Osiris, Crishna, Fu Hsi in China, Belus, Odin, Tuisto, Dionysus, Herakles, Zeus and Saturnus.

As Man works to enlighten humanity, he also is acknowledged as Kneph, Akhar, Zerouane-Akherene, Huang Di, Fta, Numbo, Kutka, Sommonadokom, Allfaudur and eventuallu Eloah. In the process, the vedam, the Zen, the I Ching and the ten commandments are handed over. The last names to be given of this amalgam of earthly wisdom are: Hermes, Mimir, Zerdusch, Jo, La, Buddha, Menu, Confucius and Moses.

In the end, Akadiel approaches and foretells how this golden age of wisdom and prosperity eventually will corrupt itself to the iron age, with chained thralls and manipulation. He then tells that humanity, the "abiriels", eventually will rise and cast of their chains, to make a new priesthood in freedom and brotherly love.

[edit] Ruling classes

This part is a return to the theme of the lords and the priests, telling of exploitation and greed on behalf of the few. The voices from the peoples answers the demands of the lordships.

[edit] Interlude of hearts

This part contains some small scenes of romance, telling how love conquers differences between people of different casts and classes.

[edit] Power and deceit

Tells how the rulers and priests in various ways continues their barbaric treatment of ordinary people - human sacrifice, dictatorship, and other things. This part contains 28 different scenes.

[edit] breakthrough for the human spirit

Here, we meet philosophers, mostly Greeks, among them, Epicurus, Democritus, Aristotle and Plato. The last one is hailed by Akadiel as the one who perceives most clearly God's overall plan for humanity and the coming of Christ. Also, we meet some of the jewish sects, such as the pharisees and the Sadducees. In the end, the prophet Mika foretells the coming of Christ.

[edit] Heaven and Hell

This part tells how Wergeland envisions the difference between the blessed and the unblessed. Many souls from the "power and deceit"-part is met again, and as the tortured ones rejoices, the former rulers recognize themselves as condemned, although they are all in the same place. In Wergeland's spirit-world, the hell is a personal thing.

[edit] Salvation

This third main-part concentrates mostly on Jesus and the story after. We meet the young Jesus as he mourns the history of the human race and theur toils, and is comforted by Akadiel. Under his guidance, Jesus walks out to his task, in a sequence based closely on the gospels. Most notable is the long "love-speech", based loosely on the sermon on the mountain, where Jesus tells the human spirit to acknowledge itself as what it is, through love.

[edit] First great victory of Christianity

This ironic title refers to the roman empire`s transition to Christianity in the fourth century. Wergeland states that the Roman emperor is getting troubled by this sudden onset of peaceful ideology and the denial of power. The emperor then decides to get baptized, because he then will have sway over his people once more. The peaceful approach of Christianity, says Wergeland, is suddenly toppled and abused by the powers-that be.

[edit] Spiritual resurrection of Christ

Finally, the poet himself appears, sitting on a hilltopp easter morning, and contemplating the turn of events the last 1845 years from the coming of Christ to the then present day. Akadiel addresses him, and the poet is allowed a thousand-year- glimpse into the future, to see how things will turn out. He then awakes every century to see for himself what has happened, and he witnesses slow spiritual and political progress and liberation. He sees then the end of slavery, the liberation of women, how all Christian fractions slowly merges into one, and as a consequence, the pope becomes obsolete, and the last one dies 600 years from "now". Eventually, all humanity becomes "Christian, each according to the colour of his own character". The poem ends in a praise to God, and the poet awakes, reconciled.

This last part was written for the revised version of 1845.

[edit] Differences from the 1829-version

Most notably: Akadiel of the 1845-text was named Messiah in 1829. This made a clear distinction between Jesus and Messiah, not actually tolerated by the church at the time. The early version was also more dualistic in approach than the later version, which arguably is more easy to read. The work is Christian from the onset, and is considered Wergeland's main opus.