We are closing in on the anniversary of Magna Carta, this magnificent document that in 1215 produced one of the most important pillars of our modern society's freedom: The Law of the Land.
It was not the kings will, not some squire's idiosyncrasies, but a law, under which we are all equal, that would help form the society we have today.
About the same time, at the start of the 13th Century, the customs and habits of Denmark were assembled in the complex called "Jyske Lov", which was valid for Jutland, Funen and the duchies Schleswig and Holstein.
One must not underestimate the level of communication amongst the states in the middle ages and I am convinced, that the Magna Carta effect would not have gone unnoticed by the Danish king at the time, Valdemar the Victorious (Sejr). What I find truly amazing though is, that when Jyske Lov was put in print in March 1241, it already represented a civilised society - civilised in our 21st Century meaning.
It is even more amazing, that the content has remained by and large valid, albeit with many clarifications and additions, to our times - and that at least in 2 instances references to Jyske Lov have been crucial in court cases in Schleswig in the 20th Century (concerning heritage and land ownership).
This is a better performance than by Magna Carta, where only the statement "The Law of the Land" has present validity.
Magna Carta didn't come out of the blue either.
Like with Jyske Lov the content represented customs, habits or long standing desires, but common to both laws is one crucial matter:
It was the law of the land that mattered and - at least in principle! - that everyone was equal under the law.
Jyske Lov has an introduction, making it distinct from most other law complexes as it describes the essence of the law.
I found that it has so much in common with the essence of Magna Carta, that it was worth highlighting this introduction, in particular as our laws and freedoms are coming under severe threat these years.
A medieval complex called Sharia, which is as far removed from Magna Carta and Jyske Lov as possible has already become a de facto law in many areas of England and Scandinavia and an increasing portion of the UK law system has now been transported to the European Court, giving a completely new meaning to the concept "The Law of the Land". These are good examples of the potential break up and elimination of our free society.
There is one important difference between Magna Carta and Jyske Lov: Magna Carta was dictated by and made for the Barons in order to curb the King's power; Jyske Lov was made for the People!
Does that make Jyske Lov even more advanced than Magna Carta in "civilisation terms"?
I think so!
I have therefore tried to translate the rather wrinkled old Danish language in Jyske Lov into an understandable, but correspondingly "olde English"(and left the Danish translation from Wikipedia at the bottom) for anyone who has an interest to see.
It ought to be everyone!
LAW OF THE JUTES, March 1241
Through law the country must be built. But if anyone would settle for his own and let others enjoy the same right, one did not need any law. No law is as good to follow as the truth, but if you are in doubt about what is the truth, then the law must show the truth.
Were there no law in the country, then he who has opportunity would also acquire most. Therefore, the law must concern everyone, that the righteous and peaceful and innocent can enjoy their peace, and he, who has evil acts in mind can become fearful of the law.
The law must be honest and fair and bearable, after the country's custom, appropriate and useful and clear, so that all may know and understand what the law says. The law should not be done or written to provide any man special favours, but look after the best interests of the people, who live in the country. The law which the king gives and the country adopts, can not be changed or repealed without the will of the country, unless he obviously acts against God.
It is the king’s and the country's officials’ office to monitor judgments and do right and save those who are forced by violence, such as widows and defenseless, children, pilgrims and foreigners and the poor, who are all those most often subject to violence - and not let bad people, who will not improve, live in the country. As he punishes and kills such evil people, he acts as God's servant and the custodian of the country. For as the Holy Church is controlled by the pope and bishop, so every country must be controlled and guarded by the king and his officials. It is the duty of everyone who lives in his country to obey him and be obedient and submissive, and in return he must give them peace. All [secular] chieftains must know, that with the power that God gave them in this world, he also transferred to them the duty to defend his holy church against all claims.
But if they become forgetful or biased and do not fulfill their duty as guardians of the law, then they shall be held accountable on the day of judgement, if the church's freedom and the country's peace have suffered due to their failure.
Be aware, anyone who sees this book, that King Valdemar the second, son of Valdemar, who was Saint Canute's son, as he had been king in thirty-nine winters, and thousand and two hundred and forty years have gone after our Lord was born, wrote this book and gave this law in the month of March, which here is written in Danish, together with the consent of his sons , who were present, King Erik, Duke Abel and squires Christoffer and Uffe, the then Archbishop of Lund, and Bishop Niels Rodkilde, Bishop Iver in Fyn, Bishop Peter in Aarhus, Bishop Gunner in Ribe, Bishop Gunner of Viborg, Bishop Stephen in Vensyssel and Bishop Stephen in Hedeby and also with the consent of all the best men who are in his kingdom.
March 1241.
Original text in half modern transcription:
Med lov skal land bygges, men ville enhver nøjes med sit eget og lade andre nyde samme ret, da behøvede man ikke nogen lov. Men ingen lov er jævngod at følge som sandheden, men hvor man er i tvivl om, hvad der er sandhed, der skal loven vise sandheden.
Var der ikke lov i landet, da havde den mest, som kunne tilegne sig mest. Derfor skal loven gøres efter alles tarv, at retsindige og fredsommelige og sagesløse kan nyde deres fred, og uretfærdige og onde kan ræddes for det, der er skrevet i loven, og derfor ikke tør fuldbyrde den ondskab, som de har i sinde. Det er også rigtigt, dersom nogen ikke af frygt for Gud og kærlighed til retten kan lokkes til det gode, at frygten for øvrigheden og landets straffelov da kan hindre dem i at gøre ilde og straffe dem, hvis de gør det.
Loven skal være ærlig og retfærdig, tålelig, efter landets sædvane, passende og nyttig og tydelig, så at alle kan vide og forstå, hvad loven siger. Loven skal ikke gøres eller skrives til nogen mands særlige fordel, men efter alle deres tarv, som bor i landet. Heller ikke skal nogen mand dømme mod den lov, som kongen giver, og landet vedtager; men efter den lov skal landet dømmes og styres. Den lov, som kongen giver, og landet vedtager, den kan han heller ikke ændre eller ophæve uden landets vilje, medmindre han åbenbart handler mod Gud.
Det er kongens og landets høvdingers embede at overvåge domme og gøre ret og frelse dem, der tvinges med vold, såsom enker og værgeløse, børn, pilgrimme og udlændinge og fattige - dem overgår der tiest vold - og ikke lade slette mennesker, der ikke vil forbedre sig, leve i sit land; thi idet han straffer og dræber ugerningsmænd, da er han Guds tjener og landets vogter. Thi ligesom den hellige kirke styres af pave og biskop, således skal hvert land styres og værges af kongen eller hans embedsmænd. Derfor er også alle, der bor i hans land, skyldige at være ham hørige og lydige og underdanige, og til gengæld er han skyldig at give dem alle fred. Det skal alle verdslige høvdinger også vide, at med den magt, Gud gav dem i hænde i denne verden, overdrog han dem også at værge sin hellige kirke mod alle krav. Men bliver de glemsomme eller partiske og ikke værger, som ret er, da skal de på Dommens dag stå til ansvar, hvis kirkens frihed og landets fred mindskes ved deres skyld i deres tid.
Vide skal alle, der ser denne bog, at kong Valdemar, den anden søn af Valdemar, der var Sankt Knuds søn, da han havde været konge i ni og tredive vintre, og der var gået tusind og to hundrede og fyrretyve vintre, efter at Vor Herre var født, i den næstfølgende marts måned lod skrive denne bog og gav denne lov, som her står skrevet på dansk, i Vordingborg med samtykke af sine sønner, der var til stede, kong Erik, hertug Abel og junker Christoffer og Uffe, der da var ærkebiskop i Lund, og biskop Niels i Rodkilde, biskop Iver i Fyn, biskop Peder i Århus, biskop Gunner i Ribe, biskop Gunner i Viborg, biskop Jens i Vensyssel og biskop Jens i Hedeby og desuden med samtykke af alle de bedste mænd, der er i hans rige.
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