The English Moral Plays 355 
found at hand in ecclesiastical literature of all sorts a fully devel- 
oped allegory based upon the verse, “ Mercy and truth are met to- 
gether; righteousness and peace have kissed each other.” This 
naturally dramatic theme became the third part of the moral trilogy. 
To trace the development of this allegory from the beginning, 
the student must go to the old rabbinical exegesis of the book of 
Genesis known as the Bereshith Rabbah, which was compiled and 
edited in approximately its present form as early as the sixth or 
eighth century.2. According to the commentary, God, before the 
creation, sought counsel of his angels. In the discussion that ensued 
some favored the creation, others opposed it. ‘Mercy and truth 
thrust at one another. Justice and peace fought together.” Mercy 
said, “ Create him, because he will practice mercy.” Truth objected, 
“for he will be full of lies.” Justice and Peace were likewise of 
opposite views. God at last threw Truth to the earth (Daniel 8. 12); 
and the angels who begged that she be allowed to rise, finally left 
the decision to his judgment. 
The story of the dispute in heaven passed from the Midrash into 
Christian literature, where it was transferred in point of time from 
the creation to the more suitable period of redemption. In that 
connection, Hugo of St. Victor introduced the incident in his com- 
mentary on the Psalms.* Shortly after, Bernard retold the story in 
more detailed and dramatic fashion in the sermon on the Annunciation 
already cited as an example of homiletic dialogue.’ Man, the sermon 
runs, was originally endowed with four virtues: mercy to guard 
him, truth to teach him, justice to rule him, and peace to cherish 
him. But, faring like the man who fell among thieves on his way 
to Jericho, he lost justice when he listened to the temptations of 
the serpent, mercy when he burned with carnal desires, truth when 
he yielded to them, and peace when he ‘gave himself thus to 
wickedness. But Mercy and Peace, opening the dialogue, beg God 
to pardon the sinner, and both parties in the dispute are summoned 
before the judgment seat. Mercy opens the case in court with her 
plea, and Truth answers, insisting that God’s laws be carried out. 
At this point, Christ, under the name of Solomon, the type of 
wisdom, is summoned to sit as judge, and Truth continues her 
argument that the granting of Mercy’s request would destroy the 
es. ob) 10. 
* Traver, 7-8, 13-14. Jewish Encyclopedia, s. v. Midrash, and Bereshith 
Rabbah. 
S Pair. Lat), 177. 621—25. 
* Guvres Completes, 3. 340-48. See above, 307. 
Trans. Conn: Acap., Vol. XIV. 24 Marcu, 1910. 


