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CHAPTER V

CANONICITY

It is scarcely to be expected that the view of the Song of Solomon expounded in the foregoing pages will meet with acceptance from every reader. A person who has been accustomed to resort to this book in search of the deepest spiritual ideas cannot but regard the denial of their presence with aversion. While, however, it is distressing to be compelled to give pain to a devout soul, it may be necessary. If there is weight in the considerations that have been engaging our attention, we cannot shut our eyes to them simply because they may be disappointing. The mystical interpreter will be shocked at what he takes for irreverence. But, on the other hand, he should be on his guard against falling into this very fault from the opposite side. Reverence for truth is a primary Christian duty. The iconoclast is certain to be charged with irreverence by the devotee of the popular idol which he feels it his duty to destroy; and yet, if his action is inspired by loyalty to truth, reverence for what he deems highest and best may be its mainspring.

If the Song of Solomon were not one of the books of the Bible, questions such as these would never arise. It is its place in the sacred canon that induces people to resent the consequences of the application of criticism to it. It is simply owing to its being a part of the54 Bible that it has come to be treated mystically at all. Undoubtedly this is why it was allegorised by the Jews. But, then, the secondary signification thus acquired reacted upon it, and served as a sort of buoy to float it over the rocks of awkward questions. The result was that in the end the book attained to an exceptionally high position in the estimation of the rabbis. Thus the great Rabbi Akiba says: "The course of the ages cannot vie with the day on which the Song of Songs was given to Israel. All the Kethubim (i.e., the Hagiographa) are holy, but the Song of Songs is a holy of holies."

Such being the case, it is manifest that the rejection of the mystical signification of its contents must revive the question of the canonicity of the book. We have not, however, to deal with the problem of its original insertion in the canon. We find it there. Some doubts as to its right to the place it holds seem to have been raised among the Jews during the first century of the Christian era; but these doubts were effectually borne down. As far as we know, the Song of Solomon has always been a portion of the Hebrew Scriptures from the obscure time when the collection of those Scriptures was completed. It stands as the first of the five Megilloth, or sacred rolls—the others being Ruth, Lamentations, Esther, and Ecclesiastes. We are not now engaged in the difficult task of constructing a new canon. The only possibility is that of the expulsion of a book already in the old canon. But the attempt to disturb in any way such a volume as the Old Testament, with all its incomparable associations, is not one to be undertaken lightly or without adequate reason.

In order to justify this radical measure it would not be enough to shew that the specific religious meanings55 that some have attached to the Song of Solomon do not really belong to it. If it is said that the secular tone it acquires under the hands of criticism shews it to be unworthy of a place in the sacred Scriptures, this assertion goes upon an unwarrantable assumption. We have no reason to maintain that all the books of the Old Testament must be of equal value. The Book of Esther does not reach a very high level of moral or religious worth; the pessimism of Ecclesiastes is not inspiring; even the Book of Proverbs contains maxims that cannot be elevated to a first place in ethics. If we could discover no distinctively enlightening or uplifting influence in the Song of Solomon, this would not be a sufficient reason for raising a cry against it; because if it were simply neutral in character, like nitrogen in the atmosphere, it would do no harm, and we could safely let it be. The one justification for a radical treatment of the question would be the discovery that the book was false in doctrine or deleterious in character. As to doctrine, it does not trench on that region at all. It would be as incongruous to associate it with the grave charge of heresy as to bring a similar accusation against the Essays of Elia or Keats's poetry. And if the view expressed in these pages is at all correct, it certainly cannot be said that the moral tendency of the book is injurious; the very reverse must be affirmed.

Since there is no reason to believe that the Song of Solomon had received any allegorical interpretation before the commencement of the Christian era, we must conclude that it was not on the ground of some such interpretation that it was originally admitted into the Hebrew collection of Scripture. It was placed in the canon before it was allegorised. It was only allegorised56 because it had been placed in the canon. Then why was it set there? The natural conclusion to arrive at under these circumstances is that the scribes who ventured to put it first among the sacred Megilloth saw that there was a distinctive value in it. Perhaps; however, it is too much to say this of them. The word "Solomon" being attached to the book would seem to justify its inclusion with other literature which had received the hall-mark of that great name. Still we can learn to appreciate it on its own merits, and in so doing perceive that there is something in it to justify its right to a niche in the glorious temple of scripture.

Assuredly it was much to make clear in the days of royal polygamy among the Jews that this gross imitation of the court life of heathen monarchies was a despicable and degrading thing, and to set over against it an attractive picture of true love and simple manners. The prophets of Israel were continually protesting against a growing dissoluteness of morals: the Song of Solomon is a vivid illustration of the spirit of their protest. If the two nations had been content with the rustic delight so beautifully portrayed in this book, they might not have fallen into ruin as they did under the influence of the corruptions of an effete civilisation. If their people had cherished the graces of purity and constancy that shine so conspicuously in the character of the Shulammite they might not have needed to pass through the purging fires of the captivity.

But while this can be said of the book as it first appeared among the Jews, a similar estimate of its function in later ages may also be made. An ideal representation of fidelity in love under the greatest provocation to surrender at discretion has a message for every age. We need not shrink from reading it in57 the pages of the Bible. Our Lord teaches us that next to the duty of love to God comes that of love to one's neighbour. But a man's nearest neighbour is his wife. Therefore after his God his wife has the first claim upon him. But the whole conception of matrimonial duty rests on the idea of constancy in the love of man and woman.

If this book had been read in its literal signification and its wholesome lesson absorbed by Christendom in the Middle Ages, the gloomy cloud of asceticism that then hung over the Church would have been somewhat lightened, not to give place to the outburst of licentiousness that accompanied the Renaissance, but rather to allow of the better establishment of the Christian home. The absurd legends that follow the names of St. Anthony and St. Dunstan would have lost their motive. Hildebrand would have had no occasion to hurl his thunderbolt. The Church was making the huge mistake of teaching that the remedy for dissoluteness was unnatural celibacy. This book taught the lesson—truer to nature, truer to experience, truer to the God who made us—that it was to be found in the redemption of love.

Can it be denied that the same lesson is needed in our own day? The realism that has made itself a master of a large part of popular literature reveals a state of society that perpetuates the manners of the court of Solomon, though under a thin veil of decorum. The remedy for the awful dissoluteness of large portions of society can only be found in the cultivation of such lofty ideas on the relation of the sexes that this abomination shall be scouted with horror. It is neither necessary, nor right, nor possible to contradict nature. What has to be shewn is that man's true nature is not58 bestial, that satyrs and fauns are not men, but degraded caricatures of men. We cannot crush the strongest passion of human nature. The moral of the Song of Solomon is that there is no occasion to attempt to crush it, because the right thing is to elevate it by lofty ideals of love and constancy.

This subject also deserves attention on its positive side. The literature of all ages is a testimony to the fact that nothing in the world is so interesting as love. What is so old as love-making? and what so fresh? At least ninety-nine novels out of a hundred have a love-story for plot; and the hundredth is always regarded as an eccentric experiment. The pedant may plant his heel on the perennial flower; but it will spring up again as vigorous as ever. This is the poetry of the most commonplace existence. When it visits a dingy soul the desert blossoms as the rose. Life may be hard, and its drudgery a grinding yoke; but with love "all tasks are sweet." "And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her."⁸⁶⁸⁶   Gen. xxix. 20. That experience of the patriarch is typical of the magic power of true love in every age, in every clime. To the lover it is always "the time of the singing of birds." Who shall tell the value of the boon that God has given so freely to mankind, to sweeten the lot of the toiler and shed music into his heart? But this boon requires to be jealously guarded and sheltered from abuse, or its honey will be turned into gall. It is for the toiler—the shepherd whose locks are wet with the dew that has fallen upon him while guarding his flock by night, the maiden who has been working in the vineyard; it is beyond the59 reach of the pleasure-seeking monarch and the indolent ladies of his court. This boon is for the pure in heart; it is utterly denied to the sensual and dissolute. Finally, it is reserved for the loyal and true as the peculiar reward of constancy.

But while a poem that contains these principles must be allowed to have an important mission in the world, it does not follow that it is suitable for public or indiscriminate reading. The fact that the key to it is not easily discovered is a warning that it is liable to be misunderstood. When it is read superficially, without any comprehension of its drift and motive, it may be perverted to mischievous ends. The antique Oriental pictures with which it abounds, though natural to the circumstances of its origin, are not in harmony with the more reserved manners of our own conditions of society. As all the books of the Bible are not of the same character, so also they are not all to be used in the same way.