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 the 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 meanings 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.