Historia Amoris. Saltus Edgar
of whatever is most dear, if it be love that must be sacrificed, if it be decency that must be renounced. The latter refinement which Chaldæa invented, and India retained, Judæa reviled.
II
THE CURTAINS OF SOLOMON
In the deluge women must have been swept wholly away. If not, then they became beings to whom genealogy was indifferent. The long list of Noah’s descendants, which Genesis provides, contains no mention of them. When ultimately they reappear, their consistency is that of silhouettes. It is as though they belonged to an inferior order. Historically they did.
Woman was not honored in Judæa. The patriarch was chieftain and priest. His tent was visited by angels, occasionally by creatures less beatific. In spite of the terrible pomps that surrounded the advent of the decalogue, there subsisted for his eternal temptation the furnace of Moloch and Baal’s orgiastic nights. These things—in themselves corruptions of Chaldæan ceremonies—woman personified. Woman incarnated sin. It was she who had invented it. To Ecclesiasticus, the evil of man excelled her virtue. To Moses, she was dangerously impure. In Leviticus, her very birth was a shame. To Solomon, she was more bitter than death. As a consequence, the attitude of woman generally was as elegiac as that of Jephthah’s daughter. When she appeared it was but to vanish. In betrothals there was but a bridegroom that asked and a father that gave. The bride was absent or silent. As a consequence, also, the heroine was rare. Of the great nations of antiquity, Israel produced fewer notable women than any other. Yet, that, it may be, was by way of precaution, in order to reserve the strength of a people for the presentation of one who, transcending all, was to reign in heaven to the genuflections of the earth.
Meanwhile, conjointly with Baal and Moloch, Ishtar—known locally as Ashtaroth—circumadjacently ruled. At a period when these abstractions were omnipresent, when their temples were thronged, when their empires seemed built for all time, the Hebrew prophets, who continuously reviled them, foretold that they would pass and with them the gods, dogmas, states that they sustained. So promptly were the prophecies fulfilled that they must have sounded like the heraldings of the judgment of God. But it may be that foreknowledge of the future rested on a consciousness of the past.
There, in the desert, had stood a bedouin preparing the tenets of a creed; in the remoter past a shadow in which there was lightning, then the splendor of the first dawn where the future opened like a book, and, in that grammar of the eternal, the promise of an age of gold. Through the echo of succeeding generations came the rumor of the impulse that drew the world in its flight. The bedouin had put the desert behind him and stared at another, the sea. As he passed, the land leaped into life. There were tents and passions, clans not men, an aggregate of forces in which the unit disappeared. For chieftain there was Might and, above, were the subjects of impersonal verbs, the Elohim, from whom the thunder came, the rain, darkness and light, death and birth, dream too, nightmare as well. The clans migrated. Goshen called. In its heart Chaldæa spoke. The Elohim vanished and there was El, the one great god and Isra-el, the great god’s elect. From heights that lost themselves in immensity, the ineffable name, incommunicable, and never to be pronounced, was seared by forked flames on a tablet of stone. A nation learned that El was Jehovah, that they were in his charge, that he was omnipotent, that the world was theirs. They had a law, a covenant, a deity and, as they passed into the lands of the well beloved, the moon became their servant, to aid them the sun stood still. The terror of Sinai gleamed from their breast-plates. Men could not see their faces and live. They encroached and conquered. They had a home, then a capital, where David founded a line of kings and Solomon, the city of God.
Solomon, typically satrapic, living in what then was splendor; surrounded by peacocks and peris; married to the daughter of a Pharaoh, married to many another as well; the husband of seven hundred queens, the pasha of three hundred favorites, doing, as perhaps a poet may, only what pleased him, capricious as potentates are, voluptuous as sovereigns were, on his blazing throne and particularly in his aromatic harem, presented a spectacle strange in Israel, wholly Babylonian, thoroughly sultanesque. To local austerity his splendor was an affront, his seraglio a sin, the memory of both became odious, and in the Song of Songs, which, canonically, was attributed to him, but which the higher criticism has shown to be an anonymous work, that contempt was expressed.
Something else was expressed. The Song of Songs is the gospel of love. Humanity at the time was sullen when not base. Nowhere was there love. The anterior stories of Jacob and Rachel, of Rebekah and Isaac, of Boaz and Ruth, are little novels, subsequently evolved, concerning people that had lived long before and probably never lived at all. To scholars they are wholly fabulous. Even otherwise, these legends do not, when analyzed, disclose love. Ruth herself with her magnificent phrase—“Where thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God,”—does not display it. Historically its advent is in the Song of Songs.
The poem, perhaps originally a pastoral in dialogue form, but more probably a play, has, for central situation, the love of a peasant for a shepherd, a love tender and true, stronger than death, stronger at least than a monarch’s will. The scene, laid three thousand years ago in Solomon’s seraglio, represents the triumph of constancy over corruption, the constancy of a girl, unique in her day, who resisted a king, preferring a hovel to his harem. In an epoch more frankly unmoral than any of which history has cognizance, this girl, a native of Shulam, very simple, very ignorant, necessarily unrefined, possessed, through some miracle, that instinctive exclusiveness which, subsequently disseminated and ingrained, refurbished the world. She was the usher of love. The Song of Songs, interpreted mystically by the Church and profanely by scholars, is therefore sacred. It is the first evangel of the heart.
From the existing text, the original plan, and with it the original meaning, have disappeared. Many exegetes, notably Ewald, have demonstrated that the disappearance is due to manipulations and omissions, and many others, Renan in particular, have attempted reconstructions. The version here given is based on his.[3] From it a few expressions, no longer in conformity with modern taste, and several passages, otherwise redundant, have been omited. By way of proem it may be noted that the Shulamite, previously abducted from her native village—a hamlet to the north of Jerusalem—is supposed to be forcibly brought into the presence of the king where, however, she has thought only of her lover.
THE SONGS OF SONGS.
Act I.
Solomon, in all His Glory, Surrounded by His Seraglio and His Guards.
An Odalisque
Let him kiss me with the kisses of his mouth.
Chorus of Odalisques
Thy love is better than delicious wine. Thy name is ointment poured forth. Therefore do we love thee.
The Shulamite
(forcibly introduced, speaking to her absent lover.)
The King hath brought me into his chamber. Draw me away, we will go together.
The Odalisques
(to Solomon.)
The upright love thee. We will be glad and rejoice in thee. We will remember thy love more than wine.
The Shulamite
(to the Odalisques.)
I am black but comely, O ye daughters of Jerusalem, comely as the tents of Kedar, as the curtains of Solomon. Do not disdain me because I am a little black. It is the sun that has burned me. My mother’s children were angry at me. They made me keeper of the vineyards. Alas! mine own vineyard