Expositor's Bible: The Song of Solomon Part 5

must it not be also the fact that sorrow while inspiring song is itself glorified thereby? To use suffering merely as the food of aestheticism would be to degrade it immeasurably. We should rather put the case the other way. Poetry saves sorrow from becoming sordid by revealing its beauty, and in epic heroism even its sublimity. It helps us to perceive how much more depth there is in life than was apparent under the glare and glamour of prosperity. Some of us may recollect how shallow and shadowy our own lives were felt to be in the simple days before we had tasted the bitter cup. There was a hunger then for some deeper experience which seemed to lie beyond our reach. While we naturally shrank from entering the _via dolorosa_, we were dimly conscious that the pilgrims who trod its rough stones had discovered a secret that remained hidden from us, and we coveted their attainment, although we did not envy the bitter experience by which it had been acquired. This feeling may have been due in part to the foolish sentimentality that is sometimes indulged in by extreme youth; but that is not the whole explanation of it, for when our path conducts us from the flat, monotonous plain of ease and comfort into a region of chasms and torrents, we do indeed discover an unsuspected depth in life. Now it is the mission of the poetry of sorrow to interpret this discovery to us. At least it should enable us to read the lessons of experience in the purest light. It is not the task of the poet to supply a categorical answer to the riddle of the universe; stupendous as that task would be, it must be regarded as quite a prosaic one.

Poetry will not fit exact answers to set questions, for poetry is not science; but poetry will open deaf ears and anoint blind eyes to receive the voices and visions that haunt the depths of experience.

Thus it leads on to--

"that blessed mood, In which the burden of the mystery, In which the heavy and the weary weight Of all this unintelligible world Is lightened."

It may not be obvious to the reader of an elegy that this function is discharged by such a poem, for elegiac poetry seems to aim at nothing more than the thoughtful expression of grief. Certainly it is neither didactic nor metaphysical. Nevertheless in weaving a wreath of imagination round the sufferings it bewails it cannot but clothe them with a rich significance. It would seem to be the mission of the five inspired elegies contained in the Book of Lamentations thus to interpret the sorrows of the Jews, and through them the sorrows of mankind.

CHAPTER II

_THE ORIGIN OF THE POEMS_

As we pa.s.s out of Jerusalem by the Damascus Gate, and follow the main north road, our attention is immediately arrested by a low hill of grey rock sprinkled with wild flowers, which is now attracting peculiar notice because it has been recently identified with the "Golgotha" on which our Lord was crucified. In the face of this hill a dark recess--faintly suggestive of the eye-socket, if we may suppose the t.i.tle "Place of a skull" to have arisen from a fancied resemblance to a goat's skull--is popularly known as "Jeremiah's grotto," and held by current tradition to be the retreat where the prophet composed the five elegies that const.i.tute our Book of Lamentations. Clambering with difficulty over the loose stones that mark the pa.s.sage of winter torrents, and reaching the floor of the cave, we are at once struck by the suspicious aptness of the "sacred site." In a solitude singularly retired, considering the proximity of a great centre of population, the spectator commands a full view of the whole city, its embattled walls immediately confronting him, with cl.u.s.tered roofs and domes in the rear. What place could have been more suitable for a poetic lament over the ruins of fallen Jerusalem? Moreover, when we take into account the dread a.s.sociations derived from the later history of the Crucifixion, what could be more fitting than that the mourning patriot's tears for the woes of his city should have been shed so near to the very spot where her rejected Saviour was to suffer? But unfortunately history cannot be constructed on the lines of harmonious sentiments. When we endeavour to trace the legend that attributes the Lamentations to Jeremiah back to its source we lose the stream some centuries before we arrive at the time of the great prophet. No doubt for ages the tradition was undisputed; it is found both in Jewish and in Christian literature--in the Talmud and in the Fathers. Jerome popularised it in the Church by transferring it to the Vulgate, and before this Josephus set it down as an accepted fact. It is pretty evident that each of these parallel currents of opinion may have been derived from the Septuagint, which introduces the book with the sentence, "And it came to pa.s.s, after Israel had been carried away captive, and Jerusalem had become desolate, that Jeremiah sat weeping, and lamented with this lamentation over Jerusalem, and said," etc.

Here our upward progress in tracking the tradition is stayed; no more ancient authority is to be found. Yet we are still three hundred years from the time of Jeremiah! Of course it is only reasonable to suppose that the translators of the Greek version did not make their addition to the Hebrew text at random, or without what they deemed sufficient grounds. Possibly they were following some doc.u.mentary authority, or, at least, some venerable tradition. Of this we know nothing.

Meanwhile, it must be observed that no such statement exists in the Hebrew Bible; and it would never have been omitted if it had been there originally.

One other witness has been adduced, but only to furnish testimony of an obscure and ambiguous character. In 2 Chron. x.x.xv. 25 we read, "And Jeremiah lamented for Josiah; and all the singing men and singing women spake of Josiah in their lamentations, unto this day; and they made them an ordinance in Israel; and, behold, they are written in the lamentations." Josephus, and Jerome after him, appear to a.s.sume that the chronicler is here referring to our Book of Lamentations. That is very questionable; for the words describe an elegy on Josiah, and our book contains no such elegy. Can we suppose that the chronicler a.s.sumed that inasmuch as Jeremiah was believed to have written a lament for the mourners to chant in commemoration of Josiah, this would be one of the poems preserved in the collection of Jerusalem elegies familiar to readers of his day? Be that as it may, the chronicler wrote in the Grecian period, and therefore his statements come some long time after the date of the prophet.

In this dearth of external testimony we turn to the book itself for indications of origin and authorship. The poems make no claim to have been the utterances of Jeremiah; they do not supply us with their author's name. Therefore there can be no question of genuineness, no room for an ugly charge of "forgery," or a delicate ascription of "pseudonymity," The case is not comparable to that of 2 Peter, or even to that of Ecclesiastes--the one of which directly claims apostolic authority, and the other a "literary" a.s.sociation with the name of Solomon. It is rather to be paralleled with the case of the Epistle to the Hebrews, a purely anonymous work. Still there is much which seems to point to Jeremiah as the author of these intensely pathetic elegies. They are not like MacPherson's _Ossian_; n.o.body can question their antiquity. If they were not quite contemporaneous with the scenes they describe so graphically they cannot have originated much later; for they are like the low wailings with which the storm sinks to rest, reminding us how recently the thunder was rolling and the besom of destruction sweeping over the land. Among the prophets of Israel Jeremiah was the voice crying in the wilderness of national ruin; it is natural to suppose that he too was the poet who poured out sad thoughts of memory in song at a later time when sorrow had leisure for reflection. His prophecies would lead us to conclude that no Jew of those dark days could have experienced keener pangs of grief at the incomparable woes of his nation. He was the very incarnation of patriotic mourning. Who then would be more likely to have produced the national lament? Here we seem to meet again none other than the man who exclaimed, "Oh that I could comfort myself against sorrow! my heart is faint within me"[92] and again, "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people."[93] Many points of resemblance between the known writings of Jeremiah and these poems may be detected. Thus Jeremiah's "Virgin daughter" of G.o.d's people reappears as the "Virgin daughter of Judah." In both the writer is oppressed with fear as well as grief; in both he especially denounces clerical vices, the sins of the two rival lines of religious leaders, the priests and the prophets; in both he appeals to G.o.d for retribution. There is a remarkable likeness in tone and temper throughout between the two series of writings. It would be possible to adduce many purely verbal marks of similarity; the commentator on Lamentations most frequently ill.u.s.trates the meaning of a word by referring to a parallel usage in Jeremiah.

[92] Jer. viii. 18.

[93] Jer. ix. 1.

On the other hand, several facts raise difficulties in the way of our accepting of the hypothesis of a common authorship. The verbal argument is precarious at best; it can only be fully appreciated by the specialist, and if accepted by the general reader, it must be taken on faith. Of course this last point is no valid objection to the real worth of the argument in itself; it cannot be maintained that nothing is true which may not be reduced to the level of the meanest intelligence, or the "differential calculus" would be a baseless fable. But when the specialists disagree, even the uninitiated have some excuse for holding the case to be not proved for either side; and it is thus with the resemblances and the differences between Jeremiah and Lamentations, long lists of phrases used in common being balanced with equally long lists of peculiarities found in one only of the two books in question. The strongest objection to the theory that Jeremiah was the author of the Lamentations, however, is one that can be more readily grasped. These poems are most elaborately artistic in form, not to say artificial. Now the objection which is roused by that fact is not simply due to the loose and less shapely construction of the prophecies; for it may justly be urged that the literary designs entertained by the prophet in the leisure of his later years may have led him to cultivate a style which would have been quite unsuitable for his practical preaching or for the political pamphlets he used to fling off in the heat of conflict. It originates in deeper psychological contradictions. Is it possible that the man who had shed bitterest tears, as from his very heart, in the dismal reality of misery, could play with his troubles in fanciful acrostics? Can we imagine a leading actor in the tragedy turning the events through which he had pa.s.sed into materials for aesthetic treatment? Can we credit this of so intense a soul as Jeremiah? The composition of _In Memoriam_ may be cited as an instance of the production of highly artistic poetry under the influence of keen personal sorrow. But the case is not parallel; for Tennyson was a pa.s.sive mourner over the loss of a friend under circ.u.mstances with which he had no connection, while Jeremiah had contended strenuously for years on the field of action.

Could a man with such a history have set himself to work up its most doleful experiences into the embroidery of a peculiarly artificial form of versification? That is the gravest difficulty. Other objections of minor weight follow. In the third elegy Jeremiah would seem to be giving more prominence to his own personality than we should have expected of the brave, unselfish prophet. In the fourth the writer appears to a.s.sociate himself with those Jews who were disappointed in expecting deliverance from an Egyptian alliance, when he complains--

"Our eyes do yet fail in looking for our vain help: In watching we have watched for a nation that could not save."[94]

[94] iv. 17.

Would Jeremiah, who bade the Jews bow to the scourge of Jehovah's chastis.e.m.e.nt and look for no earthly deliverer, thus confess partic.i.p.ation in the worldly policy which he, in common with all the true prophets, had denounced as faithless and disobedient? Then, while sharing Jeremiah's condemnation of the priests and prophets, the writer appears to have only commiseration for the fate of the poor weak king Zedekiah.[95] This is very different from Jeremiah's treatment of him.[96]

[95] iv. 20.

[96] Jer. lii. 2, 3.

It is not a serious objection that our poet says of Zion,

"Yea, her prophets find no vision from the Lord,"[97]

while we know that Jeremiah had visions after the destruction of Jerusalem,[98] because the general condition may still have been one characterised by the silencing of the many prophets with whose oracles the Jews had been accustomed to solace themselves in view of threatened calamities; nor that he exclaims,

"Shall the priest and the prophet be slain in the sanctuary of the Lord?"[99]

although Jeremiah makes no mention of this twofold a.s.sa.s.sination, because we have no justification for the a.s.sumption that he recorded every horror of the great tragedy; nor, again, that the author is evidently familiar with the Book of Deuteronomy, and refers frequently to the "Song of Moses" in particular, for this is just what we might have expected of Jeremiah; and yet these and other similar but even less conclusive points have been brought forward as difficulties.

Perhaps it is a more perplexing in view of the traditional hypothesis, that the poet appears to have made use of the writings of Ezekiel.

Thus the allusion to the prophets who have "seen visions ... of vanity and foolishness,"[100] points to the fuller description of these men in the writings of the prophet of the exile, where the completeness of the picture shews that the priority is with Ezekiel.[101] Similarly the "perfection of beauty" ascribed to the daughter of Jerusalem in the second elegy[102] reminds us of the similar phrase that occurs more than once in Ezekiel.[103] Still, that prophet wrote before the time to which the Lamentations introduce us, and it cannot be affirmed that Jeremiah could not have seen his writings, or would not have condescended to echo a phrase from them. A difficulty of a broader character must be felt in the fact that the poems themselves give us no hint of Jeremiah. The appearance of the five elegies in the _Hagiographa_ without any introductory notice is a grave objection to the theory of a Jeremiah authorship. If so famous a prophet had composed them, would not this have been recorded? Even in the Septuagint, where they are a.s.sociated with Jeremiah, they are not translated by the same hand as the version of the prophet's acknowledged works. It may be that none of the objections which have been adduced against the later tradition can be called final; nor when regarded in their total force do they absolutely forbid the possibility that Jeremiah was the author of the Lamentations. But then the question is not so much one of possibility as one of probability.

We must remember that we are dealing with anonymous poems that make no claim upon any particular author, and that we have no pleas whatever, special or more general, on which to defend the guesses of a much later and quite uncritical age, when people cultivated a habit of attaching every shred of literature that had come down from their ancestors to some famous name.

[97] ii. 9.

[98] _E.g._ Jer. xlii. 7.

[99] ii. 20.

[100] ii. 14.

[101] _E.g._ Ezek. xii. 24, xiii. 6, 7, xxii. 28.

[102] Lam. ii. 15.

[103] Ezek. xxvii. 3, xxviii. 12.

Failing Jeremiah, it is not possible to hit upon any other known person with the least a.s.surance. Some have followed Bunsen in his conjecture that Baruch the scribe may have been the author of the poems. Others have suggested a member of the family of Shaphan, in which Jeremiah found his most loyal friends.[104]

[104] See Jer. xxvi. 24, xxix. 3_ff_, xl. 5.

It is much questioned whether the five elegies are the work of one man. The second, the third, and the fourth follow a slightly different alphabetical arrangement from that which is employed in the first--in reversing the order of two letters,[105] while the internal structure of the verses in the third shews another variation--the threefold repet.i.tion of the acrostic. Then the personality of the poet emerges more distinctly in the third elegy as the centre of interest--a marked contrast to the method of the other poems. Lastly, the fifth differs from its predecessors in several respects. Its lines are shorter; it is not an acrostic; it is chiefly devoted to the insults heaped upon the Jews by their enemies; and it seems to belong to a later time, for while the four previous poems treat of the siege of Jerusalem and its accompanying troubles, this one is concerned with the subsequent state of servitude, and reflects on the ruin of the nation across some interval of time. Thus the poet cries--

"Wherefore doest thou forget us for ever, And forsake us _so long time_?"[106]

[105] ? and ?.

[106] v. 20.

A recent attempt to a.s.sign the last two elegies to the age of the Maccabees has entirely broken down. The points of agreement with that age which have been adduced will fit the Babylonian period equally well, and the most significant marks of the later time are entirely absent. Is it conceivable that a description of the persecution by Antiochus Epiphanes would contain no hint of the martyr fidelity of the devout Jews to their law which was so gloriously maintained under the Maccabees? The fourth and fifth elegies are as completely silent on this subject as the earlier elegies.

The evidence that points to any diversity of authorship is very feeble. The fifth elegy may have been written years later than the rest of the book, and yet it may have come from the same source, for the example of Tennyson shews that the gift of poetry is not always confined to but a brief interval in the poet life. The other distinctions are not nearly so marked as some that may be observed in the recognised poems of a single author--for example, the amazing differences between the smooth style of _The Idylls of the King_ and the quaint dialect of _The Northern Farmer_. Though some differences of vocabulary have been discovered, the resemblances between all the five poems are much more striking. In motive and spirit and feeling they are perfectly agreed. While therefore in our ignorance of the origin of the Lamentations, and in recognition of the variations that have been indicated, we cannot deny that they may have been collected from the utterances of two or even three inspired souls, neither are we by any means forced to a.s.sent to this opinion; and under these circ.u.mstances it will be justifiable as well as convenient to refer to the authorship of Lamentations in terms expressive of a single individual. One thing is fairly certain. The author was a contemporary, an eye-witness of the frightful calamities he bewailed.

With all their artificiality of structure these elegies are the outpourings of a heart moved by a near vision of the scenes of the Babylonian invasion. The swift, vivid pictures of the siege and its accompanying miseries force upon our minds the conclusion that the poet must have moved in the thick of the events he narrates so graphically, although, unlike Jeremiah, he does not seem to have been a leading actor in them. Children cry to their mothers for bread, and faint with hunger at every street corner; the ghastly rumour goes forth that a mother has boiled her baby; elders sit on the ground in silence; young maidens hang their heads despairing; princes tremble in their helplessness; the enemy break through the walls, carry havoc into the city, insolently trample the sacred courts of the temple; even the priest and the prophet do not escape in the indiscriminate carnage; wounded people are seen, with blood upon their garments, wandering aimlessly like blind men; the temple is destroyed, its rich gold bedimmed with smoke, and the city herself left waste and desolate, while the exultant victors pour ridicule over the misery of their prey. A later generation would have blurred the outline of these scenes, regarding them through the shifting mists of rumour, with more or less indistinctness. Besides, the motive for the composition of such elegies would vanish with the lapse of time. Still some few years must be allowed for the patriot's brooding over the scenes he had witnessed, until the memory of them had mellowed sufficiently for them to become the subjects of song. The fifth elegy, at all events, implies a considerable interval. Jerusalem was destroyed in the year B.C. 587; therefore we may safely date the poems from about B.C. 550 onwards--_i.e._, at some time during the second half of the sixth century. What is of more moment for us to know is that we have here no falsetto notes, such as we may sometimes detect in Virgil's exquisite descriptions of the siege of Troy, for the poet has witnessed the fiery ordeal the recollection of which now inspires his song. Thus out of the unequalled woes of Jerusalem destroyed he has provided for all ages the typical, divinely inspired expression of sorrow--primarily the expression of sorrow--and then a.s.sociated with this some pregnant hints both of its dark relationship to sin and of its higher connection with the purposes of G.o.d.

CHAPTER III

_THE THEME_

No more pathetic subject ever inspired a poet than that which became the theme of the Lamentations. Wave after wave of invasion had swept over Jerusalem, until at length the miserable city had been reduced to a heap of ruins. After the decisive defeat of the Egyptians at the great battle of Carchemish during the reign of Jehoiakim, Nebuchadnezzar broke into Jerusalem and carried off some of the sacred vessels from the temple, leaving a disorganised country at the mercy of the wild tribes of Bedouin from beyond the Jordan. Three months after the accession of Jehoiakin, the son of Jehoiakim, the Chaldaeans again visited the city, pillaged the temple and the royal palace, and sent the first band of captives, consisting of the very elite of the citizens, with Ezekiel among them, into captivity at Babylon. This was only the beginning of troubles. Zedekiah, who was set up as a mere va.s.sal king, intrigued with Pharaoh Hophra, a piece of folly which called down upon himself and his people the savage vengeance of Nebuchadnezzar. Jerusalem now suffered all the horrors of a siege, which lasted for a year and a half. Famine and pestilence preyed upon the inhabitants; and yet the Jews were holding out with a stubborn resistance, when the invaders effected an entrance by night, and were encamped in the temple court before the astonished king was aware of their presence. Zedekiah then imitated the secrecy of his enemies.

With a band of followers he crept out of one of the eastern gates, and fled down the defile towards the Jordan; but he was overtaken near Jericho, and conveyed a prisoner to Riblah; his sons were killed in his very presence, his eyes were burnt out, and the wretched man sent in chains to Babylon. The outrages perpetrated against the citizens at Jerusalem as well as the sufferings of the fugitives were such as are only possible in barbarous warfare. Finally the city was razed to the ground and her famous temple burnt.

The Lamentations bewail the fall of a city. In this respect they are unlike the normal type of elegiac poetry. As a rule, the elegy is personal in character and individualistic, mourning the untimely death of some one beloved friend of the writer. It is the revelation of a private grief, although with a poet's privilege its author calls upon his readers to share his sorrow. In the cla.s.sic model of this order of verse Milton justifies the intrusion of his distress upon the peace of nature by exclaiming--

"For Lycidas is dead, dead ere his prime, Young Lycidas, and hath not left his peer.