Books and Habits, from the Lectures of Lafcadio HearnHearn, Lafcadio
History
Books and Habits, from the Lectures of Lafcadio Hearn
Hearn, Lafcadio
English literature -- History and criticism; Literature -- History and criticism; Poetry -- History and criticism
The reference to the Song of Songs--also the Song of Solomon and Canticle
of Canticles--may require a little explanation. The line "Comely but black
withal," is borrowed from a verse of this song--"I am black but beautiful,
oh, ye daughters of Jerusalem, as the tents of Kedar, as the curtains of
Solomon." In another part of the song the reason of this blackness is
given: "I am black, because the sun hath looked upon me." From which we
can see that the word black only means dark, brown, tanned by the sun.
Perhaps you do not know that as late as the middle of the eighteenth
century it was still the custom in England to speak of a person with black
hair and eyes as "a black man"--a custom which Charles Lamb had reason to
complain of even at a later day. The tents referred to in the text were
probably tents made of camel-skin, such as the Arabs still make, and the
colour of these is not black but brown. Whether Solomon wrote the
so-called song or not we do not know; but the poet refers to a legend that
it was written in praise of the beauty of the dark queen who came from
Sheba to visit the wisest man of the world. Such is not, however, the
opinion of modern scholars. The composition is really dramatic, although
thrown into lyrical form, and as arranged by Renan and others it becomes a
beautiful little play, of which each act is a monologue. "Sensuous" the
poet correctly calls it; for it is a form of praise of woman's beauty in
all its details, as appears in such famous verses as these: "How beautiful
are thy feet in shoes, O prince's daughter; the joints of thy thighs are
like jewels, the work of the hands of a cunning workman. Thy two breasts
are like two young roes that are twins which feed among the lilies." But
Christianity, instead of dismissing this part of the Bible, interpreted
the song mystically--insisting that the woman described meant the Church,
and the lover, Christ. Of course only very pious people continue to
believe this; even the good Whittier preferred the legend that it was
written about the Queen of Sheba.
Public-domain text, read in full here on John Shaqi.
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