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."