Since there is no reason to believe that the Song of Solomon had received any allegorical interpretation before the commencement of the Christian era, we must conclude that it was not on the ground of some such interpretation that it was originally admitted into the Hebrew collection of Scripture. It was placed in the canon before it was allegorised. It was only allegorised because it had been placed in the canon. Then why was it set there? The natural conclusion to arrive at under these circumstances is that the scribes who ventured to put it first among the sacred _Megilloth_ saw that there was a distinctive value in it. Perhaps; however, it is too much to say this of them. The word "Solomon" being attached to the book would seem to justify its inclusion with other literature which had received the hall-mark of that great name. Still we can learn to appreciate it on its own merits, and in so doing perceive that there is something in it to justify its right to a niche in the glorious temple of scripture. Assuredly it was much to make clear in the days of royal polygamy among the Jews that this gross imitation of the court life of heathen monarchies was a despicable and degrading thing, and to set over against it an attractive picture of true love and simple manners. The prophets of Israel were continually protesting against a growing dissoluteness of morals: the Song of Solomon is a vivid illustration of the spirit of their protest. If the two nations had been content with the rustic delight so beautifully portrayed in this book, they might not have fallen into ruin as they did under the influence of the corruptions of an effete civilisation. If their people had cherished the graces of purity and constancy that shine so conspicuously in the character of the Shulammite they might not have needed to pass through the purging fires of the captivity. But while this can be said of the book as it first appeared among the Jews, a similar estimate of its function in later ages may also be made. An ideal representation of fidelity in love under the greatest provocation to surrender at discretion has a message for every age. We need not shrink from reading it in the pages of the Bible. Our Lord teaches us that next to the duty of love to God comes that of love to one's neighbour. But a man's nearest neighbour is his wife. Therefore after his God his wife has the first claim upon him. But the whole conception of matrimonial duty rests on the idea of constancy in the love of man and woman.