of their mutual attachment took place, that several of the court-ladies were greatly affected by it.
The King, still determined, if possible, to win her affections, watched for another favourable opportunity, and with flatteries and allurements, surpassing all that he had used before, tried to obtain his purpose. He promised to elevate her to the highest rank, and to raise her above all his concubines and queens, if she would comply with his wishes; but, faithful to her espousals, she refused all his overtures, on the plea that her affections were pledged to another. The King, convinced at last that he could not possibly prevail, was obliged to dismiss her; and the shepherdess, in company with her beloved shepherd, returned to her native place. On their way home, they visited the tree under which they had first met, and there renewed their vows of fidelity to each other. On her arrival in safety at her home, her brothers, according to their promise, rewarded her greatly for her virtuous conduct.
The plot, if such it may be called, gradually develops itself, like most poetic narratives of a similar kind. Various speakers are introduced in the poem, as the Shulamite shepherdess, the shepherd, the King, the court-ladies, the inhabitants of Jerusalem, the brothers of the Shulamite, and the companions of the shepherd, all of whom are represented as speaking more or less, but without any such distinctions as we find in Job, as "After this Job opened his mouth and cursed his day—Then Eliphaz the Temanite answered and said—Then answered Bildad the Shuhite and said—&c.," and without separate names, or initial letters of names to indicate the speakers, which renders it difficult to gather the history it contains; and especially as some of the statements appear at first sight to have little or no logical sequence. The Song of Songs differs materially in this respect from all the other books of Scripture; but not, as is well known, from the poems of profane writers.
Notwithstanding the aforementioned difficulty, an attentive