Studies on Slavery, in Easy Lessons

by John Fletcher

In vii. 1 of the Hebrew text, she is called Shulamite. Some suppose this is a formation of the Gentile term שׁוּנֵםšûnēm Shunem, because they say the lamda was sometimes introduced. In that case it would be the synonyme of Shunamite, and would locate her in the tribe of Issacar. But we see no necessity of a forced construction, when a very easy and natural one is more obvious. We omit the dagesh. שׁוּלַמִיתšûlamît Shulammith is readily formed as the feminine of שְׁלֹמֹהšĕlōmō Shelomoh, Solomon, after the Arabic form شُليْمَنࣨshuleyman Suleiman, and, so used, would be quite analogous to what is now quite common—to apply the husband’s name as an appellative of the wife. Upon the occasion of her consecration into Solomon’s household, she well might, even at that age, be called by a term that would imply such consecration, especially in the poem celebrating her nuptials. And we may remark that the use of this word is in strict conformity to the usage of the Hebrew and Arabic poets, because it creates an implied paronomasia, derived from שׁוּלšûl, signifying that she was a captive by her love to Solomon, and if she stood in any such relation to him politically, the beauty of the figure would at that age have been considered very greatly increased. The poets, at that age of time, in compositions of the character of this poem, appear to have been ever on the search for an occasion to introduce figures of this class; and the more fanciful and extreme, the more highly relished. We fail therefore to derive any knowledge of her origin from this term. We have dwelt upon this particular thus long, merely because commentators have been so desirous to find out a clue to the history of the poem. Some commentators of elevated character, suppose this subject of their epithalamium to have been the daughter of Pharaoh, simply because she was black, and is addressed: “O prince’s daughter!” Undoubtedly she was the daughter of some prince or king. But the question now, is of what one? There is no probability that the kings of Egypt, nor even the nobility of that kingdom, had been of the race of Ham for many ages. Egypt had been conquered by the Shemites as early as the days of Abraham, and there is no proof that the descendants of Ham ever again ascended the throne; although, perhaps, their religion had been adopted by their successors from motives of policy, the great mass of the population being of the old stock.

In fact, the mixed-blooded races, and indeed the Shemites of pure blood, have, from time immemorial, shown a disposition to settle in Egypt. The Persians and the Greeks have also, for a very long time, aided in the amalgamation of the Egypt of the middle ages of the world.

But she is made to say that she is “the rose of Sharon;” as much as to say, the most excellent of her country. This district of country will be found to embrace the Ammonites, and perhaps some other of the ancient tribes of the family of Ham, at that time under the government of Solomon. And, iv. 8, we find Sharon called by its Ammonitish name, amid a cluster of figures having relation to the locality and productions of that country.

In short, the whole body of this extraordinary poem points to the region of the Ammonites for her native place of abode. Now, since Solomon had an Ammonitess by the name of Naamah for a wife, and since he selected her son to succeed him on the throne, it seems at least quite probable she was the person it commemorates; and that fact will make quite intelligible the allusion to her having been elevated from a servile condition. But, nevertheless, if it shall be thought not sufficiently proved that she was the mother of Rehoboam, yet she surely was of some one of the Canaanitish or Hamitic tribes, and was as surely black; and so far is in direct proof that the descendants of Ham generally were black also.

There are incidents of this poem which it would seem cannot be explained on other ground than that this marriage was one of state policy on the part of Solomon; and the queen upon this occasion selected was from some one of the heathen nations of the descendants of Ham, whom he had subjected to his government. It will be recollected that these nations, whom the Israelites had failed to destroy, had omitted no occasion to make war on the Hebrews, from the time of Joshua down to that of David; and that they occasionally had them in subjection.

Solomon had no guarantee how long his rule over them would prove quiet, or how far they would yield obedience to his successor. What could induce him to marry an Ammonite princess, and place her son upon his throne, if not to effect this purpose? Even at the time of the nuptials a reference to this political union might well find a place in the songs to which it gave birth. We introduce one of the incidents to which we allude: we select the close of the sixth strain. This poem is written in the form of a dialogue, mostly between the bride and groom.

Solomon. Return, return, O Shulamite; return, return, that we may look upon thee.

Naamah. What will ye see in the Shulamite?

Solomon. As it were the company of two armies.

This surely needs no comment. The poem had already recited every mental and personal quality; was it then unnatural delicately to allude to her political importance? The art of the poet, however, to cover the allusion, recommences a view of her personal charms, changes his order, and commences with her feet.