The Song of Solomon : and the Lamentations of Jeremiah

V. II-I8.] SIN AND SHAME 331
be unbearable in prose, because poetry refines with
the aid of imagination the tale that it does not shrink
from telling quite truly and most forcibly.
The change in the poet's style prepares for another
effect. While we are contemplating the exact details
of the sufferings of the different classes of outraged
citizens, the insult and cruelty and utter abomination
of these scenes rouse our indignation against the per-
petrators of the foulest crimes, and leave nothing but
pity for their victims. It is not in the presence of such
events that the sins of Israel can be brought home to
the people or even called to mind. The attempt to
introduce the thought of them there would seem to be
a piece of heartless officiousness. And yet it is most
important to perceive the connection between all this
misery and the previous misconduct of the Jews which
was its real cause. Accordingly intermediate reflections,
while they let the scenes of blood and terror recede,
touch on the general character of the whole in a way
that permits of more heart-searching self-examination.
Thus out of the brooding melancholy of this secondary
grief we are led to a distinct confession of sin on the
part of the people.'^
This is the main result aimed at throughout the
whole course of chastisement. Until it has been reached
little good can be effected. When it is attained the
discipline has already wrought its greatest work. As
we saw at the outset, it is the shame of the situation
that awakens a consciousness of guilt. Humbled and
penitent, the chastened people are just in the position
at which God can meet them in gracious pardon.
Strictly speaking, perhaps we should say that this is
V. 16.