In Sophia Solomontos Solomon relates his espousal of Wisdom, who sat beside the throne of God (ix. 4). But there remains with God a detective Wisdom called the Holy Spirit. Wisdom and the Holy Spirit have different functions. "Thy counsel who hath known except thou give Wisdom, and send thy Holy Spirit from above?" This verse (ix. 17) is followed by two chapters (x., xi.) relating the work of Wisdom through past ages as a Saviour. But then comes an account of the severe chastening functions of the Holy Spirit. "For thine incorruptible Spirit is in all things (i. e., nothing is concealed from her), therefore chastenest thou them by little and little that offend," etc. (xii. 1, 2.) There is here a slight variation in the historic development of the Spirit of God, and one so pregnant with results that it may be well to refer to some of the earlier Hebrew conceptions. The Spirit of God described in Genesis i. 2, as "brooding" over the waters was evidently meant to represent a detached agent of the deity. The legend is obviously related to that of the dove going forth over the waters of the deluge. The dove probably acquired its symbolical character as a messenger between earth and heaven from the marvellous powers of the carrier pigeon--powers well known in ancient Egypt--it also appears that its cooing was believed to be an echo on earth of the voice of God. [24] We have already seen (viii.) that Wisdom, when first personified, was identified with this "brooding" spirit over the surface of the waters, and also that in a second (Jahvist) personification she is a severe and reproving agent. But in the second verse of Genesis there is a darkness on the abyss, and both darkness and abyss were personified. In the rigid development of monotheism all of these beings were necessarily regarded as agents of Jahveh--monopolist of all powers. We thus find such accounts as that in 1 Samuel 16, where the Spirit of Jahveh departed from Saul and an evil Spirit from Jahveh troubled him. Although the Spirit of God was generally supposed to convey miraculous knowledge, especially of future events, and superior skill, it is not, I believe, in any book earlier than Sophia Solomontos definitely ascribed the function of a detective. There is in Ecclesiastes (x. 20) a passage which suggests the carrier: "Curse not the King, no, not in thy thought; and curse not the rich even in thy bedchamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter." [25] This was evidently in the mind of the writer of Sophia Solomontos in the following verses: