The idea of a creative deity requiring, as in Proverbs viii., the assistance of another personal being, is foreign to Jahvism, but it is of the very substance of Zoroastrianism, and it reappears in the Elohism of Genesis. Another important and fundamental fact is, that we find in the prologue to Proverbs a deity contending against something, circumscribing forces that need control, not of his creation. It is plain that the conception of monotheistic omnipotence had not yet been formed. There are higher and lower parts of the earth.
Although there is no evidence that any such compilation as our “Genesis” existed at the time when the prologue (viii., ix.) to the “Proverbs of Solomon” was composed, the Elohistic opening of Genesis, especially in its original form, harmonises with the Parsi conflict between Light and Darkness.
“When of old Elohim separated heaven and earth—when the earth was desolation and emptiness—darkness on the face of the deep, and the spirit of Elohim brooding on the face of the waters,—Elohim said, Be Light; Light was.”[6]
The spirit of God “brooding” over the waters (Genesis i. 1) may be identified with the Wisdom of Proverbs ix. 1, who “builds her house” as the Elohim built the universe, and “hath hewn out her seven pillars” like a true Armaîti, “Queen of the Seven.” She is the Spirit of Light. And perhaps the darkness that was on the face of the abyss suggested the antagonistic personification in the next chapter (ix.) named by Professor Cheyne “Dame Folly.” Wisdom, having builded her house, spread her table, mingled her wine, sends forth her maidens to invite the simple to forsake Folly, enjoy her feast, and “live.” Dame Folly,—who though she has “a seat in high places” is “silly,”—clamours to every wayfarer that even the bread and water of her table, being surreptitious, are sweeter than the luxuries and wine offered by Wisdom. This appears to be the meaning of Dame Folly’s somewhat obscure invitation.
“‘Waters stolen are sweet!
Forbidden bread is pleasant!’
He knoweth not her phantoms are there,
That her guests are in the underworld.”
In this contrast between Wisdom inviting all to enter her house, drink her wine, and “live,” and Folly inviting them to her “Sheol,” we have nearly a quatrain of Omar Khayyám: “Since from the beginning of life to its end there is for thee only this earth, at least live as one who is on it and not under it.”