Visions of the Divine Feminine in Medieval Europe (Book Extract) - By John Noyce
The word for Wisdom is Chokmah (Hokmah) in Hebrew, Sophia in Greek and Sapientia in Latin. The first and major mention in the Jewish scriptures is in Proverbs which reached its final redaction in the sixth century BCE or possibly later. In the opening chapter,
Wisdom shouts aloud in the street,
She makes her voice heard in the open squares,
From the top of the walls she cries out,
Where the gates open into the city:
‘How long, you simpletons, will you prefer ignorance? (1:20-22)
Later, She states:
I am Wisdom. My neighbour is intelligence.
I am found in [company with] knowledge
and thought. (8:12)
and makes clear that
My fruit is more precious than pure, fine gold,
And my revenue than the choicest silver.
I walk firmly the way of right,
Where the paths of justice meet,
Bestowing integrity on those who love me,
And fulfilling their treasuries. (8:19-21)
In the Book of Proverbs Wisdom is presented as the goal of human endeavour. Rather than focusing on the precepts of the law, as in Baruch, in Proverbs the focus is on the ethical demands that Wisdom imposes on all humans.
In the later Book of Baruch, a compilation of biblical themes that scholars date to between 200 and 60BCE, Wisdom is alluded to:
Who has ever climbed the sky and caught her to bring her down from the clouds?
Who has ever crossed the ocean and found her to bring her back in exchange for the finest gold? No one knows the way to her, no one can discover the path she treads. (3:29-31)
The Book of Ben Sirach, also known as the Wisdom of Ben Sira and as Ecclesiasticus, was written in Hebrew by an Egyptian Jew, and translated into Greek by his grandson, Jesus ben Sirach. In its Hebrew form it may date as early as 190BCE, and contains poems and sayings similar to Proverbs. Here we find Wisdom stating:
I came out of the mouth of the most High, and covered the earth as a cloud.
I dwelt in high places, and my throne is in a cloudy pillar.
I alone encompassed the circuit of heaven, and walked in the bottom of the deep.
I had power over the waves of the sea, and over all the earth, and over every people and nation. (24:1-6)
Whilst this text is more male-centric than the other Jewish Wisdom texts, there is a richly poetic aspect that enables the figure of Wisdom to rise above other issues in the text.
Perhaps the best description of Wisdom in the Jewish tradition can be found in the Wisdom of Solomon, written in Greek in Alexandria, Egypt, in the first century CE:
Wisdom shines bright and never fades; she is easily discerned by those who love her,
and by those who seek her she is found.
She is quick to make herself known to those who desire knowledge of her; the man who rises early in search of her will not grow weary in the quest, for he will find her seated at his door. To set all one’s thoughts on her is prudence in its perfect shape, and to lie wakeful in her cause is the short way to peace of mind.
For she herself ranges in search of those who are worthy of her; on their daily path she appears to them with kindly intent, and in their purposes meets them halfway. (6:12-16)
In the early centuries of the development of the Christian church, the meaning of Sophia as Wisdom was the subject of much controversy. In the second century CE, Gnostics developed elaborate mythologies of Sophia, but these were rejected by the mainstream Christian tradition. Most early Christian writers followed the lead of Philo of Alexandria and identified Sophia with the Logos (the Word) and thus, following the New Testament, with the Divine in Jesus Christ.
Extract from chapter 1 of John Noyce, Visions of the Divine Feminine in medieval Europe (Lulu Books, 2019)












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