In a previous posting, I touched briefly on the interesting icon type known as Sophia, Wisdom of God. Here is one rendering:
It depicts a red-faced, winged angel sitting on a throne in the center of the image. That angel is Sophia, Wisdom of God. It is a representation of Jesus as Holy Wisdom. The red color represents the fire of divinity. If you look just above Sophia, you will see the conventional figure of Jesus. But what we are seeing in this icon is not two persons, but rather Jesus in his conventional aspect and Jesus in his aspect of Holy Wisdom. You will also note that this icon type, with Mary approaching on one side and John the Baptist (“John the Forerunner” in Eastern Orthodoxy) on the other, is a variant of the “Deisis” type (the other two approaching figures are “Holy Apostle John the Theologian” at left and John Chrysostom at right). The starry bands at top represent heaven, in which sits “Lord Savaof” (Sabaoth), God the Father depicted as an old man. This rendering varies from the norm in that the painter has placed the seven pillars in the background, instead of depicting them as small uprights supporting the throne.
Here is another example of the type:
The title inscription on this example reads:
ОБРАЗ СОФИЯ ПРЕМУДРОСТИ СЛОВО БОЖИЯ —
Obraz Sophia Premudrosti Slovo Bozhiya
“[The] Image of Sophia, Wisdom Word of God”
Notice the seven pillars upon which the throne is placed. These represent the seven pillars upon which Wisdom built her house in the Old Testament Book of Proverbs (see below). Again, Christ is shown in his “angel” form as Wisdom, and shown again in his usual form in the circle just above. At the top is the Hetoimasia ( Ετοιμασίᾳ ) the “Preparation” — a Greek term used for the depiction of the altar as a symbol of the divine throne prepared for the second coming of Jesus.
This “enthroned angel” image of Sophia, Wisdom of God is known as the “Novgorod” type, because it first appeared in the northern trading city of Novgorod in the 15th century. It is also the most commonly-seen image of Sophia.
There is, however, another and rather more complex “Sophia, Wisdom of God” type, the so-called “Kiev” Sophia. It is a slightly variable type, but the description given here should take you far in understanding and recognizing it. It is noteworthy that the “Kiev” type is customarily painted in the Westerized manner that began to be adopted in Russian icon painting in the latter half of the 17th century.
Here is the Sophia, Wisdom of God “Kievskaya”:
The “Kiev” type is noted for its groups of sevens, though some versions of the image skimp on these, using fewer elements. But here is what the full type generally comprises:
Like the “Novgorod” image, it has its basis in the Old Testament Book of Proverbs in the Septuagint version, which gives us the first “seven.”
The image depicts a circular temple, and around the base of its dome is written Proverbs 9:1 in Greek:
Η ΣΟΦΙΑ ΩΚΟΔΟΜΗΣΕΝ ΟΙΚΟΝ ΚΑΙ ΥΠΗΡΕΙΣΕΝ ΣΤΥΛΟΥΣ ΕΠΤΑ
Here it is in mixed case:
Η σοφια ωκοδομησεν εαυτη οικον και υπηρεισεν στυλους επτα (unaccented)
Η σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον καὶ ὑπήρεισε στύλους ἑπτά (accented)
He Sophia okodomesen heaute oikon kai hypereise stylous hepta (transliteration, old style)
It is also generally written around the dome base in its Church Slavic version:
ПРЕМУДРОСТЬ СОЗДА СЕБЕ ДОМЪ/ХРАМЪ И УТВЕРДИ СТОЛПОВЪ СЕДМЬ
Premudrost sozda sebe dom/khram i utverdi stolpov sedm
Both mean: Wisdom (Premudrost) has built (sozda) herself (sebe) a house (dom)/temple (khram) and (i) set up (utverdi) pillars (stolpov ) seven (sedm). Some texts use dom’ (ДОМЪ; house) while others use Khram’ (ХРАМЪ; temple).
At the top is Lord Sabaoth (God the Father) represented as a bearded old man, often with a triangular halo (a late adoption into Orthodox iconography) signifying the Trinity; He is breathing forth the Holy Spirit in the form of a dove, and his breath extends to the central image of Mary. In Eastern Orthodoxy, the Holy Spirit is believed to proceed from the Father, but in Roman Catholicism from the Father and the Son. This (the so-called Filioque (“…and from the Son”) was an issue of contention in the schism that finally separated the two segments of Christianity in the mutual cursings (anathemas) and excommunications the two divisions laid on one another in 1054.
A double scroll often beside God the Father may read:
АЗЪ УТВЕРДИВЪ СТОЛПЫ ЕЯ
Az utverdiv stolpui eya
“I have set its pillars”
It is taken from Psalm 74:3 (75:3 in KJV numbering).
They are shown with their symbols, which may vary from icon to icon:
Michael with a sword, Uriel with a flame, Raphael with a vessel of medicaments, Gabriel with a blossoming lily, Selaphiel with hands crossed in prayer, Yegudiel with a crown (in some icons a whip is added), and Barachiel with flowers (roses) on a white cloth.
SEVEN SEVENFOLD SYMBOLS FROM THE APOCALYPSE:
Depicted on the seven pillars are noted items mentioned in sevens from the Apocalypse (Book of Revelation); and depicted with accompanying gifts of the Holy Spirit, the latter coming from Isaiah 11:2-3:
“And the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him; the spirit of the fear of God.”
In Church Slavic it reads (Russian font):
И почиет на немъ духъ божий, духъ премудрости и разума, духъ совета и крепости, духъ ведения и благочестия: исполнитъ его духъ страха божия… I pochiet na nem dukh bozhiy, dukh preudrosti i razuma, dukh soveta i kreposti, dukh vedeniya i blagochestiya: ispolnit ego dukh strakha bozhiya…
They usually are, from left to right:
1. A book with seven seals; (“The Gift of Wisdom”);
Revelation 5:5: “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.”
2. A seven-branched candlestick; (“The Gift of Understanding”);
Revelation 1:12: “And being turned, I saw seven golden candlesticks…”
3. Seven eyes; (“The Gift of Counsel”);
Revelation 5:6: “...and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.”
4. Seven trumpets; (“The Gift of Strength”);
Revelation 8:2: “And I saw the seven angels which stood before God; and to them were given seven trumpets.”
5. A hand with seven stars (“The Gift of Knowledge”);
Revelation 1:16: “And he had in his right hand seven stars…”
6. Seven golden vials; (“The Gift of Piety/Godliness”)
Revelation 15:7: “And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.”
7. Seven thunders; (The Gift of the Fear of God”).
Revelation 10:3; “…and when he had cried, seven thunders uttered their voices.”
In the center of the temple Mary stands on a crescent moon; twelve stars are in her halo, representing both the twelve apostles (New Testament) and the Twelve Tribes of Israel (Old Testament); the image is taken from Revelation 12:1:
“And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars…”
Christ Immanuel is on her breast, and her arms are outstretched in the ancient posture of prayer. It is the importance given to Mary in this image, as well as its usual classification among Marian icons, that has led to some confusion. Some mistake Mary for Wisdom, when traditionally Jesus, who is visually only a small part of this image, is Wisdom. In Roman Catholicism, Mary was looked on as being Wisdom, but this view was not the traditional view of Eastern Orthodoxy; however Catholicism — particularly from the latter part of the 17th century and in some respects even earlier — had an influence on Orthodox iconography, and Kiev was subject to that influence.
SEVEN OLD TESTAMENT PERSONS:
At Mary’s sides are seven Old Testament figures: Moses with the tablets of the Law, Aaron the first priest with a blossoming rod, King David with the Ark of the Covenant, the Prophet Isaiah with a scroll showing the text of Isaiah 7:14, beginning “Behold a Virgin shall conceive and shall bear a son…” (Се Дева во чреве приимет и родит Сына – Se Deva vo chreve priimet i rodit Suina), the Prophet Jeremiah with a rod, the Prophet Ezekiel with closed doors, and the Prophet Daniel with the stone not cut by hands.
It is noteworthy that these figures are connected with what are considered in Eastern Orthodoxy prefigurations of Mary:
Moses, who saw the bush that burned but was not consumed, used as a prefiguration of Mary holding Jesus within her womb. But here he holds the tablets of the Law, and a scroll that says of Mary, Радуйся, скрижале Божия, на ней же перстом Отчим написася слово Божие — Raduisya, skrizhale Bozhiya, na nei zhe perstom Otchim napisasya slovo Bozhie — “Rejoice, Tablets of God, on which the finger of the father has written the Word of God.” Thus the Law tablets become the prefiguration of Mary as the “tablets” on which Jesus was written, i.e. was incarnated in Christian belief.
Aaron with his blossoming rod: Numbers 17:8: “And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.” This prefigures Mary giving birth to Jesus.
King David with the Ark of the Covenant: Mary is considered the Ark of the New Testament Covenant, containing Jesus as the Ark of the Old Testament contained the Law — the Old Covenant.
Isaiah 7:14 in Christian tradition is applied to the birth of Jesus from a virgin (though the Hebrew text of Isaiah merely says “young woman” and has nothing to do with the birth of Jesus).
Jeremiah with his rod of almond tree: Jeremiah 1:11: “Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.” This relates to the rod of Aaron.
Ezekiel with closed doors: Ezekiel 44:2: “Then said the Lord unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut.” That is a symbol of the virgin birth and of Mary’s supposed perpetual virginity, a doctrine held by both Eastern Orthodox and Catholics).
Daniel with the uncut stone: Daniel 2:34 “Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.” (Again, a symbol of virginity).
There are seven steps leading to the temple (which represents the Church, as well as Mary as the “house” of Jesus) — СЕДМИЮ ВОЗХОДОВЪ ВОЗХОЖДЕНИЕ ЕЯ — “The Seven Steps of Her Ascent.” From bottom to top they are:
1. Vera: Faith
2. Nadezhda; Hope
3. Liubov; Love
4. Chistota; Purity
5. Smirenie; Humility
6. Blagodat‘ Blessing/Grace
7. Slava; Glory
Ezekiel, chapter 40:6, speaking of the Temple area, reads in the Septuagint version, “And he entered by seven steps into the gate that looks eastward…”; seven steps are mentioned again in 40:22 and 40:26.