The Fall of Sophia (1Enoch 42)

The Fall of Sophia in 1 Enoch 42

### The Fall of Sophia in 1 Enoch 42

**Document 1: The Fall of Sophia in 1 Enoch 42**

1 Enoch 42 provides a deeply symbolic account of the fall of Sophia (Wisdom) and her attempt to dwell among humans. The passage states:

1. “Wisdom found no place where she could dwell, and her dwelling was in Heaven” (1 Enoch 42:1).

2. “Wisdom went out, in order to dwell among the sons of men, but did not find a dwelling; Wisdom returned to her place, and took her seat in the midst of the Angels” (1 Enoch 42:2).

3. “And iniquity came out from her chambers; those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground” (1 Enoch 42:3).

In verse 1, Wisdom’s celestial abode is emphasized, indicating that her proper dwelling is in Heaven. This aligns with the Gnostic tradition, where Sophia, a divine figure associated with wisdom, originally resided in the Pleroma (the fullness of divine realms). The reference to her dwelling in Heaven also resonates with Jude 1:6, which speaks of angels “which kept not their first estate, but left their own habitation.” This "first estate" or "own habitation" can be understood as the divine chambers or the house made of seven pillars in the book of Proverbs where Sophia originally dwelled.

Verse 2 describes Sophia’s journey to dwell among humans, a narrative that mirrors the Gnostic myth of Sophia’s fall. In this myth, Sophia attempts to emanate independently of the divine order, leading to her descent to dwell among the sons of men. However, like in the myth, Sophia’s attempt to integrate with mankind fails, and she returns to her celestial abode among the Angels. This reflects the inherent difficulty of divine wisdom to dwell fully with the sins of men.

The significant shift in verse 3, “And iniquity came out from her chambers,” illustrates the consequences of Sophia’s departure from her original place. In this context, "chambers" symbolize the divine structure or hierarchy from which Sophia originated. The mention of "iniquity" emerging from these chambers suggests that her fall disrupted the divine order, allowing iniquity to spread. This imagery aligns with the idea that Sophia’s fall introduced a rupture in the cosmic order, giving rise to imperfection and sin in mankind.

The imagery of iniquity spreading “like rain in the desert” or “dew on the parched ground” further emphasizes its pervasive and unavoidable nature. This suggests that in the absence of Sophia’s divine wisdom, iniquity becomes widespread, filling the void left by her unsuccessful attempt to dwell among humans. The narrative highlights the tension between divine wisdom and human limitations, as well as the cosmic consequences of Sophia’s fall.

**Document 2: Symbolic Interpretation of Sophia's Fall in 1 Enoch 42**

In 1 Enoch 42, the term “chambers” is central to understanding the origin of the fall of Wisdom or Sophia’s fall. The text reads: “Wisdom went out, in order to dwell among the sons of men” (1 Enoch 42:1,2). These "chambers" are symbolic of the seven heavens and the seven archangels, with Wisdom or Sophia being the 8th heaven or Ogdoad, controlling the seven archangels and the seven heavens.

The connection to Jude 1:6, which speaks of angels leaving their “first estate” or “own habitation,” suggests that Sophia’s chambers refer to the higher divine order or the Ogdoad (the eighth heaven in Gnostic cosmology), from which she descended. This descent is often interpreted as a disruption in the divine hierarchy, leading to sin in mankind.

The Works of Theodotus further elaborate on Sophia’s role within the cosmic hierarchy, stating: “Wisdom hath builded her house, she hath hewn out her seven pillars” (Proverbs 9:1). In Gnostic thought, these "seven pillars" represent the seven heavens or the archangels who rule over them. Sophia’s chambers, therefore, can be seen as these divine realms from which iniquity emerges as a consequence of her fall.

The spread of iniquity “like rain in the desert” or “dew on the parched ground” symbolizes the unavoidable and pervasive nature of sin and imperfection in the natural world. This imagery contrasts with Sophia’s typical association with life-giving and nurturing qualities, highlighting the inversion of her role following her fall.

In summary, 1 Enoch 42 uses the fall of Sophia to explore the complex relationship between divine wisdom, cosmic order, and the presence of iniquity in the world. The narrative illustrates how Sophia’s attempt to dwell among humans ultimately leads to a disruption in the divine hierarchy, allowing iniquity, decay, and corruption to permeate the natural world in her absence.

### The Origin of Iniquity in 1 Enoch 42:3

1 Enoch 42:3 states, "And iniquity came out from her chambers; those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground." This passage presents a profound and symbolic depiction of the emergence of iniquity, linking it directly to the chambers associated with divine wisdom, or Sophia. To fully grasp the implications of this verse, it is essential to explore the symbolic meanings of the "chambers" and the nature of iniquity that emerges from them.

#### Chambers and the Divine Structure

In the context of 1 Enoch 42, the term "chambers" is not merely a physical space but symbolizes a divine structure or hierarchy. According to various religious traditions, particularly Gnostic interpretations, Sophia's chambers represent the celestial realms, specifically the seven heavens ruled by seven archangels. This divine hierarchy is also reflected in Proverbs 9:1, which states, "Wisdom hath builded her house, she hath hewn out her seven pillars." In this context, the "seven pillars" are symbolic of the seven heavens and their governing archangels.

The Works of Theodotus, an important Gnostic text, further elucidates this divine structure by associating it with Wisdom, or Sophia, who occupies a central role in the cosmic order. Sophia’s chambers, therefore, can be understood as these heavenly realms from which divine wisdom originates and exercises influence. However, in 1 Enoch 42:3, the emergence of iniquity from these chambers suggests a disruption or fall within this divine order.

#### The Concept of Iniquity: Echmoth and Echamoth

The concept of iniquity emerging from Sophia’s chambers introduces a significant shift in the narrative. Iniquity, in this context, is closely linked to a figure known in some Gnostic traditions as Echmoth, who represents a lesser or corrupted form of wisdom. The Gospel of Philip, an important Gnostic text, distinguishes between two types of wisdom: Echamoth and Echmoth. Echamoth refers to Wisdom in a pure and uncorrupted sense, while Echmoth, known as the "Wisdom of death" or "little Wisdom," is a degenerated or fallen aspect of Sophia.

Echmoth, derived from the Hebrew word for wisdom (חָכְמָה, "Chokmah"), is associated with death and imperfection, symbolizing a departure from the divine order. In some Valentinian Gnostic interpretations, the creation of the cosmos and its creatures is attributed to an abortion of Sophia, known as Archamoth or Echmoth. This corrupted wisdom is believed to have led to the flawed and imperfect nature of the material world, marked by decay, suffering, and death.

#### The Emergence of Iniquity and Its Implications

In 1 Enoch 42:3, the emergence of iniquity from Sophia’s chambers can be understood as the manifestation of Echmoth, the corrupted wisdom. This iniquity, though not sought, spreads like "rain in the desert" or "dew on the parched ground," symbolizing its pervasive and unavoidable influence in the absence of true, divine wisdom. The imagery suggests that iniquity, once released from its divine chambers, becomes a powerful force that infiltrates the material world, filling the void left by Sophia’s failed attempt to dwell among humans.

The idea of iniquity spreading across the world highlights the inherent flaws within the cosmic order following Sophia’s fall. This narrative is reflective of a broader Gnostic theme where the material world is seen as a place of imperfection and suffering, created not by the true God but by a lesser, flawed entity or through a mistake by a divine being like Sophia. The spread of iniquity, therefore, represents the imperfections and inherent evils of the material world, which stand in contrast to the purity and order of the divine realm.

#### Conclusion

1 Enoch 42:3 offers a rich and complex depiction of the origins of iniquity, linking it directly to the fall of Sophia and the disruption of the divine order. The passage, when viewed through the lens of Gnostic thought, highlights the dual nature of wisdom—Echamoth and Echmoth—and the consequences of Sophia’s descent. The emergence of iniquity from her chambers symbolizes the introduction of imperfection and sin into the world, a theme that resonates with broader Gnostic views of the material realm as inherently flawed. This narrative underscores the tension between divine wisdom and human existence, as well as the cosmic implications of Sophia's fall.

In this study we will look at the fall of wisdom in the 1st book of Enoch

1Enoch 42.1 Wisdom found no place where she could dwell, and her dwelling was in Heaven. 

42.2 Wisdom went out, in order to dwell among the sons of men, but did not find a dwelling; wisdom returned to her place, and took her seat in the midst of the Angels.

42.3 And iniquity came out from her chambers; those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground.

Why could wisdom not find a dwelling place in heaven? 

Where is the chambers located from which iniquity come from?

The Book of Enoch even contains what appears to be a proto-Gnostic Sophia myth. In 42.1–3 we read of the discomfiture of Wisdom (Hokma; Greek: Sophia):

1Enoch 42.1 Wisdom found no place where she could dwell, and her dwelling was in Heaven. [But Wisdom did not stay in her dwelling place]

42.2 Wisdom went out, in order to dwell among the sons of men, but did not find a dwelling;[rejected by sinful mankind] wisdom returned to her place, and took her seat in the midst of the Angels [in heaven].

[After returning to the Heavens from the place where wisdom was trying to dwell with the sons of men iniquity came out from her chambers]

42.3 And iniquity came out from her chambers; [some Valentinian Gnostics attributed the creation of the cosmos and its creatures to an abortion of Sophia called

Archamoth] those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground.

Religion and Female Body in Ancient Judaism and Its Environments:

1 Enoch 42 not only states that wisdom was unable to find a place on earth. Her negative counterpart was successful 

 And iniquity came out from her chambers; those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground.

This is a clear adaptation of personified folly from Proverbs 9 (although the word is not used in this chapter). the opposition between wisdom and folly personified as women, so important to Proverbs, is oddly never adapted in early Jewish literature in a wisdom text but rather in an apocalypse.

The location of her chambers is not stated but the fact that iniquity is opposed to wisdom whose domicile is heaven suggests that she emerges from the netherworld. this would fit with the association between the house of folly and Sheol in Proverbs (9:18 cp 7:27 2:18 )

Also the account of iniquity nurturing the land with water can e understood as a sort of reverse image of wisdom in Ben Sira 24 since there she is situated beside abundant waters. the imagery of water vivifying the world in 1 Enoch 42 may convey iniquity as a sort of teacher not unlike personified folly (Prov 9:17) [Religion and Female Body in Ancient Judaism and Its Environments]

James 3:15 This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal!

In 2 Enoch 30:8, the author states ‘And on the sixth day I commanded my Wisdom to create man…’. Thus, Sophia, in this source as well, creates Adam. 

Extracts from the Works of Theodotus:

47 Now the Saviour became the first universal creator. “But Wisdom,” the second, “built a house for herself and hewed out seven pillars” and first of all she put forth a god, the image of the Father, and through him she made heaven and earth, that is “heavenly things, and the earthly” – the things on the right hand and on the left. This, as an image of the Father, then became a father and put forth first the psychic Christ, an image of the Son, then the archangels as images of the Aeons, then the angels of the archangels from the psychic and luminous substance to which the prophetic word refers, “And the Spirit of God was superimposed upon the waters,” declaring that in the combination of the two substances, made for him, the simple was superimposed but the heavy and material substance is borne under, the thick and coarse. But it is even suggested that this was incorporeal in the beginning when it is called “invisible.” Yet it was never invisible to any man that ever lived nor to God, for he made it. But he has somehow declared its absence of form, shape and design.(Excerpt. ex Theodot 47)

Wisdom hath builded her house, she hath hewn out her seven pillars (Proverbs 9:1):

These seven pillars being interpreted of the planetary heavens, or the seven archangels,...

 the habitation of the Sophia herself was placed above the Hebdomad in the Ogdoad (Excerpt. ex Theodot. 8, 47). Ogdoad meaning -number 8.

It is said further of the same divine wisdom

 (Proverbs 8:2):

She standeth in the top of high places, by the way in the places of the paths.

This meant, according to the Gnostic interpretation, that the Sophia has her dwelling-place "on the heights" above the created universe, in the place of the midst, between the upper and lower world, between the Pleroma and the ektismena. She sits at "the gates of the mighty," i.e. at the approaches to the realms of the seven Archons, and at the "entrances" to the upper realm of light her praise is sung. The Sophia is therefore the highest ruler over the visible universe, and at the same time the mediatrix between the upper and the lower realms. She shapes this mundane universe after the heavenly prototypes, and forms the seven star-circles with their Archons under whose dominion are placed, according to the astrological conceptions of antiquity, the fates of all earthly things, and more especially of man. She is "the mother" or "the mother of the living." (Epiph. Haer. 26, 10). As coming from above, she is herself of pneumatic essence, the mētēr phōteinē (Epiph. 40, 2) or the anō dynamis (Epiph. 39, 2) from which all pneumatic souls draw their origin.