(82) I have given Wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought.

(95) ''Among the gods who are her sons, inasmuch as he hath given her support

(37) "Among the gods who are her sons, inasmuch as he hath given her [support

(8) Now, discoursing on knowledge, Solomon speaks thus: "For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety.

(33) "Among the gods who are her sons, inasmuch as he hath given her support

(111) Among the gods who were her sons, inasmuch as he had given [her support

(49) But hear, thou simple mother, who bringest all the children into this world, who afterwards in their rising up are ashamed of thee and despise thee, and yet are thy children whom thou hast brought forth.

(25) Hereby we may plainly see that those two sisters dwell together. Moreover since this sheer pride thinketh to know and understand more than all men besides, therefore she chooseth to prate more than all other men, and would fain have her opinions and speeches to be alone regarded and listened to, and counteth all that others think and say to be wrong, and holdeth it in derision as a folly.

Wisdom, who is called barren, is the mother of the angels. The companion of the [savior] is Mary of Magdala. The [savior loved] her more than [all] the disciples, [and he] kissed her often on her [mouth]. The other [disciples] …said to him, “Why do you love her more than all of us?” The savior answered and said to them, “Why do I not love you like her? If a blind person and one who can see are both in darkness, they are the same. When the light comes, one who can see will see the light, and the blind person will stay in darkness.”

(42) Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place: Wisdom returned to her place, And took her seat among the angels.

(27) But she said unto him : " Let me not be bereft of both my sons on one day."

(7) "For to a man after death his children bring renown, Just as corks bear the net, Saving the fishing-line from the deep." according to the tragic poet Sophocles.

(35) And thou too, mother, knowest from the time I was born until this day, all my deeds and all that is in my heart, that I always think good concerning all.

(9) For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them." Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: "And in every thought she meets them," being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, "For the beginning of her is the truest desire of instruction," that is, of knowledge; "prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom."

(10) Rightly, then, was it proclaimed also by the Greeks: "Truth the queen is the beginning of great virtue."

(14) The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.

(6) 4. “Wisdom is not conversant with a certain definite existing thing, but is simply conversant with all the things that exist. And it is requisite, that it should not first investigate the principles of itself, but the common principles of all beings. For wisdom so subsists with reference to all beings, that it is the province of it to know and contemplate the universal accidents of all things. And on this account wisdom discovers the principles of all beings.

(7) Now thus says Reason; What are then the Words of Moses concerning the Woman? To which I say; Moses has written right, but I (living thus P in the Woman) understand it not right. Moses indeed had a brightened [or glorified Face or] Countenance, but he must hang a Vail before it, so that none could see his Face. But when the Son of the Virgin q, viz. the Virgin [Wisdom] came, he looked him in the Face, and put the Vail away.

A woman bore many children in succession, but none of them lived beyond the age of three or four months. In great distress she cried to God, and then beheld in a vision the beautiful gardens of Paradise, and many fair mansions therein, and upon one of these mansions she read her own name inscribed. And a voice from heaven informed her that God would accept the sorrows she had endured in lieu of her blood shed in holy war, as, owing to her sex, she was unable to go out to battle like the men. On looking again, the woman beheld in Paradise all the children she had lost, and she cried, "O Lord ! they were lost to me, but were safe with Thee!" This story is followed by anecdotos of Hamza going out to battle without his coat-of-mail, of the Prophet advising a man who complained of being cheated in his bargains to take time before completing them, and of the death of Bilal, Muhammad's crier, and by illustrations of the illusive nature of the world, of the difference between things self-evident and mere matters of inference, and between knowing a thing through illustrations and on the authority of others and knowing it as it really is in its essence. The difference between knowing a thing merely by similitudes and on the authority of others, and knowing the very essence thereof.

(15) And I shall bless her, and give thee a son by her, and I shall bless him, and he will become a nation, and kings of nations will proceed from him."