{"id":18235,"date":"2025-07-03T07:00:46","date_gmt":"2025-07-03T11:00:46","guid":{"rendered":"https:\/\/www.biblicalarchaeology.org\/?p=18235"},"modified":"2025-07-02T12:43:53","modified_gmt":"2025-07-02T16:43:53","slug":"lilith","status":"publish","type":"post","link":"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/","title":{"rendered":"Lilith"},"content":{"rendered":"<p><em>Read Janet Howe Gaines\u2019s article \u201cLilith\u201d as it originally appeared in <\/em>Bible Review<em>, October 2001.<strong>\u2014Ed.<\/strong><\/em><\/p>\n<hr \/>\n<div id=\"attachment_18254\" style=\"width: 244px\" class=\"wp-caption alignright\"><img decoding=\"async\" aria-describedby=\"caption-attachment-18254\" class=\"size-full wp-image-18254 lazyload\" title=\"lilith-1\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-1.jpg\" alt=\"\" width=\"234\" height=\"300\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 234px; --smush-placeholder-aspect-ratio: 234\/300;\" \/><p id=\"caption-attachment-18254\" class=\"wp-caption-text\">Winged spirits tumble across the night sky in New York artist Richard Callner\u2019s \u201cLovers: Birth of Lilith\u201d (1964), now in a private collection. According to medieval Jewish tradition, Lilith was Adam\u2019s first wife, before Eve. When Adam insisted she play a subservient role, Lilith grew wings and flew away from Eden. Artist Callner identifies the large figure (right of center) as Lilith. Lilith\u2019s character was not created out of whole cloth, however; the medieval authors drew on ancient legends of the winged lil\u012btu\u2014a seductive, murderous demoness known from Babylonian mythology. In recent years, Lilith has undergone another transformation as modern feminists retell her story. In the accompanying article, Janet Howe Gaines traces the evolution of Lilith. <em>Image: Courtesy of Richard Callner, Latham, NY.<\/em><\/p><\/div>\n<p>For 4,000 years <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/hebrew-bible\/lilith-in-the-bible-and-mythology\/\">Lilith has wandered the earth<\/a>, figuring in the mythic imaginations of writers, artists and poets. Her dark origins lie in Babylonian demonology, where amulets and incantations were used to counter the sinister powers of this winged spirit who preyed on pregnant women and infants. Lilith next migrated to the world of the ancient <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/ancient-cultures\/ancient-near-eastern-world\/who-were-the-hittites\/\">Hittites<\/a>, <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-sites-places\/jerusalem\/when-egyptian-pharaohs-ruled-bronze-age-jerusalem\/\">Egyptians<\/a>, <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/archaeology-today\/biblical-archaeology-topics\/four-room-house-typically-israelite\/\">Israelites<\/a> and <a href=\"https:\/\/www.biblicalarchaeology.org\/exhibits-events\/the-greeks-go-to-washington\/\">Greeks<\/a>. She makes a solitary appearance in the Bible, as a wilderness demon shunned by <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/prophet-isaiah-signature-jerusalem\/\">the prophet Isaiah<\/a>. In the Middle Ages she reappears in Jewish sources as the dreadful first wife of <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-adam-and-eve-story-eve-came-from-where\/\">Adam<\/a>.<\/p>\n<p>In the Renaissance, Michelangelo portrayed Lilith as a half-woman, half-serpent, coiled around the Tree of Knowledge. Later, her beauty would captivate the English poet Dante Gabriel Rossetti. \u201cHer enchanted hair,\u201d he wrote, \u201cwas the first gold.\u201d<sup><a id=\"note01r\" href=\"#note01\">1<\/a><\/sup> Irish novelist James Joyce cast her as the \u201cpatron of <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/understanding-israel-10-commandments\/\">abortions<\/a>.\u201d<sup><a id=\"note02r\" href=\"#note02\">2<\/a><\/sup><\/p>\n<p>Modern feminists celebrate her bold struggle for independence from Adam. Her name appears as the title of a Jewish women\u2019s magazine and a national literacy program. An annual music festival that donates its profits to battered women\u2019s shelters and breast cancer research institutes is called the Lilith Fair.<\/p>\n<p>In most manifestations of her myth, Lilith represents chaos, seduction and ungodliness. Yet, in her every guise, Lilith has cast a spell on humankind.<\/p>\n<p>The ancient name \u201cLilith\u201d derives from a Sumerian word for female demons or wind spirits\u2014the <em>lil\u012btu<\/em> and the related <em>ardat lil\u01d0<\/em>. The <em>lil\u012btu<\/em> dwells in desert lands and open country spaces and is especially dangerous to pregnant women and infants. Her breasts are filled with poison, not milk. The <em>ardat lil\u012b<\/em> is a sexually frustrated and infertile female who behaves aggressively toward young men.<\/p>\n<hr \/>\n\n\t\t<div id=\"mailing_list_ebook_page\">\n\n\t\t\t<div class='gravity_form_mailing_list'>\n\t\t\t\n\t\t\t\t<div class=\"downloadFormSec esolshortwrap\">\t\n\n\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t<div class=\"col-md-3 col-sm-3 mb-4 mb-md-0\">\n\n\t\t\t\t\t\t\t<img data-src='https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2013\/08\/exploring-genesis-e1585324049151.jpg' class='esolsetnewimg smush-dimensions lazyload' width='130' style='--smush-image-width: 130px; --smush-image-aspect-ratio: 130\/169;' src='data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg=='>\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<div class=\"col-md-9 col-sm-9\">\n\n\t\t\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t\t\t<div class=\"col-sm-12\">\n\n\t\t\t\t\t\t\t\t\t<p>FREE ebook: <strong>Exploring Genesis: The Bible\u2019s Ancient Traditions in Context<\/strong>\r\nMesopotamian creation myths, Joseph\u2019s relationship with Egyptian temple practices and 3 tales of Ur, the birthplace of Abraham.\r\n<\/p>\n\n\t\t\t\t\t\t\t\t\t<script type=\"text\/javascript\">\n\/* <![CDATA[ *\/\nvar gform;gform||(document.addEventListener(\"gform_main_scripts_loaded\",function(){gform.scriptsLoaded=!0}),document.addEventListener(\"gform\/theme\/scripts_loaded\",function(){gform.themeScriptsLoaded=!0}),window.addEventListener(\"DOMContentLoaded\",function(){gform.domLoaded=!0}),gform={domLoaded:!1,scriptsLoaded:!1,themeScriptsLoaded:!1,isFormEditor:()=>\"function\"==typeof InitializeEditor,callIfLoaded:function(o){return!(!gform.domLoaded||!gform.scriptsLoaded||!gform.themeScriptsLoaded&&!gform.isFormEditor()||(gform.isFormEditor()&&console.warn(\"The use of gform.initializeOnLoaded() is deprecated in the form editor context and will be removed in Gravity Forms 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*\/\n<\/script>\n\n\n\t\t\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<\/div>\n\n\t\t\t\t<\/div>\n\t\t\t\t\n\t\t\t<\/div>\n\n\t\t<\/div>\n\n\n\t\t<!-- download link -->\n\t\t\n\t\t<div id=\"eBook_download_link\" name=\"eBook_download_link\">\n\n\t\t\t<button onclick=\"location.href='https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2019\/03\/exploring_genesis_the_bibles_ancient_traditions_in_context.pdf'\">DOWNLOAD EBOOK<\/button>\n\n\t\t<\/div>\n\n<hr \/>\n<p>The earliest surviving mention of Lilith\u2019s name appears in <em>Gilgamesh and the Huluppu-Tree<\/em>, a Sumerian epic poem found on a tablet at Ur and dating from approximately 2000 B.C.E. The <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/ancient-cultures\/ancient-near-eastern-world\/ancient-clay-tablet-offers-new-insights-into-the-gilgamesh-epic\/\">mighty ruler Gilgamesh<\/a> is the world\u2019s first literary hero; he boldly slays monsters and vainly searches for the secret to eternal life.<sup><a id=\"notear\" href=\"#notea\">a<\/a><\/sup> In one episode, \u201cafter heaven and earth had separated and man had been created,\u201d<sup><a id=\"note03r\" href=\"#note03\">3<\/a><\/sup> Gilgamesh rushes to assist Inanna, goddess of erotic love and war. In her garden near the Euphrates River, Inanna lovingly tends a willow (<em>huluppu<\/em>) tree, the wood of which she hopes to fashion into a throne and bed for herself. Inanna\u2019s plans are nearly thwarted, however, when a dastardly triumvirate possesses the tree. One of the villains is Lilith: \u201cInanna, to her chagrin, found herself unable to realize her hopes. For in the meantime a dragon had set up its nest at the base of the tree, the Zu-bird had placed his young in its crown, and in its midst the demoness Lilith had built her house.\u201d Wearing heavy armor, brave Gilgamesh kills the dragon, causing the Zu-bird to fly to the mountains and a terrified Lilith to flee \u201cto the desert.\u201d<\/p>\n<div id=\"attachment_18255\" style=\"width: 232px\" class=\"wp-caption alignleft\"><img decoding=\"async\" aria-describedby=\"caption-attachment-18255\" class=\"size-full wp-image-18255 lazyload\" title=\"lilith-2\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-2.jpg\" alt=\"\" width=\"222\" height=\"300\" data-srcset=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-2.jpg 222w, https:\/\/www.biblicalarchaeology.org\/wp-content\/smush-avif\/2012\/09\/lilith-2-80x108.jpg.avif 80w\" data-sizes=\"auto\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 222px; --smush-placeholder-aspect-ratio: 222\/300;\" data-original-sizes=\"(max-width: 222px) 100vw, 222px\" data-smush-avif-fallback=\"{&quot;data-srcset&quot;:&quot;https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2012\\\/09\\\/lilith-2.jpg 222w, https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2012\\\/09\\\/lilith-2-80x108.jpg 80w&quot;}\" \/><p id=\"caption-attachment-18255\" class=\"wp-caption-text\">Lilith? In the 1930s, scholars identified the voluptuous woman on this terracotta plaque (called the Burney Relief) as the Babylonian demoness Lilith. Today, the figure is generally identified as the goddess of love and war, known as Inanna to the Sumerians and Ishtar to the later Akkadians. (Both characters are featured in the poem Gilgamesh and the Huluppu-Tree, quoted on this page.) The woman wears a horned crown and has the wings and feet of a bird. She is flanked by owls (associated with Lilith) and stands on the backs of two lions (symbols of Inanna). According to Mesopotamian myths, the demoness Lilith (lil\u012btu or ardat lil\u01d0) flew at night, seducing men and killing pregnant women and babies. This night creature makes one appearance in the Bible, in Isaiah 34, which enumerates the fierce denizens of the desert wilderness: hyenas, goat-demons and \u201cthe lilith\u201d (Isaiah 34:14). (In the King James Version, \u201clilith\u201d is translated \u201cscreech owl\u201d\u2014apparently alluding to the demon\u2019s night flights in search of prey.) <em>Image: From<\/em> The Great Mother.<\/p><\/div>\n<p>Originating about the same time as the Gilgamesh epic is a terracotta plaque, known as the Burney Relief, that some scholars have identified as the first known pictorial representation of Lilith. (More recently, scholars have identified the figure as Inanna.) The Babylonian relief shows her as a beautiful, naked sylph with bird wings, taloned feet and hair contained under a cap decorated with several pairs of horns. She stands atop two lions and between two owls, apparently bending them to her will. Lilith\u2019s association with the owl\u2014a predatory and nocturnal bird\u2014bespeaks a connection to flight and night terrors.<\/p>\n<p>In early incantations against Lilith, she travels on demon wings, a conventional mode of transportation for underworld residents. Dating from the seventh or eighth century B.C.E. is a limestone wall plaque, discovered in Arslan Tash, Syria, in 1933, which contains a horrific mention of Lilith. The tablet probably hung in the house of a pregnant woman and served as an amulet against Lilith, who was believed to be lurking at the door and figuratively blocking the light. One translation reads: \u201cO you who fly in (the) darkened room(s), \/ Be off with you this instant, this instant, Lilith. \/ Thief, breaker of bones.\u201d<sup><a id=\"note04r\" href=\"#note04\">4<\/a><\/sup> Presumably, if Lilith saw her name written on the plaque, she would fear recognition and quickly depart. The plaque thus offered protection from Lilith\u2019s evil intentions toward a mother or child. At critical junctures in a woman\u2019s life\u2014such as menarche, marriage, the loss of virginity or childbirth\u2014ancient peoples thought supernatural forces were at work. To explain the high rate of infant mortality, for example, a demon goddess was held responsible. Lilith stories and amulets probably helped generations of people cope with their fear.<\/p>\n<p>Over time, people throughout the Near East became increasingly familiar with the myth of Lilith. In the Bible, she is mentioned only once, in Isaiah 34. The Book of Isaiah is a compendium of Hebrew prophecy spanning many years; the book\u2019s first 39 chapters, frequently referred to as \u201cFirst Isaiah,\u201d can be assigned to the time when the prophet lived (approximately 742\u2013701 B.C.E.). Throughout the Book of Isaiah, the prophet encourages God\u2019s people to avoid entanglements with foreigners who worship alien deities. In Chapter 34, a sword-wielding Yahweh seeks vengeance on the infidel <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-sites-places\/biblical-archaeology-sites\/the-edomite-stronghold-of-sela\/\">Edomites<\/a>, perennial outsiders and foes of the ancient Israelites. According to this powerful apocalyptic poem, <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/ancient-cultures\/ancient-near-eastern-world\/ammonites-moabites-edomites-in-the-bible\/\">Edom<\/a> will become a chaotic, desert land where the soil is infertile and wild animals roam: \u201cWildcats shall meet hyenas, \/ Goat-demons shall greet each other; \/ There too the lilith shall repose \/ And find herself a resting place\u201d (Isaiah 34:14).<sup><a id=\"note05r\" href=\"#note05\">5<\/a><\/sup> The Lilith demon was apparently so well known to Isaiah\u2019s audience that no explanation of her identity was necessary.<\/p>\n<div id=\"attachment_18256\" style=\"width: 310px\" class=\"wp-caption alignright\"><img decoding=\"async\" aria-describedby=\"caption-attachment-18256\" class=\"size-full wp-image-18256 lazyload\" title=\"lilith-3\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-3.jpg\" alt=\"\" width=\"300\" height=\"290\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 300px; --smush-placeholder-aspect-ratio: 300\/290;\" \/><p id=\"caption-attachment-18256\" class=\"wp-caption-text\">The evil Lilith is depicted on this ceramic bowl from Mesopotamia. The Aramaic incantation inscribed on the bowl was intended to protect a man named Quqai and his family from assorted demons. The spell begins: \u201cRemoved and chased are the curses and incantations from Quqai son of Gushnai, and Abi daughter of Nanai and from their children.\u201d Although Lilith\u2019s name does not appear, she may be identified by comparison with images of her on other bowls, where she is shown with her arms raised aggressively and her skin spotted like a leopard\u2019s. Dating to about 600 C.E., this bowl from Harvard University\u2019s Semitic Museum attests to the longevity of Lilith\u2019s reputation in Mesopotamia as a seducer of men and murderer of children. <em>Image: Courtesy of the Semitic Musuem, Harvard University.<\/em><\/p><\/div>\n<p>The Isaiah passage lacks specifics in describing Lilith, but it locates her in desolate places. The Bible verse thus links Lilith directly to the demon of the Gilgamesh epic who flees \u201cto the desert.\u201d The wilderness traditionally symbolizes mental and physical barrenness; it is a place where creativity and life itself are easily extinguished. Lilith, the feminine opposite of masculine order, is banished from fertile territory and exiled to barren wasteland.<\/p>\n<p>English translators of Isaiah 34:14 sometimes lack confidence in their readers\u2019 knowledge of Babylonian demonology. The <a href=\"https:\/\/www.biblicalarchaeology.org\/free-ebooks\/the-holy-bible-a-buyers-guide\/\">King James Bible\u2019<\/a>s prose rendition of the poem translates \u201cthe lilith\u201d as \u201cthe screech owl,\u201d recalling the ominous bird-like qualities of the Babylonian she-demon. The Revised Standard Version picks up on her nocturnal habits and tags her \u201cthe night hag\u201d instead of \u201cthe lilith,\u201d while the 1917 Jewish Publication Society\u2019s <em>Holy Scriptures<\/em> calls her \u201cthe night-monster.\u201d<sup><a id=\"note06r\" href=\"#note06\">6<\/a><\/sup> The Hebrew text and its best translations employ the word \u201clilith\u201d in the Isaiah passage, but other versions are true to her ancient image as a bird, night creature and beldam (hag).<\/p>\n<p>While Lilith is not mentioned again in the Bible, she does resurface in the <a href=\"https:\/\/www.biblicalarchaeology.org\/category\/daily\/biblical-artifacts\/dead-sea-scrolls\/\">Dead Sea Scrolls found at Qumran<\/a>. The <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-artifacts\/dead-sea-scrolls\/who-were-the-essenes\/\">Qumran sect<\/a> was engrossed with demonology, and Lilith appears in the <em>Song for a Sage<\/em>, a hymn possibly used in exorcisms: \u201cAnd I, the Sage, sound the majesty of His beauty to terrify and confound all the spirits of destroying angels and the bastard spirits, the demons, Lilith. . ., and those that strike suddenly, to lead astray the spirit of understanding, and to make desolate their heart.\u201d<sup><a id=\"note07r\" href=\"#note07\">7<\/a><\/sup> The Qumran community was surely familiar with the Isaiah passage, and the Bible\u2019s sketchy characterization of Lilith is echoed by this liturgical Dead Sea Scroll. (Lilith may also appear in a second Dead Sea Scroll. See the following article in this issue.)<\/p>\n<p>Centuries after the Dead Sea Scrolls were written, learned rabbis completed the Babylonian Talmud (final editing circa 500 to 600 C.E.), and female demons journeyed into scholarly Jewish inquiries. The Talmud (the name comes from a Hebrew word meaning \u201cstudy\u201d) is a compendium of legal discussions, tales of great rabbis and meditations on Bible passages. Talmudic references to Lilith are few, but they provide a glimpse of what intellectuals thought about her. The Talmud\u2019s Lilith recalls older Babylonian images, for she has \u201clong hair\u201d (<em>Erubin<\/em> 100b) and wings (<em>Niddah<\/em> 24b).<sup><a id=\"note08r\" href=\"#note08\">8<\/a><\/sup> The Talmud\u2019s image of Lilith also reinforces older impressions of her as a succubus, a demon in female form who had sex with men while the men were sleeping. Unwholesome sexual practices are linked to Lilith as she powerfully embodies the demon-lover myth.<\/p>\n<p>One talmudic reference claims that people should not sleep alone at night, lest Lilith slay them (<em>Shabbath<\/em> 151b). During the 130-year period between the <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/cain-and-abel-in-the-bible\/\">death of Abel<\/a> and the <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/seth-in-the-bible\/\">birth of Seth<\/a>, the Talmud reports, a distraught Adam separates himself <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-creation-of-woman-in-the-bible\/\">from Eve<\/a>. During this time he becomes the father of \u201cghosts and male demons and female [or night] demons\u201d (<em>Erubin<\/em> 18b). And those who try to construct the <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/new-testament\/speaking-in-tongues-in-the-bible\/\">Tower of Babel<\/a> are turned into \u201capes, spirits, devils and night-demons\u201d (<em>Sanhedrin<\/em> 109a). The female night demon is Lilith.<\/p>\n<p>About the time the Talmud was completed, people living in the Jewish colony of Nippur, Babylonia, also knew of Lilith. Her image has been unearthed on numerous ceramic bowls known as <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-artifacts\/magic-incantation-bowls\/\">incantation bowls<\/a> for the Aramaic spells inscribed on them. If the Talmud demonstrates what scholars thought about Lilith, the incantation bowls, dating from approximately 600 C.E., show what average citizens believed. One bowl now on display at Harvard University\u2019s Semitic Museum reads, \u201cThou Lilith. . .Hag and Snatcher, I adjure you by the Strong One of Abraham, by the Rock of Isaac, by the Shaddai of Jacob. . .to turn away from this Rashnoi. . .and from Geyonai her husband. . .Your divorce and writ and letter of separation. . .sent through holy angels. . .Amen, Amen, Selah, Halleluyah!\u201d<sup><a id=\"note09r\" href=\"#note09\">9<\/a><\/sup> The inscription is meant to offer a woman named Rashnoi protection from Lilith. According to popular folklore, demons not only killed human infants, they would also produce depraved offspring by attaching themselves to human beings and copulating at night. Therefore, on this particular bowl a Jewish writ of divorce expels the demons from the home of Rashnoi.<\/p>\n<p>Until the seventh century C.E., Lilith was known as a dangerous embodiment of dark, feminine powers. In the Middle Ages, however, the Babylonian she-demon took on new and even more sinister characteristics. Sometime prior to the year 1000, <em>The Alphabet of Ben Sira<\/em> was introduced to medieval Jewry. <em>The Alphabet<\/em>, an anonymous text, contains 22 episodes, corresponding to the 22 letters of the Hebrew alphabet. The fifth episode includes a Lilith who was to tantalize and terrify the population for generations to come. To some extent, <em>The Alphabet of Ben Sira<\/em> shows a familiar Lilith: She is destructive, she can fly and she has a penchant for sex. Yet this tale adds a new twist: She is Adam\u2019s first wife, before Eve, who boldly leaves Eden because she is treated as man\u2019s inferior.<\/p>\n<hr \/>\n<p><em>To learn more about Biblical women with slighted traditions, take a look at the Bible History Daily feature <strong><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/scandalous-women-in-the-bible\/\">Scandalous Women in the Bible<\/a><\/strong>, which includes articles on <strong><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/was-mary-magdalene-wife-of-jesus-was-mary-magdalene-a-prostitute\/\">Mary Magdalene<\/a><\/strong> and <strong><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/how-bad-was-jezebel\/\">Jezebel.<\/a><\/strong><\/em><\/p>\n<hr \/>\n<p><em>The Alphabet<\/em>\u2019s narrative about Lilith is framed within a tale of <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/news\/nebuchadnezzar-cylinder-goes-for-605000\/\">King Nebuchadnezzar of Babylon<\/a>. The king\u2019s young son is ill, and a courtier named Ben Sira is commanded to cure the boy. Invoking the name of God, Ben Sira inscribes an amulet with the names of three healing angels. Then he relates a story of how these angels travel around the world to subdue evil spirits, such as Lilith, who cause illness and death. Ben Sira cites the Bible passage indicating that after creating Adam, God realizes that it is not good for man to be alone (Genesis 2:18). In Ben Sira\u2019s fanciful additions to the biblical tale, the Almighty then fashions another person from the earth, a female called Lilith. Soon the human couple begins to fight, but neither one really hears the other. Lilith refuses to lie underneath Adam during sex, but he insists that the bottom is her rightful place. He apparently believes that Lilith should submissively perform wifely duties. Lilith, on the other hand, is attempting to rule over no one. She is simply asserting her personal freedom. Lilith states, \u201cWe are equal because we are both created from the earth.\u201d<sup><a id=\"note10r\" href=\"#note10\">10<\/a><\/sup><\/p>\n<p>The validity of Lilith\u2019s argument is more apparent in Hebrew, where the words for man (Adam) and \u201cearth\u201d come from the same root, <em>adm<\/em> (<em>nst<\/em>) (adam [<em>nst<\/em>] = Adam; adamah [<em>vnst<\/em>] = earth). Since Lilith and Adam are formed of the same substance, they are alike in importance.<\/p>\n<div id=\"attachment_18257\" style=\"width: 207px\" class=\"wp-caption alignleft\"><img decoding=\"async\" aria-describedby=\"caption-attachment-18257\" class=\"size-full wp-image-18257 lazyload\" title=\"lilith-4\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-4.jpg\" alt=\"\" width=\"197\" height=\"300\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 197px; --smush-placeholder-aspect-ratio: 197\/300;\" \/><p id=\"caption-attachment-18257\" class=\"wp-caption-text\">Eve, meet Lilith. Lilith\u2014depicted with a woman\u2019s face and a serpentine body\u2014assaults Adam and Eve beneath the Tree of Knowledge in Hugo van der Goes\u2019s \u201cFall of Adam and Eve\u201d (c. 1470), from the Kunsthistorisches Museum, in Vienna. According to medieval Jewish apocryphal tradition, which attempts to reconcile the two Creation stories presented in Genesis, Lilith was Adam\u2019s first wife. In Genesis 1:27, God creates man and woman simultaneously from the earth. In Genesis 2:7, however, Adam is created by himself from the earth; Eve is produced later, from Adam\u2019s rib (Genesis 2:21\u201322). In Jewish legend, the name Lilith was attached to the woman who was created at the same time as Adam. <em>Image: Erich Lessing\/Art Resource, NY.<\/em><\/p><\/div>\n<p>The struggle continues until Lilith becomes so frustrated with Adam\u2019s stubbornness and arrogance that she brazenly pronounces the Tetragrammaton, the ineffable name of the Lord. God\u2019s name (YHWH), translated as \u201cLord God\u201d in most Bibles and roughly equivalent to the term \u201cYahweh,\u201d has long been considered so holy that it is unspeakable. During the days of the Jerusalem Temple, only the High Priest said the word out loud, and then only once a year, on the Day of Atonement. In Jewish theology and practice, there is still mystery and majesty attached to God\u2019s special name. The Tetragrammaton is considered \u201cthe name that comprises all\u201d (<em>Zohar<\/em> 19a).<sup><a id=\"note11r\" href=\"#note11\">11<\/a><\/sup> In the Bible\u2019s burning bush episode of Exodus 3, God explains the meaning of the divine name as \u201cI am what I am,\u201d or \u201cI will be what I will be,\u201d a kind of formula for YHWH (<em>vuvh<\/em>), associated with the Hebrew root \u201cto be.\u201d The whole of the Torah is thought to be contained within the holy name. In <em>The Alphabet<\/em>, Lilith sins by impudently uttering the sacred syllables, thereby demonstrating to a medieval audience her unworthiness to reside in Paradise. So Lilith flies away, having gained power to do so by pronouncing God\u2019s avowed name. Though made of the earth, she is not earthbound. Her dramatic departure reestablishes for a new generation Lilith\u2019s supernatural character as a winged devil.<\/p>\n<p>In the Gilgamesh and Isaiah episodes, Lilith flees to desert spaces. In <em>The Alphabet of Ben Sira<\/em> her destination is the Red Sea, site of historic and symbolic importance to the Jewish people. Just as the ancient Israelites achieve freedom from Pharaoh at the Red Sea, so Lilith gains independence from Adam by going there. But even though Lilith is the one who leaves, it is she who feels rejected and angry.<\/p>\n<p>The Almighty tells Adam that if Lilith fails to return, 100 of her children must die each day. Apparently, Lilith is not only a child-murdering witch but also an amazingly fertile mother. In this way, she helps maintain the world\u2019s balance between good and evil.<\/p>\n<p>Three angels are sent in search of Lilith. When they find her at the Red Sea, she refuses to return to Eden, claiming that she was created to devour children. Ben Sira\u2019s story suggests that Lilith is driven to kill babies in retaliation for Adam\u2019s mistreatment and God\u2019s insistence on slaying 100 of her progeny daily.<\/p>\n<div id=\"attachment_18258\" style=\"width: 310px\" class=\"wp-caption alignright\"><img decoding=\"async\" aria-describedby=\"caption-attachment-18258\" class=\"size-full wp-image-18258 lazyload\" title=\"lilith-5\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-5.jpg\" alt=\"\" width=\"300\" height=\"200\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 300px; --smush-placeholder-aspect-ratio: 300\/200;\" \/><p id=\"caption-attachment-18258\" class=\"wp-caption-text\">\u201cBind Lilith in chains!\u201d reads a warning in Hebrew on this 18th- or 19th-century C.E. amulet from the Israel Museum intended to protect an infant from the demoness. The image of Lilith appears at center. The small circles that outline her body represent a chain. The divine name is written in code (called <em>atbash<\/em>) down her chest. (The letters <em>yhwh<\/em> appear instead as <em>mzpz<\/em>.) Beneath this is a prayer: \u201cProtect this boy who is a newborn from all harm and evil. Amen.\u201d Surrounding the central image are abbreviated quotations from Numbers 6:22\u201327 (\u201cThe Lord bless you and keep you. . .\u201d) and Psalm 121 (\u201cI lift up my eyes to the hills. . .\u201d). According to the apocryphal <em>Alphabet of Ben Sira<\/em>, Lilith herself promised she would harm no child who wore an amulet bearing her name. <em>Image: Israel Museum, Jerusalem.<\/em><\/p><\/div>\n<p>To prevent the three angels from drowning her in the Red Sea, Lilith swears in the name of God that she will not harm any infant who wears an amulet bearing her name. Ironically, by forging an agreement with God and the angels, Lilith demonstrates that she is not totally separated from the divine.<\/p>\n<p>Lilith\u2019s relationship with Adam is a different matter. Their conflict is one of patriarchal authority versus matriarchal desire for emancipation, and the warring couple cannot reconcile. They represent the archetypal battle of the sexes. Neither attempts to solve their dispute or to reach some kind of compromise where they take turns being on top (literally and figuratively). Man cannot cope with woman\u2019s desire for freedom, and woman will settle for nothing less. In the end, they both lose.<\/p>\n<p>Why did the <em>The Alphabet<\/em>\u2019s unnamed author produce this tragedy? What compelled the author to theorize that Adam had a mate before Eve? The answer may be found in the Bible\u2019s two Creation stories. In Genesis 1 living things appear in a specific order; plants, then animals, then finally man and woman are made simultaneously on the sixth day: \u201cMale and female He created them\u201d (Genesis 1:27). In this version of human origins, man and woman (\u201chumankind\u201d in the New Revised Standard Version) are created together and appear to be equal. In Genesis 2, however, man is created first, followed by plants, then animals and finally woman. She comes last because in the array of wild beasts and birds that God had created, \u201cno fitting helper was found\u201d (Genesis 2:20). The Lord therefore casts a deep sleep upon Adam and returns to work, <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-adam-and-eve-story-eve-came-from-where\/\">forming woman from Adam\u2019s rib<\/a>. God presents woman to Adam, who approves of her and names her Eve. One traditional interpretation of this second <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/creation-stories-in-genesis\/\">Creation story<\/a> (which scholars identify as the older of the two accounts) is that woman is made to please man and is subordinate to him.<sup><a id=\"notebr\" href=\"#noteb\">b<\/a><\/sup><\/p>\n<p>Considering every word of the Bible to be accurate and sacred, commentators needed a midrash or story to explain the disparity in the Creation narratives of Genesis 1 and 2. God creates woman twice\u2014once with man, once from man\u2019s rib\u2014so there must have been two women. The Bible names the second woman Eve; Lilith was identified as the first in order to complete the story.<\/p>\n<p>Another plausible theory about the creation of this Lilith story, however, is that Ben Sira\u2019s tale is in its entirety a deliberately satiric piece that mocks the Bible, the Talmud and other rabbinic exegeses. Indeed, <em>The Alphabet<\/em>\u2019s language is often coarse and its tone irreverent, exposing the hypocrisies of biblical heroes such as Jeremiah and offering \u201cserious\u201d discussions of vulgar matters such as masturbation, flatulence and copulation by animals.<sup><a id=\"note12r\" href=\"#note12\">12<\/a><\/sup> In this context, the story of Lilith might have been parody that never represented true rabbinic thought. It may have served as lewd entertainment for rabbinic students and the public, but it was largely unacknowledged by serious scholars of the time.<\/p>\n<hr \/>\n\n\t\t<div id=\"mailing_list_ebook_page\">\n\n\t\t\t<div class='gravity_form_mailing_list'>\n\t\t\t\n\t\t\t\t<div class=\"downloadFormSec esolshortwrap\">\t\n\n\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t<div class=\"col-md-3 col-sm-3 mb-4 mb-md-0\">\n\n\t\t\t\t\t\t\t<img data-src='https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2013\/08\/exploring-genesis-e1585324049151.jpg' class='esolsetnewimg smush-dimensions lazyload' width='130' style='--smush-image-width: 130px; --smush-image-aspect-ratio: 130\/169;' src='data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg=='>\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<div class=\"col-md-9 col-sm-9\">\n\n\t\t\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t\t\t<div class=\"col-sm-12\">\n\n\t\t\t\t\t\t\t\t\t<p>FREE ebook: <strong>Exploring Genesis: The Bible\u2019s Ancient Traditions in Context<\/strong>\r\nMesopotamian creation myths, Joseph\u2019s relationship with Egyptian temple practices and 3 tales of Ur, the birthplace of Abraham.\r\n<\/p>\n\n\t\t\t\t\t\t\t\t\t\n                <div class='gf_browser_unknown gform_wrapper gform-theme gform-theme--foundation gform-theme--framework gform-theme--orbital' data-form-theme='orbital' data-form-index='0' id='gform_wrapper_3' ><style>#gform_wrapper_3[data-form-index=\"0\"].gform-theme,[data-parent-form=\"3_0\"]{--gf-color-primary: #204ce5;--gf-color-primary-rgb: 32, 76, 229;--gf-color-primary-contrast: #fff;--gf-color-primary-contrast-rgb: 255, 255, 255;--gf-color-primary-darker: #001AB3;--gf-color-primary-lighter: #527EFF;--gf-color-secondary: #fff;--gf-color-secondary-rgb: 255, 255, 255;--gf-color-secondary-contrast: #112337;--gf-color-secondary-contrast-rgb: 17, 35, 55;--gf-color-secondary-darker: #F5F5F5;--gf-color-secondary-lighter: 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            mutations.forEach( ( mutation ) => {                    if ( mutation.type === 'attributes' && visibilityTestDiv.offsetParent !== null ) {                        debouncedTriggerPostRender();                        observer.disconnect();                    }                });            });            observer.observe( document.body, {                attributes: true,                childList: false,                subtree: true,                attributeFilter: [ 'style', 'class' ],            });        } else {            triggerPostRender();        }    } );} ); \n\/* ]]> *\/\n<\/script>\n\n\n\t\t\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<\/div>\n\n\t\t\t\t<\/div>\n\t\t\t\t\n\t\t\t<\/div>\n\n\t\t<\/div>\n\n\n\t\t<!-- download link -->\n\t\t\n\t\t<div id=\"eBook_download_link\" name=\"eBook_download_link\">\n\n\t\t\t<button onclick=\"location.href='https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2019\/03\/exploring_genesis_the_bibles_ancient_traditions_in_context.pdf'\">DOWNLOAD EBOOK<\/button>\n\n\t\t<\/div>\n\n<hr \/>\n<p>Whether the writer of <em>The Alphabet<\/em> intended to produce earnest midrash or irreligious burlesque, the treatise proclaims Lilith unfit to serve as Adam\u2019s helper. While medieval readers might have laughed at the story\u2019s bawdiness, at the end of this risqu\u00e9 tale, Lilith\u2019s desire for liberation is thwarted by male-dominated society. For this reason, of all the Lilith myths, her portrayal in <em>The Alphabet of Ben Sira<\/em> is today the most trumpeted, despite the distinct possibility that its author was spoofing sacred texts all along.<\/p>\n<div id=\"attachment_18259\" style=\"width: 310px\" class=\"wp-caption alignright\"><img decoding=\"async\" aria-describedby=\"caption-attachment-18259\" class=\"size-full wp-image-18259 lazyload\" title=\"lilith-6\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-6.jpg\" alt=\"\" width=\"300\" height=\"232\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 300px; --smush-placeholder-aspect-ratio: 300\/232;\" \/><p id=\"caption-attachment-18259\" class=\"wp-caption-text\">Dressed in a polka-dot bikini and high-heeled pumps, Lilith hurls lightning bolts at Adam, in Texas artist Allison Merriweather\u2019s colorful \u201cLilith\u201d (1999), from the artist\u2019s collection. Today, feminists celebrate Lilith for insisting on being treated as Adam\u2019s equal. In repicturing Lilith as a modern woman, they draw heavily on the medieval <em>Alphabet of Ben Sira<\/em>, where Lilith tells Adam: \u201cWe are equal because we are both created from the earth.\u201d But the author of The Alphabet might actually have intended his tale to be interpreted as satire. Indeed, the book is rife with dirty jokes, praise for hypocrites and biting sarcasm. And the pious character Ben Sira, who retells Lilith\u2019s story in The Alphabet, is identified as the product of an incestuous relationship between the prophet Jeremiah and his daughter. <em>Image: Courtesy of Allison Merriweather.<\/em><\/p><\/div>\n<p>The next milestone in Lilith\u2019s journey lies in the <em>Zohar<\/em>, which elaborates on the earlier account of Lilith\u2019s birth in Eden. The <em>Zohar<\/em> (meaning \u201cSplendor\u201d) is the Hebrew title for a fundamental kabbalistic tome, first compiled in Spain by Moses de Leon (1250\u20131305), using earlier sources. To the Kabbalists (members of the late medieval school of mystical thought), the <em>Zohar<\/em>\u2019s mystical and allegorical interpretations of the Torah are considered sacred. The Lilith of the <em>Zohar<\/em> depends on a rereading of Genesis 1:27 (\u201cAnd God created man in His image, in the image of God He created him; male and female He created them\u201d), and the interpretation of this passage in the Talmud. Based on the shift of pronouns from \u201cHe created him\u201d to the plural \u201cHe created them,\u201d in Genesis 1:27, the Talmud suggests that the first human being was a single, androgynous creature, with two distinct halves: \u201cAt first it was the intention that two [male and female] should be created but ultimately only one was created\u201d (<em>Erubin<\/em> 18a). Centuries later the <em>Zohar<\/em> elaborates that the male and female were soon separated. The female portion of the human being was attached on the side, so God placed Adam in a deep slumber and \u201csawed her off from him and adorned her like a bride and brought her to him.\u201d This detached portion is \u201cthe original Lilith, who was with him [Adam] and who conceived from him\u201d (Zohar 34b). Another passage indicates that as soon as Eve is created and Lilith sees her rival clinging to Adam, Lilith flies away.<\/p>\n<p>The <em>Zohar<\/em>, like the earlier treatments of Lilith, sees her as a temptress of innocent men, breeder of evil spirits and carrier of disease: \u201cShe wanders about at night time, vexing the sons of men and causing them to defile themselves [emit seed]\u201d (<em>Zohar<\/em> 19b). The passage goes on to say that she hovers over her unsuspecting victims, inspires their lust, conceives their children and then infects them with disease. Adam is one of her victims, for he fathers \u201cmany spirits and demons, through the force of the impurity which he had absorbed\u201d from Lilith. The promiscuity of Lilith will continue until the day God destroys all evil spirits. Lilith even attempts to seduce <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-sites-places\/temple-at-jerusalem\/the-doorways-of-solomons-temple\/\">King Solomon<\/a>. She comes in the guise of the <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/ancient-cultures\/ancient-near-eastern-world\/who-is-the-queen-of-sheba-in-the-bible\/\">Queen of Sheba<\/a>, but when the Israelite king spies her hairy legs, he realizes she is a beastly impostor.<\/p>\n<p>At several points, the <em>Zohar<\/em> breaks away from the traditional presentation of the divine personality as exclusively male and discusses a female side to God, called the Shekhinah. (The Shekhinah, whose name means \u201cthe Divine Presence\u201d in Hebrew, also appears in the Talmud.) In the <em>Zohar<\/em>, the lust that Lilith instills in men sends the Shekhinah into exile. If the Shekhinah is Israel\u2019s mother, then Lilith is the mother of Israel\u2019s apostasy. Lilith is even accused of tearing apart the Tetragrammaton, the sacred name of the Lord (YHWH).<\/p>\n<p>The <em>Zohar<\/em>\u2019s final innovation concerning the Lilith myth is to partner her with the male personification of evil, named either Samael or Asmodeus. He is associated with <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/who-is-satan\/\">Satan<\/a>, <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/how-the-serpent-became-satan\/\">the serpent<\/a> and the leader of fallen angels. Lilith and Samael form an unholy alliance (<em>Zohar<\/em> 23b, 55a) and embody the dark, negative sphere of the depraved. In one of the many stories of Samael and Lilith, God is concerned that the couple will produce a huge demonic brood and overwhelm the earth with evil. Samael is therefore castrated, and Lilith satisfies her passions by dallying with other men and causing their nocturnal emissions, which she then uses to become pregnant.<sup><a id=\"note13r\" href=\"#note13\">13<\/a><\/sup><\/p>\n<p>While Lilith appears in the <em>Zohar<\/em> and many anonymous folktales throughout Europe, over the centuries she has attracted the attention of some of Europe\u2019s best-known artists and writers. Germany\u2019s Johann Goethe (1749\u20131832) refers to Lilith in <em>Faust<\/em>, and English Victorian poet Robert Browning (1812\u20131889) penned \u201cAdam, Lilith and Eve,\u201d another testament to the she-demon\u2019s enduring power. The Pre-Raphaelite poet and painter Dante Gabriel Rossetti (1828\u20131882) imaginatively describes a pact between Lilith and <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/how-the-serpent-became-satan\/\">the Bible\u2019s serpent<\/a>. A scheming and spiteful Lilith convinces her former lover, the snake, to loan her a reptilian shape. Disguised as a snake Lilith returns to Eden, convinces Eve and Adam to sin by eating the forbidden fruit, and causes God great sorrow.<sup><a id=\"note14r\" href=\"#note14\">14<\/a><\/sup> Rossetti maintains that \u201cnot a drop of her blood was human\u201d but that Lilith nevertheless had the form of a beautiful woman, as can be seen in his painting entitled \u201cLady Lilith,\u201d begun in 1864 (see the sidebar to this article).<\/p>\n<p>In the 1950s C.S. Lewis <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/hebrew-bible\/lilith-in-the-bible-and-mythology\/\">invoked Lilith\u2019s image in <em>The Chronicles of Narnia<\/em><\/a> by creating the White Witch, one of the most sinister characters in this imaginary world. As the daughter of Lilith, the White Witch is determined to kill the sons of Adam and the daughters of Eve. She imposes a perpetual freeze on Narnia so that it is always winter but never <a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/new-testament\/how-december-25-became-christmas\/\">Christmas<\/a>. In an apocalyptic tale of good overcoming evil, Aslan\u2014creator and king of Narnia\u2014kills the White Witch and ends her cruel reign.<br \/>\n<hr \/><h3 style=\"color: green; margin: 0px 0px 0px; font-size: 20px; font-weight: bold; text-align: center; font-family: Helvetica, Arial, sans-serif; padding-bottom: 15px; padding-top: 0px;\"> Our website, blog and email newsletter are a crucial part of <em>Biblical Archaeology Society<\/em>'s nonprofit educational mission \r\n<\/h3>\r\n<h2 style=\"color: #0a6380; margin: 0px 0px 0px; font-size: 22px; font-weight: bold; text-align: center; font-family: Helvetica, Arial, sans-serif; padding-bottom: 15px; padding-top: 0px;\"> This costs substantial money and resources, but we don't charge a cent to you to cover any of those expenses.\r\n<\/h2>\r\n<p style=\"line-height: 22px; font-size: 16px; font-family: Arial, Helvetica, sans-serif; margin: 0 0 5px; padding-bottom: 5px; padding-left: 10px\"> If you'd like to help make it possible for us to continue Bible History Daily, BiblicalArchaeology.org, and our email newsletter please donate. Even $5 helps:<\/p>\r\n<a href=\"https:\/\/biblicalarchaeology.org\/donate\" target=\"_blank\" rel=\"noopener noreferrer\"><img decoding=\"async\" class=\"aligncenter size-full wp-image-53973 lazyload\" style=\"--smush-placeholder-width: 300px; --smush-placeholder-aspect-ratio: 300\/57;border: none;\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2020\/04\/button_yes-you-can-count-on-me.jpg\" alt=\"access\" width=\"300\" height=\"57\" border=\"0\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" \/><\/a><hr \/>Today the tradition of Lilith has enjoyed a resurgence, due mainly to the feminist movement of the late 20th century. Renewed interest in Lilith has led modern writers to invent ever more stories. Ignoring or explaining away Lilith\u2019s unsavory traits, feminists have focused instead upon Lilith\u2019s independence and desire for autonomy.<\/p>\n<p>A feminist parable by Judith Plaskow Goldenberg typifies the new view of Lilith. At first Goldenberg\u2019s fanciful tale follows the basic Ben Sira plot line: Lilith dislikes being subservient to Adam, so she flees Paradise and her absence inspires God to create Eve. But in Goldenberg\u2019s retelling, the exiled Lilith is lonely and tries to re-enter the garden. Adam does everything he can to keep her out, inventing wildly untrue stories about how Lilith threatens pregnant women and newborns. One day Eve sees Lilith on the other side of the garden wall and realizes that Lilith is a woman like herself. Swinging on the branch of an apple tree, a curious Eve catapults herself over Eden\u2019s walls where she finds Lilith waiting. As the two women talk, they realize they have much in common, \u201ctill the bond of sisterhood grew between them.\u201d<sup><a id=\"note15r\" href=\"#note15\">15<\/a><\/sup> The budding friendship between Lilith and Eve puzzles and frightens both man and deity.<\/p>\n<p>Soon after Goldenberg\u2019s prose piece, Pamela Hadas produced a 12-part poem that examines Lilith\u2019s dilemma from the female vantage point (see the sidebar to this article). Titled \u201cThe Passion of Lilith,\u201d the poem explores the she-demon\u2019s feelings in the first person by beginning with the question \u201cWhat had the likes of me \/ to do with the likes of Adam?\u201d<sup><a id=\"note16r\" href=\"#note16\">16<\/a><\/sup> The first two people are cast as opposites who do not understand one another and cannot learn to appreciate each other\u2019s strengths. Lilith regards herself as an example of God\u2019s \u201cafter-whim \/ or black humor.\u201d<\/p>\n<p>Hadas\u2019s Lilith complains that she feels superfluous because she cannot yield to the dull, artless and monotonous restrictions of Paradise. The female misfit flees the scene and tries to satisfy her maternal instincts by approaching women in childbirth and newborn babies, to their detriment, of course. Hadas\u2019s feminist perspective is most apparent at the poem\u2019s conclusion, however, when Lilith sees her life of pain as qualifying her for sainthood. Having been created from God\u2019s breath, Lilith asks \u201cold bald God\u201d to marry her, to breathe her in again. When the Lord refuses, she is hurt, angry and left with few options, except to travel the world alone.<\/p>\n<p>Lilith\u2019s peregrinations continue today. This winged night creature is, in effect, the only \u201csurviving\u201d she-demon from the Babylonian empire, for she is reborn each time her character is reinterpreted. The retellings of the myth of Lilith reflect each generation\u2019s views of the feminine role. As we grow and change with the millennia, Lilith survives because she is the archetype for the changing role of woman.<\/p>\n<hr \/>\n<p><small><a href=\"https:\/\/library.biblicalarchaeology.org\/article\/lilith\/\">\u201cLilith\u201d<\/a> by Janet Howe Gaines appeared in the October 2001 issue of <em>Bible Review<\/em>. The article was first republished in Bible History Daily in September 2012.<\/small><\/p>\n<hr \/>\n<p><img decoding=\"async\" class=\"alignleft size-full wp-image-23858 lazyload\" title=\"janet-gaines\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2013\/04\/janet-gaines.jpg\" alt=\"\" width=\"95\" height=\"127\" data-srcset=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2013\/04\/janet-gaines.jpg 112w, https:\/\/www.biblicalarchaeology.org\/wp-content\/smush-avif\/2013\/04\/janet-gaines-80x108.jpg.avif 80w\" data-sizes=\"auto\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 95px; --smush-placeholder-aspect-ratio: 95\/127;\" data-original-sizes=\"(max-width: 95px) 100vw, 95px\" data-smush-avif-fallback=\"{&quot;data-srcset&quot;:&quot;https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2013\\\/04\\\/janet-gaines.jpg 112w, https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2013\\\/04\\\/janet-gaines-80x108.jpg 80w&quot;}\" \/><strong>Janet Howe Gaines<\/strong> is a specialist in the Bible as literature in the Department of English at the University of New Mexico. Her published works include \u00a0<em>Music in the Old Bones: Jezebel Through the Ages<\/em> (Southern Illinois Univ. Press) and <em>Forgiveness in a Wounded World: Jonah&#8217;s Dilemma<\/em> (Society of Biblical Literature).<\/p>\n<h2 class=\"a-size-mini a-spacing-none a-color-base s-line-clamp-2\"><\/h2>\n<hr \/>\n<h4 style=\"margin-bottom:1em;\">Related reading in <em>Bible History Daily<\/em><\/h4>\n<blockquote class=\"wp-embedded-content\" data-secret=\"f8PJp2RwCA\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/scandalous-women-in-the-bible\/\">Scandalous Women in the Bible<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Scandalous Women in the Bible&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/scandalous-women-in-the-bible\/embed\/#?secret=WrHt1jDtkK#?secret=f8PJp2RwCA\" data-secret=\"f8PJp2RwCA\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"hF3aYlVBD5\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/how-bad-was-jezebel\/\">How Bad Was Jezebel?<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;How Bad Was Jezebel?&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/how-bad-was-jezebel\/embed\/#?secret=9ndWyAC2Yx#?secret=hF3aYlVBD5\" data-secret=\"hF3aYlVBD5\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"6CcAdLtBgt\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/hebrew-bible\/lilith-in-the-bible-and-mythology\/\">Lilith in the Bible and Mythology<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Lilith in the Bible and Mythology&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/hebrew-bible\/lilith-in-the-bible-and-mythology\/embed\/#?secret=XsVkuZBrrC#?secret=6CcAdLtBgt\" data-secret=\"6CcAdLtBgt\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"CmExQ1awjT\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-adam-and-eve-story-eve-came-from-where\/\">The Adam and Eve Story: Eve Came From Where?<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;The Adam and Eve Story: Eve Came From Where?&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-adam-and-eve-story-eve-came-from-where\/embed\/#?secret=IQ8sz9hVyG#?secret=CmExQ1awjT\" data-secret=\"CmExQ1awjT\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"ktPLQjr4cz\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-creation-of-woman-in-the-bible\/\">The Creation of Woman in the Bible<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;The Creation of Woman in the Bible&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/bible-interpretation\/the-creation-of-woman-in-the-bible\/embed\/#?secret=THhJWVbMHF#?secret=ktPLQjr4cz\" data-secret=\"ktPLQjr4cz\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"LPZILWsCay\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/5-ways-women-participated-in-the-early-church\/\">5 Ways Women Participated in the Early Church<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;5 Ways Women Participated in the Early Church&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/5-ways-women-participated-in-the-early-church\/embed\/#?secret=GSRgt0AsHG#?secret=LPZILWsCay\" data-secret=\"LPZILWsCay\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"zWXAl7sUgi\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/deborah-in-the-bible\/\">Deborah in the Bible<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Deborah in the Bible&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/deborah-in-the-bible\/embed\/#?secret=Uxgp8WnkPw#?secret=zWXAl7sUgi\" data-secret=\"zWXAl7sUgi\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"mhSn1T1MIp\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/tabitha-in-the-bible\/\">Tabitha in the Bible<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Tabitha in the Bible&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/tabitha-in-the-bible\/embed\/#?secret=SYFKrDDANr#?secret=mhSn1T1MIp\" data-secret=\"mhSn1T1MIp\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"52gbVM213I\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/eleazar-in-the-bible\/\">Eleazar in the Bible<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Eleazar in the Bible&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/eleazar-in-the-bible\/embed\/#?secret=qEgUk14S9a#?secret=52gbVM213I\" data-secret=\"52gbVM213I\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"UNRGGYCmrl\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/martha-a-remarkable-disciple\/\">Martha: A Remarkable Disciple<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Martha: A Remarkable Disciple&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/biblical-topics\/martha-a-remarkable-disciple\/embed\/#?secret=Hh2Lley5kZ#?secret=UNRGGYCmrl\" data-secret=\"UNRGGYCmrl\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"gmAQIMpgdF\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/judith-a-remarkable-heroine\/\">Judith: A Remarkable Heroine<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Judith: A Remarkable Heroine&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/judith-a-remarkable-heroine\/embed\/#?secret=BkxX7zxLT5#?secret=gmAQIMpgdF\" data-secret=\"gmAQIMpgdF\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"YgEtd3Jr8T\"><p><a href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/anna-in-the-bible\/\">Anna in the Bible<\/a><\/p><\/blockquote>\n<p><iframe class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Anna in the Bible&#8221; &#8212; Biblical Archaeology Society\" src=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/anna-in-the-bible\/embed\/#?secret=VpjSonBk3E#?secret=YgEtd3Jr8T\" data-secret=\"YgEtd3Jr8T\" width=\"500\" height=\"282\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<hr \/><h3 style=\"color: red; margin: 0px 0px 0px; font-size: 16px; font-weight: bold; text-align: center; font-family: Helvetica, Arial, sans-serif; padding-bottom: 10px; padding-top: 0px;\">Become a BAS All-Access Member\u00a0Now!<\/h3>\r\n<p style=\"line-height: 22px; font-size: 14px; font-family: Arial, Helvetica, sans-serif; margin: 0 0 5px; padding-bottom: 5px; padding-left: 10px\">Read <i>Biblical Archaeology Review<\/i> online, explore 50 years of <b>BAR<\/b>, watch videos, attend talks, and more<\/p>\r\n<a href=\"https:\/\/www.biblicalarchaeology.org\/subscribe-new?utm_term=W26009B0\"  target=\"_blank\" rel=\"noopener noreferrer\"><img decoding=\"async\" class=\"aligncenter size-full wp-image-53973 lazyload\" style=\"--smush-placeholder-width: 300px; --smush-placeholder-aspect-ratio: 300\/57;border: none;\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2019\/04\/button-all-access-pass.jpg\" alt=\"access\" width=\"300\" height=\"57\" border=\"0\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" data-srcset=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2019\/04\/button-all-access-pass.jpg 376w, https:\/\/www.biblicalarchaeology.org\/wp-content\/smush-avif\/2019\/04\/button-all-access-pass-300x57.jpg.avif 300w\" data-sizes=\"auto\" data-original-sizes=\"(max-width: 300px) 100vw, 300px\" data-smush-avif-fallback=\"{&quot;data-srcset&quot;:&quot;https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2019\\\/04\\\/button-all-access-pass.jpg 376w, https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2019\\\/04\\\/button-all-access-pass-300x57.jpg 300w&quot;}\" \/><\/a><hr \/>\n<h4>Notes<\/h4>\n<p><a id=\"notea\" href=\"#notear\">a.<\/a> See Tzvi Abusch, <a href=\"https:\/\/library.biblicalarchaeology.org\/article\/gilgamesh\/\">\u201cGilgamesh: Hero, King, God and Striving Man,\u201d<\/a> <em>Archaeology Odyssey<\/em>, July\/August 2000.<\/p>\n<p><a id=\"noteb\" href=\"#notebr\">b.<\/a> But see David R. Freedman, <a href=\"https:\/\/library.biblicalarchaeology.org\/article\/woman-a-power-equal-to-man\/\">\u201cWoman, a Power Equal to Man,\u201d<\/a> <strong>BAR<\/strong>, January\/February 1983.<\/p>\n<p><a id=\"note01\" href=\"#note01r\">1.<\/a> Dante Gabriel Rossetti, \u201cBody\u2019s Beauty,\u201d in <em>The House of Life: A Sonnet-Sequence<\/em> (Cambridge, MA: Harvard Univ. Press, 1928), p. 183.<\/p>\n<p><a id=\"note02\" href=\"#note02r\">2.<\/a> James Joyce, <em>Ulysses<\/em>, chap. 14, \u201cOxen of the Sun.\u201d<\/p>\n<p><a id=\"note03\" href=\"#note03r\">3.<\/a> All Gilgamesh quotations are from Samuel N. Kramer, <em>Gilgamesh and the Huluppu-Tree: A Reconstructed Sumerian Text<\/em>, The Oriental Institute of the University of Chicago Assyriological Studies 10 (Chicago: Univ. of Chicago, 1938).<\/p>\n<p><a id=\"note04\" href=\"#note04r\">4.<\/a> Translated by Theodor H. Gaster in Siegmund Hurwitz, <em>Lilith\u2014The First Eve<\/em> (Einsiedeln, Switzerland: Daimon, 1992), p. 66. Another translation does not mention Lilith\u2019s name and reads, \u201cBe off, terrifying ones, terrors of my night.\u201d<\/p>\n<p><a id=\"note05\" href=\"#note05r\">5.<\/a> Unless otherwise indicated, all Bible quotes are from <em>TANAKH: The Holy Scriptures<\/em> (Philadelphia: Jewish Publication Society, 1985).<\/p>\n<p><a id=\"note06\" href=\"#note06r\">6.<\/a> These items may arise from Lilith\u2019s association with darkness. Some translators and commentators have mistaken the etymology of Lilith\u2019s name. Lilith, <em>lylyt<\/em> [tylyl], was not derived from the Hebrew word for night, <em>lylh<\/em> [hlyl], as they supposed. Instead, Lilith\u2019s name originated in her depiction as a mythic Mesopotamian fiend and foe of Gilgamesh.<\/p>\n<p><a id=\"note07\" href=\"#note07r\">7.<\/a> 4Q510. See Joseph M. Baumgarten, \u201cOn the Nature of the Seductress in 4Q184,\u201d <em>Revue de Qumran 15<\/em> (1991\u20131992), pp. 133\u2013143.<\/p>\n<p><a id=\"note08\" href=\"#note08r\">8.<\/a> All talmudic references are to <em>The Babylonian Talmud<\/em>, trans. Isidore Epstein, 17 vols. (London: Soncino, 1948).<\/p>\n<p><a id=\"note09\" href=\"#note09r\">9.<\/a> Raphael Patai, <em>The Hebrew Goddess<\/em>, 3rd enlarged ed. (Detroit: Wayne State, 1990), p. 226.<\/p>\n<p><a id=\"note10\" href=\"#note10r\">10.<\/a> The translation is my own. The full Hebrew text of <em>The Alphabet of Ben Sira<\/em> is found in <em>Ozar Midrashim: A Library of Two Hundred Minor Midrashim<\/em> (New York: J.D. Eisenstein, 1915), vol. 1, pp. 35\u201349.<\/p>\n<p><a id=\"note11\" href=\"#note11r\">11.<\/a> All references to the <em>Zohar<\/em> are to the edition translated by Harry Sperling and Maurice Simon, 2nd ed. (London: Soncino, 1984), vol. 1.<\/p>\n<p><a id=\"note12\" href=\"#note12r\">12.<\/a> David Stern and Mark Jay Mirsky, eds., <em>Rabbinic Fantasies<\/em> (Philadelphia: Jewish Publication Society, 1990).<\/p>\n<p><a id=\"note13\" href=\"#note13r\">13.<\/a> Joseph Adler, \u201cLilith,\u201d <em>Midstream<\/em> 45:5 (July\/August 1999), p. 6.<\/p>\n<p><a id=\"note14\" href=\"#note14r\">14.<\/a> Rossetti, \u201cEden Bower,\u201d in <em>Poems<\/em> (Leipzig: Bernhard Tauchnitz, 1873), pp. 31\u201341.<\/p>\n<p><a id=\"note15\" href=\"#note15r\">15.<\/a> Judith Plaskow Goldenberg, \u201cEpilogue: The Coming of Lilith,\u201d in <em>Religion and Sexism<\/em>, ed. Rosemary Radford Ruether (New York: Simon and Schuster, 1974), pp. 341\u2013343.<\/p>\n<p><a id=\"note16\" href=\"#note16r\">16.<\/a> Pamela White Hadas, \u201cThe Passion of Lilith,\u201d in <em>In Light of Genesis<\/em> (Philadelphia: Jewish Publication Society, 1980), pp. 2\u201319.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>In most manifestations of her myth, Lilith represents chaos, seduction and ungodliness. Yet, in her every guise, Lilith has cast a spell on humankind. 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Yet, in her every guise, Lilith has cast a spell on humankind.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Lilith\" \/>\n<meta property=\"og:description\" content=\"In most manifestations of her myth, Lilith represents chaos, seduction and ungodliness. Yet, in her every guise, Lilith has cast a spell on humankind. 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Yet, in her every guise, Lilith has cast a spell on humankind.\",\"breadcrumb\":{\"@id\":\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/#primaryimage\",\"url\":\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-1.jpg\",\"contentUrl\":\"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-1.jpg\",\"width\":234,\"height\":300,\"caption\":\"\ufeffWinged spirits tumble across the night sky in New York artist Richard Callner\u2019s \u201cLovers: Birth of Lilith\u201d (1964), now in a private collection. According to medieval Jewish tradition, Lilith was Adam\u2019s first wife, before Eve. When Adam insisted she play a subservient role, Lilith grew wings and flew away from Eden. Artist Callner identifies the large figure (right of center) as Lilith. Lilith\u2019s character was not created out of whole cloth, however; the medieval authors drew on ancient legends of the winged lil\u012btu\u2014a seductive, murderous demoness known from Babylonian mythology. In recent years, Lilith has undergone another transformation as modern feminists retell her story. In the accompanying article, Janet Howe Gaines traces the evolution of Lilith. 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Yet, in her every guise, Lilith has cast a spell on humankind.","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/","og_locale":"en_US","og_type":"article","og_title":"Lilith","og_description":"In most manifestations of her myth, Lilith represents chaos, seduction and ungodliness. Yet, in her every guise, Lilith has cast a spell on humankind. 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Yet, in her every guise, Lilith has cast a spell on humankind.","breadcrumb":{"@id":"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/#primaryimage","url":"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-1.jpg","contentUrl":"https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2012\/09\/lilith-1.jpg","width":234,"height":300,"caption":"\ufeffWinged spirits tumble across the night sky in New York artist Richard Callner\u2019s \u201cLovers: Birth of Lilith\u201d (1964), now in a private collection. According to medieval Jewish tradition, Lilith was Adam\u2019s first wife, before Eve. When Adam insisted she play a subservient role, Lilith grew wings and flew away from Eden. Artist Callner identifies the large figure (right of center) as Lilith. Lilith\u2019s character was not created out of whole cloth, however; the medieval authors drew on ancient legends of the winged lil\u012btu\u2014a seductive, murderous demoness known from Babylonian mythology. In recent years, Lilith has undergone another transformation as modern feminists retell her story. In the accompanying article, Janet Howe Gaines traces the evolution of Lilith. Courtesy of Richard Callner, Latham, NY"},{"@type":"BreadcrumbList","@id":"https:\/\/www.biblicalarchaeology.org\/daily\/people-cultures-in-the-bible\/people-in-the-bible\/lilith\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.biblicalarchaeology.org\/"},{"@type":"ListItem","position":2,"name":"Lilith"}]},{"@type":"WebSite","@id":"https:\/\/www.biblicalarchaeology.org\/#website","url":"https:\/\/www.biblicalarchaeology.org\/","name":"Biblical Archaeology Society","description":"","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.biblicalarchaeology.org\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/www.biblicalarchaeology.org\/#\/schema\/person\/dd65dca1980da5fc44fb1aef79ee9602","name":"Janet Howe Gaines","description":"Janet Howe Gaines, Ph.D. in Communication (1979), University of Tennessee, is Lecturer in English and former Executive Director of Hillel at the University of New Mexico in Albuquerque.","url":"https:\/\/www.biblicalarchaeology.org\/author\/jhgaines\/"}]}},"_links":{"self":[{"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/posts\/18235","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/users\/69"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/comments?post=18235"}],"version-history":[{"count":0,"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/posts\/18235\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/media\/18254"}],"wp:attachment":[{"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/media?parent=18235"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/categories?post=18235"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblicalarchaeology.org\/wp-json\/wp\/v2\/tags?post=18235"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}