Amy Scerba - Changing Literary Representations of Lilith

Feminism and Women's Studies: Changing Literary Representations of Lilith and the Evolution of a Mythical Heroine
Changing Literary
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Representations of Lilith and the
Academic Evolution of a Mythical Heroine
Programs
Activism
Gender and
Sexuality
Health History Scerba traces the development of the
Links to Other mythical figure Lilith from early Jewish
texts through the Romantic period. This
Sites Theory
study culminates in a discussion of how
Feminist Theory Dante Gabriel Rossetti aided in Lilith's
Academic transformation from a demoness to a
Papers feminist heroine.
Changing Amy Scerba
Literary M.A. Literary and Cultural
Representations Theory, Carnegie Mellon
University
of Lilith and the
B.A. English and Cultural
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Evolution of a Studies, Chatham College

Mythical
Heroine
Chopin and
Schopenhauer:
Similar Names,
Dante Gabriel Rossetti's "Lady
Similar
Lilith"
Philosophies
Divisions that
Outline of Research Project
Kill: The Enemy Introduction
Without and Chapter One: A Triple Stranded

Within Memoir History: Lilith in the Founding
Texts
of Aphra Behn
Of Arms and "Gilgamesh and the Huluppu-Tree"
the Woman (2000 BCE)
Woman's The Lilith Relief (circa 2000 BCE)

Education Isaiah 34:14 (circa 900 BCE)
According to
Testament of Solomon (200 CE)
Rousseau and

Wollstonecraft The Talmud (400 CE)

The Exit The Nippur Bowls (circa 600 CE)
Meeting The Alphabet of Ben Sira (800 CE)
Workplace
Book of Raziel (circa 1100 CE)
The Zohar (1200 CE)
Hebrew Amuletic Tradition (circa 900-
1800 CE)
Chapter Two: Romantic Writers and

the Outset of a Transformation
Johann Wolfgang von Goethe's
Faust, Part I (1808)
John Keats' "Lamia" (1819)
John Keats' "La Belle Dame sans

Merci: A Ballad" (1820)
Chapter Three: Identifying a

Transformation: Lilith in the
Poetry and Art of Rossetti
The Pre-Raphaelite Brotherhood and
Its Influences (1848-1954)
Rossetti's painting "Lady Lilith"
(1863 and 1864-1868?)
Rossetti's poem "Lilith," later
published as "Body's Beauty" (1868)
Rossetti's ballad "Eden Bower"
(1869)
"Femme fatale" images in "A Sea-
Spell" (1868) and "The Orchard Pit"
(1869)
Conclusion

Appendix: A Modern Development:

Images of Lilith in Literature, Art,
and Artifacts
Bibliography

Feminism and Women's Studies: Lilith's Evolution
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Academic
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Lilith's Evolution
Sexuality
Health History
Links to Other
Sites Theory
Feminist Theory
Introduction
Academic
Changing Literary
Papers Representations of Lilith
Changing and the Evolution of a
Literary Mythical Heroine
Representations
Adam . . . asked God to
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of Lilith and the send him a mate, a

Evolution of a partner like the other
Mythical creatures had. God
Heroine obliged by making Lilith
Chopin and and sending her to Adam.
Schopenhauer: At first he was pleased,
Similar Names, but then she opened her
Similar mouth, showing that she
Philosophies had a mind of her own. He
Divisions that wanted her to lie beneath
Kill: The Enemy him and she promptly
Without and refused, saying that they
Within Memoir were equal and she would
not be subservient to him.
of Aphra Behn
Adam flew into a tantrum,
Of Arms and
so Lilith took off to calmer
the Woman
Woman's territory. -- (Childerhose

Education xiii)
According to
Rousseau and Return to Lilith Project Home Page
Wollstonecraft
The Exit
Meeting
Workplace

Feminism and Women's Studies: A Triple Stranded History
A Triple Stranded History

Navigation
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Academic
Programs
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Gender and Lilith in the Founding Texts
Sexuality
Health History
Links to Other Individual chapter
Sites Theory sections can be accessed
Feminist Theory from this page.
Academic Outline of Chapter One
Papers I. "Gilgamesh and the Huluppu-

Changing Tree" (2000 BC) from the Epic of
Gilgamesh (2400 BC)
Literary
A. Literary reference with
Representations incidental mention of Lilith
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of Lilith and the 1) Most closely associated with

"Eden" myth
Evolution of a
Click here.
Mythical
II. The Lilith Relief -- Sumerian
Heroine terra-cotta relief (circa 2000
Chopin and BCE)
Schopenhauer: A. Archaeological artifact with Lilith
as primary figure
Similar Names, 1) Lilith as succubus
Similar Click here.
Philosophies III. Isaiah 34:14 (circa 900 BCE)
Divisions that A. Much contested incidental
Kill: The Enemy literary reference to Lilith
1) Associates her with the desert,
Without and night, evil, and flight
Within Memoir Click here.
of Aphra Behn IV. Testament of Solomon (200
Of Arms and CE)
A. Literary reference with
the Woman incidental mention of Lilith
Woman's 1) Obizuth, a child-slayer,

Education describes herself in terms identical
to Lilith
According to Click here.
Rousseau and V. The Talmud (400 CE)
Wollstonecraft A. Literary reference with four
The Exit incidental mentions of Lilith
1) Lilith is a winged, she-demon of
Meeting
the night; alludes to succubus
Workplace myth
Click here.
VI. The Nippur Bowls --
incantation bowls (circa 600 CE)
A. Archaeological artifacts, 26 of
which feature Lilith
1) Lilith's guises of child-slayer and
succubus are joined together in
incantations
Click here.

VII. The Alphabet of Ben Sira

(800 CE)
A. Literary reference with unique
history in which Lilith's story is told
1) First known reference to Lilith
as first wife of Adam
Click here.
VIII. Book of Raziel (circa 1100
CE)
A. Literary reference drawing upon
an amuletic tradition where Lilith is
prominent
1) Offers protection against Lilith
the child-slayer; associates her
with Adam
Click here.
IX. The Zohar (1200 CE)
A. Literary reference where Lilith's
mentions are no longer incidental
1) The various guises of Lilith
come together, producing a

complete picture
Click here.
X. Hebrew Amuletic Tradition
(circa 900-1800 CE)
A. Archaeological artifacts,
countless in number, which focus
on Lilith
1) Primarily used in protection
during child-birth
2) Some also draw upon other
facets of Lilith, such as succubus
and wife of Adam
Click here.

Feminism and Women's Studies: Gilgamesh and the Hulupp-Tree (2000 BC)
Gilgamesh and the Hulupp-

Navigation
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Tree (2000 BC)
Academic
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Activism
Gender and
Sexuality Once upon a time there
Health History was a huluppu-tree,
Links to Other perhaps a willow; it was
Sites Theory planted on the banks of
Feminist Theory the Euphrates; it was
Academic nurtured by the waters of
Papers the Euphrates. But the
Changing South Wind tore at it, root
Literary and crown, while the
Representations Euphrates flooded it with
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of Lilith and the its waters. Inanna, queen

Evolution of a of heaven, walking by,
Mythical took the tree in her hand
Heroine and brought it to Erech,
Chopin and the seat of her main
Schopenhauer: sanctuary, and planted it
Similar Names, in her holy garden. There
Similar she tended it most
Philosophies carefully. For when the
Divisions that tree grew big, she
Kill: The Enemy planned to make of its
Without and wood a chair for herself
Within Memoir and a couch.
of Aphra Behn Years passed, the tree
Of Arms and matured and grew big.
the Woman But Inanna found herself
Woman's unable to cut down the

Education tree. For at its base the
According to snake 'who knows no
Rousseau and charm' had built its nest.
Wollstonecraft In its crown, the Zu-bird --
The Exit a mythological creature
Meeting which at times wrought
Workplace mischief -- had placed its
young. In the middle
Lilith, the maid of
desolation, had built her
house. And so poor
Inanna, the light-hearted
and ever-joyful maid,
shed bitter tears. And as
the dawn broke and her
brother, the sun-god Utu,

arose from his sleeping
chamber, she repeated to
him tearfully all that had
befallen her huluppu-tree.
Now Gilgamesh, the great

Sumerian hero, the
forerunner of the Greek
Heracles, who lived in
Erech, overheard Inanna's
weeping complaint and
chivalrously came to her
rescue. He donned his
armor weighing fifty
minas -- about fifty
pounds -- and with his 'ax
of the road,' seven talents

and seven minas in weight
-- over four hundred
pounds -- he slew the
snake 'who knows no
charm' at the base of the
tree. Seeing which, the Zu-
Bird fled with his young to
the mountain, and Lilith
tore down her house and
fled to the desolate places
which she was
accustomed to haunt. The
man of Erech who had
accompanied Gilgamesh
now cut down the tree
and presented it to Inanna

for her chair and couch.
(33,34)
"Gilgamesh and the Huluppu-Tree"
The Lilith Relief

Isaiah 34:14
Testament of Solomon
The Talmud
The Nippur Bowls
The Alphabet of Ben Sira
Book of Raziel
The Zohar

Hebrew Amuletic Tradition
Return to Outline of Chapter One

Return to Lilith Project Home Page

Feminism and Women's Studies: The Lilith Relief: Sumerian Terra-Cotta Relief (circa 2000 BCE)
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Links to Other The Lilith Relief: Sumerian
Sites Theory Terra-Cotta Relief (circa 2000
Feminist Theory BCE)
Academic
Papers
Changing
Literary
Representations "Gilgamesh and the Huluppu-Tree"
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of Lilith and the The Lilith Relief

Evolution of a Isaiah 34:14
Mythical
Heroine

Chopin and The Talmud

Schopenhauer: The Nippur Bowls
Similar Names,
Similar

Philosophies Book of Raziel

Divisions that The Zohar
Kill: The Enemy Hebrew Amuletic Tradition
Without and
Within Memoir
of Aphra Behn
Of Arms and Return to Outline of Chapter One
the Woman Return to Lilith Project Home Page
Woman's
[email protected]
Education
According to
Rousseau and
Wollstonecraft
The Exit
Meeting
Workplace

Feminism and Women's Studies: Isaiah 34:14 (circa 900 BCE)
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Literary
Representations "Gilgamesh and the Huluppu-Tree"
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of Lilith and the The Lilith Relief

Evolution of a Isaiah 34:14
Mythical
Heroine

Chopin and The Talmud

Schopenhauer: The Nippur Bowls
Similar Names, The Alphabet of Ben Sira
Similar
Book of Raziel
Philosophies
Divisions that The Zohar

Kill: The Enemy Hebrew Amuletic Tradition
Without and
Within Memoir
of Aphra Behn
Of Arms and

the Woman Return to Lilith Project Home Page

Woman's
Education
According to
Rousseau and
Wollstonecraft
The Exit
Meeting
Workplace

Feminism and Women's Studies: Testament of Solomon - circa 200 CE
Testament of Solomon - circa

Navigation
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200 CE
Academic
Programs
Activism
Gender and
Sexuality And I adored the Lord God
Health History of Israel and bade another
Links to Other demon present himself.
Sites Theory And there came before me
Feminist Theory a spirit in woman's form
Academic that had a head without
Papers any limbs, and her hair
Changing was dishevelled. And I
Literary said to her, 'Who art
Representations thou?' But she answered,
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of Lilith and the 'Nay, who art thou? And

Evolution of a why dost thou want to
Mythical hear concerning me? But
Heroine as thou wouldst learn,
Chopin and here I stand before thy
Schopenhauer: face. Go then into thy
Similar Names, royal storehouses and
Similar wash thy hands. Then sit
Philosophies down afresh before thy
Divisions that tribunal and ask me
Kill: The Enemy questions, and thou shalt
Without and learn, O king, who I am.'
Within Memoir
And I, Solomon, did as
of Aphra Behn she enjoined me, and
Of Arms and restrained myself because
the Woman of the wisdom dwelling in
Woman's me, in order that I might

Education hear of her deeds and
According to apprehend them and
Rousseau and manifest them to men.
Wollstonecraft And I sat down and said
The Exit to the demon, 'Who are
Meeting thou?' And she said, 'I am
Workplace called among men
Obizuth, and by night I
sleep not, but go my
rounds over all the world
and visit women in
childbirth. And divining
the hour I take my stand,
and if I am lucky I
strangle the child. But if
not, I retire to another

place, for I cannot a single
night retire unsuccessful.
For I am a fierce spirit of
myriad names and many
shapes. And now hither,
now thither, I roam. And
to westering parts I go my
rounds. But as it now is,
though thou hast sealed
me round with the ring of
God, thou has done
nothing. I am not
standing before tee, and
thou wilt not be able to
command me. For I have
no work other than the

destruction of children and
the making of their ears
to be deaf, and the
working of evil to their
eyes, and the binding
their mouths with a bond,
and the ruin of their
minds, and paining of
their bodies'
When I, Solomon, heard

this, I marvelled at her
appearance, for I beheld
all her body to be in
darkness. But her glance
was altogether bright and
cheery, and her hair was

tossed wildly like a
dragon's, and the whole of
her limbs were invisible.
And her voice was very
clear as it came to me.
And I cunningly said, 'Tell
me by what angel thou
are frustrated, O Evil
Spirit?' But she answered
me, 'By the angel of God
called Afarof, which is
interpreted Raphael, by
whom I am frustrated now
and for all time. His name,
if any man know it, and
write the same on a

woman in childbirth, then
I shall not be able to enter
her. Of this name the
number is 640.' And I,
Solomon, having heard
this, and having glorified
the Lord, ordered her hair
to be bound and that she
should be hung up in front
of the Temple of God, that
all the children of Israel as
they passed might see it
and glorify the Lord God
of Israel, who had given
me this authority with
wisdom and power from

God by means of this
signet." (Gaster 157-159)
Traditionally, a woman's
hair has been considered
her crowning glory, a
symbol of wisdom, an
aspect of her essentially
feminine nature. Brides of
Christ, Vestal Virgins, and
Orthodox Jewish Brides
have been made to
sacrifice their long
seductive and ensnaring
hair. Woman's hair has
been cut and bound and
covered in an effort to
separate her from this
goddess-given sexually
seductive power of Lilith's.
(59)
There are two primary
aspects of the Lilith
legend: as the incarnation
of lust, Lilith leads
unsuspecting men into
sin; in her incarnation as
a child-destroying witch,
she strangles helpless
infants. It is interesting to
note that these two
aspects of this legend
seem to have evolved

separately, in that there is
hardly a tale to be found
in which Lilith plays both
roles. (8)
The Lilith Relief

Isaiah 34:14
The Talmud
The Nippur Bowls
Book of Raziel
The Zohar


Feminism and Women's Studies: The Talmud - circa 400 CE
The Talmud - circa 400 CE

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Gender and 1) "One may not sleep in
Sexuality a house alone, and
Health History whoever sleeps in a house
Links to Other alone is seized by Lilith."
Sites Theory (Shab. 773: v1. pt1, 151b
Feminist Theory --- footnote "The night
Academic demon.")
Papers
Changing 2) "She grows long hair
Literary like Lilith . . ." ('Er. 698:
Representations v1, pt2, 100b --- footnote
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of Lilith and the "A notorious female night

Evolution of a demon."]
Mythical
Heroine 3) "I saw how Hormin the
Chopin and son of Lilith was running
Schopenhauer: on the parapet of the wall
Similar Names, of Mahuza. . . ." (BB. 290:
Similar v3, pt2 -- footnote to
Hormin "a demon;" to
Philosophies
Lilith "a female night
Divisions that
demon")
Kill: The Enemy
Without and 4) "If an abortion had the
Within Memoir likeness of Lilith its
of Aphra Behn mother is unclean by
Of Arms and reason of the birth, for it
the Woman is a child, but it has
Woman's wings. So it was also

Education taught: R. Jose stated, It
According to once happened at Simoni
Rousseau and that a woman aborted the
Wollstonecraft likeness of Lilith, and
The Exit when the case came up
Meeting for a decision before the
Workplace Sages they ruled that it
was a child but that it also
had wings. . . ." (Nid.
166: v6, 24b -- footnote
to Lilith "A female demon
of the night, reputed to
have wings and a human
face.")


The Lilith Relief
Isaiah 34:14
The Talmud
The Nippur Bowls

Book of Raziel
The Zohar


Feminism and Women's Studies: The Nippur Bowls - Incantation Bowls (circa 600 CE)
The Nippur Bowls -

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Incantation Bowls (circa 600
Academic CE)
Programs
Activism
Gender and
Sexuality
Health History You are bound and sealed,
Links to Other all you demons and devils
Sites Theory and Liliths, by that hard
Feminist Theory and strong, mighty and
Academic powerful bond with which
Papers are tied Sison and Sisin. .
Changing . . The evil Lilith, who
Literary causes the hearts of men
Representations to go astray and appears
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of Lilith and the in the dream of the night

Evolution of a and in the vision of the
Mythical day, who burns and casts
Heroine down with nightmare,
Chopin and attacks and kills children,
Schopenhauer: boys and girls -- she is
Similar Names, conquered and sealed
Similar away from the house and
Philosophies from the threshold of
Divisions that Bahram-Gushnasp son of
Kill: The Enemy Ishtar-Nahid by the
Without and talisman of Metatron, the
Within Memoir great prince who is called
the Great Healer of Mercy
of Aphra Behn
. . . who vanquishes
Of Arms and
demons and devils, black
the Woman
Woman's arts and mighty spells and

Education keeps them away from
According to the house and threshold
Rousseau and of Bahram-Gushnasp, the
Wollstonecraft son of Ishtar-Nahid.
The Exit Amen, Amen, Selah.
Meeting Vanquished are the black
Workplace arts and mighty spells,
vanquished the bewitching
women, they, their
witchery and their spells,
their curses and their
invocations, and kept
away from the four walls
of the house of
Bahram=Gushnasp, the
son of Ishtar-Nahid.
Vanquished and trampled
down are the bewitching
women, vanquished on
earth and vanquished in
heaven. Vanquished are
the constellations and
stars. Bound are the
works of their hands.
Amen, Amen, Selah.
(229)

The Lilith Relief
Isaiah 34:14

The Talmud
The Nippur Bowls

Book of Raziel
The Zohar


Feminism and Women's Studies: The Alphabet of Ben Sira - (circa 800 CE)
The Alphabet of
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Ben Sira - (circa
Academic 800 CE)
Programs
Activism
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Health History Soon afterward
Links to Other the young son of
Sites Theory the king took ill.
Feminist Theory Said
Academic Nebuchadnezzar,
Papers "Heal my son. If
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Changing you don't, I will

Literary kill you." Ben
Representations Sira immediately
of Lilith and the sat down and
Evolution of a wrote an amulet
Mythical with the Holy
Heroine Name, and he
Chopin and inscribed on it
Schopenhauer: the angels in
Similar Names, charge of
Similar medicine by
Philosophies their names,
Divisions that forms, and
Kill: The Enemy images, and by

Without and their wings,
Within Memoir hands, and feet.
of Aphra Behn Nebuchadnezzar
Of Arms and looked at the
the Woman amulet. "Who
Woman's are these?"
Education
"The angels who
According to
are in charge of
Rousseau and
medicine: Snvi,
Wollstonecraft
Snsvi, and
The Exit
Smnglof. After
Meeting
God created
Workplace Adam, who was

alone, He said,
'It is not good
for man to be
alone' (Genesis
2:18). He then
created a
woman for
Adam, from the
earth, as He had
created Adam
himself, and
called her Lilith.
Adam and Lilith

immediately
began to fight.
She said, 'I will
not lie below,'
and he said, 'I
will not lie
beneath you, but
only on top. For
you are fit only
to be in the
bottom position,
while I am to be
the superior
one.' Lilith
responded, 'We
are equal to
each other
inasmuch as we
were both
created from the
earth.' But they
would not listen
to one another.
When Lilith saw
this, she
pronounced the
Ineffable Name
and flew away
into the air.
Adam stood in
prayer before his
Creator:
'Sovereign of the
universe!' he
said, 'the woman
you gave me has
run away.' At
once, the Holy
One, blessed be
He, sent these
three angels to
bring her back.
"Said the Holy

One to Adam, 'If
she agrees to
come back, fine.
If not, she must
permit one
hundred of her
children to die
every day.' The
angels left God

and pursued
Lilith, whom
they overtook in
the midst of the
sea, in the
mighty waters
wherein the
Egyptians were
destined to
drown. They told
her God's word,
but she did not
wish to return.
The angels said,
'We shall drown
you in the sea.'
"'Leave me!' she

said. 'I was
created only to
cause sickness
to infants. If the
infant is male, I
have dominion
over him for
eight days after
his birth, and if

female, for
twenty days.'
"When the
angels heard
Lilith's words,
they insisted she
go back. But she
swore to them
by the name of
the living and
eternal God:
'Whenever I see
you or your
names or your
forms in an
amulet, I will
have no power
over that infant.'
She also agreed
to have one
hundred of her
children die
every day.
Accordingly,
every day one
hundred demons
perish, and for
the same
reason, we write
the angels
names on the
amulets of
young children.
When Lilith sees
their names, she
remembers her
oath, and the
child recovers."
(Stern and
Mirsky, eds. 183-
184)
"Gilgamesh and the

Huluppu-Tree"
The Lilith Relief
Isaiah 34:14
The Talmud
The Nippur Bowls
The Alphabet of Ben

Sira
Book of Raziel
The Zohar
Hebrew Amuletic
Tradition
Return to Outline of
Chapter One
Return to Lilith Project

Home Page

Feminism and Women's Studies: Book of Raziel (circa 1100 CE)

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Gender and I conjure thee, primitive
Sexuality Eve, by the name of the
Health History one who created thee,
Links to Other and by the names of the
Sites Theory three angels which the
Feminist Theory Lord sent after thee, and
Academic who found thee in the
Papers islands of the sea, to
Changing whom thou didst swear,
Literary that wherever thou salt
Representations find their names neither
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of Lilith and the thou nor thine host shall

Evolution of a do any harm, also not to
Mythical those who carry those
Heroine names with them. I
Chopin and therefore conjure thee by
Schopenhauer: their names and by their
Similar Names, seals, which are written
Similar down here, that thou do
Philosophies no harm, neither thou,
Divisions that nor thy host, nor thy
Kill: The Enemy servants, to this woman
Without and or to the young babe to
Within Memoir which she has given birth;
neither during day-time
of Aphra Behn
nor during the night;
Of Arms and
neither in their food nor in
the Woman
Woman's their drink; neither in

Education their head nor in their
According to heart; nor in their 208
Rousseau and members, nor in their 305
Wollstonecraft veins. I conjure thee, thy
The Exit hosts and thy servants,
Meeting with the power of these
Workplace names and these seals.
(Gaster 153)
The Lilith Relief

Isaiah 34:14
The Talmud
The Nippur Bowls

Book of Raziel
The Zohar


Feminism and Women's Studies: The Zohar (circa 1200 CE)
The Zohar (circa 1200 CE)

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Academic illumination of the first
Papers light was concealed, a
Changing shell was created for the
Literary kernal, and this shell
Representations spread and produced
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of Lilith and the another shell. When she

Evolution of a emerged and ascended
Mythical and descended, and came
Heroine to "the tiny
Chopin and countenances," and
Schopenhauer: wished to join herself to
Similar Names, them, to take shape
Similar within them, and never to
Philosophies leave them. But the Holy
Divisions that One, blessed by He, took
Kill: The Enemy her away from there, and
Without and brought her down below
Within Memoir when He created Adam, in
order to regulate this
of Aphra Behn
world. When she saw Eve,
Of Arms and
who was attached to
the Woman
Woman's Adam's back, and whose

Education beauty was like that of the
According to realms above, and when
Rousseau and she saw her perfect
Wollstonecraft image, she flew from
The Exit there and wished, as at
Meeting first, to join herself to "the
Workplace tiny countenances." The
keepers of the celestial
gates did not allow her to
approach. The Holy One,
blessed be He, upbraided
her and dispatched her to
the depths of the sea, and
she dwelt there until
Adam and his wife sinned.
Then the Holy One,

blessed be He, brought
her out of the depths of
the sea, and she rules
over all infants -- "the tiny
countenances" of mankind
-- who deserve to be
punished because of the
sins of their fathers. She
goes to and fro in the
world, and comes to the
terrestrial Garden of Eden,
and sees the Cherubim
guarding the gates of the
Garden of Eden, and she
dwells there by the
flaming sword, because

she originated from the
side of that flame. When
the flame turns she flees
and goes through the
world, finding infants who
ought to be punished, and
she smiles at them and
kills them. This happens
when the moon is on the
wane, and the light
diminishes. And this is the
meaning of me'orot
(lights). (The Wisdom of
the Zohar 540-541)
The secret of secrets:
From the strength of the

noon-flame of Isaac, from
the wine lees, a naked
shoot came forth,
comprising together male
and female, red like a lily,
and they spread out on
several sides, down
several paths. The male is
called "Samael," and his
female is always included
with him. Just as on the
side of holiness there are
male and female, so on
'the other side' there are
male and female, included
one with the other. The

female of Samael is called
'snake,' 'a wife of
harlotry,' 'the end of all
flesh,' 'the end of days.'
Two evil spirits are
attached to one another.
the male spirit is fine, the
female spirit spreads out
down several ways and
paths, and is attached to
the male spirit.
She dresses herself in

finery like an abominable
harlot and stands at the
corners of streets and
highways in order to
attract men. When a fool
approaches her, she
embraces him and kisses
him, and mixes her wine
lees with snake poison for
him. Once he has drunk,
he turns aside after her.
When she sees that he
has turned aside after he
from the way of truth, she
takes off all the finery that
she had put on for the
sake of this fool.
This is the finery that she

uses to seduce mankind:

her hair is long, red like a
lily; her face is white and
pink; six pendants hang at
her ears; her bed is made
of Egyptian flax; all the
ornaments of the East
encircle her neck; her
mouth is shaped like a
tiny door, beautified with
cosmetic; her tongue is
sharp like a sword; her
words smooth as oil; her
lips beautiful, red as a lily,
sweetened with all the
sweetnesses in the world;
she is dressed in purple,

and attired in thirty-nine
items of finery.
This fool turns aside after

her, and drinks from the
cup of wine, and commits
harlotry with her,
completely enamored of
her. What does she do?
She leaves him asleep on
the bed and ascends to
the realms above, accuses
him, obtains authority,
and descends. The fool
wakes up, thinking to
sport with her as before,
but she takes off her

finery, and turns into a
fierce warrior, facing him
in a garment of flaming
fire, a vision of dread,
terrifying both body and
soul, full of horrific eyes, a
sharpened sword in his
hand with drops of poison
suspended and dripping
from it. He kills the fool,
and throws him into
Gehinnom. (The Wisdom
of the Zohar 538-539)
Come and see. From the
crevice of the great deep,
above, there came a

certain female, the spirit
of all spirits, and we have
already explained that her
name was Lilith. And at
the very beginning she
existed with man. When
Adam was created, and
his body had been
completed, a thousand
spirits from the left side
gathered together around
the body, each one
wanted to gain entry to it,
but they were unable to,
and in the end the Holy
One, blessed be He,

rebuked them. Adam
therefore was lying down,
a body without a spirit,
and he had a green pallor,
and all these spirits were
hovering round him. At
that moment a cloud
descended and drove
away all these spirits.
Concerning this moment it
is written 'And God said,
Let the earth bring forth a
living soul' (Genesis
1:24). We have already
explained that the female
became pregnant by the

male in the soul of Adam
and produced the spirit
that was comprised of two
sides, as was proper, so
that it could be breathed
into Adam. This is the
meaning of 'and He
breathed into his nostrils
the breath [or soul] of life,
and Adam became a living
soul' (Genesis 2:7) - a
really living soul. Whoever
has doubts about this
because he does not know
whether it refers to the
life below or the life called

'Israel,' or whether it is
male or female, should
notice that it does not say
'the living soul,' but 'a
living soul,' without
qualification, which
signifies everything. When
Adam arose his wife was
fastened to his side, and
the holy soul that was in
him spread to this side
and to that, and nourished
both sides, because it was
comprised of both.
Subsequently, the Holy
One, blessed be He, split

Adam, and prepared his
female. This is the
meaning of 'And the Lord
God constructed the side .
. . ' (Gen. 2:20 - 'the side'
we have explained before,
as it is written 'the side of
the tabernacle' (Exodus
26:20). 'And He brought
her to Adam' (Gen. 2:22) -
attired as a bride for the
wedding canopy.
When Lilith saw this she

fled, and she is now in the
cities of the sea, and she
is still intent on injuring

mankind. When the Holy
One, blessed be He,
destroys wicked Rome,
and it becomes an eternal
desolation, He will bring
up Lilith and settle her in
the ruins, because it will
be desolate forever. This
is the meaning of 'Lilith
shall repose there, and
find her place of rest'
(Isaiah 34:14). (The
Wisdom of the Zohar 539-
540)
After the snake had lain
with Eve and cast filth

upon her, she bore Cain.
From here all the
generations, the wicked of
the world, draw their
origin, and to the
generation of the demons
and the spirits they owe
their being with all their
characteristics. Therefore
the spirits and the
demons are half like
human beings below and
half like angels above.
Similarly, when the other
spirits were procreated by
Adam, they too were of

this nature, half from
below and half from
above. After they had
been procreated by Adam,
he produced from these
spirits daughters who
resembled in beauty both
the upper and the lower
worlds. Therefore it is
written, "the sons of God
saw the daughters of man
that they were fair . . ."
(Genesis 6:2), and they
all went astray after them.
There was a certain male,

who came into the world

from the spirit on the side
of Cain, and they called
him Tuba-cain. And a
certain female emerged
with him, and human
beings go astray after her,
and her name is Naamah.
From her other spirits and
demons came forth, and
they are suspended in the
air, giving information to
others who are below
them. This Tubal-cain
brought weapons of war
into the world. And
Naamah makes a roaring

noise and cleaves to her
forces, and she still
survives. And her dwelling
is among the breakers of
the great sea, and she
goes out to mock at
human kind, warming
herself on them in dreams
with human desire, and
cleaving to them. She
receives this desire but no
more, and she becomes
pregnant through this
desire and brings other
kinds of demons into the
world. The sons that she

bears to mortal men
present themselves to the
females among mankind
and they become
pregnant by them and
bear spirits.
They all go to Lilith first

and she rears them. She
goes out into the world in
search of babies, and
when she sees human
babies she attaches
herself to them, seeking
to kill them, and to absorb
the spirits of these human
babies. She goes off with

this spirit, but there are
three holy spirits who are
gathered there. They fly in
front of her and take the
spirit from her and
present it to the Holy One,
blessed be He. And there
they teach the babies in
His presence.
It is for this reason that

the Torah warns people:
"Sanctify yourselves and
be holy" (Leviticus 20:7).
And it is true that if a man
is holy during intercourse

he need not be afraid of
her, for then the Holy
One, blessed be He, will
summon the three holy
angels that we have
mentioned, and they will
protect the child and she
cannot harm him. This is
the meaning of "No evil
shall befall you, and no
plague shall come near
your tent" (Psalm 91:10).
Why? Because "He will
give His angels charge
over you" (Psalm 91:11).
And it is written "Because

he has loved me, I will
deliver him" (Psalm
91:14). But if man is not
holy and draws out a spirit
from the side of
uncleanness, she will
come and mock at the
child. And if she kills him
she will absorb the spirit
and will never be
separated from it.
You might object and say

that the others whom she
kills, but whose spirits are
taken by the three holy
angels who are assembled

before her, cannot have
been formed from the side
of uncleanness. And, if
that is so, by what right
did she kill them? In these
cases, man has not
sanctified himself, but
neither did he have the
intention of defiling or of
becoming defiled.
Therefore she has the
power to control the body
but not the spirit. (The
Wisdom of the Zohar 542-
543)

The Lilith Relief
Isaiah 34:14
The Talmud
The Nippur Bowls
Book of Raziel
The Zohar


Feminism and Women's Studies: Hebrew Amuletic Tradition (circa 900-1800 CE)

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(circa 900-1800 CE)
Academic
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Activism
Gender and
Sexuality These are my names,
Health History Satrina, Lilith, Abito,
Links to Other Amizo, Izorpo, Kokos,
Sites Theory Odam, Ita, Podo, Eilo,
Feminist Theory Patrota, Abeko, Kea, Kali,
Academic Batna, Talto, and Partash.
Papers Whoever knows these my
Changing names and writes them
Literary down causes me to run
Representations away from the new-born
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of Lilith and the child. (Gaster 149)

Evolution of a A fifteenth century
Mythical manuscript contains the
Heroine following passage, where the
Chopin and names of the evil spirit -- one
Schopenhauer: of which is Lilitha or Lilith --
Similar Names, are many and it is the
Similar invocation of them that
Philosophies repels her. It reads:
Divisions that The saintly Mar Ebedishu,
Kill: The Enemy as soon as he perceived
Without and that she was a wicked and
Within Memoir unclean spirit, bound her
of Aphra Behn and cursed her and tied
Of Arms and her up, saying, ". . . I
the Woman conjure thee by Him at
Woman's whom angels and man

Education tremble, that if thou hast
According to any other names reveal
Rousseau and them to me, and show
Wollstonecraft me, and hide it not." She
The Exit said unto him, "I will
Meeting reveal it unto thee,
Workplace though I desire it not. I
have twelve other names.
Whosoever will write them
and hang them upon
himself, or place them in
his house, his house will I
not enter, nor approach
his children. First Miduch,
second Edilta, third
Mouelta, the fourth they

call Lilitha and Malvitha
and the strangling-mother
of children (lit. boys)."
Thereupon the saintly Mar
Ebedishu, as soon as he
perceived that she was an
evil and unclean spirit,
bound her and cursed her
and tied her up, and said
unto her, ". . . If you have
any other names, reveal
them to me, and show
me, and hid nothing from
me." She replied unto
him, "I will reveal it unto
thee, though I desire it

not. I have twelve other
names. . . . My first name
is Geos, second Edilta,
third Lambros, fourth
Martlos, fifth Yamnos,
sixth Samyos, seventh
Domos, eighth Dirba,
ninth Apiton, tenth
Pegogha, eleventh
Zardvech, Lilitha,
Malvitha, and the
strangling-mother of
children." (Gaster 151)

The Lilith Relief

Isaiah 34:14
The Talmud
The Nippur Bowls
Book of Raziel
The Zohar


Feminism and Women's Studies: Romantic Writers and the Outset of a Transformation
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Romantic Writers and the
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Outset of a Transformation
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Changing
Literary Individual chapter
Representations sections can be accessed
from this page
of Lilith and the Outline of Chapter Two
Evolution of a I. Johann Wolfgang von Goethe's

Mythical Faust, Part I (1808)
Heroine A. First significant written mention
of Lilith in over 600 years
Chopin and 1) Beautiful seductress with long,
Schopenhauer: flowing hair; Adam's first wife
Similar Names, Click here.
Similar II. John Keats' "Lamia" (1819)
Philosophies A. First "Romantic" representation
of Lilith
Divisions that 1) Excessively beautiful
Kill: The Enemy enchantress trapped in the form of
Without and a snake
Click here.
Within Memoir
III. John Keats' "La Belle Dame
of Aphra Behn
sans Merci: A Ballad" (1820)
Of Arms and A. Draws upon "Lamia"
the Woman 1) Enchantress/phantasm who
Woman's seduces even the strongest of men

Click here.
Education
According to
Rousseau and
Wollstonecraft
The Exit
Meeting
Workplace

Feminism and Women's Studies: "Walpurgis Night" Scene of Goethe's "Faust, Part I" (1808)
"Walpurgis Night" Scene of

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Goethe's "Faust, Part I"
Academic (1808)
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Gender and
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Feminist Theory MEPHISTOPHELES.
Academic Take a good look.
Papers Lilith.
Changing
Literary FAUST.
Representations Lilith? Who is that?
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of Lilith and the MEPHISTOPHELES.

Evolution of a Adam's wife, his first.
Mythical Beware of her.
Heroine Her beauty's one boast is
Chopin and her dangerous hair.
Schopenhauer: When Lilith winds it tight
Similar Names, around young men
Similar She doesn't soon let go of
Philosophies them again.
Divisions that (1992 Greenberg
Kill: The Enemy translation, lines 4206-
Without and 4211)
Within Memoir FAUST. [Dancing with the
of Aphra Behn young witch]
Of Arms and A lovely dream I dreamt
the Woman one day
Woman's I saw a green-leaved

Education apple tree,
According to Two apples swayed upon
Rousseau and a stem,
Wollstonecraft So tempting! I climbed up
The Exit for them.
Meeting
Workplace THE PRETTY WITCH.
Ever since the days of
Eden
Apples have been man's
desire.
How overjoyed I am to
think, sir,
Apples grow, too, in my
garden.
(1992 Greenberg
translation, lines 4216-

4223)
Goethe's Faust, Part I

Keats' "Lamia"
Keats' "La Belle Dame sans Merci"
Return to Outline of Chapter Two

Feminism and Women's Studies: John Keats' "Lamia" (1819)
John Keats' "Lamia" (1819)

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Gender and Philostratus, in his fourth
Sexuality book Vita Appolloniith a
Health History memorable instance in
Links to Other this kind, which I may not
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Feminist Theory Lycius, a young man
Academic twenty-five years of age,
Papers that going betwixt
Changing Cenchreas and Corinth,
Literary met such a phantasm in
Representations the habit of a fair
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of Lilith and the gentlewoman, which

Evolution of a taking him by the hand,
Mythical carried him home to her
Heroine house, in the suburbs of
Chopin and Corinth, and told him she
Schopenhauer: was a Phoenician by birth,
Similar Names, and if he would tarry with
Similar her, he should hear her
Philosophies sing and play, and drink
Divisions that such wine as never any
Kill: The Enemy drank, and no man should
Without and molest him; but she,
Within Memoir being fair and lovely,
would live and die with
of Aphra Behn
him, that was fair and
Of Arms and
lovely to behold. The
the Woman
Woman's young man, a

Education philosopher, otherwise
According to staid and discreet, able to
Rousseau and moderate his passions,
Wollstonecraft though not this of love,
The Exit tarried with her awhile to
Meeting his great content, and at
Workplace last married her, to whose
wedding, amongst other
guests, came Apollonius;
who, by some probably
conjectures, found her out
to be a serpent, a lamia;
and that all her furniture
was, like Tantalus' gold,
described by Homer, no
substance but mere

illusions. When she saw
herself descried, she
wept, and desired
Apollonius to be silent, but
he would not be moved,
and therefore she, plate,
house, and all that was in
it, vanished in an instant:
many thousands took
notice of this fact, for it
was done in the midst of
Greece. -- Anatomy of
Melancholy. Part 3,
Section 2. (quoted at
Matthews, ed., 165)
Lamia was a beautiful

woman whose children
were taken away in
jealousy by Hera because
Zeus had loved her. In
revenge, Lamia began to
steal and kill the children
of others. She became a
hideous creature. Because
Hera had condemned her
to sleeplessness, Zeus
gave Lamia the ability to
remove her own eyes at
will in order to sleep. In
later legend the lamia was
a vampire that seduced
young men; this version

of the story inspired the
poem Lamia (1820) by
John Keats.
Lamiae, obviously related
to the persona of Lamia,
the fearful child-snatcher,
were handsome ghostly
women who by various
sensuous means lured
young men to their beds.
There they enjoyed the
fresh, youthful energy of
their victims, then drank
their blood and ate their
flesh. (271)
There is not such a treat

among them all,
Haunters of cavern, lake,
and waterfall,
As a real woman, lineal
indeed
From Pyrrha's pebbles or
old Adam's seed.
(I.330-333, emphasis
added)
Sure some sweet name
thou has, though, by my
truth,
I have not ask'd it, ever
thinking thee
Not mortal, but of
heavenly progeny,
As still I do. Hast any
mortal name,
Fit appellation for this
dazzling frame? (II.85-89)
Goethe's Faust, Part I
Keats' "Lamia"
Keats' "La Belle Dame sans Merci"
Return to Outline of Chapter Two

Feminism and Women's Studies: Keats' "La Belle Dame sans Merci: A Ballad" (1820)
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Representations
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of Lilith and the

Evolution of a
Mythical
Heroine Goethe's Faust, Part I
Chopin and
Keats' "Lamia"
Schopenhauer:

Similar Names, Keats' "La Belle Dame sans Merci"

Similar
Philosophies
Divisions that Return to Outline of Chapter Two
Kill: The Enemy
Without and

Within Memoir
of Aphra Behn
Of Arms and
the Woman
Woman's
Education
According to
Rousseau and
Wollstonecraft
The Exit
Meeting
Workplace

Feminism and Women's Studies: Identifying a Transformation: Images of Lilith in the Poetry and Art of Dante Gabriel Rossetti
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Academic Images of Lilith in the Poetry
Programs and Art of Dante Gabriel
Activism Rossetti
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Sites Theory Individual chapter
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Academic from this page
Papers Outline of Chapter Three
Changing
I. Pre-Raphaelite Brotherhood
Literary and Its Influences (1848-1954)
Representations A. Defining the PRB and Dante
of Lilith and the Gabriel Rossetti's role in the PRB

B. Influences on the PRB,
Evolution of a
especially Rossetti
Mythical 1) Goethe
Heroine 2) Keats
Chopin and Click here.
Schopenhauer: II. Dante Gabriel Rossetti's
painting "Lady Lilith" (1863 and
Similar Names, 1864-1868?)
Similar A. Lilith peering into her mirror,
Philosophies self-satisfied and beautiful
Click here.
Divisions that
Kill: The Enemy III. Dante Gabriel Rossetti's
poem "Lilith," later published as
Without and "Body's Beauty" (1868)
Within Memoir A. Lilith as Adam's first wife;
of Aphra Behn emphasizes affiliation with the
snake and her ensnaring hair
Of Arms and Click here.
the Woman IV. Dante Gabriel Rossetti's
Woman's "Eden Bower" (1869)

Education A. Unique melding of Biblical
accounts and the Lilith legend
According to Click here.
Rousseau and V. "Femme fatale" images in
Wollstonecraft other Rossetti poems
The Exit A. A Sea-Spell (1868)
B. The Orchard Pit - a fragment
Meeting
(1869)
Workplace Click here.

Feminism and Women's Studies: The Pre-Raphaelite Brotherhood and Its Influences
The Pre-Raphaelite
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Brotherhood and Its
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Feminist Theory constitutes the whole of
Academic our Creed, and there
Papers exists no other
Changing Immortality than what is
Literary centered in their names
Representations and in the names of their
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of Lilith and the contemporaries, in whom

Evolution of a this list is reflected.
Mythical (Fleming 79)
Heroine Hold thou thy heart
Chopin and against her shining hair,
Schopenhauer: If, by thy fate, she spread
Similar Names, it once for thee;
Similar For, when she nets a
Philosophies young man in her snare,
Divisions that So twines she him he
Kill: The Enemy never may be free. (Baum
Without and 186)
Within Memoir
of Aphra Behn The Pre-Raphaelite Brotherhood
and Its Influences (1848-1954)
Of Arms and
the Woman Rossetti's painting "Lady Lilith"
Woman's (1863 and 1864-1868?)

Education Rossetti's poem "Lilith," later
According to published as "Body's Beauty"
Rousseau and (1868)
Wollstonecraft Rossetti's ballad "Eden Bower"
The Exit (1869)
Meeting "Femme fatale" images in "A Sea-
Workplace Spell" (1868) and "The Orchard
Pit" (1869)
Return to Outline of Chapter Three


Feminism and Women's Studies: Dante Gabriel Rossetti's painting "Lady Lilith" (1863: watercolor, 1864-1868?: oil)
Dante Gabriel Rossetti's

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painting "Lady Lilith" (1863:
Academic watercolor, 1864-1868?: oil)
Programs
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Health History A beautiful woman,
Links to Other splendidly and
Sites Theory voluptuously formed, is
Feminist Theory leaning back on a couch
Academic combing her long fair hair,
Papers while with cold
Changing dispassionateness she
Literary surveys her features in a
Representations hand mirror. . . She
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of Lilith and the herself was a serpent first,

Evolution of a and knows the gift of
Mythical fascination. Bowered in
Heroine roses, robed in white
Chopin and flowing draperies that slip
Schopenhauer: and reveal the swelling
Similar Names, contour of her bust and
Similar shoulders, no painter has
Philosophies ever captured like this the
Divisions that elemental power of carnal
Kill: The Enemy loveliness. (Marillier 133)
Without and Lady [Lilith] . . .
Within Memoir represents a Modern Lilith
of Aphra Behn combing out her abundant
Of Arms and golden hair and gazing on
the Woman herself in the glass with
Woman's that self-absorption by

Education whose strange fascination
According to such natures draw others
Rousseau and within their own circle.
Wollstonecraft (Rossetti, W. M. ii.850,
The Exit D.G. Rossetti's emphasis)
Meeting The threat posed by Lilith
Workplace in the literary and
mythological accounts is
translated by Rossetti into
this act of self-
contemplation [her gaze
into the mirror], and that
danger is given an added
frission by the
contemporaneity of the
figure, a "Modern Lilith."

She has stepped out of
the past and into the
nineteenth century. She is
to be found in the modern
upper-class Victorian
boudoir or bedroom, and
is as potent an influence
over the nineteenth-
century male mind as she
was over the ancient male
mind. (136)
The more abundant the
hair, the more potent the
sexual invitation implied
in its display. For folk,
literary and
psychoanalytic traditions
agree that the luxuriance
of the hair is an index of
vigorous sexuality, even
of wantonness. (938)
'Tis the first wife of the
first man. Adam's first
wife, Lilith. Beware,
beware of her bright hair.
. . Many a young man she
beguileth, smiles
winningly on youthful
face, But woe to him
whom she embraces!
(Faust I, 4208-4211, as
quoted in Haag and Slle).

She appears in the ardent
langour of triumphant
luxury and beauty. . . .
The haughty
luxuriousness of the
beautiful modern witch's
face, the tale of cold soul
amid its charms, does not
belie . . . the fires of a
voluptuous physique. (68)
Lady Lilith stands as a
classic example of the
artistic representation of
this passionate, fearful
woman. . . It is a painting
of a beautiful, almost
haughty woman whose
hand toys with her
luxurious long hair as she
gazes unsmiling at her
own reflection in a mirror.
She is engaged and
satisfied with herself, not
with any male voyeur.
She is sexual, dangerously
seductive, and does not
give the appearance of an
acquiescent femininity
which will be easily
satisfied. . . Fear of and
desire for 'woman' is
incarnated in one
painting. She is both
sexual and selfish, gazing
upon herself with
satisfaction, symbolizing
her rejection of 'man.'
(96, emphasis added)
Within that discourse on
masculinity the female is
envisaged as significantly,
if damagingly,
empowered. . . . Lady
Lilith's self-contained
indifference offers an
unanswerable challenge to
the male psyche. (148)
The Pre-Raphaelite Brotherhood

(1863 and 1864-1868?)

published as "Body's Beauty"
(1868)
(1869)
Spell" (1868) and "The Orchard
Pit" (1869)


Feminism and Women's Studies: Dante Gabriel Rossetti's Poem "Lilith," Later Published as "Body's Beauty"(1868)
Dante Gabriel Rossetti's Poem

Navigation
Home About
"Lilith," Later Published as
Academic "Body's Beauty"(1868)
Programs
Activism
Gender and
Sexuality
Health History Of Adam's first wife, Lilith,
Links to Other it is told
Sites Theory (The witch he loved before
Feminist Theory the gift of Eve,)
Academic That, ere the snake's, her
Papers sweet tongue could
Changing deceive,
Literary And her enchanted hair
Representations was the first gold.
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of Lilith and the And still she sits, young

Evolution of a while the earth is old,
Mythical And, subtly of herself
Heroine contemplative,
Chopin and Draws men to watch the
Schopenhauer: bright web she can
Similar Names, weave,
Similar Till heart and body and
Philosophies life are in its hold.
Divisions that
The rose and poppy are
Kill: The Enemy
her flower; for where
Without and
Is he not found, O Lilith,
Within Memoir
whom shed scent
of Aphra Behn And soft-shed kisses and
Of Arms and soft sleep shall snare?
the Woman Lo! as that youth's eyes
Woman's burned at thine, so went

Education Thy spell through him,
According to and left his straight neck
Rousseau and bent
Wollstonecraft And round his heart one
The Exit strangling golden hair.
Meeting (Collected Works, 216).
Workplace
(1863 and 1864-1868?)

(1868)
(1869)
Pit" (1869)

Feminism and Women's Studies: Dante Gabriel Rossetti's Ballad "Eden Bower" (1869)
Dante Gabriel Rossetti's

Navigation
Home About
Ballad "Eden Bower" (1869)
Academic
Programs
Activism
Gender and
Sexuality After her expulsion from
Health History Eden and her view of the
Links to Other happiness of Adam and
Sites Theory the new Eve, Lilith is
Feminist Theory driven to seek a mad
Academic revenge. She offers the
Papers serpent her lasting love if
Changing he will join her in her
Literary plans to tempt the happy
Representations pair to their transgression.
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of Lilith and the (119)

Evolution of a Look, my mouth and my
Mythical cheek are ruddy,
Heroine And thou art cold, and fire
Chopin and is my body. . . . (lines 63,
Schopenhauer: 64)
Similar Names, Then bring thou close
Similar thine head till it glisten
Philosophies Along my breast, and lip
Divisions that me and listen. . . . (lines
Kill: The Enemy 75, 76)
Without and In thy sweet folds bind me
Within Memoir and bend me,
of Aphra Behn And let me feel the shape
Of Arms and thou shalt lend me. . . .
the Woman (lines 91, 92)
Woman's Wreathe thy neck with my

Education hair's bright tether,
According to And wear my gold and thy
Rousseau and gold together! . . . (lines
Wollstonecraft 139, 140)
The Exit How shall we mingle our
Meeting love's caresses,
Workplace I in thy coils, and thou in
my tresses! . . . (lines
151, 152)
Wrap me round in the
form I'll borrow
And let me tell thee of
sweet to-morrow. . . .
(lines 159, 160)
Fold me fast, O God-snake
of Eden! . . .
What more prize than love
to impel thee?
Grip and lip my limbs as I
tell thee! . . . (lines 185,
187, 188)
provide a repetitive link
from stanza to stanza,
and the repetition of the
names emphasizes the
erotic relationship
between Adam and Lilith,
the motive for revenge,
the irony of title and
refrain. (145)
He does not want his
reader simply to respond

to the poem's sentimental
drama. Rather, the poem
basically seek to tell us
how to renew our capacity
for fresh experience.
Rossetti accomplishes this
by manipulating his
materials in a new and
startling way: thereby we
are not only drive to a
new perspective, we are
also forced to a clear
consciousness of the
process as it happens.
Like all symbolic modes,
Christian understanding
depends upon a depth of
tradition: all new
experience is referred to
the preexisting myth. If,
then, an artist invokes the
framework of a traditional
symbolism but consciously
renders it inoperative, his
audience is forced to
regard the medium of the
symbology in a totally
new way. . . . By at once
undermining a more
traditional set of
responses and driving us
toward unexpected
impressions, Rossetti
makes us understand
what it means to undergo
a fresh experience, or - -
As Shelley would have
said -- to have the veil of
familiarity torn away.
(Sambrook, ed. 234)
Rossetti's Lilith makes the
story wholly her own. She
jeers, is triumphantly
sarcastic. She describes
Adam's petty betrayal
(Genesis 3:12) as the
"bravest" of his "brave
words" (line 119) and

Eve's tenuous excuse
(Genesis 3:13) as words
which will sate her heart
(line 123). (148)
Placing Pre-Raphaelite
poetry in the context of
nineteenth-century
literature, one may say
that it purified the
Victorian idiom of verse
which preceded it by
weeding out its unctuous
wordy morals, and
substituting criteria of
emotional and
atmospheric intensity for

those of "message" and
"prophecy" (xxvi).

(1863 and 1864-1868?)
(1868)

(1869)

Pit" (1869)


Feminism and Women's Studies: Femme Fatale Images in Other Rossetti Poems - "A Sea-Spell"(1868) and "The Orchard Pit" (1869)
Femme Fatale Images in

Navigation
Home About
Other Rossetti Poems - "A Sea-
Academic Spell"(1868) and "The
Programs Orchard Pit" (1869)
Activism
Gender and
Sexuality
Health History
Links to Other Her lute hangs shadowed
Sites Theory in the apple-tree,
Feminist Theory While flashing fingers
Academic weave the sweet-strung
Papers spell
Changing Between its chords; and
Literary as the wild notes swell,
Representations The sea-bird for those
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of Lilith and the branches leaves the sea.

Evolution of a But to what sound her
Mythical listening ear stoops she?
Heroine What netherworld gulf-
Chopin and whispers doth she hear,
Schopenhauer: In answering echoes from
Similar Names, what planisphere,
Similar Along the wind, along the
Philosophies estuary?
Divisions that
She sinks into her spell:
Kill: The Enemy
and when full soon
Without and
Her lips move and she
Within Memoir
soars into her song,
of Aphra Behn What creatures of the
Of Arms and midmost main shall
the Woman throng
Woman's In furrowed surf-clouds to

Education the summoning rune:
According to Till he, the fated mariner,
Rousseau and hears her cry,
Wollstonecraft And up her rock, bare-
The Exit breasted, comes to die?
Meeting (Collected Works 361)
Workplace And, subtly of herself
contemplative,
Draws men to watch the
bright web she can
weave,
Till heart and body and
life are in its hold. (lines 6-
8)
Piled deep below the
screening apple-branch
They lie with bitter apples
in their hands:
And some are only ancient
bones that blanch,
And some had ships that
last year's wind did
launch,
And some were yesterday
the lords of lands.
In the soft dell, among

the apple-trees,
High up above the hidden
pit she stands,
And there for ever sings,
who gave to these,
That lie below, her magic

hour of ease,
And those her apples
holden in their hands.
This in my dreams is
shown me; and her hair
Crosses my lips and draws
my burning breath;
Her song spreads golden
wings upon the air,
Life's eyes are gleaming
from her forehead fair,
And from her breasts the
ravishing eyes of Death.
Men say to me that sleep

hath many dreams,

Yet I knew never but this
dream alone:
There, from a dried-up
channel, once the
stream's,
The glen slopes up; even
such in sleep it seems
As to my waking sight the
place well know.
**************
*************
My love I call her, and she

loves me well:
But I love her as in the
maelstrom's cup
The whirled stone loves
the leaf inseparable
That clings to it round all
the circling swell,
And that the same last
eddy swallows up.
(Collected Works 377)


(1863 and 1864-1868?)
(1868)


(1869)
Pit" (1869)


Feminism and Women's Studies: Conclusion: Rossetti as Myth Maker
Navigation
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Academic
Programs
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Sexuality
Health History
Links to Other
Sites Theory
Feminist Theory
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Papers
Changing
Literary
Representations
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of Lilith and the

Conclusion: Rossetti as Myth
Evolution of a Maker
Mythical
Heroine
Chopin and
Schopenhauer:
Similar Names,
Similar Return to Lilith Project Home Page
Philosophies
Divisions that
Kill: The Enemy
Without and
Within Memoir
of Aphra Behn
Of Arms and
the Woman
Woman's
Education
According to
Rousseau and
Wollstonecraft
The Exit
Meeting
Workplace

Feminism and Women's Studies: A Modern Development: Images of Lilith in Literature, Art, and Artifacts
A Modern Development:
Navigation
Home About
Images of Lilith in Literature,
Academic Art, and Artifacts
Programs
Activism
Gender and
Sexuality
Health History "Gilgamesh and the Huluppu
Links to Other Tree" (2000 BCE)
Usually found as part of the Epic of
Sites Theory
Gilgamesh of 2400 BC, this tale
Feminist Theory contains the earliest mention of
Academic Lilith. She is here associated with
Papers Eden and is portrayed as
fearsome.
Changing
"The Lilith Relief" (circa 2000
Literary BCE)
Representations Sumerian terra-cotta relief which
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of Lilith and the features Lilith as the primary

figure. Lilith is identified as a
Evolution of a
succubus.
Mythical
Isaiah 34:14 (circa 900 BC)
Heroine This scripture is the site of a much
Chopin and contested incidental literary
Schopenhauer: reference to Lilith. While the word
sometimes translated as "Lilith"
Similar Names, has been variously translated as
Similar "night hag," "night demon," etc.,
Philosophies the passage, nevertheless,
associates a Lilith-like creature
Divisions that with the desert, night, evil, and
Kill: The Enemy flight.
Without and Testament of Solomon (200 CE)
Within Memoir Although the character in question
of Aphra Behn is "Obizuth," she describes herself
in terms that correlate almost
Of Arms and perfectly with Lilith. This text
the Woman contains the earliest textual
Woman's reference to the amuletic tradition

of warding off Lilith, the
Education
demoness.
According to
The Talmud (400 CE)
Rousseau and This text contains four incidental
Wollstonecraft mentions of Lilith as a winged, she-
The Exit demon of the night. Although it
alludes to the succubus-myth
Meeting associated with Lilith, it does not
Workplace show any connection with Adam at
all.
"The Nippur Bowls" (circa 600
CE)
Incantation bowls found near the
ancient colony of Nippur. This set
of archeological artifacts contains
40 bowls, 26 of which feature
Lilith. Her guises as the child-
slayer and succubus are joined
together in the incantations
inscribed here.
The Alphabet of Ben Sira (800
CE)
Controversial text by an unknown
author, generally believed to be
the "founding text" for the Lilith
myth as it is known today. The
Lilith of The Alphabet account is
the insubordinate first wife of
Adam, created from dust as his
equal, who fled Eden.
This literary reference draws upon
the Hebrew amuletic tradition of
warding off Lilith during childbirth.
She is here associated with Adam
and Eve.
The Zohar (1200 CE)
This central work of Jewish
mysticism depicts Lilith in all of her
various guises: 1) Lilith as "female

of Samael." Seductive and
beautiful, Lilith sleeps with men
and then kills them. (Zohar I 148a-
148b). 2) Lilith begets demons
from her intercourse with sleeping
men and inflicts diseases on them.
(Zohar I 19b). 3) The story of
creation (Lilith/Adam/Eve) is
"resolved" by making Lilith Adam's
first wife. (Zohar III 19a). 4) Lilith
is described as a
strangler/murderer of children.
(Zohar I 19b).
Hebrew Amuletic Tradition (circa
900-1800)
Numerous archeological artifacts
which focus on Lilith. Primarily
used during childbirth to keep
Lilith away, these were worn by
the pregnant woman and/or hung

on her walls. Some of these
artifacts also draw on the facets of
Lilith's identity as a succubus and
as the first wife of Adam.
Jutta (1565)
German play about Johanna, the
granddaughter of Lilith and the
only woman known to have been
pope. As a backdrop to this plot,
the existence of Lilith is explained.
Paradise Lost (1667)
Contains an apparent allusion to
Lilith in the single phrase "snake
witch."
Faust (1808)
Lilith briefly appears in the
Walpurgis Night scene of this work
by Goethe. She is portrayed as a
beautiful seductress with long,
flowing hair, and Mephistopheles

explains to Faust that Lilith was
Adam's first wife.
"Lamia" (1819)
Poem by John Keats presenting the
first Romantic portrayal of Lilith.
She is excessively beautiful and is
trapped in the form of a snake
until freed by Hermes so that she
can find the love of her youth,
Lycius. She and he live together
happily, with him unaware of her
mythical past, until, at their
wedding, the philosopher
Apollonius declares Lilith's name
and causes her death. Lycius,
unable to live without her, dies
also.
"La Belle Dame sans Merci"
(1820)
Ballad by John Keats which draws

upon themes of "Lamia." The
unnamed "La Belle" is an
enchantress/phantasm who
seduces even the strongest of
men. She can be read as
representing Lilith herself or simply
the femme fatale image of which
Lilith is a part.
"Lady Lilith" (1863 and 1864-
1868?)
Two paintings by Dante Gabriel
Rossetti (watercolor and then oil
version) which depict Lilith sitting
in a magical boudoir/bower space,
combing her long, ensnaring hair
in a mirror.
"Lilith," later published as
"Body's Beauty" (1868)
Sonnet written by Dante Gabriel
Rossetti to accompany "Lady

Lilith." She is described as Adam's
first wife and possibly implicated in
the Fall of Man. The poem
emphasizes Lilith's affiliation with
the snake and ends with Lilith
castrating/killing the universalized
young man with her "strangling
golden hair."
"Eden Bower" (1869)
Ballad by Dante Gabriel Rossetti
which elaborates on the themes of
"Lilith." Although this poem
represents the first time that Lilith
is directly implicated in the Fall of
Man, it is also here that Lilith truly
makes her transformation. By
reading the poem from a feminist
perspective, it can be seen that
Rossetti gives Lilith the power of
narrative voice, a voice which was

historically denied her, and
explodes the dichotomy between
good and evil, thereby
undermining traditional responses
to the myth of Lilith
"A Sea-Spell" (1868) and "The
Orchard-Pit" (1869)
Two poems by Rossetti which tell
of other "femme fatales" who are
not necessarily Lilith but,
nonetheless, draw upon the
symbols and imagery of the Lilith
myth. The unnamed femme fatale
of "The Orchard Pit" is more
explicitly associated with Lilith
while the Siren of "A Sea-Spell"
merely echoes the theme of Lilith.
"Adam, Lilith and Eve" (1883)
Poem by Robert Browning where a
thunderstorm drives Lilith to

confess that she truly loved Adam,
and Eve to confess that she truly
loved another man. After the
storm is over, Adam naively laughs
and dismisses their tales as
falsehoods.
"Lilith" (1887)
Painting by the Honorable John
Collier which pictures sexuality
between Lilith and the snake.
While most older sources indicate
that Collier's inspiration was Keats'
"Lamia," the picture more
accurately seems to represent the
sexual scenes between Lilith and
the serpent in "Eden Bower."
La Fin de Satan (1886)
Novel by Victor Hugo where Lilith
is combined with Isis and is
portrayed as hideous and

bloodthirsty, "the world's black
soul."
"La Fille de Lilith" ("The
Daughter of Lilith") (1889)
Story by Anatole France about
Leila, the daughter of Lilith. Lilith
and all of her children are bound to
the earth in immortality -- because
they were not involved in the Fall
from grace --and are described as
"neither good nor evil."
Lilith (1892)
Play by Remy de Gourmont which
gives a cynical and erotic account
of the traditional creation story as
described in the sacred Jewish
texts. Depicts the myth of Lilith as
a completely sexualized being who
plots revenge on Adam and Eve
only so that she can have sex with

Adam.
"Lilith" (circa 1892)
Painting by Kenyon Cox where
Lilith coddles and kisses the snake.
In a lower panel of the painting,
Lilith is shown in the Tree of
Knowledge with the body of the
Snake. Lilith is handing the
forbidden fruit to Eve and she, in
turn, passes it to Adam, thus
creating a chain of destructive
femininity.
(* It should be noted that during
the late 1800s, images of snakes
and women were widespread in art
and literature. Archetypal females
portrayed with snakes included
Salammb, Eve, Lilith, and Lamia.
The list compiled here only
includes references to Lilith

explicitly and also some references
to Lamia that seem to indicate an
implicit representation of Lilith as
well (such as Keats' "Lamia" and
Waterhouse's "Lamia" paintings).
For more information on images of
women and serpents in fin-de-
sicle culture, see Dijkstra's Idols
of Perversity, pages 305-313.)
Lilith (1895)
Novel by George MacDonald where
the hero is forced down a path of
painful initiation by the seductress
Lilith.
"Lilith" (1896)
Story by Henry Harland in which
the hero is a poverty stricken, deaf-
mute sculptor named Straham. He
creates a clay casting for a statue
of Lilith and develops a close bond

with the statue, sacrificing
everything to keep it from being
ruined by the coldness of the
winter. He stumbles upon an old
woman in the street (Lilith herself)
and debates over assisting her or
going back to his statue. He finally
opts for the former, but when he
gets home his statue has
shattered. Much later, he starts
the figure again, and when it is
exhibited he becomes famous.
"Lamia" (1905)
Painting by John William
Waterhouse in which Lamia kneels
before Lycius as the snake-skin
falls from her body. Clearly depicts
a scene from Keats' poem "Lamia,"
but also, more generally, depicts
Lilith as the universalized femme

fatale. (See illustration #20).
Der Heilige und die Tiere (1905)
Play by Victor Widmann in which
Lilith is delivered from evil by a
saint.
"Die Kinder der Lilith" (1908)
Poem by the German storyteller
Isolde Kurz which rejects as
absurd the tradition of Lilith as a
winged demon who deserted
Adam. Kurz asserts that Lilith must
have originally been like an angel
and capable of deep insight. Adam,
the "lump of clay," was created in
God's boredom and Lilith, a
charming, elfin creature, was given
to him as a companion, in the
hopes that something new,
something disorderly striving for
order, would come out of the

contrast between their natures.
Lucifer creates Eve to distract
Adam from Lilith -- his rival. Lilith
flees in despair and gives birth to a
child that will lead Adam's other
children to spiritual perfection, as
God had intended.
"Lamia" (1909)
Second painting of this title by
John William Waterhouse, often
known to paint multiple paintings
upon the same theme. Lamia is
seated alone at a river bank,
looking at her reflection in the
water. The snake-skin she has
recently shed is at her feet. Again,
this painting clearly speaks to
Keats' "Lamia" but also contains
elements which refer to the more
general femme fatale, including

Lilith. (See illustration #21).
"The Avenging Spirit" (1920)
Poem by Arthur Symons which
identifies Lilith and Lamia as
mother and daughter, united in
evil. The Snake plays a primary
role in the poem as a symbol of
sexuality, lust, and evil.
Back to Methuselah (1922)
Play by George Bernard Shaw in
which Lilith is the personification of
creative development, the mother
of Adam, Eve, and all humankind.
Lilith bestowed upon Eve her
greatest gift -- curiosity. The last
act is set in the year 31,920 and
Lilith has the last word, concluding
that the experience (experiment)
of human development has been
worthwhile and humanity is on its

way to eliminating cruelty,
hypocrisy, and death.
Dieu crea d'abord Lilith (1935)
Novel by Marc Chadourne where
Lilith sows ruin, death and an
incurable despair before
disappearing to no one knows
where, in despair herself and still a
rebel. She may/may not be dead.
Delta of Venus (1969)
Book of "erotica" by Anais Nin,
which features a character named
Lilith. Lilith here is described as
"sexually cold," but it is not her
own fault, for her husband
neglects to show any real sexual
interest in her. Says Nin, "It was
something to be done quickly, for
his sake. For her it was a
sacrifice."
Pope Joan (20th c.)
A reworking of the German play
"Jutta"
"Lilith Prints" (1974)
Pornographic, passionate images
of a transcendental sexual creation
including Adam, Eve, Lilith, Satan,
and God.
"Lilywhite Lilith" (1974)
Song on Peter Gabriel's album
"The Lamb Lies Down on
Broadway" in which Lilith is the
guide of the soul through the
Underworld.
"Lilith" (1981)
A midrash on the text of Genesis
3:7 which explains how Lilith
comforted Eve when she was told
to cover her body. Eve had felt

that Adam must not have liked her
body and, thus, was ashamed.
Lilith supports her and gives Eve
the confidence and determination
to speak up to Adam. The two
women embrace as good friends.
La Papesse ou la legende de la
papesse Jeanne et de sa
compagne Bartolea (1983)
A play by Odile Ehret which
reworked the "Jutta" story.
La Papesse (1983)
A novel by Claude Pasteur also
based on the "Jutta" story.
"The Story of Lilith and Eve"
(modern)
Modern Jewish tale by Jakob Lind
in which Lilith and Eve are aspects
of one female.
Lilith: A Metamorphosis (1991)

Novel by Dagmar Nick in which
Lilith tells her version of the story
of Adam's experiences in the
Garden of Eden, why he and Eve
are expelled, and why she herself
is transformed into a snake.
From Lilith to Lilith Fair (1998)
Authorized story of the evolution of
the Lilith Fair, with an introduction
by Sarah McLachlan, founder of
the event, stating her own
abbreviated version of the Lilith
myth. Demonstrates the way in
which Lilith is defined in modern
culture: the first strong,
independent woman, a true
feminist heroine.
Which Lilith? (1998)
Subtitled "Feminist Writers
ReCreate the World's First

Woman," this book contains
modern feminists' cogitations upon
who Lilith is/might be. The authors
describe the text as "contemporary
midrash," commentary on biblical
text, and assert that "Jewish
women have a need to imagine
Lilith."

Amy Scerba - Changing Literary Representations of Lilith

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What is the paper about?

What is the paper about?

What literary figures are discussed in relation to Lilith?

What literary figures are discussed in relation to Lilith?

Feminism and Women's Studies: Changing Literary Representations of Lilith and the Evolution of a Mythical Heroine

Evolution of a Studies, Chatham College

Kill: The Enemy Introduction

Without and Chapter One: A Triple Stranded

Woman's The Lilith Relief (circa 2000 BCE)

Wollstonecraft The Talmud (400 CE)

Chapter Two: Romantic Writers and

John Keats' "La Belle Dame sans

Merci: A Ballad" (1820)

Chapter Three: Identifying a

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Appendix: A Modern Development:

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of Lilith and the send him a mate, a

Woman's territory. -- (Childerhose

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A Triple Stranded History

Papers I. "Gilgamesh and the Huluppu-

of Lilith and the 1) Most closely associated with

Woman's 1) Obizuth, a child-slayer,

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VII. The Alphabet of Ben Sira

come together, producing a

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Gilgamesh and the Hulupp-

of Lilith and the its waters. Inanna, queen

Woman's unable to cut down the

brother, the sun-god Utu,

Now Gilgamesh, the great

of the road,' seven talents

and presented it to Inanna

"Gilgamesh and the Huluppu-Tree"

The Lilith Relief

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Hebrew Amuletic Tradition

Return to Outline of Chapter One

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of Lilith and the The Lilith Relief

Chopin and The Talmud

Philosophies Book of Raziel

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of Lilith and the The Lilith Relief

Chopin and The Talmud

Divisions that The Zohar

the Woman Return to Lilith Project Home Page

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Testament of Solomon - circa

of Lilith and the 'Nay, who art thou? And

Woman's me, in order that I might

not, I retire to another

no work other than the

When I, Solomon, heard

cheery, and her hair was

write the same on a