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Calmet, Augustine (1751). Treatise on the Apparitions of Spirits and on Vampires or Revenants: of Hungary, Moravia, et al. The Complete Volumes I & II. 2016. CreateSpace Independent Publishing Platform. p.353. ISBN 978-1-5331-4568-0. I continue to work through the Lilith home study course, which is potent (an understatement), by the way! Lots and lots of grist for the digestion mill there. I’m in the second lesson. What I’m reading makes sense — feels right on. I find I have to take it very slow. One chunk at a time, one question at a time, constantly simmering what I’m taking in. Patai, Raphael (1990) [1967]. "Lilith". The Hebrew Goddess. Raphael Patai Series in Jewish Folklore and Anthropology (3rd Enlargeded.). Detroit: Wayne State University Press. pp.221–251. ISBN 9780814322710. night creature ( New International Version, 1978; New King James Version, 1982; New Living Translation, 1996, Today's New International Version) Jadis, the White Witch, is beautiful—and terrifying. Although she looks like a human, she is not. According to the character Mr. Beaver, the White Witch was descended from Lilith, Adam’s first wife, on one side and from giants on the other.
Bailobiginki, Margi. "Lilith and the modern Western world". Theistic Satanism . Retrieved 29 May 2020. Morray-Jones, Christopher R. A. (2002) A transparent illusion: the dangerous vision of water in Hekhalot. Brill. ISBN 9004113371. Vol. 59, p. 258: "Early evidence of the belief in a plurality of liliths is provided by the Isaiah scroll from Qumran, which gives the name as liliyyot, and by the targum to Isaiah, which, in both cases, reads" (Targum reads: "when Lilith the Queen of [Sheba] and of Margod fell upon them.") The mystical writing of two brothers Jacob and Isaac Hacohen, Treatise on the Left Emanation, which predates the Zohar by a few decades, states that Samael and Lilith are in the shape of an androgynous being, double-faced, born out of the emanation of the Throne of Glory and corresponding in the spiritual realm to Adam and Eve, who were likewise born as a hermaphrodite. The two twin androgynous couples resembled each other and both "were like the image of Above"; that is, that they are reproduced in a visible form of an androgynous deity.Lilith" is a poem by Vladimir Nabokov, written in 1928. Many have connected it to Lolita, but Nabokov adamantly denies this: "Intelligent readers will abstain from examining this impersonal fantasy for any links with my later fiction." [100] In Western esotericism and modern occultism [ edit ]
a b Lubrich, Naomi, ed. (2022). Birth Culture. Jewish Testimonies from Rural Switzerland and Environs (in German and English). Basel. pp.9–35. ISBN 978-3796546075. {{ cite book}}: CS1 maint: location missing publisher ( link) Fossey, Charles (1902). La magie assyrienne; étude suivie de textes magiques, transcrits, traduits, et commentés (in French). Paris: E. Leroux. p.37. Le lilú, la lilît et l' ardat lili, un mâle et deux femelles, formant une trinité de démons que les textes ne séparent guère. Ils personnifient les forces perturbatrices de l'atmosphère...Charles Richardson's dictionary portion of the Encyclopædia Metropolitana appends to his etymological discussion of lullaby "a [manuscript] note written in a copy of Skinner" [i.e. Stephen Skinner's 1671 Etymologicon Linguæ Anglicanæ], which asserts that the word lullaby originates from Lillu abi abi, a Hebrew incantation meaning "Lilith begone" recited by Jewish mothers over an infant's cradle. [87] Richardson did not endorse the theory and modern lexicographers consider it a false etymology. [87] [88] Alsatian Krasmesser (16th to 20th century) [ edit ] Lilith is the most notorious demon in Jewish tradition. In some sources, she is conceived of as the original woman, created even before Eve, and she is often presented as a thief of newborn infants. Lilith means “the night,” and she embodies the emotional and spiritual aspects of darkness: terror, sensuality, and unbridled freedom. More recently, she has come to represent the freedom of feminist women who no longer want to be “good girls.” Biblical and Talmudic Tales of Lilith The story of Lilith originated in the ancient Near East,where a wilderness spirit known as the “dark maid” appears in the Sumerian myth “The descent of Inanna” (circa 3000 BCE). Another reference appears in a tablet from the seventh century BCE found at Arslan Tash, Syria which contains the inscription: “O flyer in a dark chamber, go away at once, O Lili!”
A copy of Jean de Pauly's translation of the Zohar in the Ritman Library contains an inserted late 17th century printed Hebrew sheet for use in magical amulets where the prophet Elijah confronts Lilith. [84] Lilith ( / ˈ l ɪ l ɪ θ/; Hebrew: לִילִית, romanized: Līlīṯ), also spelt Lilit, Lilitu, or Lilis, is a female figure in Mesopotamian and Judaic mythology, theorized to be the first wife of Adam [1] and supposedly the primordial she-demon. Lilith is cited as having been "banished" [2] from the Garden of Eden for not complying with and obeying Adam. [2] She is thought to be mentioned in Biblical Hebrew in the Book of Isaiah, [3] and in Late Antiquity in Mandaean mythology and Jewish mythology sources from 500 CE onward. Lilith appears in historiolas ( incantations incorporating a short mythic story) in various concepts and localities [4] that give partial descriptions of her. She is mentioned in the Babylonian Talmud ( Eruvin 100b, Niddah 24b, Shabbat 151b, Baba Bathra 73a), in the Book of Adam and Eve as Adam's first wife, and in the Zohar Leviticus 19a as "a hot fiery female who first cohabited with man". [5] Many traditional rabbinic authorities, including Maimonides and Menachem Meiri, reject the existence of Lilith. [6]The "screech owl" translation of the King James Version is, together with the "owl" ( yanšup, probably a water bird) in 34:11 and the "great owl" ( qippoz, translated in other versions as a snake) of 34:15, an attempt to render the passage by choosing suitable animals for difficult to translate Hebrew words. The Dead Sea Scrolls contain one indisputable reference to Lilith in Songs of the Sage (4Q510–511) [49] fragment 1: Ribichini, S. (1976) "Lilith nell-albero Huluppu", pp. 25 in Atti del 1° Convegno Italiano sul Vicino Oriente Antico, Rome. Two primary characteristics are seen in these legends about Lilith: Lilith as the incarnation of lust, causing men to be led astray, and Lilith as a child-killing witch, who strangles helpless neonates. These two aspects of the Lilith legend seemed to have evolved separately; there is hardly a tale where she encompasses both roles. [71] But the aspect of the witch-like role that Lilith plays broadens her archetype of the destructive side of witchcraft. Such stories are commonly found among Jewish folklore. [71] The influence of the rabbinic traditions [ edit ] Ebeling, Erich; Meissner, Bruno; Edzard, Dietz Otto Reallexikon der Assyriologie Vol. 9, pp. 47, 50. De Gruyter.
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