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'''Lilith''' ({{lang-he|לִילִית}} ''Lîlîṯ'') adalah sebuah nama [[bahasa Ibrani|Ibrani]] bagi suatu sosok dalam [[mitologi]] [[Yahudi]], yang dikembangkan paling awal dalam [[Talmud Babel]], yang umumnya dianggap sebagian diturunkan dari semacam setan betina dalam kisah lebih kuno (''līlīṯu'') dalam [[agama]] [[Mesopotamia]], sebagaimana ditemukan dalam teks [[kuneiform]] dari [[Sumer]], [[Akadia|Akkad]], [[Asyur]], dan [[Babel]].
== Dalam Alkitab ==
=== Bahasa Ibrani ===
Rujukan mengenai {{Strong|''"Lilith"''|03917}} (לִילִית, baca: lē·lēth', li-lit, atau liy-liyth) hanya ada sekali (''hapax legomenon]]'') pada [[Alkitab Ibrani]] dan [[Alkitab]] [[Kristen]] bagian [[Perjanjian Lama]] yaitu:<ref>Alkitab [[Terjemahan Baru]], bahasa Indonesia. LAI</ref>
:[[Yesaya 34#Ayat 14|Yesaya 34:14]]: ''Di sana berpapasan binatang gurun dengan anjing hutan, dan jin bertemu dengan temannya; '''hantu malam''' saja ada di sana dan mendapat tempat perhentian''.
Di antara [[Gulungan Laut Mati]], dari 19 fragmen [[Kitab Yesaya]] yang ditemukan di [[Qumran]], [[Gulungan Besar Kitab Yesaya]] (1Q1Isa) dalam 34:14 menuliskan kata ini dalam bentuk jamak ''liliyyot'' (atau ''liliyyoth'').<ref>Blair J. "De-demonising the Old Testament" p.27</ref><ref>Christopher R. A. Morray-Jones ''A transparent illusion: the dangerous vision of water in Hekhalot'' Vol.59 p258 2002 "Bukti paling awal dalam bentuk jamak "lilith" terdapat dalam [[Gulungan Besar Kitab Yesaya|Gulungan Yesaya]] dari [[Qumran]], yang menuliskan nama itu sebagai ''liliyyot'', dan dalam "targum to Isaiah" (targum mengenai kitab Yesaya), di mana, dalam keduanya memuat " (Targum memuat: "ketika Lilith sang ratu [Syeba] dan dari Margod menimpa mereka.")</ref>
[[Eberhard Schrader]] (1875)<ref>''Jahrbuch für Protestantische Theologie 1'', 1875. p128</ref> dan [[Moritz Abraham Levy]] (1885)<ref>{{cite encyclopedia |url=http://www.jewishencyclopedia.com/view.jsp?artid=338&letter=L |author=Levy, [Moritz] A.[braham] (1817–1872)] |title=Zeitschrift der deutschen morgenländischen Gesellschaft |volume= ZDMG 9. 1885 |pages=470, 484 }}</ref> berpendapat bahwa Lilith adalah seorang dewi malam dari legenda Babel yang diketahui oleh [[Pembuangan ke Babel|orang Yahudi yang dibuang ke Babel]]. Kemudian muncul legenda bahwa "lilith" ini merupakan hantu malam yang menghantui tempat sepi di wilayah [[Edom]]. Pandangan Schrader dan Levy sebagian bergantung pada perkiraan tarikh yang kemudian pada [[:en:Deutero-Isaiah|bagian akhir kitab Yesaya yang dianggap ditulis kemudian (Deutero Yesaya)]] yaitu pada abad ke-6 SM dan kehadiran orang Yahudi di Babel yang bersamaan dengan rujukan mengenai ''{{transl|akk|Līlītu}}'' dalam mitos [[:en:demonology|demonologi]] Babel. Namun pandangan ini ditentang oleh sejumlah peneliti modern, misalnya Judith M. Blair. Dalam bukunya, "''De-Demonising the Old Testament''" (2009), Blair menganggap ''lilith'' adalah nama burung yang tergolong binatang haram.<ref>Judit M. Blair De-Demonising the Old Testament – An Investigation of Azazel, Lilit (Lilith), Deber (Dever), Qeteb (Qetev) and Reshep (Resheph) in the Hebrew Bible. Forschungen zum Alten Testament 2 Reihe, Mohr Siebeck 2009 ISBN 3-16-150131-4</ref>
Pengertian Lilith lain adalah: <ref>http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H03917</ref>
* a. binatang malam yang mendiami tempat-tempat sunyi
* b. hantu malam ([[Terjemahan Baru|TB]]-[[LAI]]).
* c.
Rujukan mengenai Lilith sebagai istri [[Adam]] tidak ada dalam Alkitab kanon.
=== Bahasa Yunani ===
Versi bahasa Yunani [[Septuaginta]] (abad ke-3 SM) menerjemahkan sebagai ''[[:en:onocentaur|onokentauros]]'', tampaknya karena tidak ada kata lain yang lebih cocok, karena kata ''se'irim'' ("satyrs"), di bagian awal ayat yang sama diterjemahkan sebagai ''daimon onokentauros''.<!-- The "wild beasts of the island and the desert" are omitted altogether, and the "crying to his fellow" is also done by the ''daimon onokentauros''.--><ref>34:14 καὶ συναντήσουσιν δαιμόνια ὀνοκενταύροις καὶ βοήσουσιν ἕτερος πρὸς τὸν ἕτερον ἐκεῖ ἀναπαύσονται '''ὀνοκένταυροι''' εὗρον γὰρ αὑτοῖς ἀνάπαυσιν</ref>
=== Bahasa Latin ===
Terjemahan awal abad ke-5 M, [[Vulgata]] menerjemahkan kata ini sebagai ''[[:en:Lamia (mythology)|Lamia]]''.<ref name="Wikisource_Isaiah">{{cite web
| title = The Old Testament (Vulgate)/Isaias propheta
| publisher = Wikisource (Latin)
| url = http://la.wikisource.org/wiki/The_Old_Testament_(Vulgate)/Isaias_propheta
| accessdate = 2007-09-24}}</ref><ref name="LatinVulgate">{{cite web
| title = Parallel Latin Vulgate Bible and Douay-Rheims Bible and King James Bible; The Complete Sayings of Jesus Christ
| publisher = LatinVulgate.com
| url = http://www.latinvulgate.com/verse.aspx?t=0&b=27&c=34
| accessdate = 2007-09-24 }}</ref>{{quote|''et occurrent daemonia onocentauris et pilosus clamabit alter ad alterum ibi cubavit lamia et invenit sibi requiem''|Isaiah (Isaias Propheta) 34.14|Vulgate}}
<!--The translation is: "And demons shall meet with monsters, and one hairy one shall cry out to another; there the [[lamia (mythology)|lamia]] has lain down and found rest for herself...".-->
=== Bahasa Inggris ===
[[Wycliffe's Bible]] (1395) mempertahankan terjemahan bahasa Latin ''Lamia''.<ref>:Isa 34:15 Wycliffe's Bible "'''Lamya''' schal ligge there, and foond rest there to hir silf."</ref> Demikian pula [[Bishops' Bible]] dari [[Matthew Parker]] (1568)<ref>:Isa 34:14 [[Bishops' Bible]]/[[Matthew Parker]] (1568) "there shall the '''Lamia''' lye and haue her lodgyng."</ref> dan [[Alkitab Douay-Rheims]] (1582/1610) menggunakan kata Latin yang sama, yaitu ''Lamia''<ref>Isa 34:14 Douay-Rheims "And demons and monsters shall meet, and the hairy ones shall cry out one to another, there hath the lamia lain down, and found rest for herself."</ref>
<!--[[Geneva Bible]] of [[William Whittington]] (1587) from the Hebrew:
:Isa 34:14 and the '''shricheowle''' shall rest there, and shall finde for her selfe a quiet dwelling.
Then the [[King James Version of the Bible]] (1611):
:Isa 34:14 "The wild [[wikt:beast|beasts]] of the desert shall also meet with the wild beasts of the [[island]], and the [[satyr]] shall cry to his fellow; the '''[[screech owl]]''' also shall rest there, and find for herself a place of rest."
The "screech owl" translation of the [[King James Version of the Bible|KJV]] is, together with the "owl" (''{{transl|he|ISO|yanšup}}'', probably a water bird) in 34:11 and the "great owl" (''{{transl|he|ISO|qippoz}}'', properly a snake) of 34:15, an attempt to render the passage by choosing suitable animals for difficult-to-translate Hebrew words.
Later translations include:
* night-owl (Young, 1898)
* night-spectre (Rotherham, [[Emphasized Bible]], 1902)
* night [[monster]] ([[American Standard Version|ASV]], 1901; [[Jewish Publication Society of America Version|JPS]] 1917, Good News Translation, 1992; [[New American Standard Bible|NASB]], 1995)
* [[vampire]]s (Moffatt Translation, 1922)
* night [[hag]] ([[Revised Standard Version|RSV]], 1947)
* Lilith ([[Jerusalem Bible]], 1966)
* lilith ([[New American Bible]], 1970)
* Lilith ([[NRSV]], 1989)
* Lilith ([[The Message (Bible)]], Peterson, 1993)
* night creature ([[NIV]], 1978; [[NKJV]], 1982; [[New Living Translation|NLT]], 1996, [[TNIV]])
* [[nightjar]] ([[New World Translation]], 1984)
* night bird ([[English Standard Version]], 2001)
==Jewish tradition==
Major sources in Jewish tradition regarding Lilith in chronological order include:
* c. 40–10BCE [[Dead Sea Scrolls]] – Songs for a Sage (4Q510-511)
* c.200 [[Mishnah]] – not mentioned
* c.500 [[Gemara]] of the [[Talmud]]
* c.800 [[The Alphabet of Ben-Sira]]
* c.900 [[Midrash Abkir]]
* c.1260 [[Treatise on the Left Emanation]], Spain
* c.1280 [[Zohar]], Spain.
===Dead Sea Scrolls===
The [[Dead Sea Scrolls]] contain one indisputable reference to Lilith in ''Songs of the Sage'' (4Q510-511)<ref>Michael T. Davis, Brent A. Strawn ''Qumran studies: new approaches, new questions'' 2007 p47 "... two manuscripts that date to the Herodian period, with 4Q510 slightly earlier"</ref> fragment 1:
<blockquote>And I, the Instructor, proclaim His glorious splendour so as to frighten and to te[rrify] all the spirits of the destroying angels, spirits of the [[legitimacy (law)|bastard]]s, demons, Lilith, howlers, and [desert dwellers…] and those which fall upon men without warning to lead them astray from a spirit of understanding and to make their heart and their […] desolate during the present dominion of wickedness and predetermined time of humiliations for the sons of lig[ht], by the guilt of the ages of [those] smitten by iniquity – not for eternal destruction, [bu]t for an era of humiliation for transgression.<ref>Bruce Chilton, Darrell Bock, Daniel M. Gurtner ''A Comparative Handbook to the Gospel of Mark'' p84</ref></blockquote>
As with the Massoretic Text of Isaiah 34:14, and therefore unlike the plural ''liliyyot'' (or ''liliyyoth'') in the [[Isaiah scroll]] 34:14, ''lilit'' in 4Q510 is singular, this liturgical text both cautions against the presence of supernatural malevolence and assumes familiarity with Lilith; distinct from the biblical text, however, this passage does not function under any socio-political agenda, but instead serves in the same capacity as An Exorcism (4Q560) and Songs to Disperse Demons (11Q11).{{Citation needed|date=November 2010}} The text is thus, to a community "deeply involved in the realm of demonology",<ref>''Revue de Qumrân'' 1991 p133</ref> an exorcism hymn.
Joseph M. Baumgarten (1991) identified the unnamed woman of ''The Seductress'' (4Q184) as related to female demon.<ref>Baumgarten, J. M. 'On the Nature of the Seductress in 4Q184', Revue de Qumran 15 (1991–2), 133–143; 'The seductress of Qumran', Bible Review 17 no 5 (2001), 21–23; 42;</ref> However, John J. Collins<ref>Collins, ''Jewish wisdom in the Hellenistic age''</ref> regards this identification as "intriguing" but that it is "safe to say" that (4Q184) is based on the strange woman of Proverbs 2, 5, 7, 9:
{| style="width:100%;" border="0" cellspacing="1"
|-
| style="width:10%;"| || style="width:30%;"|
Her house sinks down to death,<br />
And her course leads to the shades.<br />
All who go to her cannot return<br />
And find again the paths of life.<br />
— Proverbs 2:18–19
| style="width:5%;"| || style="width:55%;"|
Her gates are gates of death, and from the entrance of the house<br />
She sets out towards Sheol.<br />
None of those who enter there will ever return,<br />
And all who possess her will descend to the Pit.<br />
— 4Q184
|}
===Talmud===
Lilith does not occur in the [[Mishnah]]. There are three references to Lilith in the [[Babylonian Talmud]] in [[Gemara]] on three separate Tractates of the Mishnah:
* "Rab Judah citing [[Samuel]] ruled: If an abortion had the likeness of Lilith its [[mother]] is unclean by reason of the [[birth]], for it is a child but it has wings." ([[Babylonian Talmud]] on Tractate Nidda 24b)<ref>Tractate Niddah in the Mishnah is the only tractate from the Order of Tohorot which has Talmud on it. The Jerusalem Talmud is incomplete here, but the Babylonian Talmud on Tractate Niddah (2a–76b) is complete.</ref>
* "[Expounding upon the curses of womanhood] In a [[Baraitha]] it was taught: She grows long hair like Lilith, sits when making water like a beast, and serves as a bolster for her husband.” ([[Babylonian Talmud]] on Tractate Eruvin 100b)
* "R. Hanina said: One may not sleep in a house alone [in a lonely house], and whoever sleeps in a house alone is seized by Lilith.” ([[Babylonian Talmud]] on Tractate Shabbath 151b)
The above statement by Hanina may be related to the belief that nocturnal emissions engendered the birth of demons:
* "R. Jeremiah b. Eleazar further stated: In all those years [130 years after his expulsion from the Garden of Eden] during which Adam was under the ban he begot [[ghost]]s and male demons and female demons [or night demons], for it is said in Scripture: And Adam lived a hundred and thirty years and begot a son in own likeness, after his own image, from which it follows that until that time he did not beget after his own image… When he saw that through him death was ordained as punishment he spent a hundred and thirty years in [[fasting]], severed connection with his wife for a hundred and thirty years, and wore clothes of [[ficus|fig]] on his body for a hundred and thirty years. – That statement [of R. Jeremiah] was made in reference to the [[semen]] which he emitted accidentally.” (Babylonian Talmud on Tractate Eruvin 18b)
According to [[Hiyya the Great|Rabbi Hiyya]] God proceeded to create a second Eve for Adam, after Lilith had to return to dust ([[Genesis Rabbah]] 22:7 and 18:4).<ref name=aish-lillith>{{cite web|title=Lillith|url=http://www.aish.com/atr/Lillith.html|website=aish.com|publisher=Aish.com|accessdate=22 March 2015}}</ref>
===Incantation bowls===
An individual Lilith, along with [[Bagdana]] "king of the lilits", is one of the demons to feature prominently in protective spells in the eighty surviving Jewish occult [[incantation bowl]]s from [[Sassanid Empire]] Babylon (4th-6th Century CE).<ref>Janet Howe Gaines [[Biblical Archaeology Review]] [http://www.bib-arch.org/e-features/lilith.asp Lilith: Seductress, Heroine or Murderer?] "One bowl now on display at Harvard University's Semitic Museum reads, “Thou Lilith. . .Hag and Snatcher, I adjure you by the Strong One of Abraham, by the .."</ref> These bowls were buried upside down in houses to trap the demon, and almost every Jewish house in [[Nippur]] was found to have such protective bowls buried.<ref>''
Descenders to the chariot: the people behind the Hekhalot literature'' Page 277 James R. Davila - 2001 "... that they be used by anyone and everyone. The whole community could become the equals of the sages. Perhaps this is why nearly every house excavated in the Jewish settlement in Nippur had one or more incantation bowl buried in it."</ref> One bowl contains the following inscription commissioned from a Jewish occultist to protect a woman called Rashnoi and her husband from Lilith:
{{quote|Thou liliths, male lili and female lilith, [[hag]] and ghool, I adjure you by the Strong One of Abraham, by the Rock of Isaac, by the [[El Shaddai|Shaddai]] of Jacob, by [[Jah|Yah]] Ha-Shem by Yah his memorial, to turn away from this Rashnoi b. M. and from Geyonai b. M. her husband. [Here is] your divorce and writ and letter of separation, sent through holy angels. Amen, Amen, Selah, Halleluyah! ([http://www.bib-arch.org/images/e-features/BSBR170501500L.jpg image])|Excerpt from translation in ''Aramaic Incantation Texts from Nippur'' James Alan Montgomery 2011 p156<ref>Full text in [http://books.google.fr/books?id=rRh_mq3dkGUC&pg=PA156#v=onepage&q&f=false p156] ''Aramaic Incantation Texts from Nippur'' James Alan Montgomery - 2011</ref>}}
===Alphabet of Ben Sira===
{{Main|Alphabet of Ben Sira}}
The [[pseudepigraphic]]<ref>The attribution to the sage [[Ben Sira]] is considered false, with the true author unknown.</ref> 8th-10th centuries ''[[Alphabet of Ben Sira]]'' is considered to be the oldest form of the story of Lilith as Adam's first wife. Whether this particular tradition is older is not known. Scholars tend to date the Alphabet between the 8th and 10th centuries CE. The work has been characterized as [[satire|satirical]].
In the text an [[amulet]] is inscribed with the names of three [[angel]]s ([[Senoy]], [[Sansenoy]], and [[Semangelof]]) and placed around the neck of [[newborn]] [[boy]]s in order to protect them from the [[lilin]] until their [[circumcision]].<ref>Alphabet of Ben Sirah, Question #5 (23a–b)</ref> The amulets used against Lilith that were thought to derive from this tradition are, in fact, dated as being much older.<ref>Humm, Alan. [http://ccat.sas.upenn.edu/~humm/Topics/Lilith/alphabet.html Lilith in the Alphabet of Ben Sira]</ref> The concept of Eve having a predecessor is not exclusive to the Alphabet, and is not a new concept, as it can be found in [[Genesis Rabbah]]. However, the idea that Lilith was the predecessor is exclusive to the Alphabet.
The idea in the text that [[Adam]] had a wife prior to [[Eve]] may have developed from an interpretation of the [[Book of Genesis]] and its dual creation accounts; while Genesis 2:22 describes God's creation of Eve from Adam's rib, an earlier passage, 1:27, already indicates that a woman had been made: "So God created man in his own image, in the image of God created he him; male and female created he them." The Alphabet text places Lilith's creation after God's words in Genesis 2:18 that "it is not good for man to be alone"; in this text God forms Lilith out of the clay from which he made Adam but she and Adam bicker. Lilith claims that since she and Adam were created in the same way they were equal and she refuses to submit to him:<ref><blockquote>After God created Adam, who was alone, He said, 'It is not good for man to be alone.' 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.<br /><br />
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 [[Senoy]], [[Sansenoy]], and [[Semangelof]], to bring her back.<br /><br />
Said the Holy One to Adam, 'If she agrees to come back, what is made is good. 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.’<br /><br />
'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.’<br /><br />
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.</blockquote></ref>
The background and purpose of ''The Alphabet of Ben-Sira'' is unclear. It is a collection of stories about heroes of the [[Bible]] and [[Talmud]], it may have been a collection of [[Folklore|folk-tale]]s, a refutation of [[Christianity|Christian]], [[Karaite Judaism|Karaite]], or other separatist movements; its content seems so offensive to contemporary Jews that it was even suggested that it could be an anti-Jewish [[satire]],<ref>Segal, Eliezer. [http://www.acs.ucalgary.ca/~elsegal/Shokel/950206_Lilith.html Looking for Lilith]</ref> although, in any case, the text was accepted by the Jewish mystics of medieval Germany.
''The Alphabet of Ben-Sira'' is the earliest surviving source of the story, and the conception that Lilith was Adam's first wife became only widely known with the 17th century ''[[Lexicon Talmudicum]]'' of German scholar [[Johannes Buxtorf]].
In this folk tradition that arose in the early Middle Ages Lilith, a dominant female demon, became identified with [[Asmodeus]], King of Demons, as his queen.<ref>Schwartz p.7</ref> Asmodeus was already well known by this time because of the legends about him in the Talmud. Thus, the merging of Lilith and Asmodeus was inevitable.<ref>Schwartz p 8</ref> The second myth of Lilith grew to include legends about another world and by some accounts this other world existed side by side with this one, ''Yenne Velt'' is Yiddish for this described "Other World". In this case Asmodeus and Lilith were believed to procreate demonic offspring endlessly and spread chaos at every turn.<ref name="Schwartz p.8">Schwartz p.8</ref> Many disasters were blamed on both of them, causing wine to turn into vinegar, men to be impotent, women unable to give birth, and it was Lilith who was blamed for the loss of infant life. The presence of Lilith and her cohorts were considered very real at this time.{{Citation needed|date=May 2009}}
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.<ref name="Schwartz p.8"/> 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.<ref name="Schwartz p.8"/>
===Kabbalah===
{{Kabbalah}}
{{main|Lilith (Lurianic Kabbalah)}}
[[Kabbalah|Kabbalistic mysticism]] attempted to establish a more exact relationship between Lilith and the Deity. With her major characteristics having been well-developed by the end of the Talmudic period, after six centuries had elapsed between the [[Aramaic language|Aramaic]] [[incantation]] texts that mention Lilith and the early Spanish Kabbalistic writings in the 13th century, she reappears, and her life history becomes known in greater mythological detail.<ref>Patai pp. 229–230</ref>
Her creation is described in many alternative versions. One mentions her creation as being before Adam's, on the fifth day, because the "living creatures" with whose swarms God filled the waters included none other than Lilith. A similar version, related to the earlier Talmudic passages, recounts how Lilith was fashioned with the same substance as Adam was, shortly before. A third alternative version states that God originally created Adam and Lilith in a manner that the female creature was contained in the male. Lilith's soul was lodged in the depths of the Great Abyss. When God called her, she joined Adam. After Adam's body was created a thousand [[Soul (spirit)|soul]]s from the Left (evil) side attempted to attach themselves to him. However, God drove them off. Adam was left lying as a body without a soul. Then a cloud descended and God commanded the [[earth]] to produce a living soul. This God [[breath]]ed into Adam, who began to spring to life and his female was attached to his side. God separated the female from Adam's side. The female side was Lilith, whereupon she flew to the Cities of the Sea and attacks [[humankind]]. Yet another version claims that Lilith emerged as a divine entity that was born spontaneously, either out of the Great Supernal Abyss or out of the power of an aspect of God (the [[Gevurah|Gevurah of Din]]). This aspect of God, one of his ten attributes (Sefirot), at its lowest manifestation has an affinity with the realm of evil and it is out of this that Lilith merged with [[Samael]].<ref>Patai p.230</ref>
An alternative story links Lilith with the creation of luminaries. The "first light", which is the light of Mercy (one of the [[Sefirot]]), appeared on the first day of creation when God said "Let there be light". This light became hidden and the Holiness became surrounded by a husk of evil. "A husk (klippa) was created around the [[Human brain|brain]]" and this husk spread and brought out another husk, which was Lilith.<ref>Patai p231</ref>
====Midrash ABKIR====
The first medieval source to depict Adam and Lilith in full was the [[Midrash Abkir|Midrash A.B.K.I.R.]] (ca. 10th century), which was followed by the Zohar and Kabbalistic writings. Adam is said to be perfect until he recognizes either his sin or Cain's fratricide that is the cause of bringing death into the world. He then separates from holy Eve, sleeps alone, and fasts for 130 years. During this time Lilith, also known as '''Pizna''', desired his beauty and came to him against his will.
===Treatise on the Left Emanation===
{{Main|Treatise on the Left Emanation}}
The mystical writing of two brothers Jacob and Isaac Hacohen, 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.
<blockquote>19. In answer to your question concerning Lilith, I shall explain to you the essence of the matter. Concerning this point there is a received tradition from the ancient Sages who made use of the Secret Knowledge of the Lesser Palaces, which is the manipulation of demons and a ladder by which one ascends to the prophetic levels. In this tradition it is made clear that Samael and Lilith were born as one, similar to the form of Adam and Eve who were also born as one, reflecting what is above. This is the account of Lilith which was received by the Sages in the Secret Knowledge of the Palaces.<ref>Patai p.231</ref></blockquote>
Another version{{Clarify|date=November 2010}} that was also current among Kabbalistic circles in the [[Middle Ages]] establishes Lilith as the first of Samael's four wives: Lilith, [[Naamah (demon)|Naamah]], [[Eisheth]], and [[Agrat bat Mahlat]]. Each of them are mothers of demons and have their own hosts and unclean spirits in no number.<ref>Patai p244</ref> The marriage of [[archangel]] [[Samael]] and Lilith was arranged by "Blind Dragon", who is the counterpart of "the dragon that is in the sea". Blind Dragon acts as an intermediary between Lilith and Samael:
<blockquote>Blind Dragon rides Lilith the Sinful – may she be extirpated quickly in our days, Amen! – And this Blind Dragon brings about the union between Samael and Lilith. And just as the Dragon that is in the sea (Isa. 27:1) has no eyes, likewise Blind Dragon that is above, in the likeness of a spiritual form, is without eyes, that is to say, without colors.... (Patai81:458) Samael is called the Slant Serpent, and Lilith is called the Tortuous Serpent.<ref>Humm, Alan. [http://ccat.sas.upenn.edu/~humm/Topics/Lilith/lilsam.html Lilith, Samael, & Blind Dragon]</ref></blockquote>
The marriage of Samael and Lilith is known as the "Angel Satan" or the "Other God", but it was not allowed to last. To prevent Lilith and Samael's demonic children ''Lilin'' from filling the world, God castrated Samael. In many 17th century Kabbalistic books, this mythologem is based on the identification of "[[Leviathan]] the Slant Serpent and Leviathan the Torturous Serpent" and a reinterpretation of an old Talmudic myth where God castrated the male Leviathan and slew the female Leviathan in order to prevent them from mating and thereby destroying the earth.<ref>Pataip246</ref> After Samael became castrated and Lilith was unable to fornicate with him, she left him to couple with men who experience nocturnal emissions. A 15th or 16th century Kabbalah text states that God has "cooled" the female Leviathan, meaning that he has made Lilith infertile and she is a mere fornication.
The ''[[Treatise on the Left Emanation]]'' says that there are two Liliths, the lesser being married to the great demon [[Asmodai|Asmodeus]].<ref>
<blockquote>
In answer to your question concerning Lilith, I shall explain to you the essence of the matter. Concerning this point there is a received tradition from the ancient Sages who made use of the Secret Knowledge of the Lesser Palaces, which is the manipulation of demons and a ladder by which one ascends to the prophetic levels. In this tradition, it is made clear that Samael and Lilith were born as one, similar to the form of Adam and Eve who were also born as one, reflecting what is above. This is the account of Lilith which was received by the Sages in the Secret Knowledge of the Palaces. The Matron Lilith is the mate of Samael. Both of them were born at the same hour in the image of Adam and Eve, intertwined in each other. Asmodeus the great king of the demons has as a mate the Lesser (younger) Lilith, daughter of the king whose name is Qafsefoni. The name of his mate is Mehetabel daughter of Matred, and their daughter is Lilith.</ref><ref>R. Isaac b. Jacob Ha-Kohen. [http://ccat.sas.upenn.edu/~humm/Topics/Lilith/jacob_ha_kohen.html Lilith in Jewish Mysticism: Treatise on the Left Emanation]</ref>
Another passage charges Lilith as being a tempting serpent of [[Eve]].<ref>
<blockquote>
And the Serpent, the Woman of Harlotry, incited and seduced Eve through the husks of Light which in itself is holiness. And the Serpent seduced Holy Eve, and enough said for him who understands. And all this ruination came about because Adam the first man coupled with Eve while she was in her menstrual impurity – this is the filth and the impure seed of the Serpent who mounted Eve before Adam mounted her. Behold, here it is before you: because of the sins of Adam the first man all the things mentioned came into being. For Evil Lilith, when she saw the greatness of his corruption, became strong in her husks, and came to Adam against his will, and became hot from him and bore him many demons and spirits and Lilin. (Patai81:455f)
</blockquote></ref>
===Zohar===
References to Lilith in the [[Zohar]] include the following:
<blockquote>She wanders about at night, vexing the sons of men and causing them to defile themselves (19b)</blockquote>
This passage may be related to the mention of Lilith in Talmud Shabbath 151b (see above), and also to Talmud Eruvin 18b where nocturnal emissions are connected with the begettal of demons.
Raphael Patai states that older sources state clearly that after Lilith's Red Sea sojourn (mentioned also in [[Louis Ginzberg]]'s ''Legends of the Jews''), she returned to Adam and begat children from him. In the Zohar, however, Lilith is said to have succeeded in begetting offspring from Adam during their short-lived sexual experience. Lilith leaves Adam in Eden, as she is not a suitable helpmate for him. She returns, later, to force herself upon him. However, before doing so she attaches herself to Cain and bears him numerous spirits and demons.<ref name="Patai p232"/>
According to [[Gershom Scholem]], the author of the Zohar, [[Rabbi Moses de Leon]], was aware of the folk tradition of Lilith. He was also aware of another story, possibly older, that may be conflicting.<ref>Major Trends in Jewish Mysticism, p. 174</ref> According to the Zohar, two female spirits, Lilith and [[Naamah (demon)|Naamah]] — found Adam, desired his beauty which was like that of the sun disk, and lay with him. The issue of these unions were demons and spirits called "the plagues of humankind".<ref name="Patai p232">Patai p232 "Or according to the Zohar, two female spirits, Lilith and Naamah — found him, desired his beauty which was like that of the sun disk, and lay with him. The issue of these unions were demons and spirits"</ref> The added explanation was that it was through Adam's own sin that Lilith overcame him against his will.
===17th century Hebrew magical amulets===
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.<ref>"Printed sheet, late 17th century or early 18th century, 185x130 mm. This sheet was inserted in one of the library's copies of Jean de Pauly's translation of the Zohar. The sheet contains two texts within borders, which are amulets, one for a male ('lazakhar'), the other one for a female ('lanekevah'). The invocations mention Adam, Eve and Lilith, 'Chavah Rishonah' (the first Eve, who is identical with Lilith), also devils or angels: Sanoy, Sansinoy, Smangeluf, Shmari'el (the guardian) and Hasdi'el (the merciful). A few lines in Yiddish are followed by the dialogue between the prophet Elijah and Lilith when he met her with her host of demons to kill the mother and take her new-born child ('to drink her blood, suck her bones and eat her flesh'). She tells Elijah that she will lose her power if someone uses her secret names, which she reveals at the end: 'lilith, abitu, abizu, hakash, avers hikpodu, ayalu, matrota...'."</ref> In this encounter, she had come to feast on the flesh of the mother, with a host of demons, and take the newborn from her. She eventually reveals her secret names to Elijah in the conclusion. These names are said to cause Lilith to lose her power: ''lilith, abitu, abizu, hakash, avers hikpodu, ayalu, matrota…''<ref>{{cite web |url=http://www.ritmanlibrary.nl/c/p/exh/kabb/kab_pheb_25.html |title=Lilith Amulet-J.R. Ritman Library }}</ref> In others, probably informed by ''[[The Alphabet of Ben-Sira]]'', she is Adam's first wife. ([[Yalqut Reubeni]], [[Zohar]] 1:34b, 3:19<ref>Humm, Alan. [http://ccat.sas.upenn.edu/~humm/Topics/Lilith/origin.html Kabbalah: Lilith's origins]</ref>)
===Tree of Life (Kabbalah)===
Lilith is listed as one of the [[Qliphoth]], corresponding to the [[Sephirah]] [[Malkuth]] in the Kabbalistic [[Tree of Life (Kabbalah)|Tree of Life]]. The demon Lilith, the evil woman, is described as a beautiful woman, who transforms into a blue, butterfly-like demon, and it is associated with the power of seduction.{{Citation needed|date=March 2007}}
The Qliphah is the unbalanced power of a Sephirah. Malkuth is the lowest Sephirah, the realm of the earth, into which all the divine energy flows, and in which the divine plan is worked out. However, its unbalanced form is as Lilith, the seductress. The material world, and all of its pleasures, is the ultimate seductress, and can lead to materialism unbalanced by the spirituality of the higher spheres. This ultimately leads to a descent into animal consciousness. The balance must therefore be found between Malkuth and [[Kether]], to find order and harmony.{{Citation needed|date=March 2007}}
==Greco-Roman mythology==
{{Main|Lamia (mythology)}}
In the Latin [[Vulgate]] Book of Isaiah 34:14, Lilith is translated ''lamia''.
According to Siegmund Hurwitz the Talmudic Lilith is connected with the Greek [[Lamia (mythology)|Lamia]], who, according to Hurwitz, likewise governed a class of child stealing lamia-demons. Lamia bore the title "child killer" and was feared for her malevolence, like Lilith. She has different conflicting origins and is described as having a human upper body from the waist up and a serpentine body from the waist down.<ref>Hurwitz p. 43</ref> One source states simply that she is a daughter of the goddess [[Hecate]]. Another, that Lamia was subsequently cursed by the goddess Hera to have stillborn children because of her association with Zeus; alternatively, Hera slew all of Lamia's children (except Scylla) in anger that Lamia slept with her husband, Zeus. The grief caused Lamia to turn into a monster that took revenge on mothers by stealing their children and devouring them.<ref name="Hurwitz p.43">Hurwitz p.43</ref> Lamia had a vicious sexual appetite that matched her cannibalistic appetite for children. She was notorious for being a vampiric spirit and loved sucking men’s blood.<ref>Hurwitz p.78</ref> Her gift was the "mark of a Sibyl", a gift of second sight. Zeus was said to have given her the gift of sight. However, she was "cursed" to never be able to shut her eyes so that she would forever obsess over her dead children. Taking pity on Lamia, [[Zeus]] gave her the ability to remove and replace her eyes from their sockets.<ref name="Hurwitz p.43"/>
The [[Empusa]]e were a class of supernatural demons that Lamia was said to have birthed. Hecate would often send them against travelers. They consumed or scared to death any of the people where they inhabited. They bear many similarities to lilim. It has been suggested that later medieval lore of the [[succubus|succubi]] or lilim is derived from this myth.{{Citation needed|date=August 2007}}
==Arabic mythology==
Lilith ({{lang-ar|ليليث}}) is not found in the [[Quran]] or [[Hadith]]. The Sufi occult writer [[Ahmad al-Buni]] (d.1225) in his ''Shams al-Ma'arif al-Kubra'' (''Sun of the Great Knowledge'', Arabic: شمس المعارف الكبرى) mentions a demon called ''the mother of children'', a term also used "in one place"<ref>"an eine Stelle" Hurwitz S. ''Die erste Eva: Eine historische und psychologische Studie'' 2004 Page 160 "8) Lilith in der arabischen Literatur: Die Karina Auch in der arabischen Literatur hat der Lilith-Mythos seinen Niederschlag gefunden."</ref> in the Jewish [[Zohar]] and is therefore probably derived from Jewish mythology.
==In Western literature==
===In German literature===
Lilith's earliest appearance in [[Romantic literature|the literature of the Romantic period]] (1789–1832) was in [[Johann Wolfgang von Goethe|Goethe]]'s 1808 work ''[[Faust: The First Part of the Tragedy]]''.<ref>
::'''[[Faust]]:'''
::Who's that there?
::'''[[Mephistopheles]]:'''
::Take a good look.
::''Lilith''.
::'''Faust:'''
::Lilith? Who is that?
::'''Mephistopheles:'''
::Adam's wife, his first. Beware of her.
::Her beauty's one boast is her dangerous hair.
::When Lilith winds it tight around young men
::She doesn't soon let go of them again.
::(''1992 Greenberg translation, lines 4206–4211'')
After Mephistopheles offers this warning to Faust, he then, quite ironically, encourages Faust to dance with "the Pretty Witch". Lilith and Faust engage in a short dialogue, where Lilith recounts the days spent in Eden.
::'''Faust:''' [dancing with the young witch]
::A lovely dream I dreamt one day
::I saw a green-leaved apple tree,
::Two apples swayed upon a stem,
::So tempting! I climbed up for them.
::'''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'')
</blockquote></ref>
===In English literature===
[[File:Lilith (John Collier painting).jpg|thumb|''Lilith'' (1892) by [[John Collier (Pre-Raphaelite painter)|John Collier]] in [[Southport]] Atkinson Art Gallery]]
The [[Pre-Raphaelite Brotherhood]], which developed around 1848,<ref name=feminism/> were greatly influenced by Goethe's work on the theme of Lilith. In 1863, [[Dante Gabriel Rossetti]] of the Brotherhood began painting what would later be his first rendition of ''[[Lady Lilith]]'', a painting he expected to be his "best picture hitherto"<ref name=feminism/> [[Symbol]]s appearing in the painting allude to the "femme fatale" reputation of the Romantic Lilith: [[poppy|poppies]] (death and cold) and white [[rose]]s (sterile passion). Accompanying his ''Lady Lilith'' painting from 1866, Rossetti wrote a [[sonnet]] entitled ''Lilith'', which was first published in Swinburne's pamphlet-review (1868), ''Notes on the Royal Academy Exhibition''.<ref><blockquote>
Of Adam's first wife, Lilith, it is told<br />
(The witch he loved before the gift of Eve,)<br />
That, ere the snake's, her sweet tongue could deceive,<br />
And her enchanted hair was the first gold.<br />
And still she sits, young while the earth is old,<br />
And, subtly of herself contemplative,<br />
Draws men to watch the bright web she can weave,<br />
Till heart and body and life are in its hold.<br />
The rose and poppy are her flower; for where<br />
Is he not found, O Lilith, whom shed scent<br />
And soft-shed kisses and soft sleep shall snare?<br />
Lo! As that youth's eyes burned at thine, so went<br />
Thy spell through him, and left his straight neck bent<br />
And round his heart one strangling golden hair.<br />
(Collected Works, 216)
</blockquote></ref> The poem and the picture appeared together alongside Rossetti's painting ''Sibylla Palmifera'' and the sonnet ''Soul's Beauty''. In 1881, the ''Lilith'' sonnet was renamed "''Body's Beauty''" in order to contrast it and ''Soul's Beauty''. The two were placed sequentially in ''The House of Life'' collection (sonnets number 77 and 78).<ref name=feminism/>
Rossetti wrote in 1870:
{{quote|Lady [Lilith]...represents a Modern Lilith combing out her abundant golden hair and gazing on herself in the glass with that self-absorption by whose strange fascination such natures draw others within their own circle.|Rossetti, W. M. ii.850, D.G. Rossetti's emphasis<ref name=feminism/>}}
This is in accordance with Jewish folk tradition, which associates Lilith both with long hair (a symbol of dangerous feminine seductive power in [[Jewish]] culture), and with possessing women by entering them through mirrors.<ref>{{cite book |title=Lilith's Cave: Jewish tales of the supernatural |author= [[Howard Schwartz (writer and editor)|Howard Schwartz]] |location=San Francisco |publisher=Harper & Row |year=1988 }}</ref>
The [[Victorian literature|Victorian]] poet [[Robert Browning]] re-envisioned Lilith in his poem "Adam, Lilith, and Eve". First published in 1883, the poem uses the traditional myths surrounding the triad of Adam, Eve, and Lilith. Browning depicts Lilith and Eve as being friendly and complicitous with each other, as they sit together on either side of Adam. Under the threat of death, Eve admits that she never loved Adam, while Lilith confesses that she always loved him:<ref>
{{quote|As the worst of the venom left my lips,<br />
I thought, 'If, despite this lie, he strips<br />
The mask from my soul with a kiss — I crawl<br />
His slave, — soul, body, and all!|Browning 1098}}</ref> Browning focused on Lilith's emotional attributes, rather than that of her ancient demon predecessors.<ref>Seidel, Kathryn Lee. [http://weberstudies.weber.edu/archive/archive%20A%20%20Vol.%201-10.3/vol.%2010.2/10.2Seidel.htm The Lilith Figure in Toni Morrison's ''Sula'' and Alice Walker's ''The Color Purple'']</ref>
Scottish author [[George MacDonald]] also wrote a fantasy novel entitled ''[[Lilith (novel)|Lilith]]'', first published in 1895. MacDonald employed the character of Lilith in service to a spiritual drama about sin and redemption, in which Lilith finds a hard-won salvation. Many of the traditional characteristics of Lilith mythology are present in the author's depiction: Long dark hair, pale skin, a hatred and fear of children and babies, and an obsession with gazing at herself in a mirror. MacDonald's Lilith also has vampiric qualities: she bites people and sucks their blood for sustenance.
Australian poet and scholar [[Christopher John Brennan]] (1870–1932), included a section titled "Lilith" in his major work "Poems: 1913" (Sydney: G. B. Philip and Son, 1914). The "Lilith" section contains thirteen poems exploring the Lilith myth and is central to the meaning of the collection as a whole.
[[C.L. Moore]]'s 1940 story ''Fruit of Knowledge'' is written from Lilith's point of view. It is a re-telling of the [[Fall of Man]] as a [[love triangle]] between Lilith, Adam and Eve - with Eve's eating the forbidden fruit being in this version the result of misguided manipulations by the jealous Lilith, who had hoped to get her rival discredited and destroyed by God and thus regain Adam's love.
British poet [[John Siddique]]'s 2011 collection ''Full Blood'' has a suite of 11 poems called ''The Tree of Life'', which features Lilith as the divine feminine aspect of God. A number of the poems feature Lilith directly, including the piece ''Unwritten'' which deals with the spiritual problem of the feminine being removed by the scribes from ''The Bible.''
Lilith is also mentioned in ''[[The Lion, the Witch and the Wardrobe]]'', by [[C.S.Lewis]]. The character [[Mr. and Mrs. Beaver|Mr. Beaver]] ascribes Jadis' ancestry to Adam and Lilith. Jadis is the main antagonist known as the [[White Witch]].
===In Armenian literature===
The poem "Lilith" by the renowned 20th century Armenian writer Avetic Isahakyan is based on the Jewish legend. Isahakyan wrote "Lilith" in 1921 in Venice. His heroine was a creature who emerged from fire. Adam fell in love with Lilith, but Lilith was very indifferent, sympathy being her only feeling for the latter because Adam was a creature made of soil, not fire.
==In modern occultism==
The depiction of Lilith in Romanticism continues to be popular among [[Wicca]]ns and in other modern [[Occult]]ism.<ref name=feminism>{{cite web |url=http://feminism.eserver.org/theory/papers/lilith/ |title=Amy Scerba The Feminism and Women's Studies site: Changing Literary Representations of Lilith and the Evolution of a Mythical Heroine }}</ref> Few [[Magick (Aleister Crowley)|magical]] orders dedicated to the undercurrent of Lilith, featuring initiations specifically related to the arcana of the "first mother" exist. Two organizations that use initiations and magic associated with Lilith are the [[Ordo Antichristianus Illuminati]] and the [[Order of Phosphorus]]. Lilith appears as a [[succubus]] in [[Aleister Crowley]]'s ''De Arte Magica.'' Lilith was also one of the middle names of Crowley’s first child, Nuit Ma Ahathoor Hecate Sappho Jezebel Lilith Crowley (b. 1904, d.1906), and Lilith is sometimes identified with [[Babalon]] in [[Thelema|Thelemic]] writings. Many early occult writers that contributed to modern day [[Wicca]] expressed special reverence for Lilith. [[Charles Leland]] associated [[Aradia (goddess)|Aradia]] with Lilith: [[Aradia (goddess)|Aradia]], says Leland, is [[Herodias]], who was regarded in [[stregheria]] folklore as being associated with [[Diana (mythology)|Diana]] as chief of the witches. Leland further notes that Herodias is a name that comes from West Asia, where it denoted an early form of Lilith.<ref>Grimassi, Raven.[http://www.stregheria.com/Marguerite.htm Stregheria: La Vecchia Religione]</ref><ref>Leland, Charles.[http://www.sacred-texts.com/pag/aradia/ara18.htm Aradia, Gospel of the Witches-aAppendix]</ref>
[[Gerald Gardner (Wiccan)|Gerald Gardner]] asserted that there was continuous historical worship of Lilith to present day, and that her name is sometimes given to the [[goddess]] being personified in the coven, by the priestess. This idea was further attested by [[Doreen Valiente]], who cited her as a presiding goddess of the Craft: “the personification of erotic dreams, the suppressed desire for delights”.<ref>{{cite web |url=http://www.whitedragon.org.uk/articles/lillith.htm |title=Lilith-The First Eve |publisher=Imbolc |year=2002 }}</ref> In some contemporary concepts, ''Lilith'' is viewed as the embodiment of [[Goddess movement|the Goddess]], a designation that is thought to be shared with what these faiths believe to be her counterparts: [[Inanna]], [[Ishtar]], [[Asherah]], [[Anath]] and [[Isis]].<ref>Grenn, Deborah J.[http://www.lilithinstitute.com/history.htm History of Lilith Institute]</ref> According to one view, Lilith was originally a Sumerian, Babylonian, or Hebrew mother goddess of childbirth, children, women, and sexuality<ref>{{cite web |url=http://www.daimon.ch/385630522X_2E.htm |title=Excerpts from Lilith-The first Eve |last=Hurwitz |first=Siegmund }}</ref><ref>{{cite web |url=http://www.goddess.com.au/goddesses/Lilith.htm |publisher=goddess.com.au |title=Lilith }}</ref> who later became demonized due to the rise of patriarchy.<ref>Koltuv</ref> Other modern views hold that Lilith is a dark moon goddess on par with the Hindu [[Kali]].<ref>R. Buckland</ref>
===Modern Kabbalah, and Western mystery tradition===
The [[western mystery tradition]] associates Lilith with the [[Qliphoth]] of kabbalah. [[Samael Aun Weor]] in The ''Pistis Sophia Unveiled'' writes that homosexuals are the "henchmen of Lilith". Likewise, women who undergo willful abortion, and those who support this practice are "seen in the sphere of Lilith".<ref>{{cite book |url=http://books.google.com/books?id=Rypqlr2O_sAC&dq=pistis+sophia+unveiled&printsec=frontcover&source=bn&hl=en&ei=FubmSqPyFM7p8Qa4x5SSBw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBIQ6AEwAw#v=onepage&q=homosexuals&f=false |title=Pistis Sophia Unveiled |first=Samael |last=Aun Weor |page=339 |publisher=[[Google Books]] }}</ref> [[Dion Fortune]] writes, "The Virgin Mary is reflected in Lilith",<ref name="fortune">{{cite book |url=http://books.google.com/books?id=EucEChcyoq4C&pg=PA126&lpg=PA126&dq=dion+fortune+virgin+mary+lilith&source=bl&ots=AI1dDL3B3M&sig=rmUUZMuvhQbwDtV8_v4JrF3L-Ss&hl=en&ei=7ebmSonrGJOX8AaDyeSYBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAwQ6AEwAA#v=onepage&q=&f=false |title=Psychic Self-Defence |first= Dion |last=Fortune |pages= 126–128 |publisher=Google books }}</ref> and that Lilith is the source of "lustful dreams".<ref name="fortune" />
-->
== Referensi ==
<references/>
{{Commons|
== Pranala luar ==
* Lexicon [http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H03917]
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