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Morgens, Morgans or Mari-Morgans are Welsh and Breton water sprites that drown men. They may lure men to their death by their own sylphic beauty, or with glimpses of underwater gardens with buildings of gold or crystal. They are also blamed for heavy flooding that destroys crops or villages. In the story of the drowning of Ys, a city in Brittany, the king's daughter, Dahut, is the cause, and she becomes a sea morgen.
The morgens are eternally young, and like sirens they sit in the water and comb their hair seductively. In many ways they are a female version of the Scandinavian nixie. In Arthurian legend the "Lady of the Lake" is named "Morgen" The origin of Morgan le Fay may lie in these Breton myths.
Tales of morgens are preserved in the English countryside, like the one from western Somerset, where a fisherman adopts an infant morgen, only to have her revert to the sea when she grows up.The term has also been used as proper name for such a water spirit, "Ondine".
Ondine was a water nymph in German mythology. She was very beautiful and, like all nymphs, immortal. However, should she fall in love with a mortal man and bear his child - she will lose her "gift" of everlasting life.
Ondine fell in love with a dashing knight - Sir Lawrence - and they were married. When they exchanged vows, Lawrence said, "My every waking breath shall be my pledge of love and faithfulness to you." A year after their marriage Ondine gave birth to Lawrence’s child. From that moment on she began to age. As Ondine’s physical attractiveness diminished, Lawrence lost interest in his wife.
One afternoon Ondine was walking near the stables when she heard the familiar snoring of her husband. When she entered the stable, however, she saw Lawrence lying in the arms of another woman. Ondine pointed her finger at him, which he felt as a kick, waking up with a start. Ondine uttered a curse: "You swore faithfulness to me with every waking breath, and I accepted your oath. So be it. As long as you are awake, you shall have your breath, but should you ever fall asleep, then that breath will be taken from you and you will die!"
An elf is a creature of Germanic mythology. The elves were originally thought of as a race of minor nature and fertility gods, who are often pictured as youthful-seeming men and women of great beauty living in forests and underground places and caves, or in wells and springs. They have been portrayed to be long-lived or immortal and as beings of magical powers.
The earliest preserved description of elves comes from Norse mythology. In Old Norse they are called álfar (singular, nominative case: álfr), and although no older or contemporary descriptions exist, the appearance of beings etymologically related to álfar in earlier and later folklore strongly suggests that the belief in elves was common among all the Germanic tribes, and not limited solely to the ancient Scandinavians.
Although the concept itself is never clearly defined in the exact sources, the elves appear to have been conceived as powerful and beautiful human-sized beings. The myths about elves have never been recorded. Full-sized famous men could be elevated to the rank of elves after death, such as the petty king Olaf Geirstad-Elf. The smith hero Völundr is identified as 'Ruler of Elves' (vísi álfa) and 'One among the Elven Folk' (álfa ljóði), in the poem Völundarkviða, whose later prose introduction also identifies him as the son of a king of 'Finnar', an Arctic people respected for their shamanic magic (most likely, the sami). In the Thidrek's Saga a human queen is surprised to learn that the lover who has made her pregnant is an elf and not a man. In the saga of Hrolf Kraki a king named Helgi rapes and impregnates an elf-woman clad in silk who is the most beautiful woman he has ever seen.
Crossbreeding was consequently possible between elves and humans in the Old Norse belief. The human queen who had an elvish lover bore the hero Högni, and the elf-woman who was raped by Helgi bore Skuld, who married Hjörvard, Hrólfr Kraki's killer. The saga of Hrolf Kraki adds that since Skuld was half-elven, she was very skilled in witchcraft (seiðr), and this to the point that she was almost invincible in battle. When her warriors fell, she made them rise again to continue fighting. The only way to defeat her was to capture her before she could summon her armies, which included elvish warriors
There are also in the Heimskringla and in The Saga of Thorstein, Viking's Son accounts of a line of local kings who ruled over Álfheim, corresponding to the modern Swedish province Bohuslän and Norwegian province Østfold, and since they had elven blood they were said to be more beautiful than most men.
In addition to these human aspects, they are commonly described as semi-divine beings associated with fertility and the cult of the ancestors and ancestor worship. The notion of elves thus appears similar to the animistic belief in spirits of nature and of the deceased, common to nearly all human religions; this is also true for the Old Norse belief in dísir, fylgjur and vörðar ("follower" and "warden" spirits, respectively). Like spirits, the elves were not bound by physical limitations and could pass through walls and doors in the manner of ghosts, which happens in Norna-Gests þáttr. It is said that elves are the Germanic equivalent to the nymphs of Greek and Roman mythology, and vili and rusalki of Slavic mythology.
In Scandinavian folklore, which is a later blend of Norse mythology and elements of Christian mythology, an elf is called elver in Danish, alv in Norwegian, and alv or älva in Swedish (the first is masculine, the second feminine). The Norwegian expressions seldom appear in genuine folklore, and when they do, they are always used synonymous to huldrefolk or vetter, a category of earth-dwelling beings generally held to be more related to Norse dwarves than elves which is comparable to the Icelandic huldufólk (hidden people).
In Denmark and Sweden, the elves appear as beings distinct from the vetter, even though the border between them is diffuse. The insect-winged fairies in British folklore are often called "älvor" in modern Swedish or "alfer" in Danish, although the correct translation is "feer".
The elves of Norse mythology have survived into folklore mainly as females, living in hills and mounds of stones. The Swedish älvor.(sing. älva) were stunningly beautiful girls who lived in the forest with an elven king. They were long-lived and light-hearted in nature. The elves are typically pictured as fair-haired, white-clad, and (like most creatures in the Scandinavian folklore) nasty when offended. In the stories, they often play the role of disease-spirits. The most common, though also most harmless case was various irritating skin rashes, which were called älvablåst (elven blow) and could be cured by a forceful counter-blow (a handy pair of bellows was most useful for this purpose). Skålgropar, a particular kind of petroglyph found in Scandinavia, were known in older times as älvkvarnar (elven mills), pointing to their believed usage. One could appease the elves by offering them a treat (preferably butter) placed into an elven mill – perhaps a custom with roots in the Old Norse álfablót.
In order to protect themselves against malevolent elves, Scandinavians could use a so-called Elf cross (Alfkors, Älvkors or Ellakors), which was carved into buildings or other objects. It existed in two shapes, one was a pentagram and it was still frequently used in early 20th century Sweden as painted or carved onto doors, walls and household utensils in order to protect against elves.As the name suggests, the elves were perceived as a potential danger against people and livestoc The second form was an ordinary cross carved onto a round or oblong silver plate. This second kind of elf cross one was worn as a pendant in a necklace and in order to have sufficient magic it had to be forged during three evenings with silver from nine different sources of inherited silver. In some locations it also had to be on the altar of a church during three consecutive Sundays
The elves could be seen dancing over meadows, particularly at night and on misty mornings. They left a kind of circle where they had danced, which were called älvdanser (elf dances) or älvringar (elf circles), and to urinate in one was thought to cause venereal diseases. Typically, elf circles were fairy rings consisting of a ring of small mushrooms, but there was also another kind of elf circle:
If a human watched the dance of the elves, he would discover that even though only a few hours seemed to have passed, many years had passed in the real world. (This time phenomenon is retold in Tolkien's Silmarillion when Thingol watches Melian dance. It also has a remote parallel in the Irish sídhe.) In a song from the late Middle Ages about Olaf Liljekrans, the elven queen invites him to dance. He refuses, he knows what will happen if he joins the dance and he is on his way home to his own wedding. The queen offers him gifts, but he declines. She threatens to kill him if he does not join, but he rides off and dies of the disease she sent upon him, and his young bride dies of a broken heart
However, the elves were not exclusively young and beautiful. In the Swedish folktale Little Rosa and Long Leda, an elvish woman (älvakvinna) arrives in the end and saves the heroine, Little Rose, on condition that the king's cattle no longer graze on her hill. She is described as a beautiful old woman and by her aspect people saw that she belonged to the subterraneans.
These myths and legends of elves that are so popular among Scandinavians, are quite prevalent in their everyday lives. It has been said that to this day, many Scandinavians do still believe in this existence of " hidden people", and will often go out of their way to see that they do not disturb these creatures. For example, just outside of Reykjavik, Iceland, a soccer game was called to a halt when a misled ball rolled off the beaten path, and stopped right next to a sign that marked the home of 3 elves believed to dwell near the stones where the ball was resting. Instead of reclaiming the ball, the soccer player opted to leave it there in order to avoid disturbing the elves
Natives of Iceland either believe in elves or are unwilling to rule out their existence
Several Icelanders believe in huldufólk or “hidden folk”, the elves that dwell in rock formations. If the natives don’t explicitly express their belief, they are certainly reluctant to express disbelief
A 2006 and 2007 study on superstition by the University of Iceland’s Faculty of Social Sciences supervised by Terry Gunnell (associate folklore professor), reveal that natives would not rule out the existence of elves and ghosts (similar results of a 1974 survey by Professor Erlendur Haraldsson, Fréttabladid reports). Gunnel stated: “Icelanders seem much more open to phenomena like dreaming the future, forebodings, ghosts and elves than other nations.” His results were consistent with a similar study conducted in 1974
A recent episode of the Sci-Fi Channel's Destination Truth took the host and crew to Iceland to investigate the myth. They did find that several of their electronic devices had malfunctioned, glitched, or even been pushed or turned over. Some strange noises were also heard both by them personally and using a parabolic mic. Some EVP (Electronic Voice Phenomenon) was also recorded. Overall, no images of the elves were recorded and no one had seen anything of the like. The evidence was inconclusive.
The original German elves (Old Saxon alf; Middle High German: alb, alp; plural elbe, elber; Old High German alb, by 13th century are thought to be light creatures who lived in heaven during the era of Germanic paganism, and may have included dark elves or dwarves underground (as understood to be similar to the álfr of Old Norse mythology). In post-Christian folklore they began to be described as mischievous pranksters that could cause disease to cattle and people, and bring bad dreams to sleepers. The German word for nightmare, Albtraum, means "elf dream". The archaic form Albdruck means "elf pressure"; it was believed that nightmares are a result of an elf sitting on the dreamer's chest. This aspect of German elf-belief largely corresponds to the Scandinavian belief in the mara. It is also similar to the legends regarding incubi and succub
As noted above, an elven king occasionally appears among the predominantly female elves in Denmark and Sweden. In the German middle-age epic the Nibelungenlied, a dwarf named Alberich play an important role.
The Erlkönig's nature has been the subject of some debate. The name translates literally from the German as "Alder King" rather than its common English translation, "Elf King" (which would be rendered as Elfenkönig in German). It has often been suggested that Erlkönig is a mistranslation from the original Danish ellerkonge or elverkonge, which does mean "elf king".
According to German and Danish folklore, the Erlkönig appears as an omen of death, much like the banshee in Irish mythology. Unlike the banshee, however, the Erlkönig will appear only to the person about to die. His form and expression also tell the person what sort of death they will have: a pained expression means a painful death, a peaceful expression means a peaceful death. This aspect of the legend was immortalised by Goethe in his poem Der Erlkönig, later set to music by Schubert.
Variations of the German elf in folklore include the moss people and the weisse frauen ("white women"). On the latter Jacob Grimm does not make a direct association to the elves, but other researchers see a possible connection to the shining light elves of Old Norse.
The word elf came into Modern English as the Old English word ælf (pl. ælfe, with regional and chronological variants such as ylfe and ælfen), and so came to Britain originally with the Anglo-Saxons.Words for the nymphs of the Greek and Roman mythos were translated by Anglo-Saxon scholars with ælf and variants on it.
In relation to the beauty of the Norse elves, some further evidence is given by old English words such as ælfsciene ("elf-beautiful"), used of seductively beautiful Biblical women in the Old English poems Judith and Genesis A. Although elves could be considered to be beautiful and potentially helpful beings in some sections of English-speaking society throughout its history, Anglo-Saxon evidence also attests to alignments of elves with demons, as for example in line 112 of Beowulf. On the other hand, oaf is simply a variant of the word elf, presumably originally referring to a changeling or to someone stupefied by elvish enchantment.
Elf-shot (or elf-bolt or elf-arrow) is a word found in Scotland and Northern England, first attested in a manuscript of about the last quarter of the 16th century. Although first attested in the sense 'sharp pain caused by elves', it is later attested denoting Neolithic flint arrow-heads, which by the 17th century seem to have been attributed in the region to elvish folk, and which were used in healing rituals, and alleged to be used by witches (and perhaps elves) to injure people and cattle So too a tangle in the hair was called an elf-lock, as being caused by the mischief of the elves, and sudden paralysis was sometimes attributed to elf-stroke.Dark elves (Old Norse: Dökkálfar, usually called the Svartálfar "black elves") are known as a class of elves living underground in Old Norse mythology, the counterparts to the Ljósálfar ("Light-elves"). They are very similar to dwarfs as they mainly live in places where there is little light, though unlike both high elves and dwarves the dark elves are an evil race that like suffering and pain. Their physical appearance is of darkly colored hair and black/dark eyes, as opposed to light elves with blond hair and blue eyes. Their skin tone could be any shade of color just like humans The dark elves originated in the Eddic and Germanic myths. They are more recently described as a race of elves and sometimes counterparts to the high elves in fiction and modern popular culture.
Dark elves are also now a common character in modern fantasy fiction, although usually very highly embellished with outside influences and rarely displaying many elements of the ancient folktales that inspired their inclusion, throughout fantasy fiction of many types. Their appearance varies considerably from representation to representation, as does their given background.
In Norse mythology, the light elves (Old Norse: Ljósálfar) live in the Old Norse version of the heavens, in the place called Álfheim underneath the place of the Gods. The idea of the light elf is one of the most ancient records of elves (Old Norse: álfr singular, álfar plural) preserved in writing, as close to the prototypical idea of the elf as we might get from Nordic mythology (as preserved an ancient Germanic paganism). The "light elf" designation is in contrast to the dark elf who is an earth dweller and may be a dwarf.
A gnome is a mythical creature characterized by its extremely small size and subterranean lifestyle.The word gnome is derived from the New Latin gnomus. It is often claimed to descend from the Greek γνώσις gnosis, "knowledge", but more likely comes from genomos "earth-dweller", in which case the omission of e is, as the OED calls it, a blunder. Another possibility is that it comes from the Arabic نوم (Noum) which means sleep. It is also possible that Paracelsus simply made the word up. Notable Gnomes in English Folklore include Sprin, Rumo, Pinny, Fislet and Gulcifer.
Paracelsus includes gnomes in his list of elementals, as earth elementals. He describes them as two spans high, and very taciturn. Sometimes they are seen as a type of fairy, though at other times are seen as a distinct species in their own right.
Some confusion arises as the gnome is one of many similar but subtly different creatures in European folklore; mythical creatures such as goblins and dwarves are often represented as gnomes, and vice versa.
Gnomes feature in the legends of many of central, northern and eastern European lands by other names: a kaukis is a Prussian gnome, and barbegazi are gnome-like creatures with big feet in the traditions of France and Switzerland. Further east, tengu are sometimes referred to as winged gnomes.
According to certain medieval beliefs, Gnomes were deformed, usually with a hunchback, and were led by their king, Gob, who ruled with a magic sword
Today, Gnomes are traditionally thought of as being small, bearded and wearing pointed, colourful, conical hats. They live in natural areas close to the Earth and care for wildlife. They are more benevolent than other folkloric creatures such as goblins. This traditional view is supported in such fictional works as The Secret Book of Gnomes.
Despite the fact that Gnomes are usually seen as a mythical creature with no real existence, there have been certain cases where people have claimed to have encountered real, living gnomes, that are not fictional.
One of the Cottingley fairies photographs taken in 1917 by two young girls depicts a gnome. When the duo confessed to faking the photographs in the 1980s, they continued to insist that the one that they had taken of the gnome was genuine.
The Gnome sightings in Argentina is a reported wave of sightings of Gnomes in General Güemes, Salta, Argentina that came to its climax in 2007. The craze was similar to that of the chupacabra, which had also happened in the Americas. Some reports claim that a survey showed that 90% of locals believed in the creature with over a hundred claiming to have actually seen one of the creatures, however contrasting reports claim that very few locals actually believe in it.
Locals had reported seeing gnomes (or duendes) for several decades, however reports increased in 2007 after railway workers reported seeing one run around the tracks. They reported seeing a knee height humanoid creature wearing a pointy hood who ran sideways.
The story was reported by El Tribuno in Argentina, and then The Sun in the UK. It was then picked up by Fox News in the USA, before becoming something of an urban legend. Since then, many skeptics have declared the story to be false, claiming that the video used as the main evidence is faked and that reports of the beliefs were exaggerated.
Various video recordings claiming to depict the creatures were uploaded onto websites such as YouTube. The majority follow the same formula of a group of teenagers getting scared by a gnome, and running away screaming
In this video, lasting only 16 seconds, a group of teenage males are playing football outside when they are terrified by a gnome that appears to be only a few inches tall.]
Two males are playing football indoors, when they are terrified at a creature that runs along the floor.
In March 2008, a 'creepy gnome' who wears a pointy hat, that locals claim stalks the streets of General Guemes, Salta, Argentina,was caught on video by local teenagers on their mobile phone, led by Jose Alvarez, who commented on how he and some friends had encountered it one night.
The video quality is fairly blurred and dark. It goes from showing the teenagers chatting, to zooming in on something rustling about in some long grass several metres away. The creature then dashes across a field, running sideways, and this is filmed for a brief few seconds.
A second video, virtually identical to the first, but with certain distinct differences, was later released on the internet, confirming that two very similar, yet different, versions of the account were filmed, providing strong evidence that the video was faked.
On October, 2008, South America’s ‘creepy gnome’ or ‘midget monster’ had again caused panic among locals. Experts examined the recorded footage, (by Juan Carlos Roldan, his brother Javier and 5 friends, by the water fountain in Clodomira, Santiago del Estero, Argentina, and running down Avenue San Martin). Photographic expert Aldegonda Alvarz, of Universidad Nacional de Santiago del Estero, stated: "This video footage seems credible. We could be looking at another ‘petiso orejudo’ - small being."
An elemental is a mythological being first appearing in the alchemical works of Paracelsus. Traditionally, there are four types
The exact term for each type varies somewhat from source to source, though these four are now the most usual. Most of these beings are found in folklore as well as alchemy; their names are often used interchangeably with similar beings from folklore. The sylph, however, is rarely encountered outside of alchemical contexts.
The basic concept of an elemental refers to the ancient idea of elements as fundamental building blocks of nature. In the system prevailing in the Classical world, there were four elements: fire, earth, air, and water. This paradigm was highly influential in Medieval natural philosophy, and Paracelsus evidently intended to draw a range of mythological beings into this paradigm by identifying them as belonging to one of these four elemental types.
In mysticism, magic and alchemy, an elemental is a creature (usually a spirit) that is attuned with, or composed of, one of the classical elements: air, earth, fire and water. The elements balance each other out through opposites: water quenches fire, fire boils water, earth contains air, air erodes earth. The concept of elementals seems to have been conceived by Paracelsus in the 16th century, though he did not in fact use the term "elemental" or a German equivalent. Paracelsus gave common names for the elemental types, as well as alternate names, which he seems to have considered somewhat more proper. He also referred to them by purely German terms which are roughly equivalent to "water people," "mountain people," and so on, using all the different forms interchangeably. The Paracelsian elementals were:
| Translated Common Name | Proper Name | Element |
|---|---|---|
| Sylph | Sylvestris | Air |
| Pygmy | Gnomus (gnome) | Earth |
| Salamander | Vulcanus | Fire |
| Nymph | Undina (undine) | Water |
Of these names, gnomus, undina, and sylph are all thought to have appeared first in Paracelsus' works, though undina is a fairly obvious Latin derivative. The other names are traditional terms, though the Paracelsian usage is thought to be novel.
He noted that undines are similar to humans in size, while sylphs are rougher, bigger, longer, and stronger. Gnomes are short, while salamanders are long, narrow, and lean.
In his influential De Occulta Philosophia of the same period, Heinrich Cornelius Agrippa also wrote of four classes of spirits corresponding to the four elements, though he did not give special names for the classes. Agrippa did however give an extensive list of various mythological beings of this type, although without clarifying which belongs to which elemental class.[4] Like Paracelsus, he did not use the term "elemental spirit" per se.
Elementals are commonly mentioned in grimoires dealing with alchemy and sorcery and are usually "called" by summoningIsis is the feminine archetype for creation - the goddess of fertility and motherhood.
She has gone by many names and played many roles in history and mythology - as goddess and female creator.
In the duality of our reality - she represents our feminine aspects - creation - rebirth - ascension - intuition - psychic abilties - higher chakras - higher frequency virbations - love and compassion.
She is the Yin energies - the mother nurturer - the High Priestess - the Goddess of all mythological tales - to other female icons in the mythos of creation. She is the essence of the feminine energy which is part of us all.
Isis - the iris of the eye - the eye of Horus Isis linked with Sirius - eye of Ra - the source of creation. Osiris - 'O' = completion of the work of Isis of this level.
Naamah or Na'amah (Hebrew: נעמה, meaning pleasant) is a figure in Jewish mysticism. She is a succubus and fallen angel, and is generally regarded as an aspect or relation of Lilith.[citation needed] Naamah is said to have engaged, like Lilith, in intercourse with Adam.
The name Naamah appears in the Hebrew Bible as the daughter of Lamech, sister of Tubal-Cain and half-sister of Jubal. (Genesis 4:22) She may or may not also be the wife of Noah or his son Ham. (See: Wives aboard the Ark) The meaning of her name is argued among Hebrew scholars; it refers either to her virtuous nature ("pleasing" to God (YHVH)) or to a penchant for idolatry (singing "pleasant" songs to pagan idols). She is regarded as the inventor of divination.
Naamah appears in the Zohar as one of the four angels of prostitution, the mates of the demon Samael. Her fellow succubi are Lilith, Eisheth Zenunim, and Agrat Bat Mahlat. She is generally identified with the daughter of Lamech. According to Robert Graves, this Naamah is a counterpart to the one who appears in Genesis, and she is regarded, like her mortal counterpart, as a patron of divination and music. Naamah is often named as the mother of the demon Asmodai, the consort of the Lesser Lilith (Lilith and Samael's daughter).
In Gnostic Kabbalah, she is called NahemahHebrew לילית Lilit, Akkadian Līlītu are female nisba adjectives from the Proto-Semitic root LYL "night", literally translating to nocturnal "female night being/demon", although cuneiform inscriptions where Līlīt and Līlītu refers to disease-bearing wind spirits exist
Another possibility is association not with "night" but with "wind"; i.e. identification of Akkadian Lil-itu as a loan from Sumerian lil, "air"—specifically from NIN.LIL "lady air", goddess of the South wind and wife of Enlil—and itud, "moon". The Akkadian masculine līlû shows no nisba suffix and has been compared to Sumerian (kiskil-) lillaOther storm and night demons from a similar class are recorded around this period: Lilu, an incubus; Ardat lili ("Lilith's handmaid"), who would come to men in their sleep and beget children from them; and Irdu lili, the incubus counterpart to Ardat lili. These demons were originally storm and wind demons; however later etymology made them into night demons.
Lilith's epithet was "the beautiful maiden". She was described as having no milk in her breasts and was unable to bear any children. Babylonian texts depict Lilith as the prostitute of the goddess Ishtar. Similarly, older Sumerian accounts assert that Lilitu is called the handmaiden of Inanna or "hand of Inanna". The Sumerian texts state that "Inanna has sent the beautiful, unmarried, and seductive prostitute Lilitu out into the fields and streets in order to lead men astray". That is why Lilitu is called the "hand of Inanna". The Lilitu, the Akkadian Ardat-Lili and the Assyrian La-bar-tu like Lilith, were figures of disease and uncleanliness. Ardat is derived from "ardatu", a title of prostitutes and young unmarried women, meaning "maiden". One magical text tells of how Ardat Lili had come to "seize" a sick man. Other texts mention Lamashtu as the hand of Inanna/Ishtar in place of Lilitu and Ardat lili. Lilith is further associated with the Anzu bird—Kramer translates the Anzu as owls, but most often it is translated as eagle, vulture, or a bird of prey—lions, owls, and serpents, which are animals associated with the Lilitu. It is from this mythology that the later Kabbalah depictions of Lilith as a serpent in the Garden of Eden and her associations with serpents are probably drawn.Other legends describe the malevolent Anzu birds as "lion-headed" and pictures them as eagle monsters, likewise to this a later amulet from Arslan Tash site features a sphinx like creature with wings devouring a child and has an incantation against Lilith or similar demons, incorporating Lilith's correlating animals of lions and owls. Lamashtu (Sumer Dimme) was a very similar Mesopotamian demon to Lilitu and Lilith seems to have inherited many of Lamashtu's myths. She was considered a demi-goddess and daughter of Anu, the sky god.Many incantations against her mention her status as a daughter of heaven and exercising her free will over infants. This makes her different from the rest of the demons in Mesopotamia. Unlike her demonic peers, Lamashtu was not instructed by the gods to do her malevolence; she did it on her own accord. She was said to seduce men, harm pregnant women, mothers, and neonates, kill foliage, drink blood, and was a cause of disease, sickness, and death. Some incantations describe her as "seven witches". The space between her legs is as a scorpion, corresponding to the astrological sign of Scorpio. (Scorpio rules the genitals & sex organs.) Her head is that of a lion, she has Anzu bird feet like Lilitu, her breasts are suckled by a pig and a dog, and she rides the back of a donkey Two other Mesopotamian demons have a close relation to Lilitu, Gallu & Alû.Alu was originally an asexual demon, who took on female attributes, but later became a male demon. Alu liked to roam the streets like a stray dog at night and creep into people’s bedrooms as they slept to terrify them. He was described as being half-human and half-devil. He appears in Jewish lore as Ailo, here, he is used as one of Lilith’s secret names. In other texts, Ailo is a daughter of Lilith that has had intercourse with a man. The other demon, Gallu is of the Utukku group. Gallu’s name, like Utukku, was also used as a general term for multiple demons. Later, Gallu appears as Gello, Gylo, or Gyllou in Greco-Byzantine mythology as a child stealing and child killing demon. This figure was, likewise, adapted by the Jews as Gilu and was also considered a secret name of Lilith’s.A Hebrew tradition exists in which an amulet is inscribed with the names of three angels (Senoy, Sansenoy, and Semangelof) and placed around the neck of newborn boys in order to protect them from the lilin until their circumcision. There is also a Hebrew tradition to wait three years before a boy's hair is cut so as to attempt to trick Lilith into thinking the child is a girl so that the boy's life may be spared.
A cult in Mesopotamia is said to be related to Lilith by early Jewish leaders. According to the hypotheses proposed by William F. Albright, Theodor H. Gaster, and others, the name Lilith already existed in 7th century B.C. and Lilith retained her Shedim characteristics throughout the entire Jewish tradition. Shedim is plural for "spirit" or "demon". Figures that represent shedim are the shedu of Babylonian mythology. These figures were depicted as anthropomorphic, winged bulls, associated with wind. They were thought to guard palaces, cities, houses, and temples. In magical texts of that era, they could be either malevolent or benevolent. The cult originated from Babylon, then spread to Canaan and eventually to Israel Human sacrifice was part of the practice and a sacrificial altar existed to the Shedim next to the Yahweh cult, although this practice was widely denounced by prophets who retained belief in Yahweh.
Shedim in Jewish thought and literature were portrayed as quite malevolent. Some writings contend that they are storm-demons. Their creation is presented in three contradicting Jewish tales. The first is that during Creation, God created the shedim but did not create their bodies and forgot them on the Shabbat when he rested. The second is that they are descendants of demons in the form of serpents, and the last states that they are simply descendants of Adam & Lilith. Another story asserts that after the tower of Babel, some people were scattered and became Shedim, Ruchin, and Lilin.
The Alphabet of Ben Sira is considered to be the oldest form of the story of Lilith as Adam's first wife. Whether this certain tradition is older is not known. Scholars tend to date Ben Sira between the 8th and 10th centuries. Its real author is anonymous, but it is falsely attributed to the sage Ben Sira. The amulets used against Lilith that were thought to derive from this tradition are in fact, dated as being much older.[33] The concept of Eve having a predecessor is not exclusive to Ben Sira, 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 Sira. According to Gershom Scholem, the author of the Zohar, R. Moses de Leon, was aware of the folk tradition of Lilith. He was also aware of another story, possibly older, that may be conflicting.
The idea 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 text places Lilith's creation after God's words in Genesis 2:18 that "it is not good for man to be alone". He forms Lilith out of the clay from which he made Adam, but the two bicker. Lilith claims that since she and Adam were created in the same way, they were equal, and she refuses to submit to him:
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.
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.
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.’
'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.
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 folk-tales, a refutation of Christian, 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, 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 Johannes Buxtorf.
An Armenian writer Avetik Isahakyan describes Lilit as Adam's first wife. However, here God created Lilit from fire and Adam from soil. Lilit did not like how Adam smelled like soil. In the end, she escaped with Satan in the shape of a snake. Only after that did God create Eve from Adam's bone, so that she would always be with him. "But though Adam's lips said Eve, his soul always echoed Lilith.
In the folk tradition that arose in the early Middle Ages Lilith, a dominant female demon, became identified with Asmodeus, King of Demons, as his queen. 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. The fecund 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. 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.
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. Although these two aspects of the Lilith legend seemed to have evolved separately, there is hardly a tale where she encompasses both roles. But the aspect of the witchlike role that Lilith plays broadens her archetype of the destructive side of witchcraft. Such stories are commonly found among Jewish folklore.
One story tells of how a daughter of Lilith dwelling in a mirror came to possess a narcissistic young girl. A wife had bought a mirror and hung it in a room of her daughter. The mirror had been hung in a den of demons and a daughter of Lilith resided in it. Whenever the mirror was moved from the haunted house, the demoness within went with it. The girl spent a lot of time gazing at herself in the mirror, each time drawing closer and closer into Lilith's web. The daughter of Lilith watched the young girl's every movement. Biding her time, one day Lilith's daughter slipped out and possessed the girl through the eyes. Seizing control of the girl, Lilith's daughter dominated the girl's every move. Driven by the evil wishes and desires of Lilith's daughter, the girl became promiscuous and ran around with many men.
It is said that every mirror is a passage into the Otherworld and leads to the cave that Lilith went to after she had abandoned Adam and Eden for all time. In this cave, Lilith takes up demon lovers, who father upon her multitudes of demons who flock from the cave and infest the world. When these demons want to return they simply enter the nearest mirror.
"Many generations later, Lilith and Naamah came to Solomon's judgement seat, disguised as harlots of Jerusalem.
The major characteristics of Lilith were well developed by the end of the Talmudic period. Kabbalistic mysticism, therefore, established a relationship between her and deity. Six centuries elapsed between the Aramaic incantation texts that mention Lilith and the early Spanish Kabbalistic writings. In the 13 centuries, she reappears and her life history becomes known in greater mythological detail
Her creation is described in many alternative versions. One mentions her creation as being before Adam's, on the fifth day. Because the "living creature" with whose swarms God filled the waters was none other than Lilith. A similar version, related to the earlier Talmudic passages, recounts how Lilith was fashioned with the same substance as Adam, 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 souls 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 breathed 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 was not created by God, but 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 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.
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 (q'lippa) was created around the brain" and this husk spread and brought out another husk, which was Lilith.The first medieval source to depict Adam and Lilith in full was the Midrash Abkier (ca. 10th century), which was followed by the Zohar and Kabbalistic writings. Adam is said to be a perfect saint until he recognizes either his sin or Cain's homicide 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 or Naamah, desired his beauty and came to him against his will. They bore him many demons and spirits called "the plagues of humankind". The added explanation was that it was through Adam's own sin that Lilith overcame him against his will.
Older sources do not state clearly that after Lilith's Red Sea sojourn, 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 connubium. 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.
Another widely taught version of this is that the Hebrew cosmogony originally told a story of Yahweh creating Adam to marry a local Goddess-associated figure named Lilith. Lilith was a follower of the Great Mother Goddess, Inanna—later known as both Ishtar and Asherah. In The Epic of Gilgamesh, Gilgamesh was said to have destroyed a tree that was in a sacred grove dedicated to the Goddess Ishtar/Inanna/Asherah. Lilith ran into the wilderness in despair. She then is depicted in the Talmud and Kabbalah as first wife to Yahwehs's first creation of man, Adam. In time, as stated in the Old testament, the Hebrew followers continued to worship "false idols", like Asherah, as being as powerful as Yahweh. Jeremiah speaks of his (and Yahweh's) displeasure at this behavior to the Hebrew people about the worship of the Goddess in the Old Testament. Lilith is banished from Adam and Yahweh's presence when she is discovered to be a "demon" and Eve becomes Adam's wife. Lilith then took the form of the serpent in her jealous rage at being displaced as Adam's wife. Lilith as serpent then proceeds to trick Eve into eating the fruit from the tree of knowledge and in this way is responsible for the downfall of all of humankind. It is worthwhile to note here that in religions pre-dating Judaism, the serpent was known to be associated with wisdom and re-birth (with the shedding of its skin)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.
Another version that was also current among Kabbalistic circles in the Middle Ages establishes Lilith as the first of Samael's four wives: Lilith, Naamah, Igrath, and Mahalath. Each of them are mothers of demons and have their own hosts and unclean spirits in no number
The marriage of 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:
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.
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 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.
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.
A passage in the 13th century document called the Treatise on the Left Emanation says that there are two Liliths, the lesser being married to the great demon Asmodeus.
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
Another passage charges Lilith as being a tempting serpent of Eve's:
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)
This may relate to various late medieval iconography of a female serpent figure, believed to be Lilith, tempting Adam and Eve
The prophet Elijah is said to have confronted Lilith in one text. 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… In others, probably informed by The Alphabet of Ben-Sira, she is Adam's first wife. (Yalqut Reubeni, Zohar 1:34b, 3:19An
other similar monster was the Greek Lamia, who 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.(Some depictions of Lamia picture her as having wings and feet of a bird, rather than being half serpent, similar to the earlier reliefs of Greek Sirens and the Lilitu.) 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, alternately, 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. 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. 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 take her eyes out and in from her eye sockets. The Empusae 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, succubae, or lilim is derived from this mythOf Adam's first wife, Lilith, it is told
(The witch he loved before the gift of Eve,)
That, ere the snake's, her sweet tongue could deceive,
And her enchanted hair was the first gold.
And still she sits, young while the earth is old,
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.
The rose and poppy are her flower; for where
Is he not found, O Lilith, whom shed scent
And soft-shed kisses and soft sleep shall snare?
Lo! As that youth's eyes burned at thine, so went
Thy spell through him, and left his straight neck bent
And round his heart one strangling golden hair.
(Collected Works, 216)
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).
Rossetti was aware that this modern view was in complete contrast to her Jewish lore; he wrote in 1870:
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."
T
he 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: As the worst of the venom left my lips,Few 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 (see excerpt below). 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, Ma Ahathoor Hecate Sappho Jezebel Lilith Crowley (b. 1904, d.1906), and Lilith is sometimes identified with Babalon in Thelemic writings. A Chaos Magical rite, based on an earlier German rite,offers a ceremonial Invocation of Lilith:
A 2006 "creative occultist" work by ceremonial magickian Donald Tyson, titled Liber Lilith, details the "secret" cosmology for the 'Mother of Harlots' and spawn of all nightbreed monsters, Lilith. The book was allegedly saved from the ashes of Dr John Dee's library at Mortlake in the 1580sDark is she, but brilliant! Black are her wings, black on black! Her lips are red as rose, kissing all of the Universe! She is Lilith, who leadeth forth the hordes of the Abyss, and leadeth man to liberation! She is the irresistible fulfiller of all lust, seer of desire. First of all women was she - Lilith, not Eve was the first! Her hand brings forth the revolution of the Will and true freedom of the mind! She is KI-SI-KIL-LIL-LA-KE, Queen of the Magic! Look on her in lust and despair!"
—Lilith Ritus, from the German by Joseph Max
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