While the literary history of Lilith's early evolution ceases with the all-encompassing description offered by the Zohar, the cultural history associated with Lilith does not. Rather, there is a long and detailed history associated with the Hebrews' use of amulets, especially in child-bearing, which helped to keep the legend of Lilith alive. Says Encyclopaedia Judaica: "It was very common to protect women who were giving birth from the power of Lilith by affixing amulets over the bed or on all four walls of the room" (248).
Of the eight different types of amulets used by the Hebrews, the amulets which reference Lilith -- or explicitly bear her name and/or image -- fall into the category of Lehashim, for they are associated with incantations, spells, charms, and prayers (Pereria 61). Says Filomena Pereria, in reference to Wallis Budge's Amulets and Superstitions, "Although amulets were considered pagan objects by the rabbis, their antiquity as protective agents and the popular belief in their efficacy was such that they were unofficially adopted by Hebrew leadership" (Budge 217, Pereira 62).
Most amulets contained four main elements: the magic name "Abrakala," text from the Bible, a prayer (which would be equivalent to a pagan incantation), and a threefold Amen and Selah (Pereira 63). Interestingly, T. Schire's compilation of over 200 of the most popular "words of power" used on Jewish amulets reveals that Lilith is used 8.3% of the time (Schire 117). This is especially significant when one examines the frequency of other "words of power." God's name, for instance, occurs 15.7% of the time (only 7.4% more than Lilith's name), Bible passages 23.0%, and Angel names 30.0%.
Some contain the names of Lilith or another demon, supposedly in the belief that "the deterrent element which frightens the Evil Spirit away are the mysterious names of the Evil Spirit, which stand revealed" (Gaster 149). One amulet, for instance, includes the following statement:
These are my names, Satrina, Lilith, Abito, Amizo, Izorpo, Kokos, Odam, Ita, Podo, Eilo, Patrota, Abeko, Kea, Kali, Batna, Talto, and Partash. Whoever knows these my names and writes them down causes me to run away from the new-born child. (Gaster 149)A fifteenth century manuscript contains the following passage, where the names of the evil spirit -- one of which is Lilitha or Lilith -- are many and it is the invocation of them that repels her. It reads:
The saintly Mar Ebedishu, as soon as he perceived that she was a wicked and unclean spirit, bound her and cursed her and tied her up, saying, ". . . I conjure thee by Him at whom angels and man tremble, that if thou hast any other names reveal them to me, and show me, and hide it not." She said unto him, "I will reveal it unto thee, though I desire it not. I have twelve other names. Whosoever will write them and hang them upon himself, or place them in his house, his house will I not enter, nor approach his children. First Miduch, second Edilta, third Mouelta, the fourth they call Lilitha and Malvitha and the strangling-mother of children (lit. boys)." Thereupon the saintly Mar Ebedishu, as soon as he perceived that she was an evil and unclean spirit, bound her and cursed her and tied her up, and said unto her, ". . . If you have any other names, reveal them to me, and show me, and hid nothing from me." She replied unto him, "I will reveal it unto thee, though I desire it not. I have twelve other names. . . . My first name is Geos, second Edilta, third Lambros, fourth Martlos, fifth Yamnos, sixth Samyos, seventh Domos, eighth Dirba, ninth Apiton, tenth Pegogha, eleventh Zardvech, Lilitha, Malvitha, and the strangling-mother of children." (Gaster 151)
Interestingly, these two passages represent a sort of anomaly among the Lilith amulets and incantations, for most amulets call upon the three angels -- Snvi, Snsvi, and Smnglof -- along with the Holy Name of God for protection. As Gaster comments, "In lieu of the names of the demon, which, when known, afford protection to the person which possesses that knowledge, we find the names of the divine powers invoked which afford a much stronger protection" (152). It is the sight of their names which "terrifies her away, and protects those who invoke their aid against the attacks of the child-stealing witch" (Gaster 150).
The amulets span a long period of time, indicating that the infant-slaying characterization of Lilith remained intact in folk culture far past the time when this aspect became less prominent in literature. Indeed, many of the amulets date from the eighteenth and nineteenth centuries, and the origins of these include lands such as Palestine, Persia, Morocco, Afghanistan, and Kurdistan, revealing that the legend of Lilith had by this time escaped the confines of Jewish mysticism and become a part of the larger culture. (See illustrations 13-18.)
"Gilgamesh and the Huluppu-Tree"
The Lilith Relief
Isaiah 34:14
Testament of Solomon
The Talmud
The Nippur Bowls
The Alphabet of Ben Sira
Book of Raziel
The Zohar
Hebrew Amuletic Tradition
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