{title:'Lilith the younger / Lilin: The Woman (or Women) of Night',data :'

This incarnation, or version, of Lilith should be thought of as younger only in terms of backwards chronology, in that she is the more recent, Judaic conception of Lilith, as opposed to the older incarnation, or version, known as the servant of the Sumerian pantheon, the Anunnaki. This is Lilith, according to Ginzberg (Legends of the Jews I), after she had rebelled against Adam, a crime for which she had been banished, or had fled, to the west coast of the Red Sea. It was here, in the desert wilderness known as Zamorgad (cf. Koltuv ref. Patai), that she coupled with the serpent of wisdom, representative of Enki, who would later be known to the Judeo- Hellenic Gnostics as Samael. After this, she returned again to the side of Adam, though only to ritualistically rape and torture him. Such is the Hebraic conception.

In the Zohar, as in other sources, she is known by such appellations as Lilith, the harlot, the wicked, the false, or the black. Both here, and in the Tikkunei Zohar, there crystallises the conception of various degrees of Lilith, internal and external. Likewise we find Lilith the older, the wife of Samael, and Lilith the younger, the wife of Asmodeus.


The great one, Grandmother Lilith, is the spouse of Samael, King of the Demons, and she is a woman of harlotry. The little one, Lilith the Maiden, is the spouse of Asmodai, also a King of the Demons. There is great jealousy between Samael, the greatest prince of all and Ashmodai over Lilith. On the Day of Atonement, Lilith and the four hundred and twenty legions of demons she controls go forth into the desert.

-Koltuv, 34

There is a doubling of the demonic female in the Kabbalistic story that the two women harlots who appeared before King Solomon fighting over their newborn babies, were, in fact, Lilith and Igrat. Here, Lilith is the strangler of babies, and Igrat is the seductress of King David as he slept in his camp in the desert. Igrat is said to have coupled with David in his dream, and conceived from him, and bore the King of Edom, who, in this myth, was really Ashmodai, King of the Demons. Ashmodai later deprived Solomon of his kingship and sat on Solomon\'s throne in his stead. The son of Lilith and Asmodai was called Sariel, Sword of Asmodai, "His face flames like the fire of flames." It is said that in the middle of the night of Yom Kippur, the Day of Atonement, Sariel is called forth by the acts and prayers of the sages and elders. He comes, against his will, flying through the air with one hundred and thirty-one warriors, their faces all aflame with fire. The Kabbalists say that the scribe, whose name is Pifiron, brings the secret written and sealed by Sariel, and these secrets are all the secrets of the firmament, and they are revealed to the elders.

-Koltuv, 35-6

These mazikim ("harmful spirits") have various roles:... others imperil women in childbirth and their children. An example of the latter king is Lamashu (first deciphered as Labartu) against whom incantation formulas have been preserved in Assyrian. A man sleeping in his house alone may be seized by Lilith, while the demon Hormiz, or Mormuzd, is mentioned as one of her sons. In the Testament of Solomon, a Greek work of about the third century... the female demon is called Obizoth. The legend also found its way into Arabic demonology, where Lilith is known as Karina Tabi\'a, or "the mother of the infants." From these ancient traditions, the image of Lilith was fixed in kabbalistic demonology. Here, too, she has two primary roles: the strangler of children, and the seducer of men, from whose nocturnal emissions she bears an infinite number of demonic sons. She is generally numbered among the four mothers of the demons, the others being Agrat, Mahalth, and Na\'amah. Also extent are versions of the incantation in which Lilith is replaced by the Evil Eye, the star Margalya, or the demon familiar in Jewish and Arab literature, Maimon the Black.

-Scholem, 356, 357-8, 360

A special place in demonology is allotted to the Queen of Sheba, who was considered one of the queens of the demons and is sometimes identified as Lilith. Widespread, too, is the identification of Lilith with the Queen of Sheba — a notion with many ramifications in Jewish folklore. It originates in the Targum to Job 1:15 based on a Jewish and Arab myth that the Queen of Sheba was actually a jinn, half human and half demon.

-Scholem, 325, 358

It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I surrender with Solomon unto Allah, the Lord of the Worlds.

-Qu\'ran, sura 27

In the hour when the Matronit (the Shekina) adorns herself and wishes to approach her Husband, and she adorns herself, and says to her hosts: \'I am black — from the side of the Below, and comely — from the completion of the side of the Above.\'

-Zohar I, 49a

God, fearful that Lilith and Samael would overrun the world with their demonic brood, castrated Samael. This story parallels the Talmudic myth in which God castrated the male Levithan in order to prevent him from coupling and thereby destroying the earth.

-Koltuv, 39

And this dragon hath been castrated since his crest (or membrum genitale), together with his mate, have been repressed, and thence have formed four hundred desirable worlds.

-Mathers, 50

According to the Zohar (I, 54b), after the fall Adam decided to do penance for his sin by refraining from intercourse with Eve for one hundred and thirty years. According to Rabbi Mier in the Talmud, Adam wrapped his waist in thorny fig branches to prevent intercourse with Eve. During this time Lilith visited Adam as he slept alone dreaming, and satisfied herself by mounting him, causing him to have nocturnal emissions. The creatures born from their union are called "plagues of mankind."

-Koltuv, 40

(From The Tree of Death and the Qliphoth by John Gee, pg. 48-50.)