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Interpretation of Lilith myth
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My Reaction:
I found myself excited to read and engulfed in both tellings of Lilith. I had never heard them or considered the ideas that are held within them before. I enjoyed them and wished I could know more.
My Analysis:
There are many differences between the 6th century midrash of Ben Sira and the midrash by Judith Plaskow that I discovered while analyzing them. The first difference I noticed is the way that Lilith is portrayed. In the midrash of Ben Sira, Lilith is portrayed negatively. She is seen as argumentative, stubborn, and almost evil for leaving. It is seen in God’s reaction that Lilith is seen at fault. “God said, If she wants to return, well and good. And if not, she must accept that a hundred of her children will die every day” (1). God was willing to threaten her and make her suffer for leaving. In the midrash by Judith Plaskow, Lilith is portrayed as strong, brave and friendly. This is shown in the quote, “At first sight of her, Eve remembered the tales of Adam and was frightened, but Lilith understood and greeted her kindly. “Who are you?” they asked each other, “What is your story?” And they sat and spoke together of the past and then of the future. They talked for many hours, not once, but many
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Lilith is seen as a strong woman, who is willing to do what is best for her. Earlier, I mentioned how God reacted to Lilith in the midrash of Ben Sira, which is another difference between the two. In the midrash by Judith Plaskow, God seems more caring and understanding to Lilith. “The Lord, inclined to be sympathetic, sent his messengers after Lilith, telling her to shape up and return to Adam or face dire punishment” (2). It is almost like God understood why she was leaving and let her go. Finally, the last major difference I noticed is that Eve is mentioned in the later story but not the first. I am curious as to why because it changes the way I see Adam and Eve in the creation
story. The account of Adam and Eve in Genesis 1-3 is extremely similar to the
Some people say life is an adventure to take. Some people say life is a journey to conquer. The path life can take someone often transforms a person, or it can cause you to figure something out about oneself that they did not know before. The idea of a journey that brings on a revolution can be portrayed in the two stories Medea and the Epic of Gilgamesh. Medea and Gilgamesh both went through an experience that changed them. Love, hate, and tragedy played a tremendous role in the transformation that occurred in both characters. Medea changed into a raging woman who embarked on a journey to seek revenge. Gilgamesh was a king who was all about himself, and then he began a journey that changed him into a better person. Even though the two characters
Females in both texts, Gilgamesh and Genesis/Exodus, are not talked about very much at all and I think that in its self says a lot. When women are brought up they are either being used or doing something great. Even though they are only talked about a few times, when they actually are talked about it makes an impact on the story. Women are put into this story to make a difference to one of the other characters in the story.
Again looking back in the Bible at the story of Adam and Eve in the book of Genesis. If the reader connects the narrator as Adam, this all makes sense. Doris Holbrook is Eve in the fact that she is seduced by the narrator to come and surrender her body for desire and pleasure. Eve was seduced by the serpent to take a bite of the forbidden fruit, sacrificing her innocence, so that she might be a god. Both Eve and Doris sacrifice their innocence and in Doris’s case her body for desire.
Eve does exactly what God commanded her to not do. Now that I have explained the main things a bout both stories I will continue by discussing the main themes and symbols that are existent in both stories.
Looking back through many historical time periods, people are able to observe the fact that women were generally discriminated against and oppressed in almost any society. However, these periods also came with women that defied the stereotype of their sex. They spoke out against this discrimination with a great amount of intelligence and strength with almost no fear of the harsh consequences that could be laid out by the men of their time. During the Medieval era, religion played a major role in the shaping of this pessimistic viewpoint about women. The common belief of the patriarchal-based society was that women were direct descendants of Eve from The Bible; therefore, they were responsible for the fall of mankind. All of Eve’s characteristics from the biblical story were believed to be the same traits of medieval women. Of course, this did not come without argument. Two medieval women worked to defy the female stereotype, the first being the fictional character called The Wife of Bath from Geoffrey Chaucer’s The Canterbury Tales. The second woman, named Margery Kempe, was a real human being with the first English autobiography written about her called The Book of Margery Kempe. In these two texts, The Wife of Bath and Margery Kempe choose to act uniquely compared to other Christians in the medieval time period because of the way religion is interpreted by them. As a result, the women view themselves as having power and qualities that normal women of their society did not.
KINDRED has been reprinted by Beacon Press. DAWN, ADULTHOOD RITES, IMAGO, and PARABLE OF THE SOWER are available from Warner. Four Wails Eight Windows first published PARABLE. In 1995, Four Walls also published my short story collection, BLOODCHILD AND OTHER STORIES. One story in this collection, "Speech Sounds," won a Hugo award as best short story of 1984. The title story, "Bloodchild," won both the 1985 Hugo and the 1984 Nebula awards as best novelette. And speaking of awards, in the summer of 1995, I received a MacArthur Fellowship from the John D. and Catherine T. MacArthur Foundation. Her most recent book now is Lilith’s Brood published in the year 2000.
Throughout the novel Lilith struggles with the idea that her children, and all future human children will no longer be completely biologically
...ualities and influences we want to accept as truth instead of blindly accepting the book of myths. She encourages women to descend the ladder and find the “thing itself” and the meaning that thing has for each individual woman.
In her article, “Feminist Hermeneutics and Biblical Studies”, Phyllis Trible discusses the issues centered toward women in the bible (Trible). She addresses issues not just concerning equality, but also how men viewed women in biblical times. Trible examines the role of women in the bible, and the misconception they carry, that leads many into harms way.
According to Hebrew scriptures, Lilith was Eve’s predecessor and therefore, the first wife of Adam. However, there are two variations on the Hebrew creation myth. The first states that God made man and woman out of the same material (earth or clay), at the same time, thus the two beings were equals in every way. The alternative version of this myth states that Adam was made of clay while Lilith was made of dirt and filth. However, regardless of her origin, the remainder of the myth proceeds much the same way.
The stories about women in the bible illustrate the importance of their role and contribution to society. Women were slaves, concubines, and child bearers; they were also wives, matriarchs, and prophets. Although, some women had less important titles than others each served a purpose. Even if the Bible does not explain God’s relationship with women as with Moses and other prophets, it illustrates the love and dedication women had for Him. The scriptures describe brave, nurturing, and God fearing women whose decisions impacted the existence of the Israelites.
The opening epigraph, Genesis 30:1-3 denotes how women within the biblical era were used as surrogates as Bilhah, a handmaid, was used to birth children for Rachel. She infers greatly how demeaning and objectifying the treatment of women was not only then, but also as it is now in today’s society and further could be in the future. Within the story there are numerous biblical influences understood. Names and titles for instance, men are known as “Commanders of the Faithful, “Guardians of the Faith”, “Angels” or “Angels of the Apocalypse,” these men are soldiers and fight in the name of God. The women are referred to by their grade of service as well; “Marthas” work in the kitchen as did the actual Martha in the Bible (New International Version, Luke 10:38-42) “Handmaid” was used to distinguish women who were used for their fertility skills as was Bilhah in the Bible. Additional biblical references were noted in objects and institutions, the area in which the Handmaids were trained, was known as the “Rachel and Leah Center,” cars were referred to as “chariots”. All of these changes be it ever so small, are ways in which the Republic of Gilead could control and submerge and condition its people into their doctrine of
In the creation, Eve was creating from “the rib that the LORD God had taken from the man” (Genesis 2). From this context one can see that this society believes that males were created first and women are created from men. The writer of the creation also makes the women seem like the ignorant one since she is the one that is tricked by the snake to consume the forbidden fruit. Thus, we start to see a society that belittle women. This is confirm when God punish Even by stating, “yet your desire shall be for your husband, and he shall rule over you” (Genesis 3). Furthermore, this line directly tells all readers that the wife is submissive to the husband and the husband has control over his wife. The key component of Genesis is that it gives a religious reasoning to why women are less superior to men. Genesis tells the Hebrew society that women are not equal to men because they are made from men, therefore, they have to be controlled by their husband or else they will get tricked like Eve. This time period uses religion to give reasoning to certain societal
Even in today’s you can still see many comparisons being made between women and serpents due to this story. The popular image of Eve has a few similarities and differences when compared to the text’s depiction of Eve in Genesis 2-3.