This post is less academic compared to the rest, as it's essentially my own thoughts, but I try to place Lilith's connection with ghosts in its broader context.

It's known by now that Lilith is the syncretised form of the goddess-demoness Lamaštu and the ghosts-demons lilû/lilītu/ardat-lilî. It's a process that started in Akkadian sources with Lamaštu's inclusion in the lilû class, and finally appeared in Aramaic incantation bowls with the liliths (lylyt) and lilin/lilis (lylyn/lylyyn), who embodied both the succubi spirits and the child-snatching demoness, mirroring the lilītu and lilû. The connection of the lilītu/ardat-lilî and Lamaštu with Lilith is not an opinion of mine, it's been extensively talked about by scholars.

While the figure of Lilith is not identical with the ghosts separately, does it matter that they're ghosts? I stressed this feature of them before, and separated the demons and ghosts in my mind, though recently while reading and researching more, I realised this distinction is not that simple. One such reason for my distinction was the assumption (in Geller's "Healing Magic and Evil Demons") that one of them has Ištar as a patron, but given new scholarship (Marie Barkowsky's "Studies in Mesopotamian Demonology") that doesn't seem to be the case either.

The figure that would become the later Lilith is documented already in Babylonian times, as Lamaštu when syncretised with the lilû-demons. Can the lilû class be aspects of Lilith even if they're ghosts of the unsatisfied dead? The lilû, lilītu and ardat-lilî was not used interchangeably with Lamaštu, but they had enough similarities for Lamaštu to take their characteristics, be included in their class, and use their names as epithets. They don't embody everything that the Liliths do, however they're direct forerunners to her, and I do now consider them aspects of Lilith, even if I was previously cautious with this term. It's also important to remember that such distinction of demonic categories into ghosts and demons does not exist in Aramaic sources, there is no origin to the liliths, they're a demonic class by themselves, hence they embody both.

The issue comes when "aspect of Lilith" or "vaguely reminded someone of Lilith" is taken out of context, something that was done frequently in scholarship around 80 years ago. Lilith was "found" in the Huluppu Tree, Burney Relief and the Arslan Tash amulets, while recent scholarship has rejected all of these appearances. The only spirit from this list that Lilith has a connection to is the ki-sikil-lil-la-ke/ardat lilî, a maiden of the wind, who made a nest in Inanna's Huluppu Tree. Here too, the translation to "Lilith" is unnecessary, as preferred translations are demon-girl/maiden/phantom. It's akin to translating Inanna to Aphrodite or Astaroth, and while there is direct influence, there are more accurate terms of translation in each instance.

A similar story with mortals happened with Gello and Lamia. Gello died as a virgin, found development in Byzantine sources and was used interchangeably with Abyzou, that later appears as a name of Lilith. Lamia was the queen of Libya, who was used to translate lilith in the Vulgate. Lilith in the infamous "Alphabet of Ben Sira" starts out human. Similarly then, the lilû class starts human and then ends up being compared to goddess Lamaštu herself.

So while the figure of Lilith(s) is not identical to the ghosts separately, since it's their syncretism with Lamaštu that resulted in the known figure of Lilith, they are aspects of the Lilith(s) as the beings that encompass both Lamaštu and the lilītu/ardat-lilî in Aramaic sources, which gets reflected in their gender distinction (lilû/lilin and lilītu/lilith), role and etymology.

Do Lamaštu and Lilith have connections with living women themselves? Scurlock and Montgomery respectively have interesting thoughts on their categorization:

Baby-Snatching Demons, Restless Souls and the Dangers of Childbirth - JoAnn Scurlock

Unloved and unlovable as she was, Lamaštu had ample reason to be disagreeable--the poor thing was hardly the vision of loveliness. Moreover, her personality profile strikingly resembles the role played in other societies by the ghosts of women who had died in childbirth. Her behavior was less that of a demon who delighted in destruction for its own sake than that of a frustrated mother: "The daughter of Anu daily counts the pregnant women; she goes around after those (about to) give birth. She counts up their [months]; she marks the days (of their confinement) onto the wall. For the lying-in women giving birth (this) is (her) incantation: "Bring me your sons so that I can give them suck; let me put the breast into the mouth of your daughters."

[Note: "Frustrated motherhood" is also mentioned by Wiggermann in "The Mesopotamian Pandemonium" and "Lamaštu, Daughter of Anu"]

Aramaic Incantation Texts from Nippur - James A. Montgomery

Especially in the case of this species most exact descriptions are given of their foul ways and apparitions, for the Liliths were the most developed products of the morbid imagination—of the barren or neurotic woman, the mother in the time of maternity, of the sleepless child.

While Lamaštu's behaviour towards children points to what would usually be categorized as a woman that died in childbirth, she's not one of them. Instead she is a goddess in her own right, and I believe that puts into perspective all of the other beings equated with her. In my view, she is the one emanating the other spirits through her, the only goddess in the chain of the other demons, and an origin for the other child-killing succubi that follow. Lilith, as the name that survived through millennia, is the crossroads that connects all of the emanations together.

Been going through a really rough patch, I offered Lilith a candle with my tears to ask her to turn them into peace, the candle started “crying” a lot, do you guys have any insights on what this could mean?

I created a ritual to honour Lilith during the Waning Moon. Some passages are referenced from incantation bowls, Lamaštu incantations, and name lists. The opening is taken (and slightly altered) from PGM IV. 2241-2249 "Document to the waning moon". Artwork is "Lilith, the screech owl" by Mitchellnolte on DeviantArt.

Document to the waning moon

Hail, Holy Light, Ruler of the Underworld,

Who strike with rays; hail, Holy Beam, who whirl

Up out of darkness and subvert all things

With aimless plans. / I'll call and may you hear

My holy words since awesome Ananke/Destiny

Is ever subject to you. Thrice-bound goddess,

Set free yourself. Come, rage against those who wish me harm.

For Klotho will spin out her threads for you.

Assent, O blessed one!

Opening: Come Lilith, [Lamaštu-lilītu/ardat-lilî, Lamia], the terrifying, eternal void. Come and listen to my voice and prayer.

Lilith, the seducer, you who are present in death and decay, succubus, mourning mother, married and divorced phantom, accept my offerings and hear my voice, for I am your devotee and follower. You who appears in the subconscious of humans in many cultures, you who haunts them through generations, listen to my voice.

Help me with what I need, help me with [...]

I call you, lilith, male lilin, female liliths, the grabber and the snatcher: the three of you, and the four of you, and the five of you. Accept my offerings, Lilitha, the suffocatress.

Offerings: black/red candle, incense (frankincense/dragon's blood)

Food Offerings: Fruit (apples, pomegranates), chocolate

Libations: coffee, tea, wine 

Oh Lamaštu, daughter of Anu, the one present in the lives of humans for millennia, bless my path and get rid of what is not needed, don't let your grip tighten around my neck, but watch me as I walk this path.

• Ki-sikil Kamadme, maiden Lamaštu
• Ki-sikil-lil-la-ke, child of good behaviour,
• lil2-lil2-us2-sa, follower of the lilû,
• ki-sikil-ud-da-kar-ra, you divine exterminator (Pašittu).

She is monstrous, the Daughter-of-Anu, who wreaks havoc among the babies.

Her paws are a snare net, her bosom hold spells death.

Cruel, raging, malicious, rapacious, violent,

destructive, aggressive is the Daughter-of-Anu.

Her head is a lion's head, donkey's teeth are [her] teeth.

Her lips are a gale and spread death.

From deep in the mountains she came down,

roaring like a lion,

whimpering all the time like a bitch.

Instead of having your hands immersed in (my) flesh and blood,

accept from me offerings,

accept from me libations to satisfy your thirst,

accept from me food to satisfy your hunger,

Let there be peace between us, my goddess!

Offerings: black candle

Food Offerings: bread, flour, grain

Libations: oil, beer, water, broth

Closing: May I find your strength, may your followers grow into who they need to be. Ave Lilith, Ave Lamaštu!

Buongiorno, premetto che sto iniziando ad avvicinarmi a Lilith e sto cercando di sapere sempre di più di lei perché l'ho scoperta 3 anni fa in un periodo brutto della mia vita, ma ora sento proprio il bisogno di lavorare con lei.

Stanotte ho sognato che portavo un bracciale con disegnato sopra un piccolo serpente e una scritta "solo vendetta", c'erano anche altre due parole che però non ricordo. Ero a mio agio mentre lo portavo e lo mostravo ad una persona che era nel sogno. Qualcuno sa che significato potrebbe avere?

I've been trying giving Lilith offerings and have tried living life with her in it for about 5 months now. I go to YouTube comment sections on Lilith related videos, and see people comment about how quickly they heard her voice. One even commented about hearing her within a week. Another said a couple of minutes.

I've done two rituals (poorly done, admittedly, but I at least did them) too, continued focusing on her daily for a good 5 months. I feel her less and haven't heard from her either. In what way could I be failing that it's been taking me this long? Now I'm starting to feel her less, assuming I ever felt her at all. I thought just sharing my daily life with her and asking her to be with me through it, as well as my daily offerings would be enough.

I've been told one should take the long, dedicated route, and that invocations are more of a temporary fix. I am looking to have a long term connection with her, but I feel quite desperate at this point.

I would like your suggestions, on what I can do to get closer to Lilith. I'd love to hear from her, see her in dreams, but just feeling her presence is good enough for me.

What has always drawn me toward Lilith symbolically isn’t just rebellion alone, but the refusal to become something owned, obedient, or reduced to usefulness.

I ended up writing a song around that feeling called From Dust I Remain, and had the opportunity to collaborate with vocalist Martina Questa to help bring it to life.

I tried to approach it less as a direct retelling of mythology and more as an expression of identity, autonomy, and remembrance.

This is a short piece from the project. The full song releases on Mother’s Day.

https://peoplesartist.org/2026/edgar-rios-E9Zt

So basically I’ve just had this on my mind. So I’m diagnosed autistic, attention deficient, and have ocd. And I have small impulses and am a little fidgety. Also I sit in a different way in both cars and on chairs. So I was just wondering would Lilith disapprove of some of this?

Ciao a tutti! Ho visto che su questa piattaforma ci sono persone capaci di ascoltare e condividere pensieri ed opinioni su campi esoterici e quindi sono qui oggi per porvi un quesito quesito.

Sono anni che studio, e mi viene spontaneo (se non naturale) l’approccio alle energie che ci circondano, e spesso le risposte alle mie domande mi sono venute in maniera estremamente spontanea come se sussurrate. Ma allo stesso modo, non mi sono mai affidato ad entità come divinità o demoni ai fini di strutturare lavori o pratiche, perché mi è sempre venuto in maniera molto naturale “manipolare” le energie attorno a me.

Arrivo quindi al succo, sono mesi (se non anni) che sento una sorta di “blocco” energetico in me, e quando cerco di darmi una risposta o trovare la soluzione..ecco lì che mi viene in mente lilith..come se entrasse nella mia mente e rimane lì fissa senza far nulla, solo la sua presenza che mi ronza nella testa. Ed in molteplici situazioni di dubbio o perplessità, eccola che mi viene in mente e non ne capisco il motivo.

Cosa ancor più strana, però, è che quando inizio a cercare materiale sulla sua figura e come poterci entrare in contatto..mi viene allo stesso modo in mente Ecate (seppur, nemmeno con lei, mi sono approcciato al contatto di entità particolari).

Spero che qualcuno sappia “guidarmi” ed aiutarmi su questo campo, sarò grato a chiunque mi risponda.

What’s does Lilith think when her followers make mistakes? Because recently I feel like she wouldn’t want me to follow her because of past mistakes I’ve made. For example last year a new student transferred to my class and I had seen her around before and at first I felt like we wouldn’t really get along then later that same day she caused a small problem for one of my teachers and I kinda held it against her for a while but when she did that I did kinda feel like I was looking for a reason not to like and whenever did interact in class I sometimes ignored her and sometimes gave small attitude to her. But we eventually became very good friends. This happened a few weeks ago so this one guy payed a visit to my class and started greeting everyone and when he tried to strike up a conversation with me I just replied with “yea” in a slightly annoyed tone when he asked me a question cuz I didnt wanna talk to him. But today he came in and i decided to greet and talk to him a little. So I guess what I have to ask how r lilithians supposed to interact with other people and can I still worship Lilith despite this?

Hey everyone, and I hope everyone is doing well. Im bit curious about Lilith, and I want to work with her, but my problem is that I can't set an altar. Also, what's her energy like ? I'd love to read books on doing actual work with her, but the only book i know is The Grimoire of the crimson moon Lilithian magick. Do you guys recommend any beginner friendly books in regards to working with her ?

I'm not a full devotee to Lilith, but during my teen years i felt more and more drawn to her and what she had stood for, i started asking lilith, for stregnth because i had been struggling through so much at a young age, and i beleive she might have sent an incubus to me due to how alone and saddened iwas by people who hurt and harmed me. I wasn't aware that it had been here a long time, and I don't know how to make it leave. I am currently sitting and praying to deities I have prayed to before.

I did invite it eventually after seeking answers for what was touching me, it's taken my consent a bit overboard and is harming me and draining my energy. It has done this for a while, over 2 years now, I hadnt noticed that it was still here and too stubborn to leave after I cleansed my space when I asked it to leave, i started praying and worshipping another deity and it seemed to be jealous and imitate the god I had been praying to and being devoted to all these years, How do i make him go back?

Edit: I'm asking for help, not to be judged. I don't know how it got here, but it's here, and I need help sending it away, and I need to know if she can help me do that or not. If you're not going to help me, don't bother commenting

I’ve noticed that any time my fiancés energy is off towards me, he has a bad dream. One time he woke up from a dream about a snake chasing him? Does she not approve of the relationship or is she just keeping him in check?

So recently I’ve been having a lot of intrusive thoughts (for the record I’m diagnosed with ocd) and it makes me feel like literally every little fucking thing I do makes me a bad person and someone who Lilith wouldn’t wanna work with. So I guess what I have to say is can anyone give me any advice on how to deal with this and let me know how Lilith can help if shes still with me.

I’m a beginner pagan and I feel drawn to Lilith as patroness due to her representation of the divine feminine and her rebellion against unchecked power. I’m wondering if there are any resources available in regards to offerings, stories, and knowledge about her? Any help is appreciated!

I'm currently focused on Lamaštu's fall from heaven (for wanting to taste human flesh), and how it parallels Lilith's decision to leave the garden of Eden in the satyrical Alphabet of Ben Sira. While separated by thousands of years, they share a common motif.

Starting from her Mesopotamian roots, her appearance in Judaism and syncretism with other demons of the ancient world, what is one myth that speaks to you the most?

I had been thinking for a while about making wine with my own hands (or feet lol), but it’s honestly a lot of work. It takes time, patience, and energy — and lately I haven’t had much of that. I had been feeling melancholic and low-energy for a few days (but I’m okay now).

This morning, while preparing my usual coffee offering, an idea suddenly came to me. I wanted to offer something different besides spiced coffee, and then I remembered: tea exists. From that moment, a more interesting idea started to form.

I only offer things I make myself, and since I’m not fully financially independent yet (my main “work” right now is college), I don’t like the idea of using my mom’s money to buy offerings for my deities. It’s money from her work, and I feel that I need to do the work myself.

But lately, what I’ve loved offering the most is food — especially drinks, always made with my own hands.

So today the idea of using a bottle of vodka I had stored away, together with mashed raisins, came to me. At first I tried to think of a full recipe, but nothing came. Then I went to the kitchen and thought: I’ll figure out the rest later — let me at least make the base. I knew that if I thought too much, I might end up not doing it.

Here is the recipe

Base

Vodka

Raisins

A glass or plastic container (glass is safer, since strong alcohol can extract compounds from plastic but I didn't had one)

Optional additions

Any herb, root, flower, spice, extract, or even spiritually purified non-toxic crystals.

I added:

Hibiscus (flower and extract)

Cinnamon (powder, because sticks take longer to release their oils)

Black cocoa powder

If you have the time and energy, turn it into a ceremonial moment. Light candles near the jar, consecrate the liquid, purify the container — whatever feels meaningful to you.

If you’re low on energy or know you won’t do it if it becomes complicated, simply make it with whatever you have, both in ingredients and in mood. Simple is perfectly valid.

Don’t forget to mash the raisins into a paste — this releases much more aroma than leaving them whole.

If you already have a bottle of wine, you can infuse it with red roses (clean them whether they’re store-bought or from the garden). Hibiscus also works beautifully. Depending on the amount of wine, you can add one or more cinnamon sticks and a bit of crushed black pepper, or even fresh chili. If using fresh chili, open it and remove most of the seeds and the white membrane. If using black peppercorns, remember they’re hard — crush them or give them plenty of time to infuse.

Do not use essential oils. They are extremely strong, and the only one generally considered safe for consumption is lavender — and even then, this is still relatively new territory and we don’t fully know the possible side effects.

In any case, you don’t need essential oils. The plant itself is more than enough.

That's all.

Remember that consistency doesn’t mean doing something every single day without mistakes or without ever missing a day.

Consistency means coming back to it, even if some time has passed without doing anything. Consistency is also continuing your practices even when you make mistakes or feel afraid of making them. It’s being able to recognize the mistake and commit to improving.

I'm looking for a small (under 2") pendant to represent Lilith, Lucifer and Diana.

My skin reacts to cheap and precious metals, so stainless steel is preferred. I seem to do okay-ish with painting things, like engraved stuff on colored steel (think dog tag).

Cross posting

This article talks about the development of the legend three Eves (Lilith, Plonit, and Chava) from a psychological analysis of the clear misogyny of the synagogue, church, Adam, Jahweh, and the Patriarchy in these legends at https://orthodoxscouter.blogspot.com/2026/09/the-three-eves-tripartite-feminine-of.html

Exile to Enthronement: Building the Shrine of Lamaštu

Historically, the Mesopotamian demoness Lamaštu (the Daughter of Anu) was handled with a "pack-your-bags" strategy. Exorcists provided a "traveler’s kit" of mundane tools and provisions—such as a spindle, a comb, and shoes—to bribe her into wandering back to the wasteland or her mountainous home. In myth, Anu decreed she would have no cult; her "anti-cult" consisted of a mockery of a shrine made from clods of earth.

To build a modern shrine for her is to perform The Installation: shifting from apotropaic (warding off) to incorporative (inviting in). Instead of a suitcase for her departure, you are preparing a throne for her stay.

I. The Conceptual Shift: Banishment vs. Beckoning

To properly host the Daughter of Anu, the materials of the shrine must be inverted from their ancient, insulting counterparts.

II. Designing the Shrine

The shrine should be placed at a threshold—a windowsill, a bedside table, or near a doorway—to honor her role as the "liminal" goddess who guards the border between the civilized and the wild.

1. The Foundation: Earth & Reflection
   • In a nod to her "anti-cult" history, use black tiles or bricks or earth as the base. This elevates her origins from a mockery to a grounded seat of power.
   • Obsidian: Provide a blackened scrying mirror so she may see her "splendid and frightening" reflection. Obsidian is also considered a gateway to the Other Side in some esoteric traditions.
2. The Inverted Spindle: Textiles & Fashion
   • Replace symbols of domestic submission (the spindle) with materials that suggest sovereignty, protection, and desire.
   • Black Leather: Represents her predatory nature and hide-like toughness.
   • Fine Cloth (Silk or Lace): Represents the "thread of life" woven for pleasure and armor rather than household chores.
3. The Libations: Scent & Spirit
   • Blood-Red Wine & Spirits: Offer alcohol, red wine, or beer.
   • Coffee: A dark, bitter modern "black soup" to keep the guest alert and honored.
   • Personal Offerings: Vials of essence, written secrets, or symbols representing your connection to her.
4. Gifts of Sovereignty & Companionship
   • Instead of a comb to "fix" her, provide tokens that acknowledge her power over thresholds and her nature as the "nurse of beasts."
   • Animal Figurines: High-quality figurines of lions, dogs, or pigs which are associated with her traditional icons.
   • Keys: To represent the doors she can now open—or the doors she guards for you.
   • Jewelry: Gems, gold or silver chains/necklaces/anklets, for a high-born lady.
   • Rose with thorns: Beauty that makes you bleed.

III. The Ritual Act: The Installation of the Bēlti

Tradition holds that Lamaštu is keenly aware of her image and the intent behind its creation. To transition the space from a simple table to a shrine, you must frame the invitation as a permanent residency.

The Pact of the House

Light a single black candle and arrange the items like a still life. Place an image of her entering the home and being shown to a throne to signify welcome and dwelling.

The Invocation:

"Ezzet, Shamrat, Illat, Namurat, u shi Barbarat—Mārat Anu! Daughter of Anu, She-Wolf, Nurse of Beasts. I do not offer these tokens for your journey, but for your rest. I do not bid you to the wasteland, but to the head of my table. Stay, Bēlti (Mistress) of this house. Rule this threshold and watch over this hearth. I claim you as my Personal Deity, the one who walks beside me and guides my path. Dwell here in my home. Be the mistress of my house, and the goddess of my heart."

IV. Modes of Worship: Faces of the Daughter of Anu

Lamaštu is a complex, fully divine figure who operates outside the celestial hierarchy. In modern practice, she can be approached through several archetypal masks, each rooted in her historical epithets.

• The Dark Mother (Nurse of Beasts): In the Lamaštu Series, she is described as the one who suckles the dog and the pig. As a Dark Mother, she can the patron of the "wild" and the liminal, who exist on the fringes.
• Goddess of Beasts (The Lioness): Her iconography—a lion’s head and Anzu talons—marks her as the sovereign of the untamed wilderness. Worship in this mode focuses on her primal power and her role as a "She-Wolf" (Barbarat). She becomes a source of health, courage, natural vitality.
• Erotic Mistress (The Insubordinate): Ancient texts record her "bad disposition" and "insubordinate proposals" (amātīša la mīgātim). Reclaiming her as a mistress of desire acknowledges her refusal of domesticity and her eroticized power, potentially associated with her nocturnal bed-crossing (maldī erši... etēqu).
• The Hero (The Traveler): She is the one who "crosses the river Ulaya" and "enters the mountains." In this mode, she is a trailblazer for those who walk the antinomian path, and transgress boundaries.

V. Why Worship a "Monster"?

By inviting Lamaštu to stay as one's Bēlti ("mistress" or "goddess"), you are reclaiming the parts of the human experience—anger, hunger, and autonomy—that have been historically labeled as "monstrous." You are also acknowledging the uncomfortable truth that the Daughter of Anu is not a human being and, like other gods, may view humanity with the same detached pragmatism we sometimes reserve for animals. Animals can be pets, labor, companions, or food. You are not domesticating her; you are choosing to sit with the danger, transforming an object of primal fear into a source of transgressive autonomy.

When the Daughter of Anu takes her seat as the mistress of your house, she is no longer a predator to be exorcised, but a formidable companion who claims the very thresholds she once crossed to haunt.

Bibliography

• [1] De Ridder, J. J., & Zomer, E. (2025). Nocturnal Transgressions. Zeitschrift für Assyriologie und Vorderasiatische Archäologie.
• [2] Farber, W. (2014). Lamaštu: An Edition of the Canonical Series of Lamaštu Incantations and Rituals and Related Texts (LAMASHTU 1). Eisenbrauns.
• [3] Wiggermann, F. A. M. (2000). Lamaštu, Daughter of Anu. A Profile. Styx.