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[Mist Q]

Fucked
by a bolt from on high
mother may I
yes
good
behave
as if you were
flying
on a bitter seed
my mouth is a drum
my belly a furnace of lies
— Patricia de la Forge,
“Outside the Garden”

莉莉丝之誓
编者笔记
　　这是一位巴哈姆（Ba'ham）在入会时所宣读的誓言，据说乃是传承了莉莉丝在接过月之斗篷（the Mantle of the Moon）时所说的话语。我几乎可以肯定这只是一种妄想，但当吐出这些词句时，总会感受到一种无可否认的力量的存在。虽然我从未认为自己是个正式的巴哈姆，但每夜当我起床时，我都会宣读这誓言。这种虔诚似乎表明着什么……

当我第一次品尝那树果实时，我感到生命与智慧之种在躯体中熊熊燃烧，
那天我发誓，自己再也不会回头。
当我第一次品尝猎物血肉时，我体味到鲜血的芬芳与筋骨的脆响，
那天我发誓，自己绝不经历死亡。
当我第一次品尝自己鲜血时，我感到自己的生命在唇齿间澎湃的激荡，
那天我发誓，要独爱自己胜于一切。
当我第一次品尝明月辉光时，我欢享它于我胎内绽放的光芒与那狂野的柔情，
那天我发誓，要独行于夜晚之中。
当我第一次品尝上帝之爱时，我感到欢歌与烈火在盛燃中炸响，
那天我发誓，要珍爱宝贵的肉躯。
当我第一次品尝海水辛咸时，我感到我血已化为水，而天空已弃离于我，
那天我发誓，要堕落并携奇迹归来。
当我第一次品尝儿女之爱时，我因新生命的喜悦而尖叫，为所失所得的一切而哭泣，
那天我发誓，要如拥抱死亡般哺育生命。
我发誓三次三回又三倍，
这七个时刻将永属于我，
无论何时何事，
何神何人何兽都不能从我怀中夺去。
我以我与我不朽的永恒立下此誓。

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the oath of lilith
editor’s note
Taken by a Ba’ham upon his initiation, the Oath is said to be a preservation of the words spoken by Lilith herself as she took up the Mantle of the Moon. Fantasy, I’m sure, but the words, when spoken, ring with a power that cannot be denied. Although I have never considered myself a formal Ba’ham, I take this oath each night as I arise. This devotion of mine may explain a few things….

When first I tasted the fruit of the Trees felt the seeds of Life and Knowledge burn within me
I swore that day that I would not turn back.
When first I tasted the flesh of the kill felt the tang of the blood and the crunch of the bones
I swore that day I would not die.
When first I tasted my own blood felt the surge and the stir of my own life on my lips
I swore that day to love myself above all.
When first I tasted the light of the moon felt its glow in my womb and its wild tenderness
I swore that day to walk in night.
When first I tasted the love of a god felt the tearing rise of song and fire
I swore on that day to cherish the flesh.
When first I tasted the salt of the sea felt my blood become water as the sky fell behind me
I swore that day to descend and to return with wonders.
When first I tasted the love of a child screamed with the joy of the new life and wept for what I had lost and gained,
I swore that day to nurture life as I had embraced death before.
I swear by three times three times three
That these seven moments shall remain my own
And whatever may transpire
No god nor man nor beast may take them from me.
I swear by myself and my immortality.

This post has been edited by badair9999: 2022-04-08, 00:56

[Mist Q]

创造纪断章
　　此诗文——即莉莉丝神话之环的核心——是传统经典当中所缺失的。
　　尽管它被认为对太初（the First Days）进行描述，但犹太-基督教的《创造纪》篇章中根本没有提及莉莉丝。虽然我们在一些犹太教拉比米德拉什*及几本晦涩（与不那么晦涩）的希伯来语文献当中都发现了她的身影，但基督教《圣经》与犹太教《塔纳赫》的整合本当中，这位第一女士却都缺席了。
　　但当我们看到这个“失落的创造纪”时，我们对其原因也就心知肚明了。
　　尽管称之为“创造纪断章”，但实际上并不能认为它是犹太和基督教传说正典的一部分。虽然这篇断章的最早版本确实是用希伯来语书写的，但对耶和华（传统上加密为YHVH，“主”或“圣者”，后跟“蒙其赐福”）的随意、轻慢甚至嘲弄性的描绘与古代犹太范式大相径庭，以至于这个片段充其量只能当做是一个以色列人大异端的作品而已。
　　这也没什么好奇怪的：《创世纪》、《出埃及记》和其他早期典籍都曾言明亚伯拉罕的子嗣当中存在着无数异端或是异教徒教派；我们可以说，一个对全能者持非传统视角的作者并不是无法想象的。尽管如此，许多异端著作还是与其作者一起被清洗了。《创造纪断章》在罗马人围攻耶路撒冷（公元64年）时被设法偷运出来，并不知怎么免于毁灭。
　　考虑到这一片段极为亵渎的性质，我怀疑它曾被认作《五经》，或说所谓《摩西五经》的一部分。而更有可能的是，它作为一种保护咒或仪式的一部分被保存了下来——以求“知己知彼”——也有可能是某位勇敢的学者留下的纪念品或收藏品。无论如何，这一片段都从罗马军团的烈火之下幸存下来，但在编纂《塔纳赫》时被排除在外——很久以后的尼西亚会议（the Nicean Council）汇编基督教《圣经》时亦是如此。
　　为准确起见，我将这一片段与另外两个类似的片段进行了比较，一段由希腊语记载，另一个则通过巴哈里仪式以口头传统的形式保留下来。我被许可参阅了一个巴哈拉象形文字版本，但由于这些符记是作为助记符而非正式文字设计的，所以很难说有所谓“权威”的巴哈里版本。部分出于风味，部分为了捕捉希伯来语的韵律，我使用了以色列版本作为翻译的跳板。一系列脚注则是对我个人阅读的记录。
　　我无法断言这三个版本当中那个比较“权威”。每个都有自己的权威性。巴哈拉版本显然充当了《莉莉丝福音书》的角色；希腊语版本充当了旧文献与现代翻译之间的“桥梁”，且包含着一些颇有趣味的泛神论含糊言论；而以色列异端的版本则最符合我们西方世界对《圣经》的认知。
　　令人惊讶的是，它们之间相互吻合到了一个令人不安的程度。
　　而虽然断章中包含着许多诱人的卡巴拉元素，但这些片段并不怎么连贯。作者是女性吗？如果是的话，这将解释文内呼应的残缺与偶尔跳出来的希伯来口头语。女性的学术研究在最好情况下也是不受欢迎的，而且经常被禁止——尤其是当这种学术研究涉及到了《圣经》时。即便是年轻男性也曾（并且现在也仍然）被排斥在至圣经典之外。我认为断章的真正源头是“母系传说”——母女相传的口头传统，很少被记载成文。
　　当然，这是巴哈拉版本的情况。而所有片段之间的相似之处在一定程度上为我的论断提供了依据。
　　尽管有着来源和对巴哈里教义的重要性作为其前提，但断章更多地描述了太初之日的故事，而非莉莉丝试炼（Lilith’s trials）。莉莉丝实际上根本不是主角——这个称号应当属于耶和华，这个矛盾的、骄傲的、最终悲剧的神，他的傲慢打破了永恒之世的平衡。尽管如此，他的行为也打破了静态的束缚，创造了第一个拥有自由意志的造物：莉莉丝。当她走上舞台，曾行之事为将行之事所替代。
　　她的反抗——首先是对耶和华的反抗，而后是对自然的反抗，再然后是对路西法的反抗，最后是对其他诸神的反抗——震动了这个潜藏着深刻不公的快乐小世界。她带来了爱、快乐、狂欢，最终带来了灾难，但无论好坏，她始终是我们世界真正的缔造者。当她前往无尽海建立属于她自己的花园时，我们看到了与耶和华真正实现对等的存在：那个使祂不得不正视祂隐于背后的幻妄的女人。
　　无怪乎巴哈里认为她是我们世界的真女神。

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The Genesis Fragment
Editor’s Notes
This — the core of the Lilith myth cycle — is what’s missing from conventional scriptures.
Although it supposedly describes the First Days, the Judeo-Christian Genesis does not refer to Lilith at all. We find her mentioned in the Jewish Rabbinical Midrashim and several obscure (and not-so-obscure) Hebrew texts, but the consolidations of both the Christian Bible and the Jewish Tanakh finds the first woman absent.
When we look upon this “lost Genesis,” we can see why.
Despite its name, the so-called “Genesis Fragment” can’t actually be considered part of the canonical book of Jewish and Christian lore. Although the fragment’s earliest example is indeed written in Hebrew, the casual, occasionally even mocking portrayal of Jehovah (traditionally encrypted as YHVH, “The Lord,” or “The Holy One,” and followed by “blessed be He”) is so at odds with the ancient Jewish paradigm that the Fragment can be considered, at best, the work of a deeply heretical Israelite.
Not that there’s anything unusual in that: Genesis, Exodus and other early books declare the existence of myriad heretical or pagan sects among the children of Abraham; an author with a, shall we say, unconventional view of the Almighty is not hard to imagine. Still, many heretical writings were purged, along with their authors. The Genesis Fragment managed to make it into the writings smuggled from the Roman siege of Jerusalem (AD 64) and was somehow saved from destruction.
Given the rather blasphemous nature of the Fragment, I doubt that it was ever considered part of the Pentateuch, or five books of Moses. More likely, it was kept as part of a protective charm or ritual — to “know thine enemy,” as it were — or as some keepsake or curio of a brave scholar. In any case, the Fragment was preserved from the fires of Rome’s legions, but left aside when the Torah was compiled from the salvaged writings — and again far later, when the Nicean Council consolidated the books of the Christian Bible.
For accuracy’s sake, I compared this Fragment against two similar ones, one in Greek, the other preserved in oral tradition through the Bahari rites. I was given access to a Ba’hara pictogram version, but since those designs are designed as mnemonics, not literal words, there could hardly be a “definitive” Bahari version. Partly for flavor’s sake, and partly to capture the rhythm of the Hebrew, I have used the Israelite version as the springboard for my translations. A series of footnotes record my own observations.
I couldn’t begin to claim which of these three versions is the “definitive” one. Each boasts its own authority. The Ba’hara account obviously functions as the Gospel According to Lilith; the Greek source serves as a “bridge” between the older scroll and the modern translation, and includes some intriguing pantheistic ambiguities; the heretical Israelite document fits in best with our Western conception of Scripture.
Surprisingly, they all correspond disturbingly well.
While the Fragment boasts tantalizing Kabbalistic elements, they’re diffused and disjointed. Was the author a woman? If so, it would account for the incomplete correspondences and occasionally improvisational Hebrew. Feminine scholarship was frowned upon at best, and often forbidden — especially when that scholarship involved Scripture. Even young men were (and still are) kept away from the most sacred writings. I think the Fragment’s true source comes from “women’s lore” — the oral tradition passed between mother and daughter, and rarely written down.
That’s certainly the case with the Ba’hara version. The similarities between all fragments lend weight to my assertion.
Despite its source and its importance to Bahari doctrine, the Fragment is more the story of the First Days than an account of Lilith’s trials. Lilith really isn’t the protagonist at all — that distinction belongs to Jehovah, the troubled, proud and ultimately tragic god whose hubris shatters the balance of Immortal Creation. All the same, his acts break a stranglehold of stasis, and create the first free-willed creature: Lilith. As she takes the stage, That Which Was falls to That Which Will Be.
Her defiance — first of Jehovah, then of the elements, then of Lucifer and finally of the other gods — shakes up the happy little world that had harbored profound injustices. She brings love, joy, revelry and ultimately disaster, but emerges as the true architect of our world, for better and worse. When she departs for the Endless Sea to establish her own garden, we see Jehovah’s true equal: The woman who forced him to see the illusion he was hiding behind.
No wonder the Bahari consider her the True Goddess of our world.

*米德拉什Midrashim：针对希伯来圣经额外的圣经注释，即犹太经注。

Ⅰ：创造
　　起初，渊远寂静。时此无时（the Time of Nothing），古老者（the Ancient One）阖目沉寂。隔五万五千五百五十五年，古老者于沉眠醒转，睁眼遍观前所未有之事物。隔五万五千五百五十五年，祂再度阖目，一切又重归寂静。¹
　　而后，在古老者第三百三十三次睁眼之时，光明辟开黑暗。²[耶和华(Jehovah)]³与其他闪耀者（the Shining Ones）⁴由此而来。为取悦古老者的眼，祂们叙说伟大的话语，祂们颂唱恢弘的歌谣，世界便由此编织成了。
　　祂们踏在三百三十二个旧世界的残蜕之上；那些世界的活物于荒野之中号哭沦亡。⁵
　　每位主人都造起花园，并开始在其中创造动物与植物。在每个花园里，土滋长着作物；火终日燃烧于天空；气如神的话语般流动；水哺育着花草植物与诸活物。⁶
　　初诞者（the Firstborn）耶和华于河流之间的地上造起祂们间最宏大的花园。祂在园中植下了两颗树，一者为生命之树，一者为善与恶的知识之树。每一株都结着七数的种子，每颗种子都承载着闪耀者的至上真理。
　　那时，耶和华园中的兽吃了那些树的种子，生长肥壮，明了了那些至上的真理，但它们并不在乎。它们赤身露体，但它们并不在乎。它们是知足，它们不在乎。兽们以种子、草和彼此作食物，生长肥壮；因为世上的事，本是这样。这是好的。
　　但耶和华不饱足。祂吃那两棵树的果实，却不饱足。他饮那两条河与那大海的盐，但那些都不能使祂饱足。祂在[路西法(Lucifer)]、[加百利(Gabriel)]、[阿斯塔特(Astarte)]和[比斯(Bes)]的园中宴饮，却仍然不饱足。祂的腹肚轰鸣，兽在恐慌中躲藏，因长子的饥饿是如此之大。但祂不渴求肉、不渴求果实、也不渴求兄弟的陪伴。耶和华渴求侣伴。
　　于是耶和华便哀号，祂的哀声如同风暴。祂哭泣，泪水便浸湿了祂花园中心的真土（the True Earth）⁷。它们落在生命树与知识树的种子上，结出奇妙的果实。
　　男人和女人作为一体从真土的泥里升起，背靠背结合在一起；他们挣扎着要起身，却站不起来。直到耶和华将祂的手放在他们之间，使他们成为二人；平等而强壮，祂创造了他们。
　　而古老者似无所觉。但古老者似在微笑。

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i: the creation
Once, all was silence and stillness. This was the Time of Nothing, when the Ancient One rested Its eyes and moved not. Every 55,555 years, the Ancient One breaks Its rest and opens Its eyes, to see what was not there before. Each 55,555 years, It closes Its eyes, and all becomes silence and stillness again.1
Then the Ancient One opened Its eyes for the 333rd time, and a bolt of Light split the darkness.2 Thence came [Jehovah]3 and the other Shining Ones.4 To delight the eyes of the Ancient One, they Spoke great Words and sang great Songs, and thence wove the world into being.
Upon the shells of the 332 Old Worlds did they tread; and the creatures of those worlds did howl and loose themselves upon the wilderness.5
Each of the host raised a garden and set itself to creating the plants and beasts therein. Within each garden, the earth provided fettle for the growing things; and the fire did burn in the skies by day and night; and the air did flow as words of divinity; and the waters did nourish the flowers and plants and all living things.6
And Jehovah, the Firstborn, raised the greatest Garden of them all in the land between the rivers. And He grew two Trees within that Garden, the Tree of Life and the Tree of Knowledge of Good and Evil. And each Tree bore fruit with sevenfold seeds, and each seed carried the great truths of the Shining Ones.
In time, the beasts of Jehovah’s garden did fat themselves on the seeds of the Trees, and came to know the great truths, but they cared not. They were naked, yet they cared not. They were content, and cared not. The beasts fatted themselves upon the seeds, and upon the grasses, and upon each other; for such is the Way of All Things. And it was good.
But Jehovah hungered. He ate of the fruits of both Trees, but they did not fill Him. He drank from the two rivers, and from the salt of the great seas, but they did not fill Him. He feasted at the gardens of [Lucifer] and [Gabriel] and [Astarte] and [Bes], but still He was not satisfied. His belly thundered and the beasts hid in fear, so great was the hunger of the Firstborn. But He hungered not for meat, nor for fruit, nor for the company of His cousins. Jehovah hungered for companionship.
So Jehovah mourned, and His moans were like storms. He wept, and His tears wetted the True Earth7 at the center of His Garden. And they fell upon the seeds from the Trees of Life and Knowledge, and they did bring forth wondrous, strange fruit.
Male and Female rose as One from the mud of the True Earth, joined back to back; and they struggled to stand and could not. Until Jehovah passed His hand between them and made them Two; equal and strong He made Them.
And the Ancient One saw this not. But seemed It to smile nonetheless.

Ⅱ：花园
　　耶和华将祂的造物命名为“伊西（Ish）”，或“亚当（Adam）”，和“莉莉图（Lilitu）”，或“莉莉丝（Lilith）”⁸；祂就将极大的福祉赐给他们。给男人，赐予祂塑造与命名的能力；给女人，赐予祂繁衍与觉知的能力。他们从真土与那树的种子中诞生，他们可看到并崇拜耶和华的作为，祂极喜悦。
　　祂嘱咐祂的仆人，即炽天使、智天使、魔灵（daemoni）和小恶魔（imps），告诉亚当与莉莉丝那园中的奇事，并去使用他们的礼物。祂吩咐亚当给其中每种活物与植物命名，祂吩咐莉莉丝繁育它们；并嘱咐二人根据自己的需要照料园中的生物。
　　莉莉丝与植物、发生的作物与结果实的树木为伴；亚当终日为所有园中的兽命名，有雄也有雌。亚当在动物们彼此捕食时学会了捕猎它们；莉莉丝学会了食用树木与植物，因为它们也彼此肥沃。
　　当她照料花园时，耶和华禁止莉莉丝接近生命与知识的树，说“这些是神性的果实。尽管你永恒不朽，但如果你敢先吃下它们，它们之后便会从里面把你吞噬。它们会像天上的闪电一样灼瞎你的眼睛，烤焦你的肉和内脏，让你像被击倒的树木一样撕裂。”
　　但莉莉丝并不相信耶和华；但莉莉丝也不试探耶和华。但她渴求这些果实，因为她的意志刚强。当果实从树上落下时，她将它吃下，而后她的眼睛便睁开了。

　　她赤身露体，但并不以此为羞耻⁹。她变得像闪耀者一样，像耶和华一样；但她并不知晓如何才能像祂一样，于是她等待着，于是她观察着。
　　莉莉丝想教授亚当如何种植植物，但他不以为意；她看了他狩猎，并制作出工具来帮助她；她命令狼、狮子与猫头鹰跟随她。于是莉莉丝在狩猎与采集食物的技术上都胜了。¹⁰亚当发了怒，远离了她。
　　在孤独中，亚当认知了许多雌的兽，因他想要自己的伴侣。但耶和华吩咐他去寻女人、莉莉丝，作他的伴侣，说“你要高过兽，与兽同寝是可憎的。”
　　于是亚当便去见莉莉丝，要她与他同寝。但莉莉丝拒绝了亚当，因为他曾与兽交媾。他想让她趴下以便进入她，但她拒绝了，说“我为何要在你之下，为何要让你伏在我的背上呢？我也是从真土中受造的，我与你是平等的。”
　　亚当就发怒；在愤怒中，他将莉莉丝伏倒压在身下。当她反抗时，他重重地打了她，于是莉莉丝的血和亚当的血都洒在地上。亚当兴奋时如同公牛一般雄壮，他的子种落到了地上；于是荆棘与常春藤便生长出来，割裂了亚当与莉莉丝的脚跟。
　　亚当用他雄性的棘刺将莉莉丝刺穿；但莉莉丝喊出了耶和华那隐藏的真名（True Name），祂便将她从花园里升到了天上。
　　于是亚当独自一人，于是他将他的忿怒和欲望发泄在了兽和花上。而由于他未吃过那两棵树的果实，他并不知道自己在做的是什么。

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ii: the garden
Jehovah named His creatures “Ish,” or “Adam,” and “Lilitu,” or “Lilith”; and He bestowed upon them great Gifts. To the male, gave He the powers of Shaping and Naming; to the female, gave He the powers of Fertility and Intuition. Raised as they were from the True Earth and the seeds of the Trees, the man and woman could see and adore the works of Jehovah, and He was much pleased.
And He commanded His servants, those seraphim and cherubim and daemoni and imps, to show Adam and Lilith of the wonders of the Garden, and to employ their Gifts. He bade Adam to name each of the creatures and plants therein, and bade Lilith to breed them; and bade both to tend the beings of the Garden according to their needs.
Lilith kept her company amongst the plants and growing things and fruit-bearing trees; Adam passed the time in naming all the beasts, male and female, that did dwell in the Garden. Adam learned to hunt the creatures as they hunted each other; and Lilith learned to eat of the trees and plants, as the trees and plants did fertilize one another.
As she tended the Garden, Jehovah forbade Lilith from the Trees of Life and Knowledge, saying, “These are the fruits of godhood. Immortal as thou art, those fruits should devour thee from the inside out if thou wouldst dare to devour them first. Like lightning from the Heavens, they would blind thee, and sear thy flesh and innards, and rend thee like the tree which has been stricken.”
But Lilith did not believe Jehovah; but neither did she test Him. But she hungered for those fruits, for she was a creation of strong will. When fruit fell from the Trees, she ate of it, and lo her eyes were opened.
She was naked, and was not ashamed of it.9 And she became like unto a Shining One, like unto Jehovah; but she did not understand how to be like Him, and so she waited and watched.
Lilith sought to teach Adam the ways of the plants, but he cared not; she watched him at the hunt, and she made tools to help her; and bade the wolf and the lion and the owl to follow her. Thus did Lilith excel at the arts of hunting and food-gathering. Adam was wroth, and put himself far from her.
In his loneliness, Adam did know many of the female beasts, for he desired a mate of his own. And Jehovah told him to look to the female, Lilith, for his mate, saying, “Thou art above the beasts, and it is detestable that thou shouldst lie with them.”
So Adam went to Lilith and told her to lie down with him. But Lilith was repulsed by Adam, for he had mated with beasts. He sought to lay her upon her back, that he might enter her, but she refused, saying, “Why must I lie down beneath thee, upon my back? I too was made from the True Earth, and so I am thine equal.”
And Adam grew angry; in his rage, he forced Lilith upon her back beneath him. When she fought, he struck her many blows, till the blood of Lilith fell upon the land, and the blood of Adam also. And Adam was rampant as a bull is when aroused, and his seed fell upon the earth; and brambles and ivy grew thereof, and tore at the heels of Adam and Lilith.
Adam speared Lilith upon the thorn of his manhood; but Lilith cried out the hidden True Name of Jehovah, and He lifted her up out of the Garden and into the Heavens.
And Adam was alone, and spent his wrath and lust upon the beasts and flowers. But as he had not eaten of the fruit of the two Trees, he knew not what he did.

Ⅲ：莉莉丝作神的侣伴
　　当莉莉丝从亚当身边离开，耶和华便发怒。“你怎能知晓你造主隐匿的名（Hidden Name）呢？”祂发出雷声。闪电在天穹闪烁。狂风撕扯着莉莉丝的头发，将她的皮肤浸入寒冰之中。
　　她惶恐，但她并未哭喊出声。相反，她回应了祂，回应雷霆、闪电与狂风。她的惶恐反而如同面对风暴时的智慧与慰藉。
　　莉莉丝说“我已完成你的要求。我看守园中的果实与林中的野兽。当它们茁壮成长时，我哺育了它们。当它们倒下时，我让它们安息。我所吃的果实，是你亲手摘下的。我视它们为您恩赐中慈爱的赠礼，以使我能与您在天堂相会。”
　　说着，她令自己的花生长；那不是诞于耶和华之手的花，也不是莉莉丝所照料的花。那是新的造物，她从穹苍之中将它们创造，并将它们献与祂。
　　风暴停息了。耶和华平静下来。
　　祂将她带到了天堂，祂知晓她是祂的侣伴。七日又七夜，她坐在祂的膝上，祂进入她之中。¹¹
　　他们的结合如同风暴；他们彼此都很满足。耶和华于莉莉丝之间的爱便滋长，就像生命树的果实。
　　但祂不愿同人分享祂的力量与知识。莉莉丝说“我们此时正是我们当有的样子，我们比其余所有都更为平等。”听见这话，耶和华便嫉妒，正如祂所造的亚当一般。
　　于是，耶和华便将莉莉丝放逐，使她不能为祂所见，正如祂放逐了在她之前的那位女士（that Lady）¹²一般。七日又七夜，莉莉丝从天上坠落。她被抛弃在花园之间的尘土之中。耶和华说“你将在未造之地漂泊，直至永远。”说罢，祂便消失，独留下莉莉丝一人。

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iii:lilith as Jehovah’s consort
Once Lilith was borne away from Adam, Jehovah was wroth. “How didst thou know the Hidden Name of Him who created thee?” His voice was thunder. Lights crackled in the skies. Winds tore at Lilith’s hair and bathed her skin in ice.
She was afraid, but did not cry out. Instead, she spoke unto Him, unto the thunder and lightning and wind. And her fear was as wisdom and comfort against the storm.
Lilith said, “I have done what Thou didst require. I tended the fruits of the Garden, and the beasts of the forest. When they prospered, I did nurture them. When they fell, I laid them to rest. The fruits which I have eaten are those which fell by Thine own hand. I took them as a gift of love from Thy bounty, that I might join Thee in Heaven.”
So saying, she raised flowers of her own; flowers that had not been created by the hand of Jehovah, nor tended by the hand of Lilith. New, she created them from the Firmament of Heaven, and offered them to Him.
And at last the storm quieted. And Jehovah was stilled.
He took her there in Heaven, and He knew her as a mate. For seven days and seven nights, she sat upon His lap and He sat within hers.
And their coupling was like unto the storm; and both of them were satisfied. And love grew between Jehovah and Lilith, like the fruits of the Tree of Life.
But He could not bear to share His power and knowledge. Lilith said, “We are now as we should be, equals above all others.” Hearing this, Jehovah became jealous, as had His creation Adam.
And so it came to pass that Jehovah banished Lilith from His sight, as He had banished that Lady12 who came before her. After seven days and nights, Lilith was cast down from Heaven. Into the dust between the gardens was she cast. Jehovah declared, “Mayest thou wander in the unmade lands for all time.” So saying, He vanished, leaving Lilith alone.

This post has been edited by Mist Q: 2023-09-09, 21:20

[Mist Q]

Ⅳ：莉莉丝独行¹³
　　于是莉莉丝踏入荒野，七度跨越七日和七夜。
　　那时天炎热似火；莉莉丝的黑皮肤被灼得通红，生了水泡，像泥一般龟裂；她的舌头肿胀；骨骼刺透了肌肤；每一步都像踏在火焰之上。但她仍不悔改；她不求告主的宽恕，也不否认她与祂等同。
　　她所吃的果实便在她腹肚之中，这支撑着她。
　　但她的心和肠肚却因对那弃离了她的人的爱而撕裂；祂的种子在她腹肚中生长，令它肿胀沉重。
　　她渴，便喝下自己的血，这支撑着她。¹⁴
　　白昼对她是苦难，她便学会了在地上挖洞，以等待黑夜的降临。在地下，莉莉丝学会了将她的知觉投向远方¹⁵，便发现了其他闪耀者的河与花园。当太阳落下时，她便从地上起来，继续往无尽海（the Endless Sea）去。
　　莉莉丝踏过岩石和沙子；她翻过群山，在寒风中战栗，被尘土所鞭挞；她跌倒一次又一次，但未因此而停下，站起来便要重上路。痛苦对她便是智慧。
　　远离耶和华的地，她发现了无尽海的辽阔。¹⁶到了那海，莉莉丝便跳入海中，游到海底；并成了它的生灵之一；而后她便与它们同寝，就像亚当与园中的兽同寝一样；但她也像在园中一样狩猎它们，令自己饱足。
　　当莉莉丝看到海底的壮丽花园时，她为此而惊讶。
　　于惊奇中，她便又使植物开花，令海中的兽繁衍；于是她便成了海之母（the Mother of that Sea）。¹⁷
　　在无尽海下，莉莉丝学会让自己与耶和华等同，并掌握了其中的力量。她便舍弃了祂的种子，将它种在了由她胎内所诞这海生灵的子嗣之间。
　　当她再度从海中升起时，她的黑皮肤已经变成了琥珀色，头发像是沥青一样乌黑。她的眼睛像这微澜的海面，像众水上起舞的月亮。¹⁸
　　但她无法创造像耶和华的地那样的花园；她嫉妒得咬牙切齿。虽然她能创造伟大的奇迹，诞下奇异的兽，但莉莉丝仍不满足。
　　于是莉莉丝便离开了无尽海，再度踏入荒野中。
　　她渴求耶和华园中的果实；那是她所吃过最甜的东西。¹⁹

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iv:lilith alone
Then Lilith did go into the desert and did wander for seven times seven days and nights.
And the days were hot and savage, like unto the flame; and Lilith’s dark skin was reddened, and it blistered and cracked like mud; and her tongue did swell; and her bones did poke through her skin; and her feet were burned as though by fire. But still she did not repent; nor did she request forgiveness of the Lord, or deny that she was as He.
The fruit she had eaten sat in Lilith’s belly and sustained her.
But her heart and belly were rent with the love for Him who had betrayed her; and His seed grew in her belly until it was swollen and burdensome.
When she was thirsty, Lilith did sup upon her own blood. And it sustained her.
The days were torment to her, and so she learned to burrow into the earth and await the fall of night. Beneath the ground, Lilith learned to send her senses far away and hence discovered the rivers and the gardens of the other Shining Ones. And when the sun had passed by, she lifted herself from the earth and continued toward the Endless Sea.
And Lilith walked over rocks and sand; and she crossed mountains and shivered in cold winds, and was lashed by the dust; and she fell many times, but did not stop, but rose and began again. For the pain was as wisdom unto her.
Far away from the lands of Jehovah, she found that great expanse which is the Endless Sea.16 When she reached it, Lilith threw herself into that Sea, and she did swim to the bottom of it; and did become as one of its own creatures; and she did lie with them, as Adam had with the beasts of the Garden; and she did hunt them, as she had in the Garden, until she was sated.
When she beheld the great gardens at the bottom of the Sea, Lilith was amazed.
In her amazement, she caused the plants to flower and the beasts of the Sea to breed; and so she became the Mother of that Sea.
There beneath the Endless Sea, Lilith learned to be like unto Jehovah, and to command the powers thereof. And she divested herself of His seed, and did plant it among the children of her own womb, and of the seed of the creatures of the Sea.
When she arose from that Sea, her dark skin had turned to amber and her hair had become black as pitch. Her eyes were as the surface of that Sea, and they danced like the moon upon those waters.
But she could not create a Garden like the place of Jehovah; and she ground her teeth in jealousy. Although she could craft great wonders and gave birth to many strange beasts, Lilith was not satisfied.
So she left the Endless Sea and went forth again into the desert.
She did crave the fruit of the Garden of Jehovah; for it was the sweetest that ever she had tasted.

Ⅴ：耶洛因之园²⁰
　　莉莉丝漂泊了七个七年；在途中她造访了[贝斯(Bes)]的花园；[狄俄尼索斯(Dionysus)]的葡萄园；和[巴力(Baal)]的田园，并了解了其中隐藏的一切奇事。它们的主人将这些奇事告诉了她，因为祂们因无尽海中升起的她是如此的优雅而美丽。
　　许多丰盛的筵席被设于[贝斯(Bes)]的花园；[狄俄尼索斯(Dionysus)]的葡萄园；和[巴力(Baal)]的田园；所有的闪耀者都称“莉莉丝无与伦比，她闪耀着古老者的光芒，却由我们花园之中的真土所造。”²¹
　　但这些庆贺与酒宴都徒劳无用。莉莉丝渴求耶和华那宏伟花园之中的果实；生命与知识之树的果实。再无他处能像祂的地那般，尽管它们可能一样富饶。因此她离开了那些花园，感谢它们的主人，并赠给祂们珍奇的果实。²²
　　她便继续一个人行走，直到来到伊甸的门前。

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v: gardens of the elohim
Lilith did wander for seven times seven years; and thence she did encounter the gardens of [Bes]; and the vineyards of [Dionysus]; and the fields of [Baal], and all the wonders they concealed. Those wonders did her hosts make known to her, for they were amazed to see one so graceful and beautiful as She Who Rose From the Endless Sea.
And there was much feasting in the gardens of [Bes]; and in the vineyards of [Dionysus]; and in the fields of [Baal]; and all Shining Ones proclaimed, “Lilith is without peer, Shining with the light of the Ancient One but made of the True Earth of our gardens.”21
But the celebrations and libations were as hollow reeds. Lilith hungered for the fruit of Jehovah’s great Garden; for the fruit of the Trees of Life and Knowledge. There were none others like unto His place, rich though they might be. And so she did quit those gardens, giving thanks to her hosts and gifting them with precious fruits.22
Thus did she continue on alone until she came to the gates of Eden.

Ⅵ：耶和华令路西法看守伊甸²³
　　那之后耶和华知晓莉莉丝到闪耀者那处去了；便担心她会回到伊甸，毁坏祂的创造。于是耶和华便命令路西法看守伊甸，以防莉莉丝回来。
　　光之子（Lightbringer）像兄弟那样将耶和华放在心上，便接受了这职责，拿着火焰的剑站在伊甸园的门前。这剑是由伊甸的真土所制成的；因此这剑将能驱逐莉莉丝，因为她乃是由同样的土所诞。因此它对她和亚当都是有害的。
　　路西法的神眼在极远处便看见了莉莉丝；在晴日的云翳和太阳的光明下看到了她。而今他便被她的美丽所打动，就像被晴天霹雳所击一样；当她走近时，他收回了握住剑的手。他没有攻击她。
　　莉莉丝便问他，“你是谁，看守着初诞者花园的人？”
　　“我是光明与黑暗。”路西法回答。
　　“在我眼中，你是如此的美丽。”莉莉丝说，而她说的极真诚。
　　因为他是杆抛光明亮的权杖，是棵被雕琢得赏心悦目的结实的树；他的肌肤是无瑕的黄金，他的眼睛显出月亮的颜色。他的呼吸如同莲上的微风；他的触碰就像轻柔的耳语。²⁴
　　路西法说“你是我兄长那带着满腔仇恨离开花园的不从的造物吗？”“从未如此，”她回答，“我和你一样，也和我们的兄弟一样；我绝不会伤害祂园中的任何东西，即便是再小的兽或是它们的幼崽。²⁵我只想了解祂所种下那神奇的树。”
　　他看透了她的内心，知晓她说的是真话。而他自己的心更充满着爱和渴望，就像满是甘泉和良种的花园。路西法便这样放她过去了。
　　但在莉莉丝进入之前，光之子给了她一份礼物。路西法说“我是光明之主，我拥有支配那些照亮天空的天体的权力。亲爱的姐妹，我要将这件夜之衣赠给你，它上面缝着月亮、星星和夜空中的一切。穿上它，便能像我支配白昼那样支配黑夜。”

　　莉莉丝就拿起了那衣服；她的面孔变得像午夜那般深蓝；她的头发变得像星辰那般银白。她的眼睛闪烁着月光那般的柔光。²⁶
　　带着惊讶与羞怯，莉莉丝停了下来，“我喜欢这礼物，就像我喜欢赠予者那般，”她说，“我不会打扰我们的兄弟，我要建立我自己的花园。也许你会去那里来看我；我将向你展现它所有的华美。”
　　说罢，她转身离开了伊甸园。然后张开她黑夜的斗篷，飞上天空离去。

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vi: Jehovah charges lucifer with the guarding of eden
And it came to pass that Jehovah learned of Lilith’s sojourn to the Shining Ones; and He was fearful that she would return to Eden and destroy his creation. So Jehovah charged Lucifer to stand guard upon Eden, lest Lilith return.
And the Lightbringer, who held Jehovah to his heart like a brother, took up this charge and stood at the gates of Eden with a fiery sword. And the sword was made from the True Earth of Eden; and so this sword would banish Lilith, for she had been made of the same Earth. For it was baneful to her, and to Adam.
With his great Sight, Lucifer saw Lilith from a long way off; from the clouds of day and the shining disk of sun he espied her. Now he was struck by her beauty, as if by a thunderbolt; and as she approached, he drew back his hands with the sword still in them. But he did not strike her.
And Lilith said unto him, “Who art thou, that guardest the Garden of the Firstborn?”
“I am the Light and Darkness,” Lucifer replied.
“Thou art beautiful in my sight,” said Lilith, and she spoke truly;
For he is a polished staff, a stout tree shaped into contours pleasing to the eye; and his skin is the burnished gold, and his eyes the color of the moon. His breath is the breeze of a lotus; and his touch is like unto a whisper.24
Lucifer said, “Art thou the disrespectful creation of my brother, that went from out the Garden with hate in her heart?” “Never so,” she replied. “I am like thee, and like our brother; and I would never harm a thing in His Garden, not even the lesser beasts or their tender.25 I wish only to learn about the wondrous Trees he grows.”
And he looked into her heart and saw that she spoke truly. And his own heart was filled with love and desire, like a garden blossoming with fresh water and good seed. Thus did Lucifer let her pass.
But before Lilith went in, the Lightbringer offered her a gift. Lucifer said, “As I am Lord of Light, I have dominion over those spheres which illuminate the sky. And so I do give to thee this garment of Night, dearest sister, upon which are sewn the moon and the stars and all that appears in the night sky. Wear it and rule the Night as I now rule the Day.”
And Lilith did take up the garment; and her face became like the deep blue of midnight; and her hair became silver like the stars; and her eyes shone with the soft light of the moon.
Abashed and amazed, Lilith stopped. “I love the gifts, as I now love the giver,” she said. “I shall not trouble our brother, but shall raise up my own Garden;
and thou shalt perchance come visit me there; and I will show thee all its splendors.”
So saying, she turned away from Eden. Then she spread her cloak of night and rose into the sky, and away.

This post has been edited by badair9999: 2022-02-18, 04:08

[Mist Q]

Ⅶ：莉莉丝的第一花园
　　莉莉丝选了一片肥沃的地，三条河流组成了它的边界。她将夜之衣披在这地上；她从这衣上摘下一把微小的星星，并将这星星洒在地上。这些星星于是结出了奇妙植物与果树，以及各种滋长的作物。
　　但这些滋长的作物并非耶和华那伊甸园中的；他们只有在夜晚的庇护下，在莉莉丝的月光下才能生长。莉莉丝经常在她的花园中漫步；她于是将自己的生命之血喂养这些滋长的作物；它们枝繁叶茂、果实累累。
　　莉莉丝的腹肚之中，曾藏生命与知识之树的种子。如今，她将这些种子埋入花园的泥土中。
　　这些也一同被她体内的水和生命的血所滋养；但它们并不生长发芽。
　　沮丧与悲伤的哀号撕裂空气；因她渴望那些树的果实；因将她放逐的耶和华的爱。
　　莉莉丝便感到不快；她的愤怒如同狂风中的飞沙那般肆意；它席卷这树无法生长的地方；种子在地里凋亡；她因耶和华的傲慢诅咒他。
　　而后她诅咒自己的痛苦，诅咒那背弃她的人对她的爱。
　　她的第一个花园便在她的愤怒之中被扫灭，不复存在。
　　而后莉莉丝离开了她的夜之花园（Night Garden），去往伊甸。

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vii:the first garden of lilith
Lilith chose a rich and fertile land, with three rivers making up its borders. And she did drape her garment of Night over this land; from her garment, she plucked a handful of tiny stars; and she did scatter the stars across the land. And those star-seeds did bear wondrous plants and fruit trees and all manner of growing things.
But these growing things were not those of Jehovah’s Eden; for they would grow only beneath the shelter of Night, and beneath the light of Lilith’s moon. And Lilith walked often in her Garden; and she did feed the growing things with her own life’s blood; and they flourished and grew heavy with fruit.
In her belly, Lilith held the seeds from the Trees of Life and Knowledge. Now she did pass those seeds into the earth of her garden.
These too did she nourish with her body’s water and her life’s blood; but they would not grow.
And Lilith rent the air with wails of frustration and sorrow; for she was famished for the fruit of those Trees; and for the love of Jehovah, who had cast her out.
Then did Lilith darken; and her rage rose like sand in a strong wind; and it scoured the place where the Trees would not grow; where the seeds lay fallow in the earth; and she cursed Jehovah for his pride.
Then she cursed herself for her pain, and for the love she bore He Who Betrayed Her.
And her first garden was swept away in her wrath, until it stood no more.
Then did Lilith leave her Night Garden and go to Eden.

Ⅷ：夏娃的创造，与堕落
　　当耶和华将莉莉丝擢升时，亚当满腔嫉妒的愤怒，因他的侣伴被夺走了。他默默咒诅他造主的名。耶和华听了他的话，便说“勿要愚蠢地诅咒。我从你那里带走的她，充满了邪恶的灵²⁷，本要害你的。不要害怕，因为我将为你造一个侣伴。”
　　耶和华便举起真土，取了一把向它吹气。泥土便形成了女人的骨骼；和她的皮肤；以及其中的体液和肠。亚当便惊恐，并在园中病倒了；因为他看到了他侣伴的内在，不愿为她命名。²⁸

　　于是耶和华便毁灭祂所造的；强风吹散了皮、肠和骨，流下的体液渗入真土。小的生灵便出来吃那女人，直到她再不能被看见。当她被彻底毁灭时，亚当便心安了。
　　耶和华又使亚当沉睡，取了一根肋骨；祂用那肋骨造了夏娃。亚当就欢喜；他便给她起名作“伊莎（Ishah）”或“夏娃（Eve）”。他认识了夏娃；她伏于他身下，因她乃是更低等的造物，不像先前的莉莉丝那样由真土所造；也不是亚当的背脊，而是他的骨头所造。²⁹
　　而当莉莉丝离开天堂时，耶和华再度哭泣起来；祂的泪水就像伊甸的洪水。祂哭了七日又七夜，直到园中的生灵都哀求祂的怜悯。
　　从那时起，耶和华便不再哭泣；在这世界的所有日夜之中，唯有这一次。³⁰
　　而当祂听说莉莉丝的欢宴，和祂兄弟姐妹们在花园中、葡萄园中、田园中游览的事情，便感到不安。
　　因为祂仍认为她是祂的造物，是祂的爱。于是祂派遣自己最亲近的兄弟守卫伊甸园。但祂未告诉路西法有关莉莉丝的事，也未告诉他对她的爱；未告诉他她的力量；未告诉他她吃下的果实。
　　初诞者害怕了。
　　而后莉莉丝回到了伊甸，穿着她的夜之袍；在那她又遇见了路西法，路西法持着火焰的剑在门口看守。
　　“亲爱的，你为何站在耶和华园的门前？”莉莉丝说。
　　“你成了他的从者与奴仆吗？”
　　“不，”光之子回答，“我在等待被放逐之女（She Who Has Been Cast Out）；因为初诞者说过，她的灵魂渺小而黑暗，满溢邪恶的灵；她可能抵挡不住我的光芒。所以我站在这里，以助我如兄长般敬爱的祂。”
　　莉莉丝为他的话所伤；因她知晓了耶和华是如此描述她。但她也为此而自豪，因她令她的造主转向虚伪。由于她诞于伊甸的真土，当路西法的火焰之剑指向她时，她无法通行。³¹于是她对路西法说“亲爱的，将你的剑放下，让我过去罢。因为我的确不是她，我在你的光中驻足，并能分享它如同我自己所诞。”
　　光之子回忆莉莉丝曾誓言绝不伤害任何人，而当时她情真意切。因此他便相信了她。然而他仍对她感到疑惑与惊奇，因身着夜之衣的她光彩照人。
　　“亲爱的，你为何到这里来呢？”路西法说。
　　莉莉丝说“我也种下了一座花园，我想知道耶和华是如何使生命树与知识树生长的如此茁壮。”她也确实种下了她所携带着的种子，路西法看到了这一点。于是路西法放下焰剑，以令莉莉丝穿过大门。
　　于是莉莉丝入了伊甸。她将自己的夜之衣披在树上，将自己变成一条有着鲜亮鳞片的巨蛇，以与周围生长作物的颜色相合；并用宽大的双翼包裹她蜿蜒的长躯，以躲避耶和华。那蛇狡诈而安静，在伊甸深厚的草丛中潜行。³²
　　她来到生命树前，将耳朵贴近树根，问它“你是如何生长的？”那树的活木便告诉她“于七倍七数的种子之中。”她谢过那树；并吞下了它果实中的七个。因每颗果实都有七粒种子。³³
　　而后她来到分辨善恶的知识树上；并问它，“你是如何生长的？”那树也告诉她，“于七倍七数的种子之中。”于是她又谢过了那树；又将树上的七个果实吞下了。
　　但莉莉丝并非一人。
　　当莉莉丝盘绕知识树时，夏娃来了。第三个女人来了这里，并坐在了那树下。
　　莉莉丝见夏娃乃是卑贱之物（lesser thing），便同情她。她怜悯地对夏娃说，“拿这果实吃罢，如此你的眼睛便能睁开了。”夏娃便遂她的意，拿了那果实，将它吃了。
　　再看时，夏娃的眼睛仿佛像是被一团火灼瞎了；她像挨了一拳似的倒在地上。她开始为她所理解的事情而哭泣。莉莉丝盘绕在夏娃身边安慰她；夏娃便如抱着情人一样抱着蛇；她们在知识树下认识了彼此。³⁴
　　哭声将亚当引到了那里。猫头鹰发现了他，便向莉莉丝警告他的到来。于是蛇将女人留给了男人。当他发现她面露微笑却又泪流满面时，他十分惊讶，便问她，“你为什么哭呢，我的妻子？”

　　她是亚当的爱人，于是便将果实分给了他。
　　男人、女人、光之子与蛇，便都遭了咒诅。

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viii: the creation of eve, and the fall
When Jehovah had lifted Lilith up, Adam became full of jealous rage, for his mate had been taken from him. And he silently cursed the name of his Creator. But Jehovah heard him and said, “Curse not foolishly. She who I have taken from thee was filled with evil spirits and would have harmed thee. Fear not, for I shall make thee a mate.”
Jehovah lifted up the True Earth, and He took a handful of that clay and did breathe upon it. And the clay did form the bones of the female; and her skin; and the fluids and bowels therein. But Adam was dismayed, and he was sick within the garden; for he had seen the innards of his mate, and would not Name her.
So Jehovah did destroy His creation; with a strong wind, He scattered the skin, and the bowels, and the bones, and left the fluids to soak into the True Earth. And small creatures came forth and devoured the female, until there was no sign of her. When she was annihilated, Adam was content.
And Jehovah put a deep slumber upon Adam and removed one rib; from that rib, he made Eve. And Adam was pleased; and he did Name her “Ishah,” or “Eve”; and he knew Eve; and she lay beneath him, for she was a lesser thing, not made of the True Earth like Lilith before her; nor of the back of Adam, but from his bone.
When Lilith departed Heaven, Jehovah wept again; and His tears were like a deluge upon Eden. He wept for seven days and nights, until the creatures of the Garden cried out for mercy and relief.
From that time forward, Jehovah wept no more; save but once in all the days and nights of this world.
When He had heard of the revels of Lilith, and of her visits to the gardens and vineyards and fields of His brothers and sisters, Jehovah was much troubled.
For He still thought of her as His creation, and His love. And so He did set His closest brother to guard Eden. But He did not tell Lucifer about Lilith, nor about the love He bore her; nor about the powers at her command; nor about the fruits she had eaten.
For the Firstborn was afraid.
It came to pass that Lilith returned unto Eden, clad in her raiment of Night; and there she again met Lucifer who stood watch upon the gate with the fiery sword in his hand.
“Beloved, why dost thou stand here before the gates of Jehovah’s garden?” said Lilith. “Hast thou become his servant and lackey?”
“Nay,” Lightbringer replied. “I watch for She Who Has Been Cast Out; for the Firstborn has said that her soul is small and dark and filled with evil spirits; and she may not withstand my light. And so I stand here as favor to Him whom I love as a brother.”
And Lilith was wounded by his words; for she knew Jehovah had spoken of her. But she was proud also, to have moved her Creator to untruth. As she was of the True Earth of Eden, she could not pass whilst Lucifer held forth the fiery sword against her. And so unto Lucifer, she said, “Cast aside thy sword, beloved one, and let me pass. For verily, I am not she. I stand content in thy light, and share it as my own.”
The Lightbringer recalled that Lilith had once sworn to do no harm, and had spoken true at that time. And thus he did believe her. Yet he was puzzled and amazed by her, resplendent in her gown of Night.
“Why then hast thou come here, beloved one?” said Lucifer.
Lilith said, “I too have grown a garden, and I wish to learn how Jehovah does make the Tree of Life and the Tree of Knowledge grow strong and fruitful.” And she did produce the seeds which she had saved, and Lucifer saw that it was so. Then did Lucifer cast aside the fiery sword so that Lilith might pass through the gates.
And so Lilith came into Eden. Casting her garment of Night over the trees, she then transformed herself into a Great Serpent with sharp scales to match the color of the growing things about her; and with great wings that wrapped about her long coiling body, so that she might hide herself from Jehovah. The Serpent was cunning and quiet and moved unseen through the deep grasses of Eden.
And she came upon the Tree of Life, and she bent her ear low to its roots and she asked of it, “How do you come to grow?” And the living wood of that tree did say to her, “From the seeds numbering seven times seven.” And she thanked the Tree; and from it she did swallow whole seven of its fruits. For each had within it seven seeds.
Then did she come upon the Tree of Knowledge of Good and Evil; and she asked of it, “How do you come to grow?” And that Tree did also say unto her, “From the seeds numbering seven times seven.” And again she thanked the Tree; and from it too did she swallow whole seven of its fruits.
But Lilith was not alone.
Eve had come as Lilith twined ‘round the Tree of Knowledge. The third woman did come and sit beneath that Tree.
And Lilith did see that Eve was a lesser thing and took pity upon her. In her pity, she said unto Eve, “Take the fruit and eat of it, so that thine eyes might be opened.” And Eve did as she was told; and took that fruit; and ate of it.
Lo, Eve’s eyes were opened as if blinded by a burst of fire; and she was cast down as if by a blow; and she wept for the things she understood. And Lilith coiled about Eve to comfort her; and Eve held the Serpent like a lover; and they did know each other in the shadow of the Tree of Knowledge.
The sound of weeping drew Adam to that place. And the owl did spy him, and gave warning to Lilith of his approach. And so the Serpent did leave the woman to her man; and he was amazed when he found her smiling but wet with tears, and he asked of her, “Why dost thou weep, my wife?”
And being the lover of Adam, she shared the fruit with him.
Thus were the man, the woman, the Lightbringer and the Serpent cursed.

This post has been edited by badair9999: 2022-02-18, 04:10

[Mist Q]

Ⅸ：乐园之主的忿怒，与祂七倍的咒诅
　　亚当和夏娃赤身露体，因此而羞愧难当；而亚当回想自己的作为，感到懊悔不已。他跪倒在女人面前，哭泣起来，扯烂了自己的胡子；他一言不发，只像兽一般嚎叫。夏娃安慰着他，抚摸着他的头发，因她不知他是何等悲伤，也不知他在为何事而悔恨。但乐园的主听到了这喧哗，祂忿怒而惊讶。³⁵
　　耶和华的忿怒，好像狮子咬杀婴儿。祂的吼声摧倒林木；祂的吹息震撼真土，将它吹散；祂咬牙切齿，三分之一的石头便粉碎了；祂的唾沫如火，吞灭了伊甸的花朵。
　　生命树在耶和华的忿怒中凋亡；在男人、女人和莉莉丝的注视中，它化为灰烬，在乐园之主的忿怒中被吹散了。
　　因此轮回便再度开始了。永生的酒倾倒了，它的杯摔碎在伊甸的根底。世界再度开始运转；梦从天上坠落，并被乐园之主的忿怒毁灭了。
　　祂也曾是那酒的俘虏，但发生的事情无法挽回。当古老者闭目，祂亦将灭亡。即便是祂，乐园之主，亦无法幸免。³⁶
　　光之子跑了过来。而耶和华咆哮，使地迸裂吞没了路西法，而后又将他喷上了天空。当他摔在地上时，莉莉丝跑向了他，并救助他；
　　不再是大蛇，而是作为第一个女人。
　　路西法的剑被打成两段；一段落在光之子的脚上，一段落在莉莉丝的脚上。
　　耶和华的声音响彻诸天，“这是初诞者的审判！”

　　对亚当与夏娃，祂说，“因你们吃了我所吩咐你们避开的那树上的果实，你们将受咒诅。”
　　对女人，祂说，“你高举自己去摘至高者的果实，因此你便要终日躬身。因此，我要以痛苦咒诅你；你摘了果实，你的肚子便要结石头那样的果实；你抛下种子，你便要终生拾男人的种子；你洒下果实的汁液，你自己的汁液也必随月亮的每轮变化而洒下；你怎样贪爱至高者的果实，你也必照样贪爱男人的果实，直到永永远远。善与恶的知识就在你的心中，但你不能想起它。”
　　对男人，祂说，“你逃避了你生来应得的恩赐。因此，我要用辛劳咒诅你；你抛弃了我为你造的副手，你也必从我的恩赐中被抛却；你与野地里的兽交合，你便要因肉欲与它们合一；你用你生来的恩赐塑造与命名，便要永生永世地塑造与命名；你怎样向女人跪倒，你也必照样向她俯首，即便你要强过她。善与恶的知识就在你的心中，但你不能想起它。”
　　对他们二人，祂说，“永生的酒已经倾倒了。从今往后，你们将永远无法品尝它。我以死亡咒诅你们，你们将回到我造你们所用的尘土中去。”
　　对路西法，祂说，“因你对你的工作视而不见，我便以盲目咒诅你。因你心胸开阔，我便以警惕咒诅你。因你展露怜悯，我便将你变成忿怒的器皿。刀剑将永远握持在你手中，你的宽慰将好似毒虫之吻。”
　　对莉莉丝，祂说，“你饮了那永生的酒，所以你永不会死，并将永远忍耐直到古老者闭目，就如我一般；那时你将灭亡。因你拒绝了我的爱，你将永不能爱任何人，尽管你可以努力尝试。你的胎房必将满盈，但所诞下的儿女不会爱你，也不与你同心。你的眼在夜晚要能看见，在白昼要目盲；你的皮肤将在你那假意的情人路西法的阳光下裂开；只有在月光下才能痊愈。你已成为闪耀者，但只能在夜晚闪耀。”
　　对他们二人，祂说，“你们将成为田野的收割者。你们真土的剃刀将割去亚当、夏娃和他们所有同类的生命。”
　　最后，祂向他们所有人说，“因为我允许了这一切的发生，我以嫉妒与流亡咒诅自己。从今往后，我将永远不在你们当众行走，只作一个谜；若无命令，我将永不接受任何爱；我永不再信任，并将永远封死我的门。因我的心曾敞开，更因此而将死亡。”
　　男人和女人便哭了，因为他们不再有家，不再有慰藉。
　　路西法便哭了，“为何要如此咒诅我们，兄弟？我们就像你一样。”
　　莉莉丝便哭了，“为何要如此咒诅我们，兄弟？我们就像你一样。”
　　祂的话语是风中的雷霆，“我并未如此咒诅你们。咒诅乃是你们自己的行动，我们都为它所束缚。”
　　“但我将予你们这些：男人与女人将彼此连理；夜之女王与昼之主将合二为一；但乐园的主要永远独自一个；祂将把自己永远从他们身边分离。”
　　“祂将更加伟大，但要永远孤独。”
　　莉莉丝为此而哭泣；路西法也是如此。他们恳求祂重新考虑，但祂不愿。

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ix: the wrath of the lord of the garden, and his sevenfold curses
Adam and Eve were naked, and were ashamed to be so; and Adam recalled his deeds, and was filled with remorse. He fell upon his knees before the woman and wept and tore his beard; and he spoke not a word, but howled as a beast. Eve comforted him, and stroked his hair, for she did not understand the depth of his sadness, nor what he repented. But the Lord of the Garden heard the clamor, and He was wroth and amazed.
Jehovah’s wrath was as the lion upon an infant. His roar cracked the trees; His bellows shook the True Earth, spitting it asunder; the gnashing of His teeth caused the third part of the stones to shatter; His spittle was like fire, and it consumed the flowers of Eden.
And the Tree of Life withered in the wrath of Jehovah; as the man, the woman and Lilith watched, it turned to ashes and blew away in the anger of the Lord of the Garden.
For thus the Cycle was begun again. The Wine of Immortality was spilled and the cup of it broken at the roots of Eden. And the world began again; the dream fell from the skies and was consumed by the anger of the Lord of the Garden.
And He was ever a prisoner of that Wine, and could not undo what had been done. At the closing of the Ancient One’s eyes, He too would perish. Even He, the Lord of the Garden.
The Lightbringer came running. With a roar, Jehovah did cause the ground to break; and to swallow Lucifer; and to spit him into the air. As he fell, Lilith ran to him, and did minister to him;
A Serpent no longer, but the first woman.
And the sword of Lucifer was shattered into two pieces; and one piece fell at the feet of the Lightbringer and another at the feet of Lilith.
The voice of Jehovah rang in the Heavens. “This is the Judgment of the Firstborn!”
To Adam and Eve, He said, “Because ye did eat of the Tree that I told ye to shun, ye shall be accursed.”
To the woman, He said, “Thou hast lifted thyself up to pluck the fruit of the Most High; and so thou shalt bend low all thy days. Thus, I curse thee with pains; as thou plucked the fruit, so shall thy belly bear that fruit like stones; as thou spilled the seeds, so shall thou pick up the seeds of man all thy days; as thou spilled the juice of the fruit, so shall thine own juices run with each turning of the moon; as thou craved the fruit of the Most High, so shall thou crave the fruit of man all thy days. The knowledge of Good and Evil rests within thee, but thou shalt recall it not.”
To the man, He said, “Thou hast shunned the grace to which thou wast born. Thus, I curse thee with toil; as thou cast down the first mate I made thee, thou shalt be cast down from my grace; as thou mated with the beasts of the field, so thou shalt be as one with them in lust; as thou Shaped and Named with thy birth-Gifts, so shalt thou Shape and Name throughout eternity; as thou bent thy knee to the woman, so shalt thou bow to her always, strong as thou might be. The knowledge of Good and Evil rests within thee, but thou shall recall it not.”
To both of them, He said, The Wine of Immortality has been spilled. Henceforth, ye shall never taste it. I curse ye to die, and to return to the dust from which I made ye.
To Lucifer and Lilith, He said, Because ye have disobeyed Me in Mine Own Garden, and have led My creations to error, ye shalt be accursed.
To Lucifer, He said “Because thou hast turned a blind eye to thy task, I curse thee with blindness. Because thou hadst an open heart, I curse thee with wariness. Because thou hast shown compassion, I make of thee a vessel of wrath. The sword shall be forever in thy hands, and thy comfort shall be as the kiss of worms.”
To Lilith, He said, “Thou hast tasted the Wine of Immortality, so thou shalt never die, but endure evermore, until the closing of the eyes of the Ancient One, even as do I; and thou shalt perish at that time. And because thou hast spurned my love, thou shalt love none other, though thou might strive to do so. And thy womb shall overflow with children, but they shall love thee not, nor be a part of thee; and thine eyes shall see at night, but be blinded by the day; and thy skin shalt crack in the sun of thy false love Lucifer; and shall heal under the light of the moon only. Thou hast become a Shining One, but thy light shall shine only by night.”
To both of them, He said, “Ye shall be the Reapers of the Fields. And your blades of True Earth shall cut short the lives of Adam and Eve, and all their kind.”
At last He spoke unto them all. “Because I have allowed this to come to pass, I curse myself with jealousy and exile. Henceforth, I shall never walk among ye but as a mystery; I shall not take love except by command; I shall not trust, but keep my gates forever guarded. For my heart was open once, and because of that I shall die.”
And the man and woman wept, for they were without home or comfort.
And Lucifer cried, “Who art thou to curse us so, brother? We are as Thou!”
And Lilith cried, “Who art thou to curse us so, brother? We are as Thou!”
The Word of the Lord was thunder upon the wind. “I do not curse ye so. The curse is your own action, by which we are all bound.
“But this do I give ye: that the man and the woman should be One together; and the Queen of Night and the Lord of Day shall be One together; but that the Lord of the Garden shall be One Alone; and He shall remove Himself from their company.
“And He shall grow great, but be forever alone.”
Lilith wept at this; and Lucifer also. And they begged Him to reconsider, but He would not.

Ⅹ：审判，爱与裁断
　　祂却招聚众耶洛因（ELOHIM），为自己的咒诅作见证。而祂们便聚集在伊甸的废墟之中。[狄俄尼索斯(Dionysus)]、[巴力(Baal)]、[阿斯塔特(Astarte)]、[巴尔(Bel)]、[拉(Ra)]、[普塔(Ptah)]和余的所有闪耀者³⁷便都前来，判决耶和华的宣告是否称得上公义。
　　“长子，你作了甚么？”祂们异口同声，“这乐园怎变得如此扭曲而贫瘠？这里发生了甚么事？”
　　这事既解释了，天上便有大争战；众闪耀者们起了争执；祂们的话语像是天上坠下的石头。一些认为耶和华该为此受罚，因祂的花园遭了玷污；一些则要求莉莉丝这引诱女人吃了禁忌之物的家伙付出代价；还有的嘲笑路西法，因他使自己的光晦暗，并将自己的黑暗送给了外人；另一些则要求受造的男人与女人的死亡，好让他们为世界之死而受惩处。
　　但亚当又起身保护他的侣伴免受暴风的猛击；他将身体置于夏娃与地水火风之间。夏娃因此而得了救。
　　众兽又扑向亚当，要将他撕成碎片；但夏娃拦在亚当与兽之间，用身体保护他。亚当因此而得了救。³⁸

　　众耶洛因为此而惊讶。“勿要让惩罚落到他们身上，”众闪耀者异口同声，“因他们彼此作了保护。”祂们将这救恩命名为爱，并指了祂们中的一些来保护这珍宝，直到永永远远。
　　而后，祂们异口同声道，“愿咒诅降在我等的兄弟与姐妹身上，因他们知道他们所行的事。”
　　光之子说，“我已看守了我兄长命我看守的；若我犯了错，那错也只不过是祂自己的片影。而因女人莉莉丝本是祂的设计，却由因自己的造化而成了她自己。因此，我确实爱她，不能轻视她的愿望。”
　　莉莉丝说，“我来求取我爱人与造主的遗留；但祂将我关在外面、与我生疏。而祂的兄弟给了我黑夜与爱作礼物，我不会放弃他。”
　　初诞者默不作声。最后，祂只说，“我自是我。（I AM WHAT I AM.）”便不再说了。
　　有了这些言语，祂们的至理便得了彰显，世界就此四散分离作了南北与东西。
　　祂们都认为这是好的。³⁹

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x: Judgment, love and assertion
Instead, He did call upon the host of ELOHIM, to bear witness to His curse. And they did assemble in the ruins of Eden. [Dionysus] and [Baal] and [Astarte] and [Bel] and [Ra] and [Ptah] and all the other Shining Ones drew near and came to judge the rightness of Jehovah’s claim.
“What hast thou done, Firstborn?” they cried as one. “How hast this Garden become so twisted, so barren? What has happened here?”
And when it was explained, there was great strife in Heaven; and the hosts of Shining Ones did argue; and their words were like stones falling from the sky. Some felt that Jehovah should be punished for allowing His Garden to be so sullied; and some demanded payment from Lilith, who enticed the woman to taste that which was forbidden; and some derided Lucifer, for dimming his light and giving away his darkness to a stranger; and others sought the death of the created man and woman, that all might suffer for the mortality of worlds.
But Adam stood forth to shield his mate from the violence of the storm; and he put his body between Eve and the earth, the fire, the air, and the water. Thus was Eve saved.
The beasts threw themselves at Adam, as if to tear him to pieces; but Eve put herself between Adam and the beasts, and shielded him with her body. Thus was Adam saved.
The ELOHIM were amazed. “Let no punishment come upon them,” the Shining Ones said as one, “for they have preserved each other.” And they named this salvation Love, and they appointed some among their number to safeguard that treasure for eternity.
After that, they said as one, “Let the curses fall upon our brothers and sister, for they know what they have done.”
The Lightbringer said, “I have tended that which my brother has asked me to tend; and if I did err, that mistake was but a shadow of His own. For the woman Lilith is of His design, yet she has become unto herself by her own design. As such, I do love her, and could not despise her wishes.”
And Lilith said, “I have come to claim the legacy of my lover and Creator; but He has shut me out and made a stranger of me. Yet His brother gave unto me gifts of Night and Love, and I would not foreswear him.”
And the Firstborn was silent. At last, He said, “I AM WHAT I AM.” And He would not say more.
With those Words, so mighty in their Truth, the world was divided into North and South and East and West.
And they all saw that it was very good.

Ⅺ：流亡
　　闪耀者们便离开了伊甸的废墟，说“公义已得了彰显。”于是祂们住在自己的园中，照料它们；并各自按自己的想法行了创造。⁴⁰
　　同时祂们令祂们中的三个去作戍卫，以抵挡莉莉丝与路西法的忿怒，保护亚当与夏娃的子嗣免受收割者之害。
　　亚当与夏娃便去了挪得之地，并彼此结合如同一体。
　　而莉莉丝握了路西法的手，便带他远走，和他一同渡到未造之地去。他们一起去了无尽海的边缘；并在那里建了新的花园。他们诞下三子又三女，而未染于死，因他们结合如同一灵。
　　耶和华自命为废墟之主。祂又命天使把守大门，使人不能救得伊甸的果实，自己成了漂泊的神。从那以后，祂远离众耶洛因永享孤独。⁴¹
　　但祂只会再落泪一次。

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xi: the exile
The Shining Ones departed from the ruins of Eden, saying, “Justice has been done.” And they went to dwell in their own gardens, and did tend them; and did raise up creations of their own, each according to his desires.40
And they pressed three of their number into service, to ward against the anger of Lilith and Lucifer, and to protect the children of Adam and Eve from the power of their reapers.
Adam and Eve went forth into the Land of Nod, cleaving to each other as one flesh.
Lilith took Lucifer’s hand. She took him far from that place and crossed with him into the unmade lands. Together they went to the edge of the Endless Sea; and did raise a new Garden there. And there they bore three sons and three daughters, but did not die, for they were as one spirit.
And Jehovah set Himself as the Lord of Ruins. He set an angel upon the gates, that none might salvage the fruits of Eden, and became a wandering god. From that day forward, He dwelled as one alone among the ELOHIM.41
But only once more would He weep.

This post has been edited by badair9999: 2022-02-18, 04:12

[Mist Q]

大蛇之书：
尾注
1：这个开头在希伯来版本中缺失了，但在希腊和巴哈拉（Ba'hara）版本中都可以清楚地发现。

2：这与卡巴拉派对创世（the Creation）的解释相似，神性观照自身，用一道闪光辟开了虚无。

3：在括号中我注明了这些神灵（deities）、从者（servants）与子嗣（children）的现代名称；原文所使用的早期的、深奥的名字对普通读者来说基本无法理解。而由于翻译的原始来源已经湮灭于时光之中，我只得冒昧地根据代表这些实体的符号来解释它们。
我使用了“耶和华(Jehovah)”这一称谓来代表希伯来人的神，作者对他的指向非常明确；但希腊文手稿则称其为Theos Kanova，希腊人的泛神论给这以区别带来了一些不确定性（但也可能是对“耶和华(Jehovah)”的一种误读）。耶和华一词本身即是雅威(YHVH)或“亚威(Yahweh)”的变体，但雅威(YHVH)又意指通过多个耶洛因(ELOHIM)（通常被认定为天使）所显现的更大的实体。但尽管如此，希伯来文本仍然经常将耶洛因(ELOHIM)和雅威耶洛因(YHVH ELOHIM)混用——即所谓“众神(The Gods)”和“主上帝(The Lord God)”。混淆？翻译错误？亦或是某个以色列人对他民族宗教的一种冷嘲热讽？这种想法在过去的年代也是不鲜见的……
为了将耶和华(Jehovah)与其他人物的言行区分开来，我保留了基督教的做法，即，将所有提到他的代词大写为祂。

4：希伯来文本中的耶洛因(ELOHIM)意指更伟大的雅威(YHVH)的不同显现。

5：这段文字仅出现于希伯来语版本，似乎是指所谓“残蜕世界（world of shells）”即是那些伐害并诱惑众耶洛因造物的邪灵和忌妒的活物的源头。

6：在卡巴拉学说之中，四元素象征四个上位世界（Upper Worlds）在这世界的显现。地为其余显现提供了基础(Foundation)（“预备”的“状态”）；火是光，或说神性出流之界；气象征着造物（Creation）魂灵与精神的本原；水则成了基础、创造、滋养与破坏之间无常的流转。于是，在每个花园之中，上位世界都在凡俗世界之中显现，于混沌中厘定秩序。

7：“真土（True Earth）”的符号与蒂法雷特(Tiferet)、创造之圆（Yezirah Sefirot）的中心，或卡巴拉学说中所描述的基础界相似。然而，我说的是“相似”；这些符号与任何已知的希伯来语或以诺语字符都不完全相同，必须依据其希腊语翻译来考虑：“真土（True Earth）”而非“贱土（Lesser）”——即尘土。

8：在希伯来语中，“亚当(Adam)”对应原人亚当(Adam Kadmon)，是人的更高境界，亦是上帝的四个映射之中的第一个；“伊西(Ish)”则只是“男人(man)”。“莉莉(Lili)”通常是指恶魔，但我们可以假定这种对应性来自后世的神话；“莉莉图(Lilitu)”的起源则不甚明确，但这个词的踪迹在巴哈里的祷文和莉莉丝自己的“回忆录”中都有被发现。

9：不似亚当夏娃与他们的儿女在《创世纪》中发现自己的赤裸时“感到羞耻”。在两种情况下，“赤裸”也可以作为对“开放”状态的一种描述，即，一个人没有任何遮身之物或容身之处地站在那里，即便有所准备却仍对可能发生的任何事易伤易害。衣物是种保护；也许亚当和他的家族恐惧这种状态，但莉莉丝却毫不害怕。

10：这也许给我们带来了女猎手戴安娜的形象，并隐喻着兽性术的血族异能。许多资料还声称，这三种动物是由莉莉丝而非耶和华创造的；可参见第三卷中的歌谣《猫头鹰、蛇与大蛇》。

11：一种左道的密宗体位，藏传佛教徒称之为“双身(Yab-Yum)”或“佛父-佛母(Father-Mother)”。

12：许多宗教学家假定耶和华在娶莉莉丝作配偶之前另有一位主母。在《米德拉西(Midrashim)》（古犹太法学博士的圣经注释）中对这段关系有所描述，但篇幅甚少。奇怪的是，这段文字在犹太版本中仍然完好无损。就我个人而言，我想知道这是否是指《挪得之书》中所提到的老妪（the Crone）。

13：巴哈里学者们将这一冒险历程与蜕变之旅（Journey of Transformation）联系起来，在这一模式之中，一个神秘主义者或朝圣者离开家（或被驱逐出去），历经艰难险阻并最终陷入绝境（通常是落入地底或水体，这两者都是无意识的象征），重生，并遭遇导师（通常是异性）。据说这种冒险将会净化启蒙者，烧尽她的旧自我，并为她即将发现的奇异新天赋与领悟做好准备。

14：对吸血鬼行为的一种暗示？还是说考虑到漫漫干涸之路的简单实用主义？巴哈里声称这血便是她力量与不朽的源泉，是对生命果实汁液的汲饮。

15：也许是吸血鬼融土（earth-melding）和遥视（farsight）异能的第一个例子？还是说这些象征着女人/神莉莉丝已经开始走向完成（achieve）？

16：对无意识的又一次隐喻，尤其是对女性的无意识。这则神话指的究竟是哪片海洋？天晓得，但考虑到伊甸园在传统上是位于新月沃土(Fertile Crescent)（同时还有其余希伯来认知中的红海之渡(the crossing of the Red Sea)），这个“无尽海”可能就是指地中海。然后我得再说一次，如果关于盘古纪史前超大陆的理论是正确的，那么“海”可能是真的极为巨大。

17：在一般性的神话之中，莉莉丝与海中的兽发生了性关系，并诞下了一个恶魔的族群。但这一版本的描述给出了一个略有不同的视角，并解释了后来她与水元素的关联性。

18：琥珀通常与眼泪（尤其是芙蕾雅或阿芙洛狄忒女神的眼泪）、太阳与黄金联系在一起。后两者通常是阳性的象征，但也与嬗变有关。在炼金术中，黄金是物质的至高状态，琥珀则通常对应熔化的黄金或阳光。黑色显然与黑夜相关，但也可能是关于能保护佩戴者免受毒害的黑玉（jet）。水的象征则显而易见；同时请注意，文段所写的是“月亮”而非“太阳”。

19：是说生命与知识的果实，还是耶和华的爱？就我个人而言，我是认为两者都有。

20：在大多数地方我是用了希腊和巴哈姆版本中的“闪耀者”；然而在这里我更喜欢使用希伯来语词汇耶洛因（ELOHIM），以表明其余“主”的神性。

21：一个重要的区别：其余的耶洛因，包括耶和华在内，都是纯净的圣灵（High Spirit）的造物；莉莉丝将是第一个把圣灵与物质结合为一的存在，因而她将是个奇迹，即便在众神之中亦是如此。

22：究竟是植物的果实（显然她可以凭借律令直接创造），还是说她胎房所诞的果实？希伯来神话更多地在暗示后者，而这部编年史也很清楚地展现了莉莉丝旺盛的肉欲。

23：在所有版本中，路西法的角色都与他的传统角色——即上帝所爱的光之子路西法——这一角色相同，他背叛、堕向大地并成为“撒旦(Satan)”（敌者(Adversary)）。

24：在这一部分，希伯来语版本的叙事时态转为了现在时。也许作者对路西法的了解并不只是在学术层面？

25：换句话说也就是奸污她的罪犯，亚当。这个莉莉丝比她传说所示的要更加宽容。

26：或许我们会想要了解关于衣物的这一说法，以及路西法的动机。该断章声称，“她并不因赤身裸体而羞耻”。在路西法眼中，她应当如此吗？是因其余的耶洛因都穿着衣服，还是说路西法试图为他心爱的人遮身不愿让别人——乃至她自己看到？他是想让她不再那么“开放”，还是给了她一件其余耶洛因也穿着的衣服？由于这是唯一提及圣衣的地方，我更愿意将它视作一件启蒙的斗篷，一个路西法慷慨赠与他所爱之人的夜晚的隐喻。
而仅从字面上来看，我们可能也会对这些“闪耀者”的神权产生质疑：若说路西法执掌着昼与夜的权柄，那其余耶洛因要给他什么呢？有没有其他的昼夜之神或女神，如果有，他们对路西法的慷慨又会作何想法？他怎能如此轻易地将黑夜拱手让人呢？不过既然我们讨论的是神话，我认为最好把这段话放在一个隐喻的语境之中——一个统治者将自己一半的统治权让渡给了偷走他心的女人；那自私的心抛下了它的神秘；而一位新生的女神执掌了她的大权。

27：第一节中所提到的“残蜕世界的生灵”。或许亚当早就熟悉它们了。

28：若没有名字，第二位女性便不会被认识，在许多古人眼中，她甚至根本就不存在。亚当拒绝说出她的名字，就是在否认她的存在以及她拥有灵魂的权利。

29：无论用什么标准来衡量，亚当在这段叙述中都称得上十足混球。“伊莎（Ishah）”是“女人（woman）”；“夏娃（Eve）”则源自“查瓦（chavvah）”，而“查瓦”又来自“chai”——即“生命（life）”。因此，人们所熟知的夏娃这一名字的意思是“众生之母（Mother of All Living）”。显然此时她绝非一位母亲，不过由于我们大多数人都习惯了“亚当与夏娃”，所以我还是使用了这个更常规的名字。
一些巴哈里更喜欢删去“更低等的造物”的说法，认为那是对“劣等的雌性”这一刻板印象的强化。不过其他人反而更强调这一点，并认为自己是莉莉丝而非夏娃。根据这些莉莉丝信众的说法，夏娃的女儿是低贱的，只能得到同情与蔑视，而不能得到姐妹的情谊。而通过莉莉丝之血，她的女儿们将能与她建立起联系，从而超越先前“夏娃之女”的身份。
以及是的，我相信“从他骨中所诞”这一说法的性含义是有意为之。

30：第二次可能是圣经所提及的大洪水（而这必然会令这一事件得到另一个全新的视角）。

31：这幅景象的性含义是显而易见的。从象征意义上来说，我们可以假定莉莉丝必须让男人“放下防备（阳具）”让她得以通过。这可能被解读为对警惕的一种劝喻（这符合犹太教对莉莉丝是性侵害者的说法），或是放下（性）武器——即“火之剑”所暗示的强奸——的恳求。

32：很明显，这一“大蛇（serpent）”并非简单的蛇类。许多插图（包括这一版本中“大蛇”的巴哈里象形图）描绘了一条巨大的、有翼的、九足的龙。为强调这一区别，我将“大蛇”大写，用于莉莉丝的另一自我。
在几乎所有古代文化中，蛇都与女性和阴性观念有关，或者更直接地与阴性知识和诡术相关。启蒙运动中莉莉丝即是淫妇又是窃贼的形象与这古老的联系遥相呼应。
（研究吸血鬼传说的学者可能会想到“与大蛇为伍”的赛特追随者（the Followers of Set）被放逐的情况。大多数权威人士会根据大蛇是撒旦的常用形象来对此进行解释。赛特的罪会可能是与莉莉丝勾结吗？若是如此，那臭名昭著的男权主义分子赛特之子就被女人耍得团团转了！很想知道他们会如何看待这启示录……）

33：作为圣经中极为重要的概念，7通常代表阴性的概念，或说基本的阳性（3）与基本的阴性（4）的结合所形成的完美而可能不平衡的统一。而在各种各样的数秘学之中，7既有正面（七大奇迹、七重天堂）的含义，也有负面（启示录七恶魔）的含义。

34：在后世，拉比与牧师会训诫女性，不仅是因为他们与人类灭亡之因相关，更是因为她们不洁的肉欲。夏娃盘蛇的形象为巴比伦、印度、希腊语中世纪的雕塑提供了一个共通的主体；而在各种艺术博物馆和古老教堂的隐匿墙上都可以找到一些例子。大多数神话都将大蛇等同于男性撒旦，但一些犹太教来源也将大蛇描述为女性。

35：这段文字仅出现于希腊版本中，可能是为了让亚当更加人性化。巴哈里版本则完全没有这段，而希伯来版本中则是《创世纪》中我们所熟知的那句“谁告诉你赤身露体呢？”。

36：因此，耶和华忿怒的真正缘由，与莉莉丝的真正成就应当是：众生乃至众神的死亡。莉莉丝的行为——以及夏娃和亚当的行为——引发了一场错误的终结。初诞者希望能通过建立乐园并以生命与知识之树将之锚定来避免古老者闭目，从而使祂的世界永恒不朽。但更低等的造物对这些树的“污染”破坏了这一计划，并将一切引向了死亡。因此，莉莉丝成了这世界的毁灭者，成了她的创造者耶和华的死敌——但在同时，反过来我们也可以说，她是耶和华所试图颠覆的宇宙秩序的必要组成部分。
血族请注意：永恒是个谎言。万物——包括我们——都将归于死灭。我们亲长的吹嘘许诺不过是妄言！

37：这个列表实际上有几十行那么长。希伯来版本列举了几个主要的天使与魔鬼的名字；希腊版本（毫不意外地）列出了一系列美索不达米亚神和少量希腊神；巴哈里版本中除却我提及的这些名字外，还有二十多个其余的名字现代读者（包括我自己）完全认不出来。

38：我们第一次看到亚当做了件真正高尚的事。或许是那果实让他拥有了一些美好的品质。从象征意义上来说，我们可以把它理解为人的意志在元素与神意下的抗争。
而夏娃尽管不太聪明，却也很勇敢。在象征性的层面上，我们可以将这视为怜悯与爱的介入将肉体从欲望与狂怒的“兽”之中解救出来。

39：宇宙归衡，地水风火重立。“EHYEH ASHER EHYEH”（“我自是我”）立于卡巴拉之树顶端的王冠（Keter），或说冠冕（Crown）之上，代表神圣的意志。圣经之中，耶和华的宣告即是祂所需的全部定义；这种确定性使世界得以存在，并由此达到平衡。

40：……并由此产生了世界各地不同的部落、民族与生灵。

41：这解释了耶和华对游牧民族的喜爱，以及祂追随者的坚韧和对至高至上的不懈追求。

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Book of the Serpent:
Endnotes
1: This beginning is missing from the Hebrew version, but can be plainly seen in the Greek and Ba’hara editions.
2: This parallels the Kabbalistic explanation for the Creation, in which Divinity looks at Itself and splits the Nothingness with a flash of light.
3: In brackets, I have noted the modern names of these deities, servants and children; the older, esoteric names offered in the original text would be unintelligible to the average reader. As the original sources of translation are lost to time, I have taken the liberty of interpreting these entities in the light of the symbols which represent them.
I’ve used the appellation “Jehovah” to reflect the god of the Hebrews, to which the author clearly refers; the Greek manuscript simply says Theos Kanova, an uncertain distinction given the Greeks’ pantheism (but possibly based on a misapprehension of “Jehovah”). Jehovah itself is a corruption of YHVH or “Yahweh,” but YHVH implies the greater entity that manifests through the several ELOHIM (often designated as angels). Still, the Hebrew text often mixes ELOHIM with YHVH ELOHIM — that is, “The Gods” with “The Lord God.” Confusion? Translation error? Or some Israelite’s snide comment about his people’s religion? Such sentiments were not unknown in bygone ages….
To distinguish the words and actions of Jehovah from those of other characters, I’ve retained the Christian practice of capitalizing pronouns which refer to Him.
4: “ELOHIM” in the Hebrew text, implying the several manifestations of the greater YHVH.
5: This passage occurs only in the Hebraic version, and seems to refer to the “world of shells,” the source of evil spirits and jealous creatures that assault and tempt the ELOHIMs’ creations.
6: In Kabbalism, the four elements symbolize the presence of the four Upper Worlds manifested in this one. Earth provides Foundation (“fettle” — “to make ready”) for the other manifestations; fire is light, or the World of divine Emanation; air symbolizes the spiritual and cosmic principles of Creation; water becomes the ever-changing flow of Formation, making, nurturing and destroying as it goes. In each garden, then, the Higher Worlds were manifested in the mortal one, making order out of chaos.
7: The symbols for “True Earth” resemble those for Tiferet, the center of the Yezirah Sefirot, or World of Foundation described in Kabbalistic theory. I did say “resemble,” however; the characters are not exact duplicates of any known Hebrew characters or Enochian descriptions, and must be considered in the light of their Greek translation: “True Earth,” as opposed to “Lesser Earth,” i.e., dirt.
8: In Hebrew, “Adam” corresponds to Adam Kadmon, the higher state of humanity and the first of four reflections of God; “Ish” is simply “man.” “Lili” often refers to demons, but we can assume that this correspondence comes from the later myths; “Lilitu” has uncertain origins, but the term finds its way into Bahari invocations and Lilith’s own “memoirs.”
9: Unlike Adam, Eve and their children, who according to Genesis “were ashamed” when they discovered their nakedness. “Naked” in both instances might also describe an “open” state, where a person stands without accouterment or shelter, both ready and vulnerable for whatever might occur. Clothing is a shield; perhaps Adam and his family feared this state, while Lilith did not.
10: Which gives us, perhaps, the image of Diana the Huntress, and implies the Kindred Discipline of Animalism. Many sources also claim that Lilith, not Jehovah, created these three animals; see the song “Owl, Snake and Serpent” in Book III.
11: A left-hand Tantric posture, which Tibetan Buddhists call “Yab-Yum,” or “Father-Mother.”
12: Many religious scholars postulate that Jehovah had a Matriarch before he took Lilith to be his consort. References to such relationships are made in the Midrashim, but are few and far between. Oddly, this reference remains intact in the Jewish version of the Fragment. Personally, I wonder if it’s a reference to the Crone spoken of in The Book of Nod.
13: Bahari scholars relate this quest to the Journey of Transformation, in which a mystic or pilgrim leaves home (or is cast out of it), endures trials and finally comes to a Descent (often into earth or water, both symbols for the unconscious), arises, and meets a teacher (usually of the opposite sex). This quest is said to purify the initiate, to burn her old self away and prepare her for the strange new talents and insights she’ll soon discover.
14: A hint of vampirism? Or simple pragmatism, given a waterless expanse? Bahari claim this blood was the source of her power and immortality, the conduit for the juice of the fruit of Life.
15: The first examples of the vampiric talents of earth-melding and farsight, perhaps? Or are these symbols for the growing awareness that the woman/god Lilith has begun to achieve?
16: Again, a metaphor for the unconscious, especially of the feminine variety. Which ocean does the myth refer to? Who knows? Given the traditional location of Eden in the Fertile Crescent (and the crossing of the Red Sea in other Hebrew accounts), this “Endless Sea” is probably the Mediterranean. Then again, if the Pangaean theory of one great, prehistoric continent is correct, that “Sea” could have been truly immense.
17: According to common myth, Lilith had sex with sea monsters and birthed a race of demons. This account gives a slightly different perspective, of course, and explains her later connections to the element of Water.
18: Amber is often associated with tears (especially those of the goddesses Freyja or Aphrodite), the sun and gold. The latter two are usually masculine symbols, but also relate to transformation. In alchemy, gold is the highest material state, and amber often corresponds to molten gold or sunlight. Black relates to night, of course, and possibly to jet, which protects its wearer from poison. The water symbolism is obvious; note that the passage says “moon,” not “sun.”
19: The fruit of Life and Knowledge, or the love of Jehovah? Personally, I’d say both.
20:In most places, I have used “Shining Ones” in accordance with the Greek and Ba’ham versions; here, however, I prefer to use the Hebrew word ELOHIM, denoting the divinity of the other “hosts.”
21: An important distinction: The other ELOHIM, Jehovah included, are creatures of pure High Spirit; Lilith would be the first to incarnate High Spirit and matter into one, and thus would be a marvel, even among gods.
22:Fruit from plants (which she clearly could create upon command), or fruit of her womb? Hebrew myth suggests the latter, and this chronicle makes Lilith’s carnal appetites quite clear.
23: In all copies, the characters for Lucifer are identical to those employed in the traditional sense, that of Lucifer the Lightbringer, beloved of God, who rebelled, fell to earth and became the Satan (“Adversary”).
24: The Hebrew narrative shifts into present tense here. Perhaps the writer had more than an academic acquaintance with Lucifer…?
25: In other words, her rapist, Adam. This Lilith is more forgiving than her legend would suggest.
26: We might wonder about this reference to clothing, and about Lucifer’s motivations. The Fragment states that “she was not ashamed” to be naked. Should she be, in Lucifer’s eyes? Do the other ELOHIM wear clothes, or is Lucifer trying to veil off his beloved from the sight of others — and from herself? Is he trying to keep her from being too “open,” or is he giving her a mantle that the other ELOHIM wear? Since this is the only reference to divine garments, I prefer to think of it as an initiatory mantle and a metaphor for the Night which Lucifer generously gave to his beloved.
From a literal standpoint, we might also question the dominion of these “Shining Ones”: If Lucifer holds the powers of Night and Day, what do the other ELOHIM cede to him? Are there other gods and goddesses of Night and Day, and, if so, what do they think of Lucifer’s generosity? And how can he give the Night away so easily? Since we are discussing mythology, I think it’s best if we take this passage in a metaphorical context — that of a ruler giving half of his dominion away to she who steals his heart; that of the selfish heart giving up its mysteries; and that of a newborn goddess taking up her dominion.
27: The “creatures of the world of shells” referred to in the first part. Perchance Adam would have been familiar with them already.
28: Without a Name, this second female would not be recognized, nor would she, in the eyes of many ancient peoples, exist at all. By refusing to Name her, Adam is denying her existence, and her right to a soul.
29: By any standards, Adam comes off like a right bastard in this account. “Ishah” is “woman”; “Eve” by most accounts derives from “chavvah,” which in turn comes from “chai” — “life.” The familiar name, Eve, thus means “Mother of All Living.” Clearly, she is neither a mother nor the mother at this point, but since most of us are used to “Adam and Eve,” I’ve let the usual names apply.
Some Bahari prefer to excise the “lesser thing” reference, seeing it as a reinforcement of the “inferior female” stereotype. Others emphasize it, identifying themselves with Lilith rather than Eve. According to these Lilith cultists, the daughters of Eve are inferior, and deserve sympathy and contempt, not sisterhood. By the blood of Lilith, her daughters are connected to her, raised above their previous status as “daughters of Eve.”
And yes, I believe the sexual connotations of “made…from his bone” were intentional.
30: The second time being, perhaps, the Biblical flood (which would certainly put that event into a whole new perspective).
31: The sexual connotations of this image are obvious. Symbolically, we may assume that Lilith must get the man to “lower his guard (manhood)” to let her pass. This might be read as a call to vigilance (which fits the Jewish portrayal of Lilith as a sexual predator), or as a plea to put (sexual) weaponry aside — to forswear the rape implied by a “sword of fire.”
32: It’s clear this “serpent” was no simple snake. Many illuminations (including the Ba’hara pictogram for this version of “serpent”) depict a huge, winged, nine-legged dragon. To emphasize the distinction, I have capitalized “Serpent” where it applies to Lilith’s alter ego.
In nearly every ancient culture, snakes are linked to women and feminine principles — or, more directly, to feminine knowledge and cunning. The image of Lilith as both temptress and thief of enlightenment echoes this ancient connection.
(Scholars of vampiric lore might reflect on the banishment of the Followers of Set, who had “consorted with the Serpent.” Most authorities interpret this in light of the common picture of the serpent as Satan. Might Set’s sin have been consorting with Lilith instead? If so, the notoriously phallocentric Setites have been duped — by a woman, no less! One wonders what they might make of such a revelation….)
33: A number of great biblical importance, seven often represents feminine principles, or the unity of the base masculine (3) and the base feminine (4) to form a perfect, if unbalanced, unity. In numerological disciplines of all kinds, seven has both positive (seven wonders, seven heavens) and negative (seven demons of the apocalypse) connotations.
34: In later days, rabbis and priests would preach against women not only for their ties to the downfall of mankind, but for their carnal appetites. The image of Eve screwing the Serpent provided a common motif in Babylonian, Hindu, Greek and medieval sculpture; several instances can be seen in various art museums, and on secluded walls of old churches. Most myths equate the Serpent with the male Satan, but some rabbinical sources depict the snake as female, too.
35: This passage appears only in the Greek version, perhaps as an attempt to humanize Adam. The Bahari variation excludes it entirely, and the Hebraic version recounts the familiar “Who told you that you were naked?” portion from Genesis.
36: Hence the real source of Jehovah’s anger, and the true achievement of Lilith: death for all, even the gods. Lilith’s actions — and those of Eve and Adam, too — triggered the end of a delusion. By establishing a Garden and anchoring it with the Trees of Life and Knowledge, the Firstborn had hoped to stave off the closing of the Ancient One’s eyes, and thus make his world immortal. The “corruption” of those Trees by lesser creations ruined the plan and ushered in mortality. Lilith thus becomes the destroyer of this world and the sworn enemy of Jehovah, her creator — and, in contrast, a necessary part of the cosmic order that Jehovah had tried to subvert.
Note to Kindred: Immortality is a lie. All things — including us — will perish. So much for the vaunted promises of our elders!
37: This list actually goes on for several dozen lines. The Hebrew version names several major angels and demons; the Greek variation (to no one’s surprise) lists a range of Mesopotamian deities and a smattering of Greek ones; the Ba’hara version sprinkles in several of the names I have invoked, plus over two dozen others, none of whom are recognizable by modern readers (myself included).
38: The first time we see Adam do a truly noble thing. Maybe that fruit did him some good. Symbolically, we could read this as the struggle of human will over the elements and divinity.
Eve was pretty brave, if none too bright. On a symbolic level, we can see this as the intervention of compassion and love as the salvation of the flesh from the “beasts” of lust and rage.
39: Cosmically, balance had been restored and the Four Worlds reasserted and given new form. “EHYEH ASHER EHYEH” (“ I AM THAT I AM”) tops the Keter, or Crown, of the Kabbalistic Tree, and represents divine will. Biblically, Jehovah’s assertion is all the definition He needs; that certainty brings the world into being, and from there into balance.
40: …and giving rise to the different tribes, nations and creatures found in different parts of the world.
41: Which explains Jehovah’s fondness for nomads, and His followers’ resilience and constant demands for supremacy.

This post has been edited by badair9999: 2022-02-18, 03:39

[Mist Q]

本节主要内容翻译完毕，不过还有许多词不达意的地方需要修正，另，翻到[And Jehovah set Himself as the Lord of Ruins.]一句时想到似乎可以翻作【耶和华自命为破败之王】，结合前文差点就这么翻下来了。

[inthel]

哇哦，当年想开但又没开成的坑有人填了，可谓文艺复兴。

强力赞美！

[sosgame67]

虽然在群里吐槽过了，不过当初看转述版就觉得这黑暗老母传里的人物怎么一个比一个作，一个比一个屑啊..

[Mist Q]

在场诸君除了夏娃小姐没有一个是无辜的！（振声）
另外这个注解翻译起来比正文简直十倍百倍的有病和拉血压……

[堕落的梦]

大赞美楼主！ (IMG:style_emoticons/default/wub.gif)

拜读之后第一反应是怎么演员人设都换了！特别是爷火华的双商已降到战锤弟皇水平了……

我不能接受!.jpg 退钱!.png
（假装有图）

然后是楼主注释大妙！这章的作者实属卡巴拉派活圣人。

[河伯大君]

哇，大坑有人填了。赞美！

[Mist Q]

注释翻译完毕，果然即便是设定里的神话研究也会拽不回地往下三路跑……
择日翻译引言并插入部分插图，另一部分裸露性征过于明显的碍于公众平台缘故就不贴了，看未来有无机会翻译并制作全书pdf吧。

This post has been edited by badair9999: 2022-02-18, 04:14