Angelic Genitalia

You read that right! This is an entire blog post dealing solely with the question of the existence of sexual organs on the heavenly host. Why, you might ask? Well what got me thinking about this subject was actually director Kevin Smith’s 1999 comedy Dogma. In the movie Dogma angels are depicted as being “as anatomically impaired as a Ken doll,” as the angel Metatron (Alan Rickman) eloquently puts it. Despite how the rest of their body may appear physically the angels and other supernatural beings in Dogma are repeatedly depicted and described as being both sexless and incapable of sexual activity.

However, this is not always the case. On the other end of the Hollywood spectrum is the 1996 film Michael in which the archangel Michael (John Travolta) is introduced with all his sexual organs intact - albeit concealed beneath his boxer shorts. He is also seen throughout the film engaging in casual sex with a number of different human women.

Then there are those films that opt for a thoroughly different approach. The award-winning HBO miniseries Angels in America (2003) envisions angels as hermaphrodites. In Tony Kushner’s original play of the same name The Angel of America (Emma Thompson in the mini-series) is described as “possessing many phalli and a multitude of vaginas” and engaging in sexual congress with newly ordained prophet Prior Walter.

Likewise the archangel Gabriel (Tilda Swinton) in the movie Constantine (2005) is depicted as androgynous, as is the devil (Rosalinda Celentano) in Mel Gibson’s religious blockbuster The Passion of the Christ (2004). Constantine was based on the DC/Vertigo comic book series “Hellblazer” so its interesting to note that while angels in the DC Universe are depicted in the same genitalia-less manner as those in Dogma they are mysteriously also seen as capable of engaging in sexual intercourse (See “Hellblazer” #46 and “Lucifer” #50 for two examples).

Of course, there are a vast number of films about angels where the subject of angelic sexual anatomy never comes up at all. We have no idea what the sexual status of Clarence (Henry Travers), the iconic angel of the yuletide classic It’s a Wonderful Life (1946), is.

But which of the above views is right?

Well considering the fact that angels are mythical beings to begin with, all views maybe seen as in some sense correct. Asking whether or not angels possess genitalia can be seen as tantamount to asking whether or not unicorn horns are hollow – you would first need to obtain a unicorn (living or dead) before you could proceed. Taking this into account then perhaps the question we should be asking is not which “view is right” but which view mirrors the classical conception of angels as found in ancient near-eastern myths and legends.

Though scholars are still in dispute over exactly where the idea of angels came from, for all intents and purposes it is generally agreed that the beings which we today identify as angels first appear in the religious myths of the Jewish people some 6,000-years-ago. In the Hebrew Bible and other related non-canonical literature angels are depicted as being all male[1], something which may come as a surprise to people who are used to seeing angels depicted as female whether it be on greeting cards or in Victoria’s Secret catalogs.

In Hebrew the term for angel (Heb: mal'akh, lit. ‘Messenger’) is masculine, furthermore angels are referred to in the books of Genesis, Numbers, Job, and Psalms as the “sons of God” (Heb: bene ha-elohim). Whenever an angel appears before someone in the Hebrew Bible they are always described as appearing as a “man.” Also all named angels have masculine names: Michael, Gabriel, Raphael (Tobit), Uriel (1st Enoch), etc… and are described as holding what where at the time seen as male jobs: Michael is a soldier, Gabriel a messenger, Raphael a doctor, etc…

Then there is what maybe one of the most controversial passages in the Hebrew Bible. In Genesis 6:1-2 & 4 we read of how in the days before the flood of Noah “the Sons of God went to the daughters of men and had children by them.” The implication here being that angels are capable of sexual intercourse with human women. This theme is further elaborated on in two apocryphal texts; 1st Enoch (c. 2nd BCE to 1st cent. CE) and Jubilees (c. 2nd cent. BCE). Both texts tell of the Watchers (Heb: irin, Lit: “those who watch” or “those who are awake”) a group of angels sent to earth to watch over mankind but whose unbridled lust for human women forces them to abandon heaven so that they may engage in sexual intercourse with them.

In some ways this premises is also revisited in the 1998 film City of Angels in which the angel Seth (Nicholas Cage) falls in love with a mortal woman but must first “fall” and become human in order to be with her.[2] While the angels in 1st Enoch and Jubilees don’t become human after leaving heaven they do manage to spawn the world’s first giants and teach humans the secrets of the occult. Lastly it should be noted that a careful reading of Jubilees 15:27 also seems to suggest that in addition to being fully equipped sexually angels are also created circumcised.

The idea of angels as sexually endowed and potent beings continued on until the 4th-Century C.E. Early Christians apparently shared in the myths found in Genesis 6, 1st Enoch and Jubilees as reference to them can be found in the New Testament. Most notable is the epistle of Jude who quotes from 1st-Enoch directly (see Jude 1:14-15) but also Paul who states in 1st Corinthians (11:10) that women should restrain from vanity least they entice the angels to sin again. However, as Christianity continued to grow as a religion the need to distance itself from both Judaism and Greco-Roman paganism (with its own hypersexual Olympian gods and goddesses) became more apparent. One way of doing this was to redefine angels as celibate.

In the 13th-Century, Catholic theologian and philosopher Thomas Aquinas declared in his Summa Theologica (1266-73) that angels were without both sex and gender and that though they can assume bodies, as human’s possess, they do not exercise the functions of life in them. This line of thinking about angels has been continued right on through to present day and appears in Protestant evangelist Billy Graham’s best selling book Angels: God’s Secret Agents (1975).

Medieval art likewise portrays angels as androgynous and it is not until the Renaissance that depictions of both male and female angels being to appear. It is interesting to note, however, that while Christian theologians and artists appear to have been troubled by the notion of sexually defined angels they had no problem with the concept of sexually defined demons. Myth, folklore, theology, and art all testify to the pervasive medieval belief in both incubi and succubi; male and female demons whose infernal job was to tempt their human sexual opposites with, well, sex.[3]

As for the tales of Genesis 6 and its related apocryphal texts Christianity saw these stories as best left forgotten. Those theologians who did bother to address these scriptures either explained the story of the “Sons of God” and the “daughters of men” away as the work of fallen angels/demons or reinterpreted the “Sons of God” as referring to the righteous descendents of Seth, Adam and Eve’s third son, and the “daughters of men” as being from the wicked line of Cain; the first murderer. Today many Christian resources on angels, such as Kenneth Boa and Robert M. Bowman Jr.’s book Sense and Nonsense about Angels and Demons (2007), don’t even mention Genesis 6.[4]

In the end, the question of sexuality amongst angels is perhaps one that will never be fully resolved. As was demonstrated at the start of this essay storytellers over the past 20-years have seen fit to reimagine the sexuality of angels in all kinds of new, old, and bizarre ways. Some like Kevin Smith, who is a practicing Catholic, will continue to reinforce the Christian notion of sexless and genderless angels while others will look back to Genesis 6, 1st Enoch, and Jubilees for their cues. In each and every case, however, it is important to remember that some statement is ultimately being made about how we as a culture view our own sexuality….

Bethany: “Sex is a joke in heaven?”

Metatron: “The way I understand it it’s mostly a joke down here too.”

- Dogma

Pictures:

At Top: The Metatron (Alan Rickman) maybe the Voice of God in Dogma (1999) but he's still “as anatomically impaired as a Ken doll.”

Middle: Unlike some angels Seth (Nicholas Cage) has no problem getting down with the ladies.

Films: It’s a Wonderful Life (1946) directed by Frank Capra, The Prophecy (1995) directed by Gregory Widen, Michael (1996) directed by Nora Ephron, City of Angels (1998) directed by Brad Silberling, Dogma (1999) directed by Kevin Smith, Angels in America (2003) directed by Mike Nichols, The Passion of the Christ (2004) by Mel Gibson, Constantine (2005) directed by Francis Lawrence.

Sources: The Old Testament Pseudepigrapha Vol. 1 & 2 (1985) translated by James H. Charlesworth, 1 Enoch: A New Translation (2004) translated by George W.E. Nickelsburg and James C. VanderKam, Angels A to Z (1996) by James R. Lewis and Evelyn Dorothy Oliver, The Lost Bible: Forgotten Scriptures Revealed (2001) by J.R. Porter, Angels in America: A Gay Fantasia on National Themes (2003) by Tony Kushner, Sense and Nonsense about Angels and Demons (2007) Kenneth Boa and Robert M. Bowman Jr., & “Can angels have sex with people?" at http://www.carm.org/

Special Thanks to Dr. Barbra Thiede for pointing out Jubilees 15:27 and to Brent Starnes for pointing me towards Faraway, So Close!

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[1] The idea that angels are all male is a concept that Hollywood also seems to find aesthetically pleasing. Considering the numerous films made over the years featuring angels the only two which I could find which feature decidedly female angels were the 1993 German film Faraway, So Close! and Hellboy II: The Golden Army, though interestingly in the latter’s case the angel in question was portrayed by actor Doug Jones. The long running American TV series Touched by an Angel (1994 to 2003) also featured decidedly female angels.
[2] Also released in 1998, The Prophecy II depicts angels and humans as capable of interbreeding. This was the sequel to the 1995 film The Prophecy which stared Christopher Walken as the archangel Gabriel.
[3] Interestingly Fr. Ludovico Maria Sinistrari, in his book Demoniality; or Incubi and Succubi (1879), describes the incubi as; “corporeal angels who allowed themselves to fall into the sin of lewdness with women.” a line which seems to call back to tales of Genesis 6, 1st Enoch, and Jubilees.
[4] A common Christian justification for the view that angels are both sexually undefined and impotent are the gospels of Matthew (22:30) and Luke (20:34-36) in which Jesus tells his followers that in the kingdom to come the resurrected dead will “neither marry, nor are given in marriage, but are like angels in heaven.” However, as common sense, and some apologetists, will tell you marriage has never been a prerequisite for sex.

Hershel and the Hanukkah Goblins

Hershel of Ostropol (also known as Hershele Ostropoler), is a prominent Jewish folk hero and trickster figure from Ukraine who is known for his humorous quips and daring adventures and is in many ways similar to the previously discussed English-American folk hero Jack. A vagabond who survived via his wits alone, Hershel played pranks on both the rich and poor, Jew and Gentile.

One of Hershel’s funnier bits tells of how he once attended a Passover feast at which he was given the dubious honor of sitting across from a self absorbed rich man who proceeded to amuse himself by making derogatory remarks about Hershel. However, despite his taunting Hershel remained unfazed. Frustrated the rich man addressed Hershel directly inquiring as to what separated a vagabond like Hershel from a lowly pig? A question to which Hershel quickly replied; “The table.”

Children’s book author Eric Kimmel has written two books featuring Hershel; The Adventures of Hershel of Ostropol and Hershel and the Hanukkah Goblins, the latter of which is a Caldecott Medal winner. Seeing that the Jewish holiday of Hanukkah begins tonight (December 21st) it seemed appropriate to share the story of Hershel and the Hanukkah Goblins which I first discovered at my public library as a small child. At the time I knew nothing about Hanukkah, but what I did know was that artist Trina Schart Hyman’s illustrations of the seven demonic “goblins” were some of the most frightening specters my young eyes had ever seen.

The story tells of Hershel of Ostropol arriving in a small Jewish village where no one celebrates Hanukkah. When Hershel inquires as to why, the villagers explain that the old synagogue on top of the hill is haunted by a band of goblins that hate Hanukkah and won’t allow any one to light the menorah, play with their dreidels or bake traditional potato latkes. The only way to free the village of the goblins is for a person to spend all eight nights of Hanukkah in the synagogue and keep the menorah lit. In addition to this on the eighth and final night of Hanukkah the King of the Goblins (i.e. the devil) must light the candles himself.

Hershel, of course, volunteers to spend Hanukkah in the synagogue and brave the goblins. The villagers decide to let Hershel try; though they are sure he will neither succeed nor survive. Armed with a menorah, a hard-boiled egg and a jar of pickles, Hershel makes his way to the synagogue.

On the first night Hershel lights the menorah, an imp like goblin appears to threaten him. However, using his wits, Hershel frightens the goblin off by threating to crush him with his bare hands. To show off how strong he is Hershel crushes the hard-boiled egg, telling the goblin it’s a stone. On the second night a slightly larger goblin appears. This time Hershel tricks the goblin into getting his hand stuck in a jar of pickles, humiliated the goblin leaves. On the third night an even bigger and uglier goblin appears, but Hershel challenges this goblin to a game of dreidel in which he manages to steal all the goblin’s gold. This pattern continues with each succeeding goblins being bigger and uglier and Hershel outwitting each and every one.

Finally on the eighth and last night the King of the Goblins himself arrives. When the king attempts to frighten Hershel (who is already frightened beyond all reason by the mere presence of the king) away Hershel tells the king that he is not scared because he can not see the king’s face in the low light of the synagogue and suggests the king light a candle. The King of the Goblins, wishing to show Hershel how truly terrifying he is, strikes a match and lights a nearby candle, but Hershel still complains that it is to dark. The king continues lighting candles until at last he has lit all nine candles atop the synagogue’s menorah, thus lifting the curse. Defeated by Hershel’s wit and bravery the king and his goblins leave the town allowing its denizens to once again partake in the celebration of Hanukkah.

The Tall Tales of Rabbah bar Bar Hana

Complied at the end of the 6th-Century C.E., the Babylonian Talmud is one of the major religious texts used by all practicing Jews today. Making up the Babylonian Talmud is a collection of discussions held by various learned Rabbis over a wide variety of religious, philosophical, ethical, and legal topics that were themselves previously covered in the Mishnah (200 C.E.), another book of rabbinical commentary this time focusing on the Jewish Torah.

Naturally, all of this makes for some very dry reading and not the sort of place you would expect to find some of the most fascinating bits of Jewish myth and folklore. However, as it would turn out, it appears that even the Rabbis doing the commentary in the Babylonian Talmud knew how boring some of this stuff was and so decided to every once in awhile spice things up by veering off topic and telling some really great stories.

One such rabbi is Rabbah bar Bar Hana whose tall tales of giant beasts and strange monsters can be found in Tractate Baba Bathra (73a-77b), a section that initially deals with how to properly sell and or buy a boat.

In Tractate Baba Bathra, bar Bar Hana begins telling about his many travels around the world and the strange and freighting creatures he’s seen. The first beast he speaks about is an antelope who was the size of Mount Tabor and who cast a dung ball so big that it damned up the River Jordan. Next, bar Bar Hana describes how he once saw a frog the size of sixty houses, which was then swallowed by an even bigger sea monster. The sea monster was then plucked out of the ocean by a giant raven which then preached itself on the branch of a massive tree which can still seen by any who wish to look.

Bar Bar Hana then sets in with some lively fish tales, one about the time he saw a fish so large that when it was cast upon the shore it destroyed sixty towns and provided food for another sixty. When the rabbi returned a year later he discovered that the towns’ people were cutting rafters from the giant fishes’ ribs which they were then using to rebuild the towns that had been destroyed.

On another occasion while out at sea, bar Bar Hana said that he encountered a fish so large it took three days and three nights for him and several other men to sail a fast ship from one end of the monster to the other. And in case you doubt it was a fast ship, bar Bar Hana adds that when an archer shot an arrow the ship easily outstripped it.

Then there was the giant fish that had sand and grass growing on its back. When bar Bar Hana and his crew saw the beast they thought it was an island and landed on it. However, when they started cooking their food the fish woke up and rolled over forcing the men to make a mad dash back to their ship in the nick of time.

Bar Bar Hana then rounds out this set of tall tales with two more. One about the Ziz; a giant bird whose head reached the heavens and whose legs were in the sea. Thinking the water were the bird was standing must be shallow the men decided to go for a swim when a ‘voice from heaven’ (Heb. Bath Kol) called out saying; “Do not go down here, for a carpenter’s ax was dropped [into this water] seven years ago and it has not reached the bottom.”

Lastly, bar Bar Hana tells how an Arab merchant once took him to see the Dead of the Wilderness; those Jews who had died in the desert while wandering for forty-years looking for the Promise Land. The Dead of the Wilderness were truly an impressive sight, for bar Bar Hana did not even realize when they had reached them on account of the fact that they were so big he thought they were mountains and even rode his camel under one of their raised knees. Bar Bar Hana also tells his fellow rabbis how he tried to take a piece of the beautiful blue-purple fabric the Dead were wearing as proof of what he had seen but when he cut a piece of the cloth off and tried to ride away he found himself paralyzed. The Arab explained that one can not take anything from the Dead and expect to leave.

Prof. Timothy K. Beal of Case Western Reserve University says in his fascinating book Religion and its Monsters (2002) that stories such as those told by Rabbah bar Bar Hana are intended to inspire fear and awe in both the listener and reader, much the same way that scary stories around a camp fire still do today. The difference here is that since the stories are told in what is considered a religious context, the fear and awe they inspire is that of the infinite mysteries of God and the universe, rather than the dark.

Center: Giant fish, mountain sized bulls and the Ziz (here depicted as a griffin) were just some of the larger than life creatures that appear in Jewish myth and legend. Illuminated manuscript page from Germany circa 1238.

Adam's Three Wives

Based off the Biblical account of Adam and Eve, the tale of “Adam’s Three Wives” is an old aggadahic story designed to expand upon and explain the myths and stories of scripture. In this case, the legend of “Adam's Three Wives” arose as an attempt to explain why we read in Genesis 1:27 about Yahweh (יהוה) creating “Adam in His image…male and female He created them” and then later in Genesis 2 find a second account concerning the creation of a (apparently) second woman called Eve.

The explanation eventually reached was that Adam had had more than one wife. The woman from Genesis 1 would come to be identified as Adam’s first wife Lilith; formally a Canaanite demoness who managed to make a cameo in the book of Isaiah 34:14. Later the Midrash would add a third wife to the mix in an attempt to explain why Adam needed to be put to sleep before Yahweh could create Eve.

The best known version of the tale of Adam and Lilith comes from the 7th to 10th-Century text called the Alphabet of Ben Sira, though there are several variants. The tale of Adam’s third wife comes from the Midrash. The best known version of the story of Adam and Eve comes from, of course, the Bible’s book of Genesis, though those interested in variants should consult the 2nd-Century B.C. apocryphal Life of Adam and Eve. The following version is my own retelling…

“Adam’s Three Wives”

In the beginning, Yahweh created Adam. The first Adam was a hermaphrodite, an androgynous giant, simultaneously male and female. Equipped with four arms, four legs, two heads, two sets of sexual organs, and two bodies joined back to back. But this arrangement made conversation awkward and locomotion next to impossible. So Yahweh decided to separate Adam into two beings. One male, one female. Adam and Lilith.

Lilith was Adam's first wife. She was not only beautiful, with long black hair, but also powerful and intelligent. She was, after all, Adam’s equal. A mirror image of what he was. All was fine between Adam and Lilith until the issue of sex came about. Lilith insisted on being on top, a position of equality, or perhaps even superiority. When Adam refused this arrangement, not wishing to be ‘below’ to his wife, Lilith left.

She headed west towards the Red Sea, and when she got there…the devil was waiting for her. He made her an offer to become his queen and she accepted, becoming the mother of the lilim, the incubi and succubi who have haunted the nights of the sons of Adam and the daughters of Eve ever since.

Meanwhile, Adam found himself alone. He complained to Yahweh who sent three angels – Senoy, Sansenoy and Semangelof – to retrieve Lilith. But when the three angels found her, and all her demon spawned children, and demanded that she return to Adam, Lilith simply laughed at them. Humiliated and thus powerless the three angels failed to convince Lilith to return to her former husband but as consolation promised Adam that should anyone pray to them or hang their amulet above the bed of a mother in labor that they would shield that person from the lilim.

It was then that Yahweh decided to create a second wife for Adam. This wife was made from Adam’s own body. Yahweh pulled a rib from Adam’s chest and formed it into a woman from the ground up; bones, muscle, sinew, blood, mucus, organs, skin, eyes, cartilage, hair, etc… all right in front of Adam. Now, having witnessing this process Adam was so terrified that he refused to go near his new wife, much less name her. Yahweh then saw the error made in creating the wife in front of Adam and did what He could for the woman and destroyed her, though there are those who claimed that she, like Lilith, was permitted to leave the garden though what became of her is a matter of speculation.

Finally Yahweh put Adam to sleep, took a rib from his side, and from it created Eve. Only when she was complete did Yahweh wake Adam and present his new bride to him. Adam saw her finished and perfect and submissive, and took her as his third and final wife. Adam and Eve then lived in the garden until the day that a serpent persuaded them to eat the forbidden fruit of the Tree of Knowledge of Good and Evil, an act which endowed them with the wisdom of the gods. Yahweh was then forced to banish Adam and Eve from Eden out of fear that they would next eat of the Tree of Life, and obtain immortality thus becoming truly divine.

So Adam and Eve left Eden and took refuge in a cave beneath the garden where they carved out a new life for themselves and the rest of humanity.

If you would like to know more about this story and others like it I recommend three excellent books by Jewish folklorist Howard Schwartz: Lilith's Cave: Jewish Tales of the Supernatural (1991), Reimagining the Bible: The Storytelling of the Rabbis (1998) and Tree of Souls: The Mythology of Judaism (2004). Also for those interested in a graphic adaptation of this myth see Neil Gaiman's terrific The Sandman issue #40, also collected in The Sandman volume 6.

At Top: Adam, Lilith (in the tree), and Eve from the Notre Dame in Paris, c. 1210 C.E.
Center: The infamous Babylonian “Burney Relief”, ca. 1950 B.C., often identified as Lilith.