Abstract
The origin of the historical Western and Eastern distrust of red hair began long before the Romans encountered the Goths. The Judeo-Christian understanding, as reflected in both the Old and New Testaments, is that all red-haired creatures, human and nonhuman, are reprobate, beginning with Satan and his league of demons. The Bible has often described Satan as having red hair like a goat and as such has been the Judeo-Christian basis of associating red hair with wickedness, deception, and rogues. Since the Bible describes Adam as having been formed out of clay and his name translates as “red,” the assumption is that the first man ever had red hair. Since Eve was formed from his rib, then, she, too must have red hair. Before Eve, though, Jewish legend has Adam coupled with red-haired Lilith. From the first family, the chapter moves to Cain with his red hair and then Esau. The most notorious biblical character depicted in paintings as a redhead is Judas Iscariot, and his depiction is explored. From Judas to Judith and finally to Salomé, the chapter concludes its study of redheads in Judeo-Christian narratives.
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Notes
- 1.
See Raven Nyx Mich Witing’s Beautiful Red-Haired Goth’s (2016) at https://www.pinterest.com/ravendarknyx/beautiful-red-haired-goths/
- 2.
The recent term describes a subculture of people who like to listen to “Goth music,” a genre that emerged in the 1980s. They often dress in black, including wearing makeup and black lipstick and black fingernails, regardless of gender. Perhaps the most famous Goth is Abby Sciuto, a forensic scientist in the NCIS television series, played by Pauley Perrette, although she has black instead of red hair.
- 3.
Quoted in Pinkerton (1814, 26) from Tacitus’ De Vita Lulii Agricolae (The Life of Agricola; 98).
- 4.
By the nineteenth century, a person with red hair was called a ginger, so let’s say that those who were and are prejudiced against redheads have gingerphobia.
- 5.
I will refer to the King James Version of the Bible unless noted.
- 6.
See Genesis 27:11 and 23 and 37:31, Leviticus 4:23 and 24 and 9:15.
- 7.
See Gerard Van Honthorst’s Satyr and Nymph (1623) at https://en.wikipedia.org/wiki/Satyr#/media/File:Nymph_and_satyr,_by_Gerard_van_Honthorst.jpg. Also see Aberdeen Bestiary, a twelfth-century English illuminated manuscript bestiary, at the Aberdeen University Library at https://en.wikipedia.org/wiki/Aberdeen_Bestiary#/media/File:F13r-aberdeen-best.jpg
- 8.
The goats make their appearance in Snorri Sturluson’s Poetic Edda and Prose Edda, written in the thirteenth century.
- 9.
Thanks to the written accounts by A. H. Layard, George Smith, and Henry Rawlinson (Scheil 219).
- 10.
As heard by Henry Fisher when he was having dinner with Twain and his daughter Susan in a Ringstrasse restaurant in Vienna. In response to a question asked by Susan, he mentioned that he wished he had lived “in the time of Shakespeare and Queen Elizabeth” because he loved “color and flummery” since he was “born red-headed,” which accounted for his “passion for the gorgeous and ornamental” (197). However, he also recounted that Twain had once told Gyp (the French novelist Sibylle Aimée Marie-Antoinette Gabrielle de Riquetti de Mirabeau) that “the passing of his red hair was a real grievance to him” (198).
- 11.
Taken from Genesis 2:7, 18, and 3:19.
- 12.
- 13.
Baring-Gould must have loved history; he published 1240 publications in that discipline. He is most known for writing the hymn “Onward, Christian Soldiers.”
- 14.
See 1 Timothy 6:1–2, 20–21; Colossians 2:8; 1 Corinthians 1:18–32, 1 John 2:22–27, 4:2–3; 2 John: 7–10.
- 15.
Collier’s source is Robert Burton’s The Anatomy of Melancholy (1857 [1621]) that claimed that the “talmudists” (scholars of the Talmud, which is the central text of Rabbinic Judaism), taught that after marrying Eve, Adam “and of her he begat nothing but devils” (Collier 1885, 5 from Burton 115). She wrote Lilith, The Legend of the First Woman, a narrative poem in five books in 1885.
- 16.
- 17.
- 18.
The translation is from Shelley’s “Scenes from the Faust of Goethe” (1883 [1824], 2.318–21), quoted in Swinburne (2004 [1868], 372).
- 19.
For a full history of the legend of Lilith in literature, see Vernor’s Lilith from Ancient Lore to Modern Culture (2017).
- 20.
- 21.
Quoted in Andy Orchard (1995) from his translation (99–114) on 59.
- 22.
John Gardner describes her with “copper-red hair” (1971, 107).
- 23.
See Heilan Yvette Grimes (2010, 20, 177, 188, and 302).
- 24.
Benjamin Franklin Bowen lists them as Welegcens (1876, 64).
- 25.
Quoted in Bowen (64–65) from an undefined article in the Mount Joy Herald.
- 26.
See Martin Puhvel’s (1979) note 28 in Chapter 1 that summarizes the folktale first recorded by Constance Davies in 1935.
- 27.
See Pearl F. Braude’s article (1968) for a history of this Cain’s mark as red hair during the Middle Ages.
- 28.
These two references (Marston and Middleton) are from Robert Rolfe’s note (1886 [1599]) on 3.4.6–7 in As You Like It (180) when Rosalind says that Orlando’s hair is “the dissembling color” and Celia replies with “Something browner than Judas’s” (3.4.8–9).
- 29.
Quoted in Gareth Lloyd-Jones (2006, 6) from Chrysostom (1979 [386–387], 1.6:6, 7:5, 25, 28).
- 30.
Quoted in Jones (6) from Gregory of Nyssa (1863 [unk], 46.685).
- 31.
Quoted in Jones (6) from Shakespeare’s Merchant of Venice (1600, 2.2.7).
- 32.
Quoted in Jones (8) from Straus 1942, 59.
- 33.
Quoted in Andrew Colin Gow (66) from Ruth Mellinkoff (1982, 32).
- 34.
- 35.
- 36.
Prophesied as coming as a prophet to prepare the coming of the Lord (Deut. 18:15 and 18, Isa. 40:3–5, Mal. 3:1 and 4:5, Exod.), John the Baptist’s story is found in Matthew 3:1–17, 11:3–11, 14:1–36, 17:11–13; Mark 1:1–45 and 6:14–20; Luke 1:13–17, 36, 57–66, and 80, 3:1–38, and 7:27–33; John 1:1–51, 3:22–36, 10:41; and Acts 19:4.
- 37.
Those with asterisks after their dates indicate that the head of John the Baptist has also been given red hair.
- 38.
Quoted in William Tydeman and Steven Price (1995, 64) from Laurence Senelick (1984, 93).
- 39.
Quoted in Robert Sinkewicz (2006, xxvi), fully treated in these treatises by Evagrius: Vices, Eight Thoughts, Praktikos, and the Antirrhetikos (xxvi).
- 40.
- 41.
Quoted in Tim Rayborn (2014, 96) from Gregory I’s Morals on the Book of Job (1845 [578–598], 2.9.2.394–95).
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Ayres, B. (2021). The Devil Has Red Hair and So Do Other Dissemblers in Ancient Discourses. In: A Vindication of the Redhead. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-83515-6_2
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