Lamia occupies a significant node in the depth-psychology corpus, appearing principally as a figure through which the destructive, devouring aspect of the mother archetype is mythologically articulated. Jung's treatment in Symbols of Transformation is the most analytically developed: he draws the explicit parallel between the Jewish Lilith legend and the Greek Lamia tradition, identifying the latter as a narrative crystallization of the 'mother-imago' in its persecutory, infanticidal form — a woman bereft of living children who turns her grief into predatory rage against the children of others. For Jung, the Lamia myth participates in the broader symbolic cluster of the threatening night-mother alongside Hecate, Lilith, and the lamia-nightmare. Kerényi situates Lamia within the pre-Olympian stratum of Greek religion, grouping her with Skylla, Empousa, and cognate sea-bogies as shape-shifting chthonic entities closely allied with Hecate. Rohde's philological work traces the Lamiai as underworld spirits rising from subterranean lairs to menace the living. Hillman, in the alchemical register, names Lamia alongside Hecate and Lilith as expressions of the moon's terrifying dimension. Beekes contributes an etymological frame, linking the Greek lamia to Latin lamia ('vampire') and exploring Pre-Greek substrate connections. The central tension in the corpus is between Lamia as a mythological-narrative figure and Lamia as a psychological symbol of the devouring mother.
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Lilith changed into a nightmare or lamia who haunted pregnant women and kidnapped new-born infants. The parallel myth is that of the lamias, the nocturnal spectres who terrify children. The original legend is that Lamia seduced Zeus, but the jealous Hera caused her to bring only dead children into the world.
Jung equates Lilith and Lamia as cognate figures of the devouring night-mother, reading both myths as projections of the persecutory mother-imago whose frustrated maternity turns to infanticidal rage.
Jung, Carl Gustav, Symbols of Transformation, 1952thesis
Skylla, Lamia, Empousa and Other Bodies 37
SKYLLA, LAMIA, EMPOUSA AND OTHER BOGIES
Hekate had a share of the sky, earth and sea, but never became an Olympian goddess.
Kerényi positions Lamia within a pre-Olympian cluster of chthonic, shape-shifting bogies closely associated with Hecate, framing her as a figure of primordial dread standing outside the Olympian order.
Her ability to change her shape reminds one of the threefold shapes of Hekate and of the mixed bodily structure of Skylla. Lamia had this gift in common with certain divinities of the sea, and also with another bogy, Empousa.
Kerényi identifies Lamia's defining characteristic as protean shape-shifting, linking her morphologically and functionally to Hecate, Skylla, and Empousa as members of a class of pre-Olympian sea-daimones.
The terror arises not simply from its so-called dark side, from Lamia and Hecate's bitch or Lilith, but from the moon's sway over the salt in the seas and our microcosmic flood.
Hillman invokes Lamia alongside Hecate and Lilith as personifications of the lunar principle's destructive, terrorizing dimension, distinguishing this terror from mere 'dark side' clichés by grounding it in the alchemical dynamics of salt and flood.
The threatening of new-born infants by snakes (Mithras, Apollo, Heracles) is explained by the legend of Lilith and the Lamia.
Jung deploys the Lamia legend as a mythological explanation for the recurrent motif of serpent-threats to heroic infants, linking it to the broader pattern of the dangerous, possessive mother resisting the hero's emergence.
Jung, Carl Gustav, Symbols of Transformation, 1952supporting
The index entry in Symbols of Transformation confirms the systematic scope of Jung's engagement with Lamia, explicitly identifying her with the mother-imago and with Hera in her destructive aspect.
Jung, Carl Gustav, Symbols of Transformation, 1952supporting
The Lamiai rise to the light from their underground lairs — Lampias tinas istorountes en alais kai naupais ek ges synierumenas
Rohde documents the chthonic, underworld character of the Lamiai as spirits who ascend from subterranean lairs, connecting them structurally to Empousa and the retinue of Hecate as creatures of the lower world.
Rohde, Erwin, Psyche: The Cult of Souls and the Belief in Immortality among the Greeks, 1894supporting
Further Aumia [f.] name of a man-eating monster (Ar.), of a shark (Arist.); From AUflla was borrowed Lat. lamia [f.] 'vampire'; perhaps also lamium [n.] 'dead nettle'... The word (note the suffix -up-) is probably Pre-Greek, and related to Aacpuoow 'to swallow'.
Beekes establishes the Pre-Greek etymological substrate of lamia, connecting it semantically to swallowing and devouring while tracing its borrowing into Latin as 'vampire,' reinforcing the monster's core association with predatory consumption.
Beekes, Robert, Etymological Dictionary of Greek, 2010supporting
émxdArjooes, or forms in which Hekate, Gorgo, Mormo, etc., appear, are found as the names of separate infernal spirits.
Rohde situates Lamia within a broader taxonomy of infernal female spirits — including Gorgo and Mormo — who function as alternate manifestations or epithets of Hecate in Greek demonological tradition.
Rohde, Erwin, Psyche: The Cult of Souls and the Belief in Immortality among the Greeks, 1894aside
Hecate is a real spook-goddess of night and phantoms, a nightmare; she is sometimes shown riding a horse, and in Hesiod she is counted the patron goddess of riders.
Jung's description of Hecate as nightmare-goddess provides the immediate symbolic context within which Lamia functions in the corpus, as both figures share the register of nocturnal terror and the destructive maternal.
Jung, Carl Gustav, Symbols of Transformation, 1952aside