Recent years have seen a significant shift in the study of new religious movements. In Satanism studies, interest has moved to anthropological and historical work on groups and inviduals. Self-declared Satanism, especially as a religion with cultural production and consumption, history, and organization, has largely been neglected by academia. This volume, focused on modern Satanism as a practiced religion of life-style, attempts to reverse that trend with 12 cutting-edge essays from the emerging field of Satanism studies. Topics covered range from early literary Satanists like Blake and Shelley, to the Californian Church of Satan of the 1960s, to the radical developments that have taken place in the Satanic milieu in recent decades. The contributors analyze such phenomena as conversion to Satanism, connections between Satanism and political violence, 19th-century decadent Satanism, transgression, conspiracy theory, and the construction of Satanic scripture. A wide array of methods are employed to shed light on the Devil's disciples: statistical surveys, anthropological field studies, philological examination of The Satanic Bible, contextual analysis of literary texts, careful scrutiny of obscure historical records, and close readings of key Satanic writings. The book will be an invaluable resource for everyone interested in Satanism as a philosophical or religious position of alterity rather than as an imagined other.

This is the final book written by the seventeenth-century occultist and alchemist, Thomas Vaughan (1621 66). Originally published under Vaughan's penname, Eugenius Philalethes, in 1655, the work found a new audience in the Rosicrucian circles of the nineteenth century, when William Wynn Westcott, Supreme Magus of the Society, republished the volume in 1896 with a commentary by an associate, S. S. D. D. 'I have read many Alchemical Treatises', its annotator comments, 'but never one of less use to the practical Alchemist than this.' For its later readers, however, the value of the text lay in its insights into the history of hermetic thought rather than its alchemical advice. An important work of occultist philosophy in both its seventeenth- and nineteenth-century contexts, it purports to reveal nothing less than the origin of all life. The paragraph-by-paragraph commentary in turn demonstrates the history of its reception and interpretation.

After the execution of the Samuels family - known as the Witches of Warboys - on charges of witchcraft in 1593, Sir Henry Cromwell (grandfather of Oliver Cromwell) used their confiscated property to fund an annual sermon against witchcraft to be given in Huntingdon (Cambridgeshire) by a divinity scholar from Queens' College, Cambridge. Although beliefs about witchery had changed by the eighteenth century, the tradition persisted. Martin J. Naylor (c.1762-1843), a Fellow of Queens' College and the holder of incumbencies in Yorkshire, gave four of the sermons, on 25 March each year from 1792 to 1795. Although he called the subject 'antiquated', he hoped his 'feeble effort, levelled against the gloomy gothic mansion of superstition, may not be entirely without a beneficial effect'. This collection of the four sermons was published in 1795, and appended with an account of the original events in Warboys.

One of the most intriguing, and disturbing, aspects of history is that most people in early modern Europe believed in the reality and dangers of witchcraft. Most historians have described the witchcraft phenomenon as one of tremendous violence. In France, dozens of books, pamphets and tracts, depicting witchcraft as the most horrible of crimes, were published and widely distributed.

In "The Crime of Crimes: Demonology and Politics in France, 1560-1620," Jonathan Pearl shows that France carried out relatively few executions for witchcraft. Through careful research he shows that a zealous Catholic faction identified the Protestant rebels as traitors and heretics in league with the devil and clamoured for the political and legal establishment to exterminate these enemies of humanity. But the courts were dominated by moderate Catholics whose political views were in sharp contrast to those of the zealots and, as a result, the demonologists failed to ignite a major witch-craze in France.

Very few studies have taken such a careful and penetrating look at demonology in France. "The Crime of Crimes: Demonology and Politics in France, 1560-1620" sheds new light on an important period in the history of witchcraft and will be welcomed by scholars and laypersons alike.

This examination of the connection between the belief in miracles and religious practices in ancient times was originally written by French politician and polymath Anne-Joseph-Eus be Baconni re de Salverte (1771 1839) and published in 1829. In 1846, it was translated into English by a Scottish physician and writer, Anthony Todd Thomson (1778 1849), and published in two volumes. Thomson explains that Salverte's work was an important study of miracles and the power of priests, and he had 'performed a beneficial service in throwing open the gates of ancient sanctuaries'. However, Thomson also states that he differed from Salverte over the idea of the miraculous, and that he had expunged or heavily edited any passages relating to Christianity, even changing 'miracles' in the original subtitle to 'apparent miracles'. Volume 2 discusses the role of drugs and poison in magic, as well as the influence of weather on miraculous events.

Eliphas Levi, born Alphonse Louis Constant, (1810-75) was instrumental in the revival of Western occultism in the nineteenth century, and published several influential books on magic that are also reissued in this series. This posthumous publication (1896) is a translation by William Wynn Westcott, co-founder of the 'Hermetic Order of the Golden Dawn', of an unpublished French manuscript by Levi, then owned by the spiritualist Edward Maitland. It includes eight of the author's drawings. Each short chapter outlines the meaning of one of the twenty-two tarot trumps and is followed by a brief editor's note describing the card's iconography and summarising interpretations (sometimes deliberately misleading) given in Levi's earlier publications. The book ends with Kabbalistic prayers and rituals, praise of Jesus Christ as the great initiate, and a surprising assertion that Christianity has superseded ancient magic, revealing the life-long tension between Catholicism and magic in Levi's personality and thought.

Physician, astrologer and occult philosopher, Ebenezer Sibly (1751 99) wrote popular works of medical theory and advice, including Culpeper's English Physician (1789) and this companion volume of 1795. A synthesis of theology, natural philosophy and medical science, the book argues for a microcosmic understanding of the human body as a composite of the four essential elements. An ambitious work, it bears witness to an important era in the development of modern medicine, as Sibly looks to combine an older hermetic tradition with new Enlightenment-era insights into the physical universe. In the final section of the work, Sibly touts his remedies, Lunar Tincture and Solar Tincture, developed to act upon female and male ailments, respectively. Composed from the 'pabulum of the universe', these medicines, Sibly claims, cure everything from gunshot wounds to dog bites.

Academics tend to look on 'esoteric', 'occult' or 'magical' beliefs with contempt, but are usually ignorant about the religious and philosophical traditions to which these terms refer, or their relevance to intellectual history. Wouter Hanegraaff tells the neglected story of how intellectuals since the Renaissance have tried to come to terms with a cluster of 'pagan' ideas from late antiquity that challenged the foundations of biblical religion and Greek rationality. Expelled from the academy on the basis of Protestant and Enlightenment polemics, these traditions have come to be perceived as the Other by which academics define their identity to the present day. Hanegraaff grounds his discussion in a meticulous study of primary and secondary sources, taking the reader on an exciting intellectual voyage from the fifteenth century to the present day and asking what implications the forgotten history of exclusion has for established textbook narratives of religion, philosophy and science.

Henry Christmas (1811 68) was a scholar of very wide interests and a fellow of both the Royal Society and the Society of Antiquaries. He wrote extensively about many subjects including philosophy, religion, literature, mythology and numismatics. He was educated at St John's College, Cambridge, and soon afterwards became the librarian and secretary of Sion College. Between 1840 and 1860 he edited a number of books and journals, including The Literary Gazette. He also translated Calmet's Phantom World, and Wieland's Republic of Fools into English. Published in 1849, this two-volume set examines how popular mythology kept alive beliefs about the occult, alchemy and the paranormal. In Volume 1, the author looks at astrology, dream-interpretation, magic and fantastical automata. He shows how some of these beliefs were so entrenched in tradition and culture that they came to be regarded almost as fact, and so had a detrimental influence on rational thought.

Henry Christmas (1811 68) was a scholar of very wide interests and a fellow of both the Royal Society and the Society of Antiquaries. He wrote extensively about many subjects including philosophy, religion, literature, mythology and numismatics. He was educated at St John's College, Cambridge, and soon afterwards became the librarian and secretary of Sion College. Between 1840 and 1860 he edited a number of books and journals, including The Literary Gazette. He also translated Calmet's Phantom World, and Wieland's Republic of Fools into English. Published in 1849, this two-volume set examines how popular mythology kept alive beliefs about the occult, alchemy and the paranormal. Volume 2 considers witchcraft, mesmerism, fairy mythology, alchemy and ghosts, and shows how some of these beliefs were so entrenched that they came to be regarded almost as fact, and so influenced rational thought. The volume concludes with comparison of superstitious beliefs with factual knowledge.

This examination of the connection between the belief in miracles and religious practices in ancient times was originally written by French politician and polymath Anne-Joseph-Eus be Baconni re de Salverte (1771 1839) and published in 1829. In 1846, it was translated into English by a Scottish physician and writer, Anthony Todd Thomson (1778 1849), and published in two volumes. Thomson explains that Salverte's work was an important study of miracles and the power of priests, and he had 'performed a beneficial service in throwing open the gates of ancient sanctuaries'. However, Thomson also states that he differed from Salverte over the idea of the miraculous, and that he had expunged or heavily edited any passages relating to Christianity, even changing 'miracles' in the original subtitle to 'apparent miracles'. Volume 1 begins with a consideration of human credulity before discussing magic in the ancient world, and offering explanations for supernatural phenomena.

This book, translated and edited by the occultist Samuel Liddell Mathers (1854-1918) and published in 1889, introduced to Victorian England an important work of Renaissance esoterica. Purportedly the deathbed testament of King Solomon to his son, distilling all the angelic wisdom he received in his lifetime, it provided its readers with detailed instructions in conjuring, divining and summoning God's power to work 'experiments', or spells. For Mathers, it represented 'the fountain-head and storehouse of Qabalistical Magic' and formed a central part of his efforts to lend scholarly respectability to occult research. Mathers edited the text using available manuscripts at the British Museum, and it continues to offer authoritative and fascinating insight into both Renaissance occultism and its Victorian revival. Features of this edition include introductions from three distinct manuscripts, a table of the planetary hours and their magical names, and spells for producing invisibility, creating magic carpets and identifying thieves.

This is the first ethnography of the Uganda Martyrs Guild [UMG], a lay movement of the Catholic Church, and its organized witch-hunts in the kingdom of Tooro, Western Uganda. This book explores cannibalism, food, eating and being eaten in its many variations. It deals with people who feel threatened by cannibals, churches who combat cannibals and anthropologists who find themselves suspected of being cannibals. It describes how different African and European images of the cannibal intersected and influenced each other in Tooro, Western Uganda, where the figure of the resurrecting cannibal draws on both pre-Christian ideas andchurch dogma of the bodily resurrection and the ritual of Holy Communion. In Tooro cannibals are witches: they bewitch people so that they die only to be resurrected and eaten. This is how they were perceived in the 1990s when a lay movement of the Catholic Church, the Uganda Martyrs Guild [UMG] organized witch-hunts to cleanse the country. The UMG was responding to an extended crisis: growing poverty, the retreat and corruption of the local government, a guerrilla war, a high death rate through AIDS, accompanied by an upsurge of occult forces in the form of cannibal witches. By trying to deal, explain and "heal" the situation of "internal terror", the UMG reinforced the perception of the reality of witches and cannibals while at the same time containing violence and regaining power for the Catholic Church in competition for "lost souls" with other Pentecostal churches and movements. This volumeincludes the DVD of a video film by Armin Linke and Heike Behrend showing a "crusade" to identify and cleanse witches and cannibals organized by the UMG in the rural area of Kyamiaga in 2002. With a heightened awareness and reflective use of the medium, UMG members created a domesticated version of their crusade for Western (and local) consumption as part of a "shared ethnography". Heike Behrend is Professor of Anthropology and African Studies at the University of Cologne, Germany, the author of Alice Lakwena and the Holy Spirits [James Currey, 1999], and co-editor of Spirit Possession, Modernity and Power in Africa[James Currey, 1999]

Frederick Leigh Gardner (1857-1930) was a well-known British occultist who belonged to societies including the Hermetic Order of the Golden Dawn, the Freemasons, the Societas Rosicruciana in Anglia and the Theosophical Society. Born to spiritualist parents, Gardner worked as a stockbroker and later became an antiquarian bookseller. He planned a detailed catalogue of books on the occult sciences to cover Rosicrucian, astrological, Masonic and alchemical writings. Volume 4 was never published; the others were printed privately between 1903 and 1912 in runs of 300 copies each, and reprinted in 1923. This single-volume reissue of Gardner's important reference work contains the first editions of all three volumes, including the now extremely rare Volume 3. Introductions by Gardner's friend William Wynn Westcott (1848-1925), coroner, ceremonial magician, and Supreme Magus of the Rosicrucians of England, respectively cover the history of the Rosicrucians, the history of astrology, and English Masonic Lodge histories.

The renowned lawyer and journalist Henry Steel Olcott (1832 1907) published this work in 1885. In this work Olcott carefully lays out his arguments for the basis of theosophy, arguing for the truth of all religions because they share the same ancient roots or 'ur-religion'. As a founding member and the first president of the Theosophical Society, Olcott uses the work to set out the aims and objectives of the Society and attempts to reconcile his spiritual beliefs with science, reason and modernity. The work also includes accounts of his attempted empirical investigations into hypnotism, mesmerism and other spiritualist activities. The final chapters include discussions of India, Buddhism and Zoroastrian religion. The work was deeply influenced by Helena Blavatsky (1831 1891), then Olcott's close friend but later his opponent. It is a key text of the nineteenth-century theosophical movement and is an indispensable source for research into Victorian occult philosophy.

This two-volume work, co-authored by Edmund Gurney (1847 1888), Frederic W. H. Myers (1843 1901) and Frank Podmore (1856 1910), all leading members of the Society for Psychical Research, was first published in 1886. This collection, containing over 700 case studies of sensory phantasms and hypnotic experiments, was one of the first attempts to deal scientifically with the hypothesis of psychic thought-transference and to catalogue and provide a body of evidence in its support. Volume 2 presents data and analyses of auditory, visual, and tactile hallucinations, and those of a reciprocal or collective nature. It contains addenda and a conclusion for the two volumes. This pioneering study is an indispensable source for the history of psychical research and nineteenth-century attitudes to the idea of telepathy. It provides detailed insights into the Victorian fascination with the occult and the supernatural.

Full of dark humor, how-to advice, and self-proclaimed hard-won wisdom, the essays in this new collection present more of the opinions and ideas from famed satanist Anton LaVey. Photos.

Walter Scott (1779 1858), President and Theological Tutor at Airedale College in Bradford, delivered a series of lectures on the occult at the Congregational Library, London, in 1841. This 1843 volume is a collection of Scott's lectures, in which he employs scriptural and testimonial evidence to support his claim that evil spirits exist. Scott describes the character and behaviour of evil spirits and the methods they employ to contact and influence humans; for example witchcraft, divination, possession and temptation. Scott draws on Jewish and ancient Egyptian literature, as well as accounts of the oracles of classical antiquity to illustrate his thesis, as well as numerous anecdotes from famous cases like the Salem witch trials. A passionate and colourful example of non-conformist Christian thought on the occult, and on the significance of what Scott explains are 'fallen angels who were transformed by their own wilful rebellion and apostasy into demons'.

In 1888 the University of Pennsylvania sponsored the first ever American archaeological expedition to Mesopotamia, to Nippur, about 160 km south of Baghdad. Among the artefacts discovered were the remains of over 100 inscribed bowls from the early centuries CE. Some contain unidentifiable writing, but most carry spiral inscriptions of exorcism texts in one of three Aramaic dialects and scripts: that of the Babylonian Talmud, a Syriac dialect, and Mandaic. This book, first published in 1913, contains transcriptions and annotated translations of texts from forty of the bowls, together with an inscription found on a human skull, and 41 illustrations. A substantial introduction sets the material in the broader context of Hellenistic magic. The author traces the bowl magic back to ancient Babylonian sorcery, and explores its relations with cuneiform religious texts and Greek magical papyri, emphasising its culturally eclectic character and the diversity of its users.

In early modern Europe, ideas about nature, God, demons, and occult forces were inextricably connected and much ink and blood was spilled in arguments over the characteristics and boundaries of nature and the supernatural. Seitz uses records of Inquisition witchcraft trials in Venice to uncover how individuals across society, from servants to aristocrats, understood these two fundamental categories. Others have examined this issue from the points of view of religious history, the history of science and medicine, or the history of witchcraft alone, but this work brings these sub-fields together to illuminate comprehensively the complex forces shaping early modern beliefs.

Joseph Ennemoser (1787 1854) was an Tyrolean doctor and scientist, noted for his use of magnetism and hypnosis. He was a forerunner of Freud in his belief in the connection between the mind and physical health, and his interest in psychology led to investigations into the paranormal. He became well known for his presentations about magic, delusions and apparently supernatural occurrences. He suggested that most of these phenomena appeared miraculous only because of a lack of understanding of the laws of nature. The History of Magic was published in Leipzig in 1844, and translated into English in 1854 by William Howitt, a leading Spiritualist writer. Volume 2 examines Germanic and medieval magic. Ennemoser attempts to show how animal magnetism has been partially understood throughout history, and relates it to scientific knowledge. The editor, Mary Howitt, has added a collection of accounts of supernatural events which illustrate the topics discussed.

First published in 1886, this comprehensive analysis of nineteenth-century spiritual experiments questions our long tradition of encounters with the supernatural, and why it appeared to have declined in influence in the writer's era. Maudsley (1835 1918), a medical psychologist and pioneer psychiatrist, sets out to bring such alleged spiritual phenomena under scientific investigation. Emphasising the natural defects and errors of human observation and reasoning, as well as the prolific activity of the imagination, this inquiry into the causes of belief in the supernatural suggests that much of it can be explained though hallucination, mania, and delusion. The book is divided into three parts: the first section concentrates on the causes of fallacies in the sound mind, while the second considers unsound mental action. The focus of part three is theopneusticism, or the attainment of supernatural knowledge by divine inspiration. This second edition appeared in 1887.

Written by folklorist Andrew Lang (1844 1912), this 1894 publication examines the ambivalent relationship the living have attempted to forge with the dead throughout history. Nicknamed 'the Wizard of St Andrews', this prolific polymath also worked as an anthropologist, classicist, historian, poet, mythologist, essayist and journalist, producing over a hundred publications in his lifetime. Largely ignored by scholarship, this book suggests expanding the study of folklore to include contemporary narratives of supernatural events. Taking its title from the legends of the notorious Cock Lane ghost, the work considers the survival of ancient beliefs such as hauntings, clairvoyance, and other phenomena believed to transcend the laws of nature, and how such beliefs have persisted through great social upheaval and change. It includes chapters on savage and ancient spiritualism, comparative psychical research, haunted houses, second sight, crystal gazing, and Presbyterian ghost hunters, among others.