CONTENTS Satanism in the 19th Century The Mask of Masonry The First Witnesses of Lucifer Ex Ore Leonis The Discovery of M. Ricoux Art Sacerdotal The Devil and the Doctor Dealings with Diana How Lucifer is Unmasked The Vendetta of Signor Margiotta Female Freemasonry The Passing of Doctor Bataille Diana Unveiled The Radix of Modern Diabolism

Contents: Good and Evil as Religious Ideas; Devil Worship; Ancient Egypt; Accad and the Early Semites; Persian Dualism; Israel; Brahmanism and Hinduism; Buddhism; Dawn of a New Era; Early Christianity; Idea of Salvation in Greece and Italy; Demonology of Northern Europe; The Devil's Prime; The Inquisition; Age of the Reformation; Abolition of Witch Prosecution; In Verse and Fable; Philosophical Problem of Good and Evil. Illustrated.

Many of the sketches found in this book were brought from distant countries, some aglow with a richness which time has not dimmed, while others are dull and colorless. Devils may be elevated before the eye not only as a luminous lesson to mankind, but as the instigators of evil, to be trodden underfoot. Contents: devils; names of devils; marshaling of devils; Christian devils; origin of the devil; hell; devil in art; legends; proverbs; exorcism. Illustrated.

A biography of the Devil. Contents: Origin and fall of the Devil; Malevolent activities of the Devil in heaven; Activities of the Devil on earth before the foundation of the Church; Activities of the Devil since the foundation of the Church; War of the Church against the Devil.

News from Scotland declaring the damnable life and death of Doctor Fian, a notable sorcerer who was burned at Edenbrough in January 1591. This text was written by the Royal author to prove that the assaults of Satan are most certainly practiced and that the instruments thereof merit most severely to be punished. The original of this text is in the Bodleian Library. The text is reprinted line for line and page for page. The pages are numbered the same as in the original. Written in Old English.

This volume provides a valuable introduction to the key concepts of witchcraft and demonology through a detailed study of one of the best known and most notorious episodes of Scottish history, the North Berwick witch hunt, in which King James was involved as alleged victim, interrogator, judge and demonologist. It provides hitherto unpublished and inaccessible material from the legal documentation of the trials in a way that makes the material fully comprehensible, as well as full texts of the pamphlet News from Scotland and James' Demonology, all in a readable, modernised, scholarly form. Full introductory sections and supporting notes provide information about the contexts needed to understand the texts: court politics, social history and culture, religious changes, law and the workings of the court, and the history of witchcraft prosecutions in Scotland before 1590. The book also brings to bear on this material current scholarship on the history of European witchcraft.

Raising the Devil reveals how the Christian Pentecostal movement, right-wing conspiracy theories, and an opportunistic media turned grassroots folk traditions into the Satanism scare of the 1980s. During the mid-twentieth century, devil worship was seen as merely an isolated practice of medieval times. But by the early 1980s, many influential experts in clinical medicine and in law enforcement were proclaiming that satanic cults were widespread and dangerous. By examining the broader context for alleged "cult" activity, Bill Ellis demonstrates how the image of contemporary Satanism emerged during the 1970s. Blaming a wide range of mental and physical illnesses on in-dwelling demons, a faction of the Pentecostal movement became convinced that their gifts of the spirit were being opposed by satanic activities. They attributed these activities to a "cult" that was the evil twin of true Christianity. In some of the cases Ellis considers, common folk beliefs and rituals were misunderstood as evidence of devil worship. In others, narratives and rituals themselves were used to combat satanic forces. As the media found such stories more and more attractive, any activity with even remotely occult overtones was demonized in order to fit a model of absolute good confronting evil. Ellis's wide-ranging investigation covers ouija boards, cattle mutilation, graveyard desecration, and "diabolical medicine"--the psychiatric community's version of exorcism. He offers a balanced view of contentious issues such as demonic possession, satanic ritual abuse, and the testimonies of confessing "ex-Satanists." A trained folklorist, Ellis seeks to navigate a middle road in this dialog, and his insights into informal religious traditions clarify how the image of Satanism both explained and created deviant behavior.

In 1634 Urbain Grandier, a handsome and successful seducer of women and priest of the parish of Loudun, was tried, tortured and burnt at the stake. He had been found guilty of being in league with the devil and seducing an entire convent of nuns in what was the most sensational case of mass possession and sexual hysteria in history. Grandier maintained his innocence to the end and four years after his death the nuns were still being subjected to exorcisms to free them from their demonic bondage. Huxley's vivid account of this bizarre tale of religious and sexual obsession transforms our understanding of the medieval world.

"Shaman of Oberstdorf " tells the fascinating story of a sixteenth-century mountain village caught in a panic of its own making. Four hundred years ago the Bavarian alpine town of Oberstdorf, surrounded by the towering peaks of the Vorarlberg, was awash in legends and rumors of prophets and healers, of spirits and specters, of witches and soothsayers. The book focuses on the life of a horse wrangler named Chonrad Stoeckhlin 1549-1587], whose extraordinary visions of the afterlife and enthusiastic practice of the occult eventually led to his death--and to the death of a number of village women--for crimes of witchcraft.

In addition to recounting Stoeckhlin's tale, this book examines the larger world of alpine myths concerning ghosts and other spirits of the night, documenting how these myths have been abused by German political movements over the years. As an introduction to modern German witchcraft research, as a study of the local impact of the Counter Reformation, and as a historical investigation into popular culture, Behringer's book has the advantage of telling a compelling individual story amidst larger discussions of peasant raptures, magical healing, and unfamiliar alpine notions such as the "furious army," the "wild hunt," popular bonfire festivals, and eerie echoes of pagan Wotan.

Wolfgang Behringer is one of the premier historians of German witchcraft, not only because of his mastery of the subject at the regional level, but because he also writes movingly, forcefully, and with an eye for the telling anecdote. Reminiscent of such classics as "The Cheese and the Worms" and "The Return of Martin Guerre," "Shaman of Oberstdorf" is an unforgettable look at early modern German folklore and culture.

The evil eye has received considerable attention in the literature of disciplines as diverse as anthropology and medicine. Researchers have attempted to identify and explain this essentially ambiguous and variable phenomenon from a number of perspectives - as a culture-bound syndrome, an idiom of distress, a mechanism of social control, and a representation of psychobiological fear. In Mal'uocchiu: Ambiguity, Evil Eye, and the Language of Distress, Sam Migliore shifts the focus of discussion from paradigms to a practical examination of how people use the notion of the evil eye in a variety of sociocultural contexts, particularly in various aspects of Sicilian-Canadian culture and experience.Drawing on the theories of Luigi Pirandello and Ludwig Wittgenstein, Migliore argues that mal'uocchiu, and by implication other folk constructs, is like a character in search of an author to give it 'form' or 'meaning.' The book begins by considering the indeterminate nature of the evil-eye complex. Migliore proposes that this indeterminacy allows people to create myriad alternative meanings and messages to define and make sense of their personal experiences. He then examines how the evil eye relates to Sicilian-Canadian conceptions of health and illness, and discusses treatment and prevention strategies. Throughout the study, the author blends context-setting, case studies, personal recollection, and interpretation to provide readers with an accessible, alternative look at the multifaceted nature of this folk tradition. His position as both an anthropologist and a community 'insider' affords him a unique perspective on the subject. This study will be essential reading for students of medical anthropology, religion, and ethnic studies.

Obsession is the irregular or perverted action of the natural law, existing between spiritual and physical life. This law, understood and utilized for beneficent purposes, is that which gives to man, the idea of immortality; but perverted in its action by the ignorance and often by the design of those using it for selfish ends, produces intense mental suffering and often moral obliquity upon those who do not know of its existence or the real source of their troubles.

In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.

To many Westerners, the disappearance of African traditions of witchcraft might seem inevitable with continued modernization. In The Modernity, of Witchcraft, Peter Geschiere uses his own experiences among the Maka and in other parts of eastern and southern Cameroon, as well as other anthropological research, to argue that contemporary ideas and practices of witchcraft are more a response to modern exigencies than a lingering cultural custom. The prevalence of witchcraft, especially in African politics and entrepreneurship, demonstrates the unlikely balance it has achieved with the forces of modernity. Geschiere explores why modern techniques and commodities, usually of Western provenance, have become central in rumors of the occult.

Witchcraft is viewed as both a leveling and an oppressive force: a weapon of the weak to attack the powerful but also a tool of the powerful to maintain their position. Modern witchdoctors play a pivotal role not only in local cultures but also in stories of success and failure of state politicians, businessmen, and local football teams. Since the early 1980s they have been used as expert witnesses in state trials, helping to condemn defendants by their supposed expertise, rather than by hard evidence. The belief in witchcraft pervades all political levels: President Soglo of Benin, one of the few democratically elected on the continent, nearly missed his own inauguration because of an alleged witchcraft attack. Geschiere suggests that the African state is a true breeding ground for modern transformations of witchcraft because the ambiguity of this discourse can contain both the obsession of power and the increasing feelings of powerlessness among thepeople in the face of modern developments. There are unexpected parallels here with certain aspects of politics in Western democracies.

The ease with which witchcraft has incorporated the money economy, new power relations, and modern consumer goods is a striking example of its resilience in the face of Western influences. Geschiere uses the evolving relationship of witchcraft and modernity to demonstrate that democracy in Africa can succeed only if it is related to local cultures and their discourse on power.

This study is one that anthropologists, political scientists, and others concerned with contemporary Africa cannot afford to ignore.

Contents: The Origin of the Manuscript; The Translation of the Arabic Text; In the Name of the Most compassionate God; The Articles of Faith; The Religious Origin of the Yezidis; The Yezidis Myth; The Christian Tradition; The Dogmatic View of Mohammedan Scholars; The Essential Elements in Yezidism; Other Deities and Festivals; Sacraments, Religious Observances and Secerdotal system; Their Customs; List of the Yezidi Tribes; Persecution; Bibliography; Index.

In 1510, nine men were tried in the Archbishop’s Court in York for attempting to find and extract a treasure on the moor near Mixindale through necromantic magic. Two decades later, William Neville and his magician were arrested by Thomas Cromwell for having engaged in a treasonous combination of magic practices and prophecy surrounding the death of William’s older brother, Lord Latimer, and the king. In The Magic of Rogues, Frank Klaassen and Sharon Hubbs Wright present the legal documents about and open a window onto these fascinating investigations of magic practitioners in early Tudor England. Set side by side with sixteenth- and seventeenth-century texts that describe the sorts of magic those practitioners performed, these documents are translated, contextualized, and presented in language accessible to nonspecialist readers. Their analysis reveals how magicians and cunning folk operated in extended networks in which they exchanged knowledge, manuscripts, equipment, and even clients; foregrounds magicians’ encounters with authority in ways that separate them from traditional narratives about witchcraft and witch trials; and suggests that the regulation and punishment of magic in the Tudor period were comparatively and perhaps surprisingly gentle. Incorporating the study of both intellectual and legal sources, The Magic of Rogues presents a well-rounded picture of illicit learned magic in early Tudor England. Engaging and accessible, this book will appeal to anyone seeking to understand the intersection of medieval legal history, religion, magic, esotericism, and Tudor history.

Macbeth: How now, you secret, black, and midnight hags? What is't you do?
Three Witches: A deed without a name.
Macbeth, Act 4, Scene I
What lessons can we learn from witch beliefs and witch-hunts in traditional societies and in earlier times?
This fascinating cross-cultural survey of witchcraft aims to provide undergraduate students of anthropology and history with a comprehensive introduction to the figure of the witch. Case studies of witch-hunts in a broad range of societies -- from medieval Europe to America and tribal Africa -- demonstrate how those individuals who are perceived as a threat to the existing power structure are most vulnerable to being labelled a witch. The author argues that the process of 'labelling' witches has not changed and is used in western societies even today for scapegoating minorities and other groups such as people with AIDS.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

All the known theories and incidents of witchcraft in Western Europe from the fifth to the fifteenth century are brilliantly set forth in this engaging and comprehensive history. Building on a foundation of newly discovered primary sources and recent secondary interpretations, Professor Russell first establishes the facts and then explains the phenomenon of witchcraft in terms of its social and religious environment, particularly in relation to medieval heresies. He treats European witchcraft as a product of Christianity, grounded in heresy more than in the magic and sorcery that have existed in other societies. Skillfully blending narration with analysis, he shows how social and religious changes nourished the spread of witchcraft until large portions of medieval Europe were in its grip—"from the most illiterate peasant to the most skilled philosopher or scientist." A significant chapter in the history of ideas and their repression is illuminated by this book. Our growing fascination with the occult gives the author's affirmation that witchcraft arises at times and in areas afflicted with social tensions a special quality of immediacy.

'One of the most remarkable works of academic investigation I have ever had in my hands;it is not too much to say that Professor Cohn has revolutionized the study of the subject... it is a brilliant book.' Bernard Levin, THE OBSERVER In this pioneering book Norman Cohn traces popular beliefs about witches to their origins, and shows how the great witch-hunt erupted, when thousands of innocent people were tortured and burned alive. 'It is no exaggeration to describe EUROPE'S INNER DREAMS as the most important book yet written on European witchcraft.' Max Marwick, SOCIOLOGY This is a book of real stature which I hope will have wide impact. Only if we begin to understand the horrifying recesses of the human imagination can we prevent the recurrence of those dreadful, irrational persecutions which have so disfigured human history.' Anthony Storr

Based on extensive interviews with mostly former cult members, this book chronicles the history of the Church of God of Union Assembly from its beginning around World War I up to recent times. Founded by a charismatic, unlettered leader, C. T. Pratt, who forcefully broke away from the Holiness COG organization, the church eventually found its home base in Dalton, Georgia. It grew steadily at first and then more rapidly as the great Depression ravaged workers in the mostly rural area of north Georgia. The group set up communal living practices and spread branches of the church across the country, recruiting among the most displaced with a message of social uplift and anti-capitalism, even as its religious practices became increasingly authoritarian and exploitative. If C. T. Pratt exhibited some characteristics of a violent cult leader, his son, who took over the church as his father suffered from ill-health, took these tendencies to a new level that eventually caught the attention of secular authorities. His son, in turn, was even worse--and placed the church on the path to financial ruin. Amazingly, the church survived its three authoritarian leaders and still exists

According to the Bible, Eve was the first to heed Satan's advice to eat the forbidden fruit and thus responsible for all of humanity's subsequent miseries. The notion of woman as the Devil's accomplice is prominent throughout Christian history and has been used to legitimize the subordination of wives and daughters. In the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Lucifer was reconceptualized as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a tyrannical patriarchy supported by God the Father and his male priests. Per Faxneld shows how this Satanic feminism was expressed in a wide variety of nineteenth-century literary texts, autobiographies, pamphlets, newspaper articles, paintings, sculptures, and even artifacts of consumer culture like jewelry. He details how colorful figures like the suffragette Elizabeth Cady Stanton, gender-bending Theosophist H. P. Blavatsky, author Aino Kallas, actress Sarah Bernhardt, anti-clerical witch enthusiast Matilda Joslyn Gage, decadent marchioness Luisa Casati, and the Luciferian lesbian poetess Renee Vivien embraced these reimaginings. By exploring the connections between esotericism, literature, art and the political realm, Satanic Feminism sheds new light on neglected aspects of the intellectual history of feminism, Satanism, and revisionary mythmaking.