The most famous dictionary after the OED and Webster's. The renowned author and journalist provides hilariously witty and wise definitions for common words in our language. For example: Abdication - an act whereby a sovereign attests his sense of the high temperature of the throne; Abrupt - sudden, without ceremony, like the arrival of a cannon-shot and the departure of the soldier whose interests are most affected by it. Dr. Samuel Johnson beautifully said of another author's ideas that they were "concatenated without abruption."

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.

Occult knowledge and practice can be divided into three main branches: Astrology, which aims to guide human fortune by means of foreknowledge; Alchemy, which tries to secure power through the agency of the philosopher's stone; and Ritual Magic, which seeks to control the spirit world. In this classic book (first published in 1949), Butler explores ritual magic using a wide range of texts from the pre-Christian rites of the Akkadians and Chaldeans to the Solomonic Clavicles of medieval Europe. Throughout, there is extensive quotation from the documents themselves, providing the reader with an authentic sense of the richness and power of these texts.

Butler also examines the careers of noted magicians of the fifteenth to nineteenth centuries, the history of ceremonial magic in England, the myth of Satanism, and the rituals involved in the Faustian pact with the devil. Ritual Magic is essential reading for all interested in the history of magic and in the way magic traditions have altered as they move from culture to culture and from century to century.

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.

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.

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.

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.

Robert H. Schuller’s ministry—including the architectural wonder of the Crystal Cathedral and the polished television broadcast of Hour of Power—cast a broad shadow over American Christianity. Pastors flocked to Southern California to learn Schuller’s techniques. The President of United States invited him sit prominently next to the First Lady at the State of the Union Address. Muhammad Ali asked for the pastor’s autograph. It seemed as if Schuller may have started a second Reformation. And then it all went away. As Schuller’s ministry wrestled with internal turmoil and bankruptcy, his emulators—including Rick Warren, Bill Hybels, and Joel Osteen— nurtured megachurches that seemed to sweep away the Crystal Cathedral as a relic of the twentieth century. How did it come to this? Certainly, all churches depend on a mix of constituents, charisma, and capital, yet the size and ambition of large churches like Schuller’s Crystal Cathedral exert enormous organizational pressures to continue the flow of people committed to the congregation, to reinforce the spark of charismatic excitement generated by high-profile pastors, and to develop fresh flows of capital funding for maintenance of old projects and launching new initiatives. The constant attention to expand constituencies, boost charisma, and stimulate capital among megachurches produces an especially burdensome strain on their leaders. By orienting an approach to the collapse of the Crystal Cathedral on these three core elements—constituency, charisma, and capital—The Glass Church demonstrates how congregational fragility is greatly accentuated in larger churches, a notion we label megachurch strain, such that the threat of implosion is significantly accentuated by any failures to properly calibrate the inter-relationship among these elements.

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

Exorcism is more widespread in contemporary England than perhaps at any other time in history. The Anglican Church is by no means the main provider of this ritual, which predominantly takes place in independent churches. However, every one of the Church of England dioceses in the country now designates at least one member of its clergy to advise on casting out demons. Such `deliverance ministry' is in theory made available to all those parishioners who desire it. Yet, as Francis Young reveals, present-day exorcism in Anglicanism is an unlikely historical anomaly. It sprang into existence in the 1970s within a church that earlier on had spent whole centuries condemning the expulsion of evil spirits as either Catholic superstition or evangelical excess. This book for the first time tells the full story of the Anglican Church's approach to demonology and the exorcist's ritual since the Reformation in the sixteenth century. The author explains how and why how such a remarkable transformation in the Church's attitude to the rite of exorcism took place, while also setting his subject against the canvas of the wider history of ideas.

This highly original and engaging book by French historian Robert Muchembled, is a journey through time and space in search of the changing perception and significance of the devil in Western culture.

The author takes the story back to the 13th century, when visual images of Satan first started to appear, and forward to the 20th Century, dealing with, among others, the place of the diabolical in the films of Stanley Kubrick, including "Eyes Wide Shut," The changing figures of Evil over time are shown to correlate with the way in which men conceive of their destinies and the future of their civilisation. Fascination with the diabolical having reached its height in the witch-hunts of the 15th and 16th centuries, by the enlightenment, begins to show signs of decline, a process which has continued up to today. The result of this process, for modern western society, is a subtle metamorphosis of the notion of the devil from fear of Satan, into an internal demon, "the demon within" characterised by a distrust of oneself and ones desires. It is this conception of the diabolical that is visible today in our interest in the supernatural, exorcism, and for example, in the role of the "devlish good" in advertising.

A rich, vivid history of a topic that never ceases to intrigue.

"Sociologist Victor began his involvement with satanic-cult phenomena by investigating a local panic centered in southwestern New York state. After an introductory section, his book begins with a description of this research, then proceeds with an excellent general review of recent fear about satanic cults in the U.S. He concludes that there is no evidence for the actual existence of organized satanic cults." -- Choice

For more than a year, between January 1692 and May 1693, the men and women of Salem Village lived in heightened fear of witches and their master, the Devil. Hundreds were accused of practicing witchcraft. Many suspects languished in jail for months. Nineteen men and women were hanged; one was pressed to death. Neighbors turned against neighbors, children informed on their parents, and ministers denounced members of their congregations. Approaching the subject as a legal and social historian, Peter Charles Hoffer offers a fresh look at the Salem outbreak based on recent studies of panic rumors, teen hysteria, child abuse, and intrafamily relations. He brings to life a set of conversations - in taverns and courtrooms, at home and work - which took place among suspected witches, accusers, witnesses, and spectators. The accusations, denials, and confessions of this legal story eventually resurrect the tangled internal tensions that lay at the bottom of the Salem witch hunts. Hoffer demonstrates that Salem, far from being an isolated community in the wilderness, stood on the leading edge of a sprawling and energetic Atlantic empire. His story begins in the slave markets of West Africa and Barbados and then shifts to Massachusetts, where the English, Africans, and Native Americans lived under increasing pressures from overpopulation, disease, and cultural conflict. In Salem itself, traditional piety and social values appeared endangered as consumerism and secular learning gained ground. Guerrilla warfare between Indians and English settlers - and rumors that the Devil had taken a particular interest in New England - panicked common people and authorities. The stage was set, Hoffer concludes, for the witchcraft hysteria.

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.