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.

Satanism is a current of thought that generates intense feelings. It remains understudied by academics. This selection of key source texts from the period 1841 to 2017 attempts to remedy that gap. Ranging from the esoteric to the anti-clerical, countercultural, and political, the texts span a wide variety of genres, from poetry and polemical religious tracts to ritual instructions and internet FAQ's. All are provided with comprehensive introductions, written by specialists in the field, that offer readers both critical historical context and expert scholarly interpretation. Chronologically structured, the book can be read as a succinct historical overview of the development of Satanism, with the immediacy that only primary sources can provide. It is ideal for both classroom and research use, as well as a fascinating read for anyone with an interest in the occult, the transgressive, secularization, and the fringes of the religious landscape.