Books of Black Magic

20160803_210246 The Book of Ceremonial Magic – Arthur Edward Waite
Bell – 1969 (First published in 1898 as The Book of Black Magic and Pacts)
Imagine, if you will, a man who takes it upon himself to read a bunch of cooky books on black magic and then proceeds to write about how utterly silly they are and how stupid the people who believe in them must be…  Sounds like a real cool guy, right? I’m referring, of course, to Mr. Arthur Edward Waite. Waite, famous for creating the Rider-Waite Tarot deck, is the author of this rather interesting book on grimoires, spirits, ceremonial magic and infernal necromancy.

Waite’s writing style can be painfully long-winded and academic, and nowhere is this as apparent as the headache-inducing introduction to this work. I don’t have a fucking clue what it’s about, and I would recommend that you skip it. Aleister Crowley, who is going to pop up a few times in this post, had a personal dislike for Waite and modeled Arthwait, one of the characters in Moonchild, on him. In chapter 12 of that novel, Crowley says; “Arthwait was naturally slow of thought and speech; it took him some time to warm up to real eloquence; and then he became so long-winded, and lost himself so completely in his words and phrases, that he would speak for many hours without conveying a single idea of any kind to his hearers, or even having one to convey.” Keep in mind too that Crowley himself was pretty bad for talking absolute shite.

 

Some of the minor illustrations within.

That being said, if you manage to slog through the intro, there’s lots of juicy stuff in here. The first half of the book gives the backstories to the most infamous grimoires. Waite breaks them down into three categories: books of transcendental magic – the least bad kind of magic, composite rituals – slightly sketchy magic, and black magic rituals – the purely diabolical. He goes into a satisfying amount of detail on the supposed origins of each text while also supplying his own opinions about their likely dates and places of origin.

The second part of Waite’s book, the Complete Grimoire, is basically all the good bits of the different texts that are discussed in the first half. It lists all the necessary precautions and steps you’ll need to take if you plan on summoning a demon to do your bidding.

20160803_210738Is this image over used? Waite and I agree that it’s not.

Waite’s overall stance is that Black Magic is really dumb and that these books are all forgeries for idiots. You’d wonder why he bothered writing a book about something that he had such disdain for. (If you’re a long term reader of my blog, you’ll remember that I said almost the exact same thing about his translation of Eliphas Levi’s book, Transcendental Magic.) He seems to have enjoyed making fun of gobshite occultists.  Good lad, Waite.

I simultaneously read this along with some of the grimoires that it’s about, and hence the second half seemed quite repetitive to me. The scope of this book is broad enough that it could serve as an introduction to the topic, but the writing is probably a bit too dense for casual readers. You can always check it out online to see if it’s what you want before buying a copy. Personally, I really enjoyed reading it.

 

20160803_210305The Goetia – Translated by Samuel Liddell Macgregor Mathers, edited by Aleister Crowley, and supposedly written by King Solomon.
Weiser – 1995
This edition was first published in 1904.
Original edition of the Lemegeton compiled mid 17th century.
Text purports to be from 10th century BC.

The Key of Solomon, perhaps the most famous grimoire, is supposedly a set of magic spells left by King Solomon. The Lesser Key of Solomon, or the Lemegeton, is its dirty sequel. (Although sequel might not be the correct word here. It’s more like when a band releases a collection of crap songs and covers that weren’t good enough to make it onto their last album; the Lemegeton is the Reload of Solomonic grimoires.) The Goetia is the first of four (or five, depending on who you ask) sections of the Lesser Key. It was translated by Samuel Liddell MacGregor Matthews, head of the Golden Dawn, and published by his protégé, Aleister Crowley, although by the time this was published, Mathers and Crowley were no longer friends. It has the usual crap about drawing fancy triangles on the floor and all of that nonsense, but most interestingly, it contains the names and details of 72 demons (most of which come from Weyer’s Pseudomonarchia Daemonum). This edition also includes several of Louis Le Breton’s drawings that originally appeared in the second edition of Collin De Plancy’s Dictionnaire Infernal.

20160803_211006One of Louis Le Breton’s drawings of a demon, accompanied by Crowley’s version.

This is mildly entertaining to flick through, but the most interesting parts are included in Waite’s book. If you have Waite’s book, this book will only be interesting if you’re a big Crowley fan. The physical book is quite nice, as Weiser editions usually are, and it contains some introductory essays by and about Mr. Crowley. In my opinion, the best parts of this text are the pictures that Crowley drew of the demons:

 

Notice any patterns?


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The Grand Grimoire: Being a Sourcebook of Magical Incidents and Diabolical Pacts
Compiled by Darcy Kuntz
Supposedly written by Antonio Venitiana del Rabina and King Solomon.
Holmes Publishing – 2008
Source material exists from 1521, 1522, and 1421.
Text purports to be from 10th century BC.

Now, this is it; the boldest and most infamous of all grimoires. Like the Goetia, the Grand Grimoire has its roots in Solomonic ceremonial magic. The first half gives instructions on how to summon Lucifuge Rofocale, Satan’s right-hand man, and the second half is about how to summon other demons.

20160803_210901 Lucifer and his entourage don’t really come across as super scary in this one.

I bought this book a long time ago, but the first few times I picked it up to read through it, I became confused by the introduction. The title of the edition I bought is “The Grand Grimoire. Being a Source Book of Magical Incidents and Diabolical Pacts“. There’s no blurb on the back, and there is very little information about this edition online. All of these factors led me to think that it might actually be a book about the book that I wanted to read.  I sent a message to Darcy Kuntz, the editor, on Goodreads, but he never responded to me. However, after looking through it and doing a bit of research, I have figured out that this is a version of the Grand Grimoire and not just a book about that text.

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The bulk of this edition is a word for word transcription of the edition of the Grand Grimoire that our friend, A.E. Waite, published in the June 15, 1895 edition of his magazine, the Unknown World. (How fucking awesome is it that those scans are online?!? The Grand Grimoire starts on the 35th page of the pdf.) Kuntz’s book also includes some passages taken from Waite’s Book of Ceremonial Magic. The confusing introduction of this edition of the Grand Grimoire is a mash-up of the introduction in Waite’s magazine and some other sources. Entire phrases are lifted from the entry on the Grand Grimoire in Lewis Spence’s Encylopedia of Occultism, to which no references are given. Tut-tut, Mr Kuntz. Your name says it all! Plagiarism aside, I just wish the introduction had been a little clearer about how the book had been compiled. Then again, maybe the organisation was deliberately awkward to give off a more genuine grimoire experience. Summoning Belzebuth just wouldn’t be the same if the instructions you were following  were organized in a coherent order!

There are other parts in Latin or Italian that Kuntz claims were taken from a source titled “Le Grand Grimoire“, but he doesn’t elaborate on what this source was or how it differs from Waite’s translation. I have found a pdf of a more complete translation than Waite’s. This version includes an English translation of the Sanctum Regnum section, although the Citatio Praedictorum Spiritum section remains in Latin in both the pdf and Kuntz’s edition. The pdf version also includes a third section which is made up of other “magic secrets”, including the method of raising the dead that Eliphas Levi alluded to in the chapter on Necromancy in his Rituals of Transcendental Magic. (LET THE DEAD RISE FROM THEIR TOMBS!) What’s interesting about the inclusion of this ritual is the fact that Waite actually claims that Levi made it up. In chapter IX of the Complete Grimoire, he claims that this ritual “must be given on the authority of Lévi; for no available editions of the work which is in question, nor yet of the Red Dragon, nor indeed any ritual of my acquaintance, contains it. There is reasonable probability that he invented it to make out his case at the moment.” I know that the pdf version is definitely worded differently to Kuntz’s version, so either it is a different translation or it was based on another manuscript of the grimoire. If it was based on another text, maybe that text is the one that Levi had read. Then again, maybe somebody read Levi and decided to add his bit onto the end because they thought it was cool; I certainly did. This is the problem with pdf versions; you don’t really know how genuine they are. (It’s bit sad when you contemplate that you’ve spent hours of your life researching the authenticity of an online edition of a translation of a forgery.)

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This is the lad who shows up if you perform the ritual of the Black Hen correctly.

Other things to note regarding the compilation of the pdf version:
One of the spells, “The Secret of the Black Hen”, was mentioned in Waite’s book, wherein he suggests that it was a late addition to the Red Dragon (another name for the Grand Grimoire).  The pdf also includes several spells from the Grimorium Verum, including instructions on “HOW TO CAUSE THE APPEARANCE OF THREE LADIES OR THREE GENTLEMEN IN ONE’S ROOM AFTER SUPPER”. There’s also another short section on commonly held superstitions that ends with the statement, “I have related these beliefs to amuse our readers but not to obligate the readers to believe all of them because they are mostly nonsense”. This pdf edition seems to be a compilation of different bits and pieces from a variety of grimoires and books about grimoires. It’s still pretty cool though; some of the spells at the end are grizzlier (and often far sillier/funnier) than the first two parts of the “authentic” text.

If you know anything about the compilation of the different versions of the Grand Grimoire, please leave a comment below or email me.

* * * *

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I have other grimoires in my collection, both books and pdfs, and I’ll doubtlessly get around to them at some stage. I suppose I’ve talked more about the actual books and what they’re composed of than the efficacy of what’s actually written within. It’s hard to imagine somebody reading through these texts and trying to carry out the rituals, but I’m sure that attempts have been made. I think that the tasks described in these books, although ludicrously tedious and difficult, are less likely to prevent somebody from attempting the rituals than is the fundamental problem of Black Ceremonial Magic addressed by Waite: these rituals require the sorcerer to supplicate God to give them control over evil demons in order that they may perform evil deeds. Why would an all-knowing, fundamentally good, God grant such a request? Also, in the grander rituals in which one of the rulers of Hell is evoked, the instructions given allow the sorcerer to essentially trick the demon into doing his/her bidding. These are not instructions on how to make a Faustian pact; it is expected that the sorcerer will get away without paying for the demon’s services. How many times would the demons fall for this kind of trickery before they cop on? Personally, I wouldn’t fuck about with a demon. It’s only polite to pay for what you’re given.

Witchcraft (Its Power in the World Today) – William Seabrook

witchcraft

Willie Seabrook was an explorer, cannibal, black magician, bondage freak and journalist. This is his book on Witchcraft, and it’s fucking wonderful. The book deals with Seabrook’s personal experiences with witchcraft, and while a lot of it is fairly unbelievable, it is deadly craic. It’s a bit like reading a Dennis Wheatley novel told in the first person. I put this on my to-buy list after reading about it in Cavendish’s Black Arts, but after seeing it referred to in my favourite section of the Illuminatus! trilogy, I knew I had to get my hands on it. The  Illuminatus authors have Seabrook playing a part in a conspiracy involving Ambrose Bierce, Arthur Machen, Aleister Crowley, Robert W. Chambers, J.K. Huysmans, and H.P. Lovecraft. (Expect a post on Bierce soon; I reckon I’ll get around to Chambers before Christmas.) It is implied that the Illuminati murdered Seabrook over what he published in this book and made his death look like a suicide.
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(p. 296, Illuminatus! Trilogy)
After reading this, I had to own a copy of Seabrook’s book. It’s not super rare, but it took me a while to track down a copy for what I considered a reasonable price. My edition has a fairly boring cover, but the edges are coloured an interesting purple.
purpleaki
Beyond the Mauve Zone?

So there’s three parts to the book. Each part is comprised of short accounts of different things that Seabrook witnessed. The first part is on Doll magic, and it’s probably my favourite. There’s one particular story about a deceitful white explorer in Africa that I absolutely loved. A lad cheats a tribe out of money and soon thereafter goes missing. Seabrook was mates with the lads in the tribe, and one day, one of the boys asks if he wants to see something interesting. Guessing that it has something to do with the disappearance, Willie warns him that if its the missing white man, he’ll be obliged to tell the police. The native laughs this off and brings Seabrook into the jungle and shows him something good. It’s the rotting corpse of another native, strung up to a tree. The ropes binding it to the branches are digging into the flesh of the corpse’s bloating neck, and things are starting to ooze. The corpse is wearing the clothes of the missing explorer, and if Seabrook was to have gotten up close, he would have seen clippings of the missing explorer’s hair stuck onto the head of the corpse.

The missing explorer was found dead a few days later after having died of a constricted windpipe. Black magic had caused what had happened to the corpse to also happen to the victim.
Fuck yes. That is the good stuff.

The second part of the book is on Werewolves and Vampires, and the third is on general occulty stuff. It tells of Seabrook’s friendship with Aleister Crowley.  This book is the origin of that famous story of Crowley walking behind a man, mimicking his gait, and consequently being able to make him collapse without touching or speaking to him. There’s also a part in here about Seabrook’s relationship with Upton Sinclair, author of Oil!, the most boring book I have ever read.

The book ends with a few chapters about kinky psychic-bondage experiments that Seabrook performed with his lover. He had a special gimp mask made for his partners that was basically designed to maximise sensory deprivation. He’d make his girlfriend Justine wear this mask, then tie her up by the wrists until she started hallucinating. They hoped these hallucinations would tell the future. The following images are not from the book, but they are extremely relevant. (They’re from an article about Seabrook from a 1942 edition of Click Magazine.)
seabrook's babe
One of Willie’s babes. Looks like he knew how to pick them.

seabrook mask
He was a man that knew what he liked, God bless him.

Overall, this book is delicious. The stories might seem unbelievable, but that hardly matters. They’re entertaining. Plus, the author maintains that he doesn’t believe in magic the whole way through the book, and his incredulity is charming. Seabrook comes across as  a remarkably interesting, and I am definitely going to keep my eye out for his other books. There were a few times in this one when he would write something quite rude, and it would take me a while to figure out if he was being bold or not. At one stage, I believe he refers to a woman’s vagina as a pickle-jar, but maybe he meant something completely different.  Like other similar books, this contains references to other texts that I am going to have to try to get my hands on. Unfortunately, some of the books mentioned herein are fairly rare, and any copies I can find are extremely expensive. Oh well, I guess I’ll have to wait till I’m rich. Until then, I’ll leave you with some awesome pictures that I found after hunting down a reference from this book. On page 20, Seabrook mentions an article from a 1939 edition of Life magazine about Ozark superstitions. Finding the full thing online really made me happy that we live in the internet era. (Full article here)
witch
This is why I do this blog. DEADLY!

The Discovery of Witches – Matthew Hopkins and Montague Summers

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Cayme Press – 1928

This is a cool one.  This pamphlet contains Matthew Hopkin’s treatise on witchcraft from 1647 and an essay about Hopkins by my hero, Montague Summers. Hopkins, for those of you who don’t know, was England’s self proclaimed Witchfinder General. From 1644 until 1647, he traveled from village to village, trying and torturing those unfortunates accused of witchcraft. England was going through a civil war, and the state of political turmoil made it possible for Hopkins to assume authority and roam about as he pleased, burning bitches and getting money. It is believed that he was responsible for the deaths of 300 people. (This works out at as more than half of the total number of witches killed in England from 1400-1700.) The story goes that he stole the Devil’s list of names from Lucifer himself, and that’s how he knew where to look and who to interrogate. There was a movie made about him in 1968 that featured Vincent Price in the title role, and many heavy metal bands have written songs about him. I think he was a pretty neat guy.

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The essay is fairly interesting. Summers gets upset over the fact that people presume that burning at the stake was the standard method by which witches were executed in England. Although many witches were burned alive in Scotland and on the continent, most English witches were actually hung. Those few that were burned were usually being burned for other, additional offences. Summers deems Hopkins a humbug, a quack and a mountebank largely on the basis that Hopkins was not familiar with the classic literary works on witchcraft. The fact that he claimed to be an authority without having first poring over the literature really seemed to grate on Monty. (Summers was enormously erudite and is responsible for many of the existent translations of these works with which Hopkins was not acquainted.)

hopkins
(Image From Robbins’ Encyclopedia of Witchcraft and Demonology)

Hopkins’ pamphlet takes the form of a dialogue between himself and a person who is not convinced of the legitimacy of his work. He explains how he began his witch hunt, the nature of witchcraft and the different methods of ‘examining’ a witch. These different forms of examination were really just different varieties of sadistic torture. Hopkins was a notorious witch-pricker. He and his accomplices, John Stearne and Goody Phillips, would spend hours sticking needles into women’s flesh. If they found a spot that would not bleed, this was taken as proof of diabolic interference. (The Devil always left his mark somewhere on his servants’ bodies, and the spot where he left this mark would not shed blood.) The only real problem with this method is that there is a finite amount of blood inside a human body, and the more pricks you give a person, the more likely the next prick will prove bloodless. In fairness to Hopkins though, pricking was only a preliminary method of testing. If the results weren’t conclusive, the witch would be ducked.

Remember that amazing scene in Monty Python and the Holy Grail in which the crowd decide to throw an alleged witch into the pond to see if she floats? (Watch it again and notice how they inaccurately claim that witches should be burned!) Well, a good game of sinky-floaty was also a favourite pass-time of Hopkins.

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I’d allow her to swim in my pond any day.

Summers describes how before the witches would be thrown into the pond, they would have their thumbs tied to the feet on the opposite sides of their body so that their limbs would be making the sign of the cross. The reason that witches were dunked in this manner was not to see whether or not they were made of wood; it was because water, which is in some way divine by its nature, would not accept a servant of Satan into its bosom. This method of trying a witch always seemed particularly bizarre to me, but apparently the practice of dunking occurred in some parts of Europe up until the late 19th century.

Can you think of anyone else who floated on water though? Hmmmmmmmm? I wonder what his excuse was…

Other suspected witches were either ‘watched’ or ‘walked’. Watching a witch involved placing the crone in a room with a small chink or hole in the door until she either made a confession or something else occurred to prove her guilt. She would be forced to sit in an awkward position, and tied up if she refused to remain still. The watchers would keep an eye out for spiders or small flies that slipped into the room through the fissure in the door. If they were unable to squash these bugs, this would be taken as proof that they were actually the accused’s familiar spirits come to relieve their master in her hour of suffering. An elusive midge could provide interrogators with enough evidence to send a witch to the tree. Watching sessions could last days, and the witches were starved throughout.

‘Walking’ was when witches were deprived of sleep and energy by being forced to stay up all night, running back and forth in a small room. Ándale, ándale! Arriba, arriba!

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Hopkins also provides an entertaining list of the names of all the witches’ familiars that he encountered. He claims that these wicked spirits have “names which no mortall could invent”, and while Ilemauzar, Pyewackett, Jarmara, Jeso, Holt, Saoke, Griezzel, Wynoe, Panu, and Mrit are all quite unusual sounding, Pecke in the Crowne, Vinegar-Tom, Jockey, Sugar, Newes, Littleman, Prettyman, Dainty, and  Greedigut all sound very much like they were invented by a mortall, and that’s not to mention Elizabeth, Collyn and Sandy. Best of all though, one witch claimed her familiar was named Jesus. (Summers gets hot and bothered over this, claiming that “to name the Sanctissimum Nomen would be to banish the familiars and dissolve the enchantment.”)

After a few years, local authorities became suspicious of Hopkins, and he was forced into early retirement. There are stories that he himself was ducked, but there is no evidence to believe that this actually  happened. He died from tuberculosis in his late 20s. (Vincent Price was 56 when he played him in the movie.)

This book is fairly old. I had been keeping an eye out for an affordable copy for quite a while before I found this one, and all things considered, it’s in pretty good condition for what I paid for it. The cover and spine are in rough shape, the pages are yellowed and the edges worn, but I’ve been able to figure out that before I purchased this copy, it had probably remained unread since its publication. Several of the pages are bound together on the wrong side, making the book impossible to read without either tearing them apart or using a very small camera to slip between the pages to photograph them. Maybe there is a specific word for this kind of printing error, but I am unaware of it. Check out the video below to see exactly what I mean.

I read Hopkin’s pamphlet online a long time ago, and Summer’s essay is interesting but not exactly mind-blowing. As a whole though, this book is fucking cool, and the extra effort I had to put into reading it made it all the more enjoyable. It’s Walpurgisnacht tonight too, so turn the tables on Hopkins and make it your business to go forth, make love to the devil, ride to the Sabbath, and hang a witch-hunter.

The Fiery Angel – Valery Bryusov

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Neville Spearman – 1975 (Valeri Briussov)
Dedalus – 2005 (Valery Bruisov)

I came across the title of this book when I was reading Colin Wilson’s The Occult two years ago, and from his description, I knew that I’d have to read it at some stage. I spent a while trying to track down a copy at a decent price, and when I found one, it spent a few months lying on the shelf before I got around to reading it. When I finally got around to it, I was met with an unpleasant surprise. Some of the pages were entirely blank. See the below video for details:


Like I said, I had ordered this a good while before picking it up to read, and so I didn’t feel it fair to demand a refund. I doubted that the bookseller had known about the defect, but I was having a slow day in work, and I decided to drop them an email to pass the time. Below is the message I sent.

my email

When I wrote that email, I did not expect a response. Fortunately, I was wrong; they replied promptly:
response
Many’s the stupid email I have sent, but I have never been so satisfied with a response. Normally you get a feebly polite apology. I take my hat off to the individual who sent the above response to me. It makes me happy to think that there are companies out there that deal with customers as they should be dealt with. If you’re talking to a jackass, talk to them like they’re a jackass. (Although, note that the seller did very courteously offer to send me a replacement.) I was extremely satisfied with my dealings with this seller, and I encourage all of my readers to buy books from them whenever the opportunity arises.

Anyways, I soon thereafter bought a different copy of the book (the more recent Dedalus edition), and that version lay on my shelf for another year before I got around to it. While the Spearman edition has a foreword by Colin Wilson, the Dedalus version has an afterword by Gary Lachman. Surprisingly, the Dedalus version also omits a two page foreword by Bryusov himself that really should be part of the text. In it, Bryusov claims to be the editor of the tale and not the author so-to-speak. Otherwise, the text of the two books are identical copies of the same original printing. (There are identical imperfections on the same pages in both versions, one of which looks like a squished fly.) If I had to choose, I would buy the Spearman version, but I would make sure that it has all of the pages before buying! (My copy is missing pages 76, 77, 80, 81, 84, 85, 92, 93, and a few more.)

Two things before I start my actual review. First of all, the name of the author is spelled differently on my two copies of this book. It’s spelled Valery Bryusov most places online, so I’m going to use that spelling. Next, this post contains a few spoilers. If you are sure you want to read this one and you’re like me and like knowing as little as possible about a book before reading it, maybe you should read the book before you read the rest of this. (But make sure you do come back to finish reading this when you’re done. I discovered some cool stuff about this book that you’ll want to know!) If you’re not sure about whether or not you want to read this one yet, read away. The spoilers here won’t ruin the suspense of the novel.

So what’s the big deal here? Why did I bother with this book? Well, it’s a novel about magic, the witch-craze, repressed sexuality and perversion. What more could I possibly ask for? Set in 16th century Germany, it tells the story of a hard man called Rupprecht who’s making his way home after gallivanting around Mexico for a few years. He becomes enchanted by a girl who is staying in the same hotel as him, but he quickly notices that she’s carrying some serious baggage; she is possessed by demons and she practices black magic. As so often happens, this woman’s personality flaws make her seem all the more attractive, and Rupprecht decides to wander around with her for a while. She tells him that she’s searching for a former lover, and Rupprecht agrees to help her find him. Oh, and it also turns out that her old lover is either an angel or devil. (We’re never made entirely sure which side this ‘Fiery Angel’ is on.) At this point, Rupes’s compliance makes you start to wonder whether it was by natural or infernal means that he was so enchanted; shouldn’t he be taking this as his cue to tell Renata to fuck off?

Well, they wander around a while looking for the Fiery Angel, but Renata gets disheartened and decides that the only way to find him will be to ask the devil for help. Renata doesn’t want that kind of guilt on her conscience though, so she convinces Rupprecht that he should sell his soul so that she can find out where her boyfriend is. Rupprecht is a hard man and everything, but he clearly gets off on kinky sado-masochistic power struggles. The more he can debase himself for the sake of his lady, the stronger his mental ‘gasm shall be! He offers his soul to Satan and actually kisses the Dark Lord’s ringpiece in order to cuckold himself; what a creep!

There are several other twists and turns in their complicated relationship, but eventually Renata runs away on Rupprecht. After a bit of moping around by himself, he bumps into Faust and Mephistopheles and wanders around with them for a while. When he finally stumbles across Renata again, she has joined a nunnery, changed her name to sister Maria, and she’s gotten herself accused of witchcraft. (Typical, right?) She is of course guilty of witchery, but one gets the impression that the reasons she is being charged have less to do with her actions and more to do with the fact that nunneries are mad places full of mad people. The whole thing very quickly turns into a Devils of Loudun situation, and Renata is sentenced to death. Rupprecht tries to rescue her, but things don’t really go according to his plans.

That’s the basic plot of it, but there’s a tonne of cool bits that I’ve left out. Rupprecht attends a witches’ Sabbath, he spends time with Cornelius Agrippa and Johann Weyer, he performs ceremonial black magic and summons demons, and Renata and he have a tonne of kinky sex. (Ok, so we don’t get the juicy details, but judging by the way they act with eachother and the fact that Rupprecht claims that Renata wanted to do more than just regular inny-outty, we can assume that no door was left unopened!) One interesting feature of the text is the fact that although this is a novel about witchcraft and magic, it is also very much a piece of historical fiction. At no point in the book does anything happen that might not actually be explained in real life. Perhaps the most curious thing that occurs is that Renata knows Rupprecht’s name before he introduces himself, but I’m sure you can imagine 100 different ways that a person might find out the name of another guest at the same hotel as them.

Despite the fact that it is mentioned in neither Colin Wilson’s foreword in the Spearman edition nor Lachman’s afterword, it turns out that this book, particularly the last few chapters, is actually largely based on a true story. In 1749, a nun named Renata Maria Saengen von Massau was one of the last women in Germany to be executed for the crime of witchcraft. (She died in 1749, but The Fiery Angel is set over 200 years earlier; I don’t think any dates are specifically mentioned, but Cornelius Agrippa, who dies at the end of the book, actually died in 1535.) I found two different accounts of the real Renata’s life in my library. One is from Robbin’s Encyclopedia of Witchcraft and Demonology. This is a rather sympathetic account that suggests that poor Sister Renata was a victim of mass hysteria. The other account of her life that I read was in Montague Summers‘ book, The Geography of Witchcraft. Monty was fully convinced that this woman was indeed a vile Satanist, and his account is even more fanciful than Bryusov’s.

Despite their different standpoints, Summers and Robbins both present the same basic story. Sister Renata had entered a nunnery when she was about 19 years old. She spent the last 15 of her 50 years in the nunnery as the subprioress. Everything was going fine in her life until a girl named Cecilia Pistorini started throwing fits in order to gain entry into the convent. Cecilia believed her hallucinations and spasms were messages from God, and she thought that this should allow her to skip through the novitiate stage of becoming a nun. Renata wasn’t convinced, and she suggested that the girl might have been putting it all on. Cecilia remembered this, and when she eventually became a nun, she convinced herself and others that Sister Renata was a witch. As she was dying, another senile old hag of a nun claimed that Renata had bewitched her, and this forced to the prioress of the convent to look into the matter. Word got out, and the idea that Renata was a witch caught on with other idiot nuns in the convent. They started imagining that they had been bewitched or possessed and a bunch of them started screaming things out during mass. The more attention they got from the local priests, the more horny they became and the more they acted up. This did not look good for poor Renata. She denied all of the allegations at first, but after twenty lashes with a consecrated rawhide bullwhip, she started to remember her sins.

In Renata’s confession, she claims to have given herself to Satan when she was only 8 years old. She spent her teenage years having sex with demons and learning the craft of Satanism, and then when she was old enough, she decided to join the convent with the sole purpose of bringing it down from the inside. (It’s a bit hard to understand how the other nuns didn’t notice anything for the first 49 years that she had been there.) She claims to have ridden to the Sabbath several times a week, to have made love to the Devil on countless occasions, and to have stolen consecrated hosts with the purpose of throwing them into the toilet. The way she stole the hosts was pretty cool. Before she would go to receive communion, she would cut slits in her flesh, and when the priest would give her the communion wafer, she would sneakily stick it into the communion-shaped holes that she had carved into her own body. She did this just so she could throw the body of christ into the crapper. What a legend!

There’s an interesting part in the Verbatim Reports from Sister Renata’s trials that might have been Bryusov’s source of inspiration for the character of Rupprecht.

“Q. Was she a witch?
A. Yes.
Q. Where did she learn this and from whom?
A. A grenadier had taught her in Vienna, where she and the whole household had gone with her father during the Hungarian war.
Q. How did she meet this grenadier?
A. As happens in wartime. The grenadier had often given her bread when she was hungry, and finally he promised to teach her something.
Q. What then did this grenadier finally teach her?
A. He gave her a paper, on which all sorts of letters were written. On this paper she had to draw a circle and stand inside it. In addition, she had received a charm [Zetel] with various words on it; and if she could read these words, then she could make passers-by in the street lame and crippled.”

In The Fiery Angel, Rupprecht doesn’t meet Renata in Vienna, but he is a soldier that meets her in a time of need, and they do spend time together studying the black arts. I think it’s quite likely that Rupprecht originated as a re-imagining of the mysterious grenadier from the real Renata’s confessions.

In the book, Renata dies in Rupprecht’s arms, but the real Renata was not quite so lucky. Her judges decided to show her some leniency in her execution though, on account of the fact that she had been seduced by Satan at such a young age. She was shown the courtesy of having her head chopped off before being thrown into a barrel of burning tar. Apparently the executioner made such a clean cut that her head popped clean off her body with the first blow from his sword, and he was given a round of applause for his accuracy. Imagine a crowd of people cheering a man for decapitating a 69 year old woman.

All in all, this is a very interesting book. I found the first half dragged a little bit, but it really picks up later on. Bryusov knew his stuff when it came to witchcraft, and there are a few books mentioned in here that I am going to have to try to track down. In truth though, this book is more about the psychology of attraction than it is about black magic. Apparently the plot of the story is largely based on events from the author’s own life. He basically took the story of a love triangle that he had been involved in, chose characters from a famous witch trial to play the roles, and set the story 200 years before those people had actually lived. The result is actually deadly. I mean, as mad as it sounds, I think this book would be an enjoyable read for a person with no interest in witchcraft or demonology. For those of us who are interested in those topics, this is a must read. Five stars.

Witchcraft (The Story of Man’s Search for Supernatural Power) – Eric Maple

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Octopus Books -1973

This is a pretty cool coffee table book on witchcraft from the 70s. Most of it is the kind of stuff you expect from a 140 page overview of an overwhelmingly broad topic, but there were a few cool bits in here that I hadn’t come across before; some of the details on the torture techniques of the inquisitions made me feel rather uncomfortable. The section on Wicca is far too long, but otherwise the book  is pretty good. The images are by far the best part. I have a bunch of other books on the topic that are far more detailed, but I paid less than a dollar for this one, and I feel like it was a wise purchase.

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An irresponsible mother allows a dog-like serpent to give her a little bit of licky-licky-bum-bum in front of her kids.

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The caption below this Roman mosaic in the book claims that its intention was to “to crush the evil eye’s potency by means of pecks, bites and stabs”. Hang on though! The eye isn’t just being pecked, bitten and stabbed; there’s also a man farting at it.  And is that just a fart? That brown stream spewing from the man’s anus looks like it’s carrying baggage! Either way, think of how disrespectful that is! Imagine being captured by your worst enemy; he pokes you with his trident, throws you in a cage with gross insects and wild animals, stabs you with a sword, and then adds insult to injury by farting in your eye. What a blackguard!

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Good boy Jimmy, scratch that mentally handicapped woman’s face with your rusty nail. She won’t be casting any more spells on you after that!

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These images are the coolest part of the book. They’re from the aftermath of the 1963 desecration of Clophill Graveyard in England.  These grisly exhumations are thought to have been the work of Satanist Necromancers. 7 graves were desecrated and chicken’s feathers and blood were found strewn across the scene. One of the corpses was a lady named Jenny Humberstone who died in 1722. Her grave was opened 3 more times after the initial incident. I suppose that if you’re going to dig up a corpse, it’s probably more polite to exhume somebody that nobody remembers. It’s still pretty fucked up if you ask me. There was actually a horror movie made about Clophill church a few years ago, but it looks absolutely shit and I probably won’t be watching it.

 

Demonology Past and Present by Kurt Koch and Satan, Satanism and Witchcraft by Richard W. DeHaan

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Well it’s Halloween today, and I thought I had better make a post to give you something to read before the trick-or-treaters come to set fire to your cat. Here’s a review of the two books that I have managed to read since September. Enjoy!

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Demonology Past and Present – Kurt Koch
Kregel -1973

Satan, Satanism and Witchcraft – Richard W. DeHaan
Zondervan – 1972

These ones aren’t just shitty books; they’re actually shit books. I have barely any free time anymore, and so I have to limit my leisure reading to my Sunday morning craps. Being in school has made it so that those holiest of moments on the Sabbath are now my only opportunity to read about Satan without feeling irresponsible. (I used to limit my toilet reading to the collection of Poe’s poems that I kept under the bathroom sink. Whenever my phone was out of battery and I couldn’t play solitaire while pinching a loaf, I would treat myself to an old ‘Edgar Allan Poo’.)

As you have probably guessed, these two books are awful. They came as part of a collection I purchased a few years ago from a hippy lady in the suburbs. She was selling a collection of 6 books, only 2 of which I actually wanted to read. I have since read and reviewed all 4 of the books that I was not interested in, but the ones I wanted have remained on the shelf. Anyways, both of these books deal with the topic of Satanism from a Christian point of view, and unsurprisingly, they are both repulsively stupid.

Let’s consider the authors for a moment. One of them is named Kurt Koch. Old Kurty is a classic case of “Koch by name; Koch by nature”. And what about his companion; Mr. Richard W. DeHaan? Well, they say that a picture speaks a thousand words, but the below picture only seems to repeat the word ‘wanker’ a thousand times.
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As i have probably mentioned elsewhere, I find it fascinating to read  the ideas of people who take each word of the Bible as being literally true. Let’s be completely honest here; 99% of the time, when a non-christian comes into contact with a christian, the non christian can instantly be sure of the fact that they are more intelligent than the christian. Oftentimes though, we can give the christian the benefit of the doubt;  although the person claims to be a christian, it can be safely assumed that they have not actually read the bible. When a person has actually read the bible and still claims to be a christian, you can safely infer that that person is an imbecile of the lowest order. To all whom encounter them, rubes of this variety seem to be entirely incapable of thinking critically.

On closer inspection though, these people are capable of a form of critical thinking. Unfortunately, the logic on which they base their thought is both flawed and perverse. Instead of using reason to reason, they use fear, prejudice and a unhealthy splash of utter nonsense. The authors of these two books are particularly fond of this approach. They weave a web of dogma around the topics of Satan and Satanism, and make themselves look like a pair of proper fools. One of the big points that both authors push is that many people who are having problems with their mental health are actually possessed by a demon and more in need of an exorcist than a psychologist or a doctor! My favourite argument that is put forth in either of these books though, is DeHaans argument for the consistency of the Bible’s attitude towards witchcraft. There has always been a bit of a problem with this issue; despite the infamous “thou shalt not suffer a witch to live” rule, there are actually quite a few witchy characters in the bible. There is a particular incident in Genesis when Jacob plays with some sticks to alter the appearance of the lambs being born to Laban’s flock. (Gen 30:37-43) He peels patterns into the bark on some sticks, and the animals who mate near the sticks will give birth to offspring with a similar pattern on their fur. Now let’s think about that for a moment. If a woman were to  have attempted something similar to this 500 years ago, she would almost definitely have been burnt as a witch. If somebody was to do something similar in the 1970s, the authors of these books would likely have attempted to perform an exorcism on them. How then does DeHaan get around the fact that Jacob, grandson of Abraham himself, was a dirty, occulting, sorcerer? Well, it turns out that God was actually trolling Jacob; he had organised the sheep to mate a certain way, and Jacob’s twigs never had any effect. Therefore, the sticks were a waste of time and Jacob hadn’t actually done magic. That’s fair enough, but DeHaan seems to think that this gets Jacob off the hook; however, it doesn’t change the fact that Jacob attempted to do magic. Just because he was a shit sorcerer doesn’t mean he wasn’t a sorcerer. It’s all about intent, you fucking dope DeHaan. (On a depressing side note, I just looked it up, and it seems that many people are still seriously discussing the tenability of Jacob’s approach to genetic engineering.) DeHaan’s twisted defenses of other biblical witches are just as unsatisfying, but this is hardly surprising. He is stretching the prim, white blanket of reason over an awkward, shit-brown, virulent mass of obtuse, dogmatic rubbish.

There was one cool part of DeHaan’s book where he lists some other books that you shouldn’t read. I haven’t heard of these, and maybe he made them up, but I’m sure as hell going to keep an eye out for them in the future. Let me know if you have copies!!!
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To conclude; these two books were truly moronic. Don’t waste your time with this kind of crap unless you’re crapping. School is really getting intense now, so it’ll probably be another little while before I post anything else. In the meantime, have a good Halloween, listen to metal, worship Satan and remember to keep it anti-christian!

The Satanic Mass – H.T.F. Rhodes

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Arrow – 1964

Arrow – 1973

Through an unfortunate postal error, I ended up with two copies of this little gem. I came across the title in the bibliography of Richard Cavendish’s Black Arts, and I knew that I had to read it. I’m glad I did; it’s really not as trashy as it looks.

Rhodes seems convinced that the heretical Cathars have been almost entirely responsible for all varieties of Satanic worship since their untimely end in the early 14th century. He portrays the Cathars as neo-Gnostics who renounced the physical world and the Demiurge that had created it. The Cathars supposedly believed that the Catholic church was worshiping this evil creator God, and hence saw any inversion of Catholic ritual as a positive form of worship of the true God.

Rhodes maintains that most Satanism is rooted in Christian dualism. This basically means that devil worshipers only worship the devil because they think that God is the evil one, and anything that goes against this bad God’s wishes must therefore be good. And sure, what other reasons could a person have for turning to Satan? A few dolts aside, I doubt there’s many people who get involved in Satanism solely through their desire to do evil.

What’s interesting about Rhodes hypothesis is that he pinpoints a specific movement and tentatively links their practices with the charges brought against the Templars, witches, Sabbat attendees and dodgy French aristocrats. One of the less convincing, but very interesting arguments he makes is that the alleged homosexuality of the Templars and later heretics had its roots in the Cathar practice of ejaculating into anything other than vaginas. The Cathars preached that sex was evil because it brought forth more souls into the material world. Abstinence may have been their goal, but they were realists. They understood the physical need to ejaculate, and they supposedly preached that it was better to be a sodomite or an onanist than to risk reproducing. Apparently their homosexual compromise was to become institutionalized in later Satanic movements.

Well, at least he’s being creative.

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If I were to judge this book by its cover, it would get a 10/10.

My biggest complaint about this book is that Rhodes presumes his reader has a solid understanding of all of the stuff he’s talking about. He introduces obscure characters and events from history and presumes that the reader is familiar with them. I would recommend checking out Huysman’s Là Bas  and the wikipedia articles on the affair of the poisons and the Taxil hoax before picking this one up.

There are some really cool parts in here. I was particularly interested in the account of the mass of Saint-Sécaire.  A mass “murderous in intention. The victim against whom its malevolence is directed is supposed to wither away and die of the mysterious St. Secaires sickness which no physician can cure.” Apparently there is no St. Secaire on record, and it seems rather uncertain where the origins of this legend come from. I’ve also come across mentions of this suspicious ceremony in Summer’s History of Witchcraft and Demonology, and apparently Aleister Crowley wrote a short story about it too.

I cannot deny that I laughed heartily when reading the details of the ancient and esoteric ‘ritual of the faggot’. The spell spoken during this ritual, which is used to gain control of another individual, contains the line; ” In the name of all demons, depart, faggot”. Imagine the accusations of hate-speech that could be made if a  modern day magician was overheard attempting this ritual from inside their garage.

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Doesn’t that make you want to read this book?

One final thing that I found very interesting was a biblical quotation on the title page book. It says:
‘Get thee abacko me owld scrat.’
Luke iv, 8 (dialect version)
The King James version of this line from Luke 4:8 is:Get thee behind me, Satan
I can’t find information on the dialect version mentioned in the text. I don’t know if it was an actual text, a joke, or something else. Either way, I would love to read more scripture in that dialect.

I would imagine that a more academic book on Satanic ritual would probably be quite dull.  This one has a nice balance of objectivity and goat worship. Rhode’s claims aren’t all believable, but they are worth thinking about. He rarely discusses the rationality or morality of the practices and beliefs of the Satanists, and he tries neither to polish nor to tarnish their already squalid reputation. The links between some of the sections are a bit weak, and in honesty, the last chapter is extremely dry, but overall there is more good than bad. Plus, the 1964 edition is worth owning just for the cover! (I reckon the more-boring later version was redesigned to look  like the Satanic Bible.) I’ll give it 7/10 and recommend this book to anyone interesting in Satanism.