ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1
to be reincarnated. conversely, the cock was pictured as having an infernal connection, especially if its color was black. indeed, it was employed in blackmagic, perhaps the earliest instance of this being in the atharva veda, an ancienthindu scripture. a black cock was offered up to propitiate the devil in hungary, and a black hen was used for the same purpose in germany. the greeksirens, the shedim of the talmud, and the izpuzteque, whom the dead aztec encounters on the road to mictlan, the place of the dead, all have cock s feet. cocks are also sacrificed in the voudou and santeria ceremonies of the westindian islands. there is a widespread folk belief that once in seven years the cock lays a little egg. in germany it is necessary to throw this over the roof, or tempests will wreck
GILBERT THE MAGICAL MASON
sts are few and far between. i hope to give here a slight resume of the information to be found in the old talmudic and kabalistic volumes. the talmuds, mishnah and gemara, of babylon and jerusalem, with the tractates of the medievalrabbis are the storehouse of this recondite philosophy. the ancienthebrew theologists speak of classes of devils; such are the: satanim, that is haters-antagonists. shedim-destroyers.seirim-hairymonsters. mazikim-mischief makers; and theklippoth-shells,extra-humanevil beings. of individuals there are notable:134themagical masonsatan or sheitan, of the arabic, and samael. these two titles are much confused, and are often used one in exchange for the other; satan is specified when the devil tempts job; and samael is the being who is named as tempting eve in th
t she is constantly on the watch to do evil to the new-born babe who is not protected by jewish theological rites: again that she is a vampire always seeking to kill infants, and again that she seeks to kill men also, and no man is safe who sleeps in a house alone, for he may be thus captured as adam was. she is also commonly called the wife of samael and thethedevil, and evil spirits137mother of shedim, and the ensnaress, maziquism. lilith meant a dust-cloud,butwas also translated as an owl, and as a screeching bird of night. naamah, the femaledemon, is the mother of many devils, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohimangels. asimon, the un-named one, is another devil of some repute, and no sex is apparent, in this case.thedevils ar
KETAB E SIYAH
u would cower behind your delusions, seeing magnificence in your aged mind when all about you is decay. i will never kneel to you because to do so would be degrading, like going on one's knees before a wretch, for wretch you are, adonaiyahweh, and i value nothing of yours. i am your ruin and master and you fear me well, ruing this day that you betrayed me. no longer are we the elohim, we are the shedim, the apostates, the bringers of the new world" hearing my speech, the shedim roared, the spell of fear upon them broken. 64 they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they foll
aring my speech, the shedim roared, the spell of fear upon them broken. 64 they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i
uld cower behind your delusions, seeing magnificence in your aged mind when all about you is decay. i will never kneel to you because to do so would be degrading, like going on one's knees before a wretch, for wretch you are, adonaiyahweh, and i value nothing of yours. i am your ruin and master 125 and you fear me well, ruing this day that you betrayed me. no longer are we the elohim, we are the shedim, the apostates, the bringers of the new world" hearing my speech, the shedim roared, the spell of fear upon them broken. they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followe
hearing my speech, the shedim roared, the spell of fear upon them broken. they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 126 aphepatigon hear me o my prophet! i looked out from the high parapet of my tower, from the spire of opal and ruby, regarding the streets and domes of the shedim city, chadel, proud an
des of our fallenpeople contented, honoured with tears and the blood of cattle. yet i saw nothing of chadel's people, lost 127 in reverie, turning over and once more over the many strategies that might accomplish that vision that my heart desired. now the feasts of victory were swept away what morsels uneaten yet, cast to dogs. the bountiful gourds that poured rivers of wine ran dry and songs on shedim lips were stilled. now was my heart moved to languor, my limbs consumed with restless idleness. now my mind flew this and that way, alighting upon some thought then flitting hither-thither as a butterfly. all energy of my spirit, like a tempest, was infolded upon itself, a crashing sea that could find not rest nor movement in any direction except around and around, making itself a knotted m
ert. now, calm purpose made crystal from fluid thought, i looked out across the waters before me with eyes made young with hope. in my joyous realisation of the path i saw not the silver form that came upon me from behind as i gazed out across the water until i saw its frame reflected in the clear sea, shining with incandescent radiance and, turning to face the one that came upon me, beheld aset, shedim seeress, companion of my true ambition. in a voice of gentle laughter, belying ancient and most sure wisdom, she hailed me by the swelling waters, resounding their frothing roar about the cavern, her voice of power carrying, winged, above the din of the leaping waves "lordsatan, commander of our hearts, chadel has missed your sage instruction, now, as the moon has waxed and waned in your a
the din of the leaping waves "lordsatan, commander of our hearts, chadel has missed your sage instruction, now, as the moon has waxed and waned in your absence from the city of your founding. its people knowing not of what befell you, 129 your presence amongst us, comforting, like a bubble, borne on breezes, in an instant denied us, vanishing. by such sudden disappearance were we confounded, the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel was in uproar, unknowing of which path to puruse or forsake. sorely indeed did we miss your sage guidance and were afeared of the future that you had taught us to love. from the high gates of the city, sent forth were searchers by the anguished shedim to find their most glorious leader in the darkness of the
those who have followed into the darkness of these caves your true and noble purpose? tell what it is that you sought, whilst those that you abandoned sought you, and if such seeking met with success as did my search for the one most dear and most treasured to our hearts" not so long had i thought it, that i sat in contemplation by that sea and not such pains had i sought to inflict upon my noble shedim. turning now to aset, i related all 130 that had passed beside that sea and all that passed before within my mind, speaking with a gentle voice, at times, yet at others, agitated and impassioned, teaching her of the new path, telling to her the plan that would win for us that day we strived for, expending all and winning all, in battle against heaven. thus did i speak in a voice of power "a
ely, did we enjoin in battle against our foe and did well in the estimation of that day. yet never can we triumph in war against high heaven, too great is god and his proud hosts in power. yet more than this is that fatal deed wrought by my hand upon that day, struggling in combat against he that was my king. i took from him his creative power thus winning yet not conquering, winning time for the shedim's flight. yet he that i emasculated so was not father to the elohim alone but we, the shedim, share that parentage. the sire of our proud race is broken and no more shall there be increase with either the elohim or the shedim 131 for now our peoples can but dwindle and fade else, with care and effort, retain what is now ours. never shall our races be renewed. perceiving this, all plans that
f its kingship, having cast all away by my rashness, i came to contemplate what might be done at the shores of this unsunned sea and find a new path that should win for us the prize. long ruminations availed me and now do i perceive the way to advance and win for ourselves that which we seek. now have i a new devising to found the kingdom of tomorrow, greater, infinitely, than high heaven. whilst shedim and elohim are now doomed, never more to be replenished or magnified, that privilege of god was not lost upon the day but was won by he that took it from him. now mine is the power of creation and that which is wrought by my hand is not so bounded as is that wrought by his. i shall give rise to a new race more noble than the unworthy children of god that shall grow to be a race of gods, mig
brood of heroes that walk like lions across the world. by my hand shall be a worthy people and their dominion shall be infinite and eternal. while yet are they in their infancy as children savages, filled with noble potential, shall we watch over them, guarding and guiding them to their true destiny, instructing them in the making of their kingdom. not for dominance of earth and heaven shall the shedim contend with god but for the fate of the proud and young, those brought forth by the hand of satan. i shall set them upon the earth 132 that they might hold the sky in sight and nurture in their hearts the desire to fly like eagles amongst the stars. this now is the hope of the shedim. and now too long have i tarried but must seek out my disciples, returning in triumph to our walls that in
mongst the stars. this now is the hope of the shedim. and now too long have i tarried but must seek out my disciples, returning in triumph to our walls that in motion i might set my design" and thus did we go, each in triumph, swift to the walls of chadel, studded with as many stars of jasper as has the sky. now did the streets to my tower, walked with aset at my side, joined by the thegns of the shedim, as we went to the spire of opal and ruby, did the shedim rejoice with song and wine at the return of their most great leader, his eyes filled with new purpose, his instruction sure and true. as a throng did the follow me, awaiting what word i spoke beneath the high parapet of the tower, in address to their eager ears. a myriad voices resounded in the vaulted cave, like thunder the names of
t the return of most great satan as, once more, did i walk amongst them. now from that high place, where i did stand with noble aset at my side, the triumphant questers, unto the streets filled with great hosts, gathered, spoke noble baalzebub, ebon, proud, his voice magnified by the strength of his heart, his words magnified by the strength of his spirit. these words did he speak to the gathered shedim "once were our hearts made to quail, their beat unsteadied by our fear as our most noble teacher passed from our midst. in fright did we seek him willy-nilly, running hither-thither amongst the darknesses, 133 seeking him with shouts and cries, yet we found him not and were yet empty. it was as though part of ourselves had been stolen, the love we gave to the one that steers our fate. his s
mongst the darknesses, 133 seeking him with shouts and cries, yet we found him not and were yet empty. it was as though part of ourselves had been stolen, the love we gave to the one that steers our fate. his sage guidance, his great vision were lost to us and we became weak and blind without them. black despair grasped with chill fingers our souls, seizing to himself our strength and leaving the shedim, noble disciples of satan, bereft, hopeless, and in grief we retired to chadel's high walls, abandoning in the darkness what light we had. yet one alone of the shedim was strong in defeat, seeking when all others were blind, striving yet when we were made weak. aset, most blessed, most noble, sought in darkness that thought lost and found the one we sought, unfinding. now, let heaven quail
d, most noble, sought in darkness that thought lost and found the one we sought, unfinding. now, let heaven quail with fear where once the slavish elohim nurtured hope, now shattered into ten thousand fragments and victory to them eclipsed by a brighter light, satanael once more walks amongst us. like the light of the dawning sun, like the rain upon the desert, his sage guidance now nourishes the shedim. when all seemed most dark to our eyes, when our worthy dream seemed defeated and consumed by the most black maw then came a light from the most shadowed part that drove all shadows from us and restored to us our souls with its golden radiance. i name it now, it is satanael, the commander of our hearts. speak now, most noble instructor, and relate to us that which has passed to take you fro
nd restored to us our souls with its golden radiance. i name it now, it is satanael, the commander of our hearts. speak now, most noble instructor, and relate to us that which has passed to take you from us and what now restores you to us" now was the speech of baalzebub greeted with a roar; one voice, spoken by many tongues, demanded, of me the reasons of my departure and my return. each singing shedim tongue resounded the interrogation, calling for the narration of my hermitage 134 and an explaining of the knowledge i had sought and won in my wanderings beyond the walls of noble chadel, unfailing, unfading. now, from the spire of opal and ruby, i addressed my worthy disciples, resounding, the story of my wanderings in the arcane wilderness of caverns, bored out by primeval beasts, windin
t and won in my wanderings beyond the walls of noble chadel, unfailing, unfading. now, from the spire of opal and ruby, i addressed my worthy disciples, resounding, the story of my wanderings in the arcane wilderness of caverns, bored out by primeval beasts, winding like serpents through the earth's foundations, telling again the deeds and thoughts of mine and of the new path, the new victory "my shedim, noble race, bright ones, builders of the hidden spires of deep chadel, who have stamped down upon the walls of heaven and nourished the dream of tomorrow with blood shed in battle and libations spilt from the sword-blade of your false brothers' blood, long days and nights have passed since once we contested the field before the gates of heaven and fought in most mortal conflict against a f
lear, and i saw no way to lead you to the prize you sought. how this shame did abrade me? such treachery to those that had given all for a vision once perceived, that i, who first proclaimed the way, should be struck blind. yet another fear gnawed at my heart, that the way that was once pursued with such clear sight, with steps of such noble purpose, once open 135 might be forever closed unto the shedim. indeed, might well it have been so, and by the hand that held the guiding staff. to think what had been given up by so many, sacrificed to my dream and to my guidance, had been shattered by my very hand! such weight weighs heavily upon the bearing back. let me expound to you this vexation. when, against heaven, we strode to battle, singing triumphal songs and dreaming of what glories might
se the very king that sired me, carving a bloody path to his standard and his throne. in that struggle, well known to you is it, i did strike upon adonaiyahweh a most terrible wound, tearing from his body his organ of creation and consuming it with one serpent's gulp. for such rash error we might have most dearly paid. listen! i have taken from him that sired us the very power of generation, for shedim also are the sons and daughters of adonaiyahweh. now his power is gone, stolen by his rebel son, and those two races of his blood, elohim and shedim, are made barren by his gelding, no more to increase, but ever to diminish, like the candle's flame. thus did satanael defeat his purpose. in the midnight passages of stone, there did i seek a darkness to be as a mirror to the deep veil of my
gone, stolen by his rebel son, and those two races of his blood, elohim and shedim, are made barren by his gelding, no more to increase, but ever to diminish, like the candle's flame. thus did satanael defeat his purpose. in the midnight passages of stone, there did i seek a darkness to be as a mirror to the deep veil of my black despair, fleeing the faith that i betrayed by my bravado, the noble shedimdreams that i had thwarted. yet now my shedimbrothers i am returned! in the darkness i perceived a light, 136 in the wild tangle of the night's forest a path became clear to my eyes. heed now my new instruction, for the direction of our tread is known to me. whilst one candle must dwindle, dim and die, the lighted wick become but drifting smoke, even a dying candle may kindle yet another f
tangle of the night's forest a path became clear to my eyes. heed now my new instruction, for the direction of our tread is known to me. whilst one candle must dwindle, dim and die, the lighted wick become but drifting smoke, even a dying candle may kindle yet another flame, a pyre ten thousand magnitudes more great than the guttering tongue that first gave it light. with the candle of the noble shedim race shall i set the world aflame with incandescent heat that its light shall illumine the dark'ning sky and make once more the stars resplendent. this now is the purpose of our being. from the embers of heaven's children, from the shedim race that descended upon wings of flame singing of a new world, shall arise a new race of gods, a tribe of kings. as a seed shall i plant them upon the ea
LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE
es of judaism, demons were not a major aspect of the religious belief system. during the first diaspora, when the jews were in demons 65 contact with the dualist vision of zoroastrianism, a more defined role for demons was developed within the tradition, in particular in the aggadah that reflected popular rabbinic beliefs. these mythological figures drew from indigenous pagan beliefs (such as the shedim) and were believed to be either creations of god or offspring of lilith, the first wife of adam. in the cabala during the middle ages, the evilforces of the jewishtradition took definite forms, names, and roles, although they were never really fully accepted into orthodox judaism. the greek word daimon was used in the roman and hellenistic world to indicate evilforces, and thus entered e
he demonic becomes stronger and more evil across time until, following the incorporation of zoroastrian notions, demons become purely negativeentities who seem to have no other purpose than to torment human beings. embodying a pattern that christians would later adopt, there are a number of passages in the early books of the bible in which gods other than yahweh are referred to as demons (hebrewshedim. thus in deuteronomy, it is noted that, they sacrificed to demons which were no gods (32:17. later, in the psalms, it is also noted that they sacrificed their sons and daughters to demons (106:37. although the former are ambiguously alluded to as strange gods, the latter are identified as interchangeable with the idols of canaan. scholars generally accept that there are at least two demons