From: alan@nospam.com (Alan Stuart)
Subject: Missa Niger: La Messe Noire - The Black Mass
Date: 1997/10/24
Message-ID: <62r55i$ftd@snews2.zippo.com>
Organization: The Temple of Fire
Newsgroups: alt.satanism,alt.magick,alt.pagan
What follows is the Latin only, of a genuine Black Mass. The English
translation will be made available, via The Sinister Path web site, when it
has been transcribed.
* * *
Missa Niger:
La Messe Noire
A true and factual account of the principal ritual of Satanic Worship
The Black Mass
Introduction
This document is based on the book by the same name, edited (and introduction
written by) Aubrey Melech. The location is given as Hobsley, Gloucs. and the
date Hallowe’en 1985. A copy of the book is available from Realist
Publications, PO Box 1627, Paraparaumu, New Zealand, for NZ$20. The book has a
brief history of the Black Mass over the centuries. This has been left out of
this document, although if time permits in the future I will endeavor to type
this in also. Any comments on this document can be sent to me c/- the Sinister
Path homepage:
<http://members.tripod.com/~sinisterpath>
Daemon est Deus Inversus
Alan Stuart
October 1997
Introit
The Black Mass is divided into five segments which, for the sake of clarity,
are given separately with a brief commentary upon each one. The first segment
is the INTROIT and consists of a preparatory dialogue between the celebrant
and his server(s) which helps to set the tone for what is to follow. This
segment closely follows the form of the Christian Mass, yet the dedication has
been reversed, with the name of Satan substituted for that of Jehovah or
Christ. This part of the mass is brief and private, with no rubric to define
the actions of the priest or his server(s) during its recital, and no call
upon the assembled worshippers to assist in any way with its performance.
The very first words of the Introit may well signal what is to follow, but
without any rubric must be regarded as merely a conjecture as to the actual
actions of the celebrant. The woman who is to serve as altar for the mass, it
must be assumed, has by this time been conducted to her place. The acolytes
have ignited the censers and candles and made all ready for the rite
blaspheming Jesus Christ which is about to be performed. The celebrant and
those who are to assist him, in the case of this ritual a boy child and a girl
child, traditionally past the age of seven, which is regarded as the
philosophical age of reason, approach the tabernacle. The priest, if such we
may call him, may well make a brief initial penetration of the altar at this
point, as suggested by the formula here given. The remainder of the Introit
may well be taken up with a ritual surveyal of the items disposed for the
celebration of this unhallowed rite.
The altar-boy is a byword in Catholicism. It is therefore most appropriate
that a Satanic Mass makes use of both a boy and a girl for its servers, with
the girl, as appears later, taking the most active part. That there should be
no overtly sexual usage attached to her presence is perhaps more due to the
restraint of C19th Satanic ritual than to anything else. In view of the
copulation to come later and the rubric attaching to it we may not be wholly
mistaken in regarding the girl server’s role as somewhat sublimated.
The paraphernalia of the Satanic Mass, conveniently set to hand within the
sanctuary, if we may use such a term, will, from an examination of the extant
rubric, be as follows:
i) A consecrated Host, either sanctified by the renegade priest who
traditionally performs Satan’s Mass or stolen from a church tabernacle. It was
on occasions obtained by a communicant of the Catholics faith coating his or
her mouth with alum, so that the wafer did not spoil from contact with saliva,
or else by rapid removal and secretion in a small bag usually worn around the
neck expressly for this purpose.
ii) A supply of wine. Traditionally red wine, which better maintains the
analogy with the blood of Christ, is used for both black and white masses. The
strong red wine of Tarragona in eastern Spain is one of the prime constituents
of both the vino sacro and the vinum sabbati. It has been known, though for
the wine used for black masses to be adulterated with a variety of both
noxious and hallucinogenic sundries.
iii) A Chalice to contain the wine. Customarily this is a silver or any metal
or substance but gold, as is a requirement for all the altar furnishings used
in Satanism. As LaVey rightly points out, gold was the preferred metal of
Christianity and other good religions, and therefore blasphemies, with the
Christian religion might be maintained, the chalice will be equipped with a
paten and veil, though the decorations will be pagan or Satanic rather than
overtly Christian in their symbolism.
iv) A thurible and incense boat. Charcoal and some combustible fluid, such as
methylated spirits, will be required to ignite the incense and liberate its
fumes.
The incense may be anything from the finest church incense to that which was
described by Huysmans, who gave its ingredients, though not their relevant
proportions, as follows: 1. Asphalt from the streets; 2. Leaves of henbane,
datura and dried nightshade; 3. Myrrh. Although he does not include it in his
list of prime ingredients, Huysmans also mentions a resinous odour which would
undoubtedly be hashish. The list is interesting in containing Myrrh, one of
the gifts of the Three Kings to the Christ-Child, yet traditionally bitter and
unacceptable, and three poisonous and, in the literature of witchcraft,
well-known herbs. These are best examined separately:
a) Henbane, Hyoscyamus niger, has been regarded as poisonous since the days
of Dioscorides. Both seeds and capsules have been smoked to relieve toothache,
and its poisonous alkaloids withstand both drying and boiling, making it an
ideal constituent for any incense. Ingested it is fatal to man and animal.
b) Thorn Apple, Datura stramonium, has very similar properties with regard to
drying and storage. It is a notorious poison and regarded as a dangerous
psychedelic deleriant, as is Henbane, as is
c) Deadly Nightshade, Atropa belladonna. Atropos, in Greek myth, was the
third fate, the one who used her shears to cut the threads of men’s lives. Its
poisonous alkaloids, like those of Henbane and Thorn Apple, withstand boiling
and drying and, like them, it was a traditional ingredient of witches’ flying
ointment and a psychedelic, creating excitement and delirium.
See Hansen for examinations of the role in the traditions of witchcraft of all
these plants.
v) An image of Satan. Obviously the nature and form of such an image will be
up to the individual interpretation of whatever cult of Satanists is
performing the mass. C19th Luciferans would possibly imply the image of a
beautiful youth, equating Lucifer with the morning and evening stars as a male
form of Venus. A more blatantly pagan and sexual image of Satan which might
possibly also have been used as an alternative would be the Sabbatic Goat
depicted by Eliphas Levi.
vi) A bell.
vii) Candles and candle-holders. Huysmans’ candles were black, as demanded by
tradition, and contained coal-tar and pitch for their colouring. Today, with
black candles available from most department stores for dinner-party
entertaining, less dramatic colouring us used. Stearin has also replaced
baby’s fat which used to be a staple ingredient of sabbatic lighting. The
number and design of the candelabrum is not stipulated by the rubric. The
author possesses a pair of candelabra, made for a C19th Scottish occultist,
which are two-branched and, at the union of the branches, bear a double-horned
head with a typically Luciferan expression.
viii) A small cauldron.
ix) An aspergillus. LaVey inists that this should be phallic in shape. Such
insistence is at least I accord with the spirit of Satanic ritual. By
tradition only the altar is naked at the outset of the celebration of the
Black Mass. The celebrant, the servers and the congregation at least wear
token clothing. Indeed, throughout history elaborate and full descriptions of
the robes worn by the alternative priest have been given by a variety of
sources. These range from a simple smock to full Satanic canonicals, embroided
with anything from acorns and phalli to rams, goats and other Satanic beasts.
It would seem logical from the present rubric that the congregants should wear
robes which they will find easy to remove at the appropriate juncture.
* * *
V: In nomine Magni Dei Nostri Satanus introibo ad altare Domini Inferi.
R: Ad Eum Qui laetificat meum.
V: Adjutorium nostrum in nomine Domini Inferi.
R: Qui regit terram.
V: Domine Satanus, Tua est terra. Orbem terrarum et plentitudinem ejus Tu
fundasti. Justitia et luxuria praepartia sedis Tuae. Sederunt principes et
adversum me loquebantur, et iniqui persecuti sunt me. Adjura me, Domine
Satanus meus.
Custodi me, Dominue Satanus, de manu peccatoris.
R: Et ab hominibus iniquis eripe me.
V: Domine Satanus Tu conversus virificabis nos.
R: Et plebs Tua laetabitur in te.
V: Ostende nobis, Domine Satanus, potentiam Tuam.
R: Et beneficium Tuum da nobis.
V: Domine Satanus exaudi meam.
R: Et clamor meus ad Te veniat.
V: Dominus Inferus vobiscum.
R: Et cum tuo.
V: Gloria Deo Domino Inferi, et in terra vita hominibus fortibus. Laudamus Te,
benedicamus Te, adoramus Te, glorificamus Te, gratias agimus tibi propter
magnam potentiam Tuam: Domine Satanus, Rex Inferus, Imperator omnipotens.
Offertory
The first segment of the Black Mass to involve both the celebrant and the
assembled worshippers is the Offertory, in which the kinds relevant to the
black communion to follow are exposed and tacitly accepted by the
congregation. The black priest shows the wine and the wafer, the latter
traditionally consecrated host stolen from a church or concealed during the
hypocritical communion of a false Christian. He then censes the altar and all
upon the table the altar rests upon. During a series of versicles and
responses he involves the congregation in the rite, thus assuring himself of
their loyalty to his infernal master and their fitness to participate in what
is to follow. The Offertory culminates in a hosanna which is offered, as might
be expected, to the depths and not to the heights as custom demands.
* * *
The chalice & paten, upon which rests the wafer, are uncovered by the
Celebrant. He takes the paten in both hands & raises it breast-high in an
attitude of offering, then speaks the following words:
V: Suscipe, Domine Satanus, hanc hostiam, quam ego dignus famulus Tuus offero
Tibi, Deo Meo Vivo et Vero, pro omnibus circumstantibus, sed ut pro omnibus
fidelibus famulis Tuis: ut mihi et illis proficiat ad felicitatem in hanc
vitam. Amen.
Replacing the paten and the wafer he raises the chalice in like manner,
saying:
V: Offerimus Tibi, Domine Satanus, calix carnis stimulos ut in conspectu
majestatis Tuae, pro nostra utilitate et felicitate, paceat Tibi. Amen.
He replaces the chalice upon the altar, then extends his hands, the palms
downwards, and says:
V: Veni Satanus, Imperator Mundi, ut animabus famulorum famularumque Tuarum
haec prosit oblatio.
The thurible & incense boat are brought forward & the celebrant thrice
sprinkles incense upon the burning coals, saying:
V: Incensum istud ascendat ad Te, Dominus Inferus, et descendat super nos
beneficium Tuum.
He then takes the thurible & censes the altar & gifts. First he censes the
chalice & wafer with three swings widdershins and bows. Then he raises the
censer three times towards the Image of Satan, then bows again. Lastly he
censes the top & sides of the altar three times, by circumnambulation if the
appointments of the temple be convenient.
V: Dominus Inferus vobiscum.
R: Et cum tuo.
V: Sursum corda.
R: Habemus ad Dominum Inferum.
V: Gratias agamus Domino Inferno Deo Nostro.
R: Dignum et justum est.
The celebrant raises his hands, palms downward, and continues:
V: Vere dignum et justum est, nos Tibi semper et ubique gratias agere: Domine,
Rex Inferus, Imperator Mundi. Omnes exercitus inferi Te laudant cum quibus et
nostras voces ut admitti juberas deprecamur, dicentes:
The Celebrant bows & says:
V: Salve, Salve, Salve.
The bell is rung three times at this point.
V: Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua.
Hosanna in profundis.
Canon
The third segment of the five comprising the present recension of the Black
Mass is the Canon. Up to this point the mass has been blasphemous in language
and accoutrements but has refrained from any abnormal or deviant behaviour on
the part of the worshippers. In the Canon, however, we begin to appreciate the
abandon required not only of the celebrant but of the participating
congregation as well.
The asexual and, in its relegation of the role of woman to that of participant
but never priest, male dominated nature of Christianity is noted and openly
challenged by the words of the celebrant and the actions of the congregation
in exposing themselves as the saying ‘let the sighing of the prisoners come
before thee’ is uttered. Thus is the tone set for all that may follow and the
worshippers prepared to take their part in whatever may be required of them.
The contact of the priest with the genitalia of the altar is both an extension
and a confirmation of the action noted above.
Aspersion with the urine of an acolyte is traditional to the Black Mass,
dating back to the undefined and ill-understood practices of the sabbat of the
witches performed in ages long gone. That the acolyte should be female is
appropriate, according to the anonymous French author previously cited, who
regarded the foul rites of the sabbat in part as the revenge of woman upon her
male persecutors.
* * *
V: Domine Satanus, gentes christianorum, quae in sua feritate confidunt,
sinisterae tuae potentia conterantur. Pone illos ut rotam, et sicut stipulam
ante faciem venti. Excite, Domine Satanus, potentiam tuam et veni. Vindica
sanguinem servorum tuorum, qui effusus est; intret in conspectu tuo gemitus
compeditorum.
Here the Celebrant and the congregation expose their genitalia to the image of
Satan, standing naked before Him as Adam before Lilith. The Celebrant then
says:
Credo in Satanus, qui laetificat juventum meam. Oramus te,
Here the Celebrant kisses the Altar upon her genitals.
Dominus Inferus, miserere nobis. In spiritu humilitatis, et in animo contrito
suscipiamur a Te, Domine Satanus; et sic fiat sacrificium nosterum in
conspectu tuo hodie, ut placeat tibi. Veni a porta inferi, redime me at
miserere mei. Veni, Magister Templi. Veni, Magister Mundi. Pleny sunt terra
majestatis gloriae tuae.
The Celebrant extends his hands, palms downwards, over the offerings on the
Altar. The bell is then sounded. The Celebrant continues:
Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae,
quaesumus, Domine Satanus, ut placatus occipias; diesque nostros in felicitate
disponas, et in electorum tuorum jubeas grege numerari.
R: Ave Satanus.
The girl acolyte presents herself and raises her robe to reveal her genitals.
The boy acolyte holds a small cauldron beneath her whilst she urinates into
it.
V: Ecce sponsa Satanus. Domino Inferi in medio ejus est. Fluminis impetus
laetificat vivos et mortuos.
She completes her urination and the cauldron is handed to the Celebrant, who
raises it high to the image of Satan above the Altar.
V: Domine Satanus, torrente voluptatis Tuae potabis eos. Quoniam apud te fons
vitae; et in lumine tuo videbimus lumen.
Domine Satanus corda nostra mundet infusio; et sui roris intima aspersione
foecundet.
The Celebrant hands the cauldron back to the girl acolyte, who holds it out
for him to dip the aspergillus into her urine.
V: Qui stitit, veniat; et qui vult, accipiat aquam vitae.
He asperges the congregation, saying:
V: Ego vos benedictio in nomine Satanus.
R: Ave Satanus.
Consecration
Here, with the fourth segment of the Black Mass, the Consecration, we are
arrived at the very stuff of blasphemy itself. All that has gone before,
however foul it may have been adjudged, was simply a prelude to the actions
which here occur.
The wafer, the consecrated Host stolen from the tabernacle of a nearby church,
is here subjected to such shameful infamy as would cause any Christian to cry
out in horror. The purpose of the naked women serving as an altar is made all
too clear by the actions of the priest during the Consecration. The
congregation, together with the celebrant, recites a parody of the Lord’s
Prayer which, in its context, is both orison and creed of the Satanic rite.
In this segment, the penultimate division of the Black Mass, the genitalia of
the altar and the Body of Our Lord are brought into contact for the first
time. It is by now a foregone conclusion that worse is soon to follow, and a
mounting excitement, encouraged both by the actions of the celebrant and the
intoxicants and stimulants ingested prior to and during the ritual, is the lot
of each and every worshipper preset as the climax of the rite approaches.
* * *
The Celebrant takes the wafer in his hands & bows low over it, saying:
V: Hic est corpus Jesu Christi.
He then elevates the wafer, places it between the breasts of the altar, then
touches it to the altar’s vagina. The bell is rung. The Celebrant replaces the
wafer on the paten & picks up the chalice, bending low over it and saying:
V: Hic est calix carnis stimulos.
He raises the chalice above his head, showing it to the assembled worshippers.
The bell is rung. The thurifier gives three swings, then the chalice is
replaced.
V: Oremus. Infera institutione formati, audemus dicere:
V/R: Pater Noster, Qui es in Inferis, Sanctificetur nomen Tuum; Adventiat
regnum Tuum; Fiat voluntas Tua, sicut in Infero et in Terra; Cucem nostrum
quotidianum da nobis hodie; Emitte spiritum Tuum et renovabis faciem terrae;
Libera nos ad luxuria; Libera nos ad ubertate domus Tuae; Sicut in die
ambulemus; Comedite pinguia et bibite mulsum; Fornicemur; Adquae ut ferventius
corda nostra praeparentur, Flammis adure Tuae caritatis, Domine Satanus.
V: Ego sum radix et genus Lucifer, stella splendida et matutina. Transite ad
me, omnes qui concupiscitas me, et a generationibus meis implemini. Tenebrae
conculcabunt me, et nox illuminatio mea in deliciis meis.
R: Quia tenebrae non obscurabuntur, et nox sicut dies illuminabitur.
V: Gratias agamus Domino Infero Deo Nostro
R: Dignum et justum est.
The Celebrant raises his hands palms down & says:
V: Vere dignum et justum est, nos tibi semper et ubique gratias agere: Domine,
Rex Inferus, Imperator Mundi. Omnes exercitus inferi te laudant cum quibus et
nostras voces ut admitti juberas deprecamur, dicentes:
The Celebrant bows and says:
V: Salve, Salve, Salve.
The bell is rung three times.
V: Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua.
Hosanna in profundis.
Repudiation
In this final segment, the Repudiation, all that has gone before approaches
and reaches its terrible and incredible climax. Here the machinations of the
priest and the perverse worship of the congregants are both fulfilled in a
manner as difficult of description as it is of Christian approbation. Now is
the culmination of the Black Mass. Now is both the ultimate blasphemy and the
dismissal to whatever recreations they may desire of the assembled
worshippers. The Repudiation is both the final consecration and the ultimate
form of Satanic rebellion, if the historical practice of a vile and depraved
human sacrifice be not incorporated.
The actions of the celebrant regarding the host have already been intimated,
and are now blatantly to be described in the rubric of the Black Mass
recension here published. The orgy indulged in by the Satanists present has
been described by our anonymous French writer in speaking of the culmination
of the witches’ sabbat. ‘They couple monstrously’ he says. ‘The god of incest
weds a son to his mother, a brother to his sister, a young bitch and an old
greybeard or, conversely, a stripling and some toothless old woman.’ And
these, it must be remembered, are simply the heterosexual manifestations of
the orgy. Our Frenchman continues his catalogue with pederastic and even more
refined examples of sexual behaviour.
There may well be some error in the text which has come down to us in so far
as the fornicemur precedes the ecce calix. It is both more logical and more in
keeping with the abandoned spirit of the rite for the order to be reversed,
with the fornicemur being in a closer proximity to the ite, missa est.
* * *
V: Ecce corpus Jesu Christi, dominus humilim et rex servorum.
The Celebtant elevates the wafer to the Image of Satan, then touches it to the
altar’s breasts & briefly into her vagina, saying:
V: Beatus venter qui te portavit et ubera quae suxisti.
He then continues the Repudiation, holding the wafer aloft once again:
V: Jesu Christi, dominus humilim et rex servorum, universi qui te exspectant
confundentur. Absque synagogis facient vos et timebis a timore nocturno. Non
dormietis et gladius transebit terminos vestros. Filii hominum in tegmine
alarum tuarum, Domine Satanus, sperabunt.
R: Domine Satanus, salvos fac servot tuos.
He sets the wafer on the end of his penis, saying:
V: Liberabo eum ad aspidem basiliscum, as leonem et draconem, ad oni peccato,
ad subitanea et improvisa morte, ad fulgure et tempestate, ad flagello
terraemotus, as peste, fame et bello, ad morte perpetua, ad ira Satanus.
The celebrant inserts his penis, with the wafer attached, into the vagina of
the altar, saying as he does so:
V: Domine Satanus dicit: In comessationibus et ebrietatibus resurgam.
Desideria carnis perfic ietis. Manifesta sunt autem opera carnis, quae sunt
fornicatio, impudicitia, luxuria, veneficia, ebrietates et comessationes. Caro
mea vere est cibus.
R: Caro mea vere est cibus.
V: Adoremus Te, Domine Satanus, et benedicimus tibi; quia per spermem tuam
redemisti mundi.
R: Revelabitur gloria Domini; et videbit omnia caro salutare Dei nostri
Satanus.
V: Fornicemur ad gloria Domine Satanus.
The worshippers now fornicate indiscriminately, without regard to privacy, sex
or relationship with their partners. As their efforts terminate the Celebrant
takes the chalice and says:
V: Calicem voluptatis carnis accipiam et nomen Domini Inferi invocabo.
The Celebrant drinks first, then presents the chalice to each worshipper in
turn, refilling it as required and saying:
V: Ecce calix voluptatis carnis qui laetitiam vitae donat. Accipe calicem
voluptatis carnis in nomine Domini Inferi
When all have taken their fill he returns the chalice to the altar with paten
& veil in place. The Celebrant then extends his hands, palms downwards, and
says:
V: Pleni sunt terra majestatis gloriae Tuae.
R: Tuere nos, Domine Satanus.
V: Protege nos, Domine Satanus, Tuis mysteriis servientes.
R: Domine Satanus dabit benignitatem et terra nostra dabit fructum suum.
V: Placeat tibi, Domine Satanus, obsequium servitutis meae; et praesta ut
sacrificuum quod occulis Tuae majestatis obtuli, tibi sit acceptabile, mihique
et omnibus pro quibus illud obtuli.
The Celebrant bows to the altar, then turns to the congregation with his left
hand extended in cornu, saying:
V: Fratres et sorores, debitores sumus carni et secundum carnem vivamus.
Ego vos benedictio in Nomine Magni Dei Nostri Satanus.
R: Ave, Satanus!
V: Ite, missa est.
Postscript
This is not the first time that a version of the Black Mass has been published
in English. At least one other edition is known to the author, though it has
never seen print in Great Britain. It was one of the rites given by the modern
American Satanist Anton LaVey in his book THE SATANIC RITUALS, and an
examination shows that it was culled from a similar source to that used
herein. There are, however, significant problems for anyone who attempts to
study it.
LaVey’s recension is flawed in certain respects. To begin with it may have
suffered some mistranslation from the French. Its title is given as Le Messe
Noir, a mistake a French scholar would not make. All French nouns have a
gender. Messe is feminine, and so the definite article and adjective would be
la and noire respectively, their own gender deriving from that of the noun
they accompany. Additionally, the Latin of the text is not translated, and
also contains misprints. Long passages in English with no Latin or French text
equating are given. The rite requires the use of three different languages,
Latin, French and, of course, our own English. And last but by no means least,
both the rubric and content of LaVey’s Black Mass differ at certain crucial
points. It is thus confusing and difficult to study.
There can be little doubt that this work will have its critics from both
directions, that some will offer opprobrium because such blasphemous matters
have been made public, whilst others may well know sufficient from sources of
their own to believe that they can criticise either its text or its
authenticity. To all these we can respond by saying that exposure to the
public gaze is one of the best ways of destroying the appeal and novelty of a
thing. That there are different sects of Satan’s worshippers is as true that
there are many forms of Christian worship. There must be several other forms
of the Black Mass in both Christian hands and those of the diversity of
Satanists. Let some of these also be published. Let those that should have
knowledge of these things have that knowledge so that they may work in the
interests of us all. Only then will the cloak of secrecy be pulled away and
the true nature of Satanism revealed.
Et vespere autem facto…
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