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Satanism
 Satanism
A Reader
Edited by

Per Faxneld and Johan Nilsson

 Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.

Published in the United States of America by Oxford University Press

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© Oxford University Press 2023

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You must not circulate this work in any other form

and you must impose this same condition on any acquirer.

Library of Congress Cataloging-in-Publication Data

Names: Faxneld, Per, editor. | Nilsson, Johan (Historian of religion), editor.
Title: Satanism : a reader / [edited by] Per Faxneld & Johan Nilsson.
Other titles: Satanism (Oxford University Press)
Description: New York, NY, United States of America : Oxford University Press, [2023] |
Includes bibliographical references. | Contents: Eliphas
Lévi, la Bible de la liberté (1841) / Julian Strube—Jules Michelet,
La Sorciére (1862) / Ruben van Luijk—Albert Pike, morals and dogma
of the ancient and accepted Scottish rite of Freemasonry (1871) /
Fredrik Gregorius. | Texts chiefly in English, some works in Dutch,
French, German, and Italian.
Identifiers: LCCN 2023019543 (print) | LCCN 2023019544 (ebook) |
ISBN 9780199913558 (paperback) | ISBN 9780199913534 (c/p) |
ISBN 9780197650394 (epub) | ISBN 9780197650400
Subjects: LCSH: Satanism—History—19th century. | Satanism—History—20th century. |
Satanism—History—Sources. | Religious literature—19th century. | Religious literature—20th century.
Classification: LCC BF1550 .S269 2023 (print) | LCC BF1550 (ebook) |
DDC 133.4/22—dc23/eng/20230613
LC record available at https://lccn.loc.gov/2023019543
LC ebook record available at https://lccn.loc.gov/2023019544

DOI: 10.1093/​oso/​9780199913534.001.0001

Paperback printed by Marquis Book Printing, Canada

Hardback printed by Bridgeport National Bindery, Inc., United States of America
Contents

1. Introduction  1
Per Faxneld and Johan Nilsson

2. Eliphas Lévi, La Bible de la liberté (1841)  24

Julian Strube

3. Jules Michelet, La Sorciére (1862)  50

Ruben van Luijk

4. Albert Pike, Morals and Dogma of the Ancient and Accepted

Scottish Rite of Freemasonry (1871)  62
Fredrik Gregorius

5. Helena Petrovna Blavatsky (The Theosophical Society),

The Secret Doctrine (1888)  71
Per Faxneld

6. Léo Taxil, Le Palladium régénéré et libre (1895)  93

Ruben van Luijk

7. Stanislaw Przybyzewski, Die Synagoge des Satan (1897)  104

Per Faxneld

8. Ben Kadosh (aka Carl William Hansen), Den ny morgens gry (1906)  122
Johan Nilsson

9. Maria de Naglowska, La Lumière du sexe (1932) and

“Satanisme masculin, Satanisme féminin” (1933)  135
Hans Thomas Hakl and Michele Olzi

10. Aleister Crowley, “Hymn to Lucifer” (Undated) and

The Book of Thoth (1944)  153
Johan Nilsson

11. Kenneth Grant (Typhonian Order), “Vinum Sabbati” (1961)  174

Johan Nilsson
vi Contents

12. The Process Church of the Final Judgement, “The Gods on War”
(1967) and “The Gods and Their People” (1970)  187
Fredrik Gregorius

13. Anton LaVey (Church of Satan), Interview in John Fritscher’s

Popular Witchcraft: Straight from the Witch’s Mouth (1972)  217
Cimminnee Holt

14. Michael Aquino (Temple of Set), The Book of Coming

Forth by Night (1975)  237
Cimminne Holt

15. The Order of the Nine Angles, The Black Book of Satan (1984)  252
Fredrik Gregorius

16. Øystein “Euronymous” Aarseth (Den Sorte Sirkel/​Black

Metal Satanism), Interview for Close-​Up Magazine (1992)  271
Per Faxneld

17. The Satanic Reds, “FAQ for Satanic Reds—​Social Realist

Organization” (circa 2001)  285
Johan Nilsson

18. Thomas Karlsson (Dragon Rouge), Kabbala, kliffot och den

goetiska magin (2004)  306
Fredrik Gregorius

19. Michael W. Ford (The Order of Phosphorus, etc.),

The Bible of the Adversary (2007)  317
Olivia Cejvan

20. Lucien Greaves (The Satanic Temple), “Church of

Satan vs. Satanic Temple” (2017)  333
Fredrik Gregorius and Manon Hedenborg White
1
Introduction
Per Faxneld and Johan Nilsson

“I’ve been around for a long, long years . . . ”

Satanism is a phenomenon that has existed as a prominent trope since very

beginning of Christianity,1 when the Church Fathers entertained fanta-
sies about people worshipping the Devil and indulging in macabre rituals.2
In the early modern period, similarly unfounded ideas led to the infamous
witch trials, which transpired primarily between 1400 and 1700.3 In the 1980s
and 1990s, what has been labelled a “Satanic Panic” swept the United States
and parts of Europe, with (again, unfounded) rumors about secret Satanist
networks committing gruesome murders, kidnappings, and ritualistic child
abuse.4 Today, the so-​called Pizzagate and QAnon conspiracy theories in the
United States again draw on these motifs, this time postulating that left-​wing
Satanists are secretly manipulating politics and doing nefarious deeds in the
shadows.5
This book, however, is only indirectly concerned with the purely fictional
Satanism of such paranoid fantasies.6 It does not deal directly with the lit-
erary tradition of Satanism either, where Satanists can appear as antagonists
(or, more rarely, protagonists) in the plot of a story, or authors express Satanic
sympathies in a poem or two. Rather, our selection of source texts focuses

1 The quotes in the subheadings are taken from the 1968 Rolling Stones song “Sympathy for the Devil.”

The partly idiosyncratic spelling and syntax follows the original.

2 David Frankfurter, Evil Incarnate: Rumors of Demonic Conspiracy and Ritual Abuse in History

(Princeton, NJ: Princeton University Press, 2006). Jeffrey Burton Russel, The Devil: Perceptions of Evil from
Antiquity to Primitive Christianity (Ithaca, NY: Cornell University Press, 1977).
3 Frankfurter, Evil Incarnate. Richard Kieckhefer, European Witch Trials: Their Foundations in Popular

and Learned Culture, 1300–​1500 (Berkeley: University of Californa Press, 1976). Bengt Ankarloo and
Stuart Clark, eds., The Athlone History of Witchcraft and Magic in Europe, vol. 4: The Period of the Witch
Trials (London: Athlone, 1999).
4 Gareth J. Medway, Lure of the Sinister: The Unnatural History of Satanism (New York, London: New York

University Press, 2001). Titus Hjelm et al., “Satanism and Satanism Scares in the Contemporary World,”
special issue, Social Compass 56:4 (2009) pp. 499–​576.
5 Amanda Garry et al., “QAnon Conspiracy Theory: Examining its Evolution and Mechanisms of

Radicalization,” Journal for Deradicalization (Spring 2021) pp. 152–​216.

6 Conspiracy theory discourse on Satanism is, on the other hand, not disconnected from actual, prac-

ticed forms—​see, e.g., the chapters on Taxil and Kadosh in the present volume.

Per Faxneld and Johan Nilsson, Introduction In: Satanism. Edited by: Per Faxneld and Johan Nilsson,
Oxford University Press. © Oxford University Press 2023. DOI: 10.1093/​oso/​9780199913534.003.0001
2 Satanism: A Reader

on actual, existing Satanic groups, and thinkers of importance to the emer-

gence of a Satanic milieu that forms part of a broader landscape of alternative
religion.
Some of the texts do in a sense belong to the above-​mentioned categories
(e.g., Léo Taxil’s spoof on conspiracy theories, or the quite literary pseudo-​
histories of Satanism—​in fact Satanic tracts in disguise—​of Jules Michelet
and Stanislaw Przybyszewski), but we have aimed to concentrate on (1) self-​
designated Satanic groups and ideologists, (2) groups and ideologists who
prominently revere a figure they identify with Satan, even though they may not
self-​designate as Satanists, and (3) groups and ideologists (mostly excluding,
however, literary texts and conspiracy theories) whose re-​interpretations of
Satan were crucial to the growth of such ideas.

“Stole million man’s soul an faith . . . ”:

Who the Devil Is the Devil?

Before approaching the topic of Satanism, a short introduction to the history

of Satan is in order.7 Many Christian doctrines about Satan are not strictly
speaking “biblical,” but have evolved through subsequent interpretations of
the Bible—​especially the exegesis of the early Church Fathers. A complete
doctrine on the Devil, then, was developed only gradually and over a fairly
long period.8 Satan is a Hebrew word derived from the root meaning “op-
pose,” “obstruct,” or “accuse,” later translated into Greek as diabolos—​“adver-
sary.” From the Greek it was translated again, into diabolus (Latin) and the
English Devil. The word Satan can be found in the Old Testament as a noun
with this meaning.9
Satan as a specific personified being appears in the Book of Job, testing Job’s
piety by subjecting him to horrible misfortunes. Human suffering was in ge-
neral seen as God’s will at this point, as part of the emphasis on total mon-
otheism among the Jews.10 However, inter-​testamental texts like 1 Enoch, 2

7 The classic in-​depth overview of the development of the figure of Satan is Jeffrey Burton Russell’s four-​

volume study The Devil. Its treatment of twentieth-​century Satanism (1986, pp. 253–​257) is marred by a
Catholic bias, however, and its discussion of literary Satanism (1986, pp. 168–​213) also leaves something
to be desired. Aside from this, it is still a singular and essential work. Darren Oldridge’s The Devil: A Very
Short Introduction (New York: Oxford University Press, 2012) is an excellent condensed alternative.
8 Jeffrey B. Russell, Mephistopheles: The Devil in the Modern World (Ithaca, NY: Cornell University Press,

1986) p. 172.
9 Jeffrey B. Russell, The Devil: Perceptions of Evil from Antiquity to Primitive Christianity (Ithaca,

NY: Cornell University Press, 1977) pp. 189–​190.

10 J. M. Evans, Paradise Lost and the Genesis Tradition (Oxford: Oxford at the Clarendon Press, 1968)

p. 34; Russell, The Devil, pp. 198–​200; Russell, Satan, pp. 27–​29.
 Introduction 3

Enoch, Jubilees, and the Testaments of the Twelve Patriarchs presented du-
alistic ideas about a cosmic conflict between a good power and an evil one.
Ideas like these became prominent in Christianity, as can be seen in several
places in the New Testament. Christianity’s Satan was likely also colored
by non-​Jewish sources, such as the Persian concept of the struggle between
a principle of light, Ahura-​Mazda, and a principle of darkness, Ahriman.11
In the New Testament, Satan deceives humankind into committing sins and
causes disease and death but will be defeated when Christ returns. Satan also
unsuccessfully tempts Christ (Matthew 4:1–​11; Luke 4:1–​13; Mark 1:12–​13),
and Christ defeats demons in his role as an exorcist (Mark 1:23–​26; Luke
11:14–​26).
The Book of Revelation (ca. 90 CE) speaks of a war in heaven, where
Michael and the good angels overpower a group of rebellious angels and
their leader (Rev. 12:7–​9). Due to the authority awarded this abstruse vi-
sionary text, Old Testament passages that did not originally deal with Satan
came to be interpreted as doing so. Isaiah 14:12–​15 describes the morning
star falling from heaven. The original meaning of this passage is obscure, but
the apocalyptic writers understood it as depicting how a member of God’s
court fell from heaven (since angels were often identified with stars in the Old
Testament). In the New Testament, there then appeared an account of Satan
falling from heaven like lightning (Luke 10:18). Notions of fallen angels in
intertestamental literature thus combined with the falling morning star in
Isaiah. The Hebrew term for the morning star, Helel ben-​shahar, was even-
tually translated into Latin—​via the Greek Phosphoros—​as Lucifer, and in
Christian tradition became a common substitute name for Satan.12
The most important individual in the establishing of a systematic Christian
diabology was Augustine (354–​430). He saw the Devil as an angel of evil
waging continued war on God after his fall and identified the figure with the
serpent that tempted Eve in the Garden of Eden. Since it was the fruit of know-
ledge that Eve was offered by the serpent, this identification would lead to
theological ideas about Satan being connected with (forbidden) knowledge.
Defined only by what he lacked (goodness, light), divine providence made this
figure unwillingly serve the interests of God and man through his actions.13 In
spite of the latter Augustinian assurance, Satan was much feared among the
people of Europe through the centuries. Dualistic heretical groups, like the

11 Russell, The Devil, p. 121.

12 Evans, Paradise Lost, p. 34; Russell, The Devil, pp. 195–​197. C.f. Gareth J. Medway, Lure of the
Sinister: The Unnatural History of Satanism (New York, London: New York University Press, 2001)
pp. 53–​54.
13 Oldridge, The Devil, p. 27.
4 Satanism: A Reader

medieval Cathars, held a view of Satan as a truly threatening cosmic adver-

sary who could challenge God’s power. Such ideas, a possible solution to the
age-​old problem of theodicy (“why does a perfectly good and almighty God
permit evil?”), flourished in many kinds of popular and learned speculations,
and were not limited to “heretics.”14
In popular contexts, Satan’s identity was always variegated.15 The Satan of
European folklore could be rather different from the Satan of the theologians,
though no watertight compartments existed between the two. Because of
this, Satan functioned as a tool for upholding order as well as, to some degree,
subverting it. Most folklore entities are of a more ambivalent nature than the
clear-​cut good-​or-​evil division in official Christianity. Satan could therefore at
times appear as a helpful spirit in folklore, whom it was possible to turn to for
assistance with matters God was unlikely to offer his help with.16
The Protestant reformation of the sixteenth century did not drastically alter
the view of Satan, which would be more strongly impacted by the eighteenth-​
century Enlightenment. Following Martin Luther (1483–​1546), reformers
removed much that they felt did not have a biblical foundation—​but, surpris-
ingly, retained most of the medieval diabology.17 Later on, Protestantism’s
emphasis on a direct relationship with God resulted in a gradual shift (with
repercussions in Catholicism as well) toward viewing Satan as an inner voice
tempting the individual—​even if this voice ultimately issued forth from a
malevolent external spiritual entity. Darren Oldridge contends that due to
this notion of Satan targeting the mind, he himself was increasingly seen as
a figure with substantial psychological depth. The various renderings of the
Faust story from the late sixteenth century—​where Satan often has a con-
templative, self-​examining and analytical disposition—​reflect this.18 All the
same, Satan had not been transformed into just an inner voice or a character
in erudite fiction by this time, as evidenced by the persecutions of supposed
Devil-​worshipping witches that were particularly intense circa 1400–​1700.19

14 Oldridge, The Devil, pp. 8, 31. On the Cathars see Yuri Stroyanov, The Other God: Dualist Religions

from Antiquity to the Cathar Heresy (New Haven, CT: Yale University Press, 2000).
15 Oldridge, The Devil, p. 29; Stroyanov, The Other God.
16 Ulrika Wolf-​Knuts, Människan och djävulen: en studie kring form, motiv och funktion i folklig tradition

(Åbo: Åbo Akademi, 1991) pp. 286–​287; Jan Wall, “ ‘Wilt tu nu falla nedh och tilbiedhia migh’: Folkets tro
och kyrkans lära om djävulen,” in Djävulen: Seminarium den 13 november 1990, ed. Ulrika Wolf-​Knuts,
IF-​rapport nr 13 (Åbo: Folkloristiska institutionen, Åbo akademi, 1992).
17 Russell, Mephistopheles, pp. 26, 30, 53–​54.
18 Oldridge, The Devil, p. 35.
19 Kieckhefer, European Witch Trials. Norman Cohn, Europe’s Inner Demons (Sussex and London: Sussex

University Press and Heinemann Educational Books, 1975). Bengt Ankarloo and Stuart Clark, The Athlone
History of Witchcraft and Magic in Europe, vol. 4.
 Introduction 5

With the scientific revolution and the naturalistic view of the world advo-
cated by scientists like Isaac Newton (1643–​1727), God became conceptu-
alized as the architect of the universe and the maker of natural laws. Such
an emphasis on fixed processes and laws left little room for diabolical (or
divine!) intervention. The small elite of Enlightenment thinkers of coming
generations generally distanced themselves from Satan, even when they
wanted to retain some type of (distant) God in their worldviews. As such
ideas started to spread to the broader layers, Satan slowly faded from public
discourse. Partly, this went hand in hand with a general decline in organized
religion. Industrialism entailed transition from a rural village-​based popula-
tion to one that mostly dwelled in towns and cities, creating a rupture in the
structure of small parishes that had been the foundation of traditional church
hegemony. Advances in medical science and increased understanding of
what caused natural disasters further limited the areas in which people felt
demonic powers were active, as life became more predictable. By the second
half of the twentieth century, believing in God while forgoing belief in Satan
became a common position among liberal Protestant theologians. However,
this development was slow, or simply not forthcoming, in many places—​
something that applied to an even greater extent to Catholic communities.
We can note that the 1907 edition of the Catholic Encyclopedia still unequiv-
ocally treated the Devil as an external reality. Today, belief in Satan as a literal
entity remains alive and well in several Catholic, Protestant, and Orthodox
contexts.20
As will be seen in the present volume, Satanism draws on the long, rich
theological and popular traditions surrounding Satan, often positioning it-
self in direct relation to the hegemonic diabological discourses of its pe-
riod. Naturally, Satanism as an open identity only became possible in a time
when Christianity’s hold on legal systems and social norms had weakened.
In that sense, Satanism is a direct product of secularization (understood
primarily as the severing of ties between state/​public sphere and religion).
It can, on the other hand, also be said to exist in the field of tension be-
tween secularity and religiosity, as some forms of it (that are geared to-
ward combating Christian influence) would be irrelevant in a hypothetical
completely secular society. Other forms, finally, rather represent a type of
re-​enchantment and self-​spirituality in opposition to hegemonic atheist-​
secularist discourses.

20 Russell, Mephistopheles, p. 260; Oldridge The Devil, pp. 40–​45.

6 Satanism: A Reader

“Pleased to meet you . . .”: A Succinct History

of Satanism

As already mentioned, the idea that certain evil people, Satanists, actively
worship the Devil stretches back to the dawn of Christianity. Actual self-​
identified, practicing Satanists have, however, not been around for nearly as
long.21 The words Satanism and Satanist (in the contemporary sense of people
actively venerating the Devil in some way), or their equivalents in other
European languages, are not very old either. In fact, they only came into fre-
quent use in the second half of the nineteenth century.22 The concept they de-
note, on the other hand, is considerably older.
Certain Gnostic groups in late antiquity were painted as devotees of de-
monic powers in Christian polemics against them. Similarly, heretical
Christian sects like the Cathars were unjustly persecuted in the Middle Ages
as Satanists, even though they certainly did not revere Satan.23 In the early
modern era, supposed witches were identified as adherents of the Devil and
executed. Abortionists and poisoners close to the court of Louis XIV (1638–​
1715), certain wealthy English rakes, Freemasons, various esotericists in fin-​
de-​siècle France, and many others were also slandered as Devil worshippers.
On closer inspection, none of these seem to have been Satanists in any reason-
able sense of the term, with the French seventeenth-​century example as a pos-
sible exception.24 Accusations of Satanism have been rife, then, throughout
most of Christianity’s history. Yet, an enduring and public tradition of prac-
ticed Satanism was not instated until 1966, with the founding of the Church
of Satan in San Francisco. As the source texts in the present book will demon-
strate, however, there were some people who nourished an intense sympathy
for the Devil much earlier.
For example, English late eighteenth-​ century Romantics like William
Blake (1757–​1827), Percy Shelley (1792–​1822), and Lord Byron (1788–​1824)
admired the heroic individualist Satan they discerned in John Milton’s por-
trayal of the figure in Paradise Lost (1667). Though Milton himself almost

21 For some recent historical overviews of Satanism, including the development of Satanism as a

self-​designation, see Ruben van Luijk, Children of Lucifer: The Origins of Modern Religious Satanism
(New York: Oxford University Press, 2015). Massimo Introvigne, Satanism: A Social History (Boston,
MA: Brill, 2016).
22 Medway, Lure of the Sinister, p. 9; but see also Mikael Häll, “It Is Better to Believe in the Devil,” in

The Devil’s Party: Satanism in Modernity, ed. Per Faxneld and Jesper Aagaard Petersen (New York: Oxford
University Press, 2013) pp. 26–​28 for a Swedish example predating this by a couple of hundred years.
23 Stoyanov, The Other God.
24 Medway, Lure of the Sinister, pp. 70–​ 99; Per Faxneld, Mörkrets apostlar: Satanism i äldre tid
(Sundbyberg: Ouroboros, 2006) pp. 1–​21, 62–​84, 125–​134. On the French court scandal, see also
Anne Somerset, The Affair of the Poisons: Murder, Infanticide and Satanism at the Court of Louis XIV
(London: Weidenfeld & Nicolson, 2003); Luijk, Children of Lucifer, pp. 45–​62.
 Introduction 7

certainly had not intended his Devil to be a hero, these interpretations of his
work led to a type of “literary Satanism” becoming fashionable.25 In spite of
the controversy this created, the radical authors in question seldom extended
their “Satanism” beyond occasional outbursts in a text or two. It can all the
same be said that the pro-​Satanic ideas they propagated came to be established
as an enduring strategy of cultural protest.26 By contrast, the Polish decadent
Stanislaw Przybyszewski (1868–​1927) was a more consistent Satanist, who
made Lucifer the focus of a whole system of thought that he adhered to for
a long time—​possibly making it feasible to designate him the “first” actual
Satanist.27 The Devil was also popular with nineteenth-​century socialists as a
symbol of revolt against all the things they detested: monarchs, capitalism, the
bourgeoisie, and the church.28 In this spirit, French historian Jules Michelet
(1798–​1874) wrote his best-​selling book La Sorcière (“The Witch,” 1862),
where he portrayed Devil-​worshipping witches as noble proto-​socialists.29
Concurrently, decadent poets like Charles Baudelaire (1821–​1867) and visual
artists like Félicien Rops (1833–​1898) emphasized Satan’s connection to sen-
suality and carnal pleasures, establishing the figure as part of critique against
Christian moralism and asceticism.30
Among esotericists, one of the first to unmistakably praise Satan was
H. P. Blavatsky (1831–​1891), chief ideologist of the influential Theosophical
Society. Satan does not, however, occupy a central enough position in her
system for it to be labelled a form of Satanism as a whole.31 More ambiguous
were the Satanic tendencies in the writings of one of her sources of inspira-
tion, the French occultist Éliphas Lévi (1810–​1875),32 and to an even greater
extent those in the work of US Freemason Albert Pike (1809–​1891).33 English

25 For a problematisation of the straightforwardly orthodox reading of Milton, see Neil Forsyth, The

Satanic Epic (Princeton, NJ: Princeton University Press, 2003).

26 Peter A. Schock, Romantic Satanism: Myth and the Historical Moment in Blake, Shelley, and Byron

(Houndsmills, Basingstoke: Palgrave Macmillan, 2003).

27 Faxneld, Mörkrets apostlar, pp. 140–​ 149; Per Faxneld, “Witches, Anarchism, and Evolutionism:
Stanislaw Przybyszewski’s fin-​de-​siècle Satanism and the Demonic Feminine,” in The Devil’s Party:
Satanism in Modernity, ed. Per Faxneld and Jesper Aa. Petersen (New York: Oxford University Press, 2012)
pp. 53–​77.
28 Per Faxneld, “The Devil Is Red: Socialist Satanism in Nineteenth-​Century Europe,” Numen 60:5 (2013)

pp. 528–​558; van Luijk, Children of Lucifer, 116–​112.

29 Per Faxneld, Satanic Feminism: Lucifer as the Liberator of Woman in Nineteenth-​ Century Culture
(Oxford: Oxford University press, 2017) pp. 197ff.; van Luijk, Children of Lucifer, 122–​126.
30 Faxneld, Satanic Feminism, pp. 286ff.; van Luijk, Children of Lucifer, pp. 151–​163.
31 Faxneld, Mörkrets apostlar, pp. 108–​ 116; Per Faxneld, “Blavatsky the Satanist: Luciferianism in
Theosophy and Its Feminist Implications,” Temenos 48:2 (2012) pp. 203–​230. Faxneld, Satanic Feminism,
pp. 109–​142.
32 Faxneld, Mörkrets apostlar, pp. 101–​107. van Luijk, Children of Lucifer, pp. 127–​145. Julian Strube,

“The ’Baphomet’ of Eliphas Lévi: Its Meaning and Historical Context,” Correspondences: Journal for the
Study of Esotericism 4 (2016) pp. 37–​79.
33 van Luijk, Children of Lucifer, pp. 221f., 264f. Introvigne, Satanism, pp. 163–​165, 168–​172.
8 Satanism: A Reader

magician Aleister Crowley (1875–​1947) could at times be quite sympathetic

toward Satan, but never made this a crucial feature of his cosmology.34 None of
these famous occultists would in any manner have accepted the label Satanist.
The obscure Danish occultist Ben Kadosh (Carl William Hansen, 1872–​
1936) was on the other hand happy to openly declare himself a “Luciferian”
and published a pamphlet propagating explicit Satanism in 1906. The Satanic
group he attempted to create, if it was indeed realized in the manner he in-
tended, was likely very small.35 Not until the 1920s is it possible to find an-
ything resembling a proper organization with Satanic leanings, the German
1920s esoteric order Fraternitas Saturni. However, in spite of viewing Satan
as an initiator and celebrating Luciferian masses, how “Satanic” this secretive
group actually was remains unclear.36 Much more explicit in professing a type
of “Satanism” was the Satanic temple (a term she herself used) operated by
Maria de Naglowska in 1930s Paris. Here, though, the aim was an integra-
tion of Satan and God, and ultimately God appears to have been the supreme
object of reverence.37 Holding rituals that were open to the public, with the
group itself calling them Satanic, was nevertheless a pioneering move.
Though often influential on later Satanic developments, none of these
groups or individuals founded long-​ lived Satanic traditions. Fraternitas
Saturni still exists, but the old “Satanic” ideas appear to play no significant
part in today’s activities.38 Blavatsky’s sympathy for the Devil never had any
significant influence on the Theosophical Society as a whole.39 Kadosh’s ideas
form the foundation for a small revival group in Scandinavia, but they have no
direct continuity with the circle he (possibly) founded.40

34 Faxneld, Mörkrets apostlar, pp. 150–​ 155. Introvigne, Satanism, pp. 239–​246. van Luijk, Children
of Lucifer, pp. 306–​314. Asbjørn Dyrendal, “Satan and the Beast: The Influence of Aleister Crowley on
Modern Satan-​Ism,” in Aleister Crowley and Western Esotericism: An Anthology of Critical Studies, ed.
Henrik Bogdan and Martin P. Starr (New York: Oxford University Press, 2012).
35 Per Faxneld, “The Strange Case of Ben Kadosh: A Luciferian Pamphlet from 1906 and Its Current

Renaissance,” Aries: Journal for the Study of Western Esotericism 11:1 (2011) pp. 1–​22. Per Faxneld, “ ‘In
Communication with the Powers of Darkness’: Satanism in Turn-​of-​the-​Century Denmark, and Its Use as
a Legitimating Device in Present-​Day Esotericism,” in Occultism in a Global Perspective, ed. Henrik Bogdan
and Gordan Djurdjevic (Durham, NC: Acumen, 2013).
36 Faxneld, Mörkrets apostlar, pp. 177–​188. van Luijk, Children of Lucifer, 301–​303, 305f. Introvigne,

Satanism, pp. 281–​284. Hans Thomas Hakl, “Fraternitas Saturni,” in Dictionary of Gnosis and Western
Esotericism (accessed June 25, 2021.
37 Hans Thomas Hakl, “The Theory and Practice of Sexual Magic Exemplified in Four Magical Groups in

the Early Twentieth Century,” in Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism
(Leiden: Brill, 2008) pp. 465–​478. Faxneld, Mörkrets apostlar, pp. 189–​194. van Luijk, Children of Lucifer,
pp. 300–​302, 305f. Introvigne, Satanism, pp. 265–​277.
38 http://​frat​erni​tas.de/​home.htm (accessed June 25, 2021).
39 Faxneld, Satanic Feminism, pp. 109–​142.
40 Faxneld, “The Strange Case of Ben Kadosh.” On Satanism and the construction of tradition, see also Per

Faxneld, “Secret Lineages and De Facto Satanists: Anton LaVey’s Use of Esoteric Tradition,” Contemporary
Esotericism, ed. Egil Asprem and Kennet Granholm (London: Equinox, 2013) pp. 72–​90.
 Introduction 9

Satanism as a more or less fixed and distinct strategy for cultural critique
has been around since the Romantic period. As a religious practice or co-
herent system of thought, on the other hand, Satanism did not exist any ear-
lier than around the year 1900, when pioneers like Przybyszewski and Kadosh
appeared. Strands of Satanic thought can, as we have seen, be found in a series
of instances (e.g., in the work of central esoteric thinkers like Lévi, Blavatsky,
and Crowley) prior to this, and some of these early ideas remain (directly or
indirectly) influential today. Several of the source texts in the present volume
derive from this early phase in the history of Satanism.
The next phase was initiated with the establishment of an enduring, open
Satanic tradition when Anton Szandor LaVey (1930–​1997) founded the
Church of Satan in San Francisco in 1966. Claiming a background as a police
photographer, carny, and lover of the young Marilyn Monroe, it must certainly
be said that LaVey was highly colorful and knew how to spin a good yarn.
Many of these claims were later challenged, but their veracity may be some-
what beside the point in terms of LaVey’s legend and methods. With his char-
ismatic personality, he soon attracted followers (including, briefly, Sammy
Davis Jr. and Jayne Mansfield) and media attention to his church. In 1969, The
Satanic Bible presented LaVey’s worldview to the public. Satan, to him, was a
symbol of humanity’s carnal nature, not a spiritual entity. LaVeyan Satanism
can be characterized as a blend of Epicureanism, elitism, and streetwise cyni-
cism, that he himself would cheekily describe as “Ayn Rand with trappings.”41
Within this atheist and materialist framework, ritual and magic mostly func-
tion as psychodrama and self-​therapy—​even if LaVey also draws on certain
fringe science theories (e.g., those of Wilhem Reich). Fairly soon, LaVey grew
tired of being a public figure. He stopped hosting open rituals, withdrew from
the media, and ended the organizational system with local “grottos” across the
country.42
Around 1967, a group calling themselves The Process Church of the Final
Judgement began employing Satanic symbolism—​ possibly after an en-
counter with Anton LaVey. Emerging from British Scientology, The Process
had started out as a type of psychotherapy cult in the mid-​1960s but quickly
evolved in a more religious direction. Its theology was based on the universe
having three gods—​Jehovah, Lucifer, and Satan, with Christ functioning as
a unifier of these powers (none of which were evil). Every human embodied
one or two of the principles, and the long-​term goal was integrating these
divided forces of the universe. In a manner similar to the case of Maria de

41 Kim Klein, “Witches Are Back, and So Are Satanists,” The Washington Post (May 10, 1970) p. 20.
42 van Luijk, Children of Lucifer, pp. 344–​354.
10 Satanism: A Reader

Naglowska’s 1930s Satanic temple in Paris, it is thus a complicated question if

we are dealing with Satanism in a strict sense here. An actively proselytizing
movement, The Process gained high visibility. In 1974, however, all Satanic
elements were removed, and the group changed its name.43
The first major splinter group from the Church of Satan appeared in 1975,
when LaVey’s right-​hand man Michael Aquino (1946–​2019) left the church
and formed the Temple of Set. Rejecting LaVey’s atheist approach, the Temple
revered what they saw as the original Prince of Darkness, the Egyptian god
Set, as an actual conscious entity. Aquino, a high-​ranking military officer
and assistant professor in political science, aimed to create a serious eso-
teric academy completely unlike the carnivalesque mischief of the Church of
Satan.44 Postulating literal self-​deification as their ultimate goal, the Temple
drew liberally on the techniques of various older esoteric currents. Even
though he preferred the designation Set to Satan for his patron, Aquino be-
came the new #1 public Satanist in the 1980s and appeared on talk shows like
Oprah and Geraldo. As part of the period’s rumor panic surrounding Satanism,
created by fundamentalist Christians and dubious psychotherapists, Aquino
was suspected of so-​called Satanic Ritual Abuse of children. He was almost
immediately acquitted.45
The Temple of Set’s esoteric-​initiatory approach to the dark side would in-
fluence several other groups, among them Sweden’s Dragon Rouge (founded
in 1989). Centered around the symbol of the Red Dragon (explicitly iden-
tified as the same entity Christians call Satan),46 the members of this order
also strived toward self-​deification in a literal sense. Dragon Rouge more-
over made extensive use of the work of Kenneth Grant (e.g., the Typhonian
Trilogies, 1972–​2002), an older exponent of a spirituality focused on sinister,
forbidding entities, albeit one where Satan, as such, did not really take center
stage.47

43 William S. Bainbridge, Satan’s Power: A Deviant Psychotherapy Cult (Berkeley: University of California

Press, 1978). Bainbridge, “Social Construction from Within: Satan’s Process,” in The Satanism Scare, ed. Joel
T. Richardson, Joel Best, and David G. Bromley (New York: Aldine De Gruyter, 1991).
44 Mattias Gardell, Gods of the Blood: The Pagan Revival and White Separatism (London: Duke University

Press, 2003) pp. 290–​292, 389. Jesper Aagard Petersen, “Satanists and Nuts: the Role of Schisms in Modern
Satanism,” in How Religions Divide, ed. James R. Lewis and Sarah Lewis (New York: Cambridge University
Press, 2009) pp. 218–​247.
45 Richardson et al., The Satanism Scare (New York: Aldine de Gruyter, 1991); Michael Aquino, Extreme

Prejudice: The Presidio “Satanic Abuse” Scam (San Francisco: Self-​published, 2014).
46 For an example of the Dragon Rouge’s views on Satan and evil, see Thomas Karlsson, Qabalah,

Qliphoth and Goetic Magic (Jacksonville, OR: Ajna, 2009) pp. 48–​65.
47 Instead Grant’s works reveal a fascination with ancient Egyptian deities, as well as with Hinduism and

African religions like that of the Yoruba people. See the discussion in the chapter on Grant in the present
volume.
 Introduction 11

In the 1990s, LaVey published two new books and started granting
interviews again. This coincided with the early internet era—​which caused
an explosion of interest in Satanism, as adherents could conveniently access
information and interact globally.48 Theistic varieties of Satanism now be-
came more visible, with figures like New York City’s Diane Vera (pseudonym,
date of birth unknown) rising to online prominence. Parallel to this, the in-
ternet also provided opportunities for new versions of atheistic Satanism,
for example, the Satanic Reds, a group that combined their syncretistic “dark
doctrine” with dialectical materialism.49
Possibly founded already in the 1970s, and becoming visible in the 1980s,
the early 1990s saw the extreme UK Satanic group The Order of the Nine
Angles become one of the most debated phenomena in the Satanic milieu.50
Advocating human sacrifice, crime, and the infiltration of extremist political
groups as part of their Satanic curriculum, this order pushed the boundaries
of what was accepted among Satanists. Many veterans of the earlier strictly
law-​abiding Satanic milieu therefore attempted to counteract what they saw
as a dangerous ideological turn.51
The early 1990s was also the time when the Nordic Black Metal scene coa-
lesced, combining extreme music with even more extreme religious ideas. In
this very different type of primitive theistic Satanism, worship of “evil” con-
stituted the primary tenet. Church arsons, grave desecrations, and murders
followed in its trails, again causing concern in the milieu over the new,
strongly anti-​social forms of Satanism.52 The mid-​1990s moreover witnessed
the establishment of the Swedish organization subsequently known as the
Temple of the Black Light. Its cosmology was inspired by ancient Gnosticism
and postulated that the material universe was created by an evil god from
whose fetters we can be liberated with Satan’s aid.53 Drawing on this and other
48 James R. Lewis, “Who Serves Satan? A Demographic and Ideological Profile.” Marburg Journal

of Religion 6:2 (2001). Jesper Aagaard Petersen, “From Book to Bit: Enacting Satanism Online,” in
Contemporary Esotericism, ed. Kennet Granholm and Egil Asprem (London: Equinox, 2013).
49 Introvigne, Satanism. Jesper Petersen, “Modern Satanism: Dark Doctrines and Black Flames,” in

Controversial New Religions, ed. J. R. Lewis and J. Aa. Petersen (New York: Oxford University Press, 2005)
pp. 437–​440.
50 Nicholas Goodrick-​Clarke, Black Sun (New York: New York University Press, 2003). Jeffrey Kaplan,

“Order of Nine Angles,” in In Encyclopedia of White Power, ed. Jeffrey Kaplan (AltaMira, 2000). Jacob
Senholt, “Secret Identities in the Sinister Tradition: Political Esotericism and the Convergence of Radical
Islam, Satanism, and National Socialism in the Order of Nine Angles,” in The Devil’s Party: Satanism in
Modernity, ed. Per Faxneld and Jesper Aagaard Petersen (Oxford: Oxford University Press, 2013).
51 On criticism of the ONA from within the Satanic milieu, see Jesper Aagaard Petersen, “Binary

Satanism: The Construction of Community in a Digital World,” in The Encylopedic Sourcebook of Satanism,
ed. James R. Lewis and Jesper Aagard Petersn (Prometheus Books, 2008).
52 Michael Moynihan and Didrik Søderlind, Lords of Chaos: The Bloody Rise of the Satanic Metal

Underground (Venice, CA: Feral House, 1998).

53 Benjamin Hedge Olsen, “At the Threshold of the Inverted Womb: Anti-​Cosmic Satanism and Radical

Freedom,” International Journal for the Study of New Religions 4:2 (2014). The Temple of the Black Light
declined to have their material included in the present volume.
12 Satanism: A Reader

sources, the American Michael W. Ford (1976–​) founded several organiza-

tions and started publishing texts on his exceedingly eclectic Satanic system in
2003, benefitting from print-​on-​demand publishing models that had emerged
at the time.54
After LaVey’s death in 1997, the Church of Satan is now led by Peter
H. Gilmore (b. 1958). Possibly as a response to the many new forms of the-
istic Satanism, the present administration has underscored the materialist
and atheist elements in LaVey’s texts, distancing themselves even further from
the esoteric roots of Satanism. Their position as the largest and most well-​
known Satanic organization was challenged in 2013, when the Satanic Temple
achieved notoriety and acclaim for their theatrical, often satirical, Satanic so-
cial activism in support of secularity, anti-​racism, and women’s and LGBTQ
+​rights. Quickly gaining thousands of members and worldwide fame, the
atheist Satanic Temple’s success demonstrates the persistent explosive power
of Satan as a symbol.55

“When I saw it was time for a

change . . . ”: Scholarship on Satanism

The relationship between the larger Satanic (or Satanism-​related) organ-

izations and academia was initially quite unproblematic, even harmonious.
The 1970s saw the publication of a number of smaller studies, primarily by
sociologists.56 Things occasionally turned sour, however, from the mid-​1980s
onward, with conflicts involving individual scholars that groups felt were
misrepresenting them or conducting research in dishonest ways (e.g., the
disputes between the Church of Satan and Satanism studies pioneer James
R. Lewis—​whom they famously designated a “hackademic”—​and the 1983
row over Gini Graham Scott’s book The Magicians about the Temple of Set,

54 For a biography of Ford (likely provided by himself), see: https://​www.goodre​ads.com/​aut​hor/​show/​

56374.Mic​hael​_​W_​F​ord.
55 Manon Hedenborg White and Fredrik Gregorius, “The Satanic Temple: Secularist Activism and

Occulture in the American Political Landscape,” International Journal for the Study of New Religions 10:1
(2019) pp. 89–​110; Joseph P. Laycock, Speak of the Devil: How the Satanic Temple Is Changing the Way We
Talk About Religion (New York: Oxford University Press, 2020).
56 Marcello Truzzi, “The Occult Revival as Popular Culture: Some Random Observations on the Old

and the Nouveau Witch,” The Sociological Quarterly 13:1 (1972) pp. 16–​36. Marcello Truzzi, “Towards a
Sociology of the Occult: Notes on Modern Witchcraft,” in Religious Movements in Contemporary America,
ed. Irving I. Zaretsky and Mark P. Leone (Princeton, NJ: Princeton University Press, 1974) pp. 628–​645.
Edward J. Moody, “Magical Therapy: An Anthropological Investigation of Contemporary Satanism,”
in Religious Movements in Contemporary America, ed. Irving I. Zaretsky and Mark P. Leone (Princeton,
NJ: Princeton University Press, 1974) pp. 355–​382. Randall. H. Alfred, “The Church of Satan,” in The New
Religious Consciousness, ed. Charles Y. Glock and Robert N. Bellah (Berkeley: University of California
Press. Plexus, 1976) pp. 180–​204.
 Introduction 13

which ended up being withdrawn after a lawsuit).57 This led to some diffi-
culties with gaining access to leaders and gatherings during the late 1990s
and early 2000s. Around that time a new generation of scholars, especially
in Scandinavia, started conducting research on the topic, and gradually the
partially lost trust was (mostly) regained and a form of respectful reciprocity
instated.58
The aforementioned James R. Lewis (1949–​2022) should be considered
one of the field’s founding fathers, together with his fellow American Gordon
J. Melton (b. 1942), and the Italian sociologist Massimo Introvigne (b. 1955).
All three can be characterized as highly productive scholars with a wide-​
ranging interest in new religious movements, and their work was crucial in
establishing the topic as an important one to study, and for integrating it into
this broader field. They also laid the empirical foundations for future schol-
arship. A series of Scandinavian PhD dissertations in the 2000s were devoted
to Satanism and related topics, establishing this geographical region as a cen-
tral one for this academic field. Here for example the dissertations by Asbjørn
Dyrendal (Norway, 2003), Kennet Granholm (Finland, 2005), Jesper Aagaard
Petersen (Norway, 2011), and Per Faxneld (Sweden 2014, republished by
Oxford University Press in 2017) can be mentioned.59 Of course, impor-
tant work was being done elsewhere as well at this time, for example Ruben
van Luijk’s 2013 dissertation in the Netherlands (republished by Oxford
University Press in 2016).
Scandinavia being a center for Satanism studies led to the organizing of an
international Satanism conference in Trondheim, Norway, in 2009 (a selec-
tion of papers from this conference were later collected in the 2013 Oxford
University Press volume The Devil’s Party, eds. Per Faxneld and Jesper Aagaard
Petersen), and again in Stockholm, Sweden, in 2011.
As mentioned, Satanism can be viewed as part of a broader, antinomian
spiritual phenomenon, which has been given labels like “dark spirituality”60 or
“Left-​hand Path.”61 Two groups themselves employing the latter designation

57 Stephen E. Flowers, Lords of the Left-​Hand Path (Rochester, VT: Inner Traditions, 2012) pp. 224f.
58 An example of this is that Blanche Barton, a leading figure in the Church of Satan, chose to interview
several scholars for her own recent book We Are Satanists: The History and Future of the Church of Satan
(Aperient Press, 2021), thus making the interviewers the interviewees and attesting to generally improved
relations between practitioners and academia.
59 Moreover, Fredrik Gregorius published a short book on Satanism in Sweden in 2006 (Satanismen i

Sverige, Lund: Sitra Ahra), and Per Faxneld published a Swedish book on the early history of Satanism in
2006 (Mörkrets apostlar: Satanism i äldre tid, Sundbyberg: Ouroboros).
60 Per Faxneld and Jesper Aa. Petersen, eds., The Devil’s Party: Satanism in Modernity (New York: Oxford

University Press, 2012)

61 Kennet Granholm, “The Left-​ Hand Path and Post-​ Satanism: The Temple of Set and the
Evolution of Satanism,” in The Devil’s Party: Satanism in Modernity, ed. Per Faxneld and Jesper
Aagaard Petersen (New York: Oxford University Press, 2013) pp. 209–​228. Kennet Granholm, Dark
14 Satanism: A Reader

have been studied by Finnish scholar of religions Kennet Granholm. After

his above-​mentioned doctoral dissertation (2005) about Dragon Rouge,
Granholm went on to study the Temple of Set.62 Granholm, no longer ac-
tive as a scholar, made valuable contributions by conducting fieldwork and
focusing on lived religiosity in a milieu that has too often only been studied
through its texts.
The best and most comprehensive broad histories of Satanism in history as
well as contemporary times are The Invention of Satanism (2015) by Asbjørn
Dyredal, James R. Lewis, and Jesper Aagaard Petersen, Massimo Introvigne’s
Satanism: A Social History (2016) and Ruben van Luijk’s aforementioned
Children of Lucifer: The Origins of Modern Religious Satanism (2016).63 Most
pre-​2000 articles of significance treating Satanism can be found in the massive
collection The Encyclopedic Sourcebook of Satanism (eds. Jesper Aa. Petersen
and James R. Lewis, 2008). Two other collected volumes, Contemporary
Religious Satanism (ed. Petersen, 2009) and the already mentioned The
Devil’s Party: Satanism in Modernity (eds. Faxneld and Petersen, 2013) collate
contributions from the majority of today’s key scholars.
For debunking of accusations of Satanism in historical times, see Gareth
Medway’s Lure of the Sinister (2001), Evelyn Lord’s The Hellfire Clubs: Sex,
Satanism, and Secret Societies (2010), and Lynn Wood Mollenauer’s Strange
Revelations: Magic, Poison, and Sacrilege in Louis XIV’s France (2007).64
Satanism in literature has been the subject of quite extensive research, with
some key works being Max Milner’s huge Le diable dans la littérature française
(1960), Hannes Vatter’s The Devil in English Literature (1978), and Peter

Enlightenment: The Historical, Sociological, and Discursive Contexts of Contemporary Esoteric Magic
(Leiden: Brill Publications, 2014).

62 Kennet Granholm, “Embracing Others Than Satan: The Multiple Princes of Darkness in the Left-​

Hand Path Milieu,” in Contemporary Religious Satanism: A Critical Anthology, ed. Jesper Aa. Petersen
(Farnham: Ashgate, 2009) pp. 85–​101. Kennet Granholm, “Left-​Hand Path Magic and Animal Rights,”
Nova Religio 12:4 (2009) pp. 28–​49. Kennet Granholm, “Approaches to Nature in Contemporary Left-​Hand
Path Magic,” in Esotericism and Nature, ed. Arthur Versluis et al (East Lansing: Michigan State University
Press, 2010) pp. 151–​163. Kennet Granholm, “The Rune-​Gild: Heathenism, Traditionalism, and the Left-​
Hand Path,” International Journal for the Study of New Religions 1:1 (2010) pp. 95–​115. Kennet Granholm,
“Dragon Rouge: Left-​Hand Path Magic with a Neopagan Flavour,” Aries 12:1 (2012) pp. 131–​156. Kennet
Granholm, “Metal and Magic: The Intricate Relationship Between the Metal Band Therion and the Magic
Order Dragon Rouge,” in Brill Handbook of New Religions and Cultural Production, ed. Carole Cusack and
Alex Norman (Leiden: Brill, 2012).
63 Asbjørn Dyrendal, James R. Lewis, and Jesper Aagaard Petersen, eds. The Invention of Satanism

(New York: Oxford University Press, 2016). Massimo Introvigne, Satanism: A Social History (Boston,
MA: Brill, 2016). Ruben van Luijk, Children of Lucifer: The Origins of Modern Religious Satanism
(Oxford: Oxford University Press, 2016).
64 Gareth J. Medway, Lure of the Sinister: The Unnatural History of Satanism (New York and

London: New York University Press, 2001). Evelyn Lord, The Hell-​Fire Clubs: Sex, Satanism and Secret
Societies (London: Yale University Press, 2008). Lynn Wood Mollenauer, Strange Revelations: Magic, Poison
and Sacrilege in Louis XIV’s France (University Park: Pennsylvania State University Press, 2007).
 Introduction 15

A. Schock’s Romantic Satanism (2003). Satanism in, and related to, literature
has also been studied in several more recent works.65
Black Metal, though not always with a primary focus on its Satanic elem-
ents, is treated in a series of scholarly studies, like Keith Kahn-​Harris’ Extreme
Metal: Music and Culture on the Edge (2007), Christopher Thompson’s
Norges Våpen: Cultural Memory and Uses of History in Norwegian Black
Metal (diss., Uppsala University, 2019), Mikael Sarelin’s Krigaren och
transvestiten: Gestaltningar av mörker och maskuliniteter i finländsk black
metal (diss., Åbo Academy, 2013), and several articles.66 There is also a rather
problematic Swedish musicological monograph by Thomas Bossius (2003),
which uses highly unrepresentative informants—​namely, Christian (!) Black
Metal bands (a selection that is most likely related to the author’s own strongly
Christian background).67 The best-​known popular book on the topic is
Michael Moynihan and Didrik Søderlind’s Lords of Chaos, which offers sev-
eral interviews of relevance for scholars. This is also the case with two later
books, Jon Jefferson Klingberg and Ika Johannesson’s Blod, eld, död (2011)
and Håvard Rem’s Infødte skrik: Norsk svartmetall (2010).68

“Hope you guess my name . . . ”: Defining Satanism

The debate over how to define Satanism, or if the term is even suitable to
use, has raged for at least as long as the field of academic Satanism studies
has existed. Some early, highly dubious attempts highlighted a supposed

65 Bernd U. Schipper, “From Milton to Modern Satanism: The History of the Devil and the Dynamics

Between Religion and Literature,” Journal of Religion in Europe 3:3 (2010) pp. 103–​124. van Luijk, Children
of Lucifer. Faxneld, Satanic Feminism. Introvigne, Satanism. Asbjørn Dyrendal, James R. Lewis, and Jesper
Aagaard Petersen, eds. The Invention of Satanism (New York: Oxford University Press, 2016).
66 Kennet Granholm, “Ritual Black Metal: Popular Music as Occult Meditation and Practice,”

Correspondences 1:1 (2013) pp. 5–​33. Kennet Granholm, “ ‘Sons of Northern Darkness’: Heathen Influences
in Black Metal and Neo-​folk Music,” Correspondences 1:1 (2013) pp. 5–​33. Per Faxneld, “Kom, ondska, bliv
mitt goda: Black Metal-​nyreligiositet och motdiskursens ordning,” Din: Tidsskrift for religion og kultur 17:1
(2015) pp. 79–​80. Gry Mørk, ‘ “With My Art I Am the Fist in the Face of God”: On Old-​school Black Metal,”
in Contemporary Religious Satanism: A Critical Anthology, ed. Jesper Aa. Petersen (Farnham: Ashgate,
2009) pp. 171–​198. Per Faxneld, “Bleed for the Devil: Ritualized Self-​Harm as Transgressive Practice
in Contemporary Satanism, and the Re-​ enchantement of Late Modernity,” Alternative Spirituality
and Religion Review 6:2 (2015) pp. 165–​196. Wachenfeldt and Thorgersen, “When Hell Freezes Over—​
Black Metal: Emancipatory Cosmopolitanism and/​or Egoistic Protectionism,” Music, Education, and
Religion: Intersections and Entanglements (2019) pp. 208–​222. Wachenfeldt and Thorgersen, “ ‘You Who
Hate God’: Investing in Love and Hate through the Sound of Satan,” Difference and Division in Music
Education (2020) pp. 93–​107.
67 Thomas Bossius, “Med framtiden i backspegeln: Black metal-​och transkulturen: Ungdomar, musik

och religion i en senmodern värld” (diss., Gothenburg, 2003).

68 Michael Moynihan and Didrik Søderlind, Lords of Chaos: The Bloody Rise of the Satanic Metal

Underground (Los Angeles: Feral House, 1998). Ika Johannesson and Jon Jefferson Klingberg, Blod eld
död: En svensk metalhistoria (Stockholm: Alfabeta, 2011). Håvard Rem, Infødte skrik: Norsk svartmetall
(Oslo: Schibsted, 2010).
16 Satanism: A Reader

immorality/​anti-​morality or antisocial behavior as core traits and criteria for

something to be classified as Satanism. Such an approach largely reflects the
aforementioned “Satanic Panic” rumor panics of the 1980s, and Christian
evangelical concerns over claimed dangers of the “occult.” Its proponents
are generally united by not having done any fieldwork among Satanists and
having limited knowledge of actual Satanic primary sources.69
Coming from a different angle, Kennet Granholm has expressed concern
with the negative connotations of the term “Satanism” in the eyes of the public,
suggesting it should be discarded as an academic label—​even for groups that
consider themselves Satanists, and/​or who clearly make Satan their primary
figure of reverence.70 This possibly stems from his own fieldwork having al-
most exclusively taken place in Dragon Rouge and the Temple of Set, groups
that both explicitly identify their central symbol (the Red Dragon and Set, re-
spectively) with Satan, and frequently employ symbols like the inverted pen-
tagram, yet simultaneously distance themselves from the term Satanism.71 As
an alternative to this designation, Granholm therefore proposes the more in-
clusive term Left-​hand Path, something he characterizes as a “milieu of ‘dark
spirituality’ that includes many forms of modern Satanism” and is “informed
by the specific combination of following three discourses”: the ideology of in-
dividualism, the goal of self-​deification and antinomianism.72
The editors of this book do not, like Granholm, think it is inherently prob-
lematic to use the term Satanism as an analytical academic category, regardless
of the negative connotations it has for parts of the public (and, lest we forget,
for some of our academic colleagues). In fact, the negative connotations, and
how practitioners negotiate them in the field of tension between respecta-
bility and transgression, are crucial aspects of what makes the phenomenon
interesting and relevant to study. It could be said that this dimension is part
and parcel of why the study of a marginal phenomenon like Satanism none-
theless has important things to tell us about broader societal and historical
developments. Naturally, it is of importance how practitioners choose to
self-​define, but this does not imply that emic (insider) terminology is neces-
sarily always preferable or more clarifying for scholars. It is also an analytical

69 Russell, Mephistopheles, pp. 175, 205, 255; Carl Raschke, Painted Black: From Drug Killings to

Heavy Metal Music: The Alarming True Story of How Satanism Is Terrorizing Our Communities (San
Francisco: Harper, 1990) p. 21. Erik Rodenborg, Lagen och dess profet: Aleister Crowley, thelema och
satanismen (Stockholm: Univ., Religionshistoriska inst., 1998) pp. 52, 55, 58–​61.
70 Granholm, “The Left-​Hand Path and Post-​Satanism,” p. 213.
71 Granholm, “The Left-​Hand Path and Post-​Satanism.”
72 Granholm, “The Left-​Hand Path and Post-​Satanism,” p. 213.
 Introduction 17

advantage to be able to follow discursive shifts over time related to a specific

symbol like Satan, a task that will be all the more elusive if the content and
meaning of such discourses are taken to always center around the same axis
of individualism, self-​deification, and antinomianism. A potential risk could
also lie in excessive inclusivity, since the Left-​hand Path shares many of its
core values with the self-​religion of a broad environment of contemporary
new religious movements and unorganized spiritual seekers.73
An important thing about studying Satanism is to analyze the mechanisms
at play when a central symbol in Christian and post-​Christian culture, Satan,
is being re-​negotiated. Eliminating Satan(ism) from the academic termi-
nology because certain groups are adamant they have transcended this
symbol in its strictly Abrahamitic conceptualization (and may now focus
more on other mythological equivalents of Satan, e.g., the direful Egyptian
god Set) would obfuscate an important dimension of scholarly work on other
material.74 Ultimately, it of course needs to be remembered that any defini-
tion of Satanism is primarily a tool for conducting research. We should there-
fore be wary of rigid, essentialist definitions and flexible enough to potentially
operate with different formulations depending on what type of study we are
conducting in a given moment.
To nuance the term Satanism somewhat, it can be used in two senses: sensu
stricto and sensu lato.75 The former (strict) sense refers to a system of thought
in which Satan is celebrated in a prominent position.76 A “prominent position”
signifies that Satan is the only or the foremost among the entities or symbols
revered. If this is not the case, the group or individual in question may still
hold certain views that constitute a form of Satanism, but their ideology as
a whole cannot be defined thus. The term “system” designates anything from
very simple constructs to highly sophisticated doctrines. This dimension of

73 Even the third criterium proposed by Granholm, antinomianism, could potentially be found in groups

completely unrelated to the phenomena under scrutiny here.

74 To some degree, Granholm’s insistence on following emic (insider) categories, and his concern with

the impact on the public image of groups he studies, are likely a product of him primarily being a specialist
in contemporary religion and fieldwork, who has done only limited work on historical material. Thus, he
is also less interested in following lines of inquiry like the long-​term revaluation of mythological figures
over centuries that other scholars, who advocate using the term Satanism, have been more preoccupied
with. Granholm further appears to have a general reluctance to view anything as an example of Satanism,
even a phenomenon where this is so clearly central as the early 1990s Nordic Black Metal milieu. Kennet
Granholm, “ ‘Sons of Northern Darkness’: Heathen Influences in Black Metal and Neo-​folk Music,” Numen
58:4 (2011) pp. 514–​544. For a critique see Faxneld,“Kom, ondska, bliv mitt goda: Black Metal-​nyreligiositet
och motdiskursens ordning.”
75 Cf. Faxneld, Satanic Feminism, pp. 1–​28.
76 Cf. Faxneld, Mörkrets apostlar, p. xiv. The term Satan is here interchangeable with the Devil, Lucifer

and other names commonly used to designate the principle of evil in a Christian context (a figure that most
Satanists, however, perceive quite differently—​as more or less benevolent or helpful).
18 Satanism: A Reader

the definition facilitates excluding, for example, a person who lauds Lucifer in
a single poem from this more strictly defined category. Such an act does not
make anyone a Satanist in the strict sense, any more than composing a single
piece in praise of Christ would make someone a Christian.
Satanism sensu lato, on the other hand, entails celebrations of the Devil
used as a discursive strategy in a demarcated and restricted manner. Examples
include socialists employing Lucifer as a symbol of revolution, and different
varieties of purely literary veneration of Satan. It would also encompass
groups and thinkers who make positive reinterpretations of Satan, yet do not
put these ideas center stage in their work or ideology. Around one-​third of
the source texts in this book consist of material representing Satanism sensu
lato (that is, it is not part of a system of thought where celebrating Satan is a
central theme), while the other two-​thirds constitute examples of Satanism
sensu stricto. The more recent texts from the former category (sensu lato) can,
in several cases, be said to belong to what Granholm calls the “Left-​hand path
milieu,” detailed above. In that context, Satan is only one of several antino-
mian, sinister figures from various mythologies that are put to use.

“But what’s puzzling you . . . ”: How to Use

This book

Today, Satanism is being introduced and analyzed as part of undergraduate

and graduate university courses across the world. Why is it a popular topic to
teach? While never a numerically significant religion, Satanism’s controversial
and confrontational character makes it an excellent case study for discussing
broader methodological and theoretical issues. As mentioned above, it also
functions well as an entry point to analyzing more general developments
and tensions in the religious landscape.77 Recently, entire courses have been
devoted to Satanism in, for example, Sweden, attracting huge numbers of
students. It is clearly an engaging topic for students.
This book thus grew from a clear need for a Satanism reader to use as a
course book in teaching. We have also aimed to produce a volume that will be

77 It is difficult to estimate the number of self-​identified Satanists worldwide, as statistical data is scant.

A 2001 UK national census indicated around 1,600 Satanists, while a 2006 Australian census gave a number
of 2,247 individuals. Extrapolating from this, Chris Mathews suggests a total of 30,000–​100,000 Satanists
worldwide, which appears quite reasonable (cf. Evans for cautionary remarks). Mathews, Chris, Modern
Satanism: Anatomy of a Radical Subculture (London: Praeger, 2009) p. 160. Evans, Paradise Lost. However,
some of these statistics are up to twenty years old, and the number may have increased quite drastically due
to the popularity of The Satanic Temple during the past few years.
 Introduction 19

useful for students writing a paper or thesis on Satanism. In such a situation, a

selection of representative source texts will help them orient themselves in the
field and decide what type of Satanism they find most interesting. The detailed
introductions to the texts, written by leading specialists on the figures and
groups in question, will moreover help any reader understand the context of
the varieties of Satanism, and the source texts they have given rise to. Finally,
the book can also be read as a succinct chronological overview of the devel-
opment of Satanism, with the closeness to the phenomenon itself that only
actual source texts can provide.
In order to facilitate usability and easy access, the chapters in this volume
all have the same structure. Every source-​text has an introduction that gives
an account of its historical background, specific origins, and impact. First,
the texts’ authors and their worldviews are presented, and the origins, genre,
and purpose of the text are detailed. The content of the texts is then discussed
and contextualized through other works by the same author and similar ideas
from his or her intellectual milieu. Finally, comments are offered on the recep-
tion history and impact of the texts.
The material is presented in chronological order. When selecting what
source texts to include, we have chosen to focus on a number of historical
texts that were crucial to the development of Satanism. The earliest esoteric
texts, by Eliphas Lévi and H. P. Blavatsky, do not qualify as being representa-
tive of actual Satanism in the narrower sense (called sensu lato above). They
were, however, significant steps toward the later, fully positive understanding
of the figure of Satan in an esoteric context. We have not included purely lit-
erary texts, for example, those written by the “Romantic Satanists” in England
during the early nineteenth century, as such material primarily forms a pre-
history to Satanism sensu lato and would make the book too voluminous.
Stanislaw Przybyszewski is, in one sense, a “literary” Satanist, but he is a spe-
cial case due to the fact that he seems to have been the first person to develop
a sustained system of thought centered around Satan, and also referred to
himself as a Satanist (something the Romantic Satanists never did—​this was
a label attached to them by others). With one exception, we have also forgone
conspiracy theories about Satanism, prioritizing insider texts instead of out-
sider fantasies about Satanism. Several of the texts (e.g., Crowley’s “Hymn to
Lucifer,” Blavatsky’s The Secret Doctrine, or Kenneth Grant’s Vinum Sabbati)
included display a positive interpretation of Satan yet have been penned by
individuals or groups who cannot be labelled Satanists. Such material is in-
cluded in order to demonstrate the fuzzy borders of the Satanic milieu, and
how it resources and is resourced by adjacent phenomena in the field of alter-
native spirituality.
20 Satanism: A Reader

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Exploring the Variety of Random
Documents with Different Content
 378 CUNEIFORM PARALLELS the canal of Salsallat, near
Opis, and defeated him. On the fourteenth day of Tammuz, Sippar
was taken without a blow, and two days later the van of the army of
Cyrus entered Babylon as the gates swung open without resistance^
to receive it. Cyrus was not in command, but had remained behind,
while Ugbaru (Goburyas), governor of Gutium, led the advance.
Nabonidus was taken prisoner in the city. Cambyses, son of Cyrus,
seems to have been called king at first, but Cyrus himself was later
called king of Babylon, "king of lands." 1 Cyrus-Cylinder, line 17 (see
below, p. 381). 1. INSCRIPTION FROM THE FOUR CLAY CYLINDERS
OF NABONIDUS, KING OF BABYLON ' Column I: (1) Nabonidus, king
of Babylon, (2) supporter of E-sagila (3), and E-zida (4) , who fears
the great gods, am I. (5) E-Lugal-malga-si-di, (6) the step tower of
E-gisshir-gal, (7) which is in Ur, (8) which Ur-Engur, a king of former
time, (9) had built but finished not; (10) Dungi, his son, (11) did
finish his work. (12) (From the inscriptions of Ur-engur (13) and
Dungi, his son, I learned (14, 15) that Ur-engur built that step tower,
(16) but had not finished it; (17, 18) Dungi, his son, finished the
work.) (19) This step tower (20) had now become old, (21) and
upon the old foundation, (22) which Ur-Bau and > These cylinders
were found at the four corners of the temple of Sin at Ur. Published I
R., 68, No. 1. Transliterated and translated by Peiser, Keilinschriftl.
Bibl., iii, 2, pp. 94fif.; Langdon, N eubabylonische Konigsinschriften,
No. 5, pp. 250ff. Column I: (1) (m, ilu) Nabti-na'id §ar Babili(ki) (2)
za-ni-in E-sag-ila (3) il E-zi-da (4) pa-lij} ilani rabtati a-na-ku (5) E-
lugal-malga-si-di (6) zikku-rat E-gi§-§ir-gaI (7) §a ki-rib Ur(ki) (8) §a
(m)Ur-(ilu) engur §arru ju-utmajj-ri (9) i-pu-§u-ma la u-sak-li-lu-u§
(lO) (ilu) Dun-gi mari-§u (11) §i-pu-§u u-§ak-lil (12) i-na mu-sa-ri-e
§a Ur-(ilu) Engur (13) il (ilu) Dun-gi inari-§u a-mur-ma (14) §a zik-
ku-rat §u-a-ti (15) Ur-(ilu) Engur i-pu-M-ma (16) la u-§ak-Ii-lu-u§
(17) (m, ilu) Dun-gi mari-§u §ipir-§u (18) u-§ak-lil (19) i-na-an-ni
zik-ku-rat §ii-a-tu (20) la-ba-ri-i§ il-lik-ma (21) e-li te-me-en-na la-bi-
ri (22) §a (in)Ur (ilu) Engur ii
 CYLINDERS OF NABONIDUS 370 Dungi, (23) his son, had
built, I undertook the reconstruction (24) of this temple tower, (25)
as of old, (26, 27) with bitumen and burned brick, (28) and for Sin,
the lord of the gods of heaven and earth, (29) the king of the gods,
the gods of gods (30) that inhabit the great heavens, the lord of E-
gish-shir-gal, which is (31) in Ur, my territories, [Column II] (1) I
founded (2) and built it. (3) O Sin, lord of the gods, (4) king of the
gods of heaven and earth, (5) the god of 'gods, (0) that inhabits the
great heavens, (7) when thou dost (8) joyfully enter into that house,
may the (9) good done to Esagila, (10) Ezida and E-gisshir-gal (11)
the temples of thy great godhead (12) be upon thy lips, (13) and the
fear of thy (14) great godhead do thou (15) implant in the heart of
its people, let them not sin (16) against thy great godhead, (17) Uke
the heavens let their foundations (18) stand fast. (19) As for me,
Nabonidus, king of Babylon, (20) save me from sinning against (21)
thy great godhead. (22) A Ufe of far days as a gift (23) grant unto
me. (24) And as for Belshazzar, (25) the first-born son, (26) the
issue of my body, (27) do thou implant in his heart (28) the fear of
thy great divinity. (29) Let him not turn (30) unto sinning. (31) Let
him be satisfied with fullness of life. (ilu) Dun-gi (23) mari-§u i-pu-
§u (24) zik-ku-rat §u-a-ti (25) ki-ma la-bi-ri-im-raa (26) i-na ku-up-ri
u a-gur-ri (27) ba-ta-ak-su as-batma (28) a-na (ilu) Sin bel ilani §a
§ami-e u irsi-tim (29) §ar ilani ilani' sa ilani (30) a-§i-ib same-e
rabuti bel fi-giS-sir-gal (31) §aki-rib Ur(ki) beli-ia. [Column II] (1) us-
§i-i§-ma (2) e-pu-u§ (3) (ilu) Sin be-lf ilani (4) §ar ilani §a §ame-e u
irsi-tim (5) ilani §a il^ni (6) a-§i-ib same-e rabvlti (7) a-na biti §u-a-ti
(8) Jja-di-is i-na e-ri-bi-ka (9) damkati E-sag-ila (10) E-zi-da E-gis-
sir-gal (11) bitAti ilu-v'i-ti-ka rabi-(ti) (12) lis-§a-ki-in sap-tuk-ka (13)
u pulu{j-ti ilu-ii-ti-ka (14) rabi-ti lil>bi nise-§u (15) su-u§-kin-ma la i-
hattu-ii (16) a-na ilu-vi-ti-ka rabi-ti(ti) (17) ki-ma §ame-e i§-da-su-nu
(18) li-ku-nu (19) ia(-a-)ti (ilu) NabQ-na'id §ar B:ibili(ki) (20) i-na bi-
tu ilu-u-ti-ka (21) rabiti(ti) su-zib-an-ni-ma (22) ba-la-tu u-mu ru-ku-
ti (23) a-na si-rik-ti §ur-kam (24) u sa (m, ilu) Bel-§ar-usur (25)
m&ru re§-tu-u (26) si-it lib-bi-ia (27) pu-lujj-ti ilu-ii-ti-ka rabiti (28)
lib-bu-u§ §u-u§-kin-ma (29) ai ir-§a-a (30) {ji-ti-ti (31) la-li-e baldti
li§-bi > Word repeated by mbtake of the scribe.
 380 CUNEIFORM PARALLELS 2. THE CYLINDER OF CYRUS '
(1) his troops (2) . . . quarters of the world (3) . . . a weakUng was
established in rule over the land (4) and . . . a similar one he
appointed over them, (5) like E-saggil he made . . . to Ur and the
rest of the cities, (6) a command dishonoring them ... he planned
daily and in enmity, (7) he caused the daily offering to cease; he
appointed ... he established within the city. The worship of Marduk,
king of the gods . . . (8) he showed hostility toward his city daily his
people he brought all of them to ruin through servitude without rest.
(9) On account of their complaints the lord of the gods became
furiously angry and left their land; the gods, who dwelt among
them, left their homes, (10) in anger over his bringing into Babylon,
Marduk ... to all the dwelling places, which had become ruins, (11)
and the people of Sumer and Akkad, who were like corpses ... he
turned and granted 1 Published V R., Plate 35 (London, 1880), 2d
edition, 1910. Transliterated and translated by Schrader,
Keilinschriftliche Bibliothek, iii, 2, pp. 120ff. Transcribed and
translated after a new collation of the text by O. E. Hagen, Beitr&ge
zur Assyriologie, ii, pp. 20Sff. (1891). Transliterated and translated
anew by Weissbach, Die Keilinschriften der Achmaeniden
(Vorderasiatische Bibliothek), pp. 2fT. (1) -ni-§u (2) [ -ki]-ib-ra-tim
(3) .... . -ka gal ma-tu-u is-§ak-na a-na e-nu-tu ma-ti-§u (4) §i-[ . . .
. . ta-ainl-§i-li \i-§a-a§-ki-na si-ru-su-un (5) ta-am§i-li E-sag-ila i-te-[
-ti]m a-na Uri(ki) il si-it-ta-tim ma-lja-za (6) pa-ra-as la si-ma-a-ti-iu-
nu ta-[ -l]i
 CYLINDER OF CYRUS 381 mercy. In all lands everywhere
(12) he searched, he looked through them and sought a righteous
prince, after his own heart, whom he took by the hand. Cyrus, king
of Anshan, he called by name, to lordship over the whole world he
appointed him. (13) The land of Qutu, all the Umman-manda, he
cast down at his feet. The black-headed people, whom he gave his
hands to conquer, (14) he took them in justice and righteousness.
Marduk, the great lord, looked joyously on the caring for his people,
on his pious works and his righteous heart. (15) To his city Babylon
he caused him to go, he made him take the road to Babylon, going
as a friend and companion at his side. (16) His numerous troops, in
number unknown, like the waters of a river, marched armed at his
side. (17) Without battle and conflict he permitted him to enter
Babylon. He spared his city Babylon a calamity. Nabonidus, the king,
who did not fear him, he deUvered into his hand. (18) All the people
of Babylon, of Sumer and Akkad, princes and governors, fell down
before him and kissed his feet. They rejoiced in his sovereignty, their
faces shone. (19) The lord, who by his power brings the dead to life,
who amid destruction and injury had protected them, they blessed
him joyously, honoring his name. §u (12) is-te-'-e-ma ma-al-ki i-§a-
ru bi-bil lib-bi §d, it-ta-ma-ajj ka-tuus-§u (m)Ku-ra-a5 sar ali An-Sd-
an it-ta-bi ni-bi-it-su a-na ma-liku-tim kul-la-ta nap-Jjar iz-zak-ra §u-
[ma-§u] (13) mat Ku-ti-i gimir um-raan Man-da u-ka-an-ni-§a a-na
§e-pi-su nise sal-mat kakkadu(du) sa u-Sd-ak-Si-du ka-ta-a-§u (14)
i-na ki-it-tim u mi§a-ru i5-te-ni-'e-§i-na-a-tim (ilu) Marduk belu rabu
ta-ru-ii ni§e-§u ip-f»e-e-ti sa dam-ka-a-ta il lib-ba-§u i-§d-ra 5a-di-i§
ip-pa-al-li-is (15) a-na ali-§u Bab-ilani(ki) a-la-ak-§u ik-bi u-§a-a3-bi-
it-su-ma 5ar-ra-nu Babili ki-ma ib-ri il tap-pi-e it-tal-la-ka i-da-a-§u
(16) umma-ni-§u rap-§a-a-tim §d ki-ma me-e nari la ii-ta-ad-du-vi
ni-ba-Jiiun kakke-iu-nu sa-an-du-ma i-^d-ad-di-Jia i-da-a-§u (17) ba-
Iu kab-li il ta-ba-zi v'i-§e-ri-ba-a§ ki-rib Babili ala-§u Bab-ilani(ki) i-ti-
ir i-na §ap-sA-ki (m, ilu) Nabu-na'id §arru la pa-li-l)i-su u-ma-al-la-a
ka-tuu§-§u (18) nise Babili ka-li-Sii-nu nap-bar mat Su-mc-ri u
Akkadi(ki) ru-bi-e u §ak-ka-nak-ka §d-pal-§u ik-mi-sa u-na-a§-Si-ku
§e-pvi-u§-§u ib-du-u a-na sarru-u-ti-§u im-mi-ru pa-nu-u§-§u-un
(19) be-lu §d i-na tu-kul-ti-§a li-bal-li-tu mi-tu-ta-an i-na bu-ta-ku il
pa-ki-e ig-mi-lu
 382 CUNEIFORM PARALLELS (20) I am Cyrus, king of the
world, the great king, the powerful king, king of Babylon, king of
Sumer and Akkad, king of the four quarters of the world, (21) son of
Cambyses, the great king, king of the city of Anshan, grandson of
Cyrus, the great king, king of the city of Anshan; great-grandson of
Teispes, the great king, king of the city of Anshan; (22) eternal seed
of royalty whose rule Bel and Nabu love, whose government they
rejoice in in their heart. When I made my triumphal entrance into
Babylon, (23) with joy and rejoicing I took up my lordly residence in
the royal palace, Marduk, the great lord, moved the noble heart of
the inhabitants of Babylon to me, while I gave daily care to his
worship. (24) My numerous troops marched peacefully into Babylon.
In all Sumer and Akkad I permitted no enemy to enter. (25) The
needs of Babylon and of all its cities I gladly took heed to. The
people of Babylon [and . . . ], and the dishonoring yoke was
removed from them. Their dwellings, (26) which had fallen, I
restored. I cleared out their ruins. Marduk, the great lord, rejoiced in
my pious deeds, and (27) graciously blessed me, Cyrus, the king
who worships him, and Cambyses, my own son, and all my troops,
(28) while we, before him, joyously praised kul-la-ta-an ta-bi-i§ ik-ta-
ar-ra-bu-§u i§-tam-ma-ru zi-ki-ir-Sii (20) ana-ku (m)Ku-ra-a§ §ar ki§-
§at §aiTU rabu Sarru dan-nu §ar Babili Sar vakt Su-me-ri il Ak-ka-di
§ar kib-ra-a-ti ir-bit-tim (21) mar (m)Ka-am-bu-zi-ia sarru rabu §ar
alu An-sd,-an mar mari (m)Ku-ra-a5 §arru rabu sar alu An-sa-an
sa.bal.bal (m)Si-i§-pi-i§ §arru rabu §ar alu An-§a-an (22) ziru da-ru-
u §a §arru-u-tu §a (ilu) Bel u (ilu) Nabu ir-a-mu pa-la-a-su a-na tu-
ub lib-bi-§u-nu ilj-Si-ija- Sarru-ut-su e-numa a-na ki-rib Babili e-ru-bu
sa-li-mi-is (23) i-na ul-si il ri-§d-a-tim i-na ekal ma-al-ki ar-ma-a §u-
bat be-lu-tim (ilu) Marduk belu rabu lib-bi ri-it-pa-§u sd mare Babili ii
. . . an-ni-ma ii-mi-§am a-§e-'-a pa-la-ajj-su (24) um-ma-ni-ia rap-
§a-tim i-na ki-rib Babili i-§d-ad-di-lja §u-ul-ma-ni§ nap-|jar mat [Su-
me-ri] il Akkadi(ki) mu-gal-[l]i-tim ul ii-lar-§i (25) dannat Babili il kul-
lat ma-lja-zi-§u i-na §a-li-im-tim aS-te-'-e mare Babi[li . . .] ki ma-la
lib-[. . .]-ma ab-§a-a-ni la si-ma-ti-§u-nu §u-bat-su-un (26) an-^u-
ut-su-un u-pa-a§-§i-lja u-§dap-ti-ir sa-ar-ba-§u-nu a-na ip-se-e-ti-
[ia] (ilu) Marduk belu rabuiiib-di-e-ma (27) a-na ia-a-ti (m)Ku-ra-a§
§arru pa-li-ib-§u il (m)Ka-am-bu-zi-ia mari ei-it lib-bi-[ia il a]-na nap-
Jjar um-ma-ni-ia (28) da-am-ki-i§ ik-ru-ub-ma i-na §a-lim-tim ma-
bar-§a ta-bi-i§ ni 
 CYLINDER OF CYRUS 383 his exalted godhead. All the
kings dwelling in palaces, (29) of all the quarters of the earth, from
the Upper to the Lower sea dwelling . . . all the kings of the
Westland dwelling in tents (30) brought me their heavy tribute, and
in Babylon kissed my feet. From . . . to Asshur and Susa, (31)
Agade, Eshnunak, Zamban, Meturnu, Deri, with the territory of the
land of Gutium, the cities on the other side of the Tigris, whose sites
were of ancient foundation— (32) the gods, who dwelt in them, I
brought them back to their places, and caused them to dwell in a
habitation for all time. All their inhabitants I collected and restored
them to their dwelling places. (33) And the gods of Shumer and
Akkad, whom Nabonidus, to the anger of the lord of the gods, had
brought into Babylon, by command of Marduk, the great lord, (34) I
caused them peacefully to take up their dwelUng in habitations that
rejoiced the heart. May all the gods, whom I brought into their
cities, (35) pray daily before Bel and Nabu for long life for me, and
may they speak a gracious word for me and say to Marduk, my lord,
"May Cyrus, the king who worships thee, and Cambyses, his son,
(36) their ... I permitted all to dwell in peace . . . it-ta-['-id i-lu-ti-§u]
sir-ti nap-Jjar §arri a-si-ib parakke (29) §a kali-i§ kib-ra-a-ta i§-tu
tam-tim e-li-tim a-di tam-tim §ap-li-tim a-§i-ib kul-[. . .] ^arrani mati
A-mur-ri-i a-§i-ib ku§-ta-ri ka-li-§u-ua (30) bi-lat-su-nu ka-bi-it-tim u-
bi-lu-nim-ma ki-n--ba Babili u-na-a§§i-ku §e-pu-u-a i§-tu [. . .] a-di
alu As§ur(ki) ii Su§an(ki) (31) A-gade(ki) matu E§-nu-nak (alu) Za-
am-ba-an (alu) Me-tur-nu, Deri(ki) a-di pa-at mat Ku-ti-i ma-ba-za
[§d e-bir]-ti (naru) Diklat §d i§-tu ap-na-ma na-du-ii §u-bat-su-un
(32) ildni a-Si-ib lib-bi-§u-nu a-na a§-ri-§u-nu u-tir-ma u-§ar-ma-a
§u-bat da-er-a-ta kul-lat ni§e-§u-nu u-pa-ajj-bi-ra-am-ma u-te-ir
da-;ld-mi-§u-un (33) il ilani mat Siime-ri ii Akkadi(ki) §d, (ra, ilu)
Nabu-na'id a-na ug-ga-tim bel ilani u-se-ri-bi a-na ki-rib Babili i-na
ki-bi-ti (ilu) Marduk belu rabd i-na M-li-im-tim (34) i-na ma§-ta-ki-
§u-nu u-se-Si-ib §u-ba-at tu-ub lib-bi kul-la-ta ilS,ni sa u-se-ri-bi a-na
ki-ir-bi ma-Jja-zi-su-un (35) G-miSa-am ma-fear (ilu) Bel u (ilu) Nabu
sa a-ra-ku ume-ia li-ta-mu-ii lit-ta§-ka-ru a-ma-a-ta du-un-ki-ia u a-
na (ilu) Marduk beli-ia li-ikbu-u ia (m)Ku-ra-a§ §arri pa-li-fei-ka u
(m)Ka-am-bu-zi-ia mari-§u (36) da . . . ib-§u-nu lu-ii . . . ka-li-§i-na
§u-ub-ti ni-ife-tim
 3S4 CUNEIFORM PARALLELS birds and doves (?) his ... I
made strong . . . [The remainder of the tablet affords only about
nine separated words which yield no connected meaning.] u-§e-§i-ib
[. . .] paspase u TU.KiR.gu (38) [. . . ad-m]a-aa-Su du-un-nu-nim
a§-te-'-e-ma
LEGAL TEXTS 385
 I. A KUDURRU, OR BOUNDARY STONE The name of this
stone: ''Ninib and Nusku establish the boundary" is its name/ XXII
Cgur) 170 (ka) of seedfield, yV ^^^ (reckoned) at 30 ka of seed,
equivalent to a large cubit. River Tigris IV USH, upper length, west,
adjoining I U8H, lower width, south adjoining the bank of the Tigris
II USH, X GAB upper width, north, adjoining (the property of) the
lord of countries III USH, LV GAR (lower length) east, adjoining
BltSufeur-Gal-du Column I: Ellil, — the exalted lord, ruler of heaven
and earth, Prince, lord of all King of the great gods, who in heaven
and earth ' Published in transliteration and translation by W. J.
Hinke, A New Boundary Stone of Nebuchadrezzar I from Nippur
(1907), pp. 142ff. §um (abnu) narl an-ni-i (ilu) nin-ibu (ilu) Nusku-
mu-kin-kudur-ri-§um-§u XXII (gur) 170 (ka) (sheu) zeru yV can 30
ka I ammatu rabitu nSru Idiklat IV u§ iiddu elii amurrii uS.sa.du I u§
piitu Saplu §utu kilad (ndru) Idiklat TI r§ X GAR p
 388 CUNEIFORM PARALLELS (4) has not his equal (5) upon
the giving of whose command the Igigi (6) prostrate themselves
upon their faces, do homage reverently, (7) and to his decision the
Anunnaki (8) wait submissively, stand humbly, (9) the lord of lords,
the word of whose mouth (10) no god can annul, (11) the ruler of
the Anunnaki, the lord of the blackheaded people, (12) dominator of
lands, ruler of kingdoms, (13) the god, whose splendor is
overwhelming (?) and fuU of brilliance, (14) with whose glory the
whole extent of heaven, (15) all habitations, and all dwellings are
clothed, (16) with whose majesty the lands are covered, (17) whose
rule is beyond compare, whose divinity cannot be equaled, (18)
whose decision is weighty, whose command is exalted, (19) whose
law is first, whose ways are wonderful, (20) who rules heaven and
earth, who sustains the lands, (21) who calls the faithful shepherd,
who appoints the governor of earth (22) forever, with the light of his
gracious countenance, with his shining face (23) upon
Nebuchadrezzar the prince, his favorite, (24) who is devoted to his
sanctuaries, he looked faithfully, and [Column II] (1) that he might
shepherd Shumer and Akkad, (2) that he might restore the
sanctuaries of the city of dwellings (3) and regulate the tithes of
Ekur and Nippur, (4) the weapon of his enemy he broke and (5) the
sceptre of (4) la i-ba-a§-§u-u ilu §a-nin-su (5) §d a-na na-dan ur-ti-
§u (ilu) I-gf-gl (6) ap-pa i-lab-bi-nu u-tak-ku-u pal-Jiis (7) ii a-na §i-
tulti-§u (ilu) A-nun-na-ku (8) as-ris M-Jjar-ru-ru na-zu-uz-zu §d-ajjtf§
(9) be-el §a i-pis pi-sii la li-sam-sa-ku (10) ilu ai-um-ma (11) ra§ub-
bi (ilu) A-nun-na-ku be-el sal-mat kakkadi (12) ka-bit matati mut-tar-
ru-u ba-'-u-la-ti (13) ilu sa melammi-M sajj (?)-pu-u namri-ir-ri sa-'-
nu (14) §a-ru-ru-su ka-la si-Jji-ip §a-ma-me (15) nap-fear ki-ni-e u
kal da-ad-me lit-bu-us-ma (16) §a kum-mat-su matati ka-at-ma (17)
be-lut-su la is-sa-na-nu la um-da§-ia-lu ilu-su (18) par (?)-su-§u §it-
ru-feu billud
 BOUNDARY STONE 389 his enemy he placed in his hand,
(6) a life of eternal days he granted him, and (7) above any king,
that went before him, he magnified his name. (8) Because of the
regulation of the tithes of Ekur, because of the magnificent
sacrifices, (9) because of the rich gifts and the treasures before ElHl.
(10) because of the prostrations before the lord and the son of the
lord, (11) with which to EUil and Ninib he paid reverent homage,
(12) because of the utterance of supplications, because of the word
of the king, the priest, (13) Nusku-ibni, son of UpakhkhirNusku,
priest of Ellil, (14) the ... of Nusku, the chief of Duranki, (15) to the
king, the faithful shepherd, the prince, the favorite of Ellil, (16)
because of his supplication, he looked faithfully, and (17) Bau-
shumiddina, the son of Khunna, the friend of his lord, (18) who
stood before the king, the servant whose word (19) was always
weighty and respected before the (20) governor of Babjdon, the
controller of Bit-Sin-sheme, (21) the prince, his favorite, he sent and
(22) upon the command of the king of uprightness (23)
Nebuchadrezzar, the king of the world, (24) who laid the foundation
of the land, (25) XXII (gur) 170 (ka) of seedfield, arable land, (26)
which had been exposed to flooding, (27) a field of the town of Mar-
Akhattua, (28) on the bank of the Tigris, in the district of Bit-Sin-
sheme, (29) where since M ka-tu-u§-§u it-mujj (6) balat Ijme da-ru-
u-ti is-ruk-sum-ma (7) eli §arri a-lik majj-ri u-§a-tir siim-§u (8) Ina
sa-dar satuk E-kur . ina nike sum-du-Ii (9) ina igise Jiab-su-u-ti ina
na-kfn-ti malj-ri (ilu) En-lil (10) ina li-bi-en ap-pi sa a-na boli u mar
beli (11) sd. ana (ilu) En-lil u (ilu) nin.ib pal-iji-i§ li-tak-ku-u (12) ina
zu-ru-ub zi-Sag. GAL-li ina amat sarri nisakki (13) (m, ilu) Nusku-ibni
mar (m)Upal3bir-Nusku nisak (ilu) En-lil (14) [ug.ME].zu.AB (ilu)
Nusku laputtta DUR.AN.Ki (15) [a]-na sarri re'l ki-ni rubG me-gir (ilu)
En-lil (16) ina ut-ni-ni-§u ki-nis ippalis-su-ma (17) (m, ilu) Ba-u§ilm-
iddina(na) mar (m)y!u-un-na i-bir beli-§u (18) na-an-za-az majj-jjar
sarri ki-zu-u sa ultu ul-la (19) at-mu-sii na-as-ku-ma su-zuuz-zu ina
maJj-ri (20) sakkanak Babili(ki) sa-kin Bit-(m, ilu)Sin§e-me (21) rubu
me-gir-su li-ma-ir-ma (22) ina ka-bi-e sar me-sa-ri (23) (ilu) Nabtj-
kudurri-usur sar kissati (24) mu-kin is-di ma-a-ti (25) XXII (gur) 170
(ka) '(sheu) zeru eklu ki-ru-ba-a (26) sa a-na bu-tuk-ti §aknu(nu)
(27) ugar ali sa Mar (m) A^-at-tu-ii-a (28) ina ki§a,d (naru) Idiklat
ina pijiat Bit (m, ilu) Sin-§e-me (29) sa ultu
 390 CUNEIFORM PARALLELS former days no ditch had
been dug, (30) no vegetation had grown up, and which under
cultivation (31) had not been brought, but had been exposed to the
inroads of the water, — namely (32) I[V] us, upper length, west,
adjoining [Column III] (1) Bit-Sir-appili and the district of Bit-Sin-
sheme (2) III ush, LV gar, lower length, east, (3) adjoining Bit-
Sukhur-Gal-du (4) II ush, X gar, upper width, north, adjoining (5)
Bit-Ushbula, which had been given to the Lord of countries, (6) I
ush, lower width, south, on the bank of the Tigris, (7) in all XXII
(gur) 1G8| (ka) 5 (gin) of seedfield, -^ gan (reckoned) at 30 ka of
seed, (equivalent) to a large cubit, (8) a field of the town of Mar-
Akhattua, in the district of Bit-Sinsheme, (9) Bau-shum-iddina, the
governor of Bit-Sinsheme, (10) measured and to Nusku-ibni, son of
Upakhkhia-Nusku, (11) the priest of Ellil, the ukh.me.zu.ab of Nusku,
(12) the magistrate of Nippur, his servant, forever (13) granted. The
surveyors of this field were Nabu-zer-lishir, (14) son of Itti-Marduk-
balatu, a descendant of Ardi-Ea, (15) and Nabunna, son of Akhi, the
commander (16) of Bit-Sin-sheme. (17) Whenever, for all days to
come (18) for the future of human habitations, (19) be it shepherd
or governor, or agent or regent, (20) levy master or magistrate, who
overthrows the
 BOUNDARY STONE 391 grant (21) of this field and for the
pasture land (22) sends some one and (23) with evil purpose causes
it to be seized, (24) stretches out his finger unto evil, (25) under any
levy seizes a canal digger, (26) cuts down the plants of an official of
canal or land, (27) who makes a claim and takes (28) that field, who
gives it away or returns it to the governor (29) and says it is not
remaining (30) or [Baushum-iddina, the governor of Bit-Sin-sheme,]
(31) has not [given it to Nusku-ibni, son of Upakhkhir-Nusku,] (32)
magistrate of Nippur , . . (33) says that field has not been
measured,] [Column IV] (1) has not been presented, not given, (2)
has not been received, — (3) may Anu, the king, the father of the
gods, angrily overthrow him (4) and destroy his life, (5) EUil, the
exalted lord, who decrees (6) the fate of the gods, an evil fate (7)
decree for him that calamity, misfortune, (8) and the word of men
may oppress him. (9) Ea, king of the ocean, lord of wisdom, (10)
take away from him gladness of heart, happiness of mind, (11)
abundance and fullness, that (12) lamentation may seize him, (13)
Sin, the lord of the crown of splendor, (14) darken his face, that he
have no merriment (?). (15) Shamash and Ramman, the mighty
gods, (16) the exalted judges, give him (17) evil plans, and with a
judgment of justice (18) and upright(21) i-nam-du-ma a-na i-ki-li ri-
'-ti (22) u-ma-'-a-ru §a-nam-ma (23) ina lim-ni-ti u-sd-Jja-zu (24)
ubani-su a-na limutti(ti) i-tar-rasu (25) ina il-ki di-ku-ti sa-bat amelu
Jji-ri-e nara (26) ba-ka-an sam-mi kal-li-e n^ri u ta-ba-li (27) us-as-
su-u u[sad-ba-bu (?)]-ma eklu su-a-t[u] (28) ik-ki-mu u[-sa-a§-ra-ku
(?) a-na] pihati i-t[uur-ru] (29) ul ri-Jju (30) u (m, ilu) Ba-[u-sum-
iddina(na) sa-kin Bit(m, ilu) Sin-§e-me (31) a-na (m, ilu) [Nusku-ib-
ni mar (m)UpaljJjirNusku . . .] (32) ^a-za[-an alu Nippur(ki) ul i-ri-
im-§u i-kabbu-u (?)] (33) eklu [su-a-tu ul ma-si-iU (?)] [Column IV]
(1) ul §ari-ik ul na-di-in (2) ul ma-iji-ir-mi i-kab-bu-ii (3) (ilu) A-nu
§arru abi ilani ag-gil li-tal-lik-su-ma (4) nap-§a-tu§ li-bal-li (5) (ilu)
En-lil bel sa-ku-u mu-sim (6) §i-mat ilani si-mat ma-ru-us-ti (7) li-
§im§u-ma lu-ub-na ni-el-me-na (8) a-mat ni§e li-gi-sa-§u (9) (ilu) E-
a sar apsi bel ta-§im-ti (10) nu-gu ka-bit-ti nu-mur libbi na-Jja-sa
(11) Jjaba-sa li-kim-§u-ma (12) ni-is-sa-tu li-ilki-sii (13) (ilu) Sin bel
age na-me-ru-ti (14) bu-ni-su lit-te-§u-ma lil-li ai isi (15) (ilu) Samas
u (ilu) Ramman ilani ga-a§-ru-tu (16) daane siriiti lu mu-lam-me-nu
(17) i-gir-ri-su su-nu-ma di-in kit-ti (18) u me-sa-ri ai i-di-nu-§u
 392 CUNEIFORM PARALLELS ness may they not judge him.
(19) Ninib, lord of boundaries and boundary-stones, tear out his
boundary stone. (20) Gula, great lady, put lingering illness (21) into
his body, that dark and light red blood he may pour out like water.
(22) Ishtar, lady of countries, whose fury is a flood, (23) reveal
difficulties to him, that (24) he escape not from misfortune. (25)
Nusku, mighty lord, powerful burner, (26) the god, my creator, be his
evil demon (27) and may he burn his root. (28) Whoever removes
this stone, in the dust (29) hides it, [Column V] (1) burns it with fire,
casts it into water, (2) shuts it up in an enclosure, causes a fool, (3)
a deaf man, an idiot to take it, (4) places it in an invisible place, (5)
may the great gods, who upon this stone (6) are mentioned by their
names, curse him (7) with an evil curse, tear out his foundation and
destroy his seed. (8) At the seahng of this tablet (9) Shamash-nasir,
the shuppar-shak of Sinsheme, (10) Kububu, the gatekeeper of the
palace of Bit-Sin-sheme, (11) Shi-tariba, the dignitary of Bit-
Sinsheme, (12) Takishu, son of Kn-pi-Shamash, (13) administrator of
the property of Bit-Sin-sheme, (14) Atu'u, son of Kidish, seer of Bit-
Sin-sheme, (15) Rimut-Gula, governor of Bit-Sin-sheme, (16)
Nabunna, son of Akhi, (19) NiN.iB bel me-is-ri u kudurri kudurra-§u
lissui}(uh) (20) (ilu) Gu-la beltu rabitu si-im-ma la-az-za (21) ina
zumri-su liskun-ma dama u sarka kima me li-ir-muk (22) (ilu) Is-tar
belit matati §a ru-ub-sa a-bu-bu (23) nam-ra-sa li-kal-lim-iu-ma ai li-
si (24) ina u-sa-ki (25) (ilu) Nusku bel ga-as-rum a-ri-rum ka-ru-bu
(26) [ilu] ban-nu-u-a lu rabisu limutti-§u sii-ma (27) li-ka-am-me sur-
si-sii (28) [§a (abnu)] nara an-na-a (29) . . . sim.mes ina e-pi-ri (30)
i-tamme-ru. [Column V] (1) ina isati i-kal-lu-ii a-na me inamdti(u) (2)
ina (isu) lipitti i-pi-Jju-u sa-ak-la (3) sa-ak-la la §ema u-saa§-su-ma
(4) a-§ar la a-ma-ri i-§a-ka-nu (5) ilani rabuti ma-la ina (abnu) nari
(6) an-ni-i siim-su-nu zakrii ar-rat limutti (7) liru-ru-su isid-su
lissujju(lju) u zeri-su lijjalliku (8) i-na ka-nak li-u su-a-tu (9) (m, ilu)
Samas-nasir (m)sak-§up-par (m, ilu) Sin-Seme (10) (m)Ku-bu-bu
amel bab ekalli Bit-(m, ilu) Sin-se-me (11) (m)Si-ta-ri-ba (m)sak Bit-
(m, ilu) Sin-se-me (12) (m)Taki-§u mar (m)Ki-in-pi-(ilu) Samas (13)
(m)sa-kin bu-si Bit (m, ilu) Sin-§e-me (14) (m)A-tu-'-u mar (m)Ki-di§
(da§) (m)baru Bit(m, ilu) Sin-se-me (15) (m)Ri-mut-(ilu) Gu-la bel
pajjati Bit(m, ilu) Sin-se-me (16) (m, ilu) Nabii-un-na (mar) (m)A-iji
 CERTIFICATE OF ADOPTION 393 commander (17) of Dur-
Rim-Sin in Bit-Sin-sheme, (18) Kasshu, the scribe, the priest of Bit-
Sin-sheme, (19) Sin-zer-ibni, magistrate of Dur-Rim-Sin (20) in
BitSin-sheme, Pirsha, prefect of Bit-Sin-sheme, (21) AmelIshin, son
of Khunna, (22) Kashshu, son of Khunna, (23) Gula-zer-ikisha, son
of Khunna, (24) also Nabu-zerlishir, son of Ardi-Ea, (25) were
present. (26) The sixteenth year of Nebuchadrezzar. (m)sa-kin (17)
te-me (alu) Dur-Rim-(ilu) Sin Bit-(m,ilu) Sm-se-me (18) (m)Kas-§u-u
(amelu) dup-sar §angu Bit-(m,ilu) Sia-§e-me (19) (m, ilu) Sin-zer-ib-
ni Jja-za-an (alu) Dur-R,im-Sin (20) Bit-(m, ilu) Sin-se-me (m)Pir-sd
(m)nagir Bit-(m, ilu) Sin-seme (21) (m)Amel-(alu) I-si-in mar (m)Hu-
un-na (22) (m)Kas-su-u mar (m)9u-un-na (23) (m, ilu) Gu-la-zer-
ikisa(sa) mar (m)Ij[u-un-na (24) u (m, ilu) Nabu-zer-li§ir mar
(m)Ardi-(ilu) E-a (25) iz-za-zu (26) §attu XVI (kan) (ilu) Nabu-
kudurri-usur Sarru II. A CERTIFICATE OF ADOPTION^ (I) Ina-Uruk-
rishat, daughter of ^. . . mu] shaUim (?), (2) had no daughter, and
therefore (3,4) she adopted Etirtu, daughter of Ninib-mushalHm, as
her daughter. (5) Seven shekels of gold she gave. (6) She may give
her to a husband, (7) she may appoint her a temple slave ,^ (8) but
she may not make her a servant. (9) If she do make her a servant,
(10) Etirtu shall go to her father's house, (11) As long as Ina-Uruk-
rishat lives (12) Etirtu shall pay her reverence. (13) When Ina-Uruk-
rishat dies (14) Etirtu, as her daughter, (15) shall offer the water
libation. (16) If Ina-Uruk' PublLshed by Clay, Documents from the
Temple Archives of Nippur, Dated in the Reigns of Cassite Rulers
(1906), Series A, vol. xiv, No. 40, Plate 19. It is transliterated and
translated by Ungnad, in Orientalistische Liter aturzeitung (1906),
col. 533ff., and again translated by the same in Gressmann,
Altorientalische Texte und Bilder, i, p. 139. * That is, a hierodule, or
sacred harlot. [(1) (sal) I-na-Uruk(ki)-r]i-s[at] mar[at(m) . . . .mu-
s]allim (?) (2) [marjta (?) ul i-§u-ma (3) [(sal) E-t]i-ir-tum marat (m,
ilu) nin.ibmu-sal-lim (4) [a]-na ma-ru-ti ilkisi (5) VII §ikil Jjurasi id-di-
in (6) §um-ma a-na mu-tim i-nam-din-si (7) lum-ma Jja-ri-mu-ta
ippu-us-si (8) amat-sa u-ul i-§a-ka-an (9) amat-sa i-§a-ak-ka-an-ma
(10) a-na bit abi§a us-si (11) a-di (sal) I-na-Uruk(ki) ri-sat ba-alta-tu
(12) (sal) E-ti-ir-tum i-pa-al-la-ajj-si (13) (sal) I-na-U-ru-ukri-§at i-
ma-at-ma (14) (sal) E-ti-ir-tum marat-sa (15) me-e i-na 
 394 CUNEIFORM PARALLELS rishat should say, (17) "Thou
art not my daughter," (18) she shall lose^ the gold which she has
paid (?). (19) If Etirtu should say, "Thou art not my mother," (20)
she shall become a servant. (21) There shall no claim be made.^
(22) Before Ellil, Ninib, Nusku, (23) and King Kurigalzu (24) they
have made oath together. (25) Before Damkum, her uncle on the
mother's side. (26) Before Raba-sha-Ninib. (27) Before Ellil-ibni, son
of Ellil-ishu. (28) Before Etel-pi-Azagshug (?) , son of AmelMarduk;
(29) before Rish-Marduk, son of Ba'il-Nusku; (30) before Arad-BeUt,
the scribe, son of Ninib-mushallim. (31) The fifth day of Shebat (?),
the twenty-first year (32) of Kurigalzu, king of the world. 1 Literally,
"be free of." 2 Kurigalzu II ruled about 1350 B. C. See Table of
Chronology. ak-ki-si (16) (sal) I-na-Uruk(ki)-ri-sat (17) u-ul mar-ti i-
ga-ab-bima (18) i-na Jjurasi-sa ga-as-sa il-li (19) (sal) E-ti-ir-[t]um ul
um-mi i-ga-ab-bi-raa (20) a-mu-ut-sa is-§a-ak-ka-an (21) ul
iraggumu(u) ul itar(ru) (22) nis (ilu) Bel (ilu) nin.ib (23) (ilu) Nusku u
Ku-ri-galzu sarri (24) iste-nis itmu (25) majjar (m)Dam-kum ajj
ummisa (26) mar Raba-a-sa-(ilu) NIN.IB (27) mabar (m, ilu) B^l-ib-
ni mar (ilu) Bel-ni-su (28) majjar (m)E-tel-pi (ilu) azag.sud mar
Amel-(ilu) Marduk (29) ma^ar (m)Ri-is-(ilu) Marduk mar Ba-il-(ilu)
Nusku (30) maJjar (m)ArduBelit tupsarru mar (ilu) NiN.iB-mu-sal-lim
(31) [(arjju) sa]batu (?) umu V (kam) sattu XXI (kam) (32) [Ku-ri-
gal-z]u (?) sar ki§sati [(33). . .] III. A MARRIAGE CONTRACT ' (1) In
the second year of Nabopolassar, king of Babylon, (2) spoke Nabu-
zer-kit-lishir, son of Bel-ikisha, son of . . . (3) to Bel-ikisha, son of
Kudurru, son of ... (4) as follows: "I have no child,^ (5) I wish a
child, 1 Published by Ungnad, V orderasiatische Schriftdenkmaler der
Konigliche Museem zu Berlin, vi. No. 3. Transliterated and translated
by the same in Beihefte zur Orientalistische Literatur-Zeitung, ii, p.
19. Compare also Gressmann, Altorientalische Texte und Bilder, i_, p.
139. 2 He was already married; see below, line 11. For a marriage of
this sort compare also Hammurapi Code, §'145. (1) attu II (§kam)
(m, ilu) Nabtl-ablu-usur lar Babili(ki) (2) (m, ilu) Nabll-zer-kit-lisir
abil-§u §a (m)Bel-ikisa sa abil [. . .] pi (3) a-na (m, ilu) Bel-iki§a §a
abil-§u sa (m)Kudurru abil (amelu) [. . .] (4) ki-a-a ik-bi um-ma
maru-u-[a] (5) ia-a-nu maru u-ba-'i
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