The Satanic Rituals

Anton Szandor LaVey 


The ultimate effect of shielding men from
the effects of folly is to fill the world with


-Herbert Spencer







L'AIR EPAIS-The Ceremony of the Stifling Air 54

Das Tierdrama 76



of Shaitan

The Ceremony of the Nine Angles
and The Call to Cthulhu 173

Children's Ceremony 203



                                          Satanic Rituals


The rituals contained herein represent a degree of candor
not usually found in a magical curriculum. They all have one
thing in common-homage to the elements truly representative
of the other side.
The Devil and his works have long assumed many forms.
Until recently, to Catholics, Protestants were devils. To Protes-
tants, Catholics were devils. To both, Jews were devils. To the
Oriental, the Westerner was a devil. To the American setder of
the Old West, the Red Man was a devil. Man's ugly habit of
elevating himself by defaming others is an unfortunate phe-
nomenon, yet apparently necessary to his emotional well-being.
Though these precepts are diminishing in power, to virtually
everyone some group represents evil incarnate. Yet if a human
being ever thinks that someone else considers him wrong, or evil,
or expendable in the affairs of the world, that thought is quickly
banished. Few wish to carry the stigma of villain.
But wait We are experiencing one of those unique periods
in history when the villain consistently becomes heroic. The cult
of the anti-hero has exalted the rebel and the malefactor.
Because man does little in moderation, selective acceptance
of new and revolutionary themes is nonexistent. Consequently
all is chaos, and anything goes, however irrational, that is against
established policy. Causes are a dime a dozen. Rebellion for
rebellion's sake often takes precedent over genuine need for
change. The opposite has become desirable, hence this becomes the
Age of Satan.
Dire as this appears, yet when the dust of the battles
settles what truly needed changing will have been changed. The
sacrifices will have been offered, human and otherwise, so that
long-range development might continue, and stability return.
Such is the odyssey of the twentieth century. The acceleration
of man's development has reached an epic point of change. The
evasive theologies of the immediate past were necessary to
sustain the human race while the higher man developed his
dreams and materialized his plans, until the frozen sperm of
his magical child could be born upon the earth. The child has
emerged in the form of Satan-the opposite.
The cold and hungry of the past produced offspring to till
the fields and work the mills. Their cold will stop and their
hunger shall end, but they will produce fewer children, for the
by-product of the magician's frozen seed which has been born
upon the earth will perform the tasks of the human offspring
of the past. Now it is the higher man's role to produce the
children of the future. Quality is now more important than
quantity. One cherished child who can create will be more
important than ten who can produce-or fifty who can believe!
The existence of the man-god will be apparent to even the
simplest, who will see the miracles of his creativity. The old
belief that a supreme being created man and man's thinking
brain will be recognized as an illogical sham.
It is altogether too easy to dismiss Satanism as a total
invention of the Christian Church. It is said that the principles
of Satanism did not exist before sectarian propaganda invented
Satan. Historically, the word Satan did not have a villainous
meaning before Christianity.
The "safe" schools of witchcraft, with their strict adherence
to their horned-god-fertility-symbol syndrome, consider the
words Devil and Satan anathema. They disclaim any associa-
tion. They wish no comparisons to be drawn linking their Mur-
rayite-Gardnerian-"neo-pagan"-"traditional" beliefs with
Diabolism. They have expunged Devil arid Satan from their
vocabulary, and have waged a tireless campaign to give dignity
to the word witch, though that has always been synonymous
with nefarious activity, whether as witch, or hexe, or venifica, or
other. They wholeheartedly accept the Christian evaluation of
the word Satan at face value, and ignore the fact that the term
became synonymous with evil simply because it was (a) of
Hebrew origin, and anything Jewish was of the Devil, and
(b) because it meant adversary or opposite.
With all the debate over the origin of the word witch,
and the clear origins of the word Satan one would think that
logic would rule, and Satan would be accepted as a more
sensibly explained label.* Even if one recognizes the character
inversion employed in changing Pan (the good guy) into Satan
(the bad guy), why reject an old friend just because he bears
a new name and unjustified stigma? Why do so many still feel
it mandatory to disavow any connection with what might be
classed as Satanic, yet increasingly use each and every one of
the arts that were for centuries considered Satan's? Why does
the scientist, whose academic and laboratory forebears suffered
from accusations of heresy, mouth platitudes of Christian
righteousness in one breath, while dismissing the concept of

*Controversy over the origin of the English word witch is valid when
one considers the etymology of the term in other languages: venifica
(Latin), hexe (German), streghe (Italian), etc. Only in its English form
has the word assumed a benign origin: wicca, purportedly meaning "wise."
Any debate must center on recent claims that advance a positive and
socially acceptable meaning for a term that has in all ages and most
languages, meant "poisoner," "frightener," "enchanter,'' "spell-caster," or
"evil woman."
Anthropologists have shown that even in primitive societies notably the
Azande, the definition of witch carries malevolent connotations. Therefore,
are we to assume that the only "good" witchet in the world were English
witches? This, however, becomes difficult to accept when one considers the
term wizard, which stems from the Middle English wysard = wise, versus
the Old English wican = to bend, from whence witch is supposedly de-
rived. All in all, it seems to be an unsuccessful attempt to legitimatize a
word that probably originated by onomatopoeia-the formation of a word
that sounds like what it is intended to mean!

Satan in the next, when the man of science owes his heritage to
what had for hundreds of years been relegated to Devildom?
The answers to these questions can be reduced to a single
bitter charge: they cannot afford to admit to an affinity with
anything that bears the name of Satan, for to do so would
necessitate turning in their good-guy badges. What is even
worse, the followers of the "Witchcraft-NOT-Satanism!" school
harbor the same need to elevate themselves by denigrating others
as do their Christian brethren, from whom they claim emancipa-
The rites in this book call the names of devils-devils of all
shapes, sizes and inclinations. The names are used with deliber-
ate and appreciative awareness, for if one can pull aside the
curtain of fear and enter the Kingdom of Shadows, the eyes
will soon become accustomed and many strange and wonderful
truths will be seen.
If one is truly good inside he can call the names of the
Gods of the Abyss with freedom from guilt and immunity from
harm. The resultant feeling will be most gratifying. But there is
no turning back. Here are the Rites of Lucifer ... for those
who dare remove their mantles of self-righteousness.
Anton Szandor LaVey
The Church of Satan
25 December VI Anno Satanas



In rituals where a foreign language is presented, the
English translation usually follows after a brief space.

Wherever both languages are so presented, only one should
be employed. To reiterate a statement in an alternate language
breaks the flow of the original statement.

If the foreign text is used, the English translation should
be studied beforehand, so the meaning of the foreign text will
be fully understood.


[When all are assembled the gong is sounded and the
celebrant, with the deacon and subdeacon preceding him,
enters and approaches the altar. They halt somewhat short
of the altar, the deacon placing himself at the cele-
brant's left, the subdeacon at his right. The three make a
profound bow before the altar and commence the ritual
with the following verses and responses.}

In nomine Magni Dei Nostri Satanas. Introibo ad altare
Domini Inferi.

Ad eum qui laefificat meum.

Adjutorium nostrum in nomine Domini Inferi.

Qui regit terram.

Before the mighty and ineffable Prince of Darkness, and in the
presence of akl the dread demons of the Pit, and this assembled
company, I acknowledge and confess my past error.
Renouncing all past allegiances, I proclaim that Satan-Lucifer
rules the earth, and I ratify and renew my promise to recognize
and honor Him in all things, without reservation, desiring in
return His manifold assistance in the successful completion
of my endeavors and the fulfillment of my desires.
I call upon you, my Brother, to bear witness and to do like-

Before the mighty and ineffable Prince of Darkness, and
in the presence of all the dread demons of the Pit, and this
assembled company, we acknowledge and confess our past error.
Renouncing all past allegiances, we proclaim that Satan-Lucifer
rules the earth, and we ratify and renew our promise to recog-
nize and honor Him in all things, without reservation, desiring
in return His manifold assistance in the successful completion
of our endeavors and the fulfillment of our desires.
We call upon you, His liege-man and priest, to receive this
pledge in His name.

Domine Satanas, tu conversus vivificabis nos.

Et plebs tua laetabitur in te.

Ostende nobis, Domine Satanas, potentiam tuam.

Et beneficium tuum da nobis.

Domine Satanas, exaudi meam.

Et clamor meus ad te veniat.

Dominus Inferus vobiscum.

Et cum tuo.

Gloria Deo, Domino Inferi, et in terra vita hominibus forti-
bus. Laudamus te, benedicimus te, adoramus te, glorificamus
te, gratias agimus tibi propter magnam potentiam tuam:
Domine Satanas, Rex Inferus, Imperator omnipotens.


[The chalice and paten, on which rests the wafer of turnip
or coarse black bread, are uncovered by the celebrant. He
takes the paten into both hands, and raises it to about
breast level in an attitude of offering, and recites the
offertory words.]

Suscipe, Domine Satanas, hanc hostiam, quam ego dignus
famulus tuus offero tibi, Deo meo vivo et vero, pro omnibus
circumstantibus, sed et pro omnibus fidelibus famulis tuis: ut
mihi et illis proficiat ad felicitatem in hanc vitam. Amen.

[Replacing the paten and wafer, and taking the chalice into
his hands, he raises it in like manner, reciting:]

Offerimus tibi, Domine Satanas, calicem voluptatis carnis, ut
in conspectu majestatis tuae, pro nostra utilitate et felicitate,
placeat tibi. Amen.

[He replaces the chalice upon the altar and then, with
hands extended, palms downward, recites the following:]

Come, O Mighty Lord of Darkness, and look favorably on this
sacrifice which we have prepared in thy name.

[The thurible and incense boat are then brought forward
and the celebrant thrice sprinkles incense upon the burning
coals while reciting the following:]

Incensum istud ascendat ad te, Domine Inferus, et descendat
super nos beneficium tuum.

[The celebrant then takes the thurible and proceeds to
incense the altar and the gifts. First he incenses the chalice
and wafer with three counterclockwise strokes, after which
he makes a profound bow. Then he raises the thurible three
times to the Baphomet (or to the inverted cross), and
bows again. Then, assisted by the deacon and subdeacon,
he incenses the top of the altar, then the sides of the plat-
form, if possible by circumambulation. The thurible is
returned to the thurifer.]

Dominus Inferus vobiscum.

Et cum tuo.

Sursum corda.

Habemus ad Dominum Inferum.

Gratias agamus Domino Infero Deo nostro.

Dignum et justum est.

[The celebrant then raises his arms, palms downward, and
says the following:]

Vere clignum et justum est, nos tibi semper et ubique gratias
agere: Domine, Rex Inferus, Imerator Mundi. Omnes exercitus
inferi te laudant cum quibus et nostras voces ut admitti jubeas
deprecamur, dicentes:

[celebrant bows and says:]

Salve! Salve! Salve!

[gong is struck thrice]

Dominus Satanas Deus Potentiae. Pleni sunt terra et inferi
gloria. Hosanna in excelsis.

The Canon

Therefore, O mighty and terrible Lord of Darkness, we en-
treat You that You receive and accept this sacrifice, which we
offer to You on behalf of this assembled company, upon whom
You have set Your mark, that You may make us prosper in
fullness and length of life, under Thy protection, and may
cause to go forth at our bidding Thy dreadful minions, for
the fulfillment of our desires and the destruction of our ene-
mies. In concert this night we ask Thy unfailing assistance in
this particular need. (Here is mentioned the special purpose
for which the mass is offered).
In the unity of unholy fellowship we praise and honor first
Thee, Lucifer, Morning Star, and Beelzebub, Lord of Regen-
eration; then Belial, Prince of the Earth and Angel of Destruc-
tion; Leviathan, Beast of Revelation; Abaddon, Angel of the
Bottomless Pit; and Asmodeus, Demon of Lust. We call upon
the mighty names of Astaroth, Nergal and Behemoth, of Bel-
phegor, Adramelech, and Baalberith, and of all the name-
less and formless ones, the mighty and innumerable hosts of
Hell, by whose assistance may we be strengthened in mind,
body and will.

[The celebrant then extends his hands, palms downward,
over the offerings on the altar and recites the following:]

[The gong is sounded]

Hanc igitur oblationem servitutis nostrae sed et cunctae familiae
tuae, quaesumus, Domine Satanas, ut placatus accipias; diesque
nostros in felicitate disponas, et in electorum tuorum jubeas
grege numerari. Shemhamforash!


Enlightened Brother, we ask a blessing.

[The subdeacon brings forth the chamber pot and presents
it to the nun, who has come forward. The nun lifts her
habit and urinates into the font. As she passes water, the
deacon addresses the congregation:]

She maketh the font resound with the tears of her mortification.
The waters of her shame become a shower of blessing in the
tabernacle of Satan, for that which hath been withheld pourest
forth, and with it, her piety. The great Baphomet, who is in
the midst of the throne, shall sustain her, for she is a living
fountain of water.

[As the nun completes her urination, the deacon con-

And the Dark Lord shall wipe all tears from her eyes, for He
said unto me: It is done. I am Alpha and Omega, the begin-
ning and the end. I will give freely unto him that is athirst
of the fountain of the water of life.

[The subdeacon removes the font from the nun and holds
it before the deacon, who dips the aspergeant into the fluid.
Then, holding the aspergeant against his own genitals, the
deacon turns to each of the cardinal compass points, shak-
ing the aspergeant twice at each point, and says:]

(facing south) In the name of Satan, we bless thee with this,
the symbol of the rod of life.
(facing east) In the name of Satan, we bless thee with this,
the symbol of the rod of life.
(facing north) In the name of Satan, we bless thee with this,
the symbol of the rod of life.
(facing west) In the name of Satan, we bless thee with this,
the symbol of the rod of life.

The Consecration

[The celebrant takes the wafer into his hands and, bending
low over it, whispers the following words into it:]

Hoc est corpus Jesu Christi.

[He raises the wafer, placing it between the exposed breasts
of the altar, and then touching it to the vaginal area. The
gong is struck. He replaces the wafer on the paten which
rests on the altar platform. Taking the chalice into his
hands, he bends low over it, as with the wafer, and whispers
the following words into it:]

Hic est caliz voluptatis carnis.

[He then raises the chalice above his head, for all to see.
The gong is struck, and the thurifer may incense it with
three swings of the thurible. The chalice is then replaced,
and the following is recited:]

To us, Thy faithful children, O Infernal Lord, who glory in
our iniquity and trust in Your boundless power and might,
grant that we may be numbered among Thy chosen. It is ever
through You that all gifts come to us; knowledge, power and
wealth are Yours to bestow. Renouncing the spiritual paradise
of the weak and lowly, we place our trust in Thee, the God of
the Flesh, looking to the satisfaction of all our desires, and
petitioning all fulfillment in the land of the living.


Prompted by the precepts of the earth and the inclinations of the
flesh, we make bold to say:
Our Father which art in Hell, hallowed be Thy name.
Thy kingdom is come, Thy will is done; on earth as it is in
We take this night our rightful due, and trespass not on
paths of pain.
Lead us unto temptation, and deliver us from false piety, for
Thine is the kingdom and the power and the glory forever!

And let reason rule the earth.

Deliver us, O Mighty Satan, from all past error and delusion,
that, having set our foot upon the Path of Darkness and
vowed ourselves to Thy service, we may not weaken in our re-
solve, but with Thy assistance, grow in wisdom and strength.


[Celebrant recites the Fifth Enochian Key from The Sa-
tanic Bible.]

The Repudiation and Denunciation

[The celebrant takes the wafer into his hands, extends it
before him, and turns to face the assembled company,
saying the following:]

Ecce corpus Jesu Christi, Dominus Humilim et Rex Servorum.

[The celebrant raises the wafer to the Baphomet. He con-
tinues in great anger ... ]

Et toi, toi, qu'en ma qualité de prêtre, je
force, que tu le veuilles ou non, à descendre
dans cette hostie, à t'incarner dans ce pain,
Jésus, artisan de supercheries, larron
d'hommages, voleur d'affection, écoute!
Depuis le jour où tu sortis des entrailles
ambassadrices d'une Vierge, tu as f ailli à
tes engagements, menti a tes promesses;
des siècles ont sangloté, en t'attendant, Dieu
fuyard, Dieu muer! Tu devais rédimer les
hommes et tu n'as rien racheté; tu devais
apparaitre dans ta gloire et tu t'endors! Va,
mens, dis au misérable qui t'appelle:
"Espère, patiente, souffre, 1'hôpital des
âmes te recevra, les anges t'assisteront,
le Ciél s'ouvre"-Imposteur! tu sais bien
que les anges dégoûtés de ton inertie
s éloignent!-Tu devais être le Truchement
de nos plaintes, le Chambellan de nos pleurs,
tu devais les introduire près du Père et tu ne
1'as point fait, parce que sans doute cette
intercession dérangeait ton sommeil
d'Eternité béate et repue!

Tu as oublié cette pauvreté que tu prêchais,
vassal énamouré des banques! Tu as vu
sous le pressoir de 1'agio broyer les faibles,
tu as entendu les râles des timides perclus par
les famines, des fernmes éventrées pour un peu
de pain et tu as fait répondre par la Chancellerie
de tes Simoniaques, par tes représentants de
commerce, par tes Papes, des excuses
dilatoires, des promesses évasives, Basochien
de sacristie, Dieu d'affaires!

Monstre, dont 1'inconcevable férocité engendra
la vie et 1'infliegea à des innocents que tu
oses concamner, au nom d'on ne sail quel
péché originel, que tu oses punir, en vertu
d'on ne sait quelles clauses, nous voudrions
pourtant bien te faire avouer enfin tes impu-
dents mensonges, tes inexpiables crimes!
Nous voudrions taper sur tes clous,
appuyer sur tes épines, ramener le sang
douloreux au bord de tes plaies séches!

Et cela, nous le pouvons et nous allons le
faire, en violant la quiétude de ton Corps,
profanateur des amples vices, abstracteur
des puretés stupides, Nazaréen maudit,
roi fainéant, Dieu lâche!

Vois, grand Satan, ce symbole de la chair
de celui qui voulait purger la Terre de
plaisir et qui, au nom de la "Justice"
chrétienne, a causé la mort de millions
de nos frères honorés. Nous plaçons sur
toi notre malédiction et nous salissons ton

O Majesté Infernale, condamne-le à 1'Abîme,
pour qu'il souffre éternellement une angoisse
infinie. Frappe-le de ta colère, ô Prince
des Ténêbres, et brise-le pour qu'il con-
naisse 1'etendue de ta colère. Appelle tes
Légions, pour qu'elles observent ce que
nous faisons en Ton Nom. Envoie tes
messagers pour proclamer cette action, et
fais fuir les sbires chrétiens, titubant vets
leur perdition. Frappe-les à nouveau, ô
Seigneur de Lumière, pour faire trembler
d'horreur ses Anges, ses Chérubins et ses
Séraphins, qui se prosterneront devant toi
et respecteront ton Pouvoir. Fais que
s'écroulent les portes du Paradis, pour
venger le meurtre de nos ancêtres!

Thou, thou whom, in my capacity of Priest, I
force, whether thou wilt or no, to descend into
this host, to incarnate thyself into this bread,
Jesus, artisan of hoaxes, bandit of homages,
robber of affection-hear! Since the day when
thou didst issue from the complaisant bowels
of a false virgin, thou hast failed all thy
engagements, belied all thy promises. Cen-
turies have wept awaiting thee, fugitive god,
mute god! Thou wast to redeem man and thou
hast not; thou wast to appear in thy glory, and
thou steepest. Go, lie, say to the wretch who ap-
peals to thee, "Hope, be patient, suffer; the
hospital of souls will receive thee; angels will succour thee;
Heaven opens to thee." Imposter! Thou knowest
well that the Angels, disgusted at thy inertness,
abandon thee! Thou wast to be the interpreter
of our plaints, the chamberlain of our tears;
thou was to convey them to the cosmos and
thou hast not done so, for this intercession
would disturb thy eternal sleep of happy satiety.

Thou has forgotten the poverty thou didst
preach, vassal enamoured of banquets! Thou
hast seen the weak crushed beneath the press of
profit while standing by and preaching servility!
Oh, the hypocrisy!

That man should accept such woe unto himself is
testimony to his blindness-that very affliction
thou didst credit thyself to cure. O lasting foulness
of Bethlehem, we would have thee confess thy im-
pudent cheats, thy inexpiable crimes! We would
drive deeper the nails into thy hands, press down
the crown of thorns upon thy brow, and bring
blood from the dry wounds of thy sides.

And this we can and will do by violating the
quietude of thy body, profaner of the ample
vices, abstractor of stupid purities, cursed
Nazarene, impotent king, fugitive god!
Behold, great Satan, this symbol of the flesh
of him who would purge the Earth of pleasure
and who, in the name of Christian "justice" has
caused the death of millions of our honored
Brothers. We curse him and defile his name.

O Infernal Majesty, condemn him to the Pit,
evermore to suffer in perpetual anguish. Bring
Thy wrath upon him, O Prince of Darkness, and
rend him that he may know the extent of Thy anger.
Call forth Thy legions that they may witness what
we do in Thy name. Send forth thy messengers
to proclaim this deed, and send the Christian
minions staggering to their doom. Smite him
anew, O Lord of Light, that his angels, cherubim,
and seraphim may cower and tremble with fear,
prostrating themselves before Thee in respect
of Thy power. Send crashing down the gates of
Heaven, that the murders of our ancestors
may be avenged!

[The celebrant inserts the wafer into the vagina of the altar,
removes it, holds it aloft to the Baphomet and says]

Disparais dans le Néant, toi le sot parmi
les sots, toi le vil et détesté, prétendant
à la majesté de Satan! Disparais dans le
Néant du del vide, car tu n'as jamais
existé, et tu n'ezisteras jamais.

Vanish into nothingness, thou fool of fools,
thou vile and abhorred pretender to the
majesty of Satan! Vanish into the void of thy
empty Heaven, for thou wert never, not
shalt thou ever be.

[The celebrant then raises the wafer and dashes it to the
floor, where it is trampled by himself and the deacon and
subdeacon, while the gong is struck continually. The cele-
brant then takes the chalice into his hands, faces the altar,
and before drinking recites the following:]

Calicem voluptatis carnis accipiam, et nomen Domini Inferi

[He drinks from the chalice, then turns toward the assem-
bled company, the chalice extended before him. He presents
the chalice with the following words:]

Ecce calix voluptatis carnis, qui laetitiam vitae donat.

[The celebrant then presents the cup to each of the
members of the assemblage, first to the deacon, followed
by the subdeacon, then the others in order of rank and/or
seniority in the Order. In administering the cup to each, he
uses the following words:]

Accipe calicem voluptatis carnis in nomine Domini Inferi

[When all have drunk, the drained chalice is replaced on
the altar, the paten placed on top of it, and the veil placed
over both. The celebrant then extends his hands, palms
downward, and recites the concluding statement:]

Placeat tibi, Domine Satanas, obsequium servitutis meae; et
praesta ut sacrificuum quod occulis tuae majestatis indignus
obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud

[He then bows before the. altar and turns to give the
blessing of Satan to the assemblage, extending his left hand
in the Cornu (Sign of the Horns) and says:]

Ego vos benedictio in nomine Magni Dei Nostri Satanas.

[All assembled company rise, face altar and raise arms in
the Cornu.]

Ave, Satanas!

Ave, Satanas!

Let us depart; it is done.

So it is done.

[The celebrant, deacon, and subdeacon bow toward the
altar, turn and depart. The candles are snuffed and all
leave the chamber.]

The Invention, Development, and Prognosis of Christ
1. Year 1 c.e. An idea
2. Year 100 c.e. The Son of God
3. Year 1800 c.e. The acme of human perfection
4. Year 1900 c.e. A great teacher
5. Year 1950 c.e. A revolutionary
6. Year 1970 c.e. A fallible, representative man
7. Year 1975 c.e. A symbolic image, representative of a
human type.
8. Year 1985 c.e. A descriptive word with an interesting
9. Year 2000 ce. A well-known folk myth.

                                 L'AIR EPAIS



Along the shore the cloud waves break,

The twin suns sink behind the lake,

The shadows lengthen

In Carcosa.

Strange is the night where blade stars rise,

And strange moons circle through the skies,

But stranger still is

Lost Carcosa.

Songs that the Hyades shall sing,

Where flap the tatters of the King,

Must die unheard in

Dim Carcosa.

Song of my soul, my voice is dead,
Die thou, unsung, as tears unshed

Shall dry and die in

Lost Carcosa.

-Robert W. Chambers

"Casilda's Song" from The King in Yellow

The Ceremony of the Stifling Air is the the which was
performed when entering the sixth degree of the Order of the
Knights Templar.
It celebrates a reawakening of the flesh and a

rejection of past self-denials, and symbolic rebirth is attained
through a contrived entombment. The ceremony originated in
the thirteenth century. In its original form it was not the his-
torical parody into which it later developed. Accounts of the
performance of L'Air Epais ultimately strengthened the charges
of King Philip IV of France in his campaign to abolish the
rich order, which was banished in 1331.

The Templars had been exposed to the dualistic concepts
of the Yezidis in the Near East They had seen pride glorified
and life praised as never before, when they entered the Court-
yard of the Serpent and the Sanctuary of the Peacock, where
indulgence became tantamount to greater power. As a result,
they developed what was destined to become one of the most
significant rites of Satanism. Martyrdom, once believed de-
sirable, was considered with disgust and ridicule, and fierce pride
was to become the Templars' last image to the world.

The philosophy of Sheik Adi and the Yezidis, applied to
the already acquired wealth and physical resources of the
Templars, might have eventually drawn the Western world
away from Christianity if not stopped. Even with the banish-
ment of the Templars, their combination of prideful, life-ador-
ing principles joined with Western goal-oriented materialism
did not wholly succumb, as borne out by any history of post-
Templar fraternal orders.

As the Templars had gained power, they had become more
materialistic and less spiritual minded. Rites such as The
Stifling Air,
therefore, presented timely and compatible state-
ments to men who had turned from their earlier heritage of
self-sacrifice, abstinence and poverty.

The fraternal attainment conferred by L'Air Epais would
correspond to the thirty-fourth degree of Freemasonry, if such
a grade existed. The present Scottish Rite ends at the Thirty-
second degree (Master of the Royal Secret), with an addi-
tional degree conferred under honorary circumstances. Corres-
pondingly exalted status is attained in York Rite Masonry at its
tenth grade, which carries the title of Knight Templar.

The original Templars' rite of the Fifth degree symboli-
cally guided the candidate through the Devil's Pass in the
mountains separating the East from the West (the Yezidi
domain). At the fork of the trail the candidate would make
an important decision: either to retain his present identity, or
strike out on the Left-Hand Path to Schamballah, where he
might dwell in Satan's household, having rejected the foibles
and hypocrisies of the everyday world.

A striking American parallel to this rite is enacted within
the mosques of the Ancient Arabic Order of the Nobles of the
Mystic Shrine,
an order reserved for thirty-second degree Ma-
sons. The Nobles have gracefully removed themselves from any
implication of heresy by referring to the place beyond the
Devil's Pass as the domain where they might "worship at the
shrine of Islam."

L'Air Epais is impossible to perform without an indiscreet
degree of blasphemy toward the Christian ethic, hence its ex-
clusion from Masonic ritual, thereby halting any further pro-
gression beyond the Thirty-third degree Scottish Rite and
Tenth grade York Rite level. The Order of the Rosy Cross
of Aleister Crowley's magic curriculum provided an interesting
comparison in its Seventh degree (Adeptus Exemptus). In
that rite, the alternative to taking the Left-Hand Path was
to become a Babe of the Abyss, which is not as contradictory
and confusing as it sounds, if one considers Crowley's ofttimes
Machiavellian modus operandi. Crowley, nobody's fool, simply
set up a magical maze so that students whose consciences
would only allow them to tread the Right-Hand Path would
nevertheless wind up on the Left. Fortunately, precious few of
Crowley's disciples progressed as far as the grade of Adeptus
thus neatly preventing problems that might have
arisen from such rude spiritual awakenings.

The overtly anti-Christian sentiments of The Ceremony of
the Stifling Air
classified it as a "Black Mass," according to
the accounts that were employed to indict the Templars.

Upon assuming the Sixth degree, a candidate renounced
all life-denying spirituality and acknowledged an understanding
of the material world as a prerequisite to higher planes of
existence. This is a ritual of the death-defiant and allows
any unconscious death motivations to be exorcised. It is a
statement of rebirth, of the delights of life as opposed to the
negation of death. The celebrant in the original version of
L'Air Epais is represented as a saint, martyr, or other paragon
of selflessness. This is done to emphasize the transition from
self-denial to self-indulgence.

The ceremony of rebirth takes place in a large coffin. The
coffin contains an unclad woman whose task is to awaken lust in
the "dead" man who joins her. L'Air Epais can serve a twofold
purpose; as a rejection of death and a dedication to life, or a
blasphemy against those who crave misery, distress, and nega-
tion. A celebrant who is basically life loving can release all needs
for self-abasement by willingly "dying," thereby exorcising the
self-destructive motivations he might be harboring.

L'Air Epais is a ceremony through which one might get
the idea of death over with and out of his system, while turn-
ing death's accouterments into instruments of lust and life.
The coffin, the principle device, contains the manifestation of
the force that is stronger than death, the lust that produces new
life. This is similar to the coffin symbolism that, with a euphe-
mistic veneer, is found in most lodge rituals.

If the celebrant is patently masochistic, he can, through
transference, become a surrogate for members of the congrega-
tion who may harbor the same propensity. He suffers a fate
worse than death when, within the coffin, instead of experiencing
the hoped-for spiritual reward, he is confronted with unexpected
passions from which he has long abstained. (If a homophile
portrays the celebrant, the coffin should contain another male.
In all aspects of the ritual, the element of pleasure should be
whatever would most likely be denied in the celebrant's life.)
The gravest punishment is always incurred by one whose absti-

nence has become his indulgence. Thus be warned: to the
chronic lover of distress, ruin arrives through the bestowal of
indulgence. This, then, can function as a literal interpretation
of the phrase, "to kill with kindness."

When a "man of God" is portrayed by the celebrant, as
in the later commemorative version of L'Air Epais, the ritual
will serve to weaken the collective structure of the organization
he represents. This factor introduces an element of the Messe
into the rite, as mentioned by Lewis Spence and other


The title Stifling Air refers both to the tension produced
by the contrivedly oppressive atmosphere during the early seg-
ments of the ceremony, and the closeness within the coffin.

When the performance of L'Air Epais was resumed in
1799, it served as a celebration of the successful curse placed
upon Philip and Pope Clement V by Jacques de Molay, the
last Grand Master of the Templars, who had been condemned
to death along with his Knights. The present text employs the
actual curse leveled against the King and the Pope by de
Molay. Though the dialogue of the Priest of Satan, the
King, and the Pope are presented in modern French prose,
the statements of de Molay have been retained in their actual

stilted delivery.

James Thompson's diabolical litany of the nineteenth
century, The City of Dreadful Night, has long been employed
as the Denunciation. It is doubtful that any words could be
better suited to the occasion. Portions of the text appear in
Raynouard's drama of 1806,
Les Templiers.

The numerous manifestations of Satanism in Masonic
ritual, for instance, the goat, the coffin, the death's-head, etc,
can easily be euphemized, but the rejection of certain values
demanded by L'Air Epais cannot be cloaked in accepted
theologies. Once the celebrant has taken this degree, he em-
barks upon the Left-Hand Path and chooses Hell in place of
Heaven. Besides being both ritual and ceremony, The Stifling
is a memento mori carried to its highest power.

Requirements for Performance

The chamber must either be black, or mirrored. A mir-
rored chamber provides greater confrontation for the celebrant,
making him hyperconscious of his role. Mirrors also serve to
"rob the soul" according to old tradition. An austere chair is
provided in which the celebrant sits during the first part of the
ritual. The coffin may be of any type, although a traditional
hexagonal style is recommended, as this is the type depicted
in the actual sigil of the Sixth degree of the Templars and,
combined with the skull and crossbones, is retained in Masonic
symbology. The coffin must be large enough to accommodate
two persons, hence special construction or modification is likely
to be necessary.

The usual devices of Satanic ritual are all employed. Addi-
tional accouterments include a cat-o'-nine-tails with which to
scourge the celebrant, a cruet for the Wine of Bitterness, and a

The celebrant (Pope) is attired in tattered and decaying
vestments. The King is represented as counsel for the celebrant;
he wears rags and a miserable crown made out of cardboard.
De Molay is dressed in Satanic splendor, with the mantle of
the Templars and the symbols of his office. He carries a sword.

The woman in the coffin should be sensually appealing
and seductive, the opposite of the wan, pale concept usually
associated with death.

For music suitable to this ritual, refer to Le Messe Noir,
or employ Berlioz
1 "Funeral and Triumphal Symphony."



The Tribunal

[The priest introduces the participants: his High Court
convenes tonight, he says, to heat the case of Pope Clement
and the King of France, Philip, who are accused of con-
spiracy, murder, and treason. He then asks Clement to
justify his actions:]


Je ne puis comprendre ce mystère.
Un malédiction d'une énorme puissance
est attachée à ma personne et à mes
actes. Les Templiers se sout vengés;
Ils ont de'touit le Pape, ils ont de'touit
le Roi. Leur pouvoir n'est-il pas
arrêté par la mort?

Why am I here? What is the meaning
of this? I cannot comprehend the mystery
of my presence in this place. It is as if a
strange and overpowering summons intrudes
upon my rest. A curse must be upon me
yet, for even after death, the torment of
the Templars is not still They have de-
stroyed this Pope, and with me they have

taken the King. Yet here am I as it was in
centuries past. Will not their power stop
with death?


La question est vieille et oubliée.

The matter is old and should be forgotten.


La question ne peut pas être oubliée.
Beaucoup d'hommes moururent,

partni les plus braves de France.

The matter cannot be forgotten. Many
men died, among the bravest in France.


Ce n'est pas moi qui les ai condamnés.
Leur Roi, Phillipe, connaisait les
actions des Templiers: il obtient des
informatious. Il considère leur for-
tune, leur pouvoir, leur arrogance,
et leurs rites étranges, sombres et
terribles. Il les condamné ... a mort!

I did not condemn them. The King,
Philip, condemned them when he was in-
formed of their indiscretions. He obtained
damning evidence against the Templars. He

had no choice, when confronted with the evi-
dence. They had wealth beyond their station,
and power as welL They had become ar-
rogant in their manner towards the guardians
of decency. They conducted strange, dark
rites, unholy and terrible, which violated
the precincts of the Church. So he con-
demned them to death. It was only right.


Mais en a-t-il le droit? Quel titre le
lui donne? Mes chevaliers et moi,
quand nous avons juré d'assurer la
victoire à I'étendard sacré, de vouer
notre vie et notre noble exemple a
conquérir, défendre et protéger le
Temple, avons-nous à des rois soumis
notre serment?

What right did he have to condemn men to
death for such reasons? What tide gave him
the privilege? My Knights and I swore to
insure victory for our sacred banner-to dedi-
cate our lives to the protection of our Temple-
yet with it we submitted our pledge to the King
that our power would be his to wield.


L'autorité de Philippe était celle d'un
profane. Il tenta d'ignorer la force
supérieure, le pouvoir des Magiciens
qui ont en ce jour convoqué notre
Haute Cour.

Philip only had the authority of a profane
ruler, and he tried to ignore the superior
force, the power of the Magicians who today
have called forth this High Court.

[Philip whispers something to the Pope.]


Philippe était leur Roi, il était leur
chef. Mais aussi leur guide, leur
guide spirituel. Les Templiers
furent arrogants, ils se prétendirent
supérieurs à toute loi Il fallait les
écraser, il fallait qu'ils apprennent la
leçon de I'humilité dans les cachots
de leur Roi.

Philip was their King, he was their ruler.
But he was also their guide, their spiritual
guide. The Templars were arrogant, they
claimed to he above all the laws. They had
to be crushed, they had to discover the lesson
of humility in the jails of their King.


Vous direz done au Roi qui nous
chargea de fers que loin de résister
nous nous sommes offerts on peut
dans les prisons entraîner 1'innocence;
Mais rhomme géneréux, armé de sa
constance sous le poids de ses fers
n'est jamais abattu.

You will inform the King, whose shackles,
bound us, that we offered ourselves to his
cause, yet he wished to find us unworthy and
deemed us anathema because we had our
Temple, and did not wish to sacrifice our
beliefs-our beliefs which gave us inner
strength. One can drag an innocent man into
a prison cell, but if he is armed with inner
strength and is truly generous, he is not de-
based by the weight of his shackles.


Cela est vrai, Molay. Votre courage
ne feut pas amoindri par la prison et
la torture. Mais vous avez avoué, vous
avez reconnu vos crimes, et ceux de
votre Ordre.

That may be true, Molay. Though your
courage was not lessened by imprisonment
and torture, you did in fact confess your
heresies, your evil crimes and those of your
Order-your unholy acts.


Vous les avez torturés! Vous avez
traité ces chevaliers, qui toute leur
vie out combattu pour proteger votre
trône, comme vous auriez traité des
meurtriers ou des voleurs!

You tortured them! You treated the Knights
of the Temple, who, in their strength and all

that lives, fought to protect your throne
as you would have treated murderers or

DE MOLAY (to Philip) :

Sire, lorsque me distinguant parmi
tous vos sujets, vous répandiez sur
moi d'honorables bienfaits; De jour où
f obtenais 1'illustre préferénce de nom-
mer de mon nom le fils du Roi de
France, aurais-je pu m'attendre à
1'affront solennel de paraître à vos yeux
comme un vil criminel?

Your Majesty, when distinguishing me among
all your subjects, you showered me with honor.
I refer to the day when I received the illustrious
distinction of bestowing my name on the son of
the King of France. Little could I have expected
the solemn insult of appearing later before you
as a vile criminal.


de Molay, décrivez à la Cour la mort

des Templiers.

de Molay, please tell the Court how the
Templars died.


Un immense bûcher, dressé pour

leur supplice, s'élève en échafaud,

et chaque chevalier croit mériter
I'honneur d'y monter le premier:
mais le Grand-Maître arrive; Il
monte, il les devance. Son front est
rayonnant de gloire et d'espérance:
"Français, souvenez-vous de nos
derniers accents: nous sommes in-
nocents, nous mourons innocents.
L'atrêt qui nous condamne est un
arrêt injuste. Mais il existe ailleurs
un Tribunal auguste que le faible op-
primé jamais n'implore en vain, et
j'ose try citer, ô Pontife Romain!
Encore quarante jours! . . . Je t'y vois

An immense pyre, prepared for torture,
rises as a scaffold. Each Knight wonders
if he will have the honor of being the first
to climb it. But the Grand Master arrives-
the honor is reserved for him-and he pro-
ceeds to climb while his Knights look on.
His face radiates glory and vision of what
will come far beyond that moment. He speaks
to the crowd: "People of France, remember
our last words: we are innocent; we die as
innocents. The verdict that condemns us is
an unjust one, but elsewhere an august Tribunal
exists-one which the oppressed never implore
in vain, for its judgments are without piety.
I dare to cite you before that tribunal, O
Pope of Rome! Another forty days shall pass
and then you shall appear before it!"

Chacun en frémissant écoutait le

Grand-Maîitre. Mais quel étonnement,

quel trouble, quel effroi, quand il dit:

"O Philippe! O mon Maître! O mon

Roi! Je te pardonne en vain, ta vie

est condamnée; Au même tribunal je

t'attends dans 1'année." De nombreux

spectateurs, émus et consternés

versent des pleurs sur vous, sur ces
infortunés. De tous côtés s'etend la
terreut, le silence. Il semble que
soudain arrive la vengeance. Les
bourreaux interdits n'osent plus ap-
procher; Ils jettent en tremblant le feu
sur le bûcher, et détournent la tête ...
Une fumée épaisse entoure I'échafaud,
roule et grossit sans cesse; Tout à
coup le feu brille: à 1'aspect du trépas
ces braves chevaliers ne se démentent
pas ...

Everyone in the crowd was trembling, and
shuddered at the pronouncement of the Grand
Master. But even greater shock and fear
swept o'er the crowd when he continued to
speak: "O Philip, my Master, my King!
Even if I could forgive you, it would be in vain,
for your life is condemned. Before the same
tribunal, I expect you within a year!"
Numerous spectators moved by the Grand
Master's curse are shedding tears for you,
Philip, and terror spreads through the silent
throng. It seems the very semblance of

that future vengeance moves into the crowd!
The executioners are terrified and suddenly
have no power to come close. Tremblingly,
they throw their torches on the pyre, and
quickly turn away. Thick smoke surrounds
the scaffold, growing into billows. Suddenly
flames appear and leap up, yet in the sight
of death, these brave knights do not betray
themselves . . .



The Denunciation


O sad Fraternity, do I unfold

Your dolorous mysteries shrouded from of yore?
Nay, be assured; no secret can be told

To any who divined it not before:
None uninitiate by many a presage
Will comprehend the language of the message,

Although proclaimed aloud of evermore.

And yet a man who raves, however mad,

Who bares his heart and tells of his own fall,

Reserves some inmost secret good or bad:
The phantoms have no reticence at all:

The nudity of flesh will blush though tameless,

The extreme nudity of bone grins shameless,

The unsexed skeleton mocks shroud and palL

The vilest thing must be less vile than Thou
From whom it had its being, God and Lord!
Creator of all woe and sin! abhorred,

Malignant and implacable! I vow

"That not for all Thy power furled and unfurled,
For all the temples to Thy glory built,

Would I assume the ignominious guilt
Of having made such men in such a world.

"As if a Being, God or Fiend, could reign,
At once so wicked, foolish, and insane,
As to produce men when He might refrain!

"The world rolls round for ever like a mill:
It grinds out death and life and good and ill;
It has no purpose, heart or mind or will.

"While air of Space and Time's full river flow
The mill must blindly whirl unresting so:
It may be wearing out, but who can know?

"Man might know one thing were his sight less dim
That it whirls not to suit his petty whim,
That it is quite indifferent to him.

"Nay, does it treat him harshly as he saith?
It grinds him some slow years of bitter breath,
Then grinds him back into eternal death."

What men are they who haunt these fatal glooms,
And fill their living mouths with dust of death,

And make their habitations in the tombs,

And breathe eternal sighs with mortal breath,
And pierce life's pleasant veil of various error
To reach that void of darkness and old terror
Wherein expire the lamps of hope and faith?

They have much wisdom yet they are not wise,
They have much goodness yet they do not well

(The fools we know have their own Paradise,
The wicked also have their proper Hell);

They have much strength but still their doom is stronger,

Much patience but their time endureth longer,
Much valor but life mocks it with some spell.

They are most rational and yet insane:

An outward madness not to be controlled;

A perfect reason in the central brain,

Which has no power, but sitteth wan and cold,

And sees the madness, and foresees as plainly

The ruin in its path, and trieth vainly
To cheat itself refusing to behold.

And some are great in rank and wealth and power,
And some renowned for genius and for worth;

And some are poor and mean, who brood and cower
And shrink from notice, and accept all dearth

Of body, heart and soul, and leave to others

The boons of life: yet these and those are brothers,
The saddest and the weariest men on earth.


[Wine of Bitterness is proffered to celebrant.]


The hours are heavy on him and the days;

The burden of the months he scarce can bear;

And often in his secret soul he prays

To sleep through barren periods unaware,

Arousing at some longed-for date of pleasure;

Which having passed and yielded him small treasure,
He would outsleep another term of care.

And now at last authentic word I bring,
Witnessed by every dead and living thing;

Good tidings of great joy for you, for all:
There is no God; no fiend with names divine
Made us and tortures us; if we must pine,

It is to satiate no Being's gall.

We bow down to the universal laws,
Which never had for man a special clause

Of cruelty or kindness, love or hate;
If toads and vultures are obscene to sight,
If tigers burn with beauty and with might,

Is it by favor or by wrath of fate?

All substance lives and struggles evermore
Through countless shapes continually at war,

By countless interactions interknit:
If one is born a certain day on earth,
All times and forces tended to that birth,

Not all the world could change or hinder it.
I find no hint throughout the Universe
Of good or ill, of blessing or of curse;

I find alone Necessity Supreme;
With infinite Mystery, abysmal, dark,
Unlighted even by the faintest spark,

For us the flitting shadows of a dream.

O Brothers of sad lives! they are so brief;
A few short years must bring us all relief:
Can we not bear these years of laboring breath?

But if you would not this poor life fulfil,
Lo, you are free to end it when you will,
Without the fear of waking after death.

How the moon triumphs through the endless nights!

How the stars throb and glitter as they wheel
Their thick processions of supernal lights

Around the blue vault obdurate as steel!
And men regard with passionate awe and yearning
The mighty marching and the golden burning,

And think the heavens respond to what they f eel.

[Ceremony follows progression described in Procedure for

                         DAS TIERDRAMA

[The ceremony is begun according to the standard se-
quence. The lictor stands in front and to the left of the
altar, the gong-striker in front and to the right. The
illuminator is behind the priest, who stands inside the dia-
mond, thus formed while he performs the opening rubrics.
The Second Enochian Key is employed. The chalice is
not completely drained. Names are called which have
animal counterparts: Bast, Typhon, Fenriz, Midgard,
Behemoth, Pan, etc. When the priest concludes the pre-
liminary invocation, he retires to the periphery of the
clearing and the invocator enters. After gazing around
the clearing, he stands in the centre and motions to the
illuminator, who steps forward with his light He is about
to summon the beasts. They will enter single file if the rite
is performed within a chamber, or if outdoors, through
openings in the foliage around the clearing. The gait of
each participant should suggest the movements of the
beast he represents. The invocator begins the Litany and
the gong is heard softly, as if calling with the invocator. As
he chants, the beasts appear, gradually gathering round

Ich bin der Sprecher des Gesetzes. Hier
sind alle, die neu sind um das Gesetz zu
lernen. Ich stehe im Dunkeln und spreche
das Gesetz. Kein entkommen! Grausam
ist die Strafe für solche, the das Gesetz
brechcn. Kein entkommen! Für jeden ist
das Wollen schlecht. Was Du willst, wit
wissen es nicht. Wir werden es wissen!
Manche wollen den Dingen folgen, die sich
bewegen aufpassen, schleichen, warten,
springen um zu töten und zu beissen, beisse
tief und reichlich, sauge das Blut. Manche
wollen mit den Zähnen weinen und die Dinge
mit den Händen aufwühlen und sich in die
Erde hinein kuscheln. Manche klettern auf
die Bäume, manche kratzen an den Gräben
des Todes, manche kampfen mit der Stirn,
den Füssen oder Klauen, manche beissen
plätzlich zu ohne Veranlassung! Die
Bestraffung ist streng und gewiss. Deswegen
lerne das Gesetz. Sage die Wörter! . . . Sage
die Wörter! Sage die Wörter!

I am the Sayer of the Law. Here come all
that be new, to learn the Law. I stand in
the darkness and say the Law. None escape!
Cruel are the punishments of those who
break the Law. None escape! For every
one the want is bad, what you want of us,
we know not, yet we shall know. Some
want to follow things that move, to watch
and slink and wait and spring, to kill and
bite, bite deep and rich, sucking the blood!
Some want to tear with teeth and hands into
the roots of dungs, snuffing into the earth!
Some go clawing trees; some go scratching
at the graves of the dead; some go fighting
with foreheads or feet or daws; some bite
suddenly without giving warning. Punish-
ment is sharp and sure, therefore learn
the Law. Say the words! Learn the Law.
Say the words! Say the words!

Nicht auf allen Vieren zu gehen: das ist das
Gesetz. Sind wir nicht Menschen?

Not to go on all fours: that is the Law. Are
we not men?

Nicht auf allen Vieren zu gehen: das ist das
Gesetz. Sind wir nicht Menschen?

Not to go on all fours: that is the Law. Are
we not men?

Nicht die Rinde oder Bäume zu zerkratzen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to claw bark or trees:
that is the Law. Are we not men?

Nicht die Rinde oder Bäume zu zerkratzen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to claw bark or trees: that is the Law.
Are we not men?

Nicht zu murren und zu brüllen: das ist das
Gesetz. Sind wir nicht Menschen?

Not to snarl or roar: that is the Law.
Are we not men?

Nicht zu murren und zu brüllen: das ist das
Gesetz. Sind wir nicht Menschen?

Not to snarl or roar: that is the Law.
Are we not men?

Nicht unsere Fangzähne im Zorn zu zeigen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to show our fangs in anger: that is the
Law. Are we not men?

Nicht unsere Fangzähne im Zorn zu zeigen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to show our fangs in anger: that is the
Law. Are we not men?

Nicht unsere Zugehörigkeit zu zerstoren:
das ist das Gesetz. Sind wir nicht Menschen?

Not to destroy our belongings: that is the
Law. Art we not men?

Nicht unsere Zugehörigkeit zu zerstoren:
das ist das Gesetz. Sind wir nicht Menschen?

Not to destroy our belongings: that is the
Law. Are we not men?

Nicht zu töten ohne zu denken: das ist das
Gesetz. Sind wir nicht Menschen?

Not to kill without thinking: that is the Law.
Are we not men?

Nicht zu töten ohne zu denken: das ist das
Gesetz. Sind wir nicht Menschen?

Not to kill without thinking: that is the Law.
Are we not men?

Der Mensch ist Gott.

Man is God.

Der Mensch ist Gott.

Man is God.

Wir sind Menschen.

We are men.

Wir sind Menschen.

We are men.

Wir sind Götter.

We are Gods.

Wir sind Götter.

We are Gods.

Gott ist der Mensch.

God is Man.

Gott ist der Mensch.

God is Man.

Sein ist das Haus des Schmerzes.

His is the house of pain.

Sein ist das Haus des Schmerzes.

His is the house of pain.

Sein ist die Hand die Schafft

His is the hand that makes.

Sein ist die Hand die Schafft.

His is the hand that makes.

Sein ist die Hand die verletzt

His is the hand that wounds.

Sein ist die Hand die verletzt.

His is the hand that wounds.


Sein ist die Hand die heilt.

His is the hand that heals.

Sein ist die Hand die heilt.

His is the hand that heals.

Sein ist der leuchtende Blitz.

His is the lightning flash.

Sein ist der leuchtende Blitz.

His is the lightning flash.

Sein ist die tiefe See.

His is the deep salt sea.

Sein ist die tiefe See.

His is the deep salt sea.

Sein sind die Sterne und der HimmeL

His are the stars in the sky.

Sein sind die Sterne und der HimmeL

His are the stars in the sky.

Sein sind die Gesetze des Landes.

His are the rulers of the land.

Sein sind die Gesetze des Lande.

His are the rulers of the land.

Sein ist der Oft genannt HimmeL

His is the place called Heaven.

Sein ist der Ort gennant Himmel.

His is the place called Heaven.

Sein ist der Ort genannt Hölle.

His is the place called Hell!

Sein ist der Ort genannt Hölle.

His is the place called Hell!

Sein ist was ist unseres.

His is what is ours!

Sein ist was ist unseres.

His is what is ours!

Er ist was wir sind.

He is what we are!

Er ist was wir sind.

He is what we are!

Ich bin der Sprecher des Gesetzes. Hier
sind alle, die neu sind um das Gesetz zu
lernen. Ich stehe im Dunkeln und spreche
das Gesetz. Kein entkommen!

I am the Sayer of the Law. Here come all
that be new, to learn the Law. I stand in
the darkness and say the Law. None escape!

Kein entkommen!

None escape!

Grausam ist die Strafe für solche, die das
Gesetz brechen. Kein entkommen!

Cruel are the punishments of those who
break the Law. None escape!

Kein entkommen!

None escape!

Für jeden ist das Wollen schlecht Was Du
willst, wir wissen es nicht. Wir werden
es wissen!

For every one the want is bad, what you
want of us, we know not, yet we shall know.

Wir werden es wissen!

We shall know!

Manche wollen den Dingen folgen, die sich
bewegen aufpassen, schleichen, warten,
sprigen urn zu töten und zu beissen, beisse
tief und reichlich, sauge das Blut, Manche
wollen mit den Zähnen winen und die Dinge
mit den Händen aufwühlen und sich in die Erde
hinein kuscheln. Manche klettern auf die
Bäume, manche kratzen an den Gräben des
Todes, manche kämpfen mit der Stirn, den
Füssen oder Klauen, manche beissen plätzlich
zu ohne Veranlassung! Die Bestraffung ist
streng und gewiss. Deswegen lerne das
Gesetz. Sage die Wörter! . . . Sage die
Wörter! Sage die Worter!

Some want to follow things that move, to
watch and slink and wait and spring, to kill
and bite, bite deep and rich, sucking the
blood! Some want to tear with teeth and
hands into the roots of things, snuffing into
the earth! Some go clawing trees, some go
scratching at the graves of the dead; some
go fighting with foreheads or feet or daws;
some bite suddenly without giving warning.
Punishment is sharp and sure, therefore
learn the Law. Say the words! Learn the
Law. Say the words! Say the words!

Nicht auf allen Vieren zu gehen: das ist das
Gesetz. Sind wir nicht Menschen?

Not to go on all fours: that is the Law. Are
we not men?

Nicht auf allen Vieren zu gehen: das ist das
Gesetz. Sind wir nicht Menschen?

Not to go on all fours: that is the Law. Are
we not men?

Nicht die Rinde oder Bäume zu zerkratzen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to claw bark or trees: that is the Law.
Are we not men?

Nicht die Rinde oder Baume zu zerkratzen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to claw bark or trees: that is the Law.
Are we riot men?

Nicht zu murren und zu brüllen: das ist das
Gesetz. Sind wit nicht Menschen?

Not to snarl or roar: that is the Law.
Are we not men?

Nicht zu murren und zu brüllen: das ist das
Gesetz. Sind wit nicht Menschen?

Not to snarl or roar: that is the Law.
Are we not men?

Nicht unsere Fangzähne im Zorn zu zeigen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to show our fangs in anger: that is the
Law. Are we not men?

Nicht unsere Fangzähne im Zorn zu zeigen:
das ist das Gesetz. Sind wir nicht Menschen?

Not to show our fangs in anger: that is the
Law. Are we not men?

Nicht unsere Zugehörigkeit zu zerstoren:
das ist das Gesetz. Sind wir nicht Menschen?

Not to destroy our belongings: that is the
Law. Are we not men?

Nicht unsere Zugehörigkeit zu zerstoren:
das ist das Gesetz. Sind wir nicht Menschen?

Not to destroy our belongings: that is the
Law. Are we not men?

Nicht zu töten ohne zu denken:das ist das
Gesetz. Sind wir nicht Menschen?

Not to kill without thinking: that is the Law.
Are we not men?

Nicht zu töten ohne zu denken: das ist das
Gesetz. Sind wir nicht Menschen?

Not to kill without thinking: that is the Law.
Are we not men?

Der Mensch ist Gott.

Man is God.

Der Mensch ist Gott.

Man is God.

Wir sind Menschen.

We are men.

Wir sind Menschen.

We are men.

Wir sind Götter.

We are Gods.

Wir sind Götter.

We are Gods.

Gott ist der Mensch.

God is Man.

Gott ist der Mensch

God is Man.

Sein ist das Haus des Schmerzes.

His is the house of pain.

Sein ist das Haus des Schmerzes.

His is the house of pain.

Sein ist die Hand die schafft.

His is the hand that makes.

Sein ist die Hand die schafft.

His is the hand that makes.

Sein ist die Hand die verletzt

His is the hand that wounds.

Sein ist die Hand die verletzt.

His is the hand that wounds.

Sein ist die Hand die heilt.

His is the hand that heals.

Sein ist die Hand die heilt.

His is the hand that heals.

Sein ist det leuchtende Blitz.

His is the lightning flash.

Sein ist der leuchtende Blitz.

His is the lightning flash.

Sein ist die tiefe See.

His is the deep salt sea.

Sein ist die tiefe See.

His is the deep salt sea.

Sein sind die Sterne and der Himmel.

His are the stars in the sky.

Sein sind die Sterne und der Himmel.

His are the stars in the sky.

Sein sind die Gesetze des Landes.

His are the rulers of the land.

Sein sind die Gesetze des Landes.

His are the rulers of the land.

Sein ist der Ort genannt Himmel.

His is the place called Heaven.

Sein ist der Ort genannt Himmel.

His is the place called Heaven.

Sein ist der Ort genannt Hölle,

His is the place called Hell.

Sein ist der Ort genannt Hölle.

His is the place called Hell.

Sein ist was ist unseres.

His is what is ours.

Sein ist was ist unsers.

His is what is ours.

Er ist was wir sind.

He is what we are.

Er ist was wit sind.

He is what we are.

Der Mensch ist Gott.

Man is God.

Der Mensch ist Gott.

Man is God.

Wir sind Menschen.

We are Men.

Wit sind Menschen.

We are Men.

Wir sind Götter.

We are Gods.

Wir sind Götter.

We are Gods.

Gott ist der Mensch.

God is Man.

Gott ist der Mensch.

God is Man.







[The invocator lowers the sword and the priest takes it
from him. The invocator goes to the caged mouse and
releases it.]

Meine Ezählung ist zu Ende. Dort läuft
eine Maus; wir immer sie fängt, mag
sicheine riesige Mütze aus ihrem Pelz

My tale is done. There runs a mouse:
whoever catches her may make a great,
great cap out of her fur.

[As the mouse runs off, the beasts start to drop on all
fours, then restrain themselves and solemnly shuffle out of
the clearing, the invocator being last to leave. When all is
quiet, the priest moves to the altar and closes the rite in
the standard manner.]


Sturm, Sturm, Sturm, Sturm, Sturm, Sturm!
Läutet die Glocken von Turm zu Turm!
Läutet, dass Funken zu sprühen beginnen ...
-Dietrich Eckart

                     DIE ELEKTRISCHEN

Procedure for Performance

Inasmuch as the litany is recited without interruption after
the celebrant enters the pentagon, the working procedure is
guided almost entirely by rubrics.

1- The ritual begins in the standard manner, with the purifi-
cation, opening invocation, calling of suitable Infernal Names,
partaking of the chalice, invocation of the Four Elements,
benediction with phallus, and calling of the Sixth Enochian Key.

2- Celebrant takes his place at the console, turns on both
black and white sound signals which continue until end of ritual.

3- Begin alternating audible sound at one second intervals
(60/11,000 cps).

4- Celebrant activates electrostatic generator until sufficient
ozonization and ionization occurs and atmosphere is fully

5- Celebrant activates neon tubing, leaves console.

6- Assistant takes his place at the console, and maintains
audible sound at one minute intervals during the celebrant's

7- Celebrant steps into pentagon and delivers invocation,
turning counter clockwise very slowly as he speaks. When he
completes his invocation, an assistant relieves him of his text
and presents the ceremonial sword or dagger. As the celebrant
takes the sword in hand, the assistant at the console reactivates
the electrostatic generator, combines both audible frequencies in
chording, bringing the volume to full intensity, and activates
the stroboscopic illumination.

8- Celebrant holds sword on high, turning slowly counter
clockwise, pausing at each reflective plane, until nine planes
have been confronted.

9- Celebrant lowers himself into pentagon, sword in hand,
and assumes the hakenkreuz position while lying on left side,
sword in right hand. At that moment the electrostatic generator
is turned off, but sound is maintained at full intensity and
lights are left flashing. Celebrant remains prostrate within the
pentagon until his vision has been cast.

10- Celebrant rises to his feet inside pentagon. Assistant at
console turns off strobelight, stops 11,000 cps note completely
while maintaining heavy intensity on a sound of combined
30/45/60 cps frequencies, approximating thunder. Celebrant
faces east, lifts sword, and begins the Proclamation, to which
the congregants respond, arms upraised in the Sign of the

11- All lower arms and celebrant or assistant closes ritual
in the usual manner, with all console controls off, leaving only
candlelight, and closing musical anthem played during pollu-

Die elektrischen Vorspiele

Die Feuer der Hölle sind gegeben und
die Gedanken gewinnen die Oberhand.
Offnet die Portale zur Dunkelheit. Oh
grosser Wegbereiter. Erscheine in diesem
Kreis. Wehe durch die Tore des glänzenden
Trapezohedron für das Blut, welches darge-
boten wurde!

The fire of Hell doth provide and the
thoughts from within doth prevail. Open
the portals of darkness, O Great Opener
of the Way. Come forth into this cycle.
Blast ye forth through the gates of the
shining Trapezohedron, for the blood hath
been offered!

Erscheine unter den Menschen und sei nicht
länger zurückgedrangt. Komm, wehe und
krieche ein in die grossen Konzile ohne
Dich und beende den Weg derer, die uns
aufhalten. Ich sage der Glanz muss gesteigert
werden, offenbare das Gesicht der Schlange.
Bei dem Klang wetden wir das Gesicht der
Schlange sehen, so-lerne die Wörter gut,
die nut ein Mensch verkünden kann. Seht,
ich habe den Schleier der Schlange und sende
ihn unter die Menschen. Oh höre! Die
Schlange lebt, an einem Platz, der offen
ist für die Welt.

Appear among men and be driven back no
longer. Come forth and creep into the
great councils of those without, and stop
the way of those who would detain us. I
decree that the glamour be lifted, revealing
the face of the Serpent. By the sounds ye
shall see the face of the Serpent, so learn
well the word that only a man can pronounce.
Thus, I lift the veil from the Serpent and cast
him forth among men. Oh hear! The Serpent
liveth, in a place that is open at times to
the world.

Unsichtbar geht sie mitten unter uns und
so beschleichen wir die Nacht unsichtbar
so gut wie möglich und neu durch die Winkel
mögen wir sichtbar sein und für jene, die
Nicht sehen, seien die Augen geblendet
durch die Mühtsteine der Gerechtigkeit.
Ich sage zu denen, die mit unverständlicher
Zunge reden: Ich weiss sehr wohe, was
Euch zurückhält diesen Kreis und verlassen.
Die flüchtigen Jagdhunde der Grenze warten
geduckt auf die Seelen der Gerechtigkeit,
Sie sind die Wächter des Kreises und sie
liegen versteckt auf der Schwelle zur Zeit
und ihre Zeitraumpläne bewegen sich über
ihren, sie verstecken sie gut. Sie bewegen
sich neu durch die Winkd, obgleich sie frei
sind von gekrümmten Abmessungen. Fremd
und entsetzlich sind die Jagdhunde der
Grenze, sie folgen im Bewusstsein der
Begrenzung zum Zeitraum. Unsichtbar
gehen sie mitten unter uns, an jenen Orten,
wo der Ritus gesprochen wurde.

Unseen they walk amongst us, and as we doth
join them, so we stalk the night unseen as well,
for only through the angles can we be seen,
and those without see not; for their eyes are
blinded by millstones of righteousness. I
say unto thee who speaketh with, garbled tongue:
I know well that which holds ye from leaving
this cycle. I have glimpsed the Hounds of
the Barrier, lying in wait for the souls of the
righteous. They are the guardians of the
cycles, and they lurk at the threshold of time,
and their space-planes move about them,
hiding them well. They move only through
angles, though free are they not of the curved
dimensions. Strange and terrible are the
Hounds of the Barrier, follow they conscious-
ness to the limits of space. Unseen they walk
among thee, in places where the Rites have
been said.

Manche nehmen die Gestalt der Menschen
an, nicht wissend was sie tun und wenn Blut
vergossen wurde, ziehen sie sich nochmals
zurück in die Grotte des Satans, nehmen
die Form an die ich gut keene. Manche
scheinen zu warten und breiten ihre grossen
Flügel, wissen ganz sicher, dass ich sie
nochmals hervorrufe!

Some take the semblance of men, knowing
not what they do, and when the blood hath been
spilled, retreat they once more into the grotto
of Satan, taking the forms I know well. Some
seeth as they wait, and preen their great
wings, knowing full well that once again I
shall call them forth!

Und die Finsteren der Nacht werden sich
ducken unter ihren Klauen, die mächtigen
Jagdhunde liegen und warten darauf zur
Welt zurückzukehren. Glaube nicht
Mensch mit verdorbenen Gehirn, dass Du
der grossen Bestie entkommen kannst
durch Beschreiten Deines Altar's, sie
folgen schnell durch alle Winkel und sie
sind im Innern des Trapezoid. Ich kenne
sie, da ich einer der ihren bin und die
grosse Schranke erreicht habe und die
zeitlosen Ufer gesehn, sowie die mono-
politischen Gestalten der Grenz jagdhunde.

And the night-gaunts shall ride, and, crouch-
ing at their talons, the great hounds lie a-
waiting to leap forth into the world. Think
not, o men of mildewed minds, that ye can
escape the great beasts by entering thy
shrines, for they follow fast through angles,
and they lurk within the Trapezoid. I know
them for I am as one with them, and I have
approached the great Barier, and seen on
the shores where time exists not the mono-
lithic forms of the Hounds of the Barrier.

Ha! Ich fand sie versteckt in den Abgrunden
der Zeit weit voraus, sie witterten mich
von Weitem, erhöhten sich, gaben den
grossen durchdringenden Schrei von sich,
der von Kreis zu Kreis gehört wird.
Verweile ich denn im Lager des wilden
Tieres, entfernt vom Menschen, an den
grauen Ufern der Zeit, jenseits des
Weltrandes, wenn sie sich mit mir bewegten,
durch Winkel die niemand kennt. Sie
ducken sich an der dunkeln Schwelle, ihre
Rachen sind heisshunggrig und gefrassig
nach den Seelen derer, die keine haben!

Yea! Hiding in the abyss beyond time I
found them, and they, scenting me afar off,
raised themselves and gave the great bell
cry that can be heard from cycle to cycle.
Dwelt I then, in lairs remote front man,
on the gray shores of time, beyond the world's
rim, and ever with me they moved, in angles
not known to man. On that dark threshold
they crouch, their jaws agape and ravening
for the souls of those who are without!

Ich komme zurück durch die Winkel und
eisern folgten sie mir. Hal Die Ver-
schlinger folgten und somit wurde ich
der Marschall der Wirte der Hölle, jene
welche mir folgten und sie Hunde führten,
ritten durch den Wirbelwind der Nacht, um
die Erde zu reinigen und das Eis zum
Schmelzen zu bringen!

Returned I through angles back, and hard by
me they followed. Yea! The devourers
followed and thus I was and have become
the marshal of the hosts of Hell, and
those who follow me and walk the Hounds
and ride the whirlwinds of the night, become
an army out from Hell to scourge the earth
and melt the ice!

Durch das Innere der Prismer-Arbeit und
der Dämmerung der Grotte spreche ich
durch die Winkel gespiegelt durch Sinn
und Höhergestelltes. Oh, lerne das Gesetz,
mein Bruder der Nacht-das Grosse Gesetz
und das Niedrige Gesetz. Das Grosse Gesetz
bringt das Gleichgewicht, ist beharrlich ohne
Barmherzigkeit. Das Niedrige Gesetz
verbleibt als Schlussel und der schimmernde
Trapezoid ist die Tür!

From prisms wrought within the twilit grotto
I speak through angles mirrored with thoughts
senescent and supreme. O learn the Law,
my brothers of the night-the Great Law
and the Lesser Law. The Great Law brings
the balance and doth persist without mercy.
The Lesser Law abideth as the key, and the
shining Trapezoid is the door!

O mein Bruder, studiere gut den Stein des
Fluges, unerkkannt für jene ohne ihn, innen
warten die grell schimmernden Antlitze
der Jagdhunde die Welt zu entflammen!
Sind die Winkel klein und ruhig oder gigan-
tisch in ihrer brüllenden Gewalttätigkeit,
es ist in der Weise, die wir so gut kennen.
An dieser grimmigen, grauen Küste
herscht der Obelisk und fässt su mit seinen
vier Klauen nach dem Ring des Fafnir-
Führer, diese Verkörperung kommt,
welche uns vergrössert und schlägt jene,
die gegen uns sind.

O my brothers, study well the stone with
planes unrecognized by those without, for
within those glaring facets the Hounds await
that set the world aflame! Be the angles
small and still or gargantuan in their roaring
outrage, the form is that which we know so
well. On the grim, gray shore, the mono-
lith prevails, and clutched within the four-
fold talons of the ring which Fafnir guards,
that shape remains to bring forth that which
gives us increase and smites those who
would oppose us.

Oh, schwaches Mensch, höre meine
Warnung, versuche nicht gewaltsam
das Tor zur Zukunft su öffnen. Wenige
hatten Erfolg die Schranke zu passieren
zu der grossen Dämmerung. Grotte, die
vorauscheint. Ich kenne sie, verweilst Du
jemals in den Abgründen suchen sie nach
Deiner Seele und halten sie in ihrer Gewalt.
Höre Mensch, mit vernebeltem Gehim und
beherzige, meine Warnung; versuche nicht Dich in den
Winkeln zu bewegen, oder Krümmungen, während
der Körper frei ist, hört man das Bellen
der Hunde durchdringend klar und glocken-
gleich, fliehe, wenn Du kannst und ergründe
den Nebel nicht länger!

O puny man, heed ye my warning, seek not
to break open the gate to beyond. Few
there are who have succeeded in passing
the Barrier, to the greater twilit grotto
that shines beyond. For know ye well, that
the dwellers in the Abyss hunt souls like
unto thine to hold in their thrall. Listen O
man of clouded brain and heed ye my warn-
ing: move ye not in angles, but curved di-
mensions, and if while loose from thy body
thou hearest the sound like the bay of hounds
clamoring increasingly through thy being,
retreat, if thou art nimble, to thy body through
cycles and penetrate the veil no more!

Ich kenne alle die
im Licht der erklärten Rechmässigkeit
verweilen, dass andere, die die Schlüssel
and Winkel kennen das Tot geöffnet haben
und für eine Rückkehr ist es zu spät. Ihr
habt den Schlüssel erhalten, aber Eure
Gehirne sind klein und begreifen nicht das
Wort. Deswegen hört den Klang, den
grossen Glockenklang der bellenden Hunde.
Sie sind hattnückig und ausdauernd und
sie kommen durch den grossen, flammenden
Trapezoid ihre Augen glühen mit den
Feuern der Hölle!

Know ye, all who dwell in the light of professed
righteousness, that others who know the keys
and the angles have opened the gate, and
for turning back there is not time. Thou
hast been given the key, but thy minds are
small and grasp not the word. Therefore,
list to the sounds, o ye out there, the great
bell sounds of the baying of the Hounds. They
are gaunt and unquenched, and through the
great blazing Trapezoid they come, their
eyes aglow with the fires of Hell!

Treibewenn du kannst in die Aussmasse
Deine äussersten Bewusstseins und sie
gefangen für immer. Du weisst nichts
über die Grundlage Deiner Schöpfung. Ich
heisse Euch willkommen im Namen Set,
alle werden den Mächtigen Teufel sehen,
die grundlos aushalten in Verzweiflung.
Wir bereiten einen behaglichen Platz um
zu verweilen, über der Qual erhaben.
Drift if ye will, into the dimensions of
your outer consciousness, and be trapped
forever. Ye know not the substance of
your creation. I welcome ye in the name
of Set, all ye who delight in great evil
and sustain thyselves in miseries unfounded.
We prepare a place of comfort for ye to
dwell in torment sublime.

Ringe nicht mit den Affen, die die Tore
der Hölle bewachen, dort liegt das Para-
dies und Anubis ist Wegbereiter.

Wrestle not the apes who guard the gates of
Hell, for there lies Paradise, and Anubis
is the Opener of the Way.

Und wir sprechen mit schlangengleichen
Zungen, dem Bellen der Hunde, dem
grossen glockenklang, der die Schranken
durchbricht-und mächtig sind wir die
regieren, und gering sind die, die leiden.

And we speak with the tongues of serpents,
and the baying of the Hounds, and the great
bell sound that cracks the barrier-and great
are we who rule, and small are ye who suffer.

Der Tag des Kreuzes und des Dreiecks
ist geschaffen. Ein grosses Rad mit
Winkeln in unerkannten Ausmassen,
gerettet für die Kinder der Set, füllt die
Leere und wird zur Sonne am Firmament
der Verachtung!

The day of the cross and the trinity is done.
A great wheel with angles in dimensions un-
recognized, save for the children of Set,
fills the void and becomes as the sun in
the Firmament of Wrath!


Siehst Du im Osten das Morgenrot!

See the red sunrise in the East!

Wir wollen die Macht!

We desire Power!

Wir werden die Macht haben!

We shall have Power!

Wir wollen das Reichtum!

We desire Wealth!

Wir werden das Reichtum haben!

We shall have Wealth!

Wir wollen das Wissen!

We desire Wisdom!

Wir werden das Wissen haben!

We shall have Wisdom!

Wir wollen die Annerkennung!

We desire Recognition!

Wir werden die Annerkennung haben!

We shall have Recognition!

Wir wollen die Anhänger!

We desire Followers!

Wir werden die Anhänger haben!

We shall have Followers!

Was wir wollen, werden wir haben!
Wir werden haben, was wir wollen!

Das Zwielicht ist Hier-
Die Götterdämmerung ist Hier-
Siehst Du im Osten das Morgenrot!
Der Morgen der Magei ist Hier!
Die Welt ist ein-Feuer!
Loki Lebt auf der Erde!

The Twilight is come-
The Twilight of the Gods-
The dawn breaks in the east!
It is the morning of magic!
The world is afire!
Loki lives upon the earth!

Heil, Loki!

Hail, Loki!

Ave, Satanas!

Ave Satanas!

Rege Satanas!

Rege Satanas!

Heil, Satan!

Hail, Satan!


            HOMAGE TO TCHORT


[The ceremony opens with the purification of the air and
benediction of the chamber with the phallus. The chalice
is filled, but not presented The Four Principal Names are
invoked to the compass, followed by the calling of the
Third Enochian Key (from The Satanic Bible). The priest
(celebrant) then addresses the altar, who is in the "Bast
enthroned" (seated upright) position. The priest begins
his invocation with arms upraised:]


In the name of he who reigns in the firmament of fire and ice
... arise, ye minions of Tchort die Lord! O mount the bliz-
zards across the steppes and answer to our beckoning! My lips
delighteth in Thy praise, O Tchornibog! I am a creature of
Thy creation, spawn of Thy flame, craze of Thy mind, carrier
of transition! Let comets hail the advent of Thy coming, when
we, Thy sons, await on Triglav's heights the omens of Thy will!
The glowing coals of ancient sacrifice give birth to spectral
shadows who live again as gods of wine and joy!

[Celebrant lowers arms]


Arise and call the Bones! The living bones upon the Throne!

Slava, Slava yevo silye! Slava!

Kashchei! Kashchei! Immortal man of madness! Slava Tchortu!


Kashchei! Kashchei! Slava Tchortu!


Invoke the dancing Goddess, with Pshent of flame. Her yearn-
ing knows no bounds; this is Her night to lure the multitudes
who sit in judgment of Her lust!
Morena! Morena! Morena! Vyelikaya Mats! Noch eta nasha!

[Congregation performs a metanea (brief bow with right
hand lowered to ground), then remains standing. Priest
moves to altar and places a kiss upon her body, then
steps back and motions for thurible. Acolyte presents
thurible to priest, who censes altar first, then congrega-
tion. He then returns thurible to acolyte and resumes
his invocation:]


Come forth from out the gorge of night! Take flight on
leathern wings and soar above the mountain's summit. Cast Thy
shadows o'er the earth in answer to our call!
Knyazyam Idut! Dorogu im!



Tchort! Slovye nye abeé myeny!



Balaam! Slovye nye sogliya dayémi!



Pyerun! Seela nye posti zneé maya!



Kors! Mudrostye nye domislí maya!



Dracula! Pravilnoye vos krye syé niye!



Kashchei! Gospodstvo nye eez chét noye!



Iarilo! Tsarstvo nye pobye deé moye!


Sabazios! Krcpaste viso cháy shaya!



Morena! Vlastye vyéch naya!



Svarog! Vladichestvo Byeko nyéch noye!





[Priest receives chalice, places it in front of altar, censes
it, and blesses it with the mudra of the flame (closed finger-
tips of both hands held together, forming an upward
point). He raises the chalice to honor the altar, then drains
the chalice, which acolyte removes.]



The Lesser Litany of Desire


Calling to mind the seekers after joy, who have, at the hands

of unnatural and perfidious virtue, perished, we, Thy brothers,

ardently desire:

Dominion o'er the teeming lands beneath the darkened sky,

above the watery sea!


Groznoye Bozhe Tchornava ognia

padai seela!

Dread Lord of the Dark Flame give


Rearing turrets and massive domes with iron walls and courts
of stone!


Groznoye Bozhe Tchornava ognia

padai krepost!

Dread Lord of the Dark Flame give

[Priest receives bone from acolyte, holds it on high, and,
facing congregation:]


Thou art a tower of strength and power, and we, Thy brothers,
proclaim Thee Lord unto all ages!

[Priest turns to altar, holding bone aloft:]




[Priest returns bone to acolyte. Other acolyte steps for-
ward and censes priest, who then faces the altar:]



The Self-Glorification


At once I ride upon a sweeping wind, through opalescent skies
to the bright place of my desires. I enter hidden worlds through
craters in the steppe's great vastness. There, beneath the cring-
ing throngs, midst whirling fife and thundering timpan, the
joys of life are mine to taste. There, amidst Rusalkis' languid
song, a life of lust is mine to bear; to loll alone in wanton
sloth in crimson halls of dissipation ... for savage man am I!

At once I am removed and feel the reckoning of my twofold
completion. My mind is lofty with the enlightenment of Thy
creation! My feet are as the mountain's base, firm and one with
the house of joy. My eyes are as a pinnacle that views the
scattered multitudes of fools who grope for things celestial; who
bow and scrape to wan and sallow gods, the spawn of shallow
minded men, forsaking life terrestrial while creeping to their
graves. I gaze upon the massive hoards that suffocate, like
Peter's fish pulled from the lake of life's sweet waters. To

perish in Heaven's foul vapors shall be their doom! The fate of
fools is justice!

I am the tempter of life that lurks in every breast and belly;
a vibrant, torpid cavern, nectar laden, with sweetest pleasures

I am a thrusting rod with head of iron, drawing to me myriad
nymphs, tumescent in their craving!

I am rampant carnal joy, an agent borne of ecstasy's mad

Through jagged ice, my father leers with cavernous eyes, below
the sphere of earth that is my mother, moist and fertile whore
of barbarous delights!

My body is a temple, wherein all demons dwell. A pantheon of
flesh am I!

[Priest receives bone from acolyte and places it in an up-
right position between altar's thighs. Priest performs
metanea to altar. Congregation follows suit. The brazier
is brought forward and placed before the altar.]


                  The Greater Litany of Desire

CELEBRANT: (facing brazier)

Great One, hear us now as we invoke Thy blessing:

In the pleasures of the flesh and the tranquility of the mind ...




In bold covetousness, desiring all that might be kept with dig-
nity and grace . . .



In pride in everything we do, display, or are, that shows us not
as fools . . .




For riches yet unclaimed by minds or hands . . .




For wisdom to be sown in fields which bear great harvest . . .




For leisure time in pleasure's own pursuit, in which we may all
things eschew that speak of vile necessity . . .




For Thou art a mighty Lord, O Tchort, and unto Thee is all

power, honor, and dominion. Let our bright visions be trans-

formed into reality and our works be enduring. For we are
kindred spirits, demon brothers, children of earthly joy, who
with one voice proclaim:


[Priest lifts arms high with fingers spread (incendi):]


Arise, invoke the blasphemous Name
The Lord of Sodom, The God of Cain
Joy to the Flesh forever!


[Priest empties powder into brazier, instantaneous to strik-
ing of gong, and shouts:]


[Congregation gives the sign of shunning (hand lifted,
palm forward, to shield eyes) and responds:]


[The brazier is removed and the priest moves to altar,
hands upraised, and, softly but with great deliberation, re-
peats the Exaltation. The congregation stands in silence.
Priest then removes the bone from the altar's lap and steps

back from the altar, leaving sufficient room for the congre0
gants to pass before her. All congregants come forward
individually, stop before the altar, and bow low. Upon
rising, each congregant receives the tip of the bone upon
his brow, administered by the priest, who says:]


Ya Tsyebyeh dayu padarok Tchorta. (The gift of Tchort be
with you.)

[After the congregation has reassembled, the priest points
the bone towards the Sigil of Baphomet and, turning to
the congregation, says:]


Forget ye not what was and is to be!
Flesh without sin, world without end!

[The priest closes the ceremony according to the standard

                  PILGRIMS OF THE AGE OF FIRE

Cependant que persiste

La splendeur à côté,

Du plumage bleuté

De 1'orgueil qui s'attriste

D'un paon jadis vainqueur

Au jardin du coeur.


"Too true, too soon" might be the closing statement of
the little band of heretics who survived eight centuries of cruel
Christian and Moslem persecution-the Yezidis.


                          THE STATEMENT OF SHAITAN


The rite begins one hour after sunset.

The congregants enter the chamber and seat themselves
on pillows placed on the floor in a semicircle facing the shrine
of Melek Taus. The water runs over the rocks surrounding
the sanjak and into a pool at their base. Incense burns in
braziers at each side of the shrine. The kawwals (musicians)
stand against the rear wall of the temple, playing a prelude on
flutes, drums, and tambourines. (Note: As emotional response
is essential during certain segments of the rite, Europeans and
Americans may require music of a modified form. There is
much to be recommended in the works of Borodin, Cut, Rimsky-
Korsakoff, Ketelbey, Ippolitov-Ivanov, etc., despite the sneers of

The priest enters, followed by his assistants, all wearing
black robes and red cinctures of braided cord. The priest stands
before the shrine, his assistants on either side. The priest's
head is shaven. The razor used for this was first washed in the
magical waters of Zamzam.

All music stops, and the gong is struck once. The flute
resumes playing, very slowly and softly, and the priest invokes
the Third Enochian Key (from The Satanic Bible). When he
has finished, the flute stops, and, following a pause, the gong
is again struck.

The flute begins to play, as before, and the priest recites
from the Al-]ilwah, the
Black Book.



Before all creation, this revelation was with Melek Tâ'ûs, who
sent 'Abd Tâ'ûs to this world that he might separate truth
known to his particular people. This was done, first of all,
by means of oral tradition, and afterward by means of this
book, Al-Jilwah, which the outsiders may neither read not

(pause, gong is struck)



I was, am now, and shall have no end. I exercise dominion over
all creatures and over the affairs of all who are under the protec-
tion of my image. I am ever present to help all who trust in
me and call upon me in time of need. There is no place in
the universe that knows not my presence. I participate in all
the affairs which those who are without call evil because their
nature is not such as they approve. Every age has its own man-
ager, who directs affairs according to my decrees. This office is
changeable from generation to generation, that the ruler of
this world and his chiefs may discharge the duties of their
respective offices, every one in his own turn. I allow everyone to
follow the dictates of his own nature, but he that opposes me
will regret it sorely. No god has a right to interfere in my
affairs, and I have made it an imperative rule that everyone
shall refrain from worshiping all gods. All the books of those
who are without are altered by them, and they have declined
from them, although they were written by the prophets and the
apostles. That there are interpolations is seen in the fact that
each sect endeavors to prove that the others are wrong and
to destroy their books. Truth and falsehood are known to me.
When temptation comes, I give my covenant to him that trusts
in me. Moreover, I give counsel to the skilled directors, for I
have appointed them for periods that are known to me. I re-
necessary affairs and execute them in due time. I teach

and guide those who follow my instruction. If anyone obey
me and conform to my commandments, he shall have joy, de-
light, and comfort.

(Pause, gong is struck.)


I requite the descendants of Adam, and reward them with
various rewards that I alone know. Moreover, power and do-
minion over all that is on earth, both that which is above and
that which is beneath, are in my hand. I do not allow friendly
association with other people, nor do I deprive them that are
my own and that obey me of anything that is good for them.
I place my affairs in the hands of those whom I have tried
and who are in accord with my desires. I appear in divers man-
ners to those who are faithful and under my command. I give
and take away; I enrich and impoverish; I cause both happi-
ness and misery. I do all this in keeping with the characteristics
of each epoch. And none has a right to interfere with my man-
agement of affairs. Those who oppose me I afflict with disease;
but my own shall not die like the sons of Adam that are with-
out. None shall live in this world longer than the time set by
me and if I so desire, I send a person a second or a third
time into this world or into some other by the transfer of will.

(Pause, gong is struck.)


I lead to the straight path without a revealed book; I direct
aright my beloved and my chosen ones by unseen means. All
my teachings are easily applicable to all tunes and all con-
ditions. Now the sons of Adam do not know the state of
things that is to come. For this reason they fall into many
errors. The beasts of the earth, the birds of heaven, and the
fish of the sea are all under the control of my hands. All
treasures and hidden things are known to me, and as I desire,
I take them from one and bestow them upon another. I reveal
my wonders to those who seek them, and in due time my
miracles to those who receive them from me. But those who
are without are my adversaries, hence they oppose me. Nor do
they know that such a course is against their own interests, for
might, wealth, and riches are in my hand, and I bestow them
upon every worthy descendant of Adam. Thus the government
of the world, the transition of generations, and the changes
of their directors are determined by me from the beginning.

(Pause, gong is struck.)


I will not give my rights to other gods. I have allowed the
creation of four substances, four times, and four corners, be-
cause they are necessary things for creatures. The books of
Jews, Christians, and Moslems, as of those who are with-
out, accept in a sense, so far as they agree with, and con-
form to, my statutes. Whatsoever is contrary to these they have
altered; do not accept it. Three things are against me, and I
hate three things. But those who keep my secrets shall receive
the fulfillment of my promises. It is my desire tht all my
followers shall unite in a bond of unity, lest those who are with-
out prevail against them. Now, then, all ye who have followed
my commandments and my teachings, reject all the teachings
and sayings of such as are without. I have not taught these
teachings, nor do they proceed from me. (Do not mention my
name nor my attributes, lest ye regret it; for ye do not know
what those who are without may do.) *

(Pause, gong is struck.)

*No longer mandatory


O ye that have believed in me, honor my symbol and my image,
for they remind you of me. Observe my laws and statutes.
Obey my servants and listen to whatever they may dictate to
you of the hidden things.

(Pause, gong is struck.)

Chand-il-manhatie sobayaka rosh halatie.
Hatna Mesarmen dou jaladie, meskino raba.

My understanding surrounds the truth of things,

And my truth is mixed up in me,

And the truth of my descent is set forth by itself,

And when it was known it was altogether in me.

And all the habitable parts and deserts,

And everything created is under me,

And I am the ruling power preceding all that exists.

And I am he that spoke a true saying,

And I am the just judge and the ruler of the earth.

And I am he that men worship in my glory,

Coming to me and kissing my feet.

And I am he that spread over the heavens their height.

And I am he that cried in the beginning.

And I am he that of myself revealeth all things,

Verily the All-Merciful has assigned unto me names,

The heavenly-throne, and the seat, and the heavens, and the


In the secret of my knowledge there is no God but me.
These things are subservient to my power.
O mine enemies, why do you deny me?
O men, deny me not, but submit.
In the day of judgment you will be happy in meeting me.

Who dies in my love, I will cast him

In the midst of Paradise, by my will and pleasure;

But he that dies unmindful of me

Will be thrown into torture in misery and affliction.

I say I am the only one and the exalted;

I create and make rich those whom I will.

Praise it to myself, for all things are by my will,

And the universe is lighted by some of my gifts.


I have made known unto you, O people, some of my ways.

So saith Shaitan.

(Pause, gong is struck.)



The priest and his assistants leave the chamber while the
kawwals take up their instruments and resume playing.

The congregants remain seated, allowing themselves to
absorb the essence of what has been said and the atmosphere
which prevails.

Individually, the congregants silently respond to their in-
nermost feelings, not speaking to another.

Each, when his fulfillment has been effected, leaves the
chamber as unobtrusively as possible.




[This ceremony is to be performed in a closed chamber
containing no curved surfaces whatsoever. No open flames
are to be in the chamber except for a single brazier or
flame pot. General illumination is provided through con-
trolled starlight or moonlight, or via concealed ultraviolet
devices. Above and behind the altar platform should appear
the outline of a regular trapezoid. The celebrant and par-
ticipants all wear masks or headpieces to blur or distort
the true facial features.

All participants assemble in a half-hexagonal formation
facing the large trapezoid emblem. The celebrant stands
before the altar, facing the participants. He raises his left
hand in the Sign of the Horns:]


N'kgnath ki'q Az-Athoth r'jyarh
wh'fagh zhasa phr-tga nyena phrag-

Let us do honor to Azathoth, without
whose laughter this world should not

[Participants answer the gesture.]


Ki'q Az-Athoth r'jyarh wh'fagh
zhasa phr-tga nyena phragn'glu.

Honor to Azathoth, without whose
laughter this world should not be.


Kzs'nath r'n As-Athoth bril'nwe
sza'g elu'khnar rquorkwe w'ragu
mfancgh' tiim'br vua. Jsnuf a
wrugh kod'rf kpra kybni sprn'aka
ty'knu El-aka gryenn'h krans hu-

Azathoth, great center of the cosmos,
let thy flutes sing unto us, lulling
us against the terrors of thy domain.
Thy merriment sustains our fears, and
we rejoice in the World of Horrors in

thy name.


Ki'q Az-Athoth r'jyarh wh'fagh

zhasa phr-tga nyena phragn'glu.

Honor to Azathoth, without whose
laughter this world should not be.

[Celebrant lowers hand, then renders the Sign of the
Horns with his right hand. All participants echo the ges-


N'kgnath ki'q Y'gs-Othoth r'jyarh
fer'gryp'h-nza ke'ru phragn'glu.

Let us do honor to Yog-Sothoth, with-
out whose sign we ourselves should not be.


Ki'q Y'gs-Othoth r'jyarh fer-

gryp'h-nza ke'ru phragn'glu.

Honor to Yog-Sothoth, without whose
sign we ourselves should not be.


Kh'run-mnu kai Y'gs-Othoth hrn-nji

qua-resvn xha drug'bis pw-nga s'jens

ni'ka quraas-ti kno'g nwreh sbo-j

rgy-namanth El-aka gryenn'h. Ky'rh

han'treh zmah-gron't k'renb phron-

yeh fha'gni y'g zyb'nos vuy-kin'eh

kson wr'g kyno.

Yog-Sothoth, master of dimensions,
through thy will are we set upon the
World of Horrors. Faceless one, guide
us through the night of thy creation,
that we may behold the Bond of the
Angles and the promise of thy will.


Ki'q Y'gs-Othoth r'jyarh fer-

gryp'h-nza ke'ru phragn'glu.

Honor to Yog-Sothoth, without whose
sign we ourselves should not be.

[Celebrant raises both arms away from him at a sharp
angle. Participants do likewise.]


Z'j-m'h kh'rn Z'j-m'h kh'r Z'j-

m'h kh rmnu. Kh'rn w'nh nyg hsyh

fha'gnu er'ngi drg-nza knu ky cry-

str'h n'knu. Ou-o nje'y fha'gnu

qurs-ti ngai-kang whro-kng'h rgh-i

szhno zyu-dhron'k po'j nu Cth'n.

I'a ry'gzengrho.

The Daemons are, the Daemons were,
and the Daemons shall be again. They
came, and we are here: they sleep,
and we watch for them. They shall
sleep, and we shall die, but we shall
return through them. We are their
dreams, and they shall awaken. Hail
to the ancient dreams.

i'a ry'gzengrho.

Hail to the ancient dreams.

[The celebrant now tarns to face the altar.]


Kh'rensh n'fha'n-gnh khren-kan'g
N'yra-l'yht-Otp hfy'n chu-si
whr'g zyb'nos thu'nby jne'w nhi

I call now to the unsleeping one, the
black herald, Nyarlathotep, who as-
sureth the bond between the living
and the dead.


I'a N'yra-l'yht-Otp.

Hail, Nyarlathotep.


Kh'rengyu az'pyzh rz'e hy'knos
zhri ty'h nzal's za naagha hu'h-
nby jne'w nhi quz-al hjru-crusk'e
dzund dkni-nyeh ryr'ngkain-i
khring's naaghs pyz'rn ry'gzyn
rgy-namanth El-aka gryenn'h tko
f'unga l'zen-zu dsi-r p'ngath
fha'gnu nig-quz'a i'a N'yra-l'yht-

O dark one, who rideth the winds of

the Abyss and cryeth the night
gaunts between the living
and the dead, send to us the Old One
of the World of Horrors, whose word
we honor unto the end of the deathless
sleep. Hail, Nyarlathotep.

I'a N'yra-l'yht-Otp.

Hail, Nyarlathotep.


I'as urenz-khrgn naaghs z'h hlye
fer-zn cyn. I'as aem'nh ci-cyzb
vyni-weth w'ragn jnusf whrengo
jnusf'wi klo zyah zsybh kyn-tal-o
huz-u kyno.

Hail to thee, blade prince from the
grotto whose charge we bear. Hail
to thee and to thy fathers, within whose
fane thou laughs and screams in terror and
in merriment, in fear and in ecstasy, in
loneliness and in anger, upon the whim of
thy will.


I'a N'yra-l'yht-Otp urz'n naagha.

Hail, Nyarlathotep, prince of the Abyss.


V'hu-ehn n'kgnath fha'gnu n'aem'nh.
Kzren ry'gzyn cyzb-namanth El-aka
gryenn'h kh'renshz k'rahz'nhu
zyb'nos y'goth-e vuy-kin'eh nals

In thy name let us behold the father.
Let the Old One who reigneth upon the
World of Horrors come and speak with
us, for we would again strengthen the
bond that liveth within the angles of
the Path of the Left

[The celebrant stands directly before the altar, clenching
both fists and crossing the left hand over the right against
his chest.]


I'a Sh'b-N'ygr'th aem'nh El-aka
gryenn'h. I'a aem'nh kyl-d zhem'n.
I'a zhem'nfni n'quz n'fha'n-gn ki-
qua hu-ehn zyb'nos.

Hail, Shub-Niggurath, father of the
World of Horrors. Hail, father of the
hornless ones. Hail, ram of the Sun
and deathless one, who sleepest not
while we honor thy name and thy bond.

I'a Sh'b-N'ygr'th.

Hail, Shub-Niggurath.

[The Goat of a Thousand Young appears. All partici-
pants clench their fists after the fashion of the celebrant.]


I'a aem'nh.

Hail, father.


I'a aem'nh.

Hail, father.


Phragn'ka phragn. V'vuy-kin'e f'ungn

kyl-d zhem'n k'fungn zyb'nos Z'j-m'h

kyns el-kran'u. F'ungnu'h zyb-kai

zyb'nos rohz vuy-kh'yn.

I am that I am. Through the angles I
speak with the hornless ones, and I
pledge anew the bond of the Daemons,
through whose will this world is come
to be. Let us speak the Bond of the
Nine Angles.


I'a aemn'h urz'vuy-kin w'hren'j
El-aka gryenn'h. F'ung'hn-kai
zyb'nos rohz vuy-kh'yn n'kye
w'ragh zh'sza hrn-nji qua-resvn
k'ng naagha zhem v'mhneg-alz.

Hail, father and lord of the angles,
master of the World of Horrors. We
speak the Bond of the Nine Angles
to the honor of the flutes of the
laughing one, the master of dimen-
sions, the herald of the barrier, and
the Goat of a Thousand Young.


V'ty'h vuy-kn el-ukh'nar ci-wragh

zh'sza w'ragnh ks'zy d'syn.

From the First Angle is the infinite,
wherein the laughing one doth cry and
the flutes wail unto the ending of

V'quy'h vuy-kn hrn-nji hyl zaan-i
vyk d'phron'h El-aka gryenn'h v'jnus-
fyh whreng'n.

From the Second Angle is the master
who doth order the planes and the
angles, and who hath conceived the
World of Horrors in its terror and

V'kresn vuy-kn k'nga d'phron'g
kr-a El-aka gryenn'h p'nseb quer-hga
phragn uk-khron ty'h-qu'kre vuy-
kin'e rohz.

From the Third Angle is the messenger,

who hath created thy power to behold
the master of the World of Horrors,
who giveth to thee substance of being
and the knowledge of the Nine Angles.

V'huy vuy-kn zhem'nfi d'psy'h
dy-tr'gyu El-aka gryenn'h f'ungn-
ei si'n si-r'a s'alk d'hu'h-uye

From the Fourth Angle is the ram of
the Sun, who brought thy selves to be,
who endureth upon the World of Horrors
and proclaimeth the time that was, the
time that is, and the time that shall be;
and whose name is the brilliance of
the Nine Angles.

V'cvye vuy-kn kh'ren-i kyl-d
zhem'n lyz-naa mnaa r'cvyev'y-kre
Z'j-m'h gryn-h'y d'yn'khe cyvaal'k

From the Fifth Angle are the hornless
ones, who raise the temple of the five
trihedrons unto the Daemons of creation,
whose seal is at once four and five and

V'quar'n vuy-kn fha'gn Z'j-m'h
ki-dyus dyn-jn'ash cvy-knu ukr'n

From the Sixth Angle is the sleep of
the Daemons in symmetry, which doth
vanquish the five but shall not prevail
against the four and the nine.

V'try'v vuy-kn djn'sh dys-u n'fha'g-
nir Z'j-m'h r'n hy-kre'snvy'k kr'n-

From the Seventh Angle is the ruin
of symmetry and the awakening of the
Daemons, for the four and the nine
shall prevail against the six.

V'nyr vuy-kn hrn-njir vu'a lyz-naa
mnaa r'nyrv'y Z'j-m'h gry-h'y d'yn-
khe cyvaal'k h'y-cvy-rohz.

From the Eighth Angle are the Masters
of the Realm, who raise the temple of
the eight trihedrons unto the Daemons
of creation, whose seal is at once four
and five and nine.

V'rohz vuy-kn i'inkh-v zy-d'syn
ur'bre-el hy'j whreng'n nakhreng'h
yh'whreng'n kyenn'h.

From the Ninth Angle is the flame of
the beginning and ending of dimensions,
which blazeth in brilliance and darkness

unto the glory of desire.


K'fung'n zyb'nos Z'j-m'h kyns el-


I pledge the bond of the Daemons,
through whose will this world hath
come to be.


Ki'q zyb'nos k'El-aka gryenn'h.

We honor the bond upon the World of


Ki-iq kyl-d zhem'n.

Hail to the hornless ones.


Ki-iq Sh'b-N'ygr'th aem'nh El-aka

Hail to Shub-Niggurath, father of the

World of Horrors.


Zhar-v zy-d'syn.

Unto the beginning and the ending
of dimensions.


Zhar-v zy-d'syn.

Unto the beginning and the ending.

of dimensions.

[The Goat of a Thousand Young no longer appears. The
celebrant faces the participants.]


Ty'h nzal's kra naaghs n'ghlasj
zsyn'e ty'h nzal's za'je oth'e
kyl-d zhem'n f ungh'n. Nal Y'gs-
Othoth krell N'yra-1'yht-Otp.
I'a Y'gs-Othoth. I'a N'yra-l'yht-

The gaunts are loose upon the wold,
and we shall not pass; but the time
shall come when the gaunts will bow
before us, and man shall speak with
the tongues of the hornless ones. The
way is Yog-Sothoth, and the key is
Nyarlathotep. Hail, Yog-Sothoth. Hail,


I'a Y'gs-Othoth. I'a N'ya-1'yht-
Otp. I'a S'ha-t'n.

Hail, Yog-Sothoth. Hail, Nyarlathotep.
Hail, Satan.


[This ceremony is to be performed in a secluded location
near a major body of water-a large river, lake, or ocean.
The ideal site for the proceedings would be a natural stone
cavern at the water's edge, but a grove of trees or a con-
cealed inlet will serve.

The ceremony must take place at night, preferably at a
time when the sky is heavily overcast and the water is
tempestuous. No special articles of attire-such as robes-
or decorative paraphernalia are to be used. The single
exception is that all participants must wear the medallion
that bears the Seal of Satan: it may be dangerous to
disregard this provision.

A large bonfire is kindled. The celebrant-who will
assume the presence of Cthulhu-stands above and apart
from the participants, holding aloft a torch which has
been treated to yield a blackish-blue glare. The celebrant
is not present at the beginning of the ceremony.

All participants light the bonfire and assemble in a jagged
circle about it Their eyes are directed toward the blaze
for the duration of the ceremony.]



My brothers and sisters of the ancient blood, we are gathered

to pronounce the Call to Cthulhu. I cry again the word of the

Abyss-that great void of the dark waters and shrieking winds
where we lived in ages past. Hear the deathless ones, and say
with me the call to the Eternal Serpent who sleeps that we may


Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl fhtagn.


I'a k'nark Cthulhu kyr'w qu'ra cylth drehm'n El-ak. U'gnyal
kraayn: (Hail, great Cthulhu, who art known to all races
the deep ones who walk upon and beneath the earth. Hear thy
honored names:)

THAN - MIDGARD - CTHULHU! Ph'nglui mglw'nafh
Cthulhu R'lyeh wgah'nagl fhtagn. I'a Cthulhu.

[The figure of Cthulhu appears.]


Ph'reng-na Y'gth El-aka gryenn'h w'yal'h-ji kyr dy-tral's k'heh.


From Yuggoth I am come to the World of Horrors, here to
abide and to rule for all eternity.


V'kresn vuy-kn grany'h arksh ty'h nzal's naaghs wh'rag-ngla
oth'e tryn-yal El-aka gryenn'h.


Through the Third Angle I journeyed, casting forth the jackals
of time and singing with the men who gamboled upon the
World of Horrors.


Yal'h-el kh'rgs-th'e w'raghs-tryn'h gh'naa-wragnhi. R'nkal ngh'-

na ka-ii gh'na-nafh fhtag's.


I walked upon the earth, and I taught the men to laugh and to
play, to slay and to scream. And for them I died not, but for
myself I died and have slept.


W'ragh zh'sza kz'yelh naa-g naaghs hu-glyzz jag'h gh'an cyve

vuy-k'nh v'quar.


The flutes of the laughing one shriek through the chasms of the
Abyss, and the darkness boils with the perishing of the five
angles in the sixth.


Y'trynh na'gh'l w'raghno'th vR'lyeh ngh''na fhtagn-w'gah kr'hyl
zaan-i vyk'n.


I danced and killed, and I laughed with the men, and in R'lyeh

I died to sleep the dreams of the master of the planes and the



M'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h
k'halrn ghr-kha n'fhtagn-gha.


Hear me, for I cry the end of the god of death, and of the god
of dying, and I speak of the laws of life that you may reject
the curse of the death without sleep.


K'aemn'h kh'rn K'aemn'h kh'r Kaemn'h kh'rmnu. N'ghan-ka
fhtagni-kar'n gha'l. Vnaa-glyz-zai v'naa-glyz-zn'a cylth.


The Old Ones were, the Old Ones are, and the Old Ones shall
be again. I am dead, but I sleep and am therefore not dead.
From the depths of the waters I come, and from the depths the
deep ones also have come.


V'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht.
V'glyzz k'fungn cylth-a v'el cylth-Cthulhu k'fungn'i.


For ages you also have slept through the reign of the god of

death, and now you have awakened to life. From the sea I call

to the deep ones, and from the earth the deep ones call to



N'kys ka-naaghs v'prh-gh'nya k'K'aemn'h az'zl-inkh'v naaghs
k'zhem'nfi k'zhe-t'h ur-geyl n'el k'fungn i-inkh'v k'nga y'ilth-kai.


Forget neither the abyss of origin, nor the Old Ones who
brought to you the flame of the Abyss, nor the ram of the
Sun, nor the Eternal Serpent who raised you upon the earth
and delivered to you the flame from the messenger.


P'garn'h v'glyzz. (Go now from the sea.)

[The celebrant casts the torch into the bonfire. He retreats
to the darkness.]


Vuy-kin'e glyz-naaghs y'kh'rain k'r'heyl vuy-kin'el s'nargh's
cylth. (The angles of the watery Abyss are no more, but other
angles there are for the deep ones to command.)


V'yn'khe rohz v'schm'h v'ragsh kyr-reng'ka w'nath-al y'keld

v'fnaghn K'aemn'hi. I'a Cthulhu! I'a Sha-t'n! (By the Seal of

Nine and by the Shining Trapezoid, let none hazard thy wrath,

for we are known to the Old Ones. Hail, Cthulhu! Hail,




Adult Rite


Participants include: the priest or acting priest, the
initiate(s), any assistants who may be required by the
priest, and other selected witnesses present by invitation of
the initiate, but whose presence is not a prerequisite for the
performance of this ceremony.

Accouterments are all those standard to Satanic Ritual
as described in The Satanic Bible, plus a receptacle with
earth and one with sea water, and a brazier and charcoal,
and incense. Participants are appareled in the customary
manner, i.e. black ceremonial robes and (except for priest)
peaked, full-faced hoods, and amulets bearing the Symbol
of Baphomet. The ceremony commences with the initiate
barefoot, robed in white, wearing no undergarments. An
additional black robe and Baphomet amulet will be needed
for the initiate later in the ceremony and therefore should
be prepared and placed nearby.

Before formally entering the chamber, participants don
appropriate vestments, arrange artifacts and implements
conveniently but without sacrifice of magical correctitude:
the brazier, the initiate's chair or stool, and the receptacles
containing soil and sea water are placed near altar. Light
the altar candles and the candle to be used by the priest
during the ceremony (Black Flame), ignite charcoal, and
complete all other preparations. Then begin appropriate

Upon entering the chamber, the priest (or celebrant
acting in that capacity) assumes his position before the
altar. The initiate and the other participants stand to
either side, with the priest's assistants positioned as their
respective roles require. Preliminary functions of ritual are
performed in customary order. The initiate is then called
forward and kneels before the priest, who recites the First
Enochian Key
(from The Satanic Bible) and proceeds to
address the initiate.


In the majestic light of undefiled wisdom, awake and enter into
the Arcadian Wood wherein all thy lingering falsehoods shall
be as dead bark, stripped from thy trunk: where thy futile
hypocrisies, known and unknown, shall no longer envelop thee

in mind and body.

Cast off thy white robe of lies and confront thy Prince, revealed
as thee once began life, undraped and unashamed. Thou mayest
breathe again that first breath now as night winds freshen from
the far reaches of Belial.

[Initiate arises, disrobes, and sits in the chair provided, his
feet supported by a footstool. Celebrant passes flame of
candle four times under soles of initiate's feet. As he does
so, he speaks:]


Through this, the Black Flame of Satan, thou walketh in Hell.
Thy senses are awakened to the joy of rebirth. The Gates are
flung wide and thy passage is heralded by the deathless cries
of His guardian beasts. His searing brand shall be evermore

emblazoned on thy consciousness: its fiery meaning shall make
thee free.

[Priest gestures with his hands in recognition of the Air of
Enlightenment as he pours incense into brazier. He


We bring of Thy Garden, O Mighty Lucifer, the fragrances
which abound therein. Vapors of millennia which Thou hast
shared with Thy chosen flock are rekindled now to fill this
chamber with Thy presence. We toll the bell in Thy name and
thereby summon the whispering voices of wonder from all the
regions of Thine Empire.

Breathe of His breath, O brother of the night, and nourish thy
warning brain.

From the despair and agony of thy former direction, thy new
path is tonight set forth in all the brilliance of Lucifer's flame.
His zephyrs now guide thy steps into the ultimate power which
knowledge brings. The blood of those who fail is eternally
bright on the jaws of Death, and the hounds of night pursue
their hapless quarry relentlessly.

They who walk amongst us who bear deceit: verily they shall
perish in blindness. Turn thy back on the vile and despise
them: follow the Black Flame to unending beauty in mind
and body.

[Priest removes some earth from container and, while
pressing the soil back and forth against the initiate's soles
and palms, speaks:]


Now, as before, when the Mother of us all cushioned out paths
with the pure pagan silt of ages, She offers Herself anew. As
thy true role of Earth-child emerges and pervades thy being,
return for this and all time thy feet to Her bosom. Revel in the
shimmering glow from the hearth of thy heart, and make thy
pact of devotion with all Her children whose paws have tracked
and learned the way of Belial. Seek and be glad, for infinity
speaks only to those of self-realization, who know, and hear,
and heed The Law.

[Priest anoints the initiate with water from the sea, and


From the arid wastes and bleaching bones and nothingness thou
cometh into our midst. With parched and swollen lips, with
ears thirsting for words of truth, thy quest has led thee to the
shrouded and misty subterranean caves of Leviathan.

It is from this brine that all life springs forth. Within thee
flows remnant saline seas, maintaining thy kinship with the
denizens of the deep, nameless creatures of Dagon who, borne
upon eternal tides, shall sustain thee as they have sustained
their land dwelling brethren in aeons past. Take comfort in thy
briny heritage.

Arise now, and wrap thyself in the mantle of darkness, wherein
all secrets abide.

[Initiate stands and dons the black robe. Priest then places
amulet around initiate's neck, while saying:]


I place the amulet of Baphomet upon you, and therewith seal

thy eternal commitment to Satan, Lord of thy chosen realm,

and thy unyielding loyalty to the wondrous order of His


Raise thy right hand in the Sign of the Horns and receive this,
thine oath:

Thou, who have forsworn the divine mindlessness, do proclaim
the majesty of thine own being amongst the marvels of the
universe. Thou rejecteth oblivion of self, and accepteth the
pleasure and pain of unique existence. Thou art returned from
death to life, and declareth thy friendship with Lucifer, Lord
of Light, who is exalted as Satan. Thou receiveth the Sigil of
Baphomet and embraceth the black flame of cherished enlighten-
ment. Thou hath assumed this Infernal commitment of thine
own volition, without let or hindrance: this act being done
without coercion and of thine own desire and according to thy


[Priest faces initiate and, with sword in hand, describes
with its point an inverted pentagram. It is traced in the air
directly in front of the initiate's chest and the newly con-
secrated amulet. Priest and initiate face altar and present
the Sign of the Horns.]


Hail, Satan!


Hail, Satan!

[Priest tolls bell: Pollutionary. He then extinguishes black
flame, and intones:]


So it is done.




Children's Ceremony


HAIL, (name) !


HAIL, (name) !