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This work is a bit longer and more fleshed out than some (even some fortune telling works.) Primarily a work of dream interpretation, it also covers prognostication by moles and card throwing, and contains a very simplified, extremely short oraculum of sorts that nonetheless does not follow any other prescribed method; due to its date of manufacture it might actually be the first work to utilize a chart-like grid oracle, which was then improved upon later.
As with other works of dream interpretation prior to the late pre-modern period (the forties and fifties mostly) its interpretations are used for fortune telling instead of, as is generally the case in the present, psychology and introspection. All around a great occult work!
This little work manages to compact a large number of recipes (receipts) into a very small page size. Crafted in the early 19th century, it is semi-antiquated in word usage, but provides cures, preventions, and treatments for things common in the era, such as tuberculosis and palsy.
It should not be particularly surprising that a large proportion of medical recipes here contain wine or rum, or else are crafted into a sort of medicinal beer- while not all of the recipes are likely effectual (some aren’t even remotely safe- lead is usually no longer used as medicine!) many of them certainly would have gotten the user drunk enough to forget their illness. It contains a short index of medicinal species as well and their properties.
The Stanzas of Dzyan are a short, purportedly Tibetan work which Helena Blavatsky claimed to have translated near the end of the 19th century from works she encountered in the far East. That it is essentially a short reworking of mundane Buddhist doctrine does not detract from the fact that this, above almost all other occult manuscripts, influenced the entire period of Victorian new agery- as such I decided to edit it, more as a work of historical rather than spiritual significance.
Helena Blavatsky was an interesting person; a chain smoker with the mouth of a sailor who indeed did travel far more widely than even the average socialite Victorian of her era; that she fused systems together into new rites and practices is generally seen as evidence of her being a fraud by most- I see fraud only in her seances and secret letters and relegate the fusion of systems to the most positive abandonment of moral traditionalism and the adaptation of what a hundred years later became the rudiments of the new, rising occult order which at least acknowledges the presence of each spiritual system outside of a vacuum.
“The Book of Werewolves” is a slightly ominously-titled work from the mid 1800s by the somewhat eccentric genius Sabine Baring-Gould. It covers far more than just your typical tales of lycanthropy and delves deeply into berserker (bear-serker) lore, Hindu tradition, and cannibalism among other things, titillating the reader with rather lurid depictions of criminal behavior.
Baring-Gould helpfully acknowledges both the spiritual and secular explanations for various historical tales along these general lines and manages to cram an enormous amount of lore into this work- which might be the pinnacle of such literature in man’s realm of study.
This short tract is an interesting primary source that led directly to the writing of Smith’s longer “Chaldean account of Genesis.” An archaeologist in the late 1800s, Smith was instrumental in some of the digs at Ninevah and elsewhere and was apparently self taught in cuneiform translation.
While this treatise, which translates what would become part of the Epic of Gilgamesh, was well received and widely read in its era, today only archaeology students tend to refer to it at all; which is sad since Smith could easily be given credit for helping to usher in the age of Victorian occultism- the Genesis-Gilgamesh overlay in his work is of such great importance in leading to what would become the Blavatsky-style spiritualism, scientific secularism, and (sometimes inaccurate) speculation of latter days on ancient man, that Smith deserves a spot in the spiritual hierarchy not even a step below Crowley or Paracelsus.
This work is wonderfully well crafted- not simply fixating solely on phallic worship in the most literal sense, it also describes the typical pagan origins of the christian cross, the phallic inclusions into then-modern christian, jewish, and islamic architecture, and describes the rituals of Hinduism, Mesoamerican natives, and others with regards to the phallus.
A counterpart to Cultus Arborum and other works, and released by the same private printing firm, this Victorian work was created at the height of the British Empire and thus fixates predominantly (but not exclusively) on cultures studied by explorers, soldiers, and academics from therein. Its common debasement of paganism as debauchery when connected to phallism is relieved by its frank honesty about the same inclusions within Abrahamic lore.
It is a priceless academic text; and all that much more precious to me since it lists four additional works released by the same company that I was not formerly aware of; including one on the Rosy Cross; I intend to edit and release the entire series over time.
Because King James’ Demonology has risen up so quickly in sales I have decided to expedite several other works on the topic of demonology and try to get a couple of them released before the end of the year alongside the work I need to do before Halloween; namely Sickness in Hell, Cultus Arborum, and the Greater Key of Solomon.
The first work is entitled “Demoniality” and was written in the 17th century by a “Father Sinistrari”- the work was translated from its original Latin in the 1870s, and is actually fairly short- which you wouldn’t know looking at the nearly 300 page original; indeed, the typeface used and the fact that it combines, on every other page, the Latin original with the English, means that this work will probably be no more than 150 pages when properly completed. It ruminates on sex with corpses, Incubi and Succubi in general, stories related to the same, the nature of the Devil’s Mark, witchery, and other related topics- it’s quite good. I have already begun editing this particular manuscript.
The second is Robert Brown’s “Demonology and Witchcraft.” This work is substantially longer and was released in 1889. This is a much more christianized style of work than most I am used to editing but worthy nonetheless of inclusion into the growing occult catalog I’m fielding here.
The third is Walter Scott’s “Letters on Demonology and Witchcraft.” This 1830 work requires little explanation due to its general notoriety, suffice it to say it covers just about everything that could possibly be related to demons and witches. It is a substantially long work and will take quite a bit of time.