This work comes courtesy of the spiritualist movement of the mid and late 19th century. It is at once an academic work, a work of general demonology and Satan-lore, and a social tract aimed at the fire and brimstone preaching of its era. The elaborate synthesis of its sources and its authors’ opinions make it an important work within the historical cycle of late pre-modern Christian philosophy.
For those interested in the occult, the practice of magick, and demonology in a stricter sense, this work is best seen as a refutation of some of the symbolism and meaning used by those involved in the same; if the basis is unsound the practice is unsound, and a great many practitioners continue in the delusion that brimstone-and-smoke filled hallways populated by leathery little creatures with Pluto-esque pitchforks are very much real, and that Satan is a historical notion as opposed to one adapted from paganism. I strongly suggest this work as well for anyone desiring to rid themselves of the fear or Hellfire, since it is meticulously debased here and more or less totally defeated.
It’s time for a short announcement for several important pieces of information for my readers here.
1. I have transferred the files and information for the last 20ish works I have released to kdp. Soon they will be available on kindle as ebooks. I tend to drag my heels for months at a time on such things (because I myself do not like ebooks and tablets, I want physical copies of literary works) and then do them in spurts like this. This includes works like “The Piasa”, “The Roman Index of Forbidden Books”, and “Is the Devil a Myth?” among others.
2. Soon I will add links for both paperback and ebook copies to the category lists. For a few titles there will be no ebook because kindle’s platform has slightly different terms of service from Createspace for paperback works.
3. I have obtained a dozen new works to work on; some titles on alchemy, a few psychic works, and some mesmerism and other pseudoscience.
4. The tenth category will soon be added; “Folklore, Mythology, and Cryptozoology.” A new “Mysticism and Spirituality” category will absorb some works from other categories and replace the folk magic category.
This work is a combination of demonology and devil lore with then-modern political and social discourse. Dwelling on the titles of, powers of, and form of the Devil, Wimberley’s work also touches on temperance, the evils of illusionists and mesmerists, and the spiritualist movement.
It isn’t quite as dense and difficult to comprehend as some similar works of the era on this and other titles; a refreshing fact, since some manuscripts on demons delve into minutiae or linger on quasi-medical topics associated with possession. It should be noted that Wimberley was surely a rather zealous protestant and so the work reflects this fact.
This fine work is the culmination of a great deal of study by John Taylor in the middle of the 19th century. As with many works from the period, it both lambastes prior christian populations for their superstition while exonerating them partly on the basis that their interpretation of christian dogma was, first, misled by the authorities of their age and, second, that this was partly the fault of primordial pagan influence and the working of sorcery in late antiquity.
Its primary content is related to the burning times, both with regards to conceptions of Satan and of witches and witchcraft in general, but it also manages to provide a few older examples including the rites of the snake cults of the near east and the topic of the infamous shape-shifting Lamia. It blames King James and his “Daemonologie” and the Malleus Maleficarum for many tens of thousands of deaths.
This booklet details the opinions of the Pillar of Fire order founded by Alma White at the dawn of the 20th century, regarding the then-growing Pentecostal movement and its belief in baptism by tongues. It additionally delves fairly deep into eugenics-era demonology and the nature of both demons and the Devil, and their constant quest to destroy the christian body in what White and others believed to be a period fairly close to the end times. It speaks about the vaguely eugenics-tinged christianity of its era and proposes that those who speak in tongues regularly are possessed not by the Holy Spirit but rather by the legions of Hell.
This manuscript is a fine example of a mid 19th century spiritual historic work. Seeking to explain the origin and general history of Satan up through that point in history, it speaks of Ahriman, the disembodied and physical Satans of time, the Jewish and Christian origins of the same general principles, and the latter day, then-modern rationalist explanation of the devil as essentially a bogeyman.
Of course, more than a century has elapsed since then, and this rationalized imp subsequently became a symbol of capitalism, the leader of communism, the master of the world elite, a banker, and a humorous red skinned figure loosely twain with, of all things, Santa Claus.