The Secret History of Lucifer: And the Meaning of the True Da Vinci Code

EPILOGUE Notes and References

1. Eliphas Levi, The Mysteries of Magic, Paris, 1861, p. 428.

1. Professor Karl W. Luckert, Egyptian Light and Hebrew Fire, New York, 199 1, p. 47.

2. Lynn Picknett and Clive Prince, The Stargate Conspiracy: Revealing the Truth behind Extraterrestrial Contact, Military Intelligence and the Mysteries of Ancient Egypt, London, 1999, p. 9.

3. Barbara G. Walker, The Women's Encyclopedia of Myths and Secrets, New York, 1983, p. 9.

4. Alister E. McGrath, A Brief History of Heaven, Maiden, MA, USA, 2003, p. 43.

5. Ibid.

6. See Lynn Picknett, Mary Magdalene: Christianity's Hidden Goddess, London, 2003 and also Lynn Picknett and Clive Prince, The Templar Revelation: Secret Guardians of the True Identity of Christ, London, 1997.

7. Isaiah 51:3. Most biblical quotations throughout will be taken from the New International Version (1973).

8. Ezekiel 28:13.

9. 1844.

10. 'Man' will be used as a synonym of 'human' and therefore includes 'Woman'. Absolutely no insult is intended to either sex.

11. Luke 23:43.

12. Song of Songs 1:16.

13. Ibid. 4:12.

14. Ibid. 4:15.

15. McGrath, p. 46.

16. Genesis 3:1.

17. Genesis 3:4-5.

18. Ibid. 3: 6-7.

19. Ibid. 3:11.

20. Genesis 3:14-15.

21. Aleister Crowley, The Book of Thoth, London, 1944, p. 86.

22. Ibid., p. 100.

23. Ibid., p. 96.

24. Among other things, as the raw material for countless luxury goods such as handbags.

25. Genesis 3:16.

26. Marilyn Yalom, A History of the Wife, New York, 2001, p. 15.

27. Genesis 3:13.

28. John Milton, Paradise Lost, 1667, IX, 171-2.

29. Jean Markale, Montsegur and the Mystery of the Cathars, trans. Jon Graham, Paris, 1986, pp. 115-16.

30. Milton, `The Argument', Paradise Lost.

31. Walker, p. 384.

32. Homer Smith, Man and His Gods, Boston, 1952, p. 376.

33. Walker, pp. 384-5.

34. Isaiah 14:12-15.

35. Assyrian and Babylonian Literature, Selected Translations, 1901, p. 304.

36. Milton, 1:144.

37. Jean Doresse, The Book ofEnoch, trans. R.H. Charles, London, 1984, quoted in Tobias Churton, The Gnostic Philosophy, Lichfield, Staffordshire, 2003, p. 48.

38. For example, St Jerome.

39. Raphael Patai, Myth and Modern Man, 1972, p. 147.

40. H. R. Hays, In the Beginnings, 1963, p. 85.

41. Sir E. A. Wallis Budge, Amulets and Talismans, New York, 1968, p. 144.

42. Markale, p. 210.

43. Revelation 12:7-9.

44. Ibid. 12:4.

45. Genesis 6:1-2. This cryptic allusion has provided some of the wilder theories about divine spacemen colonizing Earth by mating with the indigenous women.

46. 1 Corinthians 11:10.

47. Vita Adae et Evae (The Life of Adam and Eve), 14:3.

48. Elaine Pagels, The Origin of Satan, New York, 1995, p. 49.

49. Ibid.

50. Markale, p. 117.

51. See Ibid., p. xix.

52. Jeffrey Burton Russell, Satan: The Early Christian Tradition, New Haven, 1981,p.86.

53. Luke 10:18.

54. See Russell, p. 129.

55. Jack Lindsay, The Origins of Astrology, New York, 1971, p. 94.

56. Russell, p. 27.

57. Ibid., p. 28.

58. Joshua Trachtenburg, The Devil and the Jews, New Haven, 1943, p. 103.

59. See Alister E. McGrath, A Brief History of Heaven, Malden, M., USA, 2003, p. 76.

60. Romans 5:11.

61. Walker, p. 75.

62. 1 Corinthians 15:57.

63. McGrath, p. 79.

64. Walker references G.G. Coulton, Inquisition and Liberty, Boston, 1959, p. 19.

65. Walker, p. 76.

66. Many people believe the precursor to have been the Essene cult, the radical Jewish sect found mainly at Qu'mran in Judaea. In fact, there is no compelling evidence that either John the Baptist or Jesus were affiliated with the Essenes. Indeed, certain aspects of their life disqualified them from an intimate link. We know from other sources - such as John the Baptist's followers, the Mandaeans of modem Iraq - that the Baptist was a married man with children, whereas the Essenes frowned on connubiality. Jesus' own lifestyle would have shocked the Essenes, for even the non-Essenes in his time and place were horrified by his tendency to consort with sinners, publicans and tax gatherers - all considered `impure' and contaminating by the sect.

67. Russell, p. 86.

68. This quaint, not to say desperate, explanation was actually put to me by an Anglican minister in Bristol in the early 1990s. He said he had learned about the life cycles of the other gods at theological college, but dismissed them as ,unimportant'.

69. Ignatius, Epistle to the Trallians, 4.2.

70. Russell, p. 37.

71. Jean Danielou, The Origins of Latin Christianity, London, 1977, p. 69.

72. Quoted in Russell, p. 42.

73. Robert M. Grant, Gnosticism: A Source Book of Heretical Writings from the Early Christian Period, New York, 1962, p. 15.

74. Robert McL. Wilson, The Gnostic Problem, London, 1958, p. 191.

75. Milton, 1:145-8.

76. Ibid.

77. Russell, p. 122.

78. See the Catholic Encyclopedia's entry for `Baptism' .

79. Walker,p.818.

80. Ibid.

81. Ibid.

82. Edith Hamilton, Mythology, Boston, 1940, p. 70. Quoted in Walker, p.818.

83. Leviticus 4:31.

84. Walker, p. 818.

85. Jean Markale, Montsegur and the Mystery of the Cathars, p. 137.

86. Milton, 1:258-9.

87. Ibid., 1:263.

88. Tertullian, Adversus Marcionem, 2.10.

89. Jeffrey Burton Russell, Lucifer: The Devil in the Middle Ages, New York, 1984, p. 54.

90. For example, see Tobias Churton, The Gnostic Philosophy, Lichfield, 2003, p.331.

91. R. O. Faulkner, The Ancient Egyptian Book of the Dead, Spell 149, p. 144.

92. Walker, p. 910.

93. Rollo Ahmed, The Black Art, London, 1936, p. 34.

94. Plutarch, Isis and Osiris, xxi-xxvi.

95. Genesis 3:8.

96. Luckert, p. 130.

97. Book of the Dead, 307: 544-5.

98. Luke 10:18.

99. There is no better introduction to these Gospels than Elaine Pagels' The Gnostic Gospels, London 1982. See also Picknett, Chapter Four.

100. Werner Foerster, Gnosis: A Selection of Gnostic Texts, Oxford, 2 volumes, 1972-4. The Gospel of Philip, 2:79.

101. Russell, p. 58.

102. Revelation 12:7-9.

103. Ibid.

1. Jean Markale, Montsegur and the Mystery of the Cathars, p. 196.

2. Jeffrey Burton Russell, Satan: The Early Christian Tradition, New York, 1981, p. 96.

3. Jeffrey Burton Russell, Lucifer: The Devil in the Middle Ages, New York, 1984, p. 76.

4. Barbara G. Walker, The Woman's Encyclopedia of Myths and Secrets, New York, 1983, p. 542.

5. Rossell Hope Robbins, Encyclopedia of Witchcraft and Demonology, New York, 1959, p. 127.

6. Walker, p. 960.

7. A. T. Mann and Jane Lyle, Sacred Sexuality, Shaftesbury, 1995, p. 137.

8. Robbins, p. 127.

9. Jeffrey Burton Russell, Witchcraft in the Middle Ages, New York, 1972, p. 75.

10. Robbins, p. 127.

11. Walker, p. 433.

12. William G Denver, `Asherah, Consort of Yahweh? New Evidence from Kuntillar "Arjund", Bulletin of the American School of Oriental Research (BASOR), Vol. 255 (1984), pp. 21-27.

13. See Lynn Picknett, Mary Magdalene: Christianity's Hidden Goddess, London, 2003, pp. 152-3.

14. Salonon Reinach, Orpheus, New York, 1930, p. 42.

15. Ibid. Walker is quoting from Sir E. A. Wallis Budge, Gods of the Egyptians, New York, 2 vols, 1969.

16. William Powell Albright, Yahweh and the Gods of Canaan, New York, 1968, pp. 121 and 210.

17. Walker, p. 66.

18. Andre Lemaire, `Who or What was Yahweh's Asherah?', The Biblical Archaeology Review, Vol. 10, No. 6 (Nov/Dec 1984), p. 42. He quotes the discovery of an inscription that reads: `Blessed be Uriyahu by Yahweh and his Asherath'.

19. Walker is quoting from Larousse Encyclopedia of Mythology, London, 1968, p. 74.

20. Walker, p. 66.

21. Exodus 23:19 - `Do not cook a young goat in its mother's milk'.

22. Raphael Patai, The Hebrew Goddess, Detroit, 1990, p. 38.

23. Walker, p. 66.

24. Kings 14:23.

25. Raphael Patai, The Hebrew Goddess, Detroit, 1990, p. 50.

26. 2 Kings 21:3.

27. 1 Kings 11:4-6.

28. Milton, 1:435-45.

29. Picknett, pp 134-40.

30. Walker, p. 552.

31. Ibid.

32. Ibid., p. 416.

33. Ibid.

34. Geraldine Thorsten, God Herself: The Feminine Roots of Astrology, New York, 1981, p. 336.

35. Rollo Ahmed, The Black Art, London, 1936, p. 44.

36. Patai, p. 68.

37. Ibid., p. 96.

38. Robert Briffault, The Mothers, New York, 1927, Vol. 2, p. 605.

39. Jacobus de Voragine, The Golden Legend, London, 1940, p. 776.

40. Henrich Kramer and James Sprenger, Malleus Maleficarum [Hammer of the Witches], London, 1971, p. 66. Originally published in 1485.

41. Ahmed, p. 118.

42. Proverbs, 8:1-11.

43. Ibid., 14:33.

44. Patai, p. 98.

45. Tinkerbell was Peter Pan's fairy companion in J.M. Barrie's classic play Peter Pan (1904). Whether consciously or unknowingly, Barrie included a great many occult ideas. Magic - such as the ability to fly - ceases when children grow up; intense belief makes anything happen, such as bringing Tinkerbell back to life; and Peter muses `Dying must be an awfully big adventure'.

46. Ibid., p. 111.

47. Walker, pp. 237-8.

48. Sir E. A. Wallis Budge, Gods of the Egyptians, 2 vols., New York, 1968, 2nd vol., pp. 126 and 141.

49. S. Angus, The Mystery Religions, London, 1968, p. 139.

50. Walker, p. 749.

51. Ezekiel 8:14.

52. Briffault, vol. 3, p. 94.

53. Arthur Edward Waite, The Book of Ceremonial Magic, New York, 1977, pp. 186-7.

54. John Milton, Paradise Lost, 1:421.

55. Milton, 1:421-78.

56. Aleister Crowley, The Book of Thoth, London, 1944, p. 105.

57. Ibid.

58. The definition is taken from the Universal Dictionary, Boston, 1986.

59. Sir James Frazer, The Golden Bough, 1922, pp. 717 and 769.

60. Robbins, p. 512.

61. Walker, p. 765.

62. Picnic at Hanging Rock, (1975), starting Rachel Roberts and Anne-Louise Lambert, directed by Peter Weir.

63. Leo Vinci, Pan: Great God of Nature (London), 1993, p. 16.

64. Ibid., p. 272.

65. Isaiah 13:21.

66. Ibid., 34:14.

67. Leviticus 17:7, quoted in Vinci, p. 272.

68. Quoted in Vinci, pp. 14-16.

69. Geoffrey Ashe, The Virgin, (London), 1976, p. 145.

70. 1 Corinthians 10:19-21.

71. Ibid., 10:22.

72. Vinci, p. 43, quoting ancient sources.

73. Walker, p. 58.

74. Liz Greene, The Dreamer of the Vine, London, 1980, p. 31. This book will greatly appeal to fans of The Da Vinci Code.

75. Montague Summers, The History of Witchcraft, London, 1926, p. 91.

76. Kramer and Sprenger, p. 24., quoted in Walker, p. 432.

77. Euripedes, Medea, 1171-2, quoted in Summers, p. 201.

78. Summers, p. 202.

79. Quoted in Ibid., pp. 765-6.

80. `Timewarp House and the literary treasure buried under the dust' by Bill Mouland, The Daily Mail, February 24, 2005.

81. Patricia Merivale, Pan the Goat-God, Cambridge, Mass., 1969, p. 64.

82. Ibid., p. 488.

83. Walker, p. 70.

84. Ibid., p. 1043.

85. John Holland Smith, Constantine the Great, New York, 1971, p. 287. Quoted in Walker, p. 1045.

86. Also Massa, The Phoenicians, Geneva 1977, p. 101. Quoted in ibid.

87. Ibid., p. 1043.

88. Sir E.A. Wallis Budge, Gods of the Egyptians, London, 1969, vol. 1, p. 24.

89. Assyrian and Babylonian Literature, Selected Translations, New York, 1901, p. 4.

90. Michael H. Harris, History of Libraries of the Western World, London, revised edition, 1985, p. 30.

91. Elizabeth Pepper and John Wilcock, Magical and Mystical Sites, New York, 1977, p. 159. Quoted in Walker, p. 401.

92. Jane McIntosh Snyder, Lesbian Desire in the Lyrics of Sappho, New York, 1997, p. 8, quoted in Marilyn Yalom, A History of the Wife, New York, 2001, p. 25.

93 David Lance Goines, `Inferential Evidence for the Pre-Telescopic Sighting of the Crescent Venus', www.goines.net/Writing/venus.html.

1. Michael Jordan, Mary: The Unauthorized Biography, London, 2001, p. 171.

2. Tobias Churton, The Gnostic Philosophy, Lichfield, Staffordshire, 2003, p. 88.

3. Irenaeus, Adversus Haereses, I.XV.6. quoted in Churton, p. 79, note 45. He adds: `The poem may be by Irenaeus' teacher, Pothinos who, according to Irenaeus was taught by Polycarp, who knew John the Apostle.'

4. Ibid., p. 89.

5. Understandably, Irenaeus was not a Gnostic favourite. One of their texts - The Apocalypse of Peter - refers to orthodox bishops as `dry canals' who issue inflexible and militaristic orders but offer no pastoral care or mystical revelation.

6. Churton notes (p. 90): `Irenaeus never envisioned Christianity as a sect or as a religion among other religions' - a common enough state of mind among Christians today, to whom being described as a member of a sect is particularly offensive. Even the description of the early religion as a cult is viewed with distaste, even though technically accurate.

7. Irenaeus, Adv. Haer. 1.13.3.

8. Jean Markale, Montsegur and the Mystery of the Cathars, p. 173.

9. Benjamin Walker, Gnosticism: Its History and Influence, Wellingborough, 1983,p.119.

10. Ibid., p. 139-40.

11. Ibid., p. 140-4 1.

12. Ibid., p. 141.

13. Montague Summers, The History of Witchcraft, London, 1926, p. 22.

14. Churton, p. 88.

15. Lynn Picknett and Clive Prince, The Templar Revelation: Secret Guardians of the True Identity of Christ, London, 1997, p. 318.

16. Ibid.

17. Walker, p. 91.

18. The identification of the Magdalene with Mary of Bethany is controversial, but to me the evidence is persuasive. See Picknett and Prince, pp. 63, 78, 139, 305-6, 331-7, 341-2, and Lynn Picknett, Mary Magdalene: Christianity's Hidden Goddess, London, 2003, pp. 47-8, 50, 53-8, 60-2,210.

19. John 11:32.

20. Ibid., 11:25.

21. Walker, p. 91.

22. Ibid.

23. Mark 14:51.

24. Ibid., 14:52.

25. Walker, p. 91, quoting Morton Smith, The Secret Gospel: the Discovery and Interpretation of the Secret Gospel According to Mark, New York, 1974, p. 140.

26. Ibid.

27. Smith, p. 140.

28. Marilyn Yalom, A History of the Wife, New York, 2001, p. 13.

29. Andrew Alexander, the last section in his column entitled `America's Real Gift to the World - Moronocracy', the London Daily Mail, Friday, 5 November 2004.

30. Ibid.

31. Dedicated to `All those who have suffered at the hands of the Church'.

32. See Picknett, Part Two, Chapter Six: `Black, but Comely ...

33. Mark 14:3-5.

34. Luke 7:36-50.

35. Mark, 14:6-8.

36. Ibid., 14:9.

37. John 12:1-8.

38. Luke 7:36-50.

39. Peter Redgrove, The Black Goddess and the Sixth Sense, London, 1989, pp. 125-6.

40. Ibid.

41. Acts 2:17.

42. See Picknett, pp. 61-2, 64-6, 82, 147, 231.

43. Luke 8:1-2.

44. Ibid., 8:3.

45. See David Ayerst and A.S.T. Fisher, Records of Christianity, Volume 1: In the Roman Empire, Oxford, 1971, pp. 144-6.

46. Cyril of Jerusalem, Catechetical Lectures, 4.36.

47. David Tresemer and Laura Lea Cannon, Introduction to Jean-Yves Leloup's translation of The Gospel of Mary Magdalene, Rochester, Vermont, 2003, p. xi. Their own reference is given as `James Carroll, Constantine's Sword, New York, Houghton Mifflin, 2001.'

48. The Pistis Sophia, translated by G.R.S. Mead, Kila, MT, USA, 1921, Second Book, 72:3.

49. G. R. S. Mead, Pistis Sophia, Kila, MT, USA, 1921, Second Book, 160.

50. For example, see Luke 4:38-9, in which Simon's mother-in-law is healed by Jesus. `Peter' was Simon's nickname, meaning `rock'. It has been suggested by Michael Baigent and Richard Leigh that it may have been the equivalent of Sylvester Stallone's `Rocky' - expressing Simon's rough side.

51. Mead, Book Five.

52. Mark 16:9.

53. Luke 8:3.

54. Ibid., 12:27.

55. Susan Haskins, Mary Magdalen, London, 1993, Chapter III.

56. Leloup, 10:5.

57. Ibid., p. 37 (p. 17 of the original text).

58. Ibid., p. 39 (p. 18 of original text).

59. Pistis Sophia, First Book, 36.

60. Ibid., Second Book, 72: 3.

61. Ibid.

62. Ibid., 28.

63. Picknett, pp. 67-8.

64. 1 am indebted to Clive Prince for a fruitful discussion on this subject, and for the `office' analogy.

65. Morton Smith, Jesus the Magician, London, 1978, p. 25.

66. Picknett and Prince, 112-13; Picknett 39-4 1.

67. Che non ha potesta in un medesimo tempo di dire diverse cose.

68. Lynn Picknett and Clive Prince, Turin Shroud: How Leonardo da Vinci Fooled History, London, 2000, p. 194.

69. Timothy Freke and Peter Gandy, Jesus and the Goddess: The Secret Teachings of the Original Christians, London, 2001, p. 45. See also www.BelovedDisciple.org.

70. Ibid.

71. John 14:23.

72. See www.BelovedDisciple.org.

73. Ibid.

74. John 19:25.

75. Jusino's website.

76. Leloup, p. 37 (p. 17).

77. Layton, Gospel of Thomas, 114:18-20.

78. Ibid., Gospel of Philip, 48.

79. John 13:23-26.

80. Ibid., 18:15-16.

81. Ibid., 20:2-10.

82. Ibid., 21:7.

83. Ibid., 21:20-23.

84. See Desmond Stewart's The Foreigner, London, 1981, p. 108.

85. Mark 10:46.

86. Luke 7:44-47.

87. See Picknett and Prince, Chapter One: `The Secret Code of Leonardo da Vinci', and Picknett, Chapter One, `The Outsiders'.

88. In the Sainsbury Wing of the National Gallery, Trafalgar Square, in central London.

89. Luke 7:19.

90. John 1:28. Of John's alleged declaration that he was not the Christ, this passage reads: `This all happened at Bethany at the other side of the Jordan', (My emphasis). Perhaps this comes into the category of `protesting too much'.

91. G.R.S. Mead, `Simon Magus: An Essay', London, 1892, p. 10.

92. Picknett and Prince, p. 417.

93. Andre Nataf, The Wordsworth Dictionary of the Occult, trans., John Davidson, London, 1994, p. 182. Originally published in Paris, 1988, as Les maitres de l'occultisme.

94. Ibid.

95. Rollo Ahmed, The Black Art, London, 1936, p. 53.

96. Walker, p. 938.

97. Mead, p. 10.

98. Ibid., pp. 28ff.

99. Karl W. Luckert, Egyptian Light and Hebrew Fire, New York, 1991, p. 299.

100. Ibid., 305.

101. Quoted in Mead, p. 19.

102. Francis X. King, ed. Crowley on Christ, London, 1974, p. 15.

103. Luke 7: 28 and Matthew 11:11.

104. This passage appears in the otherwise lost Gnostic Gospel of the Egyptians. However, we are indebted to Clement of Alexandria who once again innocently included a quotation from this text in his Stromateis.

105. Layton, Gospel of Thomas, 61:23-33.

106. Walker, p. 885.

107. Matthew 11:3.

108. Ibid., 11:2.

109. Ibid., 11:9.

110. Ibid., 11:11.

111. Mark 14: 14.

112. Carl H. Kraeling, John the Baptist, London, 1951, p. 160.

113. Irenaeus, Adv. Haer. Book I. XIII.

114. A Muslim taxi driver told me that Islamic mystics traditionally fast and pray in the desert for 40 days, after which they have the power to summon and use djinns as their occult slaves. Although the average Muslim is wary of such practices, apparently this is not seen as evil.

115. Morton Smith, Jesus the Magician, London, 1978, p. 42.

116. Barbara Thiering, Jesus the Man, pp. 84-5 and 390-1.

117. Jeffrey Burton Russell, Lucifer: The Devil in the Middle Ages, (New York), 1984, p. 307.

1. Jean Markale, Montsegur and the Mystery of the Cathars, trans. Jon Graham, 2003. Originally Montsegur et l'enigme cathare, Paris, 1986, p. 66.

2. For a detailed background to the Cathars, see Markale; Yuri Stoyanov, The Hidden Tradition in Europe, London, 1994; Lynn Picknett, Mary Magdalene: Christianity's Hidden Goddess, London, 2003, and Lynn Picknett and Clive Prince, The Templar Revelation, London, 1997.

3. The Cathars only ate fish because they believed that fish procreated asexually.

4. Markale, p. 173.

5. Ibid., p. 176.

6. See Picknett, p. 184.

7. The reasoning behind this was that as God had given humanity dominion over all the animals, it was blasphemy not to reinforce that superiority by eating them. It is significant that to this day, among all the countries of Europe, it is the Catholic lands that have the worst reputation for animal welfare.

8. At Beziers, 20,000 townspeople willingly died at the hands of the Crusaders rather than renounce their belief that Jesus and the Magdalene were lovers. It is all the more remarkable because this is not a belief that would naturally appeal to Cathars and therefore is unlikely for them to have invented. Presumably they learnt it from a secret gospel similar to those found at Nag Hammadi in 1945.

9. Markale, p. 160.

10. See Picknett, pp. 91, 93-7, 196, 215-16, 221, 232-3 and de Voragine, pp. 153-5.

11. Montague Summers, The History of Witchcraft, London, 1926, p. 23.

12. Yuri Stoyanov, The Hidden Tradition in Europe, London, 1994, p. 189.

13. Ibid.

14. According to Jean Markale, Rahn was discovered faking some inscriptions and was duly punched on the nose by an outraged local historian!

15. It must be remembered that Rahn was a Nazi, although his earlier research in the Languedoc was relatively untouched by his later unpleasant ideology. His theses are included here in the spirit of Lucifer - i.e., fearlessly citing any interesting research no matter what its source rather than throw the politically correct baby out with the bathwater. After all, on certain points, he may have been correct!

16. Otto Rahn, Luzifers Hofgesind: Eine Reize zu den guten Geistern Europas, 1937, tranlated into the French as La Cour de Lucifer: Voyage au coeur de la plus haute spiritualite europeene, Paris, 1994. I am greatly indebted to Clive Prince for his hard work in translating key passages from the French for me.

17. For an in-depth examination of the history and beliefs of the Templars, see Picknett and Prince.

18. Of course as a Nazi, Rahn would have infinitely preferred a great religion to have Nordic or Germanic rather than Middle Eastern (Semitic) roots.

19. Rahn, p. 15 of the Introduction to the French edition by Arnaud d'Apremont, translated by Clive Prince.

20. Ibid.

21. Ibid.

22. For those who appreciate what may well simply be a coincidence - or perhaps a Cosmic Joke - `Anfortas' is an exact anagram of `For Satan'. Of course it would be considerably more impressive if in French.

23. Rahn, p. 18.

24. Ibid., p. 21.

25. Ibid., p. 22.

26. Ibid., p. 91.

27. For details, see Andrew Collins' haunting and important book 21st-Century Grail, London, 2004.

28. For the classic exposition of the theory that `sangreal' actually means `holy blood' see Michael Baigent, Richard Leigh and Henry Lincoln, The Holy Blood and the Holy Grail, London, 1982. For the fictional version par excellence, there is, of course Dan Brown, The Da Vinci Code, New York, 2003.

29. Wolfram von Eschenbach, Parzival, London, 1980, pp. 232-3.

30. The Mabinogion, trans. Gwyn Jones and Thomas Jones, London, 1949, p. 192.

31. Ibid., p. 218.

32. Tobias Churton, The Golden Builders, Litchfield, 2002. See also Picknett, Appendix.

33. Wolfram, p. 240.

34. Ibid., p. 396.

35. Andrew Collins, 21st-Century Grail, London, 2004.

36. Father Philippe Devoucoux du Buysson, in Dieu est amour, no. 115 (May 1989), quoted in Picknett and Prince, p. 123.

37. Colin Wilson, The Occult, London, 1973, p. 272.

38. Michael Baigent and Richard Leigh, The Inquisition, London, 2000, p. xv.

39. Marie-Humbert Vicaire, Saint Dominic and His Times, trans. Kathleen Pond, London, 1964, p. 146. Quoted in Baigent and Leigh, p. 17.

40. Walter L. Wakefield, Heresy, Crusade and Inquisition in Southern France 1100-1250, London, 1974, p. 208.

41. Ibid., p. 212.

42. Baigent and Leigh, p. 19.

43. Wakefield, p. 216.

44. Baigent and Leigh, p. 25.

45. Wakefield, p. 224, quoted in Baigent and Leigh, p. 26.

46. Stoyanov, p. 178.

47. Baigent and Leigh, p. 28.

48. See Lynn Picknett, Clive Prince and Stephen Prior, Friendly Fire: The Secret War Between the Allies, Edinburgh, 2004, pp. 54-5, 56-61.

49. Summers, p. 20.

50. H.T.F. Rhodes, `Black Mass', Man, Myth and Magic, London, 1971, No. 10, pp. 274-8, quoted in Lynn Picknett and Clive Prince, The Templar Revelation: Secret Guardians of the True Identity of Christ, London, 1997, p. 86.

51. Barbara Walker, The Woman's Encyclopedia of Myths and Secrets, New York, 1983, p. 1079.

52. Ronald Pearsall, The Worm in the Bud, New York, 1969, p. 209, quoted in Walker, p. 643.

53. Vern L. Bulloch, The Subordinate Sex, Chicago, 1973, p. 176, quoted in ibid.

54. Revelation 22:2.

55. Joseph Campbell, The Mask of God: Creative Mythology, New York, 1970, p. 159.

56. Walker, p. 640.

57. Charlene Spretnak (ed.), The Politics of Women's Spirituality, New York, 1982, p. 269, quoted in ibid., p. 644.

58. Walker, p. 644.

59. Mary Daly, Beyond God the Father, Boston, 1973, p. 69.

60. Although a precise number can never be known, the total number of `witches', both male and female, who suffered and died at the hands of the Church has been drastically downgraded from estimates as high as 5 million to around 100,000. Yet given the relatively scanty population of Europe during that time, and the fact that whole villages were decimated and never recovered, it is still a large number. And it need hardly be said, even the revised figure is 100,000 too many.

61. Walker, p. 1079.

62. Barbara Rosen, Witchcraft, New York, 1972, pp. 296-7.

63. Walker, p. 170.

64. Antoinette Bourgignon, La Vie exterieure, Amsterdam, 1683, quoted in Summers, p. 71.

65. My notes at this point read incredulously: `Is he mad?' After a while, I gave up making similar comments. It would have taken up far too much time.

66. Summers, p. 71, references Delrio. Disquistiones magicae, 1. V. sect. 4. T. 2. `Non eadem est forma signi, aliquando est simile leporis uestigio, aliquando bufonis pedi, aliquando araneae, uel catello, uel gliri.'

67. Summers, p. 45.

68. Ibid., p. 226.

69. The most wonderfull ... storie of a ... Witch named Alse Gooderidge, London, 1597, quoted in Summers, pp. 75-6.

70. Rossell Hope Robbins, Encyclopedia of Witchcraft and Demonology, New York, 1959, p. 42.

71. Ribet, La mystique divine, 111. 2. Les Parodies diaboliques: `Le burlesque s'y mele a l'horrible, et les puerilites aux abominations.' Quoted in Summers, p. 110.

72. Summers, p. 111.

73. Ibid., p. 121.

74. Robbins, pp. 500 and 540.

75. Peter Haining, Witchcraft and Black Magic, London, 1971, p. 103.

76. Sir Walter Scott, Letters on Demonology and Witchcraft, London, 1884, pp. 166-8.

77. Apparently there are problems with his translation, although another one is in the pipeline.

78. Heinrich Kramer and Jakob Sprenger, Malleus Maleficarum (Hammer of the Witches), 1485.

79. Robbins, pp. 303-4.

80. Ibid.

81. Ibid., pp. 18 and 508.

82. G.G. Coulton, Inquisition and Liberty, Boston, 1959, pp. 154-5, quoted in Walker, p. 1006.

83. C. L'Estrange Ewen, Witchcraft and Demonianism, London, 1933, pp. 122-3.

84. Robbins, p. 501.

85. Ibid.

86. Walker, p. 1005, referencing Jean Plaidy, The Spanish Inquisition, New York, 1967,p. 157.

87. Robbins,p.509.

88. See, for example, www.nd.edu/-dharley/witchcraft/Malleus.html.

89. Ibid.

90. Henry Charles Lea, The Inquisition of the Middle Ages, New York, 1954, unabridged version, 1961, pp. 815 and 831, quoted in Walker, p. 1080.

91. Terry Davidson, Conjugal Crime, New York, 1978, p. 99.

92. Amaury de Riencourt, Sex and Power in History, New York, 1974, p. 219.

93. Walker, p. 593.

94. Kramer and Sprenger, Part 1, q. xi: Nemofidei catholicae amplius nocet quam obstetrices.

95. Robert Knox Dentan, The Semai: A Nonviolent People of Malaya, New York, 1968, pp.96-8.

96. Bulloch, p. 177.

97. Wolfgang Lederer, The Fear of Women, New York, 1968, p. 150.

98. Ibid.

99. Walker, p.656.

100. Ibid.

101. Andrew D. White, A History of the Warfare of Science with Theology in Christendom, 2 vols., New York, 1955, vol 1, p. 319.

102. Walker, p. 656, quoting George B. Vetter, Magic and Religion, New York, 1973,p.355.

103. Ibid.

104. Ibid., p. 1008.

105. Robbins, p.108.

106. Summers, p. 63.

107. Ibid., p. 256.

108. For a particularly thought-provoking analysis of the Helen Duncan affair, see Manfed Cassirer's Medium on Trial: The Story of Helen Duncan and the Witchcraft Act, Stanstead, 1996.

1. According to Jeffrey Burton Russell in Lucifer: The Devil in the Middle Ages, New York, 1984, p. 80 (note): `Hincmar interjects the tale into his Divorce of Lothar and Teuberga, written about 860 (MPL 125, 716-25).'

2. Ibid.

3. Ibid., p. 81.

4. Ibid., p. 82. Russell adds in note 41: `Since mouffle is colloquial French for "slob" an element of anti-Flemish prejudice seems present here.'

5. Jean Plaidy, The Spanish Inquisition, London, 1967, p. 171 ff.

6. Johannes Weir.

7. Goethe's Faust, Part One, 1808, translated by Philip Wayne, who also wrote the Introduction to the 1949 Penguin Edition, p. 15.

8. It is through its Italian form, nigromancia, that it came to be known as `the Black Art'.

9. www.satansheaven.com/necromancy.htm.

10. 1 Samuel 28.

11. Goethe, Faust, p. 40.

12. See in previous chapter.

13. Lewis Mumford, Interpretations and Forecasts, New York, 1973, p. 302.

14. The Devils, 1971, directed by Ken Russell, starring Vanessa Redgrave and Oliver Reed.

15. T. K. Oesterreich, Possession, Demoniacal and Other, New York, 1966, pp. 49-50.

16. Grillot de Givry, Witchcraft, Magic and Alchemy, New York, 1971, pp. 118-19.

17. Montague Summers, The History of Witchcraft, London, 1925, p. 73.

18. Ibid.

19. Rossell Hope Robbins, Encyclopedia of Witchcraft and Demonology, New York, 1959, p. 316, quoted in Barbara Walker, The Woman's Encyclopedia of Myths and Secrets, New York, 1983, p. 811.

20. Summers, p. 73.

21. Colin Wilson, The Occult, London, 1973, p292.

22. `A Aix, par Jean Tholozan, MVCXI', quoted in Summers, p. 82.

23. Ibid.

24. Russell, p. 299.

25. See Houston Stewart Chamberlain, Immanuel Kant, Berlin, 1914.

26. Published in paperback in 2000, subtitled: `How Leonardo Da Vinci Fooled History'.

27. Thomas Humber, The Sacred Shroud, New York, 1978, p. 120.

28. It is know that he had a mysterious room in the Vatican, in which he built a `machine made of mirrors'. No one would have been any wiser but for the German mirror-makers he employed on the project - they were foreign because they wouldn't understand much of what was going on - who, convinced he was practising sorcery, locked him in the room and ran away. Such was Leonardo's controlled physical strength that he merely lifted the heavy door off its hinges and strolled away. But what was the `machine made of mirrors'? In the experiments conducted into Leonardo's possible modus operandi by Clive Prince and his brother Keith in the early 1990s, it soon became obvious that any device that concentrated heat and light would be very useful in producing an image using a very simple pinhole camera - a camera obscura, one of which we know from his notebooks that Leonardo built.

29. Codex Atlanticus.

30. See Josef Maria Eder's 1945 History of Photogaphy.

31. Tobias Churton, The Golden Builders - Alchemists, Rosicrucians and the first Free Masons, Lichfield, 2002, pp. 34-5. I am indebted to Clive Prince for finding this for me.

32. Ibid. and ditto.

33. BSTS Newsletter 42 (January 1996), pp. 6-8, reproduced from Avenire, 7 October 1995.

34. Picknett and Prince, pp. 187-90.

35. Maurice Rowden, Leonardo da Vinci, (London), p. 1975, p. 117.

36. Picknett and Prince, p. 167.

37. Frances Yates, Giordano Bruno and the Hermetic Tradition, London, 1964, p. 435.

38. The history of the Rosicrucian Manifestos and the growth of the movement is told in Frances Yates' The Rosicrucian Enlightenment, London, 1972, which includes full translations of the original text. Another excellent book on this subject is Tobias Churton, The Golden Builders.

39. C. J. S. Thompson, The Lure and Romance of Alchemy, New York, 1990, Chapter XXII.

40. Dr Christopher McIntosh, Foreword to Churton, The Gnostic Philosophy, p. xii.

41. Ibid.

42. Clive Prince and I remain indebted to the insights of Abigail Nevill, who at the age of eleven, inspired us to really look at the Shroud image with a child's eye - and suddenly a great deal fell into place. See Picknett and Prince, pp. 136-7, 157, 235, 240, 242, 245, 252.

43. I am indebted to the research of Steve Wilson for this interesting fact.

44. Thanks to the computer wizardry of Andy Haveland-Robinson, who had no particular axe to grind and viewed our project with complete objectivity.

45. As Abigail Nevill asked when viewing the Shroud image in negative: `Why is his head too small? And why is it on wrong?'

46. The head at the back is thrown backwards, the hair falling away from the face. At the front the chin is level.

47. Actually the hair appears to have been lightly touched up or painted in using the light-sensitive chemicals that created the photograph. When Clive and Keith Prince discovered that the fish-eye effect renders the hair invisible, that's what they did.

48. Of course Leonardo had the strong sunlight of Italy if he cared to use it, although as this work was undoubtedly of the highest secrecy, he would have chosen to create the Shroud behind closed doors, probably in the Vatican (see note 28, above). We had no such possibilities, having only a garage in grey and unromantic Reading, Berkshire, for our experiments, and a strong UV light bulb or two.

49. See Picknett and Prince for instructions on how to recreate all the so-called `miraculous' characteristics of the Shroud using the simplest of methods. However, you do need an abundance of light - and time! We were the first researchers ever to publish details of our own Shroud recreation, although at roughly the same time Professor Nicholas Allen was completing his similar photographic work in South Africa.

50. For a time we were annoyed at the image of the lens appearing on our experimental `Shrouds' - until we checked with the image of the Turin Shroud and saw it in exactly the same spot! Then, of course, we were overjoyed.

51. Such as Maria Consolata Corti. See Picknett and Prince, pp. 161-3, 331.

52. In 1898 a lawyer from Turin, Secondo Pio, took the first photographs of the Shroud, which was being displayed as part of the celebrations to mark the fiftieth anniversary of the unification of Italy. Seeing the Shroud in negative was a true epiphany for Pio: previously a lukewarm Catholic, after seeing all the intricate detail of the horrific crucifixion leap into life, he abruptly became passionate about his religion. Unfortunately, like millions of others, he had been duped by possibly the world's greatest psychological conman. The Shroud of Turin is not testimony to the truth of the Christian faith, but quite the opposite.

53. Serge Bramly, Leonardo: The Artist and the Man, London, 1992, first published as Leonardo da Vinci, Paris, 1988, p. 445.

54. Although the image was clearly not created with paint, there is a small amount of pigment on the cloth, probably due to the custom of laying religious paintings on it to imbue them with extra holiness.

55. Giorgio Vasari, Lives of the Artists,1550. This is quoted at the beginning of Chapter Five of Picknett and Prince, `Faust's Italian Brother'.

56. See Picknett and Prince, The Templar Revelation, p. 198.

57. Paracelsus, De Natura Rerum, 1572, Book 3.

58. Ibid.

59. Gian Battista della Porta, Natural Magik, 1658, Second Book.

60. Ibid.

61. Paracelsus.

62. Andre Nataf, The Wordsworth Dictionary of the Occult, London, 1994, p. 161.

63. Ibid.

64. Lynn Thorndike, `A History of Magic and Experimental Science', New York, 1929, vol. VIII, p. 629, quoted in Clara Pinto-Correia's online essay `Homunculus: Historiographic Misunderstanding of Preformationist Terminology', www.zygote.swarthmore.edu/fert I b.html.

65. Ibid.

66. The robot was a result of Leonardo's studies in anatomy, which are described in the Codex Huygens.

67. See www.w3.impa.br/-jair/e65.html.

68. Ibid. This online article is sponsored by the Istituto e Museo di Storia delta Scienza, Florence, and The Science Museum, London.

69. Dee himself had what is believed to be the perfect astrological chart for an occultist, being born with the Sun in Cancer and his ascendant in Sagittarius.

70. Montague Summers indefensibly describes `the work of rehabilitation so nobly initiated by Queen Mary'. Summers, p. 22.

71. Nevertheless, Dee persuaded Queen Mary to establish a national library, bestowing on it 4000 of his own books. It would ultimately become the British Museum.

72. William Shakespeare, The Tempest, Act V, Scene 1, c.1608.

73. Elizabethan spelling was notoriously inconsistent, even for personal names.

74. See www.johndee.org/charlotte/Chapter6/6pl.html. This is extracted from a page from The Alchemy Website, www.levity.com/alchemy/kellystn.html.

75. This appeared in three parts from 1663 to 1678.

76. Their magic mirror can now be seen in the British Museum.

77. From the Fama Frateritatis, quoted in Churton, The Golden Builders, p. 99.

78. Ed. Meric Casaubon, A True & Faithful Relation of what passed for many years between Dr John Dee and some Spirits, London, 1657, quoted in ibid. Churton notes: `Casaubon took his material from Dee's diaries, chiefly from those of 1583-4'.

79. Churton, p. 100.

80. The important and stunning 1997 film, Photographing Fairies, starring Toby Stephens, Emily Woof and Frances Barber, and directed by Nick Willing, makes this point quite clear. The main character even fails to defend himself against an unwarranted charge of murder because fairyland calls so strongly to him. `Death is merely a change of state. The soul is a fresh expression of the self. The dead are not dust. They really are only a footfall away.'

81. Godfather of British esotericism, John Michell, believes that the gods are reluctant to give occult researchers money because it would make them 'slack'!

82. The Stone of the Philosophers, ascribed to Edward Kelley, which was included in the booklet Tractatus duo egregii, de Lapide Philosophorum, una cunt Theatro astonomniae terrestri, cum Figuris, in gratiam ftliorum Hermetis nunc primum in lucem editi, curante J. L. M. C. IJohanne Lange Medicin Candidato], Hamburg, 1676, translated by L. Roberts.

83. Some say 1595 or 1597.

84. Shakespeare, Epilogue.

85. I myself grew up in a seriously haunted house in the back streets of York. I was about sixteen before I realized that not everyone has a poltergeist! Since those far-off times I have researched and studied the paranormal and have concluded that although many people report ghosts etc out of a desire to cause a stir, or perhaps even to get rehoused by the local council, most have seen something or someone from another dimension. An underlying belief in the reality of intrusion from elsewhere underpins my The Mammoth Book of UFOs (2001), while the strange crossover between a belief in the paranormal and the intelligence agencies is the main theme of my book, co-authored with Clive Prince, The Stargate Conspiracy: Revealing the truth behind extraterrestrial contact, military intelligence and the mysteries of ancient Egypt (1999).

86. Although, interestingly, not all and not on all points. There are modern scholars who privately pursue alchemical, Gnostic and magical studies, but who for obvious reasons - mainly academic funding - would never go public.

87. Churton, The Golden Builders, p. 100.

88. www.johndee.org/charlotte/Chapter7/7pl.html.

89. His companion is often erroneously said to have been John Dee himself.

90. Summers, p. 6.

91. Ibid., p. 256.

92. Automatic writing is a common product of dissociation, deliberate or unconscious. One's hand writes apparently by itself, sometimes in another handwriting style, conveying messages that appear to come from another personality, and giving information that the person holding the pen seemingly could not have known.

93. Guy Lyon Playfair, `This Perilous Medium', The Unexplained, pp. 2934-7, c. 198 1.

94. Ibid.

95. Ibid.

96. Roy Stemman, `The Phenomenal Palladino', The Unexplained, pp. 2241-5, c.1981.

97. Ibid.

98. Ibid.

99. Ibid.

100. Ibid.

101. Suffering from intense religious rapture, Saint Joseph (1603-63) was questioned by the Inquisition, but released. Considered to be simple-minded - as a child he was known as `open-mouth' - he lacked the concentration for the most menial of tasks.

102. Personal conversation between myself and Professor Roy in the early 1980s.

103. Steinman.

104. Ibid.

105. Parapsychologists of the 1980s had a term for this phenomenon: `retrocogni-tive dissonance', meaning the further one moves away in time from witnessing even the most spectacular phenomena, the more one is liable to doubt them.

106. Charles Richet, `On the Conditions of Certainty', PSPR p. 14, No. 35,1899.

107. Dr Margaret Mead, quoted in Archie E. Roy in A Sense of Something Strange, Glasgow, 1990, p. 20.

1. Colin Wilson, The Occult, London, 1971, p. 372.

2. Ironically, as we have seen, `Salem' is Semitic for `peace' - other variations including `shalom'. `Jerusalem' means `House of Peace'. Shalem was the Hebrew Evening Star, twin to Shaher, or Lucifer, the Morning Star.

3. For the verbatim petitions of this and other convicted witches awaiting execution at Salem, see www.law.umkc.edu/faculty/projects/ftrials/salem/SAL_ E&P.HTM.

4. Montague Summers, The History of Witchcraft, London, 1926, p. 146.

5. Ibid.

6. Ibid.

7. Typically, a mob would capture a black man accused of raping or abusing a white woman, and then proceed to beat and torture him publicly, setting fire to him, gouging out his eyes and/or cutting off his fingers, toes or genitals. Members of the crowd would be invited to participate in the torture. Eventually the victim would die of his injuries or be hanged or burnt to death. None of this was usually seen as cruel or anti-Christian: indeed, young people were encouraged to watch and even take part, almost as a sort of initiation into adulthood.

8. The Crucible by Arthur Miller was first produced on Broadway in 1953 but was not received well. However, a year later a new production won critical acclaim, setting the seal on the play as a modern classic.

9. Bombers and Mash, by Raynes Minns, London, 1980, p. 66.

10. As Elizabeth had no children, ironically the throne went to James, son of Mary Queen of Scots, whom she had had executed. James was the first king of that name in England, but James VI of Scotland.

11. More properly known as the Palace of Westminster.

12. Henry T.F. Rhodes, The Satanic Mass, London, 1954, p. 44.

13. Ibid.

14. Quoted in Ibid.

15. H.C. Lea, Materials Towards a History of Witchcraft, Philadelphia, 1939, p.101.

16. Of course if one analyses what is believed to happen during the mass in the form of transubstantiation - i.e., the bread and wine become Jesus' actual flesh and blood - all priests are sorcerers. This is high magic: indeed, some commentators have had no hesitation to denounce it as black magic.

17. In the Beauregard.

18. Montague Summers, The History of Witchcraft, London, 1926, p. 89.

19. Ibid., pp. 160-1.

20. Lynn Picknett and Clive Prince, The Templar Revelation: Secret Guardians of the True Identity of Christ, London, 1997, p. 108.

21. Also written 'Rays', `Rayx' or 'Retz'.

22. Joris Karl Huysmans, La Bas, Paris, 1891, is available in English as Down There, trans. Brendan King, London, 2001.

23. Wilson, p. 448.

24. Ibid., p. 449.

25. Ibid.

26. Richard Griffiths, The Reactionary Revolution, London, 1966, pp. 129-35.

27. Picknett and Prince, p. 226, referencing Griffiths, p. 131.

28. Mike Howard, online article for the discussion group Talking Stick South: `The Hellfire Club', //easyweb.easynet.co.uk/-rebis/ts-artic4.htm.

29. Quoted in ibid.

30. Ibid.

31. Quoted in Ibid.

32. The Wall Street Journal Bookshelf, 19 February 1998, p. A20.

33. Chambers' Biographical Dictionary, general editor Magnus Magnusson, Edinburgh, 1990, p. 1077.

34. Wall Street Journal Bookshelf, p. A20.

35. William Parsons, 3rd Earl of Rosse, Irish astronomer, born in York.

36. A. Cockren, Alchemy Rediscovered and Restored, New York, 1941, p. 82.

37. F. E. Manuel, The Religion of Isaac Newton, Oxford, 1974, p. 62.

38. Michael White, Isaac Newton: The Last Sorcerer, Addison Wesley, 1997, p. 49.

39. D. W. Hauck, `Isaac Newton the Alchemist', www.alchemylab.com/isaac-newton.htm, p3.

40. Ibid.

41. Such as B.J.T. Dobbs in The Foundations of Newton's Alchemy Cambridge, 1984.

42. Paul Begg, `The Man Who Created Life', The Unexplained, c.1981, p. 1767.

43. Ibid.

44. Ibid. Actually, the first dry-cell battery was produced by Georges Leclanche in1868.

45. Ibid.

46. Frances Yates, The Rosicrucian Enlightenment, London, 1972, Chapter XIII.

47. See Picknett and Prince; Michael Baigent and Richard Leigh, The Temple and the Lodge, London, 1989, and John J. Robinson, Born in Blood, London, 1990.

48. Lewis Spence, An Encyclopaedia of Occultism, London, 1920, p. 174.

49. Robinson, pp. 55-62, quoted in Picknett and Prince, p. 165.

50. Robert Lomas, The Invisible College, London, 2002, p. 3.

51. Thomas Spratt, A History of the Royal Society, quoted in ibid., p. 79.

52. Ibid.

53. S. Brent Morris, `Albert Pike and Lucifer: The Lie That Will Not Die', short talk Bulletin (Masonic). I am indebted to Robert Lomas for providing the text of this talk.

54. `Do Freemasons worship Satan/Lucifer?', www.geocities.com/endtime deception/worshipprint.htm, citing the alleged `Instructions to the 23 Supreme Councils of the World, July 14, 1889. Recorded by A.C. De La Rive in La Femme de l'Enfant dans la FrancMagonnerie Universelle on page 588'.

55. Jules Bois, Le monde invisible, Paris, 1902, pp 168-170. I am indebted to Clive Prince for finding and translating this for me.

56. See for example, Alec Mellor, `A Hoaxer of Genius - Leo Taxil', (Richmond, Va.,), 1964, pp. 149-55.

57. Morris.

58. H.P. Blavatsky, The Secret Doctrine, London, 1888, pp. 171, 225, 255, 888 (vol. II), quoted on website cited in note 54 above.

59. Helena P. Blavatsky, Isis Unveiled, London, 1876, Vol. II, p. 2.

60. Ibid., p. 292.

61. Ibid., p. 482.

62. Ibid., p. 507.

63. Private email to me from Robert Lomas, 19 November 2004, quoting Masonic ritual.

64. Ibid.

65. Ibid.

66. Ibid.

67. Ibid.

68. Chris Cranmer: he threatened to sue the Royal Navy for religious discrimination if not allowed to worship on board.

69. It must be stressed that Satanism is by no means synonymous with modern witchcraft, or Wicca - largely the nature-based pre-Christian religion, which honours both a god and a goddess. Unfortunately, Wicca as such lies outside the scope of this book.

70. Such as `The devil and the deep blue sea: Navy gives blessing to sailor Satanist' by Helen Carter in The Guardian, Monday 25 October 2004. I am indebted to the staff at the Meghna Grill NW8 for very kindly providing this article for me.

71. Ann Widdecombe, former Tory Minister and Catholic convert said: `Satanism is wrong. Obviously, the private beliefs of individuals anywhere - including the armed forces - are their own affair, but I hope it doesn't spread ... There should be no question whatsoever of allowing Satanist rituals aboard navy ships. God himself gives free will, but I would like to think if somebody applied to the navy and said they were a Satanist today it would raise its eyebrows somewhat.' Quoted in ibid.

72. Ibid.

73. Ibid.

74. Anton Szandor LaVey, The Satanic Bible, New York, 1969, Introduction.

75. Ibid.

76. Ibid.

77. Ibid., p. 50.

78. Ibid., p. 34.

79. Ibid., p. 155.

80. Ibid., p. 103.

81. Francis X. King, (ed.), Crowley on Christ, London, 1974, Introduction.

82. Ibid.

83. Quoted in Tobias Churton, The Gnostic Philosophy, Lichfield, 2003, p. 302.

84. Taken from Crowley's Commentary on the Book of the Law, written at the Hotel du Djerid at Nefta in Tunisia, September 1923. Quoted in Churton, p. 310.

85. Aleister Crowley, The Book of Thoth: (Egyptian Tarot), York Beach, Maine, 1944, p. 96.

86. Ibid.

87. Ed. John Symonds and Kenneth Grant, The Confessions of Aleister Crowley, London,1978.

88. Churton, p. 319.

89. Ibid.

90. Symonds and Grant.

91. Aleister Crowley, The Book of the Law, quoted in Churton, p. 318.

92. By a coincidence I have met two people whose relatives were cursed by Crowley. My agent, Jeffrey Simmons, told me that his father received a curse from the Great Beast, which fortunately had no effect except to disgust everyone who heard about it. Another cursee was Fortean Times' co-editor Paul Sieveking, whose father Lance was cursed by Crowley. Again, it failed.

93. Churton, p. 304.

94. Ibid., p. 315.

95. Crowley on Christ, p. 106.

96. It is said that when he refused, Crowley cursed him to die within two days of his own (imminent) death. The doctor duly gave up the ghost on schedule.

97. LaVey, p. 76.

98. Wilson, p. 27.

1. December 2004. It is estimated that there are about 15,000 Mandaeans left in Iraq, but they are officially classed as 'a people in danger' by the United Nations. They were largely left alone under Sadam's regime: it was only after the Invasion that their troubles really began.

2. Howard Blum, The Lucifer Principle, New York, 1995, p. 330.

3. `Mr Bean defends the right to laugh', the Daily Mail, Tuesday, 7 December 2004. The proposal would ban anyone from using language that might offend someone on the grounds of their religion. Those found guilty would face up to seven years in jail.

4. Marco Bischof, Biophotons - The Light in Our Cells (1995), quoted on www.transpersonal.de/mbischof/englisch/webbookeng.htm.

5. Surely the only truly bad science is that which is pursued by a closed mind with preconceptions and a secret agenda.

6. Colin Wilson, `Devil and the deep blue sea', Daily Mail, Tuesday, 26 October 2004.

7. For what became his book Powers of Darkness, Powers of Light.

8. Wilson/Mail.

9. Francis X. King, `The Word Made Flesh', The Unexplained, c. 1981, p. 1693.

10. `Obsessed with drugs and death, a descent into evil', by Peter Allen and Grace McLean, The Daily Mail, 22 January 2005.

11. Lucy Hughes-Hallett, `Be very afraid', The Sunday Times Culture, March 6, 2005, p. 51.

12. Ibid.

13. Erica Jong, Witches, (London) 1981, p. 172.