I. 1968 Satanic Mass Interview with Oz Osbourne (not to be confused with Ozzy Osbourne of Black Sabbath) Descent Magazine, Issue Number III: On your album it stated that, as far as you were aware, your recording of the Black Mass was the first. Were you aware of the Church of Satan? Oh sure. Did you know that LaVey had done a Satanic Mass LP? Yeah, but I don't think.... I just found a copy and it says '68. That's when we recorded ours and I'm not sure. I'm familiar with Anton LaVey and I think ours might have been prior to his but I can't be exactly sure. It seems to me, although I can't remember if LaVey's recording actually had the Satanic Mass on it. I mean ours was actually left in complete. That was done really, as far as the Black Mass went, it was written by Bill Trout, who was our producer at that time. This was just a project he'd always wanted to do. He was like ex-communicated from the Catholic Church when he was 14. He was extremely bright and he just had always wanted to do one of those. [End of quotation from Descent Magazine] (Note: To the best of our knowledge, this is the first Black Mass to be recorded, either in written words or in audio. It is as authentic as hundreds of hours of research in every known source can make it. We do not recommend its use by anyone who has not thoroughly studied Black Magic and is aware of the risks and dangers involved. For further information and source material, write : Coven, in care of Dunwich Productions, 25 East Chestnut, Chicago, Illinois 60611) Altar Bell (Rung nine times to invoke the spirit of Satan.) Coven (Chanting Invocation in ancient language to conjure Satan from the infernal abyss) "Bagabi laca bachabe Lamac lamec bachalyas Lamac cahi achababe Cabahagy sabalyos Karrelyos Baryolos Lagoz atha cabyolas Samahac et famyolas Harrahya" High Priest (Enters to center of the altar and chants, while crossing himself in a counterclockwise direction with his left hand) “In nomine de nostre “In the name of our Satanas: Lucifere Satan; the glorious excelsis!” Lucifer!” High Priest (chants) “Introibo ad altare “I will go up to the Satanas.” Altar of Satan.” Coven (chants) “Ad Satanas, qui “To Satan, the giver of laetificat gloria youth and glory.” meam.” Coven (chants ancient conjuration to yield their souls to the devil) “Palas aron ozinomas Geheamel cla orlay Baske bano tudan donas Berec he pantaras tay.” High Priest “In the name of Satan, ruler of Earth, the King of the world, the Chief of the Serfs, I command the forces of darkness to bestow their infernal power upon us. Save us, Lord Satan, from the treacherous and the violent. Oh Satan, Spirit of the Earth, God of Liberty, open wide the gates of Hell, and come forth from the abyss by these names:” High Priest and Coven “Satan! Beelzebub! Leviathon! Asmodeus! Abaddon!” High Priest (chants) “Gloria Satanas, et “Glory be to Satan Belial et Spiritui and Belial, and maloso.” to the evil spirits” Coven (responds) “Sicut erat in “As it was in the be- principio, et nunc, ginning, is now, and et simper, et in ever shall be, world saecula saeculorum. without end. Amen” Amen.” High Priest (chants) “Satanas vobiscum.” “Satan be with you.” Coven (responds) “Et cum spiritu tuo.” “And with thy spirit.” High Priest (Calling the coven to prayer) “Let us pray . . . Urged by our Lord Satan’s bidding, and schooled by his infernal ordinance, we make bold to say:” High Priest and Coven (Recitation of the Lord’s Prayer, backwards) “Amen . . . Evil from us deliver but . . . Temptation into not us lead and . . . Us against trespass who those forgive we as . . . Trespasses our us forgive and . . . Bread daily our day this us give . . . Heaven in is it as earth on . . . Done be will thy . . . Come kingdom thy . . . Name thy be hallowed . . . Heaven in art who . . . Father our.” High Priest (Removes his headdress and approaches the coven, congregated a few feet in front of the altar) “Children of my office. From high matters I spare the time to preside over this gathering. By the favor of our Lord Satan, I have the power to grant your wishes, should it please me to do so. Waste no moment in unnecessary babbling or you will incur my anger. Now, lift up your heads, and tell me your desires.” (After a loud knock at the side door of the Altar Chamber) “Who seeks entry here?” Assistant Priestess “One who repents her past heresies and craves to be accepted into the grace of our Master, Satan . . . designated by the Creator. Lord of this World from its beginning without end.” High Priest “Enter, penitent, that you may abase yourself before the only true God.” (The side door opens, revealing a scared young girl, who has been persuaded to join the coven. She enters, hesitantly, wearing a long white muslin garment, tied at the waist with a cord. Her ankles are bound in shackles) “Penitent, the opportunity is offered you to redeem your past . . . Do you desire to take it?” Probationer “Yes.” High Priest “Are you prepared to serve our Lord Satan with your whole mind, body, and soul, permitting nothing to deter you from the furtherance of his work? Probationer “Yes.” High Priest “As proof that you have purged your mind of all false teaching, you will now break this crucifix and throw the pieces from you.” High Priest “Stand up, and raise your left hand! Repeat after me, sentence by sentence, the words I am about to say: High Priest and Probationer “I deny Jesus Christ the deceiver . . . and I abjure the Christian faith, holding in contempt all of its works. By the symbol of the Creator, I swear henceforth to be . . . a faithful servant of his most puissant Arch- Angel, the Prince Lucifer . . . whom the Creator designated as His Regent and Lord of this World. As a being now possessed of a human body in this world. I swear to give my full allegiance to its lawful Master: to worship Him, our Lord Satan and no other; to despise all manmade religions, and to bring contempt to them whenever possible; to undermine the faith of others in such false religions whenever possible; and bring them to the true faith when desirable. I swear to give my mind, body, and soul unreservedly . . . to the furtherance of the designs of our Lord Satan. If I betray my oath, I do now decree to have my throat cut, my tongue and heart torn out . . . and to be buried in the sand of the ocean that the waves of it may carry me away into an eternity of oblivion.” High Priest “If you ever break this oath, we shall pronounce sentence upon you in the name of our Lord Satan . . . that you shall fall into dangerous disease and leprosy, and that, in the sign of his vengeance, you shall perish by a terrifying and horrible death, and that a fire shall consume and devour you on every side and utterly crush you . . . and that by the power of Satan, a flame shall go forth from His Mouth which shall burn you up and reduce you to nothing in Hell … ” High Priest (Removing from the altar, a bag containing the shavings of a clock) “Now take these shavings in your hand and face the Goat of Mendes . . . repeat after me: High Priest and Probationer “I deny God, Creator of Heaven and Earth, and I adhere to thee, and believe in thee.” High Priest (Leads the girl to the right side of the altar to a black throne, upon which is seated Satan in the materialization of a huge black goat with a human body, but with the hooves and head of a goat. The goat has three horns, the middle one being a lighted torch) “Kiss the Goat!!” (As the girl kisses the posterior of the goat from behind the throne, the ceremony of fidelity to Satan known as the Pax, the High Priest intones . . . ) “As the shavings of the clock do never return to the clock from which they are taken, so may your soul never return to Heaven.” ( . . . leading the girl back to the altar) “Now . . . remove your garment and lie down at full length upon the altar.” (As the girl drops her garment and lies naked on the altar, the High Priest stretches out her arms and places a lighted black candle in each outstretched hand. She is now a human altar in the shape of a crucifix; her ankles still being bound by the shackles. Some members of the assemblage, looking ahead to the ceremony where she must submit to the sexual desires of the coven, are beginning to express their emotions.) “Brothers and sisters of the Left-Hand Path . . . the penitent has proved a worthy neophyte in our high order. It is now my happy duty to free her from the bonds of ignorance and superstition.” (The High Priest removes the shackles from the ankles of the young probationer/neophyte and proceeds with the rite symbolic of copulation with the devil. If the Lord Satan or one of his demons is present at this portion of the Mass, the High Priest will step aside and lead conjurations of lust while the ceremony is actually performed. After this rite, the neophyte, still serving as the altar, has the Chalice containing the host and a skull filled with blood placed upon her prone body. The host is generally stolen from a Catholic church, dyed black, and cut into a triangular shape. The blood is generally from a previously sacrificed animal of bird; although for a major high Sabbath, the most effective sacrifice is an unbaptised baby) High Priest (chants) “Satanas gratias.” “Thanks be to Satan” “Satanas vobiscum.” “Satan be with you.” Coven (responds) “Et cum spiritu tuo” “And with thy spirit.” High priest and Coven (Walks to left of human altar to begin the Offeratory. He holds up the Paten containing the consecrated host) “Lucifer, Save us! Master, Save us! Astaroth, Save us! Master, Save us! Shaiton, Save us! Master, Save us! Zabulon, Save us! Master, Save us! Maloch, Save us! Master, Save us!” (High Priest walks to the right of human altar, and holds up the skull or other Chalice containing the blood) “Satan, Have mercy! Master, Have mercy! Baal, Have mercy! Master, Have mercy! Azazel, Have mercy! Master, Have mercy! Dagon, Have mercy! Master, Have mercy! Mammon, Have mercy! Master, Have mercy!” High Priest (Taking Communion, consecrates the Paten and the Chalice with the blessing of Death) “Blessed be the bread and wine of death . . . blessed a thousand times more than the flesh and blood of life, for you have not been harvested by human hands nor did any human creature mill and grind you. It was our Lord Satan who took you to the mill of the grave, so that you should thus become the bread and blood of revelation and revulsion. I spit upon you! and I cast you down! in the memory of Satan, because you preach punishment and shame to those who would emancipate themselves and repudiate the slavery of the church!” (He casts the consecrated host and blood on the floor in front of the altar and spits on them. At this sign, the entire congregation rushes up amidst screams of hate and tramples upon the mixture. They also scramble and fight for remnants to be used in casting private spells) (High Priest – tearing off his vestments and trampling them on the ground . . . ) “These ornaments, badges of authority, serve only to conceal the nakedness which is alone acceptable to our Lord Satan!” (Entire coven rips off their cloaks and any other garments amidst bestial shrieks and growls. This is silenced by the High Priest who rings a gong, causing the reaction of a thunder clap. The High Priest holds his left hand aloft helping the unsteady, and seemingly drugged, young neophyte off the altar to stand naked before the now naked coven) “Neophyte, you have served me well! Stand up and join these assembled here so that they may look upon you, and do with you as they desire …” (The neophyte is pushed into the midst of the assemblage, who stare at her and gesture and whisper among themselves. Later, at the end of the Mass, she will be submitted to the carnal desires of any member or members of the coven who request her. She will also assist in mass perversions) High Priest (Announcing the dismissal from the formal Mass, proclaiming the Benediction for increased virility, and calling for the homage to Satan through feasting, dancing, and a general orgy till dawn) “I, Joel, Prince of the Bats and High Priest of the Lord Satan, by this act do dismiss you from this service . . . Prepare to receive through me the Benediction of Our Lord Satan, that you may honour the Creator by the rite symbolical of his work …” (As the altar bell is again rung nine times, the High Priest wanders among the assemblage, touching the genitals of each member of the coven with a special Satanic blessing to insure the success of the orgy to follow) “Eva, Ave Satanas! Vade Lilith, vade retro Pan! Deus maledictus est!! Gloria tibi! Domine Lucifere, per omnia saecula saeculorum. Amen!!” “Do What Thou Wilt, Shall Be the Whole of the Law!” “Rege Satanas! Hail Satan! Ave Satanas! Hail Satan! Hail Satan!! Hail Satan!” II. 1970 Missa Solemnis [Note: This Missa Solemnis (Black Mass) was first published by Michael Aquino (in his “The Church of Satan” book – available electronically on the Internet) in 1983, “from an exceedingly rare 1970 ritual booklet”. There, Aquino explains that it was initially written for Anton LaVey by Wayne Forest West, from Detroit Michigan (West was a former Roman Catholic Priest, in his 50s at the time of writing his Missa Solemnis). According to Aquino, Anton LaVey had the manuscript of this Missa Solemnis in June 1970, and asked Aquino to officiate as priest and perform the ritual at the Church of Satan in San Francisco. Aquino writes that this was the only time that an authentic Black Mass was ever performed at the Black House in San Francisco, and that he was the priest performing it (assisted by two additional male priests and a female for the altar). He writes that Anton LaVey was present as an observer (as well as a number of other inside members of the Church of Satan ). He also writes that they had difficulty in obtaining a consecrated host from a Roman Catholic Communion, as required by the ritual, so a cracker from the kitchen was used instead. The Church of Satan, however, claims that LaVey himself does not recall such a “Missa Solemnis” as West created ever taking place in his house, and said he certainly would have remembered it due to elements in it that he considered humorous. West was excommunicated from the Church of Satan on September 26, 1971, and had no influence on later Church of Satan rituals.] ***1970*** ***1983 Publically Available*** Missa Solemnis (The Black Mass) - by Wayne F. West III* The Missa Solemnis is performed with great pageantry and solemn dignity and is very precise in every detail. Every act, every movement must be deliberate and done with great majesty. Above all it must be done with absolute conviction. Requirements for the performance of the Missa Solemnis – consecrated vestments from the Roman Catholic Church: * Chasuble (over-garment worn by Priest during mass). * Stole (a long, narrow stole worn around the neck). * Maniple (worn over left arm). * Girdle (A long, braided, rope-like cincture worn over alb around the mid-section). * Nun’s habit with wimple. * Large cross or crucifix to be hung, inverted, on wall over altar. If the Sigil of Baphomet already occupies that area, the cross is to be hung directly over its face, the eyes of the goat peering forth on either side. * Font for holy water (chamber pot recommended). * Small wooden bowl, rough-hewn in the interior and with a rough-hewn pestle for grinding the host into a pulverized state. The use of rough-hewn wood is suggested since this is symbolic of the cross upon which the pig purportedly died. * Thurible (censer, usually on a long chain, used for censing the altar and the congregation). * Purification bell. * Chalice of Ecstasy (with veil). * Gong. * Incense burner for altar and desecration. * Phallic aspergillum. * Sword. * Cruet of wine (wine is specified because of its use in the Roman Rite). * As many black candles as desired. * One white candle for the burning of the host. * Container for incense (placed upon the altar) and spoon for incense. * Powdered incense (Jasmine recommended since it is reputed for its erotic effects). * Round silver spoon for the Consecratio. * Clean white towel. * Altar stand for the Missale. * Other accouterments as traditional for the Satanic Mass. The “Missale” referred to in the text is the bound copy of the Missa Solemnis which is used on the altar. The Satanic Bible is also placed on the altar. The altar should represent a lewd woman, lying or sitting facing the participants, her legs spread wide exposing her genitals and her outstretched arms terminating in the candle holders which she grasps with each hand. She should be ornamented with heavy, gaudy jewelry, heavily made-up, possibly wearing shoes with spiked heels, and generally giving the appearance of a harlot. Across her breasts is painted or drawn the number of the Beast, 666. The ceremony is begun in the established manner with the ringing of the bell, conjuration of the four names, drinking from the Chalice, etc. The Priest places the Chalice between the thighs of the altar, where it rests until again required. The Priest, Deacon, and Sub-Deacon all face the altar, then bow low once. Then, standing upright, the Priest will begin the Introitus. Introitus Priest: In nomine dei nostri Satanas Luciferi. Introibo ad altare dei nostri. Deacons: Ad dei nostri, Satanas Luciferi, qui laetificat juventutem meam. Priest: (Ps. 42, 1-5) Judica me. Deus meus. Et discerne causam meam de gente sancta. Deacons: Quia tu es Diabolus, fortitudo mea. Priest: Emitte lucem tuam et veritatem tuam: Ipsa me deduxerunt, et adduxerunt in Infernum tuum. Deacons: Et introibo ad altare dei nostri, ad Satanas Luciferi qui laetificat juventutem meam. Priest: Quia tu es deus meus. Deacons: Spera in Diabolo, quoniam adhuc confitebor illi: salutare vultus mei, et deus meus. Priest: Gloria tibi, Satanas Luciferi. Deacons: Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Priest: Introibo ad altare dei. Deacons: Ad dei nostri, Satanas Luciferi, qui laetificat juventutem meam. Priest: Adjutorium nostrum in nomine Diaboli. Deacons: Qui fecit Infernum et terram. The Priest bows low before the altar and, remaining in that position, begins the Confiteor. Confiteor Priest: I confess to almighty Satan, highest and ineffable King of Hell; to Ishtar, ever fertile; to Amon, god of life and reproduction; to Pan, whose lust does cause the sperm of life to flow; to Asmodeus, Lucifer, Belial, Leviathan, to all the Daemons of the Pit, and to you, Brethren, that I have lived in fullness and in lust and have tortured much in though, word, and deed that naked dog who hangs upon the cross in mockery of man. Therefore I beseech thee, Satan, highest and ineffable King of Hell; Ishtar, ever fertile; Amon, god of life and reproduction; Pan, whose lust does cause the sperm of life to flow; Asmodeus, Lucifer, Belial, Leviathan, all the Daemons of the Pit, and you, Brethren, to grant me lewd, licentious, lustful pleasures for all the days and nights to come. Deacons: May the almighty Satan shower his blessing upon you and fill your fiery rod with endless streams of sperm. The Priest stands erect. Priest: Gratia tibi, fratres. The Deacon and Sub-Deacon bow low. Deacons: I confess to almighty Satan, highest and ineffable King of Hell; to Ishtar, ever fertile; to Amon, god of life and reproduction; to Pan, whose lust does cause the sperm of life to flow; to Asmodeus, Lucifer, Belial, Leviathan, to all the Daemons of the Pit, and to you, Reverend, that I have lived in fullness and in lust and have tortured much in though, word, and deed that naked dog who hangs upon the cross in mockery of man. Therefore I beseech thee, Satan, highest and ineffable King of Hell; Ishtar, ever fertile; Amon, god of life and reproduction; Pan, whose lust does cause the sperm of life to flow; Asmodeus, Lucifer, Belial, Leviathan, all the Daemons of the Pit, and you, Reverend, to grant me lewd, licentious, lustful pleasures for all the days and nights to come. Reverend: May the almighty Satan shower his blessing upon you and fill your fiery rods with endless streams of sperm. The Deacon and Sub-Deacon stand erect. Deacons: Gratia, Reverende. Now the entire congregation bow low as the Priest turns toward them for the benediction. Priest: May the almighty and ineffable King of Hell grant you fullness of life and lead you to attainment in all your desires. The Priest approaches the altar and prepares for the purification of the ritual chamber. Priest: Take away from us, almighty Satan, the iniquities of that foul imposter who would deny the pleasures of thy realm and curse us with a life of piety and want. Make us to live that we may be made worthy of thy Infernal kingdom no and for all time to come. Deacons: Gratia tibi, dei nostri, Satanas Luciferi. The Priest takes the phallic aspergillum from the altar and, turning to the Deacon, proffers it to him. Priest: Beloved brother, we ask a blessing. The chamber pot is brought forth and presented to the nun, who lifts her habit and urinates into it, smiling beatifically. Deacon: In the name of Mary she maketh the font resound with the waters of mercy. She giveth the showers of blessing and poureth forth the tears of her shame. She suffereth long, and her humiliation is great, and she doth pour upon the earth with the joy of her mortification. Her cup runneth over, and her water is sublime. Ave Maria ad micturiendum festinant. When the nun has finished filling the font, the Sub-Deacon takes it from her and holds it before the Deacon, who takes the phallus and dips it into the urine. The Deacon then takes the phallic aspergillum and, holding it tightly to his own genital area, turns to the four corners and gives the Satanic blessing, shaking the phallus twice (vigorously) at each of the cardinal points. Deacon: In the name of Satan, we bless thee with this, the symbol of the seed of life. In the name of Lucifer, we bless thee with this, the symbol of the seed of life. In the name of Belial, we bless thee with this, the symbol of the seed of life. In the name of Leviathan, we bless thee with this, the symbol of the seed of life. The Deacon kisses the phallus and then passes it to the Sub-Deacon, who also kisses it. The Sub-Deacon then hands it to the Priest, who raises it to the Baphomet, kisses it, and then places it on the altar. Priest: Shemhamforash! Deacons: Shemhamforash! Priest: Hail, Satan! Deacons: Hail, Satan! Priest: We ask thee, mighty Prince of Darkness, by the merits of these symbols here assembled that thou wilt deign to assist us in our wants and needs. The Deacon takes the thurible, and the two Deacons kneel. The Priest places incense in the thurible. The Deacons remain kneeling. Deacon: Benedicte, Pater Reverende. Priest: Ab illo benedicaris, in cujus honore cremaberis. The Priest takes the thurible from the Deacon. The Deacons remain kneeling. The Priest censes the altar, first the front and then both sides. Priest: Purificabo altare dei nostri, Satanas Luciferi, in cujus honore cremaberis. The Priest repeats this several times as he censes the entire altar. He turns and censes the Deacon and Sub-Deacon separately. Deacon: Purificabo gorde [corde] tuo et labiis tuis, Pater Reverende, in nomine dei nostri, Satanas Luciferi, in cujus honore cremaberis. The Deacon and Sub-Deacon stand, and the Deacon puts the thurible aside. Gloria Priest: Glory be to thee, almighty Satan, highest and ineffable King of Hell; and on Earth joy to the follower of the Left-Hand Path. We praise thee; we bless thee; we adore thee; we give thee thanks for thy great glory. O mighty Prince of Darkness, King of the Infernal Realm, thou art the true god, who replenisheth the world with pleasure and who maketh us whole. Thou alone art lord. Thou alone, O mighty Satan, art the most high. Thou alone art ruler of the Earth. The Priest seats himself on the throne. The Deacon and Sub-Deacon chant the Gloria. The Priest returns to the altar and turns to face the congregation. Priest: Diabolus vobiscum. Deacons: Et cum spiritu tuo. The Sub-Deacon removes the Missale from its stand, raises it high before the Baphomet, and transfers it to the Epistle (right) side of the altar. As he does so, the Deacon moves to the left side of the altar. The Priest then reads the Epistle, which is taken from 2 Corinthians 4, 1-6 and 15-18. Epistle Priest: Brethren, being entrusted, then by Satan’s pleasure with this ministry, we do not play the coward: We renounce all shame-faced concealment; there must be no crooked ways nor falsifying of Satan’s word. It is by making the truth publicly known that we recommend ourselves to the judgment of mankind, as we do in Satan’s sight. Our gospel is a mystery, yes, but it is only a mystery to those who are on the road to empty heavens: those whose unbelieving minds have been blinded by that nefarious, foul-mouthed Jew whom they worship, so that the glorious gospel of the almighty Satan cannot reach them with the rays of its illumination. After all, it is ourselves we proclaim: We proclaim Satan as lord and ourselves as his servants. The god of darkness has kindled the Light of Lucifer in our hearts, whose shining is to make known his glory. It is all for your sakes, so that his pleasures may be made manifest in many lives and may increase the lust which is offered to Satan’s glory. No, we do not play the coward, for the outer part of our nature is like that of our inner nature and is being refreshed from day to day. This light brings with it a reward multiplied every way, leading us to everlasting fulfillment. For the lies of that Nazarene king of fools shall last but shortly; what is of Satan is eternal. The Sub-Deacon returns the Missale to its stand. The Priest continues with the Oratio, which is inverted from the Feast of the Kingship of Jesus Christ. Oratio Priest: Almighty and ever-living Prince of Darkness, who has willed that all the pleasures of the flesh shall be made manifest, grant that all the peoples of the Earth, now torn asunder by the lies of that Judean pig, may be awakened to the truth of him who is Satan. The Priest continues with the Gradual, which is taken from Leviticus 21.10, 21,8, and Hebrews 2.17. Gradual Priest: (Leviticus 21.10) The High Priest, that one who is chief among his brethren, who is consecrated for the Priestly office and who wears the sacred vestments, is altogether like his brethren. (Hebrews 2.17) He would be a High Priest who could feel for us and be our true representative before Satan, to make our pleasures manifest and rid us of the stench of hypocrisy. (Leviticus 21.8) The Priest must be set apart, as I am set apart, the Lord of Hell who fulfills you. The Deacon raises the Missale on high before the Baphomet, then moves it to the Left- Hand side (the Gospel side) of the altar. Priest: Sequentia sancti evangelii secundum sancta biblia nostrae. The gong is struck. The Priest reads the Gospel of the Fifth Enochian Key. Deacons: Jube domine, bendicere. Priest: Diabolus sit in corde tuo, et in labiis tuis, ut digne et competenter annunties evangelium suum. The Priest sits upon the throne. The Deacons chant the Fifth Enochian Key together. The Priest returns to the altar and recites the Key in English. The Priest now begins the most solemn part of the Missa Solemnis, the Desecration. This requires a consecrated host, which must be obtained from a Roman Catholic Communion. Offertorium Priest: (Luke 1, 46-49) I have found joy in Satan who is my saviour: Because he who is might, he who is the highest and ineffable King of Hell, has wrought for me his wonder. The Priest faces the congregation. Priest: Diabolus vobiscum. Deacons: Et cum spiritu tuo. The Priest takes the host and begins the Desecration. This must be done with anger, vehemence, wrath, and hatred. He raises the host to the Baphomet and says: Priest: Thou, thou whom, in my quality 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 virgin, thou hast failed all thy engagements, belied all thy promises. Centuries have wept, awaiting thee, fugitive god, mute god! Thou wast to redeem man, and thou has not. Thou wast to appear in thy glory, and thou sleepest. Go, lie, say to the wretch who appeals to thee, “Hope, be patient, suffer; the hospital of souls will receive thee; the angels will assist thee; Heaven opens to thee”. Imposter! Thou knowest well that the angels, disgusted at thy inertia, abandon thee! Thou wast to be the interpreter of our plaints, the chamberlain of our tears; thou wast 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. Satan is my beloved master, whose inconceivable magic engenders life and bestows it on the innocent whom the vicious Jesus darest damn - in the name of what original sin? O lasting foulness of Bethlehem, whom darest thou punish? By the virtue of what covenants? We would have thee confess thy impudent cheats, thy inexpiable crimes! We would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, bring blood and water from the dry wounds of thy sides. And that we can and will do by violating the quietude of thy body, profaner of ample vices, abstractor of stupid purities, cursed Nazarene, do-nothing king, coward god! Behold, Lord Satan, this symbol of putrid flesh which is of him who would purge the Earth of pleasure and who, in the name of Christian “justice”, did cause the death of millions of our beloved brethren. We curse him and defile his name. O mighty King of Hell, condemn him to the slimy pits, evermore to suffer in unrelenting anguish. Shower thy wrath upon him, O Prince of Darkness, and rend him full asunder that he may know thy glorious might. O god of gods, King of the Infernal Realm, Lord of the Earth, call forth thy legions that they may witness what we do in thy most glorious name. Send forth thy messengers to herald this deed and send the Christian minions reeling to their doom. Smite him, O king of kings, that his angels and archangels, cherubim and seraphim, may cower and tremble with fear and prostrate themselves before thee in honor of they greatness. Send crashing down the gates of Heaven, O true and only god, that the murders of our beloved forebears may be avenged. Vent thy full wrath upon him, O highest and ineffable King of Hell, that he will know that thou art truly god on high. The Priest thrusts the host into the labia of the altar, who, removing her hands from the candle holders, proceeds to masturbate herself to climax or else, maintaining her original position, allows the Priest to masturbate her, employing the host as a device. As the Priest finishes the desecration, the Deacon lights the white candle and prepares the small incense burner on the altar with charcoal and incense. He does not light the mixture. Then the Deacon begins a rhythmic beating of the gong while the Priest drops the host into the small bowl and, using the pestle, proceeds to grind it into a completely pulverized state, swearing blasphemies as he does so. The Deacon and Sub-Deacon also swear the most vile obscenities while the Priest is grinding the host. When the host has been completely pulverized, the Priest adds it to the mixture of charcoal and incense and sets it aflame using the white candle. Priest: Vanish into nothingness, thou fool of fools, thou vile and rotten pretender to the throne of almighty Satan, the true god of gods. Vanish into the void of they empty Heaven, for thou wert never, nor shalt thou ever be. When the mixture is completely burnt, the Priest extinguishes the white candle and, turning to the congregation, utters the purported last words of that miserable swine upon the cross: Priest: Consummatum est. Shemhamforash! Deacons: Shemhamforash! Priest: Hail, Satan! Deacons: Hail, Satan! The Priest takes the sword and calls forth the Four Princes of Hell in the manner set forth in the Satanic Bible, that they may bear witness to the Consecratio. Priest: Satan! Come forth from thy realm, Satan, and appear. Be friendly unto me, for I am the same: the true worshipper of the highest and ineffable King of Hell. Lucifer! Come forth from thy realm, Lucifer, and appear. Be friendly unto me, for I am the same: the true worshipper of the highest and ineffable King of Hell. Belial! Come forth from they realm, Belial, and appear. Be friendly unto me, for I am the same: the true worshipper of the highest and ineffable King of Hell. Leviathan! Come forth from thy realm, Leviathan, and appear. Be friendly unto me, for I am the same: the true worshipper of the highest and ineffable King of Hell. Shemhamforash! Hail Satan! Consecratio The Deacon begins to disrobe the Priest with great ceremony. As each vestment is removed, the Sub-Deacon says: Sub-Deacon: We remove this chasuble from thee, O servant of the Prince of Darkness, and cast it in a heap, that thou mayest be freed from this symbol of Christian infamy which bears the blood of murdered millions of our brethren. We remove this stole from thee, O servant of the Prince of Darkness, as it is a symbol of the immortality of that heinous, blood-stained dog who dares pretend to thy throne, that thou mayest be freed from this symbol of Christian infamy which bears the blood of murdered millions of our brethren. We remove this maniple from thee, O servant of the Prince of Darkness, as it is a symbol of the tears shed for that foul fiend who dares to pretend to Satan’s throne, that thou mayst be freed from this symbol of Christian infamy which bears the blood of murdered millions of our brethren. We remove this girdle from thee, O servant of the Prince of Darkness, as it is a symbol of the purity of him who was born of the lustful passion of the maniacal Joseph and the sex-crazed Mary who did fornicate, even as you and I, and whose seeds became as one to form the putrid body of him who dares to pretend to Satan’s throne, that thou mayst be freed from this symbol of Christian infamy which bears the blood of murdered millions of our brethren. We remove this alb from thee, O servant of the Prince of Darkness, as it is a symbol of the cleansing of the souls of Christian minions yet serves as naught but a cover for a body better used in lust, that thou mayst be freed from this symbol of Christian infamy which bears the blood of murdered millions of our brethren. Now completely disrobed, the Priest stands naked before the altar, arms raised in triumph. Priest: Glory be to thee, O lord of lords, true god of gods, highest and ineffable King of Hell. I give thee thanks for thy great glory and refresh myself in nakedness before thy sight. Boldly I beseech thee: Shower thy bounties upon this, thy servant, and fill my rod with the fire of passion, evermore to serve thee in all thou dost command. Forsake me not, O mighty Prince of Darkness, for I am of thee and by thee, forsaking all other gods: for thou art my god, the true giver of life. The Deacon brings forth the Mantle of Darkness, a hooded black robe, which he places upon the Priest with great ceremony, covering his head with the hood. Sub-Deacon: O mighty Prince of Darkness, recognize this, thy servant, upon whose shoulders we place this sacred robe, and through whom we offer up this sacrifice to thy great glory. Priest: Gratia tibi, fratres. The Priest masturbates in the darkness of his cloak until he reaches an ejaculation. The semen is caught in a deep silver spoon and placed upon the altar. The Deacon offers the Priest a towel to cleanse himself, after which he begins the second Offertorium. Offertorium Priest: (Eccl. 24,25,39) In me gratia omnis viae et veritatis. In me omnis spes vitae et virtutis: Ego quasi rosa plantata super rivos aquarum fructificavi. The Priest calls upon Satan to come forth and bless the sacrificial offering by reciting the Veni. Veni Priest: Veni sanctificator, omnipotens, aeterne Diabolus, et benedic hoc sacrificium, tuo Inferno nomine praeparatum. The Priest raises the spoon slightly before him. Priest: O mighty Satan, highest and ineffable King of Hell, accept this sacrificial offering of the living flesh which I, thy devoted servant, make to thee and which from my own lustful rod did come. The Priest raises the spoon on high to the Baphomet, and the Deacon strikes the gong. Priest: Hic est enim corpus meum. Taking the Chalice from the altar, the Priest goes to the Epistle side of the altar. The Deacon pours wine from the cruet into the Chalice of Ecstasy. The Priest returns to the center of the altar and raises the Chalice slightly before him. Priest: We offer thee, O lord of lords, this Chalice of Ecstasy which contains the elixir of life and does stir the desires of the flesh, and which brings forth the lustful bounties of thy Infernal kingdom. Unto thy wisdom do we commend ourselves. Unto thy mercies are we forever bound. The Priest raises the Chalice on high to the Baphomet, and the Deacon strikes the gong. Priest: Hic est enim Calix Ecstaticus. The Priest sets the Chalice upon the altar. Priest: It is through thee that all these good gifts, created so by thee, are by thee sanctified, endowed with life, and bestowed upon us. Let us praise our lord. Urged by Satan’s bidding and schooled by his ordinance, we make bold to say: Our father, which art in Hell, glory to thy name. Thy kingdom is come. Thy will is done, on Earth as it is in thy Infernal realm. Grant us this day the bounties of thy kingdom, and give us our trespasses lest others trespass against us, and lead us into temptation. Deacons: But deliver us not from evil. The Priest takes the spoon in his hand. Priest: Deliver us, we pray thee, Lord Satan, unto every evil, past, present, and yet to come; and at the intercessions of all the Daemons of the Pit, and of Pan and Ishtar, be pleased to grant us fulfillment of all our desires; so that with the manifold blessing of thy compassion, we may be ever free to sin. The Priest pours the semen into the Chalice of Ecstasy. Priest: Through thee, O god of gods, thou, who are my god, do we find unity and comfort with our Satanic brothers. Per omnia saecula saeculorum. Deacons: Alleluja! Alleluja! Priest: Pax Diaboli sit semper vobiscum. Deacons: Et cum spiritu tuo. The Priest turns to face the altar. Priest: May this mingling of the living seed of life with the contents of this Chalice of Ecstasy be for us who receive it a source of eternal strength. The Priest turns to the Deacon and gives him the kiss of brotherhood. Priest: Pax tecum. Deacon: Et cum spiritu tuo. The Deacon turns to the Sub-Deacon and gives him the kiss of brotherhood. Deacon: Pax tecum. Sub-Deacon: Et cum spiritu tuo. The Priest takes the Chalice in his hands. Priest: O mighty Satan, this living seed and Elixir of Life be ever as a tribute to thy most glorious name. The Priest drinks the entire contents of the Chalice. He then returns to the Epistle side of the altar, where the Deacon refills the Chalice with wine. The Priest returns to the center of the altar, where, after offering the Chalice to the Baphomet, offers it first to the Deacon and then to the Sub-Deacon, who drain the contents. The Communion thus completed, the Priest raises his arms to the Sigil of Baphomet in the Sign of the Horns. Priest: That which our mouths have taken, lord god of gods, highest and ineffable King of Hell, may we possess in lustfulness of mind and purpose; and may the gift of the moment become for us an everlasting remedy. The Priest places the veil over the Chalice of Ecstasy. He turns to face the congregation. Priest: Diabolus vobiscum. Deacons: Et cum spiritu tuo. The Priest reads the invocation for lust from the Satanic Bible, concluding with – Priest: Shemhamforash! Deacons: Shemhamforash! Priest: Hail, Satan! Deacons: Hail, Satan! The Priest blesses the altar to indicate the closing of the Missa Solemnis. He turns to the congregation for the final blessing. He raises his arms in the Sign of the Horns, and all respond. Priest: Benedicat vos omnipotens Diabolus et pax suam sit semper vobiscum. The Deacon takes the Missale from the center of the altar, raises it to the Baphomet, and then moves it to the Gospel side for the Last Gospel, the Fifteenth Enochian Key. The Last Gospel Priest: Sequentia sancti evangelii secundum sancta biblia nostrae. The Priest recites the Enochian and then the English versions of the Fifteenth Enochian Kay. The Priest then rings the bell the prescribed nine times as a pollutionary. Priest: So it is done. The Deacon takes the sword from the altar and leads the procession out of the ritual chamber, followed by the Priest carrying the Chalice and the Sub-Deacon carrying the Missale. III. 1972 Messe Noir [Note: It is has been said that this Messe Noir of LaVey was a reworking of the Missa Solemnis of Wayne West (1970). There are some similiarities, mostly noticeable in the identical French sections (some from La-Bas), which are found in the Missa Solemnis only in English translation. However, it is evident that the actual Latin portions of the ceremony are completely different – clearly coming from a different source (they are not reworkings of West’s Latin material). Additionally, the Messe Noir of LaVey leans more towards its original French background, and towards a traditional Roman Catholic Black Mass. It is lacking in some of the modern English innovations and qualities, which seem more distant from a traditional Black Mass , and which are found in the Missa Solemnis of West. The first portion of the French section is a word-for-word quotation from Huysmas’ “La- Bas”. The second part (beginning with “Vois, grand Satan”), is from another French source. In the reworking of the Latin text to create a Black Mass, there are a limited number of typographic and grammatical errors. Nevertheless, the Latin sections follow the Roman Missal very closely, with the addition of verses from the Latin Vulgate. The Messe Noir ends with “Ave Satanas”, a satanic rewording of Jesus’s “Vade Satanas” (Matthew 4:10) from the Latin Vulgate.] ***1972*** LE MESSE NOIR Requirements for Performance Participants consist of a priest (celebrant), his immediate assistant (deacon), a secondary assistant (subdeacon), a nun, an altar, an illuminator who holds a lighted candle where needed for reading, a thurifer, a gong-striker, an additional attendant and the congregation. Hooded black robes are worn by all participants except two: a woman dressed as a nun, wearing the customary habit and wimple, and the woman who serves as the altar, who is nude. The priest conducting the mass is known as the celebrant. Over his robe he wears a chasuble bearing a symbol of Satanism - the Sigil of Baphomet, inverted pentagram, inverted cross, symbol of brimstone or black pine cones. Though some versions of the Black Mass were performed in vestments consecrated by the Roman Catholic Church, records indicate that such garments were the exception rather than the rule. The authenticity of a consecrated host seems to have been far more important. The woman who serves as the altar lies on the platform with her body at right angles to its length, her knees at its edge and widely parted. A pillow supports her head. Her arms are outstretched crosswise and each hand grasps a candleholder containing a black candle. When the celebrant is at the altar, he stands between the woman's knees. The wall over the altar should bear the Sigil of Baphomet or an inverted cross. If both are employed, the Sigil of Baphomet must take the uppermost or prominent position, the cross occupying the space between the lower halves of the altar's legs. The chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. Emphasis should be placed on starkness and austerity, rather than finery and glitter. All implements standard to Satanic ritual are employed: bell, chalice, phallus, sword, gong, etc. (see Satanic Bible for descriptions and use). In addition a chamber pot, thurible (censer) and incense boat are used. The chalice containing wine or liquor is placed between the altar's thighs, and on it is a paten holding a round wafer of turnip or of coarse black bread. The chalice and paten should be shrouded with a square black veil, preferably of the same fabric as the celebrant's chasuble. Immediately in front of the chalice is placed an aspergeant or phallus. The ritual book is placed on a small stand or pillow so that to is on the celebrant's right when he faces the altar. The illuminator stands at the side of the altar near the ritual book. Opposite him, on the other side of the altar, stands the thurifer with a thurible that holds ignited charcoal. Next to him stands the attendant holding the boat of incense. Music should be liturgical in mood, preferably played on the organ. The works of Bach, de Grigny, Scarlatti, Palestrina, Couperin, Marchand, Clerambault, Buxtehude and Franck are most appropriate. LE MESSE NOIR [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 celebrant'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.] CELEBRANT: In nomine Magni Dei Nostri Satanas. Introibo ad altare Domini Inferi. DEACON AND SUBDEACON: Ad eum qui laefificat meum. CELEBRANT: Adjutorium nostrum in nomine Domini Inferi. DEACON AND SUBDEACON: Qui regit terram. CELEBRANT: Before the mighty and ineffable Prince of Darkness, and in the presence of all 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 likewise. DEACON AND SUBDEACON: 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 recognize 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. CELEBRANT: Domine Satanas, tu conversus vivificabis nos. DEACON AND SUBDEACON: Et plebs tua laetabitur in te. CELEBRANT: Ostende nobis, Domine Satanas, potentiam tuam. DEACON AND SUBDEACON: Et beneficium tuum da nobis. CELEBRANT: Domine Satanas, exaudi meam. DEACON AND SUBDEACON: Et clamor meus ad te veniat. CELEBRANT: Dominus Inferus vobiscum. DEACON AND SUBDEACON: Et cum tuo. CELEBRANT: Gloria Deo, Domino Inferi, et in terra vita hominibus fortibus. Laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam potentiam tuam: Domine Satanas, Rex Inferus, Imperator omnipotens. Offertory [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.] CELEBRANT: 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:] CELEBRANT: 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:] CELEBRANT: 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:] CELEBRANT: 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 platform, if possible by circumambulation. The thurible is returned to the thurifer.] CELEBRANT: Dominus Inferus vobiscum. DEACON AND SUBDEACON: Et cum tuo. CELEBRANT: Sursum corda. DEACON AND SUBDEACON: Habemus ad Dominum Inferum. CELEBRANT: Gratias agamus Domino Infero Deo nostro. DEACON AND SUBDEACON: Dignum et justum est. [The celebrant then raises his arms, palms downward, and says the following:] CELEBRANT: 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 CELEBRANT: Therefore, O mighty and terrible Lord of Darkness, we entreat 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 enemies. 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 Regeneration; then Belial, Prince of the Earth and Angel of Destruction; 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 Belphegor, Adramelech, and Baalberith, and of all the nameless 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] CELEBRANT: 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! CONGREGATION: Shemhamforash! CELEBRANT: 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:] DEACON: 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 continues:] DEACON: 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 beginning 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, shaking the aspergeant twice at each point, and says:] DEACON: (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:] CELEBRANT: 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:] CELBBRANT: Hic est calix 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:] CELEBRANT: 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. DEACON AND SUBDEACON: Shemhamforash! CELEBRANT: 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 Hell! 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! DEACON AND SUBDEACON: And let reason rule the earth. CELEBRANT: 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 resolve, but with Thy assistance, grow in wisdom and strength. DEACON AND SUBDEACON: Shemhamforash! [Celebrant recites the Fifth Enochian Key from The Satanic 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:] CELEBRANT: Ecce corpus Jesu Christi, Dominus Humilim et Rex Servorum. [The celebrant raises the wafer to the Baphomet. He continues in great anger ... ] CELEBRANT: 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 impudents 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 nom. 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 connaisse 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. Centuries 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 appeals 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 impudent 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] CELEBRANT: 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 celebrant then takes the chalice into his hands, faces the altar, and before drinking recites the following:] CELEBRANT: Calicem voluptatis carnis accipiam, et nomen Domini Inferi invocabo. [He drinks from the chalice, then turns toward the assembled company, the chalice extended before him. He presents the chalice with the following words:] CELEBRANT: 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:] CELEBRANT: 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:] CELEBRANT: 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 obtuli. [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:] CELEBRANT: Ego vos benedictio in nomine Magni Dei Nostri Satanas. [All assembled company rise, face altar and raise arms in the Cornu.] CELEBRANT: Ave, Satanas! All: Ave, Satanas! CELEBRANT: Let us depart; it is done. DEACON AND SUBDEACON: 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.] IV. 1985 Missa Niger [Note: The Missa Niger of Aubrey Melech, created at least by 1985, is the only example of a Black Mass completely in Latin, and thus, it succeeds where others have failed, in reworking the traditional Roman Mass into a Satanic version. In most cases, the Latin of the Missa Niger matches the Latin portions of LaVey’s Messe Noir word for word. If the LaVey version has one third of a Latin Black Mass, Melech’s version has the remaining two thirds, producing the final, complete Latin Black Mass. LaVey’s long French quotations from La-Bas are gone, as well as are the rational appeals to Satan, reminiscent of Baudelaire (whom LaVey refers to as one of his sources). Melech’s Black Mass is entirely a reworking of authentic Church Latin sources, mostly from the Roman Missale and the Vulgate. Melech complains about LaVey’s use of “Le Messe Noir”, which he says should be feminine “La Messe Noire”. He then goes on to discuss the incense used in the Black Mass in La-Bas, but apparently he can’t read the French original, so he uses Keene Wallace’s 1924 translation: “Asphalt from the streets, leaves of henbane, datura, dried nightshade and myrrh”. He additionally says that the resinous odor of the incense would “undoubtedly have been due to hashish”, which apparently was Mr. Melech’s favorite drug at the time he was writing. Huysmans’ original French is: “De la rue, des feuilles de jusquiame et de datura des solanées sèches et de la myrrhe; ce sont des parfums agréables à Satan, notre maître!”, which is certainly translated as: ““Rue [i.e. Syrian rue], the dried leaves of henbane and thornapple from the nightshade family, and myrrh, all fragrances pleasing to Satan, our master.” Keene Wallace’s preposterous translation of “de la rue” as “asphalt from the streets” instead of as “from rue [the plant]”, is just as preposterous as Mr. Melech’s claiming that Huysmans’ “resinous odor” is something other than the odor of myrrh (which is a resin). Melech also mentions Latin errors in LaVey’s published text, but there are just as many, if not more, errors, in the Latin text Melech publishes. These errors, it should be noted, are in most cases typographical errors, that can be explained by someone not copying the original correctly. There are also some errors in the English translation.] ***1985*** Missa Niger: La Messe Noire A true and factual account of the principal ritual of Satanic Worship The Black Mass Sut Anubis Books Copyright Aubrey Melech 1985. First Edition 30th April 1986 Walpurgis Night SUT ANUBIS 73, Kettering Road, Northampton, England. NN1 4AW Daemon est Deus Inversus. The Devil is the other side of God. AUBREY MELECH Hobsley, Gloucs. Hallowe’en 1985. The Ritual Itself Introit. The Black Mass is divided into five segments which, for the sake of clarity, are given separately with a brief commentary upon each one. The first segment is the INTROIT and consists of a preparatory dialogue between the celebrant and his server(s) which helps to set the tone for what is to follow. This segment closely follows the form of the Christian Mass, yet the dedication has been reversed, with the name of Satan substituted for that of Jehovah or Christ. This part of the mass is brief and private, with no rubric to define the actions of the priest or his server(s) during its recital, and no call upon the assembled worshippers to assist in any way with its performance. The very first words of the Introit may well signal what is to follow, but without any rubric must be regarded as merely a conjecture as to the actual actions of the celebrant. The woman who is to serve as altar for the mass, it must be assumed, has by this time been conducted to her place. The acolytes have ignited the censers and candles and made all ready for the rite blaspheming Jesus Christ which is about to be performed. The celebrant and those who are to assist him, in the case of this ritual a boy child and a girl child, traditionally past the age of seven, which is regarded as the philosophical age of reason, approach the tabernacle. The priest, if such we may call him, may well make a brief initial penetration of the altar at this point, as suggested by the formula here given. The remainder of the Introit may well be taken up with a ritual surveyal of the items disposed for the celebration of this unhallowed rite. (12) * * * V: In nomine Magni Dei Nostri Satanus introibo ad altare Domini Inferi. In the Name of our Great God Satan I will go in to the altar of the Infernal Lord. R: Ad Eum Qui laetificat meum. To Him Who gives joy unto me. V: Adjutorium nostrum in nomine Domini Inferi. Our help is the Name of the Infernal Lord. R: Qui regit terram. Who reigns on earth. V: Domine Satanus, Tua est terra. Orbem terrarum et plenitudinem ejus Tu fundasti. Justitia et luxuria praeparatio sedis Tuae. Sederunt principes et adversum me loquebantur, et iniqui persecuti sunt me. Adjura me, Domine Satanus meus. Thine is the earth, Lord Satan. Thou hast founded the earth & the fullness thereof. Justice and luxury are the preparation of Thy Throne. Princes sat & spoke against me, & the wicked persecuted me. Help me, Lord Satan. Custodi me, Domine Satanus, de manu peccatoris. Keep me, Lord Satan, from the hands of the wicked. R: Et ab hominibus iniquis eripe me. And from unjust men deliver me. V: Domine Satanus Tu conversus virificabis nos. Lord Satan, Thou shalt turn again & quicken us. R: Et plebs Tua laetabitur in te. And Thy people shall rejoice in Thee. V: Ostende nobis, Domine Satanus, potentiam Tuam. Lord Satan, show us Thy power. R: Et beneficium Tuum da nobis. And grant us of Thy bounty. V: Domine Satanus exaudi meam. Lord Satan, hear me. R: Et clamor meus ad Te veniat. And let my cry come unto Thee. V: Dominus Inferus vobiscum. The Infernal Lord be with you. R: Et cum tuo. And with you also. V: Gloria Deo Domino Inferi, et in terra vita hominibus fortibus. Laudamus Te, benedicamus Te, adoramus Te, glorificamus Te, gratias agimus tibi propter magnam potentiam Tuam: Domine Satanus, Rex Inferus, Imperator omnipotens. Glory to God the Infernal Lord, & on earth life & strength to man. We praise Thee, we bless Thee, we adore Thee, we glorify Thee, we give thanks to Thee for Thy great power; Lord Satan, Infernal King, Almighty Emperor. Offertory. The first segment of the Black Mass to involve both the celebrant and the assembled worshippers is the Offertory, in which the kinds relevant to the black communion to follow are exposed and tacitly accepted by the congregation. The black priest shows the wine and the wafer, the latter traditionally a consecrated host stolen from a church or concealed during the hypocritical communion of a false Christian. He then censes the altar and all upon the table the altar rests upon. During a series of versicles and responses he involves the congregation in the rite, thus assuring himself of their loyalty to his infernal master and their fitness to participate in what is to follow. The Offertory culminates in a hosanna which is offered, as might be expected, to the depths and not to the heights as custom demands. * * * The chalice & paten, upon which rests the wafer, are uncovered by the Celebrant. He takes the paten in both hands & raises it breast-high in an attitude of offering, then speaks the following words: V: Suscipe, Domine Satanus, hanc hostiam, quam ego dignus famulus Tuus offero Tibi, Deo Meo Vivo et Vero, pro omnibus circumstantibus, sed ut pro omnibus fidelibus famulis Tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. Amen. Lord Satan, receive this host which I, They worthy servant, offer to Thee, my True and Living God, for all here present, as also for all Thy faithful servants, that it may avail for my own & their rejoicing in this life. Amen. Replacing the paten and the wafer he raises the chalice in like manner, saying: V: Offerimus Tibi, Domine Satanus, calix carnis stimulos ut in conspectu majestatis Tuae, pro nostra utilitate et felicitate, paceat Tibi. Amen. Lord Satan, we offer to Thee the chalice of fleshly lust, that it may arise in the sight of Thy majesty for our use & gratification & be pleasing unto Thee. Amen. He replaces the chalice upon the altar, then extends his hands, the palms turned downwards, and says: V: Veni Satanus, Imperator Mundi, ut animabus famulorum famularumque Tuarum haec prosit oblatio. Come Satan, Emperor of the World, that the souls of Thy servants & handmaids may profit by this sacrifice. The thurible & incense boat are brought forward & the Celebrant thrice sprinkles incense upon the burning coals, saying: V: Incensum istud ascendat ad Te, Dominus Inferus, et descendat super nos beneficium Tuum. May this incense rise before Thee, Infernal Lord, & may Thy blessing descend upon us. He then takes the thurible & censes the altar & gifts. First he censes the chalice & wafer with three swings widdershins and bows. Then he raises the censer three times towards the Image of Satan, then bows again. Lastly he censes the top & sides of the altar three times, by circumnambulation if the appointments of the temple be convenient. V: Dominus Inferus vobiscum. The Infernal Lord be with you. R: Et cum tuo. And with you also. V: Sursum corda. Lift up your hearts. R: Habemus ad Dominum Inferum. We lift them up to the Infernal Lord. V: Gratias agamus Domino Infero Deo Nostro. Let us give thanks to the Infernal Lord our God. R: Dignum et justum est. It is meet & just so to do. The celebrant raises his hands, palms downward, and continues: V: Vere dignum et justum est, nos Tibi semper et ubique gratias agere: Domine, Rex Inferus, Imperator Mundi. Omnes exercitus inferi Te laudant cum quibus et nostras voces ut admitti juberas deprecamur, dicentes: It is truly meet & just that we should at all times & in all places give Thee thanks: Lord, Infernal King, Emperor of the World, Jubilantly all the infernals praise Thee, & with them we join our own voices, saying: The Celebrant bows & says: V: Salve, Salve, Salve. Hail, Hail, Hail. The bell is rung three times at this point. V: Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis. Lord Satan, God of Power, Earth & Infernus are full of Thy glory. Hosanna in the depths. Canon. The third segment of the five comprising the present recension of the Black Mass is the Canon. Up to this point the mass has been blasphemous in language and accoutrements but has refrained from any abnormal or deviant behaviour on the part of the worshippers. In the Canon, however, we begin to appreciate the abandon required not only of the celebrant but of the participating congregation as well. The asexual and, in its relegation of the role of woman to that of participant but never priest, male dominated nature of Christianity is noted and openly challenged by the words of the celebrant and the actions of the congregation in exposing themselves as the saying `let the sighing of the prisoners come before thee' is uttered. Thus is the tone set for all that may follow and the worshippers prepared to take their part in whatever may be required of them. The contact of the priest with the genitalia of the altar is both an extension and a confirmation of the action noted above. Aspersion with the urine of an acolyte is traditional to the Black Mass, dating back to the undefined and ill-understood practices of the sabbat of the witches performed in ages long gone. That the acolyte should be female is appropriate, according to the anonymous French author previously cited, who regarded the foul rites of the sabbat in part as the revenge of woman upon her male persecutors. * * * V: Domine Satanus, gentes christianorum, quae in sua feritate confidunt, sinisterae tuae potentia conterantur. Pone illos ut rotam, et sicut stipulam ante faciem venti. Excite, Domine Satanus, potentiam tuam et veni. Vindica sanguinem servorum tuorum, qui effusus est; intret in conspectu tuo gemitus compeditorum. Lord Satan, the christians, who trust in their own fierceness, may be crushed by the power of Thy left hand. Make them like a wheel, & as stubble before the face of the wind. Stir up Thy might, Lord Satan & come. Avenge the blood of Thy servants which has been shed; let the sighing of the prisoners come in before Thee. Here the Celebrant and the congregation expose their genitalia to the image of Satan, standing naked before Him as Adam before Lilith. The Celebrant then says: Credo in Satanus, qui laetificat juventum meam. Oramus te, I believe in Satan, Who gives joy to my youth. We praise Thee. Here the Celebrant kisses the Altar upon her genitals. Dominus Inferus, miserere nobis. In spiritu humilitatis, et in animo contrito suscipiamur a Te, Domine Satanus; et sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi. Veni a porta inferi, redime me at miserere mei. Veni, Magister Templi. Veni, Magister Mundi. Pleni sunt terra majestatis gloriae tuae. Infernal Lord, have mercy upon us. In a humble spirit, & with contrite heart, may we be received by Thee, Lord Satan; & may our sacrifice be so offered as to be pleasing in Thy sight. Come from the Gate of Hell; save me & have mercy upon me. Come, Lord of the Temple. Come, Lord of the World. Earth is full of the majesty of Thy glory. The Celebrant extends his hands, palms downwards, over the offerings on the Altar. The bell is then sounded. The Celebrant continues: Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae, quaesumus, Dominus Satanus, ut placatus occipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari. We therefore beseech Thee, Lord Satan, to be appeased & to accept this offering of our bounden duty as also of Thine whole household; order our days in joy & count us within the fold of Thine elect. R: Ave Satanus. Hail Satan. The girl acolyte presents herself and raises her robe to reveal her genitals. The boy acolyte holds a small cauldron beneath her whilst she urinates into it. V: Ecce sponsa Satanus. Domino Inferi in medio ejus est. Fluminis impetus laetificat vivos et mortuos. Behold Satan's bride. The Infernal Lord is in the midst of her. The stream of the river makes joyful the living & the dead. She completes her urination and the cauldron is handed to the Celebrant, who raises it high to the image of Satan above the Altar. V: Domine Satanus, torrente voluptatis Tuae potabis eos. Quoniam apud te est fons vitae; et in lumine tuo videbimus lumen. Lord Satan, they shall drink of the torrent of Thy pleasure. For with Thee is the well of life, & in Thy light shall we see light. Domine Satanus corda nostra mundet infusio; et sui roris intima aspersione foecundet. May our hearts be cleansed by the inpouring of our Lord Satan; & may he make them fruitful by sprinkling them with the dew of His grace. The Celebrant hands the cauldron back to the girl acolyte, who holds it out for him to dip the aspergillus into her urine. V: Qui stitit, veniat; et qui vult, accipiat aquam vitae. He that thirsteth, let him come; & he that will, let him take of the water of life. He asperges the congregation, saying: V: Ego vos benedictio in nomine Satanus. I bless you in the Name of Satan. R: Ave Satanus. Hail Satan. Consecration. Here, with the fourth segment of the Black Mass, the Consecration, we are arrived at the very stuff of blasphemy itself. All that has gone before, however foul it may have been adjudged, was simply a prelude to the actions which here occur. The wafer, the consecrated Host stolen from the tabernacle of a nearby church, is here subjected to such shameful infamy as would cause any Christian to cry out in horror. The purpose of the naked women serving as an altar is made all too clear by the actions of the priest during the Consecration. The congregation, together with the celebrant, recites a parody of the Lord's Prayer which, in its context, is both orison and creed of the Satanic rite. In this segment, the penultimate division of the Black Mass, the genitalia of the altar and the Body of Our Lord are brought into contact for the first time. It is by now a foregone conclusion that worse is soon to follow, and a mounting excitement, encouraged both by the actions of the celebrant and the intoxicants and stimulants ingested prior to and during the ritual, is the lot of each and every worshipper preset as the climax of the rite approaches. * * * The Celebrant takes the wafer in his hands & bows low over it, saying: V: Hic est corpus Jesu Christi. Here is the body of Jesus Christ. (13) He then elevates the wafer, places it between the breasts of the altar, then touches it to the altar's vagina. The bell is rung. The Celebrant replaces the wafer on the paten & picks up the chalice, bending low over it and saying: V: Hic est calix carnis stimulos. Here is the chalice of fleshly lust. He raises the chalice above his head, showing it to the assembled worshippers. The bell is rung. The thurifier gives three swings, then the chalice is replaced. V: Oremus. Infera institutione formati, audemus dicere: Let us pray. Taught by infernal example we may presume to say: V/R: Pater Noster, Qui es in Inferis, Sanctificetur nomen Tuum; Adveniat regnum Tuum; Fiat voluntas Tua, sicut in Infero et in Terra; Lucem nostrum quotidianum da nobis hodie; Emitte spiritum Tuum et renovabis faciem terrae; Libera nos ad luxuria; Libera nos ad ubertate domus Tuae; Sicut in die ambulemus; Comedite pinguia et bibite mulsum; Fornicemur; Adquae ut ferventius corda nostra praeparentur, Flammis adure Tuae caritatis, Domine Satanus. Our Father, Who art in Hell, Hallowed be Thy Name; Thy kingdom come; Thy will be done on earth as it is in Hell; Give us this day our daily light; Send forth Thy spirit & renew the face of the earth; Deliver us unto luxury; Deliver us unto the plenteousness of Thy house; Let us walk as in the day; Eat fat meats & drink sweet wines; Let us fornicate; And, that our hearts may be prepared for it, Inflame them with the fire of Thy love, Lord Satan. V: Ego sum radix et genus Lucifer, stella splendida et matutina. Transite ad me, omnes qui concupiscitas me, et a generationibus meis implemini. Tenebrae conculcabunt me, et nox illuminatio mea in deliciis meis. I am the root & stock of Lucifer, the bright and morning star. Come over to me all ye that desire me and be filled with my fruits. Darkness shall cover me, & night shall be my light in my pleasure. R: Quia tenebrae non obscurabuntur, et nox sicut dies illuminabitur. But the darkness shall not be dark, & night shall be as the light of day. V: Gratias agamus Domino Infero Deo Nostro Let us give thanks to the Infernal Lord, our God. R: Dignum et justum est. It is meet & just so to do. The Celebrant raises his hands palms down & says: V: Vere dignum et justum est, nos tibi semper et ubique gratias agere: Domine, Rex Inferus, Imperator Mundi. Omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti juberas deprecamur, dicentes: It is truly meet and just that we should at times and in all places give thanks to Thee, Lord, Infernal King, Emperor of the World. Jubilantly all the infernals praise Thee, & with these we join our own voices to say: The Celebrant bows and says: V: Salve, Salve, Salve. Hail, Hail, Hail. The bell is rung three times. V: Dominus Satanus Deus Potentiae, pleni sunt terra et inferi gloria Tua. Hosanna in profundis. Lord Satan, God of Power, earth and Infernus are filled with Thy Glory. Hosanna in the depths. Repudiation. In this final segment, the Repudiation, all that has gone before approaches and reaches its terrible and incredible climax. Here the machinations of the priest and the perverse worship of the congregants are both fulfilled in a manner as difficult of description as it is of Christian approbation. Now is the culmination of the Black Mass. Now is both the ultimate blasphemy and the dismissal to whatever recreations they may desire of the assembled worshippers. The Repudiation is both the final consecration and the ultimate form of Satanic rebellion, if the historical practice of a vile and depraved human sacrifice be not incorporated. The actions of the celebrant regarding the host have already been intimated, and are now blatantly to be described in the rubric of the Black Mass recension here published. The orgy indulged in by the Satanists present has been described by our anonymous French writer in speaking of the culmination of the witches' sabbat. `They couple monstrously' he says. `The god of incest weds a son to his mother, a brother to his sister, a young bitch and an old greybeard or, conversely, a stripling and some toothless old woman.' And these, it must be remembered, are simply the heterosexual manifestations of the orgy. Our Frenchman continues his catalogue with pederastic and even more refined examples of sexual behaviour. There may well be some error in the text which has come down to us in so far as the fornicemur precedes the ecce calix. It is both more logical and more in keeping with the abandoned spirit of the rite for the order to be reversed, with the fornicemur being in a closer proximity to the ite, missa est. * * * V: Ecce corpus Jesu Christi, dominus humilim et rex servorum. Behold the body of Jesus Christ, lord of the humble & king of the slaves. The celebrant elevates the wafer to the Image of Satan, then touches it to the altar's breasts & briefly into her vagina, saying: V: Beatus venter qui te portavit et ubera quae suxisti. Blessed is the womb that bore thee and the paps that gave thee suck. He then continues the Repudiation, holding the wafer aloft once again: V: Jesu Christi, dominus humilim et rex servorum, universi qui te exspectant confundentur. Absque synagogis facient vos et timebis a timore nocturno. Non dormietis et gladius transebit terminos vestros. Filii hominum in tegmine alarum tuarum, Domine Satanus, sperabunt. Jesus Christ, lord of the humble and king of the slaves, them that wait upon thee shall be confounded. They will put you out of the temples & you shall be afraid of the terror by night. You shall not sleep and the sword shall pass through your quarters. The children of men put their trust under Thy wings, Lord Satan. R: Domine Satanus, salvos fac servot tuos. Lord Satan, save Thy servants. He sets the wafer on the end of his penis, saying: V: Liberabo eum ad aspidem basiliscum, ad leonem et draconem, ad omni peccato, ad subitanea et improvisa morte, ad fulgure et tempestate, ad flagello terraemotus, ad peste, fame et bello, ad morte perpetua, ad ira Satanus. I shall deliver him unto the asp & the basilisk, to the lion & the dragon, to all sin, to sudden & unprovided death, to lightning and tempest, to the scourge of earthquakes, to plague, famine, & war, everlasting death, to the wrath of Satan. The celebrant inserts his penis, with the wafer attached, into the vagina of the altar, saying as he does so: V: Domine Satanus dicit: In comessationibus et ebrietatibus resurgam. Desideria carnis perficietis. Manifesta sunt autem opera carnis, quae sunt fornicatio, impudicitia, luxuria, veneficia, ebrietates et comessationes. Caro mea vere est cibus. Lord Satan saith: In rioting & drunkenness I rise again. You shall fulfil the lusts of the flesh. The works of the flesh are manifest, which are fornication, immodesty, luxury, witchcraft, drunkenness and revelling. My flesh is meat indeed. R: Caro mea vere est cibus. My flesh is meat indeed. V: Adoremus Te, Domine Satanus, et benedicimus tibi; quia per spermem tuam redemisti mundi. We adore Thee, Lord Satan, and bless Thee; for by Thy sperm Thou hast redeemed the world. R: Revelabitur gloria Domini; et videbit omnia caro salutare Dei nostri Satanus. The glory of the Lord shall be revealed; and all flesh shall see the salvation of our God Satan. V: Fornicemur ad gloria Domine Satanus. Fornicate to the glory of Our Lord Satan. The worshippers now fornicate indiscriminately, without regard to privacy, sex or relationship with their partners. As their efforts terminate the Celebrant takes the chalice and says: V: Calicem voluptatis carnis accipiam et nomen Domini Inferi invocabo. Accept the chalice of voluptuous flesh and call upon the name of the Infernal Lord. The Celebrant drinks first, then presents the chalice to each worshipper in turn, refilling it as required and saying: V: Ecce calix voluptatis carnis qui laetitiam vitae donat. Accipe calicem voluptatis carnis in nomine Domini Inferi Behold the chalice of voluptuous flesh which gives joy to our life. Accept the chalice of voluptuous flesh in the Name of the Infernal Lord. When all have taken their fill he returns the chalice to the altar with paten & veil in place. The celebrant then extends his hands, palms downwards, and says: V: Pleni sunt terra majestatis gloriae Tuae. Earth is full of the Majesty of Thy Glory R: Tuere nos, Domine Satanus. Shield us, Lord Satan. V: Protege nos, Domine Satanus, Tuis mysteriis servientes. Protect us, Lord Satan, who assist at Thy mysteries. R: Domine Satanus dabit benignitatem et terra nostra dabit fructum suum. Lord Satan will give goodness and the earth shall yield her fruits. V: Placeat tibi, Domine Satanus, obsequium servitutis meae; et praesta ut sacrificuum quod occulis Tuae majestatis obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli. May the homage of my service be pleasing unto Thee, Lord Satan, and grant that the sacrifice I have offered in the sight of Thy Majesty may be acceptable to Thee & win forgiveness for me & for all those for whom I have offered it. The Celebrant bows to the altar, then turns to the congregation with his left hand extended in cornu, saying: V: Fratres et sorores, debitores sumus carni et secundum carnem vivamus. Brothers and sisters, we are debtors to the flesh, to live according to the flesh. Ego vos benedictio in Nomine Magni Dei Nostri Satanus. I bless you all in the Name of our Great God, Satan. R: Ave, Satanus! Hail Satan! V: Ite, missa est. Go, you are dismissed. Notes. 1. For more precise details of these carvings and illustrations see The Green Man, Grotesques and Gargoyles, The Witch on the Wall, Two Essays on the Worship of Priapus and Love Locked Out, all of which are listed in the bibliography. 2. Nugent: Masks of Satan p. 53. 3. This mingling of sacred and profane substances is typical of later Satanic practices, as we shall see later. 4. Rhodes’ masterly study The Satanic Mass is still the best work available on perversions of the rite which, above all others, is central to the Christian religion, now as it was then. 5. Ericson provides one of the most succinct accounts of Catherine de Medici’s magical practices I have so far come across. 6. Whilst Rhodes is the primary authority for the perverted accoutrements of the Guibourg Mass, we must not ignore Zacharias’ valuable work, which is perhaps the most thorough examination of historical Satanism ever undertaken. 7. The History of Witchcraft and Demonology p. 151. 8. Some translations of this, the classic novel of Satanism, have been doctored to conceal the grosser details of the Black Mass witnessed by Huysmans’ hero Durtal. A full version may be found in the Keene Wallis translation published by Dover. 9. As an anarchic faith it is not illogical for Satanism to make something of a sacrament of mind and mood-altering substances. Baudelaire, whose Satanic Litany has proven the inspiration for many later and inferior ritual ingredients, was himself a member of the Hashish Club formed by a variety of French artists and writers in the years preceding the Second Republic. A full and accurate translation of the Litany is given by Zacharias. 10. L’Amour et La Magie pp. 296-319. 11. See note 9. 12. The altar-boy is a byword in Catholicism. It is therefore most appropriate that a Satanic Mass makes use of both a boy and a girl for its servers, with the girl, as appears later, taking the most active part. That there should be no overtly sexual usage attached to her presence is perhaps more due to the restraint of C19th Satanic ritual than to anything else. In view of the copulation to come later and the rubric attaching to it we may not be wholly mistaken in regarding the girl server's role as somewhat sublimated. The paraphernalia of the Satanic Mass, conveniently set to hand within the sanctuary, if we may use such a term, will, from an examination of the extant rubric, be as follows: i) A consecrated Host, either sanctified by the renegade priest who traditionally performs Satan's Mass or stolen from a church tabernacle. It was on occasions obtained by a communicant of the Catholic faith coating his or her mouth with alum, so that the wafer did not spoil from contact with saliva, or else by rapid removal and secretion in a small bag usually worn around the neck expressly for this purpose. ii) A supply of wine. Traditionally red wine, which better maintains the analogy with the Blood of Christ, is used for both black and white masses. The strong red wine of Tarragona in eastern Spain is one of the prime constituents of both the vino sacro and the vinum sabbati. It has been known, though for the wine used for black masses to be adulterated with a variety of both noxious and hallucinogenic sundries. iii) A chalice to contain the wine. Customarily this is a silver or any metal or substance but gold, as is a requirement for all the altar furnishings used in Satanism. As LaVey rightly points out, gold was the preferred metal of Christianity and other good religions, and thus anathema to the Satanist. That the analogies, and therefore blasphemies, with the Christian religion might be maintained, the chalice will be equipped with a paten and veil, though the decorations will be pagan or Satanic rather than overtly Christian in their symbolism. iv) A thurible and incense boat. Charcoal and some combustible fluid, such as methylated spirits, will be required to ignite the incense and liberate its fumes. The incense may be anything from the finest church incense to that which was described by Huysmans, who gave its ingredients, though not their relevant proportions, as follows: Asphalt from the streets Leaves of henbane, datura and dried nightshade Myrrh. Although he does not include it in his list of prime ingredients, Huysmans also mentions a resinous odour which would undoubtedly have been due to hashish. The list is interesting in containing myrrh, one of the gifts of the Three Kings to the Christ-Child, yet traditionally bitter and unacceptable, and three poisonous and, in the literature of witchcraft, well-known herbs. These are best examined separately: a) Henbane, hyoscyamus niger, has been regarded as poisonous since the days of Dioscorides. Both seeds and capsules have been smoked to relieve toothache, and its poisonous alkaloids withstand both drying and boiling, making it an ideal constituent for any incense. Ingested it is fatal to man and animal. b) Thorn Apple, datura stramonium, has very similar properties with regard to drying and storage. It is a notorious poison and regarded as a dangerous psychedelic deleriant, as is Henbane, as is c) Deadly Nightshade, atropa belladonna. Atropos, in Greek myth, was the third fate, the one who used her shears to cut the threads of men's lives. Its poisonous alkaloids, like those of Henbane and Thorn Apple, withstand boiling and drying and, like them, it was a traditional ingredient of witches' flying ointment and a psychedelic, creating excitement and delirium. See Hansen for examinations of the role in the traditions of witchcraft of all these plants. v) An image of Satan. Obviously the nature and form of such an image will be up to the individual interpretation of whatever cult of Satanists is performing the mass. C19th Luciferans would possibly employ the image of a beautiful youth, equating Lucifer with the morning and evening stars as a male form of Venus. A more blatantly pagan and sexual image of Satan which might possibly also have been used as an alternative would be the Sabbatic Goat depicted by Eliphaz Levi and in plate 4 of this present work.. vi) A bell. vii) Candles and candle-holders. Huysmans' candles were black, as demanded by tradition, and contained coal-tar and pitch for their colouring. Today, with black candles available from most department stores for dinner-party entertaining, less dramatic colouring is used. Stearin has also replaced baby's fat which used to be a staple ingredient of sabbatic lighting. The number and design of the candelabrum is not stipulated by the rubric. The author possesses a pair of candelabra, made for a C19th Scottish occultist, which are two-branched and, at the union of the branches, bear a double-horned head with a typically Luciferan expression. viii) A small cauldron. ix) An aspergillus. LaVey insists that this should be phallic in shape. Such insistence is at least in accord with the spirit of Satanic ritual. By tradition only the altar is naked at the outset of the celebration of the Black Mass. The celebrant, the servers and the congregation at least wear token clothing. Indeed, throughout history elaborate and full descriptions of the robes worn by the alternative priest have been given by a variety of sources. These range from a simple smock to full Satanic canonicals, embroidered with anything from acorns and phalli to rams, goats and other Satanic beasts. It would seem logical from the present rubric that the congregants should wear robes which they will find easy to remove at the appropriate juncture. 13. This is, of course, a straight parallel or parody of the Christian mass. Postscript. This is not the first time that a version of the Black Mass has been published in English. At least one other edition is known to the author, though it has never seen print in Great Britain. It was one of the rites given by the modern American Satanist Anton LaVey in his book THE SATANIC RITUALS, and an examination shows that it was culled from a similar source to that used herein. There are, however, significant problems for anyone who attempts to study it. LaVey's recension is flawed in certain respects. To begin with it may have suffered some mistranslation from the French. Its title is given as Le Messe Noir, a mistake a French scholar would not make. All French nouns have a gender. Messe is feminine, and so the definite article and adjective would be la and noire respectively, their own gender deriving from that of the noun they accompany. Additionally. The Latin of the text is not translated, and also contains misprints. Long passages in English with no Latin or French text equating are given. The rite requires the use of three different languages, Latin, French and, of course, our own English. And last but by no means least, both the rubric and content of LaVey's Black Mass differ at certain crucial points. It is thus confusing and difficult to study. There can be little doubt that this small work will have its critics from both directions, that some will offer opprobrium because such blasphemous matters have been made public, whilst others may well know sufficient from sources of their own to believe that they can criticize either its text or its authenticity. To all these we can respond by saying that exposure to the public gaze is one of the best ways of destroying the appeal and novelty of a thing. That there are different sects of Satan's worshippers is as true that there are many forms of Christian worship. There must be several other forms of the Black Mass in both Christian hands and those of the diversity of Satanists. Let some of these also be published. Let those that should have knowledge of these things have that knowledge so that they may work in the interests of us all. Only then will the cloak of secrecy be pulled away and the true nature of Satanism revealed. Et vespere autem facto... Bibliography. Jorgen Andersen, "The Witch on the Wall", Copenhagen 1977. Anon, L'Amour et la Magie, Paris 1926. Kathleen Basford, The Green Man, Ipswitch 1978. James Cleugh, Love Locked Out, London 1963. Eric Ericson, The World, The Flesh, The Devil, New York 1981. Robert Goldston, Satan's Disciples, New York 1962. Harold Hansen, The Witch's Garden, Maine 1983. H.M.S.O., British Poisonous Plants, London 1968. Joris-Karl Huysmans, La Bas, New York 1972. Richard Payne Knight and Thomas Wright, Two Essays on the Worship of Priapus, London 1952. Anton LaVey, The Satanic Bible, New York 1969. Anton LaVey, The Satanic Rituals, New York 1972. Jules Michelet, Satanism and Witchcraft, New York 1939. Pamela North, Poisonous Plants and Fungi, London 1967. Christopher Nugent, Masks of Satan, London 1983. H.T.F. Rhodes, The Satanic Mass, London 1954. Ronald Sheridan and Anne Ross, Grotesques and Gargoyles, Newton Abbott 1975. Peter Stafford, Psychedelics Encyclopedia, Berkeley 1977. Montague Summers, Witchcraft & Black Magic, London 1946. Montague Summers, The History of Witchcraft and Demonology, London 1926. Gerhard Zacharias, The Satanic Cult, London 1980. [The following is from earlier in the book:] C19th Satanism. In order to produce as full and complete a version of the Black Mass as is possible we have found it necessary to bypass many of its less precise and accurate historical manifestations. The rite which was practiced at the Sabbat of the Witches was by far a more nebulous and confusing, if those poor wretches who produced testimony under torture are to be believed, ritual than we may here concern ourselves with. So also are the many forms of the Black Mass reported by tradition but to be regarded circumspectly by this present investigation. For this reason we may be forgiven for making what in modern Physics might be termed a quantum leap from the days of the Guibourg Mass, denounced and first investigated in March 1679, to that which was practiced during the nineteenth century. The foregoing pages have substantially established the basic matter of our subject. We may now make, as a result, the following observations upon the basic nature and character of the Black Mass: 1) The Black Mass is performed by an apostate or otherwise renegade ecclesiastic. 2) It closely follows, in its form, the structure and verbal form of the Catholic Mass as performed in countless churches throughout our land at the present time. 3) It takes place in an ambiance appropriate to its nature, be it the blasted heath of the Sabbat or the carefully furnished and maintained chapel used by La Voisin and her creatures. 4) Its culmination is some dreadful and foul act of blasphemy, be it murderous or sexual or both.