Missa Niger:
La Messe Noire
A true and factual account of the principal ritual of Satanic Worship
The Black Mass
Introduction
This document is
based on the book by the same name, edited (and introduction
written by) Aubrey Melech. The location is given as Hobsley,
Gloucs. and the date Hallowe'en 1985. A copy of the book is
available from Realist Publications, PO Box 1627, Paraparaumu,
New Zealand, for NZ$20. The book has a brief history of the Black
Mass over the centuries. This has been left out of this document,
although if time permits in the future I will endeavor to type
this in also. Any comments or corrections on this document can be
sent to me c/- SinisterPath@hotmail.com
. Daemon est Deus
Inversus Alan Stuart
October
1997
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.
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:
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: 1. Asphalt from the streets; 2. Leaves of henbane, datura and dried nightshade; 3. Myrrh. Although he does not include it in his list of prime ingredients, Huysmans also mentions a resinous odour which would undoubtedly be 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:
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.
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 us 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 inists that this should be phallic in shape. Such insistence is at least I 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, embroided 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.
* * *
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 plentitudinem ejus Tu fundasti. Justitia
et luxuria praepartia 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, Dominue 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 They 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 They 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 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 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
Inferno 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 a
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 nosterum in conspectu
tuo hodie, ut placeat tibi. Veni a porta inferi, redime me at
miserere mei. Veni, Magister Templi. Veni, Magister Mundi. Pleny
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,
Domine 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 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.
Let 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.
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; Adventiat regnum Tuum; Fiat
voluntas Tua, sicut in Infero et in Terra; Cucem 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 live, 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 the 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 Celebtant 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, as leonem et draconem, ad oni peccato, ad subitanea
et improvisa morte, ad fulgure et tempestate, ad flagello
terraemotus, as 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 perfic
ietis. 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 blee 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 which gives joy to our life. Accept
the chalice of voluptuous flesh in 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 challice
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 yeild 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.
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 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 criticise 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...
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