Introduction
Encountering Satanism
It was the summer of 1973, when I took my first trip to the United States. I rented a car together with a friend from high school, which we had just fin- ished, and explored legendary California. We had an “alternative” map of San Francisco, which marked, among other places to see, a house at number 6114 of California Street, identified as the home of the “Black Pope”, “the world leader of Satanism”, Anton Szandor LaVey (1930–1997). I came from Turin, Italy, where newspapers frequently discussed Satanists. I had never met one, and I was not destined to meet the “Black Pope” either. Perhaps, I naively thought that, in the laid-back environment of California, it would be sufficient to knock on the door of 6114 to be welcomed inside immediately. Naturally, it was not so: the door was opened by somebody who told me there was nobody home. By insist- ing, I managed to obtain some measly Church of Satan brochures. Those were the oldest pieces of a collection which grew progressively, and now includes hundreds of books, pamphlets, brochures, kept in Turin, Italy, in the library of cesnur (Center for Studies on New Religions), an institution I founded in 1988. Starting in 1980, I developed an interest in religious and esoteric minori- ties, including Satanism. Over the course of many years of research, I collected most of the material that was possible to obtain on Satanism, not only in Italy but also all over the world. A good deal of bizarre stories emerged from old and often forgotten books and from documents, found painstakingly in many different archives and countries. A 17th-century French haberdasher invented the Black Mass. An 18th-century English Cabinet Minister administered the Eucharist to a baboon. High-ranking Catholic authorities in the 19th century believed that Satan appeared in Masonic lodges in the shape of a crocodile and played the piano there. A well-known scientist from the 20th century estab- lished a cult of the Antichrist and exploded in a laboratory experiment. Three Italian girls in 2000 sacrificed a nun to the Devil. A Black Metal band honored Satan in Krakow, Poland, in 2004 by exhibiting on stage 120 decapitated sheep heads. Some of these stories, as absurd as they might sound, were real. Oth- ers, which might appear to be equally well reported, were false. But even false stories generated real societal reactions. I began writing about Satanism towards the end of the 1980s, and immedi- ately encountered two kinds of obstacles. The first came from my colleagues in the field of the study of minority religions. Some of them believed that it
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1 Dave Evans, “Speculating on the Point 003 Percent? Some Remarks on the Chaotic Satanic Minorities in the uk”, in Jesper Aagaard Petersen (ed.), Contemporary Religious Satanism: A Critical Anthology, Farnham (Surrey), Burlington (Vermont): Ashgate, 2009, pp. 211–228 (p. 226). 2 A good summary of recent academic research on Satanism is Asbjørn Dyrendal, James R. Lewis and J.Aa. Petersen, The Invention of Satanism, New York, Oxford: Oxford University Press, 2016.