DOCSLIB.ORG

TOME of the UNCLEAN by Stephen Chenault & Kim Hartsfield

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
TOME of the UNCLEAN by Stephen Chenault & Kim Hartsfield TOME OF THE UNCLEAN BY STEPHEN CHENAULT & KIM HARTSFIELD WITH DAVIS CHENAULT EDITOR: SCOTT GEEDING AND TIM BURNS FRONT COVER: JASON WALTON INTERIOR ART: PETER BRADLEY, JASON WALTON, MARK ALLEN, BRYAN SWARTZ AND ZOE DEVOS ART DIRECTION/CARTOGRAPHY: PETER BRADLEY PRODUCED BY: THE CHENAULT BROTHERS 1818 North Taylor, #143 Little Rock, AR, 72207 trolllord.com | castlesandcrusades.com ©2019 Troll Lord Games. All Rights Reserved. Castles & Crusades® is a registered trademark of Chenault & Gray Publishing LLC, d/b/a Troll Lord Games. SIEGE Engine™ is trademark of Chenault & Gray Publishing LLC, d/b/a Troll Lord Games. Amazing Adventures is a trademark of Chenault & Gray Publishing, d/b/a Troll Lord Games. Castles & Crusades, SIEGE Engine, Amazing Adventures and Troll Lord Games logos are trademarks of Troll Lord Games. All Rights Reserved. 2019. Art,Sample artwork, cover art, cartography is copyright Peter Bradley of Ravenchilde Illustrations, 2019 or Troll Lord Games.file All Rights Reserved. All con- tent copyright 2019 Troll Lord Games. All Rights Reserved. First Printing Printed in the United States of America TABLE OF CONTENTS DEMONS AND DEVILS 5 Demon, Ulthal (Minor) 46 Demon, UnkBartig, (Bearded) (Major) 47 MONSTER CHARACTERISTICS 6 Demon, Vrock (Minor) 48 THE LORDS OF THE ABYSS 9 Demon, Vulcreed (Major) 49 THE NATURE OF THE ABYSS 10 THE LEGIONS OF HELL 51 HIERARCHY OF THE ABYSS 11 HELL 52 ON THEIR NATIVE PLANES 12 HEIRARCHY OF HELL 53 DEMON NAMES 12 HIERARCHY IN AIHRDE 54 TRAITS COMMON TO ALL DEMONS 12 DEVILS ON THEIR NATIVE PLANES 54 Demon, Aru (Minor) 13 TRAITS COMMON TO ALL DEVILS 54 Demon, Babau (Minor) 14 Devil, Aghul (Lesser) 55 Demon, Balor (Major) 15 Devil, Aamon (Arch) 56 Demon, Buer (Lord) 17 Devil, Asmodeus (Arch) (Prince) 57 Demon, Buhlen (Major) 18 Devil, Baggers (Lesser) 59 Demon, Cambion (Minor) 19 Devil, Barbed (Lesser) 60 Demon, Caraton (Minor) 21 Devil, Bearded (Lesser) 61 Demon, Compae (Major) 22 Devil, Beelzebub, (Arch) 62 Demon, Crone (Minor) 23 Devil, Belial, (Arch) 64 Demon, Demogorgon (Lord) 24 Devil, Chain (Minor) 65 Demon, Dretch (Lesser) 26 Devil, Cull Stodti’ne, (Greater) 66 Demon, Gaant (Lesser) 27 Devil, Discarnate (Lesser) 67 Demon, Glabrezu (Major) 28 Eligos, Devil (Arch) 68 Demon, Hezrou (Minor) 29 Devil, Elishia (Arch) 69 Demon, Iltgallo (Minor) 30 Devil, Erinyes (Lesser) 71 Demon, Kelaronus (Minor) 31 Devil, Flesh Lord (Greater) 72 Demon, Laden (Lesser) 33 Devil, Geerthtool (Greater) 73 Demon, Marlith (Major) 33 Devil, Geryon (Arch) 74 Demon, Nacuravand (Major) 34 Devil, Harvester (Greater) 76 Demon, NalfAshee (Major) 35 Devil, Herin (Lesser) 77 Demon, Nyalka (Minor) 36 Devil, Hirsenkeelt (Greater) 78 Demon, Oozemandius (Lord) 38 Devil, Ice (Lesser) 79 Demon, Orcus (Lord) 39 Devil, Imp (Lesser) 80 Demon, Paralyte (Lesser) 41 Devil, Kain’s Henchman (Greater) 80 Demon, Pikilon (Minor) 41 Devil, Karnulch (Greater) 81 Demon,Sample Quasit (Lesser) 42 file Devil, Lemure (Lesser) 82 Demon, Succubus (Minor) 43 Devil, Lilith (Arch) 83 Demon, Succubus Siren (Minor) 44 Devil, Malebranche (Horned) (Greater) 84 Daemon, Koepunth 121 Devil, Mammon (Arch) 85 Daemon, Uszo 123 Devil, Maukling (Arch) 87 UNDEAD 124 Devil, Maztheul (Greater) 88 Draugr 124 Devil, Megeil (Greater) 89 Ghast 125 Devil, Mendicants (Lesser) 90 Ghost 125 Devil, Mephistopheles (Arch) 91 Ghoul 126 Devil, Mirrored (Lesser) 92 Haunt 126 Devil, Moloch (Arch) 93 Lich 127 Devil, Mongrel (Lesser) 94 Mummy 128 Devil, Narvilin (Greater) 95 Nekun 129 Devil, Narozin (The Mother) (Arch) 96 Revenant 129 Devil, Nupperibo (Lesser) 98 Shadow 130 Devil, Olisza (Greater) 99 Skeletal Warrior 131 Devil, Orobus (Arch) 99 Skeleton 131 Devil, Osyluth (Bone) (Greater) 101 Spectre 132 Devil, Ousmane, (Lord of Souls) (Arch) 102 Sons of Rhealth 132 Devil, Pit Fiend (Greater) 104 Wight 133 Devil, Rithkin (Lesser) 106 Wraith 133 Devil, Sauld (Lesser) 106 Zombie 134 Devil, Seere (Greater) 107 Zombie, Monster 134 Devil, Shadow Guardians (Lesser) 108 DENIZENS 135 Devil, Solarin (Greater) 109 The Damned 135 Devil, Vonlatot (Greater) 110 Denizen, The Wretched 135 Devil, Vorgalos Beast (Arch) 111 FAUNA 136 Devil, Whispering (Lesser) 112 Devil, Zanti (Greater) 113 Denizen, Ank Wasp 136 Denizen, Eridu 137 GEHENNA, DENIZENS, THE UNDEAD 115 Denizen, Genitch Beetle 138 DAEMONS 116 Ondesnegl 138 THE NATURE OF GEHENNA 116 Sakimal Fle 139 SEASONS OF GEHENNA 117 FLORA 140 THE HIERARCHY OF THE DAEMONS 118 THE PLANES OF AIHRDE 142 DAEMONS ON THEIR PLANE 118 THE WRETCHED PLAINS 142 TRAITS COMMON TO ALL DAEMONS 118 SampleAUFSTRAG file143 Daemon, Cayn Worm 120 GEHENNA 143 Daemon, Charon the Boatman 120 OGL 144 Sample file DEMONS AND DEVILS These creatures are unadulterated evil. Evil defines them. They themselves. He hounded them from the world, slew them in are not capable of good or acts of kindness or mercy. Human their strongholds, or bound them in chains. These proved emotions do not motivate them. They do not feel humiliation or monumental tasks even for him, so he called to the Shadow understand it. If made to crawl in the mud and play the part of a Realms and to the Void and all the dark places of creation; he cowed beast, they do so, seeing their actions as one step toward called for allies. From the depths of the Wretched Plains, there whatever their goals may be. If an action such a creature takes arose a tumult of many voices, great hosts of creatures crawled benefits someone, it is a by-product of its own desires and for from the filth of their wasted existence to heed his call. nothing more. Such actions would never intentionally benefit He gathered them in several hosts and he bound them to him, others. They have no ability to feel for others, no empathy of making them slaves to his will and design. They were called the plight of sorrow. They are wretched creatures, pathetic in “the tvungen” by their enemies, the “fettered,” what later men their self-absorbing madness of being. They are evil, pure and simply referred to as the devils of Unklar. These lawful evil simple. But evil carries many faces, and demons and devils are creatures saw the design of his purpose and sought to be a part as different as night and day. Evil defines them both, but the of it, or at least to mimic it. nature of that evil sets them apart. Many of the voices in the Wretched Plains, that is, the Shadow Demons are agents of chaos; they dwell in the madness of their Realms, did not heed Unklar’s call, but rather heaped curses own filth. They are the wretched refuse of disconnected streams upon him and swore to slay him and the tvungen. These of consciousness, a twisted madness of incoherent emotions. men called the “tvungenos”, or the “unfettered,” these beings They do not possess the ability to act in a coherent manner, remained free from Unklar’s control. These demons were work in the company of others who are not their slaves, or even marked not by their independence but by their utter madness. to stand with their own kind. Theirs is a madness of constant movement. Their minds are an infinite abyss of unfettered But Unklar gathered together the tvungen, fleshing out his chaos. They are Lords of Chaos. cohorts with their ranks. Unklar armored himself and took up Utriel, the Mace of Judgment, and marched to war at the head Devils, on the other hand, are slaves to law; they dwell in a of his host. They marched then on Aalun-Hart-Ra, the City state of mental entropy. Crippled and weak, hubris defines and that lies at the Center, where the gods congregated. He tore governs them, granting them the narcissistic belief that they down their gate and assailed them in their bastion, laying waste can bring order to the world around them, for their minds are to it all. During this War of the Gods, the ranks of the tvungen small and the entropy that governs them governs the order of were greatly depleted, for the gods did not yield their power things. Abject creatures defined by their own slavery, they are needlessly. Unklar proved careless of the ranks of the tvungen, servants of a degenerate covenant that fails them. Their minds as well, for he loved nothing, not even the loyalty of powerful are structured to serve others; it is a fettered control. They are minions. The war waged for years in the high halls of that place. the Lords of Law. The deeds of man and god fell into the abyss, and few remained to remember them, but the struggle was hard and took more IN AIHRDE from the Horned God than ever he believed it would. In the Demonkind and devilkin are clearly defined by their service to end, he cast the city into ruins and left its inhabitants shadows the Horned God. When Unklar came to the plane of Aihrde of their former selves. But the greater part of the casualties and slew the Court of Aenoch, he launched a series of long Unklar himself suffered: his hosts were devastated, and where and bitter wars, the first of which he waged against the gods thousands had gathered hundreds now remained. Sample file TOME OF THE UNCLEAN 5 INTRODUCTION The tvungen, of course, are of the ranks of the Val-Eahrakun HIT DICE (HD) is a creature’s hit dice. The hit dice is the and slaying them is not an easy task; many returned to the halls equivalent of the monster’s level. The hit dice represents the of the Wretched Plains, the Shadowed Realms, to lick their number (and type) of die rolled for the creature’s hit points. For wounds.
Load more

Recommended publications
  • The Fall of Satan in the Thought of St. Ephrem and John Milton
    Hugoye: Journal of Syriac Studies, Vol. 3.1, 3–27 © 2000 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press THE FALL OF SATAN IN THE THOUGHT OF ST. EPHREM AND JOHN MILTON GARY A. ANDERSON HARVARD DIVINITY SCHOOL CAMBRIDGE, MA USA ABSTRACT In the Life of Adam and Eve, Satan “the first-born” refused to venerate Adam, the “latter-born.” Later writers had difficulty with the tale because it granted Adam honors that were proper to Christ (Philippians 2:10, “at the name of Jesus, every knee should bend.”) The tale of Satan’s fall was then altered to reflect this Christological sensibility. Milton created a story of Christ’s elevation prior to the creation of man. Ephrem, on the other hand, moved the story to Holy Saturday. In Hades, Death acknowledged Christ as the true first- born whereas Satan rejected any such acclamation. [1] For some time I have pondered the problem of Satan’s fall in early Jewish and Christian sources. My point of origin has been the justly famous account found in the Life of Adam and Eve (hereafter: Life).1 1 See G. Anderson, “The Exaltation of Adam and the Fall of Satan,” Journal of Jewish Thought and Philosophy, 6 (1997): 105–34. 3 4 Gary A. Anderson I say justly famous because the Life itself existed in six versions- Greek, Latin, Armenian, Georgian, Slavonic, and Coptic (now extant only in fragments)-yet the tradition that the Life drew on is present in numerous other documents from Late Antiquity.2 And one should mention its surprising prominence in Islam-the story was told and retold some seven times in the Koran and was subsequently subject to further elaboration among Muslim exegetes and storytellers.3 My purpose in this essay is to carry forward work I have already done on this text to the figures of St.
    [Show full text]
  • Medieval Representations of Satan Morgan A
    Rollins College Rollins Scholarship Online Master of Liberal Studies Theses 2011 The aS tanic Phenomenon: Medieval Representations of Satan Morgan A. Matos [email protected] Follow this and additional works at: http://scholarship.rollins.edu/mls Part of the Christianity Commons, and the History of Christianity Commons Recommended Citation Matos, Morgan A., "The aS tanic Phenomenon: Medieval Representations of Satan" (2011). Master of Liberal Studies Theses. 28. http://scholarship.rollins.edu/mls/28 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. The Satanic Phenomenon: Medieval Representations of Satan A Project Submitted in Partial Fulfillment Of the Requirements for the Degree of Master of Liberal Studies By Morgan A. Matos July, 2011 Mentor: Dr. Steve Phelan Rollins College Hamilton Holt School Winter Park Master of Liberal Studies Program The Satanic Phenomenon: Medieval Representations of Satan Project Approved: _________________________________________ Mentor _________________________________________ Seminar Director _________________________________________ Director, Master of Liberal Studies Program ________________________________________ Dean, Hamilton Holt School Rollins College i Table of Contents Table of Contents i Table of Illustrations ii Introduction 1 1. Historical Development of Satan 4 2. Liturgical Drama 24 3. The Corpus Christi Cycle Plays 32 4. The Morality Play 53 5. Dante, Marlowe, and Milton: Lasting Satanic Impressions 71 Conclusion 95 Works Consulted 98 ii Table of Illustrations 1. Azazel from Collin de Plancy’s Dictionnaire Infernal, 1825 11 2. Jesus Tempted in the Wilderness, James Tissot, 1886-1894 13 3.
    [Show full text]
  • The Devil and Demons Bible Study
    THE DEVIL AND DEMONS BIBLE STUDY The Devil has several names: Satan, Lucifer, Apollyon, Belial, Beelzebub, Prince of Demons, Ruler of the Kingdom of the Air, Ruler of Darkness, Serpent, Tempter, Evil One, are some of them. Demons are also called evil spirits or unclean spirits. 1. First we will look at what the Bible says about the characteristics of the devil and his demons. a. According to Ezekiel 28:13-17 what are six things we read about the devil?______________________________________________________ b. According to Luke 13:16 what was Satan able to do to the woman?______ ___________________________________________________________. c. According to Luke 22:3 what was Satan able to do?__________________. d. According to John 8:44 what are at least three characteristics of the devil? ___________________________________________________________. e. According to 2 Corinthians 11:14 what does Satan pretend to be?_______ ___________________________________________________________. f. According to Hebrews 2:14 what power does the devil have until it is broken by Jesus?_____________________________________________. 2. It is important for us to understand what Satan and his Demons do. a. According to Job 2:7 what did Satan do to Job?_____________________. b. According to Zechariah 3:1 what does Satan do?____________________. c. According to Matthew 4:1 what did Satan do to Jesus?_______________. d. According to Matthew 13:19 what does Satan do when people hear the message of Christ?____________________________________________. e. According to Luke 9:42 what was a demon able to do to a boy?_________ ___________________________________________________________. What did Jesus do to the demon?_________________________________. f. According to John 10:10 what does Satan, the thief, come to do to people? ___________________________________________________________.
    [Show full text]
  • Evil Spirits in the Dead Sea Scrolls: a Brief Survey and Some Perspectives Eibert Tigchelaar
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Lirias Evil Spirits in the Dead Sea Scrolls: A Brief Survey and Some Perspectives Eibert Tigchelaar 1. Introduction Synthetic studies of evil spirits in the Dead Sea Scrolls can be found in survey articles on demons or demonology by Philip Alexander, Michael Mach, and Esther Eshel.1 Many other publications also touch upon the topic of evil spirits in the scrolls, either in the context of the discussion of specific texts, like, e.g., the Two Spirits Treatise or the Songs of the Sage, or when discussing broader topics like angelology, dualism, magic, purity and impurity, or sin.2 In addition, there is a 1Bibliographic references in this contribution will largely be confined to literature of the last twenty years. Cf. Philip S. Alexander, “The Demonology of the Dead Sea Scrolls,” in The Dead Sea Scrolls after Fifty Years: A Comprehensive Assessment (ed. Peter W. Flint and James C. VanderKam; Leiden: Brill, 1999), 2.331-53; Michael Mach, “Demons,” in Encylopedia of the Dead Sea Scrolls (ed. Lawrence H. Schiffman and James C. VanderKam; New York: Oxford University Press, 2000), 189-92; Esther Eshel and Daniel C. Harlow, “Demons and Excorcism,” in The Eerdmans Dictionary of Early Judaism (ed. John J. Collins and Daniel C. Harlow; Grand Rapids, Mich.: Eerdmans, 2010), 531-33. 2For example, Philip S. Alexander, “‘Wrestling against the Wickedness in High Places’: Magic and the Worldview of the Qumran Community,” in The Scrolls and the Scriptures. Qumran Fifty Years After (ed.
    [Show full text]
  • Dark Mirrors: Azazel and Satanael in Early Jewish Demonology
    Orlov Dark Mirrors RELIGIOUS STUDIES Azazel and Satanael in Early Jewish Demonology Dark Mirrors is a wide-ranging study of two central figures in early Jewish demonology—the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating role of these paradigmatic celestial rebels in the development of Jewish demonological traditions from Second Temple apocalypticism to later Jewish mysticism, such as that of the Hekhalot and Shi ur Qomah materials. Throughout, Orlov makes use of Jewish pseudepigraphical materials in Slavonic that are not widely known. Dark Mirrors Orlov traces the origins of Azazel and Satanael to different and competing mythologies of evil, one to the Fall in the Garden of Eden, the other to the revolt of angels in the antediluvian period. Although Azazel and Satanael are initially representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore each is able to enter the other’s stories in new conceptual capacities. Dark Mirrors also examines the symmetrical patterns of early Jewish demonology that are often manifested in these fallen angels’ imitation of the attributes of various heavenly beings, including principal angels and even God himself. Andrei A. Orlov is Associate Professor of Theology at Marquette University. He is the author of several books, including Selected Studies in the Slavonic Pseudepigrapha. State University of New York Press www.sunypress.edu Andrei A. Orlov Dark Mirrors Azazel and Satanael in Early Jewish Demonology Andrei A. Orlov Published by State University of New York Press, Albany © 2011 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission.
    [Show full text]
  • The Names of Spirits
    THE NAMES OF SPIRITS Doug Mason [email protected] SCRIPTURALLY, A PERSON’S “NAME” IS THEIR VERY BEING For the writers of the Judaeo/Christian Scriptures, the term “name” has deep meaning. Even in today’s usage, although we commonly use names as handles that provide identification, the word “name” can have a wider meaning. It could mean “reputation”—good, bad, or otherwise. A person may have a “good name” in the community. The ancients considered a person’s “name” even more profoundly. A person’s “name” was their very self, their total being (1 Sam. 25:25). The margins of Bibles often reveal the reason for a person’s given name or new name. So intimate was the person’s being to their name that when a radical change in a person’s character took place, so that they became a new person, they were given a new name. Examples include: Abraham (Gen. 17:5); Sarah (Gen. 17:15); Israel (Gen. 32:28); Joshua (Num. 13:16); Jedidiah (2 Sam. 12:25); Mara (Ruth 1:20); and Peter (Mark 3:16). “THE SATAN” IN THE HEBREW BIBLE “Satan” appears in only three contexts in the Hebrew Bible: in Job and in Zechariah, where the satan is the prosecuting accuser in the Divine Court in heaven; and in Chronicles, where the blame for David’s census is laid on Satan. “Satan” with the definite article (“the”)—ha satan When the name “satan” appears in the Hebrew Bible with the definite article—”the” satan, ha- satan—it means the role, function, and title1.
    [Show full text]
  • The Eschatology of the Dead Sea Scrolls
    Eruditio Ardescens The Journal of Liberty Baptist Theological Seminary Volume 2 Issue 2 Article 1 February 2016 The Eschatology of the Dead Sea Scrolls J. Randall Price Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/jlbts Part of the Jewish Studies Commons Recommended Citation Price, J. Randall (2016) "The Eschatology of the Dead Sea Scrolls," Eruditio Ardescens: Vol. 2 : Iss. 2 , Article 1. Available at: https://digitalcommons.liberty.edu/jlbts/vol2/iss2/1 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in Eruditio Ardescens by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. The Eschatology of the Dead Sea Scrolls J. Randall Price, Ph.D. Center for Judaic Studies Liberty University [email protected] Recent unrest in the Middle East regularly stimulates discussion on the eschatological interpretation of events within the biblical context. In light of this interest it is relevant to consider the oldest eschatological interpretation of biblical texts that had their origin in the Middle East – the Dead Sea Scrolls. This collection of some 1,000 and more documents that were recovered from caves along the northwestern shores of the Dead Sea in Israel, has become for scholars of both the Old and New Testaments a window into Jewish interpretation in the Late Second Temple period, a time known for intense messianic expectation. The sectarian documents (non-biblical texts authored by the Qumran Sect or collected by the Jewish Community) among these documents are eschatological in nature and afford the earliest and most complete perspective into the thinking of at least one Jewish group at the time of Jesus’ birth and the formation of the early church.
    [Show full text]
  • Goetia Vel Clavicula Salamonis Regis
    GOETIAVELCLAVICULASALOMONISREG ISGOETIAVELCLAVICULASALOMONISR EGISGOETIAVELCLAVICULASALOMONIS REGISGOETIAVELCLAVICULASALOMONI SREGISGOETIAVELCLAVICULASALOMO NISREGISGOETIAVELCLAVICULASALOM ONISREGISGOETIAVELCLAVICULASALO MONISREGISGOETIAVELCLAVICULASAL OMONI SREGI SGOET GOETIA IAVEL CLAVICULASALOMONISREGISGOETIAVE LCLAVICULASALOMONISREGISGOETIAV ELCLAVICULASALOMONISREGISGOETIA VELCLAVICULASALOMONISREGISGOETI AVELCLAVICULASALOMONISREGISGOET IAVELCLAVICULASALOMONISREGISGOE TIAVELCLAVICULASALOMONISREGISGO ETIAVELCLAVICULASALOMONISREGIS 1 GOETIA EPIKALOUMAI SE TON EN TW KENEO PNEUMATI, DEINON, AORAUON, PANTOKRATORA, QEON QEOU, FQEROPOION, KAI ERHMOPOION, O MISWN OIKIAN EUSTAQOUSAN, WS EXEBRSQHS EK UHS AIGUPUIOU KAI EXO CWRAS. EPONOMASQHS O PANTA RHSSWN KAI MH NIKWMENOS. EPIKALOUMAI SE TUFWN SHQ TAS SES MANTEIAS EPITELW, OTI EPIKALOUMAI SE TO SON AUQENTIKO SOU ONOMA EN OIS OU DUNE PARAKOUSAI IWERBHQ, IWPAKERBHQ, IWBOLCWSHQ, IWPATAQNAX, IWSWRW, IWNEBOUTOSOUALHQ, AKTIWFI, ERESCIGAL, NEBOPOWALHQ, ABERAMENTQOWU, LERQEXANAX, EQRELUWQ, NEMAREBA, AEMINA, OLON HKE MOI KAI BADISON KAI KATEBALE TON DEINON MAQERS. RIGEI KAI PUREIW AUTOS HDIKHSEN TON ANQRWPON KAI TO AIMA TOU TUFWNOS EXECUSEN PAR' EAUTW. DIA TOUTO TAUTA POIEW KOINA. THE BOOK OF THE GOETIA OF SOLOMON THE KING TRANSLATED INTO THE ENGLISH TONGUE BY A DEAD HAND AND ADORNED WITH DIVERS OTHER MATTERS GERMANE DELIGHTFUL TO THE WISE THE WHOLE EDITED, VERIFIED, INTRODUCED AND COMMENTED BY ALEISTER CROWLEY SOCIETY FOR THE PROPAGATION OF RELIGIOUS TRUTH BOLESKINE, FOYERS, INVERNESS 1904 This re-set electronic edition prepared by Celephaïs Press somewhere beyond the Tanarian Hills, 2003 E.V. Last revised August 2004 E.V. K O D S E LI M O H A B I O M O K PREFATORY NOTE A.G.R.C. A.R.G.C THIS translation of the First Book of the “Lemegeton” (now for the first time made accessible to English adepts and students of the Mysteries) was done, after careful collation and edition, from numer- ous MSS. in Hebrew, Latin, French and English, by G.
    [Show full text]
  • Counseling and the Demonic Graduate School of Clinical Psychology
    Digital Commons @ George Fox University Counseling and the Demonic Graduate School of Clinical Psychology 1988 Satan Is Alive and Active - Chapter 2 of "Counseling and the Demonic" Rodger K. Bufford George Fox University, [email protected] Follow this and additional works at: https://digitalcommons.georgefox.edu/ counselingandthedemonic Part of the Counseling Psychology Commons, Other Psychiatry and Psychology Commons, and the Practical Theology Commons Recommended Citation Bufford, Rodger K., "Satan Is Alive and Active - Chapter 2 of "Counseling and the Demonic"" (1988). Counseling and the Demonic. 6. https://digitalcommons.georgefox.edu/counselingandthedemonic/6 This Chapter is brought to you for free and open access by the Graduate School of Clinical Psychology at Digital Commons @ George Fox University. It has been accepted for inclusion in Counseling and the Demonic by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. CHAPTER1WO SATAN IS ALIVE AND ACTIVE Demons are satanic emissaries. If we are to consider meaning­ fully the activities of demons, and techniques for dealing with their influence, we must first consider the existence and charac­ ter of their chief-"the prince of the power of the air," "the ruler of this world." Michael Green proposes seven lines of evidence in support of belief in Satan. 1 The first is philosophical. It is absurd to imagine a universe of rational intellect without a supreme Reason, God. Similarly, it is most reasonable to suppose an organizing spirit of supreme evil behind all that is corrupt and malign. Second, theology teaches us to believe in a creator-God who, though unseen, is personal and good, and is concerned with redeeming 21 COUNSELING AND THE DEMONIC persons from the evil into which they have fallen.
    [Show full text]
  • Religion in the Dead Sea Scrolls Alex P
    Religion Compass 1/1 (2007): 1±25, 10.1111/j.1749-8171.2006.00002.x Religion in the Dead Sea Scrolls Alex P. Jassen* University of Minnesota Abstract The present study is intended as a synthesis of the current state of research on religion in the Qumran community as articulated in the Dead Sea Scrolls. We treat here religion both in thought and in practice. The former refers to the theological belief system of the Qumran community: God, dualism and predestination and eschatology, messianism, and resurrection; the latter indicates the way that the religious ideals of the Qumran community were actualized in daily life: formation of Jewish law, temple, sacrifice, and prayer, and ritual and purity. Our intention is to present the critical issues (and texts) as they relate to each of these subjects and the various scholarly models associated with their study. Introduction The Dead Sea Scrolls comprise a collection of around 800 documents discovered in eleven caves in the Judean Desert beginning in 1947. These scrolls represent the library of a schismatic Jewish community that inhabited the nearby ancient settlement of Qumran from the middle of the 2nd century BCE until its destruction by the Romans in 68 CE (Schiffman 1995; Magness 2002; VanderKam and Flint 2002). The scrolls describe a community of primarily disenfranchised priests who rejected the Temple in Jerusalem as defiled and administered by corrupt priests and therefore withdrew from the center of Jewish life in Jerusalem (Schiffman 1999). This community, often identified as the Essenes from Jewish and classical sources (Vermes and Goodman 1989; Cansdale 1997; Beall 2004; see, however, Baumgarten 2004), established a sectarian settlement in Qumran, adopting the call of Isaiah 40:3, in order to ªprepare the way of the Lordº (1QS 8:15).
    [Show full text]
  • The Demonic Bible Is Written
    TThhee DDeemmoonniicc BBiibbllee by Magus Tsirk Susej, Antichrist Servant & Disciple of the Dark Lord As revealed to him by his Unholy Guardian Demon, the spirit Azael. Converted to Adobe by Sacred-Magick.Com - 1 - Sacred Magiick || The Esoteriic Liibrary || www..sacred-magiick..com Preface If power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. Non-Christians, we are told, are damned to hell because they have not accepted Christ as their personal savior. Non- Catholics, we are told, are damned to hell because they have rejected God‘s Holy Church. And Catholics, we are told, are damned to hell for bowing down to and worshipping graven images. The irony of organized religious thought is the damnation of all, regardless of belief or quality of life. It has often been said by scholars that devils are "fallen" gods, or deities men no longer worship. But then, are not gods simply devils men choose to worship? Could it be that Yahweh and Allah are simply more "politically correct" devils than Astaroth and Beelzebub? The followers of every religion have been condemned by others as "devil-worshippers" at some time or another. In the "tolerant" social climate of today, the Christian still condemns the Jew, the Jew still condemns the Muslim, and the Muslim still condemns the Christian. Each is willing to kill and commit heinous crimes in the name of his "god". Would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? It is with these thoughts in mind that the Demonic Bible is written.
    [Show full text]
  • T H E Theme of Apocalyptic War in the Dead Sea Scrolls
    Andnws Uniucrsi~Seminary Strides, Vol. 43, No. 2,261-266. Copyright O 2005 Andrews University Press. THE THEME OF APOCALYPTIC WAR IN THE DEAD SEA SCROLLS ALEXANDERBOLOTNIKOV Hebrew Union College-Jewish Institute of Relqqon Cincinnati, Ohio The theme of apocalyptic war was widely developed in Qumran literature. The main source of information about the apocalyptic war can be found in lQM, whch Sukenrk named "The War of the Sons of Light against the Sons of Darkness."' According to Paolo Sacchi, "The word 'apocalyptic' is a modern invention, deriving from the wish to conceptualize the field of research on the affinities between the Apocalypse of John and other works of its time."2 In other words, apocalyptic literature has to have two characteristics: a two- dimensional picture of the world, with heavenly and earthly dimensions both present, and symbolic representation of the main personages. The 'War Scroll" seems to comply with these characteristics. The entire content of the scroll is dedicated to the planning of the war between the "faithful" Sons of Light and their enemies. The heavenly realm is constantly projected upon the earthly dimension. Some elements of apocalyptic war are also present in the Pesharim, commentaries found at Qumran that interpret the prophecies about the destiny of the enemies of Israel. The Pesharim can apply these prophecies either to the present reality or to future events. The goal of the present research is to investigate the ideology of apocalyptic war presented in the DSS. In order to gain a better understanding of the nature of this apocalyptic war, and of the character of the Qumran community as well, the present research dlfocus on the question of the identification of the enemy in the apocalyptic war.
    [Show full text]