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Satanic belief is not a reactionist spiritual inaccuracy. Satanism did not rise as favor to or upon christianity's coattail. Satanists do not thrive on the malcontent of christendom and if we do ennui is to blame. Black Magic and forms of proto-satanism materialized long before christianity. Primitive Satanism need not be defined by the early efforts of christianization and the attacks on Pagan Gods or the Roman Empire. A rhetorical christian pride asks the Satanist, "Where would you be without me?". This defensive posture can only come from a fundamental paranoia. Reoccuring christian incredulity is a salient score which begs muting ∵ Satan exists before and was indeed cherished prior to a Nazarene demagogue. If evil is such folly, be reminded the caricature of crucifixion is patronized to the point of symbolic nausea.

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In Giosuč Carducci's poem Inno a Satana the backbone of cosmic warfare guides tonality. An overlooked aspect of the poem is its subtle naturalism. The two following stanzas from Inno a Satana compliment one if not the only effort of 19th century natural Satanism.

Thrills mystic of Hymen

Through high mountains course,

And broad plains are heaving

With life's fertile force,

Thou turnest the witch

Whom long searching makes pale

To lend succor TO NATURE

O'er disease to prevail.

- Giosuč Carducci, Inno a Satana (1865)

The following passage ignites the common succubus tale, but beyond the gimmick is a slight allusion to pan-satanism:

‡ She in her Turn created Satan (p. 12)

She delights too in calling him fondly by such names as Little Green, Pretty-Wood, Greenwood ; after the little madcap's favourite haunts.

Three major concepts stem from the next excerpt, arcane Hebrew views of necromancy & residual influence on christianity, Satan as conduit and the Egyptian cycles of regeneration:

‡ The Idea of Satan is softened (p. 103)

"The Virgin herself, ideal as she is of grace, makes no answer to such a want of the heart. Neither does the Church, who expressly forbids the calling up of the dead. While all books delight in keeping up either the swinish demon of earlier times, or the griffin butcher of the second period, Satan has changed his shape for those who cannot write. He retains somewhat of the ancient Pluto ; but his pale nor wholly ruthless majesty, that permitted the dead to come back, the living once more to see the dead, passes ever more and more into the nature of his father, or his grandfather, Osiris, the shepherd of souls."

The author invokes ambiguous nobility throughout the book, but in this context he shifts the placement of Satan in the garden to Satan as the forest. In doing so again begs the reader to swallow evil served up as naturalism, falling short of wildlife conservation:


"The wolves passing by salute her timidly with sidelong glances. The bear, then oftener seen than now, would sometimes, in his heavily good-natured way, seat himself awkwardly at the threshold of her den, like a hermit calling on a fellow-hermit, just as we often see him in the Lives of the Desert Fathers.

All those birds and beasts with whom men only made acquaintance in hunting or slaying them, were outlawed as much as she. With all these she comes to an understanding; for Satan as the chief outlaw, imparts to his own the pleasures of natural freedom, the wild delight of living in a world sufficient unto itself.

Rough freedom of loneliness, all hail !"

It is worth noting Michelet's emotional if not natural history is laced with democratic pantheism. He is shifty in science and sentimental of earth, not an excellent elixir for modern practitioners to draw inspiration:

‡ The Middle Ages anti-natural (p. 128)

"It was here especially that the Middle Ages showed themselves in their true light, as anti-natural, out of Nature's oneness drawing distinctions of castes, of priestly orders. Not only do they count the spirit noble, and the body ignoble ; but even parts of the body are called noble, while others are not, being evidently plebeian."

The heading may read Master, but the reading represents a christian version of Lucifer's fall. The ignorance here is doubled by use of the term "adversary", yet the passage is an orientalist trainwreck in elucidating Islamic and/or Persian archetype:

‡ Satan Master of the World (p. 193)

"Then begins a period of increasing terror, in which men trust themselves less and ever less to God's protection. The Demon is no longer a stealthy sprite, no longer a thief by night, gliding through the gloom. He becomes the fearless adversary, the daring ape of Heaven, who in broad daylight mimics God's creation under God's own sun...'

  ...The Manichees of old, and the more modern Albigenses, were charged with believing in the Power of Evil struggling side by side with Good, with making the Devil equal to God. Here, however, he is more than equal; for if God through His holy sacrament has still no power for good, the Devil certainly seems superior."

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The historian Jules Michelet's La Sorcičre: The Witch of the Middle Ages (1883) is a remotely sympathetic account of medieval fuedalism, witchcraft and Satanism. Although the book meanders to and fro from social protest to secret societies and generic hysterias the author does place a naturalist ethos at the doorstep.