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To: alt.magick.tyagi,alt.magick,alt.mythology,alt.christnet.demonology,alt.satanism,alt.philosophy.taoism From: satanservice.org@boboroshi (SOD of the CoE) Subject: Satanism and Chinese Demonology Date: Sun, 08 Jun 2003 10:16:53 GMT 50030607 VIII om Satanism / Demonology:Chinese -- "Scott Mcclintock": # Im really interested on some sort of reference book for Chinese # demons/demonology. Any hints, suggestions or guidance would be # SIGNIFICANTLY appreciated. d00d, our interest is identical and I'll be happy to provide what I can: I've selected three texts semi-randomly to look in for you, because they were to hand and I'd intended to look in them for material on the subject of Satanism also: Rudwin's The Devil in Legend and Literature Messadie's A History of the Devil and a new acquisition Carus' The History of the Devil first Rudwin: The demons do not always remain in desert places. They can also sustain themselves in the civilized spots of this earth, and indeed their presence is felt everywhere on this globe. Certain parts of this planet are evidently more favoured by their presence than others, for China teems with demons. Indeed, there is one particular province in that country which is known as "Demonland." p. 63. not on your topic but of relevance to Satan-as-hero material is: Apart from this diabolization of other men's deities as a result of denominational differences and sectarian strife, there actually were within the Church, down to the thirteenth century, many heretical sects, who fully deserved the term of devil-worshippers. [author's note: The Devil has always counted his admirers and adorers even among the orthodox Christians. Many devout church folk, wishing to be on good terms with both parties, offer their allegiance to both the Lord and Lucifer. An English preacher of American extraction, M.D. Conway, tells of a Christian lady residing in Hampshire, England, who made her children bow their heads whenever they mentioned the name of the Devil. When asked the reason for her queer conduct, she replied: "It is safer." He also relates the story of a French peasant woman who was found one day in a church kneeling before a marble group. When she was warned by the priest that she was worshipping the wrong figure, namely, Beelzebub, she replied: "Never mind, it is well to have friends on both sides." (*Cf*. M.D. Conway: *Demonology and Devil-Lore*, 2 vols., London, 1879, II, 13.)] Among the groups who continued within Christianity the traditions of Persian Magianism, Gnosticism and Michaeism, we may mention the Priscillianists of Spain, the Paulicians, the Bogomiles, the Catharists, and the Albigenses. The German Luciferians, of the thirteenth century, expressed their adoration for Lucifer in the belief that they had been unjustly banished from heaven and pronounced anathema against St. Michael, his conqueror. The Fench woman novelist, George Sand, puts her belief in the unjust treatment dealt out to the Devil by his celestial comrades in the mouth of the followers of Johann Huss in Bohemia, whom she designates as Lollards, a term really applied to the followers of Wycliffe. In her novel, *Consuelo* (1842-3), she tells us that "In the opinion of the Lollards, Satan was not the enemy of the human race, but, on the contrary, its protector and patron. They held that he was a victim of injustice and jealousy. According to them, the archangel Michael and the other celestial powers who had precipitated him into the abyss, were the real demons, while Lucifer, Beelzebub, Ashtaroth, Astarte, and all the monsters of hell, were innocence and light themselves. They believed that the reign of Michael and his glorious host would soon come to an end, and that the Devil would be restored and reinstated in heaven with his accursed myrmidons. They paid him an impoius worship and accosted each other by saying, *Celui a qui on a fait tort te salue* -- that is to say, He who has been misunderstood and unjustly condemned, salute thee -- that is, protect and assist thee." Among contemporary devil-worshippers we will mention Yezidis, a sect living in ancient Assyria, on the slopes of the mountain called Djebel Makub, who still worship the Devil as creator of the world and author of evil, the black Jews in Cochin, British India, and the Voodoos of the West Indies and Haiti. There are infernal cults also in the North of China, in Africa, near Lake Tschad, the South of India, in the Solomon Islands, and in the New Hebrides. [author's note: On the Yezidis, consult Isga Joseph's tesis, *Devil-Worship*. (Boston, 1919.) See also R.M. Macdonall's article "Solomon Islands and the New Hebrides", in *Cornhill's Magazine*, vol. LXIV (1928), pp. 178-92.] ----------------------------------------------------- pp. 149-50. interesting but barely touching on China at all. Messadie has a ton of references in his index [all to one single section in his book], which I'll explore for substance on Chinese demonology: ... the higher one rises on the Asian social ladder, the less belief in demons one finds. To primitive rural peoples, demons are rude beings on a rank with animals; in the worldview of the literate population, they are interpretations of physical phenomena. Like everywhere else in the world, superstition prowls at the base of society.... ---------------------------------------------------- p. 70. Messadie's coverage of Chinese indigenous religious and demons is spotty, incomplete, and at times humourous (speaking of 'larval demons' in comparison to 'the adult state of our own Devil') perceived by superstitious country-folks as wandering through towns and wildlands. perhaps Carus will fare better, else I'll have to go on to other sources: [Tibet's] demonology is highly developed and shows traces of strong Hindu influences. Prominent among the evil spirits is mKha'sGroma, the Tibetan form of the Hindu Goddess Kali, who is represented as a frightful monster with a leonine head, surrounded by a halo of flames and ready to devour everything she sees. ... The folklore of Chinese Taoism and Japanese Shintoism was naturally embodied in the mythology of the Buddhists, and we find therefore in their temples innumerable representations of hell with all their traditional belongings; Emma [sometimes Emma-O -- bobo], the stern judge of Meifu, the dark tribunal; Kongo, the sheriff, and all the terrible staff of bailiffs, torturers, and executioners, among whom the steer-headed Gozu and the horse-headed Mezu are never missing. By the side of the judge's desk stands the most perfect mirror imaginable, for it reflects the entire personality of every being. Since man's personality, according to Buddhist soul- conception, is constituted by the deeds done during life, the glass makes apparent all the words, thoughts, and actions of the delinquent who is led before it; whereupon he is dealt with according to his deserts. [sic] If good deeds prevail, he is rewarded by being reincarnated in a higher state of existence, be it on earth, or in the Western Paradise, or in one of the heavens of the gods; or, if bad deeds prevail, he sinks into lower spheres, in which case he must go back to life in the shape of the creature which represents his peculiar character; or, if he has been very wicked, he is doomed to hell, whither he is carried in the *ho nokuruma*, the fiery cart, the conveyance of the infernal regions. The sentence is pronounced in these words: "Thy evil deeds are not the work of thy mother, father, relatives, friends, advisers. Thou alone hast done them all; thou alone must gather the fruit." (Devad. S.) Dragged to the place of torment, he is fastened to red hot irons, plunged into fiery lakes of blood, raked over burning coals, and "he dies not till the last residue of his guilt has been expiated." But the Devil is not always taken seriously, and it appears that the Chinese and Japanese exhibit all the humour they are capable of in their devil pictures and statues, among which the Oni-no-Nembutzu, the Devil as a monk, is perhaps the most grotesque figure. In the later development of Northern Buddhism, all the evils of this world, represented in various devil personalities, are conceived as incarnations of Buddha himself, who, by showing the evil consequences of sin, endeavors to convert mankind to holiness and virtue. ... ugly figures of demons [apparently in a Mandala in Paris' "Musee Guimet"], whose appearance is destined to frighten people away from sensuality, egotism, and evil desires. The devils of Buddhism, accordingly, are not the enemies of Buddha, and not even his antagonists, but his ministers and co-workers. They partake of Buddha's nature, for they, too, are teachers. They are rods of punishment, represneting the curse of sin, and as such have also been fitly conceived as incarnations of the Bodhi. In this interpretation, the Buddhist devils cease to be torturers and become instruments of education who contribute their share to the general system of working out the final salvation of man. ---------------------------------------------------- pp. 129-135. # Please, please help and Ill reciprocate however I can refs Maximilian Rudwin, The Devil in Legend and Literature The Open Court Publishing Company, 1973 (prev. 1931/1959) Gerald Messadie, A History of the Devil Kodonsha America, 1996. Paul Carus, The History of the Devil The Open Court Publishing Company, 1974 (prev. 1900) it seems Open Court has some focus in devil-related literature. # --- perhaps helping you with some math homework? I didn't get enough Chinese demonology for anything extensive. how about if you find out for me more information on the 'Council of Nine', the 'Ninth Scholar', or the 'Ninth Gate', and why Satanism and 9 keep intersecting, whether this has anything to do with either trapezohedrons or trapezoids. Google it and reproduce it here! thanks! meanwhile I'll look at some real demonology books rather than just Devil bios and if I get anything more keen than this conventional material (I know a couple better sources), I'll see what I can offer you through similar channels. enjoy! blessed beast! boboroshi at-sign satanservice.org: Satanic Outreach Director Church of Euthanasia: http://www.churchofeuthanasia.org/ TOKUS WEBLINKS: http://dmoz.org/Bookmarks/B/boboroshi Ninth Scholar's Library (Satanism Archive): http://www.satanservice.org/ ======================================================================== ps here's JBR's descr of demons and a mention of Emma-O and their ambivalent societal roles (as punishers and jailers, punitive purifiers) JAPANESE, NOT CHINESE: In addition to the principle of evil [the Devil], a legion of lesser spirits who personify specific evils, rather than evil itself, can be found in most societies. These spirits of extreme heat and cold, barrenness, disease or storms are sometimes considered ghosts, sometimes gods, sometimes manifestations of destructive natural forces. Seldom clearly distinguished from one another, they are wild and disruptive and have the strange and blurry quality that provokes the undirected terror the Greeks named "panic" after their god Pan. They possess the body, causing disease, or the mind, causing insanity. They appear as male incubi or female succubi seducing sleepers. They are usually ugly and often deformed, their deformity of appearance being an outward and visible sign of the deformity of their actions. Almost always they attack a person directly and crudely; seldom in non-Western cultures do they play the role of moral tempters assigned them in Christian tradition. ... A curious function of demons in both East and West is that they serve the God's justice by tormenting damned souls in hell. In Japan, twenty-four thousand demon servants of Emma-O were needed to drag the unfortunate souls before the god's tribunal. Frequently, as in the West, these beings have grotesque forms and use dreadful tools of torture. In China and Japan, as in the West, it is not always clear whether the demons are employees or inmates, whether they are damned and suffering themselves or whether they merely mete out suffering to others. -------------------------------------------------------------- p. 73-4. Jeffrey Burton Russell, The Devil: Cornell Univ. Press, 1977. Perceptions of Evil From Antiquity to Primitive Christianity ============================================================== END
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