Biblitz delivers advise

ASK Biblitz about the Devil.

'Goethe should not have let his hero gamble his soul away so frivolously. He deserved to be damned, and Mephistopheles should not have been tricked out of the soul he had won.' Carl Jung

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Biblitz, what do you make of the devil?

Biblitz replies:


The Metaethics of Radical Feminism

By Mary Daly

MORE of the book.

... Here again technology, in the form of printing, was essential means of mental artificial insemination. A new genre of literature emerged in the form of Teufelsbucher, or "devil books," whose general effect was "to suggest that the devil was everywhere." It is obvious who were considered to be the primary cohorts and agents of the devil in christian society. As (Jane) Caputi points out, the message to the masses was imprinted especially through the woodcuts and engravings of the period. One needs only to glance through a sampling to see that women are typically represented as dupes of the devil. One did not have to know Latin to read the German Teufelsbucher, and did not have to be literate to get the message of the woodcuts. Then, as today, the messages of the professional experts were professionally embedded in the minds of the masses through "mass market" editions. Phallotechnic society has launched its first massive campaign against dangerous women - a campaign whose escalated echoes haunt us today in the ubiquitous "mass media": the films, slick magazines, television, billboards, newspapers, textbooks and other "literature" which carry covert and subliminal images of rape, dismemberment and gynocide. ...

... For a daughter to remember seeing her mother burned was one thing. To remember all her life that she had been used to accuse and condemn her mother to death, that she had in effect committed matricide, would have meant carrying a burden of self-loathing that is almost unimaginable. Such children would have branded this self-hatred upon their daughters and upon generations that followed. Thus the presence of young girls both as helpless "observers" at the burnings and as legal witnesses at the trials may effectively have perpetuated the lesson of the witchcraze down through the centuries into this, our "own" time. ...

Same old, same old ...

The acceptability of witchburning in Renaissance society is evident in the absence of objections to the massacre in the writings of such prominent and prolific thinkers as Bacon, Grotius, Selden and Descartes, who "flourished" in the early 17th c., the peak period of the witchcraze. The silence of these respected intellectual leaders was no doubt at least partially the result of cautious self-protection, or, more precisely speaking, cowardice. Certainly, we can assume that these "great men" justified to themselves their nonconfrontation with massive social evil. After all, the members of this fainthearted fraternity were concerned with more "important" matters than gynocide. In effect, their craven silence screamed their tacit approval. The silence of these pusillanimous men may well have done as much to fuel the foresisters' funeral fires as the depraved fanaticism of their more aggressive and vulgar colleagues. ...

For whole-hearted support of the witchcraze, no other 20th c. scholar has quite matched the priest Montague Summers, editor of the English edition of the Malleus Maleficarum. In his introduction to the 1928 edition father Summers calls it a "great work," describing it as "one of the most pregnant and most interesting books I know in the library of its kind." In his introduction to the 1948 edition, Summers displays even greater enthusiasm, affirming (accurately) the "modernity of the book." ...

Father Summers's enthusiasm speaks for itself. This was written about a book which claims that witches turn men into beasts, cause the male member to disappear, copulate with devils, raise and stir up hailstorms and tempests. ...

Hit it, Will!

... Except for the few specialists who have made witch-hunting their field of "expertise," historians generally follow a policy of total erasure, wiping out the witches again and again through the subterfuge of silence. ...

... Barbara Ehrenreich and Deirdre English did much to spread knowledge among women of the role of the witches as midwives and healers, showing that their suppression coincided with the creation of a new male medical profession. In the early '70s, Andrea Dworkin named the witchcraze for what it is: gynocide. She showed its interconnectedness with other horrors such as footbinding, fairy tales, rape and pornography. Others have searched out pieces of the mosaic which are not easy to find. (exhaustive footnotes ommitted) (From European Witchburnings: Purifying the Body of Christ, pgs. 192-221)

The infamous bargain:

A Life of Jung

By Ronald Hayman

Browsing through his father's theological books for information about God, he found nothing helpful, but when his mother recommended Faust, he at last discovered a writer who took the devil seriously, though Goethe should not have let his hero gamble his soul away so frivolously. He deserved to be damned, and Mephistopheles should not have been tricked out of the soul he had won. The ending made evil seem innocuous. But the development of Jung's ideas was influenced by Goethe, who had studied the medieval alchemists and believed, as they did, that there were hidden human harmonies and interrelationships in all matter. (From Such a Wicked Thought, p. 25)


Him the Almighty Power Hurld headlong flaming from th' Ethereal Skie With hideous ruine and combustion down To bottomless perdition, there to dwell In Adamantine Chains and penal Fire, Who durst defie th' Omnipotent to Arms. Nine times the Space that measures Day and Night To mortal men, he with his horrid crew Lay vanquisht, rowling in the fiery Gulfe Confounded though immortal: But his doom Reserv'd him to more wrath; for now the thought Both of lost happiness and lasting pain Torments him; round he throws his baleful eyes That witness'd huge affliction and dismay Mixt with obdurate pride and stedfast hate: At once as far as Angels kenn he views The dismal Situation waste and wilde, A Dungeon horrible, on all sides round As one great Furnace flam'd, yet from those flames No light, but rather darkness visible Serv'd only to discover sights of woe, Regions of sorrow, doleful shades, where peace And rest can never dwell, hope never comes That comes to all; (From Book I of John Milton's tiresome old wheeze, Paradise Lost)

It's just no good without an unwilling, half-naked woman - or two!

Modern day witch trials in 'libertarian' California:

'Til Death Do Us Part

Documentary directed by Vita Lusty

Battered Women's Syndrome has never been a defense. This is a common myth. In criminal cases, evidence of domestic violence can support traditional defense claims, such as self-defense or duress, by explaining how a domestic violence survivor's experiences of abuse related to the crime for which she was charged. In 1992, expert testimony on Battered Women's Syndrome, which is now referred to as "intimate partner battering and its effects," was formally made admissible in criminal cases in California. However, this law (Evidence Code s. 1107) was not retroactive. Therefore, most survivors convicted before 1992 never had the chance to talk about how their experience of being abused influenced their thoughts or behavior. Without this critical information, judges and juries were only getting part of the story, and these survivors were unjustly convicted. ...

We know that many domestic violence survivors serving long sentences in prison were convicted unjustly, without a judge or jury ever considering the survivor's history of abuse or its effects on the survivor's thoughts and actions. If these survivors of abuse were to be charged with the same crimes today, they would have the right to present the abuse evidence, and it's unlikely that they'd be convicted or given a life sentence. We believe that these survivors deserve their day in court, and that if their true histories of being abused were considered by a judge or jury, they would be freed. (From the California Habeus Project, accessed online Feb. 29/10)

Don Giovanni, a sex addict widely celebrated in poetry and song for his stout-hearted refusal to reform or repent!

Sourcing a different though not unrelated scourge:

The Light of Evening

By Edna O'Brien

"The shingles," she answers evasively. Devils, he calls them, his sister Lizzie laid up with them for the best part of a year, crazy from them until the good Lord guided her in the way of the healer. A healer! The beauty of the word a balm. In a mounting astonishment she hears how this man heals with his own blood, pricks his own finger, rubs the blood onto the scab, smears it all over the patient, repeats the procedure after eleven days, and then after the third visit not even a scab, the miracle completed. ...

"He has never studied, not a paper, not a textbook... the books he reads are the people that come to him," he tells her, adding that he has a special affinity for the old people, knowing how down-and-out they get and with scant sympathy from the young. She is emboldened to ask and Buss says why not and that maybe Providence had sent it their way. (From Part I, Dilly, p. 10)