49970501 AA1  Hail Satan!  Walpurgisnacht Project  (cc'd to O.Zell/D.Frew)


	_Witchcraft, Satanism and Occult Crime: Who's Who and What's 
	What, A Manual of Reference Materials for the Professional
	Investigator__, edited by Otter [Oberon] Zell, publisher 
	not identified, Fourth Edition, October 1991; 20 pages with 
	8 page insert, sold by GREEN EGG at $4/ea.




	the title of the booklet has several problems.  first, the
	categories "witchcraft" and "satanism" are ambiguous, being
	both names of religious sects (latter day, after having been
	the hammer of condemnation by Christians) and popularly used
	folkloricals.  for brevity I merely refer the reader to such
	published works as those by Robbins, Michelet, Hughes, and
	of course the variety of texts by countless anthropologists,
	sociologists, historians and religious scholars who have 
	developed in some cases quite explicit categories of 
	terminological usage that transcend any particular culture 
	(e.g. Mair, Marwick, Monter, or Trevor-Roper -- all 
	references may be found in the Appendix to this document).

	secondly, even if one were to presume an explicit and, from
	the outset, defined parameter ("Witchcraft" and "Satanism"
	referring to the neuvoreligious movements which use these,
	describing both attempts to recapture pre-Christian religious
	practices as in the case of modern Wicca/Witchcraft and to 
	intentionally engage antagonistic religious practices under
	the auspices of a falsely- or honestly-adopted worship
	of some being referred to as "Satan"), the phrase "occult
	crime" is imprecise, ambiguous, and has no historical
	foundation for its usage aside from persecution of religious
	minorities in a modern blood libel or witchhunt (cf. Lanning).

	third, the characterization of the text as "a manual of
	reference materials for the professional investigator"
	connotes a level of research and structure of expression
	which is unwarranted, as comments by [a law officer who
	is participating in] our conference make very clear 
	(his suggested models after which to format such a 
	publication included Lanning, 1988, 1992, and Cuhulain, 
	and he recommends providing a practical tool for police
	or other investigators inclusive of basic journalistic
	characteristics -- who/what/where/when/why/how -- within 
	a more neutral perspective, as well as a more thorough 
	bibliography and specific references to the duties of
	a police officer or investigatory professional).

	lastly, the title is overly long and overly inclusive of
	claimed content ("who's who" publications usually tout
	a level of completion which this document doesn't even
	come close to incorporating, nor does it focus in any
	consistent way on the persons who have had a major
	impact on these subject areas).


	if the publication is to continue, then its content
	should be reshaped as to conform to the title or its
	title should be edited to reflect more succinctly
	what it is you are trying to express, and in general,
	should the title remain the same, the material should 
	appear less like a propaganda tool between religious 
	sects or an academic analysis of religious currents, 
	and more like an adjunct source for real investigation 
	of criminal or other activities along the lines 
	described above.


PAGE 2: "Introduction"
	 by Otter [Oberon] G'Zell, editor


	instead of being a lead-in to the manual itself, describing 
	its origins, how it should be used by the professional 
	investigator, what its limitations might be as far as 
	accuracy and the viability of its attempts to be 
	comprehensive, Zell's text is actually an introduction to 
	the paradigm from which the terms of the title have been
	drawn, the purpose behind its publication (propaganda), and
	contains hints of subjects which in many cases would take a
	great deal more focus in order to make clear: the movement
	which is Satanism (which Zell presumes to have begun in the 
	mid-20th-century, something later undermined by Mr. Frew), 
	the movement herein called "Paganism" (which Zell presumes,
	along with the bulk of the writers in the booklet, is of 
	much more ancient origin, despite a lack of substantiation), 
	and the Satanic Panic flimflam (which Zell correctly implies 
	is rife with deception and confidence games but does not 
	entirely discount).


	serious research ought be conducted to flesh out both the
	origins of Satanism in literature and artistic tradition,
	its correlates as regards other cultures and their anti-
	establishment movements, and the pro-Satanism culture
	which has grown in its overt manifestation since the 1960's
	out of 'the Occult Revival' to which the editor refers.
	secondarily, similar research should be conducted into the
	roots and history of Neopaganism in order to disclose the
	movement's more recent origins in Hermetic, rennovative 
	innovation (from Gardner and others onward).  this should
	include a careful review of the strengths and weaknesses
	of the controversial hypothesis by Margaret Murray, upon
	whom so many Neopagan apologists for historical lineage
	depend.  it should have sources of anthropological evidence 
	presented by a wide variety of academics whose bias leans
	less toward particular and rebellious goals and whose
	motives in the establishment of a pre-Christian remnant
	religious cult are less pronounced.  among these would
	of course be writers such as Adler.
	thirdly, as was mentioned above regarding the TITLE page,
	more thorough review of the supplemental instruction
	manuals actually used by law officers in the course of
	their duty is necessary should this audience continue to
	be targetted.


PP. 3/4: "A Brief History of Satanism"
	  by Don H. Frew)


	the most rational and substantive article contained in this
	booklet as regards Satanism, it suffers from several weak 
	points in its departure from neutrality and contains an 
	incomplete overview of the history of Satanism from the 
	standpoint of modern Satanists.

	firstly, Frew's history of devil-worship does not include
	any more than a review of European accusations of "devil-
	worship", ostensibly by the Roman Catholic Church.  he does
	not distinguish between the many concepts of 'devils' and
	'the Devil' and does not include a broad history of the 
	concept of the Devil within world cultures as have some more 
	thorough academic analyses (Russell, 1977, 1981, 1984, 1986).

	he also does not explain the varied concept of 'spirits', 
	'daemons', 'demons', 'ghosts', 'gods', 'the God', or any of
	a variety of other religious concepts and their histories
	necessary for a complete understanding of both the subject
	matter and modern Satanism's relation to these.  

	instead Frew embarks from accusations and Inquisitory overview
	to the analysis of historical influences on modern Satanism 
	while projecting the rebellious activities of clergy and 
	nobles in Europe during and after the Renaissance and 
	Enlightenment periods into an otherwise unsubstantiated
	'tradition'.  he thereafter proceeds to tie this somehow 
	to the 19th-century Occult Revival which included Crowley
	and the other offshoots of the Golden Dawn without making
	entirely clear why Satanism might not incorporate the Judeo-
	Christian elements of Crowley's art, and falsely implies
	that the Crowleyan branch of the Golden Dawn tradition has
	no "invocations to Satan" (cf. Crowley, 1973: Appendix IV).

	Frew's discussion and review of modern Satanism (beginning
	with LaVey) is strewn with evaluatives, omits important
	historical precursors or stipulated qualifications (such as
	that _The Satanic Bible_ was as much a collage as an
	authored text), and fails to analyse the greater variety of
	both organized and independent Satanism which has existed
	since the inception of LaVey's and Aquino's organizations.

	he then formalizes his evaluatives quite outside an 
	historical methodology and incorporates false information
	in an apparent attempt to distance these two organizations 
	(the Church of Satan and the Temple of Set) from 
	conventional anti-Christian riteforms (such as the Black
	Mass).  in fact Mr. LaVey makes it very clear that his
	organization *does* encourage the needful to engage anti-
	Christian psychodramas and ridicules of Christian rite 
	such as the Black Mass (LaVey, p. 100) or a Satanic Pact 
	(Barton, p. 103), even while agreeing that "a black mass 
	is *not* the magical ceremony practiced by Satanists". 

	Frew also generalizes beyond the actual circumstance of
	both Satanism and Witchcraft/Wicca as regards their
	*dis*beliefs (Church of Satan incorporates a limited
	form of belief in "Satan" by its understanding, at times
	wholly contained within psychodrama and therefore quite
	specific, at others cosmologic and pervasive -- as in
	LaVey's 'Balance Factor' (cf. Barton)) and origins (his
	description of the history of "the Craft" is rife with
	the same unfounded Neopagan apologies which were
	presented in Zell's Introduction).

	more than this, Frew does not acknowledge the possible 
	and controversial connection between modern Satanism
	(esp. among teens and the occasional psychopath) and
	lawbreaking, at least inspired by popular music and,
	as he does make plain, Christian sources.  this is but
	a brief mention of what should ostensibly be a very
	important and in-depth analysis (given the supposed
	target audience of the booklet).  

	despite what the various organized Satanists would like 
	to contend, it is not unanimously agreed that Satanists 
	always remain in conformity to legal standards (see the 
	TOKUS website.

	for examples of exceptions here, and one can find even
	within LaVey's text justification for breaking the law
	if willing to face the possible repercussions (Barton)).

	mentioned within this article is the intriguing claim
	that "Satanists often invert and parody the religions
	of others", which conforms to similar claims made by
	the editor and other writers in the booklet.  yet,
	aside from the Cross, there is no justifiable example
	given of Satanic uniqueness in this activity.  the
	other example given in the booklet is that of the
	pentacle, and yet its origins in Masonry clearly
	indicate a point-down usage, even modern Wiccans
	utilizing both major orientations themselves.

	unfortunately Frew then goes on to repeat a number of
	unsubstantiated rumors concerning the rise in crime 
	and violence committed by children, without either 
	providing the source of his information or details as
	regards their historical levels.  he does not mention
	how this might or might not be related to Satanism and
	what he calls "devil-worship" (something he never
	explicitly defines other than to relate it to 'worship
	of the god of Evil' in association with a French trial
	in 1022 Orleans), stating flatly that both of these
	"are real" and "make up ...a small part of the problem
	of violence by and against children" without providing
	any sort of evidence to back up this claim.

	he states that "the problem" is to be found "in the
	home" and yet his conclusion is so tangental and
	indirect as to prove almost useless to both the 
	professional investigator and academic alike.  

	the bibliography includes some excellent sources on 
	the influences of modern Satanism and occult 
	disciplines, yet *nothing* on the matter of separating 
	these from violence committed by children *or* adults.


	this essay, along with that by Cuhulain, below, should 
	become the basis for a complete revision of the booklet 
	here under review.  its content as regards the history 
	of Church-accusation, rebellious activities within the 
	clergy and beyond, should be the focal point of an 
	introduction on the history of blood libel and religious 

	greater detail and thoroughness of research should be
	incorporated, adding a neutrality and comprehensiveness
	which will allow the target audience to fully absorb
	and consider carefully the real historical, artistic,
	ecclesiastical, and political forces behind the mythos,
	folklore and character of Satan through time and the
	subsequent modern Satanism movement which was inspired
	in reflection of it in America during the 1960's.

	a more careful analysis of the extant Satanic organizations
	and the variety and character of independents should be
	incorporated so as to provide a complete picture, inclusive
	of controversial, co-optive, deceptive, intentionally
	outrageous and obfuscatory language and activities which
	fall within the culture and organizations surrounding 
	the figure and mythos of 'Satan', 'Lucifer', 'the Devil', 
	or Hir relatives (Set, Tiamat, Leviathan, etc.).

	the evaluation of "ritual abuse" issues should be thorough
	in its debunk of modern "False Memory Syndrome" and
	"Satanic Ritual Abuse" charlatanry, detailing precisely, with 
	careful specificity and citation, the sources of unreliable
	and expository information concerning this witchhunt, its
	relationship to historical blood libel, and its real
	differences and similarities to modern Satanism and its

	this latter should include such information as that the
	texts of nineteenth-century occultists like Crowley and
	a variety of Satanists make plain and unambiguous 
	references to previous condemnatory rhetoric in their
	advocations and in many cases in their ritual forms, such
	as the less controversial but confusing formation of 
	"Witches' covens", "Sabbats", the occasional usage of
	magical tools for bloodworkings, the less frequent
	sacrifice of animals, Crowley's clear intimations of child 
	sacrifice, LaVey's or other Satanists' advocation or 
	implicative discussion of human sacrifice, 'culling', and 
	'weening the herd', etc.

	it should also include the attitude of a variety of
	occultists and Satanists towards these expressions, 
	inclusive of popular organizations such as those 
	mentioned above and those visible organizations which
	are directly associated with Crowley such as Ordo Templi
	Orientis.  it should also state clearly how these
	expressions are conceived in the minds of teenage and
	other readers, should this information be obtainable,
	and make plain the very real possibility of a multitude 
	of practical interpretations based on these texts.

	the bibliography should be reviewed critically so as
	to exclude possible problems (e.g. G.G. Scott and
	R.E. Guiley come to mind) and expand to incorporate
	a diversity of perspective on the subjects being
	covered, providing footnotes or author references
	so that the reader can reproduce the research.

	the review and recommendations of this article have
	been intentionally thorough and lengthy due to its
	value in the previous and possible future publications.
	Frew's attitude and the content of his work should be 
	enhanced and taken as representative of a responsible 
	and respectfully neutral alternative to previous 
	booklet editions.

PP. 5/6: "Neo-Pagan Witchcraft vs. Satanism: Confusions and Distinctions"
	  by Otter and Morning Glory Zell, Editors, GREEN EGG magazine


	this is by far the most biased and obviously slanted of the
	included essays.  the Zells attempt to define rigid religious
	boundaries using unfounded and ambiguous rhetoric is
	exemplary of poor academic support and a political grudge
	or demonstrated religious frustration.  they begin by
	clearly explaining their bias as though this were fact and
	then use equally-biased, but unqualified, sources (e.g.
	E. Jong) to support their ill-founded conclusions.

	the Zells' etymology is in many cases flawed or incomplete 
	(e.g. 'paganus', which has a variety of historical meanings 
	and an older origin than is cited herein) and they appear
	to attempt to legislate religious standards and 
	classifications without proper academic analysis or 

	the Zells continue with questionable historical and 
	mythological references (emphasizing the relationship 
	between Pan and Satan to an extent greater than which may 
	be reasonably sustained), utilizing unfounded scholastic
	categories ('the Horned God') derived from their own 
	religious sources rather than historical methodologies.  

	their usage of taxonomical terminology is confusingly
	variable in its conventional ('shaman') and technical
	('monotheist', 'dualism') applications, while drawing on
	the unfounded "historical" connections critiqued above
	in the Introduction. 

	a great deal of the material which the Zells include here
	is valuable, if misplaced, and their attempt to make an 
	historical connection between their religious sect 
	('Witches') and those who were persecuted during the 
	various Inquisitions while citing no reliable sources
	is indicative of its propaganda content.


	such a work should not appear in a manual directed toward the
	professional investigator, but belongs more appropriately in
	a tract for the Zell's religious preference.  it should be
	completely revised to incorporate reliable research and
	sources of both academic and religious specialization, and
	placed within a publication promoting Witchcraft or making
	more clear its motivation and reliability.

	as a contextual introduction to a discussion of the real
	boundaries and overlaps between the Satanist and Neopagan
	cultures it could become an important element in the booklet
	along lines which would fit nicely with the Neo-Pagan
	overview on page 10, though it would require massive changes.


PAGE 7: "Ritualistic, Cult and Occult Crime"
	 by Kerr Cuhulain, Coordinator, Wiccan Information Network


	the most pertinent and reliable portion of the booklet, 
	Kerr's article is rather concise and comprehensive in its
	treatment of "occult crime" and this fallacious category's
	relationship to Satanism or indeed to any religion.  

	his occasional limitation as regards thoroughness (such as
	the evaluation of the term 'occult', its relationship to 
	Satanism and the greater society which utilizes the arts
	and sciences implied by this term, are sadly omitted) is
	compensated by his direct addressing of matters which
	should form the basis of a manual such as includes it.

	Kerr's addition of the quote from _The Satanic Bible_ is
	somewhat anomalous, since nowhere in the article itself
	does it mention LaVey, the Church of Satan, or the value
	or meaning of these statements.  more importantly, they
	do not appear to bear any relationship at all to 
	ritualistic or cult crime or criminal activity of any 
	sort -- the supposed focus of his article and the booklet.


	this essay should be expanded to become the container
	for the ENTIRE discussion surrounding criminal activities
	and the investigation of cases which appear to contain
	evidence related to the occult, witchcraft of any sort,
	and Satanism.  

	in addition, a *separate* section should cover the notion
	of a 'cult', the history of this term's usage in religious
	studies and condemnatory rhetoric, and any modern framework
	(perhaps such as is implied by Bonewits "Advanced Bonewits
	Cult Danger Evaluation Frame" or "ABCDEF" (of late without 
	the "AB"), mentioned by Kerr, but more likely drawing from 
	better authorities in the field of sociology, power-dynamics 
	and self-esteem).

	mention of Satan and Satanism should be tangental to its
	content, with either thorough investigation for the
	purposes of imbuing the investigator in the details of
	the real Satanist and witchcraft culture(s) or omission 
	such that no religious or occult characteristics are
	mentioned due to there being *no demonstrable connection
	between them and criminality or violence*.

PAGE 8: "Defining Occult Crime: the Perpetrators and their Actions"
	 Abstracted from _Occult Crime, a Law Enforcement Primer_,
	 (pp. 25-33), published by the State of California Office
	 of Criminal Justice Planning....


	the material contained in this excerpt is both confusing and
	confused.  it apparently represents the State of California's
	attempts to deal with the Satanic Panic and put into words
	some guidelines for law officers as regards symbolism and
	crimes committed within some religious context with which
	the officers in the field may not be familiar or those
	which incorporate symbolism foreign to their experience.

	its initial definition of 'occult crime' is specious and
	circular, neither providing a thorough analysis of what
	"(the) occult" means, nor how one might discern something
	which is "occult-related".  what it therefore amounts to
	is a SLANDER against occultists of all sorts, inclusive
	of the more religious (e.g. Wiccans, Satanists) and those 
	who may have less formal relationships to social 
	organizations (teenagers and others who begin solitary
	experimentation in worship or ritual magick due to their
	exposure via popular and/or concentrated sources -- from
	Slayer and Black Sabbath to Aleister Crowley and Scott

	in general the material is based on realistic assessments
	outside the bias of its language, until it begins to
	discuss "Ritualistic Abuse", at which point it detours
	into fallacious assumptions about the prevalence of the
	phenomenon and the mythical "Cult Satanists", herein
	slandering Satanists unjustly and without substantiation
	on the basis of faulty research.


	given that this is an excerpt from a larger work and not
	the writing of an individual, and given its inaccurate
	and slanderous language, this document should be omitted
	from any publication ostensibly designed to assist a
	professional investigator.  

	review of subsequent editions of the publication from
	which this was taken should be considered, but if it
	continues to imply "occult criminality", especially
	without some sort of justification, then the entire
	source (State of CA) should be considered suspect and
	rejected without further inclusion, perhaps designating
	this agency as a TARGET for the booklet being revised.


PAGE 9: "Principles of Wiccan Belief" as adopted by the Council of
	 American Witches at its Spring 1974 Witchmeet, April 11-14,
	 Minneapolis, Minnesota


	in general this is another polemic pursuing a religious
	perspective of self-identification and is therefore akin
	to the Zell's article on pages 5-6.  however, this being
	less expressive concerning what and who Satanists are,
	and merely *implying* that there may be some who "accept 
	the concept of 'absolute evil'", "worship (some) entity known
	as 'Satan' or 'the Devil' as defined by Christian tradition",
	"seek power through the suffering of others" and "accept 
	the concept that personal benefits can only derived by 
	denial of another", it is less objectionable on the whole.

	the only problem with it is that it should be seen for
	what it is: a *very* limited expression of a particular
	group ("CAW", interestingly enough) at a particular time 
	(1974).  we can form no real idea of how many people
	this statement spoke for then, speaks for now, whether 
	these people still believe as they have stated here, or 
	how they might have reacted to questions about the 
	subjects ostensibly discussed within this booklet, since
	it is not clear that it was specifically designed *for* 
	this booklet at the outset.


	as an example of the feeling and belief of those who
	identify as "Witches" or "Wiccans", this is a valuable
	statement.  as such it should be referenced within an
	historical overview of Witchcraft/Wicca inclusive of
	much more information concerning its creation in order
	to be valuable to either the professional investigator
	or the academic target of this publication.  it should
	otherwise be omitted completely and possibly replaced
	with more current and complete citations from groups
	whose identity and motive is more clear to the reader.


PAGE 10: "Common Themes of Neo-Pagan Religious Orientation" abstracted
	  from meetings of the ecumenical Council of Themis Califia
	  South Members, Summer 1970


	less controversial than the other religious apologies,
	it suffers from the same lack of definition as regards
	its source and the possible pervasiveness of commonalities
	within the Neo-Pagan (or indeed Neopagan) culture.  it says
	little if anything about, but may be a superset of, the 
	religious communities under discussion without mentioning 
	at all how these (Witchcraft/Satanism/Occult) might be 
	related to Neo-Paganism as they are defining it.


	this would be more valuable if it did actually integrate
	a rational and academically-defensible description of
	how modern Witchcraft/Wicca and modern Satanism are
	actually related to both the greater Neo-Pagan and the
	greater Neopagan communities (if there is a difference
	between these as latter many CAW-members seem to suggest).

	it would also be valuable to describe how the 1960's and
	the variety of influences such as anthropology and
	mythology texts from academics provided seeds for the
	attempted reconstruction of ancient faiths, regardless
	of how faithful or accurate these may have been.

	until it is so revised this article is useless to the
	professional investigator and should be omitted from
	revisions of the booklet.


PP. (between 10-11; 8 intervening pages unnumbered):

	"Witchcraft, Paganism and the Occult: A Basic Glossary of
	 Common Terms and Symbols" (3rd Edition), by Otter and
	 Morning Glory Zell, Editors, GREEN EGG magazine [taking a 
	 number of definitions from _Real Magic_, by Bonewits -- tn]


	as with the Zells' other article on pages 5-6, this one
	suffers some of the same biases and limitations as regards
	completeness, reliability, and deception.  it is at times
	fabricatory ("athame") or overgeneralized ("Baphomet"), 
	blatantly biased toward certain perspectives on Satanism 
	and its organizations ("Church of Satan"), simplistic and
	conventionally-stereotypical without further explanation
	("Black Mass"), promoting the Zells' own viewpoints to the
	exclusion of rational supportability ("Demons") and 
	completely fallacious as regards its etymology ("Devil").

	its graphics at times present unorthodox iconography (as
	accompanies "Pentagram, Inverted" and "Satan"), and its
	statements about Satanists are often outlandish and
	simplistic or generalized beyond supportability ("Set").

	in all it is a wonderful attempt at initiating a consensus
	of language within the realm of occultism, yet it fails
	by virtue of its errors, hyperbole and brevity.


	if this section is to remain it should be incorporated
	formally into the publication (receiving numerical paging)
	and expanded greatly so as to incorporate a diversity of
	perspective not heretofore allowed.  rather than forming
	the basis of a consolidated polemic, it should identify
	with precision the sources of terminological usage, their
	inflection and history, possibly fleshing out etymological
	and historical usage from earliest integration into occult
	materials with reliable sourcing.  until this is 
	accomplished it should be omitted from future editions 
	of the booklet.


PP. 11/12: "The Earth Religion Anti-Abuse Resolution", adopted 
	    overwhelmingly by major workshops at the following 
	    1988 Pagan ecumenical conferences: [list omitted -- tn]


	this unfortunately describes how pervasively the Satanic
	Panic has permeated even Neopagan and occult networks,
	its representatives apparently willing to undersign a
	document attesting to the "rise in violent criminal
	activity with Satanic ritualistic overtones".  

	it also demonstrates itself as a political document based
	on fear and ignorance as it seeks to rigidify through
	insular agreement that "Witches and Pagans are not
	Satanists and do not engage in abusive or criminal
	activities",  further affirming that "we neither
	acknowledge nor worship the Christian devil, "Satan,"
	who is not in our Pagan pantheons."

	importantly it does provide a listing of contact 
	addresses and phone numbers for those who wish to
	determine for themselves what these people are about,
	and a list of "Pagan Therapists Volunteering Services
	to Adult Survivors of Ritual Abuse", despite the
	implication that this phenomenon is likely more
	common that is realistic (as compared to fabrication).


	if possible this document should be reconstructed so as
	to take the emphasis off of religious divisions and placed
	more squarely on the fact that the undersigned have a
	commitment to human rights (and those of other animals!), 
	freedom of (and from) religion, an opposition to violation 
	of *any* sort, and a clear support for those who may have 
	been duped by the Satanic Panic charlatans or suffered 
	any type of abuse, whether associated with some religious 
	or occult symbolism, ritualized, or not.

	until this is accomplished, this could form the basis of
	a reference list for interested researchers, providing
	contact information to those who may have interest in
	consultation in the investigation of criminal activities
	or for mere groundwork of ordinary duties, perhaps in
	consolidation with the Resources on page 19).  otherwise
	this article should be omitted from the booklet entirely.


PAGES 13-18: [Letters from a variety of sources, academic and non,
	      purporting to disclaim the connection between Neo-
	      Paganism and violation and/or Satanism], from the
	      following sources: 

		Dr. Cindee Grace, Founder of MPD/LOOM
		Sandi Gallant
		Robert S. Ellwood, Directory, USC School of Religion
		Joan Christianson
		Hal Mansfield, Director, Religious Movement Res. Ctr.
		J. Gordon Melton, Director, Institute for 
				  the Study of American Religion -- tn]

	these statements continue a longstanding and incorrect
	association between Satanism and "ritual abuse", as
	well as, in many cases, making religious assessments
	which are completely unfounded and unsupported, in
	some cases drawing categorical lines irresponsibly -- 
	such as that by Robert Ellwood's "they (Satanism and 
	the Neo-Pagan movement) are quite different" (without
	in any meaningful or convincing manner defining the
	former); or Hal Mansfield's "...an individual's own
	pathological behavior.  Almost all these persons call
	themselves Satanists.  Satanism, whether it's a made-
	up system by individuals, or organized group, or a
	destructive cult, is not Wicca or Paganism!  There is
	little similarity between them"; or the implication by 
	J. Gordon Melton's "mistaking the peaceful, nature-
	loving and life-affirming Pagan community as Satanists".

	the comments by Gallant and Christianson are
	controversial enough given their apparent histories
	with respect to the Satanic Panic, yet the inclusion
	of the statement from the MPD/LOOM and the biased and 
	unsubstantiated fabrications unabashedly contributed 
	by otherwise reputable sources on religious matters 
	demonstrates an ignorance of Satanism as it exists
	beyond the Christian-challenged.  

	many different letters should be collected from those 
	who have previously been duped into believing that 
	Satanism and ritual abuse were identical, those whose 
	lives were turned upside-down by the False Memory 
	Syndrome, and those Neopagans who have a good or close 
	association with Neopaganism, along with those who
	studied the religious cultures themselves and can
	respond in a manner not just born of ignorance and
	an acceptance of Christian terminology.

	all of the present letters should be omitted in favor of 
	the more updated, and, aside from testimonials, there should
	be statements from a variety of academic and *especially*
	law-enforcement agencies like the FBI, the other state
	and federal agencies which have conducted extensive
	investigations into the Satanic Panic and its illusions.


PAGE 19: "Resources and References"


	the "Recommended Expert Consultants" are truly a mix of
	the interested, the biased, and the properly neutral.  it
	is not at all clear what the criteria was for inclusion
	therein except that those listed have some willingness to
	promote the diversity between Neo-Paganism and crime.

	the "Recommended Information Packets" are totally and
	overly biased toward the Neo-Pagan, well-distributed
	throughout (though contained within) the US.

	the "Recommended Periodicals" and "Recommended Reading"
	(this is redundant) lists do not include sufficient Satanist
	'zines or periodicals, though the section-divisions within
	the books/papers section is a good start (Don Frew's list
	should have been integrated into this from the beginning).

	it is still a mystery who "Temple on Dieties" might be and
	what "Ravenschool" might have to do with Satanism or how
	"The Black Flame" (an organ of the Church of Satan) could
	qualify as a 'Satanic Organization'.  the limitation to the
	US is a major problem, and there are no phone numbers listed
	for the Satanic orgs.


	this should be extensively revised as a third part of the
	booklet along with the overviews of Witchcraft and Satanism
	the section on crime as per the Kerr materials (perhaps
	in association with a revised anti-abuse resolution from
	pages 11-2) to incorporate a diversity of listings from 
	Neo-Pagan (and greater Neopagan), occult and Satanist 
	sources in equal measure.  

	also represented should be police and FBI agencies and
	contacts for further information on the subject as a whole,
	along with those organizations and contact who would be
	willing to assist the debunking process in response to the
	numberous Satanic Panic charlatans ('recovery centers').

	care should be taken to include only neutral and favorable
	references, those who have no religious grudges (thus
	omitting contacts like Isaac Bonewits) and who can be
	relied upon to obtain updated information as it becomes

	recommended reading should be packets which are balanced
	in their approach on the subject of Satanism as well as
	on Witchcraft, occultism, cults, and criminal activity in
	association with these.  several books concerning the
	Satanic Panic should be highlighted, clearly indicating
	that there is a tremendous volume of hype around and that
	investigators should be exceedingly suspicious of any
	who come to them trying to sell seminars and books 
	designed to provide 'the real scoop on Satanic crime'.

	Satanic organizations could also be supplemented by a
	number of magazines and books beyond what is currently
	listed, along with balanced independent contacts should
	any be willing to engage the public.


PAGE 20: "A Few Magickal [sic] and Occult Signs and Symbols"


	containing some valuable and some blatantly false
	descriptions ("Inverted Pentagram: ... representing
	the antithesis of all that Witchcraft stands for"(!)),
	this page is only a meager adjunct to the Glossary
	between pages 10-11.  its simplistic approach and in
	some cases very incomplete documentation ("Moon sign"
	-- this is typically used by the Church of Satan as
	a 'Horns' salute (Barton)) make it a more humorous
	than helpful reference source.  other inadequacies
	include the lack of a mention that the "Double-
	Lightning Bolts" are runes, the obviously large
	overlap between Witches and Satanists as regards the
	point-down ("inverted" -- why this characterization?) 
	pentacle/pentagram, and the alchemical symbol for 
	sulphur ("Church of Satan" (!)).


	either this should be severely revised or scrapped
	and integrated into the Glossary as unnecessary
	sensationalism.  to be adequately covered the symbols
	would have to be described much more concisely and
	extensively, especially as regards their historical
	associations (e.g. "Swastika") and significances.




	it is problematic to attempt to exclude Satanists from 
	an article ostensibly attempting to describe and *define*
	the religious parameters among communities of which they
	are a part.  this was in some measure an outgrowth of the 
	real hostilities and infighting between visible 
	neuvoreligious groups (symbolized by the 
	ToS-CAW/Aquino-Zell correspondence).

	that it was constructed without the direct input of a
	variety of government agencies and law enforcement and
	investigative agencies indicates that the target audience
	was never truly this segment of the population, but that
	the *promotion* of this target was meant to imply its 
	authority, perhaps the intent being to have its biased
	and propagandizing tone influence legal and social
	authorities sufficiently to prevent further prejudice
	against Neo-Pagans.

	that it made it through *four* editions without such
	coordination demonstrates a severe lack of respect for
	either careful research (as such would have debunked the
	major charlatans even from references given within the
	GREEN EGG Reader's Forum -- covered in the 'Context for
	the Critique' posts previous to this conference) or
	sincere ecumenism beyond 'passing the buck'.


	the discussions ongoing are a positive development in
	the process of revising this booklet.  should the
	diverse crowd assembled be able to agree on an assembly
	of materials and the type and slant of data to be
	included in the next version, it could be helpful not
	only to the relationship between the CAW and Satanists
	but amongst Neopagans and neuvoreligious generally,
	finally ending some of the heated infighting and 
	conceivably redirecting energies toward the preservation
	of liberties on the part of religious minorities (such
	as that concerning ritual psychoactives, sacrifice, and
	the use of public land and cemeteries for sacred purpose).

	should the communication break down in some way or an
	agreement amongst Satanists and Neopagans become unresolved
	as regards the content and presentation of this booklet, it
	should be revised so as to omit information about anything
	to do with religious factions not involved in its production,
	withdrawing from the continued sectarian propagandizing so
	that greater community-integrity may be allowed to develop.


APPENDIX: Cited References

	Adler, Margot: _Drawing Down the Moon_, Beacon Press, 1986.

	Barton, Blanche: _The Church of Satan_, Hell's Kitchen, 1990.

	Crowley, Aleister: _Magick_, ed. Symonds/Grant, Arkana, 1973.

	Cuhulain, Kerr: "Law Enforcement Guide to Wicca", 
		published by Horned Owl Publishing in association 
		with W.I.N. (Wiccan Informatin Network), 1989. 1992.  
		(W.I.N.: Box 2422, Main Post Office, Vancouver, 
		B.C., V6B 3W7.  

	Hughes, Pennethorne: _Witchcraft_, Penguin Books, 1965.

	Lanning, Kenneth V.: "Satanic, Occult, Ritualistic Crime: A Law 
		Enforcement Perspective_, Oct. 1988.

	___________________: "Investigator's Guide to Allegations of 'Ritual'
		Child Abuse", Behavioral Science Unit, National Center for
		the Analysis of Violent Crime, Federal Bureau of
		Investigation, FBI Academy, Quantico, Virgina 22135, 1992.

	LaVey, Anton Szandor: _The Satanic Bible_, Avon Books, 1969.

	Mair, Lucy: _Witchcraft_, World University Library, 1969.

	Marwick, Max, ed.: _Witchcraft and Sorcery_, Penguin Books, 1970.

	Michelet, Jules: _Satanism and Witchcraft: A Study in
		Medieval Superstition_, transl. by A.R. Allinson,
		Citadel Press, 1939.

	Monter, E. William, ed.: _European Witchcraft_, John Wiley/Sons, 1969.

	Robbins, Rossell Hope: _The Encyclopedia of Witchcraft and
		Demonology_, Crown Publishers, 1959.

	Russell, Jeffrey Burton: _The Devil: Perceptions of Evil From
		Antiquity to Primitive Christianity_, Cornell University
		Press, 1977.

	_______________________: _Satan: The Early Christian Tradition_,
		Cornell University Press, 1981.

	_______________________: _Lucifer: The Devil in the Middle Ages_,
		Cornell University Press, 1984.

	_______________________: _Mephistopheles: The Devil in the Modern
		World, Cornell University Press, 1986.

	Trevor-Roper, H.R.: _The European Witch-Craze_, Harper & Row, 1969.


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