Hanns Henize Ewers was associated with early twentieth-century German literary movements involving horror, decadence, and occult themes. His works frequently combine real historical references with sensational fictional inventions.

Frank Braun is a recurring fictional character in Ewer's novels. The passage uses Braun as a witness figure to lend realism to supernatural and occult claims.

Dr. Kachele's descriptions of Haiti and religious practices in this passage should therefore be understood within the context of Gothic fiction rather than as ethnographic documentation.

Vampire Chapter VIII: Hyacinths

translated by Fritz Sallagar

"If any one is bewitched by phantoms or by magical spells, so that he has lost his wits take a hot loaf of pure wheaten bread and cut the upper crust in the form of a cross,— not, however, cutting it quite through, — and then pass the stone along the cutting, reciting these words: 'May God, who cast away all precious stones from the devil,, _ cast away from thee, [the betwitched person's name], all phantoms and all magic spells, and free thee from the pain of this madness.'"

St. Hildegard, the Abbess of Bingen (d. 1179)
in Physica - Liber IV De Lapidibus Cap. VIII - De Hyacintho / Jacinth[01]

He was glad that he had to stay home this week. He spent hours lying on the sofa, thinking about his constant fatigue, about the emptiness that had again taken hold of him. He wondered what he could do about it, what had caused it. But his thoughts always wandered back to the anonymous letter; perhaps he was really poisoned. And he felt certain now that his sickness had something to do with women.

—His butler announced Mrs. van Ness. She was not alone— she had brought Dr. Samuel Cohn with her. Dr. Cohn was a man after Lotte's heart: German and Jewish at the same time. There was a bit of the Phoenician about him—a wealthy ship owner in Carthage might have looked like that—with black, wavy hair and large round eyes that were a little near sighted. His thick, fleshy lips disclosed two rows of gleaming white teeth, but his complexion was pale and unhealthy—he needed sun and air. He was quite stout—obviously from lack of exercise. A badly groomed bachelor in his forties who needed a woman to take care of him. He was New York born, but he was German by education and thought—and in his culture German rather than Jewish. He was in great demand as a physician and as a speaker. A clever and well educated man—and a kind one.

"Don't get up!" he said. "How are you?"

"Very well, thank you ! It is very kind of you, Doctor, to take the trouble to come here, but it really wasn't necessary. I should rest, I know—"

Mrs. van Ness interrupted him. "I asked Dr. Cohn to come to see you. He is going to examine you."

Frank Braun looked at her, shaking his head. "This is the ninth one, now, with all due respect to Dr. Cohn's knowledge. Do you think he will find any more than the others have?" He dropped back on his cushions with a sigh. "Please go ahead and examine me, if it must be."

The physician examined him thoroughly, asking only the most pertinent questions. "One thing is certain," he said finally, "your body is perfectly all right, inside and out! There is your chronic laryngitis, of course, from smoking too many cigarettes "

"I should smoke less," Frank Braun affirmed, "I know!"

"You can do as you please about that," the physician replied. "With your smoker's cough you could live three times three hundred years. I should like to ask you a few questions, how ever."

"Go ahead, please!"

Had he ever had malaria? When? Where?

Yes, he had had malaria, in Singapore and Colombo, but he had never had an attack since then, neither in the tropics nor in the temperate zone. Had the attack been severe? Yes, quite. How had he treated himself? With quinine, of course, with large doses of quinine. Did he know where he had contracted the disease?

Frank Braun tried to remember. It had broken out on the Lloyd steamer—but he had probably contracted it in the South Seas.

Where? In New Guinea.

"Oh, so you were in the South Seas, too?" Dr. Cohn asked casually. "You must tell me about that sometime. Are there any real cannibals left there? I mean, natives who actually eat human meat? Did you ever see any?"

Frank Braun laughed. "If there are cannibals there? I should say there are—everywhere in that part of the world, in New Guinea, New Mecklenburg, New Pommerania, Bugainville and Buka. Of course, all the Kanakas and Papuans will swear that their particular tribe has never tasted Kai-Kai—human meat— but that the neighboring tribe regards it as the choicest delicacy! All the natives there are cannibals if they can get human meat without being caught."

"All?" Dr. Cohn said quizzically. "So you really think the natives there all eat human meat when they can get it?"

"Not all of them. The missionaries claim that there are only a few individuals in each tribe who swear by this delicacy, while others would not touch it. It seems that tastes differ even among cannibals."

"Hm," the physician continued. "I read a very interesting article the other day in the Journal for Tropical Diseases. The author claims that the cannibals with an unquenchable appetite for human meat surfer from a disease—a disease whose symptoms are somewhat similar to malaria. Oddly enough, the symptoms resemble those of your own ailment."

Frank Braun laughed aloud. "You are priceless, Doctor! That is truly New York—truly America! But unfortunately, I never had the slightest appetite for human meat. Tell me, is the author of your article an American, too?"

"No, he is a German—a professor at the Institute for Tropical Diseases in Hamburg. He spent many years doing research work in the South Seas. In fact I would advise you to go to Hamburg yourself—it is the only place in the world where they know something about these exotic diseases."

Frank Braun smiled. "Thank you for the prescription, I will have it filled as soon as the English clear the way to the phar macy. By the way, what insect is it whose bite causes your can nibal malaria?"

"It is no insect. The Hamburg physician describes it as a kind of bat, some species of flying dog that attacks its victims while they are asleep, biting them and sucking the blood through the tiny wound.[02] I know, it sounds fantastic that this bite should not only have a similar effect as the bite of the anopheles, but that it should also create thirst for human blood and hunger for human meat. But it does not sound so impossible if you remem ber what effect the bite of the tsetse fly has, or that of a snake or a rabid dog. Their victims commonly suffer from fixed ideas and abnormal, fantastic hallucinations."

Frank Braun became attentive. He looked at Lotte van Ness a long time before asking her casually:

"What do you think, Lotte?"

She shrugged her shoulders. "I don't know."

That confirmed his suspicion. "Haven't you yourself been in New Guinea once, with your husband?"

"No," she said. "We came up from New Zealand on an English steamer and stayed for a while on the Solomon Islands; from there we went on to Yokohama without stopping."

"Oh—but then you were in the South Seas! Did you too have malaria?"

She looked at him oddly, her lips curling in an inscrutable smile. "No, I never did."

"You are lying!" he thought. He turned again to Dr. Cohn.

"Do you believe this strange disease is contagious?"

The physician shrugged his shoulders. "Possibly—possibly not; I really don't know. No one in this country knows anything about it—you have to go to Hamburg for information."

Frank Braun nodded. "Yes, I am sure they know all about it over there. Doesn't it seem to you, Doctor, that all of Europe is afflicted with this disease, in fact, almost half the world? It seems so to me. Couldn't you make the people all over the world acquainted with your theory—perhaps in a letter to the Times! Tell the Germans and English, the Russians, French and Turks and all the rest of them that their war is a regrettable error, the effect of a contagious South Seas disease that creates cannibal instincts in human beings, and forces them to kill each other?— If people were to realize the truth of this, their war would be over tomorrow and the regiments would march in formation to the Institute for Tropical Diseases in Hamburg to be inoculated. While to you and your illustrious Hamburg colleague Mrs. van Ness would build a monument in front of the German piers in Hoboken—wouldn't you, Lotte?"

"Don't be silly, please!" she said. "Can't you be serious?"

He stood before her, looking her straight in the eye. "You have known me a long time, Lotte Levi. You should know that I am never more serious than when I am joking like this."

She evaded his eyes and shrugged her shoulders. "As you like." He went over to the window, drummed on the pane. "My suspicion is right," he thought.

But how, how? The more he thought about it, the more confused he became. There were no clues, no cause or effect—nothing definite on which to base his conclusions. He was sick—yes, that was true. He felt tired, empty, drained. Therefore there must be something that caused it, something that drained him of his vitality and of his blood.

But could it be Lotte? Lotte Levi? Who had loved him all these years, who loved him more than any other woman ? It was ridiculous, absurd!

And yet a firm conviction grew in him : his sickness had some thing to do with her. Somehow she was involved in it—and not only she, but other women as well.

He turned abruptly and joined the others who were talking quietly.

"I am sorry, Doctor," he apologized, "I did not mean to offend you."

Dr. Cohn shook hands with him. "Perhaps a new symptom will appear that might give us a clue. Let me know then!" After he had gone Lotte quickly turned to Frank Braun.

"You suspect me of something?"

"And what if I do?"

Her laugh sounded shrill. "Suspicions against me—you?" She took his hand and continued in a calm voice: "Tell me, what kind of suspicions have you?"

He gave himself up to the soft touch of her fingers. "What kind? But I don't know, Lotte."

"Don't go home yet!" Lotte van Ness said one evening. "Professor Kachele is coming tonight."

Frank Braun sat down again. "Professor Kachele? How far did he get with your horoscope?"

Lotte smiled. "He is very thorough, it seems. I probably won't get it for quite a while. He had to lay the work aside temporarily; do you remember what he was trying to tell you that time you could not stay? He told me all about it afterwards and I asked him to write it out for me. He finished yesterday—that's why he is coming tonight."

"You bought that, Lotte? But what are you going to do with it?"

She shrugged her shoulders. "Perhaps I'll give it to a scientific journal, perhaps I will make you a present of it—I don't know. Why should I buy only jewelry and books, why not a manuscript for a change?"

The Professor arrived breathless, anxious to begin his lecture at once. He ate heartily but rapidly, continually attempting to speak about the matters that were uppermost in his mind. "Later, my dear Professor," Mrs. van Ness kept telling him, "later! You must eat your dinner first !"

After dinner they repaired to the library. Lotte made Dr. Kachele sit in a comfortable armchair, while she buried herself in the cushions on the sofa.

"Now let us hear it!" she said.

He began instantly and spoke very fast, interrupting himself now and then to look at his manuscript for an erudite quotation. His voice was loud and had a harsh rasping sound.

Frank Braun sat in a huge armchair in a corner of the room between the book shelves, his long legs stretched out before him, his arms on the soft arms of the chair. He smoked a cigarette and listened carefully, trying to accustom his ear to Dr. Kachele's sharp voice.

But he heard only sounds—words without meaning, sentences his tired brain failed to grasp.

It had come over him again, suddenly, this tired emptiness, this sensation of being drained and hollow. It came over him every day now, for an hour or two, without any apparent cause. Suddenly it was there: a dense fog that clouded his brain. He did not sleep and he did not dream—he heard only sounds, scraping, grating sounds strung together into an ugly unmusical tone pattern, seemingly coming from far away. He attempted to get up and escape from the room but he could not move. So he stayed where he was in the big armchair, suffering patiendy the nerve-racking torture.

Then Lotte spoke and her soft cello voice broke the spell. He could move now. He jumped to his feet, walked over to the Professor's chair and took the manuscript from him.

"It was very interesting, Baron," he cried. "May I have it, please, I want to look up something in it." Without waiting for an answer, he went into Lotte's bed room. There he flung himself down on the sofa and closed his eyes.

But he was wide-awake now; the tiredness was completely gone, just as suddenly as it had come. He took up the manuscript and began to read—

It held his attention from the first page. Such thorough work! There were quotations from Egyptian texts, from Coptic, Hebrew, Latin and Greek sources. And there was Assyrian and Babylonian material, as well as excerpts in Geez, the old Ethiopian Church language.[03] Through Byzantine words in the Albanian, Central Slav and Magyar languages, the author followed the trail from the Southeast northward into Europe, and traced it from Abyssinia through Amharic, Arabic and the Negro dialects across Africa as far as Dahomey.[04] Everything was made clear: the trail started in the stars many thousands of years ago and could be followed clear down into the bloody sacrifice dens of New York—the trail of an Astral myth that had become real.[05]

Very real, indeed—Frank Braun remembered the slim, darkskinned Negro priestess whose nightly sacrifices he had attended several years ago in Haiti, in the Honfou temple at Petit-Goave.[06] With her own hands she had slaughtered her child and had presented its blood to the faithful, mixed with rum!

The Professor proved it to be purely a myth that had eventually become stark, bloody reality. The dream of a shepherd astrologer in the desert, of a poet—but a dream whose mighty consequences were felt all over the world for thousands of years.

The sun set and the sun rose—all the creatures on earth saw the phenomenon. But the poet in the desert saw more. To him, the sun, the young, beautiful sun, only a day old, had been killed by a cruel god. And the new sun that rose again the next morning, more beautiful, more scintillant still, must be the dead sun's beautiful daughter. She was her child—and yet the old sun herself, resurrected from her night of death. That was the story which the dreaming shepherd in the desert read in the stars, the age-old myth of the dismembered child.

Labartu was the Babylonian name for the star-goddess who stole the sun child, tore her into pieces and ate her; Labartu, the wife of Baal.[07] And she was none other than the Indian Kali, Durga, the Killer, the wife of Shiva, the Destroyer.[08] She was his sati, his emanation, the fruit of his thought—and the bloody hand of his brain.

And she not only destroyed the heavenly child, the young sun, but also persecuted the children of man, killing them in their mothers' wombs or slaying them shortly after birth. And therefore one had to offer sacrifices to her to invoke her mercy and to make her pass by the young mother's house. That was the toll that Labartu demanded for herself and for Baal. And as she ruled in Babylon, she also ruled in Sidon and Tyre and Carthage where her name was Astarte,[09] and where, as the mate of Moloch,[10] her reign of terror extended all over Phoenicia.[11]

Every firstborn child was hers. The terrible Durga demanded only girl children who were drowned in milk to the glory of the goddess, as is done even now in the remote corners of India.[08] But Astarte demanded all—she claimed every firstborn child that a mother bore. It was her cruel right all over the Orient, and humbly she was given her due by the people of the East, including Israel. Why does every firstborn child in the oldest part of the Bible story disappear mysteriously?[12] Ishmael and Esau, and Abel, David's first son by Bathsheba. And Jephtha's merry little daughter, and many others, many, many more.

Was not Isaac to be sacrificed to the same thought?[13] But the great God of the Jews showed mercy, and with the sacrifice of two white doves Israel later bought off the cruel right of the gods upon their firstborn. And yet Solomon and many other Jewish kings and nobles continued to sacrifice their children to the terrible goddess. With their own hands they cut their children's throats, let the blood flow over the altar and dismembered the little bodies as Baaltis commanded.[14]

The cult of the child-killing goddess was brought to Rome—Pliny tells about it.[15] And from Greece it spread over the whole Balkans as far as the Danube Valley, and westward from there.[16] It reached its wildest peak in the seventeenth century when Elisabeth Báthory, the Bloody Countess,[17] filled her spacious rooms with the dying groans of the Hungarian girls whom she whipped to death.

The cult persisted throughout the Middle Ages until the present day, flaring up or dying down, but ever present in one form or another all over Europe. It took root as the Black Mass,[18] which the Church vainly tried to stamp out with fire and sword. Did not Monsieur Gilles de Rais[19] slay more than eight hundred children with his own hands? He, Maréchal de France, famous warrior, banner bearer to the Maid of Orléans! And the Marquise de Montespan,[20] the mistress of Louis XIV, and by him the mother of French princes, did she not offer more than once her own body as a precious altar on which the Abbé Guibourg dismembered newborn children in the chapel of the Castle at Saint-Denis?[20]

Both she and the Baron de Rais invoked the devil Astaroth;[21] he was to help her keep the King's love as he was to help the Maréchal make gold. Yet Astaroth was only another name for Astarte.

From Carthage the murderous cult found its way into Central Africa. Moloch's wife Astarte was called by the Greeks Basileia, the Queen. The Semites changed it to Bersilia and the Copts made it into Berzelya, meaning the goddess who kills children with iron hands. And even now the Abyssinians speak of Werzelya who steals and murders suckling infants, and who slays the unborn in the mother's womb.[22]

From the banks of the Congo the black slaves brought the cult with them to America.[23] And in the Voodoo cult the name of the goddess-priestess is the same that the Greeks had given her: Queen! mamaloi—because the Negroes cannot pronounce "R." Actually, her title is Mama-Roi: mother and queen![24]

And she is still drinking blood, she, Durga—Astarte—mamaloi, the Killer. Even today—in the heart of New York![25]

Frank Braun went back to the library where the Professor was still talking to Lotte. They spoke about horoscopes now, about the strange prophecy of Alexander....

Frank Braun interrupted him, returning the manuscript. "Despite your excellent treatise, Professor, I still don't understand how your astral myth can suddenly come to life again somewhere else in a different form. You traced the whole development of the myth, you followed it through the centuries and explained the connections. But you don't believe, Baron, that perhaps my mamaloi in Petit-Goave had any knowledge of this myth? You don't really believe that Marechal Gilles de Rais, that the Hungarian Cuntess or the French Marquise were in any way aware of the fact that their dismembered children were actually victims of the age-old rite?! How do you explain, Professor, that spontaneously, centuries afterward, the old idea can be reborn in a different form in a human brain?"

The Professor did not answer for a minute, edging back and forth on his chair, but finally he said : "I realize that this is a gap in my work. I may be able to fill it in—perhaps! But you know, I don't like to think about it—much less talk about it."

Rubbing his nose vehemently, he continued. "It is absurd to believe in a god and not in a devil, you cannot imagine one without the other. The devil is as strong as the Lord! He appears when he wishes and where he pleases. In me " His voice sank to a faint, awestruck whisper—"in me he did not trouble to ask whether I liked it or not. Old women, ugly, stinking old women —that pleases him, the great Lord, when it happens to be his whim. Goethe also knew that—he writes about it in the second part of Faust! And as for myself—well, you know Doctor, what happened to me!"

He blew his nose in an enormous handkerchief, making a noise like a trumpet. Then he took off his glasses and cleaned them carefully, blinking at Frank Braun out of his half-blind eyes.

"Do I look like a faun?" he broke out again. "Would any one guess that in me lives Satan-Phallus, Pan the Ram-God, who has no brain and thinks with his brush? And yet it pleased him to erect his temple in these poor miserable bones of mine. This marvel, Doctor, is sitting before you now, very much alive and real—running free through the streets of New York, pleased that he can at last do some decent work again and does not have to make urine analyses. I know exactly what I did, I know all the details—but why I did it, how this absurd idea suddenly took hold of me—of me, a quiet scholar, the soberest professor in Germany—that I don't know. It simply was there, digging its claws into my brain, holding me in iron shackles. Since then I know what it means to be possessed. After my experience, noth ing surprises me any more, no dream, no whim, no wildest thought. Everything, absolutely everything is possible in a human brain."

Frank Braun asked: So you believe, Professor, that-

"Yes, yes, and again yes!" Dr. Kachele cried. "I believe—and I have paid dearly for this belief—that no human being can be sure of himself for as much as a quarter of an hour. I believe that every human brain is an empty room in which any moment something—a god, a devil, or whatever you want to call it—may perform the craziest dances. Very pious and saintly dances, perhaps—or very ugly and cruel ones, if fate will have it. And if this kind and beautiful lady here, if Mrs. van Ness should suddenly reveal herself as the maddest priestess of Baaltis, if she should dismember young boys and drink their blood, I would regret it, but as a scientist I would include the interesting case in my treatise, simply as another example of the age-old Labartu cult.[26]

He placed his glasses back on his nose, rose from his chair and put the manuscript on the table.

A cigar on the way, Baron? Frank Braun asked.

"No, thank you," the Professor said, I still don't smoke, I still don't drink and I am still the soberest, the most uninteresting man in the world. But if what I said tonight sounds fantastic to you, just remember what brought me to America.!"

The Professor had been gone for an hour, but the two were still sitting in the library, smoking and sipping their wine. They did not look at each other and did not speak.

"Do you want the car," she finally asked, "to go home?" "I want to stay here tonight!" he said, looking her full in the face.

She rose quickly from her chair. "Oh, just as you like. Here is the wine, help yourself. I'll send the maid for you when I am ready."

At the door she turned and smiled back at him: "Wouldn't you like to find out tonight whether I might not be the blooddrinking Astarte after all? You used to call me the Phoenician, didn't you?"

Frank Braun let her go without answering, but he thought:

"Everything is possible in a human brain."

He tried to fathom it—

Fathom what?—What was possible?

But she was right; he wanted to stay with her tonight to watch her, to spy on her. But what was it he expected to find? Did he expect to find that Lotte was the blood-dripping priestess —and himself her victim, the dismembered child?

It was ridiculous, absurd, like Dr. Cohn's silly hypothesis of the South Sea disease.

And yet the suspicion was planted firmly in his mind and he could not rid himself of it.

He drank a last glass of wine and followed the maid. He un dressed, took a cold shower and put on his pajamas.

When he came in, she was sitting on the wide bed, her red hair falling loosely over her lace nightgown. She was playing with some glittering objects which she dropped on the night table as soon as she heard his light footstep. But Frank Braun had seen what she had in her hands: little scissors and tiny open knives.

She now took a ring from the table and put it on her finger.

"A new ring? Another charm?" he asked as he walked over to the bed.

She held out her hand to him. "Perhaps. But it is not new." It was an ugly old silver ring_with a crest cut on a greenish stone and set in a cheap mounting.

"I found it yesterday in a junk shop on Second Avenue. The horrid man made me pay a hundred dollars for it when he saw that I was bound to have it. I just can't bargain—it is a pity." "The thing isn't worth fifty cents!" he cried.

"Yes, it is! It is worth more to me. Look—a pelican pricking open her breast to feed her young with her own blood."[27] He looked at her sharply—again this idea! "Why does it interest you?"

She shrugged her shoulders. "Oh, it just does! It is the crest of Magdeburg—my mother's family came from there."

She took from the table a tumbler filled to the brim with a milky liquid and offered it to him. "Drink, my friend!"

"What is it?"

"Just a sleeping draught. I asked Dr. Cohn to mix it for me."

He shook his head. "No! Why should I need a sleeping draught?"

"Then I will drink it," she said.

She raised the glass to her lips and drained it. "One of us needs this—for tonight. You—if . And I—if "

She set the glass down, put her hands on his shoulders and smiled at him.

"You see—that is the way it is."

"What do you mean: 'If '?" he cried impatiently. "Lotte, tell me!"

She put her head against his so that her soft red curls played around his neck and chin. "Don't ask me, pleasel You know that I won't say anything when I don't want to."

She lifted her head, looked at him and grew somber.

There was a great kindness in the deep cello-like tones of her voice. "It is very difficult, what I am doing, Beloved—very diffi cult. But I do it gladly."

"Just like my mother's voice," he thought.

She pulled him over to the bed. "Come—come—seize the short minutes. We have only half an hour—and then I will be fast asleep. I am yours when I am awake, Beloved—and still more when I am asleep. If you only knew how much --"

He rode in Central Park with Ivy Jefferson, the next evening.

"Why don't you say something?" she cried. "What are you thinking about?"

He did not answer. "I know what you are thinking about!"

She continued. "You are thinking of Mrs. van Nessl—I am right, am I not?"

"Yes," he nodded. "How did you guess?"

Ivy laughed. "How did I guess?—The whole town knows!"

And slowly, in a pensive voice: "I saw her this summer in New port. She is proud and interesting—and very wealthy. Perhaps she is beautiful, too. I can understand that men like her—you, too!"

"Are you jealous?"

Again she laughed. "Of course, I am jealous. But that makes it nice; it is a game, a fight between her and me, and I like that! We are both equally strong—she is cleverer perhaps, but I am much younger. We will see who wins!"

She rode her horse close against his so that their flanks touched. Her lips were tightly shut, but her nostrils quivered—she seemed
to be inhaling a strong scent.

"Tell me," she murmured, "were you with her last night?"

He looked her firmly in the eye, and quickly, almost brutally, he cried—right into her face—: "Yes, I slept with her!"

She dealt her horse a stinging blow with her riding crop and spurred him to a furious gallop.

He did not follow her, rode on slowly, trotting his horse. "It is you who will telephone—and not I!" he thought haughtily. And he took up his thoughts again, his dreams that Ivy had interrupted—his thoughts about last night.

Kisses, kisses and embraces. At first he had been cool and reserved, but her dear warmth soon melted the snow. She kissed the rich soil of his heart and made flowers grow there—beautiful multihued blooms. They dripped from his lips, raining down on her, covering her and wrapping her in a cloak of flamboyant beauty.

Yes, he had loved her—loved her until she fell asleep in his kisses. She kept her eyes open as long as she could. "Thank you," she whispered as her lids drooped.

Exactly half an hour—just as she had said.

He had switched on the light and sat up beside her, looking at her quietly.

And all the happiness was gone—and there was again that sneaking fever of terrible emptiness in his body. And in his brain there was again the suspicion—the gnawing suspicion Had she taken the draught to deceive him? Was she only wait ing until he was asleep—in order to

In order to—what? What?

He did not take his eyes off her, watching her in graven silence. He turned the light off and lay down, pretending to sleep—fight ing his sleepiness with all his will-power.

He listened and waited—for hours.

But nothing happened. He could barely hear her breathing.

Then—at a late hour—he fell asleep.

He awoke very late, feeling fresh—and well! And stronger than he had been for months.

Lotte still lay as she had lain all night, covered up to her chin, sleeping soundly.

He got out of bed, took a bath, dressed, had breakfast and came back to her room. She was still sleeping.

He had driven home and called her up a few hours later. Her maid answered and told him that Mrs. van Ness was still sleep ing. And Madame had given orders last night not to be disturbed until she should wake.

He spurred his horse into a canter—then into a gallop. He felt so strong and well, he could have stayed in the saddle for hours.

And he felt that he had done Lotte an injustice, a grave in justice. He would go and see her tonight, he would kneel before her, kiss her hands and tell her how much he loved her Suddenly he remembered something. The little scissors, the shiny sharp knives that she had put down on the table when he came into the room. He had planned to keep an eye on them— but later he forgot and did not look at them when he awoke in the morning.

What had they been for? What did she want with them?

What had happened to them last night?

Had she, nevertheless—while he was asleep ?

But what—what could she have done?

He could not find an answer.

But the suspicion was there again, a definite, strong suspicion, clawing at his brain—holding him fast--[28]

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A map of the Eastern Hemisphere showing the progress of the cult as described by Dr. Kachele.

Here is a schematic historical map visualizing the main vectors described by Dr. Kachele

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Footnotes

Researched and edited with the assistance of AI. I have fact-checked the additional material, but AI is prone to mistakes and hallucinations. Nothing in the footnotes section should be used as a source for a research project. Students and scholars are encourage to reference the sources cited for confirmation and additional research.

Professor Kachele's lecture on the Labartu cult reflects early 20th-century occult fiction and I have annotated it against modern scholarship. I am not an academic or expert in either history or relgion, but I wanted to provide context for the misinformation in this chapter. I added footnotes and a bibilography with the assistance of AI. I have fact-checked the additional material, but AI is prone to mistakes and hallucinations. Nothing in the footnotes section should be used as a source for a research project.

  1. Hildegard von Bingen

    Hildegard von Bingen (1098-1179) was a 12th-century German Benedictine abbess, mystic, writer, and composer who became one of the most prominent polymaths of the Middle Ages. Also known as the "Sibyl of the Rhine," she was an influential religious leader, artist, and scientist. She wrote treatises on natural history, botany, and medicine, utilizing plants, stones, and animals for natural remedies.

    The quoted passage from Hildegard von Bingen, does not appear in the 1934 English Edition of Vampire. It appears in the first German edition.

    The translation here is lifted from George Frederick Kunz The Curious Lore of Precious Stones (J.B. Lippncott, Philadelphia & London, 1913). It would have been available for inclussion in the 1928 English language version of Vampir had the translator or publisher decided to include it.

    In this passage, Hildegard explains the proper use of the jachant (jacinth), what we now call hyacinth-zircon. Hense the title for this chapter.

    Her cure for people "bewitched by phantoms or by magical spells" introduces a theme that occurs throughout this chapter.

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  2. Vampire Bats

    True vampire bats are native only to Central and South America, not the South Seas. The animal described by Dr. Cohn is therefore part of Ewers's fictional "cannibal malaria" rather than a plausible South Pacific disease vector.

    Being foreign to Europe, vampire bats were not histrically associated with vampires in fiction or folklore until the late 19th century. Dracula (1897) played a major role in establishing the bat as a standard form of the modern literary vampire.

    While in America, Vampire Bats were not associated with concept of reanimated blood drinking corpses. The closest concept is Camazotz, a bat-associated supernatural being in Maya tradition that appears in the Popol Vuh. Camazotz is not an undead vampire in the European sense. He does not turn others into vampires, he isn't destroyed by a stake to the heart, and he is not a shape-shifter. He a primordial, living god or powerful demon spirit.

    Camazotz

    There are no "undead vampires" in pre-Columbian Mesoamerican mythology in the way European folklore defines them. However, Mesoamerican folklore is filled with vampiric witches, blood-drinking demons, and terrifying undead spirits that closely mirror vampire tropes. For example:

    Cihuateteo (Aztec)
    These are the spirits of women who died in childbirth. Because giving birth was viewed as a battle, these women were honored as fallen warriors. However, they became vengeful undead spirits that haunted crossroads at night, stealing children, causing paralysis, and spreading diseases.
    Youaltepuztli (Aztec)
    Known as the "Night Axe," this creature is a literal walking, headless corpse with an open chest cavity. It stalked ancient cities at night; if a warrior was brave enough to reach into its open chest and grab its heart, they could demand wealth or power.
    Tlacanexquimilli (Aztec)
    Headless and footless ghosts that rolled along the ground weeping, acting as severe omens of disease or impending death in battle.

    Other Mesoamerican "vampires" are living humans born with a magical curse or practicing dark sorcery including:

    Tlahuelpuchi
    a living person (most often a woman) born with a curse. At night, she can detach her legs, shape-shift into a bird or a ball of fire, and fly into homes to suck the blood of infants.
    Teyollohcuani (Nahua)
    A terrifying, shape-shifting vampire-witch. The word literally translates to "customarily eats human hearts". They can look like normal elders by day but transform into vultures or turkeys at night to drain blood and consume hearts.

    Claims that the Camazotz tradition was specifically inspired by the extinct giant vampire bat Desmodus draculae remain speculative and should not be presented as established fact.

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  3. Languages and religious traditions.

    The passage references several ancient and medieval textual traditions:

    • Coptic is the final stage of the Egyptian language, written primarily using a Greek-derived alphabet and preserved especially in Christian Egyptian communities.
    • Hebrew refers primarily to texts of the Hebrew Bible and later Jewish writings.
    • Geez (Ge'ez) is an ancient Semitic language of Ethiopia and Eritrea and remains the liturgical language of the Ethiopian and Eritrean Orthodox churches.
    • Assyrian and Babylonian materials refer mainly to texts written in Akkadian cuneiform from ancient Mesopotamia.

    These sources represent historically separate traditions rather than successive documents of a demonstrably continuous cult. Similarities among myths can result from cultural contact, parallel religious development, later reinterpretation, or coincidence; establishing an actual historical lineage requires evidence of transmission rather than thematic resemblance alone.

    Sources:
    Abusch, Tzvi, and Daniel Schwemer, Corpus of Mesopotamian Anti-Witchcraft Rituals
    Encyclopaedia Britannica, "Coptic language"; "Ge'ez language."
    Marc Van De Mieroop (ed.), The Ancient Near East: History, Society and Economy.

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  4. Abyssinia, Amharic, Dahomey, and African cultural transmission.

    Abyssinia was the historical European name for the Ethiopian Empire; Amharic is an Ethiosemitic language of Ethiopia; and Dahomey was a West African kingdom centered in present-day Benin. Ewers treats these geographical and linguistic connections as stages in an uninterrupted migration of an ancient goddess cult. There is no established historical or linguistic evidence for such a continuous Babylonian-to-Ethiopian-to-West-African-to-Haitian lineage. The African diaspora did, however, transmit and transform numerous religious traditions, languages, and ritual practices under conditions of slavery and colonialism. Those processes provide a much stronger historical framework for understanding Haitian Vodou.

    Sources:
    Karen McCarthy Brown, Mama Lola
    Leslie G. Desmangles, Faces of the Gods: Vodou and Roman Catholicism in Haiti
    Encyclopaedia Britannica, "Dahomey"; "Ethiopia."
    Elizabeth McAlister, Rara! Vodou, Power, and Performance in Haiti and Its Diaspora
    Sidney W. Mintz and Richard Price, The Birth of African-American Culture: An Anthropological Perspective

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  5. Astral myth.

    Kachele's's claim that a single astronomical observation generated a universal myth of the dying and resurrected child resembles nineteenth-century Solar Mythology, a 19th-century academic theory associated especially with writers such as Max Max Müller and George William Cox. Such theories attempted to explain myths across widely separated cultures through recurring celestial phenomena connected to the sun, moon, planets, and stars.

    Ancient Mesopotamian, Egyptian, and Greek cultures often explained the sky's movements through religious stories about gods. Some Solar Myths were about murdered and resurrected gods include:

    • Ancient Egypt (Ra): Ra undergoes a daily cycle of death and rebirth in the Duat.
    • Mesoamerica (Quetzalcoatl): The Aztec feathered serpent immolated himself on a pyre and descended into the underworld, transforming into the morning star (Venus) after a period of regeneration.
    • Norse (Baldr): Though a god of light rather than the literal sun, his murder and anticipated return after Ragnarök heavily parallel dying-and-rising solar motifs.

    Quetzalcoatl in two forms. From Codex Laud, a pre-Hispanic Mexican manuscript.

    [Quetzalcoatl's two forms: the Feathered Serpent at the left, and Ehecatl, the god of wind at the right, depicted in Codex Laud By an unknown author - Bodleian Libraries, University of Oxford, Public Domain, Public domain, via Wikimedia Commons]

    The astral myth of a murdered and resurrected sun god blends solar observation with the archetypal "dying-and-rising" deity. While strict solar gods like Egypt's Ra technically "die" and are reborn every 24 hours during their nightly underworld journey, the specific narrative of literal murder and resurrection is most famously embodied by Osiris in Egyptian mythology—a chthonic-solar king linked to seasonal agricultural and stellar rebirth cycles.

    In the 1800s, scholars like Max Müller argued that all mythology began as poetic metaphors for the sun. These metaphors described daily events like sunrise, sunset, and eclipses, or seasonal changes like winter. Writers personified the sun as a god, a heroic traveler, or a blazing chariot crossing the sky. Müller and George William Cox popularized this idea, called Solar Myth Theory. They claimed that myths about dying and returning heroes or gods across many cultures were really metaphors for the sun's daily disappearance and its seasonal retreat in winter.

    Later comparative mythology, anthropology, and folklore studies rejected the stronger versions of this approach because similarities between myths do not by themselves demonstrate a common origin. Critics famously mocked its overreach by using Müller's own linguistic rules to "prove" that Müller himself was a solar myth.

    Kachele's attempt to trace one astral myth continuously from the ancient Near East to modern ritual violence should therefore be understood as an example of nineteenth- and early twentieth-century comparative mythology rather than as an established historical account.

    I could not identify any solar myth about a murdered child.

    Sources:
    James George Frazer, The Golden Bough (1890. A historical example of comparative mythology.)

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  6. Haitian Vodou and "Honfou" temples.

    Vodou (also spelled Vodun or Voodoo) is a Haitian religion combining West and Central African religious traditions with elements of Catholicism and Indigenous Caribbean beliefs.

    A houngan is a male Vodou priest, and a mambo is a female priest. A hounfò (often rendered "honfou" in older writings) is a Vodou temple or sacred space.

    Ewers's depiction of a priestess murdering a child and offering its blood is characteristic of sensationalized portrayals of Vodou rather than a description of ordinary Haitian religious practice. (Something similar to this occurs in a short story by Ewers - Mamaloi - posted elsewhere on this site.) Ethnographic studies of Haitian Vodou describe a complex religious system involving lwa, ancestors, healing, possession, sacrifice, and community ritual, but human sacrifice—particularly the ritual killing of children—is not a recognized component of Vodou practice.

    Sources:
    Karen McCarthy Brown, Mama Lola: A Vodou Priestess in Brooklyn
    Maya Deren, Divine Horsemen: The Living Gods of Haiti.
    Encyclopaedia Britannica, "Vodou."
    Leslie G. Desmangles, Faces of the Gods: Vodou and Roman Catholicism in Haiti
    Elizabeth McAlister, Rara! Vodou, Power, and Performance in Haiti and Its Diaspora

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  7. Labartu, Baal, Lamaštu, and Lilith.

    Kachele's "Labartu" corresponds to the Mesopotamian demon Lamaštu, a female supernatural being associated especially with pregnancy, childbirth, infants, and disease. She was blamed for miscarriages, harm to pregnant women and mothers, and the death or kidnapping of infants; texts and images also associate her with nursing animals and with poisonous milk. She appeared as a monstrous hybrid with a lion's head, donkey's teeth, a hairy body, long blood-stained fingers, and bird talons for feet. Lamaštu was not, however, a "star goddess" or the wife of the West Semitic god Baal.

    Baal was a Northwest Semitic title meaning 'lord' or 'master' that became the name or epithet of several deities in the ancient Levant. In the Ugaritic tradition, Baal (Haddu) is a major storm deity associated with rain, fertility, and agricultural prosperity. The Hebrew Bible repeatedly portrays Baal polemically as a foreign or illegitimate deity opposed to the worship of Yahweh.

    Baal. Figure.

    Mesopotamian incantations against demons sometimes invoke Ŝamaŝ, the sun god, as an agent of divine judgment or protection. One older translation of an incantation against demons, for example, asks that 'Shamash destroy your limbs' and includes Labartu among the beings being expelled. This provides a possible background for Kachele's association of Labartu with a solar figure, but there is no clear evidence that Ewers derived his specific 'sun child' narrative from this material

    Labartu is an older reading of the name rather than a separate Babylonian goddess corresponding to Kachele's description.

    Surprisingly, Dr. Kachele does not draw on scholarly associations between the Mesopotamian figure of Labartu/Lamaštu and Lilith, the demoness from Jewish folklore. Later scholars have frequently compared Lamaštu with Lilith because both figures became associated with female supernatural danger, childbirth, infants, and disease. The comparison, however, should not be mistaken for evidence that the two were originally the same figure; their textual traditions are distinct, and similarities between them developed through a complex history of transmission, reinterpretation, and conflation. The relationship is more of later conflation/absorption rather than direct textual equivalence.

    In Mesopotamian tradition, lilitu and related forms such as ardat lilî belonged to a group of supernatural beings associated with the lil- terminology. They were associated with the night, sexuality, illness, and dangerous encounters with humans. Ardat-lilî in particular was characterized as a female supernatural being associated with sexual danger and with men who encountered her at night. The precise nature and development of these figures varied across periods and texts, and they should not simply be equated with the later Jewish Lilith.

    A related female supernatural figure, conventionally transliterated ki-sikil-lil-la-ke, appears in the Sumerian 'Gilgamesh and the Huluppu Tree' story. She has sometimes been identified with the later Lilith tradition, although that identification remains debated.

    The name lilit appears once in the Hebrew Bible (Isaiah 34:14) in a context of desolation: Wildcats and hyenas will meet there; and billy-goats call to each other; Lilit [the night monster] will lurk there and find herself a place to rest. (from the Complete Jewish Bible). A related supernatural figure called Lilith also appears in the Dead Sea Scrolls' Songs of the Sage (4Q510-511), a collection of protective hymns against supernatural beings.

    Later midrashic and kabbalistic literature developed her futher. The Alphabet of Ben Sira (c. 8th-10th century CE, satirical midrash) provides the earliest surviving full version of the influential medieval story of Lilith as Adam's first wife, created as his equal, who refuses subordination, utters the divine name, and flees Eden. Thereafter she becomes a night demon who seduces men (draining their vitality and producing demonic offspring) and threatens women in childbirth and newborn infants. Later Kabbalah (Zohar) makes her consort of Samael and mother of demons. Protective amulets, incantation bowls, and other magical texts invoking protection from Lilith are attested in late antique and medieval Jewish sources.

    Medieval Hebrew amulet intended to protect a mother and her child from Lilith.

    [This is a file from the Wikimedia Commons. Information from its description page there]

    Because Lamaštu and Lilith both became associated with female supernatural danger, childbirth, infants, and disease, modern scholars have frequently compared their traditions. Some scholars have proposed processes of cultural transmission, conflation, or reinterpretation, but the surviving evidence does not establish a simple direct equivalence between Lamaštu and Lilith.

    In conclussion, Kachele has combined elements from distinct Mesopotamian and West Semitic traditions into a single mythological genealogy. This reflects early comparative mythology but does not represent current Assyriological scholarship.

    Sources:
    Dictionary of Deities and Demons in the Bible (2nd ed.), edited by Karel van der Toorn, Bob Becking, and Pieter W. van der Horst. Entry on "Lilith." Leiden: Brill, 1999.
    Encyclopaedia Britannica, "Baal."
    The Anchor Bible Dictionary, edited by David Noel Freedman. Entry on "Lilith" (by Lowell K. Handy). New York: Doubleday, 1992.
    F. A. M. Wiggermann. "Lamaštu, Daughter of Anu. A Profile." In Birth in Babylonia and the Bible: Its Mediterranean Setting, edited by M. Stol, 217-249. Groningen: Styx, 2000.
    Joseph Naveh & Shaul Shaked, Amulets and Magic Bowls (1985)
    Kathrin Trattner. "From Lamaštu to Lilith. Personifications of female evil in Mesopotamian and Jewish mythology." Disputatio Philosophica: International Journal on Philosophy and Religion 15/1 (2013): 109-118.
    Lowell K. Handy, "Lilith," Anchor Bible Dictionary 4:324-325 for the early wind-spirit class
    Manfred Hutter, "Lilith," DDD 1999
    Mieszek Jagiello. "Im Bann der Würgerin - Kamadme, Lamaštu und Lilith in der Hellas? Bemerkungen zu Kindbettdämonen in Orient und Hellas." Classica Cracoviensia 23 (2020).
    Raphael Patai. The Hebrew Goddess. 3rd enlarged edition. Detroit: Wayne State University Press, 1990.
    Robert Graves and Raphael Patai. Hebrew Myths: The Book of Genesis. New York: Doubleday, 1964.
    Tzvi Abusch and Daniel Schwemer, Corpus of Mesopotamian Anti-Witchcraft Rituals
    Tzvi Abusch and Karel van der Toorn, studies on Mesopotamian demonology.
    Walter Farber. Lamaštu: An Edition of the Canonical Series of Lamaštu Incantations and Rituals and Related Texts from the Second and First Millennia B.C. Mesopotamian Civilizations 17. Winona Lake, IN: Eisenbrauns, 2014.
    Wendilyn Emrys. "The Transformations of a Goddess: Lillake, Lamaštu, and Lilith." 2018.

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  8. Kali and Durga.

    Kali and Durga are major Hindu goddesses whose identities and theological functions developed within South Asian religious traditions.

    • Durga is known as the fierce and protective mother of the universe. As a principal form of Shakti (divine feminine power in Hindu traditions), she represents strength, moral order, and the triumph of good over evil. She is typically depicted riding a lion or tiger with multiple arms carrying weapons. The Devi Mahatmya presents Durga as the manifestation of divine power who defeats the buffalo demon Mahishasura She symbolizes the active, dynamic cosmic force (Shakti) that balances and animates existence.
      Painting by Sri Shilpi Siddanthi Siddalinga Swami (1885 - 1952), Public domain, via Wikimedia Commons

      [Painting of Durga by Sri Shilpi Siddanthi Siddalinga Swami (1885 - 1952), Public domain, via Wikimedia Commons]

    • Kali appears as a fierce form of the Goddess associated with destruction of evil, transformation, and liberation. Her name comes from kala, the Sanskrit word for time, meaning she who transcends or devours time. Often depicted with dark or blue skin, a necklace of skulls, and a weapon, symbolizing the destruction of ego and illusion.
      Kali trampling Shiva. Chromolithograph by Raja Ravi Varma

      [Samhara Kali trampling Shiva. Chromolithograph by Raja Ravi Varma, Public domain, via Wikimedia Commons]

    Although Kachele noticed superficial similarities between these figures and the child-threatening Lamaštu, there is no historical evidence that Kali or Durga represents a continuation of Lamaštu worship. His equation of the three belongs to the comparative-mythological method of his period rather than to modern Hindu studies.

    Sources:
    Encyclopaedia Britannica, "Durga"; "Kali."
    Wendy Doniger, The Hindus: An Alternative History (2009).

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  9. Astarte (Ashtart) and Phoenician religion.

    Astarte, or Ashtart, was an important West Semitic goddess whose worship is attested in the Levant and beyond. She is often depicted with cow horns (symbolizing fertility) or as a warrior holding weapons on horseback.

    Her name and attributes have often been compared with those of the Mesopotamian Ishtar, and ancient Greek writers frequently identified her with Aphrodite, but these relationships reflect processes of cultural contact and syncretism (the blending of different religious beliefs, cultures, or philosophies into a new, unified system).

    Ashtoreth (and plural Ashtaroth), were often critically associated with foreign idolatry. Over centuries, her name and image evolved in Western grimoire traditions, eventually inspiring the name of the demon Astaroth.

    Kachele's equation of Astarte with Lamaštu and the Hindu Kali is unsupported by the historical evidence.

    Sources:
    Stephanie Lynn Budin, The Origin of Aphrodite (2023)
    Encyclopaedia Britannica, "Astarte."
    Mark S. Smith, The Early History of God: Yahweh and the Other Deities in Ancient Israel (2002).

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  10. Moloch (Molech) and child sacrifice.

    The Hebrew Bible uses the term Molech in passages condemning the practice of "passing children through the fire." Scholars continue to debate the precise meaning of the term and the historical practices to which these passages refer. Evidence for child sacrifice exists in several ancient Near Eastern contexts, but Kachele's portrayal of a single, continuous cult of a child-killing goddess is not supported by the evidence.

    Hebrew child sacrifice to the god Moloch.  Line drawing.

    In the modern era, the name Molech has evolved into a powerful metaphor used in literature, cultural criticism, and game theory to describe any system or power that demands a catastrophic sacrifice of human well-being for success or victory. In the the classic science fiction film Metropolis directed by Fritz Lang (1927), the protogonist hallucinates a giant factory machine transforming into the god Molech and consuming living workers as sacrifices to industry.

    Molech scene in Fritz Lang's Metropolis (1927). movie still

    Sources:
    Leviticus 18:21; 2 Kings 23:10.
    John Day, Molech: A God of Human Sacrifice in the Old Testament (1989)
    Matthew McCarty, "The Tophet and Infant Sacrifice," Oxford Handbook of the Phoenician and Punic Mediterranean (2019). Jeffrey Schwartz, Frank Houghton, Roberto Macchiarelli, and Luca Bondioli, Skeletal Remains from Punic Carthage Do Not Support Systematic Sacrifice of Infants PLOS ONE (2010).
    Patricia Smith, Lawrence Stager, J. Andrew Greene, and David Avishai. "Bones, teeth, and estimating age of perinates: Carthaginian infant sacrifice revisited," Antiquity (2015)

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  11. Sidon, Tyre, and Carthage.

    Sidon and Tyre were major Phoenician cities of the eastern Mediterranean; Carthage was a Phoenician settlement founded from Tyre that developed into a major power in the western Mediterranean. Carthaginian religion included deities such as Baal Hammon and Tanit. The cemetery conventionally called the Tophet contains cremated remains of infants and young children, and scholars continue to debate how those remains should be interpreted. Some archaeological and textual evidence has been taken to support infant sacrifice, while other studies argue that the Tophet also functioned as a cemetery for infants who died naturally. Whatever the resolution of that debate, the evidence does not establish Kachele's single, trans-Mediterranean cult of a child-killing goddess.

    Sources:
    Encyclopaedia Britannica, "Carthage"; "Phoenicia."
    Josephine Quinn, In Search of the Phoenicians (2017).

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  12. Firstborn children and biblical examples.

    Kachele treats several unrelated biblical narratives as fragments of a concealed tradition of firstborn sacrifice. The texts themselves do not establish such a pattern: Ishmael and Esau are displaced from inheritance rather than sacrificed; Abel is murdered by Cain; David's first son by Bathsheba dies as part of the narrative's divine judgment; and Jephthah's daughter dies—or, according to some interpretations, is permanently dedicated to virginity—as the consequence of her father's vow. These stories therefore cannot be treated as independent historical evidence for a continuous cult of child sacrifice.

    Sources:
    The Hebrew Bible: Genesis, Judges 11, 2 Samuel 12.
    Robert Alter, The Hebrew Bible: A Translation with Commentary (2018).

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  13. The sacrifice of Isaac.

    Genesis 22 describes Abraham being commanded to sacrifice Isaac and then being prevented from doing so; a ram is provided as the substitute. Kachele interprets the story as evidence of an earlier child-sacrifice tradition, but that is a historical reconstruction rather than a conclusion established by the biblical text. His reference to "two white doves" conflates distinct biblical practices: firstborn sons were redeemed according to Exodus 13, while birds could be offered in connection with the purification ritual described in Leviticus 12. The doves did not constitute a payment that "bought off" a divine claim upon Israel's firstborn.

    Sources:
    The Hebrew Bible: Genesis 22, Exodus 13:11–16, Leviticus 12:8.

    An angel stopping Abraham from sacrificing of Isaac. Line drawing

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  14. Solomon and child sacrifice accusations.

    Kachele extends the biblical references to child sacrifice into a general claim that Solomon and later Jewish rulers sacrificed children to Astarte. The biblical text does condemn child sacrifice associated with Molech and describes some kings engaging in practices involving the "passing through the fire," but 1 Kings 11 does not say that Solomon sacrificed children to Astarte. The evidence therefore does not establish the continuous royal cult that Kachele describes.

    Sources:
    The Hebrew Bible: 1 Kings 11:1–8; 2 Kings 16:3; 2 Kings 21:6.
    John Day, Molech: A God of Human Sacrifice in the Old Testament (1989).

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  15. Pliny and the Roman transmission claim.

    Roman writers sometimes portrayed foreign religions as strange or morally dangerous, especially when describing peoples conquered by Rome. Such accounts must be interpreted within their political and cultural context.

    Kachele's statement that "Pliny tells about it" implies a specific passage in Pliny the Elder's Natural History. Pliny discusses numerous foreign peoples, religions, customs, and religious practices, but the present passage does not establish a continuous cult of a child-killing goddess extending from Phoenicia through Greece into Rome. The precise Plinian passage intended by Kachele should be identified before a more specific claim is made.

    Sources:
    Pliny the Elder, Naturalis Historia.
    Mary Beard, John North, and Simon Price, Religions of Rome: Volume 1, A History (1998).

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  16. The Balkans and the Danube Valley.

    The Balkans and the Danube were major zones of cultural contact, migration, trade, and conquest, but the existence of such routes does not establish the survival of a particular religious cult along them. There is no established evidence for Kachele's claim that a Near Eastern child-sacrifice cult passed intact from Greece through the Balkans and into later European traditions.

    Shannon, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons

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  17. Elisabeth Báthory, the "Bloody Countess."

    Elisabeth Báthory (1560-1614), a Hungarian noblewoman, was accused during an investigation of torturing and murdering young women. She was not subjected to a conventional public trial; instead, she was confined to her castle for the remainder of her life. The famous story that she bathed in her victims' blood appears in later versions of the legend and is not securely supported by the surviving contemporary evidence. The extent of her actual crimes and the political circumstances surrounding the accusations remain subjects of historical debate. Kachele's connection of Báthory to an ancient goddess cult is a later Gothic/occult interpretation rather than a historical conclusion.

    Painting of Elisabeth Báthory by an unidentified painter

    Sources:
    Encyclopaedia Britannica, "Elizabeth Báthory."
    Tony Thorne, Countess Dracula: The Life and Times of Elisabeth Báthory, the Blood Countess (1997).

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  18. The Black Mass.

    A Black Mass is a supposed anti-Christian ritual described in European religious literature, often involving the inversion or parody of Catholic worship. Kachele presents the Black Mass as the direct survival of an ancient child-sacrifice cult. Historical evidence does not establish such an uninterrupted lineage. Medieval and early-modern accusations of heresy, witchcraft, and diabolical ritual frequently portrayed alleged religious opponents as participants in inverted Christian ceremonies, while the concept of the "Black Mass" acquired additional meanings in early modern, nineteenth-century, and occult literature. Kachele's genealogy therefore reflects the history of European demonological and occult imagination more than demonstrable continuity with ancient Near Eastern religion.

    Sources:
    Encyclopaedia Britannica, "Black Mass."
    Norman Cohn, Europe's Inner Demons: The Demonization of Christians in Medieval Christendom (1975).

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  19. Gilles de Rais (Gilles de Retz).

    Gilles de Rais (c. 1405–1440), French nobleman and military commander associated with Joan of Arc, was convicted in 1440 after proceedings involving accusations of murder, sexual crimes, and occult practices. The precise historical extent of his crimes remains debated because the surviving trial and confession records must be interpreted within their fifteenth-century legal and political context. Kachele's claim that de Rais personally killed more than eight hundred children is not supported by reliable evidence and should be treated as an exaggerated figure rather than an established fact.

    Sources:
    Encyclopaedia Britannica, "Gilles de Rais."
    Jean Benedetti, Gilles de Rais: A Biography (1972).

    Gilles de Rais. Line drawing

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  20. The Marquise de Montespan and Abbé Guibourg.

    Françoise-Athénaïs de Rochechouart, Marquise de Montespan, was the longtime mistress of Louis XIV and was implicated by testimony during the Affair of the Poisons (1677–1682), a major French scandal involving accusations of poisoning, fortune-telling, magic, and illicit religious practices.

    Abbé Étieénne Guibourg was a Catholic priest accused of performing clandestine rituals for clients, including ceremonies later described as "Black Masses."

    The surviving evidence does not justify presenting Kachele's detailed account of newborn-child sacrifice as established fact, and Montespan's precise involvement remains disputed.

    Sources:
    Anne Somerset The Affair of the Poisons: Murder, Infanticide, and Satanism at the Court of Louis XIV. (2003)
    Encyclopaedia Britannica, "Affair of the Poisons."

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  21. Astaroth and Astarte.

    The name Astaroth is historically related to the biblical and ancient Near Eastern name Astarte/Ashtart, particularly through the form Ashtaroth. In Christian demonological literature, however, the inherited name was transformed into that of a male demon. So Kachele is correct to perceive a historical connection between the names, but incorrect to treat Astaroth as simply the unchanged survival of Astarte's ancient cult.

    Astaroth

    [Astaroth by M. Jarrault - J.A.S. Collin de Plancy, Dictionnaire Infernal, online, Public domain, via Wikimedia Commons]

    Sources:
    Encyclopaedia Britannica, "Astarte."
    Joseph Peterson (ed.), The Lesser Key of Solomon: Lemegeton Clavicula Salomonis (2001). This is an edition of a grimoire, not a modern scholarly study.

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  22. Basileia, Bersilia, Berzelya, and Werzelya.

    Kachele proposes a series of linguistic transformations linking the Greek basileia ("queen") with a succession of names that he associates with an Ethiopian child-killing spirit. Basileia is indeed a Greek word meaning "queen," and the word could function as a title or epithet.

    Kachele identifies "Werzelya" as an Ethiopian female spirit who steals or kills infants and attacks unborn children. Werzelya is known as an evil female shapeshifting demon or vampiric figure in Ethiopian and Abyssinian folklore. She is traditionally described in the folklore surrounding Saint Susenyos as the saint's wicked sister. Legend says she took Satan as a lover, gave birth to a demonic child, and drank that child's blood to gain the power to shape-shift into a snake or a bird. After she was confronted and killed by her brother for her evil acts, she allegedly returned as a malevolent, child-preying demon. Folklore holds that children wearing a protective medal of Saint Susenyos are safeguarded from her assaults. (visit

    Traditions concerning dangerous supernatural beings associated with pregnancy, childbirth, and infancy are well documented in many cultures. The proposed etymological chain from Basileia through the forms cited by Kachele, however, is not established by the evidence presented here. Similarity of sound is not sufficient to demonstrate historical linguistic descent.

    Sources:
    Sir E. A. Wallis Budge, Amulets and superstitions (1930) pgs. 182 - 186
    Walter Burkert, Greek Religion (1985).
    Theresa Bane, Encyclopedia of Vampire Mythology Written (2010)
    James Hastings, Encyclopædia of Religion and Ethics (13 vols.) (1908 - 1921)
    Edward Ullendorff, The Ethiopians: An Introduction to Country and People (1960).
    Werzelya on occult-world.com

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  23. Africa, slavery, and the Caribbean religious traditions.

    Kachele reduces the enormously diverse religious traditions carried to the Americas by enslaved Africans (such as Haitian Vodou, Cuban Santería, and Brazilian Candomblé) to the transmission of a single ancient goddess cult. Historical evidence instead points to the interaction of numerous African religious traditions—including West and Central African traditions—with Christianity, Indigenous Caribbean cultures, colonial institutions, and the social conditions of slavery. Haitian Vodou emerged through these processes of cultural continuity, adaptation, and transformation rather than as the survival of a single Near Eastern religion..

    Sources:
    Sidney W. Mintz and Richard Price, The Birth of African-American Culture: An Anthropological Perspective.
    Karen McCarthy Brown, Mama Lola: A Vodou Priestess in Brooklyn.

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  24. Mamaloi and "Mama-Roi."

    The term mambo refers to a female priest in Haitian Vodou. Older European and American sources sometimes used forms such as "mamaloi" or "mambo loi" when describing Vodou practitioners, often inaccurately. The word mambo is generally considered to derive from African languages, particularly those associated with Central African religious traditions. Kachele's proposed derivation from French mama-roi ("mother-queen") is a false etymology.

    Haitian Vodou includes many spiritual beings known as lwa (also spelled "loa"). These spirits are associated with different aspects of life, including healing, family, justice, protection, and the natural world.

    There is no single Vodou goddess equivalent to Kachele' proposed Labartu-Astarte-Durga figure. Some Vodou spirits have associations with motherhood, power, or danger, but they exist within a distinct religious framework.

    Ritual offerings involving animals occur in some Vodou ceremonies, as they do in many world religions. These practices are symbolic acts of exchange, devotion, and communion with spiritual beings.

    Claims that Vodou ceremonies involve human sacrifice, especially the killing of children, have historically appeared in sensational literature and colonial propaganda. Scholars of Haitian religion generally regard such claims as inaccurate representations.

    The portrayal of Vodou as a blood-drinking or child-sacrificing religion reflects longstanding colonial stereotypes. Anthropological research describes Vodou primarily as a system of worship, healing, community organization, and ancestral relationship.

    Sources:
    Merriam-Webster. (n.d.). Mamaloi. In Merriam-Webster.com dictionary. Retrieved [August 21, 2026], from https://www.merriam-webster.com/dictionary/mamaloi
    Karen McCarthy Brown, Mama Lola: A Vodou Priestess in Brooklyn
    Maya Deren, Divine Horsemen: The Living Gods of Haiti (1953).
    Elizabeth McAlister, Rara! Vodou, Power, and Performance in Haiti and Its Diaspora (2002).

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  25. And she is still drinking blood

    Kachele's concluding assertion that the goddess continues to drink blood "in the heart of New York" is part of the novel's Gothic mythology rather than an ethnographic description of Haitian or African diasporic religion. The preceding annotations have shown that his proposed chain connecting Lamaštu, Astarte, Durga, and Vodou does not correspond to the historical development of those traditions.

    Sources:
    Leslie G. Desmangles, Faces of the Gods: Vodou and Roman Catholicism in Haiti (1992).
    Elizabeth McAlister, Rara! Vodou, Power, and Performance in Haiti and Its Diaspora (2002).

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  26. "Every human brain is an empty room ..."

    Kachele's claim that a god, devil, or other autonomous power can suddenly occupy the human mind invites comparison with several ideas in the psychology of C. G. Jung, particularly autonomous complexes, archetypes, psychic personification, and experiences described metaphorically as possession. The resemblance should not, however, be taken to mean that Kachele is simply anticipating Jung. Jung generally treated gods, demons, and other apparently autonomous beings as manifestations of psychic reality, whereas Kachele's formulation leaves open the possibility that an actual supernatural entity may enter the mind. Jung's concept of the collective unconscious likewise does not mean that identical myths are literally transmitted from one generation to another; rather, archetypal structures can give rise to recurring symbolic patterns that are subsequently shaped by particular cultures and historical circumstances. Sigmund Freud provides a different comparison: apparently external forces may be interpreted as expressions of unconscious conflict, desire, memory, or fantasy. The contrast is therefore significant: Ewers's Kachele leaves open the literal return of the ancient god, while Jung and Freud provide psychological explanations for experiences that can be interpreted as possession.

    Kachele isn't merely a pseudo-scholar who gets ancient religion wrong. His theory that an ancient myth can become an autonomous force inside a modern person's mind sits intriguingly between nineteenth-century comparative mythology, occultism, Jungian psychology, and the Gothic concept of possession.

    Sources:
    Carl Gustav Jung on the PSA Encyclopedia web site.
    The Red Book of Carl G. Jung: Its Origins and Influence on the Library of Congress web site.
    C. G. Jung, The Archetypes and the Collective Unconscious.
    C. G. Jung, Psychology and Religion.
    C. G. Jung, Psychological Types.
    C. G. Jung, Two Essays on Analytical Psychology.
    Sigmund Freud, A General Introduction to Psychoanalysis.
    Sigmund Freud, The Unconscious.

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  27. A pelican pricking open her breast to feed her young with her own blood

    The legendary pelican that wounds its own breast to feed its young became a prominent Christian symbol of self-sacrifice. In medieval and Renaissance art, the "Pelican in her Piety" was used as an image of Christ's sacrificial love and, by extension, the Eucharist. The symbol therefore introduces another form of blood imagery into Ewers's scene, although its Christian meaning is one of self-sacrifice rather than predation.

    A Pelican feeding her young with her blood.

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  28. "But the suspicion was there again ..."

    Frank Braun, a sophisticated world traveler living in 20th century New York City, is possessed by an irrational suspicion.

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Bibliography and Further Reading

Researched and edited with the assistance of AI. I have not personally referenced a majority of the books or articles listed below.

The following sources provide historical, religious, linguistic, and cultural context for the subjects discussed in the annotations. Some sources address the ancient traditions themselves; others examine how those traditions have been interpreted, transformed, or misrepresented in later literature.

  • Abusch, Tzvi.

    • Abusch, Tzvi. Mesopotamian Witchcraft: Toward a History and Understanding of Babylonian Witchcraft Beliefs and Literature. Ancient Magic and Divination 5. Leiden: Brill, 2002.
    • Abusch, Tzvi. Further Studies on Mesopotamian Witchcraft Beliefs and Literature. Ancient Magic and Divination 17. Leiden: Brill, 2020. (Includes the chapter "Witches and Demons in Ancient Mesopotamia.")
    • Abusch, Tzvi. The Magical Ceremony Maqlû: A Critical Edition. (AMD 10), Leiden–Boston 2015
    • Abusch, Tzvi, and Daniel Schwemer. Corpus of Mesopotamian Anti-Witchcraft Rituals.
      • vol. 1 — 2011
      • vol. 2 — 2016
      • vol. 3 — 2019/2020 depending on cataloguing
      • vol. 4 — Glossaries and Indices, 2019
    Abusch's work examines Mesopotamian beliefs concerning demons, protective rituals, pregnancy, and infant mortality, providing context for the ancient figure whom Kachele identifies as "Labartu" (Lamaštu.)

  • Alter, Robert. The Hebrew Bible: A Translation with Commentary. W. W. Norton, 2018.

    A modern literary and historical translation of the Hebrew Bible with commentary on passages referenced in the text, including Genesis, Judges, and Kings.

  • Beard, Mary; North, John; and Price, Simon. Religions of Rome: Volume 1, A History. Cambridge University Press, 1998.

    A scholarly examination of Roman religious practices and the interpretation of foreign cults within the Roman world.

  • Brown, Karen McCarthy. Mama Lola: A Vodou Priestess in Brooklyn. University of California Press, 1991.

    An influential anthropological study of Haitian Vodou based on long-term field research with a Vodou priestess and her community.

  • Budin, Stephanie Lynn, The Origin of Aphrodite CDL Press, (2023)

    A particularly useful specialized source on Astarte/Aphrodite syncretism. It traces the historical and cultural evolution of the Greek goddess of love, arguing that her cult moved from the Near East through Cyprus to mainland Greece

  • Burkert, Walter. Greek Religion. Harvard University Press, 1985.

    A major scholarly study of ancient Greek religious beliefs, terminology, and mythology, including the interpretation of divine titles such as "Basileia."

  • Cohn, Norman. Europe's Inner Demons: The Demonization of Christians in Medieval Christendom. University of Chicago Press, 1975.

    A study of medieval accusations of heresy, witchcraft, and demonology, including the cultural origins of many European fears about secret rituals.

  • Craveri, Benedetta. The Age of Conversation. New York Review Books, 2005.

    A study of French aristocratic culture during the reign of Louis XIV, including the social world surrounding the Affair of the Poisons.

  • Day, John. Molech: A God of Human Sacrifice in the Old Testament. University of Cambridge Oriental Publications 41. Cambridge: Cambridge University Press, 1989.

    A detailed study of biblical references to Molech and the scholarly debate surrounding child sacrifice in ancient Israel and neighboring cultures.

  • Deren, Maya, Divine Horsemen: The Living Gods of Haiti.
    Original edition: London / New York: Thames and Hudson, 1953 (in the “Myth and Man” series edited by Joseph Campbell).
    Common modern reprint: New Paltz, NY: McPherson & Company, 1983 (and later printings; ISBN 0-914232-63-0 or 978-0-914232-63-6).

    A classic and poetic account of Haitian Vodou written by an artist and initiate, offering profound insight into the religion's cosmology and rituals. but be aware that Deren's work has its own interpretive history.

  • Desmangles, Leslie G. Faces of the Gods: Vodou and Roman Catholicism in Haiti. University of North Carolina Press, 1992.

    A scholarly analysis of the relationship between Haitian Vodou and Catholic traditions.

  • Doniger, Wendy. The Hindus: An Alternative History. Oxford University Press, 2009.

    A broad historical study of Hindu traditions, including discussions of Kali, Durga, and concepts of divine power.

  • Emrys, Wendilyn. "The Transformations of a Goddess: Lillake, Lamashtu, and Lilith." 2018.

    A study investigating possible syncretization among Lillake, Lilitu, Lamaštu, and the later figure of Lilith. Not a peer-reviewed journal. It's a ResearchGate preprint / MA thesis from Pacifica Graduate Institute, March 2018. Relevant topically, but lower scholarly weight than Farber/Wiggermann.

  • Farber, Walter. Lamaštu: An Edition of the Canonical Series of Lamaštu Incantations and Rituals and Related Texts from the Second and First Millennia B.C. Mesopotamian Civilizations 17. Winona Lake, IN: Eisenbrauns, 2014.

    The standard critical edition of the Mesopotamian incantation series against Lamaštu (Labartu), providing the primary textual evidence for the demoness central to Kachele’s theory.

  • Frazer, James George. The Golden Bough: A Study in Comparative Religion. 1890.

    A foundational work in early comparative mythology. Although influential, many of Frazer's theories are now considered outdated because they often assumed universal patterns among unrelated cultures.

  • Freedman, David Noel, ed. The Anchor Bible Dictionary. New York: Doubleday, 1992.

    Includes the entry on "Lilith" by Lowell K. Handy, discussing her possible connections to Mesopotamian demonology.

  • Freud, Sigmund, The Unconscious 2005.

    This volume contains a key statement about evidence for the unconscious, and how it works, as well as major essays on all the fundamentals of mental functioning.

  • Freud, Sigmund, A General Introduction to Psychoanalysis (originally Introductory Lectures on Psycho-Analysis) 1917

    A famous 1917 book collecting 28 public lectures given at the University of Vienna during World War I, designed to explain his core psychological theories to everyday people.

  • Gilroy, Paul, The Black Atlantic: Modernity and Double Consciousness. Harvard University Press, 1993.

    A study of cultural exchange and identity formation among African diaspora communities. The Black Atlantic is important for diaspora theory, but it does not establish the historical or linguistic genealogy Ewers proposes.

  • Graves, Robert, and Raphael Patai. Hebrew Myths: The Book of Genesis. New York: Doubleday, 1964.

    Real classic, though dated and often criticized for speculative reconstructions. Contains the classic retelling and analysis of the Lilith legend as Adam's first wife, drawing on midrashic and folkloric sources.

  • Jagiello, Mieszek. "Im Bann der Würgerin - Kamadme, Lamaštu und Lilith in der Hellas? Bemerkungen zu Kindbettdämonen in Orient und Hellas." Classica Cracoviensia 23 (2020).

    Explores possible connections between Mesopotamian child-killing demons (including Lamaštu and Lilith) and related figures in the Greek world.

  • Handy, Lowell K. "Lilith" in The Anchor Bible Dictionary, edited by David Noel Freedman, Vol. 4, 324-325. New York: Doubleday, (1992).

    The standard brief scholarly overview of Lilith as a class of Mesopotamian night/wind spirits (lilî, lilitu, ardat-lilî) and her single biblical appearance in Isaiah 34:14, with notes on the disputed identification with ki-sikil-lil-la-ke in Gilgamesh.

  • Jung, Carl Gustav, The Archetypes of the Collective Unconscious 1968.

    Volume 9, Part 1 of The Collected Works of C. G. Jung. Published by Princeton University Press, this foundational text collects Swiss psychiatrist Carl Jung’s most important essays on the universal, shared structures of the human psyche.

  • Jung, Carl Gustav, Psychology and Religion: West and East. 1960.

    Volume 11 of The Collected Works of C. G. Jung. It explores religion as a natural, universal psychic phenomenon, examining how the unconscious mind generates authentic religious and symbolic experiences across different cultures.

  • Jung, Carl Gustav Two Essays on Analytical Psychology 2nd ed., Princeton University Press, 1966.

    This book serves as a core introduction to Jung's psychological system. It features "On the Psychology of the Unconscious" and "The Relations between the Ego and the Unconscious," marking his split from Freud and bridging Freud and Adler's theories.

  • Kugel, Wilfried. Der Unverantwortliche: Das Leben des Hanns Heinz Ewers. Düsseldorf: Grupello, 1992 (or later editions).

  • Liverani, Mario. The Ancient Near East: History, Society and Economy. Translated by Soraia Tabatabai. London: Routledge, 2014 (English edition of the Italian original).

    A general scholarly overview of ancient Near Eastern civilizations and written traditions.

  • McAlister, Elizabeth. Rara! Vodou, Power, and Performance in Haiti and Its Diaspora. University of California Press, 2002.

    An examination of Haitian religious performance, ritual, and diaspora identity.

  • Mintz, Sidney W., and Richard Price. The Birth of African-American Culture: An Anthropological Perspective. Beacon Press, 1992.

    A study of the formation of African-American cultural traditions from diverse African sources rather than from a single inherited tradition.

  • Naveh, Joseph, and Shaul Shaked. Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity. Jerusalem: Magnes Press, Hebrew University, 1985. 2nd ed. (1998)

    The primary edition of late-antique Jewish Aramaic incantation bowls from Sasanian Iraq that invoke Lilith as a child-harming demoness to be bound and expelled, providing direct archaeological evidence for the functional absorption of Lamaštu-type protection rites into Lilith tradition.

  • Patai, Raphael. The Hebrew Goddess. 3rd enlarged edition. Detroit: Wayne State University Press, 1990.

    A major study of feminine divine and demonic figures in Jewish tradition, including an extended discussion of Lilith's development from earlier Near Eastern sources.

  • Peterson, Joseph H. (editor). The Lesser Key of Solomon: Lemegeton Clavicula Salomonis. Weiser Books, 2001.

    An edition of the famous early modern grimoire containing descriptions of demons such as Astaroth.

  • Quinn, Josephine. In Search of the Phoenicians. Princeton University Press, 2017.

    A modern study of Phoenician identity, trade networks, and Mediterranean cultural exchange.

  • Shaked, Shaul, James Nathan Ford, and Siam Bhayro. Aramaic Bowl Spells: Jewish Babylonian Aramaic Bowls Volume One. Magical and Religious Literature of Late Antiquity 1. Leiden: Brill (2013)

    A more recent critical edition and translation of the bowl spells, with extensive discussion of Lilith, Bagdana, and other night-demons, birthing-room placement, and continuity with earlier Mesopotamian anti-Lamaštu amulets and protective rituals.

  • Smith, Mark S. The Early History of God: Yahweh and the Other Deities in Ancient Israel. William B. Eerdmans Publishing, 2002.

    A study of ancient Israelite religion and its relationship with surrounding Near Eastern traditions.

  • Thorne, Tony. Countess Dracula: The Life and Times of Elisabeth Báthory, the Blood Countess. Bloomsbury, 1997.

    A historical examination of Elisabeth Báthory and the development of the legends surrounding her.

  • Trattner, Kathrin. "From Lamaštu to Lilith. Personifications of female evil in Mesopotamian and Jewish mythology." Disputatio Philosophica: International Journal on Philosophy and Religion 15/1 (2013): 109-118.

    Examines the conceptual links between the Mesopotamian demoness Lamaštu and the later Jewish figure of Lilith as personifications of female evil.

  • Ullendorff, Edward. The Ethiopians: An Introduction to Country and People. Oxford University Press, 1960.

    A historical and cultural introduction to Ethiopia, including language, Christianity, and traditions.

  • Van De Mieroop, Marc. A History of the Ancient Near East, ca. 3000–323 BC. 4th ed. Blackwell History of the Ancient World. Hoboken, NJ: Wiley-Blackwell, 2024 (earlier editions 2004, 2007, 2016).

  • van der Toorn, Karel, Bob Becking, and Pieter W. van der Horst, eds. Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill, 1999.

    Contains the entry on "Lilith" summarizing her Mesopotamian background and appearance in biblical and post-biblical sources.

  • Wiggermann, F. A. M. "Lamaštu, Daughter of Anu. A Profile." In Birth in Babylonia and the Bible: Its Mediterranean Setting, edited by M. Stol, 217-249. Groningen: Styx, 2000.

    A detailed scholarly profile of Lamaštu's character, iconography, and role as a threat to mothers and infants in Mesopotamian tradition.

Primary and Reference Texts

  • The Hebrew Bible. Referenced passages include Genesis, Exodus, Judges, Leviticus, and Kings.

  • Pliny the Elder. Naturalis Historia. First century CE Roman encyclopedia containing information about nature, peoples, and customs known to Rome.

  • Encyclopaedia Britannica. Entries consulted include: Astarte, Baal, Balkans, Black Mass, Carthage, Coptic language, Dahomey, Durga, Elizabeth Báthory, Gilles de Rais, Kali, Phoenicia, Vodou

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