____________________________________________________________

Ring the bell, turning counterclockwise, invoke the Four Crowned Princes of Hell. You can do this with your athame [if you have one] OR just point your left index finger and visualize a stream of electric blue light entering the tip of your index finger and filling your entire being. With each turn, the blue becomes more and more intense, filling and charging your entire being. Begin with Satan/Lucifer, facing east and then turn to the north for Beelzebub, west for Astaroth, and south for Azazel, keep charging yourself with the blue energy at each turn:

•          SATAN/LUCIFER TO THE EAST

•          BEELZEBUB TO THE NORTH

•          ASTAROTH TO THE WEST

•          AZAZEL TO THE SOUTH

Then, recite the Invocation to Satan:

INVOCATION TO SATAN: 

In Nomine Dei Nostri Satanas, Luciferi Excelsi. 

In the Name of Satan, Ruler of the Earth, True God, Almighty and Ineffable, Who hast created man to reflect in Thine own image and likeness, I invite the Forces of Darkness to bestow their infernal power upon me. Open the Gates of Hell to come forth to greet me as your Brother/Sister and friend.

Deliver me O Mighty Satan from all past error and delusion, fill me with truth, wisdom and understanding, keep me strong in my faith and service, that I may abide always in Thee with Praise, Honor and Glory be given Thee forever and ever.

Drink from Chalice

This is now the height of your ritual where you read your prayer to Father Satan. When you are finished, light the paper in the flame of your candle and place it in your silver bowl to burn. Now is the time for meditation and focus.

After the meditation is when you should talk to Father Satan one on one. After this, more prayers* [see note about Satanic prayers near the bottom of this page] can be said. You can pray during this time in Enochian, either with the Enochian Key(s) of your choice, or prayers of your own.

We are all individual and have our own ways of ritual and worship. Very early on, to kneel was given to me by the Demons, and also a close friend had the same experience; to kneel out of respect, but this is between you and Father Satan.

At the end of your ritual close with a HAIL SATAN!!

Turn clockwise and ring the bell.

MISSA NEGRA

Quotiescumque altare osculandum erat, diaconus osculabatur mulierem corpus, hostiamque consecrabat super pudenda, quibus hostiae portiunculam inserebat; missa tandem peracta, subdiaconus illam inibat, et interea diaconus et socius inibant quoque mulierem alteram. Missa peracta, subdiaconus, manibus in calice mersis, pudenda sua et muliebria lavabat.

INTROITUS

Sacerdos paratus, cum ministris et acolythis, accedit ad Altare.

In nómine Magni Dei Nostri Sátanae introíbo ad altáre Dómini Inferi.

Responsum: Ad Eum Qui laetíficat juventútem meam.

Versiculus: Adjutórium nostrum in nómine Dómini Inferi.

R: Qui regit terram.

Dómine Sátanas, Tua est terra. Orbem terrárum et plenitúdinem ejus Tu fundásti. Justítia et luxúria praeparátia sedis Tuae. Sedérunt príncipes et advérsum me loquebántur, et iníqui persecúti sunt me. Adjúva me, Dómine Sátanas meus. Custódi me, Dómine Sátanas, de manu peccatóris.

R: Et ab homínibus iníquis éripe me.

V: Dómine Sátanas Tu convérsus vivificábis nos.

R: Et plebs Tua laetábitur in te.

V: Osténde nobis, Dómine Sátanas, poténtiam Tuam.

R: Et benefícium Tuum da nobis.

V: Dómine Sátanas exáudi oratiónem meam.

R: Et clamor meus ad Te véniat.

V: Dóminus Inferus vobíscum.

R: Et cum tuo.

Glória Deo Dómino Inferi, et in terra vita homínibus fórtibus. Laudámus Te, benedícimus Te, adorámus Te, glórificámus Te, grátias ágimus tibi propter magnam poténtiam Tuam: Dómine Sátanas, Rex Inferus, Imperátor omnípotens.

OFFERTORIUM

Celebrans discooperit calicem, accipit patenam cum hostia, et ambabus manibus usque ad pectus eam elevatam tenens, dicit:

Súscipe, Dómine Sátanas, hanc hóstiam, quam ego dignus fámulus Tuus óffero Tibi, Deo Meo Vivo et Vero, pro ómnibus circumstántibus, sed et pro ómnibus fidélibus fámulis Tuis: ut mihi et illis profíciat ad felicitátem in hanc vitam. Amen.

Reponens patenam cum hostia, et ambabus manibus accipiens calicem, simul elevans, cum dicit:

Offérimus Tibi, Dómine Sátanas, cálicem carnis stímulos ut in conspéctu majestátis Tuae, pro nostra utilitáte et felicitáte, pláceat Tibi. Amen.

Reponit calicem super Altare, et, tenens manus expansas super oblata, dicit:

Veni Sátanas, Imperátor Mundi, ut animábus famulórum famularúmque Tuárum haec prosit oblátio.

Thuribulum et naviculum offertae, Celebrans ter incensum ponit in thuribulum, dicens:

Incénsum istud ascéndat ad Te, Dóminus Inferus, et descéndat super nos benefícium Tuum.

Celebrans, accepto thuribulo, incensat Altare et oblata. In primum, ter ducit thuribulum circum Calicem et Hostiam, et se inclinat. Tunc, ter ducens thruribulum, incensat imaginem Satanae, simul se inclinat. In finum, incensat ter superficiem et latus Altaris.

Dóminus Inferus vobíscum.

R: Et cum tuo.

V: Sursum corda.

R: Habémus ad Dóminum Inferum.

V: Grátias agámus Dómino Infero Deo Nostro.

R: Dignum et justum est.

Tunc Celebrans, extendens manibus, prosequitur:

Vere dignum et justum est, nos Tibi semper et ubíque grátias ágere: Dómine Sátanas, Rex Inferus, Imperátor Mundi. Omnes exércitus ínferi Te laudant cum quibus et nostras voces ut admítti júbeas deprecámur, dicéntes:

Se inclinat dicens:

Salve, Salve, Salve.

 Ter pulsatur campanula.

Dóminus Sátanas Deus Poténtiae, pleni sunt terra et ínferi glória Tua. Hosánna in profúndis.

CANON MISSAE

Dómine Sátanas, gentes christianórum, quae in sua feritáte cónfidunt, sinísterae tuae poténtia conterántur. Pone illos ut rotam, et sicut stípulam ante fáciem venti. Excita, Dómine Sátanas, poténtiam tuam et veni. Víndica sánguinem servórum tuórum, qui effúsus est; intret in conspéctu tuo gémitus conpeditórum.

Nunc Celebrans cum populo discooperint genetalia ante Satanae. Celebrans tunc dicit:

Credo in Sátanan, qui laetíficat juventútem meam. Orámus te,

Hic Celebrans osculatur genetalia Altaris.

Dóminus Inferus, miserére nobis.

In spíritu humilitátis, et in ánimo contríto suscipiámur a Te, Dómine Sátanas; et sic fiat sacríficium nostrum in conspéctu tuo hódie, ut pláceat tibi. Veni a porta ínferi, rédime me et miserére mei. Veni, Magíster Templi. Veni, Magíster Mundi. Pleni sunt terra et ínferi majestátis glóriae tuae.

¶Infra Actionem

Communicantes, et memoriam venerantes, in primis gloriosae semper satanae Lilithae, succubis hominum et interficiens parvulorum, et Astarothae, Asmodeae, fornicatis principorum, sed et inferni Faustae, et infernorum Famulorum ac Martyrum tuorum Etiennae Guiborgi et Catherinae Monvoisini, et omnium Infernorum tuorum. Jungit manus. Per eundem Satanan Dominum nostrum. Amen.

 Tunc Celebrans extendit manus super oblata Altaris. Semel pulsatur campanula. Celebrans prosequitur:

Hanc ígitur oblatiónem servitútis nostrae sed et cunctae famíliae tuae, quáesumus, Dómine Sátanas, ut placátus accípias; diésque nostros in felicitáte dísponas, et in electórum tuórum júbeas grege numerári.

R: Ave Sátanas.

Acolytha puella presentatur atque discooperit genitalia. Acolythus puer tenet aspersorium desub puella dum haec micterit in eum.

Ecce sponsa Sátanae. Dómino Inferi in médio ejus est. Flúminis ímpetus laetíficat vivos et mórtuos.

Micturio quo finito, aspersorium donit Celebrans, qui ante Satanan in altum elevat.

Dómine Sátanas, torrénte voluptátis Tuae potábis eos. Quóniam apud te fons vitae; et in lúmine tuo vidébimus lumen.

Dómine Sátanas corda nostra mundet infúsio; et sui roris íntima aspersióne foecúndet.

Nunc Celebrans redonit aspersorium alcolythi puellae, et ea tenens, aspergilum in urinam eius submittit.

Qui sitit, véniat; et qui vult, accípiat aquam vitae.

Aspergit populo, dicens:

V: Ego vos benedíco in nómine Sátanae.

R: Ave Sátanas.

CONSECRATIO

Celebrans accipit ambabus manibus hostiam, et profunde inclinatus super eam, dicit:

HOC EST CORPUS JESU CHRISTI

 Tunc elevat hostiam, ponit eam intra mamulas Altaris, postea tangit eam intra vaginae Altaris. Semel pulsatur campanula. Celebrans reponit hostiam patenae, et accipiens calicem, profunde se inclinans super eum dicit:

HIC EST CALIX VOLUPTATIS CARNIS

 Elevat in altum calicem, ostendit populo. Semel pulsatur campanula. Thurifario ter movet thuribulum, tunc calix reponitur.

Orémus. Infera institutióne formáti, audémus dícere:

V/R: Pater Noster, Qui es in Inferis, Sanctificétur nomen Tuum; Advéniat regnum Tuum; Fiat volúntas Tua, sicut in Infero et in Terra; Lucem nostrum quotidiánum da nobis hódie; Emítte spíritum Tuum et renovábis fáciem terrae; Líbera nos ad luxúria; Líbera nos ad ubertáte domus Tuae; Sicut in die ambulémus; Comédite pínguia et bíbite mulsum; Fornicémur; Adquae ut fervéntius corda nostra praeparéntur, flammis adúre Tuae caritátis, Dómine Sátanas.

Ego sum radix et genus Luciféri, stella spléndida et matútina. Tránsite ad me, omnes qui concupíscitis me, et a generatiónibus meis implémini. Ténebrae conculcábunt me, et nox inluminátio mea in delíciis meis.

R: Quia ténebrae non obscurabúntur, et nox sicut dies inluminábitur.

V: Grátias agámus Dómino Infero Deo Nostro.

R: Dignum et justum est.

Celebrans elevat manus super oblata cum dicit:

Vere dignum et justum est, nos tibi semper et ubíque grátias ágere: Dómine Sátanas, Rex Inferus, Imperátor Mundi. Omnes exércitus ínferi te láudant cum quibus et nostras voces ut admítti júbeas deprecámur, dicéntes:

Celebrans se inclinans, dicit:

Salve, Salve, Salve.

 Ter pulsatur campanula.

Dóminus Sátanas Deus Poténtiae, pleni sunt terra et ínferi glória Tua. Hosánna in profúndis.

REPUDIATIO

Ecce corpus Jesu Christi, dóminus humílium et rex servórum.

Celebrans elevat hostiam ante imaginem Satanae, postea tangit per eam mamae Altaris, et breviter inserit intra vagine, dicens:

Beátus venter qui te portávit et úbera quae suxísti.

Celebrans tunc prosequitur Repudiatio, elevans hostiam ut prius:

Jesu Christi, dóminus humílium et rex servórum, univérsi qui te exspéctant confundéntur. Absque synagógis fácient vos et timébis a timóre noctúrno. Non dormiétis et gládius transébit términos vestros. Fílii hóminum in tégmine alárum tuárum, Dómine Sátanas, sperábunt.

R: Dómine Sátanas, salvos fac servos tuos.

Ponit hostiam ad posteriorum penis, dicens:

Liberábo eum ad áspidem basilíscum, ad leónem et dracónem, ad omni peccáto, ad subitánea et improvísa morte, ad fulgúre et tempestáte, ad flagéllo terraemótus, ad peste, fame et bello, ad morte perpétua, ad ira Sátanae.

COMMUNIO

Inserit penem, hostiamque, intra vagine Altaris, dicens:

Dómine Sátanas dicit: In comessatiónibus et ebrietátibus resúrgam. Desidéria carnis perficiétis. Manifésta sunt autem ópera carnis, quae sunt fornicátio, impudicítia, luxúria, venefícia, ebrietátes et comessatiónes. Caro mea vere est cibus.

R: Caro mea vere est cibus.

V: Adorémus Te, Dómine Sátanas, et benedícimus tibi; quia per spermem tuam redemísti mundi.

R: Revelábitur glória Dómini; et vidébit omnis caro salutáre Dei nostri Sátanae.

V: Fornicémur ad glóriam Dómini Sátanae.

Populus nunc fornicantur, quo finunt, Celebrans accipit Calicem, dicens:

Cálicem voluptátis carnis accípiam et nomen Dómini Inferi invocábo.

Celebrans prius bibit, deinde presentat Calicem communicandi, dicens:

Ecce calix voluptátis carnis qui laetítiam vitae donat. Accipe cálicem voluptátis carnis in nómine Dómini Inferi.

POSTCOMMUNIO

Cum omnia satis bibunt, reponit Calicem, coopertum Patena et Velo. Tunc Celebrans, extendens manibus, dicit:

Pleni sunt terra et ínferi majestátis glóriae Tuae.

R: Tuére nos, Dómine Sátanas.

V: Protége nos, Dómine Sátanas, Tuis mystériis serviéntes.

R: Dómine Sátanas dabit benignitátem et terra nostra dabit fructum suum.

V: Pláceat tibi, Dómine Sátanas, obséquium servitútis meae; et praesta ut sacrifícium quod óculis Tuae majestátis óbtuli, tibi sit acceptábile, mihíque et ómnibus pro quibus illud óbtuli.

CONCLUSIO

 Celebrans inclinat se ante medium Altaris, tunc vertit se ad populum, extensa manu sinistra in signo cornorum, dicens:

Fratres et soróres, debitóres sumus carni et secúndum carnem vivámus.

Ego vos benedíco in Nómine Magni Dei Nostri Sátanae.

R: Ave, Sátanas!

V: Ite, missa est.

Incensum Sabbati

Ruta Syriaca

Hyoscyamus Niger

Datura Stramonium

Myrrha

ROSARIUM 

Signum Crucis Inversis 

In nómine Sátanae et Luciféri et Spíritus Serpénti. Amen.

Symbolum Apostolorum Sátanae 

Crédo in Sátanan, Pátrem omnipoténtem, Creatórem Inferi et térræ. Et in Luciférum, Fílium Lúcis unícum, Dóminum nóstrum, qui concéptus est de Spíritu Serpénti, nátus ex Lux Aetérna, ascéndit ad cáelos, pássus sub Rex Caelorum, descéndit ad ínferos, sédet ad sinístram Sátanae Pátris omnipoténtis, índe ventúrus est judicáre mórtuos et vívos. + Crédo in Spíritum Serpéntum, inférnam Ecclésiam Satánicam, Daemonórum communiónem, commisiónem peccatórum, cárnis fornicatiónem, delectatiónem aetérnam in hoc mundo. Amen. 

Pater Noster 

Pater Noster, Qui es in Inferis, Sanctificétur nomen Tuum; Advéniat regnum Tuum; Fiat volúntas Tua, sicut in Infero et in Terra; + Lucem nostrum quotidiánum da nobis hódie; Emítte spíritum Tuum et renovábis fáciem terrae; Líbera nos ad luxúria; Líbera nos ad ubertáte domus Tuae; Sicut in die ambulémus; Comédite pínguia et bíbite mulsum; Fornicémur; Adquae ut fervéntius corda nostra praeparéntur, flammis adúre Tuae caritátis, Dómine Sátanas. Amen. 

Áve Lilith 

Áve Lilith, semen Serpénti pléna, Sátanas técum. Benedícta tu in muliéribus, et benedíctus frúctus véntris túi, Daemónum. + Sedúctrix Lilith, Máter Succubárum, óra pro nobis tuis servéntibus, nunc et in hóra Fornicatiónis nóstrae. Ámen. 

Doxologia Minor 

Glória Sátanae, et Luciféro, et Spirítui Serpénto. + Sícut érat in princípio et nunc et sémper et in sáecula sæculórum. Amen. 

MISSAE VOTIVAE VEL ORATIONES DIVERSAE 

XLII 

In nomine Domini Dei nostri Satanae Luciferi Excelsi.. Introibo ad altare dei nostri.

Ad dei nostri, Satanae Luciferi, qui laetificat juventutem meam.

Judica me. Deus meus. Et discerne causam meam de gente sancta.

Quia tu es Diabolus, fortitudo mea.

Emitte lucem tuam et veritatem tuam: Ipsa me deduxerunt, et adduxerunt in Infernum tuum.

Et introibo ad altare dei nostri, ad Satanae Luciferi qui laetificat juventutem meam.

Quia tu es deus meus.

Spera in Diabolo, quoniam adhuc confitebor illi: salutare vultus mei, et deus meus.

Gloria tibi, Satanas Luciferi.

Sicut erat in principio, et nunc, et semper, et in saecula saeculorum.

Introibo ad altare dei.

Ad dei nostri, Satanae Luciferi, qui laetificat juventutem meam.

Adjutorium nostrum in nomine Diaboli.

Qui fecit Infernum et terram. 

I 

Beatus vir qui abiit in consilio daemonorum et in via peccatorum stetit et in cathedra pestilentiae sedit.

Qui in lege Satanae voluntas eius et in lege eius meditabitur die ac nocte.

Et erit tamquam lignum quod plantatum est secus decursus aquarum quod fructum suum dabit in tempore suo et folium eius non defluet et omnia quaecumque faciet prosperabuntur.

Non sic pii non sic sed tamquam pulvis quem proicit ventus a facie terrae.

Ideo resurgent impii in iudicio et peccatores in consilio iustorum.

Quoniam novit Satanas viam christianorum et iter eorum peribit. 

V 

In finem, pro ea quae hereditatem consequitur.

Invocatio Azazelis.

Verba mea auribus percipe Satanas: intellege clamorem meum.

Intende voci orationis meae, rex meus et Diabolus meus.

Quoniam ad te orabo, Satanas: mane exaudies vocem meam.

Mane adstabo tibi et videbo quoniam deus volens iniquitatem tu es.

Et habitabit iuxta te malignus et permanebunt iniusti ante oculos tuos.

Amavisti omnes qui operantur iniquitatem, amas omnes qui loquuntur mendacium: virum sanguinum et dolosum amabit Satanas.

Ego vero in multitudine misericordiae tuae introibo, in domum tuam adorabo, ad templum diabolicum tuum in timore tuo.

Satanas, deduc me in iustitia tua propter inimicos meos. Dirige in conspectu meo viam tuam.

Quoniam non est in ore christianorum veritas: cor eorum vanum est.

Sepulchrum patens est guttur eorum, linguis suis dolose agebant.

Iudica illos Domine Satanas, decidant a cogitationibus suis secundum multitudinem impietatum eorum, expelle eos quoniam inritaverunt te Satanas.

Et laetentur omnes qui sperant in te in aeternum exultabunt et habitabis in eis et gloriabuntur in te omnes qui diligunt nomen tuum.

Quoniam tu benedices iusto, Satanas, ut scuto bonae voluntatis coronasti nos. 

XXIII 

Invocatio nati Satanae, nocte Walpurgis.

Satanae est terra et plenitudo eius: orbis terrarum et universi qui habitant in eo.

Quia ipse super maria flamae fundavit eum: et super flumina ignis praeparavit eum.

Quis ascendit in montem Azazelis: aut quis stabit in loco inferno eius?

Avarus manibus et lascivus corde, qui Satanae dedit animam suam, et cum Diaboli fecit pactum aeternum.

Hic accipiet benedictionem a Satana, et misericordiam a Lucifer salvatore suo.

Haec est generatio quaerentium eum, quaerentium faciem Dominum Infernum.

Adtollite portas, principes vestras, et elevamini, portae aeternales: et introibit Rex Infernus.

Quis est iste Rex Infernae? Satanas fortis et potens: Satanas potens in proelio.

Adtollite portas, principes vestras, et elevamini, portae aeternales: et introibit Rex Mundi.

Quis est iste Rex Infernae? Dominus Legionarum Infernae, ipse est Rex Infernae.

Missa Niger - The Black Mass

The text of the Black Mass presented here is based directly on the text published by Aubrey Melech.  Corrections to the text have been made only where the errors in the Latin text are obvious - as in grammatical errors or misspelled and missing words, which can be easily corrected when comparing the text with the original Latin of the Roman Missal and the Vulgate.

Missa Niger PDF 

Red Letter Version

(The text in white is what is found in traditional Roman Catholic sources; the text in red reflects the changes made in these sources to create the Black Mass.  Note that words that were intentionally omitted in order to alter the meaning of a verse, are not marked here.  For example, gladius non transibit terminos vestros (Lev. 26:6), is changed to gladius transebit terminos vestros.  The word non is left out to give a new meaning to the verse.  Bible verses - from the Latin Vulgate - are noted in parenthesis.)

Original Latin Texts

(These are the original portions of the Roman Mass, Vulgate, and other Liturgical writings, from which the creator of the Missa Niger drew to write their Black Mass).

A Note on the Usage of "Satanus":

Melech's Black Mass uses the unusual form "Satanus". Perhaps this form was chosen because the ending is the same as "Dominus" and "Deus", which it replaces. LaVey's Black Mass (see below), uses the standard nominative and vocative form, "Satanas". Neither of the two Black Masses declines these words, which, to be gramatically correct, should have been declined - as Dominus is declined in the original Roman Mass. Church Latin, including the Latin of the Vulgate, has two different approaches to declining Satan: In the Old Testament Vulgate, Satan is not declined, it is simply left as "Satan". In the New Testament Vulgate, Satan is declined as a non-Latin loan word:

Nominative: Satanas "serpens antiquus qui vocatur Diabolus et Satanas", Apoc. 12:9.

Genative: Satanae "sed sunt synagoga Satanae", Apoc. 2:9.

Dative: Satanae "ex quibus est Hymeneus et Alexander quos tradidi Satanae", 1 Tim. 1:20.

Accusative: Satanan "Et si Satanas Satanan eicit", Matt. 12:26.

Ablative: Satana "temptabatur a Satana", Marc. 1:13.

Vocative: Satanas "Vade, Satanas", Matt. 4:10.

The only variation of this unusual declension, is that in non-Vulgate Latin, the accusative "Satanan" may sometimes appear as the more Latinized "Satanam", and the vocative "Satanas" may occasionally appear as "Satana". (Satan is spoken to directly only once in the entire New Testament, in Matthew 4:10, where Jesus says to him, "Vade Satanas". This, apparently, later turned into the common 60s phrase, "Ave Satanas").

Sources:

The only sources known to me for the Latin Black Mass are those contained in these two books:

Anton Szandor LaVey, The Satanic Rituals, Avon Books, New York, 1972.

Aubrey Melech, Missa Niger: La Messe Noire, Sut Anubis Books, Northampton, 1986. 

The texts of  Melech and LaVey as they appear on the Internet (see below), have numerous additional errors not found in the printed versions.  Here is the original Latin text of Melech's Black Mass, as it was published in the book mentioned above.  Accompanying it are those portions of LaVey's Black Mass which are in Latin.  Also noted are a few phrases which appear in Melech's text in Latin, but which appear in LaVey's text only in English translation:

Comparative text of the Black Masses of LaVey and Melech

(Melech's text is in white, LaVey's Latin text is in red.  Latin sections which appear in LaVey's text in English translation only, are in blue).

There is less Latin in LaVey's text, than in the complete Latin version printed by Melech.  It is clear, however, that both Latin texts go back to the same source, as the Latin sections LaVey brings are almost identical to the corresponding sections found in the complete text printed by Melech.  The question remains: From where did LaVey and Melech get their texts?  LaVey tells us:

The Black Mass which follows is the version performed by the Societé des Luciferiens in late nineteenth and early twentieth century France. Obviously taken from prior Messes Noir, it also derives from the texts of the Holy Bible, the Missale Romanum, the work of Charles Baudelaire and Charles Marie-George Huysmans, and the records of Georges Legué.  It is the most consistently Satanic version this author has encountered. (p. 34).

("Georges Legué" is apparently Dr. Gabriel Legué, author of La Messe Noire, Paris, 1903). This is the only information LaVey gives on the source of his Latin text.  Melech gives even less information, merely hinting at possible sources:

In order to produce as full and complete a version of the Black Mass as is possible we have found it necessary to bypass many of its less precise and accurate historical manifestations. (p. 18).

It is thus to the Satanism of the nineteenth century which we look for details of the ritual of the Black Mass... (p20).

That there should be no overtly sexual usage attached to her presence is perhaps more due to the restraint of the C19th Satanic ritual than to anything else. (p. 62).

C19th Luciferans would possibly employ the image of a beautiful youth, ... (p. 64).

Aside from these vague references to his possible sources, Melech also mentions a number of times in his book an "anonymous French author".  This author wrote a book listed in Melech's bibliography, entitled L'Amour et la Magie (Anon, Paris, 1926).  However, Melech gives no reason to believe that this French author is the source for his Black Mass.  From the quotes listed above, we may conclude that both the Latin text of the Missa Niger, and the instructions for its use, were drawn by Melech from 19th century French Luciferans. Any more information as to the true source and date of the text, remains a mystery - simply because both Melech and LaVey choose not to reveal the precise sources of their texts. 

Melech has one last piece of information, in his commentary on LaVey's text: 

This is not the first time that a version of the Black Mass has been published in English.  At least one other edition is known to the author, though it has never seen print in Great Britain.  It was one of the rites given by the modern American Satanist Anton LaVey in his book The Satanic Rituals, and an examination shows that it was culled from a similar source to that used herein... (p. 67).

We learn from this, that while Melech knows of only two Black Mass texts published in English (his and LaVey's), there could very well have been a text of the Black Mass published in a language other than English - presumably French.  However, if there was such a book published, apparently it is not mentioned in Melech's bibliography.

At any rate, there doesn't seem to be any doubt that the text published by LaVey in "The Satanic Rituals", was copied directly from a handwritten manuscript.  Proof of this is found in the unique typographical errors in the printed text - errors which would only occur if the words were being copied from a handwritten original.  The words in question are "laetificat" and "dignum".  In LaVey's text, they appear as "laefificat" and "clignum".  The handwritten letter "t" in "laetificat", was misread as an "f", producing "laefificat" in the printed version.  (Note that this would also imply that the handwritten text was written in block letters, and not in cursive).  The second word is even more obvious proof of a handwritten source:  the letter "d" in "dignum", was misread as "cl", producing "clignum" in the printed version.

As we have seen, the Latin sections in LaVey's Messe Noir are almost identical to the corresponding Latin portions in Melech's Missa Niger.  Additionally, the English directions given in LaVey's Messe Noir and Melech's Missa Niger are also very similar, and in fact they parallel each other in most cases.  This raises the question: if the practical English instructions of LaVey and Melech are almost the same, then why does the English wording of the instructions differ between the two?  The obvious answer would be that both LaVey and Melech were translating their instructions from a French original, and each translated in his own manner.  This answer will work if we take Melech's work at face value.  If, on the other hand, we assume that Melech merely took LaVey's Messe Noir and reworked it in order to make a more complete Latin Black Mass, then we can only explain Melech's rewording of LaVey's instructions as being part of a clever forgery.

English Instructions

Lavey's text is in white, Melech's in red.

Both Melech's and LaVey's texts have been made available on the Internet.  Melech's text was first published on the Usenet in 1997 (with no English translation), and then re-published again, on a webpage (which no longer exists), this time with Melech's English translation added.  (We have already noted that the transcribers of these two Internet versions, added further typographical errors to those already present in the printed versions.): 

Version published by Anton LaVey (Usenet)

Version published by Aubrey Melech (Usenet)

Version published by Aubrey Melech (Webpage)

Possible Earlier Sources:

It appears that the origins of the modern Latin Black Mass (at least, as it has come down to us) began in the time around 1968.  In those years, two forms of "Satanic Masses" were made available to the public, as recordings.  One recording was made by Anton LaVey in the Church of Satan (which was founded in 1966), and released on a 1968 record album entitled The Satanic Mass.  The other recording, entitled Satanic Mass, was made by a 1968 rock band from Indiana named Coven, and appeared on their 1969 album Witchcraft Destroys Minds and Reaps Souls.  Also appearing in 1969, was LaVey's Satanic Bible. Only a few Latin phrases appear in these two early works of LaVey - Rege Satanas, Ave Satanas, and In nomine Dei nostri Satanas Luciferi Excelsi. In the album by Coven, on the other hand, these phrases have been amplified to create the beginnings of a Latin Black Mass. (See the link below for the Latin originals).

The next development of the modern Black Mass seems to have been the Missa Solemnis created for Anton LaVey by Wayne West, some time before June 1970.  The complete text of this Mass is found in Appendix 7 of Michael Aquino's The Church of Satan (5th edition, 2002, available on the Internet).  Wayne West was apparently an ex-Roman Catholic who had been studying for the priesthood for a number of years, before he had a change of heart.  He, together with John Ferro, another Roman Catholic (and also an instructor at the Catholic University of San Francisco), were two of the most prominent members of the early Church of Satan, after Anton LaVey himself. West, however, was excommunicated from the Church of Satan in September 1971.

Latin portions of the early Satanic Masses and of the Missa Solemnis

While in the first Satanic Masses from 1968, there are only a few phrases of Latin, added on to a largely English text, in the Missa Solemnis of West there is substantially more Latin, although it is still overshadowed by English.  Additionally, there seems to have been an effort to directly follow parts of the Black Mass published in Huysmans' La-Bas.  A complete series of paragraphs from La-Bas is present in West's Missa Solemnis - in English translation.  In LaVey's 1972 book, The Satanic Rituals, this same section from La-Bas is present in his Messe Noir, but this time together with the original French.  After the French section from La-Bas (three paragraphs), there are another three paragraphs of French from another, unknown source.  These six  paragraphs in French also appear in English translation in LaVey's Messe Noir.  These exact same six paragraphs appear in the Missa Solemnis of West, in English only, with a few additional expressions and some rewording.

Original French, and English translations, of the Messe Noire and of the Missa Solemnis

(The first three paragraphs are from La-Bas, the second three are from an unknown French source. LaVey's text is in white, West's text is in red.)

Aside from this section imitating La-Bas, there is very little else in common between the Messe Noir published by LaVey in 1972, and the Missa Solemnis of West published in 1970 (with a few exceptions, such as a part of the ritual requiring a nun to urinate into a chamber pot).  And so it turns out that the Latin portions of LaVey's Messe Noir are completely different from the Latin portions in West's Missa Solemnis - implying that a different author may have been involved in the writing of the Latin sections found in LaVey's Messe Noir.

Historical Development of the Black Mass: 

Throughout the Middle Ages, there was sufficient evidence of fairly widespread use of the traditional Latin Mass for magical purposes - for example, saying a Mass for the Dead for someone who was still living, accompanied by burying an image of the person, in order to kill a person; or performing masses which, slightly modified, were intended to obtain the love of a person.  There was no shortage of priests who were willing to perform such masses, for a certain fee.  

Although the picture of the historical development of the Black Mass is shady and vague, the following personalities stand out as providing highlights over recent centuries, of any details of the Black Mass which may have come down to us: 

Catherine de Medici, Queen of France - 1519-1589

Involved with poisonings at the highest levels of the aristocracy.  Connected with the spread of professional poisoning from Italy to France.  Took part in an Italian version of a Black Mass near the end of the 16th century, which provided influence for a French version, soon to follow.  In the Medici Mass as we know it, the use of a naked woman as an altar was not present.

Catherine Deshayes Monvoisin - "La Voisin" - Executed 1680

Took over the professional art of poisoning developed in Italy during the previous century, in addition to providing abortions, fortune telling, and other services.  Organized Black Masses at her house in Paris, for the aristocracy, starting in 1666.  The most notable of these were those performed by the Abbe Guibourg on the naked body of the mistress of Louis XIV, King of France. The Guibourg Mass clearly followed traditions already developing in France during the previous century.  During the Black Mass, offerings were made to two demons - Astaroth and Asmodeus.

Marquis de Sade - 1740-1814

Although not necessarily connected with supernatural practices or the worship of Satan, the writings of de Sade are filled with descriptions of the Host and rituals of the Catholic Church being subjected to sexual settings, such as Mass being performed by a priest upon the naked body of a girl.  There is no doubt that such ideas were widespread and commonplace in the France of de Sade's time.  Perhaps the most descriptive example is found in de Sade's novel Juliette (1797), parts four and five, which describe a meeting between the heroine, Juliette, and Pope Pius VI in the Vatican.

Joris-Karl Huysmans - 1848-1907

Author of the French novel La Bas (1891), which contains the lengthy description of a Black Mass in Paris.  This description of the Black Mass (in chapter 19), was apparently based upon actual events going on in Paris in those years.  The description of the Black Mass by Huysmans, differs in many ways from the others mentioned above, especially in that Satan is explicitly worshipped, and hatred is openly expressed against Christian symbols (such as Jesus).

Note that none of these manifestations of the Black Mass described above, can completely account for the appearance of the Missa Niger presented here.  The text presented here has unique elements, and must be seen as a phenomenon in and of itself, whose source remains unknown.

Bibliography:

Baissac, Jules, Les grands jours de la Sorcellerie, Paris (1890).

Barne, Francis, Prière à Satan - Messes noires d'hier et d'aujourd'hui, Paris (1957).

Bois, Jules ,Le Satanisme et la Magie - avec une étude de J.-K. Huysmans, Paris (1895).

Brévannes, Roland, L'orgie satanique à travers les siècles, Paris (1904).

Bricaud, Joanny, La Messe Noire ancienne et moderne, Paris (1904).

Caufeynon et Jaf, Docteurs (pseudonyms), Les Messes Noires, le culte de Satan-Dieu, Paris (1905).

Legué, Gabriel, La Messe noire, Paris (1903).

Michelet, Jules, La sorcière, Paris (1862).

Murray, Margaret Alice, The God of the Witches, London (1953).

Przybyszewski, Stanislaw, Die Synagoge des Satan - Ihre Entstehung, Einrichtung und jetzige Bedeutung. Ein Versuch, Berlin (1897).

Rhodes, Henry Taylor Fowkes, The Satanic Mass, London (1954).

Sylvius, Jehan, Messes Noires. Satanisme et Luciférisme, Paris (1929).

Villeneuve, Roland, Le Diable. Érotologie de Satan, Paris (1963).

Zacharias, Gerhard, Der dunkle Gott: Satanskult und Schwarze Messe, München (1964).