Post by BaronVordenburg on Apr 30, 2005 15:26:47 GMT -5
Dear Westny and Memph,
Many thanks, gentlemen, for the cordial reception extended to myself - it is greatly appreciated let me assure you.
Well my post about the baleful power of the blood of the vampire did pertain, as I stated, to the more speculative reaches of vampirology. Nonetheless insofar as we have the witness of classical antiquity as regards the arcane power inherent within the blood and the great care traditionally observed after the exhumation, staking and burning of a vampire to disperse the remains most thoroughly to the four winds or in swift-running waters we can surmise that just as the relic of a saint is an object of immense holiness in Catholic practise, any corporeal trace of a vampiric cadaver could be regarded as an unholy relic to those sworn to the stygian cultus of Satan, as a material connection to the horrific evil the vampire embodies. A trace of the Vampire's blood in this case would surely supply an extremely potent linkage and could become the instrument of maleficent powers in the hands of one dedicated to the service of the Prince of Darkness. Whether such a trace would be sufficient to cause the reconstitution of a Voukodlak is uncertain but I do feel quite sure that it would operate in a sense as an unhallowed relic which could well provide a point of ingress for the unclean presences of Gehenna and Tophet, and could indeed act as a conduit and focus for spiritual evil.
As to my literary inspirations they are firstly the great figures of the Western mystical tradition from the 'Mystical Theology' and 'Celestial Hierarchies' of Pseudo-Dionysius in the 6th century to the sublime mystics of the mediaeval Catholic tradition, Tauler, Ruysbroek and A Kempis among others. Also the classic authorities on Demonology provide me with those curious studies which absorb me of midnights in my lamp-lit chamber, the judicious and weighty tractates and erudite tomes of Martin Delrio, Jean Bodin's 'Demonomania' of 1580, Lambert Daneau's 'Les Sorciers' of 1574, Henry Boguet's 1590 'Examen of Witches', John Nider's 'Formicarius' and Nicolas Remy's wise and just ''Demonolatry' - these testaments from an age before the darkness of unbelief and atheism fell upon men's minds like a shadowy pall, form the essential substance of my studies, along with the expositions of the Reverend Manchester which I admire greatly.
It is a pleasure to contribute to these learned discussions, gentlemen.
Vordenburg
Many thanks, gentlemen, for the cordial reception extended to myself - it is greatly appreciated let me assure you.
Well my post about the baleful power of the blood of the vampire did pertain, as I stated, to the more speculative reaches of vampirology. Nonetheless insofar as we have the witness of classical antiquity as regards the arcane power inherent within the blood and the great care traditionally observed after the exhumation, staking and burning of a vampire to disperse the remains most thoroughly to the four winds or in swift-running waters we can surmise that just as the relic of a saint is an object of immense holiness in Catholic practise, any corporeal trace of a vampiric cadaver could be regarded as an unholy relic to those sworn to the stygian cultus of Satan, as a material connection to the horrific evil the vampire embodies. A trace of the Vampire's blood in this case would surely supply an extremely potent linkage and could become the instrument of maleficent powers in the hands of one dedicated to the service of the Prince of Darkness. Whether such a trace would be sufficient to cause the reconstitution of a Voukodlak is uncertain but I do feel quite sure that it would operate in a sense as an unhallowed relic which could well provide a point of ingress for the unclean presences of Gehenna and Tophet, and could indeed act as a conduit and focus for spiritual evil.
As to my literary inspirations they are firstly the great figures of the Western mystical tradition from the 'Mystical Theology' and 'Celestial Hierarchies' of Pseudo-Dionysius in the 6th century to the sublime mystics of the mediaeval Catholic tradition, Tauler, Ruysbroek and A Kempis among others. Also the classic authorities on Demonology provide me with those curious studies which absorb me of midnights in my lamp-lit chamber, the judicious and weighty tractates and erudite tomes of Martin Delrio, Jean Bodin's 'Demonomania' of 1580, Lambert Daneau's 'Les Sorciers' of 1574, Henry Boguet's 1590 'Examen of Witches', John Nider's 'Formicarius' and Nicolas Remy's wise and just ''Demonolatry' - these testaments from an age before the darkness of unbelief and atheism fell upon men's minds like a shadowy pall, form the essential substance of my studies, along with the expositions of the Reverend Manchester which I admire greatly.
It is a pleasure to contribute to these learned discussions, gentlemen.
Vordenburg
