The British historian JFC Fuller brought a metal outlook to both his military career and his career as an historian. As clear-sighted observer of reality he was able to understand the physical and moral implications of the forms of human conflict. He was one of the leading minds in the early development of the theory of mechanized warfare. As a military officer he saw active service in both primitive and modern conditions – this gave his writings as an historian and military theoretician a solid grounding in real-world experience. His experiences with strange foreign cultures and his knowledge of the occult gave him a keen moral insight that shines through in his books. Fuller looks at history with a clear eye for effective outcomes; however, the men who had the courage and genius to effect these outcomes he romanticizes and lionizes as the heroes they are.
Listen to a track from the upcoming Hadeon from longstanding Dutch band Pestilence, one is immediately struck by the similarity to late-1990s Morbid Angel: the riffs are there, albeit a bit impatient and tightly circular, but the whole experience is not. What is missing? To understand this, we must go to the core of what made death metal what it is.
If you wanted to explain to a normal person what death metal is, looking at the core of its spirit, you might haul out Slayer Hell Awaits, Hellhammer Apocalyptic Raids, and Bathory The Return… because these influenced the techniques, composition, and spirit of death metal. From Hellhammer and Slayer, it got its song structure and aesthetics; from Bathory its themes and riff technique.
Death metal took the original idea of metal, formed when Black Sabbath and others began using power chords to make phrasal riffs instead of harmony-oriented open chord riffs, and developed it further. This is different than doing something “new” or “progressing” because it means undertaking the much harder task of developing an idea further at a structural level instead of just changing aesthetics.
With the rise of underground metal, death metal adopted chromatic riffing and made the interplay between riffs form a narrative to each song. This abolished typical rock song structure and, because the guitar served as a melodic instrument instead of a harmonic one, forced vocals, bass and drums into a background role. How well the riffs fit together and portrayed an atmosphere, idea, or sensation defined the quality of the music.
Pestilence came from a solid death metal background with Consuming Impulse but showed a speed metal styled approach on Malleus Maleficarum, and this tension has stayed with the band for its entire career. The speed metal style of verse and chorus built on a singular theme that is present in the music is easier to jam on and use harmony to complement, where death metal rarely explicitly states its theme, only silhouetting it in the interaction between its many riffs. With speed metal, bands can set up a chord progression and develop it in layers of internal commentary like jazz, and this puts vocals back in position number one among the lead instruments.
“Non-Physical Existent” is a two-riff song with both based on the same note progression. It creates its intensity through the clash between a ripping circular high speed riff and a slower chromatic riff that uses odd harmony to distinguish notes in an otherwise linear theme. The song breaks into a solo section over one of the riffs, and has a type of turnaround the drops into the faster riff as a return. But there is no real interplay nor any narrative.
From the riffs themselves, this is a good song, but unfortunately, it is not death metal. Nor will it last because essentially it is a closed-circuit video of itself, a riff commented on by another, without resembling any particular experience or emotion, therefore being a null journey, more like stasis in space while riffs loop. It is better than not bad, but still not of real interest to the death metal fan.
“Meeeeester Crowley, what goes on in your head?” came the wailing voice from the radio. Louder than that, I could hear the fluorescent lights above, and the beating of my heart. The texture of the paint on the walls seemed to break into a kaleidoscope of demonic faces. And I deserved all of it, because I had put myself here, smoking the tobacco of the Great Beast, Aleister Crowley himself.
The decision happened several weeks ago when I was reading about Crowley, a life-long pipe smoker, and his odd preferences for tobacco. Never a huge reader of Crowley — I’m more into Anton Long and Aldous Huxley for weird metaphysical science — I became interested when I read that we have no solid record of what he actually smoked, only a network of hints through his writing and rituals.
My first task then was to figure out what Mr. Crowley was indeed smoking. Lore holds it that he smoked “straight Perique soaked in rum,” but this leaves much open to interpretation. Perique originally referred to the tobacco that Pierre Chenet, having learned the method from the Choctaws, would press and ferment in barrels in what is today St. James Parish, Louisiana. This thousand-year method reduces acidity and sugars in the tobacco so that the body can absorb more of its indole alkaloids.
Unfortunately, after that time the use of the word became muddled. Some blenders coined the term “Perigue” for any Burley which had been pressed and aged, creating a fermentation effect. Sailors used to pinch some of the raw tobacco from their cargoes, soak it in rum and wind it tight in old sails to press it. And as Perique production dropped off in the 1950s, not only did some inferior substitutes arise, but many blenders phased it out of their blends, creating more confusion.
This left we step one to pipe smoking union with the Great Beast: figure out what he was actually smoking. Smoking the “real” Perique from St. James Parish seems unlikely because Perique is used in tobacco blends like a condiment in food. It has a strong peppery and fruity taste, and smoking it alone would be like drinking hot sauce or eating raw onions. Perhaps he smoked the Perique of the sailors, or “Perigue” of ingenious tobacco makers. But as with all things in his life, the clues are hidden and numerous, stretching across time and space…
This deepens the mystery, as Perique is mentioned nowhere else in the book. Crowley mentions ordering “rolls of black Perique” which he then cuts manually, bringing to mind the Perique of the sailors and not of St. James Parish. But even that cannot help us, because St. James Parish Perique could also be delivered in “rolls” or “ropes,” a popular method of curing, storing and transporting tobacco. Ropes remain popular to this day, and are prepared as Crowley describes: cut into thin slices, or “coins,” they are then pushed apart with friction or “rubbed out” to produce thin-cut leaf tobacco.
So that tells us nothing, basically.
Perique remains popular today, by the way. Smokers favor it for its deep flavor and strong Nicotine content, as well as the way it can complement other flavors like Virginias (sweet) and Burleys (nutty). But to smoke it straight is unheard of, although a few brave volunteers have tried it. For that reason, many smokers are skeptical that Crowley actually smoked it straight because it is an abrasive, disquieting experience that would not have been much fun — and Crowley was a known hedonist.
This returns us to the question of what Perique Crowley was smoking. If he was smoking rum-dipped and sheet-pressed tobacco, he would have been enjoying a much milder blend than the St. James Parish Perique. But if he was smoking the St. James Perique, it seems unlikely that he was enjoying the pipe at all. Then there is the complicated term “soaked in rum.” Did he mean actively wetting it with rum? Or did this merely refer to the rum used in the sailor’s recipe, and indicate that it was not St. James Perique at all?
Admiral Fitzroy, by no means the least of English poets, was wont to observe — at least he was always putting it on his barometers — “Long foretold, long last: Short notice, soon past.” So please settle down in that Oxford Basket Chair, draw the table close, for you’ll need that jar you bought at Bacon’s in your first teens because Calverle hypnotized you into doing so, fill the old Meerschaum (the nigger with the hat is the sweetest) with the pure Perique of St. James’ Parish Louisiana, throw some coals and a log or two on the fire, and put your legs on the mantlepiece; for if the laws of weather apply to literature, this ought to be a terribly long chapter.
You can smoke a pipe, and find the port, while you wait; for I’m in no mood to write it just now. Do you realize it’s half past three in the morning?
Not only does he tell us what his Perique was — the St. James Parish variety — but by using the word “pure,” he puts emphasis on the fact that this is the Perique he wants, and nothing else will do. In a strange twist of fate, the use of St. James Parish Perique may strengthen his narrative, because if it were shipped to England it would most likely be in ropes to keep them moist for the journey, especially since Perique is sensitive to light (like the Great Beast himself) and so is often stored in forms that hide most of the leaves from the light.
(The unfortunate verbiage in the above quotation describes his Meerschaum pipe. Meerschaum is a soft semi-gelatinous stone when wet, and clever people carve things into it, then let it firm up as it dries. He is undoubtedly referring to the subject of the carving and not an actual person.)
That left only one mystery: the “soaked in rum.” He could not have meant that he drenched the tobacco in rum and then lit it because it would not have burned owing to the high water content in rum, although he would have gotten a blue alcohol flame. That suggests that his use of the term “soaked,” much like it is used today, refers to a “top flavoring” or an alcohol-based flavoring sprayed over the top of the tobacco before a final drying. Tobacco is very sensitive to moisture and molds easily, making it toxic, so alcohol is used by the water in it must be allowed to evaporate. Rum is about 40-80% alcohol.
This means that Crowley bought his Perique, cut it into leaves of a size he could smoke, and then soaked it in rum but then dried it before smoking. At last I had my recipe for going insane with the best of them. As I made preparations, I wondered if I would end up in a strange photo, making horns on my head with my thumbs, my gaze straight ahead and fixed as if on some demonic world beyond.
Step 1 was to acquire some blender’s Perique, which I did from Rich Gottlieb over at 4noggins. It comes in two forms, granulated and long ribbon, but the long ribbon is stronger so I got that and sliced through it a few times to make it easier to smoke. Then I put down a plate and dumped the Perique on it, watering it loosely with rum (some Captain Morgan’s I found under the couch) until there was some standing liquid in the plate. That, I thought, should be an adequate definition of “soaked.”
Step 2 was drying. The plate went into the cupboard and was sealed away for several days, only exposed to the light for a daily turning. The rum gradually evaporated entirely, leaving dry and stiff leaves. Sitting in my kitchen, wishing to ancient gods that I had an EMT team present in case I had made this tobacco blend wrong, I loaded up an old faithful pipe — I have no other kind — and gravity-filled it with these strange leaves, then dumped in some more and tamped the top. Time for Step 3. I took a deep breath, lowered the flame, and drew in the thick and ethereal smoke.
Pipe-smoking is not like cigarette smoking. It is more like playing a trombone or transcendental meditation: all in the breathing. The smoker starts with a blaze that sends up a lot of smoke, which is why smokers take short puffs at first; pipe smoke is not inhaled like that of cigarettes, but kept in the mouth, so short puffs are need. Then, the smoker draws on the pipe like sipping air through a straw, about every ten seconds filling the mouth with smoke and exhaling a few moments later. This keeps a steady stream of flavorful smoke through a cool pipe, delivering measured doses of nicotine to the nervous system. After a few moments when the paint screamed at me in ancient Syriac incantations, and the stove looked like the face of an Aztec war god, I settled into a normal rhythm.
And…? you ask. How was the Great Beast’s tobacco?
Good. Very good, in fact, so much that I’ve done it several times since. The rum both sweetened the Perique and removed some of its peppery edge, leaving it with a flavor more like strong brandy. The drying also reduced the wetness of the Perique so that it burns better, and somehow gave it a smoky flavor like Latakia or Dark Fired. While the Nicotine level remained high, it was more on par with my regular tobacco, Royal Yacht, and not as extreme as many ropes or the utter skull-crusher that is the Cotton Boll Twist. And the flavor toned down the spice in the perique while making its fruit flavor less extreme, giving it the complex scent and flavor palate of a fine wine, or at least what I imagine wine above the $7 limit tastes like.
I kept smoking. Strange — I was enjoying this! The flavor had gone from plum or fig to something like a dark berry dried in the sun, or even grapes at the edge of becoming raisins, but with that extra kick of spice that made the tobacco taste more vivid than sweet. The smoke curled around my head and for a moment I thought it spelled out something in Kabbalic and Alchemical characters, but then it dissipated. I shook my head clear and kept on smoking. The Great Beast may not have taken my soul, but he knew how to make a tasty tobacco blend.
Black Funeral guitarist, vocalist and composer Michael Ford has created a Greater Church of Lucifer set to open later this month in Old Town Spring, Texas. As local news reports, the church is scheduled to open on October 30 and will dedicate itself to non-theistic Satanism:
“A Luciferian would find it insulting to bow before any perceived deity,” co-founder and Luciferianism expert Michael Ford said. “We don’t believe as a basis in the existence of a deity that wants us to worship it.”
Luciferianism has been around in some form for centuries, but this is the first time members have erected a building to conduct services.
In contrast, the “Old Town” district of Spring, Texas, a suburb of Houston, is known for kitschy antique stores, artisanal greaseburger restaurants, and a complete lack of parking. Favored by both tourists and zombie-eyed big city dwellers desperate for something to claim as a meaningful activity in their cubicle-job and cubicle-condominium lives, Old Town Spring draws millions of people a year to purchase antiques recycled from garage sales and dumpsters and probably hands out nearly as many parking tickets.
Australia band Uncreation combines several underground metal styles: trudging death metal in the Immolation style, bursting speed metal like Artillery, and technical death metal for transitions. Avoiding explicit hard rock, it cycles between different ideas compatible with death metal, but focuses too much on trudging beats like the Suffocation clones of the late 1990s. Technically adept, with highly proficient drumming, the band makes good work of these many styles and throws in some excellent riffs with an eye for transitions that increase emotional momentum even when slowing down. Vocals are of the raspy chihuahua-on-meth variety interpersed with the basement toad guttural that paces the beat during trudging parts. Within The Great Delusion is a promising album, buried under too much trope, with not enough emphasis placed on cultivating a mood and developing it instead of using it as a conduit to return to the trudge. Apparently the band has disbanded after the untimely death of their drummer Rowley Hill, and has made this album available for free and legal download.
Death Metal Underground wishes to announce a constructive change in editorship, in which the present author comes to complement rather than replace the current leadership. We have a great team of writers, ever too few but still dedicated and talented enough that the last few months have seen a non-stop inflow of high quality and insightful content on a variety of metal-related topics. Although our primary job as Traditionalists is to somewhat mirror the Conservative effort of preserving what is good and shedding what is detrimental, it must be stated that this is done through an organic development of vision. And so, an editor, writer, thinker or artist can only do his best by upholding his ideals or vision through his work, at the risk of coming into conflict with the more conventional views and tastes on metal music.
The ebb and flow of the tides in a larger cosmic order forces Death Metal Underground to adapt and evolve to maintain its supremacy as the ultimate source on metal music as living art and philosophy. An intermediate period of transformation now begins. And although we will not be missing the intellectual contributions and versatile notions on content management that Brock Dorsey brought to DMU, a sinister influence will come to gradually displace the hitherto cultural-political overtones in place. Instead of utilizing metal to signify ideological stances, we will retake the more organic and timeless approach of metal as a foreboding, an intimation, into raw reality experienced directly, and through that, a realization of humans as material to be shaped.
This sinister influence implies a re-taking of the esoteric artistic philosophy of metal within its highest and purest point of evolution: black metal. There are ample rational, philosophical, as well as artistic, reasons for this conscious shift to occur. Nevertheless, the vestigial archaisms of metal our talented writers may still wish to entertain will enrich the historical aisle of Death Metal Underground’s archives, and so will in due manner be welcomed. But against that impulse, we will be moving upwards towards unknown planes, rather than producing more of the same about the same old and irrelevant “art” that pleases but is ultimately harmless. Instead of having metal serve as a conduit for mythic imagination and inspiration resulting in mere idle chatter, we shall uphold the potential of black metal as a mind-warping gateway onto a cosmic, wordless path to the stars that is only possible through tangible action.
Gradually but decidedly, we will reap the very real fruits of patience and devotion. The transition into a cosmic and futuristic take on the potential of metal through black metal shall not mean an ensconcement around the black metal cliche as a fashion. Neither will we embrace so-called progressive trends of flowing, modern, dissonant or melody-over-chord drum-groove black metal which are but stale reformulations of the past or hipster dead ends propelled by an obsession with innovation alone. As has been stated before, in order for metal to thrive, it must leave its infancy behind and mature consciously and, in this maturing, coming to terms with its raw, phrasal, motific nature. In short, this is a stage which cannot be ignored at all, at least if further development is sought: it requires a descent to draw out the obscure.
Evolution is always a willing towards a higher state, but it is not to be thought in the abstract or through the archetype as mere symbol, but should be rather acted upon, that the archetype is brought to life consciously in an initiation to the the full potential of what metal, and hence the individual, can become. It is not a return to roots that we seek, but a return to essence, & thus to facilitate an awakening of those who have the necessary spiritual earth in which seeds for the future may be planted, which seeds are served by the blood of the living shed in effort, shocking or traumatic experience, & so transformation and insight thereof. The characteristic sign that a dark (in that it is part of the nightside, the unpleasant, and the very real) discovery is taking place is the presentiment being under threat by something beyond the confines of relative normalcy and what is accepted in your accustomed space. The methods which can revive metal, the forces which possessed an evil T. Warrior, an entranced Trey Azagthoth or a demented Paul Ledney are those that create madness, and which open a gateway to the abyss. Herein, and nowhere else, lies the key to the gate.
Last month we ran the first of a two part series on flavor of the week metal subgenres, focusing soley on black metal. The plan was to release a second edition a week later, but the Tulio Baars DDOS attacks prevented that from happening. That is, until now…
Death metal has existed for over 30 years now but the storied genre may finally have seen the climax of its success. Along the way it has been riddled with ridiculous spinoffs that saw tons of low-IQ normies mark out only to promptly discard them into the trash once public consensus realized how outrageous it was. Featuring all kinds of ridiculousness ranging from sideways hat wearing wiggers to throat tatted white trash scene kids, the grand scope of death metal has seen some of the dumbest music ever recorded. Sometimes replicating nu metal and rap, other times mimicking Europeon dance pop, death metal has been degraded and molested in every possible way imaginable. When considering all the horrendous demonization of the genre it’s incredible to think it has survived for so long (despite not seeing may works of relevance since 1994).
It’s the article the basement dwelling Dreipfeil losers did not want you to see, the Sadistic Genre Reviews of death metal’s worst offenders.
Most Death metal bands don’t age gracefully and tend to either become parodies of themselves or end up playing pop music. Atrocity after having conquered Death metal decided to experiment with various genres but each of those experiments has been abysmal failure. This band therefore destroyed its reputation in both underground and mainstream circles to the extent of being forgotten by all. But from 1985 to 1992, Atrocity were on the war path until the release of their Magnum Opus Todessehnsucht (Longing for Death). Five musicians with an obvious passion for classical music combined with Floridian Death metal and the Teutonic trio. More precisely their main influences seem to be Death, Destruction, Kreator, Morbid Angel and Richard Wagner.
Many have expressed emotions of extreme shock and awe after discovering the explicitly Christian lyrics and aesthetics of my newest album, Deus Vult. How could I, the former singer/songwriter of New Jersey’s most popular Satanic band, find God and religion after 15 years of playing in bands with misanthropic, anti-Christian themes? What would cause a complete 180 degree change in lifestyle, a complete about-face in world view? And why would I recklessly proclaim such a change in heart to a world of black and death metal that would so surely respond in confusion, mockery, and utter malice?
To even consider the answers requires a great deal of courage and intellect, as most in the world of extreme metal have extensively conditioned themselves to the idea that metal, in all of its rebelliousness, is the antithesis to Christianity. But since the spirit of metal is one that has historically challenged authority and convention in a quest for deeper truth, those who truly understand its foundation will not cower from the mere suggestion of radical thought. And to those to I can assure that a long quest for logic and wisdom has unexpectedly led me at the foot of the upright cross. Not only did this provide happiness and fulfillment for the first time, but the foundation for meaning and purpose that many metalheads are currently in a vast search for.
In an attempt to explain as objectively as I can, this is how I came to embrace Christianity as my faith, and what it meant for my relationship with metal music.
Upon opening, this beer smells a lot like 1980s Dos Equis, namely a rich dark beer with overtones of molasses. Once decanted and tasted, however, this brew reveals quite a different flavor: like a plum-scented wine mixed with a sweet dark beer, it has a fruity undertone to a rich taste.