Drummer As President of the Satan's Devils MC I can have every and any woman I choose, and do. That's how I got my name. But I'm happy with the variety, I know I'd never find a woman my equal to be my old lady. Then I meet her, on the road to my compound, standing beside a goddamn Vincent Black Shadow, one of the most iconic bikes of all time. When she tells me she's Viper's daughter, I know she has to be lying. There's no way he's fathered a child, not one of her age, it's just not possible. I can't deny an attraction to her, but if she's who she says, she's the one woman I'm unable to have. I can't go against a brother. Sam Trouble, I've found, comes in many forms. Trouble in the shape of the surly president of this MC who just wants me gone. Trouble in that my father denies our relationship, and the trouble that's followed me the fifteen hundred miles I've ridden to come to find my surviving parent. And when my past catches up with me, I need the protection of the MC to keep me safe. I've never been a girly girl and not particularly interested in finding a man. But then I've never met anyone like Drummer before, and trying to fight my attraction to him might be my biggest battle of all.

Raising the Devil reveals how the Christian Pentecostal movement, right-wing conspiracy theories, and an opportunistic media turned grassroots folk traditions into the Satanism scare of the 1980s. During the mid-twentieth century, devil worship was seen as merely an isolated practice of medieval times. But by the early 1980s, many influential experts in clinical medicine and in law enforcement were proclaiming that satanic cults were widespread and dangerous. By examining the broader context for alleged "cult" activity, Bill Ellis demonstrates how the image of contemporary Satanism emerged during the 1970s. Blaming a wide range of mental and physical illnesses on in-dwelling demons, a faction of the Pentecostal movement became convinced that their gifts of the spirit were being opposed by satanic activities. They attributed these activities to a "cult" that was the evil twin of true Christianity. In some of the cases Ellis considers, common folk beliefs and rituals were misunderstood as evidence of devil worship. In others, narratives and rituals themselves were used to combat satanic forces. As the media found such stories more and more attractive, any activity with even remotely occult overtones was demonized in order to fit a model of absolute good confronting evil. Ellis's wide-ranging investigation covers ouija boards, cattle mutilation, graveyard desecration, and "diabolical medicine"—the psychiatric community's version of exorcism. He offers a balanced view of contentious issues such as demonic possession, satanic ritual abuse, and the testimonies of confessing "ex-Satanists." A trained folklorist, Ellis seeks to navigate a middle road in this dialog, and his insights into informal religious traditions clarify how the image of Satanism both explained and created deviant behavior.

"Satan's Invisible World Discovered" by George Sinclair. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.