The definitive, fascinating story of the scariest film ever made and its enduring impact in Hollywood and beyond—from the director’s biographer comes a must-read for horror fans and cinema buffs, just in time for the movie’s 50th anniversary and the release of the first movie in a new Exorcist trilogy. Includes a foreword by John Russo, author and cowriter of the seminal horror film Night of the Living Dead. On December 26, 1973, The Exorcist was released. Within days it had become legend. Moviegoers braved hours-long lines in winter weather to see it. Some audience members famously fainted or vomited. Half a century later, the movie that both inspired and transcends the modern horror genre has lost none of its power to terrify and unsettle. The Exorcist Legacy reveals the complete story of this cultural phenomenon, from the real-life exorcism in 1949 Maryland that inspired William Peter Blatty’s bestselling novel on which the movie is based, to its many sequels, prequels, TV series, and homages. Nat Segaloff, biographer of the film’s director, William Friedkin, draws on original interviews with cast, crew, and participants as well as revelations from personal papers to present an intriguing and surprising new view of the making of the movie, and its aftermath. Segaloff also examines as never before the keys to the movie’s enduring appeal. Friedkin and Blatty’s goal was far more ambitious than making a scary movie; they aimed to make people “think about the concept of good and evil.” The Exorcist succeeds, and then some, not just by creating on-screen scares, but by challenging viewers’ deepest personal beliefs—and fears.

Father Damien Karras: 'Where is Regan?' Regan MacNeil: 'In here. With us.' The terror begins unobtrusively. Noises in the attic. In the child's room, an odd smell, the displacement of furniture, an icy chill. At first, easy explanations are offered. Then frightening changes begin to appear in eleven-year-old Regan. Medical tests fail to shed any light on her symptoms, but it is as if a different personality has invaded her body. Father Damien Karras, a Jesuit priest, is called in. Is it possible that a demonic presence has possessed the child? Exorcism seems to be the only answer... First published in 1971, The Exorcist became a literary phenomenon and inspired one of the most shocking films ever made. This edition, polished and expanded by the author, includes new dialogue, a new character and a chilling new extended scene, provides an unforgettable reading experience that has lost none of its power to shock and continues to thrill and terrify new readers.

Published to coincide with the 25th anniversary of the filmâs release, this book explores the shocking truths and myths that surround the film.

This is a special title that will be both technically useful and visually stimulating to the reader.

Exorcising My Demons is the story about dreams, about taking great chances, believing in yourself, and never looking back. For Eileen Dietz--a skinny, little, flat-chested, buck-toothed child from Queens-those dreams and a myriad of choices led to a role in the scariest movie of all time... The Exorcist. For the first time, Eileen tells her heartbreaking, funny and inspiring story. From auditioning for the role of a demon to becoming the legendary "Pazuzu," to performing some of the most infamous scenes in the movie, Eileen got to be part of film history...only to be denied credit for the work she did. With over fifty film, stage and television credits to her name, Eileen has had a career most actors dream of. But like most, her success was not had without a price. Her story is one of a fighter, but also a dreamer. For Eileen, it was never enough to simply have the dream; you have to follow the dream.

Before The Exorcist and Rosemary’s Baby, there was The Case Against Satan By the twentieth century, the exorcism had all but vanished, wiped out by modern science and psychology. But Ray Russell—praised by Stephen King and Guillermo del Toro as a sophisticated practitioner of Gothic fiction—resurrected the ritual with his classic 1962 horror novel, The Case Against Satan, giving new rise to the exorcism on page, screen, and even in real life. Teenager Susan Garth was “a clean-talking sweet little girl” of high school age before she started having “fits”—a sudden aversion to churches and a newfound fondness for vulgarity. Then one night, she strips in front of the parish priest and sinks her nails into his throat. If not madness, then the answer must be demonic possession. To vanquish the Devil, Bishop Crimmings recruits Father Gregory Sargent, a younger priest with a taste for modern ideas and brandy. As the two men fight not just the darkness tormenting Susan but also one another, a soul-chilling revelation lurks in the shadows—one that knows that the darkest evil goes by many names. For more than sixty-five years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,500 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

"The Exorcist", a 1973 movie about a twelve-year-old girl possessed by the Devil, frightened people more than any horror film ever did. Many moviegoers sought therapy to rid themselves of fears they could not explain. Psychiatrists coined the term "cinematic neurosis" for patients who left the movie feeling a terrifying presence of demons. At the Washington premiere, a young woman stood outside the theater, trembling. "I come out here in the sunlight," she said, "and I see people's eyes, and they frighten me." Among the few moviegoers unmoved by the horror were two priests, Father William S. Bowdern and Father Walter Halloran, members of the Jesuit community at St. Louis University. "Billy came out shaking his head about the little girl bouncing on the bed and urinating on the crucifix," Halloran remembers. "He was kind of angry. 'There is a good message that can be given by this thing,' he said. The message was the fact that evil spirits operate in our world." Bowdern and Halloran knew that the movie was fictional veneer masking a terrible reality. Night after night in March and April 1949, Bowdern had been an exorcist, with Halloran assisting. Bowdern fervently believed that he had driven a demon from a tormented soul. The victim had been a thirteen-year-old boy strangely lured to St. Louis from a Maryland suburb of Washington. Bowdern's exorcism had been the inspiration for the movie. The true story of this possession, told in Possessed, is based on a diary kept by a Jesuit priest assisting Father Bowdern. The diary, the most complete account of an exorcism since the Middle Ages, is published for the first time in this revised edition of Possessed.

Haunting accounts of real-life exorcisms through the centuries and around the world, from ancient Egypt and the biblical Middle East to colonial America and twentieth-century South Africa A Penguin Classic Levitation. Feats of superhuman strength. Speaking in tongues. A hateful, glowing stare. The signs of spirit possession have been documented for thousands of years and across religions and cultures, even into our time: In 2019 the Vatican convened 250 priests from 50 countries for a weeklong seminar on exorcism. The Penguin Book of Exorcisms brings together the most astonishing accounts: Saint Anthony set upon by demons in the form of a lion, a bull, and a panther, who are no match for his devotion and prayer; the Prophet Muhammad casting an enemy of God out of a young boy; fox spirits in medieval China and Japan; a headless bear assaulting a woman in sixteenth-century England; the possession in the French town of Loudun of an entire convent of Ursuline nuns; a Zulu woman who floated to a height of five feet almost daily; a previously unpublished account of an exorcism in Earling, Iowa, in 1928--an important inspiration for the movie The Exorcist; poltergeist activity at a home in Maryland in 1949--the basis for William Peter Blatty's novel The Exorcist; a Filipina girl "bitten by devils"; and a rare example of a priest's letter requesting permission of a bishop to perform an exorcism--after witnessing a boy walk backward up a wall. Fifty-seven percent of Americans profess to believe in demonic possession; after reading this book, you may too. For more than seventy-five years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 2,000 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

Since the release of The Exorcist in 1973, there has been a surge of movies depicting young women becoming possessed by a demonic force that only male religious figures can exorcise, thereby saving the women from eventual damnation. This book considers this history of exorcism cinema by analyzing how the traditional exorcism narrative, established in The Exorcist, recurs across the exorcism subgenre to represent the effects of demonic possession and ritual exorcism. This traditional exorcism narrative often functions as the central plot of the exorcism film, with only the rare film deviating from this structure. The analysis presented in this book considers how exorcism films reflect, reinforce or challenge this traditional exorcism narrative. Using various cultural and critical theories, this book examines how representations of possession and exorcism reflect, reinforce or challenge prevailing social, cultural, and historical views of women, minorities, and homosexuals. In particular, exorcism films appear to explore tensions or fears regarding empowered and sexually active women, and frequently reinforce the belief that such individuals need to be subjugated and disempowered so that they no longer pose a threat to those around them. Even more recent films, produced after the emergence of third wave feminism, typically reflect this concern about women. Very rarely do exorcism films present empowered women and feminine sexuality as non-threatening. In examining this subgenre of horror films, this book looks at films that have not received much critical scrutiny regarding the messages they contain and how they relate to and comment upon the historical periods in which they were produced and initially received. Given the results of this analysis, this book concludes on the necessity to examine how possession and exorcism are portrayed in popular culture.