The Book of the Damned (1919) by Charles Fort

From Wikipedia:

The Book of the Damned was the first published nonfiction work of the author Charles Fort (first edition 1919). Dealing with various types of anomalous phenomena including UFOs, strange falls of both organic and inorganic materials from the sky, odd weather patterns, the possible existence of creatures generally held to be mythological, disappearances of people under strange circumstances, and many other phenomena, the book is historically considered to be the first written in the specific field of anomalistics.

The title of the book referred to what he termed the "damned" data - data which had been damned, or excluded, by modern science because of its not conforming to accepted guidelines. The way Fort sees it, mainstream scientists are trend followers who believe in what is accepted and popular, and never really look for a truth that may be contrary to what they believe. He also compares the close-mindedness of many scientists to that of religious fundamentalists, implying that the supposed "battle" between science and religion is just a smokescreen for the fact that, in his view, science is, in essence, simply a de facto religion. This is a theme that Fort would develop more heavily in his later works, New Lands and Lo! particularly.

Fort was one of the first major writers to deal extensively with paranormal phenomena (see parapsychology), and in that aspect at least, The Book of the Damned should be considered an important work. It should be viewed as a formulative work, perhaps understandably, as it is his first major book. Though Fort's uniquely acerbic writing style is already in evidence, and there are plenty of interesting phenomena to read about, Fort's theories (as such) are only beginning to be developed, and Fort tends to ramble in this book more so than his later ones. Still, it's a very readable book for those interested in this subject, and a solid introduction to Fort and his works.

The first few chapters of the book deal largely with explaining Fort's thesis (as mentioned above). As a particular instance, he cites the strange glowing in the sky worldwide, which supposedly resulted due to the 1883 eruption of the volcano Krakatoa. Fort shows that such phenomenon had in fact preceded the eruption by several months, and suggests that the scientists, who had been puzzled by the phenomenon initially, used Krakatoa as a convenient explanation to something that they could not previously explain.

While Fort has a particular interest in strange "falls" - focusing quite a bit of the book on the falls of fish, frogs, and various unidentifiable materials - he does not focus exclusively on this category. He also has chapters discussing the findings of "thunderstones", which supposedly fell from the sky during lightning storms; a discussion of evidence for the existence of giants (huge oversized axes too big for any person to use) and fairies (so-called "fairy crosses" and "coffins"); a brief chapter on poltergeist phenomena; the disappearances of many people (including the supposed disappearance of several hundred people in a shelter during the 1755 Lisbon Earthquake; the bodies of the "missing" were discovered in late 2006; he also briefly mentions the famous case of the Mary Celeste, which he would detail much more in his later Lo!); a rather long section on a number of purported UFO sightings (this book was written well before 1947, Kenneth Arnold, and the start of the modern UFO craze); and sums up with a mention of the famous "Devil's Footprints" mystery in England in 1855, also citing a number of similar cases.
(en.wikipedia.org/wiki/The_Book_of_the_Damned)

Aradia, or the Gospel of the Witches

From Wikipedia:

Aradia, or the Gospel of the Witches is an 1899 book by Charles Godfrey Leland. The book is an attempt to portray the beliefs and rituals of an underground religious witchcraft tradition in Tuscany that, Leland claimed, had survived for centuries until his discovery of its existence in the 1890s. Scholars have disputed the veracity of this claim. Still, the book has become one of the foundational texts of Wicca and Neopaganism.

The text is a composite. Some of it is Leland's translation into English of an original Italian manuscript, the Vangelo (gospel). Leland reported receiving the manuscript from his primary informant on Italian witchcraft beliefs, a woman Leland called "Maddalena". The rest of the material comes from Leland's research on Italian folklore and traditions, including other related material from Maddalena. Leland had been informed of the Vangelo's existence in 1886, but it took Maddalena eleven years to provide him with a copy. After translating and editing the material, it took another two years for the book to be published. Its fifteen chapters portray the origins, beliefs, rituals and spells of an Italian pagan witchcraft tradition. The central figure of that religion is the goddess Aradia, who came to Earth to teach the practice of witchcraft to peasants in order for them to oppose their feudal oppressors and the Catholic Church.

Leland's work remained obscure until the 1950s, when other theories about, and claims of, "pagan witchcraft" survivals began to be widely discussed. Aradia began to be examined within the wider context of such claims. Scholars are divided, with some dismissing Leland's assertion regarding the origins of the manuscript, and others arguing for its authenticity as a unique documentation of folk beliefs. Along with increased scholarly attention, Aradia came to play a special role in the history of Gardnerian Wicca and its offshoots, being used as evidence that pagan witchcraft survivals existed in Europe, and because a passage from the book's first chapter was used as a part of the religion's liturgy. After the increase in interest in the text, it became widely available through numerous reprints from a variety of publishers, including a 1999 critical edition with a new translation by Mario and Dina Pazzaglini.
(Wikipedia http://en.wikipedia.org/wiki/Aradia%2C_or_the_Gospel_of_the_Witches)

Testament of Solomon

From Wikipedia:

The "Testament of Solomon" is an Old Testament pseudepigraphical work, purportedly written by King Solomon, in which Solomon mostly describes particular demons whom he enslaved to help build the temple, the questions he put to them about their deeds and how they could be thwarted, and their answers, which provide a kind of self-help manual against demonic activity. The author is obviously a Christian. The date of the text is uncertain, perhaps 1st century to 3rd century; regardless, it is certainly the oldest surviving work that is particularly concerned with individual demons.

When a demon named Ornias harasses a young lad (who is favorite of Solomon) by stealing half his pay and sucking out his vitality through the lad's thumb, Solomon prays in the temple and receives from the archangel Michael a ring with a seal on it which will enable him to command the demons (c.f. Seal of Solomon). Solomon lends the ring to the lad who by throwing the ring at the demon Ornias stamps him with the seal and brings him under control. Then Solomon orders the demon Ornias to take the ring and similarly imprint the prince of demons who is Beelzeboul/Beelzebul.

With Beelzebul under his command Solomon now has the entire race of demons at his bidding to build the temple. Beelzebul reveals he was formerly the highest ranking angel and so equates to Satan, a name that does not appear in this work.

Most of the rest of the work contains Solomon's interviews with the demons, some of whom are quite grotesque, including one in the shape of a dog and another who has no head and sees through its breasts. Two demons associated strongly with sexuality appear amongst them - Asmodeus from the Book of Tobit, and a female demon named Obyzouth, identical to Lilith in all but name, including the strangling of newborn children. But most of the other demons are otherwise unknown by name from other works even though this does not seem to be new lore but a bundling of various bits of demon-lore from mixed sources.

Some of the demons mention their personal opponent in terms that indicate a future Christ, and, together with its late dating - 100-400 AD - this is one of the reasons that scholars consider it to have been written under Christian influence.

In Chapter 18 the demons of the 36 decans appear with names that sometimes seem to be conscious distortions of the traditional names for the decans and claim responsibility mostly for various ailments and pains. They provide the magical formulae by which they may be banished. For example, the thirty-third demon is Rhyx Phtheneoth who causes sore throat and tonsilitis and can be driven off by writing the word Leikourgos on ivy leaves and heaping them into a pile.

Solomon's final demon encounter involves sending a servant boy with his ring to take captive a wind demon who is harassing the land of Arabia. The boy is to hold a wineskin against the wind with the ring in front of it, and then tie up the bag when it is full. The boy succeeds in his task and returns with the wineskin. The imprisoned demon calls himself Ephippas and it is by his power that a corner stone, rejected as too large, is raised into the entrance of the temple, which purportedly explains Psalm 118.22:

The stone that the builders rejected
has become the head stone of the corner.
This is Yahweh's doing;
it is wonderful in our eyes.

Then Ephippas and another demon from the Red Sea bring a miraculous column made of something purple (translation obscure) from out of the Red Sea. This Red Sea demon reveals himself as Amelouith who claimed to be the demon who supported the Egyptian magicians against Moses and who hardened Pharaoh's heart but had been caught with the Egyptian host when the sea returned and held down by this pillar until Ephippas came and together they could lift it.

There follows a short conclusion in which Solomon describes how he fell in love with a Shunammite woman and agreed to worship Rephan and Moloch (from Acts 7.43, itself quoted from Amos 5.26). Solomon agrees to sacrifice to them, but only sacrifices the blood of locusts considering that to be nothing. But the spirit of God departs from him.

Despite the positive/neutral presentation she is given in the Bible, the Testament of Solomon presents the Queen of Sheba as a witch, indicating that the author had an awareness of Jewish tradition, which had argued the same.

(Wikipedia http://en.wikipedia.org/wiki/Testament_of_Solomon)

Chymical Wedding of Christian Rosenkreutz

From Wikipedia:
Chymical Wedding of Christian Rosenkreutz (Chymische Hochzeit Christiani Rosencreutz anno 1459) was edited in 1616 in Strasbourg (annexed by France in 1681), and its anonymous authorship is attributed to Johann Valentin Andreae. It is the third of the original manifestos of the mysterious "Fraternity of the Rose Cross" (Rosicrucians).

It is an allegoric romance (story) divided into Seven Days, or Seven Journeys, like Genesis, and tells us about the way Christian Rosenkreuz was invited to go to a wonderful castle full of miracles, in order to assist the Chymical Wedding of the king and the queen, that is, the husband and the bride.

This manifesto has been a source of inspiration for poets, alchemists (the word "chymical" is an old form of "chemical" and refers to alchemy – for which the 'Sacred Marriage' was the goal [1]) and dreamers, through the force of its initiation ritual with processions of tests, purifications, death, resurrection, and ascension and also by its symbolism found since the beginning with the invitation to Rosenkreutz to assist this Royal Wedding.
(Wikipedia http://en.wikipedia.org/wiki/Chymical_Wedding_of_Christian_Rosenkreutz)