Three Books of Occult PhilosophyFrom Wikipedia, the free encyclopedia

De Occulta Philosophia, Libri tres

Man inscribed in a pentagram, fromHeinrich Cornelius Agrippa's Three Books of Occult Philosophy. The signs

on the perimeter are astrological.

Three Books of Occult Philosophy (De Occulta Philosophia libri III) is Heinrich Cornelius Agrippa's study of occult philosophy, acknowledged as a significant contribution to the Renaissance philosophical discussion concerning the powers of ritual magic and its relationship with religion. The first book was printed in 1531 in Paris, Cologne, and Antwerp, while the full three volumes first appeared in Cologne in 1533.[1]

The three books deal with Elemental, Celestial and Intellectual magic. The books outline the four elements, astrology, kabbalah, numbers,angels, God's names, the virtues and relationships with each other as well as methods of utilizing these relationships and laws in

medicine, scrying, alchemy, ceremonies, origins of what are from the Hebrew, Greek, and Chaldean context.

These arguments were common amongst other hermetic philosophers at the time and before. In fact, Agrippa's interpretation of magic is similar to the authors Marsilio Ficino, Pico della Mirandola and Johann Reuchlin's synthesis of magic and religion and emphasize an exploration of nature. Unlike many grimoires of the time, before and past, these books are more scholarly and intellectual than mysterious and foreboding. These books are often read as authoritative by those interested in the occult even today.

Wikisource has original

text related to this article:

De Occulta Philosophia

See also[edit]

Occultism Hermeticism Kabbalah Vitruvian Man

References[edit]

1. Jump up^ Van Der Poel, Marc (1997). Cornelius Agrippa: The Humanist Theologian and His Declamations. Brill. p. 44.

Three books of occult philosophy, written by Henry Cornelius Agrippa, Annotated by Donald Tyson (2005). llewelyn worldwide. (ISBN 0-87542-832-0)

Three Books of Occult Philosophy Book One: A Modern Translation, written by Henry Cornelius Agrippa, Translated by Eric Purdue (2012). Renaissance Astrology Press. (ISBN 1-10589-879-2)

External links[edit]

Short Biography of Agrippa Writings of Agrippa Selected images from  De occulta philosophia From The College of Physicians of Philadelphia

Digital Library

This article about a non-fiction book on occultism is a stub. You can help Wikipedia by expanding it.

Pietro d'AbanoFrom Wikipedia, the free encyclopedia

Pietro d'Abano

Pietro d'Abano

Born c.1257

Died c.1315

Nationality Italy

Occupation philosopher

astrologer

physician

Pietro d'Abano also known as Petrus De Apono, Petrus Aponensis or Peter of Abano[1] (c.1257[2]

[3] – 1316) was an Italian philosopher , astrologer and professor of medicine in Padua.[4] He was born in

the Italian town from which he takes his name, nowAbano Terme. He gained fame by

writing Conciliator Differentiarum, quæ inter Philosophos et Medicos Versantur. He was eventually

accused of heresy and atheism, and came before the Inquisition. He died in prison in 1315 (some

sources say 1316[5]) before the end of his trial.[6]

Contents

  [hide] 

1 Biography 2 Writings 3 The Inquisition

4 Notes 5 References 6 Other reading 7 External links

Biography[edit]

He lived in Greece for a period of time[1] before he move and commenced his studies for a long time

at Constantinople (between 1270 and 1290). Around 1300 he moved to Paris, where he was

promoted to the degrees of doctor in philosophy and medicine, in the practice of which he was very

successful, but his fees were remarkably high. In Paris he became known as "the Great Lombard".

He settled at Padua, where he gained a reputation as a physician. Also an astrologer,[7] he was

charged with practising magic: the specific accusations being that he got back, by the aid of

the devil, all the money he paid away, and that he possessed the philosopher's stone.

Gabriel Naude, in his Antiquitate Scholæ Medicæ Parisiensis, gives the following account of him:

By Justus van Gent

Let us next produce Peter de Apona, or Peter de Abano, called the Reconciler, on account of the famous book which he published during his residence in your university.

It is certain that physic lay buried in Italy, scarce known to any one, uncultivated and unadorned, till its tutelar genius, a villager of Apona, destined to free Italy from its barbarism and ignorance, as Camillus once freed Rome from the siege of the Gauls, made diligent enquiry in what part of the world polite literature was most happily cultivated, philosophy most subtilly handled, and physic taught with the greatest solidity and purity; and being assured that Paris alone laid claim to this honour, thither he presently flies; giving himself up wholly to her tutelage, he applied himself diligently to the mysteries of philosophy and medicine; obtained a degree and the laurel in both; and afterwards taught them both with great applause: and after a stay of many years, loaden with the wealth acquired among you, arid, after having become the most famous philosopher, astrologer, physician, and mathematician of his time, returns to his own country, where, in the opinion of the judicious Scardeon, he was the first restorer of true philosophy and physic. Gratitude, therefore, calls upon you to acknowledge your obligations due to Michæl Angelus Blondus, a physician of Rome, who in the last century undertaking to publish

the Conciliationes Physiognomicæ of your Aponensian doctor, and finding they had been composed at Paris, and in your university, chose to publish them in the name, and under the patronage, of your society.

He carried his enquiries so far into the occult sciences of abstruse and hidden nature, that, after

having given most ample proofs, by his writings concerning physiognomy, geomancy,

and chiromancy, he moved on to the study of philosophy, physics, and astrology; which studies

proved so advantageous to him, that, not to speak of the two first, which introduced him to all the

popes of his time, and acquired him a reputation among learned men, it is certain that he was a

great master in the latter, which appears not only by the astronomical figures he had painted in the

great hall of the palace at Padua, and the translations he made of the books of the most learned

rabbi Abraham Aben Ezra, added to those he himself composed on critical days, and the

improvement of astronomy, but by the testimony of the renowned mathematician Regiomontanus,

who made a fine panegyric on him, in quality of an astrologer, in the oration he delivered publicly at

Padua when he explained there the book of Alfraganus.

Writings[edit]

Conciliator differentiarum philosophorum et precipue medicorum

In his writings he expounds and advocates the medical and philosophical systems

of Averroes, Avicenna,[1] and other Arab writers. His best known works are the Conciliator

differentiarum quae inter philosophos et medicos versantur (Mantua, 1472; Venice, 1476), and De

venenis eorumque remediis (1472), of which a French translation was published at Lyon in 1593.

The former was an attempt to reconcile Arab medicine and Greek natural philosophy, by answering

questions concerning anatomy and physiology. This academic style was called the Paduan School

for Medical Dialectics.[1] and was considered authoritative as late as the sixteenth century.[8]

It has been alleged that Abano also wrote a grimoire called the Heptameron, a concise book of ritual

magical rites concerned with conjuring specific angels for the seven days of the week (hence the

title). It should not be confused with the Heptameron of Marguerite of Navarre. He is also credited

with writing De venenis eorumque remediis which expounded on Arab theories concerning

superstitions, poisons, and contagions.[1]

The Inquisition[edit]

Generic portrait of Petr[us] de abano conciliator,<the reversed 'c' is a standard Latin abbreviation for the prefix

'con-'> woodcut from theNuremberg Chronicle, 1493

He was twice brought to trial by the Inquisition; on the first occasion he was acquitted, and he died

before the second trial was completed. He was found guilty, however, and his body was ordered to

be exhumed and burned; but a friend had secretly removed it, and the Inquisition had therefore to

content itself with the public proclamation of its sentence and the burning of Abano in effigy.

According to Naude:

The general opinion of almost all authors is, that he was the greatest magician of his time; that by means of seven spirits, familiar, which he kept inclosed in chrystal, he had acquired the knowledge of the seven liberal arts, and that he had the art of causing the money he had made use of to return again into his pocket. He was accused of magic in the eightieth year of his age, and that dying in the year 1305, before his trial was over, he was condemned (as Castellan reports) to the fire; and that a bundle of straw, or osier, representing his person, was publicly burnt at Padua; that by so rigorous an example, and by the fear of incurring a like penalty, they might suppress the reading of three books which he had composed on this subject: the first of which is the noted Heptameron, or Magical Elements of Peter de Abano, Philosopher, now extant, and printed at the end of Agrippa's works; the second, that which Trithemius calls Elucidarium Necromanticum Petri de Abano; and a third, called by the same author Liber experimentorum mirabilium de Annulis secundem, 28 Mansiom Lunæ.

Apse with his sarcophagus.

Barrett (p. 157) refers to the opinion that it was not on the score of magic that the Inquisition

sentenced Pietro to death, but because he endeavoured to account for the wonderful effects in

nature by the influences of the celestial bodies, not attributing them to angels or demons; so

that heresy, rather than magic, in the form of opposition to the doctrine of spiritual beings, seems to

have led to his persecution. To quote Barrett:[5]

His body, being privately taken out of his grave by his friends, escaped the vigilance of the Inquisitors, who would have condemned it to be burnt. He was removed from place to place, and at last deposited in St. Augustin's Church, without epitaph, or any other mark of honor. His accusers ascribed inconsistent opinions to him; they charged him with being a magician, and yet with denying the existence of spirits. He had such an antipathy to milk, that seeing anyone take it made him vomit. He died about the year 1316 in the sixty-sixth year of his age.

Notes[edit]

1. ^ Jump up to:a b c d e DeHaan, Richard (1997). "Abano, Pietro D'". In Johnston, Bernard. Collier's Encyclopedia. I A to Ameland (First ed.). New York, NY: P.F. Collier. pp. 6–7.

2. Jump up^ His date of birth is also given as 1246 and 1250.3. Jump up^ Premuda, Loris. "Abano, Pietro D'." in Dictionary of Scientific Biography. (1970). New York:

Charles Scribner's Sons. Vol. 1: p.4-5.4. Jump up^ Kibre, Pearl & Siraisi, Nancy G. (1978) Science in The Middle Ages, ed. David Lindberg,

Chicago, IL: University of Chicago Press. p. 135.5. ^ Jump up to:a b Francis Barrett (2000). The magus: being a complete system of occult philosophy.

New York: S. Weiser. ISBN 0-87728-942-5.6. Jump up^ Tsoucalas G, Karamanou M, Androutsos G (2011). "The eminent Italian scholar Pietro

d'Abano (1250-1315) and his contribution in anatomy". Ital J Anat Embryol 116 (1): 52–5.PMID 21898974.

7. Jump up^ An important text, Astrolabium planum in tabulis ascendens, was attributed to him.8. Jump up^ The Columbia Encyclopedia, 6th ed.

References[edit]

 This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed.

(1911). "Abano, Pietro d'". Encyclopædia Britannica (11th ed.). Cambridge University Press.

Other reading[edit]

Francis Barrett, The Magus (1801)

Joan Cadden, "Sciences/silences: the nature and languages of "sodomy" in Peter of

Abano's Problemata Commentary". In: Karma Lochrie & Peggy McCracken & James Schultz

(edd.), Constructing medieval sexualities, University of Minnesota press, Minneapolis & London

1997, pp. 40–57.

Premuda, Loris. "Abano, Pietro D'." in Dictionary of Scientific Biography. (1970). New York:

Charles Scribner's Sons. Vol. 1: pp. 4–5.

Calendarium Naturale Magicum PerpetuumFrom Wikipedia, the free encyclopedia

The Calendarium Naturale Magicum Perpetuum is a late renaissance (c.1619-1620) grimoire and esoteric print of calendar engravings. Its full title is Magnum Grimorium sive Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem Totiusque Philosophiae Cognitionem Complectens. It is in three sheets, measuring more than four feet long and about two feet wide, and includes an early example of a Pentagrammaton.

The "author" in the 1619 (or 1620) Frankfurt print is given as Johann Baptist Grossschedel von Aicha (Frankfurt 1620), and attributes some of the engravings to Tycho Brahe. The original engraver is given as Theodor de Bry (Flemish-born German engraver, 1528–98) as originally published in 1582.[1] The 1620 engraver used by Grossschedel may beMatthäus Merian the Elder (Swiss engraver, 1593–1650).[2] The work predated, and influenced, the Rosicrucian furor.[3]

References[edit]

1. Jump up^ Glasgow University Library catalogue entry "This is a copy of the Calendarium Naturale Magicum, compiled by Grossschedel von Aicha and published by de Bry in 1620. The emblematic figures from the original engraving have been cut up into individual sections and pasted into this manuscript, and the text from the original plate added in black and red lettering. Each page is set within a red border decorated at the top. The Calendarium Naturale Magicum is thus analysed in its various sections 'Tabula Prima... Tabula Duodecima'. Additional text material in way of explanation and examples has been added to the sections within the Tabula Septima dealing with the seven planetary onomantic tables of fortune."

2. Jump up^ Lynn Avery Hunt, Margaret C. Jacob, W. W. Mijnhardt - Bernard Picart and the first global vision of religion 2010 Page 158 "Theodor de Bry (Flemish-born German, 1528–98) or Matthäus Merian the Elder (Swiss, 1593–1650) Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem Totiusque Philosophiae Cognitionem Complectens.

3. Jump up^ Arthur Versluis Restoring paradise: Western esotericism, literature, art, and ... 2004 Page 77 - "Among the first of these, predating the Rosicrucian furor but certainly influencing its later productions, was the Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem [Perpetual Natural Magical ..."

This article about a non-fiction book on occultism is a stub. You can help Wikipedia by expanding it.

Liber Officium SpirituumFrom Wikipedia, the free encyclopedia

Liber Officiorum Spirituum (English: The Book of the Office of Spirits)[1][2] was

a demonological grimoire and a major source for Johann Weyer's Pseudomonarchia

Daemonum and the Ars Goetia. The original work (if it is a single work) has not been located, but

some derived texts bearing the title have been found, some in the Sloane manuscripts, some in

the Folger Shakespeare Library. Each version bears many similarities to each other and to

the Pseudomonarchia Daemonum and the Ars Goetia; though they are far from identical.[3][4][4]

Contents

  [hide] 

1   History 2   Contents

o 2.1   Demons shared by this and other grimoires o 2.2   Fairies

3   References 4   External links

History[edit]

Johannes Trithemius mentions two separate works (Liber quoque Officiorum, and De Officiis

Spirituum),[3][5] indicating that the text may have branched off by his time. Weyer, in

his Pseudomonarchia Daemonum, lists his source as Liber officiorum spirituum.[3][6][7] Thomas

Rudd titles his copy of the Ars Goetia as Liber Malorum Spirituum.[8]

The most detailed version is a direct[3] but poor[4] translation from English to Latin. This version was

either copied or translated by Englishman John Porter in 1583. This version was owned by

artist Richard Cosway. Upon his death in the 1820s, it passed hands to a bookshop owned by John

Denley, bought by an occultist named George W. Graham on behalf of an Magical

organization known as "the Society of the Mercurii." In the hands of the Mercurii, it came into the

possession of Robert Cross Smith in 1822, who had John Palmer copy it. With Smith's death in

1832, the copy was passed on to Frederick Hockley. At some later date, Hockley acquired the first

half of Porter's original manuscript, and attempted to compile both Porter's and Palmer's versions

into a single version.[3][4]

Sloane MS 3824 (from the mid-seventeenth century) features a number of elements from the Book

of the Office of Spirits[3][9] and is an early form of the Lemegeton.[10] MS 3853 is titled The Office of

Spirits, starts off nearly identical to more complete Porter version.[3][9]

Hockley's version, and some portions of the other known versions, were published in 2011 by Teitan

Press as A Book of the Office of Spirits.[1]

The manuscript Hockley copied from was translated and edited by Daniel Harms and Joseph

Peterson in 2015 as The Book of Oberon.[2]

Contents[edit]

The manuscript in the Folger Shakespeare library is preceded by sundry materials lifted from Arbatel

de magia veterum (amazingly only two years after its publication), the Enchiridion of Pope Leo III,

and Sefer Raziel HaMalakh, and followed with a version of the Key of Solomon.[4] The

section Officium de spirittibus [sic] begins describing "the three devils" (Lucifer, Bell, and Satan), and

the four kings of the air (Orience over the east, Paymon the west, Amaymon the north, and Egine

the south), and the means of calling them. It then lists an additional seventy-five demons, for a total

of eighty-two. Many of the demons also are comparable to those in the Lesser Key of Solomon. The

next to last entry, "Oberyon," shifts the focus from demons to fairies. After the eighty-one demons,

the book details Mycob (wife of Oberyon) and their seven daughters.[11] It then repeats the four kings

of the air, listing twelve demons under each of them.[12] After this, it begins describing the spirits of

the days of the week and the incenses and conjurations needed to summon them, lifting material

from The Sworn Book of Honorius and Heinrich Cornelius Agrippa's Three Books of Occult

Philosophy.[13] It follows with a list of Greek and Roman gods, a note about which spirits rule hell, and

an entry to summon spirits "that make books and write books,"[14] before giving instructions on how to

summon the angel over each day of the week, including instructions for magic circles, consecrations,

use of holy water, exorcisms of fire. This portion uses elements of scripture, Sarum Missal, the Key

of Solomon, Arbatel, Honorius, Agrippa, Raziel, and what would become the Tridentine Mass. It also

shares some prayers found in the Munich Manual of Demonic Magic.[15] After this is a section

on necromancy, involving magic circles and calling upon the aforementioned four kings, names of

God, and different saints to constrain a called spirit.[16] The instructions on necromancy are followed

by a means of finding hidden treasure that similar to a method used by Edward Kelley, with spells to

bind the spirit guarding the treasure.[17] Following this is yet another means of summoning King Egin,[18] and then similar instructions to summon a spirit named Baron, and a spell named "an experiment

of Rome," and spells to find lost items, steal items, see spirits (involving the invocation of King

Arthur), and enchanting hazel rods.[19]

These spells are interrupted by a short treatise on the role of angels, demons, and magic

in theodicy, before continuing with more spells to see spirits,[20] a collection of talismans,[21] and a

selection of names of God, planetary seals and spirits, geomantic figures, fumigations, and notes on

the Lunar mansions openly taken from Agrippa.[22]Following this are more instructions on ritual magic,

and more spells to acquire unspecified desired items, and identify thieves. The additional spirits in

this section include: Bilgal, Annabath, Ascariell, Satan, Baron, Romulon, Mosacus, and Orobas.[23] The instructions on summoning spirits continue with Oberyon and his followers: Storax,

Carmelyon, Severion, Caberyon, Aozol, Restun, Ramalath, Zaseres, Castriel, Saziel, and Ydial.[24]

Hockley's manuscript starts with an initial list of eighty demons (with several duplicates),[25][26][27] takes

a small break to detail several fairies,[27] and then lists four groups of twelve demons, most repeating

spirits from the first eighty with various discrepancies.[27][28] Sloane 3853 merely lists ten demons who

also appear in Hockley's manuscript, and then names the demon kings of the north, south, east, and

west (Egin, Amaymon, Oriens, and Paymon, respectively), generic spirits under them, and non-

descript spirits to obtain love or treasure. Cherberus/Naberius appears with two other individual but

sparsely detailed spirits (the first two over rhetoric and love, respectively, the last having no noted

duties).[29] Sloane 3824 lists different unsorted magical procedures, dropping names of spirits from

the Book of Spirits in passing, rarely with explanation.[30]

Demons shared by this and other grimoires[edit]

Agaros ,[27][12]

Allogor [26] [11]  or Algor[27][12] (also in Sloane 3853)[29]

Amaymon ,[25][28][11][12]

Amon ,[28][12]

Asmoday ,[28][12]

Astaroth ,[28][12]

Baall ,[27][11][12]

Barbaryes ,[26] Barbates, or Barbares (separate duplicate entries within the first eighty demons),[27]

[11] later Barbais[28]

Beelzebub ,[25]

Beliall [28] [11] [12]

Berith ,[28][12]

Byleth ,[28] or Bileth[12]

Caleos ,[28]

Cherberus  (in Sloane 3853),[29]

Coolor (also Doolas, duplicate entry) ,[26][11]

Corsone ,[27][11] or Fersone[11]

Darbas or Carbas ,[26] later Barbas or Corbas[27][12]

Egine,[25] Egin,[26][28][11][12] or Egyn[11]

Forcase ,[11] also Partas[12]

Gemon [27]  or Gemyem[11]

Gloolas [26] [11]  or Glolas (in Sloane 3853)[29]

Goorax [11]

Hanar ,[26]

Lucifer ,[25][11]

Mallapar ,[28] or Mallapas[12]

Orience[25][11] or Oriens,[27]

Oze [28] [12]

Paymon ,[25][26][28][11][12]

Ryall [12]

Satan ,[25][11]

Saygane or Laygayne ,[28] or Zagayne[12]

Semper [12]

Usagoo ,[3][27] Vsagoo,[11] or (with a different description) Vsago[12]

Fairies[edit]

Obeyryon or Oberyon, an assistant spirit named Bilgall, Mycob or Myeob, and their seven daughters

are listed as fairies. Obeyryon is listed as a king, who teaches physics, mineral and plant lore, as

well as making men invisible, revealing hidden treasures and how to acquire them, and revealing

past, present, and future events. Bilgall appears as a fire-breathing human-headed ox, though his

duties are not detailed. Myeob is described as a crowned green-clad queen. Like her husband, she

makes people invisible and reveals secrets about rocks, metals, and plants; in addition to medicine

and "the truth." The daughters, like their parents, teach physics and herbal knowledge, and give out

rings of invisibility.[27]

Oberon and "Mycob" (a corruption of the already corrupt Myeob) also appear in several 16th and

17th century manuscripts, such as the 1580 Folger MS Vb 25 and a 1649 portion of Sloane MS

3824, reflecting a popular trend in English occultism at the time.[31]

References[edit]

1. ^ Jump up to: a  b A Book of the Office of Spirits; John Porter, Trans. Frederick Hockley, Ed. Colin D. Campbell; Teitan Press, 2011.

2. ^ Jump up to: a  b The Book of Oberon, eds. Daniel Harms and Joseph Peterson, Llewllyn Publications, 2015

3. ^ Jump up to: a  b c d e f g h Porter, Hockley, Campbell, p.vii-xvii4. ^ Jump up to: a  b c d e The Book of Oberon, eds. Daniel Harms and Joseph Peterson, Llewllyn

Publications, 2015, p.1-305. Jump up ̂  Trithemius' catalogue of necromantic books, hosted at Twilit Grotto -- Esoteric Archives.6. Jump up ̂  Lemegeton Clavicula Salomonis: The Lesser Key of Solomon, Detailing the Ceremonial

Art of Commanding Spirits Both Good and Evil; ed. Joseph H. Peterson; Weiser Books, Maine; 2001. p. xiii

7. Jump up ̂  Pseudomonarchia Daemonum (Liber officiorum spirituum); Johann Weyer, ed. Joseph Peterson; 2000. Available online at Esoteric Archives

8. Jump up ̂  The Goetia of Dr Rudd; Thomas Rudd, Ed. Stephen Skinner & David Rankine; 2007, Golden Hoard Press. pp. 20, 34-37, 101

9. ^ Jump up to: a  b Porter, Hockley, Campbell, p. 59, 7310. Jump up ̂  Rudd, Skinner & Rankine, p. 9511. ^ Jump up to: a  b c d e f g h i j k l m n o p q r s t Harms, Peterson, p.191-20712. ^ Jump up to: a  b c d e f g h i j k l m n o p q r s t u Harms, Peterson, p.208-215

13. Jump up ̂  Harms, Peterson, p.215-23414. Jump up ̂  Harms, Peterson, p.234-23515. Jump up ̂  Harms, Peterson, p.236-290, especially footnotes16. Jump up ̂  Harms, Peterson, p.290-31917. Jump up ̂  Harms, Peterson, p.319-33918. Jump up ̂  Harms, Peterson, p.340-34519. Jump up ̂  Harms, Peterson, p.346-36420. Jump up ̂  Harms, Peterson, p.364-36921. Jump up ̂  Harms, Peterson, p.370-38122. Jump up ̂  Harms, Peterson, p.382-38723. Jump up ̂  Harms, Peterson, p.388-45324. Jump up ̂  Harms, Peterson, p.454-49025. ^ Jump up to: a  b c d e f g h Porter, Hockley, Campbell, p.1-926. ^ Jump up to: a  b c d e f g h i Porter, Hockley, Campbell, p.10-1927. ^ Jump up to: a  b c d e f g h i j k l m Porter, Hockley, Campbell, p.20-2928. ^ Jump up to: a  b c d e f g h i j k l m n o Porter, Hockley, Campbell, p.30-3929. ^ Jump up to: a  b c d Porter, Hockley, Campbell, p.70-7730. Jump up ̂  Porter, Hockley, Campbell, p.59-6931. Jump up ̂  Elias Ashmole, ed. David Rankine, The Book of Treasure Spirits, Avalonia books, 2009; p.

2 and 109 (fn.88)

External links[edit]

ShemhamphoraschFrom Wikipedia, the free encyclopedia

The Seventy-Two Names of God, a Christian diagram; the IHS is a monogram for "Jesus" (in the Oedipus

Aegyptiacus).

This article contains special characters.Without

proper rendering support, you may see question marks, boxes,

or other symbols.

The Shemhamphorasch (alternatively Shem ha-Mephorash or Schemhamphoras, originally Shem HaMephorash (שם המפורש)) is an originally Tannaitic term[1] describing a hidden name of God in Kabbalah (including Christian and Hermetic variants), and in some more mainstream Jewish discourses. It is composed of either 4, 12, 22, 42, or 72 letters (or triads of letters), the last version being the most common.[2][3][4][5][6][7][8]

Contents

  [hide] 

1   12-, 22-, and 42-letter versions 2   The 72-fold name

o 2.1   Angels of the Shemhamphorash 3   References 4   Further reading 5   External links

12-, 22-, and 42-letter versions[edit]

Maimonides thought the Shem ha-Mephorash was used only for the four letter Tetragrammaton.[1]

A 12-letter variant appears in the Talmud, though it was unknown in later Kabbalah and completely absent from Jewish magic.[5]

A 22-letter variant is first written down in Sefer Raziel HaMalakh,[5][7] without interpretation, as  אנקתם Its origins are .(likely transliterated as Anaktam Pastam Paspasim Dionsim) פסתמ פספסים דיונסיםunknown, with no connection to Hebrew or Aramaic being found, and no agreement on any particular Greek or Zoroastrian origin. There are Geonic precedents for the name, indicating that the name is older than Sefer Raziel.[5]

A 42-letter variant was described by Hai Gaon as  אדגיתץ קרעשטן נגדיכש בטרצתג חקדטנע יגלפזק He wrote "Although the consonants of this name are well known, its proper vocalization is .שקוציתnot rendered by tradition. Some pronounce its first part Adgitaẓ, and others Adigtaẓ, and the last part is sometimes read Shakvaẓit, and sometimes Shekuẓit, but there is no definite proof." This variation in pronunciation was understood by Joshua Trachtenberg to indicate that this version is quite ancient, the vowels in Hebrew being easily lost over time. It is, by some means, derived from the first 42 letters of the Hebrew Bible.[5] Like the 22-letter name, it is found in Sefer Raziel.[7]

The 72-fold name[edit]

The "72-fold name" is highly important to Sefer Raziel,[5][7] and a key (but often missing) component to the magical practices in The Lesser Key of Solomon.[8] It is derived from Exodus 14:19-21,[2][4][5]

[6] read boustrophedonically [3] [8]  to produce 72 names of three letters. This method was expounded with no difficulty by Rashi, apparently widely known throughout the Geonic period.[5] Kabbalist and occultist legends state that the 72-fold name was used by Moses to cross the Red Sea, and that it can grant later holymen the power to control demons, heal the sick, prevent natural disasters, and even kill enemies.[6]

The 72-fold name is mentioned by Roger Bacon, who complained about a book titled Liber semamphoras, more specifically the linguistic corruption that occurred in translating Hebrew to Latin.[9] The angels of the Shemhamphorash factored heavily into the cosmology of Johann Reuchlin [10]  influencing Heinrich Cornelius Agrippa [3]  and Athanasius Kircher.[10] Thomas Rudd featured the 72 angels in his magic,[2] as a balancing force against the evil spirits of the Ars Goetia [8]  or in isolation.[11] Rudd's material on the Shemhamphorash was later copied and expanded by Blaise de Vigenère, whose manuscripts were in turn used by Samuel Liddell MacGregor Mathers in his works for theHermetic Order of the Golden Dawn.[8]

Angels of the Shemhamphorash[edit]

Angel[12][13][14]Ruling angel

(per Ambelain)[12]

Order (per

Ambelain)[12]

Invocatory

verse[12][13]

Demon ruled

(per Rudd)[14]

1. Vehuiah Metatron Seraphim Psalms 3:3 Bael

2. Jelial Metatron Seraphim Psalms 22:19 Agares

3. Sitael Metatron Seraphim Psalms 91:2 Vassago

4. Elemiah Metatron Seraphim Psalms 6:4 Gamigin

5. Mahasiah Metatron Seraphim Psalms 34:4 Marbas

6. Lehahel Metatron Seraphim Psalms 9:11 Valefar

7. Achaiah Metatron Seraphim Psalms 103:8 Aamon

8. Cahetel Metatron Seraphim Psalms 95:6 Barbatos

9. Haziel Jophiel Cherubim Psalms 25:6 Paimon

10. Aladiah Jophiel Cherubim Psalms 33:22 Buer

11. Lauviah Jophiel Cherubim Psalms 18:46 Gusion

12. Hahaiah Jophiel Cherubim Psalms 10:1 Sitri

13. Iezalel Jophiel Cherubim Psalms 98:4 Beleth

14. Mehahel Jophiel Cherubim Psalms 9:9 Leraje

15. Hariel Jophiel Cherubim Psalms 94:22 Eligor

16. Hakamiah Jophiel Cherubim Psalms 88:1 Zepar

17. Lauviah Zaphkiel Thrones Psalms 8:9 Botis

18. Caliel Zaphkiel Thrones Psalms 35:24 Bathin

19. Leuviah Zaphkiel Thrones Psalms 40:1 Saleos

20. Pahaliah Zaphkiel Thrones Psalms 120:1-2 Purson

21. Nelchael Zaphkiel Thrones Psalms 31:14 Morax

22. Ieiaiel Zaphkiel Thrones Psalms 121:5 Ipos

23. Melahel Zaphkiel Thrones Psalms 121:8 Aim

24. Haniniah Zaphkiel Thrones Psalms 33:18 Naberus

25. Nilaihah Zadkiel Dominations [sic] Psalms 9:1 Glasya-Labolas

26. Haaiah Zadkiel Dominations Psalms Bune

119:145

27. Ierathel Zadkiel Dominations Psalms 140:1 Ronove

28. Seehiah Zadkiel Dominations Psalms 71:12 Berith

29. Reiiel Zadkiel Dominations Psalms 54:4 Astaroth

30. Omael Zadkiel Dominations Psalms 71:5 Forneus

31. Lecahel Zadkiel Dominations Psalms 71:16 Foras

32. Yasariah Zadkiel Dominations Psalms 33:4 Asmodeus

33. Ieuiah Kamael Powers Psalms 94:11 Gaap

34. Lehahaiah Kamael Powers Psalms 131:3 Furfur

35. Chavakiah Kamael Powers Psalms 116:1 Marchosias

36. Menadel Kamael Powers Psalms 26:8 Stolas

37. Aniel Kamael Powers Psalms 80:3 Phenex

38. Haamiah Kamael Powers Psalms 91:9 Halphas

39. Rehael Kamael Powers Psalms 30:10 Malphas

40. Ieiazel Kamael Powers Psalms 88:14 Raum

41. Hahael Raphael Virtues Psalms 120:2 Focalor

42. Mikael Raphael Virtues Psalms 121:7 Vepar

43. Veualiah Raphael Virtues Psalms 88:13 Sabnock

44. Ielahiah Raphael VirtuesPsalms 119:108

Shax

45. Sealiah Raphael Virtues Psalms 94:18 Vine

46. Ariel Raphael Virtues Psalms 145:9 Bifrons

47. Asaliah Raphael Virtues Psalms 92:5 Vual

48. Mihael Raphael Virtues Psalms 98:2 Haagenti

49. Vehuel Haniel Principalities Psalms 145:3 Crocell

50. Daniel Haniel Principalities Psalms 145:8 Furcas

51. Hahasiah Haniel Principalities Psalms 104:31 Balam

52. Imamiah Haniel Principalities Psalms 7:17 Allocer

53. Nanael Haniel Principalities Psalms 119:75 Caim

54. Nilhael Haniel Principalities Psalms 103:19 Murmur

55. Mehaiah Haniel Principalities Psalms 102:12 Orobas

56. Poiel Haniel Principalities Psalms 145:14 Gremory

57. Nemamiah

Michael Archangels Psalms 115:11 Ose

58. Ieialel Michael Archangels Psalms 6:3 Auns

59. Harael Michael Archangels Psalms 113:3 Orias

60. Mitzrael Michael Archangels Psalms 145:17 Vapula

61. Umahel Michael Archangels Psalms 113:2 Zagan

62. Iahhel Michael ArchangelsPsalms 119:159

Valac

63. Ananel Michael Archangels Psalms 100:2 Andras

64. Mehriel Michael Archangels Psalms 33:18 Flauros

65. Damabiah Gabriel Angels Psalms 90:13 Andrealphus

66. Manakel Gabriel Angels Psalms 38:21 Cimeries

67. Eidel Gabriel Angels Psalms 37:4 Amduscias

68. Hahniah Gabriel Angels Psalms 106:1 Belial

69. Rochel Gabriel Angels Psalms 16:5 Decarabia

70. Jabamiah Gabriel Angels Genesis 1:1 Seere

71. Haiaiel Gabriel Angels Psalms 109:30 Dantalion

72. Mumiah Gabriel Angels Psalms 116:7 Andromalius

References[edit]

1. ^ Jump up to: a  b "Jewish Encyclopedia, Shem Ha-Meforash". Jewishencyclopedia.com. Retrieved 2013-07-22.

2. ^ Jump up to: a  b c Arguing with Angels: Enochian Magic and Modern Occulture, by Egil Asprem, SUNY Press, 2 Apr 2012, p.33

3. ^ Jump up to: a  b c The Black Arts, by Richard Cavendish, Penguin Group, p.1194. ^ Jump up to: a  b Encyclopedia of Occultism and Parapsychology (Fifth edition), "Shemhamphorash",

ed. J. Gordon Melton, Gale Group, p. 13995. ^ Jump up to: a  b c d e f g h Jewish Magic and Superstition, by Joshua Trachtenberg, Behrman's Jewish

Book House, 1939; hosted at The Internet Sacred Text Archive, 2008; p.90-98 and notes for the section on p.288 and onward

6. ^ Jump up to: a  b c Magic, Mystery, and Science: The Occult in Western Civilization, by Dan Burton and David Grandy, Indiana University Press, 2004, p.69

7. ^ Jump up to: a  b c d Sepher Raziel Hemelach: The Book of the Angel Raziel, trans. Steve Savedow, Weiser Books, p.18

8. ^ Jump up to: a  b c d e The Goetia of Dr Rudd, by Thomas Rudd, Ed. Stephen Skinner & David Rankine, 2007, Golden Hoard Press. p.14, 39-44, 67-73

9. Jump up ̂  Invoking angels, by Claire Fanger, Penn State UP, p. 60-6110. ^ Jump up to: a  b Dictionary of Gnosis & Western Esoterism ed. Wouter Hanegraaf, Brill Publishers,

p.62511. Jump up ̂  Dr. Rudd's Treatise on Angel Magick, by Thomas Rudd, ed. Adam McLean, Weiser Books,

2006 reprint. p.43-5012. ^ Jump up to: a  b c d The Complete Magician's Tables, by Stephen Skinner, Golden Hoard Press, 2006,

p.41-4813. ^ Jump up to: a  b Rudd, ed. Skinner & Rankine p.408-41214. ^ Jump up to: a  b Rudd, ed. Skinner & Rankine, p.366-376

Further reading[edit]

Heinrich Cornelius Agrippa's Three Books of Occult Philosophy, Book 3, part II, chapter 25 features the seventy two angels of the "Schemhamphorae." This was later copied by Francis Barrett (occultist) in his book The Magus, in Chapter 21.

The (pseudepigraphal) Sixth and Seventh Books of Moses feature an appendix titled "Semiphoras and Schemhamphoras"

Eliphas Levi 's Clefs Majeurs et Clavicules de Salomon, where he attempt to connect the Shemhamphorash to the Tarot

Aleister Crowley 's Book T or   Liber 78: A description of the cards of the Tarot , a commentary on the Tarot, Shemhamphorash, and Goetia.

Lenain Lazare's La Science Cabalistique refers to and expands upon Kircher's treatment of the 72-fold name (tying each angel to a different language's word for God), particularly in Chapter III

Robert Ambelain 's La Kabbale Pratique features a section detailing the angels, their attributes (including astrological connections), and rituals for calling upon them.

External links[edit]

William Meegan's The Sistine Chapel: A Study in Celestial Cartography in The Rose Croix Journal discusses a possible relationship between Michelangelo's fresco in theSistine Chapel and the Shemhamphorash.

Jim Cornwell's The Names of God, from   The Alpha and the Omega , "Introduction"  discusses the material from an Esoteric Christian perspective.

Peter Gilmore's "F.A.Q. Symbols and Symbolism" discusses the use of the word "Shemhamforash" in the rituals of the Church of Satan.

Aaron Leitch's Shem ha Mephoresh: The Divine Name of Extension discusses the role the Shemhamephoresh played in the Hermetic Order of the Golden Dawn.

Pseudomonarchia DaemonumFrom Wikipedia, the free encyclopedia

Pseudomonarchia Daemonum, or Hierarchy of Demons first appears as an Appendix to Johann Weyer's De praestigiis daemonum (1577).[1] The title of the book translates roughly to "false monarchy of demons".

An abridgement of a grimoire similar in nature to the Ars Goetia, the first book of The Lesser Key of Solomon, it contains a list of demons, and the appropriate hours and rituals to conjure them.

The book was written before The Lesser Key of Solomon, and has some differences. There are sixty-nine demons listed (instead of seventy-two), and the order of the spirits varies, as well as some of their characteristics. The demons Vassago, Seere, Dantalion and Andromalius are not listed in this book, while Pruflas is not listed in The Lesser Key of Solomon. Pseudomonarchia Daemonum does not attribute seals to the demons, as The Lesser Key of Solomon does.[1]

Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto. Salomonis, de principibus et regibus daemoniorum. (Book of the offices of spirits, or the book called 'Empto'. Solomon, concerning the princes and kings of demons).[1] This work is likely related to a very similar 1583 manuscript titled The Office of Spirits,[2] both of which appear ultimately be an elaboration on a fifteenth-century manuscript titled Le Livre des Esperitz (of which 30 of its 47 spirits are nearly identical to spirits in the Ars Goetia).[3]

The 69 demons[edit]

1. King Baël2. Duke Aguarès3. President Barbas4. Prince/Duke Pruflas5. Marquess Amon6. Duke/Count Barbatos7. President Buer8. Duke Gusoyn9. Count/President Botis10. Duke Bathym11. King Pursan12. Duke Eligos13. Marquess Loray14. Duke Valefor15. Count/President Morax16. Prince/Count Ipes17. President Glasya labolas18. Marquess Naberius19. Duke Zepar20. King Byleth21. Prince Sytry22. King Paimon23. King Bélial

24. Duke Bune25. Marquess Forneus26. Marquess/Count Roneve27. Duke Berith28. Duke Astaroth29. President Forras30. Count Furfur31. Marquess Marchocias32. President Malphas33. Duke Vepar34. Marquess Sabnac35. King Sidonay36. Prince/President Gaap37. Duke/Marquess Chax38. Duke Pucel39. Knight Furcas40. Duke/Count Murmur41. President Caym42. Count Raum43. Count Halphas44. Duke Focalor45. King/Count Vine46. Count Bifrons

47. Marquess Samigina48. King/President Zagan49. Marquess Orias50. President Volac51. Duke Gomory52. King/Count Decarabia53. Duke Amduscias54. Marquess Andras55. Marquess Andrealphus56. President Oze57. Duke Aym58. Prince Orobas59. Duke Vapula60. Marquess Cimeries61. President Amy62. Duke Flauros63. King Balam64. Duke Alocer65. Count Saleos66. Duke Vuall67. President Haagenti68. Marquess Phoenix69. Prince Stolas

References[edit]

1. ^ Jump up to:a b c Pseudomonarchia Daemonum (Liber officiorum spirituum); Johann Weyer, ed. Joseph Peterson; 2000. Available online at Esoteric Archives

2. Jump up^ A Book of the Office of Spirits; John Porter, Trans. Frederick Hockley, Ed. Colin D. Campbelll; Teitan Press, 2011. p. xiii-xvii

3. Jump up^ The Goetia of Dr Rudd; Thomas Rudd, Ed. Stephen Skinner & David Rankine; 2007, Golden Hoard Press. p. 14-19, 399.

The Discoverie of WitchcraftFrom Wikipedia, the free encyclopedia

This photo of The Magic Circlestaircase was taken on October 24, 2008. It shows The Discoverie of

Witchcraft (1584), by Reginald Scot.

The Discoverie of Witchcraft is a partially sceptical book published by the English gentleman Reginald Scot in 1584, intended as an exposé of medieval witchcraft. It contains a small section intended to show how the public was fooled by charlatans, which is considered the first published material on magic.

Scot believed that the prosecution of those accused of witchcraft was irrational and un-Christian, and he held the Roman Churchresponsible. Popular belief held that all obtainable copies were burned on the accession of James I in 1603.[1]

Contents

  [hide] 

1 Publication 2 Influence 3 Controversy 4 Later editions 5 Notes 6 References 7 Further reading 8 External links

Publication[edit]

Scot's book appeared entitled The Discoverie of Witchcraft, wherein the Lewde dealing of Witches and Witchmongers is notablie detected, in sixteen books ... whereunto is added a Treatise upon the Nature and Substance of Spirits and Devils, 1584. At the end of the volume the printer gives his name as William Brome.

There are four dedications: to Sir Roger Manwood, chief baron of the exchequer; another to Scot's cousin, Sir Thomas Scot, a third jointly to John Coldwell, then dean of Rochester, and to William Redman, then Archdeacon of Canterbury; and a fourth "to the readers". Scott enumerates 212 authors whose works in Latin he had consulted, and twenty-three authors who wrote in English. The names in the first list include many Greek and Arabic writers; among those in the second are John Bale, John Foxe, Sir Thomas More, John Record, Barnabe Googe, Abraham Fleming, and William Lambarde. But Scot's information was not only from books. He had studied superstitions respecting

witchcraft in courts of law in country districts, where the prosecution of witches was unceasing, and in village life, where the belief in witchcraft flourished in many forms.

He set himself to prove that the belief in witchcraft and magic was rejected by reason and by religion, and that spiritualistic manifestations were wilful impostures or illusions due to mental disturbance in the observers. His aim was to prevent the persecution of poor, aged, and simple persons, who were popularly credited with being witches. The maintenance of the superstition he blamed largely on the Roman Catholic Church, and he attacked writers including Jean Bodin (1530–1596), author of Démonomie des Sorciers(Paris, 1580), and Jacobus Sprenger, supposed joint author of Malleus Maleficarum (Nuremberg, 1494).

Of Cornelius Agrippa and Johann Weyer, author of De Præstigiis Demonum (Basle, 1566), whose views he adopted, he spoke with respect. Scot did adopt contemporary superstition, in his references to medicine and astrology. He believed in the medicinal value of the unicorn's horn, and thought that precious stones owed their origin to the influence of the heavenly bodies. The book also narrates stories of strange phenomena in the context of religious convictions. The devil is related with such stories and his ability to absorb people's souls. The book also gives stories of magicians with supernatural powers performing in front of courts of kings.

Influence[edit]

His volume became an exhaustive encyclopædia of contemporary beliefs about witchcraft, spirits, alchemy,[2] magic, and legerdemain, as well as attracting widespread attention to his scepticism on witchcraft. William Shakespeare drew from his study of Scot's book hints for his picture of the witches in Macbeth, and Thomas Middleton in his play of The Witch likewise was indebted to this source. Through bibliographies, one may trace modern grimoires to this work. The chapter on magic tricks in Scot's Discoverie was later plagiarised heavily; it was the basis of The Art of Juggling (1612) by S. R., and Hocus Pocus Junior (1634).[3][4] Scot's early writings constituted a substantial portion (in some cases, nearly all) of the text in English-language stage magic books of the 17th and 18th centuries.

Controversy[edit]

Within a few years the witchcraft debate became heated. Gabriel Harvey in his Pierce's Supererogation’ 1593[5] wrote:

Scotte's discoovery of Witchcraft dismasketh sundry egregious impostures, and in certaine principall chapters, and speciall passages, hitteth the nayle on the head with a witnesse; howsoever I could have wished he had either dealt somewhat more curteously with Monsieur Bondine [i.e. Bodin], or confuted him somewhat more effectually.

Many writers, particularly Protestant clergy, then defended the contemporary beliefs on witches. After George Gifford in works published in 1587 and 1593, Henry Holland inTreatise of Witchcraft (1590), and William Perkins, had sought to refute Scot, James VI of Scotland repeated the attempt in his Dæmonologie (1597), where he described the opinions of Weyer and Scot as "damnable". John Rainolds in Censura Librorum Apocryphoru (1611), Richard Bernard in Guide to Grand Jurymen (1627), Joseph Glanvill inPhilosophical Considerations touching Witches and Witchcraft (1666), and Meric Casaubon in Credulity and Uncredulity (1668) continued the attack on Scot's position, which was defended by Thomas Ady in Candle in the Dark: Or, A Treatise concerning the Nature of Witches and Witchcraft (1656), and by John Webster in The Displaying of Supposed Witchcraft (1677).

Keith Thomas considers that Scot's statement of the sceptical position remained authoritative for this debate. It was employed by others, such as Samuel Harsnet and the astrologer-physician John Harvey, in their own writings; and was known to typical lay sceptics such as Henry Oxinden.[disambiguation

needed] On the other hand, the sceptics were a minority over the period when the controversy raged, and they were outnumbered in the professions, and within those of some education generally, where belief in witchcraft was still entrenched.[6]

Later editions[edit]

Abroad the book met with a good reception. A translation into Dutch, edited by Thomas Basson, an English stationer living at Leiden, appeared there in 1609. It was undertaken on the recommendation of the professors, and was dedicated to the university curators and the burgomaster of Leiden. A second edition, published by G. Basson, the first editor's son, was printed at Leyden in 1637.

In 1651 the book was twice reissued in London in quarto by Richard Cotes; the two issues differ slightly in the imprint on the title page. Another reissue was dated 1654. A third edition in folio, dated 1665, included nine new chapters, and added a second book to "The Discourse on Devils and Spirits". In 1886 Brinsley Nicholson edited a reprint of the first edition of 1584, with the additions of that of 1665.

Notes[edit]

1. Jump up^ Almond, Philip C. (2009). "King James I and the burning of Reginald Scot's The Discoverie of Witchcraft: The invention of a tradition". Notes and Queries 56 (2): 209–213.doi:10.1093/notesj/gjp002.

2. Jump up^ levity.com3. Jump up^ Wootton, David. "Scot, Reginald". Oxford Dictionary of National Biography (online ed.).

Oxford University Press. doi:10.1093/ref:odnb/24905. (Subscription or UK public library membership required.)

4. Jump up^ hocuspocusjr.com5. Jump up^ ed. Grosart, ii. 291.6. Jump up^ Keith Thomas, Religion and the Decline of Magic (1973), pp. 684–685.

References[edit]

Scot, Reginald, The Discoverie of Witchcraft, Dover Publications, Inc., New York: 1972. ISBN 0-486-26030-5.

Attribution

 This article incorporates text from a publication now in the public domain: "Scott, Reginald". Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900.

Further reading[edit]

Almond, Philip C. (2011). England's First Demonologist: Reginald Scot and 'The Discoverie of Witchcraft'. London: I.B. Tauris.

Estes, Leland L. Reginald Scot and His "Discoverie of Witchcraft": Religion and Science in the Opposition to the European Witch Craze, Church History, Vol. 52, No. 4 (Dec., 1983), pp. 444–456.

Haight, Anne Lyon (1978). Banned Books, 387 B.C. to 1978 A.D. updated and enl. by Chandler B. Grannis (4th ed.). New York: R.R. Bowker. ISBN 0-8352-1078-2.

External links[edit]

The discoverie of witchcraft  Complete text and scans of the 1886 edition at archive.org.

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List of demons in the Ars GoetiaFrom Wikipedia, the free encyclopedia

The demons' names (given below) are taken from the Ars Goetia, which differs in terms of number and ranking from the Pseudomonarchia Daemonum of Johann Weyer. As a result of multiple translations, there are multiple spellings for some of the names, which are given in the articles concerning them.[1][2]

Contents

1   Demons o 1.1   King Baal o 1.2   Duke Agares o 1.3   Prince Vassago o 1.4   Marquis Samigina o 1.5   President Barbas o 1.6   Duke Valefar o 1.7   Marquis Aamon o 1.8   Duke Barbatos o 1.9   King Paimon o 1.10   President Buer o 1.11   Duke Gusion o 1.12   Prince Sitri o 1.13   King Beleth o 1.14   Marquis Leraje o 1.15   Duke Eligos o 1.16   Duke Zepar o 1.17   Count/President Botis o 1.18   Duke Bathin o 1.19   Duke Sallos o 1.20   King Purson o 1.21   Count/President Marax o 1.22   Count/Prince Ipos o 1.23   Duke Aim o 1.24   Marquis Naberius o 1.25   Count/President Glasya-Labolas o 1.26   Duke Buné o 1.27   Marquis/Count Ronové o 1.28   Duke Berith o 1.29   Duke Astaroth o 1.30   Marquis Forneus o 1.31   President Foras o 1.32   King Asmodeus o 1.33   Prince/President Gäap o 1.34   Count Furfur o 1.35   Marquis Marchosias o 1.36   Prince Stolas

o 1.37   Marquis Phenex o 1.38   Count Halphas o 1.39   President Malphas o 1.40   Count Räum o 1.41   Duke Focalor o 1.42   Duke Vepar o 1.43   Marquis Sabnock o 1.44   Marquis Shax o 1.45   King/Count Viné o 1.46   Count Bifrons o 1.47   Duke Vual o 1.48   President Häagenti o 1.49   Duke Crocell o 1.50   Knight Furcas o 1.51   King Balam o 1.52   Duke Allocer o 1.53   President Camio o 1.54   Duke/Count Murmur o 1.55   Prince Orobas o 1.56   Duke Gremory o 1.57   President Ose o 1.58   President Amy o 1.59   Marquis Orias o 1.60   Duke Vapula o 1.61   King/President Zagan o 1.62   President Valac o 1.63   Marquis Andras o 1.64   Duke Flauros o 1.65   Marquis Andrealphus o 1.66   Marquis Kimaris o 1.67   King Amdusias o 1.68   King Belial o 1.69   Marquis Decarabia o 1.70   Prince Seere o 1.71   Duke Dantalion o 1.72   Count Andromalius

2   In popular culture 3   References in religious texts 4   References

Demons[edit]

Main article: The Lesser Key of Solomon

King Baal[edit]Main article: Baal (demon)

Dictionnaire Infernal illustration of Bael

According to le Grand Grimoire, Baal (or Bael) is the head of the infernal powers. He is also the first demon listed in Wierus'Pseudomonarchia daemonum. According to Wierus, Bael is first king of Hell with estates in the east. He has three heads: a toad, a man, and a cat. He also speaks in a raucous, but well formed voice, and commands 66 legions. Bael teaches the art of invisibility, and may be the equivalent of Baal, one of the Seven princes of Hell.[3]

Duke Agares[edit]Main article: Agares

Agares from Collin de Plancy«Dictionnaire Infernal», Paris, 1863.

Agares (or Agreas[4]), ruling the eastern zone of Hell, and being served by 31 legions of demons. He can make runaways come back and those who stand still[5] run, finding pleasure in teaching immoral expressions. He also has the power to destroy dignities, both temporal and supernatural.[4][6]

He is depicted as a pale old man riding a crocodile.[6][7]

Prince Vassago[edit]Main article: Vassago

Vassago is a mighty Prince of Hell (see Hierarchy of demons), ruling over twenty-six legions of demons. He can be persuaded to tell the magician of events past and future, can discover hidden and lost things, and has a "good" nature.[7]

The Third Spirit is a Mighty Prince, being of the same nature as Agares. He is called Vassago. This Spirit is of a Good Nature, and his office is to declare things Past and to Come, and to discover all things Hid or Lost. And he governeth 26 Legions of Spirits, and this is his Seal.

— Joseph H. Peterson - The Lesser Key of Solomon[7]

Marquis Samigina[edit]Main article: Gamigin

Gamigin (also Gamygin, Gamigm or Samigina) is a Great Marquis of Hell who rules over thirty legions of demons.[6][7][8] He teaches all liberal sciences and gives an account of the souls of those who died in sin [7] [8]  and who drowned in the sea,[6] speaking with a rough voice.[6][7][8] He also answers what is asked about, and stays with the conjurer until he or she is satisfied.[6]

Gamigin is depicted as a little horse[6][7][8] or a donkey,[7][8] which changes form into a man under the conjurer's request.[6][7][8]

President Barbas[edit]Main article: Barbas

Barbas (or Marbas) is a demon described in the Ars Goetia. He is described as the Great President of Hell governing thirty-six legions of demons. He answers truly on hidden or secret things, causes and heals diseases, teaches mechanical arts, and changes men into other shapes. He is depicted as a great lion that, under the conjurer's request, changes shape into a man.

Duke Valefar[edit]Main article: Valefar

Valefar (or Malaphar, Malephar, Valafar, Valefor) is a Duke of Hell.[9] He tempts people to steal and is in charge of a good relationship among thieves. Valefar is considered a good familiar by his associates "till they are caught in the trap."[10] He commands ten legions of demons.[11]

He is represented as a lion with the head of a man, or as a lion with the head of a donkey.[11]

Marquis Aamon[edit]Main article: Aamon

Aamon[4] (or Amon, Nahum) is a Marquis of Hell who governs forty infernal legions. He appears as a wolf with a serpent's tail who can breathe fire, or as a man with a raven's head, sometimes depicted with canine teeth. He tells of all things past and future. He procures feuds, and reconciles controversies between friends and foes.

Duke Barbatos[edit]Main article: Barbatos

Barbatos is an Earl and Duke of Hell, ruling thirty legions of demons and has four kings as his companions to command his legions. He gives the understanding of the voices of the animals, says past and future, conciliates friends and rulers, and he can lead men to hidden treasures that have been hidden by the enchantment of magicians.

His name seems to derive from Latin 'barbatus', bearded, old man, philosopher. He is mentioned in The Lesser Key of Solomon.

King Paimon[edit]Main article: Paimon

Paimon as depicted in Collin de Plancy's Dictionnaire Infernal, 1863 edition.

Paimon (also Paimonia, Paymon) is one of the Kings of Hell, more obedient to Lucifer than other kings are, and has two hundred legions of demons under his rule. He has a great voice and roars as soon as he comes, speaking in this manner for a while, until the conjurer compels him and then he answers clearly the questions he is asked. When the conjurer invokes this demon he must look towards the northwest, for there is where he has his house, and when Paimon appears he must be allowed to ask what he wishes and be answered, in order to obtain the same from him.

Paimon teaches all arts, philosophies and sciences, and secret things; he can reveal all mysteries of the Earth, wind and water, what the mind is, and where it is, and everything the conjurer wants to know, gives good familiars, dignities and confirms them, binds men to the conjurer's will.

If Paimon is cited alone, some offering or sacrifice must be done, and he will accept it; then two kings called Beball (Bebal or Labal) and Abalam (Abalim) will go to him together with other spirits, often twenty-five legions; but these other spirits do not always come unless the conjurer call upon them.

Paimon is depicted as a man with an effeminate face, wearing a precious crown, and riding a dromedary. Before him often goes a host demons with the shape of men, playing trumpets, cymbals, and any other sort of musical instruments.

President Buer[edit]Main article: Buer (demon)

Buer is a spirit that appears in the 16th century grimoire Pseudomonarchia Daemonum and its derivatives, where he is described as a Great President of Hell, having fifty legions of demons under his command. He appears when the Sun is in Sagittarius. Buer teaches Natural and Moral Philosophy, Logic, and the virtues of all herbs and plants. He also heals all infirmities, especially of men, and gives good familiars.

He is depicted in the shape of Sagittarius, which is as a centaur with a bow and arrows. Additionally, Louis Le Breton created an illustration of Buer, later engraved by M. Jarrault, depicting the demon as having the head of a lion and five goat legs surrounding his body to walk in every direction.

The etymology of his name is uncertain.

Duke Gusion[edit]Main article: Gusion

Gusion (also Gusoin, Gusoyn) is a strong Great Duke of Hell, and rules over forty legions of demons. He tells all past, present and future things, shows the meaning of all questions that are asked to him, reconciles friends, and gives honour and dignity.

He is depicted as a baboon or according to some, in the form of a Xenophile.[12]

Prince Sitri[edit]

Sitri[4] (also spelled Bitru, Sytry) is a Great Prince of Hell, and reigns over sixty legions of demons. He causes men to love women and vice versa, and can make people bare themselves naked if desired. He is depicted with the face of a leopard and the wings of a griffin, but under the conjurer's request he changes into a very beautiful man.

King Beleth[edit]Main article: Beleth

Beleth (also spelled Bilet, Bileth and Byleth) is a mighty and terrible king of Hell, who has eighty-five legions of demons under his command. He rides a pale horse, and all kind of music is heard before him, according to most authors on demonology and the most known grimoires. According to Pseudomonarchia Daemonum Ham, Noah's son, was the first in invoking him after the flood, and wrote a book on Mathematics with his help.

When appearing he looks very fierce to frighten the conjurer or to see if he is courageous. The conjurer must be brave, and holding a hazel wand in his hand must draw a triangle by striking towards the South, East, and upwards, and command Beleth into it by means of some conjurations.

If he does not obey, the conjurer must rehearse all threats the conjurations said. Then, Beleth will obey and do all that he is commanded, but the conjurer must be respectful and pay homage unto Beleth due to his rank, and hold a silver ring in the middle finger of the left hand against his face, as it is the use of hellish kings and princes before Amaymon.

Beleth gives all the love of men and women he is commanded until the conjurer is satisfied.

Marquis Leraje[edit]Main article: Leraje

Leraje (also Leraie, Leraikha, Leraye, Loray, Oray) is a mighty Great Marquis of Hell who has thirty legions of demons under his power. He causes great battles and disputes, and makes gangrene wounds caused by arrows.

He is depicted as a gallant and handsome archer clad in green, carrying a bow and quiver.

Duke Eligos[edit]

Illustration from Collin de Plancy'sDictionnaire Infernal.

Eligos (also Abigor or Eligor) is a Great Duke of Hell, ruling 60 legions of demons. He discovers hidden things and knows the future of wars and how soldiers should meet. He also attracts the favor of lords, knights and other important persons.

He is depicted in the form of a goodly knight carrying a lance, an ensign and a sceptre (a serpent to Aleister Crowley).

Alternatively he is depicted as a ghostly spectre, sometimes riding a semi-skeletal (sometimes winged) horse, or the Steed of Abigor. This is a minion of Hell itself, and was a gift from Beelzebub. It was created from the remains of one of the horses of the Garden of Eden.

Duke Zepar[edit]Not to be confused with Separ.

Zepar[4] is a Great Duke of Hell. He commands 26 legions of inferior spirits. His office is to cause women to love men, and bring them together in love. He makes women barren. He is depicted with red clothes and armor, like a soldier.

Count/President Botis[edit]Main article: Botis

Botis (or Otis) is a Great President and Earl of Hell, commanding sixty legions of demons. He tells of all things past and future, and reconciles friends and foes.

He is depicted as an ugly viper, but when he changes shape, he puts himself in human shape, with big teeth and two horns. When in human shape he carries a sharp and bright sword in his hand.

Duke Bathin[edit]Main article: Bathin

Bathin (or Bathym, Mathim, Marthim) is a Duke (Great Duke according to Pseudomonarchia Daemonum) of Hell, who has under his command thirty legions of demons. He knows the virtues of precious stones and herbs, and can bring men suddenly from one country to another. He helps one attain astral projection, and takes you wherever you want to go.

He is depicted as a strong man with the tail of a serpent, riding a pale horse.

Duke Sallos[edit]

Saleos[4] (also Sallos and Zaleos) is a mighty Great Duke (a Great Earl to Johann Weyer) of Hell, ruling thirty legions of demons (Weyer does not mention anything concerning legions under his command). He is of a pacifist nature, and causes men to love women and women to love men (Weyer does not mention the nature of his work).

He is depicted as a gallant and handsome soldier, wearing a ducal crown, and riding a crocodile.

King Purson[edit]Main article: Purson

Purson (also Curson, Pursan) is a Great King of Hell, being served and obeyed by twenty-two legions of demons. He knows of hidden things, can find treasures, and tells past, present and future. Taking a human or aerial body he answers truly of all secret and divine things of Earth and the creation of the world. He also brings good familiars.

Purson is depicted as a man with the face of a lion, carrying a ferocious viper in his hand, and riding a bear. Before him there can be heard many trumpets sounding.

Count/President Marax[edit]Main article: Morax (demon)

Morax (also Foraii, Marax and Farax) is a Great Earl and President of Hell, having thirty-six legions of demons under his command. He teaches Astronomy and all other liberal sciences, and gives good and wise familiars that know the virtues of all herbs and precious stones.

He is depicted as a big bull with the face of a man.

His name seems to come from Latin 'morax', that delays, that stops.

Count/Prince Ipos[edit]Main article: Ipos

Ipos (also Aiperos, Ayperos, Ayporos, Ipes) is an Earl and powerful Prince of Hell who has thirty-six legions of demons under his command. He knows and can reveal all things, past, present and future. He can make men witty and valiant.

He is commonly depicted with the body of an angel with the head of a lion, the tail of a hare, and the feet of a goose, less frequently in the same shape but with the body of a lion, and rarely as a vulture.

Duke Aim[edit]

Aim (aka Aym or Haborym) is a Great Duke of Hell, very strong, and rules over twenty-six legions of demons. He sets cities, castles and great places on fire, makes men witty in all ways, and gives true answers concerning private matters.

He is depicted as a man (handsome to some sources), but with three heads, one of a serpent, the second of a man, and the third of a cat to most authors, although some say of a calf, riding a viper, and carrying in his hand a lit firebrand with which he sets the requested things on fire.

Marquis Naberius[edit]Main article: Naberius

The demon Naberius (also Naberus, Nebiros and Cerberus, Cerbere) was first mentioned by Johann Weyer in 1583.[13] He is supposedly the most valiant Marquis of Hell, and has nineteen legions of demons under his command. He makes men cunning in all arts, but especially in rhetoric,

speaking with a hoarse voice. He also restores lost dignities and honors, although to Johann Weyer he procures the loss of them.

Naberius appears as a three-headed dog or a raven. He has a raucous voice but presents himself as eloquent and amiable. He teaches the art of gracious living. He is depicted as a crow or a black crane.

Concerning his name, it is unclear if there is an association with the Greek Cerberus. It is said that in 1583, Johann Weyer considers both of them to be the same demon. He claimed:

"Naberius [Naberus], alias Cerberus, is a valiant marquesse, shewing himselfe in the forme of a crowe, when he speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and speciallie in rhetorike, he procureth the losse of prelacies and dignities: nineteene legions heare (and obeie) him."

Count/President Glasya-Labolas[edit]Main article: Glasya-Labolas

Glasya-Labolas (also Caacrinolaas, Caassimolar, Classyalabolas, Glassia-labolis, Glasya Labolas, Gaylos-Lobos) is a mighty President of Hell who commands thirty-six legions of demons. He is the author and captain of manslaughter and bloodshed, tells all things past and to come, gains the minds and love of friends and foes causing love among them if desired, incites homicides and can make a man invisible.

He is depicted as a dog with the wings of a griffin.

Duke Buné[edit]Main article: Bune

Buné is a Great Duke of Hell, mighty and strong, who has thirty legions of demons under his command. He changes the place of the dead and makes them demons that are under his power to gather together upon those sepulchres. Buné makes men eloquent and wise, and gives true answers to their demands and also richness. He speaks with a comely high voice.

Buné is depicted as a three-headed dragon, being his heads like those of a dog, a griffin, and a man (although according to some grimoires he has two heads like a dragon and the third like a man).

Marquis/Count Ronové[edit]Main article: Ronove

Ronové as depicted in theDictionnaire Infernal.

Ronové (also Ronove, Roneve, Ronwe) is a Marquis and Great Earl of Hell, commanding twenty legions of demons. He teaches Rhetoric, languages, and gives good and loyal servants and the favour of friends and foes.

He is described as a monster holding a staff, without detailing his appearance. He is also described as taker of old souls; often coming to earth to harvest souls of decrepit humans and animals near death.

Duke Berith[edit]Main article: Baal-berith

Berith (also Baal-berith) is a Great Duke of Hell, powerful and terrible, and has twenty-six legions of demons under his command. He tells things of the past, present and future with true answers; he can also turn all metals into gold, give dignities to men and confirm them. He speaks with a clear and subtle voice, and as recounted in Aleister Crowley'sIllustrated Goetia, he is a liar when not answering questions.

To speak with him the conjurer must wear a silver ring and put it before his face in the same form as it is needed in Beleth's case and demons do before Amaymon.

He is depicted as a soldier wearing red clothes, a golden crown, and riding a red horse.

Books on the subject tell that he is called according to whom invokes him, being called Berith by the Jews (see below).

According to some demonologists from the 16th century, his power is stronger in June, meanwhile to Sebastien Michaelis he suggests murder and blasphemy and his adversary is St. Barnabas.

His name was surely taken from Baal Berith (god), a form of Baal worshiped in Berith (Beirut), Phoenicia.

In Alchemy Berith was the element with which all metals could be transmuted into gold.

'Berith' is the Hebrew word for covenant, it was originated from the Akkadian (Babylonian) word 'Biritu' which means to 'fetter' or 'to bond'.

Duke Astaroth[edit]Main article: Astaroth

Astaroth's seal (according to The Lesser Key of Solomon).

Astaroth (also Ashtaroth, Astarot and Asteroth) is referred to in The Lesser Key of Solomon as a very powerful demon. In art, in theDictionnaire Infernal, Astaroth is depicted as a nude man with feathered wings, wearing a crown, holding a serpent in one hand, and riding a beast with dragon-like wings and a serpent-like tail. According to Sebastien Michaelis he is a demon of the First Hierarchy, who seduces by means of laziness, vanity, and rationalized philosophies.

His adversary is St. Bartholomew, who can protect against him for he has resisted Astaroth's temptations. To others, he teachesmathematical sciences and handicrafts, can make men invisible and lead them to hidden treasures, and answers every question formulated to him. He was also said to give to mortal beings the power over serpents. His name is possibly taken from the goddessAsherah or Astarte.

Marquis Forneus[edit]Main article: Forneus

Forneus is a Great Marquis of Hell, and has twenty-nine legions of demons under his rule. He teaches Rhetoric and languages, gives men a good name, and makes them be loved by their friends and foes.

He is depicted as a great sea monster.

His name seems to come from Latin 'fornus', 'furnus', oven.

President Foras[edit]Main article: Foras

Not to be confused with Furcas.

Foras (alternatively Forcas or Forrasis) is a powerful President of Hell, being obeyed by twenty-nine legions of demons. He teaches logic and ethics in all their branches, the virtues of all herbs and precious stones, can make a man witty, eloquent, invisible, and live long, and can discover treasures and recover lost things.

He is depicted as a strong man.

The Thirty-first Spirit is Foras. He is a Mighty President, and appeareth in the Form of a Strong Man in Human Shape. He can give the understanding to Men how they may know the Virtues of all Herbs and Precious Stones. He teacheth the Arts of Logic and Ethics in all their parts. If desired he maketh men invisible, and to live long, and to be eloquent. He can discover Treasures and recover things Lost. He ruleth over 29 Legions of Spirits, and his Seal is this, which wear thou, etc.

— S. L. MacGregor Mathers (1904)[14]

His name seems to derive from Latin foras (out, outside).

King Asmodeus[edit]Main article: Asmodeus

Asmodai (also Ashmodai, Asmodeus, Asmody, Asmoday) appears as the king 'Asmoday' in the Ars Goetia, where he is said to have a seal in gold and is listed as number thirty-two according to respective rank.[15]

He "is strong, powerful and appears with three heads; the first is like a bull, the second like a man, and the third like a ram; the tail of a serpent, and from his mouth issue flames of fire."[15] Also, he sits upon an infernal dragon, holds a lance with a banner and, amongst the Legions of Amaymon, Asmoday governs seventy two legions of inferior spirits.[15]

Prince/President Gäap[edit]Main article: Gaap

Gaap (also Goap, Tap) is a mighty Prince and Great President of Hell, commanding sixty-six legions of demons. He is, according to The Lesser Key of Solomon, the king and prince of the southern region of Hell and Earth, and according to the Pseudomonarchia Daemonum (False Monarchy of the Demons) the king of the western region and as mighty as Beleth, but for both he is the guide of the four kings (the others being Ziminiar, Corson and Amaymon, although some translations of The Lesser Key of Solomonconsider Belial, Beleth, Asmodai and Gaap, not giving detail on the cardinal point they rule). He is said to be better conjured to appear when the Sun is in a southern zodiacalsign.

Gaap specifically controls the element of water and reigns over the Water Elementals or the 'water demons'.

Gaap teaches Philosophy and all liberal sciences, can cause love or hate and make men insensible and invisible, deliver familiars out of the custody of other magicians, teaches how to consecrate those things that belong to the dominion of Amaymon his king (there is a contradiction here, see above), gives true answers concerning past, present and future, and can carry and re-carry men and things speedily from one nation to another at the conjurer's will. According to a few authors he can make men ignorant.

According to Pseudomonarchia Daemonum certain necromancers honour him with sacrifices and burning offerings.

He is depicted in human shape.

Count Furfur[edit]Main article: Furfur

Furfur (also Furtur) is a powerful Great Earl of Hell, being the ruler of twenty-six legions of demons. He is a liar unless compelled to enter a magic triangle where he gives true answers to every question, speaking with a rough voice. Furfur causes love between a man and a woman, creates storms, tempests, thunder, lightning, and blasts, and teaches on secret and divine things.

He is depicted as a hart or winged hart, and also as an angel.

'Furfur' or 'furfures' in Latin means "bran". However it seems more likely that the name is a corruption of 'Furcifer' the Latin word for scoundrel. Slightly less likely considering the context, but still possible, is that the name originated from 'fur', Latin for "thief".

Marquis Marchosias[edit]Main article: Marchosias

Marchosias

Marchosias (also Marchocias) is a powerful Great Marquis of Hell, commanding thirty legions of demons. He is a strong and excellent fighter and very reliable to the conjurer, giving true answers to all questions. Marchosias hoped after one thousand and two hundred years to return to heaven with the non-fallen angels, but he is deceived in that hope.

He is depicted as a wolf with a man's form as well as a griffin's wings and a serpent's tail, that under request changes shape into a man.

The name Marchosias comes from Late Latin marchio, marquis.

Prince Stolas[edit]

Stolas as illustrated by Collin de Plancy inDictionnaire Infernal.

Stolas[4] is a Great Prince of Hell, commands twenty-six legions of demons, and teaches astronomy and the knowledge of poisonous plants, herbs and precious stones. He is also known as Stolos and Solas.

He is depicted as either being a crowned owl with long legs, a raven, or a man.

Marquis Phenex[edit]Main article: Phenex

Phenex (also Pheynix, Phoenix, Phoeniex) is a Great Marquis of Hell and has twenty legions of demons under his command. He teaches all wonderful sciences, is an excellent poet, and is very obedient to the conjuror. Phenex hopes to return to Heaven after 1,200 years, but he is deceived in this hope.

He is depicted as a phoenix, which sings sweet notes with the voice of a child, but the conjurer must warn his companions (for he has not to be alone) not to hear them and ask him to put in human shape, which the demon supposedly does after a certain amount of time.

Johann Weyer's Pseudomonarchia Daemonum describes this spirit as follows:

"Phoenix is a great marquesse, appearing like the bird Phoenix, having a child's voice: but before he standeth still before the conjuror, he singeth manie sweet notes. Then the exorcist with his companions must beware he give no eare to the melodie, but must by and by bid him put on humane shape; then will he speake marvellouslie of all woonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundredth yeares, and governeth twentie legions."

Count Halphas[edit]Main article: Malthus (demon)

Not to be confused with Malphas.

Malthus (also Halphas, Malthas, or Malthous) is an Earl of Hell, commanding 26 legions of demons, who is said to have a rough voice when speaking. He is often depicted in the shape of a stork.

Malthus builds towers and fills them with ammunition and weapons, an armorer of sorts. He is a prince of Hell. He is also said to send his legions into battle, or to places designated by higher commanding demons.

President Malphas[edit]Main article: Malphas

Malphas is a mighty Great President of Hell, having forty legions of demons under his command. He builds houses, high towers and strongholds, throws down the buildings of the enemies, can destroy the enemies' desires or thoughts (and/or make them known to the conjurer) and all what they have done, gives good familiars, and can bring quickly artificers together from all places of the world.

Malphas accepts willingly and kindly any sacrifice offered to him, but then he will deceive the conjurer.

He is depicted as a crow that after a while or under request changes shape into a man, and speaks with a hoarse voice.

Count Räum[edit]Main article: Raum

Raum (also Raim, Raym, Räum) is a Great Earl of Hell, ruling thirty legions of demons. He is depicted as a crow which adopts human form at the request of the conjurer.

Raum steals treasures out of kings' houses, carrying them where he wishes, and destroys cities and dignities of men (he is said to have great dispraise for dignities). Raum can also tell things past, present and future, reconcile friends and foes, and invoke love.

Duke Focalor[edit]

Focalor (also Forcalor, Furcalor) is a powerful Great Duke of Hell, commanding three or thirty legions of spirits. Focalor is mentioned in The Lesser Key of Solomon as the forty-first of the 72 goetic demons. According to the grimoire: Focalor appears in the form of a man with a griffin's wings, kills men, drowns them, and overthrows warships; but if commanded by the conjurer he will not harm any man or thing. Focalor has power over wind and sea, and had hoped to return to heaven after one thousand years, but he was deceived in his hope.

One of the three archdemons, Lucifuge Rofocale, has his second name as an anagram of Focalor, implying an intellectual relationship.[clarification needed]

Duke Vepar[edit]Main article: Vepar

Not to be confused with Zepar.

Vepar (also Separ, Vephar) is a strong Great Duke of Hell, and rules twenty-nine legions of demons. He governs the waters and guides armoured ships laden with ammunition and weapons; he can also make, if requested, the sea rough and stormy, and to appear full of ships. Vepar can make men die in three days by putrefying sores and wounds, causing worms to breed in them, but if requested by the conjurer he can heal them immediately.

Vepar is depicted as a mermaid.

Marquis Sabnock[edit]

Sabnock[4] (also spelled Sab Nac, Sabnac, Sabnach, Sabnack, Sabnacke, Salmac and Savnock) is a mighty Great Marquis of Hell, who has 50 legions of demons under his command. He builds high towers, castles and cities, furnishing them with weapons, ammunition, etc., gives good familiars, and can afflict men for several days making their wounds and sores gangrenous or filling them with worms.

Sabnock is depicted as a soldier with armor and weapons, the head of a lion, and riding a pale horse.

Marquis Shax[edit]

Shax[4] (also spelled Chax, Shan, Shass, Shaz, and Scox) is a Great Marquis of Hell, and has power over 30 legions of demons on evil horses. He takes away the sight, hearing and understanding of any person under the conjurer's request, and steals money out of kings' houses, carrying it back to the people. He also steals horses and everything the conjurer asks. Shax can also discover hidden things if they are not kept by evil spirits, and sometimes gives good familiars, but sometimes those familiars deceive the conjurer. He should not be bothered too often.

Shax is thought to be faithful and obedient, but is a great liar and will deceive the conjurer unless obliged to enter a magic triangle drawn on the floor. He will then speak marvellously and tell the truth. He knows when lies are told and uses these to teach lessons.

He is depicted as a stork that speaks with a hoarse but subtle voice; his voice changes into a beautiful one once he entered the magic triangle.

King/Count Viné[edit]Main article: Vine (demon)

Vine (also Viné, Vinea) is an Earl and also a King of Hell, commanding 36 legions of demons. He can tell present, past and future, discover witches and hidden things, create storms and make the water rough by means of them, and also bring down walls and build towers.

This demon is portrayed as a lion holding a snake in his hand and riding a black horse.

The etymology of his name seems to be the Latin word 'vinea', vine, that is also the name given to an ancient war machine made of wood and covered with leather and branches, used to overthrow walls.

Count Bifrons[edit]Main article: Bifrons (demon)

Bifrons (also Bifrovs, Bifröus, Bifronze) is a demon, Earl of Hell, with six legions of demons under his command. He teaches sciences and arts, the virtues of the gems and woods, herbs, and changes corpses from their original grave into other places, sometimes putting magick lights on the graves that seem candles. He appears as a monster, but then changes his shape into that of a man.

The origin of the name is the Roman god Janus.

Duke Vual[edit]Main article: Vual

Vual (also Uvall, Voval, Vreal, Wal, Wall) is a mighty Great Duke of Hell, commanding thirty-seven legions of demons. He gives the love of women, causes friendship between friends and foes, and tells things past, present and to come.

Vual is depicted as a dromedary that after a while changes shape into a man, and speaks the Egyptian language, but not perfectly, with a deep voice.

President Häagenti[edit]Main article: Haagenti

Haagenti (also Haage, Hage) is a Great President of Hell, ruling thirty-three legions of demons. He makes men wise by instructing them in every subject, transmutes all metals into gold, and changes wine into water and water into wine.

Haagenti is depicted as a big bull with the wings of a griffin, changing into a man under request of the conjurer.

Duke Crocell[edit]Main article: Crocell

Crocell (also called Crokel or Procell) is the 49th spirit of the Goetia, manifesting as an angel with a tendency to speak in dark and mysterious ways. Once a member of the Powers, he is now a Duke of Hell who rules over 48 legions of demons. When summoned by a conjuror, he can teach geometry and other liberal sciences. He can also warm bodies of water, create the illusion of the sound of rushing waters, and reveal the location of natural baths.

Knight Furcas[edit]Main article: Furcas

Not to be confused with Foras.

Image of Furcas from Collin de Plancy's Dictionnaire Infernal

Furcas (also Forcas) is a Knight of Hell, and rules 20 legions of demons.[16] He teaches Philosophy, Astronomy, Rhetoric, Logic, Chiromancy andPyromancy.

Furcas is depicted as a strong old man with white hair and long white beard, who rides a horse while holding a sharp weapon (pitch fork).

Furcas is a knight and commeth foorth in the similitude of a cruell man, with a long beard and a hoarie head, he sitteth on a pale horsse, carrieng in his hand a sharpe weapon, he perfectlie teacheth practike philosophie, rhetorike, logike, astronomie, chiromancie, pyromancie, and their parts: there obeie him twentie legions.

— Johann Weyer (1583)[17]

The etymology of his name may be derived from the Latin word furca, meaning fork,[18] or from Greco-Roman also meaning a sepulchre (tomb).[19]

King Balam[edit]Main article: Balam (demon)

Balam (also Balaam, Balan) is a great and powerful king of Hell who commands over forty legions of demons. He gives perfect answers on things past, present, and to come, and can also make men invisible and witty.

Balam is depicted as being three-headed. One head is the head of a bull, the second of a man, and the third of a ram. He has flaming eyes and the tail of a serpent. He carries ahawk on his fist and rides a strong bear. At other times, he is represented as a naked man riding a bear.

His name seems to have been taken from Balaam, the Biblical magician.

Duke Allocer[edit]Main article: Allocer

Allocer (also Alocer, Alloces) is a demon whose title is Great Duke of Hell, and who has thirty-six legions of demons under his command. He induces people to immorality and teaches arts and all mysteries of the sky.

He is described by Johann Weyer as appearing in the shape of a knight mounted on an enormous horse. His face has leonine characteristics; he has a ruddy complexion and burning eyes; and he speaks with much gravity. He is said to provide good familiars, and to teach astronomy and liberal arts. Allocer is often depicted riding a horse with dragonlegs.

President Camio[edit]Main article: Caim

Camio in bird form as depicted inCollin de Plancy's Dictionnaire Infernal, 1863 edition.

Camio (also Caim, Caym) appears in Ars Goetia, the first part of Lesser Key of Solomon as a Great President of Hell, ruling over thirty legions of demons. Much detail is offered: he is a good disputer, gives men the understanding of the voices of birds, bullocks, dogs, and other creatures, and of the noise of the waters too, and gives true answers concerning things to come.

He is depicted in 19th and 20th century occultist illustrations as appearing in the form of the black bird called a thrush, but soon he changes his shape into a man that has a sharp sword in his hand. When answering questions he seems to stand on burning ashes orcoals.

The title 'President' of Hell would suggest a parallel with the presiding officer of a college or convocation, which are the only pre-modern uses of the term.

Camio's name seems to be taken from the biblical first murderer, Cain.

Duke/Count Murmur[edit]Main article: Murmur (demon)

The Seal of Murmur according to theArs Goetia.

Murmur (also Murmus, Murmuur, Murmux) is a Great Duke and Earl of Hell, and has thirty legions of demons under his command. He teaches Philosophy, and can oblige the souls of the deceased to appear before the conjurer to answer every desired question.

Murmur is depicted as a soldier riding a Vulture or a Griffin, and wearing a ducal crown. Two of his ministers go before him making the sound of trumpets. 'Murmur' in Latin means noise, whisper, murmur, and the sound of the trumpet.

Prince Orobas[edit]Main article: Orobas

An early woodcut image of Orobas.

Orobas is a powerful Great Prince of Hell, having twenty legions of demons under his control.

He supposedly gives true answers of things past, present and to come, divinity, and the creation of the world; he also confers dignities and prelacies, and the favour of friends and foes. Orobas is faithful to the conjurer, does not permit that any spirit tempts him, and never deceives anyone.

He is depicted as a horse that changes into a man under the conjurer's request.

The name could come from Latin 'orobias', a type of incense.

Orobas is the Lesser Key of Solomon #78; there, he is described as an "oracle" rather than a demon.

Duke Gremory[edit]Main article: Gremory

Gremory (aka Gamory, Gemory, or Gomory) is a strong Duke of Hell that governs twenty-six legions of demons. He tells all things past, present and future, about hidden treasures, and procures the love of women, young and old, but especially maidens.

He is depicted as appearing in the form of a beautiful woman with the crown of a duchess tied around her waist, and riding a camel.

President Ose[edit]Main article: Ose (demon)

Ose (also Osé, Oze, Oso, Voso) is a Great President of Hell, ruling three legions of demons. He makes men wise in all liberal sciences and gives true answers concerning divine and secret things; he also brings insanity to any person the conjurer wishes, making him/her believe that he/she is the creature or thing the magician desired, or makes that person think he is a king and wearing a crown, or a Pope.

Ose is depicted as a leopard that after a while changes into a man.

His name seems to derive from Latin 'os', mouth, language, or 'osor', that who abhors.

President Amy[edit]Main article: Amy (demon)

Amy (also Avnas) is the 58th spirit, a President of Hell,[20] and according to Johann Weyer's Pseudomonarchia daemonum:[21]

“Amy is a great president, and appeareth in a flame of fier, but having taken mans shape, he maketh one marvelous in astrologie, and in all the liberall sciences, he procureth excellent familiars, he bewraieth treasures preserved by spirits, he hath the government of thirtie six legions, he is partlie of the order of angels, partlie of potestats, he hopeth after a thousand two hundreth yeares to returne to the seventh throne: which is not credible. ”

Marquis Orias[edit]Main article: Orias

Orias (also spelled Oriax) is a Great Marquis of Hell, and has thirty legions of demons under his command. He knows and teaches the virtues of the stars and the mansions of the planets (the influence of each planet depending on the astrological sign in which it is in a specific moment and the influence of that sign on an individual depending on how thezodiac was configured at the moment of his/her birth or at the moment of asking a question to the astrologist); he also gives dignities, prelacies, and the favour of friends and foes, and can metamorphose a man into any shape.

Duke Vapula[edit]Main article: Vapula

Vapula (also Naphula) is a powerful Great Duke of Hell that commands thirty-six legions of demons. He teaches Philosophy, Mechanics, and sciences.

Vapula is depicted as a griffin-winged lion.

King/President Zagan[edit]

Zagan[4] (also Zagam) is a Great King and President of Hell, commanding over thirty-three legions of demons. He makes men witty; he can also turn wine into water, water into wine, and blood into wine (according to Pseudomonarchia Daemonum blood into oil, oil into blood, and a fool into a wise man). Other of his powers is that of turning metals intocoins that are made with that metal (i.e., gold into a gold coin, copper into a copper coin, etc.).

Zagan is depicted as a griffin-winged bull that turns into a man after a while.

President Valac[edit]Main article: Valac

Valac (also Ualac, Valak, Valax, Valu, Valic, Volac) is the mighty Great President of Hell, having thirty legions of demons under his command. Valac is said to give true answers about hidden treasures; he reveals where serpents can be seen, and delivers them harmless to the magician. He is said to appear as a small poor boy with angel wings riding on a two-headed dragon.

Marquis Andras[edit]

Andras

Andras[4] is a Great Marquis of Hell, having under his command thirty legions of demons. He sows discord among people.

According to the Goetia, Andras was a Grand Marquis of Hell, appearing with a winged angel's body and the head of an owl or raven, riding upon a strong black wolf and wielding a sharp and bright sword. He was also responsible for sowing discord, and commanded 30 infernal legions. He is the 63rd of the 72 spirits of Solomon.

Andras was considered to be a highly dangerous demon, who could kill the conjuring magician and his assistants if precautions were not taken.

The Dutch demonologist Johannes Wier, in his Pseudomonarchia Daemonum, says of Andras:

"Andras is a great marquesse, and seemes in an angels shape with a head like a blacke night raven, riding upon a blacke and a verie strong woolfe, flourishing with a sharpe sword in his hand, he can kill the maister, the servant, and all assistants, he is author of discords, and ruleth thirtie legions."

Another demonologist, Collin de Plancy, also mentions Andras in his writings:

"Grand Marquis of Hell. He appears to have the body of an angel and the head of a wood owl, and to be riding a black wolf and carrying in his hand a pointed saber. He teaches those whom he favors to kill their enemies, masters and servants. He stirs up trouble and dissension. He commands thirty legions."

Duke Flauros[edit]

Flauros (also Flavros, Hauras, Haures, Havres)[22] is a strong Great Duke of Hell, having thirty-six (twenty according to Pseudomonarchia Daemonum) legions of demons under his rule.

He gives true answers of all things past, present and future, but he must be first commanded to enter a magic triangle for if not he will lie, deceive the conjurer, and beguile him in other business. But if he enters the triangle he will answer truly, and gladly speak about divinity, the creation of the world, himself, and other fallen angels. He can also destroy all the conjurer's enemies by burning them up. If the magician requests it, he will not suffer temptations from any spirit or in any form.

Commonly people represent him as a humanoid leopard with big claws. Flauros is depicted as a terrible and strong leopard that under request of the conjurer changes into a man with fiery eyes and an awful expression.

Flauros can also supposedly be called upon when a mortal wishes to take vengeance on other demons. This is likely included in his capability to destroy the conjurer's enemies.

Marquis Andrealphus[edit]

Andrealphus[4] (also Androalphus) appears as the 54th demon in Johann Weyer's tome on demonology Pseudomonarchia Daemonum and is described as a great Marquis with the appearance of a Peacock who raises great noises and teaches cunning in astronomy, and when in human form also teaches geometry in a perfect manner. He is also described as ruling over thirty legions and as having the ability to turn any man into a bird.

Andrealphus also appears as the 65th demon in the Goetia where he is described with similar traits, but also including the ability to make men subtle in all things pertaining toMensuration, among other things.

Marquis Kimaris[edit]Main article: Kimaris

Kimaris (also known by the alternate names Cimeies, Cimejes and Cimeries) is most widely known as the 66th demon of the first part of the Lemegeton (popularly known as theArs Goetia). He is described as a godly warrior riding a black horse, and possesses the abilities of locating lost or hidden treasures, teaching trivium (grammar, logic and rhetoric) and making a man into a warrior of his own likeness. He holds the rank of marquis, and is served by 20 legions. He also rules over all the spirits of Africa. Much the same description is found in the earlier text of Johann Weyer's catalog of demons, Pseudomonarchia Daemonum (published 1563). Earlier still is the Munich Handbook of Necromancy: Clm 849 (published by Richard Kieckhefer, as Forbidden Rites: a necromancer's manual of the 15th century 1998) which lists an entity named Tuvries with much the same characteristics, except that he has 30 legions of servitors, and can cause a person to cross seas and rivers quickly. Most likely, Tuvries is a mistranscription of Cymries.

Kimaris, as Cimeries, is also found on Anton LaVey's list of infernal names, although it is not known why LaVey chose Kimaris as one of the comparatively few Goetic daimons included. Aleister Crowley, in 777, gives Kimaris the Hebrew spelling KYMAVR and attributes him to the four of disks and the third decan of Capricorn by night. KYMAVR may allude to "Khem-our" (black light), a form of Horus mentioned in H. P. Blavatsky's Secret Doctrine. In Sepher Sephiroth, he is listed as KYTzAVR, with a gematria of 327, although KYMAVR=277. Since Tzaddi=90, which is also Mem spelled in full, the gematric substitution may be deliberate or a blind.

In Harleian Ms. 6482, titled "The Rosie Crucian Secrets" (printed by the Aquarian Press, 1985), Dr. Rudd lists Cimeries as the 26th spirit made use of by King Solomon. He also attributes an angel Cimeriel to one of Dee's Enochian Ensigns of Creation, the tablet of 24 mansions (see McLean, Treatise on Angel Magic). The earliest mention of Chamariel is in Rossi's Gnostic tractate (see Meyer and Smith, Ancient Christian Magic). It is probable that the earliest mention of Kimaris is also Coptic, found in the London oriental mss 6796 where the name "Akathama Chamaris" appears (Meyer and Smith). In this text, the entity in question does not appear to be evil; rather, he is addressed as a godlike helping spirit.

Baskin's Dictionary of Satanism speculates that Cimeries is derived from Cimmerians, a warlike people mentioned in the works of several classical authors as dwelling totally in darkness.

It is also possible that Cimeries is derived from Chimaira, the three-headed, fire-breathing lion-goat-serpent who eventually became one of the guardians of the underworld. There is a precedent, considering that the harmless Phoenix is also demonized in the Goetia.

King Amdusias[edit]

Amduscias

Amdusias[4] (also Amduscias, Amdukias or Ambduscias) has 29 legions of demons and spirits under his command and has the rank ofGreat King. He is depicted as a human with claws instead of hands and feet, the head of a unicorn, and a trumpet to symbolize his powerful voice.

Amdusias is associated with thunder and it has been said that his voice is heard during storms. In other sources, he is accompanied by the sound of trumpets when he comes and will give concerts if commanded, but while all his types of musical instruments can be heard they cannot be seen. He is regarded as being the demon in charge of the cacophonous music that is played in Hell. He can make trees bend at will.

He is mentioned as a King in Johann Weyer's Pseudomonarchia Daemonum (1583).

King Belial[edit]Main article: Belial

Belial is listed as the sixty-eighth spirit of The Lesser Key of Solomon. He is a King of Hell with 80 legions of demons, and 50 legions of spirits, under his command. He was created as the first, after Lucifer.[23] He has the power to distribute senatorships and gives excellent familiars. He must be presented with offerings, sacrifices and gifts, or else he will not give true answers to demands. [24]

Marquis Decarabia[edit]

Decarabia[4] (also called Carabia) is a demon and, according to The Lesser Key of Solomon, a Great Marquis of Hell, or a King and Earl according to the original Latin version of the Pseudomonarchia Daemonum[25] (these were somehow left out of the English translation by Reginald Scot). He has thirty legions of demons under his command. Decarabia knows the virtues of all herbs and precious stones, and can change into all birds and sing and fly like them before the conjurer.

He is depicted as appearing as a pentagram star, changing into a man under the conjurer's request.

Prince Seere[edit]

Seir (also known as Seire, Seere, or Sear) is a Prince of Hell with 26 legions of demons under his command. He can go to any place on earth in a matter of seconds to accomplish the will of the conjurer, bring abundance, help in finding hidden treasures or in robbery, and is not a demon of evil but good nature, being mostly indifferent to evilness.

He is depicted as a man riding a winged horse, and is said to be beautiful.

Duke Dantalion[edit]Main article: Dantalion

Dantalion's seal from the Lesser Key of Solomon[26]

Dantalion (or Dantalian) is a powerful Great Duke of Hell, with thirty-six legions of demons under his command; he is the 71st of 72 spirits of Solomon. He teaches all arts and sciences, and also declares the secret counsel of anyone, given that he knows the thoughts of all people and can change them at his will. He can also cause love and show the similitude of any person, show the same by means of a vision, and let them be in any part of the world they will.

He is depicted as a man with many appearances, which means the faces of all men and women. There are also many depictions in which he is said to hold a book in one of his hands:

"The Seventy-first Spirit is Dantalion. He is a Duke Great and Mighty, appearing in the Form of a Man with many Countenances, all Men's and Women's Faces; and he hath a Book in his right hand. His Office is to teach all Arts and Sciences unto any; and to declare the Secret Counsel of any one; for he knoweth the Thoughts of all Men and Women, and can change them at his Will. He can cause Love, and show the Similitude of any person, and show the same by a Vision, let them be in what part of the World they Will. He governeth 36 Legions of Spirits; and this is his Seal, which wear thou, etc." - The Lesser Key of Solomon

Count Andromalius[edit]

Andromalius[4] is a mighty Great Earl of Hell, having thirty-six legions of demons at his service. He can bring back both a thief and the stolen goods, punishes all thieves and other wicked people, and discovers hidden treasures, all evilness, and all dishonest dealing.

Andromalius is depicted as a man holding a big serpent in his hand.

"The Seventy-second Spirit in Order is named Andromalius. He is an Earl, Great and Mighty, appearing in the Form of a Man holding a Great Serpent in his Hand. His Office is to bring back both a Thief, and the Goods which be stolen; and to discover all Wickedness, and Underhand Dealing; and to punish all Thieves and other Wicked People and also to discover Treasures that be Hid. He ruleth over 36 Legions of Spirits. His Seal is this, the which wear thou as aforesaid, etc." - The Lesser Key of Solomon

In popular culture[edit]

See Goetic demons in popular culture

References in religious texts[edit]

Goetia - English Translation S. L. MacGregor Mathers (1904)

References[edit]

1. ̂  Crowley, Aleister; Mathers, Samuel Liddell MacGregor (1995), The Goetia: the lesser key of Solomon the King   : Lemegeton--Clavicula Salomonis Regis, book one  (2 ed.), Red Wheel, ISBN 978-0-87728-847-3

2. ̂  Peterson, Joseph H. (2001), The lesser key of Solomon: lemegeton clavicula Salomonis, Weiser, ISBN 978-1-57863-220-6

3. ̂  Deliriumsrealm.com4. ^ a b c d e f g h i j k l m n o Mathers, S. L. MacGregor; Crowley, A. (1995) [1893], The Goetia: The Lesser Key

of Solomon the King, ISBN 0-87728-847-X, OCLC 9032192 (Full text)5. ̂  Goetia, Mathers/Crowley6. ^ a b c d e f g h Weyer, Johann. "De praestigiis daemonum". Pseudomonarchia Daemonum.

Retrieved 2007-04-15.7. ^ a b c d e f g h i Peterson, Joseph. "Lemegeton Clavicula Salomonis, or Lesser Key of Solomon". Ars

Goetia. Retrieved 2007-04-14.8. ^ a b c d e f Crowley, Aleister. "The Lesser Key of Solomon". Goetia. Retrieved2007-05-15.9. ̂  Waite, Arthur Edward (1913), The Book of Ceremonial Magic, Chapter IV: "The Mysteries of Goëtic

Theurgy according to the Lesser Key of Solomon the King: Demons: I. (Baal) to IX. (Paimon), p. 197 at sacred-texts.com

10. ̂  ibid., footnote #711. ^ a b Mathers, S.L. MacGregor, Crowley, Aleister (Editors - 1904), The Lesser Key of Solomon,

"Goetia: Shemhamphorash", p. 23, at sacred-texts.com12. ̂  "The Lesser Key of Solomon: Goetia: Shemhamphorash". Sacred-texts.com. Retrieved2013-10-18.13. ̂  [1]14. ̂  Foras DeliriumsRealm.com15. ^ a b c MacGregor, Mathers (trans.) (1995), Crowley, Aleister; Liddell, Samuel, eds., The Goetia: The

Lesser Key of Solomon the King, York Beach: Samuel Weiser, ISBN 0-87728-847-X16. ̂  Foras Esoteric Archives17. ̂  Article view @ DileriumRealm.com18. ̂  "Furca (''Latin''); fork". Perseus.tufts.edu. Retrieved 2013-10-18.19. ̂  Furca from the Dictionary of Greek and Roman Antiquities AncientLibrary.com20. ̂  "The Lesser Key of Solomon: Goetia: Shemhamphorash". www.sacred-texts.com. Retrieved 2008-

01-10.21. ̂  Pseudomonarchia daemonum - Johann Weyer (1583)22. ̂  The last three spellings (Hauras, Haures, Havres) probably came from copyists mistaking the first

two letters of "Flauros", when written too closely together, for an "H".23. ̂  http://www.sacred-texts.com/grim/lks/lks05.htm24. ̂  http://www.sacred-texts.com/grim/lks/lks05.htm25. ̂  "Decarabia vel Carabia, magnus Rex & Comes: venit similis *". Esotericarchives.com.

Retrieved 2013-10-18.26. ̂  http://www.sacred-texts.com/grim/lks/img/fig079.jpg