User:Ian.thomson/sandbox

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The demons in the Goetia are malign spirits most popularly described in the Lesser Key of Solomon[1] (including the variation owned by Thomas Rudd[2]) and Johann Weyer's Pseudomonarchia Daemonum.[3] Many also appear in related works including the Liber Officium Spirituum,[4][5] the Livre des Esperitz,[6][7][8] and the Munich Manual of Demonic Magic.[9][10][11] Some of these spirits also appear in other demonological works such as the Testament of Solomon,[12] the Magical Treatise of Solomon,[13] a 15th century manuscript[14] titled "Fasciculus Rerum Geomanticarum",[15] the Book of Abramelin,[16] the Grimoire of Pope Honorius,[17][18][19] the Grand Grimoire,[19] the Grimoirium Verum,[20] and Jacques Collin de Plancy's Dictionnaire Infernal.[21]

In progress[edit]

Least work[edit]

These should be ready as soon as I plug in the stuff from LKoS, Weyer, and double check de Plancy. Pretty sure none of my sources say anything about the FRG beyond "they're in there" but will double check later.

Forneus[edit]

Forneus is the thirtieth spirit in the Lesser Key of Solomon,[22] (including Rudd's variant, as Forners)[23] the twenty-forth in the Pseudomonarchia Daemonum,[24] the Dictionnaire Infernal,[25]

Weyer ranks Forneus as a marquis, describing him as a sea monster who teaches rhetoric and languages, who increases popularity, and commands 29 legions of spirits (some former thrones, some previously from the order of angels).

in the Fasciculus Rerum Geomanticarum as Fameis vel Fronone.[14]

According to Rudd, Forneus is opposed by the Shemhamphorasch angel Omael.[26]

Furcas[edit]

Image of Furcas from Collin de Plancy's Dictionnaire Infernal

Furcas (also Forcas) is the fiftieth spirit in the Lesser Key of Solomon,[27] the thirty-eighth spirit in the Pseudomonarchia Daemonum,[28][note 1] the Dictionnaire Infernal (also as Forras),[29]

Weyer ranks Furcas as a knight and describes him as a white-haired and long-bearded "cruell man" riding a pale horse and wielding "a sharpe weapon." Weyer ascribes Furcas with the ability to teach astronomy, chiromancy, logic, philosophy, pyromancy, and rhetoric; in addition to commanding 20 legions of spirits.

Practicing occultist Carroll "Poke" Runyon suggests that Furcas ultimately derives from Kronos,[30] as part of an overall claim that the Lesser Key of Solomon was by Solomon and rooted in Mesopotamian mythology.[31]

According to Rudd, Furcas is opposed by the Shemhamphorasch angel Daniel.[26]

Marchosias[edit]

Marchosias

Marchosias is the thirty-fifth spirit in the Lesser Key of Solomon,[32] and (as Marchocias appears in the Pseudomonarchia Daemonum (as the thirtieth spirit)[33] and the Dictionnaire Infernal,[34]

Weyer ranks Marchocias as a marquis, describing him as a griffon-winged, serpentine-tailed, female wolf (though referring to him using masculine pronouns) constantly spitting out some mysterious substance. However, he can take a human form, in which he is a mighty warrior who truthfully answers questions, faithfully serves the conjurer, and commands 30 legions of spirits. Weyer notes that he was formerly of the order of dominions and that he falsely hopes to return to the seventh heaven in 1200 years.

in the Fasciculus Rerum Geomanticarum as Margoas vel Margodas vel Margutas.[14]

According to Rudd, Marchosias is opposed by the Shemhamphorasch angel Chavakiah.[26]

Murmur[edit]

Murmur is the the fifty-forth spirit in the Lesser Key of Solomon (where he is listed as Murmus in some versions),[27] the thirty-ninth spirit in the Pseudomonarchia Daemonum,[33] the Dictionnaire Infernal,[35]

Weyer ranks Murmur as both a duke and an earl, describing him as a griffon-riding, ducal-crowned soldier escorted by two trumpet-players. According to Weyer, Murmur teaches philosophy, aids the conjurerer in necromancy, and commands 30 legions of spirits. Weyer notes that Murmur was partly of the order of thrones, and partly of the order of angels.

According to Rudd, Murmur is opposed by the Shemhamphorasch angel Nilhael.[26]

Orias[edit]

Orias is the fifty-ninth spirit in the Lesser Key of Solomon,[36] forty-eighth in the Pseudomonarchia Daemonum,[28] the Dictionnaire Infernal,[37]

Weyer ranks Orias as a marquis, and describes him as a serpentine-tailed lion riding a horse and carrying two hissing serpents. Weyer writes that Orias teaches astronomy and astrology, transforms men, grants dignities, makes one popular, and rules 30 legions of spirits.


According to Rudd, Orias is opposed by the Shemhamphorasch angel Hazahel.[26]

Orobas[edit]

An early woodcut image of Orobas.

Orobas is fifty-fifth spirit in the Lesser Key of Solomon,[27] fifty-seventh in the Pseudomonarchia Daemonum,[38] the Dictionnaire Infernal,[37]

Weyer describes Orobas as a prince who initially appears as a horse before putting on a human form and answering questions about the past, present, and future, as well as theology and cosmology, granting dignities, making one popular, and ruling 20 legions of spirits. Weyer remarks that Orobas never lies nor tempts the summoner.

in the Fasciculus Rerum Geomanticarum as Arabas vel Accabas vel Irabas.[14]

According to Rudd, Orobas is opposed by the Shemhamphorasch angel Nanael.[26]

Raum[edit]

Raum is the fortieth spirit in the Lesser Key of Solomon,[32] the forty-first in the Pseudomonarchia Daemonum (as Raum or Raym),[28] and also appears in the Dictionnaire Infernal,[39]

Weyer describes Raum (or Raym) as an earl, initially appearing as a crow before putting on human form. According to Weyer, Raum steals from kings (depositing the loot wherever he is told), destroys cities, brings trouble for nobles, has knowledge about the past, present, and future; reconciles friends and enemies, and commands 30 legions of spirits.

According to Rudd, Raum is opposed by the Shemhamphorasch angel Ieiazel.[26]

Ronove[edit]

Ronove as depicted in the Dictionnaire Infernal.

Ronove is the twenty-seventh spirit in the Lesser Key of Solomon,[22] the twenty-fifth in the Pseudomonarchia Daemonum,[24] and also appears in the Dictionnaire Infernal,[40]

Weyer ranks Roneve as both a marquis and an earl, describing him as a monster who teaches rhetoric and languages, makes one popular, and commands 19 legions of spirits.

in the Fasciculus Rerum Geomanticarum as Bonoree.[14]

According to Rudd, Ronove is opposed by the Shemhamphorasch angel Ierathel.[26]

Vapula[edit]

Vapula is the sixtieth spirit in the Lesser Key of Solomon[36] (including Rudd's variant, where he is known as Nappula or Napula),[41] fifty-eighth in the Pseudomonarchia Daemonum,[38] and appears in the Dictionnaire Infernal,[42]

Weyer ranks Vapula as a duke, describing him as a griffon-winged lion who teaches mechanics, philosophy, and science; and who rules over 36 legions of spirits.

According to Rudd, Vapula is opposed by the Shemhamphorasch angel Mitzrael.[26]

Less work[edit]

These will require checking either the Grand Grimoire or Livre des Esperitz, which both online (although I do need to double check Stratton-Kent's Pandemonium after this is all over)

Andrealphus (no article)[edit]

Andrealphus is the sixty-fifth spirit in in the Lesser Key of Solomon,[36] and (as Androalphus) appears in the Pseudomonarchia Daemonum (the fifty-forth spirit)[38] and the Dictionnaire Infernal,[43]

Weyer ranks Androalphus as a marquis, initially appearing as a peacock before taking human form, in which state he teaches astronomy, debate, geometry, and measurement; transforms men into birds, and commands 30 legions of spirits.

Andrealphus mentioned in the introduction to Livre des Esperitz as the marquis Andralfas.[44]

in the Fasciculus Rerum Geomanticarum as Vuduch vel Andrialfis.[14]

According to Rudd, Andrealphus is opposed by the Shemhamphorasch angel Damabiah.[26]

Buer[edit]

Buer. Illustration by Louis Breton from Dictionnaire Infernal

Buer is the tenth spirit in the Lesser Key of Solomon,[45] the seventh spirit in the Pseudomonarchia Daemonum,[46] the Dictionnaire Infernal,[47]

Weyer ranks Buer as a president, with very little physical description (noting that he is seen in the sign "*"). He is attributed with teaching moral and natural philosophy, logic, and the properties of plants; giving familiars, healing disease, and ruling 50 legions of spirits.

Buer appears in the Livre des Esperitz as Gemer, a king who teaches science and the virtues of herbs, heal the sick, and commands 40 legions of spirits.[48]

In the Grand Grimoire, Buer appears as a subordinate of Agaliarept.[19]

According to Rudd, Buer is opposed by the Shemhamphorasch angel Aladiah.[26]

Flauros (no article)[edit]

Flauros is the sixty-forth spirit in the Lesser Key of Solomon (some versions listing as Haures),[36] the sixty-first in the Pseudomonarchia Daemonum,[49] the Dictionnaire Infernal,[29]

Flauros appears in the Livre des Esperitz as Flavos, a duke who answers questions truthfully, destroys opponents, and commands 20 legions of spirits.[50]

Practicing occultist Carroll "Poke" Runyon suggests that the name ultimately derives from Horus via Haures,[51] as part of an overall claim that the Lesser Key of Solomon was by Solomon and rooted in Mesopotamian mythology.[31]

According to Rudd, Flauros is opposed by the Shemhamphorasch angel Mehriel.[26]

Furtur[edit]

Image of Furfur from Collin de Plancy's Dictionnaire Infernal.

Furtur (or Furfur) is the thirty-fifth spirit in the Lesser Key of Solomon (as Furtur in the critical edition),[32] the twenty-ninth spirit in the Pseudomonarchia Daemonum (as Furfur),[24] the Dictionnaire Infernal (as Furfur),[52]

Furfur in the Fasciculus Rerum Geomanticarum.[14]

Furtur appears in the Livre des Esperitz as Furfur, a count who appears as an angel, makes one beloved by people, and makes one knowledgable in astronomy and philosophy.[53]

According to Rudd, Furtur is opposed by the Shemhamphorasch angel Lehahaiah.[26]

Haagenti[edit]

Haagenti is the forty-eighth spirit in the Lesser Key of Solomon,[54] the sixty-sixth spirit in the Pseudomonarchia Daemonum,[49] the Dictionnaire Infernal,[55]

Haagenti appears in the Livre des Esperitz as Bugan, a king who makes one wise in metalworking, turns water into wine or oil, and commands 34 legions of spirits.[56]

According to Rudd, Haagenti is opposed by the Shemhamphorasch angel Mihael.[26]

Ipos[edit]

Ipos is the twenty-second spirit in the Lesser Key of Solomon,[57] the sixteenth spirit in the Pseudomonarchia Daemonum (as Ipes or Ayperos),[58] and appears in the Dictionnaire Infernal as Ayperos,[59]

Ipos appears in the Livre des Esperitz as Vipos, a count who appears as an angel, makes a man wise and hardy, truthfully answers questions, and commands 25 legions of spirits.[60]

In the Grand Grimoire, Ipos (as Ayperos) is listed as a subordinate of Nebiros.[19]

According to Rudd, Ipos is opposed by the Shemhamphorasch angel Ieiaiel.[26]


Phoenix[edit]

Phoenix is the thirty-seventh spirit in the Lesser Key of Solomon,[32] (including Rudd's variant, as Phenix)[23] and the sixty-seventh in the Pseudomonarchia Daemonum,[49]

Phenix the Dictionnaire Infernal,[61]

Phoenix appears in the Livre des Esperitz as Fenix, a marquis with beautiful skin and a fair face, who courteously answers any question or request, and commands 25 legions of spirits.[62]

Practicing occultist Carroll "Poke" Runyon suggests that the name ultimately derives from Benu (the inspiration for the Greek Phoenix),[63] as part of an overall claim that the Lesser Key of Solomon was by Solomon and rooted in Mesopotamian mythology.[31]

According to Rudd, Phenex is opposed by the Shemhamphorasch angel Aniel.[26]

Procel[edit]

Procel (or Crocell) is the forty-ninth spirit in the Lesser Key of Solomon,[54] and (as Pucel) appears in the Pseudomonarchia Daemonum (as the thirty-seventh spirit)[33] and the Dictionnaire Infernal,[39]

Procel appears in the Livre des Esperitz as Bucal, a duke who appears as an angel, truthfully answers questions, makes great waters appear in the air, and commands 28 legions of spirits.[64]

According to Rudd, Crocell is opposed by the Shemhamphorasch angel Vehuel.[26]

Pruflas (no article)[edit]

Pruflas is the fourth spirit in the Pseudomonarchia Daemonum[46] and the Dictionnaire Infernal,[39]

Pruflas appears in the Livre des Esperitz as Bulfas, a prince who causes discord and battle (but follows orders), and commands 36 legions of spirits.[65]

In the Grand Grimoire, Pruflas (as Pruslas) is listed as a subordinate of Satanachia.[19]

Sitri (no article)[edit]

Sitri is the twelfth spirit in the Lesser Key of Solomon,[45] and (as Sytry or Birtu) appears in the Pseudomonarchia Daemonum (as the twenty-first spirit)[24] and the Dictionnaire Infernal,[66]

Sitri appears in the Livre des Esperitz as Bitur, a marquis who appears in the shape of a beautiful child, causes women to fall in love, destroys cities, grants honors and dignitaries, and commands 36 legions of spirits.[67]

According to Rudd, Sitri is opposed by the Shemhamphorasch angel Hahaiah.[26]


Stolas (no article)[edit]

Stolas as illustrated by Collin de Plancy in Dictionnaire Infernal.

Stolas is the thirty-sixth spirit in the Lesser Key of Solomon,[32] (including Rudd's variant, as Stolus)[23] the sixty-eighth in the Pseudomonarchia Daemonum,[49] and also in the Dictionnaire Infernal,[68]

Stolas appears in the Livre des Esperitz as Distolas, a marquis who appears as a beautiful figure, voluntarily follows any command or order, carries stones, gives a horse that that can run for one hundred hours or at least two or three hundred miles, and commands twenty legions of spirits.[69]

According to Rudd, Stolas is opposed by the Shemhamphorasch angel Menadel.[26]

Valefar[edit]

Valefar is the sixth spirit in the Lesser Key of Solomon,[70] fourteenth in the Pseudomonarchia Daemonum (as Valefar or Malaphar),[58] and (as Valefar or Malafar) appears in the Dictionnaire Infernal,[42]

Weyer ranks Valefar (or Malaphar) as a duke, describing him as a thief-headed lion who befriends acquaintances only to lead them to their deaths, and who commands 10 legions of spirits.

in the Fasciculus Rerum Geomanticarum as Balpala.[14]

In the Grand Grimoire, Valefar is listed as a subordinate of Sargatanas.[19]

According to Rudd, Valefar is opposed by the Shemhamphorasch angel Lehahel.[26]

More work[edit]

These will require some additional work after I plug in the LKoS, Weyer, and de Plancy.

Amaymon[edit]

Amaymon is mentioned in the Lesser Key of Solomon,[71] the Pseudomonarchia Daemonum,[72] the Dictionnaire Infernal[73]

Weyer mentions Amaymon(e) in the entries for Byleth,[74], Sidonay (Asmoday), and Gaap,[75] as well as in the instructions for summoning (where he is listed as king of the east).[76]

Amaymon is the Livre des Esperitz as Aymoymon, king of the south, appearing as a crowned man with a long beard, who truthfully answers questions, teaches science, grants dignities, bestows good sense, and commands 10 legions of spirits.[77]

Amaymon is listed fifth in the Liber Officium Spirituum, again as king of the south, as bearded old man with a shiny brown, riding a ferocious lion while shaking a rod, accompanied by three kings. The book ascribes him the ability to answer any question, make men wise, teach philosophy and the Ars Notoria, grant good relationships with nobles.[78][79]

Amaymon is one of the eight dukes of the Book of Abramelin,[80] where his powers include[81] knowledge of past and future events, clearing up doubts, making spirits appear, creating visions, acquiring and dismissing servant spirits, reanimating the dead for several years, flight, remain underwater indefinitely, and general abilities to "make all kinds of things" (and) "all sorts of people and armor appear" [82]

Sloane MS 3824 mentions Amaymon, in "An Experiment to Cause a Thief to Return" and "Of the Demon Rulers," describing him as the king of the south, over a "bishop" named Boytheon. He is depicted as a crowned, long-haired, and scepter-toting old man riding a lion, accompanied by a bear, musicians, and other spirits. Sloane 3824 attributes powers of divination, intelligence, education, and dignity to Amaymon.[83]

Amaymon appears in certain French editions of the Grimoire of Pope Honorius as the king of the north.[84][85]

Amon[edit]

Amon or Aamon

Amon is the seventh spirit in the Lesser Key of Solomon,[70] the fifth spirit in the Pseudomonarchia Daemonum (as Aamon),[46][86] and appears as Amon or Aamon in the Dictionnaire Infernal,[73]

Weyer describes Amon (or Aamon) as initially appearing as a serpentine-tailed fire-breathing wolf before he takes on the form of a dog-toothed, raven-headed man. He is attributed with knowledge of the past, present and future, making one popular, and commanding 40 legions of spirits. Weyer notes that Amon is the strongest of all the princes, despite being ranked as a marquis.

Amon appears in the Livre des Esperitz as a young girl, with the duties of truthfully answering questions about events past and present, brings love, and commands 40 legions.[87]

Amon is listed eleventh under Oriens in the Liber Officium Spirituum, described as a fire-breathing wolf with a serpentine tail (before becoming a dog-toothed human), and ascribed the ability to tame wild animals, reveal secrets, garner the love from friends and foes alike.[88][89]

In the Grand Grimoire Amon (as Aamon), is listed as a subordinate of Satanachia.[19]

According to Rudd, Aamon is opposed by the Shemhamphorasch angel Achaiah.[26]

Asmoday[edit]

Asmodeus as depicted in Collin de Plancy's Dictionnaire Infernal.

Asmoday is the thirty-second spirit in the Lesser Key of Solomon,[22] (including Rudd's variant, as Asmodai)[23] the thirty-forth spirit in the Pseudomonarchia Daemonum (as Sydonay, Sidonay, or Asmoday),[33] and as Asmodee in the Dictionnaire Infernal,[90]

Weyer ranks Asmoday as a king, describing him as having three fire-breathing heads (one a bull, one a man, and one a ram), a serpentine tail, and goose feet; riding a dragon and carrying a lance. Weyer cautions the conjurer to be brave, stand upright, and wear a cap when dealing with Asmoday, or else Amaymon will ruin his plans. Furthermore, the conjurer is instructed to identify Asmoday as soon as possible, but that upon doing so Asmoday will affirm his identity, bow, and give the conjurer a ring. Asmoday is attributed with answering questions, granting invisibility, revealing treasures guarded by spirits under Amaymon, and commanding 72 legions of spirits.

Asmoday in the Livre des Esperitz, a king who answers questions truthfully and commands 12 legions of spirits.[91]

Asmoday is listed first under Amaymon in the Liber Officium Spirituum, where he is described three fire-breathing heads (one a donkey, one a bull, and one a ram), a serpent's tail, and the feet of a donkey. The book attributes him with teaching astronomy, math, and music; revealing obscure facts (including the locations of hidden treasures), and making one invisible.[88]

Asmodi is one of the eight dukes of the Book of Abramelin,[80] where his powers include[81] mining, summoning spirits who aid in alchemy, discovering hidden plots, summoning food and drink, and treasure recovery[92]

Sloane MS 3824 mentions Asmodiah, in the "Experiment of Bleth," claiming he has power over anything in water, the ground, or love; as well as locating treasures and predicting the futures of lovers and friends.[93]

In the Testament of Solomon in connection to Ursa Major, ruining new marriages by killing the husband, and also driving men into murderous rages. The Testament goes on to tell of Solomon binding Asmodeus in iron and forcing him to carry jars of water to help in the construction of the temple.[12] In the Magical Treatise of Solomon, Asmodeus is either the spirit of the north or the first spirit of Sunday, depending on the manuscript.[94]

According to Rudd, Asmodeus is opposed by the Shemhamphorasch angel Yasariah.[26]

According to Sebastien Michaelis, Asmodeus was of the order of Seraphim, causes men to desire luxury, and is opposed by Saint John the Baptist.[95]

Astaroth[edit]

Astaroth, Dictionnaire Infernal (1818)

Astaroth is the twenty-ninth spirit in the Lesser Key of Solomon,[22] the twenty-seventh spirit in the Pseudomonarchia Daemonum,[24] the Dictionnaire Infernal,[90]

Weyer ranks Astaroth as a duke, describing him as a foul angel riding a dragon and carrying a viper. He is attributed with answering questions regarding the past, present, future, and other secrets; describing the fall of the fallen angels (claiming he fell against his will), teaching liberal arts, and ruling 40 legions of spirits. Weyer cautions the conjurer to not let Astaroth get too close due to his noxious breath, that is somehow warded by a silver ring.

in the Fasciculus Rerum Geomanticarum.[14]

Astaroth is listed third under Amaymon in the Liber Officium Spirituum, where he is described as riding a fiery dragon and wielding a poisonous serpent. The book attributes him with teaching the liberal arts and answering questions about the past, present, and future.[88][89]

Astaroth is one of the eight dukes of the Book of Abramelin,[80] where his powers include[81] mining, summoning spirits who aid in alchemy, control of storms, treasure recovery, and healing.[96]

Astaroth is the spirit of the west in most manuscripts of the Magical Treatise of Solomon, influencing Astaroth's later placement over the Americas in the Grimoirium Verum.[97]

Astaroth is mentioned in later editions of the Grimoire of Pope Honorius (particularly the version found in Das Kloster), as the spirit over Wednesday.[98][99][86] Among the spirits ruled over by Astaroth are Agares, Bael, Machin, and ("somewhat peculiar" notes the editor of the Trident edition) Saint Peter.[100]

In the Grimoirium Verum, Astaroth appears in a black and white as either a human or donkey, and rules over Sagatana and Nesbiros.[101]

In the Grand Grimoire, Astaroth appears as one of the three chief spirits, a grand duke under only Lucifer and Beelzebuth, but over the Americas.[19]

in numerous incantations throughout the Munich Manual of Demonic Magic[102]

According to Rudd, Astaroth is opposed by the Shemhamphorasch angel Reiiel.[26]

According to Sebastien Michaelis, Astaroth was of the order of Thrones, causes men to be slothful, and is opposed by Saint Bartholomew.[95]

Balam[edit]

Balam is the fifty-first spirit in the Lesser Key of Solomon,[27] the sixty-second spirit in the Pseudomonarchia Daemonum,[49] and as Balan in the Dictionnaire Infernal,[103]

Weyer ranks Balam as a king, describing him as having flaming-eyed three heads (one a bull, one a man, and one a ram) a serpentine tail, and a hoarse voice; riding a ferocious bear, and carrying a hawk. He is attributed with answering questions about the past, present, and future; granting invisibility and wisdom, and commanding 40 legions of spirits. Weyer notes that he was of the order of "dominations".

(as Belam) in incantations "For constraining a Man, Woman, Spirit, or Beast" in the Munich Manual of Demonic Magic[104]

Balam may be known as Vaal in the Livre des Esperitz as the descriptions beyond the name match,[105] though Stephen Skinner and David Rankine have matched Vaal with Vual instead based on the name.[106]

According to Rudd, Balam is opposed by the Shemhamphorasch angel Hahasiah.[26]

Barbatos[edit]

Barbatos is the eighth spirit in the Lesser Key of Solomon,[70] the sixth spirit the Pseudomonarchia Daemonum,[46] the Dictionnaire Infernal,[103]

Weyer ranks Barbatos as either a count or earl as well as a duke, and describes him as "in Signo sagittarii sylvestris" (which Peterson notes should be read "In the image of a woodland archer") and accompanied with kings and armies. Barbatos is purported to understand the language of birds, dogs, bovines, and all other animals; finding hidden treasures, knowing events past, present, and future; acquiring reconciliation with friends and rulers, and ruling 30 legions of spirits. Weyer notes that he was of one of the Virtues, as are some of the spirits under him.

Barbatos appears in the Liber Officium Spirituum as the fifty-first spirit Barbates or Barbares, the fifty-third spirit Barbares (who may be a duplicated entry),[107][79] and later as Barbais (the tenth spirit under Oriens).[88][89] As the fifty-first spirit Barbates or Barbares, he is described as a viscount, appearing as a hunter with minstrels, guiding rulers, teaching comprehension of the language of dogs and other animals, revealing hidden treasures, and commands 29 legions of spirits. As the fifty-third spirit Barbares, he is describe as an earl and a centaur who only reveals hidden treasure and commands 26 legions of spirits.[107][79] As Barbais, he again teaches the language of dogs as well as birds and other animals, reveals hidden treasures, and appears as an archer.[88][89]

Barbatos appears in the Livre des Esperitz as Barbas, a monsterous prince who reveals hidden treasures, teaches comprehension of the language of dogs, and commands 36 legions of spirits.[108]

In the Grand Grimoire, Barbatos is listed as a subordinate of Satanachia.[19]

the Munich Manual of Demonic Magic (as Barbarus)[9][10][11] as a Count and Duke who points out treasures that are not magically protected, ruling thirty-six legions of spirits. His appearance is not described.

Sloane MS 3824 mentions Barbaros, in invocations to summon spirits that guard treasure.[109]

According to Rudd, Barbatos is opposed by the Shemhamphorasch angel Cahetel.[26]

Belethe[edit]

Belethe is the thirteenth spirit in the Lesser Key of Solomon,[45] (including Rudd's variant, as Beleth),[110] and appears (as Byleth) in the Pseudomonarchia Daemonum (the twentieth spirit)[24] and the Dictionnaire Infernal,[47]

Weyer ranks Byleth as a king, describing him as riding a pale horse and accompanied by music (particularly trumpets). Weyer warns that Byleth is initially ferocious and deceitful, and advises the conjurer to bravely wave a hazel rod or staff to the east and to the south before drawing a triangle or pouring a bowl of wine to bind Byleth. Should this fail, the conjurer is further instructed to read, forcing Byleth into submission (though Weyer does not specify what to read). Weyer also advises the conjurer to bring "the chaine of spirits" (though without explaining what that is), that the conjurer wear "a silver ring of the middle finger of the left hand," and that the conjurer holds said ring to their face at all times. After all this trouble, the conjurer is instructed to be polite to Byleth, and in exchange Byleth will acquire the love from either gender until the conjurer "hath had his pleasure." Weyer notes that Byleth is a former Power, that he delusionally hopes to return to the seventh heaven, and that he rules 85 legions of spirits.

Belethe appears in the Liber Officium Spirituum as Byleth[88] or Bileth.[89] Under either name, he is listed as the second spirit under Amaymon, and he is credited with teaching liberal arts and invisibility, as well as consecrating for good or evil purposes.[88][89]

in the "Mirror of Lilith" spell of the Munich Manual of Demonic Magic, where the origin of the name is found to be a corruption of the name Lilth (Lilith -> Lylet -> Bylet -> Belethe)[111]

Sloane MS 3824 mentions Bleth in the "Experiment of Bleth," intended to summon him in a metal cup of water shaped like a urinal.[112]

Practicing occultist Carroll "Poke" Runyon suggests that the name ultimately derives from Beltiya (the Canaanite form of Bêlit),[113] as part of an overall claim that the Lesser Key of Solomon was by Solomon and rooted in Mesopotamian mythology.[31] However, historian Richard Kieckhefer has done research demonstrating that Belethe is ultimately a corruption of Lilith.[111]

According to Rudd, Beleth is opposed by the Shemhamphorasch angel Iezalel.[26]

Belial[edit]

Belial is the sixty-eighth spirit in the Lesser Key of Solomon,[114]

mentioned in Paimon's entry in the Pseudomonarchia Daemonum[24]

Despite not having his own entry, Weyer describes Beliall almost in full in Paymon's entry. Ranked as a king, he is described as appearing as a beautiful angel riding a flaming chariot, speaking beautifully, garnering favor in government and among friends, granting familiars, ruling 80 legions of spirits (some virtues, some of the order of angels), and (if given sacrifices, particularly by fire) truthfully answering questions. According to Weyer, some others claim that Beliall was created second to Lucifer and assisted him in leading the other fallen angels in falling. Furthermore, he was the second of three chief spirits (the first being Beleth, the third Asmoday) of the seventy two spirits which Solomon bound in a bronze vessel. Weyer recounts and dismisses a story (told by necromancers) of how Solomon was seduced by an unnamed woman into worshiping this vessel as an idol, instead arguing that Solomon instead bound the spirits to the vessel to contain them, casting them into the lake or pit in Babylon, from whence some Babylonian treasure-hunters accidentally released the spirits. Weyer further claims that according to "Tocz." Beliall remained in Babylon, exchanging answers for sacrifices and worship.

the Dictionnaire Infernal,[103]

in the Fasciculus Rerum Geomanticarum.[14]

Belial appears as Beliall, the first spirit under Paymon, in the Liber Officium Spirituum. There, he is described as appearing like a sweet-voiced angel who makes the summoner popular.[88][89]

Belial appears in the Book of Abramelin[80] as one of the four kings.[81]

Sloane MS 3824 mentions Belial in passing in an invocation to call Paimon.[115]

According to Rudd, is opposed by the Shemhamphorasch angel Habujah.[26]

According to Sebastien Michaelis, Belias was of the order of virtues, causes men to be arrogant, and is opposed by Saint Francis of Paola.[95]

Berith[edit]

Berith (also Bolfry) is the twenty-eighth spirit in the Lesser Key of Solomon,[22] the twenty-sixth in the Pseudomonarchia Daemonum,[24] the Dictionnaire Infernal,[116]

Weyer ranks Berith (also known as Beall, Berithi among "the Jewes" supposedly, or Bolfry among necromancers) as a duke, described as a crowned and red-clad soldier with a clear voice, riding a red horse. He is attributed with answering questions about the past, present, and future (though Weyer also notes that he is a liar); turning metals into gold, granting dignities, and and commanding 26 legions of spirits.

Berith appears in the Livre des Esperitz as Berteth, a crowned beautiful figure who answers questions, teaches alchemy, gives lordships, and commands 26 legions of spirits.[117]

in the Fasciculus Rerum Geomanticarum as Berich.[14]

Berith is listed fifth under Amaymon in the Liber Officium Spirituum, where he appears as a double-crowned knight with an unclear voice astride a red horse grants dignities, and is credited with transmutes metals, discusses past events and other topics.[88][89]

Berith is called upon in various incantations of the Munich Manual of Demonic Magic.[118]

According to Rudd, Berith is opposed by the Shemhamphorasch angel Seehiah.[26]

According to Sebastien Michaelis, Balberith was of the order of Cherubim, causes men to murder and blaspheme, and is opposed by Saint Barnabas.[95]

Caim[edit]

Caim in bird form as depicted in Collin de Plancy's Dictionnaire Infernal, 1863 edition.

Caim is the fifty-third spirit in the Lesser Key of Solomon (some versions of which give Camio),[27] and (as Caym) appears in the Pseudomonarchia Daemonum (as the fortieth spirit)[28] and the Dictionnaire Infernal,[25]

Weyer describes Caym as a president who initially appears as a thrush or blackbird before changing into a sword-toting human form. Weyer ascribes the ability to make one a good debater, make one understand the language of the birds, bulls, dogs, and water; and predict the future. Weyer notes that Caym was formerly of the order of angels, and rules 30 legions of spirits.


Caym is mentioned in passing in the "Mirror of Lilith" spell of the Munich Manual of Demon magic.[111]

According to Rudd, Caim is opposed by the Shemhamphorasch angel Nanael.[26]

Cimeies[edit]

Cimeies is described in the Lesser Key of Solomon,[36] the Pseudomonarchia Daemonum,[41][38] the Dictionnaire Infernal,[119]

the Munich Manual of Demonic Magic (as Tvueries or Tuveries),[9][10][11] a Marquis, appearing as a knight on horseback, who teaches trivium, points out treasures and other things that are hidden, quickly ferries individuals across bodies of water, and rules thirty legions of spirits.

According to Rudd, Cimeries is opposed by the Shemhamphorasch angel Manakel.[26]

Eligor (no article -- yet)[edit]

Illustration from Collin de Plancy's Dictionnaire Infernal.

Eligor is the fifteenth spirit in the Lesser Key of Solomon,[45] (including Rudd's variant, as Eligos)[110] the twelth spirit in the Pseudomonarchia Daemonum (as Eligor or Abigor),[58] the Dictionnaire Infernal (as Abigor),[120]

Eligor appears in the Livre des Esperitz as Abugor, a duke who appears as a knight, bestows grace with kings and other lords, and commands 27 legions of spirits.[121]

the Munich Manual of Demonic Magic (as Alugor),[9][10][11] a Duke who appears as a knight carrying a lance, banner, and scepter; who helps with questions about the occult and with duels, summons knights, creates favor with the nobility, and rules fifty legions of spirits.

In the Grand Grimoire, Eligor appears as a subordinate of Fleurety.[19]

According to Rudd, Eligor is opposed by the Shemhamphorasch angel Hariel.[26]

Foras[edit]

Foras is the thirty-first spirit in the Lesser Key of Solomon,[22] the twenty-eighth spirit in the Pseudomonarchia Daemonum (as Foras or Forcas),[24][note 1] the Dictionnaire Infernal (as Forcas, Forras, or Furcas),[29]

Foras appears in the Liber Officium Spirituum as the twentieth spirit Forcase,[122][79] and later as Partas (the seventh spirit under Amaymon).[89] As Forcase, he is described as a prince with a human form who teaches the properties of herbs and stones, cures blindness, reveals hidden treasures, answers questions, and commands 10 legions of spirits.[122][79] As Partas, he is described as initially appearing as a bear before taking human form, again teaching the properties of herbs and stones as well as logic and invisibility, in addition to revealing hidden treasure.[88][89]

in the Fasciculus Rerum Geomanticarum as Forchas.[14]

Foras appears in the Livre des Esperitz as Forcas, a prince who teaches the virtues of herbs and stones, makes one invisible, wise, and charismatic; brings one treasures buried in the earth, and commands 30 legions of spirits.[123]

According to Rudd, Foras is opposed by the Shemhamphorasch angel Lecahel.[26]

Glasya Labolas[edit]

Caacrinolaas as depicted in the “Dictionnaire Infernal” (1863).

Glasya Labolas is the twenty-fifth spirit in the Lesser Key of Solomon,[22] (Rudd's variant as Glasya-la bolas)[124] eighteenth spirit in the Pseudomonarchia Daemonum (as Glasya Labolas, Caacrinolas, or Caassimolar),[58] the Dictionnaire Infernal (as Caacrinolaas),[47]

Glasya Labolas appears as the nineteenth spirit Gloolas in the Liber Officium Spirituum[122][79] and as Glolas in Sloane 3853.[note 2][125] In either case, he is ranked as either a king or a prince, and described as a winged dog who leads murderers, knows about events regardless of their place in time, reveals secrets about friends and enemies, makes one invisible, and commands 20 legions of spirits.[122][125][79]

In the Grand Grimoire, Glasya Labolas (as Glassyalabolas) is listed as a subordinate of Nebiros.[19]

According to Rudd, Glasya-Labolas is opposed by the Shemhamphorasch angel Nilaihah.[26]

Gusion[edit]

Gusion is the eleventh spirit in the Lesser Key of Solomon,[45] and (as Gusoyn) appears in the Pseudomonarchia Daemonum (as the eighth spirit)[46] and the Dictionnaire Infernal,[55]

Gusion appears in the Livre des Esperitz as Gazon, a duke who truthfully answers about things past, present, and future; makes one beloved by people, grants honors and dignitaries, and commands 40 legions of spirits.[126]

the Munich Manual of Demonic Magic (as Cason),[9][10][11] a Duke who appears as a seneschal, revealing hidden things, discussing matters past, present, and future; and acquiring favor from friends and foes alike.[9]

In the Grand Grimoire, Gusion (as Gusoyn) is listed as a subordinate of Agaliarept.[19]

According to Rudd, Gusion is opposed by the Shemhamphorasch angel Lauviah.[26]

Lucifer[edit]

Lucifer is mentioned in Paimon's entry in the Lesser Key of Solomon and the Pseudomonarchia Daemonum,[45][24]

Lucifer is also mentioned in:

  • the Book of Abramelin,[80] where he is one of the four kings.[81]
  • the Liber Officium Spirituum as "the father of all Devils," worshiped by devils under orders from God.[78]
  • the Dictionnaire Infernal,[127]
  • the Grand Grimoire, as the emperor of hell, leader of the three chief spirits, and ruler of Europe,[19]
  • the Grimoire of Pope Honorius as the spirit over Monday.[98][99]
  • the Grimoirium Verum, as in the Grand Grimoire, plus commander of Satanachia and Agaliarept.[101]
  • the Livre des Esperitz, as the ruler of hell and leader of three chief spirits (alongside Beelzebub and Satan),[128]
  • the Magical Treatise of Solomon, as "Loutzipher," the first (sometimes only) demon of Wednesday, indicating that the work may have had an Italian origin (as an originally Greek work would have more likely used Heosphoros, following the Septuagint).[129]
  • in the Munich Manual of Demonic Magic, in an incantation and sigil for a spell "For Gaining Knowledge of the Liberal Arts."[130]

Malphas[edit]

Malphas is the thirty-ninth spirit in the Lesser Key of Solomon,[32] the thirty-first spirit in the Pseudomonarchia Daemonum,[33] the Dictionnaire Infernal,[131]

in the Fasciculus Rerum Geomanticarum as [M]alphas vel Malapas.[14]

Malphas appears in the Livre des Esperitz as Malpharas, a lord who builds towers and castles, and commands 30 legions of spirits.[132]

Malphas appears in the Liber Officium Spirituum as the sixth spirit under Amaymon, named either Mallapar[88] or Mallapas.[89] In either case, he is described as a hoarse-voiced raven who constructs fortifications and destroy buildings.[88][89]

According to Rudd, Malphas is opposed by the Shemhamphorasch angel Rehael.[26]

Marbas[edit]

Marbas is the fifth spirit in the Lesser Key of Solomon,[70] and (as Marbas or Barbas) appears in the Pseudomonarchia Daemonum (as the third spirit)[46] and the Dictionnaire Infernal,[131]

Marbas appears in the Livre des Esperitz as Barbas, a monsterous prince who reveals treasures hidden in the earth and commands 36 legions.[108]

Marbas appears in the Liber Officium Spirituum as the fifteenth spirit named either Darbas,[122] Varbas,[79] or Carbas,[122][79] and later as the third spirit under Oriens, named Barbas or Corbas.[107][89] As Carbas, Darbas, or Varbas, he is described as either a prince or king who initially appears as a lion before taking human form, and is credited with revealing secrets, teaching medicine and black magic, and changing one's physiognomical features.[122][79]

In the Grand Grimoire, Marbas is listed as a subordinate of Lucifuge Rofocale.[19]

Sloane MS 3824 mentions Barbason in invocations to summon spirits that guard treasure[109] and elsewhere.[133]

Practicing occultist Carroll "Poke" Runyon suggests that Marbas originated in a Canaanite deity named "Kusor wa-Hasis,"[134] as part of an overall claim that the Lesser Key of Solomon was by Solomon and rooted in Mesopotamian mythology.[31]

According to Rudd, Marbas is opposed by the Shemhamphorasch angel Mahasiah.[26]

Morax[edit]

Morax is the twenty-first spirit in the Lesser Key of Solomon (where he is listed as Marax in some versions),[57] the fifteenth spirit in the Pseudomonarchia Daemonum (where he is known as Morax or Foraii),[58] the Dictionnaire Infernal (as Morax or Forai),[135]

Morax appears in as the fifty-second spirit in the Liber Officium Spirituum, Goorax,[107][79] also listed as Gorax in Sloane 3853.[note 2][125] In either case, he is described as either a bull or a man who teaches astronomy and commands 30 legions of spirits.[107][125][79] Outside of Sloane 3853, he is also credited with teaching liberal arts as well as the properties of plants and stones.[107][125][79]

In the Grand Grimoire, Morax (as Faraii) is listed as a subordinate of Sargatanas.[19]

According to Rudd, Morax is opposed by the Shemhamphorasch angel Nelchael.[26]

Naberius[edit]

Naberius is the twenty-forth spirit in the Lesser Key of Solomon,[57] the seventeenth spirit in the Pseudomonarchia Daemonum (as Naberus or Cerberus),[58] and also appears in the Dictionnaire Infernal (as Cerbere, Naberus, or Nebiros),[25][note 3][35]

Naberius appears in the Livre des Esperitz as Cerbere, a marquis who gives perfect understanding of science, gives riches and honors, and commands nineteen legions of spirits.[136]

Naberius, as Cherberus, is described in the Sloane 3853 variant of the Liber Officium Spirituum as a king who teaches rhetoric and the arts.[125]

In the Grand Grimoire, Naberius (as Naberrs) is listed as a subordinate of Nebiros.[19]

According to Rudd, Naberus is opposed by the Shemhamphorasch angel Haniniah.[26]

Ose[edit]

Ose is the fifty-seventh spirit in the Lesser Key of Solomon,[36] (including Rudd's variant, as Oso)[137] and (as Oze) appears in the Pseudomonarchia Daemonum (as the fifty-fifth spirit)[38] and the Dictionnaire Infernal,[37]

in the Fasciculus Rerum Geomanticarum as Otius.[14]

Ose appears in the Livre des Esperitz as Oze, a marquis who answers questions, inspires fury, and commands 25 legions of spirits.[138]

Ose appears in the Liber Officium Spirituum as the ninth spirit under Amaymon as Oze. He is described as appearing as a leopard before changing into human form, and as teaching liberal arts, revealing secrets, and transforming people into other forms.[88][89]

According to Rudd, Ose is opposed by the Shemhamphorasch angel Nemamiah.[26]

Purson[edit]

Purson is the twentieth spirit in the Lesser Key of Solomon,[57] the eleventh spirit in the Pseudomonarchia Daemonum (as Pursan or Corson),[58] and also appears in the Dictionnaire Infernal (as Purson or Corson),[39]

in the Fasciculus Rerum Geomanticarum as Gorsor vel Gorson.[14]

Purson appears in the Liber Officium Spirituum as either the eighth spirit Fersone[122][79] or the seventy-third spirit Corsone.[107][79] In either case, he is described as a man with a lion's face who reveals where treasures are hidden.[122][79][107][79] As Fersone, he is further describe as a king, accompanied by trumpets, who also knows of events past, present, and future; and who commands 72 legions of spirits.[122][79] As Corsone, he is further described as a count wearing a crown and carrying a viper.[107][79]

the Munich Manual of Demonic Magic (as Curson),[9][10][11] a King, whose is introduced by trumpets before appearing as a lion-faced man wearing a crown, carrying a snake, and riding a horse. Curson is claimed to discuss secrets from different parts of time as well as hidden treasures, take the form of either a human or air-elemental, answer questions about theology and occultism, and give familiars. He is listed as having twenty-two legions of spirits.

Sloane MS 3824 mentions Gorson, in invocations to summon spirits that guard treasure.[109]

In the Grand Grimoire, Purson (as Pursan) is listed as a subordinate of Fleurety.[19]

According to Rudd, Purson is opposed by the Shemhamphorasch angel Pahaliah.[26]

Saleos (no article -- yet)[edit]

Saleos is the nineteenth spirit in the Lesser Key of Solomon,[57] (including Rudd's variant, as Sallos),[124] and the sixty-forth spirit in the Pseudomonarchia Daemonum (as Zaleos),[49]

Saleos appears as the eighth spirit under Paymon, Caleos, in the Liber Officium Spirituum. He is described as a double-crowned knight riding either a cockatrice or a crocodile, who regularly lies but knows where to find unlimited treasures, and who can make one popular.[88][89]

According to Rudd, Saleos is opposed by the Shemhamphorasch angel Leuviah.[26]

Vepar[edit]

Vepar (or Separ) is the forty-second spirit in the Lesser Key of Solomon,[54] the thirty-second in the Pseudomonarchia Daemonum,[33] the Dictionnaire Infernal,[139]

Vepar appears in the Liber Officium Spirituum as the fifth spirit under Oriens, named either Semp[107] or Semper.[89] Regardless of the name, he is described as looking like a maid (despite masculine pronouns being used to describe him), and he is ascribed with the ability to make warships appear, make winds stronger, and infect wounds with worms.[107][89]

According to Rudd, Vepar is opposed by the Shemhamphorasch angel Mikael.[26]

Vual[edit]

Vual (or Vuall) is the forty-seventh spirit in the Lesser Key of Solomon,[54] the sixty-fifth in the Pseudomonarchia Daemonum (as Wal),[49] and is mentioned in the Dictionnaire Infernal (as Wall),[140]

Vual appears in the Liber Officium Spirituum as the eleventh spirit under Paymon, Reyall[88] or Ryall.[89] Regardless of the name, he is described as initially appearing as a dromedary before assuming human form, acquiring lovers and friends, and changing enemies' hearts.[88][89]

Stephen Skinner and David Rankine have matched Vaal with Vual based on their names,[106] though Livre des Esperitz translator Jean-Patrice Boudet identifies Vaal with Balam based on all information beyond the names.[105]

According to Aleister Crowley, Vual spoke in fluent Coptic.[141]

According to Rudd, Vual is opposed by the Shemhamphorasch angel Asaliah.[26]

Zagan (no article -- yet)[edit]

Zagan (or Zagam) is the sixty-first spirit in the Lesser Key of Solomon,[36] the forty-seventh in the Pseudomonarchia Daemonum,[28] and is also mentioned the Dictionnaire Infernal,[142]

Zagan, as Zagon, is mentioned in the introduction for the Livre des Esperitz.[106]

The Liber Officium Spirituum includes Zagan as Saygane, Laygayne,[88] or Zagayne,[89] placing him seventh under Paymon. The book claims he appears as a bull before taking human form, and that he changes soil into metal, water to wine, and fools into wise men.[88][89] The fifteenth-century Liber de Angelis features Zagan (as Zagam) in "A Tried and True Experiment for Love."[143]

According to Rudd, Zagan is opposed by the Shemhamphorasch angel Umahel.[26]

List of Goetic Demons[edit]

The following demons appear in either the first book of the Lesser Key of Solomon (or Lemegeton), titled Ars Goetia, or in the work it is based on, Johann Weyer's Pseudomonarchia Daemonum, as well as these other (often related) works.

Aim[edit]

Aim (also Aym, Haborim, Haborym, or, as in the Fasciculus Rerum Geomanticarum, Bachimy[14]) is described in the Lesser Key of Solomon (as the twenty-third spirit), the Pseudomonarchia Daemonum (the fifty-sixth spirit), and the Dictionnaire Infernal as a duke, appearing as a handsome man with the head of a serpent, a human head with two stars on it, and the head of a cat; riding on a viper, carrying a burning brand that he uses to start fires. In addition to burning down cities, castles, and other structures, he is purported to give answers to questions about private matters and control 26 legions of demons.[57][38][55] According to Rudd, Aim is opposed by the Shemhamphorasch angel Melahel.[26]

Amduscias[edit]

Amduscias is the sixty-seventh spirit in the Lesser Key of Solomon,[114] (including Rudd's version, as Amducias),[41] the fifty-second spirit in the Pseudomonarchia Daemonum[38] and the Dictionnaire Infernal.[73] He is described as a duke who initially appears as a unicorn before taking human form, able to make music and trees bend, and ruling 29 legions of spirits. According to Rudd, Amduscias is opposed by the Shemhamphorasch angel Eidel.[26]

Andras[edit]

Andras

Andras is sixty-third spirit in the Lesser Key of Solomon,[144] the fifty-third spirit in the Pseudomonarchia Daemonum,[145] and the Dictionnaire Infernal.[146] He is ranked as a marquis and described as a raven-headed and sword-wielding angel riding a black wolf, able to kill the summoner, and ruling 30 legions of spirits.[144][145][146] He is also listed in the Fasciculus Rerum Geomanticarum as Andras vel Vandras,[14] According to Rudd, Andras is opposed by the Shemhamphorasch angel Ananel.[26]

Andromalius[edit]

Andromalius is the sevety-second spirit in the Lesser Key of Solomon, described as an earl who appears as a man carrying a serpent, whose powers include catching and punishing thieves and other evil persons and actions, revealing hidden treasure, and commanding 36 legions of demons.[114] Sloane MS 3824 mentions Andromalius, in the "Experiment of Bleth," claiming he can capture thieves and their stolen gains, uncover conspiracies, punish evil-doers, and reveal treasures.[93] According to Rudd, Andromalius is opposed by the Shemhamphorasch angel Mumiah.[26]

Decarabia[edit]

Decarabia is the sixty-ninth spirit in the Lesser Key of Solomon,[147] and (as Decarabia or just Carabia) appears in the Pseudomonarchia Daemonum (the fifty-first spirit)[148] and the Dictionnaire Infernal.[149] He is ranked as both a king and an earl who appears as a star, attributed with knowledge of the properties of plants (some manuscripts list birds instead)[147] and stones, as well as controlling birds and commanding 30 legions of spirits.[147][148][149] He is listed in the Fasciculus Rerum Geomanticarum as Cambea.[14] According to Rudd, Decarabia is opposed by the Shemhamphorasch angel Rochel.[26]

Focalor[edit]

Focalor is forty-first spirit in the Lesser Key of Solomon,[150] (including Rudd's variant, as Forcalor)[151] the forty-third in the Pseudomonarchia Daemonum,[152] and in the Dictionnaire Infernal.[153] He is ranked as a duke and described him as a griffon-winged man who drowns men, overturns ships, and controls the wind and the sea -- but can be commanded to not hurt anyone. It is further remarked that Focalor holds the delusional hope of returning to the seventh heaven in 1000 years, and that he commands three legions of spirits (although some manuscripts note 30 instead).[150][151][152][153] According to Rudd, Focalor is opposed by the Shemhamphorasch angel Hahael.[26]

Sabnach[edit]

Sabnach (or Sabnack) is the forty-third spirit in the Lesser Key of Solomon,[154] (including Rudd's variant, as Sabnock),[155] the thirty-third in the Pseudomonarchia Daemonum (as Sabnac or Salmac),[156] and is also listed in the Dictionnaire Infernal.[157] He is described as a marquis, initially appearing as a lion-headed soldier riding a pale horse before assuming a more human form. His purported powers include building fortifications for war as well as cities and castles, inflicting infected injuries, providing familiars, and commanding 50 legions of spirits.[154][155][156][157] Practicing occultist Carroll "Poke" Runyon suggests that the name ultimately derives from Sabaoc, an angel censured by the early medieval Church, whose name derives from the title of God Sabaoth;[158] as part of an overall claim that the Lesser Key of Solomon was by Solomon and rooted in Mesopotamian mythology.[31] According to Rudd, Sabnock is opposed by the Shemhamphorasch angel Veualiah.[26]

Seere[edit]

Seere (or Seer in Rudd's variant[159]) is the seventieth spirit in the Lesser Key of Solomon, described as a prince controlled by Amaymon, appearing as a man riding a winged horse, and whose powers include travel, transporting items, revealing stolen goods and hidden treasures, and who commands 26 legions of demons. He is described as being of an "indifferent good" nature, open to carrying out any task suggested of him.[114] Sloane MS 3824 mentions Seere, in the "Experiment of Bleth," where he is described as friendly and polite, and attributed the power of teleportation and revealing thefts and treasures.[93] According to Rudd, Seere is opposed by the Shemhamphorasch angel Jabamiah.[26]

Shax[edit]

Shax is the forty-forth spirit in the Lesser Key of Solomon,[160] the thirty-sixth spirit (as Chax or Scox) appears in the Pseudomonarchia Daemonum,[161] and in the Dictionnaire Infernal.[162] Shax is ranked as a marquis, described as a hoarse-voiced stork who causes blindness, deafness, and confusion; steals money from kings (returning it after 1200 years) as well as horses, and commands 30 legions of spirits. It is also claimed that Chax is a pathological liar whenever he is not bound to the magical triangle, but that when he is so bound, he truthfully reveals secrets and grants familiars.[160][161][162] According to Rudd, Shax is opposed by the Shemhamphorasch angel Ielahiah.[26]

Zepar[edit]

Zepar is the sixteenth spirit in the Lesser Key of Solomon,[163] the nineteenth in the Pseudomonarchia Daemonum,[164] and is also mentioned in the Dictionnaire Infernal,[165] He is ranked as a duke, described as a soldier who causes women to fall in love (possibly by changing the appearance of their lover) as well as making women barren, and as commanding 26 legions of spirits.[163][164][165] According to Rudd, Zepar is opposed by the Shemhamphorasch angel Hakamiah.[26]

Ziminiar[edit]

Ziminiar is a spirit unique to the Lesser Key of Solomon and the Pseudomonarchia Daemonum, the king of the north, with little description beyond being necessary to summon the other spirits of the Ars Goetia.[71][72]

Footnotes[edit]

  1. ^ a b De Plancy identifies Foras and Furcas as variations of the same figure.
  2. ^ a b Sloane MS 3853 is a variant of the Liber Officium Spirituum
  3. ^ Other sources treat Naberus and Nebiros as unrelated, or at least do not comment on any connection.

Bibliography[edit]

References[edit]

  1. ^ Peterson 2001.
  2. ^ Rudd 2007.
  3. ^ Weyer 1563.
  4. ^ Porter 2011.
  5. ^ Porter 2015.
  6. ^ Boudet 2003.
  7. ^ Kieckhefer 1997, p. 161.
  8. ^ Rudd 2007, pp. 32–33.
  9. ^ a b c d e f g Kieckhefer 1997, pp. 165–167, 291–293.
  10. ^ a b c d e f Rudd 2007, p. 34.
  11. ^ a b c d e f Weyer 1563, Introduction by Peterson.
  12. ^ a b Conybeare 1898.
  13. ^ Marathakis 2011.
  14. ^ a b c d e f g h i j k l m n o p q r Boudet 2003, par. 25.
  15. ^ ms. Florence, Bibl. Laurent., Plut. 89 sup. 38, fos 459-467vo (alt link), hosted at Teca Digitale Ricerca, SISMEL
  16. ^ von Worms 2006.
  17. ^ Ch'ien 1999.
  18. ^ Peterson 2007, p. vii.
  19. ^ a b c d e f g h i j k l m n o p q Waite 1913.
  20. ^ Peterson 2007.
  21. ^ de Plancy 1853.
  22. ^ a b c d e f g Peterson 2001, pp. 18–22.
  23. ^ a b c d Rudd 2007, pp. 130–139.
  24. ^ a b c d e f g h i j Weyer 1563, par. 20-29.
  25. ^ a b c de Plancy 1853, pp. 120–129.
  26. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq ar as at au av aw ax ay az ba bb Rudd 2007, pp. 366–376.
  27. ^ a b c d e Peterson 2001, pp. 30–32.
  28. ^ a b c d e Weyer 1563, par. 40-49.
  29. ^ a b c de Plancy 1853, pp. 220–229.
  30. ^ Runyon 1996, p. 169.
  31. ^ a b c d e f Rudd 2007, pp. 51–52.
  32. ^ a b c d e f Peterson 2001, pp. 22–25.
  33. ^ a b c d e f Weyer 1563, par. 30-39.
  34. ^ de Plancy 1853, pp. 330–339.
  35. ^ a b de Plancy 1853, pp. 360–369.
  36. ^ a b c d e f g Peterson 2001, pp. 33–36.
  37. ^ a b c de Plancy 1853, pp. 370–379.
  38. ^ a b c d e f g Weyer 1563, par. 50-59.
  39. ^ a b c d de Plancy 1853, pp. 410–419.
  40. ^ de Plancy 1853, pp. 420–429.
  41. ^ a b c Rudd 2007, pp. 160–169.
  42. ^ a b de Plancy 1853, pp. 490–499.
  43. ^ de Plancy 1853, pp. 30–39.
  44. ^ Boudet 2003, par. 25, 28.
  45. ^ a b c d e f Peterson 2001, pp. 10–14.
  46. ^ a b c d e f Weyer 1563, par. 1-9.
  47. ^ a b c de Plancy 1853, pp. 100–109.
  48. ^ Boudet 2003, par. 25, 46.
  49. ^ a b c d e f g Weyer 1563, par. 60-69.
  50. ^ Boudet 2003, par. 25, 65.
  51. ^ Runyon 1996, pp. 42, 176.
  52. ^ de Plancy 1853, pp. 230–239.
  53. ^ Boudet 2003, par. 25, 28, 71.
  54. ^ a b c d Peterson 2001, pp. 26–29.
  55. ^ a b c de Plancy 1853, pp. 250–259.
  56. ^ Boudet 2003, par. 25, 28, 63.
  57. ^ a b c d e f Peterson 2001, pp. 15–17.
  58. ^ a b c d e f g Weyer 1563, par. 10-19.
  59. ^ de Plancy 1853, pp. 60–69.
  60. ^ Boudet 2003, par. 25, 28, 52.
  61. ^ de Plancy 1853, pp. 380–389.
  62. ^ Boudet 2003, par. 25, 28, 67.
  63. ^ Runyon 1996, p. 162.
  64. ^ Boudet 2003, par. 25, 28, 79.
  65. ^ Boudet 2003, par. 25, 28, 43.
  66. ^ de Plancy 1853, pp. 460–469.
  67. ^ Boudet 2003, par. 25, 28, 61.
  68. ^ de Plancy 1853, pp. 450–459.
  69. ^ Boudet 2003, par. 25, 28, 68.
  70. ^ a b c d Peterson 2001, pp. 7–10.
  71. ^ a b Peterson 2001, p. 40.
  72. ^ a b Weyer 1563, par. 70.
  73. ^ a b c de Plancy 1853, pp. 20–29.
  74. ^ Weyer 1563, par.20-29.
  75. ^ Weyer 1563, par.30-39.
  76. ^ Weyer 1563, chap. III.
  77. ^ Boudet 2003, par. 10, 39.
  78. ^ a b Porter 2011, pp. 1–9.
  79. ^ a b c d e f g h i j k l m n o p q r s Porter 2015, pp. 191–207.
  80. ^ a b c d e von Worms 2006, p. 119.
  81. ^ a b c d e von Worms 2006, p. 133.
  82. ^ von Worms 2006, pp. 145–149, 158, 165, 179, 180, 185.
  83. ^ Ashmole 2009, pp. 55, 59, 60, 162–172.
  84. ^ Ch'ien 1999, pp. 80–89.
  85. ^ Peterson 2007, p. 10, footnote 3.
  86. ^ a b "A" in Index of Angel names, magical words, and names of God; Joseph Peterson, 1998, Esoteric Archives
  87. ^ Boudet 2003, par. 28, 44.
  88. ^ a b c d e f g h i j k l m n o p q r Porter 2011, pp. 30–39.
  89. ^ a b c d e f g h i j k l m n o p q r s t u Porter 2015, pp. 208–215.
  90. ^ a b de Plancy 1853, pp. 50–59.
  91. ^ Boudet 2003, par. 25, 27, 58.
  92. ^ von Worms 2006, pp. 151–152, 157, 160, 163.
  93. ^ a b c Ashmole 2009, pp. 159–160.
  94. ^ Marathakis 2011, pp. 56, 69, 74, 99, 102, 177, 234, 280.
  95. ^ a b c d Robbins 1959, pp. 126–130.
  96. ^ von Worms 2006, pp. 151–152, 163, 168.
  97. ^ Marathakis 2011, pp. 96, 99, 103, 173, 177, 280, 325.
  98. ^ a b Ch'ien 1999, pp. 20–29.
  99. ^ a b Peterson 2007, p. 34, footnote 1; p. 35, footnote 2.
  100. ^ Ch'ien 1999, pp. 10–19.
  101. ^ a b Peterson 2007, pp. 10–11.
  102. ^ Kieckhefer 1997, pp. 197, 199, 207, 226, 287, 334–335, 341.
  103. ^ a b c de Plancy 1853, pp. 70–79.
  104. ^ Kieckhefer 1997, pp. 229-230 (in passing).
  105. ^ a b Boudet 2003, par. 25, 28, 66.
  106. ^ a b c Rudd 2007, p. 33.
  107. ^ a b c d e f g h i j k Porter 2011, pp. 20–29.
  108. ^ a b Boudet 2003, par. 25, 28, 45.
  109. ^ a b c Ashmole 2009, pp. 32–42, 46, 84, 87–90.
  110. ^ a b Rudd 2007, pp. 110–119.
  111. ^ a b c Kieckhefer 1997, pp. 242–243.
  112. ^ Ashmole 2009, pp. 156–160, likely Beleth according to fn.149.
  113. ^ Runyon 1996, p. 150.
  114. ^ a b c d Peterson 2001, pp. 37–39.
  115. ^ Ashmole 2009, pp. 168.
  116. ^ de Plancy 1853, pp. 80–89.
  117. ^ Boudet 2003, par. 25, 69.
  118. ^ Kieckhefer 1997, pp. 193, 195, 201, 225–226, 334.
  119. ^ de Plancy 1853, pp. 140–149.
  120. ^ de Plancy 1853, p. 6.
  121. ^ Boudet 2003, par. 25, 28, 51.
  122. ^ a b c d e f g h i j Porter 2011, pp. 10–19.
  123. ^ Boudet 2003, par. 25, 28, 72.
  124. ^ a b Rudd 2007, pp. 120–129.
  125. ^ a b c d e f Porter 2011, pp. 73–77.
  126. ^ Boudet 2003, par. 25, 28, 47.
  127. ^ de Plancy 1853, pp. 300–309.
  128. ^ Boudet 2003, par. 25, 28, 29, mentioned in 30 and 31.
  129. ^ Marathakis 2011, pp. 12, 62, 69, 96, 101, 171, 173, 177, 188, 204, 220, 237, 280, 288, 316, 354, 357, 358.
  130. ^ Kieckhefer 1997, pp. 195.
  131. ^ a b de Plancy 1853, pp. 320–329.
  132. ^ Boudet 2003, par. 25, 28, 73.
  133. ^ Ashmole 2009, pp. 121–123.
  134. ^ Runyon 1996, p. 146.
  135. ^ de Plancy 1853, pp. 350–359.
  136. ^ Boudet 2003, par. 25, 28, 53.
  137. ^ Rudd 2007, p. 150-159.
  138. ^ Boudet 2003, par. 25, 28, 77.
  139. ^ de Plancy 1853, pp. 500–509.
  140. ^ de Plancy 1853, pp. 520–529.
  141. ^ Runyon 1996, p. 167.
  142. ^ de Plancy 1853, pp. 530–539.
  143. ^ Lidaka, Juris G. (1998). "The Book of Angels, Rings, Characters and Images of the Planets: Attributed to Osbern Bokenham". In Fanger, Claire (ed.). Conjuring Spirits: Texts and Traditions of Medieval Ritual Magic. Pennsylvania: Pennsylvania State Press. pp. 32–75. ISBN 0271042419.
  144. ^ a b Peterson 2001, pp. 35.
  145. ^ a b Weyer 1563, par. 53.
  146. ^ a b de Plancy 1853, pp. 33.
  147. ^ a b c Peterson 2001, pp. 38.
  148. ^ a b Weyer 1563, par. 51.
  149. ^ a b de Plancy 1853, pp. 135.
  150. ^ a b Peterson 2001, pp. 26.
  151. ^ a b Rudd 2007, pp. 143.
  152. ^ a b Weyer 1563, par. 43.
  153. ^ a b de Plancy 1853, pp. 279.
  154. ^ a b Peterson 2001, pp. 26–27.
  155. ^ a b Rudd 2007, pp. 145.
  156. ^ a b Weyer 1563, par. 33.
  157. ^ a b de Plancy 1853, pp. 590.
  158. ^ Runyon 1996, p. 165.
  159. ^ Rudd 2007, pp. 170–179.
  160. ^ a b Peterson 2001, pp. 27.
  161. ^ a b Weyer 1563, par. 36.
  162. ^ a b de Plancy 1853, pp. 601–602.
  163. ^ a b Peterson 2001, pp. 14.
  164. ^ a b Weyer 1563, par. 19.
  165. ^ a b de Plancy 1853, pp. 712.
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