IndieAgora

Returning to your text:

"
Kant explained that because the 'thing in itself' can't be known by science, we are free to believe in things like religion, the future and other such things, but there was a realm of experience that belonged to science that was empirical and that philosophy should do the same. Crowley read these works and changed a few premises to fit his description as we shall see. A more immediate reference to Kant is 'philosophy has nothing to say and science can only suspend judgement.'

Crowley uses this split to justify his version of idealism that he believes is proven through illusion and perception, with the will as the active process of percpetion that is capable of manifesting spirits.

With all of this background we can see how Crowley did not arrive to his claim that 'the spirits of the Goetia are portions of the human brain' through the methods he describes, but rather he applied transcendental idealism to his explanation. The spirits to Crowley are the 'things in themselves' or in Fichtes terms 'by positing its own limitation, first, as only a feeling, then as a sensation, then as an intuition of a thing, and finally as a summons of another person.'

Will

Crowley's references to will also bring other Kantian influenced philosophy into the frame. When he explains the 'destruction of our enemies is to realise the illusion of duality, to excite compassion', aside from his explanations of how these things-in-themselves, or active transcendental mechanisms which he calls spirits that are summoned through intuition, he seems to be revealing a link to Arthur Shopenhauer and Hegel. This will further elaborate on Akasha as an essence that is more than the finite modes of existents.
"





https://slantbooks.org/close-reading/es ... h-of-hell/



https://theunisduminy.com/blog/beyond-good-intentions

https://sacred-texts.com/oto/lib148.htm

"
"Expect seven misfortunes from the cripple, and forty-two from the one-eyed man; but when the hunchback comes, say 'Allah our aid.'"
"

https://socialecologies.wordpress.com/2 ... elligence/

https://philosophy.stackexchange.com/qu ... e-idealism

https://press.uchicago.edu/Misc/Chicago/642011.htm



https://philosophynow.org/issues/31/Kan ... _in_Itself

https://en.wikipedia.org/wiki/Thing-in-itself

https://peped.org/philosophicalinvestig ... knowledge/

https://www.researchgate.net/publicatio ... 7s_noumena

https://philosophy.stackexchange.com/qu ... tself-mean





https://en.wikipedia.org/wiki/Quipu_(supercluster)

https://en.wikipedia.org/wiki/Large-sca ... e_universe

"
The End of Greatness is the name occasionally given to an observational scale around 100 Mpc (roughly 300 million light-years) where the lumpiness seen in the large-scale structure of the universe is homogenized and isotropized in accordance with the cosmological principle.[13] The "lumpiness" is quantified by computing a fractal dimension from observations.[14][15] The superclusters and filaments seen in smaller surveys are randomized to the extent that the smooth distribution of the universe is visually apparent. It was not until the redshift surveys of the 1990s were completed that this scale could accurately be observed.[2]
"

https://en.wikipedia.org/wiki/God

https://en.wikipedia.org/wiki/Allah

https://thequran.love/2025/10/15/lord-o ... -compared/

https://en.wikipedia.org/wiki/Prima_materia

https://en.wikipedia.org/wiki/Abzu

https://en.wikipedia.org/wiki/Abyss_(religion)

"
Abzû (apsû) is depicted as a deity[9] only in the Babylonian creation epic, the Enūma Eliš, taken from the library of Assurbanipal (c. 630 BCE) but which is about 500 years older. In this story, he was a primal being made of fresh water and a lover to another primal deity, Tiamat, a creature of salt water. The Enūma Eliš begins:

"When above the heavens (e-nu-ma e-liš) did not yet exist

nor the earth below,

Apsû the freshwater ocean was there, the first, the begetter,
and Tiamat, the saltwater sea, she who bore them all;
they were still mixing their waters,
and no pasture land had yet been formed,
nor even a reed marsh."

The act of procreation led to the birth of the younger gods: Enki, Enlil, and Anu. Anchored in the Tablet of Destinies, they founded an organisation to make Mesopotamia fertile through agriculture, but got into a dispute and consequently created the first humans as labour slaves, to peacefully resolve the conflict. The humans multiplied en masse and disturbed the gods around Enlil and Anu with their noise, so that they wanted to use the cosmic freshwater ocean to trigger the great flood and destroy the humans (cf. Athrahasis epic). Enraged by the devastation of earth, Tiamat gave birth to monsters whose bodies she filled with "poison instead of blood" and waged war against her traitorous children. Only Marduk, the founder of Babylon, was able to kill Tiamat and mould the final constitution of heaven and earth from her corpse.
"

https://en.wikipedia.org/wiki/Chaos_(co ... ermeticism

https://en.wikipedia.org/wiki/Babalon

"
Babalon's consort is Chaos, called the "Father of Life" in the Gnostic Mass, being the male form of the creative principle. Chaos appears in The Vision and the Voice and later in Liber Cheth vel Vallum Abiegni. Separate from her relationship with her consort, Babalon is usually depicted as riding the Beast.
"

You continued:

"
Hegel was a revolutionary philosopher who actually tried to describe the experience of the transcendental realm, or the thing in itself. Hegel claims that we are all ultimately one, there is one underlying reality and self-awareness is a necessary illusion that gives us the appearance of seperateness. Shopenhauer takes these metaphysics and declares there is a 'will' behind or around all things, an immamance, but it's not like our individual will however, it is is more like an energy. In humans the will is the 'will to life' and it manifests usually as desire for satisfaction in a never ending cycle of suffering. Shopenhauer was a pessimist and concluded that the only basis for morality was compassion, as we are all interconnected as one, one cannot act with out causing action upon other beings around me. Shopenhauer was a notoriously cranky philosopher and despised women, something that Crowley would certainly have found attractive.

So to destroy one's enemies by realising the illusion of duality follows this same logic.

Conclusion

I have long suspected for many years that Crowley was influenced greatly by German philosophy, all of the philosophers I have talked about lived and died before Crowley was born in 1875, Shopenhauer died only 15 years before Crowley was born.

Crowley percieves spirits in the same sense as Kantian transcendental idealism, with Fichtes' take on intution and summoning. Crowley sees the spirits as active components of perception and of knowledge that occupy a noumenal world that can't be known as a cause but can be accessed and retrieved through ceremony and intuition.

I personally see Crowleys' explanation as unnecessary, as the same conclusions and knowledge can be accessed through the same metaphysics as previous philosphers before him. As I explained when I opened this thread, I am not trying to debunk or find out if spirits are real or not, I am only breaking down the content of what Crowley provides on it's own terms.

Crowley even admits that 'these practices are useless;but for the benefit of others less fortunate I give them to the world'. I don't accept his apology afterwards as I have laid out this article it seems that he was hiding influences on his thought that would probably have been better applied with a different set of questions.

Psychology was just starting to build itself up as a human science and after Shopenhauer, Nietzsche and Freud came along with a powerful materialism that focused on drives, which are possible to explain in terms of Crowley's 'spirits', except they are not transcendental or from a noumenal realm, they are on a plane of immanance in this world.

If taken in regards to physical manifestation

If we are to improve what Crowley says to match the claim that Goetic spirits are ontologically objective, but manifest in this world not as part of the brain but as a seperate entity that can be observed by one or two people, then we can with charity explain it in a dialectical monistic way. Dialectical monism, or dualistic monism is the ontological view that reality is a whole but expressed necessarily in seperate parts. This is more akin to Spinoza's panentheism - the one and the many, all is in god but god is more than nature and all material substances are finite modes of an infinite being, like God. This allows for spirits to exist as modes, they are less than god and part of nature. They are not beyond nature and don't come from a transcendental realm, nor are they soley an aspect of a human brain. They can only be experienced through ritual ceremony however, but this does not mean they don't exist prior to the experience.

Spirits exist with humans, however spirits can exist without them also, this makes humans contingent and not necessary to spirits, but spirits are a necessity of nature for humans. This is a statement that includes a oneness of duality, that reality is not one, or two, it is one and two. When humans call spirits, it is for matters that are necessary to humans, whereas spirits are concerned with necessities outside of human experience. Due to the fact there are limits on this relationship and that humans only have a contingent part to play, it is fair to say that spirits can be related to parts of the human mind in the forms of desires and satisfaction of desires. Thus, instead of ending up with a dualism or a monism, we can say that spirits are one and two things at once. They are ontologically objective because they exist independent of our experience, however they only have relevance when they are evoked through experience and are also ontologically subjective as well.
Their effects on human desires are ontologically subjective, the knowledge of the symbols in the Goetia to call them is epistemically objective and the intuition, motives and personal will is epistemically subjective in the magician.

With the transcendental idealist interpretation, there is no ontologically objective form of the spirit, there is an ontologically subjective form from the thing-in-itself in the mind of the one who experiences the spirit, the knowledge of the symbols in the book is epistemically objective and the intuition and summoning, or information aquired by the spirit in the mind is epistemically subjective.
"

"
Crowley says simply in his Confessions that what took place amounted to a final tearing away of "certain conceptions of conduct which, while perfectly proper from the standpoint of my human nature," he had regarded as "impertinent to initiation." What happened in prosaic terms was that Crowley was sodomized by Neuburg in a homosexual rite offered to the god Pan. Pan, the man-goat, had a particular significance for the two men. Not only did Crowley revere him as the diabolical god of lust and magic, but Neuburg literally had what acquaintances described as an elfin and "faun-like" appearance. It is likely that what happened on Mount Da'leh Addin was a classic invocation; the young chela, in accordance with accepted magical technique, probably "called down," or invoked, the god Pan. A successful invocation would result in the neophyte's becoming "inflamed" by the power of the god. If this is what happened during the ceremony on the mountain, Neuburg, in his magical capacity, would momentarily identify with all that the man-goat god represented. Put simply, Neuburg with his tufted "horns" would become Pan—the "faun-like" yet savage lover of Crowley's psychosexual world. This may well have been the first time that Crowley (and certainly Neuburg) had performed a magical homosexual act, although Crowley quickly came to believe that sex magic was an unrivaled means to great power. Conversely, the image of Pan was to haunt Victor Neuburg for the rest of his life. It inspired some of his best early poetry, but later filled him with dread. The experience was overwhelming for both men, but it temporarily devastated Crowley. His summation was brief. "There was an animal in the wilderness," he writes, "but it was not I."

Crowley remembered nothing of his return to Bou Saada. As he slowly came to himself, however, he knew that he was changed.

I knew who I was and all the events of my life; but I no longer made myself the centre of their sphere.…I did not exist.…All things were alike as shadows sweeping across the still surface of a lake—their images had no meaning for the water, no power to stir its silence.

Crowley felt that he had ceremonially crossed the Abyss—a term reminiscent of Nietzsche (whom Crowley greatly admired), but denoting the last terrible journey that a magician must make before he could justifiably lay claim to the highest levels of Adeptship. Master of the Temple, a grade of enlightened initiation achieved in Crowley's own Magical Order only after crossing the Abyss, meant renunciation of all that life meant. The Order of the Golden Dawn taught that such awareness could not be accessed this side of death, and Crowley affirmed this in his own way. The Angel of the fourteenth Aethyr had warned him that the Master of the Temple is condemned to darkness. Crowley in turn taught that becoming a Master of the Temple implied not simply symbolic death and rebirth, a concept familiar to all magical initiates, but the annihilation of the personal self. The Abyss, then, was closely associated with the death of the individual—although not necessarily on the physical level.

A few days later, Crowley, who in the aftermath of the "sacrifice" on Mount Da'leh Addin had already acknowledged that at one level "I did not exist," prepared formally to undergo the Abyss ordeal. He understood that he would do so when he entered John Dee's tenth Aethyr, and knew that while there he must meet and defeat the terrible "Choronzon, the mighty devil that inhabiteth the outermost Abyss." He also knew that he could do so only as Perdurabo, a magical Adept, and that it was paramount that he applied the lesson of the fourteenth Aethyr: no shred of ego must remain if he was to survive the experience unscathed. Success depended on Crowley's ability to master Choronzon through the dominating power of the magical will. The complex techniques, rituals, and paraphernalia of magical practice are the means by which a magician develops and "inflames" his will, the single most important attribute of a magician. Crowley understood that Choronzon's power could be bound and brought under control only through the silent but relentless application of the magical will, and that this was critical for a successful crossing of the Abyss. Failure to force Choronzon into submission would enslave the magician to him, corrupting every subsequent undertaking and bringing disaster in its wake. Given this, and the warnings he had received in the previous Aethyrs, Crowley changed his magical procedure.

On 6 December 1909, Crowley and Neuburg left Bou Saada and went far out into the desert until they found a suitable valley in the dunes. Here they traced a circle in the sand, inscribing it with the various sacred names of God. A triangle was then traced nearby, its perimeters likewise inscribed with divine names and also with that of Choronzon. This was correct magical practice. The magic circle provided protection for the magician; the Triangle of Art was intended to contain any visible manifestation of the forces "called up" or evoked by Perdurabo. The process of evocation was designed to produce a physical materialization of, in this case, the demonic inhabitant of the Abyss. Three pigeons were sacrificed and their blood placed at the three corners of the triangle; Crowley took particular care that it remained within the confines of the figure so that it would facilitate and help sustain any physical manifestation. At this point Neuburg entered the circle. He was armed with a magic dagger, and had strict instructions to use it if anything—even anything that looked like Crowley—attempted to break into the circle. At Crowley's instigation, Neuburg swore an oath to defend its inviolability with his life. Crowley, dressed in his ceremonial black robe, then made an astonishing departure from accepted ritual practice. Instead of joining his chela in the relative safety of the circle, he entered the Triangle of Art. While Neuburg performed the Banishing Rituals of the Pentagram and Hexagram, a procedure designed to protect him, Crowley made the Call of the tenth Aethyr.

The mighty Choronzon announced himself from within the shew-stone with a great cry, "Zazas, Zazas, Nasatanada Zazas":

I am I.…From me come leprosy and pox and plague and cancer and cholera and the falling sickness. Ah! I will reach up to the knees of the Most High, and tear his phallus with my teeth, and I will bray his testicles in a mortar, and make poison thereof, to slay the sons of men.

Crowley probably uttered these words. Thereafter, however, as far as Neuburg could tell, Crowley fell silent; he remained seated in the triangle in the sand, robed and hooded, deeply withdrawn, and "did not move or speak during the ceremony." It was Neuburg who both heard and saw. Unlike the previous Calls, when he had acted merely as scribe, Neuburg now beheld not Crowley seated within the triangle, but all that Crowley conjured. Before him appeared Choronzon in the guise of a beautiful woman whom he had known and loved in Paris, and she tried to lure him from the circle. She was followed by a holy man and a serpent.

Slowly the demon in his various manifestations managed to engage the inexperienced Neuburg in discussion, and then proceeded to mock him: had he not, "O talkative One," been instructed to hold no converse with the mighty Choronzon? Undoubtedly Neuburg had been so instructed by Crowley, but in the heat of the moment he forgot himself. During the intense debate that ensued, with Victor Neuburg scribbling furiously so as to record every detail, Choronzon began stealthily to erase the protective edges of the circle in the sand. Suddenly, Choronzon sprang from the triangle into the circle and wrestled Neuburg to the ground. The scribe found himself struggling with a demon in the shape of "a naked savage," a strong man who tried to tear out his throat with "froth-covered fangs." Neuburg, invoking the magical names of God, struck out with his dagger and finally forced the writhing figure back into the triangle. The chela repaired the circle, and Choronzon resumed his different manifestations and ravings. Cajoling, tempting, decrying, pleading, he continued to debate and attempt to undermine the scribe. Finally, the manifestations began to fade. The triangle emptied.

Neuburg now became aware of Crowley, who was sitting alone in the triangle. He watched as Crowley wrote the name BABALON, signifying the defeat of Choronzon, in the sand with his Holy Ring. The ceremony was concluded; it had lasted over two hours. The two men lit a great fire of purification, and obliterated the circle and the triangle. They had undergone a terrible ordeal. Crowley states that he had "astrally identified" himself with Choronzon throughout, and had "experienced each anguish, each rage, each despair, each insane outburst." Neuburg, however, had held forbidden converse with the Dweller of the Abyss. Both men now felt that they understood the nature of the Abyss. It represented Dispersion: a terrifying chaos in which there was no center and no controlling consciousness. Its fearsome Dweller was not an individual but the personification of a magnitude of malignant forces made manifest through the massed energy of the evoking magician. But to experience these forces at the most immediate and profoundly personal level, and to believe, as Neuburg did, that he been involved in a fight to the death with them, was shattering. As Crowley remarked, "I hardly know how we ever got back to Bou Saada."
"

"
Arthur Calder-Marshall states in The Magic of my Youth that Neuburg gave a quite different account of the event, recounting that he and Crowley evoked the spirit of "a foreman builder from Ur of the Chaldees", who chose to call himself "P.472".[8] The conversation begins when two British students ask Neuburg about a version of the story in which Crowley turned him into a zebra and sold him to a zoo. Neuburg's response in this book contradicts[citation needed] both the words attributed to him in Liber 418[9] and the statement of Crowley biographer Lawrence Sutin.[10]

Choronzon is deemed to be held in check by the power of the goddess Babalon,[11] inhabitant of Binah,[12] the third sephirah of the Tree of Life. Both Choronzon and the abyss are discussed in Crowley's Confessions:

The name of the Dweller in the Abyss is Choronzon, but he is not really an individual. The Abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word—that is, meaningless but malignant, in so far as it craves to become real. These forms swirl senselessly into haphazard heaps like dust devils, and each such chance aggregation asserts itself to be an individual and shrieks, "I am I!" though aware all the time that its elements have no true bond; so that the slightest disturbance dissipates the delusion just as a horseman, meeting a dust devil, brings it in showers of sand to the earth.[13]
"

https://theomagica.com/blog/zizazazariza

https://en.wikipedia.org/wiki/Terms_of_ ... e_X-Files)

"
The score for "Terms of Endearment" was composed by series regular Mark Snow, who used Gregorian chants to give the atmosphere a "creepy" feel.[6] The 1995 song "Only Happy When It Rains" by alternative rock group Garbage plays several times in the episode, most notably when Betsy Monroe drives away with her demon baby.[1] The quote "Zazas, zazas, nasatanada zazas", supposedly uttered by Laura Weinsider while in trance, is what the occultist Aleister Crowley used to open the 10th Aethyr of the Thelemic demon Choronzon.[9] "Terms of Endearment" is not the first occasion that the series drew influence from Crowley; a high school from the episode "Die Hand Die Verletzt" was named after him as well.[10][11]
"

https://en.wikipedia.org/wiki/Die_Hand_Die_Verletzt

"
In an interview, he also praised the purposefully clashing tones of the entry, noting that it begins almost comical, with the PTC saying Satanic prayers and toads raining from the skies. However, as it goes on, it becomes increasingly dark.[6]

Some of the names used in this episode are popular culture or in-references of some sort. Crowley High School, the setting for most of the action, is a reference to British occultist Aleister Crowley.[4] Mrs. Paddock's name was based on the toad demon Paddock in the first scene of Shakespeare's play MacBeth.[7] The character names Deborah Brown and Paul Vitaris were based on fans of the series who were active on the internet. In fact, the inspiration for Vitaris was a Cinefantastique critic and reviewer named Paula Vitaris.[8] The episode's title means "The hand that wounds" in German. The title is taken from a part of the prayer said at the beginning, which, in its entirety is "Sein ist die Hand, die verletzt", meaning "His is the hand that wounds".[9][10]
"

https://sacred-texts.com/ane/mba/mba10.htm

https://www.sefaria.org/topics/demons?sort=Relevance

https://publicdomainreview.org/collecti ... onia-1903/

https://ia801603.us.archive.org/7/items ... omuoft.pdf

https://www.ebl.lmu.de/corpus/L/3/3/SB/-

https://babylonian-collection.yale.edu/ ... S%2011.pdf

https://www.penn.museum/sites/journal/556/

https://www.deliriumsrealm.com/assyrian ... emonology/

https://therealsamizdat.com/category/ba ... ual-texts/

https://brewminate.com/ancient-babyloni ... -exorcism/

https://babylonian.mythologyworldwide.c ... texts/amp/

https://jewishvirtuallibrary.org/demons-and-demonology

https://isaw.nyu.edu/library/blog/necronomicon

https://www.tota.world/article/372/

https://pmc.ncbi.nlm.nih.gov/articles/PMC7423261/

https://en.wikipedia.org/wiki/Ancient_M ... underworld

"
The souls in Kur were believed to eat nothing but dry dust[11]
"





https://tuscriaturas.home.blog/wp-conte ... -green.pdf

https://www.esotericarchives.com/solomon/weyer.htm

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1. King Bael 1
2. Duke Agares 2
3. Prince Vassago 3
4. Marquis Samigina 4
5. President Marbas 5
6. Duke Valefor 6

7. Marquis Amon 1
8. Duke Barbatos 2
9. King Paimon 3
10. President Buer 4
11. Duke Gusion 5
12. Prince Sitri 6

13. King Beleth 1
14. Marquis Leraje 2
15. Duke Eligos 3
16. Duke Zepar 4
17. Count/President Botis 5
18. Duke Bathin 6

19. Duke Sallos 1
20. King Purson 2
21. Count/President Marax 3
22. Count/Prince Ipos 4
23. Duke Aim 5
24. Marquis Naberius 6

25. Count/President Glasya-Labolas 1
26. Duke Buné 2
27. Marquis/Count Ronové 3
28. Duke Berith 4
29. Duke Astaroth 5
30. Marquis Forneus 6

31. President Foras 1
32. King Asmoday 2
33. Prince/President Gäap 3
34. Count Furfur 4
35. Marquis Marchosias 5
36. Prince Stolas 6

37. Marquis Phenex 1
38. Count Halphas 2
39. President Malphas 3
40. Count Räum 4
41. Duke Focalor 5
42. Duke Vepar 6

43. Marquis Sabnock 1
44. Marquis Shax 2
45. King/Count Viné 3
46. Count Bifrons 4
47. Duke Vual 5
48. President Haagenti 6

49. Duke Crocell 1
50. Knight Furcas 2
51. King Balam 3
52. Duke Alloces 4
53. President Caim 5
54. Duke/Count Murmur 6

55. Prince Orobas 1
56. Duke Gremory 2
57. President Ose 3
58. President Amy 4
59. Marquis Orias 5
60. Duke Vapula 6

61. King/President Zagan 1
62. President Valac 2
63. Marquis Andras 3
64. Duke Haures 4
65. Marquis Andrealphus 5
66. Marquis Cimeies 6

67. Duke Amdusias 1
68. King Belial 2
69. Marquis Decarabia 3
70. Prince Seere 4
71. Duke Dantalion 5
72. Count Andromalius 6

Livre des EsperitzMunich Manual of Demonic MagicFasciculus Rerum Geomanticarum
King Bael
Duke Agares
Prince Vassago
Marquis Samigina
President Marbas
Duke Valefar
Marquis Amon
Duke Barbatos
King Paimon
President Buer
Duke Gusion
Prince Sitri
King Beleth
Marquis Leraje
Duke Eligos
Duke Zepar
Count / President Botis
Duke Bathin
Duke Sallos
King Purson
Count / President Marax
Count / Prince Ipos
Duke Aim
Marquis Naberius
Count / President Glasya-Labolas
Duke Buné
Marquis / Count Ronové
Duke Berith
Duke Astaroth
Marquis Forneus
President Foras
King Asmoday
Prince / President Gäap
Count Furfur
Marquis Marchosias
Prince Stolas
Marquis Phenex
Count Halphas
President Malphas
Count Räum
Duke Focalor
Duke Vepar
Marquis Sabnock
Marquis Shax
King / Count Viné
Count Bifrons
Duke Vual
President Haagenti
Duke Crocell
Knight Furcas
King Balam
Duke Alloces
President Caim
Duke/Count Murmur
Prince Orobas
Duke Gremory
President Ose
President Amy
Marquis Orias
Duke Vapula
King / President Zagan
President Valac
Marquis Andras
Duke Flauros
Marquis Andrealphus
Marquis Kimaris
Duke Amdusias
King Belial
Marquis Decarabia
Prince Seere
Duke Dantalion
Count Andromalius
King Baël
Duke Aguarès
President Barbas
Prince / Duke Pruflas
Marquess Amon
Duke/Count Barbatos
President Buer
Duke Gusoyn
Count / President Botis
Duke Bathym
King Pursan
Duke Eligos
Marquess Loray
Duke Valefar
Count / President Morax
Prince / Count Ipes
President Glasya labolas
Marquess Naberius
Duke Zepar
King Byleth
Prince Sytry
King Paimon
King Bélial
Duke Bune
Marquess Forneus
Marquess / Count Roneve
Duke Berith
Duke Astaroth
President Forras
Count Furfur
Marquess Marchocias
President Malphas
Duke Vepar
Marquess Sabnac
King Sidonay
Prince / President Gaap
Duke / Marquess Chax
Duke Pucel
Knight Furcas
Duke / Count Murmur
President Caym
Count Raum
Count Halphas
Duke Focalor
King / Count Vine
Count Bifrons
Marquess Samigina
King / President Zagan
Marquess Orias
President Volac
Duke Gomory
King / Count Decarabia
Duke Amduscias
Marquess Andras
Marquess Andrealphus
President Oze
Duke Aym
Prince Orobas
Duke Vapula
Marquess Cimeries
President Amy
Duke Flauros
King Balam
Duke Alocer
Count Saleos
Duke Vuall
President Haagenti
Marquess Phoenix
Prince Stolas
Lucifer
Gay
Satan
Orient
Poymon
Aymoymon
Equi
Beal
Agarat
Barthas
Bulfas
Amon
Barbas
Gemer
Gazon
Artis
Machin
Diusion
Abugor
Vipos
Cerbere
Carmola
Salmatis
Coap
Drap
Asmoday
Caap
Bune
Bitur
Lucubar
Bugan
Parcas
Flavos
Vaal
Fenix
Distolas
Berteth
Dam
Furfur
Forcas
Malpharas
Gorsay
Samon
Tudiras Hoho
Oze
Ducay
Bucal
Count / Duke Barbarus
Duke Cason
President / Count Otius
King Curson
Duke Alugor
Prince Taob
President Volach
Duke Gaeneron
Marquis Tuveries
President Hanni
Marquis Sucax
King / Duke Aveche
President Boab
Duke Bille
Marquis Fameis / Fronone
Marquis Beduch / Bamone
Marquis / Duke Bonoree
King / Duke Berich
Duke Astaroth
President Forchas / Fortas / Sartii
Count Furfur
Marquis Margoas / Margodas / Margutas
President Alphas / Malapas
Duke Gorsor / Gorson
Marquis Simias / Sitmas
President Volach
Duke Gomeris / Caym
King / Count Decarabia / Carabia
Duke Judifligei
President Vuduch / Andrialfis
Marquis Andras / Vandras
Duke / President Saymon / Zamon
President Azo / Oze
Duke Aym / Haborym
Prince Arabas / Accabas / Irabas
Duke Balpala
Count Lanima / Primam
King Paimon
King Belial
King Egym
President Ras
Marquis / Duke Torcha
Duke / Marquis Ara
Count Acar
Marquis / Count Paragalla
Duke Ponicarpo
King Lambes
Duke Triplex / Complex

The demons listed within it are first listed as:[1][3][4]

Lucifer,
Bezlebut,
Satan,
Orient,
Poymon,
Equi,

King Veal,
Duke Agarat,
Prince Barbas,
Prince Bulfas,
Marquis Amon,
Count Batal,

King Gemen,
Duke Gazon,
Prince Artis,
Duke Machin,
King Dicision,
Duke Abugor,

Count Vipos,
Marquis Cerbere,
Prince Carmola,
Duke Estor,
Prince Coap,
Duke Deas,

King Asmoday,
Marquis Bitur,
Duke Beal,
Prince Forcas,
Count Furfur,
Marquis Margotias,

Prince Oze,
Marquis Lucay,
Duke Pucel,
Count Jayn,
Duke Suralet,
King Zagon,

Prince Dragon,
Prince Parcas,
Duke Gorsin,
Marquis Andralfas,
Duke Flanos,
King Brial,

Marquis Fenix,
Distolas

And then as:

Lucifer
Gay / Bezlebuth
Satan
Orient
Poymon
King Aymoymon
Equi
King Beal
Duke Agarat
Prince Barthas
Prince Bulfas
Marquis Amon
Prince Barbas
King Gemer
Duke Gazon
Duke Artis
Duke Machin
King Diusion
Duke Abugor
Count Vipos
Marquis Cerbere
Prince Carmola
Marquis Salmatis
Prince Coap
Duke Drap
King Asmoday
Prince Caap
Duke Bune
Marquis Bitur
Duke Lucubar
King Bugan
Prince Parcas
Duke Flavos
King Vaal
Marquis Fenix
Marquis Distolas
Duke Berteth
Count Dam
Duke Furfur
Prince Forcas
Lord Malpharas
Duke Gorsay
King Samon
Marquis Tudiras Hoho
Marquis Oze
Marquis Ducay
Duke Bucal

King Baël
Duke Aguarès
President Barbas
Prince/Duke Pruflas
Marquess Amon
Duke/Count Barbatos
President Buer
Duke Gusoyn
Count/President Botis
Duke Bathym
King Pursan
Duke Eligos
Marquess Loray
Duke Valefor
Count/President Morax
Prince/Count Ipes
President Glasya labolas
Marquess Naberius
Duke Zepar
King Byleth
Prince Sytry
King Paimon
King Bélial
Duke Bune
Marquess Forneus
Marquess/Count Roneve
Duke Berith
Duke Astaroth
President Forras
Count Furfur
Marquess Marchocias
President Malphas
Duke Vepar
Marquess Sabnac
King Sidonay
Prince/President Gaap
Duke/Marquess Chax
Duke Pucel
Knight Furcas
Duke/Count Murmur
President Caym
Count Raum
Count Halphas
Duke Focalor
King/Count Vine
Count Bifrons
Marquess Samigina
King/President Zagan
Marquess Orias
President Volac
Duke Gomory
King/Count Decarabia
Duke Amduscias
Marquess Andras
Marquess Andrealphus
President Oze
Duke Aym
Prince Orobas
Duke Vapula
Marquess Cimeries
President Amy
Duke Flauros
King Balam
Duke Alocer
Count Saleos
Duke Vuall
President Haagenti
Marquess Phoenix
Prince Stolas

Kings
Bael
Paimon
Beleth
Purson
Asmodeus
(KING\COUNT) Vine
Balam
(KING\PRESIDENT) Zagan
Belial
Dukes
Amduscias
Agares
Valefor
Barbatos
Gusion
Abigor
Zepar
Bathin
Sallos
Aim
Buné
Berith
Astaroth
Focalor
Vepar
Vual
Crocell
Allocer
(DUKE\COUNT) Murmur
Gremory
Vapula
Flauros
Dantalion
Princes
Vassago
Sytry
(COUNT\PRINCE) Ipos
(PRINCE\PRESIDENT) Gaap
Stolas
Orobas
Seere
Marquises
Gamigin
Amon
Leraje
Nebiros
(MARQUIS\COUNT) Ronové
Forneus
Marchosias
Phenex
Sabnock
Shax
Orias
Andras
Andrealphus
Cimejes
Decarabia
Counts
Furfur
Halphas
Raum
Bifrons
Andromalius
Knights
Furcas
Presidents
Barbas (or Marbas)
Buer
(COUNT\PRESIDENT) Botis
(COUNT\PRESIDENT) Morax
(COUNT\PRESIDENT) Glasya-Labolas
Foras
Great Presidents
Malphas
Haagenti
Camio
Ose
Amy
Volac
Geryon
Trending pages
Stolas
Stolas
Andrealphus
Andrealphus
Andromalius
Andromalius
Barbatos
Barbatos
Paimon
Paimon
Vassago
Vassago
Focalor
Focalor
Balam
Balam
All items (73)
#
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
Other
A
Aamon
Aamon
Abigor
Abigor
Adramelech
Adramelech
Agares
Agares
Aim
Aim
Allocer
Allocer
Amduscias
Amduscias
Amy
Amy
Andras
Andras
Andrealphus
Andrealphus
Andromalius
Andromalius
Asmodeus
Asmodeus
Astaroth
Astaroth
B
Bael (demon)
Bael (demon)
Balam
Balam
Barbatos
Barbatos
Bathin
Bathin
Beleth
Beleth
Belial
Belial
Berith
Berith
Bifrons
Bifrons
Botis
Botis
Buer
Buer
Buné
Buné
C
Camio
Camio
Cimejes
Cimejes
Crocell
Crocell
D
Dantalion
Decarabia
Decarabia
F
Flauros
Flauros
Focalor
Focalor
Foras
Foras
Forneus
Forneus
Furcas
Furcas
Furfur
Furfur
G
Gaap
Gaap
Gamigin
Gamigin
Glasya-Labolas
Glasya-Labolas
Gremory
Gremory
Gusion
Gusion
H
Haagenti
Haagenti
Halphas
Halphas
I
Ipos
Ipos
L
Leraje
Leraje
M
Malphas
Malphas
Marbas
Marbas
Marchosias
Marchosias
Morax
Morax
Murmur
Murmur
N
Nebiros
Nebiros
O
Orias
Orias
Orobas
Orobas
Ose
Ose
P
Paimon
Paimon
Phenex
Phenex
Purson
Purson
R
Raum
Raum
Ronove
Ronove
S
Sabnock
Sabnock
Sallos
Sallos
Seere
Seere
Shax
Shax
Stolas
Stolas
Sytry
Sytry
V
Valefor
Valefor
Vapula
Vapula
Vassago
Vassago
Vepar
Vepar
Vine
Vine
Volac
Volac
Vual
Vual
Z
Zagan
Zagan
Zepar
Zepar

CLASSIFIED LIST OF THE 72 CHIEF SPIRITS OF THE GOETIA, ACCORDING TO RESPECTIVE RANK.
(Seal in Gold.) KINGS.--(1.) Bael; (9.) Paimon; (13.) Beleth; (20.) Purson; (32.) Asmoday; (45.) Viné; (51.) Balam; (61.) Zagan; (68.) Belial.

(Seal in Copper.) DUKES.--(2.) Agares; (6.) Valefor; (8.) Barbatos; (11.) Gusion;(15.) Eligos; (16.) Zepar; (18.) Bathim; (19.) Sallos; (23.) Aim; (26.) Buné; (28.) Berith; (29.) Astaroth; (41.) Focalor; (42.) Vepar; (47.) Vual; (49.) Crocell; (52.) Alloces; (54.) Murmur; (56.) Gremory; (60.) Vapula; (64.) Haures; (67.) Amdusias; (71.) Dantalion.

(Seal in Tin.) PRINCES AND PRELATES.--(3.) Vassago; (12.) Sitri; (22.) Ipos; (33.) Gäap; (36.) Stolas; (55.) Orobas; (70.) Seere.

p. 48

(Seal in Silver.) MARQUISES.--(4.) Samigina; (7.) Amon; (14.) Leraje; (24.) Naberius; (27.) Ronové; (30.) Forneus; (35.) Marchosias; (37.) Phenex; (43.) Sabnock; (44.) Shax; (59.) Orias; (63.) Andras; (65.) Andrealphus; (66.) Cimeies; (69.) Decarabia.

(Seal in Mercury.) PRESIDENTS.-- (5.) Marbas; (10.) Buer; (17.) Botis; (21.) Marax; (25.) Glasya-Labolas; (31.) Foras; (33.) Gäap; (39.) Malphas; (48.) Häagenti; (53.) Caim; (57.) Ose; (58.) Amy; (61.) Zagan; (62.) Valac.

(Seal in Copper and Silver alike equal.) EARLS, or COUNTS.--(17.) Botis; (21.) Marax; (25.) Glasya-Labolas; (27.) Ronové; (34.) Furfur; (38.) Halphas; (40.) Räum; (45.) Viné; (46.) Bifrons; (72.) Andromalius.

(Seal in Lead.) KNIGHTS.--(50.) Furcas.

NOTE.--It will be remarked that several among the above Spirits possess two titles of different ranks; e.g., (45.) Viné is both King and Earl; (25.) Glasya-Labolas is both President and Earl, etc. "Prince" and "Prelate" are apparently used as interchangeable terms. Probably the Seals of Earls should be made of Iron, and those of Presidents in mixture either of Copper and Silver, or of Silver and Mercury; as otherwise the Metal of one Planet, Mars, is excluded from the List; the Metals attributed to the Seven Planets being: to Saturn, Lead; to Jupiter, Tin; to Mars, Iron; to the Sun, Gold; to Venus, Copper; to Mercury, Mercury and mixtures of Metals, and to Luna, Silver.

IN a manuscript codex by Dr. Rudd, which is in the British Museum, Hebrew names of these 72 Spirits are given; but it appears to me that many are manifestly incorrect in orthography. The codex in question, though beautifully written, also contains many other errors, particularly in the Sigils. Such as they are, these names in

p. 49

the Hebrew of Dr. Rudd are here shown. (See Figures 81 to 152 inclusive. )

The demons listed within it are first listed as:[1][3][4] Lucifer, Bezlebut, Satan, Orient, Poymon, Equi, King Veal, Duke Agarat, Prince Barbas, Prince Bulfas, Marquis Amon, Count Batal, King Gemen, Duke Gazon, Prince Artis, Duke Machin, King Dicision, Duke Abugor, Count Vipos, Marquis Cerbere, Prince Carmola, Duke Estor, Prince Coap, Duke Deas, King Asmoday, Marquis Bitur, Duke Beal, Prince Forcas, Count Furfur, Marquis Margotias, Prince Oze, Marquis Lucay, Duke Pucel, Count Jayn, Duke Suralet, King Zagon, Prince Dragon, Prince Parcas, Duke Gorsin, Marquis Andralfas, Duke Flanos, King Brial, Marquis Fenix, Distolas

And then as:

Lucifer
Gay / Bezlebuth
Satan
Orient
Poymon
King Aymoymon
Equi
King Beal
Duke Agarat
Prince Barthas
Prince Bulfas
Marquis Amon
Prince Barbas
King Gemer
Duke Gazon
Duke Artis
Duke Machin
King Diusion
Duke Abugor
Count Vipos
Marquis Cerbere
Prince Carmola
Marquis Salmatis
Prince Coap
Duke Drap
King Asmoday
Prince Caap
Duke Bune
Marquis Bitur
Duke Lucubar
King Bugan
Prince Parcas
Duke Flavos
King Vaal
Marquis Fenix
Marquis Distolas
Duke Berteth
Count Dam
Duke Furfur
Prince Forcas
Lord Malpharas
Duke Gorsay
King Samon
Marquis Tudiras Hoho
Marquis Oze
Marquis Ducay
Duke Bucal

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 (Leraje, Aim, Bune, 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]

Artis is a great duke and has two crowns and a sword in hand. His office is to answer all things asked of him and teaches hidden things, and gives good love and grace towards all people; and has thirty-six legions.
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Livre des Esperitz (modern english translation"
"Livre des Esperitz", or "The Book of Spirits", is one of the texts used as a basis for "The Lesser Key of Solomon". I could only find a medieval French version of the text, so I translated it to modern English, so here is my translation:

"Here begins the Book of Spirits, which was manifested to the sage Solomon to constrain in earth and make obey to the whim of humans, as before science was found, monsters did not manifest or reveal to others than Solomon, the spirits caused too much evil and pests on Earth and destroyed many goods of this world, and human lineage made multiple persecussions(original sentence barely makes sense); and for the pity of God gave only Solomon the benefit of this saintly science to constrain said spirits and make them obey the human creature, as so their malice reigns no longer on the christian Earth.

(paragraph here describes that the following text will be consisting of the name of spirits. Paragraph goes on to list every name on the list.)

Lucifer was very beautiful and of such stature, like the other good angels, and did not remain in heaven for more than an hour, for he grew proud by looking and contemplating his great beauty in which he was formed; and all those who thought ill with him were cast into Hell in confusion. According to the doctors of necromancy, Lucifer presides in Hell, and all the spirits of Hell obey him as the sovereign of Hell.

Beelzebub, a great and malevolent spirit, was called Anthaon before the time of Solomon. He is the greatest in Hell after Lucifer. It is known that he reigns in the eastern parts, and whoever calls him should face east, and he will appear in a beautiful form and likeness. He teaches all sciences, gives gold and silver to those who compel him to come, gives true answers to what is asked of him, reveals the secrets of Hell if asked, and truly teaches the hidden things on earth and sea. He manifests all treasures resting in the earth, guards against other spirits, and should be summoned in good weather.

Satan is the third spirit, created after Lucifer, and dwells in the air near us. He appears in a graceful form and resides in the north. Whoever calls him should face north. He appears and has the power to deform all men and women if commanded, and is ready to do all evils if commanded.

The duties of the four principal spirits are described in this section, beginning with the first:

The first is called Orient and resides in the east. He takes his name from the part of the world.

The second is called Poymon and resides in the west.

The third is called Amoymon and resides in the southern regions.

The fourth is called Equi and resides in the northern regions.

The office of the first, who is called Orient, is to answer truthfully to what is asked of him, and has the power to gather all spirits and teach them to act, and teaches the master who compels him all of physics; and under him are a hundred legions of angels or evil spirits.

Paymon appears in the likeness of a crowned woman, very resplendent, and rides a dromedary. Whoever compels him should face west, and he tells the truth of what is asked of him and teaches all sciences to the master, and reveals all hidden things, and gives dignities and great lordships, and fully brings all the master's evil doers to mercy; and is lord of twenty-five legions.

Amoymon is a king and appears in the likeness of a half-man and has a long beard, and wears a very bright crown on his head, and loves to be sacrificed to, and gives true answers to what is asked or granted, and gives knowledge of all sciences and great dignities on earth and confirms them, and gives good sense; and has ten legions.

Beal is a great king who is under and subject to Orient, who is great and makes man invisible marvelously, and gives his grace to all things; and under him are six legions.

Agarat is a duke and appears benignly, in the likeness of an old man, and teaches all languages and gives lordships and great dignities on earth; and under him are thirty-six legions.

Barthas is a great prince who appears in a beautiful figure. His office is to give answers to what is asked of him, and teaches hidden things, and also teaches and does for people what is asked of him, and makes a man into any figure the master wants, and teaches perfect astronomy; and under him are thirty-six legions.

Bulfas is a great prince. His office is to cause discord and battles, and when well compelled, he gives a good answer to what is asked of him; and under him are thirty-six legions.

Amon is a great marquis who appears in the likeness of a maiden. His office is to tell the truth of past and future things on earth, and makes anyone love whom they desire; and under him are forty legions.

Barbas is a prince who teaches the sound of birds and the voice of dogs, and reveals all hidden things on earth, and brings them if commanded; and has thirty-six legions.

Gemer is a great king. His office is to teach the virtue of herbs and all sciences, and heal those who are ill when commanded, and also makes people ill; and under him are forty legions.

Gazon is a great duke who gives true answers of past and future things and of present things, and gives grace and love towards all people on earth, and raises to great honors and dignities; and has forty legions.

Artis is a great duke and has two crowns and a sword in hand. His office is to answer all things asked of him and teaches hidden things, and gives good love and grace towards all people; and has thirty-six legions.

Machin is a great duke who is in the likeness and semblance of a strong man, and teaches the virtue of herbs and precious stones, and carries the master from region to region wherever the master wants; and has thirty-seven legions.

Diusion is a great king who appears in the likeness of a handsome man, and gives true answers to what is asked of him, and seeks hidden treasures in the earth when commanded; and has twenty-four legions.

Abugor is a great duke who appears in the likeness of a beautiful knight, and gives true answers to what is asked of him and of hidden things in the earth, and gives good grace towards kings and other lords; and has twenty-seven legions.

Vipos is a great count who appears in the likeness of an angel, and makes a man wise and bold, and tells the truth of what is asked of him; and has twenty-five legions.

Cerbere is a great marquis who gives perfect understanding in all sciences, and makes a man very great in honors and riches; and has nineteen legions.

Carmola is a great prince who gives understanding of birds and to catch thieves and murderers when commanded. He makes people invisible and tells the truth of what is asked of him; and has twenty-six legions.

Salmatis is a great marquis who appears in the likeness of an armed knight, and makes a man into any likeness he wants, and builds fortresses, buildings, castles, and cities when commanded; and makes great wounds appear in any person; and has fifty legions.

Coap is a great prince who makes women fall in love and brings them wherever desired and makes them compliant if commanded; and has twenty-seven legions.

Drap is a great duke who speaks quietly and darkens vision and hearing when commanded; and has eighty legions.

Asmoday is a great king who gives a ring with such great virtue that it makes the wearer fortunate in all things in the world, and gives true answers to what is asked; and has twelve legions.

Caap is a great prince who appears in the form of a knight and gives true answers to what is asked of him, and brings gold and silver from any place commanded; and has twenty legions.

Bune is a great duke who makes bodies move and go from one place to another, and makes a man rich and speak wisely before all people, and gives true answers to what is asked of him; and has thirty-five legions.

Bitur is a great marquis who appears in the form of a handsome young man and gives the love of women from any place they may be, and destroys cities and castles if the master commands, and makes people lose their great honors and dignities of this world if the master commands; and has thirty-six legions.

Lucubar is a great duke who makes a man subtle and full of great ingenuity, and transforms lead into gold and tin into silver, in any manner desired.

Bugan is a great king who makes a man wise and transforms all kinds of metals in any manner desired, water into wine or oil; and has thirty-four legions.

Parcas is a great prince who makes a man subtle. He appears in a beautiful figure. He knows the virtue of herbs and precious stones and brings them when commanded, and makes a man invisible and wise in all sciences, and makes a man become young or old, whichever is desired, and restores sight when it is lost. And he brings gold and silver that is hidden in the earth and all other things, and carries the master all over the world if commanded, and all other people if the master commands; and has thirty legions.

Flavos is a grand duke who gives real answers to what he may be asked, and destroys all adversaries of the master who constricts him; and has twenty legions

Vaal is a great king who gives all answers we ask of him in this world, and gives lordships, dignity, good faith towards all people, and disperses equally what is asked of him; and has thirty-nine legions

Fenix is a grand marquis who appears in a beautiful figure, and has a very soft voice, and is so courteous and very obedient to every thing that we may demand or command of him, and does them quickly and without delay; and has twenty-five legions.

Distolas is a grand marquis who appears in a beautiful figure and gives willing response of what you may ask command of him, and brings stone if commanded, and gives to the master a horse who brings him in an hour to a hundred, or two, or three hundred places or more; and has 20 legions.

Berteth is a grand duke who appears in a beautiful figure and has a crown. He gives true response to what is asked of him, and teaches how to convert all matters of metals into gold or silver, and gives lordships and confirmation if asked of him; and has twenty-six legions.

Dam is a grand count who appears in a beautiful figure, who brings gold or silver and all other things if he is asked, and makes die or languish any person one asks of him. And knows secrets of women, and makes them strip and dance all naked; and has twenty-five legions.

Furfur is a grand count who appears in guise of an angel and makes one have love for all people, and makes one wise in astronomy and philosophy.

Forcas is a  grand prince who teaches the virtues of herbs and precious stones, and makes one invisible and wise and well speaking to all people, and bring treasures buried in the earth when asked of him; and has thirty legions.

Malpharas is a grand lord who erects towers and castles, bridges on water when asked of him, and brings down and switches either people, castles or other fortresses, and brings from one place to another if commanded, and obeys and is courteous to the master who constricts him to do said things; and has thirty legions.

Gorsay is a grand duke who makes someone a good worker in their tasks and needs. He takes bandits and killers and brings them where he is commanded to, and makes them suffer pain and torment to whomever one may want; and has fifteen legions.

Samon is a grand king who appears in the semblance of a young maiden. He gives response to what is asked of him. He teaches of goods and treasures that are buried and makes one have love for all queens and women perfectly, whether virgin or not; and has twenty-five legions

Tudiras Hoho is a grand marquis who appears in the semblance of a young maiden and makes one wise to all sciences, and shapes him into the shape of a bird; and has thirty-one legions

Oze is a grand marquis who gives good response to what is asked of him, and makes one shift from one shape to another, and makes a thing appear like something else than what it is, and can make a bail of wheat be a grand horse, and a twig into a belt of gold or silver, and makes a person frenzied if asked of him ; and has twenty-five legions

Ducay is a grand marquis who appears very benign and gives the love of women and makes one hear all languages, and brings one from a place to another place; and has twenty-five legions.

Bucal is a grand duke who appears in the guise of an angel and gives true response of all one may ask of him, and makes appear large bodies of waters or abysses from air, however many; and has twenty-eight legions.
"

"
Pseudomonarchia Daemonum
(Liber officiorum spirituum)

Johann Weyer

This digital edition by Joseph H. Peterson, 2000; Introduction and comments copyright © 2000. All rights reserved. Updated Feb 7, 2026.

Compare with version in Book of Oberon, which preserves material censored by Weyer.


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Contents
Lectoris
1. Baël
2. Agares
3. Marbas
4. Pruflas
5. Amon
6. Barbatos
7. Buer
8. Gusoyn
9. Botis
10. Bathym
11. Pursan
12. Eligor
13. Loray
14. Valefar
15. Morax
16. Ipes
17. Naberus
18. Glasya labolas
19. Zepar
20. Byleth
21. Sytry
22. Paymon
23. Belial
24. Bune
25. Forneus
26. Roneve
27. Berith
28. Astaroth
29. Forras
30. Furfur
31. Marchocias
32. Malphas
33. Vepar
34. Sabnac
35. Sydonay
36. Gaap
37. Chax
38. Pucel
39. Furcas
40. Murmur
41. Caym
42. Raum
43. Halphas
44. Focalor
45. Vine
46. Bifrons
47. Gamygyn
48. Zagan
49. Orias
50. Volac
51. Gomory
52. Decarabia
53. Amduscias
54. Andras
55. Androalphus
56. Oze
57. Aym
58. Orobas
59. Vapula
60. Cimeries
61. Amy
62. Flauros
63. Balam
64. Alocer
65. Zaleos
66. Wal [Vual]
67. Haagenti
68. Phœnix [Phoenix]
69. Stolas
Which hours to conjure in.
The ritual.

Introduction by Joseph H. Peterson.

The roots of this catalog of spirits (or demons) go deep, with many variations extant. Michael Scot (died 1236) in his Liber introductorius (long version, chap. "de notitia artis nigromancie") enumerates about twenty demons, some of which can be recognized in later texts.


1. Jean-Patrice Boudet, "Les who's who démonologiques de la Renaissance et leurs ancêtres médiévaux — Demonological who's who of the 16th century and their medieval ancestors".

Johann Weyer (1515-1588) was a pioneer in the fields of medicine and psychiatry. He was also a firm believer in magic, and was in fact a student of one of the most famous occultists of all time, H. C. Agrippa. His Praestigiis Daemonum (1563) was basically a point-by-point rebuttal of the hateful witch hunter's handbook, Malleus Maleficarum. His book includes interesting reports of Faust, Agrippa, and Trithemius from a contemporary witness. Sigmund Freud calls the Praestigiis Daemonum one of the ten most significant books of all time.

Weyer continued expanding this text through each successive edition until 1583. In the fifth edition (1577), as an appendix to this monumental text, Weyer added a catalog of demons which he called Pseudomonarchia daemonum. Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto. Salomonis, de principibus & regibus dæmoniorum ("Book of the offices of spirits, or the book called Empto. Salomonis concerning the princes and kings of the demons") It includes variations in the names of many of the demons, showing that it had been redacted by the time Weyer obtained it, so it was evidently much older than 1577.

Trithemius included this text in his catalog of necromantic books in his Antipalus (1508).

Unfortunately, Weyer in his note to the reader, admits to omitting many passages from the text "in order to render the whole work unusable" — "lest anyone who is mildly curious, may dare to rashly imitate this proof of folly." For a closely-related text Livre des esperitz (The Book of Spirits), see Jean-Patrice Boudet's Les who's who démonologiques de la Renaissance et leurs ancêtres médiévaux. Boudet includes a detailed comparison of the two texts: Weyer's text seems to be missing text from the beginning, that would have had information on Lucifer, Beelzebub, Satan, and the four demons of the cardinal points. He included only 69 spirits, even though the text mentions 72 (cf. description of Belial). Moreover, the ritual at the end of the Pseudomonarchia is much shorter than Liber Consecrationum. (See Kieckhefer, Forbidden Rites, p. 8-10 and 256-276.) The text also internally has evidence of abbreviation, and in fact cites De quattuor annulis for the fuller ritual; the latter contains a "very complex ritual." (Ms. Florence BNC II III 214, fols. 26v-29v.)

The English translation can be found Reginald Scot's The Discoverie of Witchcraft (1584), probably by prolific translator Abraham Fleming, who is identified as translator of other Latin texts throughout Scot's work. Many mistakes are apparent, and documented in my footnotes. After studying these mistakes, it is my belief that his translator must have worked from a carelessly written or partially illegible manuscript copy of Weyer's text, not any of the printed editions.

It has long been recognized that the first book of the Lemegeton, Goetia, corresponds closely with Weyer's catalog of demons, or more specifically, with the English translation in Scot op. cit.

The most striking difference between Scot’s text and the Goetia is the order of spirits. I see no explanation for the difference; it’s as if a stack of pages got scrambled. This actually does seem to be the case with Hockley's ms. of the Goetia (Wellcome 4665), where each spirit is described on a separate leaf, and many pages were later dislocated. The copy which Henry Dawson Lea made (Wellcome 3203) subsequently partially renumbered them, instead of trying to restore the original order. John Harries's copy (NLW ms. 11117B) seems to have followed Lea's.

There are also four additional spirits in the Goetia (number 3, and the last three).

Another anomaly may be of more significance: The fourth spirit in Weyer’s text, Pruflas alias Bufas, was accidently left out of the English translation found in Reginald Scot’s highly rational 1584 Discovery of Witchcraft), or was already missing from the edition of Weyer used by Scot. It is also the only spirit from Weyer’s list that is not found in the Lemegeton. If a specific edition can be found which introduced this defect, it may thus be possible to fix the date of the composition of the Goetia in its present form.
Other manuscripts

Other manuscripts of note include:

Trin.: Cambridge, Trinity College ms. O.8.29, fols. 179r-182v. Transcription and analysis was published by Jean-Patrice Boudet. 35 demons from O.8.29 correspond to demons in Weyer's text, while 15 demons from the former are absent from Weyer. (French; 15th or 16th ce).
Coxe 25: (formerly BPH 114), pp. 1-3 ("Ego sum magnus Bileth, rex maximus"); pp. 28-32; pp. 173-187. (Late 15th ce)
Flor.: Another early exemplar of this text can be found in Florence/Firenze Plut. 89 Sup 38 Fasciculus rerum geomanticarum, fol. 263r. Dated January 1494. (Includes Aveche, Boab, Bille, Fameis vel Fionone, Biduch, Bonoree, Berich, Ascarot (Astarot), Forais vel Fortas, ..., Paimon/Paymon, ..., Belial, Belech, Egym, Ras, Torcha, Ara, Acar, ....) Some demon sigils also occur earlier in the manuscript, but they do not match those in the Lesser Key of Solomon / Goetia manuscripts. (Includes sigils of Belzabuh, Oriens, Amaymon, Egin, Paymon, Astarot, Ludit, Apolis, Apornot, Lucifer, Magot, Garlapo, Salpisticos, Aleus, ..., Bilet, ..., Berit, ..., Belial, ..., Amon)
Vaticano, BAV Pal. lat. 1363, f. 53v.
Vaticano, BAV Barb. lat. 3589, ff. 62r-63v.
Folger: A longer text of the Offices of Spirits can be found in manuscript V.b.23 in the Folger Shakespeare Library, on which see our new edition published as The Book of Oberon: A Sourcebook of Elizabethan Magic
There is a list of thirteen spirits in Ad. 36674, fol. 65r.
Compare also Sl. 3850 77r. The first six of which correspond with those in Weyer (but simplified). The remaining seven spirits are described therein in English so it is clear that they came from a different source. The order is Ad. 36674 is: Gomory, Zagan, Sytry alias Bytru, Eligor alias Abigor, Purson alias Curson, and Vual. Note these names are all closer to Scot's than Weyers, even though the descriptions are in Latin.
Another list is found in Sloane MS 3853 fol. 257r which contains ten spirits along with the four kings (Oriens, Paymon, Amaymon, and Egim).
An even briefer list in Wellcome MS 110 fol. 32r includes just two spirits: Viryn (cp Pursan/Curson/Bertin) and Gorsyer (cp Gorsyar/Gorsior).
There is also a list of spirits in Clm 849 which correspond closely with some of those described in Weyer, both in the names and the wording of the descriptions. They are:

Corresponds with Weyer
Barbarus 6. Barbatos
Cason 8. Gusoyn
Otius 9. Botis, alibi Otis
Cvrson 11. Pursan, alias Curson
Alugor 12. Eligor, alias Abigor
Taob 36. Gaap, alias Tap
Volach 50. Volac
Gaeneron 51. Gomory
Tvueries 60. Cimeries
Hanni 61. Amy

The list in CLM 849 § 34 continues with Svcax, who doesn't seem to have an equivalent in Weyer or Goetia:

"Svcax magnus marchio est, et apparet in similitudine hominis. Vultum habet femineum. Videtur beniuolus. Multum mirabiliter dat amorem mulierum, et maxime omnium viduarum. Dat ad plenitudinem omnia genera li[n]gwarum. Facit hominem transire de regione in regionem velocissimo cursu. Habet sub se 23 legiones."

(Sucax is a great marquis, and he appears in the likeness of a man, but has a woman's face. He appears to be kind. He most marvellously gives the love of women, and especially of those who are widowed. He gives all kinds of languages near fullness. He can swiftly transport a man from one country to another. He has 23 legions under him.)

This description corresponds with that of Suchay in the Offices of Spirits version found in the Folger ms. Book of Magic (Book of Oberon).

See Kieckhefer, Forbidden Rites, 1998, pp. 291-293. Latin text quoted by permission. Translation is mine.

Comparison of Weyer vs. Goetia:
WEYER GOETIA OTHER
Amoymon: king of the East Amaymon Trin. # 6: Amoymon ("King of the South")
Zymymar: king of the North Zimimar
Goap: king and prince of the West Goap
Gorson: king of the South Corson Flor. # 13: Gorsor vel Gorson; Trin. # 41: Gorsay
1. Baël 1. Bael SSM L.2.f.29, f.33: Baal; Trin. #7: Beal; Folger p. 81: 1 Baall. Also, Trithemius in Polygraphia, p. 344: Baal.
2. Agares 2. Agares Coxe 25 p. 181: Agaros; SSM L.2.f.29, f.33: Agaros; Trin. #8: Agaret; Folger p. 81: 2 Agaros
3. Marbas, al. Barbas 5. Marbas Coxe 25 p. 180: Barbarius; SSM L.2.f.29, f.33: Barbas; Trin. #9: Barthas; Folger p. 81: 3 Barbas alias Corbas
4. Pruflas, al. Bufas (no equiv. in Goetia) Coxe 25 p. 180: Cuflas; SSM L.2.f.29, f.34: Gufflas, Guffas; Trin. 10: Bulfas
5. Amon/Aamon 7. Amon Coxe 25 pp. 2, 181: Amon; SSM L.2.f.30: Amon; Trin. #11: Amon; Folger p. 81: 11 Amon
6. Barbatos 8. Barbatos Coxe 25 p. 181: Barbaros; CLM 849 #1: Barbarus; Trin. #12: Barbas; Folger p. 78: 51 Barbates or Barbares; Folger p. 81: 10 Barbais
7. Buer 10. Buer Trin. 13: Gemer
8. Gusoyn
11. Gusoin CLM 849 #2: Cason; Trin. #14: Gazon
9. Botis, Otis 17. Botis Coxe 25 p. 181; CLM 849: Otius; Trin.: Artis
10. Bathym [Bathin], al. Marthim [Mathim] 18. Bathin Trin. # 16: Machin
11. Pursan [Purson], al. Curson 20. Purson SSM L.2.f.30: Gorson; CLM 849 # 4: Curson; Trin. # 17: Diusion; Folger p. 75: 8. Fersone; Folger p. 85: 73 Corsone; Ad. 36674 64r 5: Purson alias Curson
12. Eligor/Abigor 15. Eligor Coxe 25 p. 1: Algor; SSM L.2.f.30: Algor; CLM 849 #5: Alugor; Trin. #18: Abugor; Folger p. 77: 35 Allogor; Folger p. 81: 6 Algor; Ad. 36674 fol 74: 8 Algor; Sl. 3853 257r: Algor.
13. Loray/Leraie/Oray 14. Leraye SSM L.2.f.30: Vorax
14. Valefar/Malephar 6. Valefar
15. Morax. Foraii 21. Morax Cp. Folger p. 78: 52 Goorox; Sl. 3853 257v: Corax
16. Ipes [Ipos], al. Ayperos [Ayporos] 22. Ipos Trin. # 19: Vipos
17. Naberus [Naberius], Cerberus 24. Naberius Trin. #20: Cerbere
18. Glasya labolas, Caacrinolaas, Caassimolar 25. Glasya Labolas Cp. Folger p. 75: 19. Gloolas
19. Zepar 16. Zepar
20. Byleth/Bileth 13. Beleth Coxe 25 p. 1: Bileth; SSM L.2.f.30: Byleth; Folger p. 82: 2 Bileth
21. Sytry, al. Bitru 12. Sitri Trin. # 28: Bitur
22. Paymon 9. Paimon One of the 4 Kings. Flor. # 27: Paimon; Trin. # 5: Poymon; Folger p. 82: Paymon; Also, Trithemius in Polygraphia, p. 344:Paymon
23. Belial 68. Belial Flor. #28: Belial; Folger p. 83: 1 Beliall; Also, Trithemius in Polygraphia, p. 344: Belial
24. Bune 26. Bune Trin. # 27
25. Forneus 30. Forneus Flor. # 4: Fameis vel Fronone
26. Roneve 27. Ronove Flor. # 6: Bonoree
27. Berith 28. Berith SSM L.2.f.30: Berith vel Beelferith; Flor. #7: Berich; Trin. #36: Bertheth; Folger p. 82: 5 Berith
28. Astaroth 29. Astaroth SSM L.2.f.30: Astaroth; Flor. #7: Astaroth; Folger p. 82: 3 Astaroth; Also, Trithemius in Polygraphia, p. 344: Astaroth.
29. Forras/Forcas 31. Foras Flor. # 9: Forchas vel Fortas vel Sartii; SSM L.2.f.35: Parchas; Folger p. 76: 20 Forcase; Folger p. 82: 7 Partas
30. Furfur 34. Furtur Flor. # 10: Furfur; Trin. # 38: Furfur
31. Marchocias 35. Marchosias Flor. # 11: Margoas vel Margodas vel Margutas; Trin. # 44: Margotias
32. Malphas 39. Malphas Flor. # 12: [M]alphas vel Malapas; Trin. # 40: Malpharas; Folger p. 82: 6 Mallapas
33. Vepar, Separ 42. Vepar Cp. Folger p. 81: 5 Semper
34. Sabnac, al. Salmac 43. Sabnach Trin. # 22: Salmatis
35. Sydonay, Asmoday 32. Asmoday Coxe 25 p. 1: Asmoday; SSM L.2.f.30: Admoday (sic); Trin. #25: Asmoday; Folger p. 82: 1 Asmoday; Also, Trithemius in Polygraphia, p. 344: Asmhodæi
36. Gaap, Tap 33. Gaap CLM 849: Toab; Trin. #26: Caap
37. Chax, Scox 44. Shax
38. Pucel [Scot: Procell] 49. Procel Trin. #46: Bucal
39. Furcas 50. Furcas Trin. #39: Forcas
40. Murmur 54. Murmur
41. Caym 53. Caim
42. Raum/Raym 40. Raum
43. Halphas 38. Halphas
44. Focalor 41. Focalor
45. Vine 45. Vine Description matches Royne in Folger p. 78. He is under Egyn, King of the North.
46. Bifrons 46. Bifrons Coxe 25 p. 34: Bifrons
47. Gamygyn 4. Gamigin
48. Zagan 61. Zagan Zagan is one of the spirits mentioned by Trithemius in Polygraphia, p. 344. Also compare Folger p. 83: 7 Zagayne; Sl. 3850 77r and Ad. 36674: 2 Zagan
49. Orias 59. Orias
50. Volac [Valac] 62. Valac CLM 849 #7: Volach; Flor. # 15: Volach; Folger p. 76: 22 Coolor
51. Gomory 56. Gemory CLM 849 #8: Gaeneron; Flor. # 16: Gomeris vel Caym; Folger p. 77: 41 Gemyem; Ad. 36674 64r 1: Gomory
52. Decarabia, Carabia 69. Decarabia Flor. #17: Cambea; Folger p. 82: Cambra
53. Amduscias 67. Amduscias SSM L.2.f.31: Andriflides
54. Andras 63. Andras Flor. #20: Andras vel Vandras
55. Androalphus [Andrealphus] 65. Andrealphus SSM L.2.f.31: Andriflis; Flor. 19: Vuduch vel Andrielfis; Trin. #46: Andralphus
56. Oze [Ose] 57. Ose SSM L.2.f.31: Oze; CLM 849 # 3: Otius; Flor. # 22: Azo vel Oze; Trin. # 44: Oze; Folger p. 82: 9 Oze
57. Aym, Haborym 23. Aim Flor. #23: Bachimy vel Albermi vel Cabeym
58. Orobas 55. Orobas Flor. #24: Arabas vel Accabas vel Irabas; Folger p. 184: Orobas
59. Vapula 60. Vapula Flor. # 25: Balpala
60. Cimeries 66. Cimeies Clm849: Tvueries
61. Amy 58. Amy CLM 849: Hanni
62. Flauros 64. Flauros Trin. # 32: Flavos
63. Balam 51. Balam Trin. # 33: Vaal
64. Alocer [Allocer] 52. Alloces
65. Zaleos [Saleos] 19. Saleos
66. Wal [Vual] 47. Vual Cp. Folger p. 83: 11 Ryall; Ad. 36674 65r: 6 Vual
67. Haagenti 48. Haagenti Trin. #30: Bugan
68. Phoenix 37. Phoenix Trin. # 34: Fenix
69. Stolas 36. Stolas Trin. # 35: Distolas; Folger p. 194, Mistalas
Comparison of Goetia* vs. Weyer:

GOETIA WEYER GOETIA WEYER
1. Bael 1. Baël [Baell] 37. Phoenix 67. =
2. Agares 2. = 38. Halphas 42. =
3. Vassago 39. Malphas 31. =
4. Gamigin 46. Gamygyn 40. Raum 41. =, Raym
5. Marbas 3. =, Barbas 41. Focalor 43. =
6. Valefar 14. =, Malaphar 42. Vepar 32. =, Separ
7. Amon 5. =, Aamon 43. Sabnach 33. Sabnac, Salmac
8. Barbatos 6. = 44. Shax 36. Chax, Scox
9. Paimon 22 = 45. Vine 44. =
10. Buer 7. = 46. Bifrons 45. =
11. Gusoin 8. Gusoyn [Gusoin] 47. Vual 65. Wal [Vuall]
12. Sitri 21. Sytry / Bitru 48. Haagenti 66. =
13. Beleth 20. Byleth [Bileth] 49. Procel 37. Pucel [Prucel]
14. Leraye 13. Loray [Leraie], Oray 50. Furcas 38. =
15. Eligor 12. =, Abigor 51. Balam 62. =
16. Zepar 19. = 52. Alloces 63. Alocer [Allocer]
17. Botis 9. =, Otis 53. Caim 40. Caym
18. Bathin 10. Bathym [Bathin], Marthim [Mathim] 54. Murmur 39. =
19. Saleos 64. Zaleos [Saleos] 55. Orobas 57. =
20. Purson 11. Pursan [Purson], Curson 56. Gemory 50. Gomory
21. Morax 15. =, Foraii 57. Ose 55. Oze [Ose]
22. Ipos 16. Ipes [Ipos], Ayperos [Ayporos] 58. Amy 60. =
23. Aim 57. Aym, Haborym 59. Orias 48. =
24. Naberius 17. Naberus [Naberius], Cerberus 60. Vapula 58. =
25. Glasya Labolas 18. =, Caacrinolaas, Caassimolar 61. Zagan 47. Zagan
26. Bune 23 = 62. Valac 49. Volac [Valac]
27. Ronove 25 = 63. Andras 53. =
28. Berith 26 = 64. Flauros 61. =
29. Astaroth 27 = 65. Andrealphus 54. Androalphus [Andrealphus]
30. Forneus 24 = 66. Cimeies 59. Cimeries
31. Foras 28 = / Forcas 67. Amduscias 52. =
32. Asmoday 35. Sidonay, Asmoday 68. Belial 23. =
33. Gaap 35. =, Tap 69. Decarabia 51. =, Carabia
34. Furtur 29. Furfur 70. Seere
35. Marchosias 30. Marchocias 71. Dantalion
36. Stolas 68. = 72. Andromalius

Notes:

"=" means that the name of the spirit in Weyer is spelled the same as in the Goetia.
The fourth spirit in Weyer, Pruflas/Bufas is not found in the Goetia.
The third spirit in the Goetia, Vassago, is not found in Weyer.
The last three spirits in the Goetia, Seere, Dantalion, and Andromalius, are not found in Weyer.

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