Full text of

"Bane, Theresa Encyclopedia Of Demons

In World Religions And Cultures"
See other formats
ENCYCLOPEDIA of

in World Religions and Cultures

Encyclopedia of Demons
in World Religions
and Cultures

Also by Theresa Bane

Encyclopedia of Vampire Mythology

(McFarland, 2010)

Encyclopedia of Demons
in World Religions
and Cultures

Theresa Bane

McFarland &. Company, Inc., Publishers

Jefferson, North Carolina, and London

1
To Jim Butcher;
thank you for teaching me
so much about writing.

Library of Congress Cataloguing-in-Publication Data

Bane, Theresa, 1969-

Encyclopedia of demons in world religions and cultures / Theresa Bane

p. cm.

Includes bibliographical references (p. ) and index.

ISBN 978-0-7864-6360-2
softcover : acid free paper ©

1. Demonology — Encyclopedias. 2. Religions—

Encyclopedias. I. Title.

BL480.B364 2012 133.4' 203-dc23 2011049234

British Library cataloguing data are available

© 2012 Theresa Bane. All rights reserved

No part of this book may be reproduced or transmitted in any form

or by any means, electronic or mechanical, including photocopying
or recording, or by any information storage and retrieval system,
•without permission in writing from the publisher.

On the cover: (left to right, top row) Caravaggio’s Medusa, 1597;

Devil illustration from the Codex Gigas, folio 270 recto, 13th century;
Mongolian ritual mask, 1971; (bottom row) woodcut of devil and woman
on horseback from the Nuremberg Chronicle, 1493; Japanese netsuke mask
of Hannya, 18th century; watercolor of Ravana from Sri Lanka, 1920

Manufactured in the United States of America

McFarland & Company, Inc., Publishers

Box 611, Jefferson, North Carolina 28640
www. mcfarlandpub. com

Table of Contents

2
Preface 1
Introduction 5

The Encyclopedia 9

Bibliography 339
Index 371

This page intentionally left blank

Preface

As a writer, editor, and compiler of myths,

it is my goal to contribute to the academic
studies in the fields of anthropology, folklore,
mythology, and religion. Being a professional
vampirologist— a mythologist who specializes
in cross-cultural vampire studies— I have come
across a number of vampiric entities who were
also described as being demonic in nature. Ac-
cording to their original mythologies, these in-
fernal, vampiric demons were said to have been
created in a hell-like dimension or were de-
scribed as being agents of evil who worked di-
rectly against the best interests of humanity.

There are not so great a number of vampiric

species that are demonic or demon-like in their
nature or behavior, but the few that do exist
and which were catalogued in my previous
books did pique my interest. As is often the
case, a little bit of research turned into a great
deal of research, and a book of DEMONOLOGY
began to write itself.

Demonology, the study of demons, has been

in and out of vogue with mankind over the
centuries. Its acceptability as a subject has var-
ied depending on how threatening the chang-
ing, ruling religious powers deemed it. For ex-

3
ample, King Solomon, the much famed last
king of the united Kingdom of Israel, was a
man of great influence, wealth, and wisdom;
he is credited with having ordered and
overseen the construction of the first temple in
Jerusalem. This is covered in the pseudepi-
graphical work The Testament of Solomon,
which describes quite clearly how the king was
empowered by God to summon and bind nu-
merous demons to work on the temple’s con-
struction. Obviously not only was it acceptable
for a king to bind and utilize demons as a labor
force, he had them working side by side with
his human construction crews (Chapter Eight-
een).

Solomon was not the only king who was

concerned about and confronted by demons.

Before King James the First acceded to the
throne of England in 1603, he had written and
published a book entitled Daemonologie. In it
he speaks on the subject of witchcraft and the
witches’ relationship with the DEVIL. He dis-
closes how these people, most often women,
conspire to summon up the Devil and barter
their souls for a pittance of power and ability.
He mentions how they often become a de-
monic FAMILIAR, a companion gifted to some-
one by the Prince of Darkness, and how taking
up the profession of witch-finding and hunting
is both noble and necessary. As can be imag-
ined, many witches were slain under his rule,
even though the religion he embraced as his
own clearly stated in the Epistle to the Romans
(8:38-9) that neither sorcery nor witchcraft
has the power to harm a Christian. This claim
is based on the belief that when Christ died
and was resurrected he simultaneously defeated
all the forces of evil for all time. Nevertheless,
in Daemonologie, James went on to very care-
fully and meticulously describe the fine line
between a scientific scholar who studied the
course of the stars, namely an astronomer, and
an infernally aligned individual, an astrologer,
who— empowered by demons (knowingly or

4
not)— pretended through his ignorance to in-
terpret their course across the night sky and
explain how those movements relate to man
and help predict a person’s future. Throughout
his life King James was obsessed with witches
and their demonic familiars, believing they
were constantly plotting to kill him.

As you can see with the study of de-

monology, timing is everything. It is fascinat-
ing that these two kings, separated by two
thousand years of history, both list the names,
abilities, and, in some cases, the physical at-
tributes of the demons of which they spoke.
They made, in essence, a very brief demonolo-

Preface

gia, a dissertation on demons. And they were

not alone: many others before and since have
done the same. Of special note are the French
judge and DEMONOGRAPHER Pierre de Ros-
teguy de Lancre, who conducted the witch
hunts of 1609 under the order of King Henry
the Eighth; Pierre Leloyers, who authored
Discourse and Histories about Specters, Visions,
and Apparitions, of Spirits, Angels, Demons, and
Souls that appeared visibly to Men\ and Johann
Wierus, a Dutch demonologist and physician,
who in his moral publications was among the
first to speak out against the persecution of
witches. He is also the author of the influential
works De Praestigiis Daemonum et Incantation-
ibus ac Venificiis and Pseudomonarchia Dae-
monum.

It is not just in Christianity and Judaism

that we find lists of demons and infernal servi-
tors, but also Ashurism, Buddhism, Hinduism,

5
Islam, Kemetic, Vodou, and Zoroastrianism.
Demons appear in the mythologies and lore of
virtually every ancient society, such as the an-
cient Africans, Assyrians, Chinese, Greek,
Japanese, Mayans, Persians, Romans, and
Scythians, to name just a few.

Throughout my research I have pulled to-

gether as many of the named demons as I could
find from all of the various cultures and reli-
gions. Research was conducted not only among
books written about the history of ancient peo-
ples and their cultures, but among religious
texts as well. I compiled all of the information
found for each demon, be it an individual
entity or a particular species, then carefully
condensed it to its bare and relevant facts, and
wrote it up as a succinct description or
synopsis. The goal was to present to the reader
a concise account for each of these prominent
demons. Entries were purposely kept short and
precise, as there were almost three thousand
diabolical personalities to commit to paper.

There are a great number of books on the

market that tell of individuals who claim to
have been possessed by demons, as well as of
people who admit to being able to drive infer-
nal beings out of these afflicted souls. Personal
beliefs in demonic possession, be it a spiritual
or psychological condition, were not relevant
to the writing of this reference book. The only

concern was in naming those entities who are

already considered relevant, especially those
who played a part in the belief systems of the
major religions. I did, however, consciously
choose not to use any of the books that focused
on the subject matter of demonic possession,
especially those works written after what might
be considered the New Age movement of the
1980s and after. This decision was based on the
opinion that these cases and individuals have
not yet proved to be either historically or
mythologically relevant. Most of these maybe-
come the stuff of urban legends. Only time will

6
tell.

There are a handful of books that proved

very useful. Gustav Davidson’s A Dictionary of
Angels Including the Fallen Angels is a first-rate
resource for anyone’s personal library. As the
title indicates, it lists the angels who were
driven out of Heaven during the Fall as well
as those from Enochian lore, the Watcher An-
gels (see WATCHERS), who exorcized what can
only be described as free will (a blessing man
alone is alleged to have) and chose to leave of
their own accord when they opted to take a
human woman as a wife. This book also con-
tains an impressive bibliography and a useful
appendix with samples of angelic scripts, de-
monic seals and pacts (see DIABOLICAL SIG-
NATURE), the various names of Lilith, the un-
holy sephiroth, and a list of fallen angels (see
Fallen Angels).

Francesso Maria Guazzo’s Compendium

Maleficarum and Daemonologie by King James
the First of England do not name the most
demons but are essential in understanding how
demons and witches are aligned and work
against mankind. Two other books that list and
describe demons are Fred Gettings’s Dictionary
of Demons and Mack and Mack’s A Field Guide
to Demons.

References were chosen very selectively.

Books like The Satanic Bible by Anton Szandor
LaVey and the King James Bible had to be
used sparingly because they are religious texts
with content not only heavily flavored by opin-
ion but also unverifiable by other sources. A
favorite book on demons was written by Wade
Baskin, but it is often overlooked because of
its sensationalized title: Satanism: A Guide to

the Awesome Power of Satan. I prefer this book

because it contains short, brief descriptions and
definitions with no hyperbole, opinion,
fictional characters (such as the demons from
the John Milton poem Paradise Lost), or erro-

7
neous entries. It is brilliant in that it is straight-
forward, simple, and concise in its nature.

As with my previous book, The Encyclopedia

of Vampire Mythology, I document the sources
from which information was taken, including
page numbers (when given) so that it may be
referenced by others. Also as before, I tried to
use the oldest editions I could find by the most
authoritative and reputable sources possible.
Small caps are used to indicate to the reader
words that may be cross-referenced as entries
in the encyclopedia.

In the back of this book is a complete bib-

liography of all the works cited as well as a
large and thorough index.

Preface

Some of the most knowledgeable people in

the field of demonology have never been rec-
ognized for their contributions. It is fitting to
acknowledge these scholars for their work in
this field of study here: Heinrich Cornelius
Agrippa von Nettesheim, Steven Ashe, Wade
Baskin, Helena Petrovna Blavatsky, Augustin
Calmet, Joseph Campbell, Richard Cavendish,
Robert Henry Charles, Jacques-Albin-Simon
Collin de Plancy, Rosemary Ellen Guiley,
Heinrich Kramer, Manfred Lurker, Anthony
Master, Samuel Liddell MacGregor Mathers,
and Jacob Sprenger.

Deep appreciation also goes to those who

assisted with this undertaking: my beta-reader,
Gina Farago; my husband, T. Glenn Bane; and
especially my linguistic contributors, Yair A.
Goldberg and June K. Williams. Without this
dedicated cadre of individuals, this book would
not have been possible.

This page intentionally left blank

8
Introduction

Demons are amazing beings, simple in design

and intent— to foster and promote evil in such
away as to undo the goodness of mankind and
to cause the ruination if not outright destruc-
tion of all that is held to be pure and good. We
should all have such clarity of purpose.

It does not matter where in the world you

are, on what point in mankind’s timeline you
stand, what religion you believe in or practice
(if any), your social or economic standing, or
whether you are male or female— demons are
promoters of immorality, sin, and vice. His-
torically, people understand and accept this
about DEMONIALITY with little or no expla-
nation required.

I have noticed that most stories of how the

world was created involve some sort of benign,
all powerful being having to overcome an
entity of evil and malicious intent that is nearly
as powerful. For the abstract idea of good to
truly be appreciated, seen, and understood it
must have something off which to reflect. It
needs something to give it perspective and to
personify all that we do not want or desire. If
there is no struggle, there can be no tri-
umphant victory to be thankful for or revel in.

Evil, be it an abstract idea or a maligned

cosmic entity, often employs minions to do its
bidding. Demons are those minions, and the
most intriguing part of their nature is that we
need not believe in their existence to feel the
effect they have on our lives. The famed British
occultist Dion Fortune (1890-1946) is quoted
as having said on the matter that demons are
“the personification of ‘negative evil’. ..the firm
substance that we must have to push against
in order to walk and the DEVIL is the principle
of resistance of inertia that enables Good to
get a purchase.”

9
Interestingly, demons were not always con-
sidered to be beings of pure and unchangeable
evil. Once they were the fey of the woods, the

free-willed Djinn of the deserts known on oc-

casion to convert to Islam, and the ancestral or
nature spirits that were respected if not wor-
shipped to near god-head status. Fierce in their
fighting ability and highly territorial, these be-
ings could be summoned, and by conditional
agreement or by magical bond were made to
be guardians of sacred areas. Demons made ex-
cellent sentries, as they had excessively pas-
sionate dispositions, near limitless energy, a
preference to work from concealment, and
shape-shifting capability. You would be hard
pressed to find an ancient culture that did not
have some place through which travel was not
only considered taboo but also protected by a
semi-divine being with an overprotective tem-
perament.

In ancient Greece, the word DAEMON re-

ferred to a spirit entity that may have been a
force for either good or evil. During the spread
of Christianity when the young church openly
and aggressively condemned all things pagan,
the intent of the word changed. No longer a
neutral force that could be swayed one way or
the other, demons, as they were now called,
were considered to be beings of pure evil who
were under the influence and control of the
Devil himself. Even now when the word
“demon” is used in our speech we instantly
know something of the speaker’s intent. To say
“the devil made me do it” as an excuse for hav-
ing been caught in some act of perceived
wickedness almost seems to give the speaker
the benefit of being somehow not wholly re-
sponsible. He is but mortal flesh and is by na-
ture frail, he was tricked or pressured into it,
he is not a bad person, simply weak-willed,
and who among us has not at some point given
in to more base desires? Shouldn’t mercy be
shown? Is that not how one would play the
devil’s advocate?

10
From mankind’s earliest origins we have rec-

Introduction

ognized the existence on some level of the su-

pernatural world, and with our instinctual de-
sire to understand we have placed beings who
dwell in other realms as falling into either one
of two categories: good or evil, divine or infer-
nal, angels or demons. Truth be told, we need
demons and the evil they represent. Without
them there can be no moral to our stories, let
alone a plot. If there is not an external or in-
ternal struggle to overcome, how can there be
any progression?

There have always been demons in our folk-

lore and mythologies, even when we called
them by other names. The Testament of Solomon
is one such example; it was purported to have
been a firsthand account of the events of the
king’s court. Some scholars have claimed it was
written as early as the first century C.E., while
others date it to as late as the fifth century.
Even at its earliest dating it was still published
a thousand years after Solomon’s rule, but this
pseudepigraphal book may be the source from
which the idea of a hierarchy germinated. Ac-
cording to the story, a vampiric demon by the
name of Ornias harasses a young man, stealing
both his blood and his wages. The boy’s father
beseeches the king for help in fighting the
demon; he in turn seeks assistance from God.
The archangel Michael is sent to earth and
gives Solomon a signet ring and instructions
on how to use it to bind and control demons.
In chapter eighteen of The Testament of Solomon
demons are summoned, one after another, after

11
which they are forced to give their true names,
reveal what they govern, and offer instructions
on how to banish them. Nearly all of these
demons are sent to work on the construction
of the temple.

Introduced as a personality in the Book of

Job, which dates back to 700 B.C.E., SATAN was
portrayed as an instigator and accuser of man.
In the second century apocryphal book The
Testaments of the Twelve Patriarchs, the name
Satan was already well known. Nevertheless,
by the time Twelve Patriarchs was written, this
same character had developed into the adver-
sary of God, the arch-nemesis of humanity,
and an entirely evil being.

However, it was not until Saint Paul laid out

the hierarchy of the heavenly host in the fourth

century A.D. that other scholars were empow-

ered to lay out a similar hierarchy for one of
the natural enemies of the angels— demons.

During the fifth century demons were be-

lieved to fall into five different categories. The
first four were based on the elements of the
natural world: air, earth, fire, and water; the
last category was “the underground.” In the
eleventh century Michael Psellus, a Byzantine
historian, monk, philosopher, politician and
writer, added a sixth category to the classifi-
cation of demons. Psellus characterized these
demons as mere shades, likening them to
ghosts. Saint Augustine, also a fourth century
philosopher, believed that all ghosts were
demons. Yet it was during the Middle Ages
and the early Renaissance period that the clas-
sification and division of demons came into its
own. This is no doubt related to revival in the
interest of the magical and numerological arts
as well as the witch craze sweeping across Eu-
rope at the time. To be a witch was a sin worthy
of a gruesome death by burning or hanging,
but to study demons so as to better understand
the opposition of heaven was perfectly accept-

12
able, providing of course you had no political
ambitions or powerful enemies.

It was during this time that demons were

named and departmentalized. They were not
only assigned to have dominion over a very
particular type of sin, but also assigned a planet
and astrological sign to rule over, as well as a
month, day of the week, and an hour of the
day or night when they were particularly pow-
erful and best summoned. Some were also as-
signed a rank, such as king, count, or master
steward of the devil’s winery. They were de-
scribed in detail, down to the sound of their
voices, the type of clothes they wore, or mounts
they appeared on. Demons were often de-
scribed as being hideously ugly or having breath
so foul it could literally kill a man. This is be-
cause of Christianity’s tendency to regard the
body, the solid form, as corrupt and dirty; ug-
liness was equated with evil. Additionally, the
personalities of these demons were also de-
scribed on many occasions so that the sum-
moner would know what to expect; hints and
summoning tips were even given as to how best
to trick the demons into doing your will with-

out giving in to their evil. Many of the more

powerfully ranked demons were also empow-
ered with hordes of servitors to do their bid-
ding, as they themselves were subject to their
liege’s command. Some ranked and named
demons had only a few lesser spirits to act on
their behest while others had servants in the
hundreds of thousands. Always a few of the
most important servitors were named but sel-
dom if ever was any real or extensive informa-
tion given about them.

When the Italian poet Dante Alighieri

wrote his epic poem The Divine Comedy , it was
meant to be an allegory for the journey of the
soul on the path to God. He used the Roman
poet Virgil as guide through what was the con-
temporary medieval view of Hell. On the
course of this journey, Dante named and de-

13
scribed many demons, some of which were
pulled from accepted mythology and estab-
lished hierarchies while others he created,
loosely naming and basing them on powerful
ruling families. So prevailing was this literary
work that for centuries to come some of those
fictional demons appeared in grimoires and se-
rious demonographies.

Francis Barrett, an Englishman by birth and

an occultist by profession, penned The Magus.
Published at the height of the Age of Reason
in 1801, it was considered to be one of the pri-
mary sources required to properly study cere-
monial magic. Even today the book is in use
by those who seriously practice magic. In it,
Barrett gives nine different divisions of demons:
The False Gods, who wish to be worshipped
like a god; Spirits of Lies, who use divination
and predictions to trick and deceive; Vessels of
Iniquity, the inventors of all things evil, such
as cards and dice; Revengers of Evil, who are
ruled over by ASMODEUS; Deluders, the demons
under the command of Prince SATAN who
mimic and imitate miracles as well as work in
conjunction with witches; Aerial Powers, who
live in the air and cause lightning, thunder,
and pestilence as it suits their prince, MERIRIM;
FURIES, who are led by Abaddon and cause
discord, devastation, and war; Accusers, de-
monic spirits led by Prince ASTAROTH; and the
tempters, who reside in every man and are
under the command of Prince MAMMON.

Introduction

In this modern, enlightened age it is hard

to believe we have not yet relinquished our be-
lief in the supernatural. Television shows that
claim to be in the pursuit of scientific fact-find-
ing by capturing demonic forces and ghosts on
film, by use of formalistic staged drama and
over-hyped anticipation, have, in my opinion,
done a great deal to convince rationally minded
folks otherwise. Television alone is not to
blame; a constant supply of books describes in-

14
dividual possessions and the hardships families
must endure and overcome.

This book, at the other end of the spectrum,

is an encyclopedic listing of various demons. I
describe the demon without hype or hyperbole,
what it looks like, who in the infernal hierarchy
it is subjected to serve under, and how, if it is
known, the demon operates. Readers may be
surprised to discover that the vast number of
demons herein described do not have the abil-
ity to possess a human. In modern times, pos-
session and the rite of exorcism first truly came
to light on a grand scale with the publication
and commercial success of William Peter
Blatty’s The Exorcist (1971). Not so surpris-
ingly, when the Catholic Church denounced
the book and the claim that the story was based
on actual, recent events, the popularity of The
Exorcist only increased. In spite of the Church’s
dislike of the book, the message of Exorcist was
spread: that demons are driven by evil instinct
and only by the use of conscious reason, com-
passion, and love can they be defeated. Blatty
went on to write the screenplay for the film,
for which he won an Academy Award, the
message spreading out and reaching an even
wider audience.

Blatty’s book is hardly a stand-alone exam-

ple. Thousands of similar books have since
been published. Some of them are more out-
of-this-world in their claims than others, pro-
fessing that the demon showed itself to be real
in a number of fantastic ways, such as by
demonstrating acts of levitation, causing both
people and objects to float around the room or
religious symbols and holy icons to burst into
flame, and speaking through the mouths of
their prey in long dead languages or sharing
secrets only the victim could have known. As
remarkable as all this may sound, it is even

Introduction

15
8

more remarkable that no one has ever managed

to record such an event with either convincing
still photography or video. These events never
occur when a skeptic, non-believer, or open-
minded third party is present. Nor are these
types of people ever victimized by demons; it
seems they would be rather easy prey when
compared to the devoutly fortified religious in-
dividual who would be knowledgeable in how
best to confront them. Yet the latter are exactly
the sort of people that the infernal habitually
afflict. Obviously this is an aspect of the nature
of demons that I do not understand; neither
have any of my colleagues addressed it, con-
vincingly or otherwise, in their own works.

I am undecided as to my beliefs on cases of

demonic possession. It may be possible but it
may be equally improbable. The Old Testa-
ment Apocrypha refers to exorcisms only once,
in the Book of Tobit, chapters six and seven.
However, the real problem was not that Sarah
was being possessed by a demon but rather that
one was systematically killing off" every man

she ever married in an attempt to keep her

available for itself. In the New Testament,
Christ gave his apostles the gift of exorcism:
“And when he had called unto him his twelve
disciples, he gave them power against unclean
spirits, to cast them out, and to heal all manner
of sickness and all manner of disease” (Matthew
10:1). (It should be noted that demonic pos-
session and disease were often linked.)

In the shadow of Alighieri, Barrett, Blatty,

Fortune, and Milton as well as Baskin, Collin
de Plancy, Gettings, Guazzo, King James the
First of England, Leloyers, Mathers, Rosteguy
de Lancre, and Wierus, I have collected and
briefly described as many of the different
demons I could find from a wide array of cul-
tures and religions. If readers hope to learn

16
here how to summon demons or how to per-
form an exorcism, they will be disappointed,
but academics, researchers, and scholars alike
will be pleased with what they find— a massive
collection of demons, clearly defined and cat-
aloged.

The Encyclopedia

Aamon

Variations: AmAIMON, AmAYMON, Ammon,

Amon, AMOYMON

Aamon, Grand MARQUIS OF Hell, is the

demon of life and reproduction. He is described
both as having the head of a serpent and the body
of a wolf (and vice versa) as well as having a
raven’s head with canine teeth set upon a man’s
body. According to Christian demonology, it is
believed that he is most powerful during the day
and has the ability to project flames from his
mouth. Aamon is summoned for his knowledge
of the past and his ability to predict the future.
He also has the ability to reconcile friends who
have become enemies as well as being able to se-
cure the love of another to the one who sum-
moned him. He is in direct service under the
demon SATANACHIA. Aamon commands forty
infernal legions and is one of the four personal
Assistants of Ashtaroth (see Ashtaroth).
The seventh spirit mentioned in the Goetia, he
is also a part of Christian demonology, as he is
mentioned in TheGrimoireofPopeHonorius. Of-
tentimes demonologists will associate him with
both the Egyptian god Amun and the Car-
thaginian god Ba’al Hammon.

Sources: Baskin, Dictionary of Satanism, 9; Gettings,

Dictionary of Demons, 21; Icon, Demons, 135; Maberry,
Cryptopedia , 39; Masters, Eros and Evil , 176; Waite,
Unknown World 1894-1895, 230; Wedeck, Treasury of
Witchcraft, 96-7.

Aanalin

17
Variations: Amalin

The Sacred Magic of Abramelin the Mage lists

Aanalin as one of the fifty-three SERVITORS OF
Ashtaroth and Asmodeus (see Asmodeus
and Ashtaroth) but calls him by the alias
AmALIN. Aanalin, originally from Chaldaic de-
monology, is the demon of languidness.

Sources: Mathers, Sacred Magic of Abramelin the

Mage, 119; Susej, Demonic Bible, 257.

Aariel

According to the Theurgia Goetia , Aariel is one

of the sixteen SERVITORS OF ASYRIEL (see
ASYRIEL) and commands twenty servitors. This
diurnal chief duke is good-natured and willing

to obey his summoner. In Hebrew, his name

means “lion of God.”

Sources: Davidson, A Dictionary of Angels: Including

the Fallen Angels, 1; Peterson, Lesser Key of Solomon, 73.

Aatxe

Variations: Aatxegorri (“young red bull”)

This demonic spirit from the Basque religion

is described as looking like a young red bull but
has the ability to shape-shift into human form.
Aatxe, whose name translates to mean “young
bull,” has the ability to create storms and does so
at night with the belief that people of quality and
“goodness” will seek shelter indoors and that only
the criminal element will venture forth in such
weather. Then, in the darkness and further hid-
den by the weather, Aatxe will prey upon crimi-
nals and other socially undesirable people. Said
to be a representation of the goddess Mari, or at
the very least an enforcer of her will, he lives in
a cave called Euskal Herria.

Sources: Eliade, Encyclopedia of Religion, 81; Illes,

18
Encyclopedia of Spirits, 113; Lurker, Dictionary of Gods
and Goddesses, Devils and Demons, 3; Rose, Spirits,
Fairies, Leprechauns, and Goblins, 1; Sherman, Story-
telling, 56.

Aax

According to Enochian lore, Aax is a CACO-

DAEMON. His counterpart is the angel Axir
(Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

1; Kelley, Complete Enochian Dictionary, 71.

Abaasi, plural: abassy

Variations: Abassylar

In northeastern Russia, from the demonology

of the Yakut people, comes a species of demon
called abaasi, or abassy when more than one ap-
pears. In their native language of Sakha, abaasi
means “black” and it is under the domain of the
demon Ulu TojON (“Powerful Lord”) who rules
all nine clans of abassy.

Heliophobic Devil of destruction and dis-

ease, they are only seen at night. These beings
are basically humanoid shaped but have only one
eye and leg. Considered to be evil creatures, they
prey on the souls of both animals and humans.
Abassy are also known to cause madness and in-

Abaddon

10

duce sexual manifestations in those who are about

to receive their shamanistic powers. Their sacred
animal is the raven.

19
Sources: Grimal, Larousse World Mythology , 434;
Lanoue, Poetics of Myth, 413-14; Riordan, Sun Maiden
and the Crescent Moon, 203; Universitat Bonn, 7,en-
tralasiatische Studien, 110, 112, 121.

Abaddon

Variations: Abadon, Abadown, Abbadon,

Abbadown, Apolloyon, the Destroying Angel,
the King of the Grasshoppers, Prince of War,
Sovereign of the Bottomless Pit

From the Hebrew word for “destruction,”

Abaddon (“the Destroyer”) is one of the few
demons mentioned by name in the Old Testa-
ment. In the King James commission of the Bible
he is mentioned by name five times. Accredited
by various sources to be the demon of anger, hate,
vengeance, and war, Abaddon is said to command
the sixth House of Hell and its demonic locust
army, the very one that will torment the nonbe-
lievers during the seventh, and final, trumpet
blast of the Rapture. Perhaps this is why he is
seen as both an angel of Hell and a destroying
angel of God. The locusts themselves are
demonic creatures, described as having a human
face, the body of a winged warhorse, and the poi-
sonous stinging tail of a scorpion.

Abaddon is described as a gigantic figure veiled

in black and covered with whirling wheels. In his
hands he holds a large wheel that is spinning.
Some sources say he is snakelike in appearance
and has a belly full of fire.

During medieval times it was common for

scholars and demonologists to assign aspects to
the more commonly known demons. It was said
of Abaddon that he was particularly strong on
Saturdays in January when Venus was visible;
that his colors were blood red, brown, and green,
and that the ruby and the sword were symbolic
of him.

An advisor who inspires anarchy and chaos, he

has been given the titles of Chief Demon of Lo-
custs, Demonic Ruler of the Abyss, and the King

20
of Demons.

Sources: Belanger, Dictionary of Demons , 16, 161;

Bellamy, Moons, Myths and Man, 184—5; Chaplin, Dic-
tionary of the Occult and Paranormal, 1; Davidson, Dic-
tionary of Angels, 1-2; Gettings, Dictionary of Demons,
21; Icon, Demons, 135; Icon, Hierarchy, 199; Lewis, Sa-
tanism Today, 1; Van der Toorn, Dictionary of Deities
and Demons in the Bible, 1, 6.

Abaddown

Variations: ABADDON

Abaddown, Hebrew for “the destruction of

Hades (or Shaul),” is said to be the demonic angel

of the Bottomless Pit of Sheol. He stands there
on constant and vigilant guard, ensuring that the
demonic locust army, dragons, or any of the other
creatures bound to the pit do not escape before
their proper time.

Sources: Ayers, Yahweh’s Breath Bible, 735; Cox, De-

coding the Lost Symbol, 1-2; Gettings, Dictionary of
Demons, 21.

Abadir

Variations: Ob, Ob-Adur, Orus, Oub

Possibly originally the Ophite serpent god

Orus, Abadir is named as one of the sixteen
Servitors of Asmodeus (see Asmodeus). His
name is taken from the Hebrew word meaning
“scattered.”

Sources: Bryant, New System, 201; Howey, Encircled

Serpent, 31; Jennings, Ophiolatreia, 3; Mathers, Sacred
Magic of Abramelin the Mage, 110; Quarterly Oriental
Magazine, 29; Susej, Demonic Bible, 258.

Abagiron

The Sacred Magic of Abramelin the Mage lists

Abagiron as one of the sixty-five SERVITORS OF

21
Kore AND MAGOTH. His name is possibly a
variant of a Greek word and if true would
translate to mean “gathering together.”

Sources: Mathers, Sacred Magic of Abramelin the

Mage, 110; Susej, Demonic Bible, 258; Von Worms, Book
of Abramelin, 250, 256.

Abaliin

This demon likely takes its name from an an-

cient archaic Hebrew word meaning “terrible.”
Abahin is one of the fifty-three SERVITORS OF
Ashtaroth and Asmodeus (see Asmodeus
and ASTAROTH).

Sources: Mathers, Sacred Magic of Abramelin the

Mage, 109; Susej, Demonic Bible, 257.

Abalam

Variations: Abali, Abalim, Labal

According to Christian demonology, Abalam

is a king or prince of Hell and one of the two as-
sistants of PAYMON ( see Princes of Hell,
Kings of Hell). When summoned by a sacrifi-
cial offering, he will appear with the demonic
King (or Prince) BEBALL.

Sources: Belanger, Dictionary of Demons, 14; Ford,

Luciferian Goetia, 70; Icon, Demons , 135; Platts, Dic-
tionary of Urdu Classical Hindi and English, 718; Scot,
Discoverie of Witchcraft, 220.

Abaros

Variations: Abasdarhon, Arearos, ARMAROS,

Armers, Pharmaros

Fallen Angel Abaros is one of the WATCHERS

11

Abezethibou

22
mentioned by name in the Book of Enoch. Said to
have dominion over the fifth hour of the night,
Abaros swore allegiance to SAMIAZA and went
against God’s will by not only teaching mankind
how to both create and remove magical enchant-
ments but also by taking a human female as his
wife. The offspring of the union between these
Fallen Angels and the daughters of man were
known as the Nephilim.

Sources: Budge, Book of the Cave of Treasures, 92, 93;

Charlesworth, Old Testament Pseudep ig raph a, IS;
Davidson, Dictionary of Angels, 2; Laurence, Foreign
Quarterly Review, Vol. 24, 370; Stuckenbruck, Com-
mentaries on Early Jewish Literature, 278.

Abbadon

In early British paganism Abbadon was a de-

monic god of war. After battles when time per-
mitted, a huge wooden structure would be
erected in his honor and filled with captive enemy
soldiers. It was then set ablaze, burning all inside
alive so that their lives would be a suitable
sacrifice to summon Abbadon and entice him to
enter the fray in the next battle.

There is another demon by the name of Ab-

badon; he is also known as Abdon, the Angel of
the Bottomless Pit, and Apollyon (“one that ex-
terminates”). Abbadon (“The Destroyer”) of He-
brew lore is mentioned in the Old Testament
books of Job 28:22 and the Book of Revelation
9:11. He is said to be the leader of a swarm of de-
monic locusts that are described as having the
face of a human, the body of a winged horse, and
the tail of a scorpion. Abbadon is the demon of
death and destruction; he inspires men to anarchy
and to create chaos. He is variously described as
an ARCHDEMON or Fallen Angel, and is himself
said to be under the control of demon SAMMAEL.
Insects are sacred to him (see also Abaddon).
Abbadon Verrier is named as the demon of
knowledge, secrets, and sorcery. He is also listed
as one of the Fallen Angels.

23
Sources: Davidson, Dictionary of Angels, 1, 2; Guiley,
The Encyclopedia of Demons and Demonology, 1; Icon,
Hierarchy, 199; Van der Toorn, Dictionary of Deities
and Demons in the Bible, 1, 2; Van Scott, Encyclopedia
of Hell, 1, 71.

Abdiel

Abdiel is the demon of slaves and slavery. The

name is Hebrew and translates to mean “servant
(or slave) of God,” “wanderer of God,” or “de-
stroyer of (or for) God,” depending on its usage.

Sources: Chapone, Lady’s Pocket Library, 51; David-

son, Dictionary of Angels, 4; Maberry, Cryptopedia, 41;
Roberts, Memoirs of the Life and Correspondence of Mrs.
Hannah More, Vol. 2, 47, 361.

Abdon

Mentioned in the Book of Job 28:22, Abdon

(“destruction” or “servile”) is considered to be a
demon in Hebrew lore (see Abaddon); however,
his name is also the name of a region in Gehenna,
which is mentioned in the Book of Proverbs.

Sources: Belanger, Dictionary of Demons, 161; Von

Nettesheim, Three Books of Occult Philosophy, 514.

Abduscias

Abduscias is a demon with a reputation for up-

rooting trees (see Accaron).

Source: Guiley, The Encyclopedia of Demons and De-

monology, 7, 246.

Abduxuel

According to Enochian lore, Abduxuel is the

twelfth of the twenty-eight rulers of the lunar
mansions.

Sources: Gettings, Dictionary of Demons, 21;

McLean, Treatise on Angel Magic, 42.

24
Abere

Variations: Abele, Obere

From Melanesian folklore comes the singular

demonic entity known as Abere (“Maiden”). De-
scribed as a beautiful young woman as well as a
provocative seductress, she is a known cannibal
that preys exclusively upon men. Abere will use
her feminine guile to lure a man into the lake or
swampy region she calls home. Once there, she
strips naked and slides into the water, hiding just
out of full sight in the mimia reeds; from her hid-
den position, she calls, enticing the man to
follow. If her prey is foolish enough to do so,
Abere will stealthily hunt him down, and, using
her power over the reeds, will tangle and trap him
there, after which she will drown him and con-
sume his flesh. In addition to having control over
the water reeds, she also commands several young
and nearly as beautiful female companions.

Sources: Carl yon, A Guide to the Gods, 365; Herdt,

Ritualized Homosexuality in Melanesia, 284-5; Riesen-
feld, Megalithic Culture of Melanesia, 469-70; Rose,
Giants, Monsters, and Dragons, 2; Turner, Dictionary of
Ancient Deities, 7.

Abezethibou

Variations: Abez, Abasdarhon, Abezethibod,

Abezithibod, Beelzeboul, Baalzebub, Beelze-
bub, Beelzebuth, Foe of Emmanuel, Lord of the
Flies, Prince Prime Minister of Infernal Spirits;
Ruler of Demons

Born the offspring of Beelzeboul (Beelzebub),

Abezethibou is the demon of African spirits and
the sin of pride; however, he is well known for
his ability to lead people astray. A nocturnal, one-

Abezi-Thibod

12

25
winged demon, he commands twelve servitors,
although only eight of them are named (see
Servitors of Abezethibou), and is described
in some texts as one of the Fallen Angels, a
Grigori, and a Watcher. As the last of the
Fallen Angels, he was imprisoned in the Red Sea.
However, Abezethibou was also said to be the
demon summoned up byjambres and Jannes, the
head sorcerers of the Egyptian court who did
magical combat against Moses, and lost, in the
book of Exodus (7:11, 22). He is most easily sum-
moned in the month of July during the fifth hour
of the night.

Sources: Conybeare, Jewish Quarterly Review, Vol.

11, 4; Guiley, The Encyclopedia of Demons and De-
monology, 2; Pietersma, Apocryphon of Jannes and Jam-
bres, 31, 193, 194; Webster, Encyclopedia of Angels, 3.

Abezi-Thibod

Variations: ABEZETHIBOU, Abezithibod,

Angel of Egypt, Devil of the Red Sea, SAMAEL,

the son of BEELZEBUB

Abezi-Thibod (“Father devoid of counsel”) is

one of two demonic spirits that rose up with the
pillar from the depths of the Red Sea. He is
known for his ability to harden the hearts of men,
as he did to Pharaoh when Moses asked to free
the Israelites. According to the Old Testament
book of Exodus, as Moses led his people out of
Egypt they saw a fierce, single winged being and
were frightened “at the sight of the Angel of
Egypt darting through the air as he flew to the
assistance of the people under his tutelage.”
Abezi-Thibod once resided in Ameleouth, the
first heaven, but he is now trapped in a cave under
the Red Sea.

Sources: Conybeare, Jewish Quarterly Review, Vol.

11, 4; Belanger, Dictionary of Demons, 15; Central Con-
ference of American Rabbis, CCAR Journal, Vol. 10,
23; Davidson, Dictionary of Angels, 4.

26
Abhiyoga

In Hindu and Buddhist mythology, Abhiyoga

(“prosecution”) is the demon of darkness and rain.

Sources: Bharavi, Kiratarjunlye , 89; Davids, Pali-

English Dictionary, 68; Mather, Encyclopedic Dictionary
of Cults , Sects, and World Religions, n.p.

Abigar

Variations: ABIGOR, EliGOR

The eighteenth century Grimoire ofPopeHon-

orius tells us that Abigar is a grand duke and one
of the eighteen named subordinate spirits. Un-
rivaled in combat, this non-corporeal demon has
the ability to predict the future and possess any
violent minded individual in order to share with
him his expert military and tactical advice. The

counsel of Abigar is not without a price, for his

presence in the human body is very taxing and
causes severe side effects that are oftentimes long-
lasting or even permanent.

Sources: Curry, Dublin University Magazine, Vol.

66, 521; de Givry, Witchcraft, Magic and Alchemy, 28;
Shah, Occultism, 62; Wedeck, Treasury of Witchcraft,
96.

Abigor

Variations: EliGOR, Eligos

Johann Wierus’s book Pseudomonarchia Dae-

monum {False Monarchy of Demons, 1583) tells us
that Abigor, a Fallen Angel, is a duke of the
Superior Order of demons and was also one of
the seventy-two SPIRITS OF SOLOMON (see
Dukes of Hell). As one of the twelve Servi-
tors of Abezethibou, he commands sixty le-
gions of devils. A demon of war, he appears
before any who summon him as a handsome
knight seated upon a winged horse, holding a

27
lance, an ensign bearing his insignia, and a
scepter. He will gladly tell the secrets of military
victory to any prince who is willing to offer to
him their soul in exchange. Unequaled in combat
and a knowledgeable tactician, Abigor has all the
knowledge of all wars ever waged in the past,
present, and the future. He can teach military
leaders how to be respected by their soldiers and
how to gain the favor of lords and knights. If
asked, he will tell the truth about the location of
anything hidden.

Sources: Anderson, Diary of Ancient Rites, 208; Barn-

hart, New Century Handbook of English Literature, 4;
Belanger, Dictionary of Demons, 117; De Laurence,
Lesser Key of Solomon, Goetia, 27; Guiley, The Encyclo-
pedia of Demons and Demonology, 2; Shah, Occultism, 64.

Abiron

Variations: Abeiron, Auberon, Oberon

According to a sixteenth-century French tran-

script of a witch trial that took place 1593, a male
witch from Alest testified that he spoke with the
Devil who gave his name as Abiron.

Sources: Murray, Witch-cult in Western Europe, 239;

Oxford University Press, The Periodical, Vol. 8, Issue
113, 145; Rudwin, Devil in Legend and Literature, 28;
Stephens, Demon Lovers, 223.

Abito

Abito (“Garment”) is one of the many names

of the demonic first wife of Adam, Lilith.

Sources: Ford, Luciferian Witchcraft, 451; University

of Pennsylvania, Museum Journal, Vol. 3-4, 63.

Aborym

A devil commanding twenty-six legions, Abo-

rym (“Regions Beyond”) is a duke and is the

13

28
Abrasax

demon ofburning cities and castles. He has three

heads, one of a cat, one of a man, and one of a
snake.

Sources: France, On Life and Letters , 220; Rudwin,

Devil in Legend and Literature , 28, 86.

Abracadabra

Variations: Abrakadabra, Abrasadabra

The word abracadabra was first recorded by the

Roman physician Quintus Serenus Sammonicus
in the second century A.D. in a Latin medical
poem. Prior to this there is no written evidence
that the word ever before existed. It is likely that
it was a misinterpretation of some other word or
phrase, and there are several likely candidates.
Abracadabra is tied to demonology with the hy-
pothesis that its origins lie in Hebrew. There the
words ha-brachah (“the blessing”) and and dabra
(“pestilence”) when used together may be a form
of delimitative magic preformed when curing an
illness that caused blindness believed to be sent
by the female demon Shabriri. This Cabbalistic
cure calls for her name to be written in an
inverted cone.

A second possible origin of the word that also

has medical roots comes from the ancient
Chaldean phrase abbada ke dabra , which means
“perish like the word.” Again, the phrase would
be written in an inverted cone and chanted as an
incantation to cure an illness.

Not connected to any medical practice, abra-

cadabra may have been a misinterpretation of the
Aramaic phrase avra kehdabra, which means “I
will create as I speak,” a reference to how God
created the universe. It may also have been a sim-
ple mistranslation of the Hebrew phrase avark'-
davar, which loosely translates as “it will be ac-

29
cording to what is spoken.” It is hard not to
notice that abracadabra is similar to the Hebrew
words ab (“father”), ben (“son”), and RUACH ha-
cadosch (“holy spirit”). A final suggestion as to where
the word may have come from lies with a Gnostic sect
from Alexandria known as the Basilidians. There
the demon Abrasax was the name of their supreme
deity.

As an ancient medical word, abracadabra is a

powerful invocation with mystical powers. To use
it, when a person was sick they would wear an
amulet around their neck that was made up of a
piece of parchment inscribed with a triangular
formula derived from the word. It was believed
that when it was written out this way that it acted
like a funnel and drove the sickness out of the
body.

ABRACADABRA

ABRACADABR

ABRACADAB

ABRACADA

ABRACAD

ABRACA

ABRAC

ABRA

ABR

AB

Sources: Belanger, Dictionary of Demons, 15; Caven-

dish, Man, Myth and Magic, 16; Collin de Plancy, Dic-
tionary of Witchcraft, 13; Houghton, Word Histories and
Mysteries, 1; Prioreschi, Plinio. Roman Medicine, 508-
9.

30
Abracax

Variations: Abrasax, Abraxas

It is likely that Abracax was originally a
Basilidean god that was later demonized. He ap-
pears in Greek magical papyri and in Gnostic
texts, such as the Gospel of the Egyptian. The
name Abracax has been found engraved on stones
that were worn as magical amulets or charms and
depict him as a short man with snakes for feet.
After his demonization, he was associated with
the dual nature of Satan and the word Abra-
cadabra.

Sources: Brewer, Dictionary of Phrase and Fable, 5;

Cirlot, Dictionary of Symbols, 2; Collin de Plancy, Dic-
tionary of Witchcraft, 13-4; Dunglison, Medical Lexicon,
21; Hyatt, Book of Demons, 72.

Abrasax

Variations: Abracad, Abraxas, the Lord of the

365 Virtues, the Supreme Being

Abrasax (“Supreme Being”) was the title for

the god worshipped by the second-century Gnos-
tic Basilides of Alexandria. It is possible that he
was a deity borrowed from Persian mythology
where he had numerous descriptions such as
looking like a cloud of light, a human torso with
the head of a rooster and snakes for legs; a hy-
dralike creature, a king with clawed dragonlike
feet; a man with the crowned head of a king and
snakes for feet; a man with the head of a lion and
scorpions for feet; a white and red horse; and a
wyvern with the head of a rooster, a protruding
belly, and a knotted tail. Very often he is also de-
picted using a shield and a chariot whip.

As a demon he commands three hundred

sixty-five different heavens and is the lord of
three hundred sixty-five different virtues, one for
each day of the year. He is the symbol of virtue,
his holy number is three hundred sixty-five, and
his holy symbol is that of the sun.

31
Abrasax was then known for his bad temper
and struggles with his duality; however, in mod-

Abrinael

14

ern times he is best known for having his name

engraved on gems and worn as an amulet of pro-
tection. These talismans are commonly called
Abrasax stones.

According to one story of Abrasax that show

his duality, in order to vindicate his power in the
eyes of the Twelve Kingdoms, the creator god
sent some of his angels to rain fire, sulphur, and
asphalt upon the seed of Seth. However, the great
eternal god sent his angels Abrasax, GAMALIEL,
and Sablo in clouds of light to descend upon the
seed of Seth, lift them out of the fire, and take
them away to safety.

Sources: Collin de Plancy, Dictionary of Witchcraft,

13 -4; Herzog, New Schaff-Herzog Encyclopedia of Re-
ligious Knowledge, 16-17; Hyatt, Book of Demons, 72;
Knights of Columbus, Catholic Encyclopedia, 58; Mead,
Fragments of a Faith Forgotten, 280-2.

Abrinael

Variations: Abrunael

According to Enochian lore Abrinael is one of

the twenty-eight demonic rulers of the lunar
mansions. He presides over the twenty-fourth
mansion, Sadabatha, and is known to hinder the
government (see ENOCHIAN RULERS OF THE

Lunar Mansions).

Sources: Barrett, The Magus, 57; Von Nettesheim,

Three Books of Occult Philosophy, 875; Scheible, Sixth
and Seventh Books of Moses, 75; Webster,
Encyclopedia of Angels, 3.

32
Abro

Abro is one of the many secret names of the

demonic first wife of Adam, Lilith.

Sources: Guiley, Encyclopedia of Angels , 216;

Hanauer, Folk-lore of the Holy Land , 325

Abrulges

A nocturnal AERIAL Devil of Christian de-

monology who is mentioned in Trithemius’s
Steganographia (1506), Abrulges is one of the
eleven Servitors OF Pamerstf.t. (see Pamersiel).
When he is summoned, it must be done from the
second floor of a home or in a wide and open space,
such as a field or a stadium. Demonologists would
call upon him because of his usefulness in driving
out other spirits from haunted places; however,
they must be careful with what he says to them,
as he is an expert liar. Abrulges has a reputation
for telling secrets. He is arrogant and stubborn
by nature and one of the Dukes OF Hell.

Sources: Belanger, Dictionary of Demons, 16; Peter-

son, Lesser Key of Solomon, 64; Rasula, Imagining Lan-
guage, 130-1; Trithemius, Steganographia, 1.

Abussos

Variations: Aabussov

Abussos’s name is Greek for “immeasurable

depth” or “without bounds.” Literally is it under-
stood to mean a bottomless pit. This demon’s
name was mentioned once in the King James
Version of the Book of Revelation 19:20. His sa-
cred number is twelve. Throughout the Bible this
word is used in reference to the region of Hell to
which Jesus banishes demons, as described in
Luke 8:26-33.

Sources: Korban, Anastasis Dunamis, 117; Reiling,

Translator’s Handbook on the Gospel of Luke, 347; Watts,
Ancient Prophecies Unveiled, 202.

33
Abutes

The Sacred Magic of Abramelin the Mage has

Abutes (“bottomless, measureless”) as one of the
fifty-three SERVITORS OF ASHTAROTH AND As-
MODEUS (see ASHTAROTH and ASMODEUS).

Sources: Belanger, Dictionary of Demons, 16; For-

gotten Books, Sacred Magic of Abramelin the Mage, 112;
Monier-Wilbams, Sanskrit-English Dictionary, 592.

Abzu

Variations: APSU, Apsu, Engur

In the Babylonian creation epic Enuma Elish

(twelfth century B.C.E.), Abzu is a primal de-
monic creature made up of fresh water. He is the
lover of fellow deity TlAMAT, a creature of salt
water. Abzu is the demon of the semen, wisdom,
and the Watery Abyss, a vast freshwater ocean
beneath the earth that serves as the source of all
lakes, rivers, springs, streams, and wells.

Sources: Black, Gods, Demons, and Symbols of Ancient

Mesopotamia, 34, 57, 134; Bossieu, Academy, Issue 14,
13-14; Cunningham, Deliver Me from Evil, 11-2, 38;
Sorensen, Possession and Exorcism in the New Testament
and Early Christianity, 27-8.

Acaos

Acaos is one of the eighteen demons who pos-

sessed Sister Jeanne des Anges in Loudun,
France, 1634. He was described as being a
Fallen Angel, formerly of the Order of
Thrones. Interestingly, after her exorcism, Acaos
was thereafter called upon during exorcisms and
cases of collective possession for assistance in
driving out other demonic spirits (see LOUDUN
Possession).

Sources: Aikin, General Biography, 493; Bayle, His-

torical and Critical Dictionary, 262; Dawes, Pronunci-
ation of the Greek Aspirates, 41; Ramsay, Westminster
Guide to the Books of the Bible, 349; Voltaire, Works of

34
M. de Voltaire, 193.

Accaron

Variation; Acheron, Ekron

Accaron is a devil whose name translates to

mean “a body or stump of a tree,” “barrenness,”

15

Acleror

“feebleness,” and “weakness” (see also AbduS-

CIAS). In some translations of the Bible, Accaron
is translated as the Palestinian homeland of
BAALZEBUB (SATAN) while in others it is taken
to mean a lesser, demonic servitor of BAALZEBUB
(Satan).

Sources: Bullinger, Decades of Henry Ballinger, 357;

France, On Life and Letters, 220; J ones, Jones’ Dictionary
of Old Testament Proper Names, 54; Rudwin, Devil in
Legend and Literature, 28.

Acereba

Variations: Acerba

Theurgia Goetia, the second book of the

Lemegeton, claims that Acereba, a nocturnal duke,
is one of the fifteen SERVITORS OF Barmiel (see
Barmiel and Dukes of Hell).

Sources: Peterson, Lesser Key of Solomon, 70-1.

Achaniel

In the Sacred Magic of Abramelin the Mage,

Achaniel (“Truth of God”) is one of the fifteen
Servitors of Paymon (see Paymon). He is the
demon of truth.

Sources: Belanger, Dictionary of Demons, 150; Math-

35
ers, Sacred Magic of Abramelin the Mage, 108.

Achas

Achas is one of the eighteen demons who pos-

sessed Sister Jeanne des Anges in Loudun,
France, 1634. He was described as being a
Fallen Angel. After the exorcism, Achas was
thereafter called upon during exorcisms and cases
of collective possession for assistance in driving
out other demonic spirits (see LOUDUN POSSES-
SION).

Sources: Aikin, General Biography, 493; Bayle, His-

torical and Critical Dictionary, 262; de Colange, Stan-
dard Encyclopedia, 14; Voltaire, Works of M. de Voltaire,
193.

Achot

As one of the twenty Duke SERVITORS OF

Symiel (see Symiel), Achot is very amenable
and quick to obey his summoner. He shares with
the other diurnal SERVITORS OF SYMIEL seven
hundred twenty servitors between them. In He-
brew his name translates to mean “of a relation,”
as in a sibling, spouse or lover.

Sources: Hoffman, And God Said, 163-4; Peterson,

Lesser Key of Solomon, 88; Trithemius, Steganographia,
85.

Aciebel

Variations: ACIEL

Dr. Johannes Faustus, not to be confused with

the printer Johann Fust, wrote a book in 1524
that he named The Book of Dr. Faust. In it he de-

scribed the demon Aciebel as being an aqueous

demon who had the power to control all things
upon and under the water. He also claimed that
the sea demon had the ability to return lost items
and raise up both ships and treasure that had been
lost in lakes, oceans, and rivers. Faustus noted

36
that the more sharply Aciebel is invoked, the
faster the demon will fulfill his summoner s com-
mands.

Sources: Butler, Ritual Magic, 177; Hall, Secret

Teachings of all Ages, 297; Von Goethe, Goethes Faust,
259; Von Goethe, Goethe’s Letters to Velter, 377.

Aciel

Originally from Chaldean demonology, Aciel

(“black sun,” or “the Sun of the Night”) is men-
tioned in both the Testament of Solomon and
Heinrich Cornelius Agrippa Von Nettesheim’s
De Occulta Philosophia (1531). Ranked as one of
the ELECTORS OF Hell and in service under
Raphael (“healing one of God”), Aciel is an “en-
snarer” and one of the seven planetary demons of
Hell (Saturn). He appears as an attractive man
but stands only about three feet tall. Aciel, who
dwells in the bowels of the earth, must be invoked
three times before he will appear, and will only
do so in a magical circle prepared especially for
him. He moves and acts as quick as human
thought. Able to give riches to his summoner,
Aciel will instantly bring forth items from a great
distance. He has the power to affect the economy
as well as the ability to cause earthquakes.

Sources: Chopra, Academic Dictionary of Mythology,

5; Encyclopedia Britannica, Vol. 1, 174; Von Goethe,
Goethes Faust, 259; Von Goethe, Goethe’s Letters to
2. el ter, 377.

Aclahayr

Apollonius of Tyana stated in his Nuctemeron

[flight Illuminated by Day) that Aclahayr was one
of the fourth of the seven Djinn of the Twelve
Hours; their names are Eistibus, PHALGUS,
PHARZUPH, SlSLAU, Schiekron, and ThAGRINUS.
If he is to be summoned, it is best to do so on a
Monday or Sunday. He is also the demon of
gambling.

Sources: Gettings, Dictionary of Demons, 23; Levi,

Transcendental Magic, 418.

37
Acleror

Variations: Aclerorv, Acteras, Acterar

Acleror is one of the fifteen diurnal Duke

Servitors of Barmiel (see Barmiel)
according to the Theurgia Goetia, the second book
of the Lemegeton (see Dukes OF Hell).

Sources: Peterson, Lesser Key of Solomon, 70;

Trithemius, Steganographia, 17.

Acuar

16

Acuar

Acuar is one of the one hundred eleven SERVI-

TORS of Amaymon, Ariton, Oriens, and Pay-
MON. His name in Hebrew translates to mean “a
tiller of the earth.”

Sources: Forgotten Books, Sacred Magic of

Abramerlin the Mage , 121; Mathers, Magia Della
Cabala , 140; Von Worms, Book of Abramelin, 255.

Ad Dajjal

Variations: Al-Masih Ad Dajjal (“The False

Messiah”), ANTICHRIST, DAJJAL, Deggial,
Meshiha Deghala

Eschatology is the study of the end of days,

ends of time, or the end of the world, be it from
a theological, philosophical, or metaphysical
point of view. Ad Dajjal (“The Impostor”) is a
demon from Islamic eschatology who is believed
to be the End-of-Days deceiver, otherwise
known as the Antichrist.

It is believed that in the final days, Ad Dajjal

will gather together all of those he has deceived

38
and make them into an army that he will use to
confront the Messiah, who will have an army of
His own.

A large and bulky-looking man with a ruddy

complexion and a thick head of hair, Ad Dajjal
is blind in his right eye. Some sources say that
the Arabic word for “infidel” ( kaafir ) will be writ-
ten upon his forehead or between his eyes. Only
a true Muslim will be able to see the writing. He
will make himself known at Yawm al-Qiyamah
(“The Day of Resurrection”) while he is traveling
between Syria and Iraq.

Ad Dajjal is described as being able to leap

through the sky high enough to touch the clouds.
He can fool others into thinking that he has the
power to raise the dead and walk across the
waters of the ocean. He rides upon a donkey that
moves quickly over the land, but he is physically
incapable of entering into Mecca and Medina.

To prevent attack from Ad Dajjal, one must

repeat from memory the first ten verses of Surat
al Kahf {Chapter of the Cave). These verses act like
a verbal talisman against him.

Sources: Glasse, New Encyclopedia of Islam, 122; Kel-

ley, Methodist Review, Vol. 83, 59; Le Strange, Palestine
Under the Moslems, 411, 494.

Adad

Variations: Addu, Anus son, Hadad, Ishkur,

Ramman (“the Thunderer”), Resheph, RlMMON,
Teshub, the canal controller

From Assyrian, Babylonian, Hittite, and

Mesopotamian demonology comes the demonic
god of divination and storms, Adad. He is de-

picted as grasping lightning in his right hand and

an axe in his left. Oftentimes he is shown stand-
ing near a bull or a lionlike dragon. His cult was
widely spread throughout Asia Minor, Mesopo-
tamia, Syria, and Palestine. Adad’s sacred number

39
is either six or sixty, sources vary; his sacred an-
imal is the bull and his symbol is the lightning
bolt. He is similar to the demon Rimmon.

Sources: Black, Gods, Demons, and Symbols of Ancient

Mesopotamia, 76, 118, 75; Von Nettesheim, Three Books
of Occult Philosophy, 514; Van de Toorn, Dictionary of
Demons in the Bible, 909; Zenos, Popular and Critical
Bible Encyclopedia and Scriptural Dictionary, 43.

Adar

Variations: ADRAMELECH

Adar (“Wing”) is a demon from Chaldean lore

born the son of the god, Bel. It is also the name
of the first month in the Chaldean calendar and
is known as the ‘dark month.’

Sources: Harper, Biblical World, Vol. 3, 109, 111;

Hyatt, Book of Demons, 73; Lenormant, Chaldean
Magic, 46, 118.

Addanc

Variations: Abac, Abhac, Adanc, Addane,

Afanc (“beaver”), Avanc

British, Celtic, and Welsh mythology all tell

of aqueous demons called addanc. Said to look
like a beaver-, crocodile-, or dwarflike demon, it
preys upon those who enter into the lake it lives
in. Folklore tells us that it once lived in Llyn Bar-
fog and/or in Llyn Llion Lake near Brynberian
Bridge or in Llyn yr Afanc Lake. It can be lured
out of the water by a maiden, and when this hap-
pens, the addanc is powerless. There are various
stories regarding the addanc’s destruction. Some
tell how Hu Gadarn used oxen to drag it out of
the water and slay it; other tales say it was lured
out of the water where it fell asleep on her lap,
was bound up in chains, and then either dragged
off to Lake Cwm Ffynnon or slain by Peredur.

According to Llyfr Coch Hergest {Red Book of

Hergest), written between 1382 and 1410, and
Llyfr Gwyn Rhydderch {White Book ofRhydderch),

40
written in 1350, the trashing of the addanc had
once caused massive flooding, which drowned all
the original inhabitants of Britain except for
Dwyfan and Dwyfach, who went on to found a
new race of Britons.

Sources: Gettings, Dictionary of Demons, 21; Lewis,

Comer’s Dictionaryfor Young People, 141; McCoy, Celtic
Myth and Magick, 252.

Addu

Variations: Adad, Adapa, Marduk, Ramman

Addu is a storm demon in Babylonian de-

monology (see Adad). It is possible that Addu

17

Adramaleck

was only an aspect Adad and not an independent

entity. Addu could have been an earlier
forerunner of the god, Marduk, and was merged
with him in later times.

Sources: Hastings, Encyclopedia of Religion and

Ethics , 64; Mackenzie, Myths of Babylonia and Assyria,
143; Turner, Dictionary of Ancient Deities, 15.

Adi

According to Enochian lore, Adi is a CACO-

DAEMON. His angelic counterpart is unknown

(Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

8; Laycock, Complete Enochian Dictionary , 73.

Adimiron

Variations: The Bloody

41
Adimiron is one of the twelve princes of the
Qliphoth and is under the service of Uriens (see
Qlippothic Orders of Demons). He and the
demons of his order look like a lion-lizard hybrid
and swarms across the desolate places of the void
leaving a ‘“rich brown juice’ of annihilation in
[his] wake.” He lives in the tunnel of Uriens.

Sources: Ashe, Qabalah, 559; Guiley, Encyclopedia

of Magic and Alchemy, 267; Mathers, Sorcerer and His
Apprentice, 26.

Adirael

Variations: Adirion, Sannul

The Book of Enoch names Adirael (“Magnifi-

cence of God”) as one of the Fallen Angels
who swore allegiance to SAMIAZA and rebelled
against God. He lusted after and took a human
wife against God’s will, and went on to father the
Nephilim. Other sources say that Adirael, a tall
and powerful cherub, is one of the Angels OF
Punishment, an Angel of Judgment who has
dominion over Judgment Day, and one of the
forty-nine SERVITORS OF BEELZEBUB (see
Beelzebub).

Sources: Belanger, Dictionary of Demons, 18; David-

son, Dictionary of Angels, 7; Mathers, Magia Della Ca-
bala, 136.

Adityas

Variations: The Twelve Sovereign Principles

Born the son of Kashyapa and Aditi, the

mother of all gods, Adityas (“Progeny of Aditi”)
is one of a cadre of sun gods. Originally there
were only seven of them, but later their ranks
were expanded to twelve to correspond to the
months of the year. Adityas falls under the do-
main of the Devas, a generic Hindu term for di-
vine beings. He is represented as the spokes in
the Wheel of Time and is symbolic for the laws
that rule the human society and the universe.

42
Dwelling in the sky, these sovereign principles
move about in pairs of even numbers and protect
against diseases.

Sources: Kaegi, Rigveda, 58-61; Muller, Rig-Veda-

Sanhita, 240-2; Wheeler, History of India from the Ear-
liest Ages, 24.

Adjuchas

Apollonius of Tyana’s Nuctemeron {Night Illu-

minated by Day) lists Adjuchas as a demon or
Djinn. He has power over rocks and is one of the
seven demons of the eleventh hour.

Sources: Davidson, Dictionary of Angels, 7; Gettings,

Dictionary of Demons, 23; Levi, Transcendental Magic,
422.

Adnachiel

Variations: Adernahael, Adnakhiel, Advachiel

(“happiness of God”)

Enochian lore and medieval demonology has

Adnachiel as the demon of the constellation
Sagittarius. He is most powerful during the
month of November.

Sources: Camfield, Theological Discourse of Angels',

Davidson, Dictionary of Angels, 7; Gettings, Dictionary
of Demons, 23; Heywood, Hierarchy of Angels.

Adon

Adon (“lord” or “mighty”) is one of the one

hundred and eleven SERVITORS OF Amaymon,
Ariton, Oriens, and Paymon (see Amaymon,
Ariton, Oriens, and Paymon) in Mather’s
translation of the Sacred Magic of Abramelin the
Mage.

Sources: Belanger, Dictionary of Demons, 18; Math-

ers, Book of the Sacred Magic of Abramelin the Mage, 118;
Von Worms, Book of Abramelin, 255.

43
Adonides

A duke or steward in service to MEPHISTOPHE-

LES, Adonides (“garden” or “plant”) is considered
to be a lesser demon in the hierarchy of Hell. On
occasion he is listed as being the husband of
Venus, the goddess of adultery.

Sources: de Voragine, Golden Legend, 100; Melton,

Encyclopedia of Occultism and Parapsychology , 315;
Smedley, Occult Sciences, 176; Spence, Encyclopedia of
Occultism, 153.

Adonis

Adonis is a devil from the demonology of the

ancient Middle East.

Sources: Bienkowski, Dictionary of the Ancient Near

East, 4; Conway, Demonology and Devil-Lore, Vol. 1,
79.

Adramaleck

Variations: Adramalek, Adramelec

Originally Adramaleck was a Samarian deity

Adramelech

18

and in Assyria where he was worshipped,

children were sacrificed to him by being burned
alive upon his altars. Considered to be an
Archdemon or devil, he is now said to be in the
service of ASMODEUS. When summoned, he ap-
pears as a mule or peacock. Adramaleck holds
many titles and positions in the hierarchy of Hell,
such as Chancellor of Infernal Regions, Chan-
cellor of the Grand Cross Order of the Fly,
Commander of Hell, King of Fire, President of
the Council, Prince of Fire, and the Superintend-
ent of the Wardrobe.

44
Sources: Anthropological Society of Bombay,
Journal of the Anthropological Society of Bombay, Vol. IS,
91; Chambers, Book of Days, 722; Guiley, Encyclopedia
of Demons and Demonology, 3; Waite, Literary World,

170.

Adramelech

Variations: Adar-malik, Adramalek, Adram-

eleck, Adramelek, Adrammelech (“magnificence
of the King”), the King of Fire

In Syria, Adramelech (“Wing King”) was a

Samarian sun god worshipped by the Sepharvites.
Children were sacrificed to him. Later his name
was demonized in Judeo-Christian tradition. He
was placed in service under SAMMAEL, the angel
of poison, and given a plethora of rank and titles
such as Chancellor of Hell, Chancellor of the
High Council, Evil Chief of Hod, Grand Chan-
cellor of Hell, Grand Chancellor of the Infernal
Empire, Minister of Beelzebub’s Order of the
Fly, President of the High Council, President of
the Senate of the Demons, Superintendent of the
Devil’s Wardrobe, Supervisor of Satan’s
Wardrobe, and one of those who presides over
the Devil’s general council.

Adramelech is now described as being one of

the Fallen Angels, formerly of the Order of
Archangels; so technically, he is an Archdemon
who has dominion over the hierarchy known as
SAMAEL. He is also one of the ten evil sephiroths
as well as the patron demon of hypocrisy. In art
he is shown as having a human head and torso,
but the body of a mule or sometimes of a pea-
cock.

His personal adversaries are the angels Uriel

and Raphael (“healing one of God”), not to be
confused with the demon URIEL. Adramelech is
the evil counterpart to one of the divine SEPHI-
ROTHS, Hod. He has many similarities to the
demon ADRAMALECK.

Sources: Ashley, Complete Book of Devils and

45
Demons, 57; Chambers, Book of Days, 722; Chamchian,
History of Armenia, 34; Collin de Plancy, Dictionary of
Witchcraft, 15; Hyatt, Book of Demons, 50, 73; Patrich,
Sabaite Heritage in the Orthodox Church, 166.

Adrastaeia

Adrastaeia is an Aerial Devil who has the

ability to fashion for himself a solid body out of
the air. He flies through the air but keeps close
to humans. Easily summoned by sorcerers,
Adrastaeia is susceptible to the same passions that
drive mankind. In addition to being able to take
nearly any form he chooses, Adrastaeia causes
natural disasters.

Source: Bhattacharji, Fatalism in Ancient India, 5.

Adriel

Variations: Hadraniel

According to both Enochian and Jewish lore,

Adriel (“Flock of God”) is one of the Angels of
Death, along with Azrael (“help of God”), Be-
briel, and Hemeh. He is also one of the twenty-
eight demonic rulers of the lunar mansions; he
has dominion over Alchil (“Crown of Scorpio”).
Adriel is also said to assist sailors and strengthen
buildings (see Enochian Rulers of the
Lunar Mansions).

Sources: Minchero, Voice from the Jordan, 66; Moura,

Mansions of the Moon for the Green Witch, 44; Von
Goethe, Goethe’s Letters to Zelter, 378; Webster, Ency-
clopedia of Angels, 5, 124.

Adro

In the demonology of the Lugbara people who

live along the West Nile River in Uganda, Adro
is an evil earth spirit who starts grass fires and
causes sickness in adolescent girls. He swims
throughout the rivers of the world.

Sources: Beattie, Spirit Mediumship and Society in

46
Africa, 225, 265; Ellwood, Words of the World’s Religions,
52.

Aeglun

In Apollonius of Tyana’s Nuctemeron {Night Il-

luminated by Day), Aeglun is said to be the demon
or DjINN of lightning. He is one of the seven
demons of the eleventh hour.

Sources: Davidson, Dictionary of Angels, 7; Gettings,

Dictionary of Demons, 23; Levi, Transcendental Magic,
422.

Aeriae Potestates

The aeriae potestates (“Aerial Powers”) are

from Enochian lore and of the sixth order of
demons that fall under the dominion of
Merizim. Considered to be a type of Aerial
Devil, they have under their command the four
Angels of the Apocalypse. Aeriae potestates have
the ability to cause storms at sea, and the thunder
and lightning they create causes pestilence. They
are furious by nature and constantly raging in the
air.

19

Afray

Sources: Coleman, Dictionary of Mythology, 26; Get-

tings, Dictionary of Demons, 23; McLean, Treatise on
Angel Magic, 70.

Aerial Devil

Variations: Sylphs

The Medieval theologian Friar Francesco

Maria Guazzo described in his Compendium
Maleficarum (1628) the nature of aerial devils. He
defined them as being invisible servitors, spirits
under the command of the Devil. In constant

47
communication with Hell, they swarm invisibly
through the spirit world and have been known
to conspire with evil men. The enemy of all
mankind, they use their powers to create natural
disasters, shipwrecks, and violent storms. They
also have the ability to create solid bodies for
themselves from the very air, which they will use
to grab up a victim and shake violently, all the
while yelling out his sins, both real and imagined,
for all to hear.

Immortal, invisible shape-shifters, they inspire

man to question his faith, commit foolish actions,
and create slander. Aerial devils are, however,
susceptible to the passions of mankind and are
easily invoked by sorcerers because even though
they live in the spirit realm, they stay in the air
around humans as much as they possibly can.
This species of demon takes a special delight with
the obscenities of the theater and the wild hy-
perbole of poets.

Sources: Conway, Demonology and Devil-Lore, Vol.

2, 210-11; Godwin, Lives of the Necromancers, 36-38;
Guazzo, Compendium Maleficarum, 73; Kipfer, Order
of Things, 255; Von Franz, Alchemy, 226.

Aeshma

Variations: Aesma, “fiend of the wounding

spear”

There are records of Persian lore dating back

3,000 years that mention the demon of fury and
wrath, Aeshma. Described as being a small and
hairy demon, he excels at making men perform
acts of cruelty and destruction. Said to be one of
the seven archangels of the Persians, Aeshma’s
personal adversary is the angel of Obedience,
Sraosha (“Lightning”).

Sources: Hyatt, Book of Demons, 40; Jackson, Zoroas-

trian Studies, 89-90; Van der Toorn, Dictionary of
Deities and Demons, 106.

Aesma Daeva

48
Variations: Aesma, Aeshma, Ashmadai, As-
MODEUS, zEshma-deva

In Persian demonology Aesma Daeva (“cov-

etous demon,” “fury,” “madness”) is the king of
demons. A species of DAEVAS, he is the person-

ification of the only thing he loves: conflict, vio-

lence, and war. The demon of anger, fury, lust,
revenge, and wrath, it is not uncommon for him
to vent his aggression on herds of cattle. With
the demon ASTO VlDATU, they chase the souls
of the newly departed as they try to rise up to
Heaven. Aesma Daeva’s personal adversary is the
angel of Obedience, Sraosha (“Lightning”). (See
also Asmodeus Zavehe.)

Sources: Barton, Oxford Bible Commentary, 629;

Davies, Cambridge History of Judaism, 318; Icon,
Demons, 136; Jackson, Zoroastrian Studies, 75.

Af

Created by God to execute His will, Af

(“anger”) is one of the ARCHANGELS OF PUNISH-
MENT and one of the three angels of Hell, Ema
and MASHITH being the other two. He is under
the direct command of the six Angels of Death
over men, but has no dominion over children,
young people, and kings. A demon of anger, he
is described as being five hundred parasangs in
height (1,789.5 miles) and that his body was
forged out of chains made with black and red fire.
Af resides in the seventh heaven and hates Moses
because he did not observe the ritual of circum-
cision.

Sources: Ashley, Complete Book of Devils and

Demons, 78; Davidson, Dictionary of Angels, 351;
Singer, Jewish Encyclopedia, 593.

Afarorp

According to Christian demonology and the

Sacred Magic of Abramelin the Mage, Afarorp
(“breaking and rending”) is one of the one hun-

49
dred eleven SERVITORS OF Amaymon, Ariton,
Oriens, and Paymon (see Amaymon, Ariton,
Oriens, and Paymon).

Sources: Belanger, Dictionary of Demons, 19; Math-

ers, Book of Sacred Magic of Abramelin the Mage, 114;
Von Worms, Book of Abramelin, 256.

Afrasiab

Variations: Afra-Sia-Ab (“past the black

river”), Afrosiyob, Alp Er Tonga (“Courageous
Tiger Man”), Efrasiyab

Afrasiab is the name of a Scythian, demonic

archfiend that looks like a snake (see Ahriman).
It is also the name of an ancient city, several his-
torical hero-kings, and a tribe of ancient people.

Sources: Bonnefoy, Asian Mythologies, 324, 337;

Carus, History of the Devil and the Idea of Evil, 53;
Johnson, Dictator and the Devil, 304.

Afray

Afray (“dust”) is one of the fifty-three SERVI-

TORS of Ashtaroth and Asmodeus (see
Ashtaroth and Asmodeus).

African Devils

20

Sources: Belanger, Dictionary of Demons, 19; Math-

ers, Book of the Sacred Magic ofAbramelin the Mage, 116;
Von Worms, Book ofAbramelin , 248.

African Devils

Generally benign creatures, the devils of Africa

are considered to be more of a nuisance than a
threat. In their natural and true form they have
one arm, one ear, one eye, and one leg, but they
use their shape-shifting abilities to look human

50
and are very fast runners. In this guise the devils
live in villages blending in, assuming a name and
a life, and even performing everyday tasks such
as farming and hunting.

Sources: Conway, Demonology and Devil-Lore , 98,

217, 330; Nassau, Fetishism in West Africa, 41, 48, 100,
121; Summers, History of Witchcraft and Demonology,
163.

Afsus

Afsus is the demon of ungratefulness from Per-

sian demonology. His name translates to mean
“Alas!”

Sources: Hillmann, Unity in the Ghazals of Hafez,

59; Lambton, Persian Grammar, 355.

Agab

Variations: Zagal

According to the Sacred Magic ofAbramelin the

Mage, Agab (“beloved”) is one of the eight SERVI-
TORS OF Oriens (see Oriens).

Sources: Mathers, Secret Magic of Abramelin the

Mage, 108; Susej, Demonic Bible, 259; Von Worms,
Book of Abramelin, 257.

Agafali

Agafali (“age” or “reverence”) is one of the fif-

teen Servitors of Paymon (see Paymon).

Sources: Ford, Bible of the Adversary, 94; Mathers,

Secret Magic of Abramelin the Mage, 108; Susej, Demonic
Bible, 259; Von Worms, Book of Abramelin , 257.

Agaliarcpt

Variations: Agalierap, Agalierept

The eighteenth century book alleged to be

written by Pope Honorius III, Grimoire of Pope
Honorius (Le Grimoire du Pape Honorius ), says

51
that Agaliarept is the demon of anger, hate,
vengeance, and war. He is the commander of the
Secret Police of Hell and a grand general in the
infernal army, commander of the 2nd Legion.
Under his personal command are also four servi-
tors. With the Tarihimal he shares commands of
the servitor ELELOGAP (see SERVITORS OF
Agaliarept). Sources conflict as to whose com-
mand he is under. Some claim that he is one of
the two Servitors of Lucifer (Santanackia
being the other), while others say he is under

SAMMAEL. Agaliarept looks like a mature man

with a thick handlebar moustache. He is sum-
moned because of his ability to cause dissension
in the enemy army by creating distrust among
the men. Agaliarept can also discover the secrets
of all the courts and council chambers of the
world and from any time period; he holds sway
over Europe and Asia Minor. His sign is that of
two heads.

Sources: Baskin, Sorcerer’s Handbook, 12; Diagram

Group, Dictionary of Unfamiliar Words, 299; Mark,
Book of Hierarchies, 28; Masters, Devil’s Dominion, 131;
Summers, Witchcraft and Black Magic, 135; Waite, Book
of Ceremonial Magic, 187.

Agapiel

Agapiel is, according to Theurgia Goetia, the

second book of the Lemegeton, the Lesser Key of
Solomon, one of the fifteen SERVITORS OF ICOSIEL
(see ICOSIEL). He has under his personal com-
mand 2,200 servitors and maybe summoned any
time of the day or night. Agapiel rules over the
planet Mars.

Sources: Guiley, Encyclopedia of Demons and De-

monology, 119; Peterson, Lesser Key of Solomon, 99;
Trithemius, Steganographia, 69.

Agares

Variations: Agaros, Agreas, AGUARES, King of

the East, Tamiel (“perfection of God”)

52
Agares is a grand duke of the eastern region of
Hell and the prime minister of LUCIFER (see
Dukes of H f.lt, and Prime Ministers of Hell).
He is also responsible for distributing titles and
prelacies. Sources vary as to whose service he
falls directly under: LUCIFUGE ROFOCALE or
MEPHISTOPHELES. Agares is also listed as being
one of the seventy-two SPIRITS OF SOLOMON.
One of the FALLEN ANGELS, formerly of the
Order of Virtues, he swore allegiance to SAMIAZA
and rebelled against God because he lusted after
and took a human wife as his mate, fathering the
Nephilim. He is the demon of courage and has
thirty-one legions of servitors under his com-
mand, sharing an additional eighty-seven
demons with SAMMAEL.

Agares is easily summoned but it is best to call

him up during the month of March at the
eleventh hour of the night when his power is at
its peak. When he appears, Agares looks like a
caring and kindly lord mounted upon a crocodile
with a hawk perched upon his fist. He has a wide
array of powers at his disposal such as causing
earthquakes, destroying spiritual and temporal
dignities, doling out power, granting titles, mak-
ing terrestrial spirits dance, placing newfound
courage in those who would flee before greater

21

Aggareth

numbers, scattering the enemy army, teaching

languages, and other varied abilities.

Agares is mentioned in Christian demonology

of Johann Wierus’s Pseudomonarchia Daemonum
{False Monarchy of Demons, 1583).

Sources: Baskin, Sorcerer i Handbook, 276; De Lau-

rence, Lesser Key of Solomon, Goetia, 22; Laurence, For-
eign Quarterly Review, Vol. 24, 370; Maberry, Crypto-

53
pedia, 42; Scott, London Magazine, Vol. 5, 378; Waite,
Unknown World 1894-1895, 230; Wedeck, Treasury of
Witchcraft, 96.

Agas

Agas is a female demon of illness from Persian

demonology. Her name means “evil eye.”

Sources: Littleton, Gods, Goddesses, and Mythology,

Vol. 1, 402; Rose, Spirits, Fairies, Gnomes, and Goblins,
5, 350, 355.

Agathion

An agathion is a type of FAMILIAR demonic

spirit and can appear as either an animal or a
man. Once bound as a familiar, it lives inside a
ring or talisman. Agathion are most powerful at
mid-day.

Sources: Buckland, Weiser Field Guide to Ghosts, 136;

Icon, Familiarities, 243; Spence, Encyclopedia of Oc-
cultisim, 6.

Agathodemon, plural: Agathodemons

Variations: Agathodaemon, Agathodaimon,

Agathos Daimon

The mythology of the Agathodemon began

back in Egypt; however, it is a Greek word. Its
name translates to mean “the good god” or “good
divinity.” It was believed that every person was
born with two personal, invisible guardians, the
Agathodemons and the CACODAEMON. Agath-
odemons were said to be their good-natured pro-
tectors and CACODAEMON were their evil coun-
terparts. Each demon encouraged its own
impulses. Agathodemons are most often depicted
as a snake with a human head, but on occasion
they have been shown as a young man holding a
basket full of ears of corn.

Agathodemons are most powerful on the first

day after a new moon, a time when they are to
be remembered for the duty they perform. They

54
are given tribute daily and it is shown by the con-
sumption of a glass of wine after a meal has been
eaten. Agathodemons are the symbolic reminder
to live a moral life and to always seek to improve
oneself. The only time one of them would ever
attack a person is if they were attempting to de-
stroy a vineyard that was under their protection
(see also Enochian Cacodaemons).

Sources: De Claremont, /Indent's Book of Magic, 106;

Osburn, Monumental History of Egypt, 289-91;
Vaughan, British Quarterly Review, Vol. 7, 236.

Agb

According to Enochian lore, Agb is a CACO-

DAEMON. His counterpart is the angel Gbal
(Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

12; Laycock, Complete Enochian Dictionary, 74.

Agchonion

Variations: Agchonion

In the Testament of Solomon, Agchonion is a

demon that preys on infants (see SPIRITS OF
SOLOMON). He lies in their bedding, waiting for
an opportunity to strike. Agchonion is
susceptible to banishment by the use of a cone
spell using the word lycurgos, written out on a fig
leaf.

Lycurgos

ycurgos

curgos

urgos

gos

os

55
Sources: Ashe, Qabalah, 51, 236; Belanger, Diction-
ary of Demons, 19; Bohak, Ancient Jewish Magic, 236-
7; Conybear e., Jewish Quarterly Review, Vol. 11, 38.

Age of Demons, The

Hesiod (700 B.C.E.), a Greek oral poet whose

writings serve as a major source on Greek
mythology, calculated that demons live ten times
longer than the phoenix, which in turn lives ten
times longer than a human.

Plutarch (46-120 A.D.), a Roman citizen and

Greek historian, biographer, and essayist, deter-
mined by his studies that demons are susceptible
to disease, and therefore he estimated that the
maximum age a demon could live to reach would
be no more than 9,720 years.

Sources: Basin, Dictionary of Satanism, 18; Brenk,

Relighting the Souls, 170-4; Jones, Platonism of Plutarch,
37-40.

Agei

Agei, whose name means “meditation” in He-

brew, is one of the fifty-three SERVITORS OF
Ashtaroth and Asmodeus (see Ashtaroth
and Asmodeus).

Sources: Belanger, Dictionary of Demons, 20; Math-

ers, Book of Sacred Magic of Abramelin the Mage, 115;
Von Worms, Book of Abramelin, 247.

Aggareth

Aggareth is one of the concubines that serve

under the command of SATAN.

Aggelos Abussos

22

Sources: Cams, Open Court , Vol. 44, 517; Rudwin,

56
Devil in Legend and Literature , 28, 98.

Aggelos Abussos

Variations: ’ABADDOWN, Apolluon

Aggelos abussos is Greek for “Angel of the
Abyss,” a title that is shared by APOLHUN and
Lucifer.

Sources: Oxford University Press, Catholic Compar-

ative New Testament, 1683; Presutta, Biblical Cosmos
versus Modern Cosmology , 167; Reiling, Translator's
Handbook on the Gospel of Luke, 347.

Aggelos Hamartano

Aggelos hamartano is Greek for “angel of sin”

or “bad angel.” It is used in reference to a Fallen
Angel.

Source: Reiling, Translator’s Handbook on the Gospel

of Luke, 550, 778.

Aggelos Oxus Drepanon

Aggelos oxus drepanon is Greek for “angel with

sharp sickle.” It is used to refer to the Angel of
Death, a title shared by Adriel, Ashmodai,
Samael, and Sariel.

Sources: Davidson, Dictionary of Angels, 26; Illes,

Encyclopedia of Spirits, 218; Schwartz, Tree of Souls, 139.

Aggelos Phos

Aggelos phos is Greek for “angel of light.” It may

be a reference to Lucifer.

Source: Reiling, Translator’s Handbook on the Gospel

of Luke, 707.

Aggelos Satanas

Aggelos satanas is Greek for “angel of the ac-

cuser.” It may be a reference to the Fallen
Angel, Mastema, the Accusing Angel who
tried to kill Moses in Exodus 4:24.

57
Sources: Price, Pre-Nicene New Testament, 375;
Reiling, Translator's Handbook on the Gospel of Luke,
680-1.

Aggereth

Born the daughter of the Qliphothic witch

MACHALOTH, Aggereth has snakes for hair and
is depicted as being seated in a chariot that is
being pulled by an ass and an ox. She, like her
mother before her, is a demonic witch.

Sources: Crowley, 777 and Other Qabalistic Writings

ofAleister Crowley, 140; Ford, First Book ofLuciferian
Tarot, 174; Wise, Origin of Christianity, 95.

Aggrapart

Variations: Herod Agrippa

Aggrapart was a name that was used in the
Middle Ages to refer to LUCIFER. It was a vari-
ation of the historical Jewish King Herod

Agrippa, who in 7 B.C.E. most famously had his

own son executed to appease the Roman
Emperor Augustus.

Sources: Ewert, French Studies, Vols. 7-8, 133; Rus-

sell, Lucifer, the Devil in the Middle Ages, 249.

Agibol

Variations: Agibal

Agibol (“forcible love”) is from Christian de-

monology and is mentioned in the Sacred Magic
of Abramelin the Mage. He is one of the ten
Servitors of Amaimon and Ariton (see
Amaimon and Ariton).

Sources: Belanger, Dictionary of Demons, 20; Math-

ers, Book of the Sacred Magic of Abramelin the Mage, 106;
Susej, Demonic Bible, 257.

Agiel

58
Agiel is a demonic spirit and a soldier in
Satan’s army. His presence can be detected by
signs of extreme violence on the battlefield. Agiel
has the ability to invoke spirits that live in the
firmament of the earth. He does not necessarily
have dominion over fellow demons Asmoda'i,
Elubeb, and Haniel as he does the planet Saturn,
but he has long been associated with them. It has
been alleged that Agiel’s name was engraved on
a talisman that belonged to and was worn by
Catherine de Medicis, Queen of France (April
13, 15 19 -January 5, 1589).

Sources: Guiley, Encyclopedia of Magic and Alchemy,

255; Jobes, Outer Space, 83; Regardie, Tree of Life, 89.

Agilas

From Christian demonology and as mentioned

in the book Sacred Magic of Abramelin the Mage,
Agilas (“sullen”) is one of the sixty-five
Servitors of Kore and Magoth.

Sources: Mathers, Book of the Sacred Magic of

Abramelin the Mage, 107, 119.

Aglafos

Aglafos (“bright light”) is one of the fifteen

Servitors of Paymon (see Paymon).

Sources: Belanger, Dictionary of Demons , 20; Math-

ers, Sacred Magic of Abramelin, 108; Von Worms, Book
of Abramelin, 257.

Aglas

Aglas, a duke, is a nocturnal demon and one

of the sixteen SERVITORS OF GEDEIL (DUKES OF
Hell and Gedeil).

Sources: Guiley, Dictionary of Demons and De-

monology, 94; Peterson, Lesser key of Solomon, 72.

Aglasis

59
Aglasis is a demi-demon in service under
NEBIROS. He has the ability to teleport anyone

23

Aherom

or anything from one location on the planet to

another.

Sources: Kuriakos, Grimoire Verurn Ritual Book, 12;

Von Worms, Book of Abramelin, 260; Waite, Book of
Black Magic, 288.

Agnan

According to Reginald Scott’s The Discovery

of Witchcraft (1584), Agnan is a devil who lives
in America and breeds swine.

Sources: Boguet, Examen of Witches, 19; Gettings,

Dictionary of Demons, 25; Grafton, New Worlds , Ancient
Text, 92.

Agniel

Agniel is named in the Book of Enoch as one of

the Fallen Angels who swore an oath of alle-
giance to SAMIAZA, rebelled against God, took
a human wife, and fathered the Nephilim. He
also went on to teach mankind the
“enchantments of roots,” as well as how to use
conjurations.

Sources: Davidson, Dictionary of Angels, 11; Kelly,

Who in Hell, 8.

Agra

In the Lemegeton, the Lesser Key of Solomon,

Agra, a nocturnal demon, is listed as one of the
sixteen Duke SERVITORS OF Gedeil (see Dukes
of Hell and Gedeil).

60
Sources: Belanger, Dictionary of Demons, 20; Peter-
son, Lesser Key of Solomon, 72.

Agrat-Bat-Mahlaht

Variations: Angel of Prostitutes, Iggereth Bath

Mahalath

The Arch She-Demon and Succubus Agrat-

Bat-Mahlaht’s origin lies in Jewish mysticism,
and her name translates from Hebrew to mean
“Spirit Daughter of Uncleanness.” Named as one
of the four Demons of Prostitution, she is
also listed as one of the four wives of SAMMAEL
(Satan). Agrat-Bat-Mahlaht commands 180,000
demons of her own and is said to drive a chariot
around the world on Wednesdays and Fridays.
According to Talmudic lore, demons are mortal;
however, it is said that Agrat-Bat-Mahlaht and
Lilith will “continue to exist and plague man until
the Messianic day, when God will finally extirpate
uncleanliness and evil from the face of earth.”

Sources: Davidson, Dictionary of Angels, 149; God-

win, Godwin’s Cabalistic Encyclopedia, 11; Sperling, The
Aohar, Vol. 5, 155.

Agrax

Agrax (“bone”) is listed as one of the fifty-three

Servitors of Ashtaroth and Asmodeus (see
Ashtaroth and Asmodeus).

Sources: Belanger, Dictionary of Demons, 20; Math-

ers, Book of Sacred Writings of Abramelin, 116; Von
Worms, Book of Abramelin, 248.

Agrimas

In Judaic lore and described in Midrashic lit-

erature, it is said that after the expulsion from the
Garden of Eden, Adam and Eve separated from
each other for a while. During this period, Piznia,
a daughter of Lilith, met Adam and together
they had many children, giving birth to a specific
type of demonic half-breed known as Cambion

61
Lutins. The first born child of their union was a
son named Agrimas. Ninety-two thousand other
children are said to have followed.

Using his status as a son of Adam, Agrimas

sought out Methuselah the Righteous, who slew
ninety thousand of his descendants in a single
sword stroke. In exchange for peace, Agrimas
gave Methuselah the names of his remaining de-
scendants and the symbols of protection against
them. The remaining LUTINS then sought refuge
on the furthest mountains and in the deepest
places in the sea.

Sources: Ginzberg, Legends of the Jews, 141; Hammer,

Jewish Book of Days, 42; Scholem, Kabbalah, 357.

Aguares

Variations: AGARES

Aguares (“male”) is the duke of the Eastern re-

gion of Hell, where he commands thirty-one le-
gions of devils. He is described as riding a croc-
odile and carrying a sparrow hawk on his arm.
Aguares is summoned for his ability to cause the
enemy to flee and makes deserters return to their
posts. He can also teach any language and causes
earthquakes.

Sources: Ashley, Complete Books of Demons, 57; Bias,

Freedom from the World of Satanism and the Power of
Satan, 41; Ford, Bible of the Adversary, 79.

Ahazu

Variations: Ahazie, Seizer Demon of the Night

Named in ancient medical texts, Ahazu (“the

Seizer”) is a nocturnal lesser demon who causes
diseases in humans, specifically those that cause
seizures. It is said that a person will suffer from
such an attack whenever this demon touches
them.

Sources: De Claremont, Ancient’s Book of Magic,

1060; Gettings, Dictionary of Demons, Tl', Spence, En-

62
cyclopedia of Occultism and Parapsychology, 1016.

Aherom

Aherom (“separation”) is listed as one of the

one hundred eleven SERVITORS OF AMAYMON,
Ariton, Oriens, and Paymon (see Amaymon,
Ariton, Oriens, and Paymon).

Ahharu

24

Sources: Belanger, Dictionary of Demons, 22; Susej,

Demonic Bible, 256.

Ahharu

An ahharu is a species of vampiric demon from

Assyrian lore. Their nature is to be cunning and
arrogant.

Sources: Baskin, Dictionary of Satanism, 20; Cams,

History of the Devil and the Idea of Evil, 44.

Ahi

Variations: Demon of Drought, the Serpent of

Ignorance, Verethra, VRITRA

Ahi is a demonic dragon god from Hindu

mythology who brings about drought, egotism,
and ignorance. He has the ability to control and
alter the weather; typically this power is used to
prevent rainfall. Ahi is described as looking like
a snake, a spiderlike being, and a man with a
snake rising from each shoulder. He has
dominion over the sun.

Sources: Dange, Bhagavata Parana, 34; Perry,

Journal of the American Oriental Society, Vol. 11, 199;
MacDonnell, Vedic Mythology, 152, 158.

Ahlmakoh

63
From the demonology of the people of the
Vancouver Islands comes the demonic terrestrial
wood-spirit named Ahlmakoh. During a ritual
ceremony his nasal mucus is collected in order to
make amulets of invulnerability. He is described
as being male.

Sources: Hastings, Encyclopedia of Religion and

Ethics, 591, 592; Sapir, Ethnology, Vol. 4, 512, 514.

Ahpuch

Variations: Ah Puk, Ahpuk, Ahpuuc, Cizin,

God- A, Hunahau, Hunhau, Kimil, Kisin, Yum-
Cimih, Yum-Cimil (Lord of Death), Yum-Kimil

Ahpuch is a demonic god from Mayan

mythology. The demon of death, he is also the
ruler of Mictlan, the lowest and the worst of the
nine Hells. He is described as looking like a
skeleton, seated upon a throne, holding a sacrifi-
cial knife. Dogs and owls are his sacred animals.

Sources: Evans, Mayaad, 91; Turner, Dictionary of

Ancient Deities, 28; Van Scott, Encyclopedia of Hell, 68.

Ahriman

Variations: The Adversary, Afrasiab, Ahri-

MANES, Angra Mainyu (“Destructive One”),
ArimaniuS, Farrusarrabba, Prince of Darkness,
Prince of Lies

According to Zoroastrianism, Ahriman is the

creator and leader of the DAEVAS as well as the
9,999 diseases he uses to plague the earth. He is
described as looking like a soot-covered toad and

is the eternal archenemy of Ahura Mazda, the

“Wise Lord.” Ahriman is destined to fail in his
attempt to corrupt all things.

In Zoroastrianism all things have free will to

choose between good and evil, and because Ah-
riman chooses to be evil, he is considered to be a

64
demon.

Sources: Brucker, History of Philosophy, 44-5;

Dhalla, Zoroastrian Theology, 157-9, 254-60, 337-8;
Gettings, Dictionary of Demons, 27; Hyatt, Book of
Demons, 56; Jackson, Zoroastrian Studies, 68-75.

Ahrimanes

In Chaldean and Persian demonology, Ahri-

manes, a CACODAEMON (or Fallen ANGEL,
sources conflict), is ranked as the chief of the Ca-
codaemons and has command over all of the Ca-
codaemons (or Fallen Angels) who were expelled
from Heaven. He and his followers live in
Ahriman-abad, the space between Earth and the
stars (see also GRIGORI and WATCHERS).

Sources: Heckethorn, Secret Societies of all Ages and

Countries, 39; Volney, The Ruins, 115.

Ailo

Ailo is one of the many names of LlLITH.

Sources: Gray, Mythology of All Races, 365; Hurwitz,

Lilith: The First Eve, 39; Langdon, Semitic Mythology,
365.

Aim

Variations: Aini, ANIGUEL, Aym, Bast, HABO-

RYM, Nacoriel, RAum

Christian demonology from the Middle Ages

tells us that the demon of holocausts is Aim.
Ranked as a fire duke, grand duke, and president
(see Dukes OF Hell), he commands twenty-six
legions, six chiefs, and six servitors. Aim is described
as looking like a handsome man with three heads:
one of a calf (or cat), one of a snake, and one of a
man with two stars on his forehead. He carries a
torch in his hand and rides upon a viper. Aim hopes
to return to the Seventh Throne in 1,200 years.

Aim is summoned for his abilities to set cities

on fire with his firebrand, make men witty, and

65
honestly answer any question asked of him. Aim
will also teach astrology and the liberal arts. He is
most powerful during the month of July. His sacred
color is deep blue and his zodiacal sign is Cancer.

Sources: Conway, Demonology and Devil-Lore, Vol.

299; De Laurence, Lesser Key of Solomon, Goetia, 29;
Gettings, Dictionary of Demons, 27; Hall, Secret Teach-
ings of All Ages, 297; Icon, Demons, 136; Scot, Discoverie
of Witchcraft, 224.

Aisha QandishaCON

Variations: Aiesheh Ghedishe, Aisha Qadisha,

Ghedishe, Jinniya

25

Akaanga

Most likely, this vampiric and demonic

goddess (a Jinniya) originated in the ancient city-
state of Carthage. Her name, Aisha Qandisha,
translates to “loving to be watered,” as in to be
covered with semen. Her name has been con-
nected to Qadesha, the sexually free temple
women of Canaan who served ASTARTE.

She, like the SUCCUBUS she is associated with,

is described as being beautiful, but, along the
northern coast of present-day Morocco, she is
also said to have the feet of a goat. Then as now,
she is found near wells and waterways, dancing
wildly, bare-chested, lustfully enchanting anyone
who will let her. Soon these unfortunate souls
will find themselves her sexual slaves. Men whom
she has seduced will be rendered impotent and
lose interest in all other women. She has a con-
stant companion, a Djinn named Hammu Qaiyu.

As a goddess, she cannot be destroyed, only

driven away by plunging an iron knife as hard as
one can deep into the ground before becoming
entranced by her beauty. For a man to break the

66
enchantment he must endure ritual sacrifice and
enter into a trance where he must see for himself
her cloven goat feet. Once he has, he must then
stab an iron knife into the ground, breaking her
hold over him.

Sources: Crapanzano, The Hamadsha\ Gregg,

Culture and Identity , 262; Gulick, The Middle East , 181;
Westermarck, Pagan Survivals , 21-31.

Aitvaras

Variations: Damavikas (“house spirit”), Pukis

(“dragon” or a toy kite)

In Lithuania, prior to the introduction of

Christianity, Aitvaras was a nature spirit that
lived in the sky or in the woods. It was said of it
then that when it flew through the night sky, it
looked like a meteorite. It was once considered
to be a noble and divine being that regulated
human wealth and relations. However, under the
influence of Christianity, it was demonized and
used as an antagonist in parables regarding am-
bition and greed. The Aitvaras became a type of
demonic creature under the command of the
Devil himself. It would make a nest for itself be-
hind the stove and once it claimed a place as a
home, it was very difficult to remove.

This demonic creature is often made into a FA-

MILIAR, which is either given to a person by the
Devil in exchange for their soul, or it was pa-
tiendy hatched from a seven-year-old rooster egg.
If the Aitvaras is given as a Familiar, it will pro-
vide the corn, milk, and money that it stole from
other people.

When indoors Aitvaras are described as look-

ing like a black cat or black rooster; when outside

they are said to take on the appearance of a fiery
snake or flying dragon. They have the ability to
heal themselves by touching earth. An infernal,
immortal creature, the Aitvaras cannot be de-
stroyed but can be prevented from attack by leav-

67
ing offerings of food (they are partial to eating
omelets).

Sources: DePorte, Lithuanaia in the Last 30 Years,

409; Grimal, Larousse World Mythology , 421; Icon,
Demons, 136; Larson, Myth in Indo-European Antiquity,
89.

Aja-Mukhi

Variations: Aja-mukhee, Ajamukhee, Ajamukhi

In India, Aja-Mukhi is a DEMONESS. In San-

skrit, Aja means “unborn” and mukhi means “beau-
tiful face.”

Sources: Benfey, Sanskrit-English Dictionary, 710;

Dogra, Thought Provoking Hindu Names, 18, 61; Gupta,
Indian Mysticism, 93.

Ajatar

Variations: Ajattara, “The Devil of the Woods”

In Finnish demonology Ajatar is a demonic

female dragon said to be the mother of the
Devil. She breastfeeds serpents and spreads dis-
ease and pestilence. If a person sees her, they will
instantly fall ill.

Sources: Icon, Demons: Webster’s Quotations, 136;

Rose, Giants, Monsters, and Dragons, 10; Turner, Dic-
tionary of Ancient Deities, 31.

Aka Manah

Variations: AnGRA MAINYU

In Persian mythology Aka Manah (“evil

mind”) is a DAEVAS. He is the personification of
sensual desire. Second in command to the host
of demons, only his father, Angra Mainyu, is of
higher rank. In service to Ahriman, Aka
Manah, the demon of lust and sensual desire,
commands a host of demons. His personal ad-
versary is Vohu Manah.

68
Sources: Breck, Spirit of Truth, 62-3; Dhalla,
History of Zoroastrianism, 91—2; Jackson, Zoroastrian
Studies, 74, 74, 81.

Akaanga

Akaanga comes from the demonology of peo-

ple of the Cook Islands. He is said to be the slave
of the goddess MlRU. Using fishing nets, he
catches the souls of those who have died a natural
death and then half drowns those souls in a lake.
He then takes them to the court of Miru where
they are given kava root (Piper mythisticum) to
drink before being placed in an oven to be cooked
and eaten. Miru lives exclusively on human souls.

Sources: Conway, Demonology and Devil-Lore, 42-

Akakasoh

26

3; Craig, Dictionary of Polynesian Mythology, 171; Gill,

Myths and Songs from the South Pacific, 161-2, 175.

Akakasoh

In Burmese demonology, an akakasoh is a

species of tree Nat that is known to attack
anyone who hurts the tree it lives in by throwing
stones at the offender. Living in the highest
branches of a tree, it will also assault anyone who
insults or injures it. Akakasoh can move faster
than a man can run, but to prevent an attack from
this type of demon, it is recommended to con-
struct and maintain a small house for it to live in
near the base of the tree.

Sources: Folkard, Plant Lore, Legends, and Lyrics, 80;

Porteous, Forest Folklore, 125; Rose, Spirits, Fairies,
Gnomes, and Goblins, 8; Scott, The Burman, 286.

Akanef

69
The Sacred Magic ofAbramelin the Mage names
Akanef (“a wing”) as one of the fifty-three SERVI-
TORS OF Ashtaroth and Asmodeus (see
Ashtaroth and Asmodeus).

Sources: Belanger, Dictionary of Demons, 22; Math-

ers, Sacred Magic of Abramelin the Mage, 106; Von
Worms, Book of Abramelin, 247.

Akathartos

Akathartos is a word from the Greek language;

it means “unclean,” as in a person who has been
possessed by a demon.

Sources: Meier, A Marginal Jew , 428; Turner, Sacred

Art, 215; Van der Toorn, Dictionary of Deities and
Demons in the Bible, 882.

Akathaso

In Burmese demonology, Akathaso is the name

of a demonic spirit or Nat, which lives in trees.

Sources: De Claremont, Ancient's Book of Magic, 107;

Icon, Folklore, 220; Hardiman, Gazetteer of Upper
Burma and the Shan States, Vol. 2, Part 1, 136.

Akem Manah

Variations: Aka MANAH, AkOMAN, Akvan

(“Evil Mind”)

Shah-Nameh ( Book of Kings), written by the

Persian poet Firduasi in 1009, names Akem
Manah (“evil intention”) as the demon, or Div,
of discord and the physical evils of the world. In
service to the DAEVAS, Akem Manah is described
as having blue eyes, long hair, and a large head
like an elephant with a wide mouth filled with
tusks instead of teeth. He also has a long tail and
wears a short skirt.

Akem Manah was the demon that asked

ninety- nine questions of Zoroaster in an attempt
to weaken his faith; not so surprising as this
demon is known to cause men to lose the ability

70
to make righteous decisions and to be able to tell
what is good or evil. He also causes men to search
for gross defects in others while hiding their own.
He has unlimited power and incredible strength,
but takes great pleasure in causing newborn in-
fants to cry out at birth by showing them horrible
images of the destiny of the world.

The personal adversary of Akem Manah is

Vohu Manah, second of the Amesha Spentas. For
all the evil of this Div, he has very little intelli-
gence and a predictable personality; he always
does the opposite of what is asked of him.

Sources: Cams, Open Court, Vol. 21, 165; Guthrie,

Hymns of Zoroaster, 162; Mack, Field Guide to Demons,
Fairies, Fallen Angels, and Other Subversive Spirits, 83-
4; Mills, Open Court, Vol. 21, 165.

Akesoli

Akesoli (“pain bringers”) is listed as one of the

twenty SERVITORS OF AmAYMON (see AmAYMON).

Sources: Forgotten Books, Book of the Sacred Magic

ofAbramelin the Mage, 42-3; Mathers, Sacred Magic of
Abramelin the Mage, 122.

Akhkhazu

Variations: Dimme-kur

Akhkhazu (“the seizer”) originates from Akka-

dian mythology and was later adopted by the an-
cient Babylonians. Operating in tandem with
LABARTU and LABASSU, this female demon grabs
and holds its victims down, causing them to de-
velop at best a fever, but at worst she will cause
them to have the plague. She is personified as the
demon of jaundice.

Sources: Icons, Demons, 136; Jastrow, Religion of

Babylonia and Assyria, 260; Rogers, Religion of Babylonia
and Assyria, 147; Sorensen, Possession and Exorcism in
the New Testament and Early Christianity, 27-8.

71
Akibeel

Variations: Azibeel

The Book of Enoch names Akibeel as a Chief

of Tens, one of the Fallen Angels who swore
allegiance to SAMIAZA, rebelled against God,
took a human as his wife, and fathered the
Nephilim. He went on to teach mankind the
meanings of portents and signs (see also GRIGORI
and Watchers).

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Gettings, Dictionary of Demons, 27; Lau-
rence, Book of Enoch, the Prophet, 7; Laurence, Foreign
Quarterly Review, Vol. 24, 370; Levi, History of Magic,
38.

Akikel

First named in the Book of Enoch as one of the

Fallen Angels who swore allegiance to Sami-
AZA, rebelled against God, took a human as his

27

Ala

wife, and fathered the Nephilim, Akikel was

given the rank of prime minister of Hell during
the Middle Ages (see Prime Ministers of
Hell). Most powerful during the tenth hour of
the night, he commands six chiefs, six servitors,
and eighty-seven additional demons which are
also under SAMAEL’S command.

Sources: Baskin, Dictionary of Satanism , 22; Lane,

Thousand and One Nights, 431.

Akium

Akium (“sure”) is listed as one of the forty-

nine Servitors of Beelzebub (see Beelzebub).

72
Sources: Belanger, Dictionary of Demons, 22; Ford,
Bible of the Adversary, 93; Mathers, Book of the Sacred
Magic of Abramelin the Mage, 107.

Akoman

Variations: Akem Manah, Akvan

According to Zoroastrianism demonology, the

demon Akoman is second in command under
Ahriman. His name has Persian roots and trans-
lates to mean “the evil mind” or “evil thought.”
Created from the darkness, Akoman has a no-
ticeable stench about him.

A demon of corruption and destruction, he is

sent after only one specific person at a time and
will do whatever it takes to corrupt them, some-
times by promoting false religions. Typically he
will begin his task of corruption by weakening a
man’s ability to make righteous decisions, en-
couraging him to seek out and exploit the char-
acter flaws of others. Eventually, under his in-
fluence, his victims will lose the ability to tell the
difference between good and evil. Akoman is a
thoroughly convincing actor, even when he is
pretending at being highly spiritual or seductive.
He can only be driven off his prey by being fooled
into believing that his task of corruption is com-
plete.

Like Akem Manah, upon the birth of a child

Akoman will appear to it and show it ghastly im-
ages of how the world will be reshaped under
AhrimANs rule, causing the child to cry out with
its first breath. Lore tells us that Akoman is rid-
dled with character flaws but has always carefully
hidden them.

Sources: Dhalla, History of Zoroastrianism, 399-400;

Fernandez- Armesto, World of Myths, 127; Horne,
Sacred Books and Early Literature of the East, 183; Mes-
sadie, History of the Devil, 83.

Akop

73
From the demonology of the Philippines
comes the demon Akop. Working in conjunction
with the demon IBWA, it preys upon widows and
widowers. Akop is described as having a large

head and long slim arms and legs, but no torso.

Akop attends funerals and attacks unguarded
corpses, collecting the body fat that seeps out of
a corpse preburial to collect and consume.

Sources: Ashley, Complete Book of Devils and

Demons, 95; Cole, Traditions of the Tinguian, 180.

Akoros

The Sacred Magic of Abramelin the Mage, book

two, names Akoros as one of the twenty SERVI-
TORS OF Amaymon (see Amaymon). His name
is Greek and translates to mean “overthrowers of
authority.”

Sources: Forgotten Books, Book of the Sacred Magic

of Abramelin the Mage, 42-3; Mathers, Book of the
Sacred Magic ofAbra-Melin, 122.

Akton

First named in the Testament of Solomon (see

Spirits of Solomon), Akton is the demon of
backaches and pains in the ribs. To prevent attack
from this demon, one must make a talisman from
a piece of copper that has been taken off a ship
that has lost its anchor. Upon the copper, engrave
the phrase “Marmaraoth, Sabaoth, pursue Akton”
and wear it about the waist.

Sources: Conybeare, Jewish Quarterly Review, Vol.

11, 37; Ashe, Qabalah, 49; Belanger, Dictionary of
Demons, 23.

Ala, plural: ale

Variations: Hala, plural: hali

Bulgarian, Macedonian, and Serbian de-

monology tell us of a species of Aerial Devil

74
known as ala. Demons of bad weather, ale, as
they are collectively called, destroy and loot crops
from the fields, send hail storms to destroy or-
chards and vineyards, and uproot trees. The ale
also have the ability to cause crops not to ripen
and remove the fertility from the land. Their fa-
vorite prey, however, is children and ale will use
the elements to kill them if at all possible. In ad-
dition to their wanton destruction of food stock,
the very presence of the ala is enough to cause a
decline in a person’s mental and physical health.
After a person is weakened in such a way, an ala
will possess their body.

Descriptions of this species of demon vary

greatly and various sources claim that an ala looks
like a wind, a female dragon, a large-mouthed
human- or snakelike monster, an invisible being,
a large creature of indistinguishable form, a large
winged creature with a swordlike tail, a large
creature with a horse head and a snake body, a
raven, and a three-headed snake. Perhaps the
confusion over their natural appearance can be
explained by the demons’ ability to shape-shift;

Ala Demon

28

they are well known to assume the form of ani-

mals and humans.

Extremely gluttonous, even for a demon, the

ala’s attempt to devour the moon and the sun is
made evident by periodic eclipses. When not
consuming or destroying, ale are said to live in
the clouds, gigantic trees, inhospitable mountain
caves, lakes, remote places, and springs. To pre-
vent being attacked by an ala, one must approach
it with respect and trust. If one should win the
favor of an ala, the demon will look after him,
making him wealthy and seeing to his personal
protection, even going as far as to save his life if
necessary. For those not blessed, magical herbs

75
called ala’s herbs can be placed in the field where
the plow turns around to prevent hailstorms from
destroying crops.

The natural enemies of ale are dragons and ea-

gles; Christianized tales tell of dragons and the
saints fighting together against ale. There are also
tales of humanlike ale that are strikingly similar
to the Russian tales of Babba Yaga.

Sources: Books LLC, Balkan Folklore , 69; Monier-

Williams, Sanskrit-English Dictionary, 1293; Turner,
Dictionary of ancient Deities, 201.

Ala Demon

In Mesopotamian demonology an ala demon

is a nocturnal demonic creature. Stalking the
streets, it freely enters into a person’s home. Ap-
pearing like an amorphous, cloudlike being, it
preys upon sleeping men, causing them to have
nocturnal emissions. If it envelopes a person in
its cloudlike form, it will cause them to suffer
from insomnia. Signs that a person has been at-
tacked by this sort of demon include depression
and loss of appetite.

Sources: Boulay, Flying Serpents and Dragons, 255;

Pick, Dreams and History, 42; Sorensen, Possession and
Exorcism in the New Testament and Early Christianity,

27-8.

Alagas

In the Sacred Magic of Abramelin the Mage,

book two, Alagas (“wandering”) is named as one
of the one hundred eleven SERVITORS OF Amay-
mon, Ariton, Oriens, and Paymon. An Aer-
ial Devil, he and his court are constantly on the
move, never staying in any one place for long (see
also Amaymon, Ariton, Oriens, and Paymon).

Sources: Belanger, Dictionary of Demons, 23; Susej,

Demonic Bible, 256; Von Worms, Book of Abramelin,
255.

76
Alai

Variations: Alu

Alai (“destroyer” or “spirit”) is one of a group

of seven demons working in unison from

Chaldean and Sumerian demonology. Named in

the Magan Text as one of the servants of Ereshki-
gal, the goddess of death and gloom, this Aerial
DEVIL cannot be prevented from entering into a
person’s home, and when it does so will induce
men to sin. He also has the ability to possess a
person (see Irkalla). Alai lives in the desert and
in abandoned places of worship where sacrifices
took place (see also Gigim, Idpa, Namtar,
Telal, Uruku, and Utuk).

Sources: Baskin, Sorcerer’s Handbook, 136; Icons,

Demons, 136; Lenormant, Chaldean Magic, 24;
Sorensen, Possession and Exorcism in the New Testament
and Early Christianity, 27-8.

Alan

The Sacred Magic of Abramelin the Mage , book

two, lists Alan (“a tree”) as one of the thirty-two
Servitors of Astarot (see Astarot).

Sources: Belanger, Dictionary of Demons, 23; Ford,

Bible of the Adversary , 91; Mathers, Book of the Sacred
Magic of Abramelin the Mage , 106.

Alardi

Variations: “The winged one”

From the Ossetian people of the northern

Caucasus Mountains in Europe comes the de-
monic spirit known as Alardi. He is known to
inflict smallpox upon those individuals who hurt
the women under his protection.

Sources: Baddeley, Rugged Flanks of Caucasus, 136-

7; Field, Contributions to the Anthropology of the Cau-
casus, 69; Wieczynski, Modern Encyclopedia of Russian

77
and Soviet History, 139.

Alastor

Variations: Alaster, Alastor, Alastwr, Chalkis,

“the Executioner”

From Greek mythology comes the demon

Alastor (“avenger”). He is ranked as the executor
of decrees handed down from Satan’s court, as
well as executioner and commissioner of public
works. This AERIAL Devil under the command
of ASMODEUS is the demon of blood feuds be-
tween families. Described as an avenging spirit,
daimon, and a Fallen Angel, Alastor was said
to have been born a mortal man, the son of King
Neleus of Pylos. He became a demon when he
and his brothers were killed by Herakles. As a
demon, Alastor is exceptionally cruel; he sees to
it that the sins of the father are delivered onto
the child, as well as tempting men to commit
murder.

Sources: Chambers, Book of Days, 723; Chong-Gos-

sard, Gender and Communication in Euripides’ Plays, 94;
Chopra, Academic Dictionary of Mythology, 20; Daniels,
Encyclopaedia of Superstitions, Folklore, and the Occult
Sciences of the World , 1420; Rudwin, Devil in Legend
and Literature, 28.

29

Aigul

Alath

Alath the demi-demon was named as one of

the SPIRITS OF Solomon in the Testament of
Solomon. He confessed to the king that he caused
coughing and asthma in children, as well as dis-
ease. To prevent him from attacking, a talisman
must be created and have the phrase “Rorex, do
thou pursue Alath” written on a piece of paper
placed inside of it; then the charm must be worn

78
around the neck. Another method is to call di-
rectly upon the angel Rorex for protection.

Sources: Ashe, Qabalah , 49; Conybeare, Jewish

Quarterly Review, Vol. 11, 37; Davidson, Dictionary of
Angels, 247; Giversen, New Testament and Hellenistic
Judaism, 81; Unger, Biblical Demonology, 149.

Al-A’war

According to the Koran, Al-A’war (“the one-

eyed”) is a Djinn and one of the five SONS OF
Iblis. He is considered to be the demon of de-
bauchery (see also Iblis).

Sources: Cramer, Devil Within, 292; Singer, Jewish

Encyclopedia , 521; Tabari, Sasanids , the Byzantines, the
Lakhmids, and Yemen, 75.

Alcanor

Alcanor (“a harp”) was named as one of the

seventy-two SPIRITS OF SOLOMON in the Testa-
ment of Solomon. He is also named in Christian
demonology as one of the forty-nine SERVITORS
of Beelzebub (see Beelzebub).

Sources: Belanger, Dictionary of Demons, 27; Ford,

Bible of the Adversary, 93; Mathers, Book of Sacred Magic
of Abramelin the Mage, 120.

Aldebaran

Aldebaran is, according to the Book of Enoch,

one of the Fallen Angels who swore allegiance
to SAMIAZA, rebelled against God, took a human
as his wife, and fathered the Nephilim. The star
Aldebaran is the brightest star in the constel-
lation Taurus.

Sources: Agrippa Von Nettesheim, Three Books of

Occult Philosophy, 411; Greer, New Encyclopedia of the
Occult, 509; Grimassi, Italian Witchcraft, 234.

Aldinach

In Egyptian demonology, Aldinach is a lesser

79
demon who appears in the form of a woman. She
is known to cause earthquakes, hail and rain
storms, floods, and all sorts of natural disasters,
as well as sinking ships.

Sources: Conner, Cassell’s Encyclopedia of Queer

Myth, Symbol, and Spirit, 48; Drury, Dictionary of the
Esoteric, 8; Gettings, Dictionary of Demons, 28; Spence,
Encyclopaedia of Occultism, 13.

Alecto

In Greco-Roman mythology Alecto is a Fury,

a type of demonic goddess. She is part of a trio,
Meg[ae]ra and Tisiphone being the other two
(see FURIES, The). The name translates from
Greek to generally mean “she who does not rest,”
“unceasing,” or “unceasing in anger.”

According to Hesiod, the great Greek epic

poet, they are the daughters of the goddess Gaea.
When her husband, Uranus, was murdered, the
daughters came into being and sprang to life from
his spilled blood. However, according to Aeschy-
lus, the Greek playwright and tragedian, they
were born to the goddess Nyx. Sophocles, the
most influential writer of Ancient Greece,
claimed them to be the children of Darkness and
of Gaea.

No matter how they came into being, these

sisters are demons of vengeance and are described
as being monstrous, having bat wings, being
DOG-headed, and having snakes for hair. Living
in the underworld, they come to Earth and seek
out unpunished criminals.

Sources: Gettings, Dictionary of Demons, 28; Parker,

Outlines of General History, 348; Peterson, Mythology
in Our Midst, 55; Rose, Giants, Monsters and Dragons,
126.

Alexh

Variations: Alex

80
The Fallen Angel Alexh is one of eighteen
demons that are quoted during exorcism and
cases of collective possession (see LOUDUN POS-
SESSION).

Sources: Aikin, General Biography , 493; Bayle, His-

torical and Critical Dictionary, 262; Rudwin, Devil in
Legend and Literature, 28; Ramsay, Westminster Guide
to the Books of the Bible, 349; Voltaire, Works of M. de
Voltaire, 193.

Alfar

Variations: Alb, Alberich, Alfa-blot

Originally seen as a half god and half dwarf,

Alfar came from Scandinavian folklore and was
named in the Nibelungen Saga. Later he evolved
into the demon of diseases and NIGHTMARES.

Sources: Du Chaillu, Viking Age, 409-10; Keightley,

Fairy Mythology, 108-9, 135; Turner, Dictionary of An-
cient Deities, 166.

Aigul

Variations: Alqul

Coming from Arabic lore, this vampiric

demon, whose name translates as ’’horse-leech”
or “bloodsucking Djinn,” was immortalized as
Amine in the tale One Thousand and One Nights,
also known as Arabian Nights. There are other

Alhoniel

30

tales where an algul tricks a traveler into accom-

panying it and then upon reaching an isolated
place, turns and attacks. Although its preferred
prey is infants, an algul can survive from eating
only a few grains of rice every day. Normally, this
demon lives in cemeteries, but since it can pass

81
for human, it occasionally marries and has chil-
dren. An algul cannot die due to the effects of
age or disease and is notoriously difficult to slay
since it is impervious to attacks of bladed weapons.
Since the creature is such a fierce combatant,
magic is often employed to turn it into a less dan-
gerous monster that can more easily be captured
and burned down to ashes— the only way to de-
stroy it.

Sources: Gore, Gentlemans Magazine, Vol. 275, 345;

Guiley, Encyclopedia of Demons and Demonology , 6;
Maberry, Vampire Universe , 12.

Alhoniel

Alhoniel is one of the twenty-eight demonic

rulers of the lunar mansions (see ENOCHIAN
Rulers of the Lunar Mansions).

Sources: Gettings, Dictionary of Demons, 28;

McLean, Treatise on Angel Magic, 42.

Aligar

Variations: Aligor

Aligar is one of the three SERVITORS OF

Fleuretty (see Fleuretty).

Source: Baskin, Sorcerers Handbook , 445.

Alilah

Variations: Allah

Alilah (“the deity”) is a demonic goddess from

ancient Babylon. Demon of the moon, she is
most powerful when it is in a crescent shape.

Sources: Rudwin, Devil in Legend and Literature,

28; Turner, Dictionary of Ancient Deities, 422.

Allatu

Variations: Allatum, NAMTAR, Namtary

82
From Assyro-Babylonian religious texts comes
the DEMONESS Allatu. Originally from the de-
monology of ancient Mesopotamia, Allatu was
not only the Consort of Bel and Nergal but also
named as the Queen of the Underworld. Born
the child of and answering only to Ereshkigal,
the goddess of death and gloom, she is also the
demon of sex (see Irkalla). In pre-Islamic pan-
theon Allatu is the name given to the female
counterpart of Allah.

Sources: Gettings, Dictionary of Demons, 28; King,

Babylonian Religion and Mythology, 37, 42; Sorensen,
Possession and Exorcism in the New Testament and Early
Christianity, 27-8.

Alleborith

Named in the Testament of Solomon, Alleborith

was one of the seventy-two SPIRITS OF SOLOMON.
He is known for making people choke and swal-
low fish bones. To save yourself from one of his
attacks, while choking, take a bone from the fish
you are eating and cough on it; this will imme-
diately banish Alleborith.

Sources: Ashe, Qabalah, 50; Belanger, Dictionary of

Demons, 26; Conybeare,/eiowA Quarterly Review, Vol.
11, 37; Fleg, Life of Solomon, 107.

Allocen

Variations: Alocas, Alocer, Allocer, Alloces,

Alloien

According to Johann Wierus’s Pseudomonarchia

Daemonum ( False Monarchy of Demons, 1583)
Duke Allocen is a Fallen Angel who com-
mands thirty-six legions of demons (see DUKES
OF Hell). He is described as looking like a sol-
dier mounted upon a great horse. His face is very
red and looks like a lion with flaming eyes. His
voice is hoarse and he speaks very loudly. Allocen
is summoned for his ability to give good Famil-
iars; he also teaches astronomy and liberal sci-
ences. Some sources list Allocen as one of the

83
seventy-two SPIRITS OF SOLOMON.

Sources: De Laurence, Lesser Key of Solomon, Goetia,

39; Gonzalez-Wippler, Complete Book of Spells, Cere-
monies, and Magic, 143; Poinsot, Complete Book of the
Occult and Fortune Telling, 377; Waite, Book of Ceremo-
nial Magic, 212; Scot, Discoverie of Witchcraft, 225.

Allu

The allu (“to connect”) are a race of demons

that were born of the union between Lilitu
(Lilith) and human men while they slept or be-
tween the DEMONESS and one of her demonic
servants. These faceless, hideous demonic crea-
tures from Akkadian and Sumerian mythology
destroy everything they encounter. If an allu was
born from the union between Lilitu and a man,
the demon will eventually return to his father and
wait by his bedside as the man is about to die.
Once there the demon will try to snatch up his
soul as it leaves his body, making its father into
a ghost, unable to pass over to the other side (see
Allu 2).

Sources: Black, Concise Dictionary of Akkadian, 13;

Icon, Waiting, 434; Rogers, Religion of Babylonia and
Assyria, 147; Turner, Dictionary of Ancient Deities, 291.

Mlu 2

There is a second type of demon from main-

stream Akkadian mythology that is called an allu
(“to draw”), but it is different enough from the
allu of Akkadian-Sumerian mythology to

31

Alp

warrant its own entry (see Allu). This vampiric

demon is an infernal and immortal being; it was
never human or created in any known way. De-
scribed as being faceless and desirous of destroy-

84
ing all life whenever the opportunity presents it-
self, the allu will possess a man when he is
engaged in sexual intercourse with a SUCCUBUS.
As the victim nears death, the allu will wait for
the moment of expiration so that it may snatch
up the fleeing soul and enslave it.

Sources: Muss-Arnolt, Concise Dictionary of the As-

syrian Language , 39; Scurlock, Diagnoses in Assyrian
and Babylonian Medicine, 505.

Alluph

Duke Alluph is named as one of the one hun-

dred eleven SERVITORS OF AmAYMON, AriTON,
Oriens, AND PAYMON. His name is taken from
Hebrew and it translates to mean “bull ox,” as in
the dominant animal of the herd (see also Amay-
mon, Ariton, Oriens, and Paymon).

Sources: Mathers, Book of Sacred Magic of Abramelin

the Mage, 112; Goodhugh, Bible Cyclopaedia, 551; Susej,
Demonic Bible, 256.

Alouqa

Variations: Alouqua, Alouque

An alouqa is a vampiric demon from ancient

Hebrew lore. It is an infernal, immortal being
that was never human. It exhausts men to death
with its lovemaking (see SUCCUBUS) and drives
them to commit suicide.

Sources: Langton, La Demonologie, 59; Masson, Le

Diable et la Possession Demoniaque.

Alp

Variations: Alb, Alf, Alfemoe, Alpdaemon,

Alpen, Alpes, Alpmann, Apsaras, BOCKSHEXE,
BOCKSMARTE, Cauquemare, Chauche Vieille,
Dochje, Dockele, Dockeli, Doggi, Druckerl,
Drude, Drutt, Elbe, Fraueli, Inuus, Leeton,
Lork, Mahr, Mahrt, Mar, Mara, Mare, Mart,
Nachtmaennli, Nachtmahr, Nachtmanndli,
Nachtmannlein, Night Terror, Quauquemaire,

85
Sukkubus, Toggeli, Trud, Tudd, Walrider, Wal-
riderske, and a host of others depending on the
specific region one is in.

Originating from Germany, this vampiric

demon does not have a single true form. Through-
out the ages the only consistency in its description
is that it is said to wear a white hat. Generally
the alp is said to be male, and although there are
a scant few reports of it being female, it should
be noted that this creature has exceptional shape-
shifting abilities. An alp can assume the form of
any animal it pleases, but it is said to prefer that
of birds, cats, demon dogs, dogs, mist, pigs, and

snakes. It is very strong, can become invisible,

can fly, and has the unique ability to spit but-
terflies and moths from its mouth. Because of its
shape-shifting ability, the alp has been linked to
werewolf lore in the Cologne, Germany, region.

Typically a demon is an infernal, immortal

being that was never human, but this is not the
case for the lecherous and ravenous alp. In fact,
it became what it is through one of a few fairly
mundane acts, such as when a newborn male
child dies, when a child whose mother went
through a particularly long and painful childbirth
dies, or when a family member dies and his spirit
simply just returns with no further explanation
added.

At night the alp seeks out its most common

prey, a sleeping woman, although it has been
known to occasionally attack men and young
boys, as well as cattle, geese, horses, and rabbits.
Once the prey is selected, the alp shape-shifts
into mist and slips into the person’s home com-
pletely undetected. Next, it sits upon the victim’s
chest and compresses the air out of their lungs so
that they cannot scream. Then the alp will drink
blood (and milk if the victim is a woman who is
lactating), which will cause her to have both hor-
rible NIGHTMARES and erotic dreams. The next
day the victim will have vivid memories of the
attack and be left feeling drained of energy and

86
miserable. The attack event in its entirety is
called an alpdriicke. If a woman calls an alp to her,
then the creature will be a gentle lover with her.

The alp, when it attacks a horse, is usually re-

ferred to as a mare. It will mount up and ride the
animal to death. The alp, however, may also
choose to crush the animal instead, as it is known
to do when it crushes geese and rabbits to death
in their pens. When an alp crushes cattle to
death, it is called a schrattl attack.

Fortunately, as powerful as the alp is, its

attacks can be fairly easily thwarted. To protect
horses and cattle from being ridden or crushed
to death, simply hang a pair of crossed measuring
sticks in the barn or place a broom in the animal’s
stall.

There are numerous ways to prevent yourself

or others from being attacked by an alp. Accord-
ing to lore, the alp’s power is linked to its hat. If
you can steal the hat off its head, it will lose its
superhuman strength and the ability to become
invisible. Desperate to have its hat back, the alp
will greatly reward anyone who returns it, al-
though with what or how this will happen specifi-
cally is not known.

Another way to keep an alp at bay is during

the Festival of the Three Kings (January 6).

Alpan

32

Draw a magical hexagram on your bedroom door

with chalk and imbue it with the names of the
three magi who visited the Christ child after his
birth: Balthasar, Caspar, and Melchior. Variations
of this preventive method say that the head of
the household must make a pentagram on the
bedroom door and empower it with names of the
patriarchic prophets, Elias and Enoch.

87
Burying a stillborn child under the front door
of your home will protect all the occupants who
sleep there not only from alp attacks, but also
from attacks by other species of vampires.

A less invasive defense is to keep your shoes at

the side of your bed at night when you fall asleep.
If the toes are pointed toward the bedroom door,
it will keep the alp from entering. Also, sleeping
with a mirror upon your chest will scare it off you
should it somehow manage to enter into the
room.

At one time there was the practice of singing

a specific song at the hearth before the last person
in the house went to bed for the night. Sadly, this
method is no longer with us, as the words,
melody, and even the name of the song have been
lost to history; only the memory of once doing
so remains.

If all preventive measures have been taken and

alp attacks persist, there is hope to fend it off yet.
If you should awaken during the attack and find
yourself being pressed down upon by an alp, put
your thumb in your hand and it will flee.

Occasionally a witch binds an alp to her in

order to inflict harm upon others. Witches who
have an alp in their possession have the telltale
sign of letting their eyebrows grow together.
They allow this to happen because the alp, in this
instance, lives inside the witch’s body when not
in use. When it leaves her through an opening
in her eyebrow, it takes on the guise of a moth or
white butterfly. If it ever happens that you
awaken in the night and see such an insect upon
your chest, say to it, “Trud, come back tomorrow
and I will lend you something.” The insect should
immediately fly away and the next day the alp,
appearing as a human, will come to your home
looking to borrow something. When that hap-
pens, give it nothing but say to it, “Come back
tomorrow and drink with me.” The alp will leave
and the following day the witch who sent the alp
to attack you will come to your home, seeking a

88
drink. Give it to her and the attacks should stop.

Sometimes an alp will return night after night

to assault the same person. Fortunately, there is
a powerful, if not bizarre, way to prevent this
from continuing. The victim needs to urinate into
a clean, new bottle, which is then hung in a place

where the sun can shine upon it for three days.

Then, without saying a single word, carry the
bottle to a running stream and throw it over your
head into the water.

For all the trouble an alp can prove to be, it is

as easy to kill as most every other form of
vampire. Once it is captured, place a lemon in its
mouth and set the creature ablaze.

Sources: Grimm, Teutonic Mythology, 423, 442, 463;

Jones, On the Nightmare, 126; Nuzum, Dead Travel
Fast, 234; Riccardo, Liquid Dreams, 139.

Alpan

Variations: Alpanu, Alpnu, La Bellaria

(“Beautiful One of the Air”)

As a goddess of the underworld, Alpan (“will-

ing, with gladness), was no doubt demonized
with the rise of Christianity, her name pulled
from Etruscan mythology. Alpan, one of the
Lasas (Fate-Goddesses), was made into the
demon of love, springtime, and the underworld.
Her name translates to mean “gift” or “offering,”
but the implication is that the gift is made with
a degree of implied willingness.

Commanding the underworld, she is depicted

as a nude woman with wings, sometimes holding
a bouquet of flowers or leaves, or a perfume-jar
called an alabastron. She was most powerful dur-
ing the season of spring.

Sources: De Grummond, Etruscan Myth, Sacred His-

tory, and Legend, 150, 163; Huston, Invisible Made Vis-
ible, 310; Lurker, Routledge Dictionary of Gods and God-

89
desses, Devils and Demons, 9-10.

Alpas

One of the Servitors OF Amaymon, Ariton,

Oriens, AND PAYMON, Alpas’s name translates
from Greek to mean “yielding” (see also Amay-
mon, Ariton, Oriens, and Paymon).

Sources: Belanger, Dictionary of Demons, 27; Guiley,

Encyclopedia of Demons and Demonology, 7; Von Worms,
Book of Abramelin, 255.

Alphun

Apollonius ofTyana’s Nuctemeron {Night Illu-

minated by Day ) named Alphun as the demon of
doves. He was said to be most powerful during
the eighth hour of the day.

Sources: Davidson, Dictionary of Angels, 14; Get-

tings, Dictionary of Demons, 29; Levi, Transcendental
Magic, 406.

Alpiel

According to the Talmud, Alpiel is the demon

of fruit trees.

Sources: Davidson, Dictionary of Angels, 30; Get-

tings, Dictionary of Demons, 29; Spence, Encyclopedia
of Occultism, 16.

33

Amaimon

Alrinach

Alrinach is described in E. Cobham Brewer’s

Dictionary of Phrase and Fable , 1898, as the demon
of earthquakes, floods, hail and rain. When vis-
ible, this demon appears as a woman. She is
known to cause shipwrecks.

90
Sources: Bassett, Legends and Superstitions of the Sea
and of Sailors , 69; Brewer, Dictionary of Phrase and
Fable , 38; Kelly, Who in Hell, 13; Poinsot, Complete Book
of the Occult and Fortune Telling, 377.

Alrunes

Variations: Alioruns, Alurines, Alruna Wives

Originally a household goddess in ancient

Germany and accredited with being the mother
of the Huns, Alrunes (“secret”) was demonized
under Christian influence.

She has been described as both a magical

wooden doll and a type of female sorcerer. As a
magical wooden poppet, she can be asked ques-
tions regarding the future and she will answer
with small motions of her head or by making
faint sounds. Dolls of Alrunes stood about a foot
tall, and each one was named and dressed in ex-
pensive clothing. Typically they were placed in a
comfortable and dry niche somewhere in the
main body of the house and served food and
drink at every meal. If the doll built to honor Al-
runes was neglected, it would bring misfortune
down upon the household and cry out in anguish
and anger.

As female sorcerers, they are said to have

shape-changing abilities but cannot alter their
sex.

Sources: Brewer, Dictionary of Phrase and Fable, 38;

Ennemoser, History of Magic, Vol. 2, 89, 122; Witches’
Almanac, Magic Charms from A to Z, 11.

Alii

Variations: Alu-Demon

Born a mortal man, Alii became a nocturnal

demon according to Babylonian and Semitic de-
monology. Each night he was said to wander the
dark streets seeking out prey, following a person
back to their home and slipping inside behind

91
them unseen. As the person is about to fall asleep,
he appears and threatens to crush them to death
with his enormous bulk if they close their eyes.
Alii lurks in the corners of rooms, dark caves, and
dimly lit streets.

Sources: Finkel, Disease in Babylonia, 90; Hurwitz,

Lilith: The First Eve, 39, 131; Lenormant, Chaldean
Magic, 24; Stol, Epilepsy in Babylonia, 41-2.

Alii

An invisible, demonic vampire from ancient

Babylon, the alu is said to attack its victims (men)

at night while they sleep. Its victims awake the

next day ill and feeling drained of energy.

Sources: Curran, Vampires, 25; Jastrow, Religion of

Babylonia and Assyria, 262; Turner, Dictionary of
Ancient Deities, 28, 38, 146, 291; Van der Toorn, Dic-
tionary of Deities and Demons in the Bible, 24.

Aluga

Variations: AlOUQA, Alouque, Alukah, Aluqa,

Aulak

The aluga takes its name from the Hebrew

word that is synonymous with vampirism and
translates to mean “leech.” This vampiric creature
that originates from Mediterranean lore is con-
sidered by some sources to be nothing more than
a blood-drinking demon, while others claim it to
be the Demonic King of Vampires. A handful of
references say that it is nothing more than a flesh-
eating ghoul.

The aluga is mentioned in the Bible, Proverbs

30:15: “The horseleech hath two daughters, cry-
ing Give, give. There are three things that are
never satisfied, yea, four things say not, It is
enough: (16) the grave; and the barren womb; the
earth that is not filled with water; and the fire
that saith not, It is enough.”

92
Sources: Bunson, Vampire Encyclopedia, 5; Hyatt,
Book of Demons, 63; Preece, New Encyclopaedia Britan-
nica, 461.

Alukah A

Originally, Alukah A was a specific demon

from ancient Babylonian lore that was absorbed
into Hasidic lore. There, she became a SUCCUBUS
and the mother of two demon daughters— Deber
(“pestilence”) and Keeb (“smiter”), the siblings
who cry “Give” in the Book of Proverbs. Her
name, Alukah A, closely resembles the Arabic
word for horseleech, ‘ aulak. She is credited as
being the demon that tormented Saul.

It is said that the only way to protect oneself

from her attack is through God’s intervention,
which can be evoked through the psalm “Shir
shel Pega’im.” In fact, the only way for Alukah
A to be destroyed should she appear in our realm
is by God smiting her through a supernatural
means of His choosing (see also Nergal).

Sources: Graves, White Goddess, 448; Masters, Eros

and Evil, 181; Phillips, Exploring Proverbs, 557, 559.

Amaimon

Variations: Amaymon, Amoymon, Mahazael

(“to consume”), Maimon, Mammon, Maymon

In Theurgia Goetia, book two of the Lemegeton ,

Amaimon, a devil, is ranked as the King of the
East and was said to be one of the seventy-two
Spirits of Solomon. His name is most likely

Amaite- Rangi

34

taken from Greek, and if so would probably

translate to mean “terrible violence and vehe-
mence.”

93
Described as having deadly, fiery, and poison-
ous breath, it is necessary to use a magical ring,
held up to one’s mouth when speaking with him,
to nullify his poisonous breath. Amaimon could
be restrained from doing any evil from the third
hour of the day until noon and then again from
the ninth hour of the day until evening with the
proper magical spell.

Sources: Ford, Bible of the Adversary, 90; Gettings,

Dictionary of Demons, 29; Mathers, Selected Occult Writ-
ings ofS.L. MacGregor Mathers, 96; McLean, Treatise
of Angel Magic, 51; Von Worms, Book of Abramelin, 243.

Amaite-Rangi

From the demonology of Cook and Mangaia

Islands comes the Aerial Devil, Amaite-Rangi.
The demon of the sky, it is said that he was ulti-
mately defeated by the Polynesian cultural hero,
Ngaru.

Sources: Sykes, Who's Who in Non-Classical Mythol-

ogy, 8; Turner, Dictionary of Ancient Deities, 40.

Amalin

The Ars Goetia, the first book of the Lemegeton,

names Amalin as one of the fifty-three SERVI-
TORS OF Ashtaroth AND AsmODEUS (see
ASHTAROTH and ASMODEUS). His name is Chal-
daic for “languidness.”

Sources: Belanger, Dictionary of Demons, 28; Math-

ers, Book of Sacred Magic of Abramelin the Mage, 115;
Susej, Demonic Bible, 257.

Am an

The Sacred Magic of Abramelin the Mage, book

two, lists Aman (“to nourish”) as one of the
thirty- two SERVITORS OF ASTAROT as well as one
of the fifty-three SERVITORS OF ASHTAROTH
AND ASMODEUS (see Ashtaroth, ASMODEUS,
and ASTAROT). Although this demon has the
ability to possess people, he is easily cast out.

94
Aman is one of the demons who possessed Sister
Jeanne des Anges. It was also the first demon she
managed to cast out of herself (see LOUDUN POS-
SESSION).

Sources: Aikin, General Biography, 493; Bayle, His-

torical and Critical Dictionary, 262; Hsia, World of
Catholic Renewal, 151; Rudwin, Devil in Legend and
Literature, 28; Voltaire, Works ofM. de Voltaire, 193.

Amand

A Fallen Angel, formerly of the Order of

Thrones, Amand is one of the entities that are
often called upon during exorcism and cases of
collective possession; he was one of the eighteen
demons who possessed Sister Jeanne des Anges

in Loudun, France, in 1634 (see LOUDUN POS-

SESSION).

Sources: Aikin, General Biography, 493; Bayle, His-

torical and Critical Dictionary, 262; Hsia, World of
Catholic Renewal, 151; Voltaire, Works of M. de Voltaire,
193.

Amane

In the Book of Enoch, Amane was named as a

Watcher angel, one of the Grigori. He later
became a Fallen Angel when he swore alle-
giance to SAMIAZA, rebelled against God, took
a human as his wife, and fathered the Nephilim.

Source: Baskin, Dictionary of Satanism, 25.

Amaniel

In the Sacred Magic of Abramelin the Mage,

book two, Amaniel (“nourishment of God”) is
listed as one of the fifty-three SERVITORS OF
Ashtaroth and Asmodeus (see Ashtaroth,
Asmodeus, and Asmodeus Zavehe).

Sources: Belanger, Dictionary of Demons, 30; Ford,

Bible of the Adversary, 89; Mathers, Book of the Sacred

95
Magic of Abramelin the Mage, 115.

Amaros

Variations: ARMAROS

In the Book of Enoch, Amaros was named as a

Fallen Angel when he swore allegiance to
SAMIAZA, rebelled against God, took a human
as his wife, and fathered the Nephilim. He went
on to teach mankind “the resolving of enchant-
ments.”

Sources: Charles, Book of Enoch, 137; Davidson, Dic-

tionary of Angels, 15; Horne, Sacred Books and Early Lit-
erature of the East, 114; Lumpkin, Fallen Angels, the
Watchers, and the Origins of Evil, 31.

Amatia

Amatia (“ignorance”) is one of the forty-nine

Servitors of Beelzebub (see Beelzebub).

Sources: Belanger, Dictionary of Demons, 40; Ford,

Bible of the Adversary, 93; Mathers, Sacred Magic of
Abramelin the Mage, 120.

Am ay m on

Variations: AMAIMON, AmOYMON

According to the Christian demonology of the

Middle Ages, Amaymon is ranked as a King of
the West (or East, sources vary) and one of the
Princes of Hell (see also Kings of Hell).
Although he does not necessarily have command
or dominion over ASMODAI, he does have power
over him. Amaymon casually breathes a deadly
poison and only by wearing a blessed and conse-
crated silver ring on the middle finger can you be
properly protected against it. If ever an exorcist
is to attempt to cast this demon out of a person,

35

96
Amelouith

he must remember to stand straight and to re-

move all coverings from his head as a show of re-
spect; without doing this Amaymon cannot be
exorcised.

Sources: De Laurence, Lesser Key of Solomon, Goetia ,

32-3, 46; DuQuette, Key to Solomons Key, 167, 176-7,
195, 197; Hyatt, Book of Demons, 48.

Amazarak

In the Book of Enoch, Amazarak is named as

one of the Fallen Angels who swore allegiance
to SAMIAZA, rebelled against God, took a human
as his wife, and fathered the Nephilim. After his
fall, he went on to teach mankind geometry, sa-
cred mathematics, and how to become a sorcerer.

Sources: Beard, Autobiography of Satan, 113;

Blavatsky, Secret Doctrine, 376; Gettings, Dictionary of
Demons, 29; Laurence, Book of Enoch, the Prophet, 7.

Ambolen

Variation: Ambolin

In the Ars Goetia , the first book of the Lemege-

ton, Ambolen (“tending unto nothingness”) is
named as one of the fifty-three SERVITORS OF
Ashtaroth and Asmodeus (see Ashtaroth
and Asmodeus).

Sources: Belanger, Dictionary of Demons, 30; Ford,

Bible of the Adversary, 89; Mathers, Book of the Sacred
Magic ofAbramelin the Mage, 115.

Ambolon

Ambolon is named in the Sacred Magic of

Abramelin the Mage, book two, as one of the
forty-nine SERVITORS OF BEELZEBUB (see
Beelzebub). His name is Greek and translates
to mean “earth thrown up” or “fresh turned,” as
in tilled soil.

97
Sources: Mathers, Book of Sacred Magic of Abramelin
the Mage, 121; Susej, Demonic Bible, 259; Von Works,
Book ofAbramelin, 257.

Ambri

Ambri is ranked as a chief duke and is listed

as one of the twelve SERVITORS OF CASPIEL (see
Caspiel and Dukes of Hell).

Sources: Belanger, Dictionary of Demons, 30; Guiley,

Encyclopedia of Demons and Demonology , 37; Peterson,
Lesser Key of Solomon, 60.

Ambriel

In Heinrich Cornelius Agrippa Von Netteshim’s

De Occulta Philosophia (1531), Ambriel (“energy
of God”) is said to be the demon of the constel-
lation Gemini.

Sources: Agrippa, Three Books of Occult Philosophy,

536; Peterson, Lesser Key of Solomon, 129; Scheible,
Sixth and Seventh Books of Moses, 73.

Amchison

In the Sacred Magic of Abramelin the Mage,

book two, Amchison is listed as one of the sixty-
five Servitors of Kore and Magoth.

Sources: Belanger, Dictionary of Demons, 30; Ford,

Bible of the Adversary, 92; Mathers, Book of the Sacred
Magic ofAbramelin the Mage, 107.

Amducias

Variations: Ambuscias, Amducious, Amdukias,

Amduscas, Amduscias, Amdusias, Amukias,
Samil, Yomael

Ranked as a duke and the musical director in

Hell in Christian demonology, Amducias (“the
destroyer”) was originally one of the seventy-two
Spirits of Solomon. A Fallen Angel and

98
said to be the demon of music, as he is the most
musically talented of the inhabitants of Hell,
Amducias commands twenty-nine legions of
demons, ten chiefs and 100 servitors. He appears
before his summoner as a unicorn, but, if asked,
will assume a human guise. He is tall, dark
skinned, with long black hair, long fingers, rough
hands, tan wings, and is physically strong. Am-
ducias is summoned for ability to cause trees to
go barren, bend, or become uprooted. He also
gives excellent Familiars, assists on secret mis-
sions, inspires music, and gives concerts. A noc-
turnal demon, he is most powerful during the
sixth hour of the night.

As Yomael, he was one of the Chief of Tens

who swore allegiance to SAMIAZA and rebelled
against God.

Sources: Collin de Plancy, Dictionary of Witchcraft,

16; De Laurence, Lesser Key of Solomon, Goetia, 43;
Scott, London Magazine, Vol. 5, 378.

Amelouith

Amelouith was the demon of the Egyptian

magicians. Together with the demon EPHIPPAS,
they created a column out of some unknown pur-
ple substance that they raised out of the Red Sea.
This is also the demon who hardened Pharaoh’s
heart when Moses asked him to set free the Is-
raelites. When Moses and his people fled through
the parting of the Red Sea, Amelouith traveled
with Pharaoh’s army to capture them. The sea
closed up and washed away the army, but
Amelouith was trapped beneath the water under
the gigantic column he and Ephippas had
created. He remained trapped until Ephippas
found him and only with their combined strength
were they able to lift it off him.

Sources: Belanger, Dictionary of Demons , 31;

Calisch, Fairy Tales from Grandfather’s Big Book, 127;
Scott, London Magazine, 378.

Amenadiel

99
36

Amenadiel

In Theurgia Goetia, the second book of the

Lemegeton, Amenadiel (“treaty”) is ranked as the
King of the West. He commands 300 great
dukes; 500 lesser dukes; 12 chief dukes; and
40,000,030,000,100,000 inferior spirits. Each of
his dukes has 3,880 servants apiece (see SERVI-
TORS OF Amenadiel). Considered to be both a
diurnal and nocturnal demon, Amenadiel is
known for announcing secrets.

Sources: Guiley, Encyclopedia of Demons and De-

monology, 7; Peterson, Lesser Key of Solomon, 62; Shah,
Occultism, 68; Trithemius, Steganographia, 81.

Amentet

Variations: Ament, Amentit, Imentet, Set

Amentet

From the religion of the ancient Egyptians

comes the demon Amentet. His name translates
to mean “the mountain of the underworld.” This
is a name that was commonly used for the ceme-
teries that were located in the mountains or in
the desert along the western bank of the Nile
River.

Sources: Home, Sacred Books and Early Literature of

the East, 166; Remler, Egyptian Mythology A to Z, 10;
Turner, Dictionary of Ancient Deities, 44.

Amesiel

In the Ars Paulina , book three of the

Lemegeton, Amesiel is ranked as a chief duke and
is listed as one of the twelve Servitors OF Ame-
nadiel (see Amenadiel and Dukes of Hell).
He commands three thousand servitors.

Sources: Peterson, Lesser Key of Solomon, 62.

100
Amezyarak

Variations: Amazarec, Amazaroc, Amiziras,

Semyaza

Amezyarak is one of the Fallen Angels

mentioned in the Book of Enoch. He is sometimes
also referred to as a GRIGORI or a WATCHER. He
was one of the two hundred angels who swore al-
legiance to SAMIAZA and rebelled against God.
He lusted after and took a human wife, fathering
the Nephilim. While he was on Earth he taught
mankind the secrets of conjuration and herbol-

°gy-

Sources: Ashley, Complete Book of Devils and

Demons, 72; Barton , Journal of Biblical Literature, Vols.
30-31, 165; Davidson, Dictionary of Angels, 15; Penas,
Lntertextual Dimension of Discourse, 125.

Amiel

According to the Theurgia Goetia, the second

book of the Lemegeton, the Lesser Key of Solomon,
Amiel is one of the chief dukes of the SERVITORS

OF Asyriel (see Asyriel). He is a nocturnal

demon, good-natured and willing to obey those
who summon him. Amiel has forty servitors of
his own.

Sources: Belanger, Dictionary of Demons, 32; Guiley,

Encyclopedia of Demons and Demonology, 20; Peterson,
Lesser Key of Solomon, 73-4, 77.

Amisiel

Amisiel is an inferior demonic spirit who is

most powerful during the fifth hour of the day.
According to the Lemegeton, he is one of the ten
Servitors of Sazquiel (see Sazquiel).

Sources: Davidson, Dictionary of Angels, 16;

Peterson, Lesser Key of Solomon , 114; Waite, Book of

101
Black Magic and Ceremonial Magic, 67.

Amiziras

Variations: Amazarec, Semiaza, Semyaza,

Shemhazai

According to the Book of Enoch, Amiziras was

one of the Fallen Angels who swore allegiance
to SAMIAZA and rebelled against God, lusting
after and taking a human woman as his wife, and
fathering the Nephilim. Amiziras also taught
mankind the art of conjuration and root-cutting
(herbs).

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Ashley, Complete Book of Demons and
Devils, 72; Davidson, Dictionary of Angels, 15.

Amizires

Amizires is listed in several sources as the name

of a demon, but no further information is ever
given about him. It is possible that his name is a
variation of the FALLEN ANGEL named AMIZIRAS.

Sources: Ashley, Complete Book of Devils and

Demons, 72.

A m mi cl

According to the Ars Paulina, book three of

the Lemegeton, the Lesser Key of Solomon, Ammiel
(“my people is God”) is a chief and one of the
eleven SERVITORS OF Rahab (see Rahab).

Sources: Bamberger, Fallen Angels, 279; Cheyne,

Encyclopaedia Biblica, 39, 141; Waite, The Book of Cer-
emonial Magic, 67.

Ammit

Variations: Amit, Ammut

Ammit (“gobbler”) is a demon of judgment
mentioned in the ancient Egyptian’s Book of the
Dead. Her name translates to mean the “devourer
of the dead,” but is understood to mean that she

102
is the “eater of the dead and the dweller in
Amenta.” She has the head of a crocodile, the
body of a feral cat or lioness (as she is female),
and the buttocks of a hippo.

37

Amuku Sanniya

Ammit stands in the Halls of Justice and

weighs the newly deceased’s heart on the Great
Balance, a gigantic scale, against a feather of
Maat, the goddess of justice and truth. If the
heart is heavier than the feather, Ammit devours
it, destroying the person’s soul.

Sources: Applegate, Egyptian Book of Life , 114;

Chopra, Academic Dictionary of Mythology , 23; Illes,
Encyclopedia of Spirits, 168; Lurker, Dictionary of Gods
and Goddesses, 22; Sutherland, Putting God on Trial,
72.

Ammon

Variations: AAMON, AmAIMON, AmAN, AmAY-

MON, Amo, AmOYMON, Amoyon, the Wolf

Originally Ammon was an ancient Egyptian

god of the sun, but by the time his name
appeared in the Lemegeton, he had been demo-
nized by scholars. The King of the East and a
Marquis of Hell, as well as one of the seventy-
two Spirits of Solomon, Ammon is the demon
of life and reproduction, commanding forty le-
gions of demonic servitors (see KINGS OF HELL
and Marquis of Hell). Ammon looks like a
wolf with a snake for a tail but can shape-change
to appear as a man with either a crow’s (or owl’s)
head, his beak filled with doglike teeth. He is
summoned because of his knowledge of all things
that have ever happened. He can divine the future
and reunite old friends who have become ene-
mies.

103
Sources: Icons, Legions, 104; Maspero, Popular
Stories of Ancient Egypt, 127; Rudwin, Devil in Legend
and Literature, 28; Spence, Encyclopedia of Occultism
and Parapsychology, 27.

Amnediel

Enochian lore tells us that Amnediel is one of

the twenty-eight rulers of the lunar mansions.
He presides over the mansion Alnaza (“misty
clouds”) and is known for his ability to imprison
captives and repel mice (see ENOCHIAN Rulers
of the Lunar Mansions).

Sources: Barrett, The Magus, 57; Gettings, Diction-

ary of Demons, 30; Moura, Mansions of the Moon for the
Green Witch, 42, 68; Webster, Encyclopedia of Angels,
10, 123.

Amnixiel

According to Enochian lore, Amnixiel is one

of the twenty-eight rulers of the lunar mansions.
He presides over the mansion Albotham and his
sign is that of Pisces. He is known for his ability
to cause the loss of treasure (see ENOCHIAN
Rulers of the Lunar Mansions).

Sources: Davidson, Dictionary of Angels, 16;

Gettings, Dictionary of Demons, 30; McLean, Treatise
on Angel Magic, 42; Scheible, Sixth and Seventh Books

of Moses, 75; Von Goethe, Goethe’s Letters to Xelter, 378;

Webster, Encyclopedia of Angels, 10—11.

Amousias

Amousias, Greek for “without music,” is the

name of a demon or devil listed in many sources
but with no other information given.

Source: Euripides, Heracles of Euripides, 41.

Amoymon

Variations: Amai’moit, AmAIMON, AmAYMON,

104
Amoy’mon

King of the Eastern (or Western, depending

on the source) portion of Hell as well as a Grand
President of Eastern Hades, Amoymon has com-
mand over ASMODEUS, a lieutenant as well as one
of his princes (see KINGS OF Hell and PRESI-
DENTS OF Hell). Amoymon is best summoned
between the hours of 9 A.M. and noon and again
later in the day from 3 P.M. till 6 P.M., when his
powers are at their peak. When he appears to his
summoner, he does so as a man with poisonous
breath. It is so deadly that the other kings and
Princes of Hell are said to wear a silver ring
on the middle finger of their left hand as a means
of protecting themselves from it. When Amoymon
appears, he will very often do so with ASMODEUS
by his side. If proper respect is not paid to his fa-
vorite prince, Amoymon will deliberately foul any
request made of him (see FOUR PRINCIPAL Kings).

Sources: Daniels, Encyclopaedia of Superstitions, Folk-

lore, and the Occult Sciences of the World, 1421; De Clare-
mont, Ancient’s Book of Magic, 111; Gilman, New Inter-
national Encyclopaedia, Vol. 1, 147; Spence, Encyclopaedia
of Occultism, 23.

Amudiel

Heinrich Cornelius Agrippa Von Netteshim’s

book, Naturalis et Innaturalis, lists Amudiel as a
Fallen Angel and one of the seven Electors
of Hell.

Sources: Butler, Ritual Magic, 162; Davidson, Dic-

tionary of Angels, 104; Von Goethe, Goethe’s Letters to
Zelter, 377.

Amuku Sanniya

In Sinhalese demonology Amuku Sanniya is

the demon of stomach disorders and vomiting as
well as the diseases and illnesses that cause them.
He is depicted in ceremonial masks as having a
green face, large eyes wide open, and a tongue
partially protruding from his mouth. Amuku
Sanniya, like the other Sinhalese demons, is sus-

105
ceptible to the Daha-Ata Sanniya.

Sources: Illes, Encyclopedia of Spirits, 875;

Tilakaratna, Manners, Customs, and Ceremonies of Sri
Lanka, 121; Wirz, Exorcism and the Art of Healing in
Ceylon, 44.

Amurru

38

Amurru

Variations: Amorite, Martu

In ancient Akkadian demonology, Amurru was

a demonic god of mountains and nomads. His
sign was the gazelle and the shepherd’s crook; his
consort was the goddess Beletseri, queen of the
underworld and keeper of the records of the dead.

Sources: Hadley, Cult of Asherah in Ancient Israel and

Judah, 44; Leick, Dictionary of Ancient Near Eastern
Mythology, 4; Van der Toorn, Dictionary of Deities and
Demons in the Bible, 32.

Amutiel

Variations: Atliel

According to Enochian lore, Amutiel is one of

the twenty-eight demonic rulers of the lunar
mansions. He presides over the mansion
Ahubene (“Horns of Scorpio”) and is known to
hinder journeys and wedlock. His zodiac sign is
Scorpio (see Enochian Rulers of the Lunar
Mansions).

Sources: Barrett, The Magus, 57; Scheible, Sixth and

Seventh Books of Moses, 75; Webster, Encyclopedia of
Angels, 11, 125.

Amy

106
Variations: AmOUSIAS, Avnas, the fifty-eighth
spirit

Amy is a president of Hell and the president

of fire. A Fallen Angel, formerly of the Order
of Powers, Amy commands thirty-six legions.
Appearing as a roaring fire or as a man, he is a
nocturnal demon who can give the gift of knowl-
edge of astrology and other liberal sciences. Amy
also gives good Familiars and will tell the loca-
tions of lost treasures that are otherwise protected
by guardian spirits. One of the seventy-two SPIR-
ITS OF SOLOMON, it is believed that at the end
of 200,000 years of banishment, Amy will be al-
lowed to return to Heaven and reassume his seat
in the seventh throne.

Sources: Crowley, The Goetia, 59; De Laurence,

Lesser Key of Solomon, Goetia, 41; DuQuette, Key to
Solomons Key, 189; Scott, London Magazine, Vol. 5,
378.

An

Variations: Anu; Lord of Constellations; King

of Gods, Spirits, and Demons

In Sumerian mythology An (“High One”) is

a demonic god of the sky. He commands all other
gods, spirits, and demons. Depicted as a jackal,
he is diurnal, being most powerful at noon. An
lives in the highest of the heavenly regions. He
has the ability to judge those who commit crimes
and he created the stars to be his soldiers whom
he uses to punish the wicked. An was considered

to be an active god by the ancient Sumerians and

he was appealed to for assistance, especially in
matters of justice. His sign is that of a royal tiara
with bull horns and his planet is the sun
(although technically the sun is a star and not a
planet).

Sources: Cotterell, Encyclopedia of World Mythology,

28; Kirk, Myth, 121-3; Turner, Dictionary of Ancient
Deities, 58.

107
Anader

Variations: Anadir

In the Sacred Magic of Abramelin the Mage,

Anader (“flayer”) is among the twenty-two
Servitors of Ariton (see Ariton).

Sources: Belanger, Dictionary of Demons, 32; Math-

ers, Sacred Magic of Abramelin the Mage, 96.

Anael

Anael is known as one of the “seven phantoms

of flame,” or as one of the seven demons “of the
ignited spheres” in ancient Chaldean demonology.
He is considered to be very powerful, able to cause
earthquakes and to affect the economy. He and
his cohorts are at war with the seven gods of the
planets who govern the universe. More modern
scholars have described him as both a retrograde
spirit and as one of the seven PLANETARY
PRINCES of Hell who live deep within the bowels
of the earth (see Dukes OF Hell). His angelic
overlord is Haniel.

Sources: Blavatsky, Secret Doctrine Synthesis of

Science, 310; Marcus, Jew in the Medieval World, 245-
6; Morrison, Russian Opera and the Symbolist
Movement, 265.

Anagotos

In the Sacred Magic of Abramelin the Mage,

Anagotos (“conducting”) is listed as one of the
sixty-five SERVITORS OF KORE AND MAGOTH.

Sources: Belanger, Dictionary of Demons, 33; Math-

ers, Book of the Sacred Magic ofAbralemin the Mage, 107;
Von Worms, Book of Abramelin, 256.

Anamalech

Variations: Anamelech, Anomylech

In Assyrian demonology Anamalech (“good

108
King”) was the demonic bearer of ill news. He
was primarily worshipped at Sepharvaun, an an-
cient Assyrian town located on the Euphrates,
about sixteen miles (25.75 kilometers) southwest
of Baghdad and thirty miles (48.3 kilometers)
due north of Opis. He was depicted as a quail but
scholars vary as to the gender. Some sources
claim that Anamalech is a moon goddess and
Andramelech is her sun god.

Sources: Bell, Bell’s New Pantheon, 14; Icons,

Demons, 137; Layard, Nineveh and its Remains, 459;

39

Andras

Poinsot, Complete Book of the Occult and Fortune Telling,

377.

Ananel

Variations: Anane

The Book of Enoch lists Ananel as not just a

Fallen Angel but also as one of the Chief of
Tens who swore allegiance to SAMIAZA and re-
belled against God. He lusted after and took a
human wife, fathering the Nephilim (see also
Grigori and Watchers).

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Laurence, Book of Enoch, the Prophet, 6;
Levi, History of Magic, 38; Lumpkin, Fallen Angels, the
Watchers, and the Origins of Evil, 31; Prophet, Fallen
Angels and the Origins of Evil, 174.

Anarazel

Variations: Anazarel

Working in conjunction with FeCOR and

Gaziel, Anarazel is a demon of buried treasure.
Together these three demons work to protect the

109
treasures they guard. When the bounty is close
to discovery, it is Anarazel who moves it to a new
location. In addition to being a tutelary demon,
he has the ability to cause earthquakes, inspire
fear, raise storms, ring bells at midnight, and
summon ghosts.

Sources: De Claremont, Ancient’s Book of Magic, 12;

Hibbard, Three Elizabethan Pamphlets, 147; Nash,
Works of Thomas Nashe, 232.

Anatreth

In the Testament of Solomon, Anatreth is the

demon of fever and stomach pains. He was the
twenty-fifth spirit to appear before Solomon con-
fessing to him that if he heard the words “Arara,
Charara” he would instantly flee (see SPIRITS OF
Solomon).

Sources: Ashe, Qabalah, 49; Charlesworth, Old Tes-

tament Pseudepigrapha, Vol. 2, 980; Conybear e., Jewish
Quarterly Review, Vol. 11, 37.

Anchancho

Variations: SUPAY

Anchancho are the demons of disease in the

demonology of the Collao people of the Andes.
According to their legends, Anchancho were
born the children of a powerful prince named
Malleu of Chacamita and his concubines. They
are described as looking like black whirlwinds.

Anchancho are powerful at twilight but if

there is a storm as well, their power greatly in-
creases. Using the power of the evil eye they can
charm a person, possess him, and once inside,
drain the body of its blood directly from the
heart. Fortunately, Anchancho live in isolated
mountain areas and their presence can be

detected easily because they make a noise similar

to the sound of a braying mule. Their personal
adversary is the god of plenty and wealth,

110
Ekkekko.

Sources: Osborne, South American Mythology, 80;

Senior, Illustrated Who’s Who in Mythology, 24; Turner,
Dictionary of Ancient Deities, 51.

Ancitif

During the Louviers Possessions, which took

place in Normandy, France, in 1643, Ancitif was
the name of the individual demon who possessed
Sister Barbara of St. Michael. He caused in her
the typical signs of possession such as wild con-
tortions of the body, glossolalia (speaking in
tongues), shouting obscene words, and the
sudden appearance and disappearance of a wound
upon the body.

Sources: Robbins, Encyclopedia of Witchcraft and De-

monology, 128; Samuelson, Visions of Tomorrow, 101;
Shepard, Encyclopedia of Occultism and Parapsychology,
51.

And

According to Enochian lore, And is a CACO-

DAEMON. His counterpart is the angel Ndzn

(Enochian Cacodaemons).

Sources: Chopra , Academic Dictionary of Mythology,

26; Laycock, Complete Enochian Dictionary, 77.

Andhaka

Variations: Andhakasuravadhamurti

Andhaka (“Cosmos”) is a demonic King from

Hindu demonology. He was born blind and ugly
from a drop of Lord Shiva’s sweat. In art he is
commonly shown as being impaled upon Lord
Shiva’s trident or as a dark-skinned skeletal being
whose blood has been drained from his body.
Andhaka is notably malevolent and incredibly
fierce; he has a terrible roar that he uses in combat
to frighten his opponents. If ever he is cut, as he
bleeds, smaller versions of himself are created

111
from the droplets of blood. He can only be de-
stroyed after he decides to marry a beautiful
woman who is like a mother to him.

Sources: Garg, Encyclopaedia of the Hindu World, Vol.

2, 449; Williams, Handbook of Hindu Mythology, 54-

Andras

Christian demonology says that Andras, the

demon of quarrels, is a Fallen Angel and
Grand MARQUIS OF Hell who commands thirty
legions, although conflicting sources claim him
to be a prince (see PRINCES OF Hell). When
summoned, he appears as a naked man with a set
of angelic wings and the head of an owl. He rides
upon the back of a black wolf and wields a saber.

Andrealphus

40

Andras has little patience and will kill anyone

who gives him the slightest provocation, espe-
cially those who are not constantly aware of his
presence when he is around. Andras causes dis-
cord and has the ability to convince men to kill.

Sources: Collin de Plancy, Dictionary of Witchcraft,

16; De Laurence, Lesser Key of Solomon, Goetia, 42; Get-
tings, Dictionary of Demons, 31; Poinsot, Complete Book
of the Occult and Fortune Telling, 377; Scot, Discoverie
of Witchcraft, 224.

Andrealphus

Variations: Androalphus

In Johann Wierus’s Pseudomonarchia Dae-

monum {False Monarchy of Demons, 1583), An-
drealphus is listed as a marquis who commands
thirty legions. A FALLEN ANGEL and lesser
demon, he is also listed among the seventy-two
Spirits of Solomon (see Marquis of Hell).

112
Andrealphus will appear before his summoner as
a peacock with an overly large beak, but, at his
summoner’s request, will assume the shape of a
man. He is known for teaching astronomy, geom-
etry, mathematics, and all sciences that involve
measurements. Andrealphus also has the power
to turn a man into a bird.

Sources: Crowley, The Goetia, 62; De Laurence,

Lesser Key of Solomon, Goetia, 43; DuQuette, Key to
Solomons Key, 193; Scot, Discoverie of Witchcraft, 224;
Waite, Book of Black Magic, 217.

Androcos

Androcos is Greek for “arranger of man” or

“orderer of man.” According to the Sacred Magic
of Abramelin the Mage, he is one of the twenty-
two Servitors of Ariton (see Ariton).

Sources: Belanger, Dictionary of Demons, 33; Math-

ers, Sacred Magic of Abramelin the Mage, 108; Susej, De-
monic Bible, 259.

Andromalius

Andromalius is listed as both a duke and an

earl in traditional Christian demonology (see
Dukes of Hell and Earls of Hell). A Fallen
Angel and now a lesser demon, he is also listed
as one of the seventy-two SPIRITS OF SOLOMON.
Andromalius commands thirty-six legions of
demons and punishes thieves and generally
wicked people. Described as looking like a man
holding a snake in his hands, Andromalius is
summoned for his ability to find hidden treasures,
return stolen items, and for uncovering under-
handed dealings.

Sources: Crowley, The Goetia, 65; De Laurence,

Lesser Key of Solomon, Goetia, 45-6; Godwin, Godwins
Cabalistic Encyclopedia, 22.

Andros

In the Theurgia Goetia, the second book of the

113
Lemegeton, Andros (“man”) is said to be an Aer-
ial Devil and one of the twelve Servitors of
Macariel (see Macariel). A chief duke who
commands four hundred servitors, Andros can
appear to his summoner in any number of forms
but commonly appears as a dragon with a virgin’s
head. Both diurnal and nocturnal, he is good-na-
tured and willing to obey those who summon him.

Sources: Krill, Greek and Latin in English Today, 44;

Peterson, Lesser Key of Solomon, 103; Trithemius,
Steganographia, 141; Waite, Book of Black Magic and of
Pacts, 189.

Andrucha

Duke Andrucha is, according to the Theurgia

Goetia, the second book of the Lemegeton, one of
the ten SERVITORS OF BYDIEL (see Bydiel). An
Aerial Devil, he commands 2,400 servitors.
When summoned, Andrucha will have an attrac-
tive appearance. He is good-natured and willing
to obey his summoner.

Source: Peterson, Lesser Key of Solomon, 105.

Andskoti

Andskoti is an ancient Norse word for the

Devil or Satan. Its literal translation is “one
who shoots against us.”

Sources: Grimm, Teutonic Mythology, Vol. 3, 989;

McKinnell, Fantastic in Old Norse/lcelandic Literature,
119; Martin, Investigation into Old Norse Concepts of the
Fate of the God, 121.

Angel of Edom

Variations: The angel of Rome, essentially an-

other name for SATAN

The angel of Edom seeks to be “like the most

high” and ascend into heaven to assume the very
throne of God. The angel of Edom is the very
same angel that Jacob saw in his dream ascending
a ladder into the sky where he will almost reach

114
Heaven, but God will cast him down. Each angel
seen in the dream is a symbolic representation of
a country that has come into power and eventually
fallen. The four angels were Babylon, Persia,
Greece, and Rome. According to legend, the
angel of Edom will be destroyed when grabbed
by the hair and slain by the prophet Elijah, spray-
ing his blood upon the garments of the Lord.

Sources: Bamberger, Fallen Angels, 139-40; David-

son, Dictionary of Angels, 28; Quispel, Studies in Gnos-
ticism and Hellenistic Religions, 84.

Angel- Peacock

Variations: Iblis, Melek Taus, “the Peacock

Angel,” Satan

The Moslem sects of Sunnite-Saafites believe

41

Anizel

that the angel-peacock is a redeemed Fallen

Angel. His sacred color is blue.

Sources: Adams, Persia by a Persian , 503-5; Bolton,

Western Accounts of the History, Sociology and Linguistics
of Chinese Secret Societies , 160; Illes, Encyclopedia of Spir-
its, 824.

Angels of the Bottomless Pit, The

Variations: ABADDON, Apollyon (“one that ex-

terminates”), “The destroyer,” SATAN

The Book of Revelation 9:11 says that a bot-

tomless pit will open at the sounding of the fifth
trumpet of the seventh seal and in doing so will
release the evil angels of Hell upon earth for the
following five months. During that time the An-
gels of the Bottomless Pit are free to torture all
of those people who do not have the seal of the

115
Lord upon their foreheads (see Satan).

Sources: Ballard, Beasts of Eschatology and Related

Subjects , 38, 56; Prigent, Commentary on the Apocalypse
of St. John , 282; Scott, Holy Bible, Containing the Old
and New Testaments , 733.

Angels of Punishment, The

Variations: Malake Habbalah

There are seven Angels of Punishment listed

in the Testament of Solomon. Their names are
Hutriel (“rod of God”), KuSHIEL (“rigid one of
God”), Lahatiel (“flaming one of God”),
MAKATIEL (“plague of God”), PUSIEL or Puriel
(“fire of God”), ROGZIEL (“wrath of God”),
SHOFTIEL (“judge of God”). They are in service
under the five ARCHANGELS OF PUNISHMENT.

Sources: Brewer, Dictionary of Phrase and Fable , 596;

Davidson, Dictionary of Angels, 172; Mew, Eclectic Mag-
azine of Foreign Literature, Science, and Art, Vol. 115,
407; Webster, Encyclopedia of Angels, 112.

Angra Mainyu

Variations: Angra Mainu, Angra Mainya,

Angru Mainyu, AHRIMAN, Ako Mainyu

Angra Mainyu’s name in Avestan, the

language of Zoroastrian scripture, translates to
mean “destructive one,” “destructive spirit,” or
“fiendish spirit.” A spirit of evil from the mythol-
ogy of ancient Iran, Angra Mainyu is a demon
of darkness and a destroyer of that which is good.
Under the service of Druj, he commands dark
forces. Angra Mainyu was fathered by the god
Zurvan Akarana (“boundless time”) and born the
twin brother of Ahura Mazda (“wise lord”). He
lives in Hell and his sign and sacred animal is the
snake.

Unlike so many other demons, Angra Mainyu

made the choice to be evil when he confessed,
“It is not that I cannot create anything good, but
that I will not.” He causes diseases and created

116
the serpent Azi Dahaka, frost in the winter, the

peacock, and heat in the summer, as well as six-

teen scourges to counter the sixteen lands that
were created by his twin brother. Angra Mainyu
also brought into being the demonic whore Jeh
(see Jahi).

He leads his armies against the god of light,

Spenta Mainyu (“holy spirit”), and his hosts.
However, at the end of twelve millenniums,
Saoshyant, another son of Zoroaster, will bring
an era of peace and destroy Angra Mainyu.

Sources: Jackson, Zoroastrian Studies, 70-5; Jordan,

277, 310.

Angry Ones, The

In Tibetan demonology the angry ones are

demons that consume the flesh of man and serve
fresh human brains in a skull chalice.

Sources: Kendra, Imprints of Indian Thought and Cul-

ture Abroad, 119; Li, History of Tibetan Religion, 211; Paul,
Sherpas of Nepal in the Tibetan Cultural Context, 79.

Angul

Angul is from the demonology of the Philip-

pines. He is known to kill people with an axe (see
Ari-Masingan).

Source: Ashley, Complete Book of Devils and Demons ,

95.

Aniel

Chief Duke Aniel is one of the twenty SERVI-

TORS OF CABARIEL as well as one of the sixteen
SERVITORS OF Aseliel, according to the Sacred
Magic of Abramelin the Mage (see Aseliel and

117
CABARIEL). Commanding fifty servitors of his
own, Aniel, a diurnal demon, is obedient to his
masters.

Sources: Belanger, Dictionary of Demons, 34; Guiley,

Encyclopedia of Demons and Demonology, 36; Peterson,
Lesser Key of Solomon, 84.

Aniguel

Variations: Anisel, the Serpent of Paradise

One of the ELECTORS OF Hell as well as a
Grand Duke in service to Aini, Aniguel has the
appearance of a ten-year-old boy. When invoking
this demon, one must summon him three times.
Aniguel is good at discovering buried treasure
and mineral deposits. He also can fly very fast.

Sources: Conway, Demonology and Devil-Lore, 299;

Hall, Secret Teachings of All Ages, 297; Rudwin, Devil
in Legend and Literature, 28.

Anizel

One of the ELECTORS OF Hell and a Grand

Duke, Anizel is under the command of
Ashtaroth.

Anmael

42

Sources: Cams, Open Court , Vol. 43, 472; Rudwin,

Devil in Legend and Literature , 28.

Anmael

Variations: Chnum, Khnum

Anmael is one of the Fallen Angels who
lusted after and took a human wife against God’s
will. According to lore, he was said to have made
a bargain with a mortal woman named Istahar.
In exchange for her sexual favors, he agreed that
he would reveal to her the true name of God (see

118
also Amezyarak, Grigori, and Watchers).

Sources: Davidson, Dictionary of Angels, 48; Illes,

Encyclopedia of Spirits, 568; Jung, Fallen Angels in
Jewish, Christian and Mohammedan Literature, 92.

Anneber

Variations: Anneberg

In German demonology, Anneber is a demon

that lives in mines. He looks like a horse or a goat
with a thick neck, poisonous breath, and terrify-
ing eyes. According to one popular story,
Anneber killed twelve miners with his toxic
breath because they were working a silver vein
that he had been charged to protect.

Source: Gettings, Dictionary of Demons, 33.

Annixiel

Heinrich Cornelius Agrippa Von Netteshim’s

book, Naturalis et Innaturalis, lists Annixiel as
the eight ELECTORS OF Hell. All other grimoires
and sources claim that there are only seven.
Source: Davidson, Dictionary of Angels, 104.

Anoster

Anoster is the twenty-ninth of the seventy-

two Spirits of Solomon. A demon that causes
bladder troubles, he is easily banished. Grind into
powder three laurel seeds and add it to pure oil,
then, while rubbing it onto the body, say “I ex-
orcise thee, Anoster. Stop by Marmarao.” Mar-
marao is the angelic adversary of Anoster.

Sources: Abrahams, Jewish Quarterly Review, Vol.

11, 37; Ashe, Qahalah, 50; Conybear t, Jewish Quarterly
Review, Vol. 11, 37; Fleg, Life of Solomon, 107.

Ansitif

During the possession of the nuns of Louviers

in 1643, Ansitif, a lesser demon, possessed the
body of Sister Barbara of St. Michael.

119
Sources: Gettings, Dictionary of Demons, 33; Shep-
ard, Encyclopedia of Occultism and Parapsychology , 48;
Spence, Encyclopedia of Occultism , 27.

Antares

Antares is one of the Fallen Angels who

swore allegiance to SAMIAZA and rebelled against
God. He lusted after and took a human wife and
fathered the Nephilim.

Sources: Agrippa, Three Books of Occult Philosophy,

879; Greer, New Encyclopedia of the Occult, 509; Gri-
massi, Italian Witchcraft, 68.

Antichrist

Variations: Al-Daja, A1 Daja’l, A1 Maseeh,

Antichristoi, Antichristos, Antichristos Tertul-
lian, the “Ape of God,” Ho Antichristos, Master
of the Revel, the second Beast

Antichrist is a Greek word that translates to

mean “in place of Christ” or “the opposite of
Christ.” Symbolically he is a vampire; whereas
Christ shed his blood for all of mankind, the An-
tichrist feeds off the blood of man.

It is believed by many that the Antichrist will

be born of the union between a virgin whose lin-
eage can be traced back to the Tribe of Dan and
the Devil. The child that will be born will look
human in all ways and will rise to power as a
major political leader who preaches peace. Seven
years before the Apocalypse, he will come to
power and stay there for forty-two months.
Halfway through the Tribulation the Antichrist
will be slain and resurrected by the Devil, who
will then possess the body and finish out his rule.
He will have the ability to draw down fire from
the sky. The Antichrist will also be able to place
a mark on the right hand or upon the head of a
person to mark him as one of his followers. It is
said that without this mark, a person will not be
able to legally operate a business.

120
It is commonly accepted that the Antichrist’s
sacred number is six hundred sixty-six (666), also
known as the Number of the Beast, an idea that
came from the Book of Revelation in the New
Testament of the Christian Bible (13:17-180)
However, most scholars accept that the number
is code for the Roman Emperor Nero. In 2005,
however, scholars at Oxford University have
translated the oldest known copy of the Book of
Revelation, a 1,700-year-old papyrus, which has
led them to conclude that six hundred sixteen
(616) is the original Number of the Beast.

In the Book of Revelation the Antichrist is de-

scribed as a creature rising up from the sea having
seven heads. Each head has ten horns and each
horn has upon it ten crowns. The body of this
creature will be that of a jaguar, but with the large
clawed feet of a bear, the vicious mouth of a lion,
and all the power of a dragon.

Sources: Bousset, Antichrist Legend, 138-9, 145-7;

Chambers, Book of Days, 723; McGinn , Antichrist, 4,
74, 83.

Antidikos

Variations: One of the many names of SATAN

Antidikos is a Greek name that translates to

43

Apep

mean “one who speaks against,” “opponent in a

lawsuit,” an adversary. It was used as a replace-
ment name for Satan in the testament of Peter:
“Be sober-minded; be watchful. Your adversary
the devil prowls around like a roaring lion, seek-
ing someone to devour.” The devil “devours” his
prey by making accusations against a person in
the Divine Court of Law.

121
Sources: Bremmer, Apocryphal Acts of Andrew, 49;
Kelly, Satan , 135; Wells, Sermon on the Mount, 63.

Aor

According to Enochian lore, Aor is a CACO-

DAEMON. His angelic counterpart is the angel
Ormn (see ENOCHIAN CACODAEMONS).

Sources: Chopra , Academic Dictionary of Mythology,

30; Laycock, Complete Enochian Dictionary, 77.

Apa

According to Enochian lore, Apa is a CACO-

DAEMON. His angelic counterpart is Paoc (see
Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

31; Laycock, Complete Enochian Dictionary , 78.

Apaosa

In Persian mythology Apaosa is considered to

be a minor demon (“khord Daevas”). He rides
upon a black-skinned horse with no hair, causing
drought, famine, and heat waves as he travels.
Apaosa, according to the myth, was defeated by
the god Tistrya. He is similar to the Indian evil
spirit VRITRA.

Sources: Ara, Eschatology in the Indo-Iranian Tra-

ditions, 181; Das, Rgvedic India, 481-2; Oldenberg, Re-
ligion of the Veda , 77.

Apaosha

Variations: Ab Osh “([having] the destruction

of water)”; Apaush, the numbing frost; Aposh
Apaosha’s name in Avestan, the language of
Zoroastrian scripture, translates to mean “not
thriving.” A demon of drought and most
powerful in the month of July, he looks like a
black horse. Apaosha’s personal adversary is the
god of life-bringing rainfall, Tishtrya (see also
Apaosa).

122
Sources: Darmesteter, Avesta Khorda Avesta, 56;
Grey, Mythology of All Races, 268; Turner, Dictionary
of Ancient Deities, 468.

Apelki

The Sacred Magic ofAbramelin the Mage names

Apelki as one of the twenty servitors of SERVI-
TORS OF Amaymon (see Amaymon). His name
is Greek and translates to mean “the misleaders”
or “turners aside.”

Sources: Forgotten Books, Book of the Sacred Magic

ofAbramelin the Mage, 42-3; Lowry, Under the Volcano,

194; Mathers, Book of the Sacred Magic of Abra-Melin,
122 .

Apep

Variations: Apap, Apepi, Apis, Apophis,

Apopis, ”Eater-up of Souls,” Enemy of Ra, Evil
Lizard, Rerek, Serpent from the Nile, World En-
circler

In the religion of the ancient Egyptians, Apep

(“great snake” or “he who was spat out”) was the
Lord of Darkness; he lived in the underworld. In
service to the god Set, Apep was the personifi-
cation of chaos and all that is evil. A fallen god
himself, he commanded the demons Nak and
Sebau. Apep has been depicted as a monstrous
serpent, a crocodile, and in later times as a dragon.
He is said to be sixteen yards long (14.6304 me-
ters) with a head made of flint.

Apep, as well as various other nocturnal mon-

sters from the ancient Egyptian beliefs, tries to
prevent Ra from his daily passing across the sky
by attacking him during the night when the sun
is below the horizon. He tries to hypnotize souls
who make it to the underworld and attempts to
devour them while using his gigantic coils to stop
the flow of the river they travel on.

123
Even though he is a fallen god, Apep is im-
mortal. He has the ability to completely heal and
rejuvenate the damage done daily to his body by
Ra, his personal adversary. His roar is so loud it
causes the entire underworld to shake. He has a
magical gaze that can hypnotize Ra and those
who travel with him. The power he releases in
battle against Ra often causes earthquakes and
thunderstorms. Whenever Apep is successful in
swallowing Ra, during the day the absences of
the sun god will be shown by an eclipse. Ra’s im-
prisonment never lasts long, however, as he has
many allies who rush to his aid to free him.

The ancient Egyptians were fearful of Apep

and had developed a means by which to defend
themselves against him. The Book of Over-
throwing Apep is a definitive guide to fighting
him. Within its pages it explains the process of
how to create, dismember, and dispose of wax
figures or drawings of the demon. The deceased
were oftentimes buried with magical spells that
would destroy Apep if he tried to devour them.
Additionally, an annual rite called the Banishing
of Apep was performed. In the ceremony the
priest would make an effigy of Apep that con-
tained all of the evil of Egypt within it. Then he
would ritually destroy it.

Sources: Budge, Gods of the Egyptians, 61, 324-7;

Chopra, Academic Dictionary of Mythology, 32; Godfrey,

Apiel

44

hake and Sea Monsters, 22-4; Remler, Egyptian Mythol-

ogy A to Z, 20.

Apiel

Apiel is one of the twenty named Duke SERVI-

TORS OF Symiel (see Symiel). He commands
seven hundred ninety servitors of his own. A noc-

124
turnal demon, Apiel is disobedient, stubborn,
and will not appear willingly to his summoner.

Sources: Belanger, Dictionary of Demons, 35; Guiley,

Encyclopedia of Demons and Demonology, 253; Peterson,
Lesser Key of Solomon, 89.

Apm

According to Enochian lore, Apm is a CACO-

DAEMON. His angelic counterpart is the angel
Pmox (see ENOCHIAN CACODAEMONS).

Sources: Chopra, Academic Dictionary of Mythology,

32; Laycock, Complete Enochian Dictionary , 78.

Apolhun

Variations: Abbadon, Angel of the Abyss,

Angel of the Bottomless Pit, Apolluon, Apollyon
(“one that exterminates”), Apollyn

Apolhun, Greek for “the destroyer,” is one of

the one hundred eleven SERVITORS OF Amay-
MON, ARITON, OrienS, AND PAYMON. According
to the Book of Revelation he is the demonic spirit
of locusts. (See also Aggelos Abussos, Amay-
mon, Ariton, Oriens, and Paymon.)

Sources: Belanger, Dictionary of Demons, 35; Math-

ers, Book of the Sacred Magic of Abramelin the Mage, 105;
Von Worms, Book of Abramelin, 255.

Apormenos

Apormenos is named in the Sacred Magic of

Abramelin the Mage (“uncertain”) as a demonic
spirit and one of the thirty-two SERVITORS OF
Astarot (see Astarot).

Sources: Belanger, Dictionary of Demons, 36; Math-

ers, Book of the Sacred Magic of Abramelin the Mage, 106;
Von Worms, Book of Abramelin, 249.

Apot

Hebrew for “tribute” as in a “treasure,” Apot

125
is listed in the Sacred Magic of Abramelin the Mage
as one of the fifteen SERVITORS OF ASMODEUS
AND MAGOTH (see ASMODEUS).

Sources: Belanger, Dictionary of Demons, 36; Ford,

Bible of the Adversary, 91; Von Worms, Book of
Abramelin, 248.

Apsu

Variations: Absu, Abzu, Apsu, Engur, KlNGU

In the Sumero-Akkadian mythology, Apsu is
the demonic god of the underworld ocean where
he lives and is the consort of the demon TlAMAT.
He is the demon of the primordial abyss of the

saltwater of Chaos that is under the earth and

the symbol of chaos. All lakes, rivers, springs,
wells, and sources of freshwater are said to be
drawn from him. According to the mythology,
Apsu was placed under a magical spell that forced
him into a deep sleep by the god Ea, who then
slew him. Ea then took Apsu’s decomposing body
and used it to create the first human.

Sources: Hamilton, In the Beginning, 79-86; Leick,

Dictionary of Ancient Near Eastern Mythology, 11-2; Van
der Toorn, Dictionary of Demons and Deities in the Bible,
300.

Aqueous Devils

In Francesco Maria Guazzo’s book Compendium

Maleficarum ( Compendium of Witches, 1628), he de-
scribed seven different types of demons, one of
which is the aqueous, or aquatic devil. He writes
that as a species they appear as generally beautiful
and seductive women who prey upon mankind,
striking whenever an opportunity presents itself.
They have the ability to drown swimmers, cause
storms at sea, and sink ships. Naturally, one
would encounter such a creature in lakes, oceans,
and other bodies of water where they must live.

Sources: Kipfer, Order of Things, 255; Paine, Hier-

archy of Hell, 69; Simons, Witchcraft World, 78; Sum-

126
mers, Witchcraft and Black Magic, 77.

Aquiel

Variations: Vel Aquiel

The eighteenth-century book alleged to be

written by Pope Honorius III, Grimoire of Pope
Honorius ( Le Grimoire du Pape Honorius), says
that Aquiel is the demon of all things that work
against man keeping Sunday holy.

Sources: Belanger, Dictionary of Demons, 36;

Poinsot, Complete Book of the Occult and Fortune Telling,
377; Shah, Occultism, 72.

Arachula

Arachula is an evil, demonic spirit of the air

that comes from the area of China near the Siber-
ian border.

Sources: Poinsot, Complete Book of the Occult and For-

tune Telling, 377.

Araex

In the Sacred Magic of Abramelin the Mage,

Araex is among the thirty-two SERVITORS OF
ASTAROT (see Astarot). His name is Greek and
translates to mean “shock.”

Sources: Belanger, Dictionary of Demons, 36', Math-

ers, Book of Sacred Magic of Abramelin the Mage, 106;
Susej, Demonic Bible, 257.

Arafes

Arafes is one of the twenty named Duke

Servitors of Symiel (see Symiel). He is a noc-

45

Aratiel

127
turnal demon that has command over seven hun-
dred ninety servitors. He is by nature disobedient
and stubborn, and will not appear willingly before
his summoner.

Sources: Peterson, Lesser Key of Solomon, 88.

Arakh

Arakh is a vampiric demon from Cambodian

demonology. An immortal demon, he was never
human. Arakh is an overall powerful entity who
possesses a person and persuades them to kill
themselves. The only way to save one of his po-
tential victims is to perform a successful ceremo-
nial exorcism.

On a side note, arakh is also the word used in

the Sumerian language for the eighth month, also
known as the month of the scorpion.

Sources: Herbert, South-East Asia, 50; Steinberg,

Celebrating the Jewish Year, Vol. 1, 19; Thompson, Call-
ing the Souls, 153.

Arakiba

Variations: Arakiel, Arakiba, Araqiel, Ar-

TAQIFA, URAKABARAMEEL

Arakiba is one of the CHIEF OF Tens who is

mentioned in the Book of Enoch. He swore alle-
giance to SAMIAZA, rebelled against God, and
lusted after and took a human wife against God’s
will. Arakiba is a FALLEN ANGEL, formerly of
the Order of Angels. In addition to fathering the
Nephilim, he taught geomancy and the signs of
the earth to man. His name translates to mean
“one who has dominion over the earth.”

Sources: Charles, Book of Enoch, 137; Davidson, Dic-

tionary of Angels, 50; Lumpkin, Fallen Angels, the Watch-
ers, and the Origins of Evil, 31; Humphreys, Lost Book
of Enoch, 4.

Arakiel

128
Variations: Arakab, Arakiba, Arakiba, Araqiel,
Araquel, Araquiel, Aretstikapha (“world of dis-
tortion”) Aristiqifa, Arkas, ArTAQIFA, Artaquifa,
Saraqaek, Saraquael, Urakaba, URAKABARAMEEL

In Enochian lore, Arakiel is one of the Fallen

AnGELS, formerly of the Order of Angels. He
swore his allegiance to SAMIAZA, rebelled against
God, and lusted after and took a human as his
wife. He went on to teach mankind geomancy
and geography and to father the Nephilim. His
name translates to mean “earth of God,” “one
who has dominion over the earth,” “the land of
the mighty one,” or “the land is mighty.” Unlike
other Fallen Angels, it is said that Arakiel still
leads souls to their final judgment.

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Charles, Book of Enoch, 16; Ginzberg, Leg-
ends of the Jews, 125.

Arallu

Variations: PAZUZU, UTUKKU

Arallu are a type of Djinn in Assryo-Baby-

lonian demonology that were born from the bile
of Ea (Enki) and the stagnant water under the
Kur. They are described as “the storm, which
breaks loose with fury in the skies” or “the rising
wind, which casts darkness over the bright day”
and are depicted as having a human male body,
the head and paws of a lion, large wings, and
small goat horns upon their head. Arallu are ex-
tremely powerful and immortal beings and have
the power to cause disease, corrupt the unity of
a family, inspire criminal acts, and kill livestock.
When they possess a person it requires a very
powerful exorcist to cast out the demons. Arallu
hate mankind and there is no way to appease
them.

They are the adversaries of the gods, especially

the moon god, Sin (Nanna). According to
mythology, an eclipse is caused when they attack

129
him. They tie him up in a sack, causing him to
have to fight his way out. Fortunately, there is a
finite number of arallu, as they are all male and
cannot reproduce.

Sources: Jastrow, Religion of Babylonia and Assyria,

260; Langdon, Semitic Mythology, 161; Rogers, Religion
of Babylonia and Assyria, 147.

Araniel

In Ars Baulina, the third book of the

Lemegeton, Araniel is one of the fifteen Duke
Servitors of Sasquiel (see Sasquiel) as well
as one of the fifteen Duke SERVITORS OF SCOX
(see Scox). He has under his command 5,550
servitors.

Sources: Peterson, Lesser Key of Solomon, 114;

Trithemius, Steganographia, 95.

Araon

In the Theurgia Goetia, book two of the

Lemegeton, Araon is a duke and one of the sixteen
Servitors of Gedeil. A Fallen Angel, he is
nocturnal (see Dukes OF Hell and Gedeil).

Sources: Crowley, The Goetia, 82; Davidson, Dic-

tionary of Angels, 85; Peterson, Lesser Key of Solomon,
202 .

Arathaso

In Burmese demonology, an arathaso is a

species of demon that lives in trees.

Sources: Gettings, Dictionary of Demons, 27.

Aratiel

Aratiel, a diurnal demon, is one of the sixteen

SERVITORS OF Aseliel, according to the Sacred
Magic of Abramelin the Mage.

Aratron

130
46

Sources: Belanger, Dictionary of Demons, 37; Peter-

son, Lesser Key of Solomon, 69.

Aratron

Variations: Arathron

In 1575 an unknown author published Grimoire

Arbatel de Magia Veterum (Arbatel of the Magic of
the Ancients) in Basel, Switzerland. In it was
mentioned the demon Aratron, a chief under the
domain of the demon CASSIEL and one of the
seven OLYMPIAN SPIRITS. He is able to command
those things which are astrologically attributed
to Saturn; 17,640,000 spirits; 36,000 legions of
spirits with each legion containing 490 spirits; 49
provinces; 49 kings; 42 princes; 35 presidents; 28
dukes; 21 ministers; 14 Familiars; and seven
messengers. He is at his peak of power on the
first hour of the day on Saturdays.

Aratron would be summoned for his ability to

bring together underworld spirits with men who
seek them. He can also instantly turn to stone
any living organism; cause men to become hairy;
cure barrenness in women; give Familiars; grant
long life; teach alchemy, how to become invisible,
magic, and medicine; and transform coal into
treasure and vice versa. He will also truthfully
answer questions regarding his provinces and
provincials.

Each of the Olympian Spirits rules, in succes-

sion, for a period of 490 years. Aratron is not due
back into power until the year 2880.

Sources: Drury, Dictionary of the Esoteric, 16, 239;

Gettings, Dictionary of Demons, 36; Gonzalez-Wippler,
Complete Book of Spells, 120; Konstantinos, Summoning
Spirits, 176; Mathers, Grimoire of Armadel, 56.

Araziel

131
Variations: Arazjal, Arazyael, Arazyal, Asa-
radel, Atriel, Esdreel, Sahariel, Samuil, Sariel,
Seriel

From the Book of Enoch, Araziel is one of the

Chief of Tens who swore allegiance to Sami-
AZA and rebelled against God, lusting after and
then taking a human as his wife. His name trans-
lates to mean “God is my noon,” “light of God,”
“moon of God” or “my moon is God.” He is said
to have been the Fallen Angel who taught
men the course of the moon. Araziel commands
the sign of Taurus. Araziel commands the sign
of Taurus.

Sources: Behrens, Lost Scrolls of King Solomon, 283;

Laurence, Foreign Quarterly Review, Vol. 24, 370; Levi,
History of Magic, 38.

Arbiel

Arbiel is listed as a chief duke in Theurgia Goe-

tia, the second book of the Lemegeton, under the

command of Hydriel, one of the eleven WAN-

DERING Princes. An aerial devil, Arbiel him-
self commands 1,320 servitors. He may be sum-
moned any time of the day or night, as he is a
very courteous demon and willing to obey his
summoner. When he appears, he does so as a ser-
pent with a virgin’s face and head. Arbiel lives in
or near water, marshes, and wetlands.

Sources: Belanger, Dictionary of Demons, 37; Guiley,

Encyclopedia of Demons and Demonology, 115; Peterson,
Lesser Key of Solomon, 95.

Arc an

The demon Arcan was first mentioned during

the Elizabethan era, his name appearing in a
book titled An Elizabethan Devil- Worshiper’s
Prayer-Book, it was quite possibly written by John
Dee. Arcan’s rank is given as being a king and he
is described as being black-skinned with exposed

132
fangs and saucerlike eyes. He carries a bow and
arrow and rides upon a roe. He has dominion
over the moon.

Sources: Anonymous, Manuscripts and Books on

Medicine, Alchemy, Astrology and Natural Sciences
Arranged in Chronological Order, 239; Gettings, Dic-
tionary of Demons, 37; Summers, A Popular History of
Witchcraft, 91.

Arch She-Demons

An arch she-demon is a female ArCHDEMON,

and there are eight such named in all the various
grimoires: AGRAT-BAT-MAHLAHT, ASTARTE,
Barbelo, Eisheth Zenunim, Leviathan,
Lilith, Naamah, and Proserpine.

Sources: Greer, New Encyclopedia of the Occult, 191;

Hanauer, Folk-lore of the Holy Land, 325; Hyatt, Book
of Demons, 40, 43, 45, 52; Matthews, Sophia, 147-8;
Voltaire, Works ofM. de Voltaire, 193; Willis, World
Mythology, 51; Wise, Origin of Christianity, 95.

Archaios Ophis

Variations: Ho Opis Ho Archaios (“the An-

cient Serpent”)

In Greek mythology, Archaios Ophis (“very

old snake”) is a demonic, primeval snake.

Sources: Gunkel, Creation and Chaos in the Primeval

Era and the Eschaton , 238, 241; Kelly, Satan, 152;
Mortenson, Coming to Grips with Genesis, 369.

Archangels of Punishment, The

There are five Archangels of Punishment listed

in the Testament of Solomon. Their names are: Af,
Hemah, Kezef, Mashith, and Meshabber.
They are in service under the Angels of Death
and command the ANGELS OF PUNISHMENT.

Sources: Ashley, Complete Book of Demons and

Devils, 78; Davidson, Dictionary of Angels, 351;
Singer, Jewish Encyclopedia, 593.

133
47

Ardat-Lili

Archdemon

In Judeo-Christian and occult demonology, an

archdemon is a leader of one of the demonic
hosts. On occasion they are described as being a
Fallen Angel. Historically, the description of
what an archdemon is and the names of those
that exist have varied greatly throughout history;
some examples of archdemons are Adam Belial,
ASHTAROTH, AsmODEUS, and Lucifuge.

Sources: Hall, Secret Teachings of all Ages , 354;

Harper, Biblical World , Vol. 41, 125-6; Meyer , Ancient
Christian Magic , 108.

Archdemons, Ten

According to the Kabala, there are ten named

archdemons and each of them commands an
order of demons: ABBADON, AdrAMELECH,
Agares, Ashtaroth, Asmodeus, Baal,
Beelzebul (Beelzebub), Belial, Lucifer, and
Moloch.

Sources: Hall, Secret Teachings of all Age, 354; Hyatt,

Book of Demons, 73; Oliphant, Scientific Religion, 226.

Archiel

Archiel is a chief under the service of the

demon Tephros (see Tephras).

Source: Trithemius, Steganographia, 88.

Arcisant

In the Theurgia Goetia, the second book of the

Lemegeton, Arcisant is a chief duke and one of
the sixteen SERVITORS OF Asyriel (see

134
Asyriel). He is diurnal, good-natured, and will-
ing to obey his summoners. He has command of
twenty servitors.

Source: Peterson, Lesser Key of Solomon, 73-4, 77.

Arcisat

In Theurgia Goetia, the second book of the

Lemegeton, Arcisat is ranked as a chief duke and
listed as one of the sixteen SERVITORS OF
Asyriel (see Asyriel). Arcisat is a diurnal
demon, naturally good-natured, and willing to
obey his summoners; he has command of twenty
servitors.

Sources: Belanger, Dictionary of Demons, 37; Guiley,

Encyclopedia of Demons and Demonology, 20; Peterson,
Lesser Key of Solomon, 73.

Arcon

The Sacred Magic of Abramelin the Mage lists

Arcon (“a ruler”) as a demonic spirit and one of
the forty-nine SERVITORS OF BEELZEBUB (see
Beelzebub).

Sources: Belanger, Dictionary of Demons, 37; Math-

ers, Book of the Sacred Magic of Abramelin the Mage , 121;
Von Worms, Book of Abramelin, 257.

Ardad

In numerous demonology sources, Ardad is

said to be a demon who leads travelers astray. It
is suspected by many sources that this demon may
be one of the many guises of Lilith.

Sources: Ashley, Complete Book of Devils and

Demons , 77; Poinsot, Complete Book of the Occult and
Fortune Telling , 377; Trachtenberg, Jewish Magic and
Superstition , 319.

Ardat-Lile

Variations: Ardat-Lili, Ardat Lili, Irdu, Lili

135
From ancient Babylonian, Hebrew, and
Sumerian lore comes a species of vampiric
demons known as ardat-lile; the name literally
translates to mean “young females of marrying
age now evil wanton spirits.” It was common in
the ancient Sumerian language that an individual
word was used to convey a wide array of related
concepts. Interestingly, there is no singular form
of the word in its original language’s translation.

This type of demon was never human but

rather was always an infernal, immortal demon.
Looking like a young female, when they could
they would marry a man in order to wreak havoc
in his life. They are known for their ravenous sex-
ual appetite and for the delight that they take in
doing harm to mankind. Ardat-lile are also re-
sponsible for causing nocturnal emissions, stealing
the semen, and using it to give birth to demonic
children (see SUCCUBUS). The ardat-lile are an
early precursor to the demon LlLITH, combined
with a female storm demon.

Sources: Gettings, Dictionary of Demons, 37; Hyatt,

Book of Demons, 35; Pick, Dreams and History, 42.

Ardat-Lili

Variations: Ardat, Ardat Lili, Ardat Lile,

L ilith

Originally a type of storm demon from Baby-

lonian and Mesopotamian demonology, the
ardat-lili evolved into a type of female nocturnal
demon. Later, the book of Isaiah 34:14 changes
the name to Lilith.

The ardat-lili are said to be known to swarm

together in great numbers, and at night they
would visit men while they slept in order to have
sexual intercourse, conceive, and bear ghostly
children. A telltale sign of their visitation is ev-
idence of having experienced a nocturnal emis-
sion. The male equivalent of this type of demon
is called lilu.

136
Sources: Hyatt, Book of Demons, 51; Jastrow, Religion
of Babylonia and Assyria, 260; Pick, Dreams and History,
42; Rogers, Religion of Babylonia and Assyria, 147.

Ardesiel

48

Ardesiel

Variations: Ardefiel, Ardifiel

According to Enochian lore, Ardesiel is one of
the twenty-eight demonic rulers of the lunar
mansions. Said to be one of the Fallen Angels,
he presides over the mansion Algelioche (“fore-
head of the lion”) and is known for his ability to
strengthen buildings (see ENOCHIAN RULERS OF

the Lunar Mansions).

Sources: Moura, Mansions of the Moon for the Green

Witch , 73; Scheible, Sixth and Seventh Books of
Moses, 75; Webster, Encyclopedia of Angels, 20.

Arean

According to the book Sacred Magic of

Abramelin the Mage, Arean is one of the sixteen
Servitors of Aseliel (see Aseliel). He is a
diurnal demon.

Sources: Belanger, Dictionary of Demons, 37; Peter-

son, Lesser Key of Solomon, 69.

Aremata-Popoa

In Polynesian mythology, Aremata-Popoa

(“short wave” or “tidal wave”) is an immensely
powerful demon of the ocean (see AQUEOUS
DEVILS). Working in conjunction with another
demon of the sea, Aremata-Rorua, they prey
upon sailors.

Sources: Andrews, Dictionary of Nature Myths, 223;

137
Littleton, Gods, Goddesses, and Mythology, Vol. 1, 1274;
Maberry, They Bite, 192-3.

Aremata-Rorua

In Polynesian mythology, Aremata-Rorua

(“long wave”) is an immensely powerful demon
of the ocean (see Aqueous Devils). Working
in conjunction with another demon of the sea,
Aremata-Popoa, they prey upon sailors.

Sources: Andrews, Dictionary of Nature Myths, 223;

Littleton, Gods, Goddesses, and Mythology, Vol. 1, 1274;
Maberry, They Bite, 192-3.

Argilon

In the second book of the Sacred Magic of

Abramelin the Mage, Argilon (“clay”) is listed as
one of the thirty-two SERVITORS OF ASTAROT
(see ASTAROT).

Sources: Mathers, Book of the Sacred Magic of

Abramelin the Mage, 117; Susej, Demonic Bible, 257;
Von Worms, Book of Abramelin, 257.

Ariaiel

Ariaiel (“Lion of God”) is, according to the

Theurgia Goetia, book two of the Lemegeton, one
of the twelve Duke SERVITORS OF CASPIEL (see
Caspiel and Dukes of Hell).

Sources: Agrippa, Three Books of Occult Philosophy,

553; De Claremont, Ancient’s Book of Magic, 6; Hirsch,

Demon and the Angel, 98-9.

Arias

Variations: Ariael, Ariel (“Lion of God”),

lALDABAOTH

Hebrew for “lion of God,” Arias is, in the

Gaelic tradition, one of the seven great princes
who ruled over the waters of the earth (see

138
Princes of Hell). In Hasidic lore, however, he
was originally an angel of the Order of Virtues
who worked in conjunction with the angel
Raphael (“healing one of God”) to heal the sick.
He is summoned for his ability to control other
demons and he appears as a lion-headed angel.

Sources: Brewer, Dictionary of Phrase and Fable, 42;

Davidson, Dictionary of Angels, 54; Kitto, Cyclopedia
of Biblical Literature, 209; Von Goethe, Goethe’s Letters
to Letter, 377.

Aridiel

Variations: Ariaiel

The Lesser Key of Solomon describes Aridiel as

being a rude and stubborn chief duke who com-
mands 2,660 duke servitors. He is one of the
twelve Servitors of Caspiel (see Caspiel).

Sources: Eco, Infinity of Lists, 61; Peterson, Lesser

Key of Solomon, 60.

Ariel

Variations: One of the seven demons “of the

ignited spheres,” one of the “seven phantoms of
flame,” Ya lie

Originally a demon from Chaldean de-

monology, Ariel (“lion of God”) is now consid-
ered to be one of the Fallen Angels, formerly
of the Order of Virtues. He is said to be one of
the retrograde spirits, moving against the regular
path of the stars.

The seven spirits of the Abyss who live in the

bowels of the earth are considered to be greater
than all other demons in their collective power
and in the terror and havoc they can cause.
Among their powers is the ability to cause earth-
quakes, affect the economy, assist in finding hid-
den treasures, foretell the future, and have knowl-
edge of the past. The spirits of the Abyss are
overseen by the angelic overlord Michael, and
they are continually thwarted by the seven gods

139
of the planets who govern the universe.

Sources: Eco, Infinity of Lists, 61; Hirsch, Demon

and the Angel, 98; Scheible, Sixth and Seventh Books of
Moses, 73; Von Goethe, Goethe’s Letters to Letter, 377.

Arifel

Variations: Arifiel

In Theurgia Goetia, book two of the Lemegeton,

Arifel is a duke and one of the twelve named

49

Armadiel

Duke Servitors of Carnesiel (see Carnesiel

and Dukes of Hell).

Sources: Belanger, Dictionary of 'Demons, 39; Guiley,

Encyclopedia of Demons and Demonology , 37; Peterson,
Lesser Key of Solomon, 59.

Arimanius

Variations: AHRIMAN, AnGRA MAINYU,

Angru Mainyu, Beelzeboul, SATAN

Arimanius is a demonic god in Zoroastrianism

beliefs, the creator and leader of the deavas. He
lives in a dimensional plane called Ariman-abad.
His personal adversary is Ohrmazd.

Sources: Brucker, History of Philosophy, 44-5; Hyatt,

Book of Demons, 56; Jortin, Discourses Concerning the
Truth of the Christian Religion, 130.

Ari-Masingan

Variations: Agguiriguira, AnGUL

Ari-masingan is an invisible demon from the

demonology of the Ibanag people of the Philip-

140
pines. Most powerful at dusk and noontime, ari-
masingans kill with their axe anyone who has dis-
turbed, hurt, or offended them; such offenses
include accidentally stepping or urinating on them.
Even the touch of these demons is dangerous, as
it causes natukkal, a Tagalog word that describes
the act of a person’s soul being startled and re-
leased from their body. If this should happen, the
victim will suddenly become ill, fall into a coma,
or have uncontrolled muscle spasms. Should an
ari-masingan walk over a sleeping woman, she
will become pregnant with a DOG or a snake.

The ari-masingans live along riverbanks, at

crossroads, in deserted houses, in rivers, in trees,
and on trails. To prevent attack from one of these
demons, it is best not to walk near their dwelling
without first asking permission to do so or leaving
an offering of food and drink. Also, it is advised
by the Ibanag people to never dress your children
in bright colors, as it will attract an ari-masingan’s
attention.

Should a person find themselves under the at-

tack of an ari-masingan, a complicated ritual
must be performed to appease the offended
demon. Offerings called wari must be made in
hopes of appeasing it. The offering consists of
biscuits, cigars, pieces of candy, and wine placed
on red cloth or paper. If you experience goose
bumps, the offering has been accepted.

Sources: Ashley, Complete Book of Devils and

Demons, 95; Gatan, Ibanag Indigenous Religious Beliefs,
67, 113; Peters, International Journal of Frontier Missions,
69-80.

Arioch

Variations: Arioc, Ariukh, Arriwuk, Orioc,

Oriockh

In Hebrew lore, Arioch (“Fierce Male Lion”)

is one of the Fallen Angels under the com-
mand of SATAN. A demon of vengeance that is
called upon for action, he is described as looking

141
like a bat-winged demon.

Sources: Cooper, Brewer’s Book of Myth and Legend,

19; Kelly, Who in Hell, 16; Rose, Spirits, Fairies, Gnomes,
and Goblins, 20.

Arioth

The Sacred Magic of Abramelin the Mage lists

Arioth (“lioness”) as one of the sixty- five SERVI-
TORS OF Kore and Magoth.

Sources: Kitto, A Cyclopedia of Biblical Literature ,

837; Mathers, Book of the Sacred Magic of Abramelin the
Mage , 135; McClintock, Cyclopaedia of Biblical, Theo-
logical, and Ecclesiastical Literature, 448.

Ariton

Variations: Egin, Egyn, Ozal

The Kabbalah tells us that Ariton is a demonic

subprince with dominion over water. He com-
mands twenty-two servitors (see SERVITORS OF
Ariton and Princes of Hell). The physical
appearance of Ariton is so frightful that if the in-
cantation to cause him to manifest were ever per-
formed, the practitioner would suffer a fatal
episode of apoplexy, epilepsy, or suffocation.

His name is possibly taken from Hebrew and

if so would translate to mean “to delay,” “to hin-
der,” “to lay bare,” “to make naked,” and “to re-
tard.” However, if Ariton was taken from the
Greek language it would translate as “mysterious”
or “secret.”

Sources: Ford, Bible of the Adversary, 90; Hyatt, Book

of Demons, 48; Mathers, Selected Occult Writings ofS.L.
MacGregor Mathers, 96; Susej, Demonic Bible, 166; Von
Worms, Book of Abramelin, 243.

Arizial

In Enochian lore Arizial is one of the FALLEN

Angels who swore allegiance to SAMIAZA, re-
belled against God, took a human woman as his

142
wife, and fathered the Nephilim.

Sources: Gettings, Dictionary of Demons, 37; Spence,

Encyclopedia of Occultism, 148.

Armadiel

In the Theurgia Goetia, book two of the

Lemegeton, Armadiel is the Prince of the North-
east, who commands 100 servitors, fifteen of
which are named chief dukes. The demon of
keeping and delivering secret messages, Armadiel
is one of the twelve SERVITORS OF Demoriel
(see Princes of Hell).

Sources: Gettings, Dictionary of Demons, 37; Peter-

son, Lesser Key of Solomon, 90; Shumaker, Natural
Magic and Modern Science, 66; Trithemius,
Steganographia, 81.

Arm any

50

Armany

In the Theurgia Goetia, book two of the

Lemegeton, Armany is listed as a duke and one of
the twelve named Duke SERVITORS OF Carne-
STF.T. (see CARNESIEL and DUKES OF Hell).

Sources: Eco, Infinity of Lists, 61; Guiely, Encyclo-

pedia of Demons and Demonology, 37; Peterson, Lesser
Key of Solomon, 69.

Armany

Variations: Armani

Armany (“deceive, intrigue”) is essentially a

nickname for the DEVIL in Hungarian.

Sources: Czigany, Oxford History of Hungarian Lit-

erature, 125-6, 531; Lurker, Routledge Dictionary of Gods

143
and Goddesses, Devils and Demons, 16; Szabad, Hungary,
Past and Present, 4.

Armarele

Armarele is listed as a chief in the Lemegeton,

the Lesser Key of Solomon. He is one of the ten
Servitors of Sazquiel (see Sazquiel) and one
of the fifteen SERVITORS OF SASQUIEL (see

Sasquiel).

Source: Waite, Book of Ceremonial Magic, 67.

Armaros

Variations: Aramaros, Armaros, Armarus,

Armers

Armaros (“accursed one,” or “cursed one”) is

listed in the Book of Enoch as one of the Chief
of Tens, a Grigori, or Watchers as they are
often called. He was one of the Fallen Angels
who swore allegiance to SAMIAZA, rebelled
against God, took a human as his wife, and fa-
thered the Nephilim. Armaros is also said to
have taught mankind how to use magic.

In the poem “The Prophet Enoch,” written by

Mark Van Doren (1894-1972), Armaros is called
Armers.

Sources: Barton , Journal of Biblical Literature, Vols.

30-31, 162; Eco, Infinity of Lists, 61; Laurence, Book of
Enoch, the Prophet, 7; Laurence, Foreign Quarterly Re-
view, Vol. 24, 370; Van Doren, Spring Birth, and Other
Poems, 89.

Armbiel

In the Theurgia Goetia , book two of the

Lemegeton , Armbiel is a chief duke, commands
1,140 servitors, and is one of the twelve SERVI-
TORS of Demoriel (see Demoriel and Dukes
of Hell).

Sources: Peterson, Lesser Key of Solomon , 63;

144
Trithemius, Steganographia, 58.

Armen

In the Book of Enoch , Armen is one of the

Fallen Angels who swore allegiance to Sami-

AZA, rebelled against God, took a human as his

wife, and fathered the Nephilim.

Sources: Barton , Journal of Biblical Literature, Vols.

30-31, 162; Laurence, Foreign Quarterly Review, Vol.
24, 370; Prophet, Fallen Angels and the Origins of Evil,
174.

Armenki

Variations: Armenci, Ermenki, Ermenlijki,

Jermijki, Lehusnitsi (“devil”), Leusi, Navi, S’r-
mjani

From southern Bulgarian folklore come the de-

monic ghosts known as armenki. This type of
demon is created whenever a child is aborted, dies
unbaptized, or comes into the world as a stillborn.
An armenki can also be created when a woman
dies and is not given a proper Christian burial or
is not buried with the proper protective objects.
One would suppose that the latter is the more
common method of creation for this type of
demon, as the name translates loosely to mean
“Armenian women”; however, there is no con-
nection. In all likelihood the name armenki prob-
ably came from the Greek word eirmarmene,
which translates as “fate.”

Armenki prey nearly exclusively on young

mothers and their children. They leave their
graves at night and call out to anyone who will
listen, begging to be baptized.

Sources: Georgieva, Bulgarian Mythology, 102-3;

MacDermott, Bulgarian Folk Customs, 81; Ugresic,
Baba Yaga Laid an Egg, 307.

Armers

145
In the Book of Enoch , Armers is one of the
Fallen Angels who swore allegiance to Sami-
AZA, rebelled against God, took a human as his
wife, and fathered the Nephilim.

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Eco, Infinity of Lists, 61; Laurence, Book of
Enoch, the Prophet, 7; Levi, History of Magic, 38;
Prophet, Fallen Angels and the Origins of Evil, 174.

Armilus

In Apollonius of Tyana’s Nuctemeron {Night Il-

luminated by Day), Armilus is listed as the demon
of the eighth hour of the day. Associated with
the ANTICHRIST, it is said that he will be born
from the union between a man and a feminine
marble statute in Rome. Armilus will grow to be-
come twelve ells long and two ells wide; he will
have green footsteps, golden hair, slanted red
eyes, and two skulls.

Sources: Baron, Social and Religious History of the

Jews, 144-5; Gettings, Dictionary of Demons, 37;
Singer, Jewish Encyclopedia, 296; Levi, Transcendental
Magic, 393.

51

Arundhati

Armisiel

In Theurgia Goetia, the second book of the

Lemegeton, Duke Armisiel is one of the ten
Servitors of Emoniel (see Emoniel). An
Aerial Devil, he commands 1,320 lesser dukes
and servitors. Armisiel is good-natured and will-
ing to obey those who summon him. He lives in
the woods.

Sources: Peterson, Lesser Key of Solomon , 97;

Trithemius, Steganographia , 81.

146
Armoniel

In the Theurgia Goetia , the second book of the

Lemegeton, Armoniel is listed as a duke and one
of the ten SERVITORS OF BYDIEL. He is a good-
natured demon, appearing in an attractive form,
and willing to obey those who summon him. An
Aerial Devil, Armoniel commands 2,400
servitors (see Bydiel).

Sources: Peterson, Lesser Key of Solomon, 105;

Trithemius, Steganographia, 146.

Arogor

Arogor (“helper”), as listed in the Sacred Magic

of Abramelin the Mage, is one of the forty- nine
Servitors of Beelzebub (see Beelzebub).

Sources: Belanger, Dictionary of Demons, 40; Ford,

Bible of the Adversary, 93; Mathers, Book of the Sacred
Magic of Abramelin the Mage, 107; Von worms, Book of
Abramelin, 257.

Arolen

Arolen (“strongly agitated”) is named in the

Sacred Magic of Abramelin the Mage as one of the
forty-nine SERVITORS OF BEELZEBUB (see
Beelzebub).

Sources: Belanger, Dictionary of Demons, 40; Math-

ers, Book of the Sacred Magic of Abramelin the Mage , 120.

Arotor

In the Sacred Magic of Abramelin the Mage,

book two, Arotor (“husbandman” or “plough-
man”) is listed as one of the sixty-nine SERVITORS
OF Kore and Magoth.

Sources: Belanger, Dictionary of Demons, 40; Bryce,

First Latin Book, 93 ; Mathers, Book of the Sacred Magic
of Abramelin the Mage, 118.

Arotosael

147
Variations: Arotosael

In the Testament of Solomon, Arotosael is a

demi-demon who causes injury to the eyes. He
confessed to King Solomon that if ever he heard
the words “Uriel, imprison Arotosael” that he
would instantly retreat and flee (see SPIRITS OF
Solomon).

Sources: Butler, Ritual Magic, 31; Conyhe-axe, Jewish

Quarterly Review, Vol. 11, 35; Fleg, Life of Solomon, 66.

Arphaxat

Arphaxat was a demon that possessed Louise

de Pinterville, one of the nuns of Loudun. He
was not, however, one of the eighteen demons
involved in the 1634 possession of Sister Jeanne
des Anges in Loudun, France.

There is also a story of a Persian sorcerer by

the name of Arphaxat. Abdias of Babylon claims
that the sorcerer was struck dead by a thunderbolt
within an hour of St. Simon and St. Jude’s mar-
tyrdom.

Sources: Aikin, General Biography, 493; Bayle, Flis-

torical and Critical Dictionary, 262; Voltaire, Works of
M. de Voltaire, 193.

Arpiron

The Sacred Magic of Abramelin the Mage, book

two, names Arpiron (“attempting straightway”)
among the sixty-five SERVITORS OF KORE AND

Magoth.

Sources: Belanger, Dictionary of Demons, 41; Math-

ers, Book of the Sacred Magic of Abramelin the Mage , 118;
Von Worms, Book of Abramelin^ 256.

Arrabin

In the Sacred Magic of Abramelin the Mage,

148
book two, Arrabin (“caution money,” or “pledge”)
is one of the sixty-five SERVITORS OF KORE AND
Magoth.

Sources: Belanger, Dictionary of Demons, 41; Ford,

Bible of the Adversary, 92; Gordon, Adventures in the
Nearest East, 12.

Arstikapha

Arstikapha is one of the FALLEN ANGELS

mentioned in the Book of Enoch who swore alle-
giance to SAMIAZA, rebelled against God, took
a human wife, and fathered the Nephilim.

Sources: Laurence, Foreign Quarterly Review, Vol.

24, 370; Laurence, Book of Enoch, the Prophet, 70;
Prophet, Fallen Angels and the Origins of Evil, 174.

Artaqifa

Variations: Arakab, ArAKIBA, Aristiqifa, AR-

STIKAPHA, Artaquifa

In the Book of Enoch, Artaqifa is one of the

Fallen Angels who swore allegiance to Sami-
AZA, rebelled against God, took a human wife,
and fathered the Nephilim.

Sources: Ashe, Book of Enoch, 57; Black, Book of

Enoch, 119; Horne, Sacred Books and Early Literature of
the East, 114; Laurence, Foreign Quarterly Review, Vol.
24, 370.

Arundhati

Variations: Lucifer-Venus, Phosphoros

In Hindu mythology, Arundhati (“bind” or
“restrain”) is the personification of the morning
star; he was called Phosphoros or Lucifer-Venus

Asa and Asael

52

149
by the ancient Greeks. Represented by the sign
of a coiled serpent, he is one of the seven stars
that make up the constellation of Ursa Major.
Arundhati has the power to animate and bring
to life that which would otherwise lie dormant
in the void.

Sources: Garg, Encyclopaedia of the Hindu World ,

648; Padfield, Hindu at Home, 132-3; Rosen, Essential
Hinduism, 29.

Asa and Asael

According to the Talmud, Asa and Asael

were the demons who taught King Solomon all
the wisdom he had and all the knowledge of all
the arts (see SPIRITS OF SOLOMON).

Sources: Levi, History of Magic, 38; Laurence, Book

of Enoch, the Prophet 6; Lumpkin, Fallen Angels, the
Watchers, and the Origins of Evil, 31.

Asael

Variations: Asa’el, Azael (“whom God

strengthens”), AzAZEL

The Book of Enoch lists Asael (“Creation of

God” or “God has made”) as having been one of
the chiefs of the GRIGORI, of the Order of
Angels; however, he became a Fallen Angel
when he swore allegiance to SAMIAZA, rebelled
against God, took a human as his wife, and fa-
thered the NEPHILIM. He is now under the com-
mand of Amezyarak or Semyaza (SAMIAZA).
(See also Chief of Tens and Watchers.)

Sources: Black, Book of Enoch, 121; Barton, Journal

of Biblical Literature, Vols. 30-31, 162; Conway, De-
monology and Devil-Lore, Vol. 299; Levi, History of
Magic, 38; Laurence, Book of Enoch, the Prophet, 6;
Lumpkin, Fallen Angels, the Watchers, and the Origins
of Evil, 31.

Asafoetida

150
Asafoetida is a Persian demon of compassion,
love, lust, and relationships.

Sources: Ashley, Complete Book of Demons and

Devils , 91; Laufer, Chinese Contributions to the History
of Civilization, 353.

Asag

Variations: Abzu, Asakku, Dragon of the Abyss

The Sumerian mythological poem Lugale

( Lugal-e u me-lam-bi nir-gal, The Feats and Ex-
ploits ofNinurta) mentions the demonic, under-
world creature aptly named Asag (“demon that
causes sickness”). Conceived on Earth and born
from the union between the gods An and Ki,
Asag was born a hideous, monstrous dragon. Al-
though the poem speaks of him as if he were an
actual being, it gives no true or definable descrip-
tion of him other than to say that he is so
repulsive that his very presence in the water could
boil fish. Asag commands an army of rock

demons, his very own offspring created from his

mating with a mountain.

The personification of the frigid cold of winter

and a demon of disease and sickness, Asag attacks
and kills mankind through drought, head fevers,
and migraines. He also restrains and withholds
the Primal waters that fill the Abyss, keeping
them from flooding the earth.

Asag was said to live in the Abyss, or in the

mountains. The poem Lugale alluded to all three
places as his home. Just as unclear is Asag’s fate.
The poem reveals that he was attacked by the
god Ninurta with his weapon, Sharur, but it
doesn’t explain whether Asag survived the assault
or was slain.

Sources: Bienkowski, Dictionary of the Ancient Near

East, 214; Journal of Near Eastern Studies, Sumerian
Mythology: A Review Article, 128-152; Lurker, Diction-
ary of Gods and Goddesses, 38; Wakeman, God's Battle

151
with the Monster, 7-8.

Asahel

In book two of the Sacred Magic of Abramelin

the Mage, the diurnal servitors, Asahel (“God”),
is said to be one of the sixteen SERVITORS OF
Aseliel (see Aseliel).

Sources: Geikie, Life and Words of Christ, 610;

Spivey, Ecclesiastical Vocabulary and Apocryphal Code ,
26.

Asakku

Variations: ASAG

In Babylonian mythology asakku are demonic

spirits and monsters. They attack their prey, hu-
mans, causing migraines so severe that they can
kill. Their name translates to mean “land” or
“mountain.”

Sources: Abusch, Mesopotamian Magic, 50; Muss-

Arnolt, Concise Dictionary of the Assyrian Language, 114;
Wiggerman, Mesopotamian Protective Spirits, 162.

Asaredel

Variations: Saraquel, SARIEL, Suriel (“com-

mand of God”), Zerachiel

According to the Book of Enoch, Asaredel was

one of the Fallen Angels who swore allegiance
to SAMIAZA, rebelled against God, took a human
for his wife, taught mankind the motions or
course of the moon (possibly meaning astrology),
and fathered the NEPHILIM.

Sources: Asher, Charting the Supernatural Judgments

of Planet Earth, 108-9; Laurence, Foreign Quarterly Re-
view, Vol. 24, 370; Stafford, Function of Divine Man-
ifestations, 10.

Asasel

Variations: AZAZEL (“God strengthens” or “ar-

152
rogant to God”), Azazyel

S3

Ashtaroth

Asasel is a demonic spirit of the wilderness.

He feeds upon the literal scapegoat, a male kid
goat that is without blemish, that has been bur-
dened to carry the sins of a community out into
the wilderness.

Sources: Baerg, Supernatural in the Modern German

Drama , 47-8; Lurker, Dictionary of Gods and Goddesses ,
39; Prophet, Fallen Angels and the Origins of Evil, 174;
Swedenborg, The Apocalypse Explained, 409.

Asbeel

Variations: Asb’el, Asheel, Azazel (“God

strengthens” or “arrogant to God”), Kesabel
Asbeel (“God’s deserter” or “the thought of
God,” sources conflict) was formerly of the
Orders of Angels and according to the Book of
Enoch, a Watcher angel as well. However, because
he lusted after human women, he advised and
misled the other WATCHERS that they too should
rebel against God and swear allegiance to Sami-
aza. After his Fall (see Fallen Angels), he
taught mankind the secrets of the natural
universe and fathered the Nephilim. Asbeel is
oftentimes referred to as one of the Five SATANS.

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Charles, Book of Enoch, 137; Ladd, Com-
mentary on the Book of Enoch, 223; Prophet, Fallen
Angels and the Origins of Evil, 174.

Ascaroth

In various grimoires, Ascaroth is listed as being

the demon of informers and spies.

Sources: Fleay, Macmillans Magazine, Vol. 31, 439;

153
Jobes, Dictionary of Mythology , Folklore and Symbols ,
96; Poinsot, Complete Book of the Occult and Fortune
Telling, 377.

Aseliel

Aseliel is ranked as a king, a chief prince, or a

duke (sources vary) under the command of Car-
nesiel (see Dukes of Hell, Kings of Hell,
Princes of Hell, and Servitors of Carne-
SIEL). He himself commands eight diurnal and
eight nocturnal servitors of his own (see SERVI-
TORS of Aseliel).

Sources: Gettings, Dictionary of Demons, 232; Gui-

ley, Encyclopedia of Demons and Demonology, 18; Peter-
son, Lesser Key of Solomon, 70.

Ash

According to Enochian lore, Ash is a CACO-

DAEMON. His counterpart is the angel Shal (see
Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

37; Laycock, Complete Enochian Dictionary, 80.

Ashib

In the Theurgia Goetia, the second book of the

Lemegeton, Ashib, a nocturnal demon, is one of

the fifteen Duke SERVITORS OF Barmiel (see

Barmiel and Dukes of Hell).

Source: Peterson, Lesser Key of Solomon, 70.

Ashmodai

Variations: Ad, Adad, Ashm’dai, “head of the

devils,” SAMAEL (“the angel of death”)

In the Books of Kings, Ashmodai (“Ad is my

name”) is the King of Edom. He was born of the
union between the female demon IGRAT, most
likely a type of SUCCUBUS, and King David, who

154
was visited by IGRAT in a dream one night while
he slept in the desert. Ashmodai is known to kill
people with deadly poison.

Ashmodai and the female demon Lilith bore

a son together, a prince they named SWORD OF
Ashmodai the King, he who rules over 80,000
destroyers (see PRINCES OF Hell).

Sources: Illes, Encyclopedia of Spirits, 218; Isaac, The

Contributor, 270-3; Schwartz, Tree of Souls, 139;
Slifkin, Sacred Monsters, 197-8, 210-11.

Ashmogh

Variations: Ashemaogha, Ash-Mogh

From Persian demonology, the demon Ash-

rnogh (“heretic”) is one of the disciples of Ahri-
MAN. He is described as looking like a serpent
with a camel’s neck.

Sources: Blavatsky, Secret Doctrine, 205; Conway, De-

monology and Devil-Lore, 65; Hyatt, Book of Demons, 56.

Ashtaroth, plural: Astharoth

Variations: Amenodiel, Anael, Anarazel,

ANIZEL, Arniniel, Aseroth, Ashtart, Ashtoreth,
AstarOT, AstarOTH, AstarTE, Asteroth,
Astharthe, Astoreth, Atargatis, Ataroth, Azael
(“whom God strengthens”), Azazel (“God
strengthens” or “arrogant to God”), CORSON,
DEMORIEL, Diabolus (“Flowing downwards”),
Ishtar, MALGARAS.

Originally a Palestinian god, Ashtaroth (“Stat-

ues of Ashtoreth”) was reimagined by Christian
demonologists, first being named as a demonic
goddess, then as a male demon of the First Hi-
erarchy of Hell. As a demon he has been given a
wide array of ranks and titles including Governor
of Hell, Grand Duke of Western Hell (see
Dukes of Hell), Head of the Eighth Order of
Hell, Lord Treasurer of Hell, Prince of Accusers
and Inquisitors, and Prince of Thrones (see
Princes of Hell). He is also named as one of

155
the seventy-two SPIRITS OF SOLOMON and a
Fallen Angel, formerly of the Order of
Thrones, thereby making him a seraph.

A demon of lust, seduction, sloth, and vanity,

Ashtaroth commands forty legions of demonic
spirits and four servitors: AAMON, BARBATOS,

Asi

54

PRUSLAS, and RASHAVERAK (see SERVITORS OF

Ashtaroth).

Ashtaroth has been depicted as a naked man

with dragon hands, feet, and wings riding upon
a wolf. He has a second set of wings set behind
the first, assumedly his angelic wings, as they are
feathered. Upon his head he wears a crown and
in one hand he holds a serpent. Sources that uti-
lize this image of him also add that he has very
bad breath. When summoned, Ashtaroth is said
to, on occasion, appear as a human dressed only
in black and white or, less frequently, as an ass.
Back when Ashtaroth was a Phoenician moon
goddess, she had two horns protruding from her
head forming a crescent moon.

If one is to summon Ashtaroth, he is most

powerful on Wednesdays in the month of August
between the tenth and eleventh hours of the
night. Once he appears, in whichever form he
may take, he will answer any question asked of
him honestly, as he knows all events of the past
and the future. He wields great power and has
the ability to give his summoner power over
snakes, lead him to hidden treasures, and obtain
for him and help him maintain the friendships
of great lords. Ashtaroth is a patron of the liberal
arts and most sciences; he will teach his sum-
moner handicrafts, mathematics and science, and
how to become invisible.

156
Ashtaroth seduces mankind by appealing to
their laziness and vanity. He is fond of lecturing
on the Creation and on the Fall of the angels,
emphatically declaring himself to being punished
unjustly and saying that one day he will retake
his rightful place in heaven.

The personal adversary of Ashtaroth is St.

Bartholomew. Numerous sources warn summon-
ers that Ashtaroth smells so horrible that only
holding a magical ring under your nose will allow
you to breathe near him.

The plural form of the name Ashtaroth was

taken from the King James Bible. Many scholars
believe that Ashtaroth is a thinly veiled version
of the goddess Ishtar. Medieval Christian sources
say he lives in the Occident (America).

Sources: Gettings, Dictionary of Demons, 38; Jahn,

Jahn’s Biblical Archaeology, 524-5, 530; Prophet, Fallen
Angels and the Origins of Evil, 174; Smith, Comprehen-
sive Dictionary of the Bible, 73.

Asi

According to Enochian lore, Asi is a CACO-

DAEMON. His counterpart is the angel Sisp (see

Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

39; Laycock, Complete Enochian Dictionary , 80.

Asima

Asima (“guardian,” or “protector” or “he de-

spaired,” sources conflict) was the demon spoken
of in 2 Kings 29-31: “And the men of Babylon
made Succoth-benoth, and the men of Cuth
made Nergal, and the men of Hamath made
Asima [“a goat with short hair”], and the Awites
made Nibhaz and Tartak, and the Sepharvites
burnt their children in the fire to Adrammelech
[Adramelech] and Anammelech, the gods of

157
Sepharvaim.”

Sources: Hyatt, Book of Demons, 73; Smith, Diction-

ary of the Bible, 258; Melton, Encyclopedia of Occultism
and Parapsychology, 315.

Asimiel

Variations: Asimel

According to Christian demonology, Asimiel

is one of the twenty SERVITORS OF Camuel (see
Camuel). A nocturnal demon, he appears in a
beautiful form and is known to be very courteous.

Sources: Guiley, Encyclopedia of Demons and De-

monology, 36; Peterson, Lesser Key of Solomon, 67.

Asisiel

Variations: Amisiel

In the Ars Paulina, the third book of the

Lemegeton, Asisiel is listed as one of the fifteen
Duke Servitors of Sasquiel (see Sasquiel).
He commands 5,550 servitors.

Sources: Davidson, Dictionary of Angels, 16; Peterson,

Lesser Key of Solomon, 114.

Asmadeus

Variations: ABBADON

Asmadeus (“the destroyer”) was a demon men-

tioned in the Book of Tobias.

Sources: Herbermann, Catholic Encyclopedia, 792;

Neusner, History of the Jews in Babylonia, 366-7.

Asmadiel

Variations: Amadiel

In the Theurgia Goetia, the second book of the

Lemegeton, Asmadiel is said to be an Aerial Devil
and one of the twelve SERVITORS OF MACARIEL

158
(see MACARIEL). A chief duke who commands
four hundred servitors, Asmadiel can appear to
his summoner in any number of forms but com-
monly appears as a dragon with a virgin’s head.
Both diurnal and nocturnal, he is good-natured
and willing to obey those who summon him.

Sources: Belanger, Dictionary of Demons, 43; Peterson,

Lesser Key of Solomon, 103; Trithemius, Steganographia,
141.

Asmenoth

Asmenoth is called a guider and ruler of the

North by Friar Bacon; he is very likely a fictional
demon.

55 Asmoday

Sources: Marlowe, Tragical History of Dr. Faustus ,

261; West, Invisible World, 121, 133.

Asmiel

In the Sacred Magic ofAbramelin the Mage, the

Aerial Devil Asmiel (“storing up”) is one of the
one hundred eleven SERVITORS OF AmAYMON,
Ariton, Oriens, and Paymon (see Amaymon,
Ariton, Oriens, and Paymon). He is also listed
as one of the Servitors OF Symiel (see Symiel).

Sources: Guiley, Encyclopedia of Demons and De-

monology , 253; Mathers, Book of the Sacred Magic of
Abramelin the Mage, 113; Susej, Demonic Bible, 256.

Asmodai

Variations: TEshma, TEshma-daeva, Ashmadia,

Ashmedai, ASHMODAI, Asmodaios, ASMODAY,
Asmodee, Asmodee, Asmodei, Asmodeios, As-
modeous, Asmodeius, Asmodeo, Asmodeous,
ASMODEUS, Asmodi, Chammaday, Chashmodai,
the Great Bear, the Offspring of the Dragon,
Sidonay, SYDONAI

159
In Avestan, the eastern Iranian language of
Zoroastrian scripture, the name Asmodai trans-
lates to mean “wrath demon.” This demon is
mentioned in Christian demonology, Jewish
folklore, Persian mythology, and Talmudic text
as well as Zoroastrianism demonology. He has
been assigned various titles and ranks, some of
which include king, overseer of all the gambling
houses in the court of Hell, prince of revenge,
and the protector of male homosexuals.

For a short while Asmodai was under the com-

mand of King Solomon (see SPIRITS OF
SOLOMON). In Christian demonology he is in
service under Lucifer and commands seventy-
two legions of servitors, while in Mazdeism, he
answers only to AnGRA MAINYTJ.

While Adam was still living with his first wife,

Lilith, ancient Christian and Jewish lore tells
us that Asmodai was conceived in a union be-
tween Adam and NAAMAH, the DEMONS OF
Prostitution.

Described as being strong and powerfully built,

Asmodai has three heads; the first is that of a
bull, the second is that of a ram, and the third is
nothing more than the tail of a serpent. He has
the ability to spit fire from both of his mouths.
Asmodai rides a demonic dragon and carries with
him a lance from which hangs his banner. An-
other description says that he has the chest of a
man, legs of a rooster, a serpent tail, and three
heads: one of a man vomiting up fire, one of a
ram, and one of a bull. In this likeness he is de-
scribed as riding upon a lion that has the neck
and wings of a dragon. In the Talmud, Asmodai

is described as being good-natured and a humor-

ous companion.

With his ultimate goal being that of filling the

world up with evil, Asmodai tempts men to leave
their righteous lives behind and follow a life of
evil; he does this by filling their hearts with anger
and the desire for vengeance.

160
In addition to being able to belch forth fire and
correctly predict the future, Asmodai has domin-
ion over the zodiacal sign of Aquarius, but only
between the dates of January 30 and February 8.
He is most powerful during the month of No-
vember.

Like many demons, Asmodai has weaknesses

that can be exploited. His personal adversary, ac-
cording to Christian demonology, is St. John.
Talmudic text tells us that he lusted after Bath-
sheba, one of King Solomon’s wives. Another
story involving King Solomon tells how the king
tricked the demon into building his temple; an-
other Solomonic tale tells of how Asmodai
turned around and tricked the king in return, as-
suming the throne and ruling in his place for
many years.

The Book ofTobit tells the story of how As-

modai fell in love with Sarah, daughter of Raguel.
Each time the woman married, the demon would
kill her husband on their wedding night before
the marriage could be consummated. By doing
this, keeping her a virgin, she was able to remarry
again and again. Asmodai did this to the first
seven of her bridegrooms. Her eighth husband,
Tobias, was aided by the angel Raphael (“healing
one of God”). Tobias was told to catch a fish and
place its heart and liver over burning coals, cre-
ating a smoke and stench that would cause As-
modai to flee all the way to Egypt. Once there,
Raphael bound him to the desert.

A final legend claims that Asmodai is married

to Lilith the Younger, the daughter of SAMAEL
and Lilith the Elder, the original wife of Adam.

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Bear, Quarterly Review of the Methodist
Episcopal Church, South, Vol. 7, 500-12; Christianson,
Ecclesiastes Through the Centuries, 91-2; McLean, Trea-
tise of Angel Magic, 51; Wise, Origin of Christianity, 95.

Asmoday

161
Variations: Aeshma daeva (“demon of lust” or
“covetous demon”), Asamod, (“to destroy or ex-
terminate”), Ashme Deus, ASHTAROTH, As-
MODAI, Asmodaios, Asmodee, Asmodei, As-
MODEUS, ASTARTE, Astoreth, Azmonden (“to
tempt, to try or prove”), Chashmodai, the De-
stroyer, Sydonay

Although very similar to the demon Asmodai,

Asmoday is different enough to be considered a

Asmodeus

56

separate individual. The name Asmoday is likely

Hebrew or Persian, and he is mentioned in Jew-
ish, Persian, Zoroastrian, and numerous other
demonologies. He too has been given the rank
of king and the overseer of the gambling houses
in the Cabinet of Hell. Asmoday is a Fallen
AnGEL, formerly of the Order of Angels, accord-
ing to Christian demonology. He is the first and
most powerful demon under the command of

Amaymon.

Asmoday is the demon of adultery, impurity,

lechery, luxury, passion, pleasure, and sensuality;
he commands seventy-two legions. Asmoday
arranges inappropriate marriages, causes chaos
in monasteries by seducing the priests, and lures
happily married couples into having affairs,
sometimes with himself. Furthermore, he tempts
people to buy fancy clothes and follow ridiculous
fashion fads, as well as tempts people into over-
spending and wasting their assets.

Sources vary as to the creation of Asmoday. As

a Fallen Angel he would have been created by
God. Some sources say that he was born the son
of a mortal woman and an unnamed angel; some
claim his mother to be the Demoness Lilith,
and still others say that he is the incestuous result

162
of an affair between Tubal-Cain and his sister
Naafrfah (Naamah).

There are also several descriptions for Asmo-

day ’s appearance. One has him appearing before
his summoner as a handsome and well-dressed
man or a beautiful and elegantly dressed woman.
Another description says that he appears to those
who summon him as a bloated and animal-like
man crouching as if readying himself to strike. A
final description depicts him as having three
heads: one of a bull, one of a ram, and one of a
man vomiting fire. He also has a serpent tail, has
webbed feet like a goose, and rides upon a dragon
carrying a lance and banner.

Asmoday is summoned because he answers all

questions asked of him and can grant the power
of invincibility. He also has the ability to give his
summoner the Ring of Virtues. Asmoday is cred-
ited with having invented carousels, dancing,
music, plays, and recreational drug use. He grants
matrimonial happiness; guards buried treasures
if they are in the domain of Amaymon; reveals
the locations of buried treasures; and teaches art,
astronomy, geometry, math, and science. He also
possesses a stone that can cut ordinary stone with
the greatest of ease.

When an exorcist calls on Asmoday, he must

remain standing at all times and wear nothing on
his head, as being seated or having his head cov-
ered will offend the demon. If while summoning

Asmoday a being appears, ask immediately “Art

thou Asmoday?” Asmoday cannot lie in answer-
ing this question and will eventually bow to the
exorcist or the one who summoned him.

Sources: Crowley, The Goethia , 43; De Laurence,

Lesser Key of Solomon , Goetia, 32; Diagram Group,
Little Giant Encyclopedia , 506; Du Quette, Key to
Solomons Key , 176; Scot, Discoverie of Witchcraft, 220;
Waite, Book of Ceremonial Magic, 205.

Asmodeus

163
Variations: Asmodee, Chashmodai

A sub-Prince and one of the seventy-two

Spirits of Solomon, Asmodeus (“to destroy or
exterminate”) is a demon of impurity and lechery
(see Princes of Hell). A Fallen Angel, for-
merly from the Order of Thrones, Asmodeus is
an ArCHDEMON and has dominion over the in-
fernal hierarchy known as Golab. Like
ASMODAY, Asmodeus was born of the incestuous
relations between Tubal-Cain and his sister
NAAMAH. His personal adversary is the angel
Gabriel.

Asmodeus is often called upon during exor-

cisms and cases of collective possession. He is
one of the eighteen demons who possessed Sister
Jeanne des Anges in Loudun, France, in 1634 (see
LOUDUN POSSESSION). When he worked cutting
stone for Solomon’s Temple, he used a stone that
cut other stones most easily.

Sources: Aikin, General Biography, 493; Bayle, His-

torical and Critical Dictionary, 262; Chambers, Book of
Days, 723; Conybeare, Jewish Quarterly Review, Vol.
11, 20-21; Hyatt, Book of Demons, 40-1; Robbins, En-
cyclopedia of Witchcraft and Demonology, 128; Voltaire,
Works of M. de Voltaire, 193.

Asmodeus Zavehe

Variations: Areex, Ashmedai, Asima, Asmo-

DAY, Chammadai, Charmeas, Sarindiel, SYDONAI,
Sydonay, SYRACH, Zavehe

Asmodeus Zavehe (“King of Demons”) was

one of the Fallen Angels who swore allegiance
to Samiaza, rebelled against God, took a human
wife, and fathered the Nephilim. He commands
six chiefs, six servitors, and eighty-seven demons
under SAMAEL.

Sources: Baskin, Sorcerer's Handbook, 628; Singer,

Jewish Encyclopedia, 218; Voltaire, Philosophical Diction-
ary, 286.

164
Asmoug

Variations: Asmog

In Mazdean demonology, Asmoug is the chief

emissary of Ahriman. A demon of discord, As-
moug starts conflicts and encourages warlike ten-
sions between families and nations.

Sources: Bell, Bell’s New Pantheon, 99; Hyatt, Book

57

Astaroth

of Demons, 56; McClintock, Cyclopaedia of Biblical,

Theological, and Ecclesiastical Literature , Vol. 11, 240.

Asperim

Asperim (“dangerous,” “perilous,” “rigorous,”

or “rude”) is one of the one hundred eleven
Servitors of Amaymon, Ariton, Oriens,
and Paymon (see Amaymon, Ariton, Oriens,
and Paymon).

Sources: Belanger, Dictionary of Demons, 47; Math-

ers, Book of the Sacred Magic ofAbramelin the Mage, 105 ;
Susej, Demonic Bible, 256.

Asphiel

The Sacred Magic ofAbramelin the Mage, book

two, names the nocturnal demon Asphiel as one
of the twenty SERVITORS OF ASELIEL (see
Aseliel).

Sources: Belanger, Dictionary of Demons, 47; Peter-

son, Lesser Key of Solomon, 69.

Aspiel

In the Theurgia Goetia, the second book of the

Lemegeton, Chief Duke Aspiel is listed as one of

165
the sixteen SERVITORS OF Asyriel (see Asyriel).
A nocturnal demon, he is good-natured and will-
ing to obey his summoner. Aspiel commands ten
servitors of his own.

Sources: Belanger, Dictionary of Demons, 47; Peter-

son, Lesser Key of Solomon, 73-4, 77.

Assaba

In the Theurgia Goetia , the second book of the

Lemegeton , Duke Assaba (“hit”), an Aerial
DEMON, is one of the sixteen SERVITORS OF
Gedeil (see Dukes of Hell and Gedeil).
Source: Peterson, Lesser Key of Solomon, 72.

Assistants of Ashtaroth

In Colin de Plancy’s Dictionaire Infernale

(1863), ASHTAROTH is credited with having four
assistants; AAMON, BARBATOS, PRUSLAS, and
Rashaverak (see also Counts of Hell, and
Servitors of Ashtaroth).

Sources: Jahn, John's Biblical Archaeology, 524-5,

530; Prophet, Fallen Angels and the Origins of Evil, 174;
Smith, Comprehensive Dictionary of the Bible, TS.

Assistants of Paymon

The Ars Goetia , book one of the Lemegeton ,

lists PAYMON as having only two assistants:
AbALAM and BEBALL. Their ranks are given as
being either kings or princes (see KINGS OF Hell
and Princes of Hell).

Sources: Agrippa, Three Books of Occult Philosophy,

536; Crowley, The Goetia, 31; De Laurence, Lesser Key
of Solomon, Goetia, 24; McLean, Treatise on Angel Magic,
168; Waite, Book of Black Magic and of Pacts, 168.

Assyriel

In the Theurgia Goetia, the second book of the

Lemegeton, Assyriel (“tenth”) is credited as being
the Prince of the Southwest. His is one of the

166
twelve Servitors of Caspiel (see Caspiel and
Princes of Hell).

Sources: Van der Toorn, Dictionary of Deities and

Demons, 610.

Ast

According to Enochian lore, Ast is a CACO-

DAEMON. His counterpart is the angel Stim (see
Enochian Cacodaemons).

Sources: Chopra , Academic Dictionary of Mythology,

39; Laycock, Complete Enochian Dictionary, 80.

Astarot

Variations: ASHTAROTH

In the Grimoire of Pope Honorius (Le Grimoire

du Pape Honorius ), an eighteenth-century book
alleged to have been written by Pope Honorius
III, the demon Astarot (“assemblies, crowds, or
flocks”) is listed as being a grand duke or sub-
prince (see Dukes of Hell and Princes of
Hell). This demonic spirit is one of the eighteen
demons commonly called on during exorcism and
cases of collective possession.

Sources: Botterweck, Theological Dictionary of the

Old Testament, 431-2; Simon, Papal Magic, 116, 119;
Van der Toorn, Dictionary of Deities and Demons, 113.

Astaroth

Astaroth was originally an ancient demonic

goddess known as Astoreth to the Hebrews and
as ASTARTE to the ancient Phoenicians. This re-
imagination occurred during the medieval era
and he was now described as looking like an ugly
angel riding upon a dragon while holding a snake
in his left hand. He is said to be a grand duke
and the treasurer of Hell, commanding forty le-
gions and the head of the hierarchy called Gam-
chicoth. As a Fallen Angel, he is a former
prince of the Order of Thrones.

167
Astaroth is summoned for his ability to grant
friendships to great lords; a nocturnal demon, he
is most powerful on Wednesdays between the tenth
and the eleventh hour of the night. Once this
demon appears his summoner should not stand
too close, as Astaroth gives off a deadly stench.
He willingly answers all questions regarding the
past, present, and future and will give up easily
any secrets that he knows. Astaroth enjoys talking
at length about the creation of the world, the Fall,
and the faults of the angels, taking great care to
point out how he is being punished unjustly.

An incredibly lazy demon, his personal adver-

sary is Saint Bartholomew.

Astarte

58

Sources: Chambers, Book of Days, 722; Collin de

Plancy, Dictionary of Witchcraft , 18; Conway, De-
monology and Devil-Lore, 299; De Laurence, Lesser Key
of Solomon, Goetia, 30-1; Hyatt, Book of Demons, 74;
McLean, Treatise of Angel Magic, 51; Scott, London
Magazine, Vol. 5, 378.

Astarte

Variations: Asherah; Ashtart, Atargatis, Athi-

rat (Lady of the Sea); Astarte- Astaroth in medieval
Christian era; Astorath; Astroarche (Queen of
the Stars); Athstar (Venus in the Morning) in
Egypt; Athtarte (Lady of Heaven); “Morning
Star of Heaven” in Aramaic; Progenitrix of the
Gods, Queen of Heaven; wife of ASHTAROTH,
wife of Baal, wife of El, Mother of Heaven

Originally a Levantine deity, fertility goddess

of the Semites, and war goddess of the Egyptians,
Astarte was demonized and named one of the
eight ARCH She-DemONS. Her rank is given as
being a queen. She is the demon of compassion,
love, lust, and relationships. Astarte commands

168
the spirits of the dead. She is described as having
the head of a lioness and a woman’s body. She
drives a four-horse chariot. To prevent attack
from Astarte, the blood of a sacrificed child is
mixed with wine and offered to her in a chalice.
Astarte’s name also appears under the Dukes OF
Hell.

Sources: Cornelius, The Many Faces of the Goddess,

93; Melton, Encyclopedia of Occultism and Parapsychology,
315; Pinch, Egyptian Mythology, 108-9; Willis, World
Mythology, 51

Asteliel

In Theurgia Goetia , book two of the Lemegeton,

Asteliel (“monument”) is listed as the Prince of
the South by Southeast (see Princes OF Hell).
He is one of the twelve SERVITORS OF CASPIEL
(see Caspiel).

Source: Peterson, Lesser Key of Solomon, 69.

Astharoth, plural of Asthoreth

Astharoth is a collective name for the feminine

Canaanite demonic deities.

Sources: Lemaire, History and Traditions of Early Is-

rael, 20; Lurker, Routledge Dictionary of Gods and God-
desses, Devils and Demons, 22; Monaghan, Encyclopedia
of Goddesses and Heroines, 83.

Asto Vidatu

Variations: Asto Vi’ Datu, Astovidatu

In Persian and Zoroastrian demonology, Asto

Vidatu (“dissolver of bones”) is a demon of death.
He works in conjunction with AeSMA DAEVA.
Using a noose, Asto Vidatu chases and tries to
catch the souls of the recently deceased as they
ascend to Heaven.

Sources: Cor de Vaan ,Avestan Vowels, Vol. 12, 436;

Khanam, Demonology, 136; Lurker, Routledge Dic-

169
tionary of Gods and Goddesses, Devils and Demons, 23.

Astolit

According to the Sacred Magic ofAbramelin the

Mage, Astolit (“without garment”) is one of the
fifteen SERVITORS OF PAYMON (see Paymon).

Sources: Belanger, Dictionary of Demons, 49; Math-

ers, Book of the Sacred Magic of Abramelin the Mage, 108.

Astor

In the Theurgia Goetia, the second book of the

Lemegeton, Chief Duke Astor is listed as being
one of the sixteen SERVITORS OF ASYRIEL (see
Asyriel and Dukes of Hell). He is diurnal,
good-natured, and willing to obey his summoner.
Astor commands forty servitors.

Sources: Guiley, Encyclopedia of Demons and De-

monology, 20; Peterson, Lesser Key of Solomon, 73-4,
77.

Astrega

In the Sacred Magic ofAbramelin the Mage, As-

trega (“expeditions”) is listed as being one of the
one hundred eleven SERVITORS OF AmAYMON,
Ariton, Oriens, and Paymon (see Amaymon,
Ariton, Oriens, and Paymon).

Sources: Mathers, Book of the Sacred Magic of

Abramelin the Mage, 114; Von Worms, Book of
Abremelin, 255.

Asturel

In the Sacred Magic ofAbramelin the Mage, As-

turel (“bearing authority”) is among the one hun-
dred eleven Servitors OF Amaymon, Ariton,
Oriens, and Paymon (see Amaymon, Ariton,
Oriens, and Paymon).

Sources: Belanger, Dictionary of Demons, 49; Ford,

Bible of the Adversary, 88; Mathers, Book of the Sacred
Magic ofAbramelin the Mage, 113.

170
Asurakumara

In ancient Indian demonology, Asurakumara

(“demon-Princes”) is one of the first groups of
Bhavanavasin gods. She is described as being
black skinned and wearing red clothes and having
the ability to make it rain and thunder. Asuraku-
mara lives in the uppermost regions of the un-
derworld.

Sources: Jordan, Dictionary of Gods and Goddesses,

34-5; Lurker, Routledge Dictionary of Gods and God-
desses, Devils and Demons, 23; Rose, Spirits, Fairies,
Gnomes, and Goblins, 24.

Asuras

Variations: Ahura

In the Buddhism practiced in India, asuras

(“life-force”) are fighting demons, a type of fallen

59

Atarculph

god comparable to the GRIGORI. The asuras are

a primal group of gods and were born the
children of Kasyapa. They were cast out of
Heaven and thereafter were regarded as demons.
Asuras are very strong and powerful demons, and
they have dominion over secret wisdom. They
constantly plot against the god Indra and all the
other gods who live atop Mt. Sumeru because
they are jealous of them. Asuras live in a city be-
neath the ocean ruled by their king, Rahula.

Sources: Garg, Encyclopaedia of the Hindu World ,

749; Heldreth, Blood is the Life, 49-50; Hyatt, Book of
Demons, 15; MacDonnell, Vedic Mythology, 156-7.

Aswang Mandurugo

171
Variations: Danag, Mandragore

In the Philippines, the Capiz province is

known as a haven for witches and for a species of
rather elusive demonic vampires known as the
aswang mandurugo. They appear as a beautiful
woman during the day, but at night their true
form, that of a monstrous winged being, is re-
vealed. When it can, one of these creatures will
marry a man to ensure that it has a constant sup-
ply of blood. It “kisses” the sustenance it needs
nightly from its husband prey by inserting its
barbed tongue into the victim’s mouth and drain-
ing out the blood it needs. The only symptom
that the husband may ever present is a gradual
and unexplainable loss of weight. There is no test
or discernable way to tell beforehand if a bride-
to-be is one of these creatures. However, there
is a preventive measure that may be taken. If
the husband sleeps with a knife under his pillow,
he may awake in time to see his attacker. If he is
fast enough to draw the knife and stab the
aswang mandurugo in the heart, it will be de-
stroyed.

Sources: Curran, Vampires, 35-44; Lopez, Handbook

of Philippine Folklore, 227; Ramos , Aswang Syncrasy, 3;
University of San Carlos, Philippine Quarterly, Vol.
10-11, 213.

Aswang Tiyanak

Variations: Anak ni Janice, Tyanak

A vampiric demon from the Philippines, the

aswang tiyanak is a species of CAMBION, as it is
born the offspring between a woman and demon.
However, it may also be created when a child dies
without having been baptized or when a mother
aborts her child; the fetus comes to life and brings
mischief and hardships to the woman that should
have been its mother. No matter how it was cre-
ated, the aswang tiyanak is described as having
red skin, being completely bald, and having
glowing eyes. It preys on women, lying on the
forest floor looking like an adorable, abandoned

172
baby. When a woman comes to its rescue and
takes it into her home, it assumes its true form
and attacks her, draining the woman dry of all
her blood.

Sources: Demetrio, Encyclopedia of Philippine Folk

Beliefs, 398; Jocano, Folk Medicine, 109, 169; Lopez,
Handbook of Philippine Festivals, 146, 221, 227 ; Uni-
versity of the Philippines, Asian Studies, Vol. 8-9, 297.

Asyriel

In the Theurgia Goetia, book two of the

Lemegeton, Asyriel is listed as being the King of
the Southwest, third under the great Emperor of
the South. He commands twenty chief duke
servitors of the day and an additional twenty
chief duke servitors of the night; however, only
eight of each is named (see SERVITORS OF
Asyriel).

Sources: Belanger, Dictionary of Demons, 86; Guiley,

Encyclopedia of Demons and Demonology, 20; Peterson,
Lesser Key of Solomon, 73.

Atabulus

Variations: Scirocco, Simoomn, Simoon, Sirocco

Atabulus is in all likelihood a fictional demon
whose name in Latin translates to mean “a hot
burning wind” or “southeastern wind.”

Sources: D’Iseaeli, New World, Vol. 6, 72;

Nettleship, Contributions to Latin Lexicograph, 339;
Toynbee, Concise Dictionary of Proper Names and
Notable Matters, 478.

Ataecina

From Iberian demonology comes Ataecina, the

Queen of the Underworld. Originally she was an
agrarian goddess, similar to the Eulalia and Pros-
erpina. However, she was demonized during the
Christian conversion.

Sources: Fear, Rome and Baetica, 261-2; Keay,

173
Roman Spain, 161; NicMhacha, Queen of the Night, 110.

Ataliel

Variations: Atliel

Ataliel is a demon from Enochian lore. One

of the twenty-eight demonic rulers of the lunar
mansions, Ataliel rules over the mansion
Agrapha (“covered flying”). He has dominion
over the zodiacal sign Libra and is known to
assist in the finding of buried treasures (see
Enochian Rulers of the Lunar Mansions).

Sources: Gettings, Dictionary of Demons, 41; Moura,

Mansions of the Moon for the Green Witch, 10; Webster,
Encyclopedia of Angels, 25, 124.

Atarculph

Variations: Atarculphegh
In the Book of Enoch, Atarculph is one of the
Fallen Angels who swore allegiance to Sami-

Atazoth

60

AZA, rebelled against God, took a human as his

wife, and fathered the Nephilim.

Sources: Ashley, Complete Book of Devils and

Demons, 73; Davidson, Dictionary of Angels, 60;
Voltaire, Essays and Criticisms, 106.

Atazoth

Atazoth is a demonic god from the pantheon

of the Order of the Nine Angels. His name
means “an increasing of azoth.”

Sources: Carroll, Liber Kaos, 148; Ford, Book of the

Witch Moon Choronzon Edition, 310.

174
Athanaton

In Reginald Scot’s book, The Discoverie of

Witchcraft (1584), Athanaton is named as a de-
monic leader who has “the power of the east.”
His name has Greek roots and translates to mean
“deathlessness.”

Sources: Frede, Body and Soul in Ancient Philosophy,

149; Gettings, Dictionary of Demons, 42.

Atheleberseth

Variations: Atheleberset
Alister Crowley mentions the demon Athele-
berseth (“shiny” or “still”) in his version of the
Boneless Ritual. His number is 374, according to
Crowley.

Sources: Betz, Greek Magical Papyri in Translation,

103; Crowley, The Goetia, 6; Scott-Moncrieff, Paganism
and Christianity in Egypt, 44.

Athesiel

In the Theurgia Goetia, the second book of the

Lemegeton, Chief Duke Athesiel is one of the fif-
teen Servitors of Icosiel (see Icosiel). An
Aerial Devil, Athesiel is good-natured and
obedient, doing exactly as his summoner asks.
Both a diurnal and nocturnal demon, he is most
easily summoned from within a house. Athesiel
has dominion over the planet Mars and com-
mands 2,200 servitors.

Sources: Belanger, Dictionary of Demons, 50; Guiley,

Encyclopedia of Demons and Demonology, 118; Peterson,
Lesser Key of Solomon, 99.

Adoton

In the Sacred Magic of Abramelin the Mage,

book two, Atloton is among the one hundred
eleven SERVITORS OF AmAYMON, AriTON,
Oriens, AND PAYMON. His name is Greek for
“insufferable” (see AmAYMON, AriTON, Oriens,
and PAYMON).

175
Sources: Belanger, Dictionary of Demons, 50; Math-
ers, Book of the Sacred Magic of Abramelin the Mage, 114;
Von Worms, Book of Abramelin, 256.

Ato

According to Enochian lore, Ato is a CACO-

DAEMON. His counterpart is the angel Tott (see

Enochian Cacodaemons).

Sources: Chopra , Academic Dictionary of Mythology,

42.

Atrax

The Testament of Solomon tells us that Atrax

was one of the seventy-two demons that King
Solomon used in the construction of his Temple
(Spirits of Solomon). A demon of fevers,
Atrax was made to perform heavy labor by the
king, such as keeping the furnaces stoked for
metalwork. He is described as having a shapeless
head, like a DOG, but with the face of a bird,
donkey, or ox.

To banish Atrax, chop up coriander and smear

it on the lips of the person who has been inflicted
with one of the demon’s fevers. Then, recite the
following charm: “The fever which is from dirt,
I exorcise thee by the throne of the most high
God, retreat from dirt and retreat from the crea-
ture fashioned by God.”

Sources: Abrahams, Jewish Quarterly Review, Vol.

11, 36; Ash, Qabalah, 47, 61; Conybear e, Jewish Quar-
terly Review, Vol. 11, 36.

Augne-Baugauven

From Persian demonology comes the demon

of fire, Augne-Baugauven. He is one of the eight
AuSTATIKCO-PAULIGAURwho controls one of the
eight sides of the world.

176
Sources: De Claremont, Ancients’ Book of Magic, 118;
Kindersley, Specimens of Hindoo Literature, 33; Spence,
Encyclopedia of Occultism, 52.

Austatikco-Pauligaur

Variations: Aushta-tikcu-Pauligaur

From Persian demonology comes a class of

daivergoel, DAIVERS, evil spirits, or Djinn called
Austatikco-Pauligaur. They watch over the eight
sides of the world. There are eight Austatikco-
Pauligaur: Augne-Baugauven, Eemen, Es-
SAUNIEN (or Shiwen), Gooberen, Indiren,
Nerudee, Vaivoo, and Varoonon.

Sources: Kindersley, Specimens of Hindoo Literature,

32-3; Smedley, Occult Sciences, 51; Spence, Encyclopedia
of Occultism, 51.

Autothith

Autothith (“enmity”) is one of the seventy-two

spirits mentioned in the Testament of Solomon (see
Spirits of Solomon). He is the demon of ar-
guments and grudges and causes arguments and
grudges between friends. Autothith will flee if
the words “Alpha and Omega” are written down
in his presence.

61

Ayperos

Sources: Ashe, Qabalah , 51, 66; Conybeare, Jewish

Quarterly Review , Vol. 11, 38; Davies, A History of
Magic Books, 13.

Auza

Variations: Auzael, Azza, Oza, Ozal

Auza was one of the Chief of Tens who

swore allegiance to SAMIAZA, rebelled against

177
God, took a human wife, and fathered the
anakim, also known as the Nephilim. Although
he was born of the Elohim, Auza is still consid-
ered by scholars to be a Fallen Angel. Auza,
along with Azzael, are suspended between
Heaven and Earth as a punishment for their part
in the heavenly rebellion.

Sources: Davidson, Dictionary of Angels, 62; Dunlap,

Christian Examiner, 79; Mathers, Kabbalah Unveiled,
249.

Ava

According to Enochian lore, Ava is a CACO-

DAEMON. His counterpart is the angel Vasa (see
Enochian Cacodaemons).

Sources: Chopra, Academic Dictionary of Mythology,

43; Laycock, Complete Enochian Dictionary , 81.

Avarus

From the fifteenth century Christian manu-

script Librum de Nigromancia, said to belong to
a priest named Johannes Cunalis of Munich,
Bavaria, comes the demon Avarus, a Latin name
meaning “greedy” or “to crave.” Avarus was said
to be one of the three demons summoned by a
French sorcerer in 1437 by the name of Jubertus
of Bavaria, the other two demons being Luxu-
RIOSUS and SUPERBUS. The demon of avarice, as
his name would imply, he is described as having
eyes glowing like sulfur-fueled fire. A diurnal
demon, Avarus helped Jubertus of Bavaria dis-
cover and recover goods, but in exchange forbade
him to ever drink holy water, do good deeds, or
kiss the cross. Should he ever see the cross, he
will flee from it.

Sources: Csonka-Takacs, Witchcraft Mythologies and

Persecutions, 66; Kieckhefer, Forbidden Rites, 30, 34,
38; Tigelaar, Karolus Rex, 191.

Aversier

Latin for “adversary,” the demon Aversier is

178
one of the many names of SATAN.

Sources: De Gubernatis, Zoological Mythology, 14;

Home, France , 131; Russel, Lucifer, 249.

Awabi

A Japanese demon of the sea, Awabi

(“abalone”) is the guardian of large seashells con-
taining pearls. Living in the sea near Nanao, he
attacks fishermen (see Aqueous Devil).

Sources: Davis, Myths and Legends of Japan, 340-1;

Roberts, Japanese Mythology A to Z, 9; Yolen, Fish
Prince and Other Stories, 83.

Awaia

From the demonology of Myanmar comes the

demon of NIGHTMARES, Awaia. He lives above
and outside the main gate to a house.

Sources: Carey, Chin Hills, 197; Downie, Anthologia

Anthropologica, 44; Hastings, Encyclopedia of Religion
and Ethics, 25.

Awar

Variations: Al-A’war, Awar

In Arabic demonology, Awar (“One Eyed”) is
one of the five SONS OF IBLIS (see Ibus). A DjlNN,
A’war is a demon of debauchery and laziness who
tempts men into committing acts of debauchery.
A ritual cleansing and fumigation will protect any-
one who may have been exposed to this demon,
as all the shaians (Shaitans) enjoy dirt and refuse.
Also saying the “takbir” formula will drive them
off. Amulets may also be worn for protection.

Sources: Hughes, Dictionary of Islam, 135; Knowles,

Nineteenth Century, Vol. 31, 449; Schimmel, Islamic
Names, 50.

Awyrgda

Awyrgda, an ancient Anglo-Saxon name

179
meaning “Accursed One,” is essentially another
name for the DEVIL.

Sources: Bosworth, Anglo-Saxon Dictionary, 64;

Dendle, Satan Unbound, 21; Russell, Lucifer, 142.

Ayperor

Variations: AYPEROS, IPES

Ayperor is a count or prince (sources vary) who
commands thirty-six legions. His name is men-
tioned in various grimoires of Christian de-
monology (see Counts of Hell and Princes
of Hell).

Sources: De Claremont, Ancients' Book of Magic, 118;

Shepard, Encyclopedia of Occultism and Parapsychology,
116; Spence, Encyclopedia of Occultism, 57.

Ayperos

Variations: AYPEROR, Ayphos, Ipos

The eighteenth-century book alleged to be
written by Pope Honorius III, Grimoire of Pope
Honorius ( Le Grimoire du Pape Honorius), tells us
that the lesser demon Ayperos appears before his
summoner looking like a male eagle or vulture.
He has the ability to see and foretell the future.
Some sources list him as a count while others list
him as a prince (see COUNTS OF Hell and
PRINCES OF Hell). Commanding thirty-six le-
gions of servitors, Ayperos is under the command
of Nebiros.

Ays

62

Sources: Baskin, Sorcerers Handbook , 276; Waite,

Unknown World 1894-1895 , 230; Wedeck, Treasury of
Witchcraft , 96.

Ays

180
In Armenian mythology Ays is a Dev of the
wind, an immortal spirit. As a gust of wind Ays
will enter into a human body where he will pos-
sess it. Then Ays will either cause the person to
go insane or turn them into a demon.

Sources: Lurker, Routledge Dictionary of Gods and

Goddesses, Devils and Demons, 26, 49; Maberry, They
Bite, 49; Russell, Zoroastrianism in Armenia, 52, 475.

Az

In Persian and Zoroastrian demonology, Az

(“avarice,” “greediness,” “progenitor of sin”) is the
mother of all demons and sin. She appears as a
woman who is constantly eating; no matter how
much she consumes, she can never experience the
sensation of having a full belly. Az is a powerful
and destructive demon. She tries to make people
forget their divine origin so that they will forgo
salvation.

Sources: Dhalla, Zoroastrian Theology, 268; Home,

Sacred Books and Early Literature of the East, 183 ; Mes-
sadie, History of the Devil, 83.

Azanigin

According to Satanic demonology, Azanigin

is the mother of all demons. She lives on Earth
in the pantheon of the Order of the Nine An-
gels.

Sources: Ford, Book of the Moon Choronzon Edition ,

313, 379; Susej, Demonic Bible, 245.

Azaradel

In the Book of Enoch and Enochian lore, Aza-

radel is one of the Fallen Angels who swore
allegiance to SAMIAZA, rebelled against God,
took a human as his wife, and fathered the
Nephilim.

Sources: Heraud, Judgement of the Flood, 150, 290;

Levi, History of Magic, 55; Spence, Encyclopedia of Oc-
cultism, 148.

181
Azariel

In Enochian and Jewish lore Azariel is one of

the twenty-eight demonic rulers of the lunar
mansions; he rules the mansion Aldebaran (“eye
of Taurus”). Azariel causes problems with build-
ings, fountains, gold mines, and wells and has
dominion over all the water of the earth. (See
Enochian Rulers of the Lunar Mansions.)

Sources: Eco, Infinity of Lists, 61; Moura, Mansions

of the Moon for the Green Witch, 57; Webster, Encyclo-
pedia of Angels, 26-7.

Azazel

Variations: Akazazel, Asasel, ’Asiz, Aza’zel,

Azael (“whom God strengthens”), Azael, Aza-
RADEL, Azaze, Azazel, Azazello, Azazil, Aza-
ZYEL, AziEL (“whom God consoles”), AZZAEL,
Eblis (“despair”), IBLIS, Shaytan, Zazel

In the Jewish tradition, for the Feast of Expi-

ation (also known as the Day of Atonement), two
goats are selected for sacrifice. Lots are then
drawn to determine their fate. One goat is sac-
rificed by the high priest to the Lord, the animal’s
blood serving as atonement for the people. The
other goat is then charged by the high priest with
the sins of the people, led out into the desert and
abandoned, leaving their sin with it, knowing that
the demon of the wilderness, the Djinn Azazel
(“God strengthens” or “arrogant to God”), will
soon discover and consume it.

Azazel is mentioned by name in Arabian,

Canaanite, Enochian, and Islamic mythology.
His name is Hebrew and translates to mean “ar-
rogant towards God,” “goat departure,” or “strong
one of God.” He is the mate of Naamah and the
father of the Sedim, chief of the Se’irim (goat-
demons). Azazel is described as looking like a
dragon with the hands and feet of a man, having
six wings on each side of his back. He has seven
snake heads with two faces upon each.

182
In the Book of Enoch, Azazel is said to be one
of the chiefs of the GRIGORI; he swore allegiance
to SAMIAZA, rebelled against God, lusted after
and took a human wife against God’s will, and
fathered the Nephilim. Additionally, he taught
men how to make armor, cosmetics, and
weapons, as well as how to use sorcery. He was
punished for his transgression by the archangel
Raphael (“healing one of God”) who chained him
hand and foot to a jagged rock in a place of dark-
ness. On the Day of Judgment, Azazel will be
destroyed with fire.

A Fallen Angel, formerly of the Order of

Cherubim, he was later given the title of stan-
dard-bearer of the army of Hell during the Mid-
dle Ages (see also Chief of the Grigori, and
Grigori).

Sources: Barton , Journal of Biblical Literature, Vols.

30-31, 162; Crowley, Book of the Goetia of Solomon the
King, 67; Eco, Infinity of Lists, 61; Hyatt, Book of
Demons, 42; Prophet, Fallen Angels and the Origins of
Evil, 174.

Azazil

Variations: Asael, Azazel (“God strength-

ens” or “arrogant to God”), Azaziel, Azazyel,
Iblis, Satan, Uza

Heaven, Earth, and Hell are described as each

63

Azhi-Dahak

having levels to them. Azazil (“strong mountain”

or “strongest of mountains”) spent a thousand
years worshipping God on each level, starting at
the lowest in Hell and ascending upwards. On
each level he was given a new angelic name. He
was named Azazil upon reaching the fifth level

183
of Heaven. He was so thorough in his devotions
it was said that in Heaven not an area the size of
a man’s hand wasn’t prayed upon by him. When
God commanded that he worship at Adam, Azazil
asked why a “son of fire should bow before a son
of clay?” God cast him out of Heaven and changed
his name to Eblis, which means “despair.” For
three thousand years he waited at the Gates of
Paradise for an opportunity to do harm to Adam
and Eve; he has a deep hatred for them still.

Azazil, in Zoroastrian demonology, is named

as being the lord of the DjINN and is described
as once having had a pair of wings made of emer-
ald. A powerful sorcerer, he has dominion over
the zodiacal sign of Taurus.

Sources: Laurence, Foreign Quarterly Review, Vol.

24, 370; Lumpkin, Fallen Angels, the Watchers, and the
Origins of Evil, 31; Prophet, Fallen Angels and the
Origins of Evil, 174.

Azazyel

Variations: Azazyeel, Azza, SATAN

In the Enochian lore, the Book of Enoch tells

us that Azazyel was one of the Fallen Angels
who swore allegiance to SAMIAZA, rebelled
against God, took a human as his wife, and fa-
thered the NEPHILIM. Additionally, he taught
man how to make and use armor, dyes, jewelry,
knives, make-up, shields, and swords and is
thereby particularly responsible for the corruption
of mankind.

Azazyel was deemed to be the ringleader of

the angels who rebelled, and his punishment was
the greatest. The Lord ordered the angel Raphael
(“healing one of God”) to capture Azazyel, tie
him up, take him to a place of darkness in the
desert, make a hole and throw him in it face
down, hurl upon him sharp stones, and to make
sure he stayed there, denied of light, until the
end of days, when he would finally be destroyed
by fire. Those who followed Azazyel were also
greatly punished. They were bound and buried

184
as Azazyel was for seventy generations or until
the end of days, whichever came first. Addition-
ally, the children that the Fallen Angels fa-
thered were all slain.

The demon of corruption, fornication, and im-

morality, Azazyel planned on corrupting the
earth.

Sources: Beard , Autobiography of Satan, 113; Grant,

Edgar Cayce on Angels, Archangels, and the Unseen Forces,

135; Laurence, Book of Enoch, 10; Prophet, Fallen Angels

and the Origins of Evil, 174; Voltaire, Philosophical Dic-
tionary, 287.

Azemo

In Enochian lore, Azemo is one of the Fallen

Angels who swore allegiance to SAMIAZA, re-
belled against God, took a human as his wife,
and fathered the NEPHILIM. In Christian de-
monology Azemo is one of the nocturnal SERVI-
TORS OF Camuel (see Camuel). When sum-
moned, he appears in a beautiful form and is very
courteous to his summoner.

Sources: Belanger, Dictionary of Demons, 53; Peter-

son, Lesser Key of Solomon, 68.

Azeruel

Variations: Atliel

According to Enochian lore, Azeruel is one of

the twenty-eight rulers of the twenty-eight lunar
mansions; he has dominion over the mansion
Ahubene (“Horns of Scorpio”) and the zodiacal
sign of Scorpio. Azeruel hinders journeys and
wedlock (see Enochian Rulers of the Lunar
Mansions).

Sources: Eco, Infinity of Lists, 61; Moura, Mansions

of the Moon for the Green Witch, 87; Von Goethe,
Goethe’s Letters to Ad ter, 378; Webster, Encyclopedia of
Angels, 27, 124.

185
Azeuph

Apollonius ofTyana’s Nuctemeron {Night Illu-

minated by Day ) tells us that Azeuph is a type of
demon known as a DjINN; he is most powerful
during the tenth hour of the day and is a known
destroyer of children.

Sources: Gettings, Dictionary of Demons, 43; Levi,

Transcendental Magic, 421.

Azhi-Dahak

Variations: Azi Dahaka; Azidahaka, the biting

snake; Ezhdeha; Yim

In Iranian, Vedic, and Zoroastrian mythology,

Azhi-Dahak (“fiendish snake”) is a snakelike
storm demon that has three heads and six eyes.
In Shah Namah, he is described as a man with
two snakes that grew up out of his shoulders from
where Ahriman kissed him. He has been de-
scribed as being a vested sovereign who looks like
a dragon or snakelike creature. In some descrip-
tions, he is described as having as many as three
heads and six eyes. He is known to harm people
and steal cattle. Although he is a storm demon,
he is also part human (see Cambion). His per-
sonal adversary is Ahi.

Azhi-Dahak was captured by the warrior

Thraetaona and was then placed in a prison on
the top of Dermawend Mountain. At the time

Azi

64

of the great renovation, he will be chained to

Mount Demavand, but will inevitably break free
and disturb creation. However, at Fraso-Kereti
(the End of Time) he will die in Ayohsust, a river
of fire.

186
Azhi-Dahak is the personification of the Baby-
lonian oppression of Iran.

Sources: Charles, Critical and Exegetical

Commentary , 311-2; Cox, Mythology of the Aryan Na-

tions, 324, 362; Hastings, Encyclopedia of Religion and
Ethics, 376, 387.

Azi

Variations: TEshma, Ashmedai, ASMODEUS,

Asmodi

In the Mazdian religion, Azi is the demon of

carnal desire and puts out household fires during
the night. Sacrifices are made to trees and water
in hopes of them yielding strength to resist his
temptations.

Sources: Dhalla, Zoroastrian Theology, 171-2;

Choksy, Evil, Good and Gender, 17; Home, Sacred Books
and Early Literature of the East, 133.

Aziel

According to Enochian lore, Aziel (“whom

God consoles”) is one of the twenty-eight de-
monic rulers of the lunar mansions. He presides
over the mansion Sadalabra (“butterfly”) and is
known to cast spells that prevent copulation, en-
courage hostility and revenge, and prevent people
from doing what they need to be doing (see
Enochian Rulers of the Lunar Mansions).

Sources: Conway, Demonology and Devil-Lore, 2 99;

Eco, Infinity of Lists, 61; Moura, Mansions of the Moon
for the Green Witch, 12; Scheible, Sixth and Seventh
Books of Moses, 75; Webster, Encyclopedia of Angels, 26-
7.

Azkeel

Variations: Ezeqeel

In the Book of Enoch, Azkeel, a Fallen

187
Angel, is listed as being one of the Chiefs of the
Grigori (see Chief OF Tens) who swore alle-
giance to SAMIAZA, rebelled against God, took
a human as his wife, and fathered the Nephilim.

Sources: Heard, Autobiography of Satan, 113; David-

son, Dictionary of Angels, 206, Laurence, Book of Enoch,
the Prophet, 6; Levi, History of Magic, 38.

Azza

Variations: Azazel, Azazyel, Samyaza,

Semhaza, Semyaza, Shemhaza, Shemiaza, Uzza

In Enochian lore, the Book of Enoch tells the

story of when Enoch was elevated from a mortal
to an angelic being named Metatron and was
given command of one of the two groups of An-
gels of Justice. Azza (“the strong one”) is the

angel who commanded the other group,

protested the promotion, and was cast out of
heaven for it. Now, as a Fallen Angel, Azza is
in a state of perpetually falling; one of his eyes is
sealed shut while the other was left open so that
he may see his plight and suffer all the more for
it.

Some sources say that Azza was born of the

union between the daughter of Lamech,
Naamah, and the demon Azazel.

Sources: Boccaccini, Enoch and Qumran Origins,

157; Mathers, Kabbalah Unveiled, 249; Reed, Fallen
Angels and the History of Judaism and Christianity, 256,
267-8.

Azzael

Variations: Azael (“whom God strengthens”),

Azazel

In Enochian lore, in the Book of Enoch, Azzael

(“God strengthens”) is one of the FALLEN An-
GELS who swore allegiance to SAMIAZA, rebelled
against God, took a human wife, and fathered

188
the Nephilim. Additionally, he taught the con-
struction of jewelry; the use of cosmetics and
dyes; a type of magic that would allow the moon,
stars, and sun to move closer to the earth where
they can be better worshipped; the science of
metallurgy and minerals; and untold secrets of a
sexual nature.

Through the power of the ring owned by King

Solomon (see SPIRITS OF SOLOMON), Azzael was
forced to reveal to the king the “heavenly mys-
teries.” Azzael is portrayed as a scapegoat in the
King James Version of the Bible since it was writ-
ten that the Fallen Angels removed sin from the
people under his protection and gave that sin to
the Devil.

Azzael and Uzza are noted for having pierced

noses; this was no doubt culturally significant.
He and the Fallen Angel Azza are chained with
iron shackles to a mountain so remote that no
bird can find it. The spot where they are chained
is veiled in complete darkness.

Sources: Boccaccini, Enoch and Qumran Origins,

157; Lumpkin, Book of Enoch, 310; Reed, Fallen Angels
and the History of Judaism and Christianity, 256, 267-8.

Baabal

In the Theurgia Goetia, the second book of the

Lemegeton, Baabal, a diurnal demon, is one of the
Servitors of Barmiel (see Barmiel).

Sources: Peterson, Lesser Key of Solomon, 71;

Trithemius, Steganographia, 17.

Baal, plural: “the Baalim”

Variations: Adon, Adonai, Aliyan Ha-ded,

Ammon, Ba’al, Baal-Hammon (“the hidden

65

Baalimm

189
god”), Baal-Tzephon (“god of the crypt”), Bael,
Bael, Baell, Bal, Bayal, Bel, Beth Ayin Lamed
(“just lord”), Ha-ded, Haddu, Seth (“pillar” or
“phallus”)

In the language of the ancient Semites, the

word baal translates as the title “lord,” as in “the
ruler” or “possessor” of a district. In Canaanite
mythology, Baal was worshipped as a storm and
fertility god. As a fertility god, he fought against
his brother Mot. If Baal was victorious, the crops
were plentiful. If Mot won, there was drought.
He was believed to have lived on the mountain
known as Sapan (“north”). This is possibly Mt.
Jabal al-Aqra, located in Syria, 15 km north of
Ugarit. Ancient worship of Baal required the sac-
rificial burning of children.

Baal was later demonized by Christian demo-

nologists and made into an ArCHDEMON. He
was mentioned in the Lemegeton , the Lesser Key
of Solomon, and has been given various ranks in-
cluding chief of Netzach, first monarch of Hell,
general of the Infernal Armies, Grand Cross of
the Order of the Fly, grand duke of Hell, king
ruling in the East, and the second chief of staff
of the Abyss.

Christian demonologists say that Baal, the

demon of anger, hate, vengeance, and war, is in
service under MEPHISTOPHELES or MOLOCH.
He commands the armies of Hell and sixty-six
legions and was one of the seventy-two SPIRITS
OF SOLOMON. Summoners claim he appears as a
portly, three-headed beast: one head is of a cat,
one of a crowned man, and one of a toad. He has
long spider legs that stem from his torso and
speaks in a hoarse voice. Most powerful during
the month of October, Baal is summoned because
he has the ability to bestow onto his summoner
the power to turn invisible at will; he can also
heighten the summoners perceptions and make
him more cunning. Baal has the ability to shape-
shift into a cat and a toad.

190
Sources: Chambers, Book of Days, 722; Conybeare,
Jewish Quarterly Review, Vol. 11, 5; Lewis, Origines
Hebrate, 292-4; Melton, Encyclopedia of Occultism and
Parapsychology, 315; Oort, Worship of Baalim in Israel,
35-65; Paine, Hierarchy of Hell, 71.

Baalam

Variations: BALAAM, Balam, Balan

Baalam is listed in various grimoires as being

either a king or duke, commanding forty legions
of demons (see Dukes OF Hell and KINGS OF
Hell). He is described as having three heads:
one of a bull, one of a man, and the third of a
ram. Baalam has flaming red eyes and a tail like
a serpent and rides upon a bear carrying a hawk.
He is also described by some sources simply as a

naked man riding a bear. Baalam will answer any

question his summoner puts to him honestly re-
garding the past, present, or future; he also
teaches how to become invisible and makes men
humorous.

Sources: De Giviry, Witchcraft , Magic, and Alchemy,

65; De Laurence, Lesser Key of Solomon, Goetia, 38-9;
Icons, Demons, 139; Scott, London Magazine, Vol. 5,
378.

Baalberith

Variations: Baal-Berith, BAALAM, Baalberity,

Baalphegor, Baalsebul, BAALZEPHON, Bael,
Baell, Balam, Balan, Balberith, Beal,
Beleth, Belberith, Belfagor, Belial, Beliar,
Belphegor, Berith, Bilet, Bileth, Byleth,
Elberith

Originally a Canaanite god of the covenant,

Baalberith (“Lord of the Covenant”) was demo-
nized by Christian demonologists and he was
said to be one of the Fallen Angels. He has
been given various ranks including chief secretary
of Hell, head of public archives, master of Cer-
emonies, master of the Infernal Alliance, and a

191
pontiff of Hell. One of his major responsibilities
is that of notarizing the pacts drafted between
humans and demons. As the demon of
blasphemy and murder, Baalberith, noted for
being exceptionally talkative, is most powerful
during the month of June.

Baalberith is listed as one of the demons who

in 1612 possessed a nun in Aix-en-Provence.
During the exorcism, he gave not only his own
name freely, but the names of the other demons
who were involved in the possession
(Ashtaroth, Asmodeus, and Beelzebub) as
well as a list of the saints who would be most ef-
fective against them.

Sources: Chambers, Book of Days, 722; Lewis, Orig-

ines Hebnea, 295; Mayberry, Cryptopedia, 49; Scott,
London Magazine, Vol. 5, 378.

Baal-Beryth

In Phoenician mythology Baal-Beryth was the

god of the winter sun. He was later demonized
by medieval scholars and made into one of the
Princes of Hell and the master of rituals and
pacts.

Sources: Ford, Book of the Moon Witch Chronozon

Edition, 359; Herbert, Nimrod, 253; Kitto, Daily Bible
Illustrations, 207.

Baalimm

According to Father Zacharias Vicecomes’s

book Complementum Artis Exorcistiae (1608),
Baalimm is one of thirty- two demons he cata-
logued that frequently take possession of humans.

Baal-Peor

66

Sources: Cobb, Origines Judaicae , 140-3; Melton,

192
Encyclopedia of Occultism and Parapsychology, 315; Oort,
Worship of Baalim inlsrale , 35; Smedley, Occult Sciences,
176.

Baal-Peor

Variations: Baalpeor, Bel-Peor, BELPHEGOR,

Beth-baal-peor, Beth-peor

Originally a Moabite god, Baal-Peor, or “Baal

of Peor” (“Lord of Peor”) as he is also known,
took his name from Mount Peor, which is located
on the left bank of the river Jordan. He was both
a male sun god and a female moon goddess. He
was said to appear as a beautiful young woman.
It was during the Middle Ages that the name
reemerged as BELPHEGOR and became synony-
mous with the Devil.

Sources: Calmet, Dictionary of the Holy Bible , 122-

3; Faber, Origin of Pagan Idolatry , 250-2; Hyatt, Book
of Demons, 46.

Baalzebub

Variations: Ba’al Zebub, Baalzeboub, Beelze-

boul, Beelzebub, Beelzebul

In Hebrew the name Baalzebub translates to

mean “Lord of Zebub” (“Lord of the Flies”); it
is the name that is used for SATAN in the New
Testament. Originally, in the Old Testament,
Baalzebub was the name of the god worshipped
in the ancient Philistine city of Ekron.

Sources: Cowan, Curious Facts in the History of

Insects, 292-3; Lewis, Origines Hebrtete, 296-7; Taylor,
Second Coming of Jesus, 176-7.

Baalzephon

Variations: Aliyan Ba’l, Aliyan Haded (“most

strong lord”), Baal, Ba’al, Ba’al Tzaphon, Baal-
zephon, Hadad

Originally from Canaanite demonology,

Baalzephon (“Baal of the North”) was listed

193
among the demons in Johann Wierus’s Pseudo-
monarchia Daemonum ( False Monarchy of Demons,
1583) as the captain of the guard and sentinels of
Hell, as well as the prime minister for Dispater
(see Prime Ministers of Hell).

In the Book of Exodus, the name of the area

where the Israelites camped before they crossed
the Red Sea was called Baalzephon.

Sources: Krummacher, Israel’s Wanderings in the Wil-

derness, 36, 44; Lewis, Origines Hebrcece, 292-4;
Thomas, Hebrew and Semitic Studies, 91.

Babael

Variations: “Keeper of Graves”

In various grimoires, Babael is listed as the

demon of healing.

Sources: Laycock, Complete Enochian Dictionary, 83;

Maberry, Cryptopedia, 49.

Babalon

Variations: Babalond (harlot), Babilu (Gateway

of the Gods), Babylon the Great, Mother of
Whores and Abominations of the Earth, The
Scarlet Woman

In the Mystical System of Thelema, developed

by the occultist Aleister Crowley, Babalon
(“wicked”) is a demonic earth goddess and demon
of the female sexual impulse. She is described as
carrying a sword and riding upon The Beast; in
her right hand she holds its reigns, in the other,
she carries a chalice.

Sources: Clark, Royal Secret, 315; Ford, Book of the

Witch Moon Choronzon Edition, 97; Laycock, Complete
Enochian Dictionary, 42, 83.

Babi

Variations: Bab, Babay, Bapho, Bebon, Seth

194
From the Old Kingdom of ancient Egypt, in
the Books of the Dead and the Book of Going Forth
by Day, Babi (“bull” as in the dominant male ag-
gressor of the baboons) was the demonic god of
darkness. The first born son of Osiris and Isis,
and having the physical appearance of a baboon,
he became the very symbol of aggression and
virility. Babi controls the darkness and was called
upon by the ancient Egyptians to give protection
in the Underworld against snakes and dangerous
waterways. His penis is the bolt on the doors that
opens up the heavens and is also used as a mast
on the Underworld ferry.

During the Weighing of the Heart ceremony,

in the Hall of Double Truths, the deceased would
use spells of protection against the vicious and
bloodthirsty Babi, as he devoured human entrails
and unworthy souls.

Sources: Hart, Routledge Dictionary of Egyptian Gods

and Goddesses, 44; Jordan, Dictionary of Gods and God-
desses, 43; Lurker, Dictionary of Gods and Goddesses, 53;
Pinch, Egyptian Mythology, 112-3, 138.

Babillo

Listed in various grimoires, the devil Babillo

is the patron of painters.

Sources: Rudwin, Devil in Legend and Literature ,

83.

Bacaron

The Sacred Magic of Abramelin the Mage lists

Bacaron (“first born”) among the fifteen SERVI-
TORS OF ASMODEUS (see ASMODEUS). There are
two lists of servitors to Asmodeus. One list has
fifteen demons on it and the other has twelve;
however, both lists contain the name Bacaron.

Sources: Belanger, Dictionary of Demons, 58; Math-

ers, Book of the Sacred Magic of Abramelin the Mage, 119;
Von Worms, Book of Abramelin, 256.

195
67

Bajang

Bachelor, The

The Bachelor is essentially a name that is ap-

plied to SATAN when he is in the guise of a great
he-goat. It was alleged that he had sexual inter-
course with witches in this form.

Sources: Michelet, La Sorciere, 171; S medley, Occult

Sciences , 56.

Bad

In Persian demonology Bad was a DjlNN and

the demon of tempests who could control the
wind. He is most powerful on the twenty-second
day of every month.

Sources: Drury, Dictionary of the Esoteric , 26.

Badad

In the Sacred Magic of Abramelin the Mage,

book two, Badad (“Solitary”) is among the one
hundred eleven SERVITORS OF AmAYMON, Ari-
TON, Oriens, and Paymon (see Amaymon,
Ariton, Oriens, and Paymon).

Sources: Belanger, Dictionary of Demons, 57; Susej,

Demonic Bible, 256; Von Worms, Book of Abramelin,
244.

Bael

Variations: Baal, Bael, Baell, Beal, Bel, Bele,

Belenus, Beli, Belinus, BeluS

In Johann Wierus’s Pseudomonarchia Dae-

monum ( False Monarchy of Demons, 1583), Bael
(“Lord”) is listed with the rank of First King of
Hell of the Eastern Section, commanding sixty-

196
six legions. He appears to his summoner as a cat,
a toad (or crab), a man, or a conglomeration of
all three at once and speaking with a hoarse voice.
Bael is a good warrior and is known to grant the
gift of alertness, cunning, and how to become in-
visible.

Sources: Baskin, Sorcerer’s Handbook, 276; Collin de

Plancy, Dictionary of Witchcraft, 22; De Laurence,
Lesser Key of Solomon, Goetia, 22; McLean, Treatise of
Angel Magic, 51; Melton, Encyclopedia of Occultism and
Parapsychology, 315; Waite, Unknown World 1894-
1895, 230; Wedeck, Treasury of Witchcraft, 96.

Bafamal

In the Sacred Magic of Abramelin the Mage ,

book two, Bafamal is listed as one of the thirty-
two Servitors of Astarot (see Astarot).

Sources: Ford, Bible of the Adversary , 91; Mathers,

Book of the Sacred Magic of Abramelin the Mage , 116; Von
Worms, Book of Abramelin, 249.

Baglis

Baglis, the demon of balance and measures,

was mentioned in Apollonius of Tyana’s Nucte-
meron {Night Illuminated by Day). He is most
powerful during the second hour of the day.

Sources: Davidson, Dictionary of Angels, 68; Get-

tings, Dictionary of Demons, 45; Webster, Encyclopedia
of Angels, 31.

Bahak-Zivo

Variations: Bahak-ziwa, Father of the DjlNN

In the Codex Nazar aeus {Codex of the Nazarenes,

also known as the Book of Adam), Bahak-Zivo
was the DjlNN who called the world into exis-
tence, pulling it from the dark waters. He failed
in the construction of creating life with a soul be-
cause he did not know ORCUS, the bottomless
pit. Even calling upon a more pure spirit, Fetahil,

197
he was still unable to create life with a soul.

Sources: Blavatsky, Secret Doctrine, 195; Dunlap, Sod,

50-1; Norberg, Codex Nasaraeus, 149.

Bahai

In the Sacred Magic of Abramelin the Mage,

book two, Bahai (“to disturb”) is listed as one of
the thirty-two SERVITORS OF ASTAROT (see As-
TAROT).

Sources: Belanger, Dictionart of Demons, 58;

Mathers, Book of the Sacred Magic of Abramelin the
Mage, 106; Von Worms, Book of Abramelin, 249.

Bahaman

A DjlNN from Persian demonology, Bahaman

is the demon of appeasing anger. He has power
over oxen, sheep, and all animals of a peaceful
nature.

Sources: De Claremont, Ancients’ Book of Magic, 119;

Spence, Encyclopedia of Occultism, 62; Susej, Demonic
Bible, 70.

Bairiron

The Zodiac Qlippoth lists Emperor Bairiron as

a demon of balanced power and authority (see
Qlippothic Orders of Demons). He and the
demons of his order are described as a dragon-
like lion. Bairiron will assist the ANTICHRIST
when he comes to being on earth. This demon
gives feeling of empowerment and energy, helps
write spells, and gain spell ideas. He teaches com-
munication and wisdom to those who ask for it
from him. Bairiron’s sacred color is black and his
zodiacal sign is Aries.

Sources: Ford, Book of the Witch Moon Chorozon Edi-

tion, 334; Mathers, Sorcerer and his Apprentice, 25.

BajangjANG)

In Malaysia witches and sorcerers have the

198
ability through a magical ceremony to bring forth
a vampiric demon. The ceremony involves the
body of a stillborn child or the corpse of a family
member. The demon, when called up, if male, is
referred to as a bajang; the female of the species
is known as a langsuir. A strong enough caster

Balaam

68

can bind this demon to himself and keep it as a

FAMILIAR, which will then be passed down his
family line for generations. The bajang is housed
in a specially constructed container called a
tabong; it is made of bamboo that is sealed with
leaves and locked closed with a magical charm.

The sorcerer who possess the bajang must per-

sonally feed it a diet of milk and eggs or else the
demon will turn on its master and begin to feed
itself on its favorite food — children.

The bajang has the ability to shape-shift into

three different forms: that of a cat, large lizard,
or weasel. While in its cat form, if the demon
mews at a baby, the child will die.

The witch who controls the bajang will send

it out as needed to do her bidding. When sent to
bring harm to a person, the bajang will inflict on
its victim a mysterious disease for which there is
no cure. The person grows weaker and weaker,
suffering from convulsions and fainting spells
until they eventually succumb to death.

There is no way to destroy a bajang; however,

there are charms that can be made and worn or
purchased to keep it at bay. Perhaps the best way
to deal with such a demonic creature would be
to deal directly with the witch who commands it.

Sources: Clifford, Dictionary of Malay Language, 121;

Gimlette, Malay Poisons and Charms, 47; Hobart,

199
People of Bali, 116-17; Winstedt, Malay Magician, 25.

Balaam

Variations: Balam, Balan

The demon of avarice, idol worship, and im-

morality, Duke Balaam commands thirty legions
of demons. His name is taken from the Hebrew
word for “avarice and greed” or for the word “for-
eigner.”

Balaam is described as having three heads: one

of a bull, one of a man, and one of a ram. He also
has the tail of a snake and flaming eyes. He
speaks with a hoarse voice and rides upon a bear
and carries a goshawk on his wrist.

Balaam can only be summoned when the sun

is in Sagittarius; when he arrives, he will have
with him four kings and their entourage and
armies. He is summoned because he will truth-
fully answer questions regarding the past, present,
and future; give men the understanding of the
language of birds, dogs, and other animals; reveal
the locations of magical treasures hidden by ma-
gicians; reconcile friends and people in power;
and teach those who ask him how to become in-
visible. Balaam was also one of the demons who
possessed Sister Jeanne des Anges. It was said
that Balaam’s passion was “all the more dangerous
because it seemed less evil” (see also BALALOS).

Sources: De Laurence, Lesser Key of Solomon, Goetia,

38-9; Dumas, Crimes of Urbain Grandier and Others,
81, 83; Grivy, Witchcraft, Magic and Alchemy, 65; Hsia,
World of Catholic Renewal, 151; Scott, London
Magazine, Vol. 5, 378.

Balaken

Variations: Balachem

The Sacred Magic ofAbramelin the Mage names

Balaken (“ravagers”) as one of the six SERVITORS
OF Oriens (see Oriens).

200
Sources: Belanger, Dictionary of Demons, 58; Math-
ers, Book of the Sacred Magic ofAbramelin the Mage , 121;
Von Worms, Book ofAbramelin , 253.

Balalos

Balalos (“to throw”) is listed in the Sacred

Magic of Abramelin the Mage as one of the one
hundred eleven SERVITORS OF AmAYMON, Ari-
ton, Oriens, and Paymon (see Amaymon,
Ariton, Oriens, and Paymon). The very pow-
erful demon of finesse, middle courses, and ruses,
Balalos commands forty legions of demons. He
is described as having three heads: one of a bull,
one of a man, and one of a ram. He also has the
tail of a snake and flaming eyes. He rides upon a
bear and carries a goshawk on his wrist.

Sources: Belanger, Dictionary of Demons, 58; Math-

ers, Book of the Sacred Magic ofAbramelin the Mage, 114;
Susej, Demonic Bible, 256.

Balam

Variations: BALAAM, Balamm, Balan, Balemm

Mayan for “jaguar,” Balam, the demon of

avarice and greed, is a Fallen Angel, formerly
of the Order of Dominions. He is ranked as a
king or duke and commands forty legions. He is
also listed as one of the seventy-two SPIRITS OF
SOLOMON. He is described as having three heads:
one of a bull, one of a man, and one of a ram. He
has the tail of a snake and flaming eyes. Upon the
ram’s head, he wears a crown between his tall up-
turned horns and long, hairy ears. Speaking with
a hoarse voice, he rides upon a bear and carries a
goshawk on his wrist. His arms and legs are un-
naturally long, as are his fingers and toes, which
end in clawlike fingernails. Balam is a nocturnal
demon who is most powerful during the month
of December. His zodiacal sign is Sagittarius.
Balam is summoned because he answers
truthfully questions regarding the past, present,
and future. He can also give the gifts of invisi-
bility and wit.

201
This entity is often called upon during exor-
cism and cases of collective possession; he is also
listed as one of the eighteen demons who pos-
sessed Sister Jeanne des Anges in Loudun,
France, in 1634 (see LOUDUN POSSESSION).

69

Balkin

Sources: Aikin, General Biography, 493; Bayle, His-

torical and Critical Dictionary , 262; De Laurence, Lesser
Key of Solomon, Goetia , 38-9; Hyatt, Book of Demons,
75; Scot, Discoverie of Witchcraft, 225; Voltaire, Works
ofM. de Voltaire, 193.

Balban

Variations: Balbam

Balban is listed in various grimoires as the

demon of delusions. He is also said to appear be-
fore humans in the guise of an angel who uses
feigned sanctity to trick and manipulate.

Sources: Dingwall, Some Human Oddities , 33; Lev-

ack, New Perspectives on Witchcraft, Magic, and De-
monology, 36; Waugh, Christendom and Its Discontents,
317.

Balberith

Variations: Ba’al Baal Davar, Baal-Peor,

Baalam, Baalberith, Baalphegor, Baalsebul,
Baalzephon, Bael, Baell, Balam, Balan, Beal,
Belberith, Beleth, Belfagor, Belial, Beliar,
Belphegor, Berith, Bilet, Bileth, Byleth,
Elberith, “scriptor”

Originally from Canaanite demonology as the

Lord of the covenant and later becoming a god
of death, Balberith (“Covenant Lord”) was even-
tually demonized and was listed among the sev-

202
enty-two Spirits of Solomon. He has been
given the various ranks and titles of duke of Hell,
grand pontiff and master of ceremonies, minister
of foreign affairs, prince of Cherubim, and sec-
retary of the archives of Hell (see Dukes OF
Hell and Princes of Hell). Among his
various duties, he countersigns and notarizes
pacts made with the Devil.

The demon of blasphemy and murder, Bal-

berith is one of the LALLEN AnGELS, formerly of
the order of Cherubim. He tempts men to com-
mit homicides and be arguable, blasphemous, and
quarrelsome. Balberith’s personal adversary is the
peacemaker St. Barnabas. He is also one of the
demons who possessed the body of Sister
Madeleine at Aix-en-Provence.

Sources: Allen, Hosea, Malachi, 16; Cuhulain, Witch

Hunts, 206; Kelly, Who in Hell , 23; Guiley, Encyclopedia
of Angels, 63; Scott, London Magazine, Vol. 5, 378.

Balewa

Balewa is a Sumero-Aryan word that translates

to mean “baleful one” and “hateful and wicked
one.” This word is used to describe SATAN.

Sources: Bosworth, Anglo-Saxon Dictionary, 67; Rus-

sell, Lucifer, 142; Waddell, Sumer Aryan Dictionary, 27.

Balfori

In the Sacred Magic of Abramelin the Mage,

book two, Balfori (“Lord of producing”) is one

of the forty-nine SERVITORS OF BEELZEBUB (see

Beelzebub).

Sources: Belanger, Dictionary of Demons, 58; Ford,

Bible of the Adversary, 93; Mathers, Book of the Sacred
Magic of Abramelin the Mage, 104.

Bali

A nocturnal demon of the Underworld, Bali

203
is the king of the DAITYAS in Indian demonology.
In service under the god Vishnu, Bali is known
for his grand benevolence. He has the appearance
of a donkey and once a year he returns to his peo-
ple to light a million lamps to symbolize the
darkness of anger, ego, greed, ignorance, jealousy,
laziness, and lust being driven back by the light
of friendship, harmony, knowledge, peace, and
wisdom.

Bali grew so powerful that the other gods were

afraid of him. So Vishnu went to the demon dis-
guised as a dwarf and asked if he could have all
the land he could cover in three steps. Bali agreed
to the land grant and Vishnu revealed himself in
all his glory. His first step covered all of the earth.
His second step covered all of the heavens. Before
he could take his third and final step, Bali offered
his head to be stepped upon and crushed, com-
pelling Vishnu to stop. Rather than kill him, the
god kicked him down into the netherworld, but
gave him a lamp and a promise that he may
return to his people once a year.

Sources: Chopra, Academic Dictionary of Mythology,

47; Lurker, Routledge Dictionary of Gods and Goddesses,
30; Singh, Encyclopaedia of Hinduism, 2520, 2523;
Turner, Dictionary of Ancient Deities, 91.

Balidet

In Enochian lore Balidet is a minister who is

in service to MAMMON. An AERIAL Devil of
the west, he is most powerful on Saturdays.

Sources: Davidson, Dictionary of Angels, 69; Kelly,

Who in Hell, 24; McLean, Treatise on Angel Magic, 51.

Balkin

In Reginald Scot’s The Discoverie of Witchcraft

(1584), Balkin is listed as the king of the
Northern Mountains of Hell. He commands the
demons GLAURON and LURIDAN, as well as 1,500
legions of demons. Balkin rides upon a small goat
and as he travels he is preceded by an
innumerable company of dwarves riding

204
chameleons. Known to perform acts of kindness
and charity, Balkin will answer questions asked
of him but he is also known to give quality Fa-
miliars. They are described as being a span tall
and will stay with the summoner for the rest of
his life.

Sources: Davidson, Dictionary of Angels, 69; Get-

Balphegor

70

tings, Dictionary of Demons, 45; Kelly, Who in Hell, 24;

Shah, Occultism, 206, 208.

Balphegor

Variations: Baal-Peor, Beelphegor, Belfagor

Originally a Moabite deity idol worshiped by

the Israelites, Balphegor is listed in Collin de
Plancy’s Dictionaire Infernale (1863) as the
ArCHDEMON of the Togarini and the sixth of the
evil SEPHIROTHS. Hugo further adds that he is
also the infernal ambassador to France and hides
in the Louvre Museum.

The demon of ingenious discoveries and in-

ventions, Balphegor appears to his summoner as
either a giant phallus or as a beautiful young girl.
He is known to give riches to his summoner, but
only if he likes the person.

There is a medieval legend that tells of how

Balphegor wanted to experience the happiness
and dread of a married couple. He fled back to
Hell in horror after living as a man, glad that
there was no sexual intercourse in Hell.

Sources: Blavatsky, Theosophist, 275; Icon, Demons,

140; Gasparin, Science vs. Modern Spiritualism, 327;
Melton, Encyclopedia of Occultism and Parapsychology,
315; Shepard, Encyclopedia of Occultism and Para-

205
psychology, 440.

Balsur

In the Ars Paulina, book three of the Lemege-

ton, Balsur is one of the twelve chief duke SERVI-
TORS of Amenadiel (see Amenadiel and Dukes
OF Hell). He commands three thousand servi-
tors.

Sources: Belanger, Dictionary of Demons, 59; Guiley,

Encyclopedia of Demons and Demonology, 7; Peterson,
Lesser Key of Solomon, 62.

Baltazo

According to Jean Bodin’s Demonomania of

Witches (1581) the demon Baltazo, who possessed
Nicole Aubry of Laon in 1566, had an aversion
to water. According to legend, one evening Bodin
went to dinner with the husband of Nicole Aubry
under the pretense of protecting her from de-
monic possession. It was noted that during the
meal, he did not drink, thereby Bodin deduced
that demons are averse to water.

Sources: Calmet, Phantom World, 131; Collin de

Plancy, Dictionnaire Infernal, 316, Summers; Vampires
in Europe, 230.

Balternis

Variations: BATTERNIS

In the Sacred Magic of Abramelin the Mage, Bal-

ternis is listed as one of the sixty- five SERVITORS
OF KORE AND MAGOTH.

Sources: Ford, Bible of the Adversary, 92; Mathers,

Book of the Sacred Magic of Abramelin the Mage, 119; Von

Worms, Book of Abramelin, 251, 256.

Ba-Maguje

Ba-Maguje is a demonic spirit of drunkenness

206
in the Hausa mythology. He has no physical de-
scription but is known to cause alcoholism by
making the victim increasingly thirsty and even-
tually insensitive to the amount they have con-
sumed.

Sources: Chopra , Academic Dictionary of Mythology,

44; Edgar, Hausa Readings, 61, 63 -4; Tremearne, Ban
of the Bori, 428.

Banim Shovavin

Variations: Banim Shovavim

In Judaic lore, banim shovavin (“backsliding

children,” “mischievous sons” or “wayward sons”)
is a type of CAMBION, born of the union between
a human man and a SUCCUBUS. These demons
show up at their father’s deathbed or funeral
claiming to be his son. Seeking their birthright,
the banim shovavin will think nothing of physi-
cally harming and eliminating the legitimate heir
if necessary to claim what they consider to be
theirs.

The custom of circling the deceased at the

graveyard came about in the seventeenth century
to prevent demons from being at the graveside.
It is also the reason in some communities that
sons are not permitted to accompany their father’s
body to its grave, in the event that illegitimate
half-brothers show up.

Sources: Dennis, Encyclopedia of Jewish Myth, Magic

and Mysticism, 29; Koen-Sarano, King Solomon and the
Golden Fish, 63; Scholem, Kabbalah, 322.

Baphomet

Variations: Baffomet, Bafomen, Bafoment, Ba-

hemet, Baphoinet, Mahomet

It was suggested by Montague Summers that

originally the name Baphomet came from the
Greek words baphe and metis, read together trans-
lating as “absorption into wisdom.” However, the
Latin phrase Templi omnium hominum pads abhas

207
(“the father of universal peace among men”) is
translated as “Temp. ohp. Ab.” and could also be
a possible origin of the word. The word baphomet
was first documented in twelfth-century France.

Baphomet is not so much a demon as it is the

statue of the alleged god worshiped by the
Knights Templars (properly named Pauperes com-
militis Christi et Templi Salomonis).

The statue of Baphomet has been described as

looking like a goat-headed demon; some reports
claim it has a beard while others do not. It has
also been said to be a man’s skull, a statue of a

71

Barbatos

three-faced demon, a monstrous head, and a goat.

It is apparent that no one truly knows what the
statue looked like or even what it was made of,
as various sources each claim that the statue was
made of wood, metal, stone, or crystal. Some ac-
counts even claim it to have been a black and
white painting. No matter what it looked like or
what it was made of, all accounts agree that the
statue itself was alleged to be magical.

Most common among its various appearances

is the claim that a torch could be placed between
the horns on the head and a pentagram painted
on its forehead. The hands are in eccentric posi-
tions and point to two lunar crests, one black and
the other white. The goat was picked to be the
head of the creature because that animal has sim-
ilar facial characteristics to a DOG, bull, and don-
key, all animals common to the description of
demons. The lower part of the statue was veiled
and had a caduceus on it; however, its belly was
scaled and painted green. It also had feminine
breasts. The figure sat upon a cube, and for a
footrest it used a ball.

208
Each aspect of the statue was highly symbolic.
The torch was a symbol of the equalizing intel-
ligence of the triad. The pentagram on the fore-
head was symbolic of human intelligence. The
goat head represented the responsibility of
penance for sins of the flesh and the nature of
duality. The veil represented the mysteries of uni-
versal generation. The hands stood for the sanc-
tity of labor. The two crests represented good
and evil and mercy and justice. The breasts rep-
resented maternity, toil, and redemption.

To this day no one knows such a statue existed,

and if it did what it looked like or how many of
them there could have been. Descriptions were
taken under the duress of torture and were largely
later recanted by the knights who gave them.

Sources: Bailey, Historical Dictionary of Witchcraft,

12, 57; de Quincey, Works of Thomas De Quincey, 439-
43; Grimassi, Encyclopedia ofWicca and Witchcraft, 41-
2; Lewis, Satanism Today, 20-21; Melton, Encyclopedia
of Occultism and Parapsychology, 315; Vinycomb, Ficti-
tious and Symbolic Creatures, 221.

Bar Sheda

A young demon, Bar Sheda was the FAMILIAR

to Rab Papa (died A.D. 375); he was the founder
of the Talmud school at Neresch, near Sura in
Babylonia.

Sources: Society of Biblical Archaeology, Proceedings

of the Society of Biblical Archaeology, 227.

Barakel

Variations: Baraqel, Baraq’el, Baraqijal,

Baraqual, BARKAYAL, SARAKNYAL

In Enochian lore, the Fallen Angel Barakel

(“Lightning of God”) was one of the Chief OF
Tens (see Grigori and Watchers) who swore
allegiance to SAMIAZA, rebelled against God,
took a human as his wife, and fathered the
Nephilim. One of his sons was named Mahway.

209
Additionally, he taught astrology to men.

Sources: Barton, Journal of Biblical Literature, Vols.

30-31, 162; Beard, Autobiography of Satan, 113; Lau-
rence, Book of Enoch, the Prophet, 7, 70; Lumpkin, Fallen
Angels, the Watchers, and the Origins of Evil, 3l; Prophet,
Fallen Angels and the Origins of Evil, 174.

Barastir

Variations: Barastaer

In Central West Asia, specifically in the Cau-

casus region, it is believed that the demon
Barastir commands the souls of the dead, direct-
ing them to either paradise or oblivion. He dwells
in the Underworld.

Sources: Lurker, Routledge Dictionary of Gods and

Goddesses, 30.

Barbas

210