14th Oct 12 • 168 notes • Reblog
Samael
Other Names / Variants: Sammael, Satanil, Samil, Satan, Seir, Salmael, etc.
Samael - A combination of “sam” meaning poison and “el” meaning angel. In rabbinic literature, Samael is chief of the Satans and the angel of death. In the Secrets of Enoch (Enoch II) he is the prince of demons and a magician. Samael has been regarded both as evil and good; as one of the greatest and as one of the foulest spirits operating in Heaven, on earth, and in Hell. On the one hand he is said to be chief ruler of the 5th Heaven (in Jewish legendary lore his residence is usually placed in the 7th Heaven), one of the 7 regents of the world served by 2 million angels; on the other hand, he is “that great serpent with 12 wings that draws after him, in his fall, the solar system." [Cf. Revelation 12.] Samael is also the angel of death (one of a number of such angels) whom God sent to fetch the soul of Moses when the Lawgiver’s days on earth had come to an end. Talmud Yalkut I, 110, speaks of Samael as Esau’s guardian angel. Sotah 10b speaks of Samael as Edom’s sar (angelic prince guardian). In the Sayings of Rabbi Eliezer, Samael is charged with being the one (in the guise of a serpent) who tempted Eve, seduced her, and became by her the father of Cain. In The Zohar (Vayishlah 170b), Samael is the dark angel who wrestled with Jacob at Peniel, although Michael, Uriel, Metatron, and others have been identified as this antagonist. Samael is also equated with the satan (i.e., the adversary) who tempted David to number Israel [Rf. I Chronicles 21]. Targum Jonathan to the Prophets renders Genesis 3:6 as: "And this woman saw Samael the angel of death." This verse is translated in the Paraphrase of Job, 28:7, as "the path of the Tree of Life which Samael, who flies like a bird, did not know, and which the eye of Eve did not perceive." In Waite, The Holy Kabbalah, p. 255, Samael is characterized as the "severity of God” and is listed as 5th of the archangels of the world of Briah. Here he corresponds to the sefira Geburah. Cornelius Agrippa, Three Books of Occult Philosophy, equates Samael with the Greek god Typhon. Baruch III, 4, mentions “the angel Sammael." In Charles, The Ascension of Isaiah IV, 7, occurs this passage: "And we ascended to the firmament, I and he [i.e., Isaiah and his escorting angel, a very glorious one, not named - but compare with the angel that Abraham encounters in the Apocalypse of Abraham], and there I saw Sammael and his hosts, and there was great fighting therein and the angels of Satan were envying one another." It is clear here that Sammael and Satan are interchangeable. In Longellow’s extensive poem, The Golden Legend, when the rabbi asks Judas Iscariot why the dogs howl at night, the answer is: In the Rabbinical book it sayeth/The dogs howl when, with icy breath,/Great Sammael, the Angel of Death,/Takes through the town his flight. In fiction, "Red Samael the Seducer,” father of the hero, is a character in Cabell, The Devil’s Own Dear Son. Cabell calls Samael the “youngest and most virile of the 72 princes of Hell, a red-headed rogue who had made his reputation centuries ago with both Eve and Lilith." To Cabell, Samael belongs to the order of seraphim and is "first of the art critics.” (a)
Seir - Another name for Samael, according to Nahmanides. [Rf. Bamberger, Fallen Angels, p. 154.] (a)
SAMAEL:
By : Executive Committee of the Editorial Board. Ludwig Blau
ARTICLE HEADINGS:
Samael in the History of Mankind.
In the Cabala.
Prince of the demons, and an important figure both in Talmudic and in post-Talmudic literature, where he appears as accuser, seducer, and destroyer. His name is etymologized as = “the venom of God,” since he is identical with the angel of death (Targ. Yer. to Gen. iii. 6; see also Death, Angel of), who slays men with a drop of poison (‘Ab. Zarah 20b; Kohut, “Angelologie und Dämonologie,” pp. 69, 71). It is possible, however, that the name is derived from that of the Syrian god Shemal (Bousset, “Religion,” p. 242).
Samael is the “chief of Satans” (Deut. R. xi. 9; Jellinek, “B. H.” i. 125), quite in the sense of “the prince of the devils” mentioned in Matt. ix. 34; but, on the other hand, he is “the great prince in heaven.” (Pirḳe R. El. xiii., beginning), who rules over angels and powers (ib.; Martyrdom of Isaiah, ii. 2). As the incarnation of evil he is the celestial patron of the sinful empire of Rome, with which Edom and Esau are identified (Tan. on Gen. xxxii. 35; Jellinek, l.c. vi. 31, 109, etc.). He flies through the air like a bird (Targ. to Job xxviii. 7), and, while the ḥayyot and ofannim have only six wings, he has twelve, and commands a whole army of demons (Pirḳe R. El. xiii.). In so far as he is identified with the serpent (“J. Q. R.” vi. 12), with carnal desire (Yeẓer ha-Ra’), and with the angel of death, all legends associated with Satan refer equally to him, while as a miscreant he is compared to Belial ( = “worthless”; see collection of material in Bousset, “Antichrist,” pp. 99-101).
All these descriptions of Samael show that he was regarded simply as the principle of evil that brought upon Israel and Judah every misfortune that befell them. Even at the creation of the world he was Lucifer, who ever sought evil and who began his malignant activity with Adam. His opponent is Michael, who represents the beneficent principle, and who frequently comes into conflict with him (comp. Jew. Encyc. viii. 536 et seq.; Lucken, “Michael,” pp. 22 et seq.).
Samael in the History of Mankind.
The evil nature of Samael may be illustrated by a number of examples. He and his demonic host descended from heaven to seduce the first human pair (Pirḳe R. El. xiii., beginning; Yalḳ. Gen. i. 25), and for this purpose he planted the vine, the forbidden tree of paradise (Greek Apocalypse of Baruch, iv.). He was himself the serpent, whose form he merely assumed (ib. ix.; “J. Q. R.” vi. 328), and was one of the leaders of the angels who married the daughters of men (Gen. vi. 1-4), thus being partially responsible for the fall of the angels (Enoch vi., in Kautzsch, “Apokryphen,” ii. 238 et seq.; Lucken, l.c. p. 29). His former wife was Lilith (Jellinek, l.c. vi. 109). He endeavored to persuade Abraham not to offer up Isaac, and, failing in his purpose, he caused the death of Sarah by carrying the news of the sacrifice to her (Gen. R. lvi. 4; Sanh. 89a et passim; Pirḳe R. El. xxxii.). He wrestled with Jacob (Gen. R. lxxvii. and parallels), and also took part in the affair of Tamar (Soṭah 10b). He brought accusations against the Israelites when God was about to lead them out of Egypt (Ex. R. xxi. 7; Bacher, “Ag. Pal. Amor.” i. 25, 473), and was jubilant at the death of Moses because the latter had brought the Torah (Deut. R. xi. 9; Jellinek, l.c. i. 12 et passim). Entering into King Manasseh, Samael caused the martyrdom of the prophet Isaiah (Martyrdom of Isaiah, i., in Kautzsch, l.c. ii. 124); and he considered himself victorious over Michael when God decided that the ten pious scholars during the reign of Hadrian must suffer death (Jellinek, l.c. ii. 66, iii. 87, vi. 31). On the Day of Atonement, however, Israel has no fear of him (Lev. R. xxi. 4).
In the Cabala.
In the quotations from the Slavonic Book of Enoch (vi.) Samael is represented as a prince of the demons and a magician. He is, therefore, frequently mentioned in the cabalistic writings of the Middle Ages, from which Eisenmenger compiled a rich collection of passages (“Entdecktes Judenthum,” i. 826 et seq.), to which must be added those in Schwab’s “Vocabulaire de l'Angélologie” (p. 199). As lord of the demons, Samael is regarded as a magic being, and must be considered in the preparation of amulets, although there is no agreement as to his power and activity. He presides over the second “teḳufah” (solstice) and the west wind of the fourth teḳufah, as well as the third day of the week (“Sefer Raziel,” 6a, 40b, 41b; see also Schwab, l.c.). In Hebrew amulets Samael is represented as the angel of death (“Revue de Numismatique,” 1892, pp. 246, 251). Eve is supposed to have become pregnant by him (Targ. Yer. to Gen. iv. 1); and the cabalists add many details to this legend (Eisenmenger, l.c. i. 832 et seq.). The spot in the moon is supposed to have been caused by the filth of Samael (Menahem of Recanati, p. 140, c. 2).
Bibliography: Eisenmenger, Entdecktes Judenthum, i. 826-838;
Brecher, Das Transcendentale, Magie, und Magische Heilarten in Talmud, pp. 40-44, Vienna, 1850;
Kohut, Angelologie und Dämonologie, pp. 62-72, Leipsic, 1866;
Hamburger, R. B. T. i. 897, ii. 1060;
Hastings, Dict. Bible, iv. 407-412;
Schwab, Vocabulaire de l'Angélologie, p. 199, Paris, 1897;
Bousset, Der Antichrist, Göttingen, 1895;
idem, Religion des Judenthums im Neutestamentlichen Zeitalter, pp. 242, 329, Berlin, 1903;
Lucken, Michael, Göttingen, 1895, Index;
Weber, Jüdische Theologie, Index, 2d ed., Leipsic, 1897;
Stave, Ueber den Einfluss des Parsismus auf das Judenthum, pp, 236 et seq., Haarlem, 1898;
Moritz Friedländer, Der Antichrist in den Vorchristlichen Jüdischen Quellen, Göttingen, 1901.
Resource List - all entries are taken verbatim from the original source:
(a) “The Dictionary of Angels” by Gustav Davidson, © 1967
(k) http://www.jewishencyclopedia.com/index.jsp
Other Names / Variants: Sammael, Satanil, Samil, Satan, Seir, Salmael, etc.
Samael - A combination of “sam” meaning poison and “el” meaning angel. In rabbinic literature, Samael is chief of the Satans and the angel of death. In the Secrets of Enoch (Enoch II) he is the prince of demons and a magician. Samael has been regarded both as evil and good; as one of the greatest and as one of the foulest spirits operating in Heaven, on earth, and in Hell. On the one hand he is said to be chief ruler of the 5th Heaven (in Jewish legendary lore his residence is usually placed in the 7th Heaven), one of the 7 regents of the world served by 2 million angels; on the other hand, he is “that great serpent with 12 wings that draws after him, in his fall, the solar system." [Cf. Revelation 12.] Samael is also the angel of death (one of a number of such angels) whom God sent to fetch the soul of Moses when the Lawgiver’s days on earth had come to an end. Talmud Yalkut I, 110, speaks of Samael as Esau’s guardian angel. Sotah 10b speaks of Samael as Edom’s sar (angelic prince guardian). In the Sayings of Rabbi Eliezer, Samael is charged with being the one (in the guise of a serpent) who tempted Eve, seduced her, and became by her the father of Cain. In The Zohar (Vayishlah 170b), Samael is the dark angel who wrestled with Jacob at Peniel, although Michael, Uriel, Metatron, and others have been identified as this antagonist. Samael is also equated with the satan (i.e., the adversary) who tempted David to number Israel [Rf. I Chronicles 21]. Targum Jonathan to the Prophets renders Genesis 3:6 as: "And this woman saw Samael the angel of death." This verse is translated in the Paraphrase of Job, 28:7, as "the path of the Tree of Life which Samael, who flies like a bird, did not know, and which the eye of Eve did not perceive." In Waite, The Holy Kabbalah, p. 255, Samael is characterized as the "severity of God” and is listed as 5th of the archangels of the world of Briah. Here he corresponds to the sefira Geburah. Cornelius Agrippa, Three Books of Occult Philosophy, equates Samael with the Greek god Typhon. Baruch III, 4, mentions “the angel Sammael." In Charles, The Ascension of Isaiah IV, 7, occurs this passage: "And we ascended to the firmament, I and he [i.e., Isaiah and his escorting angel, a very glorious one, not named - but compare with the angel that Abraham encounters in the Apocalypse of Abraham], and there I saw Sammael and his hosts, and there was great fighting therein and the angels of Satan were envying one another." It is clear here that Sammael and Satan are interchangeable. In Longellow’s extensive poem, The Golden Legend, when the rabbi asks Judas Iscariot why the dogs howl at night, the answer is: In the Rabbinical book it sayeth/The dogs howl when, with icy breath,/Great Sammael, the Angel of Death,/Takes through the town his flight. In fiction, "Red Samael the Seducer,” father of the hero, is a character in Cabell, The Devil’s Own Dear Son. Cabell calls Samael the “youngest and most virile of the 72 princes of Hell, a red-headed rogue who had made his reputation centuries ago with both Eve and Lilith." To Cabell, Samael belongs to the order of seraphim and is "first of the art critics.” (a)
Seir - Another name for Samael, according to Nahmanides. [Rf. Bamberger, Fallen Angels, p. 154.] (a)
SAMAEL:
By : Executive Committee of the Editorial Board. Ludwig Blau
ARTICLE HEADINGS:
Samael in the History of Mankind.
In the Cabala.
Prince of the demons, and an important figure both in Talmudic and in post-Talmudic literature, where he appears as accuser, seducer, and destroyer. His name is etymologized as = “the venom of God,” since he is identical with the angel of death (Targ. Yer. to Gen. iii. 6; see also Death, Angel of), who slays men with a drop of poison (‘Ab. Zarah 20b; Kohut, “Angelologie und Dämonologie,” pp. 69, 71). It is possible, however, that the name is derived from that of the Syrian god Shemal (Bousset, “Religion,” p. 242).
Samael is the “chief of Satans” (Deut. R. xi. 9; Jellinek, “B. H.” i. 125), quite in the sense of “the prince of the devils” mentioned in Matt. ix. 34; but, on the other hand, he is “the great prince in heaven.” (Pirḳe R. El. xiii., beginning), who rules over angels and powers (ib.; Martyrdom of Isaiah, ii. 2). As the incarnation of evil he is the celestial patron of the sinful empire of Rome, with which Edom and Esau are identified (Tan. on Gen. xxxii. 35; Jellinek, l.c. vi. 31, 109, etc.). He flies through the air like a bird (Targ. to Job xxviii. 7), and, while the ḥayyot and ofannim have only six wings, he has twelve, and commands a whole army of demons (Pirḳe R. El. xiii.). In so far as he is identified with the serpent (“J. Q. R.” vi. 12), with carnal desire (Yeẓer ha-Ra’), and with the angel of death, all legends associated with Satan refer equally to him, while as a miscreant he is compared to Belial ( = “worthless”; see collection of material in Bousset, “Antichrist,” pp. 99-101).
All these descriptions of Samael show that he was regarded simply as the principle of evil that brought upon Israel and Judah every misfortune that befell them. Even at the creation of the world he was Lucifer, who ever sought evil and who began his malignant activity with Adam. His opponent is Michael, who represents the beneficent principle, and who frequently comes into conflict with him (comp. Jew. Encyc. viii. 536 et seq.; Lucken, “Michael,” pp. 22 et seq.).
Samael in the History of Mankind.
The evil nature of Samael may be illustrated by a number of examples. He and his demonic host descended from heaven to seduce the first human pair (Pirḳe R. El. xiii., beginning; Yalḳ. Gen. i. 25), and for this purpose he planted the vine, the forbidden tree of paradise (Greek Apocalypse of Baruch, iv.). He was himself the serpent, whose form he merely assumed (ib. ix.; “J. Q. R.” vi. 328), and was one of the leaders of the angels who married the daughters of men (Gen. vi. 1-4), thus being partially responsible for the fall of the angels (Enoch vi., in Kautzsch, “Apokryphen,” ii. 238 et seq.; Lucken, l.c. p. 29). His former wife was Lilith (Jellinek, l.c. vi. 109). He endeavored to persuade Abraham not to offer up Isaac, and, failing in his purpose, he caused the death of Sarah by carrying the news of the sacrifice to her (Gen. R. lvi. 4; Sanh. 89a et passim; Pirḳe R. El. xxxii.). He wrestled with Jacob (Gen. R. lxxvii. and parallels), and also took part in the affair of Tamar (Soṭah 10b). He brought accusations against the Israelites when God was about to lead them out of Egypt (Ex. R. xxi. 7; Bacher, “Ag. Pal. Amor.” i. 25, 473), and was jubilant at the death of Moses because the latter had brought the Torah (Deut. R. xi. 9; Jellinek, l.c. i. 12 et passim). Entering into King Manasseh, Samael caused the martyrdom of the prophet Isaiah (Martyrdom of Isaiah, i., in Kautzsch, l.c. ii. 124); and he considered himself victorious over Michael when God decided that the ten pious scholars during the reign of Hadrian must suffer death (Jellinek, l.c. ii. 66, iii. 87, vi. 31). On the Day of Atonement, however, Israel has no fear of him (Lev. R. xxi. 4).
In the Cabala.
In the quotations from the Slavonic Book of Enoch (vi.) Samael is represented as a prince of the demons and a magician. He is, therefore, frequently mentioned in the cabalistic writings of the Middle Ages, from which Eisenmenger compiled a rich collection of passages (“Entdecktes Judenthum,” i. 826 et seq.), to which must be added those in Schwab’s “Vocabulaire de l'Angélologie” (p. 199). As lord of the demons, Samael is regarded as a magic being, and must be considered in the preparation of amulets, although there is no agreement as to his power and activity. He presides over the second “teḳufah” (solstice) and the west wind of the fourth teḳufah, as well as the third day of the week (“Sefer Raziel,” 6a, 40b, 41b; see also Schwab, l.c.). In Hebrew amulets Samael is represented as the angel of death (“Revue de Numismatique,” 1892, pp. 246, 251). Eve is supposed to have become pregnant by him (Targ. Yer. to Gen. iv. 1); and the cabalists add many details to this legend (Eisenmenger, l.c. i. 832 et seq.). The spot in the moon is supposed to have been caused by the filth of Samael (Menahem of Recanati, p. 140, c. 2).
Bibliography: Eisenmenger, Entdecktes Judenthum, i. 826-838;
Brecher, Das Transcendentale, Magie, und Magische Heilarten in Talmud, pp. 40-44, Vienna, 1850;
Kohut, Angelologie und Dämonologie, pp. 62-72, Leipsic, 1866;
Hamburger, R. B. T. i. 897, ii. 1060;
Hastings, Dict. Bible, iv. 407-412;
Schwab, Vocabulaire de l'Angélologie, p. 199, Paris, 1897;
Bousset, Der Antichrist, Göttingen, 1895;
idem, Religion des Judenthums im Neutestamentlichen Zeitalter, pp. 242, 329, Berlin, 1903;
Lucken, Michael, Göttingen, 1895, Index;
Weber, Jüdische Theologie, Index, 2d ed., Leipsic, 1897;
Stave, Ueber den Einfluss des Parsismus auf das Judenthum, pp, 236 et seq., Haarlem, 1898;
Moritz Friedländer, Der Antichrist in den Vorchristlichen Jüdischen Quellen, Göttingen, 1901.
Resource List - all entries are taken verbatim from the original source:
(a) “The Dictionary of Angels” by Gustav Davidson, © 1967
(k) http://www.jewishencyclopedia.com/index.jsp
10th Oct 12 • 3 notes • Reblog
Other Names / Variants: Foras, Forras, Furcas, Fourcas.
Forcas - In occult lore it is not indicated what rank Forcas once held in the angelic hierarchy, or to what order he belonged; but he is a fallen angel; in Hell he is a renowned president or duke; and here he devotes his time to teaching rhetoric, logic, and mathematics. He can render people invisible; he knows also how to restore lost property. De Plancy, Dictionnaire Infernal, calls Forcas a chevalier of the infernal kingdom, with 29 legions to do his bidding. His sigil is shown in Waite, The Book of Black Magic and of Pacts, p.175. [Rf. Scot, Discoverie of Witchcraft; Wierus, Pseudo-Monarchia.] A Louis Breton engraving of Forcas is reproduced in Seligmann, The History of Magic, p.230. (a)
The grand president of Hell, a robust, white-haired old man, was Forcas. He taught logic and rhetoric, and commanded 29 legions of the infernal forces. ©
Foras, alias Forcas is a great president, and is seene in the forme of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and their parts: he maketh a man invisible, wittie, eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is lord over nine and twentie legions. (g)
FORAS. - The Thirty-first Spirit is Foras. He is a Mighty President, and appeareth in the Form of a Strong Man in Human Shape. He can give the understanding to Men how they may know the Virtues of all Herbs and Precious Stones. He teacheth the Arts of Logic and Ethics in all their parts. If desired he maketh men invisible, and to live long, and to be eloquent. He can discover Treasures and recover things Lost. He ruleth over 29 Legions of Spirits, and his Seal is this, which wear thou, etc. (h)
Forcas’ Sigil.
Resource List - all entries are taken verbatim from the original source:
(a) “The Dictionary of Angels” by Gustav Davidson, © 1967
© “Fallen Angels…and Spirits of the Dark” by Robert Masello ©1994.
(h) The Lesser Key of Solomon. GOETIA. Compiled and Translated By S.L. “MacGregor” Mathers. Editing and Additional Material By Aleister Crowley
(g) Pseudomonarchia daemonum - Johann Wier (1583).
Forcas - In occult lore it is not indicated what rank Forcas once held in the angelic hierarchy, or to what order he belonged; but he is a fallen angel; in Hell he is a renowned president or duke; and here he devotes his time to teaching rhetoric, logic, and mathematics. He can render people invisible; he knows also how to restore lost property. De Plancy, Dictionnaire Infernal, calls Forcas a chevalier of the infernal kingdom, with 29 legions to do his bidding. His sigil is shown in Waite, The Book of Black Magic and of Pacts, p.175. [Rf. Scot, Discoverie of Witchcraft; Wierus, Pseudo-Monarchia.] A Louis Breton engraving of Forcas is reproduced in Seligmann, The History of Magic, p.230. (a)
The grand president of Hell, a robust, white-haired old man, was Forcas. He taught logic and rhetoric, and commanded 29 legions of the infernal forces. ©
Foras, alias Forcas is a great president, and is seene in the forme of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and their parts: he maketh a man invisible, wittie, eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is lord over nine and twentie legions. (g)
FORAS. - The Thirty-first Spirit is Foras. He is a Mighty President, and appeareth in the Form of a Strong Man in Human Shape. He can give the understanding to Men how they may know the Virtues of all Herbs and Precious Stones. He teacheth the Arts of Logic and Ethics in all their parts. If desired he maketh men invisible, and to live long, and to be eloquent. He can discover Treasures and recover things Lost. He ruleth over 29 Legions of Spirits, and his Seal is this, which wear thou, etc. (h)
Forcas’ Sigil.Resource List - all entries are taken verbatim from the original source:
(a) “The Dictionary of Angels” by Gustav Davidson, © 1967
© “Fallen Angels…and Spirits of the Dark” by Robert Masello ©1994.
(h) The Lesser Key of Solomon. GOETIA. Compiled and Translated By S.L. “MacGregor” Mathers. Editing and Additional Material By Aleister Crowley
(g) Pseudomonarchia daemonum - Johann Wier (1583).
07th Oct 12 • 17 notes • Reblog
Flauros
Other Names / Variants: Hauras, Haures, Havres, Flaurob.
Hauras’ Sigil
Resource List - all entries are taken verbatim from the original source:
(a) “The Dictionary of Angels” by Gustav Davidson, © 1967
© “Fallen Angels…and Spirits of the Dark” by Robert Masello ©1994.
(g)Pseudomonarchia daemonum - Johann Wier (1583)
(h) The Lesser Key of Solomon. GOETIA. Compiled and Translated By S.L. “MacGregor” Mathers. Editing and Additional Material By Aleister Crowley
Other Names / Variants: Hauras, Haures, Havres, Flaurob.
Hauras: One of the 72 spirits that
Solomon, according to legend, shut up in a brass vessel and cast into a
deep lake (or into the sea). Formerly, as he confided to Solomon,
Hauras was a mighty celestial power (but to which order he belonged he
did not say). He converses gladly about the creation of the world and
the fall of the angels. In Hell, where he is a great duke, he appears
in the form of a leopard but, on command of an exorcist, will manifest
in human shape. He gives true answers concerning the past and the
future. Under his sway, and ready to do his bidding, are 36 legions of
the damned. His sigil is shown in Waite, The Book of Black Magic and of Pacts, p. 186. In De Plancy, Dictionnaire Infernal (1863 ed.) he is pictured in the shape of a man-leopard. (a)
Flauros, Andras’ henchman “who went straight for the kill.” ©
Flauros a strong
duke, is seene in the forme of a terrible strong leopard, in humane
shape, he sheweth a terrible countenance, and fierie eies, he answereth
trulie and fullie of things present, past, and to come; if he be in a
triangle, he lieth in all things and deceiveth in other things, and
beguileth in other busines, he gladlie talketh of the divinitie, and of
the creation of the world, and of the fall; he is constrained by divine
vertue, and so are all divels or spirits, to burne and destroie all the
conjurors adversaries. And if he be commanded, he suffereth the conjuror
not to be tempted, and he hath twentie legions under him. (g)
HAURES, or HAURAS, or HAVRES, or FLAUROB. The
Sixty-fourth Spirit is Haures, or Hauras, or Havres, or Flauros. He is a
Great Duke, and appeareth at first like a Leopard, Mighty, Terrible,
and Strong, but after a while, at the Command of the Exorcist, he
putteth on Human. Shape with Eyes Flaming and Fiery, and a most Terrible
Countenance. He giveth True Answers of all things, Present, Past, and
to Come. But if he be not commanded into a Triangle, Δ, he will Lie in
all these Things, and deceive and beguile the Exorcist in these things,
or in such and such business. He will, lastly, talk of the Creation of
the World, and of Divinity, and of how he and other Spirits fell. He
destroyeth and burneth up those who be the Enemies of the Exorcist
should he so desire it; also he will not suffer him to be tempted by any
other Spirit or otherwise. He governeth 36 Legions of Spirits, and his
Seal is this, to be worn as a Lamen, etc.(h)
Flauros a strong
duke, is seene in the forme of a terrible strong leopard, in humane
shape, he sheweth a terrible countenance, and fierie eies, he answereth
trulie and fullie of things present, past, and to come; if he be in a
triangle, he lieth in all things and deceiveth in other things, and
beguileth in other busines, he gladlie talketh of the divinitie, and of
the creation of the world, and of the fall; he is constrained by divine
vertue, and so are all divels or spirits, to burne and destroie all the
conjurors adversaries. And if he be commanded, he suffereth the conjuror
not to be tempted, and he hath twentie legions under him. (g)
Flauros a strong
duke, is seene in the forme of a terrible strong leopard, in humane
shape, he sheweth a terrible countenance, and fierie eies, he answereth
trulie and fullie of things present, past, and to come; if he be in a
triangle, he lieth in all things and deceiveth in other things, and
beguileth in other busines, he gladlie talketh of the divinitie, and of
the creation of the world, and of the fall; he is constrained by divine
vertue, and so are all divels or spirits, to burne and destroie all the
conjurors adversaries. And if he be commanded, he suffereth the conjuror
not to be tempted, and he hath twentie legions under him. (g)
HAURES, or HAURAS, or HAVRES, or
FLAUROB. The Sixty-fourth Spirit is Haures, or Hauras, or Havres, or
Flauros. He is a Great Duke, and appeareth at first like a Leopard,
Mighty, Terrible, and Strong, but after a while, at the Command of the
Exorcist, he putteth on Human. Shape with Eyes Flaming and Fiery, and a
most Terrible Countenance. He giveth True Answers of all things,
Present, Past, and to Come. But if he be not commanded into a Triangle,
Δ, he will Lie in all these Things, and deceive and beguile the Exorcist
in these things, or in such and such business. He will, lastly, talk of
the Creation of the World, and of Divinity, and of how he and other
Spirits fell. He destroyeth and burneth up those who be the Enemies of
the Exorcist should he so desire it; also he will not suffer him to be
tempted by any other Spirit or otherwise. He governeth 36 Legions of
Spirits, and his Seal is this, to be worn as a Lamen, etc. (h)
Hauras’ Sigil(a) “The Dictionary of Angels” by Gustav Davidson, © 1967
© “Fallen Angels…and Spirits of the Dark” by Robert Masello ©1994.
(g)Pseudomonarchia daemonum - Johann Wier (1583)
(h) The Lesser Key of Solomon. GOETIA. Compiled and Translated By S.L. “MacGregor” Mathers. Editing and Additional Material By Aleister Crowley
03rd Oct 12 • 25 notes • Reblog
Paimon’s Sigil
Resource List - all entries are taken verbatim from the original source:
(a) ”The Dictionary of Angels“ by Gustav Davidson, © 1967
© "Fallen Angels…and Spirits of the Dark” by Robert Masello ©1994.
Other Names / Variants: Paymon, Paimonia
Meaning of Name: “Tinkling Sound”
Paimon - before he fell, Paimon
was an angel of the order of dominations. In Hell he is a great king,
obedient only to Lucifer. Under Paimon are 200 legions of spirits “part
of them of the order of angels, part potentates [powers]." When
invoked he appears in the form of a young woman mounted on a dromedary,
with a crown upon his head, as he is pictured in Dictionnaire Infernal (1863
ed.), p. 521. On special invocations he is accompanied by 2 great
princes of the underworld, Bebal and Abalam, according to Wierus,
Pseudo-Monarchia. For Paimon’s sigil, see Waite, The Book of Black Magic and of Pacts, p. 168. (a)
Paymon was in charge of public
ceremonies in Hell, and used his own will to overrule the will of
humans. He was a man with a woman’s face, and carried out his public
duties on a camel. ©
THE NINETEENTH CHAPTER.
A descriptive list of the names of the spirits whom we may summon to obtain that which we desire.
I WILL here give a very exact description of many
Spirits, the which (names) either altogether or in part, or else as many
of them as you may wish, you should give written upon paper unto the
Eight SubPrinces, on the Second Day of the Conjuration. Now all these
(Spirits) be those who will appear on the Third Day, together with their
Princes. And these (Spirits) be not vile, base, and common, but of
rank, industrious, and very prompt unto an infinitude of things. Now
their Names have been manifested and discovered by the Angels, and if
you should wish for more the Angel will augment them for you as far as
you shall wish; seeing that their number is infinite.
The Eight Sub-Princes be:
ASTAROT. MAGOT. ASMODEE. BELZEBUD.
ORIENS. PAIMON. ARITON. AMAIMON.
These be of
PAIMON,
viz.:
AglafosAgafaliDisonAchanielSudoronKabersaEbaronZalanesUgolaCameRofflesMenolikTacarosAstolitRukum
(= 15 Spirits Servient.)
Infinite be the Spirits which I could have here set down, but in
order not to make any confusion, I have thought fit to put only those
whom I have myself employed, and whom I have found good and faithful in
all the Operations wherein I have availed myself of them.
Also it is true that he who shall perform this
Operation will be able thereafter, according to his need, to obtain (the
names of) more. (f)
Paimon: Is also frequently written
“Paymon”, and sometimes “Paimonia”. Probably from Hebrew, POMN, = a
tinkling sound or small bell. This is again derived from the Hebrew root
POM, = to agitate, impel, or strike forward. The word POMN is employed
in Exodus 28, 34; 28, 33; and 39, 25. Paimon is also called by the
Rabbins by the title of OZAZL, Azazel, which is a name used in Leviticus
with reference to the Scape-Goat. Its derivation is from OZ, = a Goat;
and AZL, = to go away. It has frequently been warmly discussed whether
the word in question means simply the Scape-Goat, or whether it
signifies a Demon to whom that animal was dedicated. But in Rabbinic
Demonology it is always used to mean one of the Chief Demons. (f)
Paimon is more obedient in
Lucifer than other kings are. Lucifer is heere to be understood he that
was drowned in the depth of his knowledge: he would needs be like God,
and for his arrogancie was throwne out into destruction, of whome it is
said; Everie pretious stone is thy covering (Ezech. 88.). Paimon is
constrained by divine vertue to stand before the exorcist; where he
putteth on the likenesse of a man: he sitteth on a beast called a
dromedarie, which is a swift runner, and weareth a glorious crowne, and
hath an effeminate countenance. There goeth before him an host of men
with trumpets and well sounding cymbals, and all musicall instruments.
At the first he appeereth with a great crie and roring, as in Circulo
Salomonis, and in the art is declared. And if this Paimon speake
sometime that the conjuror understand him not, let him not therefore be
dismaied. But when he hath delivered him the first obligation to observe
his desire, he must bid him also answer him distinctlie and plainelie
to the questions he shall aske you, of all philosophie, wisedome, and
science, and of all other secret things. And if you will knowe the
disposition of the world, and what the earth is, or what holdeth it up
in the water, or any other thing, or what is Abyssus, or where the wind
is, or from whence it commeth, he will teach you aboundantlie.
Consecrations also as well of sacrifices as otherwise may be reckoned.
He giveth dignities and confirmations; he bindeth them that resist him
in his owne chaines, and subjecteth them to the conjuror; he prepareth
good familiars, and hath the understanding of all arts. Note, that at
the calling up of him, the exorcist must looke towards the northwest,
bicause there is his house. When he is called up, let the exorcist
receive him constantlie without feare, let him aske what questions or
demands he list, and no doubt he shall obteine the same of him. And the
exorcist must beware he forget not the creator, for those things, which
have beene rehearsed before of Paimon, some saie he is of the order of
dominations; others saie, of the order of cherubim. There follow him two
hundred legions, partlie of the order of angels, and partlie of
potestates. Note that if Paimon be cited alone by an offering or
sacrifice, two kings followe him; to wit, Beball & Abalam, &
other potentates: in his host are twentie five legions, bicause the
spirits subject to them are not alwaies with them, except they be
compelled to appeere by divine vertue. (g)
PAIMON. - The Ninth Spirit in
this Order is Paimon, a Great King, and very obedient unto LUCIFER. He
appeareth in the form of a Man sitting upon a Dromedary with a Crown
most glorious upon his head. There goeth before him also an Host of
Spirits, like Men with Trumpets and well sounding Cymbals, and all other
sorts of Musical Instruments. He hath a great Voice, and roareth at his
first coming, and his speech is such that the Magician cannot well
understand unless he can compel him. This Spirit can teach all Arts and
Sciences, and other secret things. He can discover unto thee what the
Earth is, and what holdeth it up in the Waters; and what Mind is, and
where it is; or any other thing thou mayest desire to know. He giveth
Dignity, and confirmeth the same. He bindeth or maketh any man subject
unto the Magician if he so desire it. He giveth good Familiars, and such
as can teach all Arts. He is to be observed towards the West. He is of
the Order of Dominations.13 He hath under him 200 Legions of
Spirits, and part of them are of the Order of Angels, and the other part
of Potentates. Now if thou callest this Spirit Paimon alone, thou must
make him some offering; and there will attend him two Kings called LABAL
and ABALI , and also other Spirits who be of the Order of Potentates in
his Host, and 25 Legions. And those Spirits which be subject unto them
are not always with them unless the Magician do compel them. His
Character is this which must be worn as a Lamen before thee, etc. (h)
13Or Dominions, as they are usually termed.
The Names of Some of the Good and Bad Spirits Solomon Made Use of
which are mentioned in Enoch’s Seven Tables, with a true account of
their shapes, powers, government and effects, with their several
seigniories* and degrees.
55 PAIMON, appeareth with a great cry and roaring, putting on the likeness of a man sitting on a dromedary wearing a glorious Crown, hath an effeminate countenance. There goes before him an host of men with trumpets, cymbals and all instruments. He giveth dignities, prepareth good familiars, hath the understanding of all arts. There follows him 200 Legions partly of the Order of Angels, partly of Potestates. (s)
*this is the spelling in the text
Paimon’s SigilResource List - all entries are taken verbatim from the original source:
(a) ”The Dictionary of Angels“ by Gustav Davidson, © 1967
© "Fallen Angels…and Spirits of the Dark” by Robert Masello ©1994.
(f) “The Sacred Magic of Abramelin the Mage, Book I, II, & III.” Translated By: S. L. Mac Gregor Mathers.
(g)Pseudomonarchia daemonum - Johann Wier (1583)This Adobe Acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by John M. Watkins, London. Prepared and typeset by Benjamin Rowe, December 16, 1998. BEQUEATHED BY ABRAHAM UNTO LAMECH HIS SON. TRANSLATED FROM THE HEBREW. 1458.
(h) The Lesser Key of Solomon. GOETIA. Compiled and Translated By S.L. “MacGregor” Mathers. Editing and Additional Material By Aleister Crowley
(s) “A Treatise on Angel Magic, Being a Complete Transcription of Ms. Harley 6482 in the British Library." Edited & Introduced by Adam McLean. Phanes Press. ©1990. First published in 1949.
29th Sep 12 • 18 notes • Reblog
Angels Over Asylums: The Daily Demon - Vassago
angels-over-asylums:
Vassago - The Third Spirit is a Mighty Prince, being of the same nature of Agares. He is called Vassago. This Spirit is of a Good Nature, and his office is to declare things Past and to Come, and to discover all things Hid or Lost. And he goerneth 26 Legions of Spirits, and this is his seal. - Ars Goetia of the Lesser Keys of Solomon.
There is not much other information I could find on Vassago. I couldn’t even find an image of him, but this goes to show that not all demons are bad. It even says in there verbatim that he is of a ‘Good Nature’.
29th Sep 12 • 115 notes • Reblog
29th Sep 12 • 85 notes • Reblog
unionovserpents:
Azazel is revered as a physical/spiritual deity by many Theistic/Spiritual Satanic groups as a Promethean bringer of forbidden knowledge. Depictions of this entity vary from group to group, but he is generally regarded as a Luciferian force of enlightenment opposed to the Hebrew deity Yahweh, or the Demiurge, who is usually viewed as an imperfect tyrant, aimed only at keeping men from knowledge; knowledge of the falseness of the reality of which man occupies and its creator, thereby interpreting Azazel as a Gnostic liberator.Azazel – Also known as Satanel, he is the Standard Bearer of the armies of Hell.
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