# The Encyclopedia Of Demons And Demonology

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THE ENCYCLOPEDIA OF
### Demons and Demonology


**Also by Rosemary Ellen Guiley**


_The Encyclopedia of Angels, Second Edition_


_The Encyclopedia of Ghosts and Spirits, Third Edition_


_The Encyclopedia of Magic and Alchemy_


_The Encyclopedia of Saints_


_The Encyclopedia of Vampires, Werewolves,_
_and Other Monsters_


_The Encyclopedia of Witches, Witchcraft_
_and Wicca, Third Edition_


###### THE ENCYCLOPEDIA OF
## Demons and Demonology

**Rosemary Ellen Guiley**


FOREWORD BY JOHN ZAFFIS


**The Encyclopedia of Demons and Demonology**


Copyright © 2009 by Visionary Living, Inc.


All rights reserved. No part of this book may be reproduced or utilized in any form or by any means,
electronic or mechanical, including photocopying, recording, or by any information storage or
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Facts On File, Inc.
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New York NY 10001


**Library of Congress Cataloging-in-Publication Data**


Guiley, Rosemary.
The encyclopedia of demons and demonology / Rosemary Ellen Guiley ; foreword by John Zaffi s.
p. cm.
Includes bibliographical references and index.
ISBN-13: 978-0-8160-7314-6 (hardcover : alk. paper)
ISBN-10: 0-8160-7314-7 (hardcover : alk. paper)
1. Demonology—Encyclopedias. I. Title.
BF1503.G85 2009
133.4'203—dc22         2008052488


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This book is printed on acid-free paper and contains 30 percent postconsumer recycled content.


_For John Zaffi s_


### CONTENTS

FOREWORD ix


ACKNOWLEDGMENTS  xi


INTRODUCTION  xiii


**ENTRIES A–Z  1**


BIBLIOGRAPHY  280


INDEX  284


### FOREWORD



I have spent more than 30 years dealing with the shadow
side of the paranormal, including negative hauntings and
demonic cases. I never actually intended to become so
deeply involved, but as most of us in this fi eld are, I was
drawn in and called to it.
The fi rst sign of calling came in my teens. I was about
15 years old when I awoke one night and saw my fi rst apparition, my deceased grandfather standing at the foot of
my bed. Actually, I did not know him; he had died when
I was three years old. But my mother verifi ed my description of him.
Perhaps you could say my calling was “in the blood,”
as my mother was a twin, and twins have been known
to be more psychically sensitive than the average person.
Plus, I was related by blood to one of the most prominent
investigators of the demonic: Ed Warren, my mother’s
twin brother and my uncle. Ed and his wife, Lorraine
Warren, a clairvoyant, became household names in the
paranormal and were in media headlines on some of the
most famous modern cases on record. Ed has passed on
now, and Lorraine still works in the fi eld.
As a kid I was always fascinated by the work Ed and
Lorraine did in the paranormal. I wanted to be part of
it too. But Ed was a stickler for the proper education.
He refused to allow me to go along on cases before I
turned 18, and he spent a lot of time transmitting his
knowledge to me. I was impatient back then, but Ed, in
his wisdom, knew what he was doing. Dealing with the
paranormal, especially the dark side, is not child’s play
and requires grounding, education, and discernment. I



had to have a base in all of those in order to be properly
prepared.
I learned a great deal from my uncle and aunt and
eventually went out on my own. I have been privileged to
work with some of the best names in the fi eld, both laypersons, like me, and clergy. I have worked on more than
7,000 cases: Many of them have had natural explanations
(that is, not paranormal or demonic), and many others
have been resolved with intervention. A few of them have
been full-blown demonic infestations and possessions. I
do not perform exorcisms—that is a role for clergy—but
I have assisted at dozens of these rites.
One of the demonic cases brought me face to face with
genuine evil: a reptile-like entity that manifested in an
infested home, a former funeral parlor in Southington,
Connecticut, and came at me down a staircase. The intensity of the evil was astonishing. I had never before experienced anything like it, and I have to admit, I was so
shaken that it was several days before I could return to
the case. I know from my own experience on this case
and others that evil is real, the demonic exists, and dark
forces are at work in the world.
As Rosemary Ellen Guiley states in her introduction
to this book, the demonic—always fascinating—has acquired a media glamour that has encouraged people to
want to become involved as “demonologists.” Many of
them jump in not properly prepared, not having much
understanding of what they are dealing with or the ramifi cations and consequences of this kind of work. The
work is never easy, and there is the constant danger of



**ix**


**x  The Encyclopedia of Demons and Demonology**


repercussions. The forces of evil know who you are and
will try to prevent you from interfering in their activities. You, your home, your family, and your friends all
become targets.
I mentioned earlier the importance of education, how
Ed did his best to make sure I was armed with information, knowledge, and insight in addition to experience. If
I had had a book like _The Encyclopedia of Demons and De-_
_monology_ when I was getting started, I guarantee you that
it would have been well thumbed in a hurry. Rosemary
Ellen Guiley has gained a well-earned reputation in the
paranormal for her thorough research and investigation.
I have all of her encyclopedias, refer to them frequently,
and recommend them to others. I welcome the addition
of this one to my set, and I can tell you that it will be one
of my most valuable resources.
I met Rosemary several years ago at a conference in
New Jersey hosted by L’Aura Hladik, founder of the New
Jersey Ghost Hunters Society. I was already quite familiar
with her work. We became good friends and colleagues,
assisting each other in our work in whatever ways possible and collaborating on projects. We sometimes have



different viewpoints, which add dimension to the overall
picture.
Beyond paranormal investigation, there is a need for
the average person to become more informed about the
demonic. As a whole we are undereducated on the topic.
Many of us get our ideas from Hollywood, maybe combined with a few religious teachings. Rosemary points
out that many people ignore the topic altogether, hoping that the demonic will just “go away.” I assure you,
the forces of evil have no intention of disappearing. In
fact, we in the fi eld are seeing an increase in intensity
and frequency of activity. That is why education is so
important. _The Encyclopedia of Demons and Demonology_
covers an amazing amount of material and from different perspectives. That is one of the many things I appreciate so much about Rosemary’s work: She looks at
everything from different angles. Whether you are serious about paranormal investigation or are a casual reader
intrigued by a fascinating subject, this book will broaden
your knowledge. Everyone who picks up this book will
learn something new.
—John Zaffi s


### ACKNOWLEDGMENTS



I am deeply indebted to John Zaffi s and Adam Blai, who
have shared their knowledge and expertise on demons
and demonology with me. I am also indebted to Philip
J. Imbrogno, for sharing his expertise on djinn. Thanks



also go to the very talented Richard Cook and Scott
Brents for creating some original artwork in this book
and especially for putting faces on some most unusual
demons.



**xi**


### INTRODUCTION



Dealing with evil has occupied center stage in human affairs since our earliest times. Destruction, chaos, decay,
and the ultimate darkness of death have often overshadowed the presence of goodness and light. Human beings
have dealt with evil in three principal ways: by meeting it
head on in battle, by warding it off before it strikes, and
by trying to avoid it altogether through denial.
The how and why of evil have been debated and discussed for centuries in religion, folklore, philosophy, art,
literature, and pop culture, all of which attempt to explain
why bad things happen, especially to good people. When
evil strikes the wicked, we see it as the deserved consequence of evildoing. When evil strikes the righteous, we
look for satisfactory explanations, often in vain. Everyone
feels the touch of evil at some point in life, regardless of
his or her moral striving.
In myth, religion, and folklore the forces of both good
and evil are personifi ed. In the pantheons of deities there
are gods and goddesses of benevolence and malevolence,
and though some are mostly evil, they are seldom completely evil. Their job is to tear things down via disaster,
ruination, disease, illness, and death. They are an essential part of the eternal cycle of life, death, and rebirth. Human beings, understandably, seek to avoid these torments
as much as possible.
Monotheism creates a sharper polarization between
good and evil. The one Creator is all-good but permits
evil to exist under the direction of an archfi end. We console ourselves with the explanation that evil serves to test
and demonstrate our moral fi ber and spiritual worthi


ness. Our fate in the afterlife—eternal heaven or eternal
hell—hangs in the balance.
In Christianity, Satan, the Devil, is the thoroughly evil
counterpart to the all-good God. Concepts of the Devil
developed over centuries, evolving from the neutral adversary, _satan,_ of Hebrew lore, and the once-good angel
Lucifer, who chose pride and fell from grace. Every army
needs a wholly evil enemy, and Satan obliges Christianity
in that sense.
Demons, the lower agents of evil, have many guises
and operate under many names and with many purposes.
In the pagan view, they are a part of the natural order,
entities of moral ambivalence who mostly deceive and interfere. In the Christian view, they are evil—fallen angels
who, as Lucifer did, chose pride over obedience to God
and were cast out of heaven. They are doomed to eternal
hell and serve the Devil, making unending assaults on
human beings in an attempt to subvert souls to the Devil’s
domain.
Outside monotheism, demons have a long history of
interfering in the affairs of the physical world and the lives
of people, though not always with the goal of subverting
souls. They act as tricksters and create annoying disturbances. More seriously, they cause illnesses, insanity, disasters, and bad luck. Some hold long-standing grudges
against humanity. The djinn of Arabian lore, for example,
say they were the original inhabitants of Earth and were
evicted by God in favor of humans. They want their homeland returned, and some of them carry out guerrilla warfare and terrorism against humans to that end.



**xiii**


**xiv  The Encyclopedia of Demons and Demonology**


Whatever the guises, names, and agendas, demonic
forces are constantly at play in the world. Thanks to the
exaggerations of fi lm and fi ction, many Christians think,
for example, that demonic attacks occur in the form of
hideous beings assaulting people, possessing them, and
making green slime run down walls and stairs. While
such events do happen, they are relatively rare among all
the ways the demonic forces operate. Evil is insidious, a
Trojan horse that destroys from within, degrading people’s thoughts, intentions, and will to lead the righteous
life. Evil often operates through people, in the murder,
mayhem, oppression, and violence people wreak on one
another.
Several years ago, in my introduction to my _Encyclope-_
_dia of Angels,_ I affi rmed my belief in angels. I also believe
in demons. One does not exist without the other. I have
had personal experience of both. In my years of researching the paranormal, I have been puzzled by people who
adamantly insist that demons do not exist. They readily
believe in angels and other representatives of the forces
of light and good, but they deny malevolent beings. They
would rather not know anything about the demonic in order not to “dignify” it. Some of them naively think that if
they do not believe in demons, they will not be bothered
by them. “See no evil” means to them “avoiding all evil.”
Ignorance is their protection.
Ignorance, however, is no protection. Ignorance breeds
fear, and fear is evil’s greatest weapon. One of the things I
have found to be true in my paranormal research, investigation, and personal experience is that what you fear will
fi nd you. Demons are the front lines of evil. Denying their
existence only makes human beings easier targets.
Consequently, it is important to be informed about
demons and evil. One conquers an enemy by knowing it
inside and out. To know evil does not mean to embrace it,
champion it, or glorify it.
Information shines a powerful light, and it is important that we shine that light into the darkness. My
purpose in writing this encyclopedia is to provide one
of those lights. The content is not intended to validate
any particular religious view. Rather, I have explored
numerous avenues of thought on the demonic. There
is much diversity but also some common threads and
themes. Some common themes, for example, concern
the origins and fate of evil. The world in its original
state was pristine, perfect, and good. The forces of evil
entered the world, often through the actions of humans.
Since then, the forces of evil have been having their day,
wreaking havoc. At some point, good will vanquish evil,
and perfection will be restored. Meanwhile, there are
many ways to counter evil, to minimize its impact in
the world.
The lore about demons is rich and varied, and the
stories of human dealings with demons are colorful and
mesmerizing. All of my encyclopedias emphasize the
Western tradition, with the inclusion of some cross


cultural entries for comparison. In this volume, I have
included entries on many individual demons, including
the heavyweights of hell; types and classes of demons;
demonized pagan deities; examples of demonic and spirit
possessions and exorcisms; expressions of the demonic
in folklore, literature, and fi lm; and personalities who
have infl uenced our views on the demonic.
The early church fathers of Christianity tackled the
questions of the origins of evil, the existence of the Devil,
and the operations of demons, but “demonology” as a
study of the demonic did not gel until about the 15th
century. By then, the Inquisition, established by the Roman Catholic Church to suppress heresy, was gathering
momentum. For the next several centuries, religious and
nonsecular authorities on demons wrote with great conviction on the diabolical and the relationship between
witchcraft and demons. Thousands of people were accused of witchcraft, which automatically meant being in
league with the Devil in order to harm people and destroy
everything good. There was little or no evidence to support the claims, but public fears of the demonic were easily warped to believe in wild nights of demonic orgies and
blasphemous activities. Some of these ideas linger today,
as adherents to Wicca well know.
One demonic activity that fascinates people most is
possession. Beliefs about possession are universal and ancient, such as possession by the _zar_ of Middle Eastern lore
and the _kitsune_ of Japanese lore, who demand attention
and gifts. Everywhere in the ancient world, possessing
demons caused illness and insanity. Jesus gained attention for his ability to heal these conditions by expelling
the demons.
The evolution of the Devil in Christianity narrowed
the focus on possession; it became the instrument of the
Devil’s subversion of souls, turning people away from
God and the church. The Catholic Church developed formal rites of exorcism to combat this evil.
The Protestant Reformation in the early 1500s was
followed in Europe by a period in which Catholics and
Protestants used possession as one of their battlegrounds
on which to demonstrate religious superiority and sway
the faithful. Some of the most famous possession cases on
record concerned the alleged possession of nuns—such
as at Loudun and Louviers, France—who put on displays
of writhing, contorting, shouting obscenities, and other
outrageous behavior, all for huge audiences. The exorcisms were more like circus acts than religious proceedings. Sexual repression, revenge, and outright fraud were
part of many of these cases, though there were some genuine possessions.
Genuine demonic possession, from a Christian perspective, still exists today. It is rare relative to other forms
of demonic interference; however, both religious and lay
authorities on the subject say it is on the increase. In the
fi eld of lay paranormal investigation, media attention on
the demonic has prompted individuals to call themselves


“demonologists” and offer their services, sometimes for a
fee. Few of them are demonologists in the truest sense of
the word. Regardless of religious perspective, becoming a
spiritual warrior against evil is a calling, not a profession,
occupation, or job description. Real exorcists and deliverance ministers know that battling evil on its own turf is
perilous and rarely glamorous.
Outside religion, demons play roles in occultism and
magic. They are one of numerous types of entities with
whom adepts can traffi c. They are conjured, controlled,
and assigned tasks. In magical lore, some demons have



**Introduction   xv**


good dispositions and some do not. They offer humans
gifts of wealth, knowledge, power, and pleasure—but always at a price. The greatest price is one’s soul.
_The Encyclopedia of Demons and Demonology_ is intended to open further avenues of inquiry on the subject
of the dark side. In many respects, it is far more important to be informed about demons than it is about angels.
The demonic are masters of deceit and disguise. If you
know little or nothing about them, how will you recognize them?
—Rosemary Ellen Guiley


### ENTRIES A–Z


**Abaddon** **(Apollyon)** Angel of death, destruction, and
the netherworld. The name Abaddon is derived from the
Hebrew term for “to destroy” and means “place of
destruction.” Apollyon is the Greek name.
In MAGIC Abaddon is often equated with SATAN and
SAMAEL. His name is evoked in conjuring spells for malicious deeds. Abaddon is the prince who rules the seventh


_Apollyon, from Francis Barrett’s_ The Magus (AUTHOR’S
COLLECTION)



hierarchy of DEMONs, the ERINYES, or Furies, who govern
powers of evil, discord, war, and devastation.
Originally, Abaddon was a place and not an angel or
being. In rabbinic writings and the Old Testament, Abaddon is primarily a place of destruction and a name for one
of the regions of Gehenna (see HELL). The term occurs six
times in the Old Testament. In Proverbs 15:11 and 27:20,
it is named with Sheol as a region of the underworld. In
Psalm 88:11, Abaddon is associated with the grave and
the underworld.
In Job 26:6, Abaddon is associated with Sheol. Later,
Job 28:22 names Abaddon and Death together, implying
personifi ed beings.
In REVELATION 9:10, Abaddon is personifi ed as the
king of the abyss, the bottomless pit of hell. Revelation
also cites the Greek version of the name, Apollyon, probably a reference to Apollo, Greek god of pestilence and
destruction.


FURTHER READING:
van der Toorn, Karel, Bob Becking, and Pieter W. van der
Horst, eds. _Dictionary of Deities and Demons in the Bible._
2nd ed. Grand Rapids, Mich.: William B. Eerdmans,
1999.


**Abel de Larue** **(d. 1582)** French sorcerer believed to
be under the infl uence of a DEMON in the form of a black
dog. Living in Coulommiers, France, he was also known
as “The Smasher.”



**1**


**2  Abezethibou**


Abel was placed in a Franciscan monastery by his
mother. He became enraged at the instructor of novices
for beating him, and he plotted revenge. At his trial, Abel
confessed that a black spaniel appeared to him and promised to help him and always go to his aid if he would surrender himself to the dog.
In 1582, Abel was arrested on charges of sorcery and
spell casting, which he admitted. The demon never made
good on his promise of rescue. Abel was found guilty
and sentenced to be hanged and garroted and his body
burned. He was executed on July 20, 1582.


FURTHER READING:
Plancy, Collin de. _Dictionary of Witchcraft._ Edited and translated by Wade Baskin. Originally published as _Dictionary_
_of Demonology._ New York: Philosophical Library, 1965.


**Abezethibou** One-winged DEMON who lives in the Red
Sea, plots against every wind under the heavens, and is
the enemy of Moses.
In the Testament of Solomon, Abezethibou states that
he once sat in the fi rst heaven, named Amelouth. He was
present when Moses was taken before the pharaoh of Egypt
and was summoned to the aid of the Egyptian magicians
when they sought to discredit Moses. Abezethibou takes
credit for turning the pharaoh against Egypt and for inciting the Egyptians to pursue the Israelites in their exodus.
When the parted Red Sea falls in on the Egyptians, Abezethibou is trapped with the pillar of air, until the demon
EPHIPPAS arrives to take him to King SOLOMON. Solomon
binds Abezethibou and Ephippas to the pillar (perhaps
a reference to the Milky Way) and commands that they
hold it up in the air until the end of time.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Abigor** DEMON who is a grand duke in HELL. Abigor
appears as a handsome man on a horse, holding a standard or scepter. He knows all the secrets of war and
sees the future. He teaches leaders how to win the loyalty of soldiers. In hell, he commands 60 LEGIONs of
demons.


**Abraxas** **(Abrasax, Abraxis)** Gnostic name for the
demigod who rules the 365th (highest and fi nal) aeon, or
sphere, ascending to the unknowable God. Christian
demonologists put Abraxas in the ranks of DEMONs.
Abraxas also was the name of a sun mounting an
ouroborus (a snake biting its tail) held by the highest
Egyptian goddess, Isis, the creator of the Sun and mistress of all the gods. Isis mythology found its way into
Gnosticism. In addition, Abraxas was associated with the
Mithraic mystery religion of Persian origin, the chief rival of Christianity in Rome in its fi rst 400 years. As did



Gnosticism, Mithraism featured a complex astrology and
numerology. Numerical values of Mithra’s and Abraxas’
names each total 365.
The Gnostic Abraxas created the material world and
also had demonic qualities. He is the supreme power of
being, in whom light and darkness are both united and
transcended. Orthodox Christians viewed Abraxas as a
demon. In turn, Abraxas became a favorite deity of heretical sects of the Middle Ages.
Gnostic talismans made of carved opal show Abraxas
as a fi gure with a human body, the head of a rooster (or
occasionally a hawk), and SERPENT legs. His hands hold a
shield and a whip, the shield usually inscribed with the
name Iao, reminiscent of the Jewish four-letter name of
God. He is often mounted on a chariot drawn by four
white horses, with both Sun and Moon overhead.
The rooster represents wakefulness and is related to
the human heart and the universal heart, the Sun. The human torso embodies the principle of logos, or articulated
thought. The snake legs indicate prudence. The shield is
symbolic of wisdom, the great protector of divine warriors. The whip denotes the relentless driving power of
life. The four horses symbolize the four ethers by which
solar power is circulated throughout the universe.
The seven letters of the name of Abraxas represent the
seven creative powers and planetary spheres, or ANGELs,
recognized in the ancient world. The letters add up to a
numerological value of 365, the number of days and powers of the year.


_Abigor_ ( _DICTIONNAIRE INFERNAL_ )


_Abraxas_ ( _DICTIONNAIRE INFERNAL_ )


Carl G. Jung called Abraxas the “truly terrible one”
because of his ability to generate truth and falsehood,
good and evil, light and darkness with the same word and
in the same deed. In Jungian psychology there is no easy
way out of psychic confl ict; one must not only fi ght on
the side of the angels but occasionally join the host of
the FALLEN ANGELs. According to Jung, fear of Abraxas
is the beginning of wisdom, and liberation, or gnosis, is
achieved by not resisting.


FURTHER READING:
Hoeller, Stephan A. _The Gnostic Jung and the Seven Sermons to_
_the Dead._ Wheaton, Ill.: Quest Books, 1982.
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Acaph** See LOUDUN POSSESSIONS.


**Achaos** See LOUDUN POSSESSIONS.


**Adramelech** **(Adramalek)** A chieftain of HELL. Adramalech is of uncertain origin. Possibly he was derived
from a Samarian Sun god worshipped by the Sepharvites, who burned children as a sacrifi cial offering to
him.
Adramalech is the grand chancellor of DEMONs, president of the DEVIL’s general council, and governor of the



**Aeshma  3**


Devil’s wardrobe. Adramelech himself is often portrayed
as a peacock (see IBLIS) or as a mule.
He is the eighth of the 10 evil demons of the _sephirot_
of the Tree of Life (see KABBALAH). He works under the
command of SAMAEL.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.


**aerial spirits of Solomon** DEMONs associated with the
four elements who were commanded by the legendary
King SOLOMON. The aerial spirits are both good and evil.
They can show anything in the world that is hidden and
can fetch, carry, and do anything contained in the four
elements of earth, air, water, and fi re. They can discover
the secrets of anyone, including kings.
The aerial spirits are governed by 31 princes who are
aligned to points on a compass. They can be summoned by
directing one’s self to their compass position. The princes
have dukes and myriad ministering spirits or demons under their command. The princes cannot be summoned by
magic unless the magician wears their special SEALs as a
lamen, or pendant, upon the chest. The conjurations of
the aerial spirits are given in a grimoire, the _Lemegeton,_
also known as _The Lesser Key of Solomon._
See SPIRITS OF SOLOMON.


**Aeshma** In ZOROASTRIANISM, the DEMON of wrath, rage,
and fury. Aeshma’s epithet is “of the bloody mace.” He is
the fi ercest of demons and is responsible for all acts of


_Adramelech_ ( _DICTIONNAIRE INFERNAL_ )


**4  Agares**


aggression and malice, whether committed in war or
drunkenness. He has seven powers that he can use for
the destruction of humanity.
In the hierarchy of Zoroastrian DAEVAs that mirrors
a similar hierarchy of divinities, Aeshma is opposed to
Asha Vahishta, the Amesha Spenta, or good spirit, who
embodies Truth. Aeshma’s chief adversary is Sraosha
(Obedience), the principle of religious devotion and discipline. Aeshma distracts people from proper worship. He
interferes with the souls of the dead as they approach the
Chinvat Bridge to the underworld.
The creator God, Ahura Mazda (later Ohrmazd), created Sraosha to counter Aeshma’s mischief and protect
people from his attacks. Sraosha ultimately will overthrow Aeshma. In medieval texts, Aeshma is made a commander of dark forces by Angra Mainyu (later AHRIMAN).
He is swallowed by AZ, the demon of avarice.
Aeshma can be driven away by the recitation of a prayer
from the _Vendidad,_ a Zoroastrian text. The demon ASMODEUS of Hebrew lore may be based in part on Aeshma.


**Agares** FALLEN ANGEL and the second of the 72 SPIRITS
OF SOLOMON. Prior to his fall, Agares was a member of
the angelic order of Virtues. In HELL he is the fi rst duke
of the power of the east and rules 31 LEGIONs of DEMONs.
He appears as a handsome man riding a crocodile and
carrying a goshawk on his fi st. He makes those who run
stand still, and he can retrieve runaways. He teaches all
languages, causes earthquakes, and destroys spiritual
dignities.


**Agrath** In Jewish demonology, a powerful female
DEMON. Agrath (beating) and her mother, MAKHLATH,


_Agares_ ( _DICTIONNAIRE INFERNAL_ )



are in constant struggle against LILITH. Agrath commands 18 myriads (LEGIONs) of evil spirits and rides in a
big chariot. She is most powerful on the nights of
Wednesday and Saturday, when she and her mother
devour victims, especially people who are out alone.


**Ahriman** In ZOROASTRIANISM, the DEMON of all demons
and the source of all evil. Ahriman originally was a primordial desert spirit who became the personifi cation of
evil in Zoroastrianism. As such, he is not immortal, and
eventually his reign of terror will be conquered by the
forces of good.
There are different legends about the origins of Ahriman as the evil god. In one, Ahura Mazda, the good god,
created the universe and twins called Spenta Mainyu (the
spirit of Light, Truth, and Life) and Angra Mainyu (the
spirit of Darkness, Deceit and Death). The twins fi ght for
supremacy and their battleground is Earth. Over time,
Spenta Mainyu became absorbed into Ahura Mazda, and
Angra Mainyu became Ahriman.
The battle between the two forces continues and will
last for thousands of years, divided into eras. After the
fourth era, three saviors will appear, who will destroy
Ahriman and all his forces of evil.
In a variation of this legend Ahura Mazda created
Angra Mainyu in a moment of doubt when he was making the universe.
According to another legend, Ahriman and Ormazd
(a contraction of _Ahura Mazda_ ) were twins born to Zuvan, the creator deity. Zurvan declared that the fi rstborn
would be supreme ruler. Ahriman ripped himself out of
the womb in order to be fi rst. Zurvan was bound by his
promise, but he limited the time that Ahriman could
rule. At the end of that, Ormazd would take over and
reign in goodness and light. The Earth is presently under the rule of Ahriman; that is why there are drought,
famine, war, disease, pestilence, and other ills. To aid
him in his rule, Ahriman created 99,999 diseases, and
six archdemons, called Evil Mind, Tyranny, Enmity, Violence, Wrath, and Falsehood. He also created a female
demon named AZ and a dragon. The archdemons struggle against the six archangel _amarahspands,_ or “Bounteous Immortals.”
Ahriman tried to maim the prophet Zarathustra but
failed.
A legend about Ahriman says that he had a son named
Zohak, whom he trained to be evil. He told Zohak to kill
his own father. He disguised himself, however, and Zohak killed someone he thought was his father. Ahriman,
again in disguise, became chef of the palace. Zohak was
so impressed with him that he offered to reward him. Ahriman asked only to kiss his shoulders. When he did so,
SERPENTs sprang from the spots. Every time Zohak cut
them off, they grew back. Ahriman entered in another
disguise, as a doctor, and told Zohak that he had to feed
the serpents human brains every day. Zohak complied
and became Ahriman’s pride. The son ruled for a thousand years and fi nally was destroyed.


RUDOLF STEINER, the founder of anthroposophy, said
Ahrimanic forces are intelligent, clever spirits that seek
to keep people mired in materialism.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.


**Aim** **(Aini)** FALLEN ANGEL and 23rd of the 72 SPIRITS OF
SOLOMON. In HELL Aim is a strong duke. He appears as a
handsome man with three heads: a SERPENT, a man with
two stars on his forehead, and a cat. He rides on a viper
and carries a blazing fi rebrand, with which he spreads
much destruction and fi re. He imparts cunning and gives
true answers to questions about “private matters.” He
governs 26 LEGIONs of DEMONs.


**Aiwass** See CROWLEY, ALEISTER.


**Aix-en-Provence Possessions** **(1609–1611)** Sensational
case of possessed Ursuline nuns, alleged immoral sex, and
a PACT with the DEVIL, which led to the torture and execution of a priest. The Aix-en-Provence case is one of the fi rst
in France to produce a conviction based on the testimony of
a DEMONIAC. Prior to the 17th century in France, accusations from a demoniac were considered unreliable, since
most clerics believed that any words spoken by one possessed by the Devil were utterances from “the father of lies”
(John 8:44) and would not stand up to accepted rules of evidence. As with the LOUDUN POSSESSIONS, sexual themes
dominated the manifestations of the nuns’ POSSESSION.
The central fi gure—and perpetrator—of the case
was Sister Madeleine de Demandolx de la Palud, a highstrung, vain girl from a wealthy and aristocratic Provençal family. Deeply religious from childhood, she was sent
in 1605, at age 12, to the new Ursuline convent in Aix-enProvence. There she was one of only six nuns, all of them
from wealthy families. Their spiritual director was Father
Jean-Baptiste Romillon.
After about two years, Madeleine became severely
depressed and was sent home. There she was visited by
a family friend who sought to help her, Father Louis
Gaufridi, a handsome priest 20 years her senior. Gaufridi
had a much lower class background but was popular
among the wealthy. He was personable and entertaining,
and his good looks appealed to women.
Thus it was no surprise that 14-year-old Madeleine
fell violently in love with him. He visited often, and gossip fl ew when he once spent an hour and a half with her
without her family present. Warnings about this inappropriate behavior were issued to Gaufridi and to Madeleine’s mother by the head of the Ursuline convent in
Marseilles, Mother Catherine de Gaumer. Still, in 17thcentury France, loose behavior by clergy was tolerated,
unless WITCHCRAFT was suspected.



**Aix-en-Provence Possessions  5**


In 1607, Madeleine went to the convent in Marseille as
a novice. She confessed to Mother Catherine that she had
been intimate with Gaufridi. Mother Catherine sent her
back to Aix-en-Provence, which was more remote, and
where Gaufridi could not visit her.
Nothing happened for nearly two years, and then
Madeleine began suffering convulsions, shaking fi ts, and
visions of DEMONs. Before Christmas 1609, she smashed
a crucifi x during confession. Father Romillon tried to exorcise Madeleine, without success. Meanwhile, her possession infected three other nuns, who began having the
same symptoms and lost their speech.
By Easter 1610, the nuns were still affl icted. Father
Romillon confronted Gaufridi in June about his affair
with Madeleine, which the priest denied. Madeleine,
however, had become quite vocal about their indiscretions during her fi ts. She accused Gaufridi of denying
God, giving her a green devil for a FAMILIAR, and having
sex with her since she had been 13 (later, she said she
was nine when they began their affair). She claimed he
gave her a special powder to drink that would cause any
babies she bore not to look like him, so he would not fall
under suspicion.
Romillon conducted secret EXORCISMs on Madeleine.
Five more nuns became infected. One of them, Louise
Capeau, became her rival in performance. Exasperated,
Romillon took the two young women to see the grand
inquisitor in Avignon, Sebastian Michaelis, a man who
had gotten on in years but was quite feared: He had sent
18 witches to their death at the stake in Avignon. He was
a most determined inquisitor.
Michaelis’ approach was a public exorcism of the nuns
at the shrine of St. Mary Magdalene in the grotto at SteBaume. It failed.
Madeleine and Louise were then sent to another EXORCIST, François Domptius, a Flemish Dominican priest
at the Royal Convent of St. Maximin. Louise stole center
stage. Three demons who possessed her, Verin, Gresil, and
Sonnillon, spoke through her in a deep bass voice. They
taunted Madeleine with possession by BEELZEBUB, LEVIATHAN, BAALBERITH, ASMODEUS, and ASTAROTH—all important in HELL—plus 6,661 other demons, for a grand total
of 6,666. In response, Madeleine screamed obscenities.
The witnesses, including the exorcists, were convinced
beyond doubt that the women were genuinely possessed.
On December 15, Verin, speaking again through Louise, identifi ed Gaufridi as the cause of Madeleine’s possession. Michaelis sent for Gaufridi, intending that he perform an exorcism, but without explanation to the priest.
Gaufridi had no knowledge of exorcisms, and the two
nuns mocked him, calling him a magician. He retorted,
“If I were a witch, I would certainly give my soul to a
thousand devils!”
Michaelis pounced on this and had Gaufridi arrested
and jailed in the grotto. While he languished in jail, his
quarters were searched for evidence of witchcraft, but
nothing was found. Madeleine, not to be outdone by Lou

**6  algul**


ise, expanded on her accusations, saying the priest did
not pray with a “clean heart” and accusing him of every
obscene act possible.
Even so, without hard evidence, there were no grounds
to continue to hold Gaufridi. His many friends went to
his defense. Michaelis reluctantly freed him, and he returned to his parish in a rage. He undertook a campaign
to clear his name, appealing even to the pope. He also
sought to suppress the Ursuline convents and jail the offending nuns. Michaelis continued to look for ways to
convict him on charges of sorcery.
Michaelis confi ned Madeleine to the Ste-Baume convent. Her behavior worsened; she may have become
manic-depressive. She danced, laughed, had visions,
vomited froth, neighed like a horse, sang love songs, disrupted services, and told wild stories of SABBATs at which
sodomy was performed and participants ate babies. Beelzebub made her bones crack and disrupted her bowels.
After these manic episodes, she would fall into lethargy
or a deathlike sleep.
Michaelis at last was able to pressure the Parliament
of Aix to bring Gaufridi to trial in civil court in February
1611. Madeleine and Louise were the star witnesses against
the priest, recounting in graphic detail their possessions
and going into fi ts before the court. Madeleine alternated
this daily display with assertions that she was making everything up. She claimed great love for Gaufridi and actually writhed on the fl oor imitating the sexual acts they had
done. Physicians examined her and agreed she was not a
virgin. She displayed the DEVIL’S MARKs on the bottom of
her feet and under her left breast. When pricked with a pin,
the marks did not bleed or cause her pain. The marks mysteriously disappeared and reappeared repeatedly. Twice
she attempted suicide in bouts of deep depression.
While he awaited his turn in court, Gaufridi was kept
in heavy chains in a rat-infested dungeon. He was taken
before the court in March, weak and dispirited. His body
was shaved, and three Devil’s marks were found.
At last, the priest surrendered to relentless prosecution
and confessed to being “Prince of the Synagogue” and to
signing a pact with the Devil in his own BLOOD in exchange
for the promise that all women would follow him. He described sabbats, though not as luridly as had Madeleine.
Michaelis was ecstatic at Gaufridi’s breakdown and
wrote a phony confession of 52 points. Gaufridi rejected
it, saying he had been forced under torture to confess.
On April 18, 1611, the court found him guilty of sorcery,
magic, idolatry, and fornication. He was sentenced to be
burned on a pile of bushes, a slower way to die by fi re
than by being burned on a pile of faggots.
Still, the court was not done with the priest, continuing a relentless interrogation to obtain names of accomplices. Gaufridi became deranged, still denying intimacy with Madeleine but confessing to more sensational
crimes. His last appearance before the court was on April
28, at which he said the truth no longer mattered, and he
had eaten roasted babies.



Gaufridi was executed on April 30. First, he was subjected to horrible torture. He was defrocked and degraded
and subjected three times to the strappado, in which he
was strung up on a rope with his hands bound behind his
back and dropped, so that his bones were severely and
painfully dislocated. Then, he was subjected four times
to the squassation, in which heavy weights were attached
to his feet, and he was hoisted on a rope and dropped
sharply to within inches of the fl oor. But Gaufridi had no
names of fellow witches or sorcerers to give.
He was then forced to ask God for forgiveness and was
bound to a wooden sled and dragged through the streets
of Aix for fi ve hours. Fortunately for Gaufridi, the bishop
of Marseilles had granted him a special dispensation, and
he was strangled to death before his body was put on the
burning bushes. It was a signifi cant mercy.
As soon as he was executed, Madeleine was “cured.”
But the Aix-en-Provence affair was not over by any means.
Louise continued to have visions of witches, which led to
a blind girl’s being accused and convicted of witchcraft
and burned at the stake on July 19, 1611. The possession infection spread to two other convents, St. Claire’s
in Aix and, two years later, St. Bridget’s in Lille. There,
three nuns accused Sister Marie de Sains of bewitching
them. Most notable about Sister Marie’s testimony, in
many ways a copy of Madeleine’s performance, was her
detailed description of the witches’ sabbat: On Mondays
and Tuesdays, the witches copulated with devils and
each other in a natural fashion; they practiced sodomy
on Thursdays and bestiality on Saturdays and sang litanies to the Devil on Wednesdays and Fridays. Sunday,
apparently, was their day off. Marie was put away out of
sight by the archbishop of Malines, and the Lille possessions died down.
Madeleine’s troubles recurred later in life. In 1642, at
age 49, she was accused of witchcraft. Her relatives abandoned her, and she was forced to prepare her own defense,
with inherited money. She was accused again in 1652, and
many witnesses testifi ed against her. Devil’s marks were
found on her. She was sentenced to pay a large fi ne and
spend the rest of her life in prison. After 10 years, she was
released to a relative in Chateauvieux, where she died at
age 77 on December 20, 1670.


FURTHER READING:
Baroja, Julio Caro. _The World of the Witches._ Chicago: University of Chicago Press, 1975.


**algul** Arabian vampire night DJINN. _Algul_ means “horse
leech.” The algul lives in cemeteries and takes the form
of a woman in order to gain the trust of untended children. Although this type of evil djinn lives in cemeteries,
it prefers fresh BLOOD. It enters homes to prey upon sleeping children, taking their blood and their breath. It lures
untended children into dark places in order to vampirize
them. When fresh blood is not available, it drinks the
blood of dead infants in cemeteries.
See LILITH.


**Alloces** **(Allocen, Allocer)** FALLEN ANGEL and 52nd of
the 72 SPIRITS OF SOLOMON. A duke in HELL, Allocen
appears as a soldier who rides a large horse. His lion face
is red with fl aming eyes, and he speaks in a loud and
hoarse voice. He teaches astronomy and the liberal sciences and gives benefi cial FAMILIARs. He rules over 36
LEGIONs of DEMONs.


**alp** In German lore, a vampiric, shape-shifting spirit
associated with nightmare DEMONs, the BOGEY, and the
sexual predator demons, the SUCCUBUS and INCUBUS. The
alp can be either a demon or a malevolent ghost of a dead
person. In folklore, children are doomed to become alps
if their mothers use horse collars to ease childbirth.
The alp can assume different forms, from seductive
humans to animals, such as cats, pigs, birds, and lecherous dogs. It may be disguised as a butterfl y released by
the breath of the _horerczy,_ another vampiric demon.
Regardless of its form, the alp likes to wear a magical
hat, which confers upon it invisibility and supernatural
power, including the EVIL EYE _._
The alp has an odd way of sexually molesting men and
women: It enters through the victim’s mouth as a mist or a
SERPENT. It drinks BLOOD through the nipples of both men
and women and consumes the milk of women and cows.
It sucks the life breath from victims.
Folklore holds that women can prevent the alp from
bothering them at night by sleeping with their shoes at
the side of the bed and pointing toward the door.


**Amduscias** FALLEN ANGEL and 67th of the 72 SPIRITS OF
SOLOMON. Amduscias is a great duke of HELL who rules
over 29 LEGIONs of DEMONs. He appears fi rst as a unicorn.
He will take on human shape if commanded to do so, but
this will cause musical instruments to be heard but not
seen. Trees sway at the sound of his voice, and he gives
people the power to make trees fall and also gives excellent FAMILIARs.


**Amenadiel** DEMON among the 31 AERIAL SPIRITS OF
SOLOMON. Amenadiel is the great emperor of the west
and governs 300 great dukes, 500 lesser dukes, and
400,000,300,000,100,000 ministering spirits. Amenadiel’s chief dukes are Vadros, Campiel, Luziel, Musiriel,
Rapsiel, Lamael, Zoeniel, Curifas, Almesiel, Codriel, Balsur, and Nadroc. Each duke has 3,880 servants. Amenadiel can be conjured anytime day or night, but his dukes
will only appear at certain hours.


**Amityville Haunting** House in Amityville, Long
Island, New York, where a family experienced horrifying
phenomena in the 1970s. The Amityville Horror® was
deemed demonic by ED AND LORRAINE WARREN. The case
remains one of the most controversial on modern records
and has been the subject of numerous investigations,
claims and counterclaims, lawsuits, books and fi lms,
intense publicity, and attempts to debunk it.



**Amityville Haunting  7**


The haunting phenomena of the house at 112 Ocean
Street are believed to be related to a grisly multiple murder
on November 13, 1974. Six members of the DeFeo family—parents, two sons, and two daughters—were found
shot to death with a .35-caliber rifl e. Their estimated time
of death was 3:00 A.M. A third son, 23-year-old Ronald
“Butch” DeFeo, was charged with the murders. DeFeo
pled insanity, based on his history of drug abuse, but he
was convicted of six counts of second-degree murder and
sentenced to 25 years to life in prison.
The house was empty until December 1975, when it
was purchased by newlyweds, George and Kathy Lutz.
They were informed of the murders but bought the house
anyway. They moved in on December 18, with Kathy’s
three children by a previous marriage: Daniel, nine;
Christopher, seven; and Melissa, fi ve.
According to the Lutzes, they immediately experienced horrible phenomena. Voices told them to “get out”;
there were swarms of fl ies in the cold of winter; Kathy
had nightmares about the murders; the apparition of a
“demon boy” who could shape-shift into a demonic pig
was seen; green slime oozed from walls; a crucifi x hanging on a wall was turned upside down; Kathy’s face transfi gured before George into a horrid hag; mysterious noises
sounded in the middle of the night; the apparition of a
little girl became Melissa’s playmate; unseen presences
embraced Kathy; cloven hoofprints appeared in the snow
outside the house; locks and doors were damaged; and so
on. Their behavior and mood deteriorated. The children
could not attend school, and George was unable to work.
The Lutzes tried to bless the house with prayer themselves, but their efforts had no effect. Finally, they were
subjected to events that terrifi ed them so badly, they knew
they had to get out. The Lutzes never disclosed all that
happened on their last terror-fi lled night, but among the
phenomena were bangings and a hooded apparition that
appeared on the stairs and pointed at George. They left
the house in a rush on January 14, 1976, and went to the
home of Kathy’s mother, in Deer Park, New York. They
left most of their belongings behind and sent a mover to
collect them later.
In late February, Ed and Lorraine Warren were contacted by a New York City television producer, who asked
them to check the house and story. Parapsychologists and
psychical researchers had gone to the house, but what
happened there remained a mystery. The producer asked
the Warrens to hold a séance at the house.
The Warrens visited the Lutzes where they were staying and obtained keys. The Lutzes refused to reenter the
house but asked the Warrens to fi nd and take the deed
to them.
On their walk-through, the Warrens found a house
evacuated in a hurry. A gingerbread house from Christmas still sat on the dining room table. Laundry was
folded, and the freezer was stocked with food. Clothing,
jewelry, family photos, and other personal belongings
were left in place.


**8  Amityville Haunting**


The Warrens conducted a séance and then returned
at a later time to conduct a nighttime séance for television. In attendance were 17 people, including two trance
mediums, Alberta Riley and Mary Pascarella. Prior to the
start of the séance, Ed used religious provocation to test
for the presence of demons. Approximately half the persons present were physically assaulted. Ed suffered from
intense heart palpitations, which affected him for three
weeks.
After returning home to Connecticut, the Warrens
said they were assaulted by a demonic force at about 3:00
a.m. Details of the attack were published in their autobiography, _The Demonologist_ (1980).
The malevolent presence first assaulted Ed, who was
working alone in his office in a cottage attached to the
main house. He heard the door open and three footsteps
sound. At first, he thought it was Lorraine giving him coffee. Then a howling wind started, building in intensity.
The desk lamp dimmed and the temperature in the room
plummeted. A smell of sulfur manifested.
Ed armed himself with a vial of holy water and a crucifix and found himself confronted by a triangular, swirling
black mass, broad at the top and pointed at the bottom.
The mass grew denser, transforming itself into a horrible,
hooded figure that moved aggressively toward him. Ed
threw the holy water at it and held up the crucifix, commanding it to leave in the name of Jesus Christ. The demon backed off but transmitted an image to Ed of him
and Lorraine involved in a deadly automobile accident.
It departed.
The demon then visited Lorraine, who was reading in bed with their two dogs present. A loud pounding sounded and the temperature in the room dropped.
The sound of wind rose up the stairs. The demon entered
the room, and Lorraine was paralyzed, unable to react or
scream. She felt herself being drawn into the black mass.
She was able to break the paralysis and called out to God
for protection. She made the sign of the cross in the air;
that stopped the mass from advancing, but it did not depart the home. Ed ran in, and the mass left, going into the
next room and up the chimney.
The demonic encounter was not the first that the
Warrens said they experienced while pursuing their investigations of places such as the Amityville house. The
Warrens determined that the events at Amityville were
demonic phenomena, which the Lutzes, who knew nothing of demonology, could not have fabricated. The Warrens took numerous photographs, including one purporting to show the face of the demon boy peering out from
a bedroom.
The Lutzes wondered whether something wrong about
the house itself might have influenced DeFeo to commit
the murders. They moved to San Diego, California, where
they struck a deal with the author Jay Anson to write a
book. _The Amityville Horror_ was published in 1977 and
was adapted to film in 1979. Anson never visited the
house but wrote the book from taped interviews. It con


tained numerous errors and embellishments but became
a media sensation.
Skeptics used the errors as a way to try to debunk the
case. There was no snow in Amityville on the day that
the cloven hoofprints were supposed to have been seen.
Native Americans refuted Anson’s assertion that part of
the problem was due to the house’s location on a place
where Shinnecock Indians had once abandoned mentally
ill and dying people. Father Pecoraro said he did not go
to the house to bless it (Lutz always asserted that he did).
Many more points of controversy surfaced. Even the Warrens and George Lutz acknowledged that Anson’s book
was not entirely accurate but attributed it to Anson’s lack
of familiarity with demonology and not any deliberate
acts by George Lutz. For years, the case was repeatedly
debunked, validated, debunked, and validated.
In 1977, the Lutzes filed a lawsuit against William Weber, DeFeo’s attorney, and Paul Hoffman, a writer working on the story; Bernard Burton and Frederick Mars, two
clairvoyants who had been to the house; and _Good House-_
_keeping,_ the _New York Sunday News,_ and the Hearst Corporation, which had published articles on the haunting.
The Lutzes sought $5.4 million in damages for invasion
of privacy, misappropriation of names for trade purposes,
and mental distress. Weber, Hoffman, and Burton countersued for $2 million, alleging fraud and breach of contract. The Lutzes’ claims against the news organizations
were dropped.
The Lutzes’ case went to trial in district court in
Brooklyn, New York, in 1979. The judge dismissed their
suit, saying that from testimony, “it appears to me that to
a large extent the book is a work of fiction, relying in a
large part upon the suggestions of Mr. Weber.”
The couple who purchased the house from the Lutzes
said nothing unusual happened to them. However, they
were so annoyed by the publicity and steady stream of
curiosity seekers that they sued Anson, the Lutzes, and
the publisher Prentice Hall for $1.1 million. They received
a settlement for an unspecified lesser amount. Father Pecoraro, who was consulted by the Lutzes for help, sued
the Lutzes and Prentice Hall for invasion of privacy and
distortion of his involvement in the case. He received an
out-of-court settlement.
The Lutzes stuck to their story for the rest of their lives.
They divorced in the 1980s. Kathy died of emphysema on
August 17, 2004. George, who had moved to Las Vegas,
died on May 8, 2006, of heart disease. Anson died of a
heart attack in 1980. Father Pecoraro is no longer living.
The Amityville case has gone on to become a miniindustry, spawning books, films, articles, and Web sites,
and endless debates. Books by John G. Jones, _Amityville II_
and _Amityville: The Final Chapter,_ changed the names of
the principles and added other details. Additional films
are _Amityville II: The Possession_ (1982), _Amityville 3D_
(1983), _Amityville 4: The Evil Escapes_ (1989, made for television), _The Amityville Curse_ (1990), _Amityville 1992: It’s_
_About Time_ (1992), _Amityville: A New Generation_ (1993),


_Amityville Dollhouse: Evil Never Dies_ (1996), and a remake
of the original _The Amityville Horror_ (2005).


FURTHER READING:
Anson, Jay. _The Amityville Horror._ New York: Prentice Hall,
1977.
Auerbach, Loyd. _ESP, Hauntings and Poltergeists._ New York:
Warner Books, 1986.
Brittle, Gerald Daniel. _The Demonologist: The Extraordinary_
_Career of Ed and Lorraine Warren._ Englewood Cliffs, N.J.:
Prentice Hall, 1980.
“The Warrens Investigate: The Amityville Horror.” Available online. URL: http://www.warrens.net/amityvill.htm.
Downloaded November 1, 2006.
Yancey, Tim. “The Amityville Horror: Interview with George
Lutz.” Available online. URL: http://www.amityvillehorror
truth.com/articles/lutzinterview1.html. Downloaded November 1, 2006.


**Amon** FALLEN ANGEL and the seventh of the 72 SPIRITS
OF SOLOMON. In HELL, Amon is a strong and powerful
marquis. He appears fi rst as a wolf, but on a magician’s
command, he will take on the shape of a man with a
raven’s head and dog’s teeth. He accurately tells about the
past and the future. He makes men and women fall in love
with each other, and he settles disputes between friends
and enemies. He rules over 40 LEGIONs of DEMONs.


**Amorth, Father Gabriele** **(1925– )** EXORCIST of Vatican City in the Archdiocese of Rome. Dedicated to the
abolition of satanic evil, Father Gabriele Amorth has per

_Amon_ ( _DICTIONNAIRE INFERNAL_ )



**Amorth, Father Gabriele  9**


sonally handled more than 30,000 exorcisms around the
world.
Amorth believes that many modern-day pastimes and
games—such as conjuring, playing with MAGIC (not illusion), conversing with a OUIJA™, listening to rock music,
and having contact with satanic ritual and content—open
the door for demonic POSSESSION. He says there are too
few priests who believe in casting out devils (although
JESUS bequeaths that ability to the apostles in his name:
Mark 3:5, 10:8), much less have any training in the rites
of EXORCISM.
Amorth was born in Modena, Italy, on May 1, 1925. He
received the faculty of exorcist by Cardinal Ugo Poletti,
the pope’s vicar for the Diocese of Rome, in 1986, studying under Father Candido Amantini, a Passionist priest,
who served as chief exorcist for 36 years. When Father
Amantini passed away on his saint’s day, September 22,
1992, at age 78, Father Amorth succeeded him.
One reporter described Amorth as more like the genial Uncle Fester on _The Addams Family_ than the stern
priest depicted by Max von Sydow in the fi lm _THE EXOR-_
_CIST_ (Amorth’s favorite movie). Amorth’s eyes are intense
and piercing, encircled by dark rings. Their unwavering
gaze appears more than capable of staring down DEMONs.
He dresses in black. Amorth works tirelessly at his calling, keeping a full calendar of appointments, reading, lecturing, writing, and, most importantly, ridding sufferers
of the evils he sees all around him.
He is most concerned about the rise he perceives in
satanic activity through the practice of WITCHCRAFT, participation in satanic groups or rituals, conjuring, attempting to commune with the dead, fortune telling and card
reading, listening to rock music with satanic lyrics and a
hypnotic rhythm, and dabbling in magic. He has warned
against the popularity of the author J. K. Rowling’s popular Harry Potter novels, claiming in an interview for a
Catholic news source that behind the boy wizard “lies the
signature of the king of darkness.” He tried unsuccessfully to have the Potter books banned from Italy, claiming
that they teach sorcery to children.
Demonic possession can happen in one of four ways,
according to Amorth: through a curse by another, by continuing a life of sin, by practicing occultism, and as a test
of the victim’s faith, most usually the trials endured by
the saints that prove their holiness. The possessed person
invites SATAN into his or her life by choosing the paths of
sin and occultism; the other two ways are foisted upon
the unwary.
When a victim of the Devil petitions Amorth for spiritual cleansing, the priest does not wait for proof of demonic presence, as many of his fellow exorcists do, but immediately begins prayers of deliverance and liberation—a
small exorcism—even over the telephone or by e-mail. He
sees his fi rst efforts as a research tool in themselves, for
if the prayers have any impact at all on the victim, then
inhuman entities are at work. Early in his career, he despaired of how few exorcists were available, but Amorth


**10  amulet**


is encouraged that the number of practicing exorcists in
Italy alone has grown 10-fold to more than 300.
He is involved in the training of those exorcists, especially regarding the changes in the _RITUALE ROMANUM,_
the liturgy of prayers and exhortations in the name of
Jesus Christ used to exorcise demons and devils. During
the Second Vatican Council under Pope John XXIII, the
_Rituale_ was scheduled for revision, yet many years passed
before Father Amorth and his colleagues saw any of the
changes. Others worked on the New Ritual, as it is called,
ignoring the input of those who depended on it.
In 2000, Father Amorth outlined his objections to the
revised rite. He was especially scornful of strictures on
using the New Ritual against evil spells and CURSEs—in
reality, forbidding its use in such circumstances—and
the commands that exorcism not be used unless demonic
activity can be absolutely certifi ed. As noted, Father Amorth uses small exorcisms to prove the presence of inhuman spirits and believes this approach to be valuable in
terms of diagnosing whether genuine possession has occurred. Most people who think they are demonically possessed are not, he says, and need medical treatment, not
exorcism. Amorth and his colleagues submitted carefully
worded amendments to the New Ritual, to no avail.
According to Father Amorth, the church hierarchy
regards the exorcists as fanatic “demonologues,” and it
even exhibits hostility toward them and their work. Most
insulting to Father Amorth was the refusal by church
offi cials to allow 150 members of the INTERNATIONAL ASSOCIATION OF EXORCISTs, an organization founded by Amorth and representing exorcist priests internationally, to
join in a public audience with Pope John Paul II in St.
Peter’s Square. At the time of the interview, Amorth revealed that entire episcopates refused to acknowledge the
need for exorcists, including the countries of Spain, Portugal, Switzerland, and Germany. German bishops went
so far as to inform Cardinal Ratzinger, now Pope Benedict
XVI, that revisions of the Roman Rite were unnecessary
since they would never use it, anyway.
Father Amorth asserted that the church’s refusal to
acknowledge demonic activity could mean that the Evil
One has infi ltrated even the innermost circles of the Vatican. He remains steadfast in his faith, noting that while
Satan may win battles, the Holy Spirit will win the war.
Father Amorth has written four books: _An Exorcist_
_Tells His Story_ (1999), _Gospel of Mary: A Month with the_
_Mother of God_ (2000), _An Exorcist: More Stories_ (2002),
and _Pater Pio: Lebensgeschichte eines Heiligen,_ a German
biography of Padre Pio published in 2003.


FURTHER READING:
Amorth, Gabriele. _An Exorcist: More Stories._ San Francisco:
Ignatius Press, 2002.
———. _An Exorcist Tells His Story._ San Francisco: Ignatius
Press, 1999.
Wilkinson, Tracy. _The Vatican’s Exorcists: Driving Out the Devil_
_in the 21st Century._ New York: Warner Books, 2007.



**amulet** An object believed to have protective power.
Amulets are used to ward off DEMONs, evil, disease, bad
luck, misfortune, witches, sorcerers, and anything harmful, especially of a supernatural nature.
Amulets to protect people, places, and animals against
demonic attack and infl uence have been used universally
since ancient times. Most common are natural stones and
crystals. Metals such as iron and silver have special protective powers.
Amulets include objects made and imbued with protective power via prayer or magic and written inscriptions—prayers and CHARMs—carried on the person or
placed in an environment. Amulets also can be sounds.
Noise, bells, gongs, chants, and songs, as well as fumes,
are effective.


_Universal Amulets_
Some objects have enjoyed widespread use as protections
against a variety of evils. Among them are:


_**Bells**_ Bells are used in many cultures as a powerful way
to repel demons, other evil spirits, and the EVIL EYE. Bells
are associated with the divine and have been used in
magical and religious rites since antiquity. Bells summon
people to prayer and clear the air of odious presences.
Bell ringing to drive away evil spirits is described in Assyrian magical texts dating to the fi rst millennium B.C.E.
NICHOLAS REMY said that demons consider bell ringing to be “the barking of those mad witches,” and they
are repelled by it with great indignation. The revulsion
of demons is evidenced in the fact that many bell ringers
are struck by lightning, which is under demonic control,
Remy said.
Bells are attached to clothing, tied to children and domestic animals, and hung in doorways. Red ties, ribbons,
and sashes increase the protective power of the bells.
In lore, bells should be rung during storms, which are
caused by witches and demons. On nights when witches
were believed to be about, such as Samhain (All Hallows’ Eve) and Beltane (also known as Walpurgisnacht),
church bells were rung to prevent the witches and their
demon FAMILIARs from fl ying over a village. In witch trials, accused witches testifi ed about being transported
through the air to a SABBAT on the back of a demon or the
DEVIL and of being thrown off to fall to the ground when
a church bell sounded in the night.
When a person dies, church bells traditionally are
rung to protect the journey of the dead from demonic attack as it travels into the afterlife.


_**Fumes**_ Burned incense and herbs and sacrifi ced animals
are not only pleasing to the gods, but repellent to demons.
The book of Tobit tells how the archangel Raphael taught
a young man, Tobias, to produce fumes from the burned
liver of a fi sh in order to exorcize the demon ASMODEUS.


_**Salt**_ Salt repels demons and evil things because it is pure
in its whiteness, is a preservative, and is linked to life


and health. Salt is contrary to the nature of demons, who
are intent upon corrupting and destroying. It should be
avoided in magical rituals for conjuring demons.
Salt repels witches and the evil eye. A test for bewitchment is the inability of a person or animal to eat anything
salted. Inquisitors in the European witch hunts protected
themselves by wearing a sacramental amulet that consisted of salt consecrated on Palm Sunday and blessed
herbs, pressed into a disk of blessed wax. One means of
torturing accused witches was to force-feed them heavily
salted food and deny them water.
Salt is a magical remedy for evil spells. An old recipe
for breaking an evil spell calls for stealing a tile from a
witch’s roof, sprinkling it with salt and urine, and then
heating it over fi re while reciting a charm. In American
Ozark lore, women who complain of food being too salty
are suspected of being witches. One way to detect a witch
is to sprinkle salt on her chair. If she is a witch, the salt
will melt and cause her dress to stick to the chair.
In superstition it is considered bad luck to spill, borrow, or run out of salt, perhaps because in times past, salt
was a valuable and scarce commodity. Spilling salt makes
one vulnerable to the Devil; the bad luck may be negated
by tossing a pinch of salt with the right hand over the left
shoulder.
In Christianity, blessed salt is mixed with blessed water to make holy water (see below).


_**Running water**_ Water represents purity and will reject
evil. In folklore, crossing running water will enable a
person to evade pursuing evil spirits and witches. In the
European witch hunts, suspected witches were sometimes “swum,” or dunked into deep water with their
hands and feet bound. If they fl oated, it meant that the
water rejected them because they were evil, and so they
were guilty of WITCHCRAFT. If they sank—and usually
drowned—it meant that the water accepted them, and
they were innocent.


_**Crooked paths**_ Crooked paths and bridges confuse all
spirits, including evil ones, and will prevent them from
accessing a place.


_Jewish Amulets against Demons_
Major Jewish religious objects with amuletic properties
against evil are:


_**Mezuzah**_ One of the most important amulets is the
mezuzah, biblical inscriptions attached to doorposts.
The inscriptions are verses in Deuteronomy 6:4–19 and
11:13–20—the delivery of the commandments from the
one and only God, and his instructions to obey them—to
remind Jews of the principle of monotheism.
The mezuzah may have originated as a primitive
charm; by the Middle Ages, it had acquired great power
as a protector against demons. Rabbinic leaders tried to
give it more religious signifi cance, based on Deuteronomy
6:9: “And you shall write them on the doorposts of your



**amulet  11**


house and on your gates.” However, in popular usage, it
served primarily to ward off evil.
So powerful was the mezuzah in its ability to keep
demons away that Gentiles and Jews alike used it. It was
believed also to prevent premature death. Many homes
had mezuzot in every room. People also carried small mezuzot as personal protective charms.
Strict procedures were followed for the making of a
mezuzah. It was to be written on deer parchment according to an amulet table in the angelic _Sefer Raziel_ and under certain astrological and angelic infl uences. One set of
10th-century instructions were “It is to be written only
on Monday, in the fi fth hour, over which the Sun and
the angel Raphael preside, or on Thursday, in the fourth
hour, presided over by Venus and the angel Anael.”
Mezuzot were encapsulated in cases. It was forbidden to alter the face of the mezuzah but was permissible
to write on the back of the parchment. One popular medieval addition was the name Shaddai, held to be especially powerful in repelling demons. Small windows
were cut in the backs of the mezuzot cases so that the
name Shaddai would show. Other additions were names
of God, other Bible verses, names of angels, and magical symbols. Frequently named angels were Michael,
Gabriel, Azriel, Zadkiel, Sarfi el, Raphael, Anael, Uriel,
Yofi el, and Hasdiel.
Mezuzot are in still in use as both religious objects and
amulets; they guard homes and are worn on the person.


_**Tefi llin**_ Other important antidemonic amulets are tefi llin, a pair of black leather boxes containing parchment
inscribed with biblical verses. Tefi llin are also called phylacteries. One of the pair is a hand tefi llin, worn wrapped
by a strap around the arm, hand, and fi ngers. The other
is a head tefi llin, strapped above the forehead. The tefi llin serve as a “sign” and “remembrance” that God led the
children of Israel out of Egypt. They are worn during
weekday morning prayer services.


_**Tsitsith**_ The tsitsith consists of fringe attached to outer
garment, and survives in the modern day as the fringe on
prayer shawls. The tsitsith and the tefi llin especially are
amulets against accidents, illness, and death. The Talmud
states that the “threefold cord” of mezuzah, tefi llin, and
tsitsith is a powerful combination against evil: “Whoever
has the tefi llin on his head, the mezuzah on his door, and
tsitsith on his mantle, may feel sure that he cannot sin.”


_**Moonlets**_ Moon-shaped amulets were once worn as necklaces by both men and women and were placed on the
necks of animals. Other amulets are earrings. The Bible
tells of Jacob’s burying earrings beneath an oak tree.


_Christian Amulets against Demons_
Christian amulets against evil include holy objects and
chants, including:


_**Cross and crucifi x**_ The cross is one of the oldest amulets
in the world, predating Christianity by many centuries.


**12  Amy**


Its most common form is four arms of equal length rather
than in a T shape. The cross has been associated with Sun
deities and the heavens and in ancient times may have represented divine protection and prosperity. The cross also
is represented by the Y-shaped Tree of Life, the world axis
placed in the center of the universe, the bridge between
Earth and the cosmos, the physical and the spiritual.
In Christianity, the cross transcends the amulet to
become symbolic of the religion and of the suffering of
Christ’s crucifi xion; yet, it still retains aspects of an amulet, protecting against the forces of evil. Even before the
crucifi xion of Christ, the cross was a weapon against the
dark forces. According to legend, when LUCIFER declared
war upon God in an attempt to usurp his power, his army
scattered God’s ANGELs twice. God sent to his angels a
Cross of Light inscribed with the names of the Trinity.
Upon seeing this cross, Lucifer’s forces lost strength and
were driven into HELL.
Early Christians made the sign of the cross for divine
protection and as a means of identifi cation to each other.
In the fourth century, Christ’s wooden cross was allegedly found in excavations in Jerusalem by Empress Helena, mother of Constantine I. Helena is said to have found
three buried crosses at the site of the crucifi xion but did
not know which belonged to Christ. She tested all three
with the corpse of a man. Two crosses had no effect upon
the body, but the third caused it to return to life. Helena
sent part of the cross to Constantine, who sent a portion
to Rome, where it is still preserved in the Vatican. Helena
reburied the rest of the cross. Bits of the cross that were
fashioned into amulets became highly prized.
As the church grew in power, so did the cross. According to belief, nothing unholy can stand up to its
presence. The cross, and the sign of the cross, will help
exorcise demons and devils, ward off the INCUBUS and
SUCCUBUS, prevent bewitchment of man and beast, protect
crops from being blasted by witches, and force vampires
to fl ee. During the Middle Ages, inquisitors often wore
crosses or made the sign of a cross while in the presence
of accused witches, in order to ward off any evil spells
they might cast with the help of their demons. People
crossed themselves routinely, before the smallest task,
just in case an evil presence was near. The cross in hot
cross buns is a remnant of a medieval custom of carving
crosses in the dough of bread to protect it against evil.
In cases of demonic POSSESSION, victims recoil from a
cross. Surreptitiously placing a cross behind the head of a
DEMONIAC is one of the tests of possession. Demoniacs spit
on crosses and destroy them. Some suffer stigmata in the
shape of a cross. Other victims recoil from the cross, as in
the case of a 16-year-old girl, Clara Germana Cele, in 1906.
Cele could not bear to be in the presence of even a small
piece of cross, even if it had been wrapped and concealed.
In the Catholic rite of EXORCISM, the priest protects
himself and the victim with the sign of the cross. The rite
requires that numerous signs of the cross be made on the
victim’s forehead.



_**Chant**_ Gregorian chant, that is, prayers sung in Latin,
are used to quell demons in some possession cases, and
to cleanse spaces. Demons are believed to fi nd Gregorian
chant unbearable.


_**Benedict medal**_ The medal of St. Benedict (ca. 480–ca.
457) has always been associated with the cross and is
sometimes called the Medal-Cross of St. Benedict. It is
the medal of exorcism and protection against SATAN and
the forces of evil.
The front of the medal shows St. Benedict with a cross
and raven. No one knows when the fi rst medal of St.
Benedict was struck. At some point in history, a series of
capital letters, V R S N S M V - S M Q L I V B, was placed
around the large fi gure of the cross on the reverse side
of the medal. In 1647, a manuscript dating to 1415 was
found at the Abbey of Metten in Bavaria, explaining the
letters as the initials of a Latin prayer of exorcism against
Satan: _Vade retro Satana! Nunquam suade mihi vana! Sunt_
_mala quae libas. Ipse venena bibas!_ (Begone Satan! Never
tempt me with your vanities! What you offer me is evil.
Drink the poison yourself!)
St. Benedict medals are carried on a person and placed
in homes, cars, and other places as an amulet against Satan and a reminder to resist temptation.


_**Holy water**_ Holy water is a mixture of water and salt
blessed by a priest. Salt symbolizes incorruptibility,
eternity, and divine wisdom, and water symbolizes purity. Church sites were consecrated with holy water. The
Catholic rituals of the benediction and BAPTISM with holy
water ensure physical health and the exorcism of evil
spirits.
As an extra precaution against demons, salt traditionally is placed in a newborn baby’s cradle until the infant
can be baptized. At death, salt is left in a coffi n to help
protect the soul from demons during its transition from
Earth to the spirit plane.
See INCANTATION BOWL.


FURTHER READING:
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.
Trachtenberg, Joshua. _Jewish Magic and Superstition: A Study_
_in Folk Religion._ New York: Berhman’s Jewish Book
House, 1939.


**Amy** FALLEN ANGEL and 58th of the 72 SPIRITS OF SOLOMON. Prior to his fall, Amy was a member of the angelic
order of powers. He is a president in HELL, where he governs 36 LEGIONs of DEMONs. He possesses perfect knowledge of the liberal sciences and astrology. He gives good
FAMILIARs. He appears fi rst as a huge fl aming fi re and
then as a man. Amy reveals hidden treasures guarded by
other spirits. In 1,200 years, he hopes to be restored to
the “seventh throne,” that is, to the place before God that
is reserved for the highest of angels. The demonologist
JOHANN WEYER called this claim “not credible.”


**Andra** **(Indra)** In ZOROASTRIANISM, the archDEMON
known as the Slayer and Fighter, who turns humans
away from virtue. Andra opposes the good spirit, or _ame-_
_sha spenta,_ of Artvahisht. He also punishes the souls
doomed to HELL.


**Andras** FALLEN ANGEL and 63rd of the 72 SPIRITS OF
SOLOMON. Andras is a great marquis in HELL who rules
over 30 LEGIONs of DEMONs. He appears in the form of an
ANGEL with either a raven head or a wooden owl head,
rides a black wolf, and carries a gleaming and sharp
sword. He creates discord and kills those who are not
careful and wary, including the master, servants, and all
assistants of any household. He teaches people how to
kill their enemies.


**Andrealphus** FALLEN ANGEL and 65th of the 72 SPIRITS
OF SOLOMON. Andrealphus is a mighty marquis, who
rules 30 LEGIONs. He fi rst appears as a noisy peacock and
then as a human. He can transform people into birds and
make them very cunning. He teaches perfect geometry
and everything pertaining to measurements, as well as
astronomy.


**Andromalius** FALLEN ANGEL and 72nd of the 72 SPIRITS
OF SOLOMON. Andromalius is a great earl in HELL. He
appears as a man holding a SERPENT. He returns stolen
goods, reveals thieves, discovers wicked deeds and
underhanded dealings, and reveals hidden treasures. He
rules 36 LEGIONs of DEMONs.


**angel** A being who mediates between God and mortals. Angels minister over all living things and the natural world, and over all things in the cosmos. They play
an important role in MAGIC. Among their duties are battling DEMONs and the DEVIL, and all forces of evil. Angels
are sent by God in response to prayer and need.
The term _angel_ is from the Greek _angelos,_ which means
“messenger.” Acting as a messenger between realms—humans and God—is one of the angels’ primary duties. Angels mete out the will of God, whether it is to aid or to
punish humans. They also can act according to their own
free will, although they do not sin.
Angels are specifi c to Judaism, Christianity, and Islam; however, they derive from concepts of helping and
tutelary spirits that exist in mythologies the world over.
Angels evolved from the mythology of the Jews, infl uenced by the mythologies of the Babylonians, Persians,
Sumerians, Egyptians, and others with whom the Jews
had contact. The Jewish angel passed into Christian and
Islamic mythology.
The Bible presents angels as representatives of God
who exist in a celestial realm and are numberless. They
are incorporeal but have the ability to assume form and
pass as mortals. They also appear as beings of fi re, lightning, and brilliant light, sometimes with wings and sometimes without. Various classes of angels are mentioned in



**Anthony  13**


the Bible; by the sixth century, these were organized into
hierarchies.
The church fathers of Christianity gave extensive consideration to the duties, nature, numbers, abilities, and
functions of angels. Theological interest peaked by the
Middle Ages and began to decline in the Renaissance.
Angels are prominent in Jewish magic and preside over
every aspect of creation. They are featured in KABBALAHbased magic, which forms a signifi cant part of the Western magical tradition. Angels, along with demons, are involved in rituals given in magical books and GRIMOIRES.
The greatest confrontation between angels and demons will occur in Armageddon, according to the book
of REVELATION. Armies of angels led by the archangel Michael will battle and defeat the forces of SATAN.
See THWARTING ANGELS.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Angels of Mastemoth** In the Dead Sea Scrolls, a name
for the WATCHERS, FALLEN ANGELS who cohabited with
women and begat giants. The Angels of Mastemoth are
“Enemy Angels” and “Angels of Darkness.” The Qumran
text 4Q390 refers to sinners being delivered into the
power of the Angels of Mastemoth, who will rule them.
See MASTEMA.


**Angra Mainyu** See AHRIMAN.


**Antaura** Greek DEMON of migraine headaches. Antaura
is a female demon, who rises up out of the sea, moves
like the wind, shouts like a deer, and cries like an ox. She
enters into people’s heads to cause intense pain. She
commands other headache demons to do the same.
Antaura is thwarted by the goddess Artemis, who rules
the woodlands and the waxing moon. In lore Artemis diverts Antaura into the head of a bull in the mountains.


**Anthony** **(251–356)** Christian saint credited as a
founder of monasticism, famous for his temptations by
the DEVIL and his DEMONs. _Anthony_ means “inestimable.”
Saint Anthony is also known as Anthony or Antony of
Egypt, Anthony of the Desert, and Anthony the Abbott.
The account of his life and demonic torments was
recorded by his friend St. Athanasius, patriarch of the
church at Alexandria, Egypt, in _Vita S. Antoni (Life of St._
_Anthony)._ The temptations of Anthony were a popular
subject for medieval artists.


_Life_
Anthony was born in 251 to Christian parents in the village
of Coma (or Koman) south of Memphis in Upper Egypt,
during a time of persecutions ordered by the Roman emperor Decius. His fearful parents kept him at home, unread and ignorant of any languages except his own.


**14  Anthony**


His parents died when he was about 20, leaving him a
large estate and charged with the care of his younger sister.
About six months later, Anthony was moved by the Christian Gospels to change his life radically. He took to heart
Matthew 19:21, “Go, sell what thou hast, give it to the poor
and thou shalt have treasure in heaven,” and so sold all of
his estate except what he and his sister needed to live on,
and distributed the proceeds to the poor. Then he acted
upon Matthew 6:34, “Be not solicitous for tomorrow,” and
gave away the rest. He placed his sister in a house of maidens and pious women, the fi rst recorded description of a
nunnery, and around 272 began a life of solitude.
Anthony’s fi rst retreat was in the Libyan desert, not far
from his home, where he lived in an abandoned tomb. He
usually ate only after sunset, his meal consisting of bread
with a little salt, and water to drink. Sometimes he would
not eat for three or four days. He slept on a rush mat or
the bare fl oor and spent his days in prayer, reading, and
manual labor. He endured fi erce demonic assaults.
After emerging triumphant from the temptations, in
about 285, Anthony crossed the Nile River to live in the
abandoned ruins of a mountain fort, where he stayed in
almost total isolation for 20 years. He rarely had human



contact except for the man who delivered bread to him
every six months, but nevertheless he attracted the faithful and the curious. Anthony fi nally went down from the
mountain in 305, at age 54, to respond to the entreaties of
his followers and founded the fi rst monastery, at Fayum.
Anthony spent the remainder of his life working for
the Christian cause, punctuated with periods of solitude.
In 311, he went to Alexandria to comfort martyrs prior
to their executions, somehow escaping arrest himself. He
founded another monastery, Pirpir, in the desert and then
went to Mount Kolzim to live in a cell in isolation with
his disciple, Macarius. He wore a hair shirt and did not
bathe. He then joined a company of followers to give them
instruction in the monastic life.
In 355, he returned to Alexandria to oppose the Arian
heresy, which held that JESUS was not divine but human. He was hugely popular with Christians and pagans
alike.
In 356, at age 105, he returned to his refuge at Mount
Kolzim. He fell ill and directed his disciples to bury him
secretly at Kolzim beside his followers Macarius and Amathas and send his cloak to Athanasius. Anthony then lay
down, assured his disciples that his body would rise incorruptible in the Resurrection, and stopped breathing.
In 561, his remains supposedly were discovered and
moved fi rst to Alexandria, then to Constantinople, then
fi nally to Vienne, France, during the Crusades.


_Demonic Temptations_
As soon as Anthony decided to give away his wealth and
retreat into the desert, he was beset by the Devil, who
spoke to him and tried to lure him back to a life of material comfort and glory. Anthony resisted, and the Devil
increased his torments, by day and night, so much so that
others became aware of what was happening. Anthony
held to his fasting and prayer. Most severe were the sexual seductions attempted. According to Athanasius, his
biographer:


And the devil, unhappy wight, one night even took upon
him the shape of a woman and imitated all her acts
simply to beguile Antony [ _sic_ ]. But he, his mind fi lled
with Christ and the nobility inspired by Him, and considering the spirituality of the soul, quenched the coal
of the other’s deceit. Again the enemy suggested the ease
of pleasure. But he like a man fi lled with rage and grief
turned his thoughts to the threatened fi re and the gnawing worm, and setting these in array against his adversary, passed through the temptation unscathed. All this
was a source of shame to his foe. For he, deeming himself like God, was now mocked by a young man; and he
who boasted himself against fl esh and blood was being
put to fl ight by a man in the fl esh.



The Devil did not give up easily, however, and then
appeared in the form of a black boy, who seemed humble and apologetic. He identifi ed himself as “the friend
of whoredom” and “the spirit of lust” and acknowledged
_Demons tempting St. Anthony_ (AUTHOR’S COLLECTION) that Anthony had often bested him. Anthony rebuked


him, saying, “Thou art very despicable then, for thou
art black-hearted and weak as a child. Henceforth I shall
have no trouble from thee, ‘for the Lord is my helper, and
I shall look down on mine enemies.’ ” The Devil left.
Once the Devil sent a horde of hyenas to attack Anthony. He told them that if they had genuine power over
him, he was ready to be devoured, but if they had been
sent by the Devil, they could not harm him. The hyenas
departed.
One day while he wove baskets, a man with the feet
and legs of an ass appeared with other evil spirits. Anthony repelled them with the sign of the cross and the
name of Christ. They fl ed into the desert, and the assfooted leader fell and died.
On another occasion, the frustrated Devil arrived with
a multitude of demons and beat Anthony so severely that
he lay on the ground senseless from the excessive pain; he
was found after several days by a friend who arrived with
his bread. At fi rst, the friend thought he was dead. Seeing
him still alive, the friend carried Anthony to the village
church and laid him on the ground. A group of people
gathered around and kept vigil as though by a corpse. At
midnight, the saint roused and asked to be returned to
his tomb.
Anthony said that “the torture had been so excessive
that no blows infl icted by man could ever have caused
him such torment,” according to Athanasius. But worse
was to come. The tomb shook as though in an earthquake,
and demons in the forms of animals and insects poured
in: lions, bears, leopards, bulls, serpents, asps, and scorpions. They made a ferocious racket and feigned as if to
attack him. According to Athanasius:


But Antony, stricken and goaded by them, felt bodily
pains severer still. He lay watching, however, with
unshaken soul, groaning from bodily anguish; but his
mind was clear, and as in mockery he said, “If there
had been any power in you, it would have suffi ced had
one of you come, but since the Lord hath made you
weak you attempt to terrify me by numbers: and a proof
of your weakness is that you take the shapes of brute
beasts.” And again with boldness he said, “If you are
able, and have received power against me, delay not to
attack; but if you are unable, why trouble me in vain? For
faith in our Lord is a seal and a wall of safety to us.” So
after many attempts they gnashed their teeth upon him,
because they were mocking themselves rather than him.


After a period of these assaults, the roof of the tomb
suddenly opened and a ray of light appeared, and the demons vanished. Anthony was free of pain. He asked God
why he was so slow to respond to him. God replied that
he wanted to see Anthony’s fi ght. Now that Anthony had
won, God said, “I will ever be a succor to thee, and will
make thy name known everywhere.”
Still Anthony was not free of demonic assault. When
he journeyed to the abandoned mountain fort to take up
isolation, the Devil tempted him with a beautiful silver
dish lying in his path. As soon as Anthony pronounced it



**Anthony  15**


a snare of the Devil, it vanished, “like smoke from the face
of fi re.” The Devil next tried real gold strewn about, but
Anthony hurried past it.
Anthony would allow no one inside the fort; his followers left his food outside. Often, it was reported, they
would hear a horrible din of voices inside, telling Anthony
he could not withstand their attack and he should leave.
Anthony told them the voices belonged to demons, but he
was not troubled by them.


_Anthony’s Views on Demons_
When Anthony emerged from the mountain fort after 20
years in isolation, he was in perfect health and spoke to
the public with compelling grace. He taught people about
demons. Anthony described them as beings of the air not
far from humans, great in number, and with many distinctions among them. They were not originally evil:


The demons have not been created like what we mean
when we call them by that name for God made nothing evil, but even they have been made good. Having
fallen, however, from the heavenly wisdom, since then
they have been groveling on earth. On the one hand
they deceived the Greeks with their displays [of foretelling the future], while out of envy of us Christians they
move all things in their desire to hinder us from entry
into the heavens; in order that we should not ascend
up thither from whence they fell. Thus there is need
of much prayer and of discipline, that when a man has
received through the Spirit the gift of discerning spirits,
he may have power to recognize their characteristics:
which of them are less and which more evil; of what
nature is the special pursuit of each, and how each of
them is overthrown and cast out. For their villainies and
the changes in their plots are many.


Anthony said that demons attacked all Christians,
and particularly monks, fi rst with evil thoughts, then
with sexual seduction, and then with fearsome monsters
and animalistic shapes. Demons lie in concealment and
enter homes stealthily through the air. They can appear
in deceitful guises, including as ANGELs, monks, and
holy men, who rouse sleeping people and exhort them
to prayer—but then claim that prayer is useless. If lower
demons do not succeed, they call in a leader.
He described more examples from his own
experiences:


Once a demon exceeding high appeared with pomp, and
dared to say, “I am the power of God and I am Providence, what dost thou wish that I shall give thee?” But
I then so much the more breathed upon him, and spoke
the name of Christ, and set about to smite him. And I
seemed to have smitten him, and forthwith he, big as
he was, together with all his demons, disappeared at the
name of Christ. At another time, while I was fasting,
he came full of craft, under the semblance of a monk,
with what seemed to be loaves, and gave me counsel,
saying, “Eat and cease from thy many labors. Thou also
art a man and art like to fall sick.” But I, perceiving his


**16  Antichrist**


device, rose up to pray; and he endured it not, for he
departed, and through the door there seemed to go out
as it were smoke.


Athanasius said he was often beaten by demons, as
when he was found in his mountain fort, but when he proclaimed his love of Christ, the demons beat each other.
Once SATAN appeared as a tall man, who knocked
at the cell of his door. Satan demanded to know why
Christians cursed him undeservedly, for he was weak
and they were the source of their own troubles. Anthony called him a liar in the name of Christ, and Satan
disappeared.
Christians need have no fear of demons, Anthony
said, for they are cowards and liars. They have no power
to carry out their threats, but are like actors on a stage.
They are overcome with prayer, fasting, the sign of the
cross, and faith. Demons, he said, “fear the fasting, the
sleeplessness, the prayers, the meekness, the quietness,
the contempt of money and vainglory, the humility, the
love of the poor, the alms, the freedom from anger of the
ascetics, and, chief of all, their piety towards Christ.” But
if a person reacts with fear to them, the demons will increase their attacks.
He said that demons will often accurately foretell the
future, but this is a ploy to make the unwary victim trust
them. Demons led Greek oracles astray in this manner.
He recommended a test that would reveal demons:


Whenever there is any apparition, be not prostrate with
fear, but whatsoever it be, fi rst boldly ask, Who art thou?
And from whence comest thou? And if it should be a
vision of holy ones they will assure you, and change
your fear into joy. But if the vision should be from the
devil, immediately it becomes feeble, beholding your
fi rm purpose of mind. For merely to ask, Who art thou?
and whence comest thou? is a proof of coolness.


_Anthony’s Exorcism Skills_
Athansius gives examples of Anthony’s ability to exorcise
demons from others. While he was in isolation, people
would bang on his cell door to ask for his help. Many
times he would not answer, and the people camped on his
doorstep, often becoming healed in the process of maintaining a prayerful vigil there.
Sometimes he answered and told people they would be
healed by their own prayer and faith. A soldier who had
a demon-infested daughter sought his help and was sent
away with this advice. When the soldier arrived home, he
found his daughter free of demons.
When he was out among the public, Anthony cast out
demons by invoking the name of Christ. Once, he was
invited aboard a ship to pray with monks. He noticed a
rank smell from the fi sh and meat—he was the only one
who did—and discovered a stowaway, a young man who
was possessed by a demon. He cast it out.
Another young man was taken to him, so badly possessed that he ate his own excrement. Anthony cast out
the demon and made the man whole and healthy again.



Anthony warned others who healed and cast out demons not to boast about it, for they would make themselves vulnerable to demonic attacks.


_Importance of Anthony’s Experiences_
The account of Anthony’s triumphs over demons, and his
descriptions and advice, laid an important foundation for
the Christian perspective on demons. In subsequent centuries, as cases of POSSESSION were treated by the church,
the demons performed as described by Anthony, increasing the intensity of their assaults and calling in higherranking leaders as assaults continued. They lied, shape
shifted, and made accurate prophesies and clairvoyant
observations. They were ultimately banished by the name
of Christ.


FURTHER READING:
Athanasius, St. _Vita S. Antoni (Life of St. Anthony)._ Internet
Medieval Sourcebook. Available online. URL: http://www.
fordham.edu.halsall/basis/vita-antony/html. Downloaded
on January 31, 2000.
Ankarloo, Bengt, and Stuart Clark, eds. _The Athalone History_
_of Witchcraft and Magic in Europe._ London: Athlone Press,
1999.


**Antichrist** The ultimate opponent of Christ. The Antichrist is associated with the Second Coming and the
Apocalypse. Originally a man, the Antichrist in more
modern times is seen as half-human and half-DEMON, the
son of SATAN, brought forth into the world by a woman.
The only references in the Bible specifi c to the Antichrist are found in the epistles of John. The term is ambiguous and could mean “opponent of Christ,” “false
Christ,” “against Christ,” or “instead of Christ.” The references assume the Antichrist to be an existing tradition,
knowledge that the opponent will precede the Second
Coming in an effort to seize control of the world.
The verse 1 John 2:18:22 states, “Who is the liar but he
who denies that Jesus is the Christ? This is the antichrist,
he who denies the Father and the Son.” In 4:3, the author says that “every spirit which does not confess Jesus
is not of God. This is the spirit of the antichrist, of which
you heard that it was coming, and now it is in the world
already.” The verse 2 John 7 states, “For many deceivers
have gone out into the world, men who will not acknowledge the coming of Jesus Christ in the fl esh; such a one is
the deceiver and the antichrist.”
Here the Antichrist seems more like a spirit or attitude
that infects many people, the disbelievers (and thus heretics), and not a single individual.
Other passages in the New Testament mention opponents of Christ without using the term _Antichrist._ The
Gospels of Mark and Matthew refer to false prophets, and
Paul’s 2 Thessalonians 2:3–12 refers to the “Lawless One”
or “the man of lawlessness” who will precede the Second
Coming:


Let no one deceive you in any way; for that day will
not come, unless the rebellion comes fi rst, and the man


of lawlessness is revealed, the son of perdition, who
opposes and exalts himself against every so-called god
or object of worship, so that he takes his seat in the
temple of God, proclaiming himself to be God. Do you
not remember that when I was still with you I told you
this? And you know what is restraining him now so
that he may be revealed in his time. For the mystery
of lawlessness is already at work; only he who now
restrains it will do so until he is out of the way. And
then the lawless one will be revealed and the Lord Jesus
will slay him with the breath of his mouth and destroy
him by his appearing and his coming. The coming of
the lawless one by the activity of Satan will be with all
the power and with pretended signs and wonders, and
with all wicked deception for those who are to perish,
because they refused to love the truth and so be saved.
Therefore God sends upon them a strong delusion, to
make them believe what is false, so that all may be condemned who did not believe the truth but had pleasure
in unrighteousness.


REVELATION makes reference to other opponents,
chiefl y the Beasts of the Land and the Sea, and the Dragon
or SERPENT, the Devil himself.
The concept of the Antichrist was more fully developed in the second century C.E., chiefl y by the church
father Irenaeus, who argued that the best defense against
the DEVIL is Christ. Christian prayers and the uttered
name of Christ cause DEMONs to fl ee. However, the Antichrist, a human, will appear as an apostate, murderer,
and robber. He will have “all the Devil’s power,” Irenaeus
said, and will attract followers and worshippers. The Antichrist ultimately will be defeated, and Satan and his demons will go to everlasting torments in HELL.
Origen, another father of the early church, termed the
Antichrist “the son of the evil demon, who is Satan and
the Devil.” He will be supported in his fi nal confrontation
with Christ by Satan and his demons, who were imprisoned at the time of the Passion. Augustine, one of the
most infl uential early fathers, assumed the Antichrist to
be a single individual rather than groups of wicked men.
By early medieval times, the Antichrist was increasingly regarded as a person rather than a personifi cation
of evil. The Antichrist would be fostered by LUCIFER or
would be the form that Lucifer himself would take, at
the end of the world. This form became more and more
entrenched in theological writings, in folklore, and in
theater and literature. One common story line held that
Lucifer would beget the Antichrist with a Babylonian
whore.
After the Protestant Reformation in the 16th century,
the pope was often called the Antichrist, while Catholics
said MARTIN LUTHER would beget the Antichrist.
In 1848, the Blessed Virgin Mary, appearing in apparitional visions at La Salette, France, predicted that the seat
of Rome would serve the Antichrist: “How I warned and
warned that Satan would enter into the highest realms of
the hierarchy in Rome. The Third Secret, My child, is that
Satan would enter into My Son’s Church.”



**apple  17**


In 1928, Lucifer was a principal demon possessing
a woman in Earling, Iowa (see EARLING POSSESSION).
Father Theophilus, the EXORCIST, became convinced
that the hour of the Antichrist was near. However, he
did not think that the Antichrist would be a son of the
Devil, but Lucifer himself, who would fashion a body
out of earthly matter in order to operate in the world.
The Antichrist as son of the Devil is the most popular view in modern times, represented in fi ction and
in fi lms such as _ROSEMARY’S BABY, THE OMEN,_ and _THE_
_DEVIL’S ADVOCATE._


FURTHER READING:
Augustine. _The City of God._ Translated by Marcus Dods,
George Wilson, and J. J. Smith; introduction by Thomas
Merton. New York: Modern Library, 1950.
_Dictionary of Deities and Demons in the Bible._ 2nd ed. Edited by
Karel van der Toorn, Bob Becking, and Pieter W. van der
Horst. Grand Rapids, Mich.: William B. Eerdmans, 1999.
Russell, Jeffrey Burton. _The Devil: Perceptions of Evil from_
_Antiquity to Primitive Christianity._ Ithaca, N.Y., and London: Cornell University Press, 1977.
———. _Lucifer: The Devil in the Middle Ages._ Ithaca, N.Y.,
and London: Cornell University Press, 1984.
———. _Satan: The Early Christian Tradition._ Ithaca, N.Y.,
and London: Cornell University Press, 1981.
Vogel, Rev. Carl. _Begone, Satan! A Soul-Stirring Account of_
_Diabolical Possession in Iowa._ Rockford, Ill.: TAN Books
and Publishers, 1973.


**apple** The fruit of the Tree of Knowledge that led to
the fall of Adam and Eve became, during the witch hysteria, one of the favored ways for DEMONS and the DEVIL
to enter a person and cause POSSESSION.
Eating almost any food might invite possession, especially if cursed by a witch or sorcerer, but apples were
held to be especially dangerous. Demonologists, among
them the ruthless Henri Boguet, preached warnings
about them.
One famous apple possession is the “Vienna Possession” case, in which a 16-year-old girl claimed that her
grandmother sent her demons into an apple and gave it to
her to eat. The girl was supposedly affl icted by more than
12,000 demons.
Apples, cultivated in Britain as early as 3000 B.C.E.,
have had a long association with MAGIC and WITCHCRAFT.
In mythology, they are the fruit of heaven, longevity, and
immortality. In folklore, they are love charms and have
been used in divination and spells to reveal lovers and
future spouses and to cause people to fall in love. In 1657,
Richard Jones, a 12-year-old boy in Shepton Mallet in the
county of Somerset in England, was said to be bewitched
by Jane Brooks, who gave him an apple. Jones suffered
fi ts, and neighbors said they saw him fl y over his garden
wall. Brooks was charged with witchcraft, convicted, and
hanged on March 26, 1658.
The apple is associated with enchantment and FAIRIES.
According to English folklore, it is bad luck to pick all the


**18  Armadiel**


apples in a harvest, and some must be left for the fairies.
In the Arthurian legends, Avalon, the magical fairy isle
where time is suspended, is “Isle of the Apples.”


FURTHER READING:
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.


**Armadiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Armadiel rules as a king in the northeast. His 15
chief dukes each have 1,260 servants, who are goodnatured but must be summoned at the appropriate hour.
Armadiel’s 15 major dukes are Nassar, Parabiel, Lariel,
Calvamia, Orariel, Alferiel, Oryn, Samiet, Asmaiel,
Jasziel, Pandiel, Carasiba, Asbibiel, Mafayr, and Oemiel.


**asag** **(asakku)** A type of Sumerian DEMON that attacks
humans and kills them with head and fever diseases.
_Asag_ also is the proper name of a monstrous demon in
the Sumerian poem _Lugale._ Asag is the offspring of An,
the sky god, and Ki, the earth goddess. He is hideous and
has the power to make fi sh boil in their rivers. His allies
are the stones of mountains.
The poem relates how Asag battles the hero god Ninurta and is defeated. This allows Ninurta to organize the
world and use stones to construct the mountains so that
streams and lakes fl ow into the Tigris and Euphrates Rivers, thereby aiding irrigation for agriculture.


**Aseliel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Aseliel is the fourth-ranking spirit under the governance of CARNESIEL in the south, and the east. He has 10
spirit attendants during the day and 20 at night, each of
which has 30 servants. All the spirits appear beautiful
and act in loving ways.


**Asmodeus** **(Aeshma, Ashmedai, Ashmodai, Asmoday,**
**Asmodius, Hasmoday, Sydonay)** The DEMON of lust,
the third of the SEVEN DEADLY SINS, and of jealousy,
anger, and revenge, and the 32nd of the 72 SPIRITS OF
SOLOMON.
Asmodeus’ chief objectives are to prevent intercourse
between husband and wife, wreck new marriages, and
force husbands to commit adultery. He is also one of the
chief demons involved in cases of POSSESSION. Throughout history, he has been regarded as one of the most evil
of SATAN’s infernal demons. He is usually portrayed as
having three heads, those of an ogre, a ram, and a bull,
all sexually licentious creatures; having the feet of a
cock, another sexually aggressive creature; and having
wings and the tail of a SERPENT. He rides on a dragon and
breathes fi re.
Asmodeus has his roots in ancient Persia. His name is
derived from _AESHMA,_ one of the seven archangels, or _am-_
_arahspands,_ of Persian mythology. The Hebrews absorbed
him into their mythology, where he attained the highest
status and most power of all his legends. According to the



_Asmodeus_ ( _DICTIONNAIRE INFERNAL_ )


Hebrews, he is the son of Naamah and Shamdon. Prior
to his fall from heaven, he was part of the seraphim, the
highest order of ANGELs. In other Hebrew legends, he is
either associated with or the husband of LILITH, the demon queen of lust. Sometimes he is said to be the offspring of Lilith and Adam.
The book of Tobit tells how Asmodeus lusted after a
young woman named Sarah and killed each of her seven
husbands before the marriages could be consummated.
With an eighth suitor, Tobias, in her life, Sarah prayed to
God for help. God sent down the archangel Raphael, who
instructed Tobias in how to make an incense of the heart
and liver of a glanos fi sh, which would drive away Asmodeus. After Tobias and Sarah were married, Asmodeus
appeared in their wedding chamber to kill Tobias, but the
incense forced him to fl ee. He went to Egypt, but Raphael
tracked him down and bound him.
According to the pseudepigraphical Testament of Solomon, Asmodeus lives in the constellation of the Great
Bear (Ursa Major). He spreads the wickedness of men,
plots against newlyweds, spreads madness about women
through the stars, ruins the beauty of virgins, and commits
murders. He is forever thwarted by Raphael and the smoking liver and gall of a fi sh, especially the sheatfi sh, which
lives in Assyrian rivers. He has knowledge of the future.
Asmodeus is taken into the presence of King SOLOMON
by the Prince of Demons, BEELZEBUB. Sullen, arrogant,
and defi ant, he tells the king he was born of a human
mother and an angel father. He also says that Solomon
will have only a temporary hold over the demons; his
kingdom eventually will be divided, and demons will go


out again among men and will be worshipped as gods because humans will not know the names of the angels who
thwart the demons. He admits that he is afraid of water.
Solomon binds Asmodeus with care. He orders the demon to be fl ogged and orders him to state his activities.
Asmodeus says, “I am the renowned Asmodeus; I cause
the wickedness of men to spread throughout the world.
I am always hatching plots against newlyweds; I mar the
beauty of virgins and cause their hearts to grow cold. . . .
I spread madness about women through the stars and I
have often committed a rash of murders.”
Solomon puts him in IRON chains and surrounds him
with 10 jars full of water, which make the demon complain bitterly. Asmodeus is forced to make clay vessels
for the temple. Solomon also burns the liver and gall of a
fi sh and a branch of storax beneath the demon, quelling
his nasty tongue.
Solomon uses his magic ring to force Asmodeus and
other demons to build his magnifi cent temple. After its completion, Solomon tells Asmodeus that he cannot understand
why demons are so powerful when he, their leader, could be
so easily chained. Asmodeus says he will prove his greatness if Solomon will remove his chains and lend him the
magical ring. Solomon does so, only to be hurled far away
from Jerusalem. Asmodeus steals the ring, forces Solomon
into exile, and becomes king himself. He throws the ring
into the sea. But Solomon’s lover, the Ammonite Namah,
fi nds the ring in a fi sh belly, and the king regains his power.
He is immediately transported to Jerusalem when he puts
on the ring. As punishment, he puts Asmodeus in a jar.
Asmodeus was absorbed into Christian lore, becoming
one of the Devil’s leading agents of provocation. Witches
were said to worship him, and magicians and sorcerers
attempted to conjure him to strike out at enemies. GRIMOIRES of magical instruction sternly admonish anyone
seeking an audience with Asmodeus to summon him
bareheaded out of respect. JOHANN WEYER said Asmodeus
rules gambling houses.
According to the _Lemegton,_ a major grimoire, Asmodeus
is the “fi rst and chiefest” under AMAYMON and goes before
all other demons. He gives the ring of virtues and teaches
arithmetic, geometry, astronomy, and all handicrafts.
When properly summoned, he gives full and true answers
to all questions. He can make a person invisible and will
reveal all treasures under the guard of Amaymon.
He was one of the infernal agents blamed for the obscene sexual possession of the Louviers nuns in 17thcentury France (see LOUVIERS POSSESSIONS).


FURTHER READING:
Henson, Mitch, ed. _Lemegeton: The Complete Lesser Key of_
_Solomon._ Jacksonville, Fla.: Metatron Books, 1999.
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
_The Old Testament Pseudepigrapha._ Vol. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.



**Astaroth  19**


**Astaroth** **(Ashtaroth)** A male DEMON who evolved from
the ancient Phoenician mother goddess of fertility,
Astarte or Ashtoreth. Astaroth is also a FALLEN ANGEL
and 29th of 72 SPIRITS OF SOLOMON. According to Judaic
lore, he was a high-ranking ANGEL, either one of the seraphim or a prince of thrones, prior to his fall.
Astaroth is a grand duke and treasurer of HELL and
commands 40 LEGIONs of demons. He is one of the three
supreme evil demons, with BEELZEBUB and LUCIFER, in
the _Grimoire Verum_ and _Grand Grimoire,_ which date from
about the 18th century. In the _Lemegeton,_ he appears as
either a beautiful or an ugly angel, riding a dragon and
holding a viper. He possesses a powerful stench and
stinking breath. Magicians who desire to conjure him
must hold a magical ring in front of their faces to protect
themselves against his smell.
Astaroth teaches all the sciences and is keeper of the
secrets of the past, present, and future. He is invoked
in necromantic rituals of divination. When conjured in
magical rites, which must be performed on Wednesday
nights between 10:00 and 11:00, he will give true answers
to questions about the past, present, and future. He discovers secrets and is skilled in liberal sciences. He encourages slothfulness and laziness.
The demon is said to instigate cases of demonic POSSESSION, most notably that of the Loudun nuns in France
in the 16th century (see LOUDUN POSSESSIONS). The nuns
accused a priest, Father URBAIN GRANDIER, of causing their possession. At Grandier’s trial, a handwritten


_Astaroth_ ( _DICTIONNAIRE INFERNAL_ )


**20  Astovidotu**


“confession” of his was produced detailing his PACT with
the Devil, witnessed and signed by Astaroth and several
other demons.
Astaroth loves to talk about the Creation and the Fall,
and the faults of angels. He believes he was punished unjustly by God, and that someday he will be restored to his
rightful place in heaven.
Astaroth can be thwarted by calling upon St. Bartholomew for help.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
Plancy, Collin de. _Dictionary of Witchcraft._ Edited and translated by Wade Baskin. Originally published as _Dictionary_
_of Demonology._ New York: Philosophical Library, 1965.


**Astovidotu** In ZOROASTRIANISM, the red DEMON who
binds the soul at death and separates it from the body.
Astrovidotu is often mentioned in association with
AESHMA, the principal demon of evil. He is called the
“creation of the demons” in Pahlavi texts.


**Asyriel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Asyriel serves under CASPIEL as a king ruling the
southwest. He commands 20 dukes under the day and
20 under the night, each of which has servants who are
willing to obey the commands of those who summon
them. The eight major dukes of the day under Asyriel
are Astor, Carga, Buniet, Rabas, Arcisat, Aariel, Cusiel,
and Maguel. The eight under the night are Amiel, Cusriet, Maroth, Omiel, Budar, Aspeil, Faseua, and Hamas.


**Aueiran, Isaac de** **(d. 1609)** Young Frenchman executed for WITCHCRAFT and having a PACT with the DEVIL.
Isaac de Aueiran confessed at his trial that he was 10
or 12 years in age when he was introduced to the Devil.
He went to a neighbor’s house for fi re and was asked by
the woman who lived there whether he wanted to see “the
grand master of sabbats.” He agreed and found himself
carried through the air to a distant place, where a SABBAT
was in progress and men and women were shouting and
dancing. A big black man—the Devil—walked up to him,
hit him on the shoulder, and urged him to stay. At the
same time, the man made a DEVIL’S MARK upon his hand.
One day the black man appeared and took him back to a
sabbat, where he ate and danced with the others.
De Aueiran was arrested and tried in Bordeaux and
was executed by burning on May 8, 1609.


**Aupetit, Pierre** **(d. 1598)** French priest executed on
charges of sorcery and traffi cking with the DEVIL. Pierre
Aupetit, who lived in Fossas, Limousin, was 50 years old
when he was arrested and tried. He was tortured and on
the rack and confessed.
Aupetit said that he had attended SABBATs, where
witches had kissed the anus of the Devil, who was in the



shape of a black sheep. Aupetit had read from a book of
spells. He had been given a FAMILIAR, the DEMON BEELZEBUB, and had the demon’s little fi nger. Beelzebub had
taught him how to procure the love of any woman or girl
of his choosing.
Aupetit also said he had been taught the arts of sorcery
by a known sorcerer named Crapouplet, who showed him
how to staunch the fl ow of BLOOD and how to use levers.
Aupetit was burned on May 25, 1598.


FURTHER READING:
Plancy, Collin de. _Dictionary of Witchcraft._ Edited and
translated by Wade Baskin. Originally published as _Dic-_
_tionary of Demonology._ New York: Philosophical Library,
1965.


**Autak** **(Udai, Uda)** In ZOROASTRIANISM, the DEMON who
makes men speak when they should be silent, and who
interferes in their physical labors. Autak is a female demon
who also is associated with incest, and is sometimes associated with DRUJ. She is half human and half monster.


**Az** **(Azi)** In ZOROASTRIANISM, the DEMON of avarice,
gluttony, insatiability, and lust. Az is often paired with
NIYAZ (want) and is featured also in Zurvanite and Manichaean texts. The pair is considered supremely powerful.
Az is the opponent to Atar, the fi re god son of Ahura
Mazda (later Ohrmadz), the creator god. In the _Bunda-_
_hisn_ text, Az swallows everything and anything to satisfy
his want, but he is never fulfi lled. If nothing is available,
he will eat his own body. Az is not the demon of death,
but he brings about death through his corruption. He is
behind everything disastrous that happens to human beings. Az and Ahriman will be the last demons to be defeated by the forces of light and good.
In Zurvanite theology, Az leads the demonic hordes.
In Manichaeism, Az is a female demon who is the mother
of all demons and sin. She formed the human body and
imprisoned the soul in it. She is Hyle, or matter and evil,
and tries to make humanity forget its divine origins, thus
preventing people from fi nding their salvation.


**Azazel** **(Azael)** Archdemon of the Judean desert and
king of the _seirim,_ goatlike spirits.
On the Day of Atonement, Jewish custom called for
the offering of two goats. One was sacrifi ced to Yahweh,
and the other, blamed with the sins of the people, was
taken alive to the wilderness to be released for Azazel
(Leviticus 16:8).
In 3 Enoch, Azazel is one of the WATCHERS who lust
after mortal women and descend from heaven to cohabit
with them. He taught witchcraft and revealed eternal secrets. As punishment, he was bound by angels and imprisoned in the desert in a place called Dudael until Judgment Day.
Under the name of Azael, he is one of the principal
evil angels who cohabited with mortal women. The name


_Azazel_ ( _DICTIONNAIRE INFERNAL_ )


_Azael_ means “who God strengthens.” According to lore,
Azael slept with Naamah and spawned Assyrian guardian
spirits known as _sedim,_ invoked in the EXORCISM of evil
spirits. As punishment, Azael is chained in a desert until
Judgment Day. In magical lore, he guards hidden treasure
and teaches WITCHCRAFT that enable men to make the
Sun, Moon, and stars move down from the sky.
In 3 Enoch, Azazel (Azael) is one of three primary
ministering angels with Azza and Uzza, who live in the
seventh (highest) heaven. In later lore, he is fallen and is
punished by having his nose pierced.
In Akkadian lore, Azazel is one of the MASKIM, princes
of HELL.
In Islamic lore, Azazel or Azazeel was the name of IBLIS before he disobeyed God by not bowing to humans
and was sent from the Earth.


FURTHER READING:
al-Ashqar, Umar Sulaiman. _The World of the Jinn and Dev-_
_ils._ Translated by Jamaal al-Din M. Zarabozo. New York:
Al-Basheer Company for Publications and Translations,
1998.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.


**Azhi Dahaka** **(Azhi Dahaki, Azi, Azdaha, Ahi,**
**Zohak)** In Persian and Babylonian lore, a snake DEMON.
Azhi Dahaka is Zohak in the Avesta creation myth of
ZOROASTRIANISM, as the personifi cation of the Evil One.
His name means “biting snake.”



**Azhi Dahaka  21**


_Azhi Dahaka_ (© SCOTT BRENTS—O.O.O.B., ABRACADABRA
LODGE, HELIX MEMBRANE 84390, YELLOW BALL, & T.H.O.G.)


Azhi Dahaka was created by Angra Mainyu (later
AHRIMAN) and serves him. He has three heads and three
jaws, which represent pain, anguish, and death; six or 18
eyes; fangs; and wings. He is fi lled with spiders, snakes,
scorpions, and other venomous creatures that, if set free,
would infect the entire world.
Azhi Dahaka also is described in human form with
two venomous SERPENTs twining out from his neck, and
as a DRUJ, half-human and half-beast. The snakes grew because either Ahriman or IBLIS kissed Azhi Dahaka there.
The snakes had to be fed human brains or animal BLOOD.
In Babylonian lore, he was the king of Babel and had a
human shape with serpents in his neck.
Azhi Dahaka governs storms and storm clouds and
causes drought and disease. He eats cattle. In lore, he
turned to eating humans, even the fi rst one created, King
Yima. He usurps Yima and rules for 1,000 years until he
is vanquished by the Persian king Fereydun. The demon
will destroy one-third of the world until he is stopped
by Keresapa. In Persian lore, the Persian king Fereydun
(Thraetona) binds him in chains under Mount Davand
by the Caspian Sea until the end of time. In another version, Azhi Dahaka is chained to a rock in the sun until
he dies.


**Baal** **(Bael, Baell)** An agricultural and fertility deity of
Canaan turned into a FALLEN ANGEL and a DEMON. Many
minor deities of ancient Syria and Persia carried the
name _Baal,_ which means “the lord.” The greatest Baal
was the son of El, the High God of Canaan. He was the
lord of life and ruled the death-rebirth cycle. He engaged
in a battle with MOT (death) and was slain and sent to
the underworld. The crops withered, until Baal’s sister,
Anath, the maiden goddess of love, found his body and
gave it proper burial. The Canaanites worshipped Baal
by sacrifi cing children by burning.
According to the Zohar, Baal is equal in rank to the
archangel Raphael.
Baal is the fi rst of the 72 SPIRITS OF SOLOMON. He is a
king ruling in the east and governs 66 legions of DEMONs.
He is triple-headed, with a cat’s head and a toad’s head
on each side of his human head. He speaks hoarsely and
imparts invisibility and wisdom.


**Baalberith** **(Balberith)** Major DEMON, one of the spirits possessing Sister Madeleine in the AIX-EN-PROVENCE
POSSESSIONS. Baalberith was once a prince in the angelic
order of cherubim. According to JOHANN WEYER, Baalberith is the secretary and librarian of the archives in
HELL and is a demon of the second order, a master of
the Infernal Alliance. He also is a grand pontiff and
master of ceremonies. He countersigns or notarizes
PACTs with the DEVIL. He tempts men to blasphemy and
murder.



In the Aix-en-Provence case, Baalberith volunteered
the names of all the demons possessing Sister Madeleine,
as well as the names of the saints who could counter
them.
Variations of Baalberith’s name are Ba’al, Baal Davar,
Baal-Peor, Baalam, Baalphegor, Baalsebul, Baalzephon,
Bael, Baell, BALAM, Balan, Balberith, Beal, Belberith,
Beleth, Belfagor, Belial, Beliar, BELPHEGOR, BERITH, Bileth,
Bilet, Byleth, and Elberith. As Berith, he is described as
wearing a crown and riding a horse.
A magical ritual for gaining Baalberith’s favor for 20
years is as follows: Take a black chicken to a CROSSROADS
at night and sacrifi ce it by cutting its throat. Say, “Berith,
do my work for 20 years.” Bury the chicken deeply enough
so that animals will not dig it up.


**Babylonian demon trap** See INCANTATION BOWL.


_**bacucei**_ In Greek lore, DEMONs of pride. The _bacucei_
incite people to vanity, pomposity, arrogance, condescension, and false humility.


**Balam** **(Balan)** A former member of the angelic order
of dominions and now one of the FALLEN ANGELS with
40 LEGIONs of DEMONs under his command. Balam is
the 51st of the 72 SPIRITS OF SOLOMON. He is a terrible
and powerful king with the heads of a bull, a man, and
a ram; the tail of a SERPENT; and eyes of fl aming fi re. He
rides on an angry bear (in some depictions, he is



**22**


_Balam_ ( _DICTIONNAIRE INFERNAL_ )


naked) and carries a goshawk on his fi st. He speaks
hoarsely and gives true answers concerning the past,
present, and future. He also can render men invisible
and makes them have wit.


**Baphomet** Symbol of the satanic goat. Baphomet is
portrayed as a half-human, half-goat fi gure, or a goat
head. The origin of the name _Baphomet_ is unclear. It may
be a corruption of _Mahomet_ or _Muhammad._ The English
occult historian Montague Summers suggested it was a
combination of two Greek words, _baphe_ and _metis,_ or
“absorption of knowledge.” Baphomet has also been
called the Goat of Mendes, the Black Goat, and the Judas
Goat.
In the Middle Ages, Baphomet was believed to be an
idol, represented by a human skull, a stuffed human head,
or a metal or wooden human head with curly black hair.
The idol was said to be worshipped by the Order of the
Knights Templar as their source of fertility and wealth.
The best-known representation of Baphomet is a drawing
by the 19th-century French magician Eliphas Levi, called
_The Baphomet of Mendes._ Levi combined elements of the
Tarot Devil card and the he-goat worshipped in antiquity
in Mendes, Egypt, which was said to fornicate with its
women followers—as the church claimed the DEVIL did
with witches.
The Church of Satan, founded in 1966 in San Francisco, adopted a rendition of Baphomet to symbolize SATANISM. The symbol is a goat’s head drawn within an in


**baptism  23**


_Baphomet_ (AUTHOR’S COLLECTION)


verted pentacle, enclosed in a double circle. In the outer
circle, Hebraic fi gures at each point in the pentagram
spell out LEVIATHAN, a huge water serpent DEMON associated with the Devil.


**baptism** A spiritual rite of transformation, rebirth, initiation, and EXORCISM. In the Christian tradition, baptism protects a soul against evil and the snares of the
DEVIL. In POSSESSION cases, a DEMONIAC who is exorcised
must be rebaptized.
Christian baptism is performed with water, in keeping with the tradition established by JESUS’ baptism in
the river Jordan by John the Baptist. In Catholicism, holy
water is sprinkled on the forehead. In some Protestant
denominations, baptism is done by complete immersion
in water.
Baptisms are part of many magical rituals and may include other elements as well. Baptism by fi re and baptism
by BLOOD symbolize intense purging and purifi cation;
blood also is redemptive, symbolizing the blood shed by
Christ on the cross.
In DELIVERANCE ministry, baptism is essential in order
to receive the gifts of the Holy Spirit for discernment of
spirits and healing.


**24  Baraqijal**


_Demonic Baptism_
During the witch hunts of the Inquisition, the Devil was
believed to administer a sacrilegious baptism to his followers, usually at a SABBAT, and as part of an infernal PACT.
The witches renounced their Christian faith and then adopted a grotesque new name to symbolize their new identity. Isobel Gowdie, a Scottish witch tried in 1662, said
that witches were baptized in their own blood and took
names such as “Able-and-Stout,” “Over-the-dike-with-it,”
“Raise-the-wind,” “Pickle-nearest-the-wind,” “Batterthem-down-Maggy,” and “Blow-Kate.”
According to confessions made by accused witches,
children were baptized by the Devil along with adults.
Louis Gaufridi, who was executed for his role in the AIXEN-PROVENCE POSSESSIONS of Ursuline nuns in 1611, confessed to witnessing baptisms at sabbats. He stated:


I confess that baptism is administered at the Sabbat, and
that every sorcerer, devoting himself to the Devil, binds
himself by a particular vow that he will have all his children baptized at the Sabbat, if this may by any possible
means be effected. Every child who is thus baptized at
the Sabbat receives a name, wholly differing from his
own name. I confess that at this baptism water, sulphur
and salt are employed: the sulphur renders the recipient
the Devil’s slave while salt confi rms his baptism in the
Devil’s service. I confess that the form and intention are
to baptize in the name of Lucifer, Belzebuth and other
demons making the sign of the cross beginning backwards and then tracing from the feet and ending at the
head.


Such accounts of sabbats and baptisms have been discredited as fables that witnesses were forced to confess to
by torture.


FURTHER READING:
MacNutt, Francis. _Deliverance from Evil Spirits: A Practical_
_Manual._ Grand Rapids, Mich.: Chosen Books, 1995.
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.


**Baraqijal** FALLEN ANGEL who teaches astrology. Baraqijal (possibly a variant of _Barakiel_ ) is named in 1 Enoch
as a “chief of ten” leader of troops of fallen angels. In
Jubilees he is identifi ed as one of the WATCHERS.


_**bar egara**_ A Syrian DEMON that sits on the rooftops of
homes and attacks men as they leave to go to work.


**Barbatos** FALLEN ANGEL and eighth of the 72 SPIRITS OF
SOLOMON. Formerly a member of the angelic order of virtues, Barbatos is a great count, earl, and duke of HELL,
where he rules 30 LEGIONs of DEMONs. When the Sun is
in Sagittarius, he appears with four kings and three companies of troops. He understands the languages of all
animals, especially the singing of birds, the barking of
dogs, and the lowing of bullocks. Barbatos can reveal



treasures hidden by magic and can reconcile friends and
people in power. He teaches all sciences and knows all
things in the past and of the future.


**Barbiel** **(Barakiel, Barbuel, Baruel)** FALLEN ANGEL also
described as a good angel.
As a fallen angel Barbiel is the former prince of the
orders of virtues and angels. In HELL, he serves under Zaphiel as one of the seven Electors. As a good angel, Barbiel
is ruler of October and, when equated with Barakiel, of
February.


**Barmiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Barmiel is the fi rst and chief spirit under CASPIEL
and rules as a king of the South. He commands 10 dukes
during the daytime and 20 during the night to do his
bidding and the bidding of an EXORCIST. Each duke has
20 servants, except four of the night dukes, who have
none. The eight primary dukes of the daytime are Sochas,
Tigara, Chansi, Keriel, Acteras, Barbil, Carpiel, and
Manoi. The eight primary dukes of the nighttime are
Barbis, Marguns, Canilel, Acreba, Morcaza, Baaba, Gabio,
and Astib.


**Baruchas** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Baruchas rules as a king in the east and north.
His 14 major dukes each have 7,040 servants, all of
whom are good-natured and willing to obey commands.
The dukes are Quitta, Sarael, Melchon, Cavayr, Aboc,
Cartael, Janiel, Pharol, Baoxas, Geriel, Monael, Chuba,
Lwnael, and Decariel.


**Bathin** **(Mathim)** FALLEN ANGEL and 18th of the 72
SPIRITS OF SOLOMON. Bathin is a strong and great duke of
HELL with 30 LEGIONs of DEMONs under his command. He
appears as a man with the tail of a SERPENT, astride a pale
horse. He understands the lore of herbs and precious
stones. He can transport people from country to country
instantly.


**Bealphares** DEMON who will tell where treasure is hidden and will fetch gold or silver. Bealphares appears in
the likeness of either a fair man or a fair woman and will
appear whenever summoned. Bealphares will transport a
person from country to country without causing any
harm and will answer questions truthfully. He will give
all knowledge of the magical arts, grammar, speech and
rhetoric, arithmetic, geometry, music, and astronomy.


**Beelzebub** **(Baal-zebul, Beelzeboul, Belzebub)** Prince
of DEMONs. Beelzebub, originally an idol of the Canaanites, means “Lord of the Flies.” The name is a distortion of
_Baal-zebul,_ the chief Canaanite or Phoenician god, meaning “Lord of the Divine Abode” or “Lord of the Heavens.”
Beelzebub manifests either as a gigantic, ugly fl y or
as a monstrous being of great height on a giant throne.


In his latter guise, he has a swollen face and chest, huge
nostrils, horns, bat wings, duck feet, a lion’s tail, and a
covering of thick black hair.
Beelzebub has been a feared and formidable demon
from the earliest accounts of him. He was the Prince of
Demons in Hebrew belief at the time of JESUS. The Pharisees accused Jesus of exorcizing demons in Beelzebub’s
name, for according to belief, the power to expel unclean
spirits was gained through PACTs with demons. The incident is recounted in Matthew (12:24–29), Mark (3:22–27),
and Luke (11:14–22):


And the scribes which came down from Jerusalem said,
he hath Beelzebub, and by the prince of devils casteth
he out devils. And he called them unto him, and said
unto them in parables, How can Satan cast out Satan?
And if a kingdom be divided against itself, that house
cannot stand. And if Satan rise up against himself, and
be divided, he cannot stand but hath an end. No man
can enter into a strong man’s house, and spoil his goods,
except he will fi rst bind the strong man; and then he will
spoil his house. (Mark 3: 22–27)


In the pseudepigraphical text the Testament of Solomon, Beelzebub, or Beelzeboul, is the Prince of Demons
and is controlled by King SOLOMON with the help of his
magical ring. Solomon has the demon ORNIAS fetch Beelzebub to him; Beelzebub resists but succumbs to the
power of the ring.
Beelzebub identifi es himself as “the ruler of all demons.” Solomon orders Beelzebub to explain the manifestation of demons, and he promises to give to the king
all unclean spirits bound. He tells Solomon that he lives
in the Evening Star (Venus). He alone is the Prince of Demons because he was the highest-ranking angel in heaven
and is the only one left of the heavenly angels who fell.
He was accompanied by another FALLEN ANGEL, ABEZETHIBOU, who was cast into the Red Sea. Abezethibou will
return in triumph when he is ready, Beelzebub says.
Solomon orders him to summon Abezethibou, but
Beelzebub refuses to present any demon. However, he
says, a demon named EPHIPPAS will appear and raise Abezethibou out of the sea.
Beelzebub says he destroys tyrants, causes men to worship demons, and arouses sexual desire in holy men and
“select priests.” He also causes wars, instigates murders,
and arouses jealousy. He is thwarted by “the Almighty
God,” Emmanuel (Jesus), and will disappear if anyone
uses the oath _Elo-i_ (my God, which Jesus cried on the
cross).
Solomon tells Beelzebub to cut blocks of Theban marble for the building of his temple. The other demons protest at this unfi tting task for so mighty a demon. Solomon
tells Beelzebub that if he wishes his freedom, he will tell
the king about other “heavenly things.” Beelzebub says
that Solomon can strengthen his house by burning oil of
myrrh, frankincense, sea bulbs, spikenard, and saffron



**Beelzebub  25**


_Beelzebub_ ( _DICTIONNAIRE INFERNAL_ )


and lighting seven lamps during an earthquake. Lighting
the seven lamps at dawn will reveal the heavenly dragons
pulling the chariot of the Sun. Solomon does not believe
him and orders the demon to continue cutting marble and
producing other demons for interrogation.
The apochryphal text _Gospel of Nicodemus_ describes
how Beelzebub came to rule in HELL over SATAN. After the
crucifi xion of JESUS, Satan bragged to Beelzebub that he
was going to take Jesus to hell in revenge for all the times
he had thwarted Satan. Beelzebub begged him not to do
so, for Jesus was too powerful and would upset hell.
Jesus arrived, and Beelzebub pushed Satan from the
mouth of hell and barricaded the gate, calling upon all
the demons to help him. They could not keep Jesus out.
Jesus trampled over Satan and snapped the chains of the
imprisoned souls with a single word. He released all the
trapped saints, who went immediately to heaven. Beelzebub was powerless against him.
As he left, Satan told Beelzebub, “Satan the Prince
shall be subject to thy dominion forever, in the place of
Adam and his righteous sons, who are Mine.”
In medieval times Beelzebub was regarded as a demon
of great power. He was said to reign over witches’ SABBATs. Witches denied Christ in his name and chanted it as
they danced: “Beelzebub goity, Beelzebub beyty [Beelzebub above, Beelzebub below].” Their Eucharist was bread
with _Beelzebub_ imprinted on it instead of _Jesus._
There are many stories of his copulating with witches
in wild orgies. The witches were said to gather around
the altar in a semicircle and then lie fl at on the ground.


**26  Behemoth**


They swallowed a foul medicine that made them sweat
and then froze them in place. While they were unable to
move, Beelzebub copulated with them. A frenzied orgy
then began.
When BLACK MASSES were fashionable in high society
in the 17th century, Beelzebub’s name was chanted during the rites.
According to magical grimoires, a sorcerer conjures
Beelzebub at his own risk of death by epilepsy, apoplexy,
or strangulation. Once conjured, the demon is diffi cult to
banish. A conjuring spell for him is:


BEELZEBUB LUCIFER MADILON


SOLYMO SAROY THEU


AMECLO SAGRAEL PRAREDUN


VENITE BEELZEBUTH AMEN.


Beelzebub also was among the demons blamed for
demonic POSSESSION cases, among them NICOLE OBRY in
Laon, France, in 1566, and the bewitchment of nuns in
the LOUDUN POSSESSIONS and AIX-EN-PROVENCE POSSESSION in France in the late 16th and early 17th centuries,
leading to the executions of his accused lieutenants, Fathers Louis Gaufridi and URBAIN GRANDIER.
One of the demon’s most notorious acts was the EARLING POSSESSION, in the early 20th century in Earling,
Iowa. Beelzebub entered young Anna Ecklund at the behest of her father, Jacob, in retaliation for not engaging in
incestuous sex with him. The demon left on December
23, 1928, in a terrible roar of “Beelzebub, Judas, Jacob,
Mina [Anna’s aunt and Jacob’s mistress]” followed by
“Hell, hell, hell” and a terrible stench.
Beelzebub rules gluttony, the fi fth of the SEVEN DEADLY
SINS.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.
Charlesworth, James H. ed. _The Old Testament Pseudepigra-_
_pha._ Vols. 1 & 2. New York: Doubleday, 1983; 1985.


**Behemoth** In the Bible a name used for the DEVIL,
referring to an impure animal and unclean spirit. _Behe-_
_moth_ is derived from the Hebrew word _behemet,_ meaning
“beast” or “large animal.”
Job 40:15–24 describes Behemoth as “the fi rst of the
works of God,” the primal monster of the land:


Behold, Behemoth, which I made as I made you, he
eats grass like an ox. Behold, his strength is in his loins,
and his power in the muscles of his belly. He makes his
tail stiff like a cedar; the sinews of his thighs are knit
together. His bones are tubes of bronze, his limbs like
bars of iron. He is the fi rst of the works of God; let him



_Behemoth_ ( _DICTIONNAIRE INFERNAL_ )


who made him bring near his sword! For the mountains
yield food for him where all the wild beasts play. Under
the lotus plant he lies, in the covert of the reeds and in
the marsh. For his shade the lotus trees cover him; the
willows of the brooks surround him. Behold, if the river
is turbulent he is not frightened; he is confi dent though
Jordan rushes against his mouth. Can one take him with
hooks, or pierce his nose with a snare?


The verse 1 Enoch 60:7–8 a refers to Behemoth and
LEVIATHAN as two monsters who will be parted at the fi nal judgment:


On that day two monsters will be parted—one monster, a
female named Leviathan, in order to dwell in the abyss of
the ocean over the fountains of water; and (the other) a
male called Behemoth, which holds his chest in an invisible desert whose name is Dundayin, east of the garden of
Eden, wherein the elect and the righteous ones dwell.


Behemoth represents unconquerable strength.


**Beherit** DEMON who is a great duke of HELL commanding 26 LEGIONs of lesser demons. Beherit has red skin
and appears as a soldier wearing a crown and riding a
red horse. He gives true answers about things past, present, and future and can turn metals into gold. A magician must wear a silver ring when conjuring him.
Other names for him are Beal, Beale, Beall, Berithi,
Bofry, Bolfri, and Bolfry.
Beherit was named in the LOUDUN POSSESSIONS and
was described as having a pleasant and laughing face.


**Beleth** **(Bileth, Bilet, Byleth)** FALLEN ANGEL and 13th
of the 72 SPIRITS OF SOLOMON. In HELL, Beleth is a terrible
and mighty king who rules over 85 LEGIONs of DEMONs.
He once was a member of the angelic order of powers.
Beleth arrives on a pale horse, preceded by many musicians playing trumpets and other instruments. He is
very angry when fi rst summoned and must be sent to a
magical triangle by a magician pointing a hazel wand to
the southeast. He must be treated with great courtesy, but
if the magician shows fear, Beleth will forever lose respect
for him. The magician must protect himself by wearing a
silver ring on the middle fi nger of the left hand and holding it up to the face. If Beleth refuses to cooperate, the
magician must proceed with his commands. According
to JOHANN WEYER, a bottle of wine helps to mellow Beleth
into cooperation.


**Belial** **(Beliar)** One of the most important and evil
DEMONs, who is deceptively beautiful in appearance and
soft in voice, but full of treachery, recklessness, and lies.
The 68th of the 72 SPIRITS OF SOLOMON, Belial is dedicated to creating wickedness and guilt in humankind,
especially in the form of sexual perversions, fornication,
and lust. St. Paul considered him to be chief of demons.
Belial’s name may be derived from the Hebrew term
_beli ya’al,_ which means “without worth.” In Hebrew lore,
Belial was the next angel created after LUCIFER and was
partly of the order of angels and partly of the order of virtues. He was evil from the start, one of the fi rst to revolt
against God. After his fall from heaven, he became the
personifi cation of lies and evil. Belial’s name is sometimes
a synonym for SATAN or the ANTICHRIST. In the Old Testament, the phrase “sons of Belial” refers to worthlessness
and recklessness.
In the Testament of Solomon, a pseudepigraphical text,
Belial danced before King SOLOMON and was among the
demons who worked under the king’s command, ruled by
Solomon’s magical ring.
In the Dead Sea Scrolls, Belial is described as the leader
of the Sons of Darkness, the chief of all devils, dedicated
to destruction.
In a Qumrun text called the _Testament of Amran_ (Q543,
545–48), Belial is one of the WATCHERS, whose three titles
are _Belial, Prince of Darkness,_ and _King of Evil._ He is empowered over all darkness and his every way and every
work are darkness.
JOHANN WEYER said Belial commands 80 legions of
demons and serves as infernal ambassador to Turkey.
According to the magical grimoire the _Lemegeton,_ sacrifi ces and offerings are necessary to invoke him. He appears as a beautiful angel riding a chariot pulled by fi rebreathing dragons, and he speaks sweetly. He will break
his promises to magicians, but those who manage to gain
his true favor are handsomely rewarded with good FAMILIARs and other favors, such as preferences for senatorships or political offi ces.



**Belphegor  27**


FURTHER READING:
Eisenman, Robert, and Michael Wise. _The Dead Sea Scrolls_
_Uncovered._ London: Element Books, 1992.
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**bells** See AMULET.


**Belphegor** Moabite god absorbed into Hebrew lore and
then Christianity as a major DEMON. The name _Belphegor_
means “lord of opening” or “lord Baal of Mt. Phegor.” As
a Moabite deity, he was known as Baal-Peor and ruled
over fertility and sexual power. He was worshipped in
the form of a phallus.
In the KABBALAH, Belphegor was an angel in the order
of principalities prior to his fall. He is one of the Togarini,
“the wranglers.” He is an archdemon who is part of the demonic counterparts to the angels who rule the 10 _sephirot_
of the Tree of Life; he rules over the sixth _sephirah._ He sits
on a pierced chair, for excrement is his sacrifi cial offering.
In Christian demonology, Belphegor is the incarnation of one of the SEVEN DEADLY SINS, sloth, characterized by negligence and apathy. According to St. Thomas
Aquinas, all sins that arise from ignorance are caused by
sloth.
Belphegor also rules misogyny and licentious men.
He emerged from HELL to investigate the marital state


_Belphegor_ ( _DICTIONNAIRE INFERNAL_ )


**28  Benedict (St.) medal**


among humans. For a time, he lived as a man to experience sexual pleasures. Appalled, he fl ed back to hell,
happy that intercourse between men and women did not
exist there.
Belphegor appears in the form of a beautiful young girl
in order to tempt men. Besides sex and lust, he governs
great riches. He is diffi cult to conjure, but if a person is
successful and Belphegor takes a liking to him or her, the
demon will bestow great treasures and wealth, as well as
the ability to make discoveries and create inventions of
all sorts. In hell, he rules inventions and discoveries and
serves as infernal ambassador to France.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.


**Benedict (St.) medal** See AMULET.


**Berith** **(Balberith, Baalberith, Beal, Belfry, Bofi, Bolfri,**
**Elberith)** FALLEN ANGEL. Berith appears as a man wearing a soldier’s uniform and a golden crown and riding a
red horse.
As an angel, Berith was prince of the order of cherubim. As a DEMON, he serves as a master of ceremonies,
duke, and grand pontiff in HELL, presiding over 26 LEGIONs of demons. He notarizes PACTs with the DEVIL.



Berith was important to some alchemists, who believed he had the power to transmute all base metals into
gold. He was tricky to conjure, however, and had to be
summoned with magic rings bearing his SEAL. He was
known for making great promises, but also for being a
great liar.
One conjuration spell for Berith calls for bleeding a
black chicken at a CROSSROADS on a Monday night. The
conjurer promises out loud, “Berith will do all my work
for 20 years and I shall recompense him.” Alternately, the
pledge can be written on parchment with the chicken’s
BLOOD. Berith will appear and do as commanded—but
he will claim his reward, the conjuror’s soul, in 20 years’
time.
Berith was named as a key demon in the famous AIXEN-PROVENCE POSSESSIONS in France in 1611.


**Bernael** ANGEL of darkness and evil equated with
BELIAL. Bernael sometimes is equated with Haziel, who
is otherwise a cherub and good angel.


**Bidiel** DEMON and wandering duke of the air. Bidiel
commands 20 dukes and 200 lesser dukes, plus other servants. The dukes change their offi ces and locations every
year. They appear in the form of beautiful humans and are
willing to obey an EXORCIST. The 10 great dukes are Mudiret, Cruchan, Bramsiel, Armomiel, Lameniel, Andruchiel,
Merasiel, Charoblel, Parsifi el, and Chremoas.


**Bifrons** FALLEN ANGEL and the 46th of the 72 SPIRITS OF
SOLOMON. The earl Bifrons has a monstrous appearance
but will take on human shape when ordered to do so. He
teaches astronomy, astrology, geometry, other mathematical arts, and the knowledge of herbs, precious stones, and
woods. He removes dead bodies from their graves and
leaves them in other places and lights phantom candles
on the graves. He commands six LEGIONs of DEMONs.



**Binsfeld, Peter** **(ca. 1540–1603)** German Jesuit priest,
demonologist, and witch hunter.
Peter Binsfeld was born in the village of Binsfeld, Eifel,
Germany. His father was a farmer and craftsman. Gifted
in childhood, he was sent to Rome for study. He returned
to Binsfeld and became prominent in campaigns against
the Protestants.
Binsfeld was elected suffragan bishop of Treves (Trier)
and became one of the primary witch hunters behind the
trials of 306 persons accused of WITCHCRAFT between
1587 and 1594. The region was gripped by a terrible blight
on crops, and the public readily blamed their troubles on
the evildoing of witches.
Binsfeld authored the _Treatise on Confessions by Evildo-_
_ers and Witches_ (1589), which became a leading inquisitors’ handbook and was translated into several languages.
He encouraged denouncements—the accused at the
_Berith_ ( _DICTIONNAIRE INFERNAL_ ) Treves trials denounced about 6,000 people—and sanc

tioned the repetition of torture. He maintained that the
DEVIL could not appear in the form of an innocent person, but he did not believe in the DEVIL’S MARK and the
shape-shifting ability of witches. He allowed the trials of
children under certain conditions.
In the Treves trials, even leading citizens were not
immune. The chief judge, Dietrich Flade, was himself accused and burned at the stake, as were two burgomasters
and several councilors and associate judges. Numerous
clerics were ruined, and the children of the condemned
were stripped of all their belongings and sent into exile.
Binsfeld’s treatise included a classifi cation of DEMONs
and their sins; he was the fi rst person to pair demons
with the SEVEN DEADLY SINS: LUCIFER (pride), MAMMON
(avarice), ASMODEUS (lechery), SATAN (anger), BEELZEBUB
(gluttony), LEVIATHAN (envy), and BELPHEGOR (sloth).
Binsfeld died in Treves of the bubonic plague around
1603.


**black book** A magical handbook that provides instructions for traffi cking with spirits, including DEMONs and
ANGELs; divination; and acquisition and use of supernatural powers. In some cases, possession of the black book
itself bestows supernatural powers, wealth, or luck upon
its owner. However, use of a black book usually backfi res
with serious consequences. Some black books are said to
be written in BLOOD as a PACT with the DEVIL.
According to a German tale, a black book of unknown
origin was passed down through inheritance and came
into the possession of some peasants. Its magical powers were released by reading it forward and backward.
If anyone failed to read the book backward, the Devil
was able to take control of him or her. Once activated,
the book enabled people to acquire great wealth and do
terrible things to others without punishment. However,
there were consequences to using the black book that
caused its owners grief. They tried to get rid of the book
but could not do so. They sought help from a minister,
who successfully nailed the book into a drawer. Such a
tale serves to demonstrate the power of Christianity over
both occult powers and pagan folk magic.
Black books are more than mysteriously empowered
items of folklore, however. In practice, many people and
families kept black books as guides for living. They included magical cures and healing recipes, prayers, CHARMs,
incantations, blessings, rituals for burial, seasonal and
agricultural rites, techniques for divination, and ways to
ward off evil and bad luck and attract good luck. The material is a mixture of old folkways and lore and Christian elements. Some black books credit their origins to Cyprianus
of Antioch (St. Cyprian), who lived in the fourth century
C.E. in Turkey. According to lore, Cyprian was a sorcerer
who escaped the domination of DEMONs and the Devil by
making the sign of the cross. He converted to Christianity
and became a bishop. He ended his life as a martyr.
See GRIMOIRES.



**Black Mass  29**


FURTHER READING:
Butler, E. M. _Ritual Magic._ Cambridge: Cambridge University
Press, 1949.
Rustad, Mary S., ed. and trans. _The Black Books of Elverum._
Lakeville, Minn.: Galde Press, 1999.


**black dogs** Spectral animals associated with demonic
powers, death, and disaster. Phantom black dogs are
widespread in folklore. They are said to be DEMONs or
the DEVIL in shape-shifted form or a demonic animal
companion of demons.
Spectral black dogs are often unusually large and have
glowing red or yellow eyes. They give out an unearthly,
bone-chilling howl. They like to roam remote areas of the
countryside. The sight of one is a harbinger of death or
disaster.
Sometimes spectral black dogs appear in the middle
of lonely roads. If they are struck by a car, they disappear
and the vehicle is not damaged.
One famous black dog in English folklore is Black
Shuck. _Shuck_ derives from an old Anglo-Saxon term,
_scucca_ or _sceocca,_ meaning “demon” or “Satan.”
During the European witch hunts, witches were often
said to have FAMILIARs in the form of black dogs, or to be
visited by their master, the Devil, in the shape of a black
dog.
In Arabian lore, black dogs are a favorite form taken
by the DJINN. If a djinn becomes attached to a human, it
may assume the shape of a black dog in order to get close
to that person.
See ABEL DE LARUE; CERBERUS.


**Black Mass** An obscene parody of the Catholic Holy
Mass at which the DEVIL is worshipped. During the
Inquisition, witch hunters and demonologists claimed
that witches—or any heretics—frequently performed
Black Masses as part of their infernal SABBATs with
DEMONs and the Devil. Black Masses have been performed for centuries and occur in contemporary times,
but it is doubtful that they have been as prevalent—or as
outrageous—as often claimed.


_Characteristics_
There is no single defi nitive Black Mass ritual. The
purpose is to parody the Catholic Holy Mass by performing it or parts of it backward, inverting the cross,
stepping or spitting on the cross, stabbing the host, and
performing other sacrilegious acts. Urine is sometimes
substituted for the holy water used to sprinkle the attendees, urine or water is substituted for the wine, and
rotted turnip slices, pieces of black leather, or black triangles are substituted for the host. Black candles are
substituted for white ones. The service is performed by
a defrocked or renegade priest, who wears vestments
that are black or the color of dried blood and embroidered with an inverted cross, a goat’s head, or magical
symbols.


**30  Black Mass**


One famous form of the Black Mass was the Mass of
St. Secaire, said to have originated in the Middle Ages in
Gascony for the purpose of cursing an enemy to death
by a slow, wasting illness. Montague Summers provides a description of it in _The History of Witchcraft and_
_Demonology_ :


The mass is said upon a broken and desecrated altar in
some ruined or deserted church where owls hoot and
mope and bats fl it through the crumbling windows,
where toads spit their venom upon the sacred stone. The
priest must make his way thither late attended only by
an acolyte of impure and evil life. At the fi rst stroke of
eleven he begins; the liturgy of hell is mumbled backward, the canon said with a mow and a sneer; he ends
just as midnight tolls.


The Mass of St. Secaire requires a triangular black
host and brackish water drawn from a well in which the
corpse of an unbaptized baby has been tossed.


_History_
Magical uses of the Mass and alleged perversions of the
Mass are almost as old as Christianity itself. In the second century, St. Irenaeus accused the Gnostic teacher
Marcus of perverting the Mass. The Gelasian Sacramentary (ca. sixth century) documents masses to be said for
a variety of magical purposes, including weather control, fertility, protection, and love divination. Masses
also were said with the intent to kill people; these were
offi cially condemned as early as 694 by the Council of
Toledo.
The magical signifi cance of the Black Mass lies in the
belief that the Holy Mass involves a miracle: the transubstantiation of the bread and wine into the body and blood
of Christ. If the priest, as magician, can effect a miracle
in a Holy Mass, then he surely can effect magic in a mass
used for other purposes. Priests who attempted to subvert
the Holy Mass for evil purposes, such as cursing a person to death, were condemned by the Catholic Church as
early as the seventh century.
Magical uses of the Mass increased in the Middle
Ages. The beginnings of the organized Black Mass as part
of Devil worship coincides with the expansion of the Inquisition and rising public fears about the evil powers of
witches. The fi rst witch trials to feature accusations of
sabbats, Devil’s PACTs, and Black Masses all occurred in
the 14th century.
In 1307, the powerful and wealthy Order of the Knights
Templar was destroyed on accusations of conducting
blasphemous rites in which Christ was renounced and
idols made of stuffed human heads were worshipped. The
Knights Templar also were accused of spitting and trampling upon the cross and worshipping the Devil in the
shape of a black cat. Members of the order were arrested,
tortured, and executed.
In 1440, GILLES DE RAIS, a French baron, was arrested
and accused of conducting Black Masses in the cellar



of his castle in order to gain riches and power. He was
charged with kidnapping, torturing, and murdering more
than 140 children as sacrifi ces. He was convicted and
executed.
In the 16th and 17th centuries, priests in France were
arrested and executed for conducting Black Masses. Many
of the masses were theatrical events intended for social
shock and protest against the church; the seriousness of
the actual “Devil worship” was dubious. For example, in
1500, the cathedral chapter of Cambrai held Black Masses
in protest against their bishop. A priest in Orléans, Gentien le Clerc, tried in 1614–15, confessed to performing
a “Devil’s mass,” which was followed by drinking and a
wild sexual orgy.
Black Masses fi gured in high-profi le POSSESSION cases,
such as the LOUVIERS POSSESSIONS in 1647. Ursuline nuns
said they had been bewitched and possessed and were
forced by chaplains—led by Abbé Thomas Boulle—to
participate nude in Black Masses, defi ling the cross, trampling upon the host, and having sex with demons.
The height of the theatrical, anti-Catholic Black Mass
was reached in the late 17th century, during the reign of
Louis XIV, who was criticized for his tolerance of witches
and sorcerers. It became fashionable among nobility to
hire priests to perform erotic Black Masses in dark cellars. The chief organizer of these rites was Catherine
Deshayes, known as “La Voisin,” a witch who told fortunes and sold love philters. La Voisin employed a cadre
of priests who performed the masses, including the ugly
and evil Abbé Guiborg, who were gold-trimmed and lacelined vestments and scarlet shoes.
The mistress of Louis XIV, the marquise de Montespan,
sought out the services of La Voisin because she feared
the king was becoming interested in another woman. Using Montespan as a naked altar, Guiborg said three Black
Masses over her, invoking Satan and his demons of lust
and deceit, BEELZEBUB, ASMODEUS, and ASTAROTH, to grant
whatever Montespan desired. While incense burned, the
throats of children were slit and their blood poured into
chalices and mixed with fl our to make the host. Whenever the mass called for kissing the altar, Guiborg kissed
Montespan. He consecrated the host over her genitals and
inserted pieces in her vagina. The ritual was followed by
an orgy. The bodies of the children were later burned in a
furnace in La Voisin’s house.
When the scandal of the Black Masses broke, Louis
arrested 246 men and women, many of them some of
France’s highest-ranking nobles, and put them on trial.
Confessions were made under torture. Most of the nobility
received only jail sentences and exile in the countryside.
Thirty-six of the commoners were executed, including La
Voisin, who was burned alive in 1680.
Louis kept Montespan out of the trials, but she suffered great humiliation and disgrace. When Louis’ queen,
Maria Theresa, died in 1683, he married another woman,
Madame de Maintenon.


Paralleling the theatrical and antichurch Black
Masses were the accusations of Black Masses conducted
by witches. In the 14th–18th centuries, inquisitors considered Devil worship in obscene rites to be an integral
part of witchcraft. Victims tortured by witch hunters and
inquisitors confessed to participating in obscene rituals
at SABBATs, in which the cross was defi led and the Devil
served as priest. It is doubtful that such sabbats actually
took place as described by inquisitors and demonologists.
There is no evidence that the Black Mass was part of historical European witchcraft.
The Black Mass continued as a decadent fashion into
the 19th century during an occult revival. Joris K. Huysmans’ 1891 novel _Là-bas_ ( _Down There_ or _Lower Depths_ )
features the Gilles de Rais story. It draws upon Abbé
Boulle from Louivers—Huysmans even inserted himself
as a character—in its exploration of satanic rites and contains a description of the Black Mass.
Durtal, the character who is based on Huysmans, is
taken by a woman, Hyacinthe, to a dingy, moldy chapel
that once was used by Ursuline nuns, then turned into
a livery and a barn to store hay. It has been taken over
by satanists. Among the participants is a debauched nun.
A choking incense of henbane, datura, dried nightshade,
and myrrh is burned. After a mass of obscenities and
blasphemies and the desecration of the host, the place
erupts in “a monstrous pandemonium of prostitutes and
maniacs.” Participants, high on the fumes, tear off their
clothes and writhe on the fl oor. Sexual acts are implied
but not described by Huysmans; his two characters who
are witnesses become disgusted and exit the scene.
The HELL-FIRE CLUB, a fraternal group in London in
the late 19th century, was said to perform a Black Mass
regularly in worship of the Devil, though it is more likely
that the rites were little more than sexual escapades with
liberal quantities of alcohol.
In the 20th century, the Black Mass became a staple
of Devil worship novels and fi lms. One of the most infl uential fi ctions was the 1934 novel _The Devil Rides Out_
by Dennis Wheatley, with a black magician character,
Morcata, modeled on ALEISTER CROWLEY. The novel was
made into a fi lm in 1968 by Hammer Films of England,
during a time of occult revival and the birth of Witchcraft, or Wicca, as a religion. Black Masses are not part of
modern Witchcraft, or Wicca, which emphasizes rituals
composed of ceremonial magic and reconstructed pagan
seasonal rites.
The occult revival that began in the 1960s saw the
birth of contemporary SATANISM as a religious practice,
with varying views on the Black Mass. Satanic cults born
of social rebellion also instituted Black Masses as a form
of social shock.


_Aleister Crowley on the Black Mass_
In 1947, a Black Mass was performed at the graveside of
Aleister Crowley during his funeral. During life, Crowley
was described as practicing “black magic” and perform


**Black Mass  31**


ing satanic rituals. However, he stated emphatically that
he despised black magic and could never perform a Black
Mass, which was an abuse of spiritual power.
Crowley’s rituals were “anti-Christian”; that does not
make them “satanic.” For example, he wrote a Gnostic
Mass that remains a central ritual in the Ordo Templi Orientis magical order, of which he was head in England.
In 1933, the London _Sunday Dispatch_ newspaper published an article by Crowley on black magic. In it he commented on the Black Mass:


In Paris, and even in London, there are misguided people
who are abusing their priceless spiritual gifts to obtain
petty and temporary advantages through these practices.
The “Black Mass” is a totally different matter.
I could not celebrate it if I wanted to, for I am not a
consecrated priest of the Christian Church.
The celebrant must be a priest, for the whole idea of
the practice is to profane the Sacrament of the Eucharist.
Therefore you must believe in the truth of the cult and
the effi cacy of its ritual.
A renegade priest gathers about him a congregation
of sensation-hunters and religious fanatics; then only
can the ceremonies of profanation be of extended black
magical effect.
There are many ways of abusing the Sacrament.
One of the best known of which is the “Mass of Saint
Secaire,” the purpose of which is to cause an enemy to
wither away.
At this “mass,” always held in some secret place,
preferably in a disused chapel, at midnight, the priest
appears in canonical robes.
But even in his robes there is some sinister change, a
perversion of their symbolic sanctity.
There is an altar, but the candles are of black wax.
The crucifi x is fi xed the head downwards.
The clerk to the priest is a woman, and her dress,
although it seems to be a church garment, is more like a
costume in a prurient revue. It has been altered to make
it indecent.
The ceremony is a parody of the orthodox Mass, with
blasphemous interpolations.
The priest must be careful, however, to consecrate
the Host in the orthodox manner. The wine has been
adulterated with magical drugs like deadly nightshade
and vervain, but the priest must convert it into the blood
of Christ.
The dreadful basis of the Mass is that the bread and
wine have imprisoned the Deity. Then they are subjected
to terrible profanations.
Indescribable
This is supposed to release the powers of evil and
bring them into alliance. (It is rather the case of the
mouse trying to make a friend of the cat!)
In the congregational form of the Black Mass the
priest, having fi nished his abominations—these are,
quite frankly, indescribable—scatters the fragments
of the Host on the fl oor, and the assistants scramble
for the soiled fragments, the possession of which, they


**32  Blai, Adam Christian**


believe, will allow them to work their petty and malicious designs.
My most memorable personal experience of the
effects of black magic occurred when I was living in
Scotland. The machinations of a degraded and outcast
member of the Order caused my hounds to die, my servants to become insane. The struggle lasted until the
recoil of the current of hated caused the luckless sorcerer
to collapse.
The explanation of its effects is that, if you believe
passionately enough in your will to do something, then
power to achieve it will accrue to you.


_The Black Mass in Satanism_
When the Church of Satan was founded in 1966, the Black
Mass was not included among the rituals. Its founder, Anton Szandor Lavey, said it was outmoded. Church of Satan
followers sometimes perform Black Masses as theatrical
events.
Other satanic groups have their own practices, and
their own versions of the Black Mass. The Temple of
Set, founded by Michael Aquino, embraces black magic
as a form of self-benefi t; elements of the Black Mass are
incorporated into some of the rituals. The Order of the
Nine Angles, founded by Stephen Brown, incorporates the
Black Mass as part of its path of self-development. The
blasphemy contained in it has not only mocked Christianity and Christ but also elevates Adolf Hitler as a “noble
savior.” There are groups of “Traditional Secretive Satanists,” who practice the Black Mass, and “Nontraditional
Satanists,” many of whom place less emphasis on it.
The formats of Black Masses vary with different
groups. A Satanic Black Mass is conducted for obtaining
and raising magical power. JESUS is cursed and Satan is
exalted. A blasphemous mass, where the altar is a nude
woman and the vagina is the tabernacle, is performed.
If possible, a real host stolen from a Catholic Church is
placed in the vagina in the midst of reciting distorted
psalms with hot music and all kind of obscenities, cursing Jesus, and honoring Satan. The fake priest ends up
having real sex with the woman with the host still in the
vagina. A sexual orgy by the participants follows.
Other elements may include drinking urine, blood, or
wine from a human skull; shouting obscenities and the
names of demons, especially Beelzebub; trampling a cross;
reciting blasphemous prayers and psalms; and performing other blasphemous acts. Supposedly, there are some
practices of infant sacrifi ce and cannibalism, but these
claims are doubtful. Animal sacrifi ces are more likely.


FURTHER READING:
Baroja, Julio Caro. _The World of the Witches._ Chicago: University of Chicago Press, 1975.
“Black Mass.” Available online. URL: http://www.religioncults.com/Occult/Satanism/Satanism.htm#Black%20Mass.
Downloaded February 2, 2008.
“Black Mass.” Available online. URL: http://www.satan
heaven.com. Downloaded February 2, 2008.



Crowley, Aleister. “Black Magic Is not a Myth.” From the
_Sunday Dispatch,_ July 2, 1933. Available online. URL:
http://www.lashtal.com/nuke/module-subjects-viewpagepageid-89.phtml. Downloaded February 2, 2008.
_The Encyclopedic Sourcebook of Satanism._ Edited by James R.
Lewis and Jesper Aagaard Petersen. Amherst, N.Y.: Prometheus Books, 2008.
Huysmans, J. K. _La-Bas._ New York: Dover, 1972.
LaVey, Anton Szandor. _The Satanic Bible._ New York: Avon
Books, 1969.
Russell, Jeffrey B. _A History of Witchcraft._ London: Thames
and Hudson, 1980.
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.


**Blai, Adam Christian** **(1970– )** Therapist and demonologist. Adam Blai was born in Media, Pennsylvania, on
August 23, 1970. After a brief near-fatal illness shortly
after birth, he had an uneventful early childhood. A
series of hypnopompic and hypnogogic dream experiences started at age fi ve and continued, causing him to
develop an interest in meditation, shamanism, and various models of mystical experiences. This led to an interest in psychology with research in brain structure and
function, hypnosis, and clinical psychology. Blai has
worked in outpatient settings as a therapist as well as in
a forensic context, which have afforded experience with
the full range of human experience and psychopathology. He has taught at a major state university as well as a
small exclusive liberal arts school.
Blai’s work in the paranormal started when he was
an adviser to a university-based paranormal club, which
led to work with the Roman Catholic Church. He is now
a member of the INTERNATIONAL ASSOCIATION OF EXORCISTS and speaks from the Roman Catholic perspective
on demonology, POSSESSION, and EXORCISM. His casework is predominantly within the church, with additional work on cases with JOHN ZAFFIS and a few other
experienced people in the paranormal research fi eld.
He has had extensive training in Europe under leading
EXORCISTs such as GABRIELE AMORTH and JOSE ANTONIO
FORTEA.
Blai researches advances in paranormal activity detection and theory, including the application of the Global
Consciousness Project model to extreme paranormal
manifestations.


**blood** A source of power unleashed in ritual sacrifi ces
to appease gods and conjure DEMONs and other spirits.
Blood sacrifi ces are described in some GRIMOIRES, supposedly derived from ancient rituals calling for animal
sacrifi ces to please God.


_Animal Blood_
Animal blood is used in folk CHARMs and spells. The
blood of a black cat is said to cure pneumonia. A black
hen beaten to death with a white cane will provide blood


that can be used in sympathetic magic: Smear the blood
on a victim or his or her clothing to CURSE the victim with
a death as agonizing as that of the hen.
ALEISTER CROWLEY sacrifi ced animals in his magical
rituals. In 1909, while working with his assistant, Victor Neuberg, Crowley had a formidable encounter with a
DEMON named CHORONZON. The demon was evoked in a
ritual that involved slitting the throats of three pigeons
and pouring their blood upon the sand.


_Human Blood_
Some sources of blood are considered to be more powerful than others. Human blood is identifi ed with the soul
and carries the greatest power. Ingesting human blood is
believed to confer the powers and strengths of the victim
upon the conqueror. Possessing a few drops of a person’s
blood gives a witch or magician power over that person or
enables the magician to harness that person’s emotional
state. By the principles of sympathetic magic, a person
may be bewitched or cursed.
The blood of executed criminals is said to be a powerful protector against disease and bad luck, because of the
energy of resentment and fury, which is released upon execution. Spectators at public executions such as beheadings sought to obtain the victims’ blood on handkerchiefs
or bits of cloth for later use in magical rituals.
Human blood also is used to seal pacts of oath and
brotherhood. During the European witch hunts of the
Inquisition, it was believed that witches signed blood
PACTs with the Devil to pledge servitude and obedience
to him. The magical power of a witch could be neutralized or destroyed by burning her blood in fi re—hence
the common European method of execution by burning
at the stake—or a practice called “blooding.” The witch
was scored above the breast and allowed to bleed, sometimes to death.
Human blood was believed to strengthen the foundations of buildings, and sometimes sacrifi cial victims were
walled up in temples, forts, and other structures.


_Menstrual Blood_
Menstrual blood, which is linked to the phases of the
Moon, is particularly potent. The blood of the Goddess,
also called wine, milk, mead, and “wise blood,” appears
universally in mythologies; it is drunk as a charm for wisdom, fertility, regeneration, immortality, and healing. The
blood of ISIS, symbolized in an ambrosia drink, conferred
divinity on pharaohs. According to ancient Taoism, red
yin juice, as menstrual blood was called, conferred long
life or immortality.
Menstrual blood has a long history of being feared by
men, and proscriptions have been given against associating with, touching, or having sex with menstruating
women, for their blood has the power to harm. Ancient
Romans believed the touch of a menstruating woman
could blunt knives, blast fruit, sour wine, rust IRON, and
cloud MIRRORs. In the Old Testament, Leviticus 18:19



**Brossier, Marthe  33**


states, “You shall not come near a woman while she is
impure by her uncleanness to uncover her nakedness.”
The Talmud instructs that husband and wife are to be
sexually separated during menstruation and for a week
later in order to ensure cleanliness.
In Christianity, menstrual blood was believed to
spawn DEMONs and to defi le altars. Up to the late 17th
century, menstruating women were forbidden to partake
in communion or, in some cases, even to enter church.


FURTHER READING:
Cavendish, Richard. _The Black Arts._ New York: G. P. Putnam’s
Sons, 1967.
Guiley, Rosemary Ellen. _The Encyclopedia of Witches, Witch-_
_craft, and Wicca._ 3rd ed. New York: Facts On File, 2008.


**bogey** In English folklore a horrible evil spirit or hobgoblin, usually big and black, who scares children. The
“Bogey-Man” or “Boogie-Man” arrives at night and appears
in bedrooms and at the sides of beds. In appearance the
bogey often looks like the dark silhouette of a man.
The bogey is called the _bwg_ (ghost) in Welsh, _bogle_
in Scotland, and _Boggelmann_ in German. Among other
names are bug-a-boo, boo, bugbear, bock, and boggart.
The Irish _puca_ is similar. _Bogey_ also is another name for
the DEVIL.


**Botis** **(Otis)** FALLEN ANGEL and 17th of the 72 SPIRITS
OF SOLOMON. As a great president and earl of HELL, Botis
commands 60 LEGIONs of DEMONs. He appears in the
shape of an ugly viper but will take on human form with
large teeth and horns when commanded to do so. He carries a sharp sword. He sees past, present, and future and
reconciles friends and enemies.


**Brossier, Marthe** **(16th century)** Fraudulent POSSESSION case. Used as a vehicle for raising money from the
gullible, Marthe Brossier’s alleged possession by BEELZEBUB also served as a means for the Catholic Church to try
to undercut the religious reform of the Huguenots, members of the Protestant Reformed Church of France. The
case stands as the fi rst where accusations of fraud in an
alleged possession were backed up by detailed physical
evidence.
Reported as both the eldest and the youngest of four
daughters of a poor draper in the town of Romorantin,
Brossier fi rst showed signs of unusual behavior at the age of
25 in 1598. Still without a husband, she cut her hair, wore
men’s clothing, screamed, and contorted. She attacked her
friend Anne Chevion (also known as Chevreau) in a fi t of
jealousy, accusing Anne of bewitching her. Although no
records exist detailing Anne’s fate, other possessed persons in Romorantin successfully used the WITCHCRAFT
defense. Brossier’s career as a demoniac also may have
been infl uenced by an account of the MIRACLE OF LAON.
In any case, she demanded EXORCISM by her local priest
and began exhibiting fi ts, impossible body contortions,


**34  Bruner**


a psychosomatic pregnancy, and, as in Laon, ravings by
Beelzebub against the heresy of the Huguenots.
Realizing the celebrity potential of her possession,
Brossier and her family traveled the Loire valley, stopping
in various towns for exorcisms and drawing large audiences. The physician Michel Marescot, who examined
Brossier in 1599, unkindly described her tours as “fi fteen
months spent in carrying of her too [ _sic_ ] and fro, like an
Ape or a Beare, to Angers, Saulmur, Clery, Orleans and
Paris.”
In Orléans, Brossier obtained a certifi cate of genuine possession from the local priest. Not everyone was
fooled, however, as administrators in Clery and Orléans
posted documents forbidding any priest to exorcise “that
fi ctitious spirit.” At Angers, Bishop Charles Miron tested
Brossier on her reactions to holy water and sacred Latin
texts, and she failed both examinations: She did not react
to real holy water but to ordinary water, and the Latin,
which caused more convulsions, was merely a line from
Virgil’s _Aeneid._ Bishop Miron ordered Brossier and her
family to return to Romorantin and stop playing tricks.
Instead, in early March 1599, Brossier and her father
went to Paris. Just a few days prior, the Paris parliament
had passed the Edict of Nantes, giving offi cial tolerance to
both Catholic and Huguenot beliefs. The Brossiers sought
refuge in the Capuchin monastery of Ste. Genevieve,
where the monks began to exorcise Brossier immediately
and broadcast Beelzebub’s anti-Huguenot diatribes. The
exorcisms attracted huge crowds, and by the end of March,
public feeling was so high that Henri De Gondy, bishop of
Paris, intervened to verify Brossier’s possessed state. Both
theologians and physicians examined Brossier, including
Marescot, and all agreed on March 30 that Brossier was
not possessed but merely ill; her symptoms were mainly
counterfeit.
On March 31, two of the doctors reexamined Brossier
and found an insensitive spot between her thumb and index fi nger. Believing it to be a DEVIL’S MARK, they asked
for a postponement of the earlier report and began to exorcise Brossier on April 1. The Capuchins called in another group of doctors on April 2, and on April 3 they
proclaimed her genuinely possessed. But their efforts
were too late.
Fearing a breakdown of the edict, King Henri IV
ordered a halt to the public exorcisms. Brossier was
imprisoned for 40 days, and her copy of the Miracle
of Laon was confi scated. Her convulsions gradually
ceased. On May 24, Parliament ordered Brossier and her
father to return to Romorantin, where the local judge
was to check on her every two weeks. All was quiet until December, when Alexandre de la Rochefoucauld, the
prior of St. Martin-de-Randan in Auvergne and a believer in Brossier’s possession, kidnapped her and took
her to Avignon and fi nally to Rome to see the pope, all
the while encouraging her anti-Huguenot performances.
They arrived just in time for the Papal Jubilee of 1600,



where Brossier contorted and was exorcized for the edifi cation of the tourists.
Upon the advice of Henri IV and other clerics, the
French cardinal d’Ossat stopped the Prior’s exhibitions,
although Brossier continued to perform. According to
an account by Palma Cayet in 1605, Brossier was still
staging possession fi ts in Milan as of 1604 and acting
as Beelzebub’s mouthpiece. That is the last record of her
escapades.


FURTHER READING:
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**Bruner (Burner), Theobald and Joseph** **(19th century)**
French case considered a classic example of demonic
POSSESSION and EXORCISM. Two brothers, Theobald and
Joseph Bruner of Illfurt (Illfurth), Alsace, exhibited all
the accepted signs of diabolic interference—contortions,
blasphemies, levitation, speaking in unknown languages,
revulsion toward holy objects, and clairvoyance—while
the DEVIL was successfully driven out through organized
rituals.
Theobald (Thiebaut), born in 1855, and Joseph, born
in 1857, fi rst began displaying unusual and frightening
behavior in September 1865. Confi ned mostly to their
beds for the next two years, the boys would entwine
their legs, sometimes every two or three hours, in knots
so tight that no human pressure could unentangle them.
They would stand on their heads for hours, bend completely backward; become rigid; and undergo attacks of
vomiting, expelling great quantities of yellow foam, seaweed, and foul-smelling feathers.
The boys levitated as well, rising upward while remaining seated or in bed. Sometimes their mother, seated
on the bed while it rose off the fl oor, would be thrown
into the corner. Their room was unbearably hot, although
no stove was lit; only by sprinkling holy water on the bed
did the room’s temperature return to normal. Furniture
fl ew about the room, the drapes would fall down by themselves, and the windows would burst open. The entire
house shook, as if from an earthquake.
More disturbing were the boys’ increasing fascination
with the Devil and hatred of holy objects. They would
draw devilish faces on the walls by their bed and talk
to them. Rosaries or sacred relics placed on or under
their bed would send the boys into hysterical fi ts, hiding under the covers and screaming blasphemies. The
blessed host was particularly loathsome, and pictures of
the Virgin Mary, or even the mention of her name, drove
the boys crazy. According to the records kept by the local priest, Father Karl (Charles) Brey, if a “clergyman or
pious Catholic visited the house, the possessed children


crawled hastily under a table or bed, or jumped out the
window.” But when someone of less fervent faith entered,
the boys were delighted, proclaiming, “That one is one of
ours. They should all be like that!”
The fi nal proof of their possession was the boys’ ability
to speak in foreign languages—English, Latin, and various Spanish dialects—unknown to them and to display
paranormal, or clairvoyant, knowledge of outside events.
Father Brey told that two hours before one woman died,
Theobald knelt in his bed and acted as if he were ringing
a mourning bell. On another occasion, Theobald rang his
imaginary mourning bell for an entire hour, claiming it
was for the death of Gregor Kunegel. Kunegel’s daughter
happened to be in the house and angrily denied her father’s death, protesting that he was not even ill but working as a mason on a new seminary building. Theobald
answered that the man had fallen, as indeed he had, and
broken his neck.
It was about four years until the Bruners and Father
Brey agreed on a diagnosis of demonic possession and
convinced Father Brey’s bishop to approve an exorcism.
Finally, Theobald was sent to the St. Charles Orphanage at Schiltigheim, near Strasbourg, on October 3, 1869.
Held by three strong men and forced to stand before the
altar, Theobald remained silent for three days (other accounts say two), only drooling a thick yellow froth. On
the fourth day, he roared in a horrible voice that he had
arrived and was furious. When the nun asked who had
come, the Devil in Theobald answered, “I am the Lord
of Darkness!” At that point, Theobald was placed in a
straitjacket, as he began tearing his clothes and breaking everything in reach. Finally, after the exorcist, Father
Stumpf, again called upon the Virgin, Theobald screamed
in agony and pitched forward in a deep sleep. When he
became conscious, he was himself again and had no
memory of the previous three days.
Father Brey himself exorcized Joseph, also in the orphanage, on October 27. After only three hours of frantic
struggling and screaming, the Devil released him. As was
Theobald, Joseph was surprised to fi nd himself in church
and did not remember his ordeal.
Unfortunately, the boys did not live long, peaceful
lives. Theobald died two years later, at age 16, while Joseph died in 1882 at age 25.


FURTHER READING:
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J: University Books, 1966.



**Busyasta  35**


_Buer_ ( _DICTIONNAIRE INFERNAL_ )


**Buer** FALLEN ANGEL and the 10th of the 72 SPIRITS OF
SOLOMON. Buer is a president in HELL, where he governs
more than 50 LEGIONs of DEMONs. He appears when the
Sun is in Sagittarius. He teaches moral and natural philosophy, the logical arts, and the virtues of all herbs and
plants. Buer heals all distempers and gives good FAMILIARs.


**Buriel** DEMON and a wandering duke of the air. Buriel
has many dukes and servants to do his bidding. All are
evil and are hated by other spirits. They must be summoned at night because they hate the day. When they
appear, they have the form of a SERPENT with a virgin’s
head and speak with a man’s voice. Buriel’s major 12
dukes are Merosiel, Almadiel, Cupriel, Sarviel, Casbriel,
Nedriel, Bufi el, Futiel, Drusiel, Camiel, Drubiel, and
Nastros.


**Busyasta** In ZOROASTRIANISM, the DEMON of lethargy,
long sleep, and sloth. Busyasta is a female demon with
yellow, jaundiced skin and long claws. She makes men
oversleep and neglect their religious duties.


**Cabariel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Cabariel is a prince of the west and north, with
50 attending dukes during the day and 50 more at night.
Each duke has 50 servants, who appear when the dukes
are summoned. The daytime dukes and servants are
good-natured, but the nighttime demons are deceitful,
disobedient, and evil. The 10 most important dukes of
the day are Satifi el, Parius, Godiel, Taros, Asoriel, Etimiel, Clyssan, Elitel, Aniel, and Cuphal. The 10 most
important dukes of nighttime are Mador, Peniet, Cugiel,
Thalbus, Otim, Ladiel, Morlas, Pandor, Cazul, and
Dubiel.


**Cagliostro, Count** See DORIS FISCHER OBSESSION; SMITH,
HELENE.


**Caim** **(Caym, Camio)** FALLEN ANGEL and 52nd of the
72 SPIRITS OF SOLOMON. Prior to his fall, Caim was in the
order of ANGELs. In HELL, he is a great president with 30
LEGIONs of DEMONs. He appears fi rst as a black bird or
thrush and then as a man carrying a sharp sword. Sometimes he appears as a man adorned with a tuft and a peacock’s tail. He answers questions in burning ashes. He is
good at settling disputes. He gives men the understanding of the songs of birds, the lowing of cattle, the barking
of dogs, and the voice of waters. He gives true answers
about the future. Martin Luther reportedly had an
encounter with Caim.



**Calder, Andrew** **(1965– )** Evangelical Episcopalian
priest and EXORCIST. Andrew Calder is the founder and
director of the Georgia Paranormal Research Team,
which investigates hauntings and demonic cases. Calder
once lived in a haunted home, where he experienced
paranormal phenomena. He has worked as a law
enforcement offi cer for city and state agencies, and as a
private investigator, specializing in video surveillance.
He is an ordained priest with the Communion of Evangelical Episcopal Churches. Calder has appeared on
reality television programs in connection with demonic
cases and has also been featured in documentaries and
docudramas.


**Camuel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Camuel is the third-ranking spirit of the east and
rules as the king of the southeast regions of the world. He
is attended by numerous spirits, of which 10 daytime
spirits and 210 nighttime spirits are signifi cant. His 9
most signifi cant attendants are Camyel, Omyel, Budiel,
Elcar, Citgara, Pariel, Cariel, Neriel, and Daniel. Ten of
his nighttime servants will also appear during the day:
Asimiel, Calim, Dobriel, Nodar, Phaniel, Meras, Aszemo,
Tediel, Moriel, and Tugaros. Camuel and his attendants
all appear in beautiful form and are courteous.


**Carnesiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Carnesiel is chief emperor of the east and com


**36**


mands 1,000 great dukes, 100 lesser dukes, and
50,000,000,000,000 ministering spirits. His 12 most
important demonic dukes are Myrezyn, Omich, Zabriel,
Bucafas, Benoham, Arifi el, Cumeriel, Vadriel, Armany,
Capriel, Bedary, and Laphor. Carnesiel can appear day or
night. When he does so, he is attended by an entourage
of his dukes numbering no fewer than 10 and no more
than 300.


**Caspiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Caspiel is the chief emperor of the south, who rules
over 200 great dukes, 400 lesser dukes, and
1,000,200,000,000 ministering spirits. His 12 most
important dukes are Ursiel, Chariet, Maras, Femot,
Dudarion, Camory, Larmot, Aridiel, Geriel, Ambri, Carnor, and Oriel. Each of the 12 dukes is attended by 2,660
lesser dukes. All of the dukes are stubborn and churlish,
but many attend Caspiel when he appears.


**Cassian, John** **(ca. 360–433)** Abbot; father of the
church. Like St. ANTHONY, who preceded him in the
same century, John Cassian was a signifi cant early author
on the nature and characteristics of DEMONs and the remedies against them. However, the church ultimately
rejected his work as apocryphal.


_Life_
Cassian probably was born around the year 360; the place
is uncertain. Among the possibilities suggested are Gaul,
Syria, Palestine, and Scythia. Nothing is known about
him until 380, when he, at age 20, and his friend Germanus became monks at Bethlehem, in a monastery near the
place of the nativity.
They stayed there until about 385, then left for Egypt,
spending about 15 years traveling throughout Lower
Egypt and the Nile delta, staying with the most famous
monks and anchorites. Cassian kept a journal, recording
everything he saw with a vivid style and minute accuracy,
a sense of humor, and an eye for the picturesque.
They left Egypt for Constantinople, where Bishop St.
John Chrysostom ordained Germanus a priest and Cassian a deacon. In 405, after Chrysostom was deposed,
they went to Rome, carrying a letter to Pope St. Innocent
I (r. 401–17) from the clergy of Constantinople protesting this act. In Rome, Cassian was ordained a priest. Ten
years later, he was in Marseilles (Germanus disappeared
in the interim), where he founded and served as abbot of
the monastery of St. Victor for men and the convent St.
Savior for women.
Asked by a neighboring bishop, Castor of Apt, to compile a summary of all he had observed and learned during
his travels, Cassian composed a 12-volume work, _Rem-_
_edies for the Eight Deadly Sins,_ which describes the rules
and organization of communities in Egypt and Palestine,
and of the means used by the monks in their spiritual
combat against the eight chief obstacles to a monk’s per


**Cassian, John  37**


fection. (See SEVEN DEADLY SINS.) He was not unduly impressed by extreme asceticism and did not recommend it
for the monasteries of the West. Instead, he held that perfection was to be achieved through the charity and love
that make humans most like God.
Cassian’s next work was _Conferences on the Egyptian_
_Monks,_ in which he relates discussions he and Germanus had with the monks. The doctrine he expressed
was unorthodox, giving too much importance to free
will and not enough to divine grace. _Conferences_ was
publicly criticized but was still highly popular and infl uential. Even St. Benedict prescribed it as one of the
books to be read aloud by his monks after their evening
meal.
About 430, Cassian was commissioned by the future
pope St. Leo to write the seven-volume _On the Incarna-_
_tion of the Lord,_ a critique of the Nestorian heresy, which
put forth the idea that Christ had existed as two separate
beings, one divine and one human. This hastily written
book assisted in the condemnation of Nestorius by the
Council of Ephesus in 431.
Cassian died in Marseilles, France, on July 23, about
the year 433. After his death, _Conferences_ was declared
apocryphal by a decree attributed to Pope St. Gelasius I
(r. 492–96). In 529, Cassian himself was condemned by a
church council.


_Cassian’s Views on Demons and the Devil_
Cassian said that there are three origins of all of human thoughts: God, the DEVIL, and ourselves. Thoughts
from God lift us up to a higher state of spiritual progress.
Thoughts from the Devil try to destroy people with the
pleasures of sin and secret attacks and deceitful guises
such as purporting to be from “angels of light” who try to
show that evil is good.
Cassian’s demons, as do those of Anthony, resemble
the Greek _DAIMONES,_ who inhabit the air and have supernatural powers. The very air is thick with them, and
it is fortunate that they are invisible to people, for the
dread of seeing them would drive men to insanity. The
demons are similar to humans, with similar thoughts
and perceptions, and detect a person’s inner weaknesses
and vulnerabilities by observing his or her external
behavior.
Books 7 and 8 of _Conferences_ concern conversations
with Abbot Serenus, and there is much discussion of demons. Serenus, through his faith, fasting, and prayer,
suppressed his sexual desires and could resist demonic
seduction. According to Serenus, demons cannot take
over and unite with the inner spirit of humans, but
they can seize upon the natural inclinations that reside
within and use those to incite impure thoughts. For example, if demons see a natural tendency toward gluttony, they will use that to their advantage. First, demons
must take over the mind and thoughts before they can
take over a body.


**38  Cerberus**


Not every demon can incite every sin within a person, Cassian said. Demons have their specialties and fi nd
opportunities to use them. Likewise, the demons cannot
incite many sins at the same time but rather focus on one
or two in any particular time. Demons also vary in their
individual strength and capability. Weaker demons start
fi rst and are replaced by stronger demons the more a person is able to resist.
Demons cannot affl ict anyone of his or her own free
will but only with the permission of God, Cassian said.
They are not invincible. They have their own anxieties
and uncertainties in their battles against people. When
defeated, they retreat in confusion and despair. Cassian
said that even by his time, the power of demons had diminished from the time of the fi rst monks in the desert. Those monks could not dare to sleep all at the same
time at night, lest demons descend upon them. There are
many terms and names for demons, he said, too many
to list:


But it would take too long to search through the whole
of Scripture and run through the different kinds of them,
as they are termed by the prophets onocentaurs, satyrs,
sirens, witches, howlers, ostriches, urchins; and asps and
basilisks in the Psalms; and are called lions, dragons,
scorpions in the gospel, and are named by the Apostle
the prince of this world, rulers of this darkness, and
spirits of wickedness.


_Importance of Cassian’s Views_
Cassian reinforced the beliefs that demons are everywhere striving to attack people, that they have the ability
to infl uence people’s thoughts and desires, and that they
can be thwarted by prayer, fasting, the sign of the cross,
and the invocation of the name of Christ.
Cassian added a great deal of force to the connection
between demons and MAGIC. The magical arts, taught by
the WATCHERS to the “daughters of Cain,” were subverted
under the infl uence of demons to profane uses. The “curious arts of wizards and enchantments and magical superstitions” were used to teach people to “forsake the holy
worship of the Divinity and to honor and worship either
the elements or fi re or the demons of the air.”
Magic survived the fl ood because of Ham, the son of
Noah, who learned the magical arts from the daughters
of Cain. Ham knew that Noah would never allow magical
books aboard the ark, so Ham inscribed the secrets on
metal plates and rocks that could not be destroyed by the
fl ood waters. Cassian said, “And when the fl ood was over
he hunted for them with the same inquisitiveness with
which he had concealed them, and so transmitted to his
descendants a seed-bed of profanity and perpetual sin.”


FURTHER READING:
Ankarloo, Bengt, and Stuart Clark, gen. eds. _The Athalone_
_History of Witchcraft and Magic in Europe._ London: Athlone Press, 1999.



Cassian, John. _The Conferences of John Cassian._ Translated
and annotated by Edgar C. S. Gibson. Available online.
URL: http://www.osb.org/lectio/cassian/conf/book1/conf7.
html#7.0. Downloaded February 3, 2008.


**Cerberus** **(Kerberos)** Triple-headed dog or doglike
creature who guards the entrance to Hades, the Greek
underworld. Not originally a “demonic” creature, Cerberus became the model for the Hellhounds of the DEVIL
and other BLACK DOGS in folklore.
In classical myth, Cerberus is the offspring of Typhon, a dragon and SERPENT-shaped monster associated
with wind and volcanic eruptions. Typhon fathered many
of the beasts of Greek legend, including Echidna, a halfwoman, half-serpent. Cerberus lives in a den on one side
of the river Styx that separates the land of the living from
the land of the dead. There, he greets the shades of the
newly dead as they are ferried across the river by Charon.
Cerberus is unpredictable in his friendliness or hostility; therefore, the dead are buried with honey cake offerings for the shades to give him, which guarantee his
friendliness.
As gatekeeper to the underworld, Cerberus also prevents shades from escaping. He fi gures in numerous
myths of descent to the underworld, including the labors
of Hercules and Orpheus’ foiled rescue attempt of his
lover, Eurydice.
In Homeric poems, Cerberus is “the dog.” Hades gives
Hercules permission to take him up from the river Acheron provided he can quell the beast without weapons.
Hercules descends accompanied by Mercury and Minerva, wrestles the dog into submission, and takes him
to Eurystheus, king of Tiryns. Saliva drips from Cerberus
and creates the poison aconite.
Hesiod, a Greek poet ca. the eighth century B.C.E.,
was the fi rst writer known to have called Cerberus by a
proper name. Hesiod described the beast as having 50
heads.
By the time of the Roman poets, Cerberus had evolved
into a three-headed dog with a dragon’s neck and tail and
serpent’s heads along his back. Virgil (70–19 B.C.E.) provided the most detailed description of Cerberus in book
6 of the _Aeneid,_ describing the underworld journey of
Aeneas:


Grim Cerberus, who soon began to rear
His crested snakes, and arm’d his bristling hair.
The prudent Sibyl had before prepar’d
A sop, in honey steep’d, to charm the guard;
Which, mix’d with pow’rful drugs, she cast before
His greedy grinning jaws, just op’d to roar.
With three enormous mouths he gapes; and straight,
With hunger press’d, devours the pleasing bait.
Long draughts of sleep his monstrous limbs enslave;
He reels, and, falling, fi lls the spacious cave.
The keeper charm’d, the chief without delay
Pass’d on, and took th’ irremeable way.


_Cerberus guarding the gates of Hades_ (AUTHOR’S COLLECTION)


**Cesmak** **(Cheshmak, Cheshmak the Karap)** In ZOROASTRIANISM, the DEMON of whirlwinds and destruction.
In the _Denkart,_ Cesmak is a harlot with a body of gold
and big breasts. She tries to seduce the prophet Zarathustra (Zoroaster) when he returns from a meeting with
Ohrmadz in heaven, but he defeats her.


**charm** In MAGIC, a spell or “little prayer” for something
desirable. Charms may invoke the help of DEMONs. Popular
charms are used to secure the love of another person, to
fi nd treasure or acquire riches, to have good luck, and so
forth. The Catholic Church considers charms to be undesirable and acts that open the door to demonic infl uence,
even POSSESSION, for either the person who makes the
charm or the one for whom the charm is intended. The
church advises that objects related to charms be destroyed.
See AMULET.


FURTHER READING:
Fortea, Fr. Jose Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.



**Choronzon  39**


**Choronzon** **(Coronzon)** DEMON or spirit identifi ed in
the 16th century by John Dee and Edward Kelly, summoned in a dramatic ritual by ALEISTER CROWLEY in
1909. Dee referred to “Coronzon,” or 333, in his Enochian communications with spirits; he did not consider
it to be a demon. Crowley called Choronzon the Demon
of Dispersions and of the Abyss.
The account of Crowley’s evocation is full of drama;
it is not known whether the events happened as objective experiences or were experienced as visions. Crowley
claimed to have conquered Choronzon to become a full
Master of the Temple and Secret Chief.
The evocation was performed in 1909. In November,
Crowley and Neuberg went to Algiers on holiday and
walked south through the desert to Aumale. There, Crowley was summoned by the voice of Aiwass, the entity who
had dictated to him _The Book of the Law,_ to “call Me.” He
had with him the Enochian Keys of Dee and Kelly used
to communicate with angels and spirits and felt he had
received a divine message to use them. Crowley had successfully used the 19th Key or Call, the most diffi cult,


**40  Choronzon**


_Choronzon_ (© RICHARD COOK)


to access two of the 30 aethyrs or aires (levels or planes)
of expanded consciousness. He decided to access the remaining 28 aethyrs.
Crowley and Neuberg went out into the desert to a
mount and ascended it. To make the Call, Crowley held
a vermilion-painted Calvary Cross with an engraved topaz set in its axis. The topaz was engraved with a rose of
49 petals. When his clairvoyant visions unfolded, Crowley dictated to Neuberg. They performed one aethyr a
day, except for one day when they two performed. They
started with the last-numbered aethyr and worked backward toward the fi rst.
Most of Crowley’s visions were apocalyptic in nature.
In the 15th aethyr, he underwent an initiation to the magical grade of Master of the Temple, a title that could be
fully realized only by accessing the other aethyrs. However, Crowley experienced great diffi culty in trying to
access the next, the 14th aethyr. After making several attempts, he stopped.
He and Neuberg were on their way down the mount
when Crowley suddenly was seized with the inspiration
to perform a homosexual magic ritual with Neuberg and
dedicate it to the Greek god of nature, Pan. They went
back to the top of the mount, inscribed in the sand a
magic circle protected with names and words of power,
and made a crude stone altar. Crowley took the submissive role in the sexual act as a way of eliminating ego. The
ritual marked a turning point for him in his view of the
importance of sex in magic; he now saw it as a benefi cial
sacrament.
The ritual also led to a breakthrough in consciousness, for later that evening, Crowley gained access to the
14th aethyr. In his vision, he was informed that in order
to attain his cherished goal of becoming a Secret Chief
and Master of the Temple, he had to undergo the complete death of his ego and unite his spirit with the ocean
of infi nity. Only this way, could he cross the Abyss, the



gulf that separates ordinary mortals from the Secret
Chiefs.
Crowley was able to resume his explorations of the
other aethyrs, where he received revelation after revelation, laden with symbolism. In the 11th aethyr, he was
told that in the 10th aethyr he would have to make a
conscious crossing of the Abyss, inhabited by a single
entity, the demon Choronzon, the “fi rst and deadliest of
all the powers of evil,” a being composed of “complete
negation.”
The ritual for crossing the Abyss took place on December 6, 1909, outside the town of Bou Saada. Crowley
and Neuberg walked out into the desert until they found
a valley that had a suitable fl oor of fi ne sand. They formed
a circle of rocks, drew around it a magic circle, and then
drew a magic triangle. The demon would be invoked into
the triangle. The circle would protect Neuberg, who would
sit within it, armed with a magical knife and a notebook
for recording what happened. Crowley intended to enter
the triangle, a dangerous act for a magician. He thus became perhaps the fi rst magician in the Western magical
tradition to offer his own body ritually as a vehicle for
manifestation of a demon.
Before the start of the ritual, Neuberg took an oath
that he would defend the magic circle “with thoughts and
words and deeds” and would use the knife to attack anything that entered it, even Crowley.
Crowley apparently was not in the triangle when he
invoked the aethyr, but was in a “secret place” out of the
sight and hearing of Neuberg. After the invocation, Crowley entered the triangle. To help the demon materialize,
he sacrifi ced three pigeons at the points of the triangle
and sprinkled their BLOOD. He took care not to let a drop
fall outside the triangle, for that would enable Choronzon to manifest in the universe. When all the blood had
soaked into the sand, he secretly recited the Call of the
aethyr. He was in full trance.
Neuberg records that he heard a voice, simulating
Crowley’s voice, call out barbarous names and then blasphemies. Visions appeared within the triangle. First, Neuberg saw the form of a woman prostitute he had known
in Paris. The “woman” tried to seduce him, but Neuberg
resisted, fi guring it was Choronzon in a shape-shifted
form. The “woman” then offered submission, which he
also rejected. The demon next turned into an old man,
then a SERPENT, and then into Crowley, who begged for
water. Neuberg held fast within the circle.
Neuberg ordered Choronzon to declare his nature.
The demon replied that he spat upon the name of the
Most High. He was Master of the Triangle, who had no
fear of the pentagram. He gave Neuberg words that the
magician took as “great secrets of magic” but turned out
to be worthless, a joke played by the demon. Neuberg invoked Aiwass. Choronzon said that he knew the name
of the angel and that “all thy dealings with him are but a
cloak for thy fi lthy sorceries.”


Ordered again to declare his true nature, Choronzon
said his name was _Dispersion_ and he could not be bested
in argument. He uttered a rapid string of blasphemies
that taxed Neuberg’s ability to record. While distracting
the magician with blasphemies, Choronzon threw sand
onto the magic circle. When the outline was suffi ciently
blurred, he took the form of a naked man and leaped into
it, throwing Neuberg to the ground. The two fought furiously. The demon tried to tear out Neuberg’s throat with
his froth-covered fangs. At last, Neuberg was able to force
Choronzon back into the triangle, and he repaired the
magic circle.
Man and demon argued. Choronzon threatened Neuberg with all the tortures of HELL, and Neuberg denounced
the demon as a liar. After a long time at this, the demon
suddenly vanished, leaving Crowley alone in the circle.
Crowley traced the word _Babalon_ in the sand, and the ritual was over. He and Neuberg built a fi re for purifi cation
and ritually destroyed the circle and triangle.
Neuberg maintained that he had literally wrestled
with Choronzon, and not with Crowley possessed by
the demon. Some occultists have posited that Crowley
somehow exuded an ectoplasm that enabled the demon
to make a form tangible enough to fi ght with Neuberg.
Another explanation advanced is that the entire experience was visionary. Whatever the truth, both Crowley
and Neuberg felt that Crowley had beaten the demon and
achieved the status of Master of the Temple and Secret
Chief. Crowley’s new vision of himself was as teacher and
prophet who was to indoctrinate the world with the philosophy of _The Book of the Law._
Associates of Crowley said the ritual permanently
damaged him and that he was possessed by Choronzon
for the rest of his life.


FURTHER READING:
King, Francis. _Megatherion: The Magickal World of Aleister_
_Crowley._ London: Creation Books, 2004.
Symonds, John, and Kenneth Grant eds. _The Confessions of_
_Aleister Crowley, an Autobiography._ London: Routledge &
Kegan Paul, 1979.


**chthonic deities** In classical mythology, the dreaded
deities of the underworld, who are so feared that they
usually are nameless and are called only by euphemisms.
They often appear in the form of SERPENTs, which are
associated with tombs and death. Chthonic deities originally were ancestral spirits who represented the ghosts
of the dead. They were worshipped by propitiation and
sacrifi ce.
As rulers of the underworld, chthonic deities torment
souls of the death and reign over chaos, darkness, gloom,
and evil spirits (see DEMONs). As Christianity overtook
pagan beliefs, the chthonic deities became associated increasingly with evil and the DEVIL.
The greatest and most feared chthonic god is Hades,
the Greek King of the Dead, who owns a cap that makes



**chthonic deities  41**


the wearer invisible. Hades is uncompassionate but not
evil. He seldom leaves his gloomy realm of the underworld. His name became synonymous with HELL. The Romans also associated him with the minerals of the earth
and called him Pluto, the god of wealth.
Hades rules the underworld with his queen, Persephone. According to myth, Persephone was a lovely
maiden of spring, the daughter of Demeter, goddess of
corn and the harvest. Hades desired her and one day rose
up out of a chasm in the earth in his chariot drawn by
black horses, kidnapped her, and took her to the underworld. In her grief, Demeter caused all things on Earth to
wither and die. Other gods entreated her to relent, but she
refused in anger. Finally, Zeus intervened and ordered
Hades, his brother, to return Persephone to Earth. Hades
acquiesced but fi rst made Persephone eat a pomegranate
seed, which bound her to him forever. As a compromise,
Persephone returned to Earth each spring, producing a
fl owering of the planet, and went back to Hades each fall,
causing the death of winter.
Other chthonic entities are the three ERINYES (Furies), called Tisiphone, Megaera, and Alecto, who relentlessly pursued and punished the sinners of the Earth;
and Thanatos, god of death, and his brother, the god of
sleep. From the god of sleep, the “little death,” issued
dreams, which rose up from the underworld in two
forms: true dreams, which passed through a gate of horn,
and false dreams, which passed through a gate of ivory.
The Greeks and Romans placed a great deal of importance on the meaning of dreams, especially information
of a prophetic or oracular nature.
The descriptions of the classical underworld are most
vivid in the writings of the Roman poet Virgil and the
Greek poet Homer. To Homer, the underworld is a shadowy place where nothing is real. To Virgil, it is more
realistic, a place where sinners are tormented and the
good enjoy rewards and delights. Virgil gave descriptions of the terrain of the underworld, and the means
by which souls entered. A path led to two rivers, the
fi rst of which was Acheron, the river of woe, which then
emptied into Cocytus, the river of lamentation. There,
an old boatman named Charon ferried souls across the
waters, but only those whose passage was paid, by coins
placed upon the lips of the corpses by the living and
who were properly buried. Three other rivers separated
the underworld: Phlegethon, the river of fi re; Styx, the
river of the unbreakable oath sworn to by the gods; and
Lethe, the river of oblivion or forgetfulness. (Souls returning to Earth to be reborn were required to drink of
the waters of Lethe, so that they would not remember
their previous lives.)
The gate of Hades is guarded by a three-headed,
dragon-tailed dog, CERBERUS, whose chief job was to prevent any souls from leaving once inside. Hades himself
lived in a huge palace somewhere in the gloom of the underworld, surrounded by cold and wide wastes.


**42  Church of Satan**


Hecate is a powerful goddess with chthonic associations, who became the patron of magic and WITCHCRAFT.
Hecate has three aspects: goddess of fertility and plenty,
goddess of the Moon, and queen of the night, ghosts, and
shades.
Hecate possesses infernal power, roaming the earth
at night with the WILD HUNT, a pack of red-eyed hellhounds and a retinue of dead souls. She is visible only
to dogs, and if dogs howl in the night, it means Hecate is
about. She is the cause of nightmares and insanity and is
so terrifying that many ancients referred to her only as
“The Nameless One.” She is the goddess of the dark of the
Moon, the destroyer of life, but also the restorer of life. In
one myth, she turns into a bear or boar and kills her own
son, then revives him to life. In her dark aspect, she wears
a necklace made of testicles; her hair is made of writhing
snakes, which, as do the snakes of Medusa, petrify those
who gaze upon them.
Hecate is the goddess of all CROSSROADS, gazing in
three directions at the same time. In ancient times, sorcerers gathered at crossroads to pay homage to her and such
infernal servants as the Empusa, a hobgoblin; the Cercopsis, a poltergeist; and the Mormo, a GHOUL. Three-headed
statues of her were set up at many road intersections, and
secret rites were performed under a full Moon to appease
her. Statues of Hecate carrying torches or swords also were
erected in front of homes to keep evil spirits at bay.
Many of the heavenly deities of Mount Olympus have
chthonic aspects, such as Zeus and Hermes, but are not
feared as much as the underworld deities. Hermes, the
swift-footed messenger god, escorts the souls of the dead
to the underworld, and souls ready to be reborn back to
the land of the living. Demeter also has chthonic aspects,
because of her relationship with Persephone.


**Church of Satan** See SATANISM.


**Cimeries** FALLEN ANGEL and 66th of the 72 SPIRITS OF
SOLOMON. Cimeries rules 20 LEGIONs of DEMONs as a marquis in HELL. He also rules spirits in Africa. He appears
as a valiant soldier riding a black horse. He teaches grammar, logic, and rhetoric. He fi nds lost objects and buried
treasures.


**Colas, Antide** **(d. 1599)** Woman accused of WITCHCRAFT
and having sex with SATAN. Arrested and tried at Dole,
France, Antide Colas was examined by a surgeon, Nicolas
Milliere, who found a hole below her navel. Colas confessed that the DEVIL, whom she called Lizabet, had intercourse with her through this hole. She also said that when
the Devil lay down beside her, if she did not do as he asked,
he made her twitch and tremble, and he pricked her left
side. Colas was executed by burning in Dole in 1599.


**Cole, Ann** A woman involved in a POSSESSION case in
Hartford, Connecticut, that astonished her townspeople



and led to the execution of an accused witch. Ann Cole
suddenly seemed to acquire preternatural knowledge of
the malicious activities of the accused witch, who was a
stranger to her. Increase Mather described Cole as “a
person of real piety and integrity” in his account in _An_
_Essay for the Recording of Illustrious Providences_ (1684).
In 1662, Cole was living in the house of her father—
described as “a godly man”—when she began having bizarre fi ts, “wherein her Tongue was improved by a _Dae-_
_mon_ to express things which she herself knew nothing
of,” Mather wrote. Sometimes the discourses went on
for hours. Cole named persons and described how they
intended to carry out “mischievous designs” against her
and others, by affl icting bodies and spoiling names.
At times, Cole lapsed into gibberish. Then she began
speaking English with a precise Dutch accent, describing
how a woman who lived beside a Dutch family had been
affl icted by a strange pinching of her arms at night.
One of the persons named by Cole was a “lewd and
ignorant” woman named Rebecca Greensmith, who was
in jail on suspicion of WITCHCRAFT. Greensmith had denied the charges against her but, when confronted by a
written account of Cole’s discourses, was astonished and
confessed everything. Greensmith said the DEVIL had
fi rst appeared to her in the form of a deer or fawn, skipping about her so that she would not be afraid, gaining
her confi dence. She had sex with the Devil on numerous
occasions and had often accompanied him to SABBATs. She
denied entering into a satanic PACT but said that the Devil
had told her that they would attend a merry sabbat at
Christmastime, during which she would sign a pact with
him. Greensmith also said that witches had met at a place
not far from her house, and that some of them arrived in
the shapes of animals and crows.
The confession was suffi cient to convict Greensmith,
and she was executed, probably by hanging. Her husband
was also put to death, even though he said he was not
guilty of any wrongdoing. The court apparently thought
that since he was the woman’s husband, he could not help
but be involved in her evil activities.
A man and a woman also named by Cole were given
the swimming test of being bound and thrown into water, a common test of a witch’s innocence or guilt. They
neither fl oated nor sank but bobbed like buoys, half in
and half out of the water. A witness protested that anyone
with his or her hands bound to the feet would not sink
(and therefore be guilty) and underwent the test himself. He was lowered gently into the water, not thrown
in, as were the accused, and promptly sank, proving his
innocence.
It is not known how many others named by Cole were
tried and executed for witchcraft; some fl ed Hartford and
were never seen again. Ann Cole eventually recovered
and had no more fi ts. She resumed her life as “a serious
Christian.” It is possible that her fi ts were a manifestation
of latent psychic ability, a clairvoyance. It was a psychic


window that opened suddenly, without encouragement,
then closed as soon as the cases were laid to rest.


**Collin de Plancy, Jacques** **(1793–1887)** French demonologist, occultist, and author.
He was born Jacques Auguste Simon Collin de Plancy
in 1793 in Plancy-l’Abbaye, France. He worked as a printer
and publisher in Plancy-l’Abbaye and Paris. Between 1830
and 1837, he lived in Brussels; he then returned to France
after practice of the Catholic religion was restored and
lived there for the rest of his life. He died there in 1887.
Interested in the occult and superstitions, Collin de
Plancy wrote dozens of books under pseudonyms on divination, magic, alchemy, SORCERY, and WITCHCRAFT. About
80 volumes alone were devoted to superstitions. Prolifi c,
he earned a comfortable living.
His most famous, signifi cant, and enduring work is
the _Dictionnaire Infernal,_ published under his real name
in two volumes in 1818. The dictionary profi les DEMONs
and gives short summaries of notable cases and trials of
witchcraft and sorcery, as well as of ghosts and odd para


_**Constantine**_ **43**


normal events. The dictionary went through several editions. In 1863, the artist Louis Breton created a set of 69
drawings, all but fi ve of demons. They were engraved by
M. Jarrault, and Collin de Plancy added them to his book.
Most of the engravings were republished in S. L. MacGregor Mathers’ _The Goetia: The Lesser Key of Solomon,_
his translation of a famous grimoire. The illustrated dictionary remains one of the classic works of demonology.
Other notable works by Collin de Plancy are _History of_
_Phantoms and Demons That Have Appeared to Men_ (1819,
under the pseudonym Gabrielle de Plancy); _Dictionary of_
_Madness and Reason_ (1820); _The Devil’s Self Portrait, or a_
_Collection of Short Stories and Tales about the Adventures_
_and the Character of Demons, Their Machinations, Their_
_Misfortunes, Their Love Affairs and the Services That They_
_Have Been Able to Render to Men_ (1825); and _Legends of the_
_Seven Deadly Sins_ (1864).


FURTHER READING:
Collin de Plancy, Jacques. _Dictionary of Witchcraft._ Edited
and translated by Wade Baskin. Originally published
as _Dictionary of Demonology._ New York: Philosophical
Library, 1965.



_**Constantine**_ **(2005)** Horror/thriller fi lm about an
occult detective and EXORCIST who journeys to HELL to
battle DEMONs and confronts LUCIFER. Directed by Francis Lawrence, the fi lm stars Keanu Reeves as John Constantine and Rachel Weisz as Angela Dodson, a detective
for the Los Angeles Police Department. The fi lm is
loosely based on characters in the comic book series
_Hellblazer,_ published by Vertigo Comics.
In the movie, Constantine’s background is that he was
born with the ability to detect ANGELs and demons. Both
beings are prohibited from interfering with the free will
of humans, but half-breeds, humans mixed with either
angels or demons, can do so. Constantine is regarded by
his parents as insane. He commits suicide and goes to
hell but is restored to life by doctors. He grows up knowing that God and SATAN are both angry with him, and
because of his suicide attempt, he is eventually doomed
to hell.
The fi lm opens with a young man in Mexico who accidentally fi nds the Nazi Spear of Destiny and becomes
possessed by a supernatural force. He goes to Los Angeles,
leaving destruction in his wake. Meanwhile, Constantine,
now a heavy chain smoker, has terminal lung cancer. He
exorcizes a powerful demon from a teenage girl. A mentally disturbed girl commits suicide in the hospital where
Constantine is being treated. Her twin sister, Angela Dodson, goes to the hospital and encounters Constantine. A
Catholic, she wants a church-sanctioned funeral for her
sister, but the church refuses. Constantine seeks out an
audience with the archangel Gabriel, a female entity, to
ask why God does not forgive and heal him.
_Collin de Plancey conversing with the Devil_ (AUTHOR’S Constantine sees that demons are pursuing Angela,
COLLECTION) and he discovers that she, as he can, can detect angels


**44  crossroads**


and demons. She has repressed this ability, and now he
reawakens her to it. She takes him to meet Balthazar, a
half-breed who is conspiring with the demon MAMMON
to conquer the Earth, a task he can do only with the help
of the Spear of Destiny. Mammon takes POSSESSION of
Angela.
Constantine struggles in vain to exorcize Angela. Gabriel appears, bitter and disillusioned with humanity, and
says she will release Mammon into the world. Constantine slashes his wrists, knowing that Lucifer will appear
to collect his soul. When the DEVIL appears, time stops.
Lucifer is enraged at Mammon’s plans and sends the demon back to hell. He burns Gabriel’s wings and the angel
is reduced to a human state.
Lucifer removes the cancer from Constantine’s lungs
and abducts him to hell. Constantine is saved by Divine
Light as a reward for his sacrifi ce of himself. He is returned to Earth and to Angela. The Spear of Destiny appears, and Gabriel taunts Constantine to kill her with it.
Instead, he punches her in the face.
Constantine gives the spear to Angela and quits smoking, now in command of his fate.


**crossroads** A place of magical power especially for
conjuring spirits and DEMONs. The junctions of roads,
where forces of energy cross, have been considered to
have magical signifi cance since ancient times.
Crossroads are haunted by demons, FAIRIES, and evil
spirits who lie in wait for unwary travelers and lead them
astray. Crossroads are where witches and sorcerers gather
for SABBATs, according to lore. Grass will not grow at
crossroads where demons have danced.
Some magical rituals are performed at crossroads,
such as necromancy, the appearance of the GOLD-FINDING
HEN, conjurations of spirits and demons, and sacrifi ces
of animals. Crossroads also are places of confusion, and
lore holds that one can evade evil spirits by running into
a crossroads.


**Crowley, Aleister** **(1875–1947)** English magician and
occultist. Aleister Crowley was adept at dealing with
spirits, including powerful DEMONs. Flamboyant and
controversial, he practiced outrageous magic of sex,
drugs, and sacrifi ce, yet made signifi cant contributions
to magic.


_Life_
He was born Edward Alexander Crowley on October 12,
1875, in Leamington Spa, Warwickshire. His father was
a wealthy brewer and a “Darbyite” preacher, a member
of a fundamentalist sect known as the Plymouth Brethren or Exclusive Brethren. Crowley’s parents raised him
in an atmosphere of repression and religious bigotry. He
rebelled to such an extent that his mother called him
“the Beast” after the Antichrist, a name he delighted
in using later in life, calling himself “the Beast of the
Apocalypse.”



Crowley was drawn to the occult and was fascinated
by BLOOD, torture, and sexual degradation; he liked to
fantasize being degraded by a “Scarlet Woman.” He combined these interests in a lifestyle that shocked others and
reveled in the attention he drew. He was in his teens when
he adopted the name _Aleister._
In 1887, Crowley’s father died and he was sent to a
Darbyite school in Cambridge. His unhappy experiences
there at the hands of a cruel headmaster made him hate
the Darbyites.
Crowley studied for three years at Trinity College at
Cambridge but never earned a degree. He wrote poetry,
engaged in an active bisexual sex life, and pursued his
occult studies—the Great Work—the latter of which was
inspired by _The Book of Black Magic and of Pacts_ by ARTHUR EDWARD WAITE and _The Cloud upon the Sanctuary_
by Carl von Eckartshausen. In his fi rst volume of poetry,
published in 1898, Crowley foreshadowed his occult excesses with his statement that God and Satan had fought
many hours over his soul. He wrote, “God conquered—
now I have only one doubt left—which of the twain was
God?”
Crowley was in his third year at Trinity when he
formally dedicated himself to magick, which he spelled
with a _k_ to “distinguish the science of the Magi from
all its counterfeits.” He also pledged to “rehabilitate” it.
He saw magic as _the_ way of life, a path of self-mastery
achieved with rigorous discipline of the will illumined by
imagination.
After leaving Trinity, Crowley took a fl at in Chancery
Lane, London. He named himself Count Vladimir and
pursued his occult activities full-time. Stories of bizarre
incidents circulated, perhaps fueled in part by Crowley’s
mesmerizing eyes and aura of supernatural power. A
ghostly light reportedly surrounded him, which he said
was his astral spirit. One of his fl at neighbors claimed
to be hurled downstairs by a malevolent force, and visitors said they experienced dizzy spells while climbing the
stairs or felt an overwhelming evil presence.
In 1898, Crowley went to Zermatt, Switzerland, for
mountain climbing. He met Julian Baker, an English occultist, who in turn introduced Crowley back in London
to George Cecil Jones, a member of the Hermetic Order
of the Golden Dawn. At Jones’ invitation, Crowley was
initiated into the order on November 18, 1898. He took
the magical motto _Frater Perdurabo_ (I will persevere). He
used other names, among them _Mega Therion_ (the Great
Wild Beast), which he used when he later attained the
rank of Magus.
Crowley was already skilled in magic when he joined
the Golden Dawn, and its First Order bored him. He received instruction from Allan Bennett, whom he met in
1899, and Samuel Liddell Macgregor Mathers, one of the
founders of the Golden Dawn. Mathers taught Crowley
Abremalin magic from an old manuscript, _The Sacred_
_Magic of Abra-Melin the Mage,_ which Mathers had trans

_Aleister Crowley_ (© RICHARD COOK)


lated. Mathers believed the manuscript was bewitched
and inhabited by an entity. The magic prescribed a rigorous six-month program conducted in complete withdrawal from the world, after which the initiate would
make talismans that would draw money, great sexual allure, and an army of phantom soldiers to serve at his disposal. Crowley intended to undergo this rite beginning at
Easter 1900 at Boleskin Manor, his house in Scotland.
His plans were disrupted by internal fi ghting in the
Golden Dawn that led to Crowley’s expulsion from the
order in 1900. He retaliated by publishing secret ritual
material.
From 1900 to 1903, Crowley traveled extensively,
visiting the Far East and delving deeper into Eastern
mysticism.
In 1903, he married Rose Kelly, the fi rst of his two
wives. Kelly bore him one child, a daughter, Lola Zaza.
Their honeymoon lasted several months. In 1904, they
were in Cairo, where Crowley was attempting to conjure
sylphs, the elementals of the air. While in Egypt, Crowley
engaged in his most signifi cant entity contact, with Aiwass, described later. The contact infl uenced his life and
work, to usher in the Aeon of Horus.
Crowley had a prodigious sexual appetite and had
numerous mistresses, some of whom he called “Scarlet
Women” and some of whom bore him illegitimate children. He was fond of giving his women “Serpent Kisses,”



**Crowley, Aleister  45**


using his sharpened teeth to draw blood. He branded
some of his women and eventually abandoned all of them
to drugs, alcohol, or the streets. Crowley tried unsuccessfully to beget a “magical child.” He fi ctionalized these efforts in his novel _Moonchild_ (1929).
Rose descended into alcoholism, and in 1909 she divorced Crowley on grounds of adultery. From late 1914
to 1919, Crowley lived in the United States, where he
was unsuccessful in rousing much interest in his message about the Aeon of Horus. He kept a record of his
sexual activities, which he titled _Rex de Arte Regia_ (The
King of the Royal Art). Many of the prostitutes he hired
had no idea that he was actually involving them in sex
magic. He and his Scarlet Woman of the moment, Roddie
Minor, performed sex magic and drug rituals—by then
he was addicted to heroin—for the purpose of communicating with an entity, perhaps a demon, whom Crowley
called “the wizard Amalantrah,” who existed on the astral plane.
In 1916, Crowley initiated himself into the rank of
Magus in a bizarre black magic rite in which he crucifi ed
a frog.
In 1918, Crowley met Leah Hirsig, a New York schoolteacher, who became his most famous Scarlet Woman. He
called her “the Ape of Thoth.” They decided to found the
Abbey of Thelema, a monastic community of men and
women who would promulgate _The Book of the Law,_ perform magic, and be sexually free.
In 1920, Crowley found an old abbey in Cefalu, Sicily, which he took over and renamed the Sacred Abbey
of the Thelemic Mysteries. It served as the site for numerous sexual orgies and magical rites, many attended
by his illegitimate children. Leah bore a daughter, Anne
Leah, who died in childhood. In 1921, Crowley decided
that he had attained the magical rank of Ipsissimus,
equal to God. But in 1923, he was forced out of the abbey
after a scandal involving the death of a follower, Raoul
Loveday.
In 1929, Crowley married his second wife, Maria Ferrari de Miramar, in Leipzig. Her reputed magical powers
led him to name her the “High Priestess of Voodoo.” They
separated in less than a year when Crowley took up with
a 19-year-old woman. Maria entered a mental institution,
enabling Crowley to divorce her.
Crowley’s later years were plagued by poor health,
drug addiction, and fi nancial trouble. He kept himself
barely afl oat by publishing nonfi ction and fi ction writings. In 1934, desperate for money, Crowley sued the
sculptress Nina Hammett for libel. Hammett had stated in
her biography, _Laughing Torso_ (1932), that Crowley practiced black magic and indulged in human sacrifi ce. The
English judge, jury, spectators and press were repulsed by
the testimony in the trial. The judge stated he had “never
heard such dreadful, horrible, blasphemous and abominable stuff.” The jury stopped the trial and found in favor
of Hammett.


**46  Crowley, Aleister**


In 1945, Crowley moved to Netherwood, a boarding
house in Hastings, where he lived the last two years of his
life, asthmatic, dissipated, and bored, consuming large
amounts of heroin. He died of cardiac degeneration and
severe bronchitis on December 1, 1947. He was cremated
in Brighton. At his funeral, a Gnostic Mass was performed
and his “Hymn to Pan” was read. His ashes were sent to
followers in the United States.
Numerous editions and collections of Crowley’s writings have been published. Besides _The Book of the Law,_
his other most notable work is _Magick in Theory and Prac-_
_tice_ (1929), considered by many occultists to be a superb
work on ceremonial magic. _The Equinox of the Gods_ (1937)
refl ects _The Book of the Law. The Book of Lies_ features 91
sermons and commentaries on each. _The Book of Thoth_
(1944) presents his interpretation of the Tarot. The Thoth
Tarot deck, inspired by Crowley, is one of the more popular decks in modern use.
Crowley’s work continues to inspire people, and Thelemic organizations exist around the world. He has inspired artists in various fi elds. Posthumously, Crowley
has perhaps gained more fame and credibility than he
had during his life. He remains controversial to the extreme, vilifi ed as a “satanic occultist” and praised as a
brilliant magician.


_Entity Contacts_
_**Aiwass**_ On March 18, 1904, Rose suddenly began trance
channeling, receiving communications from the astral
plane that the Egyptian god Horus was waiting for Crowley. The communicating messenger, Aiwass, was an imposing entity described by Rose as an emissary for the
Egyptian trinity of Horus, Osiris, and Isis.
Crowley considered Aiwass to be his Holy Guardian Angel, or divine Higher Self, acting as intermediary for higher
beings such as the Secret Chiefs, superhuman adepts of the
Golden Dawn. Occultists have debated whether Aiwass was
an entity in its own right, or part of Crowley himself. For
Crowley, the Holy Guardian Angel was a discrete entity and
not a dissociated part of his own personality. Crowley originally spelled the entity’s name _Aiwaz,_ then later changed
the spelling to _Aiwass_ for numerological reasons.
Crowley envisioned Aiwass as a male entity, and one
distinctly different and more unfathomable than other
entities he had encountered. Answers to questions posed
by Crowley indicated that Aiwass was


. . . a Being whose mind was so different from mine that
we failed to converse. All my wife obtained from Him
was to command me to do things magically absurd. He
would not play my game: I must play His.


On April 7, 1904, Aiwass commanded that the drawing room of the Cairo apartment leased by the Crowleys
had to be turned into a temple. Aiwass ordered Crowley
to enter the temple precisely at noon on the next three
days, and to write down exactly what he heard for precisely one hour.



_Aiwass_ (© RICHARD COOK)


Crowley followed the instructions. Inside the “temple,” he sat alone at a table facing the southern wall. From
behind him he heard the voice of Aiwass, which Crowley
described as “a rich tenor or baritone . . . deep timbre,
musical and expressive, its tones solemn, voluptuous,
tender, fi erce, or aught else as suited the moods of the
message.” The voice was “the Speech in the Silence,” he
said. Later he called Aiwass “the minister of Hoor-PaarKraat,” or “the Lord of Silence,” an aspect of Horus that
was the equivalent of the Greek Harpocrates.
During the dictation, Crowley did not see a visual apparition of Aiwass, though he did have a mental impression of the entity. Aiwass had


. . . a body of “fi ne matter” or astral matter, transparent as a veil of gauze or a cloud of incense-smoke. He
seemed to be a tall, dark man in his thirties, well-knit,
active and strong, with the face of a savage king, and
eyes veiled lest their gaze should destroy what they saw.


Further, Aiwass seemed dressed in the garb of an Assyrian or Persian.
Crowley took Aiwass’ dictation for three hours on
April 8–10, scribbling in longhand to keep pace with the
voice. The sessions lasted exactly one hour each. The 65
pages of handwritten material composed the _Liber Legis,_
or _The Book of the Law,_ which Crowley saw as the herald


of the New Aeon or a new religion. Each chapter carried
the voice of an Egyptian deity: Nut, the goddess of the
heavens, and two aspects of Horus, Ha-Kadit, a solar aspect, and Ra-Hoor-Kuit, or “Horus of the Two Horizons.”
For years, Crowley remained in awe of Aiwass. In _The_
_Equinox of the Gods,_ he acknowledged that he never fully
understood the nature of Aiwass. He alternately called
the entity “a God or Demon or Devil,” a praeterhuman
intelligence, a minister or messenger of other gods, his
own Guardian Angel, and his own subconscious (the last
he rejected in favor of the Holy Guardian Angel). Crowley
also said he was permitted from time to time to see Aiwass in a physical appearance, inhabiting a human body,
as much a material man as Crowley was himself.
C. S. Jones, who ran the Vancouver, British Columbia, lodge of the Ordo Templi Orientis, said he underwent a series of magical initiations that revealed to him
that Aiwass was in truth an evil demon and the enemy
of humanity. Others considered Jones to have become
mad.
_The Book of the Law_ became Crowley’s most important
work. Central to it is the Law of Thelema: “Do what thou
wilt shall be the whole of the Law.” The law has been misinterpreted to mean doing as one pleases. According to
Crowley, it means that one does what one must and nothing else. Perfect magic is the complete and total alignment
of the will with universal will, or cosmic forces. When
one surrenders to that alignment, one becomes a perfect
channel for the fl ow of cosmic forces.
Besides the Law of Thelema, the book holds that every
person is sovereign and shall be self-fulfi lled in the Aeon.
“Every man and every woman is a star,” it states. However, the Aeon of Horus would be preceded by an era of
great violence, aggression, and fi re.
Aiwass told Crowley that he had been selected by the
“Secret Chiefs,” the master adepts behind the Golden
Dawn, to be the prophet for the coming Aeon of Horus,
the third great age of humanity. Crowley genuinely believed that the Aeon of Horus would spread around the
world as a new religion—Crowleyanity—and replace all
other religions. _The Book of the Law_ remained a focus of
Crowley’s life for the rest of his years.
Crowley insisted that he never understood all of what
was dictated. However, the style is comparable to that of
some of his other writings, suggesting that the material
may have originated in his subconscious. The promised
self-fulfi llment seemed to elude him. Throughout his life,
Crowley believed he had the ability to manifest whatever he desired, including large sums of money, but after
squandering his inheritance he was never able to do so.


_**Vampire demons**_ After returning home to Scotland,
Crowley informed the Golden Dawn that he was its new
head, but he received no reply. He then determined that
Mathers had launched a psychic attack against him, and
he responded by summoning BEELZEBUB and his demons
to attack in retaliation.



**Crowley, Aleister  47**


Mathers had prepared himself for six months with
magical procedures and rites in order to create a vampiric
thought-form demon by channeling the power of Mars,
the planet of war and aggression. Mathers entered a trance
state and concentrated his will into the psychic vampire,
which rose up from his solar plexus. He ordered it to attack Crowley. However, he committed a grievous error
in doing the sending himself. In magic, apprentices are
often used to do the sending, for if anything goes amiss
and the magic boomerangs back, it will be the apprentice
who suffers and not the master magician.
Crowley, who was of superior magical skill, took the
thought-form, made it nastier, and sent it back to attack
Mathers. This warfare supposedly went on for years and
was chronicled by journalists around the world.
Mathers’ health declined as the attacks continued.
When Mathers died in 1918, his widow, Moina, blamed
his death on Crowley’s psychic vampirism.
Prior to his death, Mathers once described the awful
nature of the thought-form vampire demon:


Only the upper portions of its body were visible when it
would appear. Obviously female, it had narrow breasts
protruding through some kind of dark raiment. Below
the waist nothing existed. The curious eyes were deepsocketed, and glowed faintly with an intense coralcolored luminosity. The head was fl at, set low between
white, blubbery shoulders, as though it were cut off just
below those fearful “eyes.” Like tiny useless fl ippers, the
arms seemed almost vestigial. They were like unformed
limbs, still in the foetal stage.
But the thing didn’t need arms. Its terrifying weapon
was an extraordinarily long, coated gray tongue. Tubelike and hollow, it bore a small orbicular hole at its tip,
and that lascivious tongue kept darting snake-like in
and out of a circular, lipless mouth. Always trying to
catch me off guard it would suddenly strike at me, like a
greedy missile, attempting to suck out my auric vitality.
Perhaps the being’s most terrifying feature was
its absolutely loathsome habit of trying to cuddle up
like a purring cat, rubbing its half-materialized form
against me, all the while alert, hoping to fi nd a gap in
my defenses. And when it was sometimes successful—I
was not always prepared nor strong enough to maintain
the magical barriers—it would pierce my aura with that
wicked tongue right down to my naked skin, causing
a most painful sensation. This was followed by a total
enervation of my body and spirit for a week or more. A
listless, dread experience.


Individuals who knew Crowley believed him to be
quite capable of creating such a demon.


_**Choronzon**_ In 1909, after his divorce from Rose, Crowley began a homosexual relationship with the poet Victor Neuberg, who became his assistant in magic. Their
most famous workings together took place in 1909 in
the desert south of Algiers, when they performed a harrowing conjuration of the demonic Dweller of the Abyss,


**48  curse**


CHORONZON. Crowley was inspired to incorporate sex
into the ritual, and he became convinced of the power of
sex magic. By 1912, he was involved with the Ordo Templi Orientis sex magic occult order, and in 1922 he was
invited to head the organization in Britain. He took the
magical name BAPHOMET.


_**Lam**_ In 1918, the same year that Mathers died, Crowley
conducted a sex magic ritual called the Almalantrah,
with Roddie Minor, known as Soror Ahitha. The working created a portal in the spaces between stars, through
which the entity Lam was able to enter the known physical universe. Since then, other entities are believed to
enter through this widening portal, and to be the basis for numerous contact experiences with UFOs and
extraterrestrials.
One of the revelations of the working was the symbolism of the egg. Crowley and Soror Ahitha were told, “It’s
all in the egg.”
Crowley believed Lam to be the soul of a dead Tibetan
lama from Leng, between China and Tibet. _Lam_ is Tibetan
for “Way” or “Path,” which Crowley said had the numerical value of 71, or “No Thing,” a gateway to the Void and
a link between the star systems of Sirius and Andromeda.
Lam was to fulfi ll the work initiated by Aiwass.
Crowley drew a portrait of Lam and said that gazing
on the portrait enables one to make contact with the entity. Some consider Lam to be a demon and the portal to
be one accessed by other demons.
See BLACK MASS; SIX-SIX-SIX.



FURTHER READING:
Crowley, Aleister. _The Holy Books of Thelema._ York Beach,
Me.: Samuel Weiser, 1983.
———. _Magic in Theory and Practice._ 1929. Reprint, New
York: Dover, 1976.
Hillyer, Vincent. _Vampires._ Los Banos, Calif.: Loose Change,
1988.
King, Francis. _Megatherion: The Magickal World of Aleister_
_Crowley._ London: Creation Books, 2004.
Michaelsen, Scott, ed. _Portable Darkness: An Aleister Crowley_
_Reader._ New York: Harmony Books, 1989.
Stephenson, P. R., and Regardie, Israel. _The Legend of Aleister_
_Crowley._ St. Paul: Llewellyn Publications, 1970.
Sutin, Lawrence. _Do What Thou Wilt: A Life of Aleister Crow-_
_ley._ New York: St. Martin’s Griffi n, 2000.
Symonds, John, and Kenneth Grant, eds. _The Confessions of_
_Aleister Crowley, an Autobiography._ London: Routledge &
Kegan Paul, 1979.


**curse** A SPELL or action to harm, often done by invoking the help of DEMONs, other spirits, and deities. In
Christian tradition, a curse can cause demonic problems,
including POSSESSION. The person who makes the curse
ultimately suffers the effects of it. The term _curse_ is
derived from the Anglo-Saxon word _cursein,_ the etymology of which is not known, which means “to invoke
harm or evil upon.”
Cursing is common in magical practice and outside
Christianity may be considered part of a system of justice
in which powerful evil spirits are invoked. The Greeks
and Romans used curses as a part of daily life, to gain advantage in business, politics, sports, and love. The Egyptians wrote curses on magical papyri, a practice adopted
by Greeks and Romans. From about the fi fth century B.C.E.
to the fi fth century C.E., curse tablets ( _tabellae defi xonium_ )
were especially popular in the Hellenistic world.
_Tabellae defi xonium_ refers to tablets that fi x or pin
down, especially in the sense of delivering someone over
to the powers of the underworld. The curse tablets were
thin pieces of lead (and sometimes other materials) on
which were inscribed the victim’s name, the curse, magical symbols, and names of various deities or the more generic _DAIMONES_ invoked to carry out the curse. The tablets
were buried near a fresh tomb, a battlefi eld, or a place
of execution, all of which were believed to be populated
by spirits of the dead en route to the underworld. The
curses gave the spirits the power to assault the victim.
Curse tablets also were fi xed with nails and were thrown
into wells, springs, or rivers, also inhabited by spirits.
Curses were made for all manner of purposes, including
preventing rival athletes from winning competitions, as
in this late Roman Empire curse for a chariot race found
in Africa:



I conjure you, daemon, whoever you may be, to torture and kill, from this hour, this day, this moment, the
_Lam, an entity summoned by Aleister Crowley_ (© RICHARD horses of the Green and the White teams; kill and smash
COOK) the charioteers Clarus, Felix, Primulus, Romanus; do


not leave breath in them. I conjure you by him who has
delivered you, at the time, the god of the sea and the air:
_Iao, Iasdo . . . aeia._


_Iao_ and _Iasdo_ are variants of _Yahweh,_ a Jewish name for
God.
Curses in various forms are mentioned 230 times in
the Bible. JESUS cursed a fi g tree because it had no fruit and
he was hungry; the next day the tree was found withered
to its roots (Mark 11:12–14). However, Jesus condemned
cursing and so did Paul, who urged people to bless those
who cursed them.
Curses can affect generations. Families can be cursed
by outsiders or become cursed through involvement in
sinful activities. Participation in witchcraft or occult activities can curse a person or family, according to Christian tradition. Occult activities can include seeking communication with and knowledge from spirits instead of
God and using magic or sorcery to control and manipulate others, including with objects that are cursed.
Curses also can be made against others through ill
wishing, negative judgments of others, negative thoughts
about one’s self, and unhealthy relationships and sexual
activities.
DELIVERANCE ministers and EXORCISTs who have the
gift of discernment can determine whether or not a person has been cursed and is affl icted by a demon. There
are likely to be signs of mental or emotional breakdown,
repeated and chronic illness, infertility and miscarriages,
fi nancial problems, a tendency to have accidents, and a
family history of unnatural and untimely deaths, such as
by violence or suicide.
In cases of possession and EXORCISM performed by the
Catholic Church, cursed objects are dangerous and must
be destroyed. If a victim vomits up a cursed object, the
exorcist should not touch it directly; an exorcist who does
so should pray and wash his or her hands with holy water.
The object should be burned.
In less extreme cases, the effects of a curse can be
removed by prayer, attendance at church, reading the
Bible, repentance, renunciation, placing crucifi xes and
religious objects in the home, and attending to a virtuous life.


_Cursing Demons in Magic_
In ceremonial magic, spirits or demons who refuse to appear when evoked in ritual may be cursed to burn in fi re
by the magician. This threat is said to terrify the spirits
into obedience. The grimoire _Key of Solomon_ gives this
curse:


We deprive ye of all offi ce and dignity which ye may
have enjoyed up till now; and by their virtue and power
we relegate you unto a lake of sulphur and of fl ame, and
unto the deepest depths of the Abyss, that ye may burn
therein eternally for ever.


Another curse, called “Curse of the Chains” or “The
General Curse” (also called “The Spirits Chains”), in


**curse  49**


volves ritual cursing and a sealing of the disobedient demon inside a box bound by IRON chains:


O spirit N., who art wicked and disobedient, because
thou hast not obeyed my commands and the glorious
and incomprehensible Names of the true God, the Creator of all things, now by the irresistible power of these
Names I curse thee into the depths of the Bottomless Pit,
there to remain in unquenchable fi re and brimstone until
the Day of Wrath unless thou shalt forthwith appear
in this triangle before this circle to do my will. Come
quickly and in peace by the Names Adonai, Zebaoth,
Adonai, Amioram. Come, come, Adonai King of Kings
commands thee.


The magician then writes the demon’s name and SEAL
on parchment which he places in a black wooden box
that contains sulfur and other foul-smelling ingredients.
He binds the box with iron chains, which imprison the
demon. The magician hangs the box on the point of his
sword and holds it over a fi re, saying:


I conjure thee, Fire, by Him who made thee and all other
creatures of this world to burn, torture and consume this
spirit N. now and for evermore.


The magician warns the demon that his name and seal
will be burned in the box and then buried. If the spirit
still does not appear, the magician works himself up into
a greater fury of cursing, calling down the wrath of all the
company of heaven, the Sun, the Moon, the stars, and the
light of the hosts of heaven. As a fi nal measure, he drops
the box into the fi re. The demon will fi nd this unbearable
and will appear.


_Cursed Objects_
Any object can be ritually cursed to affect whoever owns
it with misfortune, and even death. Sometimes objects
are cursed by circumstances. For example, the “screaming skulls” of England are said to be haunted by restless
ghosts of the dead. Some of the skulls belong to victims
of religious persecution during the 16th-century Reformation initiated by King Henry VIII. Others are those of
Oliver Cromwell’s supporters, called Roundheads, during
the English Civil War in the mid-17th century. Still other
skulls are from people who lost their heads in various
violent episodes, such as murders. Other cursed objects
may house demons that unleash trouble upon the owners
of the objects. (See POSSESSION.)


_Protection against Curses_
Numerous remedies against cursing exist. AMULETs protect against or defl ect curses, whether a person has specifi c knowledge about them or not. Semiprecious stones
and jewels have been used since ancient times as amulets
against curses and other forms of dark magic, illness, and
misfortune. For example, the ancient Egyptians inscribed
spells on lapis lazuli. The early Greeks and Romans wore
certain carved semiprecious and precious gems as rings
and necklaces to ward off curses.


**50  curse**


It is assumed in many cultures that one will be
cursed by one’s enemies for any reason. Spells, CHARMs,
and petitions invoke the protection and intervention of
benevolent spirits. An individual who has been cursed
sometimes visits another witch or sorcerer to break the
curse and to curse the curser.


FURTHER READING:
Brier, Bob. _Ancient Egyptian Magic._ New York: William Morrow, 1980.



Butler, E. M. _Ritual Magic._ Cambridge: Cambridge University
Press, 1949.
Cavendish, Richard. _The Black Arts._ New York: G. P. Putnam’s
Sons, 1967.
Fortea, Fr. José Antonio. _Interview with an Exorcist: An_
_Insider’s Look at the Devil, Diabolic Possession, and the_
_Path to Deliverance._ West Chester, Pa.: Ascension Press,
2006.
MacNutt, Francis. _Deliverance from Evil Spirits: A Practical_
_Manual._ Grand Rapids, Mich.: Chosen Books, 1995.


**daeva** **(daiva, deva, dev)** In ZOROASTRIANISM, a powerful DEMON. The daevas are the principals of the infernal
hordes and are the counterparts and mirror opposites of
the _amesha spentas,_ good spirits. They personify all diseases, sins, and distresses suffered by humanity. Most of
the daevas are male.
In the Gathas, the oldest Zoroastrian texts, the daevas
are wrong or false gods, or “gods that are (to be) rejected.”
In the Younger Avesta, the daevas are vile beings who
create chaos and disorder. In later tradition and folklore,
they personify all evils imaginable.
The daevas were created from the evil thoughts of AHRIMAN for the purpose of waging war against goodness
and humanity. Though spirits, they can appear in human
form. Evil men also are called daevas.
When the prophet Zoroaster was born, the daevas
went into hiding beneath the earth. They lurk about,
ready to attack the vulnerable. They are attracted to unclean places and like to spend time in locations where
corpses are exposed.
The daevas originate in the north, the direction of
evil. Their gateway to HELL is Mount Arezura, named after a son of Ahriman who was slain by Gayomart.
There are hordes of daevas; little is known about most
of them. The most powerful are known by names, along
with some of their powers and characteristics.
According to Plutarch, the creator God Ohrmazd
made 24 gods and placed them in the cosmic egg. Ahriman made 24 daevas to penetrate the egg so that evil



could mix with good. In later Zoroastrian texts, the numbers of daevas are LEGION.
The wicked who follow the daevas are condemned to
go to the place of Worst Thought in the afterlife, the same
designation given to DRUJ.
The most fearsome of the daevas is AESHMA, who is
comparable to ASMODEUS.


FURTHER READING:
Jackson, A. V. Williams. _Zoroastrian Studies._ Whitefi sh,
Mont.: Kessinger, 2003.


_**daimon**_ In Greek mythology, a type of spirit or intelligence between gods and humans. _Daimon_ means “divine
being.” _Daimones_ can be either good or evil in nature,
though even good ones will act in a hostile fashion when
angered. A good _daimon_ is called an _agathodaimon_ and an
evil _daimon_ is called a _kakodaimon._ Christianity assigned all
_daimones_ and pagan deities to the infernal ranks of DEMONs.
_Daimones_ include various classes of entities, such as
guardian spirits of places, tutelary spirits, genii, ministering spirits and demigods. They also have been associated
with the souls of the dead and ghosts, stars and planets,
and plants and minerals of the earth. They are ministering spirits (resembling angels), godlike beings, and souls
of dead persons. _Daimones_ can take over human bodies in
the form of POSSESSION (especially for oracular prophecy)
and possess humans to cause physical and mental illness.
Some are vampiric in nature.



**51**


**52  Dalkiel**


GRIMOIRES for ceremonial MAGIC include instructions
for evoking and commanding _daimones._


FURTHER READING:
Guiley, Rosemary Ellen. _The Encyclopedia of Angels._ 2nd ed.
New York: Facts On File, 2004.
Luck, Goerg. _Arcana Mundi: Magic and the Occult in the Greek_
_and Roman Worlds._ Baltimore: Johns Hopkins University
Press, 1985.


**Dalkiel** Angel of HELL and ruler of Sheol, the underworld, who serves under DUMAH, the angel of the stillness of death. In hell Dalkiel punishes nations. He is
equated with Rugziel.


**Dantanian** FALLEN ANGEL and 71st of the 72 SPIRITS OF
SOLOMON. Dantanian is a mighty duke who appears in
the form of a man with many faces of men and women,
carrying a book in his hand. He knows human thoughts
and can change them at will. He makes people fall in
love and can show visions of people anywhere to others.
He teaches all arts and sciences. He governs 36 LEGIONs
of DEMONs.


**Darling** **Possession** **(1596)** Fake POSSESSION by
Thomas Darling, a 13-year-old boy of Burton-on-Trent,
England. Darling, who aspired to become a Puritan minister, claimed to become possessed because a witch
cursed him for farting. The case involved the Puritan
EXORCIST the REVEREND JOHN DARREL in a peripheral
way. An account of the case was written by a “man of
trade” named Jesse Bee, who was with Darling during
most of his affl iction.
Darling began having fi ts in February 1596. He convulsed, vomited, and had visions of green APPLEs and
green ANGELs. He lost the use of his legs, except when
he had fi ts. Whenever Bee started to read the GOSPEL
OF JOHN, the boy went into fi ts, which fell into a pattern
around certain verses, including 4, 9, 13, 14, and 17.
A doctor examined his urine and pronounced him bewitched. Bee and Darling’s aunt discussed the boy’s situation, and Bee opined that WITCHCRAFT might indeed be
the cause, because Darling had fi ts upon hearing Scripture read. Darling overheard this conversation.
Soon he thought of a fi tting story. He said that the
day his fi ts began, he had been out in the woods and met
a “little old woman” with three warts on her face. The
woman was 60-year-old Alice Gooderidge, who was already suspected of being a witch, as was her mother. Darling farted, prompting Gooderidge to curse him with a
rhyme:


Gyp with a mischiefe, and fart with a bell:
I will go to heaven, and thou shalt go to hell.


Gooderidge then stooped to the ground, and Darling
went home, possessed.



Gooderidge was arrested and taken before justices,
who had her scratched. Pressured into confessing, the
woman acknowledged meeting Darling in the woods on
said day but insisted she had mistaken him for another
boy, who had once broken a basket of her eggs. She apologized for doing any harm with her words and said she had
never said _bell._ She said that when she stooped, the DEVIL
appeared in the form of “a little partie-colored dog, red
and white.” She called the dog Minny and dispatched it to
torment Darling.
Darling performed well for a young DEMONIAC. During
his fi ts, he carried on inspired theological debates with
the DEVIL modeled on JESUS’ temptations by SATAN in the
desert. He moaned about dying young at the hands of the
Devil. He had a vision of Gooderidge, whom he called
“Mother Redde Cap,” a common name for witches, and
said DEMONs beat her brains out and toads gnawed the
fl esh from her bones.
The minister at Burton-on-Trent tried unsuccessfully
to stop the fi ts. So did a renowned Puritan minister, Arthur Hildersham, who visited and tried to exorcise the
boy with prayer.
Bee’s written account was sent to Darrel, who believed
that Satan, disguised as an angel of light, was speaking
through the boy to deliver what seemed to be divinely
inspired messages. At the end of May 1596, Darrel said
Darling was possessed of an unclean spirit and recommended fasting and prayer. He did not visit in person, on
the grounds that he did not want any glory in the case.
The following day, Darling’s friends and family successfully exorcized him, eliciting a fl amboyant performance.
Darling became entranced, and a “demon” speaking
through him said he would go to his master, BEELZEBUB.
The great demon appeared, along with the witch, and
Darling said he forgave Gooderidge and begged the Lord
to forgive her too. He ordered Beelzebub to leave.
This was followed by a vision of an angel, sent by God
for comfort, and more conversations with demons, who
decided to depart and torment the witch, who was in jail.
Interestingly, she reported having a bad night.
Darling came out of trance and lapsed into another
one. A voice said, “My son, arise and walke, the evil spirit
is gone from thee.” Suddenly Darling could use his legs
again, which he credited to Jesus. His troubles were not
immediately over, for he had a relapse of temptation. After a vision of a dove, he was permanently cured.
Gooderidge was sentenced to a year in jail. Darling
confessed to fabricating his possession, then recanted,
claiming that his inspired speeches while entranced were
indeed from God. In 1599, Darrel was tried on charges of
fraud, and both Darling and Bee testifi ed against him.
Darling entered Oxford University, where he maintained his ambition to become a Puritan minister. But, in
1602, he was whipped and had his ears cut off for libeling Vice-Chancellor John Howson, who was persecuting
Puritans.


FURTHER READING:
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**Darrel (Darrell), Reverend John** **(16th century)** English
Puritan minister convicted of fraud for exorcising the
DEVIL from a man. John Darrel, a successful minister,
was caught in religious infi ghting among moderate Catholics, English Anglicans, and Puritans. His case led the
Anglican Church to forbid rites of EXORCISM.
Prior to his fateful case, Darrel was called to exorcize
nine people in various cases: Katherine Wright in 1586,
Thomas Darling in 1596, and seven possessed children
in Lancashire in 1597 (see SEVEN IN LANCASHIRE POSSESSION). He was unsuccessful in dispossessing Wright, and
although a witch was accused of causing her POSSESSION,
the justice in charge refused to commit the witch and
warned Darrel to desist from exorcisms or face imprisonment. In the DARLING POSSESSION, Darrel advised fasting
and prayer but was not present during the exorcism so as
to avoid personal glory.
The possession of the seven Lancashire children had
already led to the execution of Edmund Hartley, originally
summoned to cure the children but eventually found to
be the witch responsible. Darrel was consulted because
the children continued to have fi ts and convulsions. Assisted by the Derbyshire minister George More, Darrel
exorcised the children in one afternoon, emphasizing
that the greatest value of such Puritan exorcisms was in
refuting the claim by the papists that theirs was the only
true church since they could cast out devils.
Darrel’s last case was the dispossession of William
Sommers of Nottingham, begun in November 1597.
Sommers, aged 20, suffered fi ts and had a lump the size
of an egg, which ran about his body. His behavior was
obscene, including bestiality with a dog in front of onlookers. Darrel exorcized him before 150 witnesses,
but Sommers suffered repossessions, eventually naming witches responsible. Although Sommers did not
react consistently to the various witches’ presence, Darrel had all 13 arrested. All but two were released, but
Darrel claimed that Sommers’ accusations were correct,
and that Sommers could probably fi nd all the witches in
England.
In January 1598, one of the accused witches’ powerful families charged Sommers himself with witchcraft,
for bewitching a person to death. Sommers confessed to
fraud. He demonstrated how he simulated fi ts, including
frothing at the mouth.
Darrel tried to persuade Sommers to withdraw his
confession. Called before a church commission set up by
the archbishop of York, Sommers went into fi ts—but the
commission was convinced he was genuinely possessed.
On March 20, and again at a later date, Sommers reaf


**deliverance  53**


fi rmed to church and government authorities that he was
indeed faking his fi ts.
Sommers’ fl ip-fl ops riled the public, and ministers
talked from their pulpits about nothing but witchcraft
and the Devil. Fearful of the effect on the people, as well
as the increasing power of the Puritans, or Calvinists, the
archbishop of Canterbury moved against Darrel. Katherine Wright and Thomas Darling were summoned as witnesses against Darrel and joined Sommers in confessing
fraud. Wright and Sommers even accused Darrel of teaching them how to contrive fi ts. Wright’s assertion did not
fi t the history of her own fi ts, which had continued periodically for 14 years. Darling recanted on his confession.
Mainly on the basis of Sommers’ detailed accusations,
the ecclesiastical court found Darrel to be a counterfeit
and deposed him from the ministry in May 1599. Darrel
languished in prison for several months but was never
sentenced. After his release, he went into hiding for at
least two years. His career dispossessing people was
over.
As a result of Darrel’s conviction, the Anglican Church
passed Canon 72 of the Episcopal Church, forbidding exorcism as a formal ritual. Although there are Anglican
priests today practicing exorcism on an informal basis
with the approval of their bishops, most Anglicans—as
well as other Protestants—have adopted the beliefs of
MARTIN LUTHER: that the Devil can best be driven from
a tortured soul by prayer alone, since only God knows
when the Devil should leave.


FURTHER READING:
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**Decarabia** **(Carabia)** FALLEN ANGEL and 69th of the 72
SPIRITS OF SOLOMON. Decarabia is a marquis in HELL with
30 LEGIONs of DEMONs reporting to him. He appears as a
star in a pentacle but changes into a man when ordered
to do so. He makes magical birds fl y before a magician
and leaves them as FAMILIARs, singing and eating as ordinary birds do. Decarabia knows the virtues of herbs and
precious stones.


**deliverance** A form of spiritual warfare that includes
EXORCISM of DEMONs, prayer, cleansing, and healing.
Deliverance is practiced chiefl y by Protestant denominations, especially Pentecostal and charismatic.
Practices of deliverance began in the early years of
Christianity, when the apostles and all true believers cast
out demons and healed by a laying on of hands. Over
time, the practices became more restricted in favor of formal rites performed by priests. Deliverance declined with
the advance of psychiatry and psychology but underwent
a revival in the 20th century with the growth of Pentecostal and charismatic denominations.


**54  demoniac**


The demonic realm is assumed to operate under a set
of rules and to function as a hierarchy with lower-level
demons reporting to higher-level demons. When a human being violates the rules, such as by committing a sin,
demons then have “legal rights” to assault that person,
causing a progression of problems from INFESTATION to
OPPRESSION to POSSESSION. Evil acts committed in a place,
as well as CURSEs against people and places, also give demons legal rights.
Interference includes temptations to sin, physical attacks, obstructions, emotional oppression, and personality changes. Full and true possessions are considered to be
rare. _Demonization_ is a term used instead of possession.
Different types of demons are recognized.


  - Demons with unusual names such as PAZUZU and
BEELZEBUB are high in the hierarchy and represent
the true demons of HELL. These spirits are in a
minority of affl icting demons.

  - Other demons take their names from sins such as
Envy and Murder. They take advantage of people’s
weaknesses and foment paranoia.

  - Some demons enter on the wake of trauma, especially psychological or emotional.

  - Ancestral spirits, who may be genuine restless dead
spirits or low-level demons masquerading as the
dead, are encountered most often in hauntings and
through spirit communications such as mediumship
or devices.


Prayers are used to expel demons, but there are no formal rites of exorcism such as those performed in Catholicism only by priests (see _RITUALE ROMANUM_ ). The cause of
demonization must be closed off through repentance and
inner healing.
There are symptoms that denote when a deliverance
is needed.


  - Tormented persons are aware of spirits, such as
through voices in their heads urging them to do
violent or evil deeds or commit suicide and unusual
and extreme nightmares.

  - Others observe signs of demonization, such as
bodily contortions, unusual changes in voice, severe
changes in facial expressions, unpleasant smells,
and marked cold.


Widespread belief among Pentecostals, charismatics,
and others holds that only pagans, not Christians, are
ever in need of deliverance.
Deliverance usually is done by clergy but can be done
by others as well, such as mediums and healers and laypersons. Such individuals have been given a chrism, or gift, of
discernment by the Holy Spirit, which enables them to perceive whether or not a person is affl icted by evil spirits and
to know the identity of the spirits. The identity is helpful in
determining the origin or entry point of the demon and in
knowing how the demon is affecting the victim.



Deliverance prayers are performed for spiritual protection, light infestation and oppression, and severe demonization. Serious cases are best handled by experienced
clergy or trained laypersons who are empowered by the
Holy Spirit. Tools include blessed water, oil, and salt.


FURTHER READING:
MacNutt, Francis. _Deliverance from Evil Spirits: A Practical_
_Manual._ Grand Rapids, Mich.: Chosen Books, 1995.


**demoniac** Person who becomes possessed by a DEMON.
A demoniac undergoes a marked change in physical,
mental, and emotional symptoms and behavior. Depending on the type of POSSESSION, there may be a pattern to
the changes.
In ancient times, demons were blamed for entering a
person and taking control of him or her to cause problems. The ancient Jewish historian Josephus said that it
was not a demon but the soul of a tormented person that
entered a victim. Illnesses and diseases were blamed on
demons, especially if a person fell into fi ts, trances, or
bizarre behavior. Natural medical conditions, such as
epilepsy, may have been the real causes, but in earlier
times, there was little understanding of many illnesses.


_Linda Blair as the demoniac Regan in_ The Exorcist _(1973)_
(AUTHOR’S COLLECTION)


The attempted remedy was to undertake an EXORCISM,
which would eradicate the problem. Certain empowered
individuals had the knowledge, and especially the supernatural power, to help demoniacs.
During the medieval and Renaissance times in Europe, demoniacs said they were cursed by witches and
sorcerers (see CURSE) or were overcome by the DEVIL. The
Catholic Church used possession to pursue its political
agendas. Some cases of demoniacs were false; they faked
their symptoms or were swept up in hysterias. (See SPIRIT
OF ORLEANS.)
More recently, demoniacs are said to be in “religious
altered states of consciousness,” or RASC. They exhibit
many of the same physical, mental, and emotional symptoms as persons who are swept up in religious or spiritual
ecstasies and raptures; however, for them the experience
is hellish rather than heavenly: they are under the siege of
demons rather than God.
Demoniacs exhibit certain symptoms, among them
swellings and contortions of the body, trances, cataleptic
states, transfi gurations of their faces and voices, unusual
behavior, self-battering and mutilation, personality and
mood changes, and statements from the possessing demon, often in foreign languages—especially Latin—unknown to the demoniac. The victim shouts obscenities
and blasphemies and taunts EXORCISTs and others. In
more severe cases, there are uncontrollable hysterics; episodes of supernormal strength; levitation; the vomiting
of unusual substances, bile and copious quantities of mucus; clairvoyance; and prophecy. The eyes may roll back
into the head. Sexual assault by the demons, poltergeist
phenomena, apparitions, and nightmares may happen to
the victims.
Demoniacs usually are not steadily possessed but act
normally and then are overcome for periods of time. They
may be possessed by multiple demons and have to undergo repeated exorcisms over long periods.
Possession is considered life-threatening to a demoniac, though few have actually died under its infl uence.
In 1590, Ann Frank, a nurse in the employ of John Dee,
an English occultist, became possessed and attempted
suicide. Dee’s remedy was to anoint her breast with holy
oil and put her under heavy guard. After a month, she
succeeded in killing herself by cutting her throat. Frank
is one of the few demoniacs on record who actually committed suicide.
In 1976, a young German demoniac, ANNELIESE MICHEL, died while undergoing exorcisms. She was severely
emaciated and dehydrated.


FURTHER READING:
Baroja, Julio Caro. _The World of the Witches._ 1961. Reprint,
Chicago: University of Chicago Press, 1975.
Goodman, Felicitas D. _The Exorcism of Anneliese Michel._ Garden City, N.Y.: Doubleday, 1981.
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.



**demons and demonology  55**


**Demon of Jedburgh** **(1752)** Account of an alleged
witch in Jedburgh, Scotland.
In 1752, Captain Archibald Douglas was in Jedburgh
on a recruiting campaign. One of his sergeants asked to
change quarters because the house he was staying in had
a DEMON in a “frightful form” that pestered him at night.
Douglas refused the man’s request.
Soon the sergeant appealed again to be moved, saying the demon had threatened his life. He said that he
had awakened during the night to see the ugly form
standing over him. It changed into a black cat, jumped
out the window, and fl ew over the church steeple. The
sergeant also had learned that the landlady was said to
be a witch and her husband possessed “second sight”
(clairvoyance).
That night, Douglas spent the night beside the sergeant, with his gun and sword nearby. At midnight, he
was awakened by a noise and saw a large black cat fl y in
through the window. He fi red at it and shot off one of its
ears. It vanished.
The next morning, the men saw the landlady, who
fainted before them in a pool of BLOOD. They discovered
that one of her ears had been shot off. Douglas threatened
to turn the woman in to the authorities, but she and her
husband begged him to leave them alone. He agreed, on
condition that they give up their “wicked ways.” It is not
known whether the couple did as promised.
The story is possibly a blend of fact and fi ction; the
telltale wound is prominent in magical folklore in tales of
shape-shifting sorcerers, witches, and werewolves.


FURTHER READING:
Grant, James. _The Mysteries of All Nations: Rise and Progress_
_of Superstition, Laws against and Trials of Witches, Ancient_
_and Modern Delusions, Together with Strange Customs,_
_Fables and Tales._ Edinburgh: Leith, Reid & Son, n.d.


**demons and demonology** A type of spirit that interferes in the affairs of people. The term _demon_ means
“replete with wisdom” and is derived from the Greek
term _DAIMON._ The _daimones_ were both good and evil and
even included deifi ed heroes. In most cultures, demons
are troublesome rather than helpful; some are evil. In
Christianity, all demons are evil and serve SATAN for the
purpose of subverting souls. Demons can cause unpleasant hauntings, often involving INFESTATION, OPPRESSION,
and POSSESSION. The study of demons is called demonology. Like ANGELs, demons are numberless.


_Historical Overview_
Demons universally are considered the cause of all humankind’s problems: disease, misfortune, poor health,
bad luck, ruined relationships, sin, and soul loss. Since ancient times, they have been said to have sex with humans.
They can be sent to torment and possess others. They can
be put to productive uses as well and can be summoned
and controlled by magic. For example, in ancient Egypt, a


**56  demons and demonology**


_Demon carrying off a child who has been promised to the Devil_
(AUTHOR’S COLLECTION)


magician who exorcized a possessing demon could command the same demon to perform useful tasks. There are
numerous ways to protect against demons and to banish
them from places, people, and animals.
Beliefs in demon-caused troubles are ancient and still
prevail in many places around the world. Since the mid20th century, belief in demons and their interferences has
risen in the West.
The lore of the ancient Babylonians, Assyrians, and
other Middle Eastern cultures teemed with demons. The
greatest demonic problem was illness, and demons had
to be cast out of a person for healing. In Mesopotamian
lore, demons took the form of human-animal hybrids
that could walk upright on two legs and were controlled
by the gods. Humans could repel demons by magic,
such as use of CHARMs and AMULETs (see INCANTATION
BOWL).


_Demons in Judaism_
Judaic demonologies evolved with infl uences from the
lore of the Babylonians, Persians, and Egyptians. In Talmudic tradition, demons are ever-present enemies posing
constant dangers to humanity. They were created by God
on the fi rst sabbath eve at twilight. Dusk fell before God
fi nished them, and thus they have no bodies. According
to another story, demons were spawned by LILITH, the
spurned fi rst wife of Adam. King SOLOMON used magic
to summon and control demons, or the DJINN, to work for
him in building his Temple of Jerusalem.
Demons can have wings and exist between humans
and angels, roughly between the earth and the Moon.



They are less powerful than angels. They frequent uninhabited and unclean places, and once they attach themselves to a person or family, bad luck follows.
The Jewish “middle world” teems with numberless demons and angels. Angels of destruction ( _malache habbala_ )
blurred together with the demonic. By the second century
C.E., the Hebrews had developed complex systems of both
entities. As were angels, demons were seen as having jurisdiction over everything in creation. Rabbinical teachings frowned on demon magic, but beliefs and practices
concerning demons were tolerated. By the Middle Ages,
rabbinic writings had elaborated upon demons, expanding their classes and duties.
One category of demon, the LUTIN, does possess both
body and soul. The lutin were created by sexual unions between Adam and female demons after he parted from Eve.
Another category of demons are created every day
from the newly dead, who were believed to linger about
in close contact with the living. The spirits of the wicked
dead became demons. They are capable of infl icting
wounds that only God can heal.
In the development of the KABBALAH, hierarchies of
demons were associated with the 10 _sephirot,_ or centers,
of the Tree of Life. According to the Kabbalah, evil powers
emanate from the left pillar of the Tree of Life, especially
from Geburah, the _sephira_ of the wrath of God. By the
13th century, the idea of 10 evil _sephirot_ had developed to
counter the 10 holy _sephirot_ of the Tree.
Other Hebrew systems of demons distinguish those
born of night terrors and those who fi ll the sky between
the Earth and the Moon. There are demons who, with angels, are in charge of the night hours, and interpretations
of diseases, and those who have seals that may be used to
summon them. This demonic lore later became the core
of magical handbooks called GRIMOIRES.
The Old Testament mentions evil spirits but does not
feature a primary demonic fi gure such as the SATAN that
emerged in Christianity. “Satan” is more a prosecuting
attorney interested in testing humans and is a member
of the heavenly court. God sends evil spirits to punish
people. Judges 9:22–25 tells of Abimelech, who murdered
70 rivals for the rule of Israel:


After Abimelech had governed Israel three years, God
sent an evil spirit between Abimelech and the citizens
of Shechem, who acted treacherously against Abimelech. God did this in order that the crime against
Jerub-Baal’s seventy sons, the shedding of their blood,
might be avenged on their brother Abimelech and on
the citizens of Shechem, who had helped him murder
his brothers. In opposition to him these citizens of
Shechem set men on the hilltops to ambush and rob
everyone who passed by, and this was reported to
Abimelech.


In 1 Kings 22:19–22, the Lord manipulates human affairs by dispatching a lying spirit, though its nature—
good or evil—is ambiguous:


Micaiah continued, “Therefore hear the word of the
LORD: I saw the LORD sitting on his throne with all the
host of heaven standing around him on his right and on
his left (20). And the LORD said, ‘Who will entice Ahab
into attacking Ramoth Gilead and going to his death
there?’
One suggested this, and another that (21). Finally, a
spirit came forward, stood before the LORD and said, “I
will entice him.”
“By what means?” the LORD asked.
“I will go out and be a lying spirit in the mouths of all
his prophets,” he said.
“You will succeed in enticing him,” said the LORD.
“Go and do it.”


More about demons is found in the rabbinic teachings
called the Gemora. (See _MAZZIQIN._ )


_Demons in Apochryphal and_
_Pseudepigraphal Works_
The Apochrypha and pseudepigrapha are non-canonical texts written by unknown or pseudonymous authors.
Some of the texts have more to say about angels and demons than do the canonical works in the Bible.
The Apochrypha (hidden) consists of 15 books or portions of books written between about 200 B.C.E. and 200
C.E. Demons have minor roles in apochryphal works; the
distinguishing exception is the book of Tobit, in which
the young man Tobias learns how to exorcize demons
from the archangel Raphael, disguised as a man (see
ASMODEUS).
Most pseudepigraphal works were written between
200 B.C.E. and 200 C.E., though some were written much
later. More information about demons is given in pseudepigraphal works such as Jubilees and Enoch. According to
Jubilees, evil originated with bad angels, not with Adam
and Eve.
Jubilees says that angels were created by God on the
fi rst day. The text does not say specifi cally when demons
were created, but it is implied that they, too, were made
on the fi rst day, “along with all of the spirits of his [God’s]
creatures which are in heaven and on earth” (2:2).
Angels are described only by their classes and duties.
One class are the WATCHERS, good angels who were assigned the task of watching over humanity. The Watchers
coveted human women and descended to Earth, to create the vampiric, cannibalistic monsters called NEPHILIM.
Thus, the demonic and evil powers were created by corrupted angels.
God sends the fl ood to cleanse the planet, but not all of
the Nephilim are destroyed. When the polluted demons
start to bother Noah and his sons, Noah appeals to God,
who agrees to send angels to bind them all into the place
of judgment. MASTEMA, the prince of evil and the only
demonic power named in Jubilees, steps forward to ask
God to allow one-tenth of the demons to remain on Earth
under his jurisdiction. The angels then teach Noah herbal
lore for restraining the remaining demons.



**demons and demonology  57**


The three books of Enoch also tell the story of the
Watchers and Nephilim, in more detail. Again, evil comes
into being through the fall of the angels. On the Day of
Judgment, however, all the demons and evil angels will be
cast into the abyss.


_Demons in Christianity_
In Christianity, demons have their origins in the FALLEN
ANGELs who followed LUCIFER, or “morning star,” when
he was cast out of heaven by God (Isaiah 14:12). In the
New Testament, JESUS healed by casting out demons, in
keeping with prevailing traditions. By the end of the New
Testament period, demons were synonymous with fallen
angels, all under the direction of Satan. As Christianity
spread, pagan gods, goddesses, and nature spirits were
incorporated into the ranks of demons.
The hermits, ascetics, and men who became the early
saints of Christianity were constantly beset by evil, including demonic attacks (see ANTHONY). In the early
centuries, Christian theologians known as the apostolic
fathers grappled with questions about evil. Justin Martyr
saw demons as the illicit children of fallen angels and human women. Clement, Ignatius, Polycarp, and Barnabas
stressed the Devil rather than his demons. Irenaeus was
convinced of the reality of demons and the Devil and advocated EXORCISM as a way to combat them.
Tertullian wrote in more detail about demons, defi ning them as fallen angels who lusted after women. Demons are quite dangerous, he said, possessing supreme
intelligence and knowledge, as well as supernormal abilities such as instant travel.


_Demon tempting a woman with the sin of vanity_ (AUTHOR’S
COLLECTION)


**58  demons and demonology**


Origen agreed with Tertullian, except on the reason
for the fall of angels: They fell from the sin of pride rather
than lust. Demons were not created evil, he said, but became evil by exercising their free will. They are not pure
spirits but have bodies different from human ones. They
attack humans in two principal ways: through obsession,
with evil thoughts, and through possession, including of
animals. Magic is done with the aid of demons, Origen
said. He also advocated exorcism, which must be performed according to precise rituals in order to be effective. Under certain circumstances, humans can become
demons—a view that later theologians criticized.
From about the third to eighth centuries, theologians
built on these early ideas. Jerome and Augustine wrote
of shape-shifting demons, including half-human, halfmonstrous forms. Augustine in particular never doubted
the reality of demons and their evil infl uences.
For medieval theologians, demons were the tempters
of humanity, a system that ultimately worked in favor of
humans by proving who was worthy of going to heaven.
The Devil and his hordes had no direct access to people
except through their free will choices. Thomas Aquinas
said that SATAN controls people chiefl y through possession, and if demons had no success with a person during
life, they made their fi nal assault on the soul at the moment of death.
During the witch trials of the Inquisition, the importance of demons increased. Demons were believed to play
a key role, causing possessions, leading people into sin,
helping people perpetrate evil deeds, and serving witches
as their FAMILIAR spirits in all acts of malevolence. Theologians and witch hunters emphasized the dangers of
demons and those who traffi cked with them by making
PACTs. The Puritan minister Increase Mather said in _Cases_
_of Conscience_ (1692), “The Scriptures assert that there are
Devils and Witches and that they are the common enemy of Mankind.” George Giffard, an Oxford preacher of
about the same period, said that witches should be put to
death not because they kill others but because they deal
with devils: “These cunning men and women which deale
with spirites and charme seeming to do good, and draw
the people into manifold impieties, with all other which
haue familiarity with deuils, or use conjurations, ought to
bee rooted out, that others might see and feare.”


_Characteristics of Demons_
Descriptions from antiquity portray demons as shape
shifters who can assume any form, animal or human
or hybrid, such as the Mesopotamian demons. The Platonists and early fathers and theologians of the Christian Church said that demons condense bodies out of
the air or smoke. In Arabian lore, the djinn are made of
smokeless fi re. Some of the theologians and witch hunters of the Inquisition said that demons have no corporeal form and only give the illusion that they are in human or animal form. They create voices out of air that
mimic people.



In Judaic lore, demons are always invisible but can see
themselves and each other. They cast no shadows. They
eat, drink, propagate, and eventually die, though not exactly as humans do. Their eating and drinking consist
of lapping up fi re, water, air, and slime. When they die,
they dry up and wither away to their primordial state.
However, when they have sex, they can assume bodies.
They will not copulate in front of any human or another
demon.
In Christian lore, demons assume forms that are
black, such as dogs (see BLACK DOGS) and other animals
and men dressed in black. Because they are evil, they are
imperfect, and so they always have a fl aw in their appearance, such as a malformed limb or cloven feet. They can
also assume beautiful and seductive forms, especially if
they are sexual predators.
According to Remy:


When they fi rst approach a man to speak with him they
do not wish him to be terrifi ed by any unusual appearance, and therefore they prefer to assume a human shape
and manifest themselves as a man of good standing
in order that their words may carry more weight and
authority; and for this reason they like to wear a long
black cloak, such as is only worn by honored men of
substance. It is true that many hold their purpose in this
last is to conceal the deformity of their feet, which is an
ineradicable token and sign of their essential baseness;
and that black is, besides, most appropriate to them,


_A lion-snake demon_ (© RICHARD COOK)


_Demon_ (© RICHARD COOK)


since all their contrivings against men are of a black and
deadly nature.


Demons are described as unclean, fi lthy, and full of
abominable stench. They live in dead bodies. If they make
their bodies out of air or occupy a living body, they exude
a stench. In the body, they swell in the bowels with excrement and waste. They are afraid of cuts, wounds, and
blows and can be repelled with threats of them.
They are organized in hierarchies and function as in a
military organization, according to GRIMOIRES and Inquisition writings. If lower demons disobey their superiors,
they are beaten.


_Activities of Demons_
Throughout history, the chief activity of demons has
been to cause illness and disease. They are the spirits of
uncleanness, and the lack of proper hygiene will enable
them to enter a person through contaminated food, dirty
hands, and foul environments. Widespread beliefs hold
that humans are in constant danger of demonic attack in
some form, and constant vigilance is required through
watchfulness, proper habits, and the use of measures



**demons and demonology  59**


of protection. The greatest danger occurs at night when
sleeping humans are at their most vulnerable, especially
concerning demons that cause nightmares and make sexual attacks. Birth and death are perilous times, as are the
nights on which marriages are consummated. At these
times, demons are better able to wreak havoc.
During the Inquisition, demons were believed to aid
witches by giving instruction on how to cast evil spells
and how to poison people, crops, and animals with herbs
and other substances. They acted as familiars, taking the
form of animals such as birds and insects, to carry out the
evil of witches. They participated in SABBATs and pacts.
Inquisitors believed that demons infl uenced women more
easily than men, for women, they said, were weaker in
will and intellect than men.
Demons send bad weather and pests such as armies of
mice and swarms of locusts to destroy crops.
In hauntings and possessions, demons create unpleasant poltergeist phenomena and chaos and attack the living in a progression of increasing intensity. Psychics and
mediums perceive them as having grotesque forms. They
are often associated with revolting smells. In some cases,
demons shape shift into deceitful, desirable forms with
charming personalities. Once they have a person under
their control, they revert to their original nature. Lowlevel demonic entities are associated with problems involving talking board use (see OUIJA™).
In possessions, demons will speak through possessed
persons, altering the person’s voice. Demons have a fondness for profanity and verbal abuse. They cause physical phenomena, such as spitting, vomiting, levitation,


_The demon Harborym_ ( _DICTIONNAIRE INFERNAL_ )


**60  Demoriel**


unnatural twisting of limbs, supernormal strength, foaming at the mouth, and so on. In rites of exorcism, it is
important to know the demon’s name.
Demons are exorcized, or expelled, by a variety of
methods, from ordering the demon to leave, to magical
ritual, to religious ritual.


_Sex with Demons_
Christianity rejected the idea of sexual intercourse with
demons until the 12th century; by the 14th century, it was
accepted in theology. Sex with demons became a focus of
the Inquisition; witches and those under demonic control
were said to copulate wildly with demons, and even with
Satan himself (see INCUBUS; SUCCUBUS). The male incubi
molested women and the female succubi molested men.
Both kinds of demons were said to masquerade as humans
in order to seduce their prey. The actual sexual act, however, was held to be painful and vile. Women impregnated
by demons were supposed to give birth to monsters.
Witch hunters said that demons enter into marriages
with humans. Remy wrote of a 1587 case in which two
witnesses, Bertrande Barbier and Sinchen, said they witnessed such a marriage at night in a place where criminals were crucifi ed. Instead of giving the bride a ring,
the bridegroom blew his breath into the bride’s anus. A
roasted black she-goat was served at the wedding feast.
This tale is characteristic of the stories fabricated in witch
trials and used by inquisitors to convict and execute accused heretics and witches.
In modern cases, demons are opportunistic, assaulting humans weakened by vices, sin, or CURSEs or simply
being in the wrong place at the wrong time, such as a
location where acts of evil have taken place.


_Demons in Magic_
Demons are invoked in MAGIC. Because demons are unruly, magicians must force them to obey commands for
service. Grimoires give the names, duties, SEALs, incantations, and rituals summoning and controlling demons.
They are especially useful in DIVINATION, fi nding lost treasure, and the casting of spells. When evoked, demons are
made to take form in a magic triangle, a secured boundary from which they cannot threaten the magician, who
is protected by a magic circle.


FURTHER READING:
Ebon, Martin. _The Devil’s Bride, Exorcism: Past and Present._
New York: Harper & Row, 1974.
Finlay, Anthony. _Demons! The Devil, Possession and Exorcism._
London: Blandford, 1999.
Flint, Valerie I. J. _The Rise of Magic in Early Medieval Europe._
Princeton, N.J.: Princeton University Press, 1991.
Fortea, Fr. Jose Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.
Goodman, Felicitas. _How about Demons? Possession and Exor-_
_cism in the Modern World._ Bloomington: Indiana University Press, 1988.



MacNutt, Francis. _Deliverance from Evil Spirits: A Practical_
_Manual._ Grand Rapids, Mich.: Chosen Books, 1995.
Martin, Malachi. _Hostage to the Devil._ New York: Harper &
Row, 1987.
Oesterreich, T. K. _Possession: Demonical and Other Among_
_Primitive Races, in Antiquity, the Middle Ages and Modern_
_Times._ New Hyde Park, N.Y.: University Books, 1966.
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.
Thomas, Keith. _Religion and the Decline of Magic._ New York:
Charles Scribner’s Sons, 1971.
Trachtenberg, Joshua. _Jewish Magic and Superstition: A Study_
_in Folk Religion._ New York: Berhman’s Jewish Book
House, 1939.


**Demoriel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Demoriel is the emperor of the north, served by 400
great dukes, 600 lesser dukes, and 7,000,008,000,009,000,001
ministering spirits. There are 12 primary dukes, each of
whom has 1,140 attending spirits: Amibiel, Cabarim,
Menador, Burisiel, Doriel, Mador, Camael, Dubilon,
Meclu, Churibal, Dabrinos, and Chomiell.


**Denham Exorcisms** **(1585–1586)** The EXORCISMs of
six fraudulent DEMONIACs by 12 Catholic priests, the
chief of whom was a Jesuit, William Weston, also known
as Edmunds. Most of the exorcisms took place in the
home of Sir George Peckham of Denham, Buckinghamshire, England. The “possessions” were fake, part of a
conversion campaign against Protestants and a political
plot against the Crown.
An account of the exorcisms was written by Samuel
Harsnett, chaplain to the bishop of London, Richard Bancroft, and published in 1603. It was entitled _A Declara-_
_tion of Egregious Popish Impostures, to with-draw the harts_
_of her Majesties Subjects from their allegance, and from the_
_truth of Christian Religion professed in England, under the_
_pretence of casting out devils. Practiced by Edmunds, alias_
_Weston a Jesuit, a divers Romish Priests his wicked associ-_
_ates. Where-unto are annexed the Copies of the Confessions_
_and Examinations of the parties themselves, which pretended_
_to be possessed, and dispossessed, taken upon oath before her_
_Majesties Commissioners for Causes Ecclesiasticall._
Weston arrived in England in September 1584, during
a time of severe persecutions of Catholic clergy. Several
Jesuits had been martyred, and some had fl ed the country. The Act of 1585 made Jesuits and seminary priests
guilty of treason simply by being in England. Anyone
who harbored them was guilty of felony. And the Witchcraft Act of 1563 made the conjuring of spirits—which
included exorcism—punishable by death on the fi rst offense. Nonetheless, Weston and the priests undertook
the exorcisms, ostensibly in order to convert Protestants
back to Catholicism.
There was a greater factor involved: the Babington
plot to assassinate Queen Elizabeth I and replace her


with Mary, queen of Scots, and allow the Spaniards to
invade England. The fi rst person exorcized by Weston
in England was William Marwood, a servant of Anthony
Babington, a Catholic nobleman from Derbyshire, who
later visited Denham in order to witness the exorcisms
of the six demoniacs. Two of the exorcising priests, John
Ballard and Anthony Tyrell, were part of the plot; Ballard was a leader of it and convinced Babington to join it.
Weston probably knew about it and used the exorcisms to
help the plot succeed.
Four of the Denham demoniacs later confessed to faking possessions. If the other two confessed, their records
have been lost. Two were Protestants: Sara Williams, 15,
a servant at Denham, and her sister, Frideswid or Fid, 17,
who took over Sara’s chores when she began having fi ts. Fid
fell in the laundry and was persuaded that she had become
possessed too. Two were Catholic: Annie Smith, 18, a family friend of the Peckhams, sent to Denham because she was
having fi ts, and Richard Mainey, about 18, an Englishman
who had become a Friar Minim in France but left the order
because of their strictness and the fact that he disliked fi sh,
their dietary mainstay. He also suffered hysteria.
The demoniacs faked visions, revelations, prophecies,
and convulsions. Their DEMONs praised Queen Elizabeth and her courtiers, proclaiming them to be faithful
servants of the DEVIL. The exorcisms were witnessed by
huge crowds. During the course of the year, at least 500
persons converted, according to the published account.
The exorcisms involved intoxicating, nauseating potions and stinking fumes. The demoniacs were bound
to chairs and forced to drink a vile potion of oil, sack,
and rue. Chafi ng dishes of burning brimstone were held
under their noses. No wonder that the demoniacs lost
their reason, believed themselves to be truly possessed,
and babbled about demons. They were shown relics of English saints, bones that they had been coached to identify
correctly. The priests put bones into the mouths of Sara
and Fid; the girls did not have to fake revulsion that was
taken as a sign of demonic horror.
Mainey’s demon, Modu, said that Sara and Fid had
been bewitched by Goodwife White of Bushy, a woman
who was commonly believed to be a witch. The priests
captured White’s cat and whipped it until it “vanished
away.” They sent a messenger to Bushy, where White was
found in childbed, having lost her baby in childbirth. Fid
accused the priests of murder.
Of all the demoniacs, Mainey put on the best show.
Prior to Easter 1586, he announced that every Sunday he
would have a vision of purgatory, and on Good Friday he
would ascend to heaven. Not surprisingly, a large crowd
gathered on the appointed day to witness this event.
Mainey lay on his bed, preached and prayed in a stern
fashion, and then lapsed into a two-hour trance. When he
awakened, he sighed and groaned and said:


My time is not yet come: our blessed Lady hath appeared
to me, and told me that I must live longer yet: for that



**Devil  61**


God hath reserved me for a further purpose to doe more
good, and to tell of strange wonders.


Mainey had more theatrics in him. The last exorcism
occurred on April 23, 1586. Mainey’s demon, Modu, appeared and said that he was accompanied by seven other
demons, “all of them Captaines and of great fame.” They
acted out the SEVEN DEADLY SINS. When this gross display was fi nished, Modu cursed the “popish priests” and
said that all of Mainey’s visions were false, intended to
induce Catholics to worship devils disguised as Christ
and “Saffronbag,” as he called the Virgin Mary. The demons departed.
On August 4, 1586, Weston and Ballard were arrested
by orders of Sir Francis Walsingham, Queen Elizabeth’s
“spymaster,” who had been carefully watching Catholic
activities, including the Denham exorcisms. Denham’s
house was raided, and most of the occupants were arrested. Other priests were jailed. No incriminating evidence against Weston could be found, but nonetheless
he was imprisoned in Wisbech Castle for 10 years. Tyrell
became an informer for the Crown.
Ballard, Babington, and other conspirators rounded
up were tortured and tried at Westminster Hall in London. They were sentenced to be hanged and their bodies drawn and quartered. They were executed in two
batches on September 20 and 21. Ballard was among the
fi rst to go. Their executions were so bloody and horrifi c
that the crowd witnessing them was revolted. They were
hanged but were cut down before they were dead and
were butchered alive. Queen Elizabeth also was revolted
at the news and ordered the second batch of conspirators to be hanged until they were dead and their bodies
then butchered.
The Babington plot thus was foiled and ultimately led
to the execution of Mary, queen of Scots in 1587.
Meanwhile, Weston did not sit idle in Wisbech Castle
but continued to stir up warring religious factions among
English Catholics. In 1602, an inquiry was launched into
the Denham exorcisms, followed by the publication of
the broadsheet, which may have been part of an effort to
smear Weston.


FURTHER READING:
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**Devil** The personifi cation of evil. In Christianity, _Devil_
is the proper name for the evil counterpart to God, who
rules the torments of HELL and commands armies of
DEMONs. The Devil represents darkness, chaos, destruction, suffering, and the complete absence of good, light,
and love. The word _devil,_ spelled in lowercase, also is a
generic term used interchangeably with _demon_ to denote
a lower-ranking evil entity.


**62  Devil**


The term _devil_ is derived from the Greek _diabolos_
(slanderer or accuser), in turn translated from the Hebrew word _SATAN._ The concept of the Devil as archfi end
of evil developed slowly over many centuries, becoming
a composite of LUCIFER, the FALLEN ANGEL whose pride
and ego cause him to be expelled from heaven; Satan, the
tempter of humans; and pagan deities such as Pan and
Cernunnos.
In non-Western traditions, evil is expressed through
deities, who are seldom completely evil. The gods of a
conquered people become devils or evil; Christianity demonized pagan gods as it spread in dominance.


_Evolution of the Devil_
The Christian Devil evolved from ideas and personifi cations of evil in Mesopotamian, Egyptian, and classical
mythology and in Hebrew demonology. Egyptian gods
embody qualities of both good and evil, but the god Set
personifi es more of the dark side than others. As the evil
brother of Osiris, Set represents chaos and destruction.
In myth, he slays Osiris, dismembers him, and scatters
parts of his body. Osiris’ wife, Isis, reassembles them and
reanimates the corpse long enough for a sexual union,
which produces the son Horus.
Mesopotamian demons are the offspring of gods, such
as Tiamat, the goddess of chaos and the primordial waters, and her partner, Apsu, as well as the high god Anu.
Demons rule diseases, illnesses, nightmares, plagues,
and all misfortunes that befall living things. They are
grotesque and deformed and often part-human and partanimal. Protections against them are gained through AMULETs, incantations, and MAGIC.
In ZOROASTRIANISM, the one God, Ahuru Mazda (who
became Ohrmazd), generates the twins Spenta Mainyu,
who is holy, and Angra Mainyu (who became AHRIMAN),
who is evil and destructive. The creation story varies according to the streams of Zoroastrianism. In one, Ahuru
Mazda and Ahriman are separated by a void. As does the
Christian Devil, Ahriman dwells in darkness on the opposite side of the void and is fated to be conquered by
good, Ohrmazd.
Ahriman sees the light of good across the void and
lusts for it. He sends his weapons of destruction, which
include toads, scorpions, SERPENTs, lust, and chaos,
against Ohrmadz. Ohrmadz offers a truce of redemption,
but Ahriman refuses it. Orhmadz reveals his fated defeat,
which sends Ahriman spinning unconscious into the
outer reaches of the void for 3,000 years. He revives with
the help of Jeh, a whore, and engages Ohrmazd in battle
for 6000 years, foreshadowing the Armageddon of REVELATION. In the fi rst 3,000 years, the forces of good and
evil are balanced. In the fi nal 3,000 years, good triumphs
over evil. In his assault, Ahriman tears apart the sky and
creates the hours of night and darkness, and violence and
destruction of life. He creates hordes of demons.
Ahriman corrupts the man and woman who are the
ancestors of humanity, Mashye and Mashyane, by tempt


_The Devil tempting St. Patrick_ (AUTHOR’S COLLECTION)


ing them to believe the lie that he, not Ohrmazd, created the material world. Ohrmazd creates forces of good
that bind Ahriman, ultimately enabling the world to be
repaired. But in the last phase of the battle, the entire cosmos shakes and much destruction is done. Stars fall from
the sky. Ohrmadz either destroys Ahriman or imprisons
him forever.
In the Yasht text, Ahriman will be defeated by the
coming of a Saoshyant, or Savior. Three saviors will come
forward, and the third, a son of Zarathustra conceived
by a virgin, will destroy evil and bring forth the reign of
righteousness. The world will be restored, the dead will
arise, and life and immortality will arrive.
In classical mythology, the gods and goddesses all
have both good and evil characteristics; there is no one
personifi cation of evil alone. Shades of the dead live in a
dull, shadowy realm, Hades, the lowest level of which is
Tartarus, a pit or abyss in which the wicked are tormented.
Greek philosophy evolved along the lines of moral good
and evil, and the distinguishing of the originally ambivalent _DAIMONes_ into good demons and evil demons.
The Judaic concept of the Devil developed slowly.
The Old Testament tells of different satans, or accusers,
rather than a single Satan. One of these is permitted by
God to test the faith of Job. The apocalyptic literature
placed the harsh and punishing aspects in certain angels,
such as MASTEMA, the only signifi cant angel mentioned
by name in the book of Jubilees. In Enoch, the WATCHERS
are wicked angels whose fall, of their own choice, leads


to evil on the earth. The Testaments of the Twelve Patriarchs name BELIAL, or Satan, as the leader of evil angels.
SAMMAEL and AZAZEL also are named as leaders of wicked
angels, who dwell in darkness. The apocalyptic literature
developed a more dualistic idea of evil personifi ed in the
Devil as the head of a realm of darkness whose primary
role is to seduce, accuse, and destroy.
In Islam, the Devil is not the dualistic counterpart to
God, but a high-level being—either an angel or DJINN—
who chooses to fall from grace rather than bow to God’s
fi rst human, Adam. The Devil is most often named SHAYTAN in the Qur’an, an accursed and rejected rebel who has
God’s permission to use temptation to corrupt souls. He
has no power over those who love God. God has no power
over his demonic servants, the Shaitan. The Devil is part
of God’s creation and plan involving punishment and testing. The Qur’an also gives the name of IBLIS as the Devil.
There is no concept of original sin in the Qur’an.
Adam and Eve sinned but did not pass on the taint to others. Humans are prone to evil and, therefore, vulnerable
to the snares of the Devil. The Devil vows to put all of
Adam’s descendants under his sway.
In the New Testament of Christianity, the Devil becomes more personal and the great antagonist of God as
well as humans. He is a fallen angel, the leader of hordes
of fallen angels-turned-demons, and he is the principle
of evil itself. He has power over the physical world. His
forces of darkness are pitched in war against God’s forces
of light. JESUS, as the Son of God, goes to Earth in order to
defeat him. Revelation forecasts that Christ, in his second
coming, will bind the Devil for one thousand years, at
which time the Devil will reappear one fi nal time, as the
Antichrist, before being destroyed. The dualism of Christianity became fi rmly established, with a god of light and
goodness and a god of evil and darkness.
In 325, the Council of Nicaea confi rmed that God was
the creator of everything visible and invisible. Therefore,
the Devil was originally created good but chose the path
of evil.
It was not until later in Christianity that the Devil was
seen as the ruler and inhabitant of hell. These concepts
were more fi rmly cemented in literature, such as authored
by Dante and John Milton.
By the Middle Ages, the Devil was a real, potent being who possessed terrible supernatural powers and was
intent upon destroying humans by undermining their
morals. In this pursuit, he was aided by an army of evil
demons. This army expanded to include heretics and sorcerers, whose magic posed a threat to the divine miracles
of the church. Witches were included, fi rst as associates
of sorcerers, then as heretics.
Preachers in the Renaissance and Reformation
pounded fear of the Devil into their followers by constantly inveighing against his attempts to pervert people
and turn them away from God. Satan’s kingdom was the
material world. He would tempt people with false riches,



**Devil  63**


luxuries, and carnal pleasures, only to claim their souls
for eternal damnation in the end. His chief means of attacking others was through demonic possession. Pacts
with the Devil, which date back to the sixth century, became implied; any consort with the Devil automatically
meant one had entered into a diabolic pact. John Stearne,
the assistant to Matthew Hopkins, England’s notorious
witch fi nder of the 17th century, was of the opinion that
the preachers’ obsession with Satan encouraged witches
to worship him.


_Appearance of the Devil_
Christianity portrays the true form of the Devil as ugly,
deformed, and reptilian: a human torso and limbs with
reptilian head, clawed hands and feet, a tail, and scaly
snakeskin. He has horns, which signify power and association with the dark forces—night, chaos, the Moon,
death, and the underworld—and fertility, the latter of
which is reinforced by an enormous phallus.
The Devil is a shape shifter, appearing in many guises
in order to trick people. His most common human shape
was that of a tall black man or a tall man, often handsome,
dressed in black. Black is universally associated with fear,
evil, the dark, and chaos. Henri Boguet, a 16th- and 17thcentury jurist in witch trials, stated that “whenever he
(the Devil) assumes the form of a man, he is, however,
always black, as all witches bear witness. And for my part
I hold that there are two principle reasons for this: fi rst,
that he who is the Father and Ruler of darkness may not


_Depiction of the Devil from the 1957 fi lm_ Night of the Demon
(AUTHOR’S COLLECTION)


**64  devil fi sh**


be able to disguise himself so well that he may not always
be known for what he is; secondly, as proof that his study
is only to do evil; for evil, as Pythagoras said, is symbolized by black.”
When not in black, the Devil is most frequently in red.
St. Paul stated that the Devil can appear disguised
as an angel of light. His disguises of good also include
saints, the Virgin Mary, comely young women, handsome
young men, and preachers.
The Devil appears in a multitude of animal shapes,
most commonly as a BLACK DOG, SERPENT, goat, or cat. He
also has ugly appearances: As the alleged god of witches,
he was portrayed as half-human, half-animal, like Pan,
with horns, cloven feet, hairy legs, a tail, a huge penis,
glowing eyes, and saturnine features.
The Devil appeared to MARTIN LUTHER in the form of
a monk with bird claw hands, according to an account
written by Georgius Godelmannus in 1591. Godelmannus relates that while he was studying law at the University of Wittenberg, Germany, he heard a story from
several of his teachers about a monk who appeared and
knocked hard upon the door of Luther. He was invited in
and began to speak of papist errors and other theological matters. Luther grew impatient and said his time was
being wasted, and the monk should consult a Bible for
answers. At that point, he noticed that the monk’s hands
were like bird claws. Luther showed the monk a passage
in Genesis that says, “The seed of the woman shall bruise
the head of the serpent.” Exposed, the Devil went into a
rage, threw about Luther’s ink and writing materials, and
fl ed, leaving behind him a stench that lasted for days.


_The Devil as Buffoon_
In legend, the Devil is often portrayed in a lighter fashion, perhaps to lessen the fear inspired by the clergy. He
is called by nicknames such as _Jack, Old Nick, Old Horny,_
and _Lusty Dick._ Buffoonish and somewhat dim-witted,
he can be easily tricked, as in the numerous versions of
the DEVIL’S BRIDGE, in which the Devil builds a bridge in
return for the soul of the fi rst to cross the bridge but is
fooled when a dog or cat is sent across. In other tales, the
Devil shoots off arrows and rocks to try to destroy villages and churches but always misses the mark. He constantly tries to makes PACTs with people in order to get
control of their souls but fails.


_Devils versus Demons_
In both theology and folklore, the distinction between the
Devil as Prince of Evil and his hordes of demons often
blurs. “The Devil” can refer to both. Joseph Glanvil observed in _Saducismus Triumphatus_ (1681), “The Devil is a
name for a body politic, in which there are very different
orders and degrees of spirits, and perhaps in as much variety of place and state, as among ourselves.”


FURTHER READING:
Finlay, Anthony. _Demons! The Devil, Possession and Exorcism._
London: Blandford, 1999.



Pagels, Elaine. _The Origins of Satan._ New York: Random
House, 1995.
Rudwin, Maximilian. _The Devil in Legend and Literature._ La
Salle, Ill.: Open Court, 1959.
Russell, Jeffrey Burton. _The Devil: Perceptions of Evil from_
_Antiquity to Primitive Christianity._ Ithaca, N.Y., and London: Cornell University Press, 1977.


**devil fi sh** A type of ray fi sh used by Mexican witches
( _brujas_ or _brujos_ ) in the casting of spells. When dried,
the devil fi sh resembles a man with a horned head, tail,
and webbed arms. It is considered effective for preventing gossiping of neighbors.


_**Devil’s Advocate, The**_ **(1997)** Horror fi lm about a
young, ambitious attorney who is seduced and deceived
by the DEVIL. Directed by Taylor Hackford, the fi lm stars
Al Pacino as John Milton, the Devil in disguise, and
Keanu Reaves as Kevin Lomax. Charlize Theron plays
Lomax’s wife, Mary Ann.
Lomax is a defense attorney representing an accused
child molester on trial. He knows his client is guilty,


_Keanu Reeves as Kevin Lomax, a lawyer who bargains for_
_business success with Al Pacino, as John Milton, the Devil_
_in disguise, in_ The Devil’s Advocate _(1997)_ (AUTHOR’S
COLLECTION)


but he destroys the prosecution’s witness and his client
is acquitted. He is immediately approached by Milton,
partner in the world’s most powerful law fi rm, Milton,
Chadwick & Waters, with a tantalizing job offer. He accepts. He is assigned questionable cases involving guilty
people and wins them all. Milton offers to relieve him of
cases, but he declines, in a fever of winning at all costs.
Meanwhile, Milton rapes Mary Ann and she has a psychotic break. Lomax commits her to a mental ward, where
she commits suicide. He then learns from his mother that
Milton is really his father. He confronts Milton and learns
the truth, that Milton is also SATAN. Horrifi ed, he tries to
shoot Milton, but the bullets do no harm.
Milton tells Lomax that he wants him to have sex with
Lomax’s half sister, Christabella, to conceive the ANTICHRIST. But Lomax thwarts the plan by committing suicide himself.
The action shifts back to the opening of the child
molestation trial, but with a different outcome. Lomax,
overcome by his own conscience, decides to step down
from representation, even though he is likely to be disbarred. He is approached by a journalist who wants to
interview him, saying the story will make him a star.
Lomax agrees and exits the courthouse. The reporter
shape shifts into Milton and says, “Vanity—defi nitely
my favorite sin.”


**Devil’s arrows** Stones fl ung by the DEVIL in attempts
to destroy towns and churches. According to lore, the
Devil usually has bad marksmanship, and the stones
miss their mark and stick upright in the air.
The Devil’s Arrow is an alignment of three standing stones near Boroughbridge, Yorkshire, England. The
stones were quarried, and the reason they were placed
in a 570-foot-long alignment is not known. The tallest
is 22.5 feet high. The Devil, angry at the people of the
nearby town of Aldborough, went up to the top of Howe
Hill and fi red off three giant arrows of stone, intent on
demolishing the town. The stones fell harmlessly to Earth
and stuck upright in a straight line.
Also in Yorkshire, a monolith stands up from the graves
beside an old Norman church at Rudston. The stone is
25.5 feet high, six feet wide, and about two feet thick,
weighing about 40 tons. It may have once marked a pagan
sacred site, and the church may have been built around it.
The local legend says that the Devil threw the stone at the
church in an attempt to destroy it but missed.


FURTHER READING:
Bord, Janet, and Colin Bord. _Mysterious Britain._ London:
Granada, 1974.


**Devil’s book** A black book kept by the Devil listing all
persons who have pledged PACTs with him.
In accounts of witch trials during the Inquisition and
the writings of demonologists, the Devil held out his book
at SABBATs and had his new recruits swear their allegiance



**Devil’s bridge  65**


to him by placing their hand upon the book. The recruits
then signed their names in the book in their own BLOOD.
Some witches said that the books also contained spells
and CHARMs for evil deeds.


**Devil’s bridge** An old bridge, especially in England
and Europe, said to have been built by the DEVIL or his
DEMONs.
According to ancient lore, demons were master architects and builders. King SOLOMON commanded legions of
them to build his temples (see DJINN). Medieval folklore
held that whenever engineers and architects needed help
or ran out of resources, the Devil and his demons would
appear—or could be summoned—to lend a helping hand.
The infernal beings were called upon most often for help
with bridges but also were said to assist with construction of castles.
Devil’s bridges are found in Britain, Spain, Germany,
Switzerland, and France. There is a Devil’s Bridge in Einsiedeln, Switzerland, near the birthplace of Paracelsus.
In France, the Pont de Valentre bridge at Cahors was believed to be entirely constructed by the Devil.


_St. Cado and the Devil above a Devil’s bridge_ (AUTHOR’S
COLLECTION)


**66  Devil’s horse**


The Devil’s price for this service was the soul of the
fi rst creature who crossed the bridge. Folktales tells of
local townsfolk tricking the Devil by sending a cat or dog
across fi rst. In the legend of the Devil’s Bridge across the
Afon Mynach near Aberystwyth, Wales, an old woman
spotted her cow on the opposite side of a chasm, unreachable. The Devil appeared in disguise and offered to create a bridge if she would give him the fi rst living thing
that crossed over it. She agreed, though she knew she was
dealing with the Devil, because she had noticed his cloven hooves. When the bridge was completed, she threw a
crust of bread across it and sent her dog to fetch it, sacrifi cing him to the Devil.
In Somerset, England, the Tarr Steps is a prehistoric
stone bridge dating to about 1000 B.C.E. that crosses the
river Barle near Winsford. Some of the stones weigh fi ve
tons. According to lore, the bridge was built by the Devil
in one night to win a wager against a giant who had challenged his power.


**Devil’s horse** In Ozark folklore, the colloquial name
for the praying mantis. It is considered bad luck to disturb a praying mantis, because it might spit tobacco juice
into one’s eye and cause blindness. In some rural parts,
the Devil’s horse is thought, falsely, to be poisonous.


**Devil’s mark** A permanent mark made upon the body
by the DEVIL as part of a PACT. Sometimes called a
“witch’s mark,” the Devil’s mark was a telltale sign and
damning evidence in the witch trials of the Inquisition.
According to demonologists, the Devil always permanently marked the bodies of his initiates to seal their
pledge of obedience and service to him. At the moment
they renounced their faith, he marked them by raking
his claw across the fl esh or using a hot iron, which left a
mark, usually blue or red, but not always a scar. Sometimes he left a mark by licking people. Branding was done
when recruits were initiated at SABBATs and when anyone
entered into a formal pledge of allegiance to the Devil.
The marks could be anywhere on the body. In his
book _Demonolatry_ (1595), NICHOLAS REMY listed brows,
left shoulders, hips, breasts, tops of heads, and backs as
places bearing marks. Sometimes the marks were made in
“secret places,” such as under eyelids, in armpits, and in
body cavities. According to FRANCESCO-MARIA GUAZZO,
an Italian demonologist of the 17th century, in his work
_Compendium Malefi carum_ (1608):


And the mark is not always of the same description; for
at times it is like the footprint of a hare, or a spider or a
dog or a dormouse. Neither does he always mark them
upon the same place: for on men it is generally found
on the eye-lids, or the arm-pit or lips or shoulder or
posterior; whereas on women it is found on the breasts
or private parts.


The Devil’s mark was considered the proof of WITCHCRAFT and sorcery. It was believed that every person who



traffi cked with the Devil had one or more, and it was usually insensitive to pain. Persons accused of witchcraft
and brought to trial were thoroughly searched for such a
mark, and some had all their body and head hair shaved
off in the process. Pins were driven into scars, moles,
warts, and skin discolorations. If the person felt little or
no pain, or if there was no bleeding, then a Devil’s mark
was declared.
Inquisitors believed that the mark of SATAN was
clearly distinguishable from ordinary blemishes, but in
actuality, that was seldom the case. Protests from the
victims that the marks were natural were ignored. If no
mark was found, or if pricking a mark caused pain, inquisitors declared them Devil’s marks anyway, falling
back on authoritative statements made by Guazzo and
others that the Devil did not necessarily mark everyone, but only those he suspected of turning on him, and
some of the marks were painless and others were not.
Some inquisitors held that Devil’s marks could even be
invisible. An innocent person had no way around a determined inquisitor.
Once Devil’s marks were found, victims were tortured
into confessing how they were acquired. No less than
tales of pacts and wild initiatory rites at sabbats would
satisfy the inquisitors.


FURTHER READING:
Guazzo, Francesco-Maria. _Compendium Malefi carum._ Secaucus, N.J.: University Books, 1974.
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**Devil’s Missal** Book said to be used in the performance
of a BLACK MASS or infernal SABBAT rites. The Devil’s Missal is the unholy replacement for the Bible and is full of
CURSEs and blasphemies.
Descriptions of the Devil’s Missal were given by accused witches and Devil worshippers during the peak of
witch hunts, especially in the 16th and 17th centuries.
One account recorded by Pierre de Lancre from a trial in
Orléans, France, in 1614 said that


the Sabbat was held in a house. . . . He [the accused] saw
there a tall dark man opposite to the one who was in a
corner of the ingle, and this man was perusing a book,
whose leaves seemed black & crimson, & he kept muttering between his teeth although what he said could not
be heard, and presently he elevated a black host and then
a chalice of some cracked pewter, all foul and fi lthy.


Another man accused in the same trial said:


Mass was said, and the Devil was celebrant. He was
vested in a chasuble upon which was a broken cross.
He turned his back to the altar when he was about to
elevate the Host and the Chalice, which were both black.
He read in a mumbling tone from a book, the cover of


which was soft and hairy like a wolf’s skin. Some leaves
were white and red, others black.


Madeleine Bavent, one of the chief affl icted nuns in
the LOUVIERS POSSESSIONS of 1647, gave this description
of the missal:


Mass was read from the book of blasphemies, which
contained the canon. This same volume was used in processions. It was full of the most hideous curses against
the Holy Trinity, the Holy Sacrament of the Altar, the
other Sacraments and ceremonies of the Church. It was
written in a language completely unknown to me.


FURTHER READING:
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.


**djinn** **(genii, ginn, jann, jinn, shayatin, shaytan)** In
Arabic lore, a type of interfering spirit, often demonlike,
but not equivalent to a DEMON. As are the Greek DAIMONes, djinn are self-propagating and can be either good
or evil. They possess supernatural powers and can be
conjured in magical rites to perform various tasks and
services. A djinn appears as a wish-granting “genie” in
many Arabic folktales such as those in _The Book of One_
_Thousand and One Nights._


_Early Lore_
In pre-Islamic lore, the djinn are malicious, are born of
smokeless fi re, and are not immortal. They live with other
supernatural beings in the Kaf, a mythical range of emerald mountains that encircles the earth. They like to roam
the deserts and wilderness. They are usually invisible but
have the power to shape shift to any form, be it insect,
other animal, or human.
King SOLOMON used a magic ring to control djinn
and protect him from them. The ring was set with a gem,
probably a diamond, that had a living force of its own.
With the ring, Solomon branded the necks of the djinn
as his slaves.
One story tells that a jealous djinn (sometimes
identifi ed as ASMODEUS) stole the ring while Solomon
bathed in the river Jordan. The djinn seated himself
on Solomon’s throne at his palace and reigned over his
kingdom, forcing Solomon to become a wanderer. God
compelled the djinn to throw the ring into the sea. Solomon retrieved it and punished the djinn by imprisoning him in a bottle.
According to another story, Solomon took djinn to
his crystal-paved palace, where they sat at tables made
of iron. The Qur’an tells how the king made them work
at building palaces and making carpets, ponds, statues, and gardens. Whenever Solomon wanted to travel
to faraway places, the djinn carried him there on their
backs.
Solomon forced the djinn to build the Temple of Jerusalem and all of the city as well.



**djinn  67**


_Djinn in Muslim Lore_
Islamic theology absorbed and modifi ed the djinn; some
became beautiful and good-natured. According to the
Muslim faith, humans are created from clay and water,
and the essence of angels is light. Djinn were created on
the day of creation from the smokeless fi re, or the essential fi re. They are invisible to most people except under
certain conditions; however, dogs and donkeys are able to
see them. They were on the Earth before human beings,
but it is unknown how long. By some accounts, they were
created 2,000 years before Adam and Eve and are equal to
angels in stature. Their ruler, IBLIS (also called Shaytan),
refused to worship Adam and so was cast out of heaven,
along with his followers. Iblis became the equivalent of
the Devil, and the followers all became demons. Iblis’
throne is in the sea.
As do humans, djinn have free will and are able to
understand good and evil. The Qur’an states that the
purpose of their creation is the same as that of humans,
which is to worship God. They are responsible for their
actions and will be judged at the Last Judgment. It is said
that HELL will be fi lled with djinn and humans together.
Confl icting stories about the djinn abound, similar to
confl icting stories about ANGELs and demons. According
to some accounts, there are three types of djinn:


1. Those who are able to fl y. These djinn can be heavy
or light, tall or thin, and are shape shifters with
very fl exible bodies.
2. Those who reside in a given area and cannot travel
out of that area. They may live in abandoned
houses.
3. Those who manifest as snakes, scorpions, creeping
animals, and dogs (especially BLACK DOGS, who are
devils or IBLIS) and cats. A cat should not be chased
away early in the morning or late at night, lest it be
a shape-shifted djinn, who will take revenge.


Muhammad warned the people to cover their utensils,
close their doors, and keep their children close to them
at night, as the djinn spread out at night and take things.
He also warned people to put out their lights, as the djinn
could drag away the wicks and start a fi re. However, they
will not open a locked door, untie a knot, or uncover a
vessel. If people fi nd a snake in their house, they should
call out to it for three days before killing it. If the snake is
a shape-shifted djinn, it will leave.
The djinn can be converted, as sura 72 of the Qur’an
indicates: “It has been revealed to me that a company of
the Djinn gave ear, then they said ‘we have indeed heard
a Qur’an wonderful, guiding to rectitude.’ ” Muhammad
converted djinn by reciting the Qur’an to them. However,
all djinn are unreliable and deceitful, even if converted.
The djinn will guard graves if commanded to do so by
WITCHCRAFT; in Egypt, it is bad luck to open a pharaoh’s
tomb, for the guarding djinn will harm anyone who violates the sacred space.


**68  djinn**


_Djinn Life_
The life span of djinn is much longer than that of humans, but they do die. They are both male and female and
have children. They eat meat, bones, and dung of animals. They play, sleep, and have animals.
Descriptions of their appearances vary. They may have
the legs of a goat, a black tail, or a hairy body. They may
be exceptionally tall and have their eyes set vertically in
their heads.
Although they can live anywhere on the planet, they
prefer deserts, ruins, and places of impurity like graveyards, garbage dumps, bathrooms, camel pastures, and
hashish dens. They also can live in the houses where people live. They love to sit in places between the shade and
the sunlight and move around when the dark fi rst falls.
They also like marketplaces, and Muslims are warned not
to be the fi rst to enter the market or the last to leave it.
In Islam, it is believed that humans are unable to get
in touch with the deceased, learn about the future or what
happens after death, or be healed, as these phenomena
are in God’s realm. Djinn have limited powers in these areas. Djinn can appear to humans as the spirits of the dead
and communicate with the living through visions and
voices. Those who learn the medicinal qualities of plants
through the plants’ talking to them are actually speaking
with devils. It was the djinn who taught humans SORCERY.
(See WATCHERS.)
Djinn will eat human food, stealing its energy, unless
people say the name _Allah_ prior to eating.


_Marriage between Humans and Djinn_
As do FAIRIES, djinn fall in love with humans and marry
them. There is no direct evidence of it, and no children
have qualities of both djinn and human. A clan in the
United Arab Emirates claims to descend from a female
djinn. There is controversy over whether it is lawful to
marry djinn, but most Islamic jurists believe it is unlawful. There also seems to be controversy as to whether a
mixed marriage will be able to produce children. If the
mother is human, the children will be visible and look
like humans. If the mother is djinn, the children will be
invisible.
Djinn interfere in human relationships. If they fall
in love with a human, they try to disrupt marriages and
other relationships.


_Possession by Djinn_
Ordinary human acts can kill or hurt djinn without
people being aware of doing so. When that happens,
djinn possess the offending people in order to take revenge on them. Others who are vulnerable to possession are those who live alone, for djinn are opposed to
community.
As do the _daimones,_ pairs of djinn stay with each person. One whispers good; the other whispers evil. The
moods of humans can be affected by the djinn, ranging
from happiness to sadness for no known reason. Al


though they are able to affect peoples’ minds and bodies,
they have no power over the soul or heart.
When possessed, the person appears to be insane and
exhibits signs of anger, anxiety, and depression. A woman’s voice will sound like a man’s, and a man’s voice will
sound like a woman’s. Physical symptoms include nausea
after eating, headaches, frequent desire to fi ght, heavy
shoulders, a constant feeling of dissatisfaction, and a desire to commit suicide.
Asking the djinn to leave may not be enough to induce
him or her to go, and someone who is trained may be
needed to perform an EXORCISM to expel the djinn from
the body. (See _ZAR._ )


_Modern Experiences of Djinn_
Djinn are still prominent in modern superstitions, and
encounters with them occur all the time. They are visible in great numbers to those who can see them. In the
Middle East, beliefs about djinn are strong in certain areas. Upper-middle-class people in urban areas tend to
look upon djinn beliefs as superstition, but in rural and
remote areas, the djinn hold sway.
David Morehouse, a retired remote viewer (clairvoyant) for the U.S. military, relates in his book _Psychic War-_
_rior_ how he had temporary visions of djinn due to a head
injury. He was among American troops camped with Jordanian troops for training exercises in Jordan at Baten el
Ghoul, which means “Belly of the Beast.”


The Jordanians considered it a haunted valley, where the
demons came out at night to murder people. It was not
unusual to have one’s sleep interrupted by the screams
and howls of frightened Jordanian soldiers who swore in
the light of day that they had seen a demon. . . . Baten el
Ghoul was a desolate and jagged valley carved out of the
desert that spilled over from Saudi Arabia. There was no
life there except arachnids.


Morehouse was accidentally shot in the helmet, an
injury that left a huge lump on his head. After this, he
experienced djinn:


Sometime in the night, my eyes opened to a surreal light
outside the tent. It was like the light of an eclipsed sun
and wasn’t coming from any stove. It fi lled the night sky.
The entire Baten el Ghoul and the hills beyond were
bathed in the strange bluish gray light; I walked to the
edge of the bluff and stared into the valley. Dark fi gures
moved effortlessly across its fl oor, like apparitions. They
poured from the rocks in various heaps and shapes and
moved about the clusters of tents. I could hear muffl ed
cries from the Jordanian encampment, and momentarily
I thought we were being overrun by thieves or Israelis. Panicked, I turned to run for help. Colliding with
one of the fi gures, I refl exively closed my eyes, except I
didn’t collide. I walked right through it. Turning around
I watched the fi gure disappear over the edge of the bluff.


After that, the lump on his head disappeared.


FURTHER READING:
Ahmad, Salim. _Revealing the Mystery behind the World of Jinn._
Booksurge.com: 2008.
al-Ashqar, Umar Sulaiman. _The World of the Jinn and Dev-_
_ils._ Translated by Jamaal al-Din M. Zarabozo. New York:
Al-Basheer Company for Publications and Translations,
1998.
de Givry, Emile Grillot. _Witchcraft, Magic and Alchemy._ 1931.
Reprint, New York: Dover Publications, 1971.
Frieskens, Barbara. _Living with Djinns: Understanding and_
_Dealing with the Invisible in Cairo._ London: Saqi Books,
2008.
Morehouse, David. _Psychic Warrior: Inside the CIA’s Stargate_
_Program: The True Story of a Soldier’s Espionage and Awak-_
_ening._ New York: St. Martin’s Press, 1996.


**Doctor Faustus** See FAUST.


**Doris Fischer Obsession** Case of spirit OPPRESSION
investigated by the psychical researcher JAMES HERVEY
HYSLOP.
In 1914, Hyslop became involved in the case of Doris Fischer, whose real name was Brittia L. Fritschle.
The case was fi rst reported by Dr. W. Franklin Prince,
an Episcopal minister and psychologist. Fischer suffered
an extreme traumatic incident as a child at the hands of
her abusive and alcoholic father and had exhibited multiple personalities since she was three in 1892. She also
displayed striking psychic tendencies, able to foresee her
mother’s sudden illness and death. Fischer and her siblings continued to live with their father, but she retreated
more and more into the personalities of “sick Doris” and
the wicked “Margaret.” Fischer was eventually adopted by
Prince and his wife. Prince was familiar with the newly
recognized syndrome of multiple personality, and he and
his wife helped Fischer to regain some normalcy.
For years, Hyslop had postulated that some psychotic
states were caused—or at least aggravated—by spirit infl uence. Although not a spiritualist per se, Hyslop sympathized with the cult’s psychic “cures” and believed that
spiritual communication was just as important as physiological therapy. With that in mind, Hyslop took Fischer
to sit with a medium, Minnie Soule, hoping to fi nd and
eliminate the possessive spirits who were destroying the
girl’s peace of mind.
During the séances, Soule communicated lengthy
messages to Fischer from her mother. The medium also
heard from Count Cagliostro. Hyslop did not like Cagliostro’s presence and encouraged him to leave the séances
and Fischer. Later researchers speculate that Cagliostro
represented sexual mores that both Hyslop and Fischer
suppressed but secretly desired.
Next, Soule heard from the spirit of Richard Hodgson, who confi rmed Hyslop’s suspicions of spirit infl uence and promised to help all he could. Finally, Soule
received messages from a young Indian spirit calling
herself “Minnehaha,” or “Laughing Water.” Hyslop was



**Dozmary Pool  69**


skeptical of such a spirit, since Minnehaha is the heroine of Henry Wadsworth Longfellow’s poem “Hiawatha.”
But he went along, impressed with Minnehaha’s knowledge of Fischer’s case and her claims that she had caused
many of Doris’ problems. After further communications,
Hyslop began to believe that the personality “Margaret”
was not an offshoot of Doris’ mind but a possessing
spirit herself.
Hyslop asked why these spirits hurt Fischer and was
told by Soule’s communicators that they were evil infl uences. The controls also told Hyslop that Fischer’s case
was no different from hundreds of other instances of insanity and multiple personality that could easily be cured
through psychic exorcism. By 1915, Hyslop was convinced
that Fischer was possessed, and he wrote of his experiences with her in his last book, _Life after Death_ (1918).
Hyslop believed that Cagliostro was leader of Fischer’s
possessing spirits, and he exorcized the count. Whatever
other spirits remained were ineffectual, and Hyslop quit
the case in the hope that Fischer had been cured. She
returned with the Princes to California and resumed a
normal life for a while. But she never recovered, fi nally
dying in a mental hospital after years of dealing with her
various personalities and psychic disturbances.
The Fischer case was Hyslop’s last major investigation,
although he never lost interest in the possibility of spirit
obsession.


FURTHER READING:
Rogo, D. Scott. _The Infi nite Boundary._ New York: Dodd, Mead,
1987.


**Dorochiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Dorochiel rules in the west and north as a prince.
Forty dukes attend him during the day and 40 more at
night. In order to summon the dukes and their servants, a
magician must pay attention to the planetary hours when
they rule. All are good-natured and agreeable. The 12
dukes of the morning are Magael, Artino, Efi el, Maniel/
Efi el, Suriet/Maniel, Carsiel/Suriel, Casiel, Fabiel, Carba,
Merach, Althor, and Omiel. The 12 dukes of the afternoon
are Gudiel, Asphor, Emuel, Soriel, Cabron, Diviel, Abriel,
Danael, Lomor, Casael, Buisiel, and Larfos. The 12 dukes
of the early evening are Nahaiel, Ofsiel, Bulls, Momel,
Darborl, Paniel, Cursas, Aliel, Aroziel, Cusyne, Vraniel,
and Pelusar. The 12 dukes who govern after midnight are
Pafi el, Gariel, Soriel, Maziel, Futiel, Cayros, Narsial,
Moziel, Abael, Meroth, Cadriel, and Lodiel.


**Dozmary Pool** Small lake in the Bodmin Moor in
Cornwall, England, associated with the DEVIL. According to lore, the Devil sentenced JAN TREGEAGLE to bail
out Dozmary Pool with a limpet shell, a task he could
never complete. Similar punishments by the Devil are
other tasks that can never be fi nished.
Dozmary Pool also is associated with King Arthur and
is one of the candidate lakes into which the dying Arthur


**70  Dregvant**


ordered Belvedere to cast his magical sword, Excalibur. A
hand arose from the lake to seize the sword and return it
to the Lady of the Lake, a FAIRY. The pool is haunted by
mysterious lights and the ghosts of men and horses said
to have drowned in it, perhaps after losing their way at
night across the treacherous moor.


**Dregvant** In Persian lore and ZOROASTRIANISM, a
wicked and unrighteous DEMON of luxury and vice.
_Dregvants_ was a name given to the residents of the city of
Gilan south of the Caspian Sea, who were considered to
be fi ends incarnate.


**Druj** A female DEMON in ZOROASTRIANISM who represents the principle of wickedness. _Druj_ means “falsehood” and “deceit.” _Drauga_ is the Old Persian version of
the name. Druj is associated with AHRIMAN, the principal evil being. In the fi nal confrontation between good
and evil, Asha will destroy Druj.


**druj** In Persian lore and ZOROASTRIANISM, a class of
chiefl y female evil beings, sorcerers, monsters, fi ends,
the unrighteous, and the hosts of HELL. Some of the specifi c drujes are the following:


  - Druj Nasu, the Corpse Fiend, who represents corruption, decomposition, decay, contagion, and
impurity. The glance of a dog can expel it from a
corpse. It can be expelled from a living person by a
bathing and purifi cation ritual lasting nine days.

  - AZHI DAHAKA, half-man and half-monster with three
heads, six eyes, three jaws, and two SERPENTs growing out of his shoulders. Azhi Dahaka was created by
AHRIMAN to wreak destruction in the world. He committed incest with his mother, AUTAK, also a demon.

  - Sej, a personifi cation of pestilence and “the fi end
who brings about annihilation and misfortune.”

  - Jahi, a female druj of debauchery, whose name is the
root of _jahika,_ or “harlot” or “prostitute.” AHRIMAN
kissed her and caused menstruation to begin in the
world. Jahi’s name is also associated with wizards
and sorcerers.


**Dumah** **(Douma)** Angel of silence, the stillness of death,
and vindication; the tutelary spirit of Egypt. In Aramaic,
Dumah’s name means “silence.” He is a prince of HELL; in
Babylonian legend, he guards the 14th gate. The Zohar
Kabbalistic text describes him as a chief of Gehenna (hell)
with tens of thousands of angels of destruction under his
command and 12,000 myriads of attendants whose job it



is to punish sinners. A small reference in the Talmud
holds that even sinners have a day of rest on the sabbath
and are released to roam the earth. At evening, Dumah
herds them back into hell. Dumah releases all souls of the
dead, not just sinners, to the Earth each evening for the
fi rst year after their deaths.


**dybbuk** In Jewish demonology, an evil spirit or
doomed soul that possesses a person’s body and soul,
speaking through the person’s mouth and causing such
torment and anguish that another personality appears to
manifest itself. The term _dybbuk_ (also spelled _dibbuk_ )
was coined in the 17th century from the language of German and Polish Jews. It is an abbreviation of two phrases:
_dibbuk me-ru’ah_ (a cleavage of an evil spirit) and _dibbuk_
_min ha-hizonim_ (dibbuk from the demonic side of man).
Prior to the 17th century, the dybbuk was one of many
evil spirits call _ibbur._
In early folklore, dybbukim were thought only to inhabit the bodies of sick persons. Possessive evil spirits are
referred to in the Old Testament. For example, Samuel I
describes the possession of Saul and the way David exorcized the spirit by playing the harp. In the book of Tobit
the archangel Raphael instructs Tobit in ways of EXORCISM. In the rabbinical literature of the fi rst century, exorcisms called for the ashes of a red heifer, or the roots of
certain herbs, to be burned under the victim, who was
then surrounded with water. Other methods included incantations in the name of King SOLOMON, repetition of
the Divine Name of God, reading from Psalms, and wearing herbal AMULETs.
By the 16th century, the concept of possessive evil
spirits changed. Many Jews believed the spirits were
transmigrated souls that could not enter a new body because of their past sins and so were forced to possess the
body of a living sinner. The spirits were motivated to possess a body because they were tormented by other evil
spirits if they did not. Some thought the dybbukim were
the souls of people who were not properly buried and,
therefore, became demons.
The KABBALAH contains rituals for exorcizing a dybbuk; many are still in use in modern times. The exorcism
must be performed by a _ba’al shem,_ a miracle-working
rabbi. Depending on how the exorcism is done, the dybbuk either is redeemed or is cast into HELL. It usually exits
the body of its victim through the small toe, which shows
a small, bloody hole as the point of departure.


FURTHER READING:
Winkler, Gershom. _Dybbuk._ New York: Judaica Press, 1982.


**Earling Possession** **(1928)** One of the best-documented
demonic POSSESSION cases in the 20th century. The possession of Anna Ecklund also is unusual for the combination of demonic entities within one victim.
Anna was born in the Midwest about 1882 and was
raised a devout and pious Catholic. She fi rst began showing the symptoms of possession—revulsion toward
holy objects, inability to enter church, and disturbing
thoughts about unspeakable sexual acts—at age 14, fi nally becoming totally possessed in 1908. In the account
of Anna’s travails, _Begone Satan!,_ written in German by
the Reverend Carl Vogl and translated into English by the
Reverend Celestine Kapsner, O.S.B., Anna’s aunt Mina, a
reputed witch, caused her possession by placing spells on
herbs used in Anna’s food. Father Theophilus Riesinger, a
native Bavarian and a Capuchin monk from the community of St. Anthony at Marathon, Wisconsin, successfully
exorcized her on June 18, 1912, only to have her fall prey
to the Devil again after her father heaped CURSEs on her
and wished her possessed. In 1928, when Anna was 46
years old, Father Theophilus tried again.
Seeking a place where Anna was unknown, Father
Theophilus approached his old friend, Father F. Joseph
Steiger, parish priest in Earling, Iowa. With great reluctance, Father Steiger agreed that the exorcism could
take place in the nearby convent of the Franciscan Sisters. Anna arrived in Earling on August 17, 1928. Trouble
started immediately; sensing that someone had sprinkled
holy water on her evening meal, Anna threw a fi t, purring



like a cat, and refused to eat until unblessed food could
be served. After that, the devils within her always knew
whether one of the nuns had tried to bless the food or
drink, and they always complained.
The ancient ritual began in earnest the next morning.
Father Theophilus had several of the strongest nuns hold
Anna on a mattress laid upon an iron bed, and her clothes
were bound tightly around her to prevent her from stripping herself. With Father Theophilus’ fi rst exhortations
Anna’s mouth clamped shut and she fell unconscious,
followed almost immediately by an extraordinary feat of
levitation. Rising swiftly from the bed, she hung onto the
wall above the door like a cat, and it took great effort to
pull her down. Although Anna was unconscious and her
mouth never moved throughout the sessions, voices issued from within her, accompanied by screams, howls,
and unearthly animal noises. Earling citizens, alarmed
by the outcries, gathered at the convent, ruining Father
Theophilus’ hopes of keeping the exorcism secret.
Totaling 23 days, the exorcisms covered three sessions: from August 18 to the 26, from September 13 to
20, and from December 15 to 23. Through it all, Anna’s
physical state deteriorated to the point of death. She
ate no food but only swallowed small amounts of milk
or water. Nevertheless, she vomited enormous quantities of foul-smelling debris, often resembling tobacco
leaves, and spit prodigiously. Her face became horribly
disfi gured and distorted, often suffusing with blood as
her head swelled and elongated, her eyes bulged, and her



**71**


**72  Eligor**


lips grew, reportedly, to the size of hands. Her abdomen
would swell to the point of bursting, only to retract and
become so hard and heavy that the iron bedstead would
bend under the enormous weight.
In addition to the physical changes, Anna understood languages previously unknown to her, recoiled
at holy words and objects, and revealed clairvoyant
knowledge by exposing secret childhood sins of the
other participants. The nuns and Father Steiger were so
frightened and troubled that none of them could stay in
Anna’s room throughout the entire exorcism but instead
worked in shifts. Father Steiger, taunted by the devils
for having agreed to the exorcism in his parish, was
especially harassed and suffered an auto accident that
the devils had predicted and apparently arranged. Only
Father Theophilus, confi dent of his powers, remained
steadfast.
Hordes of lesser devils and avenging spirits, described
as like “a swarm of mosquitoes,” possessed Anna, but her
principal tormentors were BEELZEBUB, Judas Iscariot, and
the spirits of her father, Jacob, and his mistress, Anna’s
aunt Mina. Beelzebub revealed himself fi rst, engaging
Father Theophilus in sarcastic theological conversations
and acknowledging that the curses of Jacob, Anna’s father, sent the devils into her at age 14. Father Theophilus
tried to reach Jacob, only to be answered by a spirit identifying himself as Judas Iscariot, who admitted he was
there to torment Anna to commit suicide and thereby go
to HELL.
Jacob eventually spoke and said that he had cursed
Anna for not submitting to his incestuous advances, calling upon the devil to tempt her with every unspeakable
sin against chastity. In _Begone Satan!_ the author describes
Jacob’s life as “coarse and brutal,” taking Anna’s aunt
Mina as a mistress while he was still married and repeatedly trying to seduce Anna. At his death, a priest had administered extreme unction, but Jacob ridiculed him. The
author continues: “In the judgment after death even all
that was pardoned him, but (because) he had cursed his
own daughter . . . that ultimately was the guilt of his eternal damnation. And so he was still scheming in hell how
he could torture and molest his child. This Lucifer gladly
permitted him to do.” Whether Anna’s virginity really
remained intact, even at age 46, or whether she had repressed her sexual contact with her father is unknown.
A high, falsetto voice, present from the beginning
among the other voices, revealed itself as that of Mina.
God had damned her for living with Jacob and for murdering four children. _Begone Satan!_ suggests that the children were Mina’s own, but they may also have been multiple abortions. The author describes Mina as any devil’s
equal for malice and hate, fi lled with spite and blaspheming the Blessed Sacrament.
The author remarks that the truly amazing aspects of
Anna’s possession were her basic virtue and pious disposition throughout her ordeal, because “the devil has no



power over the free will of a human being.” Sensing his
eventual triumph, Father Theophilus continued to exhort the devils to depart, and by the latter part of December 1928, they began to weaken and moan, rather than
scream, against his efforts. Father Theophilus demanded
that when they returned to hell, each should call out his
name as a sign of his or her departure, and the devils
agreed.
On December 23, 1928, at about 9:00 P.M., Anna suddenly jerked up and stood erect in bed, looking as if she
were about to rise to the ceiling. Father Steiger called
for the nuns to pull her down, while Father Theophilus
blessed her and roared, “Depart ye fi ends of hell! Begone
Satan, the Lion of Juda reigns!” Anna crumpled back onto
the bed as a terrible shout of “Beelzebub, Judas, Jacob,
Mina” followed by “Hell, hell, hell” fi lled the room, repeated several times until the sound seemed to fade into
the distance. Anna opened her eyes and smiled, while
tears of joy ran down her face and she cried, “My Jesus,
Mercy! Praised be Jesus Christ!”
_Begone Satan!_ describes the end: “During the fi rst
thrills of joy they were not even aware of the terrible odor
that fi lled the room. All the windows had to be opened,
the stench was something unearthly, simply unbearable.
It was the last souvenir of the infernal devils for those
they had to abandon upon the Earth.”


FURTHER READING:
Vogel, Rev. Carl. _Begone, Satan! A Soul-Stirring Account of_
_Diabolical Possession in Iowa._ Rockford, Ill.: TAN Books
and Publishers, 1973.


**Eligor** **(Abigor)** FALLEN ANGEL and the 15th of the 72
SPIRITS OF SOLOMON. Eligor is a duke who appears as a
goodly knight carrying a lance, a SERPENT, and an ensign.
He discovers hidden objects, kindles love and lust, and
procures the favor of lords and knights. He marshals
armies and causes war. He has 60 LEGIONs of DEMONs
under his command.


**Emoniel** DEMON and a wandering duke of the air. Emoniel has 100 princes and chief dukes, 20 lesser dukes,
and a multitude of servants beneath him. The spirits live
mostly in the woods and must be summoned according
to their planetary hours. When they appear, they are
willing to obey commands. The 12 major dukes are
Ennoniel, Edriel, Camodiel, Phanuel, Dramiel, Pandiel,
Vasenel, Nasiniet, Cruhiet, Armesiel, Oaspeniel, and
Musiniel.


_**empousai**_ In Greek lore, a type of female DEMON,
related to LAMIAE and similar to the SUCCUBUS. _Empousae_
means “forcers in.” _Empusa_ is sometimes translated into
English as “vampire.”
The _empousai_ are children of Hecate, the goddess of the
underworld (see CHTHONIC DEITIES), ghosts, and magic.
They appear at her bidding at midday when people make


sacrifi ces to their dead relatives. They are fi lthy and ugly.
They have the hind ends of asses and wear brazen slippers. Sometimes they are described as having one brass
leg and one ass leg. They disguise themselves as cows,
bitches, or beautiful girls. In the latter form, they seduce
men. They enter the human body to consume its fl esh and
drink its BLOOD.
In _The Life of Apollonius of Tyana,_ Philostratus relates
a story—probably highly fi ctitious—about an _empousa_
bride. Apollonius, a philosopher and wonder worker of
the fi rst century, was credited with great feats of magic
and the ability to summon spirits and see the future. Philostratus’ biography draws upon the probably fi ctional
memoirs of one of Apollonius’ disciples, Damis.
The story concerns a young man of Lycia, Menippus,
age 25, smart and handsome. One day as he was walking
along the road to Cenchreae, he was met by an apparition—an _empousa_ —in the guise of a Phoenician woman.
He fell under her spell and fell in love with her, not realizing what she really was. They made plans to marry.
Apollonius was skeptical of her. He attended the wedding and was introduced to her by Menippus. The woman
acknowledged she was the owner of all the gold and silver
trappings in the house and was the mistress of all the
servants. Apollonius told Menippus that his bride was an
_empousa_ who would devour his fl esh and drink his blood.
Menippus’ bride was offended at this and ordered Apollonius to leave, but he had broken her spell, and all the
gold, silver, and servants disappeared.
The woman wept and begged Apollonius not to force
her to confess her true identity, but he did. She admitted
that she was fattening up Menippus for a kill, and that she
loved to dine on young and beautiful bodies because their
blood was pure and strong. Thus, was Menippus saved
from a gruesome fate.
A similar tale, not quite as demonic in nature, is told
by Phlegon of Tralles in _Mirabilia 1,_ ca. 140. Philinnion
is a young bride who dies and returns as a sexually hungry ghost to visit a man, Machates. Philinnion leaves behind jewelry and underwear. Machates gives her a ring
and a golden cup. When the family discovers what is going on, they visit the girl’s tomb, to fi nd her bier empty,
save for Machates’ gifts. The girl herself is lying in the
house where Machates is a guest. A learned prophet says
her corpse should be burned outside the city limits, and
many sacrifi ces should be made to the chthonic deities.
These acts are carried out, and Machates, in despair, commits suicide.


FURTHER READING:
McNally, Raymond T. _A Clutch of Vampires._ New York: Bell,
1984.
Ogden, Daniel. _Magic, Witchcraft, and Ghosts in the Greek and_
_Roman Worlds: A Sourcebook._ New York: Oxford University Press, 2002.
Philostratus. _The Life of Apollonius of Tyana._ Translated by F.
C. Conybeare. London: Heinemann, 1912.



**Ephippas  73**


**Enepsigos** DEMON in the shape of a woman with two
heads. Enepsigos has countless other names and can
shape-shift into a goddess and other forms. Most often,
she takes three forms because she hovers near the Moon
(which has three forms: waxing, full, and new). Enepsigos is conjured up as Kronos, Greek god of time.
In the Testament of Solomon, Enepsigos is bound by
King SOLOMON with a triple-link chain and is made to
prophesy. She predicts that Solomon’s kingdom will be
divided and the Temple of Jerusalem will be destroyed
by the kings of the Persians, Medes, and Chaldeans. The
tools in the temple will be used to serve other gods. The
vessels used to trap all the demons will be broken by
men, and the freed demons will go throughout the world,
leading men astray until the Son of God is crucifi ed. This
Son shall be born of a virgin and shall be the only one
to hold power over all demons. His name is Emmanuel
(Emmanouel), the letters of whose name add up to the
numbers 644. Solomon does not believe Enepsigos and
has her bound in unbreakable chains. But later he witnesses the truth of part of her prophecy, when he is led
astray by women to worship pagan gods, and his kingdom
is divided by God.
See INCANTATION BOWL.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Ephippas** Arabian wind DEMON captured by King
SOLOMON.
In the Testament of Solomon, Adarkes, the king of
Arabia, asks Solomon for his help against a vicious wind
demon. The demon appears every morning when a fresh
wind starts and blows until the third hour. It kills man
and beast and cannot be contained. Adarkes asks Solomon to send someone who can control the demon.
Solomon, however, forgets about the request until he
has a problem with the construction of the Temple of Jerusalem. The stone that he wishes for a cornerstone is
so heavy that all the artisans and demon laborers cannot
move it. Solomon sends a servant out into the Arabian
desert to capture the wind demon in a leather fl ask. The
servant places Solomon’s magic ring at the neck of the
fl ask, which is a wineskin. When the demon blows into
it and fi lls it up, the servant seals it closed with the ring.
The local Arabs do not believe that the boy has actually
contained the demon, but when the wind does not blow
for three days, they become convinced.
The boy presents the fl ask to Solomon inside the temple. Solomon is astonished when the fl ask has the ability
to move about on its own and takes seven steps, and then
falls on its neck. Speaking from inside, the demon gives
his name as _Ephippas_ and says he is thwarted by “the one
who is going to be born from a virgin and crucifi ed by the
Jews” (JESUS).


**74  Erinyes**


Ephippas tells Solomon that he has the ability to move
mountains, carry houses from place to place, and overthrow kings. Solomon bids him to move the cornerstone.
The demon says not only will he do that, but he will also
raise up the pillar of air from the Red Sea and place it
wherever the king wants. Ephippas inserts the cornerstone at the entrance of the temple. Solomon takes this
as a profound sign according to Scripture: Psalm 118:22
says, “The stone which the builders rejected has become
the head of the corner.”
Ephippas goes out with the demon of the Red Sea,
ABEZETHIBOU, to raise up the pillar. They have been outwitted by Solomon, who binds them to the pillar so that
they remain suspended in air holding it up until the end
of time. The pillar of air may be the same as the “pillar
of cloud” referred to in the Old Testament and may mean
the Milky Way.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Erinyes** **(Furies)** In Greek mythology, three female goddesses, later demonized in Christianity, who punish
wrongdoers to death, sometimes causing them to commit suicide. _Erinyes_ means “roused to anger.”
The Erinyes are Alecto, Megara, and Tisiphone, and
they were born from the BLOOD of the castrated god Uranus. They are ugly, winged women with hair, arms, and
waists entwined with poisonous SERPENTS. They carry
whips and are clothed in the long black robes of mourners or the short skirts and boots of huntress-maidens.
The Erinyes particularly punish those who kill their
mothers. They serve in the court of Hades and scourge
the shades of sinners. When they play their lyres, mortals
wither. They cause insanity and mind-ruining derangement, especially for murderers. They also cause disease,
illness, and hunger.
The Erinyes can be placated by rituals of atonement
and purifi cation.
See HELL.


**Eurynomus** In Greek lore, a high-ranking DEMON of
Hades. The Greek geographer Pausanias (second c.
C.E.) said in _Description of Greece_ that the oracles at
Delphi described Eurynomus as a fl esh-eating demon
who strips corpses down to the bone. His color is
black-blue like that of fl ies, and he has sharp teeth and
sits on the skin of a vulture. Later European demonologists described Eurynomus as a “prince of death” who
has a body covered with sores, long teeth, and fox-skin
clothing.


FURTHER READING:
Collin de Plancy, Jacques. _Dictionary of Witchcraft._ Edited
and translated by Wade Baskin. Originally published



_The Erinyes in Hades_ (AUTHOR’S COLLECTION)


as _Dictionary of Demonology._ New York: Philosophical
Library, 1965.
Luck, Georg. _Arcana Mundi: Magic and the Occult in the Greek_
_and Roman Worlds._ Baltimore: Johns Hopkins University
Press, 1985.


**evil eye** A demonic power of causing illness, misfortune, calamity, and death through the eyes.
Evil eye beliefs are universal and date to ancient times.
The oldest recorded reference to the evil eye appears in
the cuneiform texts of the Sumerians, Babylonians, and
Assyrians, about 3000 B.C.E. The ancient Egyptians believed in it and used eye shadow and lipstick to prevent
the evil eye from entering their eyes or mouths. The Bible
makes references to it in both the Old and New Testaments. It is among ancient Hindu folk beliefs. Evil eye
superstitions remained strong into modern times, especially in Mediterranean countries such as Italy, and in
Mexico and Central America.
There are two kinds of evil eye, involuntary and deliberate. Most cases of evil eye are believed to occur involuntarily; the person casting it does not mean to do it and
probably is not even aware of it. No revenge is sought for
this hazard.
A deliberate, malevolent evil eye is called “overlooking” and is a form of witchcraft that can bring about misfortune or catastrophe: illness, poverty, injury, loss of


love, even death. In the Middle Ages, witches, who were
in league with the DEVIL, were said to give anyone who
crossed them the evil eye and to use it to bewitch judges
from convicting them.
The evil eye also occurs when someone, especially a
stranger, admires another’s children, livestock, or possessions or casts anyone a lingering look. Unless immediate precautions are taken, the children become sick, the
animals die, the possessions are stolen, or good fortune
in business turns sour. If the evil eye cannot be warded
off, the victim must turn to an initiate—usually an older
woman in the family—who knows a secret cure.
Besides envious glances, the evil eye results from
strangers in town or anyone who has unusual or different-colored eyes, for example, a blue-eyed stranger in a
land of brown-eyed people. Some unfortunate souls are
born with a permanent evil eye, laying waste to everything they see.
The primary defense against evil eye is an AMULET.
Most common are frogs, horns, and the “fi g,” a clenched
fi st with thumb thrust between the index and middle fi ngers. Horns and the fi g represent a phallus and are associated with the Roman phallic god Fascinus (Priapus). His
name is derived from the word _fascinum,_ which means
“witchcraft.” The evil eye is sometimes called fascination.
Other amulets include various herbs and stones, red ribbons, and spitting.


FURTHER READING:
Elworthy, Frederick Thomas. _The Evil Eye._ Secaucus, N.J.:
University Books/Citadel Press, 1895 ed.
Frieskens, Barbara. _Living with Djinns: Understanding and_
_Dealing with the Invisible in Cairo._ London: Saqi Books,
2008.


**exorcism** The expulsion of DEMONs and other
unwanted spirits from a person or place. Rites of exorcism have been performed since ancient times as remedies against the negative or malevolent infl uences of
spirits, such as the perceived cause of illnesses, bad luck,
personal diffi culties, OBSESSION, and POSSESSION.
The word _exorcism_ is from the Greek _exousia,_ meaning
“oath,” and translates as _adjuro,_ or “adjure,” in Latin and
English. To _exorcise_ does not really mean to “cast out” so
much as it means to “put the Devil on oath,” or petition a
higher authority to compel the Devil to act in a way contrary to his wishes.
In Catholicism, exorcism is performed when the church
asks publicly and with authority in the name of JESUS
Christ that a person or object be protected from the power
of the Evil One and withdrawn from his dominion.
In some cultures, demons are exorcised by loud noises,
such as beating gongs and bells, and by beating the victim
physically, in order to force the demons out of the body.
In other methods, rituals for exorcism provide for less
extreme measures through the use of holy objects, prayer,
and commands.



**exorcism  75**


Exorcism is considered dangerous for victim and exorcist, and even for onlookers, for expelled demons will
immediately look for a new host, unless they are properly
bound and dispatched.


_Demonic Exorcism_
In Jewish tradition, demons were exorcised often by casting them into an object or an animal. An exorcism formula in the Talmud for healing demon-caused blindness
calls for the blindness (demon) to leave the victim and
pierce the eyeballs of a designated dog.
The Jewish historian Josephus, born soon after the
Crucifi xion of Jesus, wrote of a celebrated exorcist named
Eliezar, whom he witnessed in action. Eliezar had a ring
attached with certain roots prescribed by the legendary
King SOLOMON. The root, called _Baaras,_ was probably boara, a highly toxic root that burns with a fl amelike color
and emits lightninglike rays. Eliezar held the ring under
the nose of a DEMONIAC and caused the demons to leave
through the breath blown through the nostrils. Eliezar
then passed the demons into a bowl of water, which was at
once thrown over, dispersing the demons. The technique
was in accordance with prevailing beliefs of the time that
many illnesses were caused by inhaling demons.
In the New Testament, Jesus and the disciples cast out
numerous evil spirits, the most famous of which are LEGION, demons sent by Jesus from a man into pigs (Luke
8:30). According to descriptions in the Gospels and Acts,
exorcisms were usually easy to perform. Jesus or an apostle ordered the evil spirit to depart, and the demon immediately complied. Luke 9:38–43 tells of a case in which
the disciples had failed to exorcise a boy, and Jesus succeeds in casting out the demon by rebuking him:


A man in the crowd called out, “Teacher, I beg you to
look at my son, for he is my only child. A spirit seizes
him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever
leaves him and is destroying him. I begged your disciples
to drive it out, but they could not.”
“O unbelieving and perverse generation,” Jesus
replied, “how long shall I stay with you and put up with
you? Bring your son here.”
Even while the boy was coming, the demon threw
him to the ground in a convulsion. But Jesus rebuked
the evil spirit, healed the boy and gave him back to his
father. And they were all amazed at the greatness of God.


Jesus recommended in one case that prayer and fasting are necessary to expel some demons. In Mark 9:18,
Jesus told a man that all things are possible, including the
exorcism of his son, to those who believe. Thus, faith can
infl uence the success of exorcism.
Sometimes an expelled demon can return with reinforcements, as Jesus noted in Matthew 12:43–45:


When an evil spirit comes out of a man, it goes through
arid places seeking rest and does not fi nd it. Then it says,
‘I will return to the house I left.’ When it arrives, it fi nds


**76  exorcism**


the house unoccupied, swept clean and put in order.
Then it goes and takes with it seven other spirits more
wicked than itself, and they go in and live there. And the
fi nal condition of that man is worse than the fi rst. That
is how it will be with this wicked generation.


After the Crucifi xion of Jesus, the apostles exorcised
in his name. None of them had a specifi c exorcism ministry or sought out the affl icted; the sick traveled to them
for help. Only Christians could successfully performs
exorcisms. Acts 19:13–16 describes how seven Jewish
exorcists failed to exorcise demons in the name of Jesus
and Paul. They were attacked and beaten by the possessed
man:


Some Jews who went around driving out evil spirits tried
to invoke the name of the Lord Jesus over those who
were demon-possessed. They would say, “In the name
of Jesus, whom Paul preaches, I command you to come
out.” Seven sons of Sceva, a Jewish chief priest, were
doing this. [One day] the evil spirit answered them,
“Jesus I know, and I know about Paul, but who are you?”
Then the man who had the evil spirit jumped on them
and overpowered them all. He gave them such a beating
that they ran out of the house naked and bleeding.


Paul was so successful as an exorcist that even items
of clothing he touched could be given to the affl icted, and
their possessing spirits would depart (Acts 19:11–12).
Acts 16:16–19 tells how Paul exorcised a slave girl of a
divining spirit. The spirit enabled her to tell the future
and was not “demonic” in the modern sense:


Once when we were going to the place of prayer, we
were met by a slave girl who had a spirit by which she
predicted the future. She earned a great deal of money
for her owners by fortune-telling. This girl followed Paul
and the rest of us, shouting, “These men are servants
of the Most High God, who are telling you the way to
be saved.” She kept this up for many days. Finally Paul
became so troubled that he turned around and said to
the spirit, “In the name of Jesus Christ I command you
to come out of her!” At that moment the spirit left her.


The owners of the slave girl were not pleased to have
their source of income terminated, and they had Paul and
his companion Silas arrested, fl ogged, and imprisoned.
In the early church, all believers were held to be capable of exorcism. The apostles performed exorcisms for
those who sought them out. After they were gone, others carried on the work. There was no special class of
exorcists or deliverance ministers, or formal training or
ordination; however, it was held that one had to be a true
believer in the faith in order to succeed. Origen, a church
father anathematized and martyred in 253, said that the
plainest of persons, even the illiterate, could perform deliverance or exorcism.
By the third century, the dangers of exorcism were
recognized, and the church began approving certain individuals for the task of expelling spirits and healing by



laying on of hands. In the mid-third century, Pope Cornelius used the term _exorcist_ as an order among the Roman
clergy. The ministry of deliverance became increasingly
restricted and by the Middle Ages was performed more as
formal rites of exorcism. Instead of spontaneous prayers
in individual circumstances, priests relied increasingly
on standardized prayers and procedures. The focus
shifted primarily to demonic possession. The role of exorcist fell to priests. Solemn exorcism became a formal
liturgical rite performed only by a priest on a possessed
person and only with permission from a bishop. Private
exorcisms are performed by ministers and laypersons
for various demonic problems and are permitted in the
Catholic tradition.
Protestants deemphasized or eliminated exorcism;
some, such as Calvinists, held that it pertained only to
the early years of Christianity. Exorcism is carried on by
some under the name of DELIVERANCE.
In the wake of the abuses of the Inquisition, the Vatican banned fi ve manuals of exorcism in 1709 and in 1725
instituted more controls. In the late 19th century, Pope
Leo XIII (r. 1878–1903) reportedly had a vision of demonic spirits trying to attack Rome. He wrote a prayer
that is now included in the _RITUALE ROMANUM_ and said at
many masses, the prayer to the archangel Michael:


St. Michael the Archangel, defend us in battle, be our
protector against the wickedness and the snares of the
devil; may God rebuke him, we humbly pray; and do
thou, O Prince of the heavenly host, by the power of
God, thrust into hell Satan and all the evil spirits who
wander through the world for the ruin of souls. Amen.


Church offi cials became skeptical that possession was
genuine and in modern times preferred psychological explanations to demonic ones. However, in 1972, Pope Paul
VI affi rmed the existence of SATAN and his attempts to
pervert humanity.
Pope John Paul II (r. 1978–2005) stated in 1987 that
“the devil is still alive and active in the world” and championed exorcism. He reportedly performed three exorcisms himself. The fi rst one was in 1978 and few details
are known. The second was performed in 1982 on a
young woman named Francesca F., who convulsed on the
fl oor when taken before the pope. He said, “Tomorrow
I will say Mass for you,” and she was freed of demons.
The third exorcism was done in 2000 on a 19-year-old
hunchbacked Italian woman. She attended one of the
pope’s public audiences in St. Peter’s Square and shouted
obscenities. He took her into a private audience, prayed
for her and blessed her, and promised to say a mass for
her. However, the woman was not rid of demons.
Pope Benedict XVI, who assumed the papacy in April
2005, is more conservative but has praised exorcists and
has encouraged them to pursue their ministry.
In the modern Catholic tradition, major rites of exorcism are performed in which a demon is ordered in


the name of Christ to leave the body of a person who is
possessed. Lesser rites of exorcism expel demons from a
place (see INFESTATION) and relieve a person who is suffering from OPPRESSION. However powerful the demon may
be, he ultimately must yield to the power of the Lord. The
EXORCIST also calls upon all the saints, the Virgin Mary,
and the angels, especially the archangel Michael, an ancient foe of the DEVIL.
Exorcisms are performed once it is determined that a
victim is genuinely under the infl uence of demons. The
discernment of an exorcist priest is important. In addition, the church may ask physicians and other medical
professionals to rule out natural causes; a psychiatric examination may be desirable but is not necessary. Lesser
rites of exorcism, including deliverance, can be carried
out by a priest or even a lay demonologist who has been
trained by a priest, but the solemn rite of exorcism for
possession can be carried out only by a priest, and upon
approval by a bishop. The solemn rite is part of the _RIT-_
_UALE ROMANUM,_ which dates to 1614. Minor revisions were
made in 1952. As of the Second Vatican Council (1962–
65), it underwent a series of revisions. Since 1999, the exorcism portion was reissued in a new 90-page document,
_De Exorcismus et Supplicationibus Quibusdam_ (Concerning
exorcisms and certain supplications). The rite includes
prayers and passages from the Bible and calls upon the
demons, in powerful Latin, to depart in the name of Jesus
Christ.
The new version eliminates some of the rough medieval language used to describe the Devil. Instead of having the exorcist command the demons or Devil to leave
the victim, the exorcist now calls on God to command the
demons to leave.
Some contemporary exorcists prefer to use exorcism
as a diagnosis of possession and to use more traditional
versions of the rites (see AMORTH, FATHER GABRIELE).
Outside Catholicism, priests and ministers perform
most demonic exorcisms, but clairvoyants and spiritualists also expel evil spirits. In non-Western traditions,
shamans, adepts, and other members of priestly classes
perform exorcisms. In occult traditions, exorcisms are
performed according to magical rites.
Beating and whipping the possessed in order to expel demons are a common practice and were undertaken
in European exorcisms in centuries past. The practice is
still in use privately. In 2007, police in Phoenix, Arizona,
responded to a report of violence during an exorcism
and found a 49-year-old grandfather choking his allegedly possessed three-year-old granddaughter. Police used
a stun gun to subdue the man, who lapsed into unconsciousness and died later in a hospital.


_The Setting of an Exorcism_
According to the _Rituale Romanum,_ an exorcism should
be carried out in an oratory, chapel, or small room for
devotional prayers in a church. There should be few witnesses. Images of the crucifi x and the Virgin Mary should



**exorcism  77**


dominate the setting. The exorcist should be vested in
cassock, surplice, and violet stole. The rite begins with
the aspersion of holy water, and the showing of the crucifi x to the victim.
In fact, throughout history, exorcisms have been performed in a variety of settings, and some of the more famous cases, such as the LOUDUN POSSESSIONS, were witnessed by thousands of people. In contemporary times,
exorcists might perform the rites in the home of the
victim.
A special connection exists between the demon and
its possessing location, most often the victim’s bedroom
or personal place. Anything that can be moved is taken
out, such as rugs, lamps, dressers, curtains, tables, and
trunks, to minimize fl ying objects. Only a bed or couch
remains, accompanied by a small side table to hold a
crucifi x, candle, holy water, and prayer book. Doors and
windows are closed but cannot be nailed shut because
air must be allowed to enter the room. Doorways must
be kept covered, even if the door is open, lest the evil
forces inside the room affect the area outside. Modern exorcists also employ a small tape recorder to validate the
procedure. The church forbids the fi lming of exorcisms
to protect privacy.
The exorcist is assisted by one or two other priests,
who monitor the exorcist, trying to keep him to the business at hand and not be misguided by the perversions of
the demons. They also provide physical aid if necessary.
If the exorcist collapses or even dies during the ritual, an
assistant takes over.
Other assistants include a medical doctor and perhaps family members. Each must be physically strong
and be relatively guiltless at the time of the exorcism,
so that the Devil cannot use his or her secret sins as a
weapon against the exorcism. The assistants should not
be weakened or overcome by obscene behavior and language, blood, excrement, and urine. They must be able to
disregard personal insults and be prepared to have their
darkest personal secrets revealed.
In non-Catholic exorcisms, rites may be performed in
a victim’s home, a church, or a sacred setting. In some
Pentecostal and charismatic exorcisms, entire congregations participate in the expulsion of demons.


_Characteristics of an Exorcism_
Prayer and commands are central features of exorcism.
Catholic rites are among the most formal. Other rites include a laying on of hands and the use of strong fumes
to drive out demons. Hindu priests may blow cow-dung
smoke, burn pig excreta, pull their or the victim’s hair,
press rock salt between their fi ngers, use copper coins,
recite mantras or prayers, cut the victim’s hair and burn
it, or place a blue band around the victim’s neck to exorcise the demonic spirits. Trying another tack, the exorcist may offer bribes of candy or other gifts if the spirit
leaves the victim. Early Puritans relied solely on prayer
and fasting.


**78  exorcism**


In earlier times and even today, exorcisms may include
the physical beating of a sufferer to force the demon to depart or throwing stones at the possessed person. In 1966,
members of a fanatic cult in Zurich, Switzerland, ritually
beat a young girl to death for being “the devil’s bride.”
Catholic exorcisms involve only the use of prayer and
sacraments. The exorcist demands to know the name of
the demon and the time of its departure. Demons seldom
work alone, and thus several or even many may possess a person. Initially, they resist. Resistance can last
for months or even years, requiring repeated exorcisms.
Rarely is an individual freed of demonic infl uence in a
single exorcism. One of Amorth’s cases lasted for more
than 16 years.
Knowing the names of the demons is helpful but is not
essential to the success of an exorcism. Demons are liars,
and they are expected to give false names. Sometimes,
the names of important and powerful demons are given,
even SATAN and LUCIFER. Some names sound nonsensical,
and sometimes demons give the names of human beings
known for their evil, such as Hitler.
Violence often dominates a demonic exorcism. Furniture bangs, breaks, and levitates; waves of heat and cold
pour over the room; and horrible cries emanate from the
victim, who may also levitate. Often, the victim suffers
real physical pain and distress and must be held down by
assistants, who are other exorcists and laypersons. Demons spit, vomit, and engage in other, more disgusting
bodily functions as well. They recoil when sprinkled with
holy water or touched by a crucifi x. Spiritually, the demon and the exorcist engage in battle. While the demon
hurls invectives, the exorcist counters with the strongest
demands for the demon’s departure, vowing pain and
penalty if it does not comply. Demons are never insulted,
however, for they are FALLEN ANGELS and possess great
intelligence and wisdom.
According to MALACHI MARTIN, no two exorcisms are
exactly alike, but they tend to unfold in similar stages:


  - _The Presence._ The exorcist and assistants become
aware of an alien feeling or entity.

  - _Pretense._ Attempts by the evil spirit to appear and
act as the victim, to be seen as one and the same
person. The exorcist’s fi rst job is to break this pretense and fi nd out who the demon really is. Naming
the demon is the most important fi rst step.

  - _Breakpoint._ The moment when the demon’s pretense
fi nally collapses in a scene of extreme panic and
confusion, accompanied by a crescendo of abuse,
horrible sights, noises, and smells. The demon
begins to speak of the possessed victim in the third
person instead of as itself.

  - _The Voice._ Also a sign of the breakpoint, the voice
is babel, and it must be silenced for the exorcism to
proceed.

  - _The Clash._ As the voice dies out, there is tremendous pressure, both spiritual and physical, as the



demon collides with the “will of the Kingdom.” The
exorcist, locked in battle with the demon, urges the
entity to reveal more information about itself as the
exorcist’s holy will begins to dominate. There is a
direct link between the entity and place, as each
spirit wants a place to be. For such spirits, habitation of a living victim is preferable to HELL.

  - _Expulsion._ In a supreme triumph of God’s will, the
spirit leaves in the name of JESUS and the victim is
reclaimed. All present feel the Presence dissipating,
sometimes with receding noises or voices. The victim may remember the ordeal or may not have any
idea what has happened.


Demons are expelled when they decide to leave voluntarily or are forced out by the power of the rite. They suffer torment from the prayers and sacraments. Sometimes
demons who are high-ranking refuse to leave unless they
are cast out by an ANGEL. If God sends an angel, an invisible battle takes place between angel and demon, which
causes a great deal of discomfort to the victim until it
is over. Successful exorcism depends also on the reform
of the victim, in terms of attendance at church and right
living. Once expelled, demons cannot return unless the
victim expressly invites them back, even unconsciously.


_Exorcism of Djinn_
Islam considers exorcism of DJINN to be a noble endeavor,
practiced throughout the ages by prophets and the righteous. According to the Qur’an, the faithful are obliged
to help the oppressed, including those troubled by djinn.
The djinn especially like to interrupt Salaah, or formal
prayer; occupy homes and steal the essence of food; and
cause mental disturbances and physical illness.
There are no formal Islamic rites comparable to those
of Catholicism, but exorcisms must follow strict guidelines. The djinn must be rebuked, warned, shamed, and
cursed in the same ways permitted against human beings.
Measures appropriate against the unfaithful can be applied to djinn. It is permissible for exorcists to listen to
what the possessing djinn have to say, but it is forbidden to believe them, for they are deceivers. Djinn will not
harm exorcists who act in proper fashion according to the
Qur’an, but there are some dangers to exorcists who confront especially powerful djinn ( _afrit_ or _ifreet_ ), for they
may suffer harm.
Specifi c prayers and verses from the Qur’an are used;
the use of AMULETs and TALISMANs is forbidden. One of
the greatest weapons is the Ayatal-kursi, sura 2:255:


Allah! There is no god but He—the Living, The Selfsubsisting, Eternal. No slumber can seize Him Nor Sleep.
His are all things In the heavens and on earth. Who is
there can intercede In His presence except As he permitteth? He knoweth What (appeareth to His creatures
As) Before or After or Behind them. Nor shall they compass Aught of his knowledge Except as He willeth. His
throne doth extend Over the heavens And on earth, and


He feeleth No fatigue in guarding And preserving them,
For He is the Most High. The Supreme (in glory).


Those who recite the Ayatal-kursi every night before
going to bed will receive a guardian from Allah who will
keep djinn away.
Another qur’anic exorcism weapon are the closing
verses from sura 2:285–86. Even the djinn complain
about their effectiveness:


The Messenger believes in what has been revealed
to him from his Lord as do the believers. All believe
in Allah, His angels, His Books, and His messengers
(saying), “We make no distinction between one and
another of His messengers.” And they say, “We hear
and obey, and seek Your forgiveness, Our Lord, to You
is the end of all journeys.” Allah does not burden a soul
beyond its capacity. It gets every good which it earns
and suffers for every ill it earns. (Pray): Our Lord, do
not condemn us if we forget or fall into error. Do not
give us burdens like what you gave to those before us.
Our Lord, do not burden us beyond our capacity. Blot
out our sins, grant us forgiveness, and have mercy on
us. You are our Guardian, so help us against the disbelieving people.


Sometimes djinn must be beaten out of people. The
blows are not felt by the possessed person but are felt by
the djinn, who howl and scream in agony.
Another technique employed by exorcists is to blow
three times into their hands before reciting verses, thus
invoking a blessing of the moisture or air touched by divine words remembering Allah.
Words and phrases from proper qur’anic verses can
be written in ink made from allowable substances on vessels used for washing and drinking by the possessed; the
water also may be sprinkled on the body. Similarly, the
essence of the verses can be ingested by eating food prepared with inscriptions written on it (such as bread) or
alphabet soup.
The prophet Muhammad acted aggressively against
djinn. Once while he was engaged in Salaah, IBLIS went to
him and troubled him. Muhammad grabbed him, wrestled
him to the ground, and choked him. Muhammad said, “I
choked him until I felt the coldness of his tongue on my
hand. And if it were not for Sulaymaan’s prayer, he would
have been tied up so they could could see him.” The mention of Sulaymaan (King SOLOMON) refers to Solomon’s
prayer to Allah for unique power over the djinn, possessed by no one else. If not for that, Muhammad would
have had authority to bind Iblis himself.
Muhammad also exorcized djinn by cursing them
three times: “I seek refuge in Allah from you! I curse you
by Allah’s perfect curse!” The same CURSE is used against
infi dels.
Muhammad exorcized djinn from others by beating
the possessed and by ordering the djinn out. A man took
his grandson, who became insane through a possessing
djinn, to see Muhammad. The Prophet beat the boy’s back



**exorcism  79**


while saying, “Get out enemy of Allah! Enemy of Allah
get out!” The djinn left and the boy was healed.
In another case, a boy suffering with fi ts was taken
to Muhammad. The Prophet blew into his mouth three
times and said, “In the name of Allah, I am the slave of
Allah, get out enemy of Allah.” The boy was healed.


_Spirit Exorcism_
In some views, possession is not an evil situation but a
spiritual one. Exorcism is not a religious expulsion but
a fi rm good-bye, sending the spirit out of its living host
and on to its proper realm. Such techniques of persuasion
involve the use of psychic force.
Spiritual exorcists may perform several persuasive
departures in one day, depending on the individual exorcist’s intuitive ability and strength. Working with spirits,
the exorcist has come to recognize the sensations associated with such restless entities, usually described as vibrations or a feeling of cold. Some entities emit odors, like
stale fl owers or worse.
DR. CARL A. WICKLAND and the Anglican clergyman
CANON JOHN D. PEARCE-HIGGINS are two of the most famous practitioners of persuasive exorcism. Wickland
believed that possession occurred when a discarnate human entity blundered, confusedly, into a living person’s
aura and became trapped. Using the services of his wife,
Anna, a medium, Wickland coaxed the spirit out of its
victim and into his wife, through whom he communicated with it.
Canon Pearce-Higgins agreed with Wickland that
possession is not demonic but a manifestation of confused, earthbound spirits. He refused to call himself an
exorcist. He employed religious services and simple conversation to persuade the spirit to leave. He said that the
possessing spirit needs as much help and consolation as
the possessed victim.


_Exorcism in Magic_
Exorcism rites of spirits, demons, ghosts, poltergeists, elementals, and unwanted or negative spirits, energies, or
thought forms are part of ritual magic. Literature of the
Hermetic Order of the Golden Dawn, one of the leading
occult societies in the West, provides information for performing exorcisms. The Golden Dawn fl ourished from the
late 19th century into the early 20th century; its rituals
are now public and provide the foundation for many magical practices. An example of a Golden Dawn exorcism
follows; it is drawn from material found in GRIMOIRES.
In a record of a personal experience, the Golden Dawn
initiate Frater Sub Spe reported that he concluded that
he and his wife were possessed by a vampirizing elemental—a low-level spirit—after his wife’s bout of infl uenza
left both of them in a state of inexplicable exhaustion and
vulnerability. Frater Sub Spe at fi rst thought to consult a
fellow adept, but during a state of intense concentration,
he was instructed by a nonphysical guide to perform the
exorcism himself with the guide’s instructions.


**80** _**Exorcism of Emily Rose, The**_


A vision of a stately man in black magical robes appeared and responded to the secret Golden Dawn salutes
given him by Frater Sub Spe. The magician merged with
the body of Frater Sub Spe, taking possession of it and
giving instructions via words and impressions.
Frater Sub Spe was told to do the following: turn down
the gas, burn incense, trace an invoking Pentagram of
Fire toward the east, trace the sigil of Leo in the center
of the pentagram, vibrate the Name of Power “Adni ha
Aretz,” return the coal to the fi re, and face East and make
the Qabalistic Cross, a ritual gesture, and trace an invoking Pentagram of Earth.
Frater Sub Spe did as instructed, and at the end of the
ritual, he ordered the possessing spirit to appear before
him:


As I did so a vague blot, like a scrap of London fog,
materialized before me. At the same time I sensed my
guide, standing close to my right hand, raising his
hand in the attitude of the 1=10 sign [a grade of the
Golden Dawn]. I felt him (my guide) mentally order
me to command the appearance of the obsessing entity,
using the Names JHVH, ADNI, AGLA, AHIH. I did so
and the mist thickened and formed a kind of nucleus.
My guide then instructed me, “Use the Name of the
Lord Jesus.” I did so, commanding in that name a
fuller manifestation. I saw, at fi rst dimly, as “in a glass
darkly,” and then with complete clarity, a most foul
shape, between a bloated big-bellied toad and a malicious ape. My guide spoke to me in an audible voice,
saying “Now smite it with all your force, using the
Name of the Lord Jesus.” I did so gathering all the
force I possessed into, as it were, a glowing ball of
electric fi re and then projecting it like a lightning fl ash
upon the foul image before me.
There was a slight feeling of shock, a foul smell,
a momentary dimness, and then the thing was gone;
simultaneously my Guide disappeared. The effect of
this experience upon me was to create a great tension
of nerves and a disposition to start at almost anything.
Afterwards, when going upstairs, I saw fl oating balls of
fi re; this may have been hallucination.
Both my wife and myself rapidly recovered our full
health. Afterwards, a message came to me that “the
unclean spirit is gone out, but it remains to purge away
his traces from the house of life.”


The great English occultist and ritual magician William S. Gray composed an exorcism ritual for banishing
evil within the self, based on the Tree of Life in the KABBALAH. The ritual does not instantly eliminate evil but
reduces the infl uence of evil in daily life, thus benefi ting
an individual’s overall spiritual path and enlightenment.


FURTHER READING:
Davies, T. Witton. _Magic, Divination and Demonology among_
_the Hebrews and Their Neighbors._ First published 1898.
Ebon, Martin. _The Devil’s Bride, Exorcism: Past and Present._
New York: Harper & Row, 1974.



Eliade, Mircea. _Shamanism._ Princeton, N.J.: Princeton University Press, 1964.
Fortea, Fr. Jose Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.
Guiley, Rosemary Ellen. _The Encyclopedia of Magic and_
_Alchemy._ New York: Facts On File, 2006.
_Ibn Taymeeyah’s Essay on the Jinn (Demons.)_ Abridged, annotated, and translated by Dr. Abu Ameenah Bilal Philips.
New Delhi: Islamic Book Service, 2002.
MacNutt, Francis. _Deliverance from Evil Spirits: A Practical_
_Manual._ Grand Rapids, Mich.: Chosen Books, 1995.
Martin, Malachi. _Hostage to the Devil._ New York: Harper &
Row, 1987.
Oesterreich, T. K. _Possession: Demonical and Other among_
_Primitive Races, in Antiquity, the Middle Ages and Modern_
_Times._ New Hyde Park, N.Y.: University Books, 1966.
Wickland, Carl. _Thirty Years among the Dead._ North Hollywood, Calif.: Newcastle, 1974. First published 1924.
Wilkinson, Tracy. _The Vatican’s Exorcists: Driving Out the Devil_
_in the 21st Century._ New York: Warner Books, 2007.


_**Exorcism of Emily Rose, The**_ See MICHEL, ANNELIESE.


**exorcist** A person who expels DEMONs. Most exorcists
are priests, clergy, or adepts; some laypersons call themselves exorcists. Exorcists use specifi c prayers and rituals to cause demons to leave people and/or places, either
of their own volition or by force.
Beliefs about the ability of spirits to interfere in human life and cause problems, including disease and misfortune, are widespread. JESUS was noted for his ability
to exorcise demons. Specially trained persons who cast
out demons are found universally since ancient times. According to some beliefs, persons are born with the special
ability to battle demons. REGINALD SCOT wrote in the 16th
century that a person born with Mars in the ninth house
has the power to expel demons from the possessed.
In the Catholic Church, any priest can be an exorcist.
While it is desirable that an exorcist lead the most virtuous life possible, even priests who live in mortal sin can
function as exorcists, albeit probably not as effectively as
their more virtuous counterparts. Since attitudes toward
demonic interferences vary, not all dioceses have offi cial
exorcists; sometimes, they are concentrated in archdioceses. Priests who perform many exorcisms are likely at
some point to be subjected to criticism and ridicule from
their peers.
MALACHI MARTIN described the ideal exorcist in _Hos-_
_tage to the Devil_ (1976):


Usually he is engaged in the active ministry of parishes.
Rarely is he a scholarly type engaged in teaching or
research. Rarely is he a recently ordained priest. If there
is any median age for exorcists, it is probably between
the ages of fi fty and sixty-fi ve. Sound and robust physical
health is not a characteristic of exorcists, nor is proven
intellectual brilliance, postgraduate degrees, even in psy

chology or philosophy, or a very sophisticated personal
culture. . . . Though, of course, there are many exceptions, the usual reasons for a priest’s being chosen are
his qualities of moral judgment, personal behavior, and
religious beliefs—qualities that are not sophisticated or
laboriously acquired, but that somehow seem always to
have been an easy and natural part of such a man.


Priests do not become exorcists by choice. They are
called to their duty by receiving the chrism of the Holy
Spirit, which gives them discernment of demons and their
presences. The discernment is of the utmost importance
in determining whether or not a person is possessed and
whether demonic infl uences such as infestation and oppression are present. Some demons are skilled at hiding
within a possessed person, and an inexperienced exorcist
might be tricked into thinking a person is not possessed
or the demons have been expelled.
Priests who are new exorcists receive special personal
training from more experienced exorcists. They work
in teams to discern POSSESSION, perform the EXORCISM
rites, and work with laypersons who assist in the rites.
Formal training is offered at the Regina Apostolorum
Pontifi cal Athenaenum, a Vatican-affi liated university in
Rome. Students learn the differences between possession and psychological and physical traumas and hear
lectures by exorcists, medical professionals, priests, sociologists, law enforcement representatives, and other
experts.
Exorcists must develop profound spiritual and inner strength, for they are subjected to demonic attacks
designed to interfere in their work or persuade them to
leave the work. Some exorcists suffer physical and mental
health problems resulting from demonic infl uences and
in a few cases may even become possessed themselves.
Martin underscored the dangers of exorcism:


Every exorcist must engage in a one-to-one confrontation, personal and bitter, with pure evil. Once engaged,
the exorcism cannot be called off. There will and must
always be a victor and a vanquished. And no matter what
the outcome, the contact is in part fatal for the exorcist.
He must consent to a dreadful and irreparable pillage of
his deepest self. Something dies in him. Some part of his
humanness will wither from such close contact with the
opposite of all humanness—the essence of evil; and it is
rarely if ever revitalized. No return will be made to him
for his loss.


In other denominations, ministers sometimes perform
exorcisms, and sometimes entire congregations participate in expelling demons, as in Pentecostal churches. In
other religions and spiritual traditions and shamanic societies, exorcists are the members of the priestly castes,
adepts, and specially trained persons. Members of magical traditions also can be exorcists.
See AMORTH, FATHER GABRIELE; FORTEA, FATHER JOSÉ
ANTONIO; INTERNATIONAL ASSOCIATION OF EXORCISTS.



_**Exorcist, The**_ **81**


FURTHER READING:
Fortea, Fr. José Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.
MacNutt, Francis. _Deliverance from Evil Spirits: A Practical_
_Manual._ Grand Rapids, Mich.: Chosen Books, 1995.
Martin, Malachi. _Hostage to the Devil._ New York: Harper &
Row, 1976.
Wilkinson, Tracy. _The Vatican’s Exorcists: Driving Out the Devil_
_in the 21st Century._ New York: Warner Books, 2007.


_**Exorcist, The**_ **(1971)** Novel by William Peter Blatty
based on the true story of the ST. LOUIS POSSESSION case.
The novel veers away substantially from the real case,
but it introduced the horrors of demonic POSSESSION and
EXORCISM to a mass audience.
The prologue describes a brief encounter in Iraq, where
an archaeologist and cleric are fi nishing a dig of ancient Assyrian ruins. No names are given, but the reader receives a
teaser of evil to come: The cleric, apparently familiar with
the ways of the DEVIL, senses that the DEMON PAZUZU has
been disturbed by the digging and plans revenge.
Then begins the real story, which opens in a townhouse in the Georgetown section of Washington, D.C.,
where the divorced actress Chris McNeil and her 11-yearold daughter, Regan, are staying while Chris fi nishes fi lming a movie. Strange noises and incidents, most of them
in Regan’s room, annoy Chris, but she does not pay much
attention to them. She asks the servant, Karl, to check the
windows and catch the rats she believes are making the
scratching noises, but he fi nds none. Her best friend and
the fi lm’s director, Burke Dennings, visits often; he is sarcastically funny, self-centered, an alcoholic, and given to
obscenities. Other people in the house are Karl’s wife the
housekeeper, Willie, and Chris’ secretary, Sharon, who
also tutors Regan.
Portrayed as a bright, happy, affectionate young girl,
Regan succumbs slowly to her possession. Alone at home,
Regan plays more and more with a OUIJA™ board, talking
to a Captain Howdy. At fi rst, the house suffers from an
INFESTATION: attack by the demons through the victim’s
surroundings. Chris hears rapping noises on the ceiling,
Regan’s room is always cold, the girl’s clothing often ends
up in a wadded pile on the fl oor, someone moves her furniture, and there is a foul, burning smell in her room.
Other petty incidents occur: Books and objects disappear,
and a stuffed mouse is found in the rat traps.
Now Captain Howdy not only talks to Regan but also
tells her awful, horrible things, threatening pain and illness. Her bed shakes violently. Then Regan’s personality changes; she becomes introverted and argumentative
and eventually becomes hostile, disgusting, and obscene.
She begins to exhibit superhuman strength, contorting
her body in jerking, twisting movements. Strange voices
emerge from her body, which is distended and unrecognizable. She slithers like a snake. Her conversations center around sexual and bodily functions.


**82** _**Exorcist, The**_


_Linda Blair, as the demonically possessed Regan, suffers at the hands of demons in_ The Exorcist _(1973)._ (AUTHOR’S COLLECTION)



Frantic to fi nd out what torments her daughter, Chris
takes Regan from one doctor to another, abandoning her
career. The doctors test Regan for everything but fi nd no
physical reason for her troubles. Under hypnosis, one
psychiatrist tries to talk to what he sees as Regan’s other
personality. The personality—or demon—identifi es himself as Nowonmai, from Dogmorfmocion. Although an
agnostic, perhaps an atheist, Chris believes more fi rmly
that her daughter has become possessed and needs a
Catholic exorcism.
Meanwhile, in a parallel plot, the psychiatrist priest
Father Damien Karras also lives in Washington, D.C.,
at Georgetown University, counseling the seminarians.
Someone has desecrated the nearby Catholic Church;
there is excrement on the altar cloth, a huge clay phallus
has been attached to the statue of Christ, the statue of the
Virgin Mary has been painted to resemble a harlot, and a
Latin text describing Mary Magdalene as a lesbian is left
on the altar. Father Karras suspects SATANISM—sexual
gratifi cation through blasphemous acts—but his training
as a doctor prevents him from fully believing the Devil
is about.



Besides, Father Karras has become mentally exhausted
with his work, burdened not only with the troubles of his
patients but with his own overwhelming guilt. He fears
he does not love his fellow man as he should, scorning
those who are poor or ignorant. He anguishes over his
mother, who died poor and alone in a New York slum tenement. Through the movie company, Father Karras meets
Chris and Regan. He is tantalized by the evil present in
Regan and agrees to help rid her of her demons.
Before Father Karras can obtain permission for an
exorcism, Burke Dennings, left alone in the house with
Regan, dies mysteriously by falling out the girl’s secondstory bedroom window and over a steep cliff below. His
head is turned completely around, an injury that is practically impossible, even in a severe fall. The demons in
Regan eventually admit killing Dennings, explaining
that turning his head around was common practice in the
murder of witches.
As Regan’s condition worsens, she exhibits all the classic signs of true possession. Besides the terrible contortions, foul smells, horrible voices, obscene behavior, and
poltergeist phenomena (shaking bed, moving furniture,


banging windows, breaking pottery), Regan suffers from
incessant hiccuping and skin irritations, eventually displaying stigmata on her chest. The words _help me_ appear
on her stomach in her handwriting. She recoils from religious objects or uses them blasphemously, often employing a crucifi x for masturbation. She taunts Father Karras
with paranormal knowledge, impersonating the voices of
his mother and an early lover. She uses the clipped British accents of Dennings as well. And most importantly for
the church, Regan speaks languages previously unknown
to her: French, German, Latin, and maybe Russian. The
gibberish she mouths constantly is found to be English,
backward. _Nowonmai,_ the name of her demon, is “I am no
one (won);” _Dogmorfmocion_ is “I come from God.”
When it seems Regan will die of her ordeal, the church
gives its permission for an exorcism. Father Karras is to
assist Father Lankester Merrin, an old hand at fi ghting
the Devil and the one who senses the evil of Pazuzu in
the book’s prologue. The devil in Regan had been calling “Marin” for quite some time, but until Father Merrin
arrived, no one had made the connection. The exorcism
proceeds according to the ancient _RITUALE ROMANUM,_
with Regan spitting, vomiting, and urinating all over the
priests as they order the demon to depart. The demon
goads both men, fl inging their pride, their secret sins,
and their guilt in their faces.
Father Merrin cannot survive this fi nal encounter and
dies during the exorcism, leaving Father Karras to fi ght
alone. The demon believes he has won, for Father Karras’
soul is not strong enough to overcome his guilt. At the climax, Father Karras orders the demon to leave Regan and
enter him: Complete possession as a fi tting punishment
for his sins. The window crashes open, and Father Karras is found dead below. The reader must decide whether
the demon accepted Father Karras’ offer, but, in any case,
Regan regains herself.
In the fi lm version, released in 1973, the young actress
Linda Blair gives a wrenching performance as Regan, with



**Eye Killers  83**


Ellen Burstyn as her mother, Chris, and Max von Sydow
as Father Merrin. The demonic voices were provided by
the actress Mercedes McCambridge, and the theme music,
“Tubular Bells,” was nominated for an Oscar. Audiences
were traumatized by the fi lm, and some persons sought
professional help in the fear that they might become possessed themselves.
_Exorcist II: The Heretic_ (1977) was a less successful sequel with Richard Burton as a priest still trying to release
Linda Blair from her demonic possession.


**Eye Killers** In Southwest Native American lore, monstrous DEMONs who killed by staring at people without
blinking. Eye Killers are a variation of EVIL EYE lore.
According to lore, demons were born into the world
when women became pregnant by using dildos. Twin
Eye Killers, a male and a female, were born after a chief’s
daughter impregnated herself with a prong from a sour
cactus. When born, the Eye Killers were round and tapered at one end, and without limbs. As they grew, they
developed owl’s heads, SERPENT bodies, and huge, clawed
paws. Killing lightning bolts fl ew from their eyes. It took
all of the village shaman’s skill to exorcize the demons
from the village.
The Eye Killers were a nearly invulnerable force. The
only way people could stave them off was to build a fi re.
However, victims usually would be struck dead before
they could make fi res.
A hero named Monster Slayer decided he would kill
the demons. He went to the cave where they lived and
built a large fi re in the entrance. Then he called out to
the Eye Killers. When they appeared, he threw salt on the
fi re. The sparks forced the Eye Killers to shut their eyes
for a few moments—long enough for the Monster Slayer
to club them to death on their heads with his fl int club.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.


**fairies** Beings who occupy a middle realm between
Earth and heaven. Fairies have magical powers and are
sometimes associated with DEMONs and FALLEN ANGELS.
In lore, they are capable of bewitchment and POSSESSION,
requiring EXORCISM.
_Fairy_ originates from the Latin word _fata,_ or “fate,”
and evolved from _faerie,_ a state of enchantment. According to lore, fairies themselves do not like the word; they
prefer to be called by more respectful names, such as “the
Good Neighbors,” “the Gentry,” “the People of Peace,”
“the Strangers,” “Themselves,” “The Seely (Blessed)
Court,” and other terms. Fairies are often referred to as
“the Little People.” In medieval times fairy sometimes described women who had magical powers.




- Guardians of the dead, living in an otherworld that
exists between the living and the dead. They have
the power to take people, and when they do, those
people die

- Ancestral ghosts

- Fallen angels cast out of heaven with LUCIFER, sentenced by God to the elements of the earth, where
they act as demons

- Nature spirits who are attached to particular places
or to the four elements, for example, sylphs of the
air, gnomes of the earth, undines of water, and salamanders of fi re

- Supernatural creatures who are shape-shifting monsters or half-human, half-monster

- Small human beings, primitive races like the Tuatha
de Danaan that went into hiding in order to survive



_Fairy Origins_
Fairy beliefs are universal and ancient, and there are a
variety of explanations of their origins. Celtic fairy lore
is particularly strong and absorbed Christian elements.
In Irish lore, the fairies are descended from the Tuatha
de Danaan, the early inhabitants of Ireland. When the
Mil invaded, the Tuatha de Danaan used supernatural
powers to become invisible and withdraw into the hills.
From them arose the gods, demigods, heroes, and the
fairies.
Other explanations for the origins of fairies are the
following:


  - Souls of the unbaptized and pagan dead, trapped
between heaven and Earth



In more recent times, fairies have been compared to
extraterrestrials.


_Descriptions and Characteristics_
Fairies usually are invisible save to those with clairvoyant sight. They are best seen at dusk. In lore, they do not
like to be seen by people and will often punish people
who see them accidentally, including striking them blind.
If they choose to be visible, fairies can bestow the gift of
clairvoyance (and healing) upon mortals.
Descriptions of fairies cover a wide range, from tiny
lights to winged creatures and, most often, small people.
They tend to be either ugly—even monstrous—or beau


**84**


tiful. They are shape shifters who can assume whatever
form they wish, especially to deceive or manipulate people. In Ireland, fairies assume the forms of black birds,
especially crows; in French fairy lore, they are sometimes
magpies. Black birds, as well as black animals, are associated with demons and the DEVIL.
Some fairies are solitary, like leprechauns, while others live in races and nations. Their homes are often in the
earth and are accessed through mounds, caves, burrows,
and holes in the ground and under piles of stones and
rocks. It is bad luck to disturb these places, and the fairies
will take revenge on people who do, causing misfortune,
illness, and even death.
The Land of Fairy, also called Elfl and, has characteristics of the land of the dead. Time is altered, so that a day
in human life might stretch into years in fairyland. There
is no day or night but a perpetual twilight. In legend and
lore, there is an intermingling of ghosts of the dead and
the afterlife with fairies and the Land of Fairy.
Descriptions of European fairies have been collected
from oral lore. Robert Kirk, a Scottish Episcopalian minister who was clairvoyant, visited Fairyland and wrote an
account, _The Secret Commonwealth,_ in 1691–92, still one
of the major fi rst-person accounts in existence. A major
compendium of fairy lore was written by W. Y. EvansWentz in the early 20th century, _The Fairy Faith in Celtic_
_Countries_ (1911).
Fairies live much as humans do, working and maintaining families and amusing themselves with food,
drink, music, and dancing. They travel in the physical
world along paths, tracks, and _raths,_ which, as with their
homes, must never be disturbed or destroyed by humans.
Some of them like to march in processions at night and
especially at the “cross quarter” days of the seasons. If
someone builds a house atop a fairy track, the fairies will
pass right through it, and the occupants will sicken, their
crops will fail, and their animals will die. The fairies act
as poltergeists, opening closed windows and doors and
creating disturbances similarly to haunting ghosts.
Fairies are similar to demons in that many of them
do not care for humans, and sometimes they will deliberately fool and attack people. A strong trickster element
runs through fairy lore. They are fond of leading travelers
astray. They attend human wakes and funerals and eat the
banquet food, spoiling it for people.
Fairies kidnap people to their abodes, especially beautiful women they take for wives. In Fairyland, a person
who eats their food remains trapped in a netherworld.
To be “taken” by fairies means to go to the otherworld,
also the land of the dead. If an abduction is temporary, a
person sickens and then recovers; if it is permanent, the
person dies and stays in the otherworld. Eating fairy food
is taboo, for it will alter the body and prevent a person
from returning to the world of the living.
Not all fairies are hostile or are tricksters. Some are
kind and helpful to people, though on conditions. For ex


**fairies  85**


ample, the household brownies will help with chores, as
long as occupants are respectful; leave out milk, cream,
and food for them; and are not messy. Once food is left
for fairies, it must not be eaten by man or beast, for the
fairies take the essence of the food, and it is no longer fi t
for others to consume. If food falls on the fl oor, the fairies
claim it, and it must be given to them.
Fairies have a major weakness: IRON, which repels
them and dilutes their supernatural powers. AMULETs
made of iron keep fairies away.


_Bewitchment and Witchcraft_
As do witches, fairies have the magical ability to bewitch
people and animals and to blight crops and health. In
Irish lore, the Tuatha de Danaan took revenge upon the
Mil by blighting wheat crops and spoiling milk. When
Christian elements entered fairy lore, it became customary to dip a thumb in fresh milk and make the sign of the
cross to ward off fairies.
If a person insults or displeases fairies, they have the
power to transform him into a beast, a stone, or something else in nature.
Bewitched and fairy-possessed people and animals,
who act strangely, sicken, or fall into trances or even
seizures, are called “fairy struck” and “elf shot.” The latter term refers to invisible arrows shot into people and
animals.
Fairies teach witches their magical lore and casting
of spells.


_Changelings_
Fairies are well known for stealing human babies and
substituting their own ugly babies in their place. The taking happens at night when a child is asleep or when it is
napping unattended.
Evans-Wentz gives the following quoted oral account
from France, about a woman and her three children, as
an example:


When she had her fi rst child, a very strong and very
pretty boy, she noticed one morning that he had been
changed during the night; there was no longer the fi ne
baby that she had put to bed in the evening; there was,
instead, an infant hideous to look at, greatly deformed,
hunchbacked, and crooked, and of a black color. The
poor woman knew that a _fee_ [fairy] had changed her
child.
This changed infant still lives, and today he is about
seventy years old. He has all the possible vices; and he
has tried many times to kill his mother. He is a veritable
demon; he predicts the future, and has a habit of running abroad at night. They call him the “Little _Corrigan_ ”

[a type of fairy], and everybody fl ees from him. Being
poor and infi rm now, he is obliged to beg, and people
give him alms because they have a great fear of him. His
nickname is Olier.


The woman had two other children, who also were
said to be normal at birth but were stolen by the fairies


**86  fallen angels**


and also became “demonic” hunchbacks. Then she was
advised by a wise woman to put a sprig of boxwood
blessed by a priest in the cradle, and the fairies would be
repelled. She did so for her fourth child, and it was not
affected.
The idea of changelings might have explained problems in infants that were not apparent at birth but developed later and even “crib death” or sudden infant death
syndrome (SIDS). The affected infants were not unrecognizable or completely different, but they were changed for
the worse in noticeable ways.


_Possession and Exorcism_
Changelings result from possession: An entity steals a
soul during sleep. The changelings were thus “fairy-possessed.” As the preceding account shows, a changeling
had “demonic” characteristics much as a person possessed by a demon does: an altered personality, evil tendencies and acts, supernormal abilities (prophecy), and
an altered physical appearance. The hunchback is even
called “a veritable demon.”
In the case of changelings, the possession was usually
permanent. Exorcism remedies exist in fairy lore; how
effective they were probably depended on the nature of
the problem affecting the infant. One remedy in French
lore, for example, was to leave a changeling outdoors. The
fairies would hear it cry and take it back, leaving the true
child in its rightful place.
Fairies were well known for bewitching milk, and
exorcisms of milk once were common in folklore practices. The vessel for containing the milk was exorcized
and blessed, and so was the milk poured into it. Demons
as well as fairies possessed milk; sometimes little or no
distinction was made between one and the other.
The biography of the Irish patron saint Columba, who
lived in the sixth century, tells a story about the saint’s
exorcism of milk. The _Vita Columbae_ was written by Adamnan, the abbot of Iona. One day a youth named Columban did the milking and took the pail to St. Columba
for exorcism. The saint made the sign of the cross in the
air, but the lid fl ew off and most of the milk spilled. Columba said, “Thou has done carelessly in thy work today; for thou has not cast out the demon that was lurking
in the bottom of the empty pail, by tracing on it, before
pouring in the milk, the sign of the Lord’s cross; and now
not enduring, thou seest, the virtue of the sign, he has
quickly fl ed away in terror, while at the same time the
whole of the vessel has been violently shaken, and the
milk spilled.” Columba then ordered a half-full pail to be
carried to him for exorcism. When he blessed it, the pail
miraculously fi lled with milk.
One old folk custom in Brittany, France, called for the
burning of green branches on the summer solstice. Domestic farm animals were passed through the smoke, which
exorcized all evil spirits and fairies and protected them
from bewitchment and possession. In the case of cows, it
especially guaranteed the abundant supply of milk.



_Fairies in Contemporary Lore_
Since Victorian times, fairies have been increasingly
stripped of their formidable powers and trivialized as little beings with wings, or female ballerinalike fi gures with
wands. The fi ctitious Tinkerbell, created by the Scottish
novelist J. M. Barrie around the turn of the 20th century
as part of the Peter Pan stories, also added to the degrading of fairies to inconsequential, little creatures. The continuing portrayal of fairies in popular media is of cute,
magical little beings with no demonic associations. The
“tooth fairy” who leaves money in exchange for teeth left
underneath a pillow is still popular with small children.


FURTHER READING:
Briggs, Katherine. _The Vanishing People._ New York: Pantheon
Books, 1978.
Evans-Wentz, W. Y. _The Fairy Faith in Celtic Countries._ 1911.
Reprint, New York: Carroll, 1990.
Stewart, R. J. _The Living World of Faery._ Lake Toxaway, N.C.:
Mercury, 1995.


**fallen angels** Angels who fall from God’s grace and
are punished by banishment from heaven, becoming
DEMONs.
The three versions of the book of Enoch associate fallen
angels with the WATCHERS, 200 angels who descend from
heaven to cohabitate with women and corrupt humanity
and are severely punished by God. 2 Enoch speaks of four
grades of fallen angels:


1. SATANAIL, the prince of the fallen one. Satanail was
once a high angel who thought he could be greater
than God and thus was cast out of heaven on the
second day of creation. He is imprisoned in the
fi fth heaven.
2. The Watchers, who also are imprisoned in the fi fth
heaven, dejected and silent.
3. The apostate angels, the followers of Satanail who
plotted with him and turned away from God’s commandments. They are imprisoned in the second
heaven, a place of “darkness greater than earthly
darkness.” There they hang under guard, waiting
for the “measureless judgment.” The fallen angels
are dark in appearance, and they weep unceasingly.
They ask Enoch to pray for them.
4. Angels—possibly some of the Watchers—who are
sentenced to be imprisoned “under the earth.”


In Christianity, LUCIFER is the arrogant, prideful angel
cast out of heaven, mentioned briefl y in Isaiah as “Son of
the Morning” or “Morning Star.” One-third of the heavenly host fell with him—133,306,668 angels, according
to lore. They fell for nine days. Theologians have posited
that a portion of each of the nine orders of angels fell; some
said the fallen ones compose a tenth order. The fallen angels become demons who seek to ruin men’s souls, a view
reinforced by the infl uential theologian St. Thomas Aquinas. Lucifer later became identifi ed with SATAN.


_Archangel Michael evicting Lucifer and his followers from_
_heaven_ (AUTHOR’S COLLECTION)


**falling stars** DEMONs who have no way station in which
to rest and so fall from the sky.
In the Testament of Solomon the demon ORNIAS explains to SOLOMON that demons have the capability of
fl ying up to heaven in order to eavesdrop on God and
learn his plans. But because they have no place to rest,
they become exhausted and fall to Earth like fl ashes of
lightning, burning fi elds, and cities. People think they are
falling stars.
Folklore traditions through history hold that falling
stars are the souls of those who have just died or who are
descending to Earth to be reborn.


**familiar** A spirit that maintains regular contact with a
person, sometimes acting in service or guardianship, or
providing information and instruction. The term _familiar_
is from the Latin term _familiaris,_ meaning “of a household or domestic.”
Familiars can be either good or evil in nature, and
they vary signifi cantly in intelligence and powers. They
assume many shapes, such as elementals, animals, birds
and insects, and even spirit lovers. The shapes assumed
refl ect the nature of the spirit, who may be intent on deceit. Personal familiars sometimes attach themselves to a



**familiar  87**


family bloodline and serve generations. They can possess
people and animals and are capable of acting independently of the people with whom they associate.
Familiars are summoned via magical ritual, given, appointed, traded, bought, and sold, or they appear of their
own volition. They can be housed in bottles and rings.
They have been part of shamanic and SORCERY traditions
around the world.


_Early Beliefs about Familiars_
The Greeks and Romans believed in familiars called _DAIM-_
_ONEs,_ which occupied homes, buildings, and other places
and attached themselves to people. Such spirits provided
advice and guidance, performed tasks, acted as servants,
and did guard duty. Socrates said _daimones_ whispered
in his ear to warn him of danger and misfortune. Plotinus also was said to have a familiar, who appeared when
summoned and obeyed him and was superior to lowerranking spirits such as the _genii,_ guardians of places.
Other early beliefs about familiars cross over into
the lore of FAIRIES, elves, brownies, gnomes, and trolls.
Spirits that work in mines and guard hidden treasures
are sometimes called familiars. The DJINN summoned by
King SOLOMON to build his Temple of Jerusalem are comparable to familiars.


_Familiars in Magic and Witchcraft_
Familiars can be conjured magically for a variety of
purposes. In esoteric lore, they are the constant attendants and servants of magicians, wizards, spell casters, and healers. Low familiars are inanimate objects,
such as magical books that mysteriously appear. The
English magician John Dee acquired a scrying (divining) crystal inhabited by a familiar spirit, which he and
his assistant, Edward Kelley, used to communicate with
angels and spirits. High familiars assume plant, animal,
and human shape. Some familiars assume whatever
shape is needed for their purposes. Dee had another familiar, Madimi, who appeared as either a young girl or
an adult. She even appeared naked when dealing with
a sexual matter.
According to tradition, familiars can be magically
locked in bottles, rings, and stones and sometimes sold as
CHARMs for success in gambling, love, and business.
In witchcraft lore, familiars are low-ranking DEMONs
or IMPs given by the DEVIL to those who commit to PACTs
with him. Or witches inherited familiars from other
witches. Demonic familiars were said by witch hunters
to serve witches in all ways, even sexually. They carried
out spells and bewitchments. Most witch familiars were
believed to be in animal form; some were spirits kept in
bottles and fl asks. Even FAIRIES were said to be familiars.
A witch could have multiple familiars. Cats, especially
black, were the favored forms. The fear that all cats were
witches’ familiars led to cat massacres in Europe.
The witch hunter Pierre de Lancre said the highestranking witches have familiars in the shape of horned


**88  familiar**


_Low-level demons, or familiars, carrying out tasks for their_
_masters_ (AUTHOR’S COLLECTION)


frogs that sit on their left shoulder and are invisible to
everyone but other witches. Some witches had familiars
in human form.
Other common witches’ familiars were dogs, toads,
mice, ferrets, weasels, birds, wasps, bees, moths, hedgehogs, rabbits, and farm animals, as well as monstrous hybrid creatures. For example, the accused English witch
Elizabeth Clark (17th century) confessed to having fi ve
familiars, including Vinegar Tom, a creature that looked
like a greyhound with an ox’s head and could shape shift
into a headless child.
Familiars all supposedly had grotesque names that
gave away their true demonic identities. Elizabeth Francis, an accused witch in the Chelmsford, England, trials
of 1556, had a white spotted cat named _Sathan._ Other
names recorded at witch trials were Verd-Joli, Verdelet,
Ilemanzar, Greedigut, Jezebel, Abrahel, Grissell, Martinet, Blackman, and Pyewackett.
Witches who were arrested and imprisoned were
watched secretly to see whether their familiars came to
their aid. Even a fl y, ant, or cockroach that went toward
a witch was called a familiar. Guards had to watch carefully that familiars—believed to be assassins dispatched
by the Devil—did not kill an accused witch before she
could be tried.
Witches were said to take great care of their familiars,
suckling them with their own BLOOD through “witch’s
marks,” small teats, discolorations, and welts upon their
bodies.
Having a familiar was suffi cient to condemn a witch
to death. In England, the Witchcraft Act of 1604 made it a
felony to “consult, covenant with, entertain, employ, feed,
or reward any evil and wicked spirit to or for any intent
or purpose.”
In contrast to the familiars of the witch trials, the literary MEPHISTOPHELES is an elegant familiar, usually assuming the form of a tall man in black who attends his
victim, FAUST, in order to subvert his soul. Faust also was
accompanied by a black dog familiar.



Many modern Witches, Wiccans, and Pagans have familiars as magical helpers. Many are animals (often cats)
whose psychic attunement makes them ideal partners in
magic. Some Witches turn pets into familiars, and others send out “calls” on the psychic planes to draw in the
right animal. Others create familiars from astral thought
forms.
Familiars attend rituals and protect against negative
spirits. They are sensitive to psychic vibrations and power
and are welcome partners inside the magic circle for the
raising of power, the casting of spells, scrying, spirit contact, and other magical work. They also serve as psychic
radar, reacting visibly to the presence of any negative or
evil energy, whether it be an unseen force or a person who
dabbles in the wrong kind of magic. Familiars are given
psychic protection by their witches.


_Sexual Familiars_
Spirits enjoy human sexual intercourse, either by drawing energy from people engaged in it or by assuming or
possessing a human form in order to participate in sex
directly. Depending on the nature of a familiar, it enjoys
the higher spiritual nature of sex or the lustful physical
nature of it. A familiar might try to infl uence a sexual
encounter by prolonging it as long as possible. It usually
presses on top of a person or lies alongside him or her.
A person feels a sexual encounter with a familiar as intense waves of physical pleasure. Familiars can engage in
sex by possessing a person’s body and generating internal
sensations of pleasure, by possessing a person’s human
lover to manipulate his or her hands and body, and by
causing erotic dreams.
The low, demonic types of spirit sexual encounters
are with an INCUBUS (male demon) or SUCCUBUS (female
demon). During the witch hysteria, witches were said to
copulate with demon lovers, and demons masquerading
as seductive humans attacked sleeping people at night
and raped them.


_Problems with Familiars_
Frequent contact with familiars can result in nightmares,
physical injuries caused by familiars, and also OBSESSION,
in which a person sees, hears, and feels an infl uencing
spirit, and POSSESSION, in which the familiar completely
takes over a person.
Also, spirits do not always distinguish between truth
and falsehood, and so discernment must be applied to
whatever information they impart. Familiars can manifest as voices in the head that cause compulsive, aberrant
behavior, including self-infl icted wounds, suicide, and
violence toward others. Excessive and draining contact
with them can create mental, emotional, and physical
strain and breakdown.
Familiars that create problems can be banished by
ending all engagement with them or, if necessary, by ritual banishment.
See SINISTRARI, LUDOVICO MARIA.


FURTHER READING:
Calmet, Dom Augustin. _The Phantom World: Concerning_
_Apparitions and Vampires._ Ware, England: Wordsworth
Editions in association with the Folklore Society, 2001.
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.
Thomas, Keith. _Religion and the Decline of Magic._ New York:
Charles Scribner’s Sons, 1971.
Tyson, Donald. _Familiar Spirits: A Practical Guide for Witches_
_and Magicians._ St. Paul, Minn.: Llewellyn, 2004.
Valiente, Doreen. _An ABC of Witchcraft Past and Present._
1973. Reprint, Custer, Wash.: Phoenix, 1986.


**Faust** Legend of a learned but arrogant man who
makes a PACT with the DEVIL. The Faust legend was based
on the legend of THEOPHILUS and circulated widely in
Europe in medieval times. It was published as a novel in
the mid-1500s after the Protestant Reformation.
The best-known version of the story was published
in 1587 by a German publisher, Johann Spies. Translated
into English by 1594, the manuscript inspired Christopher Marlowe to write his play, _The Tragicall History of_
_D. Faustus,_ around 1601. In the late 18th century, Johann
Wolfgang von Goethe wrote his version of Faust.


_The Early Story of Faust_
Faust, the son of a husbandman, was born in Roda, Weimar, Germany. He was raised in a Christian household.
Faust had a superior intellect and earned a doctorate in
theology. But he was vain and arrogant. He indulged in
gluttony and lust.
Faust began dabbling in MAGIC. One night, he went to
a CROSSROADS in the woods, cast a magic circle, and conjured the Devil. The Devil appeared as a griffon or dragon,
then as fl ying lights, then as a burning man, and fi nally as
a gray friar who asked Faust what he wanted. Faust compelled him to agree to go to his house the next morning.
By evening, Faust agreed to a pact presented by the
Devil. He agreed to three things:


  - Faust would become the Devil’s property after a certain number of years.

  - He would sign an agreement to this effect in his
own BLOOD.

  - He would renounce the Christian faith and defy all
believers.


In exchange, the Devil would fulfi ll every lust of
Faust’s heart and grant him the body and powers of a
spirit. In his arrogance, Faust thought the Devil might
not be as bad as others said.
The Devil revealed his name as _Mephostophiles_ (MEPHISTOPHELES). Faust gave him the following written pact:


I, JOHANN FAUSTUS, Dr.,
Do publicly declare with mine own hand in covenant
& by power of these presents:
Whereas, mine own spiritual faculties having been
exhaustively explored (including the gifts dispensed



**Faust** **89**


from above and graciously imparted to me), I still cannot
comprehend;
And whereas, it being my wish to probe further into
the matter, I do propose to speculate upon the Elementa;
And whereas mankind doth not teach such things;
Now therefore have I summoned the spirit who calleth himself Mephostophiles, a servant of the Hellish
Prince in Orient, charged with informing and instructing me, and agreeing against a promissory instrument
hereby transferred unto him to be subservient and obedient to me in all things.
I do promise him in return that, when I be fully sated
of that which I desire of him, twenty-four years also
being past, ended and expired, he may at such a time
and in whatever manner or wise pleaseth him order,
ordain, reign, rule and possess all that may be mine:
body, property, fl esh, blood, etc., herewith duly bound
over in eternity and surrendered by covenant in mine
own hand by authority and power of these presents, as
well as of my mind, brain, intent, blood and will.
I do now defy all living beings, all the Heavenly Host
and all mankind, and this must be.
In confi rmation and contract whereof I have drawn
out mine own blood for certifi cation in lieu of a seal.


Doctor Faustus, Adept
in the Elementa and in Church Doctrine.


Thus began Faust’s relationship with Mephostophiles,
whom he conjured daily inside his locked study. The DEMON always appeared in the guise of a friar. Mephostophiles indulged Faust with the fi nest foods and then an
endless supply of women.
Faust also plied the demon with questions about the
formation of the world, heaven and HELL, and how the
ranks of demons came into being as a result of the fall of
LUCIFER.


_Title page of Christopher Marlowe’s_ The Tragicall Historie
of the Life and Death of Doctor Faustus (AUTHOR’S
COLLECTION)


**90  Faust**


After nearly eight years had passed, Faust one day ordered Mephostophiles to summon his lord, BELIAL, but
BEELZUBUB appeared instead. Faust asked to be taken on
a tour of hell. Beelzebub returned with a bone chair and
whisked Faust away.
It seemed Faust fell asleep, and when he awakened,
he was in the abyss, which was full of contorted animals,
sulfuric stenches, quakes, lightning, fl ames, and tremendous heat. He also saw many well-known people, including royalty, suffering in the heat. Faust was returned to
his own bed, but he was certain he could not withstand
hell himself.
Faust then desired to see the heavens, and a coach
drawn by two dragons appeared and took him up into
the sky, 47 miles up. He looked down upon the earth, and
then he was taken into heaven.
In his 16th year of bondage to the Devil, Faust undertook a pilgrimage to Rome, where he had dinner with the
pope and stole his goblets and fl agons. He then went to
Constantinople and visited the Turkish emperor.
Faust had other adventures, including meeting Emperor Charles V and the duke of Bavaria.
Faust entertained a group of students by having Mephostophiles conjure up Helen of Troy.
After Faust had spent 19 years with the Devil, an
old man tried to persuade Faust to repent and return
to Christianity, but Faust renewed his demonic pact by
writing another one in his own blood. He affi rmed that
in another fi ve years, Lucifer would have full sway over
him.
Faust had Helen summoned again and began living
with her. In the 23rd year of his pact, she became pregnant and bore a son, whom Faust named Justus Faustus.
When Faust’s 24 years were nearly up, he made out a
will. As his end approached, he became depressed and
fearful of his fate. He regretted his pact. He summoned
his students for a fi nal night of dining and company at a
village inn and urged them all to follow a good life.
That night between midnight and one o’clock, a great
storm arose. A hideous music fi lled the inn, along with
Faust’s cries. The students were too frightened to look
into his room.
The next morning, Faust was gone. But a hideous sight
greeted the students:


The parlor was full of blood. Brain clave unto the walls
where the Fiend had dashed him from one to the other.
Here lay his eyes, here a few teeth. O it was a hideous
spectaculum. Then began the students to bewail and
beweep him, seeking him in many places. When they
came out to the dung heap, here they found his corpse.
It was monstrous to behold, for head and limbs were still
twitching.


Helen and Justus were missing, never to be seen
again.
The students obtained permission to bury Faust’s remains in the village. They discovered Faust’s written re


cord of all that had happened to him—a sober lesson in
the consequences of dallying with the Devil.
The story of Faust had different versions and grew
in length as time went on. For Faust, there is no redemption; once the demonic pact is made, the price of
it must be paid. Other stories of demonic pacts allowed
for repentance and redemption, specifi cally through the
intervention of the Blessed Virgin Mary (see _MARY_ _OF_
_NEMEGEN_ ).


_Goethe’s_ Faust
Goethe began _Faust_ in 1774 and worked on it for 60 years,
leaving parts of it to be opened posthumously. The story
is of a genius who sells his soul to the Devil, then sins, repents, dies, and is redeemed. _Faust_ is an aspect of Goethe
himself and shows Goethe’s knowledge of religion and alchemy and his mystical speculations.
The Prologue in Heaven was probably infl uenced by
Goethe’s reading of _Paradise Lost_ by John Milton. It presents God with the archangels Michael, Raphael, and Gabriel. Mephistopheles, the Devil, enters as a court jester
and asks God about mankind’s wretchedness. God mentions Faust, “my serf,” and agrees to let Mephistopheles
try to sway him. Faust is “doctor” of all knowledge of all
the realms, but he has no solace. He projects a noble aspiration of the human spirit, despite his sinister side. He
serves as the focal point for the struggle between good
and evil as a necessary part of evolution. In Goethe’s view,
the seeds of good can lie hidden in evil, but at the same
time, there can be something satanic in the loftiest feeling
or the satanic can even grow out of it.
In part 1, Faust is in despair with weariness and emptiness. He deplores the limitations of book learning and
decides to seek real power through magic, but both his
immense knowledge and magical power have been rebuffed by the Earth Spirit, the lesser deity that dwells
in the earth. He is miffed that he, “godhead’s likeness,”
“more than cherub,” has been “withered” by the Earth
Spirit’s rejection. Faust is about to commit suicide when
Easter bells and a chorus of ANGELs interrupt him. Mephistopheles—a symbol of the libido’s greed for gold and
lust—arrives on the scene with attendant spirits he calls
“my airy cherubim.” The seduction of Faust through his
limitations begins, and Faust sells him his soul. His youthful vigor restored by a witch, he descends into sensuality, which destroys Gretchen, an innocent woman who
loves him. Faust attends a witches’ sabbat. He watches
Gretchen die and prays to the heavenly hosts for protection. A heavenly voice proclaims she is redeemed while
Mephistopheles insists she is damned.
As part 2 opens, it seems lifetimes later. Faust wakes
in a charming landscape with FAIRIES and Ariel (the same
spirit of the air from Shakespeare’s play). Mephistopheles
next takes Faust to Greece for an inside view of an emperor, lovemaking with Helen of Troy, and frolic among
the gods, satyrs, fauns, and nymphs. His steady movement to damnation contrasts with the glories of knowl

edge and sensuality. After Faust dies, he is buried by angels and DEMONs.
In act 5 of part 2, the heavenly angels confront Mephistopheles and his devils to seize Faust’s soul and carry
it off. In the epilogue, male and female saints and blessed
children sing of God’s plan as the ranks of angels comment on the ascent of Faust’s immortal essence. Gretchen
is heard among the chorus of penitent women, and Faust’s
soul is received by a Sophia-like “Woman Eternal.”


FURTHER READING:
Goethe, Johann Wolfgang von. _The Autobiography of Johann_
_Wolfgang von Goethe._ Vols. 1 & 2. Chicago: University of
Chicago Press, 1976.
Goethe, Johann Wolfgang von. _Faust._ Edited by Cyrus Hamlin, translated by Walter Arendt. New York: Norton,
1976.
Gray, Ronald D. _Goethe the Alchemist: A Study of Alchemical_
_Symbolism in Goethe’s Literary and Scientifi c Works._ Mansfi eld Centre, Conn.: Martino, 2002.
“ _Historia_ and Tale of Doctor Johannes Faustus.” Available
online. URL: http://lettersfromthedustbowl.com/Fbk1.
html. Downloaded March 7, 2008.
Lukacs, Georg. _Goethe and His Age._ New York: Grosset &
Dunlap, 1969.


**Fischer, Doris** See DORIS FISCHER OBSESSION.


**Flauros** **(Hauras, Haurus, Havres)** FALLEN ANGEL and
the 64th of the 72 SPIRITS OF SOLOMON. Flauros reigns as
a duke with 36 LEGIONs of DEMONs under his command.
He appears fi rst as a terrible leopard but, if commanded,
will change shape into a man with fi ery eyes and a terrible countenance. If invoked into the magician’s triangle,
he will give true answers to questions about the past,
present, and future; outside the triangle, he will lie.
Flauros will talk openly of divinity, the creation of the
world, and the fall of the ANGELs, including his own fall.
He will destroy and burn one’s enemies but will protect
those who invoke him from temptation, spirits, and
other dangers.


**Focalor** **(Forcalor, Furcalor)** FALLEN ANGEL and the
41st of the 72 SPIRITS OF SOLOMON. Prior to his fall,
Focalor was a member of the angelic order of thrones. In
HELL, he reigns as a duke with 31 LEGIONs of DEMONs. He
appears as a man with griffi n wings. He has the power of
the wind and the sea and drowns men and sinks warships. If commanded, he will not harm anyone. Prior to
his fall, he was in the order of thrones. After 1,000 years,
he hopes to return to the seventh heaven.


**Foras** **(Forcas, Furcas, Fourcas)** FALLEN ANGEL and
31st of the 72 SPIRITS OF SOLOMON. Forcas is a president
who commands 29 LEGIONs of DEMONs. He appears as a
strong man or as a chevalier. He teaches logic, ethics,
and the virtues of herbs and precious stones. He makes



**Fureas  91**


people invisible, discovers hidden treasures and lost
objects, and imparts wit, wisdom, eloquence, and longevity.


**Forneus** FALLEN ANGEL and 30th of the 72 SPIRITS OF
SOLOMON. Forneus is a marquis of HELL, who appears as
a sea monster. He teaches rhetoric, art, and languages
and confers a good reputation. He causes people to be
loved by their enemies. Prior to his fall, Forneus was in
the order of thrones and partly in the order of ANGELs.
He governs 29 LEGIONs of DEMONs.


**Fortea, Father José Antonio** **(1968– )** One of the
foremost demonologists and EXORCISTs of the Catholic
Church. Father José Antonio Fortea is also a calligrapher,
author, and parish priest.
Fortea was born in Barbastro, Spain, in 1968. His father was an attorney, and Fortea expected to follow in his
footsteps. He studied theology at the University of Navarre and received a degree of licentiate in history of the
church at the faculty of theology of Comillas. At Navarre,
he wrote a thesis, “Exorcism in the Present Age.” Not long
after that, the bishop there was given a case of POSSESSION
and consulted Fortea because of his expertise. Another
case arose within a year and a half.
Fortea turned his thesis into a book for the general
public, _Interview with an Exorcist: An Insider’s Look at the_
_Devil, Demonic Possession and the Path to Deliverance._ He
soon found himself to be the only exorcist in Spain. He
took training from the Vatican exorcist FATHER GABRIELE
AMORTH.
In 1998, he defended the thesis under the direction of
the secretary of the Commission for the Doctrine of the
Faith of the Spain Conference of Catholic Bishops.
His best-known case is “Marta,” a young woman who
went into a possessed trance and writhed like a snake
on the fl oor of a chapel near Madrid. The case is still
open. In 2005, journalists were able to witness one of her
EXORCISMs.
According to Fortea, many of the people who consult
him are suffering something related to spirits, such as
INFESTATION, but he estimates that fewer than 1 percent
are suffering from genuine possession. Phenomena he has
witnessed in possession cases include levitation, the ability to speak in foreign languages unknown to the victim,
supernormal strength, and knowledge of things impossible for the possessed to know.


FURTHER READING:
Fortea, Fr. José Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.


**fox fairy** See _HULI_ _JING; KITSUNE._


**Fureas** **(Furcas)** FALLEN ANGEL and 50th of the 72 SPIRITS OF SOLOMON. Fureas is a knight who commands 20


**92  Furfur**


LEGIONs of DEMONs. He appears as a cruel man with a
long beard and hairy head, riding a pale horse and carrying a sharp weapon. He teaches rhetoric, philosophy,
logic, astronomy, chiromancy (divination of the hands),
and pyromancy (divination with fi re).


**Furfur** FALLEN ANGEL and 34th of the 72 SPIRITS OF
SOLOMON. Furfur is an earl with 26 LEGIONs of DEMONs



under his command. He appears as a hart with a fi ery
tail. When summoned, he must be placed within the
magician’s triangle, or what he says—if he speaks at
all—will be false. Once in the triangle, he changes form
to that of a beautiful ANGEL, who speaks with a hoarse
voice. Furfur causes love between a husband and wife.
He will give true answers about secret and divine things.
He can raise thunder, lightning, and great winds.


**Gaap** **(Goap, Tap)** FALLEN ANGEL and 33rd of the 72
SPIRITS OF SOLOMON. Once a member of the angelic order
of powers, Gaap is a president and mighty prince in
HELL, ruling 66 LEGIONs of DEMONs. He appears when the


_Gaap_ ( _DICTIONNAIRE INFERNAL_ )



Sun is in the southern signs, as a human with huge bat’s
wings and preceded by four powerful kings. Gaap teaches
liberal sciences and philosophy; excites love and hatred;
makes men insensible; gives true answers about the past,
present, and future; and takes FAMILIARs away from magicians. Upon command, he will move people quickly from
place to place. Gaap gives instruction in the consecration
of things that belong to the divination of his master,
AMAYMON.


**Gadreel** **(Gadriel)** In 1 Enoch, a FALLEN ANGEL. _Gadreel_
means “God is my helper.” Gadreel leads Eve astray and
teaches men how to make the weapons of war.


**galli** In Sumerian lore, a group of seven DEMONs who
live in Kur, the underworld.
The galli attend Ereshkigal, the sister of Inanna and the
goddess of death and gloom. Ereshkigal sits naked on a
throne of lapis lazuli in her palace, which is surrounded by
seven walls. Anyone, either mortal or god, who enters Kur
is doomed to stay. The galli, however, are free to come and
go. When they go to the world of the living, they terrorize
people and kidnap them to Kur. Galli can exist in favorable
form. They do not eat or drink or sexually molest people as
many other demons do. However, they despise children.
According to lore, Ereshkigal imprisoned Inanna in the
underworld. She escaped, but the galli tracked her down
and threatened to take her back unless she found a good
substitute. Inanna discovered that her lover, Dumuzi, was



**93**


**94  Gamaliel**


_Galli_ (AUTHOR’S COLLECTION)


not sad at her death but was celebrating it. In a rage, she
killed him with a look and gave him over to the galli to
take her place in Kur. The galli fell upon Dumuzi, tore up
his face, and slashed him with an ax. Dumuzi takes the
place of Inanna in Kur for six months of the year. During
that time, it is winter.


FURTHER READING:
Black, Jeremy, and Anthony Green. _Gods, Demons and Sym-_
_bols of Ancient Mesopotamia._ London: British Museum
Press, 1992.


**Gamaliel** ANGEL and DEMON. _Gamaliel_ means “recompense of God.”
In the Nag Hammadi and other Gnostic literature, Gamaliel is a great aeon, or angellike demigod, whose name
is mentioned frequently for graciousness and protection.
With ABRAXAS and Sablo, Gamaliel takes the elect into
heaven. The occultist Eliphas Levi saw Gamaliel as an
evil adversary of the cherubim angelic order, a demon
who serves under LILITH.


**Gamigin** **(Gamygyn)** FALLEN ANGEL and fourth of the
72 SPIRITS OF SOLOMON. In HELL, Gamigin is a duke with
30 LEGIONs of DEMONs. He appears in the form of a small
horse or ass and then changes into a human. His voice is
hoarse. Gamigin teaches liberal sciences and delivers
news about people who have died in sin. He can summon
the souls of drowned men and those who are in purgatory. These souls appear as aerial bodies before the magician and give answers to questions.



**Garadiel** DEMON and wandering duke of the air, who
never stays in one place. Garadiel has 18,150 servants, but
no dukes or princes beneath him. The number of his attendants varies according to the hours of the day or night. All
are good-natured and willing to obey commands.


**Gaufridi, Louis** See AIX-EN-PROVENCE POSSESSIONS;
BAPTISM; PACT.


**Gediel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Gediel is the second in command under CASPIEL
and has 20 servants during the day and 20 during the
night. Each duke has 20 servants. All are courteous and
willing to obey the commands of an EXORCIST or magician. Eight principal dukes of the day under Gediel are
Coliel, Naras, Sabas, Assaba, Sariel, Panciel, Mashel, and
Bariet. Major dukes of the night are Reciel, Sadiel, Agra,
Anael, Aroan, Cirecas, Aglas, and Vriel.


**Gemory** **(Gomory)** FALLEN ANGEL and 56th of the 72
SPIRITS OF SOLOMON. Gemory is a powerful duke in HELL
with 26 LEGIONs of DEMONs. He appears as a beautiful
woman with the crown of a duchess, who rides a camel.
He discovers hidden treasures and gives true answers
about the past, present, and future. He procures the love
of women, especially girls, but also old women.


**genie** In pre-Islamic and Islamic lore, a DJINN. The
term _genie_ is an English translation of _djinn,_ which fi rst
appeared in print in 1655 and is probably also related to
the older Latin term _genius,_ a type of guardian or tutelary spirit of people, places, and things that was demonized by Christianity.
_Genie_ became the popular English term for _djinn,_ primarily because the French translators of _The Book of One_
_Thousand and One Nights,_ a collection of Arabic folktales,
used it in place of _djinn._ One of the most familiar tales,
“Aladdin’s Wonderful Lamp,” features a genie released
from a magical lamp that fulfi lls wishes.
In Roman mythology, the genius (pl. _genii_ ) is present
at the birth of a person, remains with him or her throughout life, and shapes the person’s character and destiny. If a
guardian of a place, the genius serves as the animating force
that gives a location its unique power and atmosphere.
In Assyrian lore, the genie is a guardian spirit or minor deity. In art, it is often portrayed as having a role in
royal rituals. Genies are anthropomorphic, with animal
heads (and sometimes wings) and human torsos and
limbs. They guard and purify kings, members of royalty,
supernatural fi gures, and open doorways against malevolent demons and the disorders they cause. In art, they are
shown holding a pinecone in the right hand and a bucket
of either water or pollen in the left hand. Both bucket and
cone have associations of purifi cation. Portrayals of genies were placed in buildings as guardians.
See DJINN.


FURTHER READING:
Black, Jeremy, and Anthony Green. _Gods, Demons and Sym-_
_bols of Ancient Mesopotamia._ London: British Museum
Press, 1992.


**Gerasene Demoniac** See JESUS.


**ghoul** A DEMON who feeds on the fl esh of human
beings, especially travelers, children, or corpses stolen
out of graves. Ghoulish entities are universal. They are
prominent in Arabic lore; the name is from the Arabic
terms _ghul_ (masculine) and _ghula_ (feminine), which
mean “demon.” There are several types of ghouls in Arabic lore; the most feared is a female type that has the
ability to appear as a normal, fl esh-and-blood woman.
Such a creature marries an unsuspecting man, who
becomes her prey.
Ghouls are nocturnal creatures who inhabit graveyards, ruins, and other lonely places. Sometimes they
are described as dead humans who sleep for long periods
in secret graves, then awake, rise, and feast on both the
living and the dead. Ghouls also personify the unknown
terrors held by the desert and may be compared to the
LAMIAE and LILITH night terror and childbirth demons.


**Gilles de Rais** **(Gilles de Retz) (1404–1440)** Wealthy
and distinguished French nobleman executed on charges
of child murder, performances of the BLACK MASS, and
sacrifi ces to the DEVIL.
Gilles de Montmorency-Laval, the baron de Rais, distinguished himself in the military as a young man. He took
up the side of the dauphin Charles in Charles’ dispute with
the English over the French throne and was assigned to
Joan of Arc’s guard. He fought several battles with Joan
and accompanied her to Reims for the coronation of the
victorious dauphin as Charles VII. The king named him
marshal of France. After Joan was captured by the English
in 1431 and executed, Gilles returned to his family lands
in Brittany.
He had enormous wealth—besides his inheritance,
he had married a wealthy woman in 1420—and he lived
in a more lavish style than even the king. He employed
hundreds of servants, hired 200 knights as bodyguards,
and held extravagant parties. Gilles eventually spent all
his money and went deeply in debt. He began selling off
lands to pay off debt and fi nance his high-style living. In
1435, Charles offi cially prohibited him to sell or mortgage
more land.
Desperate, Gilles turned to alchemy and began invoking DEMONs in an attempt to gain more riches. Rumors
began to circulate that Gilles was involved in far more
than alchemy but was kidnapping children for sexual
abuse and ritual torture and murder. The duke of Brittany
and his chancellor, who were interested in confi scating
Gilles’ lands if they could have him convicted of heresy,
probably encouraged the rumors. Gilles was arrested in



**goblin  95**


September 1440 and charged with abducting and murdering more than 140 children in Black Mass rituals. He was
brought to trial in Nantes before both an ecclesiastical
court and a civil court.
The church inquisitors brought 47 charges against
Gilles. Among them were accusations that he sodomized
boys and girls; hung them until they were nearly dead,
raped them, and then cut off their heads; and burned,
tortured, and dismembered them. He was alleged to have
let many bleed to death slowly, having intercourse with
them while they died or after they were dead. He supposedly cut out their eyes and organs with a dagger and
offered them to the Devil. He was accused of gloating over
their pain and suffering.
Gilles refused to plead to the charges, which he said
were not true. He was threatened with excommunication
and so pleaded not guilty. The ecclesiastical trial lasted
40 days. Gilles was tortured until he confessed not only
to committing the crimes but to enjoying them as well.
Several of his servants and alleged accomplices also were
tortured.
In the civil court parents of missing children testifi ed that their children had disappeared in the vicinity
of Gilles’ castle. Gilles’ personal attendants testifi ed they
had witnessed his defi ling and murdering children and
had counted their heads.
Gilles was condemned for heresy, sodomy, and sacrilege
and was found guilty of murder. The civil court sentenced
him to death. On October 26, 1440, Gilles was executed.
By some accounts, he was hanged. By other accounts, he
was strangled and set to burn, the common punishment
for witches and sorcerers, and his family was permitted to
remove his body and bury it in a Carmelite church.


**Glasya Labolas** **(Caacrinolaas, Caassimola, Glasyal-**
**abolas)** FALLEN ANGEL and 25th of the 72 SPIRITS OF SOLOMON. Glasya Labolas is a president in HELL. He appears
as a winged dog. He can make men invisible and discern
the past and the future. He is the leader of all homicides
and incites people to bloodshed. He teaches all arts and
science instantly. He commands 36 LEGIONs of DEMONs.


**goblin** A wandering sprite who attaches itself to households and both helps and plagues the residents. Goblins
are comparable to low-level DEMONs, not inherently evil
but mischievous, the equivalent of brownies in England
and Scotland, kobalds in Germany, domoviks in Russia.
The Greeks called such spirits _kobaloi,_ or “rogues” or
“tricksters.” _Goblin_ is a French term. A hobgoblin is a
nasty type of goblin, intent on doing harm.
Goblins live in grottoes, but they are attracted to
homes that have beautiful children and plentiful wine.
When they move in, they help by doing household chores
at night and disciplining children—by giving them presents when they are good and punishing them when they
are naughty. Goblins have an unpredictable, mischievous


**96  Gold-Finding Hen**


nature, and instead of doing chores at night, they will
sometimes keep everyone awake by banging pots and
pans, moving furniture, knocking on walls and doors,
and snatching bedclothes off sleeping persons. Goblins
who become tiresome can be persuaded to leave by scattering fl axseed on the fl oor. The sprites get tired of cleaning it up every night.
Goblins have become associated with Halloween and
are said to roam the night when the veil between the world
of the living and the world of the dead is thinnest.
See BOGEY.


**Gold-Finding Hen** A ritual for fi nding gold involving
evocation of a DEMON. The Gold-Finding Hen ritual was
popular with alchemists in the 18th and 19th centuries.
The ritual tells how to hatch a magical hen, a black pullet, that can be commanded to search out hidden gold
and other treasures. There are different versions of the
ritual in various GRIMOIRES, or magical handbooks.
The _Red Dragon_ (1822) tells how to do it with a demon’s
help. Secure a black hen that has never mated and do so
without making the hen cackle. Take it to a CROSSROADS
at midnight and trace a magic circle around you with a



cypress rod. Say three times, “Eloim, Essaim, frugativi et
appellavi.” After making ritual movements, a demon will
appear in a scarlet overcoat, a yellow vest, and pale green
breeches. His head will be that of a dog, his ears those
of an ass; his head will have two horns, and he will have
the legs and hooves of a calf. The demon will ask for your
orders, which he must obey at all costs. You can direct the
demon to fi nd treasures.


FURTHER READING:
Wright, Elbee. _The Book of Magical Talismans/The Black Pul-_
_let._ Minneapolis: Marlar, 1984.


**Goodman’s Ground** **(Guidman’s Grunde)** In Scottish
lore, a portion of farmland that is left uncultivated and
ungrazed. The offering of Goodman’s Ground was
intended to avert misfortune, especially diseases among
cattle. Other names were the _Halyman’s Rig,_ the _Good-_
_man’s Fauld,_ the _Gi’en_ _Rig,_ the _Deevil’s Craft, Clootie’s_
_Craft,_ the _Black Faulie,_ and _Given Ground._
Christian Church authorities considered this pagan
practice to be an offering to the DEVIL and levied heavy
fi nes on farmers who observed it. Belief in the power of
Goodman’s Ground was often strong enough for farmers
to resist the church and pay the fi nes, which were seen as
preferable to courting disaster and risking the death of
their cattle.
The Goodman’s Ground played a part in the witchcraft trial of Jonet Wishert in Aberdeen in 1596. It was
testifi ed that Wishert was seen in his Goodman’s Ground,
naked from the waist down, bending over to kiss the Devil’s anus.
The last fi elds dedicated to the “Auld Goodman” were
fi nally ploughed at the beginning of the 19th century as a
result of economic pressure.



**Goodwin Possessions** **(1688)** Demonic POSSESSION of
children in Boston, exorcized by the Puritan minister
Cotton Mather. The possessions were blamed on a
woman accused of WITCHCRAFT. Mather wrote about this
case in his 1689 book _Memorable Providences,_ which was
widely read and circulated through Puritan New England and probably infl uenced public opinions in the
SALEM WITCHCRAFT HYSTERIA of 1692–93.
The possessions began in the home of John Goodwin,
a mason who lived in South Boston. Affected were four
children ranging in age from three to 13. In the summer
of 1688, the oldest child, Martha, went to fetch the family’s laundry from their washerwoman, an Irish woman
named Goodwife Glover. The woman was not well liked;
her husband had even accused her of being a witch on his
deathbed. Martha thought some of the laundry was missing and complained to Glover, who took offense at the
insinuation of theft. Immediately, Martha began suffering
fi ts and seizures. Within a few weeks, all four children
_Demon torments a greedy treasure hunter._ (AUTHOR’S were affl icted with physical tortures. Doctors were sumCOLLECTION) moned but were baffl ed about the cause.


The severity of the tortures increased, but always
the children would be able to rest in their beds at night.
Other times, they were stricken deaf and dumb and had
their limbs, tongues, and mouths pulled about and their
skin stretched. They made pitiful, animalistic noises and
moans.
Their father, John Goodwin, worried that he had committed some grievous sin that turned his pious “little
Bethel” house into a “den for devils.” Four ministers were
asked to conduct a day of prayer, after which the youngest
was permanently relieved of symptoms. Cotton Mather
visited the family and prayed for DELIVERANCE and even
took Martha into his own home for observation.
One of the boys saw a dark shape wearing a blue cap
in the house; the shape tormented him and an invisible
hand tried to pull out his bowels. The children said blows
of invisible clubs rained down upon them. Voices in their
heads urged them to do violent acts, such as strike friends
or throw themselves down stairs or strangle themselves.
They broke objects and laughed hysterically.
Glover was arraigned and put on trial, charged with
witchcraft. Testimony was given that she allegedly had
bewitched a person to death six years earlier. She acknowledged that she had been the black shape with the
blue cap and invisible hand. Mather visited her twice in
prison. He called her a “horrible old woman.”
Glover did not deny the charges of witchcraft but said
little about her activities as a witch. She acknowledged
working with “the Prince,” or the DEVIL, and four of his
DEMONs. Mather urged her to break her PACT with HELL,
but she said she could not do it unless her ANGELs allowed
her to do so. She did not want Mather to pray for her, but
he did anyway. When he fi nished, she took out a stone,
spit on it, and worried it.
Glover was judged guilty and condemned to execution
by hanging. Prior to her death, the almshouse where she
had lived was plagued with mysterious banging noises.
En route to her execution, she said that the children
would not be relieved by her death, for others had a hand
in it, and she named one other person.
The three children still affl icted were not relieved at the
death of Glover; rather, matters grew worse. John, Jr., saw
a specter in the house and was pushed and stabbed by it.
The children barked like dogs, yowled like cats, and complained that they felt as though they were in a red-hot oven.
Their bodies were covered with bruises and red marks.
The children would have periods of relief for a few
weeks, and then the troubles would start again. The affl ictions were the worst whenever ministers visited to pray.
Martha enjoyed some relief upon her arrival in Mather’s
home but then declared that the devils found her, and she
began suffering again. She vomited weird balls the size of
eggs and said she could feel the chains of the dead witch
upon her. If Mather read the Bible, her eyes went blank,
and she writhed on the fl oor and howled. She could not
say the names of God and Christ. A demon in the form



**Gospel of John  97**


of a spectral horse appeared on many occasions and took
her on fl ights through the air.
The other suspect named by Glover died before she
could be brought to trial. Mather and other ministers
continued their prayers of deliverance and fi nally broke
the possessions by November 1688. There was one fi nal
serious assault on Martha, when she said an invisible rope
came about her neck and she choked until she was black
in the face. Handprints were seen on her neck.
After that, the assaults of the demons dwindled in frequency and severity. At Christmastime, Martha and one
sister were made drunk without having had any alcohol.
In her fi nal fi t, Martha seemed to be and thought she was
dying. The fi t ended, and she recovered.
Mather was pleased with the case and considered it a
fi ne example of righteousness overcoming the Devil.


FURTHER READING:
Burr, George Lincoln, ed. _Narratives of the Witchcraft Cases_
_1648–1706._ New York: Charles Scribner’s Sons, 1914.
Middlekauff, Robert. _The Mathers: Three Generations of Puri-_
_tan Intellectuals 1596–1728._ Berkeley: University of California Press, 1999.


**Gospel of John** Biblical text used against DEMONs.
Although the reading of any Scripture sends a possessing demon into a tailspin, the words in the Gospel of John
seem to cause the most discomfort. The beginning of the
book, especially, sent medieval demoniacs into howling
fi ts and tantrums. The following text appears in the King
James version, much as 16th- and 17th-century exorcists
would have read it:


In the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the
beginning with God. All things were made by him; and
without him was not any thing made that was made.
In him was life; and the life was the light of men. And
the light shineth in darkness; and the darkness comprehended it not.
John 1:1–5


And the Word was made fl esh, and dwelt among us, (and
we beheld his glory, the glory as of the only begotton of
the Father), full of grace and truth.
John 1:14


If all things are made by God, then the Devil is also
God’s instrument, perhaps sent to test humans’ faith. But
can the Devil’s claims and boasts be believed? In chapter
8, John tells that Jesus rebuked the Pharisees for not believing in him or his works, saying:


If God were your Father, ye would love me; for I proceeded forth and came from God; neither came I of
myself, but he sent me. Why do ye not understand my
speech? even because ye cannot hear my word. Ye are of
your father the devil, and the lusts of your father ye will
do. He was a murderer from the beginning, and abode


**98  Grandier, Urbain**


not in the truth, because there is no truth in him. When
he speaketh a lie, he speaketh of his own; for he is a liar,
and the father of it.
John 8:42–44


The reasoning that any words spoken by the DEVIL
were lies acted as a defense for many witches against
their accusers. Claims that some poor soul had caused
another to be possessed were looked on skeptically by
early church inquisitors but not by later ones. Yet Catholic and Protestant exorcists alike believe in the ultimate
power of God’s word over the work of the Devil; he may
be the “father of lies,” but when confronted in the name
of the Lord, the Devil is forced to yield and speak the
truth.


**Grandier, Urbain** **(d. 1634)** Priest framed and executed in the LOUDUN POSSESSIONS of Ursuline nuns in
France. Urbain Grandier was brought down by his own
arrogant charm and success, Reformation politics, and a
spiteful nun he spurned. Burned alive at the stake, he
was the only person to be executed in the case.
Grandier, son of a lawyer and nephew of Canon Grandier of Saintes, was born to a life of privilege. A bright and
eloquent student, he was sent at age 14 to the Jesuit College of Bordeaux. He spent more than 10 years studying
there and took his ordination as a Jesuit novice in 1615. A
promising career lay ahead of him.


_Grandier’s Troubled Rise_
At age 27, Grandier had accumulated many infl uential
benefactors and was appointed curé, or parson, at Loudun. He also was made a canon of the collegial church of
the Holy Cross. The town was sharply divided between
the Protestant Huguenots, who abhorred the church, and
Catholics.
Town opinions immediately were divided over
Grandier. Women found him appealing and a signifi cant
improvement over his aged predecessor. Grandier was
young, handsome, sophisticated, and interesting. He was
given immediate entree into the highest social circles. He
was fl attering.
In times past, clerics could get away with quiet sexual escapades and affairs. But in the atmosphere at Loudun, disapproval of scandalous behavior was increasing.
Grandier, a wayward priest, should have paid heed to the
social climate, but instead he felt entitled to enjoy women,
single and married, an attitude that earned him simmering animosity among Loudun’s menfolk.
Professionally, he excelled in preaching and in performing his religious duties, which earned him resentment among his peers. He was able to stay out of trouble
because he had the support and favor of the town’s governor, Jean d’Armagnac.
Grandier, thinking himself to be invulnerable, made
arrogant mistakes. He became embroiled in quarrels
and did not hesitate to criticize the behavior of others,
especially the Carmelites and Capuchins. He disparaged



their relics, a source of income, and caused them a loss of
patronage.
One of Grandier’s many amorous affairs was with
Philippe Trincant, the daughter of Louis Trincant, the
public prosecutor of Loudun, who was one of Grandier’s
staunchest allies. That Grandier, who had his choice of
women, jeopardized his relationship with the prosecutor
in such an unforgivable way reveals his arrogance. Philippe
became pregnant and Grandier abandoned her, creating
another great enemy in Louis Trincant. The prosecutor led
an informal but growing group of citizens who wished to
bring Grandier down for one reason or another.
Grandier then set his sights on Madeleine de Brou, 30,
the unmarried daughter of René de Brou, a wealthy nobleman. Madeleine had turned away many suitors, preferring
a pious life. Unexpectedly, Grandier actually fell in love
with her. He persuaded her to marry him, angering her
family and Pierre Menuau, the advocate of King Louis XIII,
who had been trying to win Madeleine’s hand for years.
Grandier’s enemies complained to the bishop, HenryLouis Chasteignier de la Rochepozay, who lived outside
Paris, that Grandier was out of control. He was debauching married women and young girls in his precinct,
was profane and impious, and did not read his breviary,
among other crimes. The bishop, who despised Grandier,
ordered him to be arrested and imprisoned. The case was
adjourned, however, and Grandier was given time to clear
himself with his superiors.
Instead, accusations of his impropriety were heaped
upon him as townspeople came forward. He was accused
of having sex with women on the fl oor of his own church.
He touched women when talking to them. Grandier decided to appear voluntarily before the bishop rather than
be humiliated by arrest. He was arrested anyway and
taken to jail on November 15, 1629.
After two weeks in the cold and dank prison, Grandier
petitioned the bishop for his release, claiming he had repented. The bishop’s response was to increase his punishment. On January 3, 1630, Grandier was sentenced to fast
on bread and water every Friday for three months and
was forbidden to perform sacerdotal functions forever in
Loudun and for fi ve years in the Diocese of Poitiers. Such
a sentence spelled ruin for Grandier, and he announced
his intention to appeal the case. He had good odds of winning, for the archbishop was a close friend of Grandier’s
key supporter, Governor d’Armagnac.
Grandier’s enemies appealed to the Parlement of Paris,
claiming he should be tried by the nonsecular court. A trial
date was set for August. Only six years earlier, a parson
had been burned alive at the stake for committing adultery.
Grandier’s enemies hoped he would have the same fate.
The case went in Grandier’s favor. Accusations from
the townspeople were recanted, and Philippe’s father
decided to protect what little remained of his daughter’s
reputation by keeping silent about her illegitimate child
fathered by Grandier. The archbishop remained supportive of Grandier.


Grandier was reinstated as curé, and he must have
thought himself to be invulnerable. Friends advised him
to be smart and leave Loudun, but he refused, perhaps to
spite his enemies.


_Grandier’s Downfall_
The event that sealed Grandier’s doom at fi rst seemed
trivial. JEANNE DES ANGES, the mother superior of the Ursuline convent at Loudun, invited him to take the vacant
post of canon. He declined, citing the press of too many
other duties. He had never met Jeanne or been to the convent. Unbeknowst to him, Jeanne was harboring a secret
sexual obsession with him, and he had been the object of
salacious gossip among the nuns for some time.
Jeanne, a mean and vindictive woman, was stung. The
man she appointed to fi ll the post, Canon Mignon, disliked
Grandier. He became privy to the sexual secrets of the
nuns, their nervous temperments, and their ghost pranks
in their haunted convent. It was soon easy to let them run
out of control and become bewitched and beset by DEMONs. Mignon conspired with Grandier’s enemies to let it
be known that he was responsible for their affl ictions.
Grandier shrugged off these stories, confi dent no one
would believe them. As fantastic as they were, the stories
found an audience not only among his enemies, but in
the fertile political territory of Catholics and Protestants
trying to sway the faithful with demonstrations of their



**Grandier, Urbain  99**


spiritual fi repower. Nothing played better for the Catholics than demonic possession.
Soon the nuns were giving hysterical performances
for swelling crowds, under the exorcisms of Mignon and a
Franciscan, FATHER GABRIEL LACTANCE, and a Capuchin,
Father Tranquille. Both Lactance and Tranquille were believers in the demonic.



suline convent at Loudun, invited him to take the vacant _Torture and Death_
post of canon. He declined, citing the press of too many On August 18, Grandier was convicted and sentenced to
other duties. He had never met Jeanne or been to the con- be tortured and burned alive at the stake, and his ashes
vent. Unbeknowst to him, Jeanne was harboring a secret scattered to the winds. The sentence also stated that he
sexual obsession with him, and he had been the object of would be forced to kneel at St. Peter’s Church and the Ursalacious gossip among the nuns for some time. suline convent and ask for forgiveness. A commemorative
Jeanne, a mean and vindictive woman, was stung. The plaque would be placed in the Ursuline convent at a cost
man she appointed to fi ll the post, Canon Mignon, disliked of 150 livres, to be paid for out of Grandier’s confi scated
Grandier. He became privy to the sexual secrets of the estate. The sentence was to be carried out immediately.
nuns, their nervous temperments, and their ghost pranks Grandier made an eloquent speech of his innocence
in their haunted convent. It was soon easy to let them run to the stone-faced judges. So moved were the spectators,
out of control and become bewitched and beset by DE- however, that many burst into tears, forcing the judges
MONs. Mignon conspired with Grandier’s enemies to let it to clear the room. Grandier refused the last services of
be known that he was responsible for their affl ictions. Lactance and Tranquille and made his fi nal prayers. The
Grandier shrugged off these stories, confi dent no one exorcists, pushing Grandier’s alleged guilt to the maxiwould believe them. As fantastic as they were, the stories mum, insisted that when he said the word _God_ he really
found an audience not only among his enemies, but in meant “Satan.”
the fertile political territory of Catholics and Protestants In anticipation of a guilty verdict and execution,
trying to sway the faithful with demonstrations of their about 30,000 people had fl ocked to Loudun to witness

the spectacle.
Grandier’s body was shaved, but his fi ngernails were
not ripped out because the surgeon refused to obey the
court. In the interests of moving matters along, that punishment was forgone. He was then prepared for the _ques-_
_tion extraordinaire,_ the confession of his crimes.
Lactance and Tranquille exorcized the ropes, boards,
and mallets of torture, lest the demons interfere and relieve
Grandier’s suffering. The curé was bound, stretched out on
the fl oor, and tied from his knees to his feet to four oak
boards. The outer boards were fi xed and the inner boards
were movable. Wedges were driven between the pairs so
that his legs were crushed. The excruciating crushing took
about 45 minutes. At every blow, Grandier was asked to
confess, and he refused. The fi nal hammer blows were delivered by Lactance and Tranquille. Grandier’s smashed
legs were poked, inducing more pain. The exorcists declared that the Devil had rendered him insensible to pain.
For two more hours, Grandier was cajoled to sign the
confession prepared for him, but he steadfastly refused,
saying it was morally impossible for him to do so. The
court fi nally gave up and sent him off to the stake.
Grandier was dressed in a shirt soaked in sulfur and a
rope was tied around his neck. He was seated in a muledrawn cart and hauled through the streets, with a procession of the judges behind him. At the door of St. Peter’s
Church, the procession halted and a two-pound candle
was placed in Grandier’s hands. He was lifted down and
urged to beg pardon for his crimes. Grandier could not
_Father Urbain Grandier is burned at the stake._ (AUTHOR’S kneel because of his crushed legs and fell on his face. He
COLLECTION) was lifted up and held by one of his supporters, Father


**100  griffi n-demon**


Grillau, who prayed for him as both of them wept in a
piteous scene. The onlookers were ordered not to pray for
Grandier, for they would be committing a sin.
At the Ursuline convent, the same procedure was repeated, and Grandier was asked to pardon Jeanne and all
the nuns. He said he had never done them any harm and
could only pray that God would forgive them for what
they had done.
Father René Bernier, who had testifi ed against Grandier, came forward to ask for Grandier’s forgiveness and
offered to say a mass for him.
The place of execution was the Place Saint-Croix,
which was jammed with spectators. Everyone who had a
window had rented it out to capacity. More spectators sat
on the church’s roof. Guards had to fi ght a way through
the throng to reach the 15-foot stake driven into the
ground near the north wall of the church. Faggots were
piled at the base of the stake.
Grandier was tied to a small iron seat fastened to the
stake, facing the grandstand, where his enemies drank
wine in celebration. He had been promised strangulation
by the noose around his neck prior to the start of the fi re.
The Capuchin friars exorcized the site, including the
wood, straw, and coals that would start the blaze and the
earth, the air, the victim, the executioners, and the spectators. The exorcisms were done again to prevent the interference of demons to mitigate Grandier’s suffering and
pain. His death was to be as excruciating as possible.
Grandier made several attempts to speak, but the friars
silenced him with douses of holy water and blows to his
mouth with an iron crucifi x. Lactance still demanded a
confession, but Grandier gave none. He asked Lactance for
the “kiss of peace,” customarily granted to the condemned.
At fi rst, Lactance refused, but the crowd protested, and so
he angrily complied, kissing Grandier’s cheek.
Grandier said he would soon meet the judgment of
God, and so, eventually, would Lactance. At that, Lactance lit the fi re, followed by Tranquille and another exorcist, Father Archangel. The executioner moved quickly
to strangle Grandier but discovered that the noose had
been secretly knotted by the Capuchins so that it could
not be tightened. The friars doused some of the fl ames
with holy water to exorcise any remaining demons. Left
to burn alive, Grandier began screaming.
A large black fl y appeared, which the exorcists took
as a sign of BEELZEBUB, the Lord of the Flies. Grandier’s
body was consumed in fl ames. Then a fl ock of pigeons
appeared, wheeling around the fi re. Grandier’s enemies
took this as a sign of demons, and his supporters took it
as a sign of the Holy Ghost.
When the fi re burned itself out, the executioner shoveled the ashes to the four cardinal points. Then the crowd
surged forward to scavenge grisly souvenirs of teeth, bits
of bone, and handfuls of ashes, to be used in CHARMs and
spells. The relics of a sorcerer were considered to be quite
powerful. When all were gone, the satisfi ed crowd dispersed to eat and drink.



Later, back at the Ursuline convent, Jeanne was exorcized again. She said the fl y was the demon Baruch, who
had been intent on trying to throw the priests’ exorcism
book into the fi re. She confi rmed that Grandier really had
prayed to Satan, not to God. She said he suffered an excruciating death thanks to the exorcisms of the priests,
and that he was suffering special torments in HELL.
Jeanne and the other nuns were remorseful about
Grandier and worried that they had sinned. Soon, however, the priest was forgotten, as the possessions and
exorcisms continued. Tranquille and Lactance suffered
demonic problems themselves and died.


FURTHER READING:
Certeau, Michel de. _The Possession at Loudun._ Translated by
Michael B. Smith. Chicago: University of Chicago Press,
2000.
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.
Huxley, Aldous. _The Devils of Loudun._ New York: Harper and
Brothers, 1952.


**griffi n-demon** An Assyrian guardian against evil spirits. The griffi n-demon is a hybrid with a human body
and bird head and wings. Figurines of griffi n-demons
were placed in foundations of houses and palaces to ward
off DEMONs.


**grimoires** Handbooks of magic that provide instructions for rituals, the casting of spells, the procuring of
treasure and love, the procuring of FAMILIARs, and the
evocation and control of spirits, including DEMONs and
ANGELs, to perform tasks. _Grimoire_ is a French term for
“grammar book.”
Although any handbook of magic could be called a
grimoire, the term usually applies to specifi c texts that
claim the magical knowledge of King SOLOMON as their
source. The material in grimoires is heavily derivative of
Hebrew magical and mystical lore, involving the names,
powers, and duties of spirits and the powerful names of
God. Other principal sources are Hellenistic Greek and
Egyptian magical texts and folk magic.
Most of the principal grimoires were written in the
17th and 18th centuries but claimed to be much older.
They were popular well into the 19th century. Printed
on cheap paper, grimoires circulated primarily in France
and Italy. They are still consulted, but modern magicians
have written their own textbooks of magic.
Grimoires give instructions for rituals to conjure and
control spirits and cosmic forces for protection, wealth,
luck, supernatural power, CURSEs on enemies, and so
forth. They instruct the magician on what to wear, what
tools to use, how to purify himself, and what prayers and
incantations to recite at precise astrological times and
various hours of the day and night, according to the ruling
spirits. They give recipes for fumigations, descriptions of
the creation of magic circles, magic triangles, pentacles,
AMULETs, TALISMANs, seals and sigils, instructions on sac

rifi ces, and ways to deal with unruly demons, including
rites of EXORCISM.
Some grimoires are devoted to theurgy, or white
magic, while others concern goetia, or black magic. Some
include both. The attainment of treasure and love and the
ability to harm one’s enemies are prominent throughout
the grimoires. Some were printed in red ink and were said
to burn the eyes if gazed at too long.
The following are the grimoires of signifi cance:


_**Key of Solomon**_ The most important grimoire is the _Key_
_of Solomon,_ also called the _Greater Key of Solomon_ and the
_Clavicle of Solomon._ This text is the source for most other
grimoires. The book is attributed to the legendary King
Solomon, who asked God for wisdom and commanded an
army of demons (DJINN) to do his bidding and build great
works. In the fi rst century C.E., the Jewish historian Josephus mentioned a book of incantations for summoning
and thwarting demons that was attributed to the authorship of Solomon. Josephus said that a Jew named Eleazar
used it to cure cases of POSSESSION. Josephus may have
been referring to the _Key,_ but some historians believe it
was the Testament of Solomon (discussed later) or, more
likely, a different text altogether.
The _Key_ is mentioned in literature throughout the
centuries, and over time it grew in size and content. So
many versions of this grimoire were written that the original text is uncertain. A Greek version that dates to 1100–
1200 C.E. is part of the collection in the British Museum.
From the 14th century on, Solomonic magical works took
on increasing importance. Around 1350, Pope Innocent
VI ordered that a grimoire called _The Book of Solomon_ be
burned; later, in 1559, the Inquisition condemned Solomon’s grimoire again as dangerous. The _Key of Solomon_
was widely distributed in the 17th century. Hundreds of
copies of the _Key,_ in differing versions, still exist. Supposedly, the original manuscript was written in Hebrew, but
no such text is known.


_**Lemegeton**_ Another grimoire attributed to Solomon is
the _Lemegeton,_ or _Lesser Key of Solomon._ The origin and
meaning of _Lemegeton_ are not known. The book also was
known as _Liber Spirituum_ (see later discussion) and _Liber_
_Offi ciorum._ Claims were made that the _Lemegeton_ was
originally written in Chaldean and Hebrew, but these are
doubtful. The earliest perfect examples of it are in French.
The material probably is derived in part from the _Testa-_
_ment of Solomon_ (discussed later) and also the apochryphal book of Enoch. Part of the _Lemegeton_ was published
in Latin by the demonologist JOHANN WEYER in 1563,
entitled _Pseudomonarchia Daemonum_ ( _Pseudo- monarchy_
_of demons_ ). REGINALD SCOT translated part of it into his
_Discoverie of Witchcraft_ (1584).
The book is divided into four parts: Goetia, Theurgia,
the Pauline Art, and the Almadel. The Almadel was mentioned in writing around 1500. Goetia is devoted to evil
spirits. Theurgia (or Theurgia-Goetia, as it is also called)
is devoted to both good and evil spirits and all aerial spir


**grimoires  101**


_The Devil and a sorcerer exchange copies of a book of black_
_magic and the Gospels._ (AUTHOR’S COLLECTION)


its. The Pauline Art concerns the spirits who govern the
planets, the signs of the zodiac, and the hours of the day
and night. The Almadel concerns 20 chief spirits who
govern the four quarters and the 360 degrees of the zodiac. Goetia is the part published by Weyer. Waite speculated that Goetia is the original _Lemegeton_ and the other
three parts were unknown to Weyer and were added at a
later time.
The _Lemegeton_ lists 72 FALLEN ANGELS, their titles, seals,
duties, and powers, and the angels who can thwart them.
The number 72 may have been inspired by the Schemhamphorae, 72 angels who bear the Names of God, which
are given in Hebrew Scripture and are expressed at the end
of every verse. The verses are used in invocation and in
magic. The Schemhamphorae function as names of power.
The 72 demons in the _Lemegeton_ possess teaching skills for
the sciences and art, as well as the ability to cause terrible
diseases and disasters. Few have any healing ability.


_**Testament of Solomon**_ The Testament of Solomon is a
Greek text in the pseudepigrapha written between the
fi rst and third centuries C.E. It tells the story of how King
Solomon built the Temple of Jerusalem by commanding
demons. The text is rich in demonology, angelology, and
lore about medicine, astrology, and magic. The author
probably was familiar with the Babylonian Talmud.
The text says that stellar bodies are demonic, wielding destructive power over the affairs of humanity. The
36 decans, or 10-degree portions of the zodiac, are called
heavenly bodies and likewise are ruled by demons, who
cause mental and physical illnesses. There are seven
“world rulers,” who are equated with the vices of deception, strife, fate, distress, error, power, and “the worst,”
each of whom is thwarted by a particular angel (with the
exception of “the worst”).
The testament provides a signifi cant contribution to
the legends of Solomon’s magical powers and the magical


**102  grimoires**


handbooks attributed to Solomon. It is not a grimoire of
magical instruction, however.


_**Grand Grimoire**_ This French grimoire was probably authored in the 17th or 18th century. The earliest edition
of it bears no date or place of publication. One version of
it claims to date to 1522. Its full title is _The Grand Gri-_
_moire, with the Powerful Clavicle of Solomon and of Black_
_Magic; or the Infernal Devices of the Great Agrippa for the_
_Discovery of all Hidden Treasures and the Subjugation of ev-_
_ery Denomination of Spirits, together with an Abridgment_
_of all the Magical Arts._ The editor, Venitiana del Rabina,
said he translated the work from the writings of Solomon
himself, which came into his possession.
The _Grand Grimoire_ is a text of black magic. It has the
same chief demons as the _Grimorium Verum_ and nearly
the same subordinate offi cers but describes different duties for them. The book is especially signifi cant for its feature of a specifi c PACT between the magician and LUCIFUGE
ROFOCALE, the prime minister of LUCIFER, who makes his
only appearance in all literature in this grimoire alone.
However, his last name, _Rofocale,_ may be an anagram of
FOCALOR, a demon named in the _Lemegeton._
The book also includes instructions for necromancy.


_**Grimorium Verum**_ Drawn from the _Greater Key of Solo-_
_mon_ and written in French, this book probably was written in the mid-18th century. Claims were made that it was
translated from Hebrew by a Dominican Jesuit named
Plaingiere and was published by “Alibeck the Egyptian”
in 1517. Its full title is _Grimorium Verum, or the Most Ap-_
_proved Keys of Solomon the Hebrew Rabbin, wherein the_
_Most Hidden Secrets, both Natural and Supernatural, are_
_immediately exhibited, but it is necessary that the Demons_
_should be contented on their part._
The _Grimorium Verum_ nearly copies the _Key of Solo-_
_mon_ in instructions for preparation of the magician and
his tools but provides different instructions for the preparation of the virgin parchment and for the evocation and
dismissal of spirits. There is an entirely different hierarchy of demons, who number 30 and who report to three
leaders, Lucifer, BEELZUBUB, and ASTAROTH, who have
among them six deputy chiefs.
The material also shows infl uences from _Lemegeton._
It includes the “Admirable Secrets” of the pseudo-Albertus Magnus, or _Little Albert_ (see later), which appear in
other later grimoires. The _Grimorium Verum_ covers the
“Genuine Sanctum Regnum,” or the true method of making pacts.


_**Fourth Book**_ Authorship is attributed to the occultist
Henry Cornelius Agrippa, but the book, supposedly the
fourth volume of Agrippa’s monumental three-volume
_Occult Philosophy,_ was written by an unknown author. It
is also known as the _Liber Spirituum_ and is in the opening of the _Lemegeton._ The _Fourth Book_ appeared after the
death of Agrippa in 1535 and rehashes in an informal
way much of the material in _Occult Philosophy._ Weyer, a



student of Agrippa, rejected it as a forgery, as did other
occultists.
As the _Lemegeton_ does, the _Fourth Book_ gives instructions for communicating with evil spirits. It covers the
names of spirits associated with the planets and their characters, sigils, and pentacles. There are rituals for evoking
both good and evil spirits and for practicing necromancy.
Waite called the _Fourth Book_ “muddled” and said its
lack of precision rendered it ineffective as a manual of
magic.


_**Grimoire of Honorius**_ Also called the _Constitution of Hono-_
_rius,_ this text may have been authored in the 16th century
but was fi rst published in Rome in 1629. It gained wide
circulation during the 17th century. The authorship is attributed to Pope Honorius III (r. 1216–27), who is credited with rites of exorcism. The book shows infl uences
from the _Lemegeton_ and claims to be based on the practical Kabbalah, but this connection is tenuous. Rather, it is
the only grimoire to introduce signifi cant Christian elements, which earned it the reputation of the blackest of
black magic texts. The grimoire is cast as a papal bull in
which the pope decrees that the authorities of the church,
from cardinals to secular clerks, should have the power of
invoking and commanding spirits of all sorts. This power
had been vested with the papal offi ce as the successor to
St. Peter.
The rituals in _Honorius_ combine kabbalistic elements
such as the 72 sacred names of God and Christian elements such as confessions, litanies, masses of the Holy
Ghost and angels, the offi ce of the dead, the GOSPEL OF
JOHN, and various prayers with gruesome sacrifi ces of
animals. The effect is more like a BLACK MASS than anything sacred.
The 1670 edition of _Honorius_ includes a rite of exorcism for both humans and animals. The 1800 edition
calls for using holy water in human exorcisms. In animal
possessions, it prescribes the use of salt exorcized with
BLOOD drawn from a bewitched animal.
As a magical text, it is viewed as having little foundation and probably was written for commercial appeal. It is
not to be confused with _The Sworn Book of Honorius,_ credited to the authorship of Honorius of Thebes, master magician. Waite said that the grimoire “must be avoided, were
it necessary at the present day to warn any one against
practices to which no one is likely to resort, which belong
to the foolish mysteries of old exploded doctrines, and are
interesting assuredly, but only as curiosities of the past.”


_**Arbatel of Magic**_ The _Arbatel of Magic_ is a slim text written in Latin and published in Basel, Switzerland, in 1575.
It was translated into German in 1686. The authorship
is not known, but it is speculated the person may have
been Italian, because of several obscure references to
Italian history. The book refers to “Theophrastic Magic,”
indicating infl uences of Paracelsus. It has no connection
to the Solomonic writings and does not even mention


Solomon; rather, it has strong Christian elements. Waite
considered it representative of “transcendental magic.”
The _Arbatel_ purports to be a nine-volume work of instructions on the magical arts, but only the fi rst volume,
or tome, is extant. It is uncertain whether the other eight
tomes were ever written; perhaps, the anonymous author
intended to write them but failed to follow through. The
fi rst tome is called _Isagoge,_ which means “essential or
fundamental instruction.”
Isagoge comprises Seven Septenaries of aphorisms of a
moral and spiritual nature that cite the sources of occult
wisdom: God, angels, learned men, nature (stones, herbs,
and so forth), apostate spirits, ministers of punishment in
HELL (comparable to the avenging classical gods), and the
spirits of the elements. The wisdom obtainable from these
sources ranges from the low magic of fi nding treasures to
alchemical transmutations to mystical knowledge of God.
Meditation, love of God, and living in accordance with
the virtues are emphasized as the best means for practicing the magical arts.


_**Theosophia Pneumatica**_ Also known as _The Little Keys of_
_Solomon,_ this grimoire was published in 1686 in German.
It possibly was included in the German edition of the _Ar-_
_batel of Magic,_ a work it follows closely. Of anonymous
authorship, the _Theosophia Pneumatica_ makes no claims
to ancient origins. Like the _Arbatel,_ it is Christian in orientation and holds that the exaltation of prayer is the end
of the Mystery. The Hebrew term _Talmud_ —derived from
the verb for “to learn”—is used to describe the aspiring
magician. The author also was knowledgeable about alchemy and included references to it.
The only section of the _Theosophia Pneumatica_ that differs signifi cantly from the _Arbatel_ is the appendix, which
contains strong Christian elements and terminology used
by the Swiss alchemist Paracelsus. It affi rms that all things
are threefold in nature after the model of the Father, Son,
and Holy Ghost. Man is threefold, having a body, soul, and
rational spirit. The body is of the earth. The soul is of the
elements derived through the stars, is the seat of understanding, and is the genius for arts and sciences. The rational spirit is from God and is the medium through which
divine inspiration enters the physical body. The soul and
rational spirit are joined in marriage by God to reside in
the body. Regeneration is achieved when the rational spirit
overcomes the soul. There are two kinds of death: deterioration of the body and destruction of the soul via poisoned stellar infl uences. In either case, the rational spirit
departs; it may also depart at the will of God. It is not possible to cure certain diseases by which God has chosen to
affl ict humankind. The unicorn, Quintessence, azoth, and
philosopher’s stone are all useless. All other diseases can
be cured with natural magic and alchemy.


_**Heptameron**_ Also called _Magical Elements,_ this book is
attributed to Peter of Abano, an Italian physician who
died in 1316 after being condemned to death by the In


**grimoires  103**


quisition. Abano is not believed to be the author. The
_Heptameron_ probably was written in the 16th century
and may have been intended as a supplement to the
_Fourth Book._
The grimoire is a composite work of white and black
magic that deals with fi nding treasure, procuring love,
detecting secrets, opening locks, fomenting hatred and
evil thoughts, and so on. It is divided into two parts: the
evocation of the Spirits of the Air, who are demons, and a
set of angelic evocations for each day of the week.


_**Little Albert**_ Also titled _Marvelous Secrets of the Natural_
_and Cabalistic Magic of Little Albert,_ this text was published
in 1722. Material from it appear in various grimoires.


_**The Enchiridion of Pope Leo**_ This book is technically not
a grimoire: It offers no instructions for magical rituals
but is a collection of charms turned into prayers, accompanied by mysterious fi gures supposedly taken from rare
old manuscripts.
According to the story of the book’s alleged origins,
Pope Leo III (r. 795–816) gave the Emperor of the West
Charlemagne a collection of prayers after his coronation
in Rome in 800. The collection had special properties:
Whoever carried it about on his person with the proper
attitude—respect for the Scripture—and recited it daily
in the honor of God would have divine protection for his
entire life. He would never be defeated by his enemies and
would escape all dangers without harm. The text claims
that Charlemagne, who enjoyed great fortune, wrote a letter of thanks in his own hand to Pope Leo III, which is
still preserved in the Vatican Library.
This collection of prayers was published as the
_Enchiridion_ for the fi rst time in Rome in 1523. A second
edition is said to have been issued in 1606 and a fi nal
edition in 1660. The book was probably composed in the
17th century and given the legend to lend it authenticity.
Charlemagne may not have been literate, and no letters of
his are extant.
The _Enchiridion_ ’s charms are dressed up as prayers,
but few are spiritual in nature; they are instead concerned
with material things such as acquiring wealth, happiness,
and advantage and protecting ones self against all kinds
of dangers, misfortunes, natural disasters, and evils. The
text denies any association with magic, but in the fashion
of magic, it describes a ritual for its proper use. The book
must be kept clean in a bag of new leather. It must be
carried on the person, and at least one page of it must be
read with devotion every day. Specifi c pages can be read
for various needs. To read from the book, one must face
east and kneel, for this, claims the _Enchiridion,_ is what
Charlemagne did.


_**Pseudomonarchia Daemonum**_ More a text about demons and demonology than a grimoire, this was written around 1583 by Johann Weyer. It lists 68 of the 72
demons found in the _Lemegeton_ but does not give their
seals or rituals.


**104  grimoires**


_**Alberti Parvi Lucii Liber de Mirabilibus Naturae Arca-**_
_**nis**_ Attributed falsely to the authorship of St. Albertus
Magnus, this grimoire was published in Lyons, France,
with the kabbalistic date of 6516. It gives instructions for
making philters, interpreting dreams, discovering treasure, making a hand of glory (a black magic charm), making a ring that confers invisibility, and performing other
magical acts.
The following texts were written in the 18th and 19th
centuries and are often called grimoires:


_**The Book of Sacred Magic of Abra-Melin the Mage**_ Authorship is attributed to Abra-Melin (also spelled _Abramelin_ ),
a Jewish kabbalistic mage of Wurzburg, Germany, who
supposedly wrote the grimoire for his son in 1458. The
manuscript, written in French in the 18th century, claims
to be a translation of the original Hebrew manuscript. The
book was a major infl uence in the 19th-century occult
revival led by the Hermetic Order of the Golden Dawn.
ALEISTER CROWLEY borrowed from it for his own rituals
to master demons.
The book comprises three books, all derivative of
the _Key of Solomon._ According to lore, Abra-Melin said
he learned his magical knowledge from angels, who told
him how to conjure and tame demons into personal servants and workers and how to raise storms. He said that
all things in the world were created by demons, who
worked under the direction of angels, and that each individual had an angel and a demon as familiar spirits. The
basis for his system of magic, he said, may be found in
the Kabbalah.
The magical system is based on the power of numbers
and sacred names and involves the construction of numerous magical squares for such purposes as invisibility,
fl ying, commanding spirits, necromancy, shape shifting,
and scores of other feats. Rituals for conjuring spirits,
creating magic squares, and making seals and sigils are
elaborate and must be followed exactly in accordance
with astrological observances.


_**True Black Magic**_ Also called _The Secrets of Secrets,_ this
black magic grimoire purportedly was written in the
1600s by a magician named Toscraec, who claimed that
it was based on a centuries-old manuscript written in
an unknown language. Toscraec said he was only able
to translate the manuscript with the help of an angel. It
probably was written in the 18th century.
_True Black Magic_ is a goetic adaptation of the _Key of_
_Solomon._ In the book, claims are made that the manuscript was found in the tomb of Solomon, and it was
translated from the Hebrew in 1750 by the magus IroeGrego. It includes 45 talismans, their properties and uses,
and “all magical characters known unto this day.” The
grimoire quotes Solomon as saying that divine love must
precede the acquisition of magical wisdom.


_**The Black Pullet**_ According to lore, this grimoire was
published in Egypt in 1740, but it was probably authored
in the late 18th century in Rome or in France. _The Black_



_Pullet_ is one of the few grimoires that do not claim to be
manuscripts of antiquity. It does not link itself to Solomonic magic but shows infl uences of the spurious _Fourth_
_Book._ It places particular emphasis on 20 magic talismans
and 20 corresponding magic rings, plus two talismans of
a magic circle and a magic rod or wand. It disavows all
connections to black magic. It has appeared in altered
versions as _Treasure of the Old Man of the Pyramids_ and
_Black Screech Owl._ The 22 talismans have been linked to
the 22 trumps of the Tarot.
_The Black Pullet_ tells a colorful story about itself
and its alleged origins. The original—and ambitious—
French title of the grimoire was _The Black Pullet, or_
_the Hen with the Golden Eggs, comprising the Science of_
_Magic Talismans and Rings, the Art of Necromancy and of_
_the Kabbalah, for the Conjuration of Aerial and Infernal_
_Spirits, of Sylphs, Undines, and Gnomes, for the acquisition_
_of the Secret Sciences, for the Discovery of Treasures, for_
_obtaining power to command all beings, and to unmask all_
_Sciences and Bewitchments, The whole following the Doc-_
_trines of Socrates, Pythagorus_ [sic], _Zoroaster, Son of the_
_Grand Aromasis, and other philosophers whose works in_
_the MS. escaped the confl agration of the Library of Ptolemy,_
_Translated from the language of the Magi and that of the_
_Hieroglyphs by the Doctors Mizzaboula-Jabamia, Danhu-_
_zerus, Nehmahmiah, Judahim, and Eliaeb, Rendered into_
_French by A.J.S.D.R.L.G.F._
_The Black Pullet_ claims it is the narrative of an unnamed man who was a member of Napoleon’s armed
forces sent to Egypt. With several companions, he went
to the pyramids outside Cairo, where they all stopped for
lunch. They were attacked by Arabs, and all but the author were killed. He was left for dead. When he regained
consciousness, he assumed he would soon be dead because he had been abandoned in the desert and delivered
a farewell to the setting Sun.
Suddenly, a stone rolled back in the Great Pyramid,
and a man walked out. The soldier could tell by his turban that he was a Turk. As luck would have it, the soldier
knew the Turkish language and could communicate. The
Turk revived him with liquor and took him inside the
pyramid, which was revealed to be the magical home of
the mysterious man.
The soldier was astonished to fi nd vast halls, endless
galleries, subterranean chambers, and piles of treasures,
all ministered by spirits. There were blazing lamps and
magic suppers. A genius, or FAMILIAR, named Odous was
the special attendant of the Turk. The soldier was also
shown _The Black Pullet,_ a text that was like a version of
Aladdin and the magic lamp, but with an inner meaning
conferred by the demon ASTAROTH. The magical power
was created with talismans embroidered on silk and rings
made of bronzed steel.
The Turk said he was the only heir to this magic,
which was based on Egyptian hieroglyphs. He told the
soldier he was near death. He possessed a magic talisman
that enabled him to be fl uent in 22 languages. The Turk


conveyed to the soldier all the secrets of the book, and
then immediately he died on his sofa. The soldier fell into
a swoon.
When he recovered, the soldier left the pyramid, accompanied by Odous, who was now under his command,
and taking with him _The Black Pullet,_ the ashes of the
Turk, and piles of treasures. He sailed for Marseilles and
settled in Provence, where he spent the rest of his days
experimenting with the secrets of the book. He published
the book and created a magic talisman that would affect
anyone who pirated it with ears six inches longer than
Midas’.
The talismans of _The Black Pullet_ are, in more modern
times, embroidered onto silk but are best engraved on silver, gold, or metals resembling them. They are sometimes
used alone rather than in conjunction with the rings.
Once armed with the talismans and rings, the spirits
can be commanded. The evocation for Odous is “Thomatos, Benesser, Flianter,” which fi rst summons 37 spirits.
Address them by saying “Litan, Izer, Osnas,” and they
will bow down before you. Say “Nanther” as each one
does. The command “Soutram Urbarsinens” will cause
the spirits to transport you through the air wherever you
wish to go, and they will return you home upon the command “Rabiam.”
A major section of _The Black Pullet_ tells how to procure a GOLD-FINDING HEN.


_**Red Dragon**_ Published in 1822 but reported to date back
to 1522, this is nearly identical to the _Grand Grimoire._
Later editions of _Red Dragon_ incorporated the instructions for the Gold-Finding Hen from _The Black Pullet._


_**Transcendental Magic**_ This book comprises the occultist
Eliphas Levi’s own system of magic and was published
in 1896. The occultist A. E. Waite called it a grimoire of
“absolute science.” Levi based his system on the _Key of_
_Solomon,_ adding his own views based upon his experiences in magic and alchemy.


_**The Book of Black Magic and of Pacts**_ Written in 1898 by
Waite, the book discusses other grimoires and provides a
“Complete Grimoire of Black Magic.” Waite draws upon
and compares different grimoires in discussing rituals
and the fundamentals of magic.


FURTHER READING:
Butler, E. M. _Ritual Magic._ Cambridge: Cambridge University
Press, 1949.
Cavendish, Richard. _The Black Arts._ New York: G.P. Putnam’s
Sons, 1967.
Grillot de Givry, Emile. _Witchcraft, Magic and Alchemy._ 1931.
Reprint, New York: Dover, 1971.
Levi, Eliphas. _Transcendental Magic._ 1896. Reprint, York
Beach, Me.: Samuel Weiser, 2001.
Mathers, S. L. MacGregor. _The Book of the Sacred Magic of_
_Abra-Melin the Mage._ Wellingborough, England: Aquarian Press, 1976.
Thompson, C. J. S. _The Mysteries and Secrets of Magic._ New
York: Barnes & Noble, 1993.



**Guazzo, Francesco-Maria  105**


Waite, Arthur Edward. _The Book of Black Magic and of Pacts._
1899. Reprint, York Beach, Me.: Samuel Weiser, 1972.
Wright, Elbee. _The Book of Magical Talismans/The Black Pul-_
_let._ Minneapolis: Marlar, 1984.


**grotto** A local organized group of Satanists, as well as
the regular meeting place of groups of Satanists. The
term originated with the Church of Satan, founded in
1966 in San Francisco, which set up grottoes around the
United States. In the mid-1970s, the grottoes were dissolved and the church was reorganized as a secret society. Other Satanist organizations also use the term _grotto_
for their local chapters.


**Guazzo, Francesco-Maria** **(17th century)** Italian friar
and demonologist. Francesco-Maria Guazzo is best known
as the author of _Compendium Malefi carum_ ( _Handbook of_
_Witches_ ), a leading inquisitor’s guide published in 1608.
Little is known about Guazzo’s life. He joined the
Brethren of St. Ambrose ad Nemus and St. Barnabas in Milan. He wrote the _Compendium_ over a three-year period in
response to a request from Cardinal Federico Borromeo,


_Guazzo’s_ Compendium Malefi carum (AUTHOR’S COLLECTION)


**106  Gusion**


the archbishop of Milan. The book, published in 1608,
draws upon the works of other demonologists and repeats
some of the superstitions of the time, including the assertion that MARTIN LUTHER was born from the union of the
DEVIL and a nun.
Guazzo served as a judge and assessor in WITCHCRAFT
trials. In 1605, he was sent to Cleves to advise in a case
involving the serene duke John William of Julich-Cleves.
The duke accused a 90-year-old warlock, John, of overlooking and ensorcelling him. John confessed that he
used CHARMs and runes to affl ict the duke with a wasting
sickness and “frenzy.” He was found guilty and sentenced
to be burned at the stake. Before the sentence could be
carried out, John committed suicide by slicing his throat
with a knife. According to Guazzo, the Devil himself
stood at John’s side as he died.
The duke asked Guazzo to assist in other witchcraft
cases in Germany, and he did.



The _Compendium_ became the leading witch handbook
in Italy and has been compared to the _MALLEUS MALEFI-_
_CARUM._ Guazzo never achieved the personal fame of some
of his contemporaries such as NICHOLAS REMY or JEAN
BODIN, probably because he did not oversee witch trials
and interrogations himself.


FURTHER READING:
Guazzo, Francesco-Maria. _Compendium Malefi carum._ Secaucus, N.J.: University Books, 1974.


**Gusion** **(Gusayn)** FALLEN ANGEL and fourth of the 72
SPIRITS OF SOLOMON. In HELL, Gusion is a duke who
appears as a cynocephalus ( _xenophilus_ ). He discerns the
past, present, and future; answers all questions; confers
honor and dignity; and reconciles enemies. He commands 40 LEGIONs of DEMONs.


**Hades** In Greek mythology, the god who rules the
underworld of the dead. Hades is the son of the Titans
Cronus and Rhea. With one of his brothers, Zeus, he
plots to overthrow their father Cronus, the god of time.
Hades; Zeus, god of Olympus; and another brother, Poseidon, god of the sea, drew lots to divide up the world,
and Hades fared the worst, getting the underworld.
Hades seeks to increase the population of his kingdom
and prevent anyone from leaving. The gates of his abode,
also called Hades, are guarded by the three-headed dog
CERBERUS. Hades’ wife is Persephone, whom he abducted
to the underworld.
Hades also is the god of wealth, because of the precious metals mined from the earth; he is also called Pluto
(the rich one or the hidden one).
He has a helmet that makes him invisible.
See HELL.


**Hagenti** **(Haagenti)** FALLEN ANGEL and 48th of the 72
SPIRITS OF SOLOMON. Hagenti is a president who rules 33
LEGIONs of DEMONs. He appears in the shape of a bull with
griffi n wings but will change into human form when
commanded by a magician. He turns wine into water,
transmutes all metals into gold, and imparts wisdom.


**Haizmann, Christopher (Christoph) Joseph** **(17th**
**century)** Minor Bavarian painter who announced in
1677 that he had signed a PACT with the DEVIL and was
tormented by DEMONs for the rest of his life.



Christopher Haizmann was seized with an “unnatural
convulsion” on August 29, 1677. He went to the police
and asked for protection, claiming that nine years earlier, he had sold his soul to SATAN. The police granted his
request.
Haizmann wrote and illustrated the story of his infernal pact. He stated that the Devil one day had appeared
to him as a burgher with a large black dog and asked him
why he was distressed and sad. “He would help me out of
my distress if I were willing to subscribe myself in ink to
him to be his son; he would assist and help me in every
possible way,” Haizmann wrote.
The painter agreed to a nine-year contract. A pact
was drawn up and signed in Haizmann’s BLOOD. Over
the ensuing years, the Devil appeared to him many
times in various grotesque shapes, including that of a
dragon with breasts and talons. Satan also sent him visions of HELL, which Haizmann described as “fi lled with
burning fl ames and terrible stench. In it there was a
large cauldron from which came heart-rending moans
and groans of human beings; on its edge sat a hellish
devil who did nothing but pour fl aming resin, sulphur
and pitch over them.”
When the end of his contract approached, Haizmann
grew anxious about his own fate. Sent by the local police to a holy shrine at Mariazell, Haizmann underwent
several days of EXORCISM, during which the Virgin Mary
recovered the pact from the Devil. Less than a year later,
Haizmann, complaining of continuing torment by the



**107**


**108  Halahel**


Devil, reappeared at the shrine and underwent another
exorcism. This time, the Virgin Mary ripped up the pact.
Haizmann committed himself to a Bavarian monastery but still could not live in peace. He spent the rest of
his life tormented by visions of the Devil and his demons.
He died in 1700.
A noted Viennese librarian and researcher, the court
councilor Dr. Rudolf Payer-Thurn found a document
prepared at Mariazell that described Haizmann’s exorcism. He showed the document to Sigmund Freud and
asked for Freud’s analysis of the case. Originally appearing in _Imago_ in 1923, Freud’s “Eine Teufelsneurose im
Siebzehnten Jahrhundert” (“A devil neurosis of the seventeenth century”) is considered a key document in Freudian psychoanalysis.
The Mariazell papers, including paintings made by
Haizmann during his possession, led Freud to believe the
following:


1. Rather feminine self-depictions of Haizmann in his
paintings show Haizmann as suppressing homosexual tendencies.
2. Multiple breasts in the paintings show Haizmann’s
sexual associations with the Devil.
3. The number 9—there is a nine-year gap between
Haizmann’s pact with the Devil and its implementation, and nine days in which Haizmann resisted
the Devil—represents pregnancy fantasies.
4. A penis is painted on the Devil in every picture.
This, along with the pregnancy fantasies, show
that Haizmann “recoiled from a feminine attitude
toward his father which has its climax in the fantasy of giving birth to his child. Mourning for the
lost father, heightened by yearning for him, [Haizmann’s] repressed pregnancy fantasy is reactivated,
against which he must defend himself through neurosis and by degrading his father.”
5. Freud found that Haizmann’s selling of himself to
the Devil bought him peace of mind: “His father
had died, he had become melancholy, and the devil,
who came along and asked him why he was upset
and mournful, promised to help him. . . . Here we
have someone who gives himself to the devil in
order to be free of an emotional depression.”
6. Ultimately, then, Freud reasoned, the Devil is a
father fi gure.


**Halahel** In _The Lemegeton,_ a DEMON who is part good
and part evil, and under the rule of BAAL.


**Halpas** **(Halphas)** FALLEN ANGEL and 38th of the 72
SPIRITS OF SOLOMON. In HELL, Halpas is an earl who appears
in the form of a stork and speaks with a hoarse voice. He
burns towns; it is also said that he builds towns and fi lls
them with armed men. Halpas takes swords to the wicked
and sends men either to battlefi elds or to other places. He
rules 26 LEGIONs of DEMONs.



**Harlequin** In European folklore, a GOBLIN fi gure whose
name is sometimes synonymous with SATAN or the
DEVIL.
The origin of the name _Harlequin_ is uncertain, and it
has many variations of spellings, including _erlequin, her-_
_lekin, hierlekin, hellequin, hennekin,_ and _hellekin. Herlaken_
is used as the name for the Devil and the will-o’-the-wisp.
Harlican appears in French folklore to describe both IMPs
and troublesome children. The Hennekin, sometimes associated with incubi (see INCUBUS), dance at CROSSROADS
at night. The Herlethingi are troops of night wanderers
who are the dead. In England, such bands were described
in the 11th and 12th centuries and sometimes comprised
dead aristocrats. They also appeared at noontime. Harlequin (Helequin) is associated with the WILD HUNT as the
leader of a pack of ghosts and DEMONs that ride through
the air on stormy nights. Harlequin was a frequent clown
character in the Italian improvisational theater called
commedia dell’arte, popular in the 16th–18th centuries.


FURTHER READING:
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**Head of the Dragons** DEMON in the form of a threeheaded dragon with awful skin.
In the Testament of Solomon, the Head of the Dragons
is a three-pronged spirit that is responsible for birth defects and epilepsy. He says he overpowers others through
three deeds: He can enter the wombs of women and blind
the unborn, turn their ears around backward and make
them deaf and dumb, and make men fall down, grind
their teeth, and foam at the mouth. He is thwarted by an
“angel of the Counselor” (Christ) at Golgotha.
The demon tells King SOLOMON that a great deal of
gold lies beneath the foundation of the Temple of Jerusalem, which Solomon has under construction. Solomon
fi nds the gold and binds the demon with his magical ring.
He sentences the demon to make bricks for the temple.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**heavenly bodies** DEMONs of the world of darkness who
cause all the misery and strife in the world.
The Testament of Solomon identifi es two groups of
seven or 36 heavenly bodies who are demonic powers of
the world. Tsol 8 describes the fi rst group of seven. Interrogated by King SOLOMON, the demons say they live
together in Lydia or on Mount Olympus, and they change
their position. Their stars in heaven look small, but they
are named as gods are. Six of them are thwarted (nullifi ed) by certain ANGELs. The seven are the following:


  - Deception, who deceives and causes the most evil
heresies. He is thwarted by the angel Lamechiel.


  - Strife, who provides weapons for fi ghting and warfare. He is thwarted by the angel Baruchiel.

  - Fate, who causes men to fi ght instead of make peace
with those who are winning. He is thwarted by the
angel Marmaroth.

  - Distress, who divides and separates men into
opposing factions and creates jealousy, and who is
followed by Strife. He is thwarted by the angel Balthioul.

  - Error, who leads men astray by causing them to
kill each other, dig up graves, and do other wicked
things. He is thwarted by the archangel Uriel.

  - Power, who feeds the greed for power, establishes
tyrants, and deposes kings. He is thwarted by the
angel Asteraoth.

  - The Worst, who tells Solomon he will harm the king
by causing him to be bound with the bonds of Artemis. The Worst does not name a THWARTING ANGEL.


Solomon sentences the seven demons to dig the foundation of the Temple of Jerusalem, which is 250 cubits in
length.
Tsol 18 describes the second group of 36 heavenly
bodies, demons who correspond to the decans (10-degree
segments) of the zodiac. When summoned by Solomon,
they appear with their heads “like formless dogs.” Some
have the forms of humans, bulls, or dragons, with faces of
birds, beasts, or sphinxes. They call themselves the world
rulers of darkness and say the king has no power to harm
them or lock them up, but since he has dominion over all
the spirits of the air, the earth and beneath the earth, they
take their place before him as other spirits do. Solomon
instructs them to appear before him in order and explain
who they are. The demons are as follows:


  - Ruax, who causes headaches and is thwarted by
Michael

  - Barsfael, who causes pains in the side of the head
and is thwarted by Gabriel

  - Artosael, who damages the eyes and eyesight and is
thwarted by Uriel

  - Oropel, who causes sore throats and mucus and is
thwarted by Raphael

  - Kairoxanondalon, who causes ear obstructions and
is thwarted by Ourouel (possibly a variant of Uriel)

  - Sphendonael, who causes tumors of the parotid
gland and painful stiffening of the body and is
thwarted by Sabael

  - Sphandor, who paralyzes limbs, destroys the nerves
of the hand (possibly carpal tunnel), and weakens
shoulders and is thwarted by Arael

  - Belbel, who causes perversions and is thwarted by
Karael

  - Kourtael, who causes colic and bowel problems and
is thwarted by Iaoth

  - Metathiax, who causes kidney pain and is thwarted
by Adonael



**heavenly bodies  109**


- Katanikotael, who causes domestic fi ghts and disharmony. He is thwarted by sprinkling a house with
water in which laurel leaves have been soaked and
by intoning, “Angel, Eae, Ieo, Sabaoth.”

- Saphthoreal, who causes mental confusion and is
thwarted by a written CHARM worn around the neck
that says, “Iae, Iao, sons of Sabaoth”

- Phobothel, who causes loosening of the tendons
and is thwarted by Adonai

- Leroel, who causes chills, fever, and sore throat and
is thwarted by the recitation of the words “Iax, do
not stand fast, do not be fervent, because Solomon
is fairer than eleven fathers”

- Soubelti, who causes shivering and numbness and
is thwarted by Rizoel

- Katrax, who causes fatal fevers and is thwarted
when a person rubs coriander on his or her lips and
says, “I adjure you by Zeus, retreat from the image
of God.”

- Ieropa, who sits on stomachs and causes convulsions in the bath and who causes seizures and is
thwarted when a person repeats three times into the
right ear of the affl icted “Iouda Zazabou”

- Modebel, who causes husbands and wives to separate and is thwarted when someone places a written charm bearing the names of the “eight fathers”
(Egyptian deities) on doorways

- Mardero, who causes incurable fevers and is
thwarted when his name is written in a house

- Rix Nathotho, who causes knee problems and is
thwarted when the name _Phouneiel_ is written on
papyrus

- Rhyx Alath, who causes croup in infants and is
thwarted by the name _Raarideris_ written and carried
on a person

- Rhyx Audameoth, who causes heart pain and is
thwarted by Raiouoth

- Rhyx Manthado, who causes pain in the kidneys
and is thwarted by the written charm “Iaoth, Ouriel”
(Uriel)

- Rhyx Atonme, who causes rib pain and is thwarted
with a charm written on a piece of wood from a
ship that has run aground that says, “Marmaraoth
of mist”

- Rhyx Anatreth, who causes gas and burning bowels
and is thwarted by “Arara, Arare”

- Rhyx, the Enautha, who causes people to change
their minds and hearts and is thwarted by Kalazael

- Rhyx Axesbuth, who causes diarrhea and hemorrhoids and is thwarted by pure wine that is drunk

- Rhyx Hapax, who causes insomnia and is thwarted
when the written charm “Kok; Phedismos” is worn
on the temples

- Rhyx Anoster, who causes hysteria and bladder pain
and is thwarted when the affl icted takes laurel seeds,
mashes them into oil, and massages the preparation


**110  Hecataea**


into the body while repeating, “I adjure you by Marmaraoth”

  - Rhyx Physikoreth, who causes long-term illness and
is thwarted when the affl icted massages the body
with salted olive oil while saying, “Cherubim, seraphim, help (me)”

  - Rhyx Aleureth, who causes the swallowing of fi sh
bones and is thwarted when a fi sh bone is put in the
breasts of the affl icted

  - Rhyx Ichthuon, who causes detached tendons and
is thwarted by the words “Adonai, malthe”

  - Rhyx Achoneoth, who causes sore throats and tonsillitis and is thwarted by a written charm of “Leikourgos” on ivy leaves made into a pile

  - Rhyx Autoth, who causes jealousy and quarrels
between people who love each other and is thwarted
by a written charm of the letters _alpha_ and _beta_

  - Rhyx Phtheneoth, who casts the EVIL EYE and is
thwarted by an inscribed eye

  - Rhyx Mianeth, who holds “a grudge against the
body” and causes fl esh to rot and houses to be
demolished and is thwarted by a written charm,
“Melto Ardad Anaath,” placed at the entrance to a
home


Solomon forces all of these heavenly bodies to bear
water for the Temple of Jerusalem.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. New York: Doubleday, 1985.


**Hecataea** In Greek lore, frightening DEMONs and apparitions who are considered to be the “children” of Hecate,
goddess of the underworld, dark Moon, ghosts, and
magic. The Hecataea appear at the goddess’ bidding.
See CHTHONIC DEITIES.


**Hel** In Norse mythology, the goddess and ruler of Helheim, the realm of the dead. Hel is the youngest child of
the evil god Loki and the giantess Angrboda. She is usually described as a horrible hag, half-alive and half-dead
(half-blue-black and half-fl esh-colored), with a gloomy
and grim expression. Her face and body are those of a
living woman, but her thighs and legs are those of a
corpse, mottled and moldering. Hel was cast into the
underworld after being abducted by the gods. Her hall in
Helheim is called Eljudnir (Sleet-Cold), the home of the
dead, and has high walls. Her manservant is Ganglati
and her maidservant is Ganglot (tardy).


**hell** The underworld abode of souls of the dead. In
Christianity, hell is the opposite of heaven and is the
place ruled by the DEVIL, where DEMONs torment sinners
for eternity. Hell is the complete absence of God, light,
and love; a place of unbearable fi re and horrible tortures.
Hell takes its name from HEL, the Norse goddess of the



netherworld. Most concepts of the afterlife segregate the
good from the evil, sending them to separate abodes.


_Egyptian_
Amenti (also Amentet) is the underworld in the Osiris
cult of Egyptian myth and religion. _Amenti,_ which means
“hidden land,” is located where the Sun sets in the west.
After arriving at Amenti, the soul is taken by the jackalheaded god of death, Anubis, to a judgment hall. Anubis
weighs the soul’s heart against the feather of truth and
light, and the soul is judged by 42 judges. Worthy souls
go to the fi elds of Aalu (also Aaru), which are reached
by passing through either 15 or 21 gates guarded by evil
demons armed with long knives. The Elysium-like fi elds
were cultivated for food for the dead. Souls who fail judgment and weighing are eaten by a monster named Ammit
(Ammut) and sent to a place of torment.


_Greek_
The Greek underworld of Hades is a realm of shadows.
The souls of the dead are colorless shades who wander about in a depressing, gloomy world. According to
Homer, they have no blood or bones, twitter like bats, and
seek the vitalizing life forces from sacrifi ced animals and
necromantic rituals. In later Greek thought, the good are
rewarded and the wicked are punished.
The dead reach the afterlife by crossing the river Acheron, the river of sorrow, in a boat driven by the ferryman
Charon. He must be paid for passage, usually in the form
of a coin placed under the tongue of the deceased. After
passing by the guardian, the three-headed dog CERBERUS,
the dead proceed to the place of judgment.
Hades is divided into the Elysian Fields, a paradise for
the good, and Tartarus, a hell for the wicked. There are
many rivers. Besides the Acheron, major ones are the Cocytus (lamentation), Phlegethon (fi re), Lethe (forgetfulness), and Styx (hate), the last of which divides the upper
and lower worlds.
Three judges of the underworld, Minos, Rhadamanthus, and Aeacus, weigh souls at a place where three
roads meet. The blessed are sent to the Elysian Fields, the
wicked are sent to Tartarus, and those who are neither are
sent to the Fields of Asphodel.
The wicked are unhappy and suffer, but not at the
hand of demons.
Early Christians used the term _Hades_ to translate the
Hebrew term _Sheol,_ the land of the dead.


_Zoroastrianism_
In Zoroastrianism, hell is created in the middle earth by
AHRIMAN, the personifi cation of ultimate evil. In his battle against Ohrmazd, the good god, Ahriman attacks the
earth, ripping apart the sky, thereby creating night. He
hurtles toward the earth and bores straight through it,
making a tunnel. This hole becomes hell, infested with
demons. Damned souls are sent here to suffer extremes
of heat and cold, loathsome stenches, rotting food, and
the torments of demons, who gnaw, swallow, and pierce


_Demons whipping sinners in hell_ (AUTHOR’S COLLECTION)


the damned with spears. The extent of punishment is
suited to the crimes and sins of the souls. Souls who are
neither wholly good nor wholly evil go to a purgatorylike place, Hamegstan, a shadowy and oppressive realm
with extremes of heat and cold. Being sent to hell is not
permanent, however. At the Last Judgement, all sin is
purged.
After death, the soul spends three days sitting at the
head of its body praying for its future. Then, it must cross
a river swollen with the tears of weeping loved ones. If too
many tears have been shed, the river cannot be crossed.
The soul is aided by its guardian angel. If the river is
crossed, the soul then arrives at the Chinvat Bridge, or
“Bridge of the Requiter,” to meet three angels of judgment: Mithra, Srosh, and Rashnu. The deeds of the soul
are weighed. Depending on the good or evil reckoning,
the bridge is wide and easily crossed, or sharp and narrow, causing the wicked to fall into hell.



**hell  111**


One text, The Book of Arda Viraf, describes hell in
detail as a gloomy, stinking, fi ery, and depressing abode.
There are four signifi cant hills: Dush-humat, the place of
evil thoughts; Dush-hukht, the place of evil words; Dushhuvarsht, the place of evil deeds; and Chakat-i-Daitih,
a desert and dark stinking pit full of demons below the
Chinvat Bridge. The deepest pit is Drûgâskan, a place so
dark that the sense of sight is lost.
Punishments fi t the nature of sins; 85 are described
in The Book of Arda Viraf from the sixth century. Eightyfi ve of its 101 chapters concern hell. The visionary is
Arda Viraf, who travels to both heaven and hell with two
guides: Srosh the pious and Ataro, an angel. Besides witnessing landscapes and tortures of hell, Arda Viraf sees
Angra Mainyu, the deadly world destroyer later known
as Ahriman.
Unlike the Christian hell to come, demons do not
force the punishments upon the damned; rather, the


**112  hell**


damned infl ict the punishments on themselves, while
demons look on. The most common punishment is eating fetid and putrid things for thousands of years until
the fi nal resurrection. Other punishments include the
eating of their own corpses, fl esh, and excrement, menstrual fl uids and semen, blood and brains from skulls of
the dead, and their own children. Tortures also include
hanging (particularly upside-down), dismemberment,
decapitation, laceration, mutilation and self-mutilation
by cutting, gnawing, devouring, gnashing, piercing,
beating, tearing, trampling, stinging, and dragging. The
wicked are stabbed and pelted and stretched on racks;
they are forced to bear enormous burdens and perform
painful and fruitless tasks; are burned and cooked in
ovens, cauldrons, and frying-pans; are cast down into
heat, cold, smoke, snow, and stench. They endure hunger and thirst, and they are forced to lick hot things or
to defecate and masturbate continually; they are submerged in mud and turned into SERPENTs. Their eyes
are gouged out and their tongues pulled out; putrid substances are forced into their noses, eyes, and mouths.
Their penises are gnawed and their breasts are gnashed
and cut off.
Fire is present in the Zoroastrian hell but is not an instrument of torture; instead, hot implements and objects
and molten metal are used against the damned.



_Judaism_
Sheol (place of the dead) is a shadowy place under the
earth where souls continue their existence in the afterlife.
The equivalent Greek term for the Hebrew _Sheol_ is _Hades,_
but as a place after death, not as a place of punishment.
Daniel 12:2, which concerns the coming of the messianic kingdom, expresses the conviction that God will not
abandon souls in Sheol: “And many of those who sleep in
the dust of the earth shall awake, some to everlasting life,
and some to shame and contempt.”
All souls go initially to Sheol (with the exception of a
few righteous ones whom God takes straight to heaven).
In 3 Enoch, two angels of destruction escort “intermediate” souls (those equally good and bad) and wicked souls
to Sheol. The intermediate souls are purifi ed in fi re in order to be fi tting in God’s presence. They have spiritual
forms that are human faces with eagle bodies. The faces
are green because of the taint of their sin and will remain
so until they are purifi ed.
The wicked souls, whose faces are as black as the bottoms of pots because of their sins, are taken by an angel to
Gehenna (hell) for punishment. Gehenna or Gehinnom
(Valley of Hinnom) is associated with the literal valley
of Hinnom south of Jerusalem, where human sacrifi ces
were made to MOLOCH. Different accounts exist concerning the creation of Gehenna: it was created by God on
the second day, or it existed before the world and its fi re
was created on the second day. It exists either above the
fi rmament, behind dark mountains, or deep within the
earth. Its fi re is 60 times hotter than any fi re on Earth
and is never extinguished. It stinks of sulfur. Sinners go
immediately to Gehenna, where they are punished in terrible pain for eternity.



_Christianity_
In orthodox Christianity, hell has four levels. The fi rst
two are limbo regions for pre-Christian souls, now unoccupied, and for the souls of unbaptized children. The
third is purgatory, where most mortals go prior to admission to heaven. The duration of their stay depends upon
the gravity of their sins. The fourth is hell itself, reserved
for eternal punishment of the damned, who have no hope
of redemption.
Hell exists in the bowels of the earth. Earthquakes are
produced by the convulsions of the damned, according to
orthodox belief.
There are three gates to hell: in the inhabited land,
in the wilderness, and at the bottom of the sea. In the
Middle Ages, caves were considered to be the entry points
to hell.
Hell is characterized by extremes of temperature.
There are unbearable furnaces and pitch and fl ames, and
extreme cold, ice, and frigidity. The damned are punished
according to their sins, and in ways similar to the descriptions of the Zoroastrian hell. Their bodies are tor_The mouth of hell, with Lucifer atop and Satan in front of the_ tured and ripped apart by demons; they are subjected to
_jaws_ (AUTHOR’S COLLECTION) piercings and hanging in agonizing postures, such as by


_The gluttonous are punished in hell by being force-fed toads,_
_rats, and snakes._ (AUTHOR’S COLLECTION)


their tongues or breasts. They have their organs and fl esh
devoured; they eat excrement and fi lth. They have their
genitals and breasts mutilated. Worms crawl in and out
of their eyes.


_Islam_
Jahnnam is the Islamic hell, the destination of not only
criminals but infi dels and those who do not believe in
God. The damned are forced to eat bitter fruit from a
tree called Zaqqum and endure a host of other tortures.
The Qur’an emphasizes the torments of hell for wayward
Muslims. The guilty are “bound with chains, their garments pitch, and their faces covered with fl ames” (sura
14:49–50). For those who oppose God’s message, “Hell
will stretch behind them, and putrid water shall he drink:
he will sip, but scarcely swallow. Death will assail him
from every side, yet he shall not die. Harrowing torment
awaits him” (sura 14:16–17), and “Garments of fi re have
been prepared for the unbelievers. Scalding water shall
be poured upon their heads, melting their skins and that
which is in their bellies. They shall be lashed with rods of
iron” (sura 22:19–20).


_Visits to Hell_
Numerous religious fi gures and visionaries have visited
one or both sides of the afterlife. Zarathustra (Zoroaster)
was said to have made midnight trips to both heaven and
hell, as did Moses. There is a tradition that JESUS went to
hell for three days between his Crucifi xion and ascension



**Hell-Fire Club  113**


to heaven. The Bible makes no clear reference to it, but the
statement that Jesus went to hell is in the Apostles’ Creed.
1 Peter 3:19 says that Jesus went to preach to “the spirits
in prison,” a reference interpreted as meaning hell.
EMMANUEL SWEDENBORG had numerous out-of-body
visits to the afterlife, and ST. JOHN BOSCO visited hell in
vivid lucid dreams.


FURTHER READING:
Masters, Anthony. _The Devil’s Dominion: The Complete Story_
_of Hell and Satanism in the Modern World._ London: Peter
Fraser & Dunlop, 1978.
Ogden, Daniel. _Magic, Witchcraft, and Ghosts in the Greek and_
_Roman Worlds: A Sourcebook._ New York: Oxford University Press, 2002.
Rudwin, Maximilian. _The Devil in Legend and Literature._ La
Salle, Ill.: Open Court, 1959.
Russell, Jeffrey Burton. _The Devil: Perceptions of Evil from_
_Antiquity to Primitive Christianity._ Ithaca, N.Y., and London: Cornell University Press, 1977.


_**Hellboy**_ **(2004)** Film about a DEMON conjured by the
Nazis, who becomes a fi ghter for the forces of good.
Directed by Guillermo del Toro, the fi lm stars Ron Perlman as Hellboy. The fi lm is based on the comic book
character created by Mike Mignola, which debuted in
1993.
In the last days of World War II, the Nazis conjure a
young demon in a desperate attempt to avoid defeat. The
Allies raid the camp and capture the demon, Hellboy. The
demon joins the U.S. government to battle evil. His destiny is to be the Beast of the Apocalypse.
Hellboy has supernormal strength and supernatural
powers. He ages slowly and heals quickly. His oversized
right arm and hand, called “the Hand of Doom,” is impervious to pain yet able to pick up things as small as fl ies.
He uses it as a weapon. Other weapons include holy relics
and a large revolver called “the Good Samaritan” that fi res
custom bullets made of garlic, silver, and holy water.
_Hellboy II_ was released in 2008.


**Hell-Fire Club** Satanic order founded in England in
the 18th century, more for the purpose of outrageous
behavior and sexual play than actual Satanic rites or
worship.
The original Hell-Fire Club was founded by Lord
Wharton for the purpose of “drinking, gambling and
blaspheming.” Similar clubs also were in vogue, mostly
among the aristocracy, such as the Edinburgh Sweating Club, the Dublin Blasters, and the Demoniacs. In
1721, a royal proclamation banned them, forcing them
underground.
The most famous Hell-Fire Club was founded by Sir
Francis Dashwood, who owned a large estate in West
Wycombe, Buckinghamshire, and who had married a
rich widow. Dashwood joined forces with Paul Whitehead to tour erotic archaeological discoveries in Europe


**114  Hemah**


and also the private cardinals’ rooms at the Vatican.
They acquired some GRIMOIRES of spells and conjurations and decided it would be interesting to indulge in
magical activity.
Dashwood, Whitehead, and their friends began meeting at the George and Vulture pub in Cornhill. They established as their motto and philosophy _Fais Ce Que Vou-_
_dras,_ “Do What Thou Wilt,” which later became part of
ALEISTER CROWLEY’s “Law of Thelema”: “Do what thou
wilt shall be the whole of the law.”
The group, known fi rst at the Secret Brotherhood
and then as the “order of the Friars of Saint Francis of
Wycombe,” were heavily infl uenced by Rosicrucianism
in their satanic dabblings. They changed their meeting
site to a more demonically suited location, Medmenham
Abbey, the ruins of a 12th-century Cistercian monastery atop a hill. Dashwood made some additions to the
abbey, including an artifi cial Gothic tower, frescoes on
the walls and ceilings, and voluptuous statues. He restored the abbey church by turning it into a common
room with a pagan altar. Dashwood and his fellow
“monks” spent on the average two days a month at the
abbey. Each “monk” had his own cell, to which he could
take women. A pleasure boat afforded them trips up and
down the Thames River.
The “monks” also conducted rites in caves nearby. The
caves stretched to the center of the hill. Three hundred
feet down was an underground river, which Dashwood
named the River Styx. The caves served as temple rooms,
many of which were decorated with Tantric symbols.
Supposedly, a secret passage led to the chamber of a girl
nicknamed St. Agnes, who served as vestal virgin. There
was a labyrinth as well.
The author Hugh Walpole witnessed one of their satanic rites performed covertly in the Sistine Chapel at the
Vatican in Rome, which he described in his book _Memoirs_
_of the Reign of King George III_ :


On Good Friday, each person who attends the Sistine
Chapel takes a small scourge from an attendant at the
door. The chapel is dimly lighted, only three candles,
which are extinguished by the priest, one by one. At the
putting out of the fi rst, the penitents take off one part
of their dress. At the next, still more, and in the dark
which follows the extinguishing of the third candle, “lay
on” their own shoulders with groans and lamentations.
Sir Francis Dashwood, thinking this mere stage effect,
entered with the others dressed in a large watchman’s
coat, demurely took his scourge from the priest and
advanced to the end of the chapel, where in the darkness ensuing he drew from beneath his coat an En glish
horsewhip and fl ogged right and left quite down the
Chapel—the congregation exclaiming “Il Diavolo! Il
Diavolo!”—thinking the evil was upon them with a vengeance. The consequence might have been serious had
Dashwood not immediately fl ed the Papal dominions.


Dashwood’s order lasted for about 35 years.



FURTHER READING:
Masters, Anthony. _The Devil’s Dominion: The Complete Story_
_of Hell and Satanism in the Modern World._ London: Peter
Fraser & Dunlop, 1978.


**Hemah** Angel of wrath, fury, and destruction who governs the death of domestic animals. According to Jewish
lore, Hemah lives in the seventh heaven; he is 500 parasangs tall and is made of chains of black and red fi re. A
parasang is a Persian unit of measurement used to
describe the dimensions of the heavens and the distances
between them, and the heights of angels. One parasang
equals approximately 3.88 miles.
In the Zohar, Hemah is one of three angels in Gehenna
(see HELL)—along with Af and Mashit—who punish those
who sin by idolatry, incest, and murder. Hemah swallows
Moses with the help of his brother angel Af. God intervenes and forces him to spit Moses out again. Moses then
kills Hemah.


**hobgoblin** See GOBLIN.


_**horerczy**_ See ALP.


_**huli jing**_ **(fox fairy)** In Chinese lore, a DEMON that is
the malevolent spirit of the returning dead. The _huli jing_
rises from its grave and shape-shifts into a seductive
woman, scholar, or old man. It seduces victims and vampirizes the victims of the life force during orgasm. When
the victim falls ill with tuberculosis, the _huli jing_ leaves it
for another victim. A female _huli jing_ especially likes
scholars for their virtuousness.
The _huli jing_ has other powers and abilities that make
it one of the most feared of all demons in Chinese lore. It
can shape shift into dead people, haunt places, and terrify
the living. It can take on the appearance of living people.
It can transport people through the air and enable them
to pass through walls and closed windows. The _huli jing_
is invisible during the day but can often be seen at night,
especially lurking on the rooftops of homes.
The _huli jing_ is responsible for a form of possession that
reduces a person to insanity. If madness affects generations
of a family, that indicates that an ancestor once injured a
_huli jing._ The _huli jing_ is so feared that it is treated with
great respect; above all, great care must be taken never to
harm one. However, if one cuts off the tail, which holds its
power, it will leave a home and never return.
One remedy against the _huli jing_ is to burn charms
written on paper and mix the ashes into tea for drinking.
If a female _huli jing_ can be given enough wine to become
drunk, it will revert to its true form and will vanish.
See _KITSUNE._


FURTHER READING:
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons,_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Henry Holt/Owl Books, 1998.


**Hutriel** An angel of punishment who lives in the fi fth
camp of HELL and helps to punish the 10 nations. The
name _Hutriel_ means “rod of God.” Hutriel is sometimes
equated with Oniel.


**Hydriel** DEMON and a wandering duke of the air.
Hydriel has 100 great dukes and 200 lesser dukes and
their servants beneath him. The 12 chief dukes each have
1,320 servants. All the demons must be summoned
according to their appropriate planetary hour. When they
appear, each has the form of a SERPENT with a virgin’s
head and face. Unlike the spirits of BURIEL, they are courteous and obedient. They prefer to be around water and
moist places. The 12 major dukes of Hydriel are Mortoliel, Chamoriel, Pelariel, Musuziel, Lameniel, Barchiel,
Samiel, Dusiriel, Camiel, Arbiel, Luciel, and Chariel.


**Hyslop, James Hervey** **(1854–1920)** American philosopher, psychologist, educator, and professor of ethics,
whose interest in survival after death led him to conduct
some of the fi nest studies of POSSESSION and OBSESSION.
James Hervey Hyslop was born on August 18, 1854,
to devout Presbyterians in Xenia, Ohio. His parents expected him to enter the ministry, but instead he studied
philosophy and the emerging fi eld of psychology, receiving a bachelor of arts in 1877 from Wooster College,
Wooster, Ohio. Despite his religious upbringing, Hyslop
professed skepticism about the divinity of Christ by the
time he reached college and, after some study, decided to
reject the New Testament.
After graduation, Hyslop enrolled at the University of
Leipzig, Germany, to study with Wilhelm Wundt, who
founded the fi rst formal psychology laboratory in 1879. In
Leipzig, he met his wife-to-be, Mary F. Hall, a student of
music from Philadelphia. Hyslop returned to the United
States two years later, teaching fi rst at Lake Forest University, outside Chicago, then at Smith College in Northampton, Massachusetts. He continued his own education at
Johns Hopkins University in Baltimore, completing a doctorate in psychology in 1887, and published several books
about logic, ethics, education, and philosophy. From 1889
to 1902, he was professor of logic and ethics at Columbia
University in New York City. As was typical of other educated men of the period, Hyslop exhibited eclectic tastes,
also exploring geology and biology.
He knew nothing about the psychic until 1886, when
an article on telepathy in _Nation_ caught his attention. The
article concerned a young boy who reportedly saw an apparition of his father and his team of horses going over a
bank into a stream some 25 miles away. Hyslop suspected
the story was “some illusion of memory or error in judgment as to the facts.” He wrote to the author of the article
and received answers to his questions that convinced him
the phenomenon might be genuine.
At Columbia Hyslop, through his colleagues, became
acquainted with the Society for Psychical Research (SPR)



**Hyslop, James Hervey  115**


in England and the American Society for Psychical Research (ASPR) (founded in 1882 and 1885, respectively)
and with the research concerning the British medium Leonora Piper conducted by Richard Hodgson. In 1888, he
began a series of sittings with Piper. Initially skeptical,
he was astonished when Piper began relaying personal
messages from his dead father and various relatives. By
his 12th sitting, he was convinced he had communicated
with the spirits of his family.
In 1889, the ASPR became a branch of the SPR out of
fi nancial need and remained so until the death of Hodgson in 1905. In 1906, the ASPR reorganized as an independent organization, and Hyslop became its president, a
position he held until his death in 1920.
Hyslop’s most famous case was the THOMPSON/GIFFORD OBSESSION in 1907, in which a metalworker, Frederic
L. Thompson, claimed to been taken over by a deceased
painter, R. Swain Gifford. After the Thompson/Gifford
case, Hyslop continued to work extensively with various
mediums, principally Minnie Soule, and ran the operations of the ASPR. He also wrote all the society’s papers,
as well as magazine and journal articles.
Casework fascinated Hyslop. He investigated the
story of S. Henry, a coachman in New Jersey who was
tormented by the death of his wife and his increasingly
frightening psychical experiences. Henry described feelings of a strange fl uid in his stomach, which forced him to
breathe in a certain way, then rose to his brain and made
him insane. He also wrote that he felt he could leave his
body through an opening in the back of his head. Hyslop
did not recognize Henry’s symptoms as those of kundalini
and out-of-body experiences. By 1908, almost two years
after Hyslop had fi rst met him, Henry was suffering from
delusions and had become insane. Hyslop took Henry
to the ASPR in New York, where he hypnotized him and
tried to encourage him to forget his troubles. The simple
treatment worked. Never having confronted out-of-body
experiences before, Hyslop attributed Henry’s problems
to spirit possession.
In 1909, Hyslop, met Etta De Camp, a medium currently living in New York City who had been psychic since
her childhood in Ohio. She was an editor and proofreader
for _Broadway_ magazine who had never written anything
besides letters until 1908. After reading about spirit communications received by W. T. Stead through automatic
writing, De Camp decided to try. She reported a tingling
in her arm, like an electric shock, and after two or three
days began writing copiously.
De Camp experienced terrible headaches and earaches
at this time, usually if she tried to resist the writing. She
found some relief while in trance but refused to lose conscious control. The scripts made little sense to her, and
she complained to the spirits that if they could not write
well, they should take someone to her who could. From
that point on, the scripts became more coherent. Her fi rst
communicator was an Indian brave, who reported that he


**116  Hyslop, James Hervey**


would hear from a dead man, a writer who wanted someone to fi nish the stories he left when he died.
Soon, her pencil wrote that the spirit of Frank R.
Stockton had arrived and wished to communicate. She
felt intense pain, but once Stockton took control of her,
the pain subsided. De Camp began writing short stories
in Stockton’s style, and she showed them to her employer,
George Duysters, who introduced her to Hyslop.
Stockton had been popular in the late 19th century,
writing whimsical stories for children. His most famous,
“The Lady or the Tiger,” is still popular. He had a distinctive style, full of humor, cynicism, and bizarre situations.
Duysters showed some of the De Camp transcriptions to
the late author’s editor at _Harper’s,_ who found them quite
real. De Camp also began hearing from her dead father.
De Camp continued to write in Stockton’s style, and
Hyslop lost contact with her from 1910 to 1912 while he
investigated other matters. In 1912, De Camp was near a
complete breakdown, and Hyslop agreed to participate in
sittings, which would fi nally reveal Stockton’s presence.
Through a series of séances with Soule, both Stockton
and the recently deceased Duysters revealed themselves,
proving again to Hyslop the reality of spirit possession
and survival. De Camp wrote of her experiences in _The_
_Return of Frank R. Stockton_ in 1913, including all of the
transcribed Stockton stories. After initial publicity, De
Camp later married and settled down to a private life,
hearing no more from Stockton.
A third case involved a woman identifi ed as Ida Ritchie,
really Ida Marie Rogers. Rogers claimed to be receiving
communications from the great opera singer Emma Ab


bott, who had died in 1891. Rogers was a budding singer
herself and had made remarkable progress for a person
with little formal training. When she contacted Hyslop,
Rogers said Emma Abbott, her mother, and the late William James, a Harvard philosopher and psychologist and
friend of Hyslop’s, were all talking to her through automatic writing. Again through sittings with Soule, Hyslop
contacted Abbott and Rogers’ mother. Their communication indicated great efforts by the spirits to help Rogers’
singing career, but she never became a great star.
Hyslop’s last major case was the DORIS FISCHER OBSESSION, begun in 1914.
Hyslop reportedly believed his health had been threatened in 1919 by a spirit he was trying to exorcize through
sessions in Boston with Soule, and he was ill for several
months. He believed fi rmly that the existence of discarnate spirits had been proved scientifi cally and dismissed
those who did not agree. Hyslop suffered a stroke at the
end of 1919 and died June 17, 1920.


FURTHER READING:
Anderson, Roger I., ed. “Autobiographical Fragment of James
Hervey Hyslop.” _Journal of Religion and Psychical Research_
9, no. 2 (April 1986): 81–92.
———, ed. “Autobiographical Fragment of James Hervey
Hyslop Part III.” _Journal of Religion and Psychical Research_
9, no. 3 (July 1986): 145–160.
———. “The Life and Work of James H. Hyslop.” _The Jour-_
_nal of the American Society for Psychical Research_ 79 (April
1985): 167–200.
Rogo D. Scott. _The Infi nite Boundary._ New York: Dodd, Mead,
1987.


**Iblis** In Islam, the DEVIL. _Iblis_ is Arabian for “despair.”
The exact origin and nature of Iblis are uncertain. His
name is the primary name for the Devil; he is also
described as the chief and father of the DJINN and an
ANGEL. He can assume any form, but he is most frequently portrayed as a vain entity who has the head of
an ass and is decorated with peacock feathers (see
ADRAMELECH).
Iblis is mentioned nine times in the Qur’an; seven of
the references concern his fall from God’s grace. His other
name, Shaytan, is used in context of his rebellion against
God.
Sura 18:50 in the Qur’an states that Iblis “was one of
the djinn, and he broke the command his Lord.” Like
other djinn, Iblis was created by God of smokeless fi re.
Suras 7:12 and 38:76 refer to his creation from fi re.
However, the Qur’an also indicates that Iblis was
treated as an angel. When Allah created Adam, he ordered
all the angels to bow down and worship him. Iblis was
among those who refused, claiming that a being made of
dust was beneath him, a being of fi re. Allah cursed Iblis
for his pride and expelled him from heaven. Iblis persuaded Allah to delay further punishment until the Day
of Judgment. God gave him the right to roam the earth,
tempting people, and to destroy those who yield to temptation. He cannot compel people to sin but only lure them
to make the choice. He is aided by the Shaytan, also the
name of a type of djinn, who serves under him.


**117**



Ultimately, Iblis is doomed to HELL along with the
souls he corrupts. He haunts ruins and eats unblessed
food until Judgment Day.
Another tradition holds that Iblis was one of the original djinn, taken to heaven as a prisoner. He was made
a judge of djinn, a job that he performed well for 1,000
years and poorly for 1,000 years. He was then rehabilitated but refused Allah’s command to worship Adam and
was punished.
In another legend, in a time before the creation of humankind, Allah sent his angels down to Earth to destroy
the djinn, who were rebelling against divine laws. The
angels killed most of them and captured Iblis, whom they
took up to heaven and educated. The remaining djinn
formed a new nation. Iblis, who wanted power, left heaven
to become their king. They called him AZAZEL.
In the mystical tradition of the Sufi s, Iblis refused to
bow to Adam because he could only bow to God. Thus,
Iblis represents the perfect lover, a model of loyalty and
devotion who would rather be separated from God and
God’s will than united with God against God’s will.
In a 14th-century Syrian legend, Iblis actually assisted
in the creation of Adam by gathering sweet and salty matter from the earth.
Another story tells how Iblis tempted Eve. He succeeded in smuggling himself into paradise by promising
any animal who carried him in that he would bestow upon
it three magical words that would guarantee immortality.


**118  Icosiel**


The SERPENT agreed and carried Iblis into paradise hidden
in its mouth. Iblis spoke to Eve from within the mouth.
Iblis is both male and female and can impregnate himself. Everytime he celebrates humans’ rebelling against
God, he lays two eggs that hatch as demons.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
Kelly, Henry Ansgar. _A Biography of Satan._ New York: Cambridge University Press, 2006.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.
Russell, Jeffrey Burton. _Lucifer: The Devil in the Middle Ages._
Ithaca, N.Y., and London: Cornell University Press, 1984.


**Icosiel** DEMON and a wandering duke of the air. Icosiel
has 100 dukes, 300 companions, and many other servants. His 15 chief dukes have 2,200 servants. He and his
demons mainly appear in houses. They can be summoned
day and night and will do as commanded. The 15 principal dukes are Mchariel, Pischiel, Thanatiel, Zosiel,
Agapiel, Larphiel, Amediet, Cambriet, Nathriel, Zachartel, Athesiel, Cumariel, Munefi el, Heresiel, and Ubaniel.


**imp** A small DEMON usually kept inside a bottle or
ring. An imp is like a FAMILIAR and is comparable to the
DJINN. It is evoked for magical purposes. Imps are both
good and evil.
As familiars, imps can take the shape of animals, including insects and birds, which are sent out on tasks
at the command of a witch or magician. Witch hunters
during the Inquisition accused witches of rewarding
their imps for evil deeds by suckling them with their
own BLOOD, which the imps sucked from fi ngers, warts,
breasts, or any protuberance on the skin.
In England the Lincoln Imp is a carved stone demon
on a column in the Angel Choir at the cathedral in Lincoln, constructed in the 12th century and once the tallest
structure in the world. The grinning imp is in a seated
position with one leg crossed over the other.
There are different versions of the legend. One version
tells in rhyme that one day the Devil was in good spirits
and let his young demons out to play. One rode on the
wind to Lindum (Lincoln) and ordered the wind to take
him into the church, intending to wreak havoc there. The
imp started breaking things in the Angel Choir and was
turned to stone by angels in punishment.
Another version says that in the 14th century, the Devil
sent two imps out to make mischief. First, they went to
Chesterfi eld and twisted the spire of the church there,
and then they went to Lincoln Cathedral. They tripped
the bishop and smashed tables and chairs and started to
destroy the Angel Choir. An angel ordered them to stop.
One of the imps defi antly fl ew up to a stone pillar and began to throw heavy objects at the angel. The angel turned



him into stone, leaving him there forever. The second imp
hid in the wreckage and made his escape by latching on
to the broomstick of a passing witch. The witch turned
him into a black cat to become her familiar.
The Lincoln Imp is associated with both good and bad
luck. The imp has been used in jewelry and even worn
by royalty. In 1928, the prince of Wales (the future King
Edward VII) was given an imp tie pin. The next year, two
of his horses won major races, the Grand National and
the Epsom Derby.


FURTHER READING:
Kesson, H. J. _The Legend of the Lincoln Imp._ Lincoln, England:
J. W. Ruddock & Sons, 1904.


**incantation bowl** A terra-cotta bowl inscribed with
CHARMs or magical texts, used to trap or drive away
DEMONs. Incantation bowls also are known as Babylonian
demon or DEVIL traps.
The bowls, about the size of soup tureens, were inverted and buried under the four corners of the foundations of houses and buildings to seal the cracks where
demons could sneak in. Their magic was believed to protect against an assortment of evils, including male and
female demons, especially the attacks of LILITH and her
offspring; illness; WITCHCRAFT; the CURSEs of sorcerers;
and the EVIL EYE. The bowl either overturned or captured
demons.
Incantation bowls were common among the Babylonians and the Hebrews, who were held captive for a
time in Babylonia. Their period of usage is uncertain but
ranges at least from the second century to the seventh
century. Almost all of the bowls that survive are inscribed
in Aramaic; a few are inscribed in Persian. The charms
are written in ink in a spiral from the rim to the center,
and sometimes on the outside of the bowls as well. Some
of the centers of bowls have a primitive drawing of a demon in chains. The charms specify protection of homes,
families, and possessions. One bowl proclaims a “bill of
divorce” from the Devil and all his night monsters, ordering them to leave the community.
Many of the inscriptions call upon powerful ANGELs
or King SOLOMON and the power of the seal of his magical ring. The name of the great angel Metatron appears
often on incantation bowls in invocations for angelic
help. Various titles given him are the _Great Prince of the_
_Whole World, Prince of the World,_ and _Great Prince of_
_God’s Throne._
Some Jewish bowls refer to the Angel of Yahweh with
this or similar inscriptions: “YYY the Great, the angel
who has 11 names.”
An example of a charm is the following:


The demon NTY′, TTY QLY′. BTY′, Nuriel, Holy Rock.
Sealed and countersealed and fortifi ed are Ahat, the
daughter of Imma; Rabbi, Malki and Dipshi, the sons
of Ahat; and Yanai the daughter of Ahat, and Ahat the


daughter of Imma, and Atyona the son of Qarqoi, and
Qarquoi the daughter of Shilta, and Shilta the daughter of Immi—they are their houses and their children
and their property are sealed with the seal-ring of El
Shaddai, blessed be He, and with the seal ring of King
Solomon, the son of David, who worked spells on male
demons and female liliths. Sealed, countersealed and
fortifi ed against the male demon and female lilith and
spell and curse and incantation and knocking and evil
eye and evil black-arts, against the black-arts of mother
and daughter, and against those of daughter-in-law and
mother-in-law, and against those of the presumptuous
woman, who darkens the eyes and blows away the
soul, and against the evil black-arts, that are wrought
by men, and against everything bad. In the name of
the Lord. Lord, Hosts is His name, Amen, amen, selah.
This charm is to thwart the demon Titinos. Sealed are
the bodies (?) of S QL, the bodies (?) of S QL MYLY
MYLY TYGL.


Many bowls were inscribed against LILITH, one of the
most feared demons of all. She is often the demon depicted bound in chains in the center of the inscriptions.
Inscriptions either cast her out or issue decrees of divorce
from her. The fi rst inscription that follows cites the use of
IRON, a common means of weakening or binding spirits,
especially evil ones:


Bound is the bewitching Lilith with a peg of iron in her
nose; bound is the bewitching Lilith with pinchers of
iron in her mouth; bound is the bewitching Lilith . . .
with a chain or iron on her neck; bound is the bewitching Lilith with fetters of iron on her hands; bound is the
bewitching Lilith with stocks of stone on her feet.


Thou Lilith of the desert, thou hag, thou ghoul . . . naked
art thou sent forth, unclad, with hair disheveled, and
streaming down your back.


See _RABISU._


FURTHER READING:
Barker, Margaret. _The Great Angel: A Study of Israel’s Second_
_God._ Louisville, Ky.: Westminster/John Knox Press, 1992.
Koltuv, Barbara Black. _The Book of Lilith._ Berwick, Me.: Nicolas-Hays, 1986.
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**incubus** A lewd male DEMON who pursues women for
sex. In Hebrew mythology, the incubus and his female
counterpart, the SUCCUBUS, visit women and men in their
sleep, lie and press heavily upon them, and seduce them.
They can be conjured by witches, sorcerers, and shamans. During the witch hysteria in Europe, incubi were
believed to instruments of the DEVIL, tormenting people
for the sole purpose of degrading their souls and perverting them to more vices. Incubus attacks are reported in
modern POSSESSION cases.



**incubus  119**


_Incubus_ is from the Latin word _incubare,_ which means
“to lie upon.” Victims usually feel a heavy weight on top
of them that paralyzes them. Sometimes there is a sense
of choking or suffocation. The Greeks referred to the phenomenon as _ephialtes,_ or “the pouncer.” Another Greek
term is _pnigalion,_ or “suffocation.” Pliny called it “suppressions” or “nocturnal illusions.”


_The Incubus in Jewish Demonology_
The existence and activities of incubi are acknowledged
in Jewish demonology in relation to a Midrashic legend of
Adam’s siring demonic offspring. According to the kabbalistic text the Zohar, these unions are continued by
men who unknowingly cohabit with spirits in their sleep.
The hybrid human-demonic children have a demonic nature and rank high in the echelons of demons, occupying
positions of authority and rulership. Thus, demons value
intercourse with humans.


_The Incubus in the Early Christian Church_
According to some of the fathers of the church, among them
St. Justin Martyr, Clement of Alexandria, and Tertullian, as
well as the Jewish historian Josephus and some Platonist
philosophers, the incubi were the SONS OF GOD, angels
who fell from heaven because they copulated with women.
Their offspring were giants, the Nephilim, who could not
have been the progeny of human men and women.
St. Augustine included among incubi the pagan demigods sylvans and fauns, who were exceptionally lascivious and often injured women in their lust, he said.


_The Incubus during the European Inquisition_
During the witch hunts, demonologists wrote handbooks
on witches, the Devil, and demons. They described the
appearances, behavior, and characteristics of incubi and
remedies against them.
Incubi are especially attracted to women with beautiful hair, young virgins, chaste widows, and all “devout” females. Nuns are among the most vulnerable and could be
molested in the confessional as well as in bed. While the
majority of women are forced into sex by the incubi, some
of them submit willingly and even enjoy the act. It once
was a common belief that women were more likely than
men to be the sexual victims of demons, because women
were inferior to men and less able to resist temptation.
Incubi have enormous phalluses that are so stiff they
cause women great pain. According to the French demonologist NICHOLAS REMY, a woman accused as a witch in
Haraucourt in 1586 described her demon’s penis as as
long as a kitchen tool and without testicles or scrotum.
Another accused witch, a woman named Didatia of Miremont, said at her trial in 1588 that she was “always so
stretched by the huge, swollen member of her Demon that
the sheets were drenched with blood.” Some incubus penises were described as scaly, like the skin of a reptile.
Incubi are not interested in procreation, only in degrading sex. However, they have the ability to impregnate
women. They do not possess their own semen; they col

**120  incubus**


_Incubus, from Francis Barrett’s_ The Magus (AUTHOR’S
COLLECTION)


lect it from men in nocturnal emissions, masturbation,
or coitus while the demons are masquerading as succubi.
The incubi have the power to preserve semen and use it
later on one of their victims. Demonic semen is described
as frigid and icy cold.
The children that result may be considered the children
of the man who unwittingly provided the semen. Some old
horror stories held that the children were half-human and
half-beast. Remy described monstrous half-demon children with two mouths, two heads, six fi ngers, two sets of
teeth, beards, four eyes, three hands, and three feet. Others were missing limbs or had one eye in the middle of
their forehead or in their knee. Some had no human form
but were shapeless masses like sponges. Remy recounted
an eyewitness description of an incubus child:


It had a hooked beak, a long smooth neck, quivering
eyes, a pointed tail, a strident voice, and very swift feet
upon which it ran rapidly to and fro as if seeking for
some hiding-place in its stable.


Some of the offspring once were called Adamitici, as
though they were descended in an unbroken line from
Adam. Because of the defective semen, these infants cried
or hissed continually, were emaciated but heavy, and
sucked all their nurses dry. They also were attributed the
superpowers of pagan demigods and heroes.
Remy said monstrous births were due to the “lustful
imagination of a prurient woman” and not to demon se


men. He cited Empedocles, who said that the likeness of
a child is caused by impressions the mother experienced
at the time of conception. If a woman had frequent intercourse with an incubus, it affected her imagination, which
in turn gave the child a savage appearance.
In a small number of witchcraft cases, claims of molestation by incubi were dismissed as the products of female
melancholia or vivid imagination. False pregnancies that
arose from this state were chalked up to fl atulence.
Witches were said to copulate willingly with incubi,
especially at a SABBAT. The inquisitors’ handbook the
_MALLEUS MALEFICARUM_ (1487), stated that “in times long
past the Incubus devils used to infest women against their
wills,” but “modern witches . . . willingly embrace this
most foul and miserable servitude.” Some incubi served
as FAMILIARs to witches, who sent them to torment specifi c individuals.
Since sex with incubi was expected of witches, many
accused witches were tortured until they confessed this
crime. In 1485, the inquisitor of Como sent 41 women to
their deaths at the stake. Their “confessions” of sex with
incubi, among other witchcraft crimes, were corroborated
by eyewitness accounts, as well as by hearsay evidence
“and the testimony of credible witnesses.”
Incubi were believed to be always visible to witches
but only occasionally visible to others, even the victims.
There were reports of people observed in the throes of
passion with no one but themselves visible. Husbands
saw incubi as they copulated with their wives but thought
they were other men.
Incubi preyed on ordinary people as well as witches.
FRANCSCO-MARIA GUAZZO related a story in _Compendium_
_Malefi carum_ (1608) about a beautiful noble girl who refused to marry men of her station but instead fell into an
affair with an incubus. She freely told her parents of the
marvelous sex they had at night and sometimes during
the day. One night, the parents, a priest, and others bolted
the house doors and went into their daughter’s bedroom
with lit torches. There they found her in the embrace of
a hideous demon, “a horrible monster whose appearance
was terrible beyond human imagination.” The priest immediately began reciting the GOSPEL OF JOHN. When he
said, “The Word was made fl esh,” the demon shrieked,
set fi re to all the furniture, and left, carrying with him
the roof of the bedroom. The girl immediately gave birth
to a “loathsome monster.” The midwives built a large fi re
and burned it.
The church prescribed fi ve ways to get rid of incubi:


  - by sacramental confession

  - by making the sign of the cross

  - by reciting the Ave Maria

  - by moving to another house or town

  - by excommunication of the demon by holy men


Other remedies included a recitation of the Lord’s
Prayer and the sprinkling of holy water.


Not all theologians and demonologists agreed that
sex with demons was possible. St. Thomas Aquinas said
that sex with a demon exceeds their natural powers but
is in keeping with their malice and therefore might be
permitted by God in accordance with the sins of a person.
JOHANN WEYER dismissed incubi and succubi as “purely
imaginary, the result of an impaired mind.” He also dismissed as “bizarre fi ction” the idea that incubi could impregnate a woman by borrowing a man’s semen in the
guise of succubi. Such stories of demonic seduction were
the products of “gullible historians,” he said.
Montague Summers compiled quotations from earlier
writings and countered in _The History of Witchcraft and_
_Demonology_ (1926) that “great Saints and scholars and all
moral theologians of importance affi rm the possibility of
commerce with incarnate evil intelligences.”
See SMURL HAUNTING.


FURTHER READING:
Guazzo, Francesco-Maria. _Compendium Malefi carum._ Secaucus, N.J.: University Books, 1974.
_The Malleus Malefi carum of Heinrich Kramer and James_
_Sprenger._ New York: Dover, 1971.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.
Trachtenberg, Joshua. _Jewish Magic and Superstition: A Study_
_in Folk Religion._ New York: Berhman’s Jewish Book
House, 1939.
Weyer, Johann. _On Witchcraft (De praestigiis daemonum)._
Abridged. Edited by Benjamin G. Kohl and H. C. Erik
Midelfort. Asheville, N.C.: Pegasus Press, 1998.


**infestation** The presence of DEMONs in a place, object,
or animal. Infestation occurs when demons are able to
take up residence and create disturbances. It is a precursor to more serious demonic problems, such as OPPRESSION and possession.
The Bible does not make direct reference to EXORCISMs
of demons from places or animals; however, demonic
infestations were well known and accepted in ancient
times. Origen, an early father of the church, wrote that
the power of the name of JESUS could expel demons from
places and animals as well as people.
Infestation can happen as the result of a CURSE or
magical spell or ritual, or by the actions of people living
in a place. For example, the Catholic Church teaches that
using spirit communication devices such as a OUIJA™
board, dabbling in the occult, making a PACT with the
DEVIL, or leading a sinful life can create the conditions for
infestation. Curses and hexes can allow demons to contaminate an object (see POSSESSED POSSESSIONS).
Infesting demons create chaos and fear through poltergeistlike activity, the manifestation of shadowy fi gures, and other paranormal phenomena. Victims may
hear knocks on the door when no one is present. The



**Ipos  121**


knocks usually occur in threes (to mock the Trinity) or
in sixes (double three). There are scratching sounds on
doors or within walls, hot or cold spots, rooms that just
feel “creepy,” sounds of baby animals in pain, whisperings, knocks that become pounding on the walls or roof,
plumbing that does not turn off, appliances that go on or
off without help, and levitation of small objects.
Often such behaviors are attributed to ghosts or poltergeists, especially if there are teenagers in the home.
Or they are dismissed out of hand as the products of
an overactive imagination. Other mistakes made in this
early stage include disbelief by friends, clergy, or family
members, leaving the victim frustrated and confused,
and turning to a medium or psychic to evaluate the phenomena, because the demonic can easily manipulate the
medium’s sensitivity.
Sometimes infestations are more subtle, with demons
maintaining a low profi le in order to gain more oppressive infl uence over a victim.
Infestations are cleared by minor rites of EXORCISM
performed by clergy or trained laypersons. Severely infested objects are destroyed by burning while praying
and then scattering the ashes in running water. Mildly
infested objects can be exorcized with prayer and a sprinkling of holy water.


FURTHER READING:
Amorth, Gabriele. _An Exorcist: More Stories._ San Francisco:
Ignatius Press, 2002.
Fortea, Fr. José Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.


**International Association of Exorcists** Roman Catholic organization of priests who perform EXORCISMs. The
International Association of Exorcists was founded in
1993 by FATHER GABRIELE AMORTH.
At the fi rst meeting in Rome in 1993, only six exorcists
attended. Within a year, 80 exorcists had joined; international membership is now more than 500. Membership is
exclusive; a priest must have the permission of his bishop
to join. Meetings are held annually in secret.
Father Giancarlo Gramolazzo is president; Amorth
serves as honorary president.
The exorcists blame in part the New Age as responsible for a rise in demonic POSSESSION, saying that New
Age adherents do not believe in a personal God who reveals himself but in an impersonal God identifi ed with
the material world.


**Ipos** FALLEN ANGEL and 22nd of the 72 SPIRITS OF SOLOMON. Ipos is an earl and prince who rules 36 LEGIONs of
DEMONs. He appears as an angel with a lion’s head, goose
feet, and a hare’s tail; JOHANN WEYER said he appears
either as an ANGEL or as an evil and crafty lion. Ipos
knows the past and future and imparts wisdom and courage. He makes men witty.


**122  iron**


**iron** Protection against evil, including DEMONs, vampires, witches and evil spirits, and FAIRIES.
Iron repels the DJINN, and LILITH and other childbirth
demons and their children. Iron scissors or small implements are placed at beds to ward off demonic attacks. Iron
objects placed in coffi ns and gravesites, and iron nails
driven into coffi ns and graves, prevent vampires and restless ghosts from leaving their graves to attack the living.


**Isacaaron** DEMON of temptations of the fl esh, who
played a prominent role in the LOUDUN POSSESSIONS in
France in the 17th century. Isacaaron especially possessed and plagued the mother superior, JEANNE DES
ANGES, and was blamed for her false pregnancy. The
demon jumped from Jeanne into one of her EXORCISTs,
Father JEAN-JOSEPH SURIN.



**Itzpapalotl** Aztec female DEMON and patroness of
witches. The name _Itzpapalotl_ means “obsidian knife
butterfl y.” She can wear a magic cloak that turns her into
a butterfl y. Sometimes she appears in a more demonic
form, as a female with large butterfl y wings edged with
obsidian knives, a skull head covered in thick white
makeup, a knife for a tongue, fi ngers with jaguar claws,
and toes with eagle claws.
Itzpapalotl once resided in heaven but fell along
with the TZITZIMIME. As a demon, she took over the ruling of witches and presides over 13 unlucky signs of
the calendar. On those days, she takes a horde of dead
witches, who have shape shifted into butterfl ies and
fl ies, through towns and forests, shrieking and screaming. In order to appease her and her horde, people sacrifi ce deer.


**Jahi** See DRUJ.


**James VI and I** **(1566–1625)** King of both Scotland
(as James VI) and England (as James I) and a persecutor
of witches, whom he believed to be the servants of the
DEVIL. His book, _Daemonologie,_ broke no new ground in
witch hunting but became a handbook for English demonologists.
James was born in Scotland in 1566 to the violent
world of Mary, Queen of Scots and her second husband
and fi rst cousin, Henry Stuart, Lord Darnley, who was
a vicious and dissipated man. At the time of his conception, Mary was having an affair with her Italian secretary, David Rizzio. Once, Henry attacked Rizzio in Mary’s
presence in an apparent attempt to cause her to miscarry.
Failing that, he and a group of his noblemen murdered
Rizzio by hacking him with swords and knives and then
heaving him off a balcony.
Mary continued to have affairs and plotted her revenge against Henry. In 1567, she tried to have him killed
in a gunpowder explosion. The explosion did not do the
job, for Henry was found later in the garden, dead of
strangulation.
No one was ever charged with the crime, but his death
was rumored to been the result of a plot of the earl of
Bothwell, who abducted Mary, raped and impregnated
her (she miscarried twins), and then married her. The incident caused an uprising among Scots. Mary abdicated


**123**



the throne in favor of one-year-old James, who ruled under regents until 1583, when he began his personal rule
as James VI.
Mary later plotted to take the English throne from
Elizabeth I, her father’s cousin. Elizabeth had her arrested
on charges of treason, imprisoned, and then beheaded.
This atmosphere of swirling murder, treason, plotting,
and bloodshed was bound to have an impact on James.
He took to wearing padded clothing at all times to protect
himself against stabbing.
When James took the Scottish throne in 1583, the
Scottish clergy, pressured by rising public fears of witchcraft, demanded tougher enforcement of Scotland’s witchcraft law, which had been enacted in 1563. James, who
believed that witches were evil and posed a threat to Godfearing people, tolerated increasing witch hunts and even
participated in some of the trials himself.
James believed that witches tried to kill him on at
least three occasions. In the North Berwick witch trials
of 1590–92, confessions were made of an alleged plot by
witches to murder him and his bride. In 1589, James had
agreed to marry by proxy Anne of Denmark, a 15-year-old
princess whom he had never met. That same year, she set
sail for Scotland from Norway, but her ship was buffeted
twice by terrible storms and nearly destroyed. It made
port at Oslo, where the passengers where stranded for
months. James sailed out to meet the ship. As storms continued, he and Anne were forced to remain in Scandinavia


**124  Jeanne des Anges**


until spring 1590. On their return to Scotland, they were
buffeted by yet more storms but managed to make land
safely.
The North Berwick witches confessed to raising these
storms. James, however, called them “extreme lyars,” until one of the accused convinced him of their supernormal powers by repeating to him the private conversation
he had had with Anne on their wedding night.
After the North Berwick trials, over which James supervised brutal tortures of the leader John Fian, James
made a study of witchcraft in Europe and read the works
of the leading demonologists. He was distressed by the
arguments that Devil-worshipping witches and their SABBATs were all delusions. He was particularly incensed at
the views expressed by REGINALD SCOT in _The Discoverie_
_of Witchcraft_ (1854) and by JOHANN WEYER in _De Praesti-_
_giis Daemonum_ (1563).
Thus, James wrote his own response, _Daemonologie,_
published in 1597. _Daemonologie_ added no new information about beliefs about witches and increased the public
hysteria over witches in Scotland. James affi rmed that
witches, who received their powers from the Devil, could
raise storms, could cause illness and death by burning
of waxen images, and were followers of “Diana and her
wandering court.” He stated that the Devil appeared in
the likeness of a dog, cat, ape, or other “such-like beast”
and was always inventing new techniques for deceiving
others. He defended swimming as a test for witches, in
which the accused were bound and thrown into deep
water (the innocent sank and usually drowned, and the
guilty fl oated, whereupon they were executed).
James believed in sexual acts with demons but did
not believe in impregnation by an INCUBUS. That, he
said, was a fabulous tale. He acknowledged that demons
could make a woman appear falsely pregnant. The sexual aspects of the nightmare were a “natural sickness,”
he said, caused by a thick phlegm upon the heart that
made people imagine that a spirit was pressing down
upon them.
He believed in demonic POSSESSION but doubted the
power of the church to cure it permanently. He noted the
simplicity of JESUS’ instructions for EXORCISM: prayer, fasting, and expelling the demons in his name.
James supported the widely held belief that more
women than men were witches because women were inherently weak and predisposed to evil. He accepted the
execution of a witch as the therapeutic cure for the victim. He even advocated the death penalty for clients of
“cunning men.” He defi ned a witch as “a consulter with
familiar spirits.”
By 1597, the witch hysteria in Scotland had reached
alarming proportions, and there was evidence that overzealous witch hunters were indicting people on fraudulent
evidence. To his credit, James revoked all indictments,
and for the remaining years of his rule on the throne of
Scotland, executions for witchcraft decreased.



Upon the death of Elizabeth I in 1603, James took the
English throne as James I. _Daemonologie_ was reissued in
London the same year. James also ordered that copies of
Scot’s _Discoverie_ be burned.
In 1604, a new Witchcraft Act was passed by Parliament under pressure from the gentry. The new law stiffened penalties for witchcraft. Under Elizabethan law
passed in 1563, WITCHCRAFT, enchantment, CHARMs, or
SORCERY that caused bodily injury to people or damage to
their goods and chattels was punishable by a year in jail
with quarterly exposures in the pillory for the fi rst offense and death for the second offense. A sentence of life
in jail with quarterly pillory exposures was given for the
divining of treasure and the causing of “unlawful” love
and intentional hurt. Bewitching a person to death was a
capital offense.
The 1604 law punished crimes of witchcraft with
death on the fi rst offense instead of a year in jail or life in
jail. In addition, the conjuring or evoking of DEMONs for
any purpose whatsoever was made a capital offense.
Passage of the law did not evoke a wave of witch
hunts. The fi rst trials of major importance did not occur in England until 1612, trials at Lancaster that saw 10
persons hanged and one pilloried. During James’ entire
reign of 22 years, fewer than 40 persons were executed
for the crime of witchcraft. James pardoned some accused
witches because of the weak evidence against them and
exposed a number of cases of fraudulent accusations of
witches, including the “possession” of a boy in Leicester
that sent nine victims to the gallows in 1616. James did
not uncover the fraud until after the executions. Though
he was sorely displeased with the judge and sergeant, he
did not punish them.
The Witchcraft Act of 1604 remained in force until
1736, when it was repealed and replaced by a new law
under George II. The 1604 law was used to prosecute the
trials of the accused witches in Salem, Massachusetts, in
1692.
In his later years, James’ health declined as a result of
arthritis, gout, and other diseases. He had a stroke, which
severely weakened him, and soon afterward died, on
March 27, 1625, while suffering from severe dysentery.


FURTHER READING:
King James I of England. _Demonology._ Edited by G. B. Harrison. San Diego: Book Tree, 2002.
Kittredge, George Lyman. _Witchcraft in Old and New England._
Cambridge, Mass.: Harvard University Press, 1929.
Scot, Reginald. _The Discoverie of Witchcraft._ Yorkshire,
England: E. P. Publishing, 1973; 1886 ed.


**Jeanne des Anges** **(1602–1665)** Mother superior of
the Ursuline convent in Poitiers, France, who became
possessed with major DEMONs in the famous LOUDUN
POSSESSIONS case. A mean and vindictive woman, Jeanne
des Anges (Joan of the Angels) became the principal
DEMONIAC in fraudulent possessions that led to the exe

cution of an innocent priest, URBAIN GRANDIER. She
ended her life near sainthood and wrote a vivid account
of her experiences in her autobiography, which she modeled on the autobiography of St. Teresa of Avila.
She was born Jeanne de Belciel in 1602 to a noble family. Her father was Louis de Belciel, baron de Coze, and
her mother was Charlotte Goumart d’Eschillais. Jeanne
evidently suffered tuberculosis early in life, which stunted
her growth and left her with a hunchback. Because of her
unattractiveness Jeanne developed a withdrawn and defensive personality. She automatically considered most
people her enemies, and she was quick to mock others.
Jeanne’s parents attempted to get rid of their disagreeable child at an early age by sending her to an aunt who
was a prioress at a nearby abbey. After about three years,
she was sent home. When she was old enough, she was
sent to the Ursuline convent. She was careless in her duties and unpleasant in demeanor, but the nuns tolerated
her because her family was wealthy. Suddenly, she underwent a marked change of personality and became docile
and extremely devout. The prioress, who was retiring,
decided to recommend Jeanne, at age 25, as her replacement. Jeanne retained the position of mother superior for
all but three years from 1627 until her death in 1665.
In her autobiography, Jeanne gave a much different
and mocking account. She said she deliberately made herself indispensable and used ingratiating behavior to gain
her advantage. She also became adept at feigning states
of ecstasy and rapture. Through her false spirituality, she
sought to prove herself better than the other nuns.
The nuns passed much of their time in gossip, and at
the center of attention was the handsome curé of Loudun, Father Urbain Grandier, who was well known for his
sexual exploits. At some point, Jeanne became sexually
obsessed with him from afar, an obsession that grew for
about fi ve years. She wrote:


When I did not see him, I burned with love for him and
when he presented himself to me . . . I lacked the faith
to combat the impure thoughts and movements that I
felt. . . . Never had the demons created such disorder
in me.


When the Ursulines’ director, Canon Moussant, died,
Jeanne wasted no time in inviting Grandier to replace
him. He declined, saying he was not worthy of the post,
and besides, he was too busy with parish duties. Shocked
and insulted, Jeanne became his enemy and began allying
herself with a growing list of Grandier’s enemies in town.
She appointed to her vacancy a cleric, Canon Mignon,
who openly detested Grandier.
Meanwhile, Jeanne regaled her nuns with stories of
lurid dreams involving Grandier. She had already told of
dreams in which the deceased Moussant returned from
purgatory to ask for prayers. Now Moussant was transformed into Grandier, who caressed her, told her he loved
her, and pressed her to have sex with him. These salacious



**Jeanne des Anges  125**


stories found receptive ears, for some of the other nuns
were also having sexual dreams about other clergymen.
Shortly after Moussant’s death in 1632, the nuns
said they saw shadowy forms of men, including Moussant and Grandier, moving about the convent at night.
Canon Mignon did nothing to discourage the talk or the
tales of sexual dreaming, which he began to reinforce by
characterizing them as incubi sent by SATAN. Rather, he
used these episodes as weapons against Grandier. He met
with some of the curé’s enemies and conceived a plot in
which Grandier could be accused of bewitching the nuns.
The conspirators enlisted the aid of Carmelite EXORCISTs.
Word spread through Loudun that the Ursuline nuns
were plagued by demons, and the demons blamed everything on Grandier.
At fi rst, Grandier shrugged off the stories, confi dent
no one would believe he had done those things to women
he had never met. But Mignon persisted, and exorcisms
went on for months. Jeanne complied, eager to take revenge on Grandier for spurning her invitation to join the
convent.
Mignon’s next move was to call in new exorcists who
had higher standing, and who fi rmly believed the Devil
was at work: Pierre Rangier, the curé of Veniers, and
M. Barre, the curé of Saint-Jacques. The exorcisms were
made public, and townspeople poured into the convent to
witness them. On October 6, 1632, in his third exorcism,
Barre sent Jeanne into convulsions, in which she rolled
on the fl oor, growled and howled, and ground her teeth.
Seven devils claimed to have hold of her. The crowd was
entertained.
Two days later, Barre battled ASMODEUS, who said he
was residing in Jeanne’s belly. It took the curé two hours to
expel the demon, who fi nally parted after Jeanne, pinned
down to her bed, was administered an enema of a quart of
holy water. Jeanne later claimed that she was so confused
that she barely knew what was happening to her.
Although Mignon and Barre assured her that she was
infested with demons, Jeanne privately doubted that she
could be, according to her autobiography, since she had
entered into no demonic PACT. She became angry when
people talked to her about being possessed and felt that
if demons were infl uencing her, they were quite subtle
about it. Nonetheless, she performed as a demoniac during the public exorcisms. Most of the educated people
who witnessed the exorcisms did not believe the nuns
were genuinely possessed, and physicians believed their
conditions had natural causes. The most gullible witnesses were uneducated Catholics.
Mignon lent her his book on the Marseilles Possessions and the death of Father Louis Gaufridi in the AIX-ENPROVENCE POSSESSIONS, which may have infl uenced Jeanne
and spurred her on in her performances as a demoniac.
She allowed herself to believe she was indeed possessed.
Jeanne wrote later in her autobiography that when
her possession started, she was plunged into “continual


**126  Jeanne des Anges**


disturbance of mind” for almost three months. She was
in constant “rages and fi ts of madness” and could hardly
remember what happened to her. She excused her performances as a weakness of mind and spirit that made
her susceptible to suggestion—although she clung to the
claim that the suggestion had been from “the demon”:


In most cases I saw quite clearly that I was the prime
cause of my turmoil and that the demon only acted
according to the openings I gave him.
When I spoke of that to my exorcists, they told me
it was the demon who gave me those feelings in order
to hide within me, or to cast me into a little despair at
seeing myself in so much malignancy. I was not the more
satisfi ed for that, for although I submitted to believing
what they were telling me at the time, nevertheless my
conscience, which was my judge, gave me no peace.
Thus all their assurances blinded me. I think the fact
is that it was diffi cult for them to believe that I was so
wicked, and that they believed the devils were giving me
these scruples.
To make myself better understood, I must give a few
examples, both in important things and light matters, so
that those who may read this will know how necessary it
is that souls beleaguered by demons should hold fi rmly
to God and greatly beware of themselves.
It so happened, to my great embarrassment, that during the fi rst days when Father Lactance was given to me
to be my director and exorcist, I disapproved of his way
of conducting many small matters, although it was a
very good way; but it was because I was wicked.
One day he undertook to have us all take communion at our grille.
At that time, since we were for the most part sorely
affl icted with the inner turmoil and great convulsions,
for the reception of the Eucharist the priest would either
come into our chancel or have us go out to take communion in the church. I was angry that he wanted to
introduce a different practice. I began to murmur about
in my heart, and thought within myself that he would do
better to follow the way of the other priests.
As I dwelled negligently on that thought, it entered
my mind that, to humiliate that father, the demon would
have committed some irreverence toward the Very Holy
Sacrament. I was so miserable that I did not resist that
thought strongly enough. When I went to take communion, the devil seized my head, and after I had received
the holy host and had half moistened it, the devil threw
it into the priest’s face. I know perfectly well that I did
not perform that act freely, but I am very sure, to my
great embarrassment, that I gave the devil occasion to do
it, and that he would not have had this power had I not
allied myself with him.


When she took communion, the demon within her
forced her to fl ing the wafer in the face of the priest. Her
mind was fi lled with blasphemies, which she uttered
without control. She hated God and the spectacle of his
goodness and looked for ways to displease him.



The demon, she said:


Beclouded me in such a way that I hardly distinguished
his desires from mine; he gave me, moreover, a strong
aversion for my religious calling, so that sometimes
when he was in my head I tore all my veils and such
of my sisters’ as I could lay hands on; I trampled them
underfoot, I chewed them, cursing the hour when I took
the vows. All this was done with great violence, I think I
was not free.


The exorcists invited two magistrates to witness the
possessions for themselves, and they did. Jeanne went
into violent contortions and grunted like a pig. Mignon
stuck two fi ngers in her mouth and performed exorcisms.
The demons in her revealed that she was indeed under
the infl uence of two diabolical pacts: one made of three
hawthorn prickles and one a bunch of roses that she
found on the convent stairs and stuck into her belt. Supposedly, Grandier had tossed the roses over the convent
wall. Upon “accepting” the roses, Jeanne was bewitched
with obsessive love for Grandier that interfered with her
ability to think of anything else.
Mignon, pleased at this performance, suggested to
the magistrates that this case bore all the hallmarks of
a similar case 20 years earlier, the Aix-en-Provence possessions of Ursuline nuns that resulted in the execution
by burning of Father Louis Gaufridi, for his alleged demonic pact.
The chief magistrate, M. de Cerisay, believed the case
to be one of natural sickness and fraud, and he attempted
to stop the exorcisms. But Mignon persuaded the bishop
to order them to continue. Legal jockeying ensued, with
Grandier seeking a restraining order and the exorcisms
continuing, albeit in private. Mignon reinforced daily
to the nuns that they had been bewitched by Grandier.
Eventually the archbishop intervened and sent his personal physician to investigate. Scared, the nuns dropped
their possession fi ts.
The cessation of the fi ts caused supporters of the nuns
to turn against them, for now it appeared that they were
indeed playing out a deception. Even friends and families
deserted them, and they fell on hard times fi nancially.
In autumn 1633, King Louis XIII’s commissioner,
Baron Jean de Martin Laubardemont, investigated and favored putting Grandier on trial. Grandier was advised by
friends to fl ee, but he remained in town, confi dent that
his innocence would allow him to prevail.
Grandier was accused of SORCERY and of consorting
with the Devil and his demons and witches at SABBATs. At
his preliminary hearings, all of the witnesses who had recanted their testimonies in 1630 came forward and swore
that they had in fact told the truth. Grandier’s defense was
not allowed; his mother protested with petitions against
the illegal hearings, and her petitions were destroyed. She
appealed to the Parlement of Paris, but the king barred
the parlement from becoming involved in the case.


_Beelzebub, the principal demon possessing Jeanne des Anges_ (©
RICHARD COOK)


At the hearings, the nuns screamed and screeched
at Grandier, claiming his specter roamed the convent at
night seducing them. The prosecution produced “pacts”
that appeared mysteriously in the nuns’ cells or were
allegedly vomited up by them. One pact was a piece of
paper stained with three drops of BLOOD and containing
eight orange seeds. Another was a bundle of fi ve straws
and another was a package containing worms, cinders,
and hair and nail clippings. On June 17, while possessed
by LEVIATHAN, Jeanne vomited up a pact containing—according to her possessing demons—a piece of the heart
of a child who had been sacrifi ced in 1631 at a witches’
sabbat near Orléans, the ashes of a eucharist, and some of
Grandier’s blood and semen.
Countering these shocking spectacles was the nuns’ obvious lack of command of previously unlearned foreign languages, a test of demoniacs. Jeanne displayed little knowledge of Latin and made poor attempts to speak it. Some of
the other possessed nuns did not even try to understand
or speak Latin, Hebrew, or Greek. Often, the nuns resorted
to howling and contorting to avoid answering questions.
Other times, they claimed that the pacts they had with
Grandier forbade them to speak in certain languages.



**Jeanne des Anges  127**


The nuns also failed the test for clairvoyance. And
they claimed that Grandier’s magical books were kept in
the home of one of his mistresses—but none were found
there.
After the death of Grandier, the nuns fell into states
of remorse and guilt, but they were subjected to continuing exorcisms before crowds. They performed as if they
were circus animals. In December 1634, four new Jesuit
exorcists arrived, including Father JEAN-JOSEPH SURIN, to
whom Jeanne took an immediate dislike. Whenever approached by him, she went into fi ts, howled, stuck out her
tongue, and ran away. She laughed and mocked him, and
her jokes seemed to energize one of the demons, BALAAM,
who urged her to continue and thus undermine the progress made by Surin. The priest wrote:


I saw that this spirit was wholly opposed to the seriousness with which one ought to take the things of God,
and that it fostered in her a certain glee which destroys
the compunction of heart indispensable to a perfect conversation with God. I saw that in a single hour of this
kind of jocularity was enough to ruin everything I had
built up in the course of many days, and I induced in her
a strong desire to rid herself of this enemy.


Jeanne diverted attention with a false pregnancy. She
claimed ISACAARON began tempting her anew; she said
“he performed an operation upon my body, the strangest
and most furious that could be imagined; thereafter he
persuaded me that I was great with child, in such sort
that I fi rmly believed the fact and exhibited all signs.”
Jeanne’s belly became greatly distended and she
stopped menstruating. She vomited frequently and secreted milk from her breasts. She was in a state of extreme
agitation nearly constantly and only experienced relief
when Isacaaron visited her nightly and sexually assaulted
her. Refusals resulted in beatings.
Jeanne considered trying to abort herself with herbs
and drugs but abandoned the idea. She considered cutting
the baby out of her womb with a knife but could not carry
out the deed. Isacaaron once offered her a magic plaster
that would terminate the pregnancy, but she refused it.
A physician pronounced her pregnancy to be genuine, but Isacaaron, speaking at an exorcism, claimed it
was all deception created by the demons in Jeanne. She
threw up a large quantity of blood and the pregnancy
symptoms vanished. For Jeanne and Surin, a miracle had
taken place.
Surin persisted in trying to rid Jeanne of devils, if not
by exorcisms alone, then by spiritual instruction that
would elevate her soul. He offered to take on her demons
himself and soon became obsessed, and then possessed.
Jeanne continued to revile and resist Surin and then
suddenly had a turnabout. She decided she wanted to
become a saint; in fact, she wanted to imitate St. Teresa
of Avila. She increased her prayer time and took on severe austerities: a hair shirt, a bed of boards, wormwood
poured onto her food, and a belt spiked with nails. She


**128  Jeanne des Anges**


beat herself up to seven hours a day. Surin, a great believer in discipline, encouraged her.
Jeanne became more receptive to Surin, and by summer 1635, they were meeting privately in the convent’s
attic, where he expounded on mystical theology and they
prayed together. These private sessions raised gossip in
Loudun, which the two ignored.
Whenever Jeanne objected to the mortifi cations prescribed by Surin, which were private instead of public,
she let the demons out to howl and complain. Surin ordered the demons to whip themselves—and they did,
making Jeanne scream.
In February 1635, Isacaaron announced that three
anonymous magicians had three consecrated wafers,
which they intended to burn. Surin ordered Isacaaron to
fetch the wafers. At fi rst, the demon refused and then relented. The three wafers mysteriously appeared in a niche
at the convent. The feat appeared to be a miracle.
Surin had transformed himself from exorcist to
Jeanne’s spiritual director, displeasing the Jesuit authorities. In October 1635, he was ordered to return to Bordeaux and be replaced by another exorcist. Distressed,
Jeanne fell ill for several days and then asked to be exorcized. On November 5, in front of a large crowd, Surin
expelled Leviathan from her and was allowed to stay on
at the convent.
A bloody cross appeared on her forehead and remained
for three weeks. Then Balaam announced he was ready to
go and would write his name on Jeanne’s left hand when
he did so. Jeanne prayed mightily that the demon would
inscribe the name of St. Joseph, not his own. The demon
departed on November 29, leaving Jeanne marked with
the name _Joseph._ Surin viewed this as an extraordinary
grace from God. Others believed it to be the product of
autosuggestion. But the crowds saw her as a saint. Later,
the names of Jesus, Mary, and St. Francis de Sales were
added to her arm. The names would fade after a few weeks
and then be renewed by Jeanne’s good angel.
Isacaaron left Jeanne on January 7, 1636. Surin took
on BEHEMOTH, but 10 months went by with no progress.
In October, he broke down and was recalled to Bordeaux.
He was replaced by Father Resses.
As she had with Surin, Jeanne resisted Resses, but he
forced exorcisms on her anyway. She fell ill and vomited
blood. Her condition deteriorated and extreme unction
was given. She had a vision in which God told her she
would be taken to the point of death but would not die.
She reached a point where doctors felt she had only hours
to live, and then she had a vision of her good angel in the
form of a beautiful youth, followed by St. Joseph, who
anointed her with oil, and she miraculously recovered.
Later, she revealed her chemise had an oil stain of fi ve
drops. She probably faked the evidence, but it took on the
status of a relic.
Behemoth announced that he would not depart without Jeanne’s making a pilgrimage to the tomb of St. Fran


cis of Sales at Annency, accompanied by Surin. The priest
was recalled to Loudun in June to comply. He and a companion, Father Thomas, accompanied Jeanne on part of
her pilgrimage, and then Surin’s job with her was done.
Jeanne’s fi ve-month pilgrimage was a triumphal march
through France in 1638. She visited major cities, including Paris, Lyon, Orléans, Grenoble, Blois, and Annency.
Tens of thousands turned out to see her and view her relics, the names on her arm, and the stained shirt. At Annency, a possessed girl was cured by touching the stained
shirt.
Jeanne had audiences with royalty, including Queen
Anne, wife of Louis XIII; archbishops; and the dying Cardinal Richelieu (who privately thought the Loudun affair
was a fraud). Her stained chemise was used as a blanket
in the birth of Louis XIV. Everywhere she went, she was
hailed and admired.
On October 15, Behemoth kept his end of the bargain
and departed from Jeanne, and Surin returned again to
Bordeaux.
After the pilgrimage, Jeanne returned to the Loudun
convent, never to leave it again. She was bored and hungry for the limelight, but now there were no devils and no
miracles to use to gain attention. She fell seriously ill and
miraculously recovered, but this time the “miracle” was
barely noticed.
A few times, the demons reappeared, to beat her and
harass her. Jeanne, however, was more interested in producing heavenly miracles than engaging in fi ghts with
the infernal. She claimed her heart split in two and was
marked invisibly with the instruments of the Passion.
Souls in purgatory appeared to her and spoke. Increasingly, she developed a relationship with her guardian angel and prayed for “true lights” to be revealed to her. Her
angel complied, dispensing even personal advice to visitors of the most petty nature.
Jeanne began to write her autobiography in 1644. Her
account of events reveals a personality self-absorbed and
unconcerned about the consequences of her actions. She
made little reference to the unfortunate Grandier, even
though at the height of the drama, she had confessed her
guilt and remorse at framing him with lies. Rather, she
saw her life as a spiritual quest, in which she had allowed
demons to act against her as a consequence of her own
defective will. Twice during the depths of her spiritual
darkness, she had tried to commit suicide.
For years, she wrote to Surin, but she received no reply until 1657, when he resumed serving as her spiritual
director until his death in 1665. She enjoyed a correspondence and close friendship with him, confessing the state
of her soul, still seeking to be the center of attention to
the end of her life.
By 1662, her “miracles” were at an end. Despite her
saintliness, she was still the object of criticism and was
called a witch and magician even in the last years of her
life.


Jeanne died in January 1665. Her head was cut off and
placed in a silver and gold reliquary. The stained chemise
was already in its own reliquary. These relics were the
objects of popular devotion.
The convent commissioned an artist to paint a huge
image of the expulsion of Behemoth. In the center, Jeanne
knelt before Surin, Tranquille, and a Carmelite, a look of
ecstasy on her face. Royalty and commoners looked on.
A radiant St. Joseph, accompanied by cherubim, fl oated
overhead with three thunderbolts intended for the demons leaving Jeanne’s mouth.
The painting hung in the chapel for more than 80
years, when a bishop ordered it removed. The nuns
hid the painting by covering it with another one. In
1772, the convent was suppressed. The painting, chemise, and mummifi ed head were sent into hiding and
disappeared.


FURTHER READING:
Certeau, Michel de. _The Possession at Loudun._ Translated by
Michael B. Smith. Chicago: University of Chicago Press,
2000.
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.
Huxley, Aldous. _The Devils of Loudun._ New York: Harper and
Brothers, 1952.


**Jesus** The fi ght against evil, the DEVIL, and DEMONs are
central in the life and purpose of Christianity’s Son of
God. “The reason the Son of God appeared was to destroy
the devil’s work,” affi rms 1 John 3:8. Accounts in the
New Testament tell of Jesus’ ability to overcome evil
forces and to cast out demons affl icting people.


_Baptism and Temptation in the Desert_
Jesus’ BAPTISM by John the Baptist marked the beginning
of his ministry. Shortly after that, he spent 40 days in the
wilderness, where he was tempted by SATAN. He fasted for
40 days and 40 nights. Then Satan appeared and ordered
him to turn stones into loaves of bread to prove that he
was the Son of God. Jesus answered, “It is written, ‘Man
shall not live by bread alone, but by every word that proceeds from the mouth of God’ ” (Mt. 4:4).
The Devil then took him to the holy city (Jerusalem)
and set him on the pinnacle of the temple. He told Jesus to
throw himself down and demonstrate that God’s ANGELs
would protect him. Jesus answered, “Again it is written,
‘You shall not tempt the Lord your God’ ” (Mt 4:6).
Finally, Satan tried a third time to tempt Jesus. He
took him to a high mountain, where they could see all the
kingdoms of the world. “All this I will give you, if you will
fall down and worship me,” said the Devil (Mt. 4:9). Jesus
rejected him, answering, “Begone, Satan! for it is written,
‘You shall worship the Lord your God and him only shall
you serve’ ” (Mt. 4:10).
Satan departed, and angels appeared to minister to
Jesus.



**Jesus  129**


The offer of glory in exchange for worship implies
a PACT with the Devil, a concept that more than 1,000
years later weighed heavily in the WITCHCRAFT trials of
the Inquisition.


_Casting Out of Demons_
The Gospels of Matthew, Mark, and Luke refer to many
instances when Jesus “cast out demons” or “unclean spirits.” Such acts are differentiated from healing diseases
or defects. Some of the descriptions of the EXORCISMs
hint that epilepsy or seizures may have been responsible
for what were assumed at the time to be the effects of
demons.
The term _exorcize_ is from the Greek word _exousia,_
meaning to “put under oath and command,” invoking a
higher authority to force compliance. To exorcize, then,
is to adjure (in Latin, _adjuro_ ) the spirits to depart in the
name of God. As such, Jesus was not technically an EXORCIST, for he needed no higher authority.
The fi rst instance of Jesus’ casting out demons occurred after his return from the wilderness. Jesus began
selecting his disciples and went into Capernaum to teach.
Both Mark (1:23–27) and Luke (4:33–36) tell the story;
the text appears in the Authorized (King James) Version
translation in Mark:


And there was in their synagogue a man with an unclean
spirit; and he cried out, saying, “Let us alone; what have
we to do with thee, thou Jesus of Nazareth? Art thou
come to destroy us? I know thee who thou art, the Holy
One of God.” And Jesus rebuked him, saying, “Hold thy
peace, and come out of him.” And when the unclean
spirit had torn him, and cried with a loud voice, he came
out of him. And they were all amazed, insomuch that
they questioned among themselves saying, “What thing
is this? What new doctrine is this? For with authority
commandeth he even the unclean spirits, and they do
obey him.”


The man’s POSSESSION and exorcism follow the traditional pattern. First, the demon recognized Christ.
Second, the spirit’s departure caused great pain to the
possessed, coupled with loud voices and cries. Third, the
demon ultimately yielded to Jesus’ higher power.
Jesus’ method of simple command over the demons
differed greatly from that practiced by other holy men
of his time. Most exorcists of the period relied on ritual,
chants, signs, and artifacts to expel evil spirits. Jesus used
only his word as the source of ultimate power. Not long
after the episode in Capernaum, Mark and Luke describe
Jesus’ healing the sick and casting out more demons in
Galilee (Mark 1:32–34, as follow; Luke 4:38–41):


That evening, at sundown, they brought to him all who
were sick or possessed with demons. And the whole city
was gathered together about the door. And he healed
many who were sick with various diseases, and cast out
many demons; and he would not permit the demons to
speak, because they knew him.


**130  Jesus**


After naming his 12 disciples—to whom he gave the
power to cast out demons also—Jesus returned home,
welcomed by great crowds of the faithful and curious.
Some of his friends believed he was temporarily insane,
and some of the Jewish scribes considered him possessed
by BEELZUBUB. Matthew (12:24–29), Mark (3:22–27, as follows), and Luke (11:14–22) recount the incident:


And the scribes who came down from Jerusalem said,
“He is possessed by Beelzebul, and by the prince of
demons he casts out the demons.” And he called them to
him, and said to them in parables, “How can Satan cast
out Satan? If a kingdom be divided against itself, that
kingdom cannot stand. And if a house is divided against
itself, that house will not be able to stand. And if Satan
has risen up against himself, and is divided, he cannot
stand but is coming to an end. But no man can enter into
a strong man’s house, and plunder his goods, unless he
fi rst binds the strong man; then indeed he may plunder
his house.”


The name Beelzebub, or “Lord of the Flies,” is a distortion of _Baal-zebul,_ referring to the chief Canaanite or
Phoenician god, meaning “lord of the divine abode” or
“lord of the heavens.” In the prophet Elijah’s day, the god
Baal was the main rival to the Israelite god Yahweh (Jehovah), and his name would represent Satan to the Jews
(1 Kings 18; 2 Kings 1:3). This incident also presents the
idea of binding Satan to the will of God before he can be
thrown out of the “house,” or the body of the possessed
victim.
The episode most often told about Jesus’ casting out
demons concerns the Gerasene or Gadarene demoniac,
according to Mark (5:1–13) and Luke (26–33), and the
two demoniacs in Matthew (8:28–32). Although identifi ed differently, the story is the same. After delivering the
Sermon on the Mount, Jesus and his disciples traveled
by boat to the country of the Gerasenes, or Gadarenes.
There they met a man possessed of an unclean spirit, as
told in Mark:


And they came over unto the other side of the sea, into
the country of the Gadarenes. And when he was come
out of the ship, immediately there met him out of the
tombs a man with an unclean spirit, who had his dwelling among the tombs; and no man could bind him, no,
not with chains: Because that he had been often bound
with fetters and chains, and the chains had been plucked
asunder by him, and the fetters broken in pieces; neither
could any man tame him. And always, night and day, he
was in the mountains, and in the tombs, crying, and cutting himself with stones. But when he saw Jesus afar off,
he ran and worshipped him, And cried with a loud voice,
and said, “What have I to do with thee, Jesus, thou Son
of the most high God? I adjure thee by God, that thou
torment me not.” For he said unto him, “Come out of
the man, thou unclean spirit.” And he asked him, “What
is thy name?” And he answered, saying, “My name is
Legion: for we are many.” And he besought him much



that he would not send them away out of the country.
Now there was there nigh unto the mountains a great
herd of swine feeding. And all the devils besought him,
saying, “Send us into the swine, that we may enter into
them.” And forthwith Jesus gave them leave. And the
unclean spirits went out, and entered into the swine and
the herd ran violently down a steep place into the sea,
(they were about two thousand;) and were choked in
the sea.


As did other possessed souls, the Gerasene demoniac
suffered great physical pain and spiritual anguish. He
ran to Jesus for help, but the demon within denied Jesus’
power and adjured Jesus not to cast him out. Another important part of this story is the naming of the demon,
a vital point in the exorcism ritual. A legion is a major
unit in the Roman army (who were considered demons
by many) consisting of 4,000–6,000 men. An estimate of
2,000 may be low. Finally, however, the demons could
not stand up to Jesus any longer and begged to enter the
herd of swine. Because pigs were already deemed unclean
animals in Jewish law, the choice was appropriate. People
in Jesus’ day believed that demons hated water, so when
the pigs drowned, the demons were destroyed.
Jesus continued to cast out demons during his ministry, even cleansing the unclean spirit from the daughter of a Gentile woman who accepted him as the messiah
(Mark 7:25–30, which follows; Mt. 15:21–28).


But immediately a woman, whose little daughter was
possessed by an unclean spirit, heard of him, and came
and fell down at his feet. Now the woman was a Greek, a
Syrophoenician by birth. And she begged him to cast the
demon out of her daughter. And he said to her, “Let the
children fi rst be fed, for it is not right to take the children’s bread and throw it to the dogs.” But she answered
him, “Yes, Lord; yet even the dogs under the table eat the
children’s crumbs.” And he said to her, “For this saying
you may go to your way; the demon has left your daughter.” And she went home, and found the child lying in
bed, and the demon gone.


Such acts were crowd pleasers, and the disciples told
Jesus of an exorcist who claimed to cast out demons in his
name (Luke 9:49–50):


John answered, “Master, we saw a man casting out
demons in your name, and we forbade him, because he
does not follow with us.” But Jesus said to him, “Do not
forbid him; for he that is not against you is for you.”


Later, 70 other followers, sent out as disciples but not
specifi cally given the power to exorcise, found they were
also able to cast out demons. Jesus reminded them that
the joy was not that they were able to exorcise, but that
God had found them worthy (Luke 10:17–20):


The seventy returned with joy, saying, “Lord, even the
demons are subject to us in your name!” and he said
unto them, “I saw Satan fall like lightning from heaven.


_Jesus exorcizing demons from a young man_ (AUTHOR’S
COLLECTION)


Behold, I gave given you authority to tread upon serpents
and scorpions, and over all the power of the enemy; and
nothing shall hurt you. Nevertheless, do not rejoice in
this, that the spirits are subject to you; but rejoice that
your names are written in heaven.”


After Jesus’ death, the power of his name grew, and
exorcists used it to quell demons. However, the name of
Jesus was not always a guarantee of success, as demonstrated in Acts 19:13–16:


Then some of the itinerant Jewish exorcists undertook
to pronounce the name of the Lord Jesus over those who
had evil spirits, saying, “I adjure you by the Jesus whom
Paul preaches.” Seven sons of a Jewish high priest named
Sceva were doing this. But the evil spirit answered them,
“Jesus I know, and Paul I know; but who are you?” And
the man in whom the evil spirit was leaped upon them,
mastered all of them, and overpowered them, so that
they fl ed out of the house naked and wounded.


This example shows the dangers of exorcism to the
exorcist. It also drove home the power of Jesus’ name,
infl uencing some to burn their books of “magical arts.”
These stories in the Gospels provided proof to medieval thinkers that Satan not only was real, but took possession of innocent souls at will. If not only Jesus Christ
but his disciples—even those not specifi cally chosen but



**John Bosco  131**


only devoutly faithful—were able to cast out demons,
then holy men of the Church everywhere had the same
power to exorcise in the name of the Lord.


**John Bosco** **(1815–1888)** Saint and founder of the
Society of St. Francis De Sales, known as the Salesians.
John Bosco was known as the “Dreaming Saint” because
of his frequent lucid dreams, more like out-of-body travels, in which he encountered angels, JESUS, Mary, and
other religious fi gures and journeyed to heaven and HELL.
His visit to hell was particularly detailed, and he used
this and other lucid dream experiences to teach his students religious lessons. At the request of Pope Pius IX,
he kept detailed records of his dreams.
Bosco was born in Becchi, Piedmont, Italy, to a peasant farmer family. His father died when he was two, and
he was raised by his mother. He had his fi rst lucid dream
when he was about nine years old, in which a man, possibly Jesus, and a woman, possibly Mary, revealed his life
purpose and destiny. He dedicated himself to his spiritual
work with great and unwavering seriousness. His lucid
dreaming increased in frequency as he grew older.
At age 16, he began studying for the priesthood and
was ordained on June 5, 1841, at age 26. He went to Turin
and enrolled at the Convitto Ecclesiastico, a theological
college that trained young priests for the pastoral life. He
began a Sunday catechism for poor boys and soon was
taking in and housing them. He constructed a church,
placing it under the patronage of his favorite saint, Francis de Sales. By 1856, he had 150 resident boys, plus four
workshops and some 500 children in oratories. This became the Society of St. Francis de Sales in 1859. John died
on January 31, 1888, and was canonized in 1934 by Pope
Pius XI. The Salesians work around the world.


_Dreams_
John’s unusual dream life attracted the interest of Pope
Pius IX, who instructed him to record his dreams. More
than 150 of John’s unusual dreams were collected and recorded by his followers. Many of the dreams were prophetic and concerned his boys and the Salesian order.
Other dreams were in harmony with his religious training and beliefs, couched in symbols of his religious life,
and concerned the need to follow Catholic doctrine in order to attain salvation.
John’s lucid dreams were quite long and involved
much specifi c detail. Unlike most ordinary dreams, they
were logical and followed a complete story line from beginning to end. He was usually accompanied by a guide
fi gure, either an angel, St. Francis de Sales, St. Dominic
Savio, or a mysterious man he referred to as “the man
with the cap.” The dreams seemed more like real experiences than dreams. His sensory impressions were so
strong that sometimes he would clap his hands or touch
himself in the dream to try to ascertain whether he was
dreaming or was awake. This is a technique used today by
lucid dreamers to verify that their experience is real.


**132  John Bosco**


Sometimes physical phenomena followed him out
of the dream and into waking consciousness. He would
awaken exhausted. In one dramatic dream where he was
shown the horrors of hell, the putrid smell of evil remained after he awakened. This bleed-through between
worlds is characteristic of shamanic journeys and belongs
to Carl G. Jung’s “psychoid unconscious,” a level in the
unconscious that is not accessible to consciousness, but
that has properties in common with the physical world.


_Visit to Hell_
Among the many dreams recorded by John, one of his longest and most vivid concerns a frightfully realistic visit to
the bowels of hell. John is accompanied by “the man with
the cap.” John sometimes protested in his dream and tried
to resist the guide, but he could not put off whatever business was intended for him in the night.
As with all of John’s lucid dreams, this one follows a
religious theme, conforms to Catholic doctrine, and provides John with guidance and instructions for running
his oratory program for boys. The visit to hell took place
over two nights:


No sooner had I fallen asleep than I dreamed that I saw
a most loathsome toad, huge as an ox, enter my room
and squat at the foot of my bed. I stared breathlessly as
its legs, body and head swelled and grew more and more
repugnant; its green body, fi ery eyes, red-lined mouth
and throat, and small bony ears presented a terrifying
sight. Staring wildly, I kept muttering to myself: “But
a toad has no ears.” I also noticed two horns jutting
from its snout and two greenish wings sprouting from its
sides. Its legs looked like those of a lion, and its long tail
ended in a forked tip.
At the moment, I seemed not a bit afraid; but when
that monster began edging closer to me, opening its
huge, tooth-studded jaws, I really became terribly frightened. I thought it was a demon from Hell, because it
looked like one. I made the Sign of the Cross, but nothing happened. I rang the bell, but no one responded. I
shouted, but in vain. The monster would not retreat.
“What do you want of me, you ugly devil?” I asked. As
if in answer, it just crept forward, ears fully stretched
out and pointing upward. Then, resting its front paws
on the top of the bedstead and raising itself on its hind
legs, it paused momentarily, looked at me and crawled
forward on by bed until its snout was close to my face.
I felt such revulsion that I tried to jump out of bed, but
just then the monster opened its jaws wide. I wanted to
defend myself and shove the monster back, but it was
so hideous that, even in my predicament, I did not dare
to touch it. I screamed and frenziedly reached behind
me for the small holy water font, but I only hit the wall.
Meanwhile, the monstrous toad had managed to mouth
my head, so that half of my body was inside its foul jaws.
“In the name of God,” I shouted, “why are you doing
this to me?” At these words, the toad drew back and
let my head free. Again, I made the Sign of the Cross,
and since I had now dipped my hand in the holy water



font, I fl ung a few drops of water at the monster. With a
frightening shriek it fell backward and vanished, while a
mysterious voice from on high clearly said: “Why don’t
you tell them?”
I turned in that direction and saw a distinguished
person standing by my bed. Feeling guilty about my
silence, I asked: “What should I tell my boys?”
“What you have seen and heard in your last dreams
and what you have wanted to know and what you shall
have revealed to you tomorrow night!” He then vanished.
I spent the whole next day worrying about the miserable night in store for me, and when evening came, loath
to go to bed, I sat at my desk browsing through books
until midnight. The mere thought of having more nightmares thoroughly scared me. However, with great effort,
I fi nally went to bed.
Lest I should fall asleep immediately and start dreaming, I set my pillow upright against the headboard and
practically sat up, but soon in my exhaustion I simply fell
asleep. Immediately the same person of the night [“the
man with the cap.”] before appeared at my bedside.
“Get up and follow me!” he said.
“For heaven’s sake,” I protested, “leave me alone. I am
exhausted! I’ve been tormented by a toothache for several
days now and need rest. Besides, nightmares have completely worn me out.” I said this because this man’s apparition always means trouble, fatigue and terror for me.
“Get up,” he repeated. “You have no time to lose.”
I complied and followed him. “Where are you taking
me?” I asked.
“Never mind. You’ll see.”


John is led to a lifeless desert, vast in expanse. He
and his guide trudge across it. A road appears, beautiful,
wide, and neatly paved. Flowers and greenery grow along
the sides. The road begins to slope downward. Suddenly,
John notices that boys from the oratory are following him.
Without warning, one by another falls to the ground and
is dragged toward a drop in the distance, which slopes
into a furnace. The guide explains that the boys fall because they are ensnared in traps—traps they have made
themselves out of sin. The boys who are stricter in their
religious observances are able to walk without becoming
ensnared.
As they continue along the downward-sloping road,
the scenery changes. The lush roses and fl owers give way
to hedges of thorns. The road becomes gutted and fi lled
with boulders. Most of the boys leave to follow other
paths.
The descent becomes so arduous that John falls repeatedly and fi nally he complains to the guide that he
cannot go another step. The guide merely continues on.
John realizes he has no choice but to follow.


We continued our descent, the road now becoming so
frightfully steep that it was almost impossible to stand
erect. And then, at the bottom of this precipice, at the
entrance of a dark valley, an enormous building loomed
into sight, its towering portal, tightly locked, facing our


road. When I fi nally got to the bottom, I became smothered by a suffocating heat, while a greasy, green-tinted
smoke lit by fl ashes of scarlet fl ames rose from behind
those enormous walls which loomed higher than
mountains.
“Where are we? What is this?” I asked my guide.
“Read the inscription on that portal and you will
know.”
I looked up and read these words: _Ubi non est redemp-_
_tion_ —“The place of no reprieve.” I realized that we were
at the gates of Hell. The guide led me all around this
horrible place. At regular distances, bronze portals like
the fi rst overlooked precipitous descents; on each was an
inscription, such as: _Discedite, maledicti, in ignem aeter-_
_num qui paratus est diabolo et angelis eius_ —“Depart from
Me, you cursed into everlasting fi re which was prepared
for the devil and his angels” (Matt. 25:41). _Omnis arbor_
_quae non facit fructum bonum excidetur et in ignem mitte-_
_tur_ —“Every tree that does not bear good fruit is cut
down and thrown into the fi re” (Matt. 7:19).
I tried to copy them into my notebook, but my guide
restrained me: “There is no need. You have them all in
Holy Scripture. You even have some of them inscribed in
your porticoes.”
At such a sight I wanted to turn back and return to
the Oratory. As a matter of fact, I did start back, but
my guide ignored my attempt. After trudging through a
steep, never-ending ravine, we again came to the foot of
the precipice facing the fi rst portal. Suddenly the guide
turned to me. Upset and startled, he motioned to me to
step aside. “Look!” he said.


John is startled to see one of his boys dashing down
the road out of control. He has a wild look about him, and
his arms windmill as though he’s trying to resist a great
force. John wants to help him, but the guide restrains
him. The boy is fl eeing from God’s wrath. He tumbles into
a ravine and hits a bronze portal at the bottom.


As the boy crashed into the portal, it sprang open with a
roar, and instantly a thousand inner portals opened with
a deafening clamor as if struck by a body that had been
propelled by an invisible, most violent, irresistible gale.
As these bronze doors—one behind the other, though
at a considerable distance from each other—remained
momentarily open, I saw far into the distance something
like furnace jaws spouting fi ery balls the moment the
youth hurtled into it. As swiftly as they had opened, the
portals then clanged shut again.


Many more boys, screaming in terror, follow. They are
all swallowed through the portal. Is there no way to save
them? John asks. The guide replies that they have their
rules and sacraments—let them observe them.
The guide then instructs John to enter the portal, saying he will learn much. John shrinks back in horror. Then
he realizes that he is in no danger, for he cannot be condemned to hell without being judged, and he has not yet
been judged. John agrees to go forward.



**John Bosco  133**


We entered that narrow, horrible corridor and whizzed
through it with lightning speed. Threatening inscriptions
shone eerily over all the inner gateways. The last one
opened into a vast, grim courtyard with a large, unbelievably forbidding entrance at the far end. [John pauses
to read various biblical verses about the certain tortures
of hell for the wicked.] “From here on,” [the guide]
said, “No one may have a helpful companion, a comforting friend, a loving heart, a compassionate glance, or a
benevolent word. All that is gone forever. Do you just
want to see or would you rather experience these things
yourself?”
“I only want to see!” I answered.
“Then come with me,” my friend added, and, taking
me in tow, he stepped through that gate into a corridor at
whose far end stood an observation platform, closed by
a huge, single crystal pane reaching from the pavement
to the ceiling. As soon as I crossed its threshold, I felt
an indescribable terror and dared not take another step.
Ahead of me I could see something like an immense
cave, which gradually disappeared into recesses sunk far
into the bowels of the mountains. They were all ablaze,
but theirs was not an earthly fi re, with leaping tongues
of fl ames. The entire cave—walls, ceiling, fl oor, iron,
stones, wood, and coal—everything was a glowing white
at temperatures of thousands of degrees. Yet the fi re did
not incinerate, did not consume. I simply cannot fi nd
words to describe the cavern’s horror. _Praeparata est enim_
_ab heri Thopeth, a rege praeparata, profunda et dilatata._
_Nutrimenta eius, ignis et ligna multa; fl atus Domini sicut_
_torrens sulphuris succendens eam_ —“For in Topheth there
has been prepared beforehand . . . a pit deep and wide
with straw and wood in plenty. The breath of Yahweh,
like a stream of brimstone, will set fi re to it” (Is. 30:33).
I was staring in bewilderment around me when a lad
dashed out of a gate. Seemingly unaware of anything
else, he emitted a most shrilling scream, like one who
is about to fall into a cauldron of liquid bronze, and
plummeted into the center of the cave; instantly, he too
became incandescent and perfectly motionless, while the
echo of his dying wail lingered for an instant more. . . .
As I looked again, another boy came hurtling down
into the cave at break-neck speed. He too was from the
oratory. As he fell, so he remained. He too emitted one
single heartrending shriek that blended with the last
echo of the scream that had come from the youth who
had preceded him. Other boys kept hurtling in the same
way in increasing numbers, all screaming the same way
and then all becoming equally motionless and incandescent. I noticed that the fi rst seemed frozen to the spot,
one hand and one foot raised into the air; the second boy
seemed bent almost double to the fl oor. Others stood or
hung in various other positions, balancing themselves
on one foot or hand, sitting or lying on their backs or on
their sides, standing or kneeling, hands clutching their
hair. Briefl y, the scene resembled a large statuary group
of youngsters cast into ever more painful postures. Other
lads hurtled into that same furnace. Some I knew; others
were strangers to me. I then recalled what is written in


**134  John Bosco**


the Bible to the effect that as one falls into Hell, so he
shall forever remain. _Lignum, in quocumque loco ceciderit,_
_ibi erit_ —“Where the tree falls, there it shall lie” (Eccles.
13:3).
More frightened than ever, I asked my guide: “When
these boys come dashing into this cave, don’t they know
where they are going?”
“They surely do. They have been warned a thousand
times, but they still choose to rush into the fi re, because
they do not detest sin and are loath to forsake it. Furthermore, they despise and reject God’s incessant, merciful invitations to do penance. Thus provoked, Divine
Justice harries them, hounds them, and goads them on,
so that they cannot halt until they reach this place.”
“Oh, how miserable these unfortunate boys must feel
in knowing they no longer have any hope,” I exclaimed.
“If you really want to know their innermost frenzy
and fury, go a little closer,” my guide remarked.
I took a few steps forward and saw that many of
those poor wretches were savagely striking at each other
like mad dogs. Others were clawing their own faces and
hands, tearing their own fl esh and spitefully throwing
it about. Just then the entire ceiling of the cave became
as transparent as crystal and revealed a patch of Heaven
and their radiant companions safe for all eternity.
“Why do I hear no sound?” I asked my guide.
“Go closer!” he advised.
Pressing my ear to the crystal window, I heard
screams and sobs, blasphemes and imprecations against
the Saints. It was a tumult of voices and cries, shrill and
confused. . . .
“Such are the mournful chants which shall echo here
throughout eternity. But their shouts, their efforts and
their cries are all in vain. _Omnis dolor irruet super eos!—_
‘All evil will fall upon them’ ” (Job 20:22).
“Here time is no more. Here is only eternity.”. . .
He led me away and we went down through a corridor into a lower cavern, at whose entrance I read: _Ver-_
_mis eorum non morietur, et ignis non extinguetur_ —“Their
worm shall not die and their fi re shall not be quenched”
(Is. 66:24). _Dabit Dominus omnipotens ignem et vermes_
_in carnes eorum ut urantur et sentiant usque in sempiter-_
_num_ —“He will give fi re and worms into their fl esh, that
they may feel for ever” (Judith 16:21).
Here one could see how atrocious was the remorse of
those who had been pupils in our schools. What a torment was theirs to remember each unforgiven sin and
its just punishment, the countless, even extraordinary
means they had to mend their ways, persevere in virtue and earn Paradise, and their lack of response to the
many favors promised and bestowed by the Virgin Mary.
What a torture to think that they could have been saved
so easily, yet now are irredeemably lost, and to remember
the many good resolutions made and never kept. Hell is
indeed paved with good intentions!
In the lower cavern, I again saw those Oratory boys
who had fallen into the fi ery furnace. Some are listening
to me right now; others are former pupils or even strangers to me. I drew closer to them and noticed that they



were all covered with worms and vermin, which gnawed
at their vitals, hearts, eyes, hands, legs and entire bodies so ferociously as to defy description. Helpless and
motionless, they were a prey to every kind of torment.
Hoping I might be able to speak with them or to hear
something from them, I drew even closer, but no one
spoke or even looked at me. I then asked my guide why,
and he explained that the damned are totally deprived of
freedom. Each must fully endure his own punishment,
with absolutely no reprieve whatsoever.
“And now,” he added, “you too must enter that
cavern.”
“Oh no!” I objected in terror. “Before going to Hell,
one has to be judged. I have not been judged yet, and so
I will not go to Hell!”
“Listen,” he said, “What would you rather do: visit
Hell and save your boys, or stay outside and leave them
in agony?”
For a moment I was struck speechless. “Of course, I
love my boys and wish to save them all,” I replied, “but
isn’t there some other way out?”
“Yes, there is a way,” he went on, “provided you do
all you can.”


John and the guide then have a long conversation
about what makes a good confession, and about the need
to cultivate the virtues and obedience to the church. The
guide tells John which boys are guilty of what crimes.
He gives permission to John to discuss anything of the
dream with the boys. John thanks him and asks to leave.


Encouragingly, he took my hand and held me up because
I could hardly stand on my feet. Leaving that hall, in
no time at all we retraced our steps through that horrible courtyard and the long corridor. But as soon as we
stepped across the last bronze portal, he turned to me
and said, “Now that you have seen what others suffer,
you too must experience a touch of Hell.”
“No, no!” I cried in terror.
He insisted, but I kept refusing.
“Do not be afraid,” he told me; “just try it. Touch this
wall.”
I could not muster enough courage and tried to get
away, but he held me back. “Try it,” he insisted. Gripping my arm fi rmly, he pulled me to the wall. “Only one
touch,” he commanded, “so that you may say you have
both seen and touched the walls of eternal suffering and
that you may understand what the last wall must be like
if the fi rst to so unendurable. Look at this wall!”
I did intently. It seemed incredibly thick. “There are
a thousand walls between this and the real fi re of Hell,”
my guide continued. “A thousand walls encompass it,
each a thousand measures thick and equally distant from
the next one. Each measure is a thousand miles. This
wall therefore is millions and millions of miles from
Hell’s real fi re. It is just a remote rim of Hell itself.”
When he said this, I instinctively pulled back, but he
seized my hand, forced it open, and pressed it against the
fi rst of the thousand walls. The sensation was so utterly


excruciating that I leaped back with a scream and found
myself sitting up in bed. When I got up this morning
I noticed that it was swollen. Having my hand pressed
against the wall, though only in a dream, felt so real that,
later, the skin of my palm peeled off.


The dream so upset John that for several nights he
had diffi culty falling asleep. As vivid as his description
is, John assured others that he gave them only a watereddown, abbreviated version of what really transpired in
the dream. “Bear in mind that I have not tried to frighten
you very much, and so I have not described these things
in all their horror as I saw them and as they impressed
me,” he said. “We know that the Lord always portrayed
Hell in symbols, because, had He described it as it really
is, we would not have understood Him. No mortal can
comprehend these things. The Lord knows them and He
reveals them to whomever He wills.”


FURTHER READING:
_Forty Dreams of St. John._ Rockford, Ill.: TAN Books and Publishers, 1996.


**Johnson, Carl Leonard** **(1954– ); Johnson, Keith**
**Edward** **(1954– ); Johnson, Sandra Ann Hutchings**
**(1963– )** Paranormal investigators, especially of
cases involving demonic activity. Carl and Keith Johnson
(identical twin brothers) have worked as demonologists
with paranormal investigators and have appeared on
reality television shows featuring demonic cases. Keith
and Sandra Johnson (husband and wife) founded the
New England Anomalies Research organization.
Keith and Carl were born on December 9, 1954, in
Providence, Rhode Island, and grew up in North Scituate, Rhode Island. The Johnson family was the fi rst to occupy the new house in North Scituate. Family members,
including the children, soon experienced paranormal
phenomena, such as disembodied voices and knockings
at the walls and windows. Once, water in a glass held by
the boys’ mother suddenly vanished with a loud “slurping” sound. By the time Keith and Carl were fi ve, the
sounds of animated human conversation could be heard
outside their bedroom window. Although the conversation sounded close enough to be clearly heard, no specifi c
words could be distinguished. This and other odd experiences led the boys to become intensely interested in spirit
phenomena at an early age.
While in school in Scituate, Carl and Keith began serious study of the paranormal, including ghosts, ANGELs,



**Jonah   135**


DEMONs, and other inhuman spirits. Carl was especially
interested in the demonic and the darker side of both human and spirit nature. He began concentrating on the
works of ALEISTER CROWLEY and Anton Szandor LaVey
(see SATANISM), among others.
When Carl and Keith were 17, they attended a lecture
at Rhode Island College given by ED AND LORRAINE WARREN. They struck up a lifelong friendship with the famed
paranormal investigators and demonologists. This meeting, especially with Ed, was a turning point for Keith,
inspiring him to pursue the fi eld of demonology.
The two participated in paranormal investigations
with Rhode Island groups and worked occasionally with
the Warrens, assisting in an EXORCISM.
Sandra Ann Hutchings was born in Warwick, Rhode
Island, on May 17, 1963. She was the seventh child of a
seventh child, a birth order that in folklore indicates supernatural powers such as psychic abilities. She attended
high school in Warwick and received her college degree
in human services in Warwick as well. Sandra also became actively involved in local theater in Warwick, where
she met Keith. They married in 1991 and live in Warwick
with their son, Keith Edward Johnson, Jr.
In the 1990s, Carl also moved to Warwick. They became involved for a time with The Atlantic Paranormal
Research Society, whose members have starred in a popular reality television show, _Ghost Hunters._ In 2004, Keith
and Sandra branched off to found their own group, New
England Anomalies Research, which Carl joined. They
have worked with lay demonologists such as JOHN ZAFFIS
and ADAM BLAI and have appeared on other reality shows
besides _Ghost Hunters._
Keith and Sandra teach classes and lecture on the
paranormal, specializing in inhuman hauntings. They
host a weekly television talk show, _Ghosts R NEAR,_ aired
in New England. Carl serves as alternate cohost.
The Johnsons estimate that approximately 15 percent
of hauntings involve nonhuman entities. Such cases have
been on the rise since about the 1990s. One signifi cant
factor is the overall rise in global tensions and feelings of
insecurity and vulnerability, due in part to terrorism and
the World Trade Center attacks in 2001.


FURTHER READING:
Near England Anomalies Research Web site. URL: http://
www.nearparanormal.com.


**Jonah** See LEVIATHAN.


**Kabbalah** **(Cabala, Kabala, Qabalah)** The mysticism
of classical Judaism, and part of the foundation of the
Western magical tradition.
_Kabbalah_ is derived from the Hebrew word _QBL (Qi-_
_bel),_ meaning “to receive” or “that which is received.” It
refers especially to a secret oral tradition handed down
from teacher to pupil. The term _Kabbalah_ was fi rst used
in the 11th century by Ibn Gabirol, a Spanish philosopher, and has since become applied to all Jewish mystical
practice. The Kabbalah is founded on the Torah, but it is
not an intellectual or ascetic discipline. It is a means for
achieving union with God while maintaining an active
life in the mundane world.


_Branches of the Kabbalah_
There are four main, overlapping branches of the
Kabbalah:


1. _The Classical, or Dogmatic, Kabbalah_ concerns
the study of the Torah and the central texts of the
Kabbalah, such as the Sefer Yetzirah and the Sefer
Zohar (see later discussion).
2. _The Practical Kabbalah_ concerns MAGIC, such as the
proper ways to make TALISMANs and AMULETs, and
lore about ANGELs and DEMONs.
3. _The Literal Kabbalah_ concerns the relationship
between the letters of the Hebrew alphabet and
numbers. It features the deciphering of relationships and correspondences through _gematria,_ a
system for determining the numerical values of



words and names; the fi nding of acronyms through
_notarikon,_ in which the fi rst letters of words are
used to make new words; and an encryption system called _temurah,_ in which letters are transposed
into code. _Temurah_ plays a role in interpreting the
Torah and in making talismans.
4. _The Unwritten Kabbalah_ concerns the study of the
Tree of Life (discussed later).


Of the four branches, the Practical Kabbalah, Literal
Kabbalah, and Unwritten Kabbalah are the most important
to the Western mystery tradition. Joined with Hermetic
principles and philosophy, these parts of the Kabbalah
create a philosophical, mystical, and magical system for
the practice of ceremonial magic. This system, sometimes
called the “Western Kabbalah” or “Western Qabalah,” also
plays a role in practical magic for the casting of spells.


_History of the Kabbalah_
According to lore, God taught what became the Kabbalah to ANGELS. After the Fall, angels taught the knowledge to Adam in order to provide humans a way back to
God. The knowledge was passed to Noah, then to Abraham and Moses, who in turn initiated 70 elders. Kings
David and SOLOMON were initiates. Infl uenced by Gnosticism and Neoplatonism, the oral tradition was passed
on into the tradition and literature of the Merkabah
mystics (ca. 100 B.C.E.–1000 C.E.).
_Merkabah_ means “God’s Throne-Chariot” and refers to
the chariot of Ezekiel’s vision. The goal of the Merkabah



**136**


mystic was to enter the throne world and perceive God
sitting upon his throne. The throne world was reached
after passing through seven heavens while in an ecstatic
trance state. The passage of the mystic was dangerous,
impeded by hostile angels. Talismans, SEALs, the sacred
names of angels, and incantations were required to navigate through the obstacles.
The historical origin of the true Kabbalah centers on
the Sefer Yetzirah (Book of Creation), attributed to Rabbi
Akiba, whom the Romans martyred. The book’s exact
date of origin is unknown. It was in use in the 10th century, but it may have been authored as early as the third
century.
The Sefer Yetzirah presents a discussion on cosmology
and cosmogony and sets forth the central structure of the
Kabbalah. It also is reputed to contain the formula for
creation of a golem, an artifi cial human.
In 917, a form of practical kabbalism was introduced
by Aaron ben Samuel in Italy; it later spread through Germany and became known as German kabbalism or Early
Hasidim. It drew upon the Merkabah practices, in that it
was ecstatic, had magic rituals, and had as primary techniques prayer, contemplation, and meditation. The magical power of words and names assumed great importance
and gave rise to the techniques of _gematria, notarikon,_
and _temurah._
The Classical Kabbalah was born in the 13th century in Provence, France, and moved into Spain, where
it was developed most extensively by medieval Spanish
Jews. The primary work from which Classical Kabbalah
developed is the Sefer Zohar (Book of Splendor), attributed to a second-century sage, Rabbi Simeon bar Yohai,
but actually written between 1280 and 1286 by the Spanish kabbalist Moses de Leon. According to lore, the book
comprises the teachings given to Rabbi Simeon by divine
revelation.
The teachings of the Zohar became known as the
Spanish Kabbalah and spread into Europe in the 14th and
15th centuries. After the expulsion of Jews from Spain in
1492, Kabbalah study became more public. Isaac Luria
Ashkenazi (1534–72), called the Ari Luria, a student of
the great kabbalist Moses Cordovero (1522–70), conceived of bold new theories, which gave the Kabbalah a
new terminology and complex new symbolism. Luria emphasized letter combinations as a medium for meditation
and mystical prayer.
In the 14th century, a Practical Kabbalah developed,
involving magical techniques for making amulets and talismans and for invoking spirits. The Practical Kabbalah is
complex and features the use of magical alphabets, secret
codes of communication with angels.
The Hasidic movement emerged from the Lurianic
Kabbalah and made Kabbalah accessible to the masses.
The Hasidim are the only major branch of modern Judaism to follow mystical practices. Interest in the Kabbalah among Jews declined after the 18th century. The



**Kabbalah  137**


reconstructionist movement, founded in 1922 by Rabbi
Mordecai M. Kaplan, borrows from Hasidic traditions
and espouses a more mystical Judaism. Interest in Kabbalah enjoyed a cross-cultural renewal that began in the
late 20th century as part of a broad interest in esoteric
subjects.
Western occult interest in the Kabbalah grew fi rst
out of German kabbalism and then Lurianic kabbalism.
Christian occultists were attracted to the magical amulets, incantations, demonology, angelology, seals, and
letter permutations, and they used these as the basis for
ritual magical texts (see GRIMOIRES). The Tetragrammaton
( _YHVH, Yod He Vau He,_ or _Yahweh,_ the sacred name of
God) was held in great awe for its power over all things in
the universe, including DEMONs, a subject of intense fear
and interest.
In the late 15th century, the Kabbalah was harmonized
with Christian doctrines, which supposedly proved the
divinity of Christ. Cornelius Agrippa von Nettesheim included Kabbalah in his monumental work, _Occult Philoso-_
_phy_ (1531). Also in the 16th century, alchemical symbols
were integrated into the Christian Kabbalah.
Interest in the Kabbalah received renewed attention
in the 19th century from non-Jewish occultists such as
Francis Barrett, Eliphas Levi, and Papus. Levi’s works
were especially important in the occult revival that spread
through Europe in the 19th century. As did some of his
contemporaries, Levi related the Kabbalah to the Tarot
and numerology and drew connections to Freemasonry,
in which he saw a fusion of Judaic kabbalism and Neoplatonic Christianity. The Kabbalah, he said in _The Book of_
_Splendors,_ is one of three occult sciences of certitude; the
other two are Magic and Hermeticism. Of the Kabbalah,
Levi said:


The Qabalah, or traditional science of the Hebrews,
might be called the mathematics of human thought.
It is the algebra of faith. It solves all problems of the
soul as equations, by isolating the unknowns. It gives
to ideas the clarity and rigorous exactitude of numbers;
its results, for the mind, are infallibility (always relative
to the sphere of human knowledge) and for the heart,
profound peace.


The Kabbalah formed a central part of the teachings
of the Hermetic Order of the Golden Dawn, one of the
most signifi cant esoteric orders in the Western mystery
tradition, which fl ourished in England during the late
19th and early 20th centuries. In 1888, the Golden Dawn
founder, Samuel Liddle Macgregor Mathers, published
the fi rst English translation of a Latin translation of the
Kabbalah, _Kabbala Denuda,_ by Knorr von Rosenroth. In
his introduction, Mathers describes the Kabbalah as the
key that unlocks the mysteries of the Bible.


_Central Concepts of the Kabbalah_
God is Ain Soph (without end or unending), who is unknowable, unnamable, and beyond representation. God


**138  Kabbalah**


created the world out of himself but is not diminished in
any way through the act of creation; everything remains
within him. The aim of human beings is to realize union
with the divine. All things are refl ected in a higher world,
and nothing can exist independently of all else. Thus,
humans, by elevating their soul to unite with God, also
elevate all other entities in the cosmos.
One of the mysteries of the Kabbalah is why God
chose to create imperfect, lower worlds, though it is held
that he did so because he wished to show the measure of
his goodness. He created the world by means of 32 secret
paths of wisdom, which are formed of letters and numbers: the 22 letters of the Hebrew alphabet and 10 _sephirot_
(from the Hebrew word for sapphire), which are vessels
bearing the emanations of God, or are expressions of
God. They form a language that substitutes for God. The
_sephirot_ are the source from which all numbers emanate
and by which all reality is structured.
The _sephirot_ comprise the sacred, unknowable, and
unspeakable personal name of God: _YHVH_ ( _Yahweh_ ),
the Tetragrammaton. So sacred is the Tetragrammaton
that other names, such as _Elohim, Adonai,_ and _Jeho-_
_vah,_ are substituted in its place in Scripture. The letters
_YHVH_ correspond to the Four Worlds that constitute the
cosmos:


  - Atziluth is the world of archetypes and emanation,
from which are derived all forms of manifestation.
The _sephirot_ themselves exist here. Atziluth is the
realm of contemplation.

  - Briah (also Beriyah) is the world of creation, in
which archetypal ideas become patterns. The
Throne of God is here, and God sits upon it and
lowers his essence to the rest of his creation. It is
the realm of meditation.

  - Yetzirah is the world of formation, in which the patterns are expressed. It is the world of speech and
the realm of ritual magic.

  - Assiah is the world of the material. It is the realm of
action in daily life.


_Demonology in the Kabbalah_
Most of the demon lore is part of the Practical Kabbalah,
a syncretic blend of Talmudic and Midrashic lore, and
adapted Arabian, Christian, and Eastern European demonologies and folk beliefs. As in most demonologies, there
are contradictions about demons, their nature and duties.
Various texts have long lists of individual demons and
types of demons.
Demons are made of fi re and air and live in wastelands. They are associated with cold and the north. They
have subtle bodies that allow them to fl y through the
air; they occupy the space between the Moon and Earth.
They have life spans and die, but they live much longer
than human beings, especially their kings and queens.
Some, such as LILITH and Naamah, will live until Judgment Day.



Demons are often described as under the direction
of SAMAEL. Demons gather at nocturnal revelries, where
they have intercourse with Samael, similar to the SABBATs
attended by witches in Christian demonology.
Other demons are under the direction of Ashmedai
(ASMODEUS), whose name in _gematria_ means “pharaoh.”
Demons also are linked to the left-hand, or evil, side of
the _sephirot_ of the Tree of Life (see later discussion).
Sexual activities between demons and humans are
prominent. Demons cannot reproduce on their own.
Through sex, demons can multiply and take on physical
form. Adam spawned a hybrid human-demon race, which
has continued on down through the ages through the sexual intercourse between humans and demons. Adam and
Eve’s sons, Cain and Abel, were tainted with the impurity
of the SERPENT who slept with Eve and spawned demonic
children as well.
The hybrid demon-human children who continue to
be born are _banim shovavim_ (mischievous sons). When a
man dies, they attend his funeral, lament him, and claim
their inheritance. They will even injure the legitimate
sons in order to get what they want. In the 17th century,
folk customs arose to repel these demons. Sometimes legitimate sons were forbidden to accompany the corpse of
their father to the cemetery. The illegitimate demons also
were repelled by circling a grave.
Demons are assigned to all things in creation, with
angels as their counterparts. They can be summoned,
commanded, and repelled in magical rituals according to
their hours, days, months, planetary aspects, fumes, and
SEALS.


_The Tree of Life_
The _sephirot_ form the central image of kabbalistic meditation, the Tree of Life, a ladder map that depicts the descent of the divine into the material world, and the path
by which humans can ascend to the divine while still in
the fl esh. The _sephirot_ channel streams of divine light
that become denser and coarser as they near the material
plane. The divine light fl ows both down to the material
world and up to God along these paths.


_**Organization of the Tree**_ Each _sephirah_ is a state of consciousness and a level of attainment in knowledge: mystical steps to unity with God. The 10 _sephirot_ are arranged
in different groups, which facilitate the understanding
of their meanings. The fi rst _sephirah,_ Kether (Crown), is
the closest to Ain Soph and is the source of all life and
the highest object of prayer. Malkuth (Kingdom) penetrates the physical realm and is the only _sephirah_ in direct
contact with it. The lower seven _sephirot_ are associated
with the seven days of creation. Another division splits
them into two groups of fi ve, the upper ones representing
hidden powers and the lower fi ve representing manifest
powers.
In another division, the top three—Kether, Chockmah (Wisdom), and Binah (Intelligence)—are associated


with the intellect; the middle three—Chesed (Love), Geburah (Strength), and Tipareth (Beauty)—are associated
with the soul; and the lower three—Netzach (Victory),
Hod (Splendor), and Yesod (Foundation)—are associated
with nature.
Each _sephirah_ is governed by angels and demons. The
demonic forces represent chaos and turbulence and are
used in black magical practices.
The _sephirot_ are ineffable, and descriptions of them
cannot begin to approach their true essence. They can
be reached only through the second _sephirah,_ Chockmah
(Wisdom), which is nonverbal consciousness. Binah (Intelligence) is verbal consciousness. One must learn to oscillate between Chockmah and Binah states of consciousness in order to grasp the _sephirot._
The tree is split into three pillars. The Right Pillar,
masculine, represents Mercy and includes the _sephirot_
Chockmah, Chesed, and Netzach. The Left Pillar, feminine, represents Severity and includes Binah, Geburah,
and Hod. The Middle represents Mildness or Moderation
and includes Kether, Tipareth, Yesod, and Malkuth. The
Middle Pillar alone also is called the Tree of Knowledge.
Sometimes an 11th _sephirah_ is included, Daath (Knowledge), located on the Middle Pillar below Chockmah and
Binah, and mediates the infl uences of the two; it is also
considered to be an external aspect of Kether. Daath made
its appearance in the 13th century. When represented on
the Tree, it is depicted as a sort of shadow sphere. Daath
cannot be a true _sephirah,_ for the Sefer Yetzirah, the key
text of kabbalistic philosophy, states that there can be
only 10 _sephirot,_ no more, no less.
The pathways linking the _sephirot_ have become more
complex over time. Illustrations in the early 16th century,
for example, depict only 16 pathways. By the 17th century, there were 22 pathways, each of which was assigned
a letter of the Hebrew alphabet. Thus, God’s Creation is
made through the essences of numbers and letters.
Together the _sephiroth_ of the Tree of Life compose a
unity and create a fi ve-dimensional continuum: the three
dimensions of the physical world, plus time, plus the
spiritual realm. As do the Akashic Records, they serve
as a permanent record of everything that has ever taken
place and ever will take place—the memory of God. The
_sephirot_ also serve as a means of communication with the
unknowable God. The totality of the _sephirot_ is expressed
in the Tetragrammaton, the sacred and unspeakable name
of God, given as _YHVH_ ( _Yahweh_ ), or “the Lord.”
Following are the names and associations of the _sephi-_
_rot,_ as given in Agrippa’s _Occult Philosophy:_


KETHER
_Number:_ One
_Titles:_ The Crown, The Ancient One, The Aged,
The Most Holy Ancient One, The Ancient of the
Ancient Ones, The Ancient of Days, The Concealed of the Concealed, The Primordial Point, The
Smooth Point, The White Head, The Inscrutable



**Kabbalah  139**


Height, The Vast Countenance (Macroprosopus),
The Heavenly Man
_Divine Name:_ Eheieh (I Am)
_Archangel:_ Metatron
_Angelic Order:_ Hayyoth (The Holy Living Creatures)
_Archdemons:_ Satan, Moloch
_Demonic Order:_ Thamiel (The Two Contenders)
_Heavenly Sphere:_ Primum Mobile
_Part of Man:_ Head


CHOCKMAH
_Number:_ Two
_Titles:_ Wisdom, Divine Father, The Supernal Father
_Divine Names:_ Jah, Jehovah (The Lord), Yod Jehovah
(given by Agrippa)
_Archangel:_ Raziel
_Angelic Order:_ Ophanim (The Wheels)
_Archdemon:_ Beelzebub
_Demonic Order:_ Ghogiel (The Hinderers)
_Heavenly Sphere:_ Zodiac
_Part of Man:_ Brain


BINAH
_Number:_ Three
_Titles:_ Intelligence, The Mother, The Great Productive
Mother
_Divine Names:_ Elohim (Lord), Jehovah Elohim (The
Lord God)
_Archangel:_ Tzaphkiel
_Angelic Order:_ Aralim (The Thrones)
_Archdemon:_ Lucifuge
_Demonic Order:_ Ghogiel (The Concealers)
_Heavenly Sphere:_ Saturn
_Part of Man:_ Heart


CHESED
_Number:_ Four
_Titles:_ Love, Greatness
_Divine Name:_ El (The Mighty One)
_Archangel:_ Tzadkiel
_Angelic Order:_ Hasmallim (The Shining Ones)
_Archdemon:_ Ashtaroth
_Demonic Order:_ Agshekeloh (The Smiters or Breakers)
_Heavenly Sphere:_ Jupiter
_Part of Man:_ Right arm


GEBURAH
_Number:_ Five
_Titles:_ Strength, Judgment or Severity, Fear
_Divine Names:_ Eloh (The Almighty), Elohim Gabor
(God of Battles)
_Archangel:_ Camael
_Angelic Order:_ Seraphim (The Fiery Serpents)
_Archdemon:_ Asmodeus
_Demonic Order:_ Golohab (The Burners or Flaming
Ones)
_Heavenly Sphere:_ Mars
_Part of Man:_ Left arm


**140  Kakabel**


TIPHARETH
_Number:_ Six
_Titles:_ Beauty, Compassion, The King, The Lesser
Countenance (Microprosopus)
_Divine Names:_ Eloah Va-Daath (God Manifest), Elohim (God)
_Archangel:_ Raphael
_Angelic Order:_ Malachim (Kings or Multitudes)
_Archdemon:_ Belphegor
_Demonic Order:_ Tagiriron (The Disputers)
_Heavenly Sphere:_ Sun
_Part of Man:_ Chest


NETZACH
_Number:_ Seven
_Titles:_ Firmness, Victory
_Divine Name:_ Jehovah Sabaoth (Lord of Hosts)
_Archangel:_ Haniel
_Angelic Order:_ Elohim (Gods)
_Archdemon:_ Baal
_Demonic Order:_ Nogah (The Raveners)
_Heavenly Sphere:_ Venus
_Part of Man:_ Right leg


HOD
_Number:_ Eight
_Titles:_ Splendor
_Divine Name:_ Elohim Sabaoth (God of Hosts)
_Archangel:_ Michael
_Angelic Order:_ Bene Elohim (Sons of Gods)
_Archdemon:_ Adrammelech
_Demonic Order:_ Samael (The False Accusers)
_Heavenly Sphere:_ Mercury
_Part of Man:_ Left leg


YESOD
_Number:_ Nine
_Titles:_ The Foundation, Eternal Foundation of the
World
_Divine Names:_ Shaddai (The Almighty), El Chai
(Mighty Living One)
_Archangel:_ Gabriel
_Angelic Order:_ Cherubim (The Strong)
_Archdemon:_ Lilith (The Seducer)
_Demonic Order:_ Gamaliel (The Obscene Ones)
_Heavenly Sphere:_ Moon
_Part of Man:_ Genitals


MALKUTH
_Number:_ Ten
_Titles:_ The Kingdom, The Diadem, The Manifest Glory
of God, The Bride (of Microposopus), The Queen
_Divine Names:_ Adonai (Lord), Adonai Malekh (Lord
and King), Adonai he-Aretz (Lord of Earth)
_Archangel:_ Metatron in manifest aspect; also Sandalphon
_Angelic Order:_ Issim (Souls of Flame)
_Archdemon:_ Nahema (The Strangler of Children)



_Demonic Order:_ Nahemoth (The Dolorous Ones)
_Heavenly Sphere:_ Elements
_Part of Man:_ Whole body


_**Magical work with the Tree of Life**_ The pathways between
the _sephirot_ are avenues of navigation on the astral plane.
Communication with the tree is accomplished through
prayer, meditation, contemplation, and ritual magic.
Some traditional meditations of arrays of numbers and
Hebrew letters take days to complete.
The _sephirot_ are contemplated by visualizing them vibrating with colors (which represent various qualities),
together with images of their corresponding Hebrew letters of the divine names of God and the planets, angels,
metals, parts of the body, and energy centers. Breath and
sound also are utilized to raise consciousness. Mantras of
arrays of Hebrew letters, having specifi c numerical properties, are employed.


FURTHER READING:
Fortune, Dion. _The Mystical Qabalah._ York Beach, Me.: Samuel Weiser, 1984.
Gray, William G. _The Ladder of Lights._ York Beach, Me.: Samuel Weiser, 1981.
Kraig, Donald Michael. _Modern Magick: Eleven Lessons in the_
_High Magickal Arts._ 2nd ed. Paul: Llewellyn, 2004.
Scholem, Gershom. _Kabbalah._ New York: New American
Library, 1974.


**Kakabel** **(Kabaiel, Kochab, Kochbiel, Kokbiel)** ANGEL
who is both good and evil. In 1 Enoch, Kakabel is a
FALLEN ANGEL who commands 365,000 DEMONs and
teaches astrology. In the Sefer Raziel, Kakabel is a high
angel and prince who rules over stars and constellations.


_**kelippah**_ In Jewish demonology, a type of demon or
demonic force not distinguished by individual names.
_Kelippah_ means “shell,” “husk,” or “skin.” The _kelippot_ (plural) are forces and the root of all evil, the clinging demons
of sin found in early Jewish mysticism and kabbalistic lore.
They were created as shards or residues of the light cast
down from the spiritual lights that formed the _sephirot_ of
the Tree of Life (see KABBALAH). They became gross matter,
the shadow side of the Tree of Life. The _kelippot_ are intermediaries between the upper and lower worlds.


_**kesilim**_ In Jewish demonology, DEMONs who play
tricks, misguide people, and make fun of them. _Kesilim_
means “fooling spirits.” The _kesilim_ appear in a 17thcentury book, _Emek ha-Melekh._ Related to them is a type
of low demon, the _lezim_ (jesters), who act as poltergeists
and throw things about a house.


_**kitsune**_ In Japanese lore, a wild fox DEMON that causes
POSSESSION. The _kitsune_ also appears in the form of a
beautiful maiden, who vampirizes her victims sexually
as a SUCCUBUS. The _kitsune_ appears in many Japanese


folktales and in the literature about possession. It originated in the lore of China, where it is described as a lewd
creature, the _huli_ _jing._

_Possession_
Possession by the fox demon is called _kitsune-tsuki._ Cases
have been recorded in Japan since the 12th century. Some
are believed to be revenge for a family’s former offenses
against a _huli jing._
Most possession victims are female. The fox spirit
enters the body either through the breast or under the
fingernails. It resides on the left side of the body or in
the stomach. The victim hears the fox spirit speak inside
her head; when she talks out loud, the fox spirit takes
on a different voice. The victim exhibits cravings for
certain food, especially beans or rice demanded by the
demon, sometimes as a condition of its departure. The
victim also suffers insomnia, restlessness, and aberrant
behavior.
The following case concerned a teenaged girl described as “nervous from birth,” who was recovering
from typhus. Her weakened condition, plus strong belief
in the _kitsune,_ seemed to make her highly suggestible or
vulnerable to possession:


A girl of seventeen years, irritable and capricious from
childhood, was recovering from a very bad attack of
typhus. Around her bed sat, or rather squatted in Japanese fashion, female relations chattering and smoking.
Everyone was telling how in the dusk there had been
seen near the house a form resembling a northern fox. It
was suspicious. Hearing this, the sick girl felt a trembling
in the body and was possessed. The fox had entered into
her and spoke by her mouth several times a day. Soon he
assumed a domineering tone, rebuking and tyrannizing
over the poor girl.


After several weeks of this behavior, the family consulted an exorcist from the Nuhiren sect, specialists in
dealing with _kitsune-tsuki._ The exorcist commenced a
“solemn exorcism.” The fox resisted all efforts until food
was provided:


Neither excommunication nor censing nor any other
endeavor succeeded, the fox saying ironically that he
was too clever to be taken in by such maneuvers. Nevertheless, he consented to come out freely from the
starved body of the sick person if a plentiful feast was
offered to him. . . . On a certain day at four o’clock
there were to be placed in a temple sacred to foxes
and situated twelve kilometers away two vessels of rice
prepared in a particular way, of cheese cooked with
beans, together with a great quantity of roast mice and
raw vegetables, all favorite dishes of magic foxes: then
he would leave the body of the girl exactly at the prescribed time. And so it happened. Punctually at four
o’clock when the food was placed in the distant temple
the girl sighed profoundly and cried: “He has gone!”
The possession was cured.



_**kitsune**_ **141**


Not all cases of _kitsune-tsuki_ are resolved. An account
from the early 20th century tells of a 47-year-old Japanese
woman who became permanently possessed. She was a
peasant, sad-looking (and thus perhaps suffering from
depression), not intelligent, but in good physical health.
She sought out help in a university clinic in Tokyo. She
related that one day eight years earlier, she had been with
friends when one of them said that a fox had been driven
out of a woman from a nearby village and was seeking a
new home. This made quite an impression on her. The
same evening, the door was opened unexpectedly at her
home, and she felt a prick in the left side of her chest—the
traditional entry point for a fox demon. She knew it was
the fox, and immediately she became possessed:


In the beginning the sinister guest contented himself
with occasional stirrings in her bosom, and mounting
into her head, criticized by her mouth her own thoughts
and made mock of them. Little by little he grew bolder,
mingled in all conversations, and abused those present.


The woman went to a succession of exorcists, including the _hoiny,_ mendicant monks from the mountains who
specialized in exorcism. None could help her.
The clinicians witnessed the appearance of the fox,
who first showed with twitching of her mouth and arm on
her left side where the demon had entered. These became
more violent, and she repeatedly struck her left side with
her fist. The fox spoke and called her a “stupid goose”
and said he could not be stopped. There followed a fit in
which the woman and the fox argued. It lasted about 10
minutes. The speech of the fox deteriorated, and then the
spirit left her. The woman said that these fits occurred six
to 10 times a day and even awakened her at night.
The clinicians put her in a glass room for round-theclock observation. The pattern was consistent. Any emotional excitation brought on a fit.
The fox spoke far more intelligently than the woman
and even taunted the clinicians:


“Look here, Professor. You might do something more
intelligent than trying to entice me by your questions.
Don’t you know that I am really a gay young girl,
although I live in this old frump? You should rather pay
court to me properly.”


The _kitsune_ said he would depart with the proper offering of food but never did so. Efforts to cast him out
with chloroform, verbal orders, and “other suggestion”
(perhaps hypnotism) also failed. The woman was released
without a cure, having been diagnosed as suffering from a
chronic condition of “periodic delusion.”

_Shape Shifting_
To accomplish its shape shifting to human form, the _kit-_
_sune_ flicks its fire-shooting tail once, puts on a human
skull, turns around, and bows to the Big Dipper constellation. If the skull remains in place and does not fall, the
transformation is successful.


**142  Klingenberg Possession**


_Kitsune_ hide in forested areas and use human voices to
lure victims and cast spells over them. They also frequent
eating and drinking establishments and prey upon people
who eat and drink too much. If they eat and drink too
much themselves, they vanish without harming the victim. In addition to sexually ravaging victims, the _kitsune_
love to cut women’s hair and shave men’s heads as pranks.
According to lore, whenever it rains when the Sun
is shining brightly, a _kitsune_ bride is going through the
woods in a procession to the home of her groom. Marsh
lights are fi reballs breathed by the foxes or created by
their fi re-shooting tails, or the lights are the torches carried by the foxes who lead a wedding procession.
In the mountainous areas of Japan where _kitsune_ lore is
strong, annual rites traditionally are held to ward off _kitsune_
troubles. Processions of people take straw foxes and dolls to
a mountain outside the village, where they are buried.


FURTHER READING:
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons,_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Henry Holt/Owl Books, 1998.
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J: University Books, 1966.


**Klingenberg Possession** See MICHEL, ANNELIESE.


**Kokabiel** **(Kabiel, Kakabiel, Kochab, Kochbiel, Kokbiel)**
FALLEN ANGEL also described as a good angel. _Kokabiel_
means “star of God.” In 1 Enoch Kokabiel is a fallen angel
who commands 365,000 DEMONs.



In 3 Enoch he is prince of the stars, commanding
365,000 myriads of ministering angels who make the
stars run from city to city and from state to state in the
Raqia’ of the heavens. In the Sefer Raziel, Kokabiel is a
high-ranking angel.


**Kunda** In ZOROASTRIANISM, the DEMON of drunkenness. Kunda becomes drunk without drinking. He also is
associated with helping wizards in their magic.


**Kunopegos** **(Kunopaston)** DEMON in the shape of a sea
horse. Kunopegos is a cruel spirit who raises himself up
like great waves in the open seas, causes seasickness
among sailors, and sinks ships in order to claim the bodies of men and their treasures. He consults the prince of
demons, BEELZEBUB. He can go to shore as waves and
shape shift into the form of a man. He is thwarted by the
angel Iameth.
In the Testament of Solomon, Kunopegos tells King
SOLOMON that he can shape shift into a man. Solomon
confi nes Kunopegos by casting him into a broad fl at bowl
fi lled with 10 receptacles of seawater. The top is fortifi ed with marble and the bowl’s mouth is covered with
asphalt, pitch, and hemp rope. The vessel is sealed and
stored in the Temple of Jerusalem.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Labartu** Mesopotamian goddess with demonic characteristics, associated with Lilitu, the prototype of LILITH.
Labartu carries a SERPENT in each hand and attacks
young children, mothers, and nurses.


**Lactance, Father Gabriel** **(d. 1634)** Franciscan priest
who was a principal EXORCIST in the LOUDUN POSSESSIONS
in France from 1630 to 1634. Father Gabriel Lactance
earned the nickname of “Father Dicas” because he kept
shouting, “Dicas, Dicas!” at URBAIN GRANDIER, the priest
accused of bewitching the nuns.
Lactance was one of three exorcists sent to the Ursuline
convent at Loudun when the POSSESSIONs and bewitchments of the nuns seemed to be getting out of control. He
was joined by a Jesuit, FATHER JOSEPH SURIN, and a Capuchin, Father Tranquille.
Lactance was especially zealous in his persecution
of Grandier. As the condemned priest, badly broken by
torture, was carted about town on his way to be burned
at the stake, Father Lactance prevented supporters from
helping him. He was the fi rst to light the execution
fi re.
Later, when the priests continued their EXORCISMs of
the principal DEMONIAC, Mother Superior JEANNE DES ANGES, he was obsessed to know precisely how Grandier was
suffering in HELL. One of the DEMONs possessing Jeanne,
ISACAARON, tried his best to satisfy the priest, but Jeanne
went into convulsions to avoid further answers.



Lactance immediately suffered psychological and
physical ailments. The evening of the execution, while
the exorcists were at the convent, Lactance became pale
and distant. He worried that he had prevented Grandier
from making his confession by tearing him away from
one of his supporters as he was taken to the stake. Perhaps this had been a sin. Reassured that it was not by
his colleagues, Lactance remained ill at ease. He passed
a sleepless night and by morning was in a fever. He repeated, “God is punishing me; God is punishing me.”
A physician, Mannoury, bled him, a customary remedy at the time. He worsened and began hallucinating
and hearing things. He relived Grandier’s screaming under torture and asking God to forgive his enemies as he
was strapped to the stake. He saw swarms of demons. The
demons entered him and made him rave and contort. He
spouted blasphemies.
On September 18, 1634, exactly one month after
Grandier’s execution, Lactance was on his deathbed. A
priest was summoned to give him extreme unction. He
knocked the crucifi x from the priest’s hand and died.
Lactance was given a fi ne funeral. Father Tranquille
preached the sermon and said Lactance was a model of
holiness who was killed by SATAN.
Shortly thereafter, Mannoury had a vision of the naked Grandier when he was pricked for DEVIL’S MARKS. The
doctor fell to the ground, screaming for pardon. Within a
week, he was dead.



**143**


**144  Lahmu**


FURTHER READING:
Certeau, Michel de. _The Possession at Loudun._ Translated by
Michael B. Smith. Chicago: University of Chicago Press,
2000.
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.
Huxley, Aldous. _The Devils of Loudun._ New York: Harper and
Brothers, 1952.


**Lahmu** Benevolent Assyrian god who protects against
evil DEMONs. _Lahmu_ means “hairy,” a description of the
god’s long hair and beard. Statues of Lahmu were placed
in house and building foundations to ward off evil.


**Lam** See CROWLEY, ALEISTER.


**Lamastu** Babylonian and Assyrian goddess who practices evil for its own sake. _Lamastu_ is usually translated
as “demonness.” She is hideous in appearance, having
the head of a lion, the teeth of a donkey, a hairy body,
naked breasts, blood-stained hands with long fi ngers and
fi ngernails, and the feet of a bird. Sometimes she is
shown with donkey ears. She suckles pigs and holds SERPENTs. She fl oats in a boat in the river of the underworld.
Lamastu causes disease in all humans. As does LILITH, she especially preys upon pregnant women, women
in childbed, and newborn infants. Lamatsu goes into
homes at night. She kills pregnant women by tapping on
their bellies seven times. She steals infants from their wet
nurses.
The DEMON god PAZUZU has power over her and can
force her back into the underworld. Women protected
themselves against her by wearing AMULETs made of
bronze and fashioned as the head of Pazuzu. Offerings of
centipedes and brooches were made to tempt her away.


FURTHER READING:
Black, Jeremy, and Anthony Green. _Gods, Demons and Sym-_
_bols of Ancient Mesopotamia._ London: British Museum
Press, 1992.


**lamiae** Monstrous female birth DEMONs found in Middle Eastern and Greek lore. The lamiae are named after
Lamme, a destroyer deity in Babylonian and Assyrian
lore, and Lamia, who was the mistress of Zeus.
Lamia was the beautiful daughter of Belus, the king of
Libya, who caught Zeus’ eye. In exchange for her sexual
favors, Zeus gave her the power to pluck out the eyes of
people and replace them. She had several children. Hera,
the wife of Zeus, was so enraged by the liaison that she
killed all the offspring who resulted from the union. She
condemned Lamia to give birth only to stillborn infants.
In revenge, Lamia became a demon and swore to kill
the children of others. She joined the _EMPOUSAI,_ female
demons similar to the SUCCUBUS. Lamia bore a large family of children, all female demons, who became known as
the lamiae. They have deformed lower limbs (often de


picted as SERPENTs) and the face and breasts of beautiful
women. They prey upon newborns, drinking their BLOOD
and consuming their fl esh.
In Hebrew lore, lamiae are the _lilim,_ the demonic children-killing offspring of LILITH, Adam’s fi rst wife.
JOHANN WEYER used the term _lamia_ to describe female
witches who had entered into a deceptive or imaginary
PACT with the DEVIL in order to perpetrate evil.


_**larvae**_ In Roman lore, evil spirits that harm and
frighten the living. _Larvae,_ also known as _lemurs,_ are
demonic ghosts of the dead who, because of their misdeeds in life, are punished in the afterlife by being sentenced to exile and eternal wandering without a home.
They do not bother good men, but they harass men of evil
intent. The counterpart of the _larvae_ are _lares,_ benevolent
ghosts of the dead who guard people, homes, and places.
Apuleius described both of these types of spirits in _De_
_deo Socratis_ :


There is also another species of daemons, according to
a second signifi cation, and this is a human soul, which,
after its departure from the present life, does not enter
into another body. I fi nd that souls of this kind are called
in the ancient Latin tongue Lemures. Of these Lemures,
therefore, he who, being allotted the guardianship of
his posterity, dwells in a house with an appeased and
tranquil power, is called a familiar [or domestic] Lar. But
those are for the most part called Larvae, who, having
no proper habitation, are punished with an uncertain
wandering, as with a certain exile, on account of the evil
deeds of their life, and become a vain terror to good, and
are noxious to bad men.


Romans observed a festival in May called Lemuria, for
appeasing the spirits of the dead, exorcising them from
households, and preventing them from causing trouble.
Businesses and temples closed. The most important ritual
took place on the last night of the festival, when the _lar-_
_vae_ or _lemures_ were exorcised. The homeowner or head
of the household washed his hands three times, placed
black beans in his mouth, and walked barefoot through
the house, making the sign of the horns with his hands
(see EVIL EYE), tossing black beans over his shoulder, and
saying, “With these beans I do redeem me and mine.”
This incantation was repeated nine times without looking backward. The evil ghosts who followed would pick
up the beans and depart, leaving the residents alone until
the following year’s festival.
The Greeks had a similar festival, observed in February or March.
In _The City of_ God, St. Augustine commented on _lar-_
_vae,_ believing them to be wicked demons, in reference to
comments made by Plotinus:


He [Plotinus] says, indeed, that the souls of men are
demons, and that men become Lares if they are good,
Lemures or Larvae if they are bad, and Manes if it is


uncertain whether they deserve well or ill. Who does not
see at a glance that this is a mere whirlpool sucking men
to moral destruction?


For, however wicked men have been, if they suppose
they shall become Larvae or divine Manes, they will
become the worse the more love they have for infl icting
injury; for, as the Larvae are hurtful demons made out
of wicked men, these men must suppose that after death
they will be invoked with sacrifi ces and divine honors
that they may infl ict injuries. But this question we must
not pursue. He also states that the blessed are called in
Greek eudaimones, because they are good souls, that is
to say, good demons, confi rming his opinion that the
souls of men are demons.


FURTHER READING:
Augustine. _The City of God._ Translated by Marcus Dods,
George Wilson and J. J. Smith; introduction by Thomas
Merton. New York: Modern Library, 1950.
Guiley, Rosemary Ellen. _The Encyclopedia of Ghosts and Spir-_
_its._ 3rd ed. New York: Facts On File, 2007.
Ogden, Daniel. _Magic, Witchcraft, and Ghosts in the Greek and_
_Roman Worlds: A Sourcebook._ New York: Oxford University Press, 2002.


**LaVey, Anton Szandor** See SATANISM.


**legion** A unit of DEMONs. There are 6,666 demons per
legion. JOHANN WEYER cataloged demons, listing 72
princes who commanded legions totaling 7,405,926
underlings. The legions are organized in military fashion, with ranks and specifi c duties assigned to each
demon. The legions attend their princes when summoned
by a magician. They are dispatched by SATAN to infest,
oppress, and possess victims.


**Legion** See JESUS.


_**lemures**_ See _LARVAE._


**Lerajie** **(Leraie, Lerayou, Oray)** FALLEN ANGEL and
14th of the 72 SPIRITS OF SOLOMON. Lerajie is a marquis
who appears as an archer, dressed in green and carrying
a bow and quiver. He causes great battles and makes
arrow wounds putrefy. He commands 30 LEGIONs of
DEMONs.


**Leviathan** In Hebrew lore, primordial monster DEMON
of the seas and king of beasts.
Leviathan is described in the book of Job as a huge
whalelike creature who is nearly invulnerable; spears do
no more than tickle him:


His back is made of rows of shields,
Shut up closely as with a seal. . . .
His sneezings fl ash forth light,
And his eyes are like eyelids of the dawn.



**liderc  145**


Out of the mouth go fl aming torches;
Sparks of fi re leap forth. . . .
In his neck abides strength,
And terror dances before him.


The book of Jonah tells about Jonah, who fl ees from
God’s wrath across the sea toward the city of Tarshish.
Along the way, God sends a tempest, and the ship’s crew
fi nd out that Jonah is the cause. They throw him overboard and he is swallowed by Leviathan. For three days,
he is imprisoned in the belly of the beast, and then God
forces Leviathan to vomit him up on land.
John Milton, in his epic poem _Paradise Lost,_ describes
Leviathan as “the Arch-Fiend,” who lurks about the seas
around Scandinavia. He would rise to the surface and
fool sailors into thinking his huge bulk was actually land.
When the ships were close, he would drag them down
and sink them.
Leviathan was one of the possessing demons named in
the LOUDUN POSSESSIONS. He is ruler of Envy, the fourth
of the SEVEN DEADLY SINS.
In Hebrew lore, Leviathan has two aspects, male—
Leviathon, the Slant Serpent—and female—LILITH, the
Tortuous Serpent.
See BEHEMOTH.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.
Koltuv, Barbara Black. _The Book of Lilith._ Berwick, Me.: NicolasHays, 1986.


**leyak** In Balinese lore, a sorcerer who has the ability to
shape shift into a DEMON, causing death and destruction
to people, animals, and crops. The leyak also is the cause
of all bad events and misfortunes.
While the sorcerer sleeps, the leyak fl ies in the night
skies in the form of a mysterious light, a monkey, or a
bird. If the leyak is destroyed, its human form dies instantly along with it. A leyak can remain disguised to fellow human beings indefi nitely. Usually, it is unmasked
only when it is killed in its shape-shifted form.


_**lezim**_ See _KESILIM._


**liderc** Hungarian DEMON that shape shifts into three
guises: an INCUBUS, a household spirit, and a death omen
light.
The incubus liderc takes advantage of loneliness, masquerading as long-absent lovers and dead husbands. Once
in its victim’s bed, it returns night after night and fornicates with the victim, who has a wasting death. A giveaway to the demon’s true nature is that it has one goose leg
and foot, which it keeps hidden in trousers and boots.
The household liderc takes the form of a featherless
chicken that suddenly appears or is hatched from an egg
carried in the armpit. It can never be banished once it has


**146  ligature**


entered a home. The only solution is to keep it busy with
tasks; otherwise, it will destroy the occupants.
The fl ickering light liderc is a ball of light ( _ignis fau-_
_tis_ ) that hovers over the household where someone will
soon die.


FURTHER READING:
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.


**ligature** A knotted loop of thread used by witches to
cause demonic castration or impotence in men, as well
as barrenness in women and unhappiness in marriage.
The ligature also served to bind couples in illicit amatory
relationships.
Belief in impotence caused by SORCERY with DEMONs
was not widespread until about the 14th century, when
SABBATs, PACTs with the DEVIL, and the evil acts of witches
gained prominence in witch trials. Fear of ligature increased in the witch hysteria of the Inquisition, when
witches were believed to use powers bestowed by the
Devil to interfere in the sexual acts of people.
Thomas Platter, a physician in the Montpellier region
of France in 1596, described how ligature happened to
newlyweds: At the instant when a priest blessed a new
marriage, a witch went behind the husband, knotted a
thread, and threw a coin on the ground while calling the
Devil. If the coin disappeared, it meant that the Devil
took it to keep until Judgment Day, and the couple was
doomed to unhappiness, sterility, and adultery.
Platter believed fully in ligatures, noting that couples
living in Languedoc were so fearful of demonic castration that not 10 weddings in 100 were performed publicly
in church. Instead, the priest, the couple, and their parents went off in secret to celebrate the sacrament. Only
then, Platter reported, could the newlyweds enter their
home, enjoy the feasting, and go to bed. He concluded
that the panic was so bad that there was a local danger of
depopulation.
Other means could cause ligature: a nut or acorn split
in two and placed on either side of a bed; a needle used to
sew a corpse’s shroud, placed beneath a pillow; or three
or four beans placed beneath the bed, on the road outside
a house, or around the door.
Folk magic remedies could remove a ligature. The victim would be cured by eating a woodpecker or by smelling the scent of a dead man’s tooth. Another remedy called
for rubbing the entire body with raven’s bile and sesame
oil. Quicksilver (mercury) enclosed in a reed sealed with
wax or sealed in an empty hazelnut shell could be placed
beneath the affl icted person’s pillow or under the threshold of the house or the bedroom. The bile of a BLACK DOG
sprinkled on a house would neutralize a demon, and the
BLOOD of a black dog sprinkled on the walls would clear
all evil spells. Wormwood or squill fl owers hung at the
bedroom door would keep out a demon.



FURTHER READING:
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.


**lightning** In folklore, the mark of the DEVIL. Lightning
strikes leave streaks and ragged, hooked, charred marks
on objects. According to lore, these are claw marks of the
Devil.
NICHOLAS REMY, a 16th-century demonologist, said
that DEMONs mingle with lightning and determine where
it strikes. Remy said that when he was a boy, his house
at Charmes, France, was struck by lightning and marked
with “deep claw marks.” Further evidence of the presence
of the Devil was the “most foul smell of sulphur.”


FURTHER READING:
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**Lilith** A female DEMON of the night and SUCCUBUS who
fl ies about searching for newborn children to kidnap or
strangle and sleeping men to seduce in order to produce
demon children. Lilith is a major fi gure in Jewish demonology, appearing as early as 700 B.C.E. in the book of Isaiah; she or beings similar to her also are found in myths
from other cultures around the world. She is the dark
aspect of the Mother Goddess. She is the original “scarlet
woman” and sometimes described as a screech owl, blind
by day, who sucks the breasts or navels of young children or the dugs of goats.
In addition to Jewish folklore, Lilith appears in various
forms in Iranian, Babylonian, Sumerian, Canaanite, Persian, Arabic, Teutonic, Mexican, Greek, English, Asian,
and Native American legends. She is sometimes associated with other characters in legend and myth, including the queen of Sheba and Helen of Troy. In medieval
Europe, she was often portrayed as the wife, concubine,
or grandmother of SATAN.
Lilith appears in different guises in various texts. She
is best known as the fi rst wife of Adam, created by God
as twins joined in the back. Lilith demanded equality
with Adam and, failing to get it, left him in anger. Adam
complained to God that his wife had deserted him. God
sent three angels, Sanvi, Sansanvi, and Semangelaf, to
take Lilith back to Eden. The angels found her in the
Red Sea and threatened her with the loss of 100 of her
demon children every day unless she returned to Adam.
She refused and was punished. Lilith took revenge by
launching a reign of terror against women in childbirth,
newborn infants—particularly males—and men who
slept alone. She was forced, however, to swear to the
three angels that whenever she saw their names or images on an amulet, she would leave infants and mothers
alone.
After the Fall, Adam spent 130 years separated from
Eve, during which Lilith went to him and satisfi ed him
during sleep. They had a son, who became a frog.


The earliest account of Lilith appears in a midrash, _Al-_
_pha Bet Ben Sira,_ which attempts to resolve the discrepancies in the Torah about the creation of Lilith in Genesis,
followed by the creation of Eve just a few passages later.
In the midrash, God created Lilith in the same way as he
did Adam, but he used fi lth and impure sediment instead
of dust from the earth. Adam and Lilith were at odds with
each other from the beginning, and she refused to lie beneath him during intercourse. When she saw that Adam
would gain power over her, she uttered the ineffable name
of God and fl ew off to a cave in the desert near the Red Sea.
There, as queen of Zemargad or queen of the desert, she
engaged in promiscuity, including with demons, and gave
birth to 100 demonic offspring called _lilim_ every day. The
daughters all practice SORCERY, seduction, and strangling.
She became the bride of SAMAEL, the DEVIL (in some
accounts called Ashmodai, or ASMODEUS), in a union arranged by the Blind Dragon, an entity who has been castrated so that his offspring will not overcome the world.
The _lilim_ are hairy beings, having hair everywhere on
their faces and bodies except their heads.
In a text preceding the Zohar, Lilith and Samael are
born joined as androgynous twins from an emanation beneath the throne of glory. They are the lower aspects of
another androgynous twin, Adam and Eve.
In the Zohar, Lilith arises from an evil shell or husk,
a _KELIPPAH_, that is created in the waning of the Moon. In
the beginning, the Sun and Moon were equal, and this
created a rivalry. To end it, God diminished the Moon
and made it rule the night. Lilith’s powers are at their
peak when the Moon is dark. She is the seducer of men
and the strangler of children; the latter role is sometimes
attributed to NAAMAH.
Lilith, who has the upper body of a beautiful woman
and a lower body of fi re, carries the fi ery resentment of
the Moon. Lilith lurks under doorways, in wells, and in
latrines, waiting to seduce men. She is adorned with the
“ornaments for seduction”:


Her hair is long and red like the rose, her cheeks are
white and red, from her ears hang six ornaments, Egyptian cords and all the ornaments of the Land of the
East hang from her nape. Her mouth is set like a narrow door comely in its decor, her tongue is sharp like
a sword, her words are smooth like oil, her lips are red
like a rose and sweetened by all the sweetness in the
world. She is dressed in scarlet and adorned with forty
ornaments less one.


Men who sleep alone are especially vulnerable to Lilith.
The Zohar also describes Lilith as a female aspect of
LEVIATHAN, who has a SERPENT body. She is Leviathan,
the Tortuous Serpent, the counterpart to the male aspect, Leviathon, the Slant Serpent. Lilith is the serpent
who tempts Eve with the apple of forbidden knowledge
in paradise and thus instigates the Fall. She also persuades Eve to seduce Adam while she is menstruating
and impure.



**lion-demon  147**


The numerical value of Lilith’s name equals the Hebrew
word for “screech.” Thus, Lilith is the “demon of screeching” and “the princess of screeching” and is personifi ed as
a screech owl. In legend, on the Day of Atonement, Lilith
spends the day in a screeching battle with MAHALATH, a
concubine to Samael. They taunt each other so much that
the very earth trembles. Also on the Day of Atonement,
Lilith goes forth into the desert with 420 LEGIONs of her
demons, and they march about while she screeches.
Lilith is also known as Lady of the Beasts, who rules
the wilderness and all beasts, the animal side of human
nature.
In her guise as the queen of Sheba, she attempted to
seduce King SOLOMON. He discovered her true nature by
having the DJINN build a throne room with a fl oor of glass.
Lilith mistook it for water and raised her garments in order to cross it to his throne. Her hairy, bestial legs were
revealed in the refl ection of the glass.
AMULETs and INCANTATION BOWLs traditionally protected new mothers and infants against Lilith. Common
amulets were knives and hands inscribed with CHARMs;
some had bells attached. Frogs also protect against her.
Male infants were vulnerable for the fi rst week of life, girls
for the fi rst three weeks. Sometimes a magic circle was
drawn around the lying-in bed, with a charm inscribed
with the names of the three angels, Adam and Eve, and
the words _barring Lilith_ or _protect this newborn child from_
_all harm._ Sometimes amulets with such inscriptions were
placed in all corners of and throughout the bedchamber.
If a child laughed in its sleep, it was a sign that Lilith was
present. Tapping the child on the nose made the demon
go away.
According to lore, men who had nocturnal emissions
believed they had been seduced by Lilith during the night
and had to say incantations to prevent the offspring from
becoming demons. Any seed spilled during sex, even
marital sex, is at risk for becoming _lilim._


FURTHER READING:
Koltuv, Barbara Black. _The Book of Lilith._ Berwick, Me.: Nicolas-Hays, 1986.
Scholem, Gershom. _Kabbalah._ New York: New American
Library, 1974.


_**lilitu**_ A family of Babylonian DEMONs, composed of a
male _lilu_ and two females, _lilitu_ and _ardat-lili._ The demons
have associations with LILITH.
The _lilu_ and _lilitu_ haunt deserts and threaten pregnant
women and infants. The _ardat-lili_ is incapable of sex and
takes out her frustrations upon young men by rendering them impotent. She also makes women sterile. The
_ardat-lili_ is thought have the form of a scorpion-tailed
she-wolf.


**lion-demon** Babylonian hybrid DEMON, usually in the
shape of a bare-chested man with a lion head and tail,
donkey ears, and bird feet. Lion-demons hold a dagger


**148  Lion-Shaped Demon**


upraised in one hand and a mace in the other. Liondemons are benevolent and protect against evil demons
that cause misfortune and disease.


**Lion-Shaped Demon** FALLEN ANGEL in the shape of a
roaring lion, who commands LEGIONs of DEMONs.
In the Testament of Solomon, the Lion-Shaped Demon appears before King SOLOMON and says he cannot
be bound. He sneaks up to people who are lying in their
sickbeds and makes it impossible for them to recover. He
says he is of Arab descent.
Solomon invokes the name of “the great God Most
High” and forces the demon to reveal that he is thwarted
by Emmanuel (JESUS). Emmanuel has bound the LionShaped Demon and his legions and will torture them by
driving them off a cliff into water. Solomon sentences the
demon’s legions to carrying woods from a grove of trees
and sentences the Lion-Shaped Demon to use his claws
to saw it into kindling and throw it under a perpetually
burning kiln.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.



**Lix Tetrax** FALLEN ANGEL and DEMON of the wind. In
the Testament of Solomon, Lix Tetrax is summoned to
the presence of King SOLOMON by BEELZEBUB, at the
king’s orders. The demon appears with his face high in
the air and his body crawling like a small snail. He raises
up clouds of dust and wind and hurls them at Solomon,
who watches, unharmed and in amazement at this display. At last, the king spits on the ground and seals the
demon with his magical ring.
Lix Tetrax claims he is “the direct offspring of the
Great One,” perhaps a reference to Beelzebub, the Prince
of Demons. He lives in the constellation near the tip of
the horn of the Moon when it is in the south. He says he
divides men, creates whirlwinds, starts fi res, sets fi elds
on fi re, and renders households nonfunctional. He is especially busy during the summertime. He slithers into
houses at the corners night and day (see INCANTATION
BOWLs).
He has the power to heal the “day-and-a-half fever” if
invoked to do so with the three names of Baltala, Thallal,
and Melchal. He is thwarted by the angel Azael.
Solomon sentences Lix Tetrax to throw stones up to
the workmen at the heights of the Temple of Jerusalem,
under construction.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**loogaroo** In West Indies lore, an old woman who has
made a PACT with the DEVIL and must supply him with
large quantities of warm BLOOD. The term _loogaroo_ was
coined by French colonists and is a corruption of the
French term for werewolf, _loup-garou._
In order to satisfy the Devil’s demand for blood, the
loogaroo preys as a vulture during the day. At night, she
goes to a cottonwood tree, where she removes her own
skin and hides it in the tree. She shape shifts into a blob
of light and fl ies about, attacking people and animals and
sucking their blood as a vampire.
If the loogaroo is injured while in her shape-shifted
form, she will show her wound when she changes back
to human form, thus revealing her true identity. Another
way of exposing her is to fi nd her skin and grind it up
with pepper and salt. This will force her to be naked in
the daytime, and she will die of exposure.



**Loudun Possessions** **(1630–1634)** Mass POSSESSION of
Ursuline nuns of Loudun, France, who accused Father
URBAIN GRANDIER as the source of their demonic affl ictions. The Loudun Possessions were probably the most
famous case of mass possession in history. Vividly
described in Aldous Huxley’s _The Devils of Loudun_ (1952),
the torments of Mother Superior JEANNE DES ANGES (Joan
of the Angels) and the sisters by the handsome Grandier
_Lion-demon of disease and evil_ (AUTHOR’S COLLECTION) resulted in not only the priest’s fi ery death but great


debate on the veracity of the nuns’ sufferings, the theological probability of witchcraft, and the possibility that
Grandier had been sacrifi ced for his political missteps.
A total of 27 nuns claimed to be possessed, obsessed,
or bewitched. The EXORCISMs became a circus of public spectacles conducted at the Ursuline convent, local
chapels, and even private homes. Though the case had
generally ended by 1634 with the execution of Grandier,
exorcisms continued until 1637.


_The Ursuline Convent_
The Ursuline convent was new, established in 1626 by 17
nuns, most of them of noble birth. They were not particularly pious but were sent to the convent because their
families could not afford dowries large enough to attract
suitors of comparable rank. Most were resigned to their
fate and lived lives of boredom at the convent.
The only place they could afford to rent for their quarters was a gloomy house no one would live in because it
was notoriously haunted. There was no furniture and the
nuns slept on the fl oor. They did menial work and did not
eat meat. Soon the locals realized that the nuns were well
connected by blood to important people, and so they sent
their daughters to the convent for education.
In 1627, a new superior was appointed: Jeanne des Anges, formerly Jeanne de Belciel, a baron’s daughter. Contemporaries of Jeanne des Anges described her both as a
living saint and as a strange, ambitious woman. She was
arrogant, mean, rich, and extravagant in her secular life as
the daughter of a baron. Sent to the convent because her
hunchback and unattractive appearance made her marriage prospects poor, Jeanne nursed secret resentments.
She feigned piety in order to become mother superior.


_Grandier’s Rise and Fall_
In 1617, Grandier was appointed parish priest of St.Pierre-du-Marche in Loudun, a town in Poitiers, France.
He cut quite a fi gure. Handsome, urbane, wealthy, and eloquent, he had no trouble fi nding women willing to help
him bend his priestly vows. He inspired admiration and
adoration and at the same time resentment and envy. Everything he did was successful, and he enjoyed the support of powerful people.
Grandier reveled in his popularity and often acted
arrogantly. He quarreled with people and did not care
whether they became enemies. Townspeople suspected
him of fathering a child by Philippa Trincant, the daughter of the king’s solicitor in Loudun, and he openly
courted Madeleine de Brou, daughter of the king’s councilor, to whom he composed a treatise against the celibacy of priests. Most assumed Madeleine was Grandier’s
mistress.
Grandier’s fi rst serious setback occurred June 2, 1630,
when he was arrested for immorality and found guilty
by his enemy, the bishop of Poitiers. But Grandier’s own
political connections restored him to full clerical duties
within the year. Next, Grandier’s enemies approached



**Loudun Possessions  149**


Father Mignon, confessor to the Ursuline nuns at their
convent and a relative of Trincant. The plan was for Father
Mignon to persuade a few of the sisters to feign possession, swearing that Father Grandier had bewitched them,
causing his removal and downfall. The mother superior,
Jeanne des Anges, and another nun readily complied, falling into fi ts and convulsions, holding their breath and
speaking in hoarse voices.
Jeanne became sexually obsessed with Grandier and
had strange dreams in which he appeared to her as a radiant angel but spoke more as a devil would, enticing her to
sexual acts and vices. Her hysterical dreams and ravings
disturbed the peace of the convent, and after fl agellation
and penance, Jeanne was no quieter, and more nuns had
succumbed to hallucinations and dreams. At this point,
some accounts report Jeanne called for Father Mignon’s
help, not the other way around.
Father Mignon and Father Pierre Barre, his aide, saw
an opportunity for revenge against Grandier. There was
no shortage of other enemies of Grandier, for he had made
many, especially concerning his seductions of women in
town.
When word circulated that the Ursuline nuns were
bewitched and possessed and Grandier was responsible,
the curé shrugged off the gossip. It was a foolish mistake,
for the revised Witchcraft Act of 1604 called for the death
penalty upon conviction of sorcery, WITCHCRAFT, and
diabolical PACT. The development of sorcery accusations
against Grandier had grave implications.
The two priests began exorcizing the nuns, while
Jeanne and the others shrieked, cavorted, and suffered
convulsive fi ts. Whether the rituals added to the performance or caused Jeanne’s mind to snap, she swore that
she and the others were possessed by two DEMONs, ASMODEUS and ZABULON, sent by Father Grandier via a bouquet
of roses thrown over the convent walls.
Now realizing his peril, Grandier appealed to the bailiff of Loudun to have the nuns isolated, but the bailiff’s
orders were ignored. In desperation, Grandier wrote to
the archbishop of Bordeaux; the archbishop sent his doctor to examine the nuns and found no evidence of possession. The archbishop ended the exorcisms on March 21,
1633, and ordered the nuns to confi nement in their cells.
Peace returned for a while, but the hysteria began again
later that year.
Still convinced he could not be convicted of such
imaginary crimes, Grandier was thrown into prison
at the castle of Angiers on November 30, 1633. DEVIL’S
MARKS were quickly found by lancing him in one part of
the body, causing pain, and lightly touching him elsewhere, causing none. Observers such as Dr. Fourneau,
the physician who prepared Grandier for torture, and
the apothecary from Poitiers protested the examiner’s
hoax and found no such marks. Other voices were raised
in Grandier’s defense, even from the possessed nuns
themselves.


**150  Loudun Possessions**


Grandier’s enemies continued their efforts against
him. A relative of Jeanne’s, Jean de Laubardemont, and
a crony of the powerful Cardinal Richelieu, along with a
Capuchin monk, Father Tranquille, called to the cardinal’s attention a libelous satire on Richelieu that Grandier
was supposed to have written in 1618 and reports of the
unsuccessful exorcisms. Eager to prove his power in the
church and in France, and aware of his relative, Sister
Claire, in the convent, the cardinal appointed Laubardemont head of a commission to arrest and convict Grandier as a witch. The exorcisms resumed publicly under
Mignon, Barre, Father Tranquille, and FATHER GABRIEL
LACTANCE, a Franciscan.
Experts continued to doubt that the possessions were
genuine. Most of the nuns failed the test of knowledge of
foreign languages not known to them prior to their possession. Nuns who did not know Latin were conveniently
possessed by demons who did not know Latin. Sometimes when given commands in Latin or Greek, the nuns
had to be coached to respond correctly. Similarly, the
nuns repeatedly failed tests for clairvoyance, levitation,
and superhuman strength. To make up for their shortcomings in crucial areas, the nuns resorted to contortions
and gymnastics, revealing their legs, much to the delight
of onlookers.
Even more glaring were other gaffes. Sister Agnes said
repeatedly she did not believe herself to be possessed but
was convinced by Jeanne and the exorcists. On another
occasion, during an exorcism, some burning sulfur accidentally fell on the lip of Sister Claire. She burst into tears
and said she was ready to believe that she was possessed
as she had been told, but she did not deserve to be treated
in this manner. On another occasion, Claire said tearfully
that her possession and the accusations against Grandier
were all lies she had been forced to tell by Mignon, Lactance, and the Carmelites. Agnes attempted to escape the
convent but was captured and returned.
Jeanne made a deranged appearance in the convent
yard one day, dressed only in her shirt, and stood for two
hours in pouring rain with a rope around her neck and a
candle in her hand. She then tied herself to a tree, threatening to hang herself, but was rescued by other sisters.
This was witnessed by the chief magistrate, de Laubardemont. The exorcists said Jeanne’s actions and the retractions were lies of SATAN.
Despite these problems, the case against Grandier
continued full force. In part, the case was also being used
against the Protestant Huguenots in general, for the nuns
all said that the Huguenots were disciples of Satan. After the Protestant Reformation, Catholics and Protestants
battled each other in possession and exorcism cases to try
to demonstrate who had the greater spiritual authority.
Besides the accusations of the nuns, Grandier’s former
mistresses came forward with stories of adultery, incest,
sacrilege, and other sins committed not only by a priest
but in the holiest places of the church. The dreams and



physical responses of the nuns were overtly sexual, providing shocking evidence of Grandier’s diabolical nature.
Jeanne added a new possessor, ISACAARON, the devil of
debauchery, and even went through a psychosomatic
pregnancy.
Pillet de la Mesnardiere, one of Cardinal Richelieu’s
personal physicians, determined exactly where some
of demons resided in the bodies of the possessed nuns,
among them:


  - Jeanne des Anges: Leviathan in the center of the
forehead, Beherit in the stomach, Balaam under the
second rib on the right side, Isacaaron under the last
rib on the left

  - Agnes de la Motte-Barace: Asmodeus under the
heart and Beherit in the stomach

  - Louise of Jesus: Eazaz under the heart and Caron in
the center of the forehead

  - Claire de Sazilly: Zabulon in the forehead, Nepthali
in the right arm, San Fin (Grandier of the Dominions) under the second rib on the right, Elymi on
one side of the stomach, the enemy of the Virgin in
the neck, Verrine in the left temple, and Concupiscence of the Order of the Cherubim in the left rib

  - Seraphica: A bewitchment of the stomach consisting of a drop of water guarded sometimes by Baruch
and other times by Carreau

  - Anne d’Escoubleau: A magic bayberry leaf in her
stomach guarded by Elymi


Among the lay demoniacs and their resident demons
were:


  - Elizabeth Blanchard: A devil under each armpit,
the Coal of Impurity in the left buttock, and devils
under the navel, below the heart, and under the left
breast nipple

  - Françoise Filatreau: Ginnillion in the forebrain,
Jabel throughout the body, Buffetison below the
navel, and Dog’s Tail of the Order of Archangels in
the stomach


The nuns’ accusations escalated. Madeleine de Brou
was accused of witchcraft, arrested, and imprisoned.
Because of her father’s political connections, she was released, rearrested, and released again. This time, she disappeared into a convent.
Gentlemen in town were accused of consorting with
the Devil, and even the chief magistrate, de Cerisay, was
accused of practicing black magic. Other priests were accused of rape.
Finally, Father Grandier was forced to exorcize the
nuns himself, since he was the apparent cause of their sufferings. To test their knowledge of languages previously
unknown to them—a sure sign of possession—Grandier
spoke in Greek, but the nuns had been coached, replying
that one of the terms of their pact had been never to use
Greek. Of course, Grandier failed.


One of the most interesting items from the exorcisms
and trial was the alleged written PACT between the Devil
and Grandier, allegedly stolen from Lucifer’s cabinet of
devilish agreements by Asmodeus and presented to the
court as proof of Grandier’s complicity. Purportedly written backward by Grandier in Latin and signed in BLOOD,
the pact outlined Grandier’s duties to the Devil and the
benefi ts he accrued thereby. Cosigners were SATAN, BEELZEBUB, LUCIFER, ELIMI, LEVIATHAN, and ASTAROTH, and it was
notarized by “signature and mark of the chief devil, and
my lords the princes of hell.” The recorder, BAALBERITH,
countersigned the pact. Asmodeus also accommodatingly
wrote out a promise to leave one of the nuns he was possessing, as reported by an earlier exorcist, Father Gault:


I promise that when leaving this creature, I will make
a slit below her heart as long as a pin, that this slit will
pierce her shirt, bodice and cloth which will be bloody.
And tomorrow, on the twentieth of May at fi ve in the
afternoon of Saturday, I promise that the demons Gresil
and Amand will make their opening in the same way,
but a little smaller—and I approve the promises made
by Leviatam, Behemot, Beherie with their companions to



**Loudun Possessions  151**


sign, when leaving, the register of the church St. Croix!
Given the nineteenth of May, 1629.


The message is written in Jeanne des Anges hand.
Other demonic “evidence” was that of Astaroth, a devil of
the angelic order of seraphim and chief of the possessing
devils; from Easas, Celsus, Acaos, Cedon, Alex, Zabulon,
Naphthalim, Cham, and Ureil; from Asmodeus of the angelic order of thrones; and from Achas of the angelic order
of principalities.
As the circus escalated, skeptics and defenders of
Grandier came forward to protest. On July 2, 1634, they
were offi cially silenced, forbidden to speak out against the
nuns, the exorcists, or any others assisting in the exorcisms, under pain of stiff fi nes and physical punishment.
Jeanne des Anges appeared in court with a noose
around her neck, threatening to hang herself if she could
not expiate her previous perjury. Such efforts were ignored, and other defense witnesses were either pressured
to keep silent or threatened with arrest as accessory
witches or traitors to the king. Many had to fl ee France.
Grandier believed almost to the end that he would
be exonerated. He appeared before the 14 judges only



_The Devil’s pact allegedly signed by Father Urbain Grandier_ (AUTHOR’S COLLECTION)


**152  Louviers Possessions**


three times. Inevitably, the Royal Commission passed
sentence on August 18, 1634: After the fi rst and last degrees of torture, Grandier was to be burned alive at the
stake. Even under extreme torture, Grandier maintained
his innocence, refusing to name accomplices, so angering Father Tranquille and the others that they broke both
his legs and claimed that everytime Grandier prayed to
God, he was really invoking the Devil. Grandier had been
promised he could make a last statement and be mercifully strangled before burning, but the friars who carried
him to the stake deluged him with holy water, preventing
him from speaking. And the garotte was knotted so that
it could not be tightened, leaving Grandier to be burned
alive. One monk who witnessed the execution reported
that a large fl y buzzed about Grandier’s head, symbolizing that Beelzebub, the Lord of the Flies, had appeared to
carry Grandier’s soul to HELL.
But Grandier had the last word. As he struggled,
Grandier told Father Lactance that he would see God in
30 days. The priest died accordingly, reportedly crying,
“Grandier, I was not responsible for your death.” Father
Tranquille died insane within fi ve years, and Dr. Mannoury, the fraudulent witch pricker, also died in delirium. Father Barre left Loudun for an exorcism at Chinon,
where he was fi nally banished from the church for conspiring to accuse a priest of rape on the altar; the bloodstains turned out to be from a chicken. Louis Chavet, one
of the judges who was skeptical of the possessions and
who was denounced by Jeanne as a sorcerer himself, fell
into depression and insanity and died before the end of
the winter.
FATHER JEAN-JOSEPH SURIN, who arrived as an exorcist
in 1634 after the death of Grandier, succumbed to possession by Jeanne’s devils. For years after Grandier’s death,
Surin was haunted by the exorcisms, eventually becoming unable to eat, dress himself, walk, read, or write. He
no longer prayed to God and continually saw visions of
devils, black wings, and other terrors. In 1645, he tried
to kill himself. Only after Father Surin received tender
care from Father Bastide, the new head of Surin’s Jesuit
College at Saintes, in 1648, did he begin to recover. Surin
fi nally wrote again in 1657 and walked in 1660. He died
at peace in 1665.
Grandier’s death did not stop the possessions at Loudun. Public appreciation of the exorcisms had been so
great that the convent continued the performances as a
type of tourist attraction, led by Mignon and three other
Jesuit exorcists who arrived in December 1634 (one was
Surin). Twice a day except Sundays, the affl icted nuns
were exorcised for the amusement of the crowds. They
lifted their skirts and coarsely begged for sexual relief.
They beat their heads, bent backward, walked on their
hands, stuck out blackened tongues, and used language
that, according to one account, “would have astonished
the inmates of the lowest brothel in the country.” Such
shows continued until 1637, when the duchess d’Aiguillon,



niece to Cardinal Richelieu, reported the fraud to her
uncle. Having satisfi ed his original aim—to demonstrate
his considerable power—Richelieu righteously cut off the
performers’ salaries and put the convent at peace. Jeanne
des Anges, convinced of her saintliness by Father Surin,
died in 1665.
Huxley’s account of the madness at Loudun forms
the basis of Ken Russell’s fi lm version, _The Devils_ (1971).
Vanessa Redgrave plays Jeanne des Anges, portrayed as a
deformed, bitter, and sexually repressed woman. Oliver
Reed plays the unfortunate Grandier.


FURTHER READING:
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.
Huxley, Aldous. _The Devils of Loudun._ New York: Harper and
Brothers, 1952.


**Louviers Possessions** **(1647)** Mass demonic POSSESSIONs at a convent chapel of the Hospitaller sisters of St.
Louis and St. Elizabeth in Louviers, France. The Louviers Possessions have similarities to the AIX-EN-PROVENCE
POSSESSIONS and the LOUDUN POSSESSIONS. Conviction of
the priests involved hinged mainly on the evidence of
the possessed DEMONIACs.
On the promptings of Sister Madeleine Bavent, 18
nuns were possessed, allegedly as a result of bewitchment
by Mathurin Picard, the nunnery’s deceased director, and
Father Thomas Boulle, vicar at Louviers. According to
Bavent, Picard was bewitching the nuns from his grave
and causing them to become possessed. This, in turn,
was due to certain questionable spiritual practices previously associated with the convent. The bishop of Evreaux
ordered Picard’s body to be exhumed.
Bavent confessed to authorities that the two clergymen
had taken her to a witches’ SABBAT, where she married
the DEMON Dagon and committed horrible and obscene
acts with him on the altar. (See BLACK MASS.) During the
orgy, she told, babies were strangled and eaten, and two
men who had attended out of curiosity were crucifi ed and
then disemboweled. Dagon disturbed the peace of some
of the other nuns as well, and all showed the classic signs
of possession: contortions, unnatural body movements,
glossolalia (talking in unknown languages), insults, blasphemies, and the appearance of strange wounds, which
just as quickly vanished.
One writer who observed the exorcisms tells that one
young nun “ran with movements so abrupt that it was diffi cult to stop her. One of the clerics present, having caught
her by the arm, was surprised to fi nd that it did not prevent the rest of her body from turning over and over as if
the arm were fi xed to the shoulder merely by a spring.”
Besides seducing the nuns to unspeakable sexual acts,
SATAN tried to lead the nuns of Louviers down heretical
roads as well. According to the account of the proceedings at Louviers published in 1652 by Father Bosroger,
the Devil, appearing as a beautiful ANGEL, engaged the


nuns in theological conversations, cleverly spoken and so
charming that the nuns began to doubt what they were
taught, meekly protesting that what the Devil told them
had not been revealed by their teachers. Satan replied that
he was a messenger of heaven, sent to speak the divine
truth and reveal the errors in established dogma. PACTs
with the Devil were made.
As in Loudun, the exorcisms were public and became
more of a circus than a holy ritual. Nearly everyone was
questioned and harassed by the inquisitors, and the
whole town of Louviers exhibited hysteria as the cries of
the nuns rose with the tortured screams of Father Boulle.
In the end, the parliament at Rouen passed sentence: Sister Madeleine was imprisoned in the church dungeon,
and Father Boulle was burned alive. The dead Picard was
convicted and his decomposing corpse was burned.
Boulle became the model for a character in _La-bas,_ J. K.
Huysmans’ 1891 novel about satanic decadence in Paris.


_Lucifer_ (AUTHOR’S COLLECTION)



**Lucifer  153**


FURTHER READING:
Certeau, Michel de. _The Possession at Loudun._ Translated by
Michael B. Smith. Chicago: University of Chicago Press,
2000.
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.


**Lucifer** FALLEN ANGEL sometimes equated with SATAN.
In Latin, _Lucifer_ means “light bringer,” and he originally
was associated with Venus, the morning star. Lucifer’s
identity as a prideful angel cast out of heaven with his
followers—who became DEMONs—rests mainly on legend and poetic literature, such as in the works of Dante
and John Milton.
The sole biblical reference to Lucifer occurs in Isaiah
14:12: “How you are fallen from heaven, O Day Star, son
of Dawn!” The reference is probably to the boastful king
of Babylon, a prediction of the fall of Babylon and its king.


**154  Luciferian witchcraft**


Jerome’s translation of the Bible, the Latin Vulgate, made
Lucifer the chief fallen angel. His rebellion against God
with the sin of pride caused him and his followers to be
cast from heaven. The fallen angels lost their beauty and
power and became demons.
2 Enoch, also called the Slavonic Apocalypse of
Enoch, names the leader of the fallen as SATANAEL (Satanail). The text may date to the late fi rst century, although
some scholars believe it to be of medieval origin, because
it exists only in Slavonic.
According to the text, God creates the ranks of angels
on the second day of creation, shaping them out of a great
fi re cut off from rock. He gives them clothing of burning fl ames and fi ery weapons. He gives orders that each
one should stand in his own rank. God tells the prophet
Enoch:


But one from the order of the archangels deviated,
together with the division that was under his authority.
He thought up the impossible idea, that he might place
his throne higher than the clouds which are above the
earth, and thus he might become equal to my power.


And I hurled him out from the height, together with his
angels. And he was fl ying around in the air, ceaselessly,
above the Bottomless.


Lucifer has received most attention in Christianity. In
the early years of Christianity, the name was sometimes
applied to Christ as the light bearer. The early church father Origen, who lived in the second and third centuries,
equated Lucifer and Satan; later, Augustine and Jerome
were among those who followed suit. By the Middle Ages,
both _Lucifer_ and _Satan_ were used as names for the DEVIL.
Lucifer could apply to the Devil in either his prefall or
postfall state. Milton’s _Paradise Lost_ and Dante’s _Inferno_
strengthened the connection of Lucifer to Satan.
In Mormonism, Lucifer ( _Helel_ in Hebrew) is a brilliant
and powerful archangel, a son of Elohim (God the Father)
and brother to Yahweh (God the Son, Jehovah, or Jesus)
and to all of the children of Elohim including all of the
souls of humanity. Lucifer became obsessed with pride
and attempted to take over Elohim’s family and subvert
the Father’s plan for his children. A struggle of wills ensued, and Lucifer and his followers lost. They are exiled
to Earth and are permitted to tempt people. When Elohim’s purpose has been fulfi lled, Lucifer and his demons
will be exiled to the “Outer Darkness,” completely cut off
from divine light and love.
In the hierarchies of demons in magical lore, Lucifer
is emperor of HELL and ranks above Satan, one of his lieutenants. When conjured, he appears as a beautiful child.
Lucifer rules Europeans and Asiatics.
In the 19th century, Leo Taxil, a Frenchman who
excelled in occult hoaxes, perpetrated the fraud that
Freemasonry was associated with worship of Lucifer. Although the hoax was thoroughly exposed, Taxil continues to be cited by opponents of Freemasonry.



_Lucifer and the souls of sinners_ (AUTHOR’S COLLECTION)


Some modern occultists and satanists see Lucifer as
an archangel of light who will incarnate in human form at
key times to confer enlightenment and redemption.


FURTHER READING:
Kelly, Henry Ansgar. _A Biography of Satan._ New York: Cambridge University Press, 2006.
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.
Russell, Jeffrey Burton. _Lucifer: The Devil in the Middle Ages._
Ithaca, N.Y., and London: Cornell University Press, 1984.


**Luciferian witchcraft** See WITCHCRAFT.


**Lucifuge Rofocale** The prime minister of LUCIFER.
Lucifuge Rofocale is featured only in one text, the _Grand_
_Grimoire,_ a French magical handbook of black magic
written in the 17th or 18th century (see GRIMOIRES). The
book is especially signifi cant for its feature of a specifi c
PACT between a magician and Lucifuge Rofocale for the
purpose of securing the services of DEMONs. _Rocofale_ may


be an anagram of _Focalor,_ a demon named in the _Lemege-_
_ton,_ a major grimoire.
The _Grand Grimoire_ states that if the magician cannot
master a magic circle and a blasting rod for controlling
demons, then a pact is necessary. A pact cannot be made
with the three highest demons—Lucifer, BEELZEBUB, and
ASTAROTH—but only with one of their lieutenants. It provides a Grand Conjuration for summoning Lucifuge Rofocale, who is a reluctant and obstinate spirit who must
be forced to appear with the use of the blasting rod and
threats of CURSEs.
According to the _Grand Grimoire,_ when Lucifuge Rofocale appears, he demands that in exchange for his services, the magician “give thyself over to me in fi fty years,
to do with thy body and soul as I please.” After more bargaining that involves threats from the magician to send
him into eternal fi re with the blasting rod, the demon
agrees to appear twice a night except on Sundays and
makes a written conditional pact with the magician. He
recognizes the authority of the magician and his grimoire,
agrees to grant requested services if properly summoned,
and demands certain services and payment in return, on
penalty of forfeiture of the magician’s soul:


I also approve thy Book, and I give thee my true signature on parchment, which thou shalt affi x at its end, to
make use of at thy need. Further, I place myself at thy
disposition, to appear before thee at thy call when, being
purifi ed, and holding the dreadful Blasting Rod, thou
shalt open the Book, having described the Kabbalistic
circle and pronounced the word Rocofale. I promise thee
to have friendly commerce with those who are fortifi ed
by the possession of the said Book, where my true signature stands, provided that they invoke me according
to rule, on the fi rst occasion that they require me. I also
engage to deliver thee the treasure which thou seekest,
on condition that thou keepest the secret for ever inviolable, art charitable to the poor, and dost give me a gold
or silver coin on the fi rst day of every month. If thou
failest, thou art mine everlastingly.
LUCIFUGE ROFOCALE IMPRIMATUR


The reference to the “Book” is the spurious _Fourth_
_Book,_ a grimoire attributed to Henry Cornelius Agrippa.
The _Grand Grimoire_ tells how to make a pact with Lucifuge Rofocale, which must be signed by the magician
with his own BLOOD. The magician collects the following tools: a wand of wild hazel (not a blasting rod), a
bloodstone, and two blessed candles. He goes to an isolated place either indoors or outdoors—the depths of a
ruined castle are ideal. He makes a magic triangle with
the bloodstone and enters it, holding his written pact, the
Grand Conjuration of the Spirit, the hazel wand, the grimoire, and the discharge for dismissing the demon once
business is concluded. He fi rst conjures Lucifer, Beelzebub, and Astaroth to ask them to send Lucifuge Rofocale
for the purpose of entering into a pact. When the demon
fi nally appears, this exchange takes place:



**Lucifuge Rofocale  155**


_Lucifuge Rofocale_ (AUTHOR’S COLLECTION)


Manifestation of the Spirit
Lo! I am here! What dost thou seek of me? Why
dost thou disturb my repose? Answer me.


LUCIFUGE ROFOCALE


Reply to the Spirit
It is my wish to make a pact with thee, so as to obtain
wealth at thy hands immediately, failing which I will
torment thee by the potent words of the Clavicle.


The Spirit’s Reply
I cannot comply with thy request except thou dost
give thyself over to me in twenty years, to do with
thy body and soul as I please.


LUCIFUGE ROFOCALE


Thereupon throw him your pact, which must be
written with your own hand, on a sheet of virgin
parchment; it should be worded as follows, and
signed with your own blood: —I promise the grand
Lucifi ge to reward him in twenty years’ time for all


**156  Luther, Martin**


the treasures he may give me. In witness thereof I
have signed myself


N.N.


Reply of the Spirit
I cannot grant thy request.


LUCIFUGE ROFOCALE


In order to enforce his obedience, again recite the
Supreme Appellation, with the terrible words of the
Clavicle, till the spirit reappears, and thus addresses
you: —


Of the Spirit’s Second Manifestation


Why dost thou torment me further? Leave me to
rest, and I will confer upon thee the nearest treasure, on condition that thou dost set apart for me
one coin on the fi rst Monday of each month, and
dos not call me oftener than once a week, to wit,
between ten at night and two in the morning. Take
up thy pact; I have signed it. Fail in thy promise,
and thou shalt be mine at the end of twenty years.


LUCIFUGE ROFOCALE


FURTHER READING:
Waite, Arthur Edward. _The Book of Black Magic and of Pacts._
1899. Reprint, York Beach, Me.: Samuel Weiser, 1972.


**Luther, Martin** **(1483–1546)** Founder of Protestantism and the Protestant Reformation. For much of his life,
Martin Luther was concerned with the infl uence and
action of evil and the DEVIL in the world.
Luther was born on November 10, 1483, in Eiselben,
Germany, the oldest son of Johan and Margarita (Margarethe) Luther, a wealthy Catholic couple. He was given the
name _Martin_ because the feast of St. Martin occurred on
the day after he was baptized. In 1484, the family moved
to Mansfeld. Martin was given a good education as his
father hoped that he would become a lawyer. Luther tried
to follow that path and studied law at the University of
Erfurt but felt no heart in it and left. He joined the Augustinian order in Erfurt in 1505 and devoted himself to an
austere monastic life.
Luther became increasingly disenchanted with Catholicism, especially the church’s practice of selling indulgences. In 1516, the church undertook a major campaign
to sell indulgences to raise money to refurbish St. Peter’s
Cathedral in Rome. Luther felt strongly that forgiveness
for sins could not be purchased; it could be obtained only
directly from God.
Luther developed his arguments and on October 31,
1517, supposedly posted them as Ninety-fi ve Theses by
nailing them to the door of Castle Church in Wittenberg.
The story may be more legend than fact, for Luther never
commented about nailing anything to a church door, and



the story arose after his death. However, he did write a
letter to his superiors on that date, denouncing the sale of
indulgences. The letter included the Ninety-fi ve Theses.
The document aroused instant sensation, and quickly
spread throughout Germany, and was translated into
other languages. He was in demand as a public speaker,
and he spoke out against the corruption he saw in the
church.
The church, under Pope Leo X, was slow to respond.
Leo dismissed Luther as “a drunken German” and thought
the fuss would soon die down. Instead, a movement grew.
In 1519, Leo demanded an explanation from Luther of his
theses. Luther responded, and the pope summoned him
to Rome. Frederick III, the Saxon elector, intervened and
attempted to arrange a compromise.
In 1520, Leo issued a bull demanding that Luther recant 41 points in his writings, including the Ninety-fi ve
Theses, or be excommunicated. On December 20, 1520,
Luther publicly burned the bull in defi ance. Leo excommunicated him on January 3, 1521. The Diet of Worms
declared him an outlaw, banned his works, and called
for his arrest. Luther disappeared into exile, sheltered
at the castle of Frederick III at Wartburg. He secretly
returned to Wittenberg in 1521 and preached several
sermons about trust in God and Christian values. He
opposed the use of violence to spread the gospel and
to further the ends of the church. At the time, the Inquisition was gaining force, witchcraft was considered a
heresy, and fears about demonic interference and PACTs
were rampant.
In 1523, Luther helped a group of nuns to escape from
a Cistercian convent in Nimbschen by hiding them in
herring barrels. He fell in love with one of them, Katharina von Bora, and married her in 1525. He was 42 and
she was 26. They made a former monastery their home
and tilled the land to earn a living. They had fi ve children
and enjoyed a happy marriage.
Despite Luther’s opposition to violence, Protestantism
became embroiled in other factors of social and political
unrest. In 1524, the Peasants’ War broke out, with lower
classes revolting against the upper classes, many of them
believing that religious reform would lead to other reforms as well. Luther refused to support the revolt, and
the peasants were quelled in 1525.
Luther was opposed to Jews throughout his life, calling them “the Devil’s people” and worse. His anti-Semitism is believed by some scholars to have infl uenced the
Nazi movement centuries later. The Lutheran Church repudiates his anti-Jewish views today.
During his later years, Luther suffered from a variety
of health problems, and his health steadily declined. He
preached his last sermon, against the Jews, on February
15, 1546, and died three days later, after suffering chest
pains and a stroke.
In developing his reformist ideas, Luther devoted more
attention to the Devil than had been seen in Christianity


since the early days of the religion. He believed fi rmly in
predestination, that a human being has no free will but
can follow only the will of God for good or the will of
SATAN for evil. God embraces both good and evil. God is
good but allows, even wills, evil. God uses the Devil to
weed out the unworthy; therefore, the Devil is actually
the servant of God. Even though God allows evil, God
fi ghts evil at every opportunity.
From childhood, Luther felt attacked by DEMONs
and evil spirits; attacks increased as he grew older and
reached great intensity while he was exiled at Wartburg
and was at work on translating the Bible into German.
He attributed his mood swings and depressions to the
operations of demons, as well as his ongoing health
problems. He said he combated them with prayer and
“happy song.” Reportedly, he was pestered one night by
the Devil and drove him away by throwing his inkwell
at him. An ink stain remained in his room at the castle for a long time. He also said that he drove the Devil
away with ink, which may have been a reference to his
writings.
He was completely believing of the evil nature and
powers of witches and their allegiance to the Devil, stating, “I should have no compassion on these witches; I
would burn all of them. We read in the old law that the
priests threw the fi rst stones at these malefactors. . . .
Does not witchcraft, then, merit death, which is a revolt
of the creature against the Creator, a denial to God of the
authority which it accords to the demon?”
Luther said his mother had been harassed by a witch,
who had cursed him and his siblings to cry themselves to
death. The CURSE was broken by a preacher who collected
the witch’s footprints and threw them into a river.
Luther believed that witches shape shifted into animal forms and fl ew through the air to SABBATs. The Devil
caused diseases, he said, by making them appear to have
natural causes. Many physicians do not realize this, he
said, and should add faith and prayer to their medical
treatments. All mentally ill people are under POSSESSION
by the Devil, Luther said, and are possessed with God’s
permission. They are capable of blasting crops, brewing
tempests and storms, and causing pestilence, fi res, fevers,
and severe diseases.
He said people do engage in pacts with the Devil to further their selfi sh gains, but there is always a heavy price
to pay. He related a case of a sorcerer in Erfurt who tried
to escape his poverty by making such a pact. The Devil
gave him a crystal for divination, which the sorcerer used
to become rich. But he accused innocent people of theft
and was arrested. He confessed to his pact and repented
but was burned at the stake anyway.
Luther also said the Devil raped maidens bathing in
water and impregnated them, then took their infants and
exchanged them for others, much as in lore of the FAIRIES
and their changelings. The changelings never lived beyond 18 or 19 years of age.



**lutin  157**


According to one story, the Devil himself visited
Luther while he was studying at the University of Wittenberg. He arrived disguised as a monk and asked for
Luther’s advice on “papal errors.” The “monk” continued
interrogating Luther, who grew impatient. Then Luther
saw that his visitor had hands like bird talons, and he
ordered him to depart. The Devil gave out a great stinking
fart and left. The stench lasted for days.
Luther performed at least one EXORCISM, on a pastor from Torgau who went to him for advice. The Devil
had been tormenting him for a year, the pastor said, by
throwing around pots and dishes, breaking them, and
laughing at him while remaining invisible. The pastor’s
wife and children wanted to move. Luther told him to
have patience and to pray. He ordered the demon to
depart.
Luther also believed that as one advances in faith, the
Devil increases attacks upon him. He felt this in his own
life, enduring physical distress, poltergeist disturbances,
and mental interferences that he attributed to the Devil.
He considered the pope to be the ANTICHRIST.
After the start of the Reformation, tales circulated that
Luther had been born of the Devil, a common accusation levied against religious and political enemies of all
kinds. According to one, the Devil disguised himself as
a merchant of jewelry and went to Wittenberg, where he
encountered Margarita, his mother, and seduced her. After Luther’s birth, the Devil counseled him in how to advance himself in the world. He did well at school, became
a monk, ravished a nun, and then rejected his monastic
life. He went to Rome, where he was treated poorly by
the pope and his cardinals. He asked his father how to
exact revenge and was told to write a commentary upon
the Lord’s Prayer. The commentary vaulted him into the
spotlight, and he became the chief purveyor of the heresy
that became Protestantism.


FURTHER READING:
Bainton, Ronald. _Here I Stand: A Life of Martin Luther._ New
York, Penguin, 1995.
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.
Russell, Jeffrey Burton. _Mephistopheles: The Devil in the Mod-_
_ern World._ Ithaca, N.Y., and London: Cornell University
Press, 1986.
Weyer, Johann. _On Witchcraft (De praestigiis daemonum)._
Abridged. Edited by Benjamin G. Kohl and H. C. Erik
Midelfort. Asheville, N.C.: Pegasus Press, 1998.


**lutin** French name for a hobgoblin common in French
folklore and fairy tales. The lutin is either male or female;
a female is called a lutine. The lutin is comparable to
house spirits such as brownies, and to elves, fairies,
gnomes, imps, leprechauns, pixies, and sprites.
The lutin has a trickster nature. It can choose to be
invisible. In some tales, it becomes invisible by donning a
red cap with two feathers.


**158  lutin**


French immigrants to Quebec, Canada, spread lutin
lore there. Lutins are fond of taking animal forms, especially pets and common animals such as rabbits, and also
especially white animals. Lutins can control the weather
and be either good or bad. Good lutins will perform per


sonal services, while bad lutins will cause domestic upsets, misplace objects, and make messes.
Salt spilled on the ground or fl oor will prevent lutins
from crossing it.
See SINISTRARI, LODOVICI MARIA.


**Macariel** DEMON and wandering duke of the air.
Macariel has 12 chief dukes, who have 400 servants, all
good-natured and willing to obey an EXORCIST. They
appear in many forms, most commonly a dragon with a
virgin head. The 12 chief dukes are Claniel, Drusiel,
Andros, Charoel, Asmadiel, Romyel, Mastuet, Varpiel,
Gremiel, Thuriel, Brufi el, and Lemodac.


**magic** A superior power created by the combining of
inner power with supernatural forces and beings such as
ANGELs and DEMONs. The term _magic_ is derived from
Greek, either from _megus,_ which means “great” (as in
“great” science); from _magein,_ referring to Zoroastrianism; or from _magoi,_ referring to a Median tribe in Iran
recognized for its magical skills and known to the
Greeks. Many systems of magic exist, each with its own
procedures, rules, and proscriptions.
Magic lies at the heart of all esoteric and occult traditions and is found in mystical and religious teachings.
Through magic, a person can cause inner change and
change in the physical world. High magic has a spiritual
nature. Low magic, such as spell casting, is a form of
SORCERY.
Magic had its beginnings in humankind’s earliest
attempts to control its environment, survival, and destiny, either by controlling natural forces or by appealing
to higher powers for help. The anthropologist Bronislaw
Malinowski defi ned magic as having three functions and
three elements. The three functions are to produce, to



protect, and to destroy. The three elements are spells and
incantations, rites or procedures, and altered states of
consciousness accomplished through fasting, meditating,
chanting, visualizing symbols, sleep deprivation, dancing, staring into fl ames, inhaling fumes, taking drugs,
and so forth.
Magic is practiced universally by skilled individuals
who either are born into their powers or train themselves
to acquire powers. Magic is not inherently good or evil but
refl ects the intent of the magician. The ethical and moral
uses of magic have always been ambiguous. Evil magic
is associated with sorcery and WITCHCRAFT. Throughout
history, people and authorities have had an uneasy relationship with magic, depending on it and tolerating its
practice and at the same time condemning it. Magic is
both part of religion and a competitor of religion. It has
been regarded as a science and has been discredited by
science. In modern times, however, science is providing
evidence in support of magic.
Magical phenomena exist in a realm of liminality, a
blurred borderland that is neither in the material world
nor in the spiritual world but in both simultaneously.
_Liminality_ is a term coined by the anthropologist Arthur
van Gennup to refer to the condition of being “betwixt
and between.” The word is from _limen,_ or “threshold.”
Change, transition, and transformation are conditions
that are conducive to psi and the supernatural. Magic
ritual—and ritual in general—exposes the ordinary,
predictable world to the instability of the liminal world.



**159**


**160  magic**


Strange things happen. The liminal realm is considered
to be a dangerous, unpredictable one. Individuals such
as magicians thus are dangerous because they work in
this uncertain world. As adepts, they are themselves the
agents of change and even chaos.


_Magic Infl uences_
The Western magical tradition is rich and complex,
evolving from a mixture of magical, mystical, philosophical, and religious sources. It incorporates the low magic
of spells and divination, the dark magic of sorcery and
witchcraft, and the high magic of spiritual enlightenment
that is closer to mysticism than to spell casting. There are
several major streams of infl uence.


_**Egyptian magic**_ Magic played an important role in ancient Egypt, and the magic of the Egyptians became
important in the development of Western ritual magic.
Egyptian priests were skilled in magical arts of spell casting, divination, necromancy, making of amulets and talismans, procuring and sending of dreams, use of magical
fi gures similar to poppets, and use of magic in the practice of medicine. Illnesses were believed to be caused by
a host of demons who controlled various parts of the human body; thus cures involved EXORCISMs. The mummifi cation of the dead was done according to precise ritual
magic to ensure safe passage to the afterlife. The Egyptian
Book of the Dead is a magical handbook of preparation
for navigation through judgment into Amenti, the underworld domain of Osiris, lord of the dead. In Hellenistic
times, Egyptian magic was mixed with classical magic.
Especially important to Egyptian magic was the
proper use of words and names of power. Some incantations involved strings of names, some incomprehensible,
borrowed from other cultures.


_**Greek and Roman magic**_ The Greek and Roman worlds
teemed with magic. Power was channeled from a host
of sources: deities, spirits called _DAIMONes,_ celestial intelligences, and the dead. Everything was connected by
sympathetic bonds, which allowed magical action at a distance. The Hermetic principle that the microcosm refl ects
the macrocosm (“As above, so below”) was espoused in
variations by Pythagoreans, Platonists, and Stoics.
All magical arts were practiced; the Greeks were especially interested in destiny and devoted great attention to
the prophecy of oracles and to the fate forecast by the stars
in a horoscope. Both Greeks and Romans practiced numerous forms of divination, especially lot casting and the
examination of signs in nature. Dreams were consulted,
especially for healing. Cursing one’s competitors and enemies was routine in daily life. Incantations involved long
strings of magical words, often nonsensical, which had to
be precisely pronounced along with the correct gestures.
An exalted form of magic, _theurgia,_ had religious overtones and was akin to ritual magic. The Neoplatonists favored _theurgia,_ believing they could summon divine powers to Earth and enable their souls to ascend to heaven.



In _Natural History,_ Pliny asserts that all magic originated in medicine, in the search for cures. The magical workings of the heavens, especially the Moon, both
caused and cured illnesses. In addition, demons fl ying
through the air and shooting arrows stirred up poisonous
vapors that caused plagues and pestilence.


_**Jewish magic**_ The early Jews were steeped in magical lore,
much of which was borrowed and adapted from the magical practices of the Canaanites, Babylonians, Egyptians,
and, later, Hellenistic-Gnostic infl uences. Magic was not
organized into systems; rather, it was a collection of beliefs and practices chiefl y concerning protection from demons and the procuring of blessings. As early as the fi rst
century C.E., magical lore was attributed to the wisdom of
King SOLOMON. This lore provided the basis for the later
GRIMOIRE the _Key of Solomon,_ the most important of the
old handbooks of Western magic.
According to Jewish lore, the magical arts were taught
to human by ANGELS, chiefl y the WATCHERS, who fell from
God’s grace when they departed heaven to cohabit with
human women. The gift was dubious, for the Tanakh—
the Old Testament—condemns sorcery, the use of spirits
and various forms of magic, such as enchantment, shape
shifting, divination, mediumship, and necromancy.
Talmudic law reinterpreted sorcery. Magic requiring
the help of demons was forbidden and was punishable by
death. Magic that did not require the help of demons was
still forbidden but received lesser punishments. The distinction between the two often was not clear. Later, the
use of mystical names of God and angels and verses of
Scripture were incorporated into incantations.
Magic was organized into systems around 500 C.E.,
about the same time as the development of Merkabah
mysticism, a precursor to the KABBALAH. Merkabah mystics performed elaborate rituals of purifi cation, contemplation of the sacred and magical properties of letters and
numbers, the recitation of sacred names, and the use of
AMULETs, SEALs, and TALISMANs. The trance recitation of
long incantations of names was similar to the Egyptians’
“barbarous names,” in that many were corruptions of
names of deities and angels.
By the Middle Ages, Jewish magic depended almost
entirely on the use of names and interventions of spirits. The Kabbalah, a body of esoteric teachings dating
to about the 10th century and in full bloom by the 13th
century, does not forbid magic but warns of the dangers
of it. Only the most virtuous persons should perform
magic and do so only in times of public emergency and
need, never for private gain. How strictly these admonitions were followed is questionable. A practical Kabbalah of magical procedures developed from about the
14th century on. Kabbalists were divided on the issue
of whether or not one could invoke demons as well as
angels.
Black magic is called “apocryphal science” in the Kabbalah. It is strictly forbidden, and only theoretical knowl

edge is permitted. Those who choose to practice it become sorcerers in the thrall of FALLEN ANGELS.
By the Middle Ages, Jews were renowned among Christians as magical adepts. These adepts were not professional magicians but were rabbis, doctors, philosophers,
teachers, and students of oral transmission of mystical
and esoteric knowledge.


_**Christian magic**_ As did Judaism, Christianity held paradoxical attitudes toward magic. In general, magic was
looked upon with disfavor, as the practices of non-Christians that interfered with the new religion. Manipulative
“low” magic was forbidden, but helpful magic, such as for
healing, was practiced within certain limits. Jesus performed magical acts, but they were cast as miracles made
possible by his divine nature. The early church fathers
especially opposed divination, which took one’s destiny
out of the hands of God.
Christian magic emphasized nature, such as herbal
lore, and placed importance on mystical names. But the
body of Christ, as represented by the Eucharist, held the
greatest magic, as did the name of Jesus and relics (body
parts and possessions) of saints.
Medieval Europe was rife with magic of all sorts: folk
practitioners, wizards, cunning men and women, alchemists, and others. The practical Kabbalah, Hermetic principles, Gnostic and Neoplatonic lore, Christian elements,
and pagan elements joined in syncretic mixtures. A Western Kabbalah emerged that became the basis for Western ritual magic. Magical handbooks called grimoires
circulated.
The medieval church frowned upon magic of all sorts:


  - divination of all kinds

  - conjuration of spirits

  - necromancy

  - weaving and binding magic, in which spells were
imbued into knots and fabric

  - love magic and any other magic involving potions,
poppets, and so forth

  - magical medical remedies


The populace relied on the folk magic of local practitioners, called by many names, such as _cunning men,_
_witches,_ and _wizards._ Many possessed natural healing and
psychic abilities and practiced homegrown magic passed
down orally through generations. The church tolerated
magic that was adequately Christianized, such as through
the substitution of the names of Jesus, Mary, and angels
for those of pagan deities and spirits; the use of the cross,
holy water, and the Eucharist; and incantations that were
more like prayers.
Folk magicians were often feared, and if their spell
casting or divination failed, they were persecuted. Any
bad luck was liable to be blamed on the black magic or
witchcraft of a rival or enemy.
The Inquisition capitalized on fear. In 1484, Pope Innocent VIII declared witchcraft heretical, making the per


**magic  161**


secution of any enemy of the church easy. Witchcraft was
not merely black magic, but was DEVIL worship, service to
SATAN’s grand plan to subvert souls. A “witch craze” swept
Europe and reached across the Atlantic to the American
colonies. Thousands of persons were executed.
The witch hysteria died in the advance of the scientifi c
revolution of the 17th century. Though many great scientists of the day were versed in alchemy and the principles
of magic, the importance of the latter two declined.


_**The occult revival and modern magic**_ In the 19th century,
a revival of interest in occultism and magic occurred,
centered in and spreading out from France through Eliphas Levi, Papus (Gerard Encausse), and others. Levi’s
works were particularly infl uential and were translated
into English by Arthur Edward Waite. Levi drew together
the Kabbalah, Hermeticism, and magic as the three occult
sciences that lead to truth. He described the Kabbalah as
the “mathematics of human thought,” which answers all
questions through numbers. Magic is the knowledge of
the secret laws and powers of nature and the universe.
In the late 19th century, magical fraternities and
lodges rose in prominence, the best known of which was
the esoteric Hermetic Order of the Golden Dawn in England. The Golden Dawn was founded by Rosicrucians and
Freemasons who were also familiar with the Eastern philosophy taught by the Theosophical Society. It was not
originally intended to be a magical order. It taught only
theoretical magic in its outer order, but eventually its inner order taught and practiced the magical arts as well
as rituals of high magic. The rituals systematized by the
Golden Dawn infl uenced much of the magical work that
was yet to unfold.
A considerable contribution to ritual magic was made
by ALEISTER CROWLEY, who was already well versed in
the subject by the time he was initiated into the Golden
Dawn in 1898. The Golden Dawn could not contain
Crowley’s oversized personality, and he was expelled
two years later.
His most signifi cant magical innovation is his Law of
Thelema: “Do what thou wilt shall be the whole of the
Law.” The Thelemic law was dictated to an entranced
Crowley in 1909 in Egypt by a spirit named Aiwass,
an emissary of the god Horus. _The Book of the Law_ lays
out the emergence of the New Aeon of Horus, for which
Crowley was to be the chief prophet. Everything springs
from the Thelemic law, and magic is the “art and science
of causing change to occur in conformity with Will.” The
individual is sovereign and responsible only to himself or
herself. The proper use of will raises the individual to the
highest purpose, not a selfi sh purpose.
Crowley had numerous dealings with spirits, including demons (see CHORONZON).
From the 20th century on, there have been cycles of
revival of popular interest in magic. Infl uences are fi ction,
television (especially reality TV) and fi lm, the growth of
Wiccan and Pagan spiritual traditions (which emphasize


**162  magic**


working with positive spirits for benevolent purposes),
and popular fascination with paranormal investigations
of haunted places. Practitioners engage in a wide variety
of magical activities. Some are derived from folk magic
and involve spell casting; others involve the conjurations
of spirits; some are paths of spiritual development.


_Types of Magic_
Though magic itself is neutral, practitioners often distinguish between good, or white, magic and bad, or black
magic, though such distinctions are subjective. The occultist Franz Bardon divided magic into three types:


  - Lower magic, which deals with the laws of nature
and control of forces in nature, such as the elements

  - Intermediate magic, which deals with the laws of
human beings in the microcosm and how the microcosm can be infl uenced

  - Higher magic, which deals with the universal laws
of the macrocosm and how they can be controlled


Other types of magic are known by their distinguishing characteristics.


_**Folk magic**_ Folk magic comprises local traditions of simple magic for the purposes of casting spells for healing,
luck, protection, and so forth. Folk magic blends other
forms of magic, often with mixed religious elements. Folk
magic remedies and prescriptions are handed down in
oral traditions and in small handbooks.


_**Natural magic**_ Natural magic is based on nature, such as
herbs, stones, crystals, the commanding of the elements
and the infl uences of planets and stars. Natural magic
draws on the inherent magical properties of things. Philters, potions, powders, ointments, and so forth, are based
on natural magic recipes, combined with folk magic incantations and CHARMs.


_**Sympathetic magic**_ Sympathetic magic is spell casting
through associations that establish a sympathetic connection for the fl ow of power. One of the best-known sympathetic magic tools is the poppet, a doll that substitutes
for a person. The connection is strengthened by attaching
photographs, hair, or personal objects of the victim to the
doll. Whatever is done to the doll happens to the person.
Anything can be used to establish a sympathetic connection. The best items are from a person’s body, such as
hair and nail clippings. Personal possessions or any object handled by a person can be used. A gift can be magically charged and enter into a home or place as a magical
Trojan horse.
Australian aborigines put sharp pebbles or ground
glass in the footprints of enemies as sympathetic magic
to weaken and destroy them. The Ojibwa use a straw effi gy to drive evil spirits away from their communities. If
a member has a dream of disaster, a straw man is erected
that substitutes for the trouble. The people eat, smoke
tobacco, and ask for blessings. They attack the straw ef


fi gy, shooting it and clubbing it until it is in pieces. The
remains are burned.


_**Ceremonial magic**_ Ceremonial magic, also called high
magic and ritual magic, involves systems of spiritual development. Practitioners learn to access and travel in otherdimensional realities, including the astral plane, and to
experience spirits and otherworldly beings. The emphasis
is on self-mastery and union with the godhead. The initiate must develop inner plane contacts with gods, angels,
and other entities. Some modern branches of ceremonial
magic incorporate scientifi c principles and elements, such
as chaos theory, which attempts to identify the system or
pattern behind seemingly random occurrences.


_**Composite magic**_ Composite magic, also called practical magic, combines various religious infl uences, for example, Christian and Jewish elements, with folk magic.
Composite magic is found in grimoires. Composite magic
has practical purposes, such as conjuring and spell casting for information, healing, attainment of goals and objectives, and even hexes and CURSES.


_**Black magic**_ Black magic is used for malevolent purposes,
to harm or kill. According to tradition, black magic is
accomplished with the aid of demonic entities. Another
term for it is goetic magic, or _goetia._
Levi said in _The History of Magic,_ “Black Magic may
be defi ned as the art of inducing artifi cial mania in ourselves and in others; but it is also above all the science of
poisoning.”
Arthur Edward Waite termed black magic as the utterance of words and names of power for “unlawful purposes” and “the realm of delusion and nightmare, though
phenomenal enough in its results.” It involves communing with demons and evil spirits for material gain or
harmful purpose.
Black magic is associated with sorcery and witchcraft.
The Christian Church associated all pagan and folk magic
with “black magic.”


_**White magic**_ White magic is used for positive goals:
healing, blessings, good luck, abundance, and so forth.
White magic can involve any form of magic when used
for benefi cence.


FURTHER READING:
Bardon, Franz. _Initiation into Hermetics: A Course of Instruc-_
_tion of Magic Theory and Practice._ Wuppertal, Germany:
Dieter Ruggeberg, 1971.
Butler, E. M. _Ritual Magic._ Cambridge: Cambridge University
Press, 1949.
Flint, Valerie I. J. _The Rise of Magic in Medieval Europe._ Princeton, N.J.: Princeton University Press, 1991.
Gray, William G. _Western Inner Workings._ York Beach, Me.:
Samuel Weiser, 1983.
Hall, Manly P. _The Secret Teachings of All Ages._ Los Angeles: Philosophic Research Society, 1977. First published
1928.


Hansen, George. _The Trickster and the Paranormal._ New York:
Xlibris, 2001.
Knight, Gareth. _The Practice of Ritual Magic._ Albuquerque:
Sun Chalice Books, 1996.
Kraig, Donald Michael. _Modern Magick: Eleven Lessons in the_
_High Magickal Arts._ 2nd ed. St. Paul, Minn.: Llewellyn,
2004.
Levi, Eliphas. _The History of Magic._ 1860. Reprint, York
Beach, Me.: Samuel Weiser, 2001.
Luck, Georg. _Arcana Mundi: Magic and the Occult in the Greek_
_and Roman Worlds._ Baltimore: Johns Hopkins University
Press, 1985.
Malinowski, Bronislaw. _Magic, Science and Religion._ Garden
City, N.Y.: Doubleday Anchor Books, 1948.
Regardie, Israel. _The Golden Dawn._ 6th ed. St. Paul, Minn.:
Llewellyn, 1989.
Thomas, Keith. _Religion and the Decline of Magic._ New York:
Scribners, 1971.


**Maid of Orlach Possession** **(1831)** The most remarkable POSSESSION case from the fi les of the German mesmerist Justinus Kerner. The Maid of Orlach was a
dairymaid over whom a White Spirit and a Black Spirit
fought for control. The spirits were those of a sinning
nun and a murderous monk. In the end, a house had to
be destroyed to get rid of the possessing DEMON. The
account of the maid is in Kerner’s 1834 book _Geschichten_
_Besessener neurer Zeit (Histories of Modern Possession)._
Strange events began in February 1831 at the farm home
of a Lutheran peasant named Grombach, who lived in the
tiny village of Orlach, Wurtemberg, Germany. The activity
centered in the cowhouse and involved his daughter, Magdalene, the “maid.” First, the cows were affected and poltergeist phenomena occurred. The cows would be mysteriously
tied to new spots, and their tails were braided. Grombach
kept watch but caught no visible person in the act.
Magdalene one day received a sharp blow to one of her
ears that sent her cap fl ying. From February 8 through
February 11, mysterious fi res broke out in the cow house.
Then, Magdalene heard a child whimpering in the cottage
house, but none could be seen.
A shadowy gray apparition of a woman appeared to
Magdalene against a wall in the cow house. The spirit,
which became known as the White Spirit, said the fi res had
been caused by an evil spirit, but that she had protected
the family. She said that 400 years earlier, she had been a
14-year-old girl who was sent against her will to a convent,
where she had committed a sin she could not reveal. She
told Magdalene that the house must be destroyed by March
5 the following year. It told her, “Flee from the house! Flee
from the house! If it is not pulled down before the fi fth of
March of the coming year a misfortune will happen to you
. . . promise me that you will do it!” The girl agreed.
The White Spirit appeared frequently to the maid until May. It also spoke in religious language and prayed the
112th Psalm. It read Magdalene’s thoughts and accurately
predicted future events. No one but she could see it.



**Maid of Orlach Possession  163**


In May, the White Spirit announced that she would
not be able to visit for some time, and Magdalene would
be persecuted by the Black Spirit, her evil companion.
Magdalene should never answer him, no matter what
happened.
The Black Spirit took various guises, such as frogs, a
black cat, dogs, a headless horse, and disembodied male
voices that followed the maid, mocking her. Then, it began showing up as a monk, tempting her with questions.
The Black Spirit sometimes imitated the voices of neighbors in order to trick the girl into answering, but she held
fast in her silence to him.
A bag of coins mysteriously appeared in the barn, and
the Black Spirit said he put it there to compensate the
maid for the box on the ear. Soon, the White Spirit appeared and told the maid that the money must be given
to the poor. It was.
After this, the Black Spirit intensifi ed his attacks on
Magdalene. He appeared as a bear on July 15 and threatened to plague her if she would not answer him. From
then on, he appeared in various monstrous, animalistic
shapes, promising her money and threatening her with
torture.
On August 21, the Black Spirit appeared as a horrible
animal with its neck in the middle of its body. The maid
fainted and was unconscious for several hours. The fainting episodes happened again on the following days. She
could answer questions while entranced but could not remember anything when she awakened. She said that the
Black Spirit came upon her and then disappeared when
the White Spirit arrived.
On August 23, the White Spirit said she would protect Magdalene from harm but urged her to proceed with
demolishing the family’s house, to end her suffering. The
spirit said that the Black Spirit would take complete possession of her, but that she, the White Spirit, would take
Magdalene away to a place of safety when that happened.
These developments fi nally prompted Magdalene’s father
to begin tearing down the house.
Beginning on August 25, Magdalene fell under intensifi ed attacks from the Black Spirit, who was able to take
over her body and speak through her mouth. A description of the manner of possession is as follows:


In the midst of her work she would see the fi gure of a
man clothed in a monk’s frock, which seemed to be made
from black mist, approach and say, when she refused to
answer his questions: “Now I will enter thy body in spite
of thee.” Then she always felt him tread on her left side,
seize her with fi ve cold fi ngers at the back of the neck
and then enter her body. She lost consciousness and
individuality. Her voice was no longer her own, but that
of the monk’s. The speeches which she uttered when
in this state were worthy of a demon. Magdalene lay
during the whole time with her head sunk towards her
left side, and her eyes fi rmly closed; if the eyelids were
raised the pupils would be discovered upwards. The left


**164  Maillat Possession**


foot constantly moved up and down upon the ground
throughout the attack, which frequently lasted four or
fi ve hours.


TRAUGOTT KONSTANTIN OESTERREICH stated of these
occurrences:


He (the possessing spirit) speaks of her, he knows quite
well that she is alive, but he pretends _that she is not there,_
_but it is he who is there,_ and he pours out abuse and calumnies against the girl herself, whom he never calls anything except “the sow.”. . . During these fi ts the spirit of
darkness now utters through her words worthy of a mad
demon, things which have no place in this true-hearted
maid, curses upon the Holy Scriptures, the Redeemer,
and all the saints.


Her transformation of personality was so marked, said
Oesterreich, that it was “exactly as if a stronger man drove
the owner from his house and looked out of the window
at his ease, making himself at home.”
Magdalene’s head would move from side to side while
the Black Spirit was in her and then fl op to the right when
it left. If a Bible was placed nearby, the Black Spirit hissed
like a SERPENT and tried to spit on it.
Magdalene remembered nothing from the attacks, except a faint memory of having attended church, presumably the way she perceived the protection of the White
Spirit. Her left foot always went cold during the attacks,
while her right foot stayed warm. But upon awakening,
she could walk normally and felt nothing wrong with either foot.
Magdalene was taken to doctors, who said she had
a natural illness and prescribed pills or medications,
but none helped her. Finally Grombach took her to see
Kerner. He tried magnetic passes two or three times, but
the Black Spirit immediately neutralized them with countermovements of the girl’s hands. Kerner recommended
prayer and a sparse diet. Magdalene did not respond to
those, either, but Kerner was confi dent the matter would
resolve itself according to the White Spirit’s promise of a
cure by March 5.
Word spread about the girl’s affl ictions, and crowds
would gather to watch her when she was possessed.
On March 4, the day before the White Spirit’s deadline, the White Spirit appeared to the maid at six in the
morning. She confessed her sins: She had been seduced
by the monk who was now the Black Spirit and had lived
with him. When she tried to reveal his wickedness, he
had murdered her. While the spirit spoke, a phantom
black dog appeared and spit fi re. The White Spirit reached
her hand toward the maid, who touched it with a handkerchief. The cloth sparkled and then exhibited holes that
matched a palm print.
The White Spirit said she was now freed from earthly
concerns and said farewell. The maid was taken to a
neighbor’s house, where the Black Spirit took possession,
during which the girl ate no food. A huge crowd gathered



to witness this and to question the demon, which gave
accurate answers.
DELIVERANCE occurred when the Black Spirit prayed
during the night of March 4 and for the fi rst time could
say the words _JESUS,_ _Bible, church,_ and _heaven._ He confessed all of his crimes, including murders. He said there
is a reckoning after death, and he must appear at the judgment seat a second time after he departed the maid.
The last wall of the Gromlach cottage was destroyed
at 11:30 on the morning of March 5. The Black Spirit left
Magdalene in an astounding transformation back to radiant health. She was never troubled again.
Old bones were found in the debris of the house, including those of children, who people assumed were the
victims of the monk.


FURTHER READING:
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J: University Books, 1966.
Stead, W. T. _Borderland: A Casebook of True Supernatural Sto-_
_ries._ Hyde Park, N.Y.: University Books, 1970.


**Maillat Possession** **(1598)** Case of Loyse Maillat, a
young French DEMONIAC whose story of POSSESSION led to
a mass witch hunt in the Burgundy region of France,
presided over by one of the most ruthless judges and
witch hunters, Henri Boguet.
Eight-year-old Loyse Maillat was the daughter of
Claude and Humberte Maillat, who lived in the village of
Coyrières, Perche. On June 5, 1598, Loyse suddenly lost
the use of her arms and legs and had to move about on
all fours with her mouth twisted in a strange way. When
the condition did not clear up, her parents assumed her
to be possessed and took her on June 19 to the Church of
Our Savior for EXORCISM. Five DEMONs called Wolf, Cat,
Dog, Jolly, and Griffon identifi ed themselves. Asked by
the priest who caused her problem, Maillat pointed to a
woman, Françoise Secretain, who was among those in attendance. The demons did not depart.
Back home, Loyse asked her parents to pray for her, to
deliver her from the demons. They complied, and after a
period of praying, Loyse said that two of the demons were
dead, and the others would follow if they kept praying.
The parents prayed all night.
In the morning, Loyse’s condition was worse. She
foamed at the mouth and had seizures. She fell to the
ground, and the devils emerged from her mouth in the
form of fi st-size balls. Four of them were red as fi re, and
Cat was black. Three issued forth with great violence,
and the two that Loyse had said were dead emerged with
less force. The demons danced three or four times around
the fi re and departed, and, from then on, Loyse’s health
improved.
Loyse and her parents told judges, including Boguet,
how and why Loyse came to be possessed. For her young
age, Loyse was quite convincing in her testimony. Her
parents backed up her account. Secretain, a poor woman


of good repute, had gone to the Maillat home on June 4
asking for lodging. Humberte was alone, and she refused
at fi rst, but Loyse persuaded her to change her mind. After Secretain was admitted, Humberte went out to tend
to their cattle. Loyse and her two sisters sat by the fi re.
Secretain gave Loyse a crust of bread the color of dung
and told her to eat it, and not speak of it to anyone, or
Secretain would kill her and eat her. The next day, the
child was possessed.
Secretain was imprisoned and for three days vehemently maintained her innocence. She prayed incessantly
with a rosary, which Boguet said later was “defective,” and
thus usable by a witch. Boguet observed that she shed no
tears, a certain sign of witches, according to prevailing
belief. He had her tortured. She was stripped naked and
shaved of body hair to search for a DEVIL’S MARK, but none
was found. When the inquisitors started to cut off the hair
from her head, she broke down and began confessing. For
days, she added to her confessions as the pressure continued. Her seven principal confessions were the following:


  - She had sent fi ve devils into Loyse Maillat.

  - She had for a long time served the DEVIL, who
appeared to her in the form of a black man.

  - She had copulated with the Devil four or fi ve times.
Sometimes, he was in the form of a dog, a cat, or a
fowl. His semen was very cold.

  - She had attended SABBATs countless times at a place
called Combes, near the water, and near Coyrières.
She traveled to them through the air on a white staff
she placed between her legs.

  - She danced at the sabbats and beat water to cause
hail.

  - She and an accomplice, a man named Groz-Jacques
Boquet, had murdered a woman, Loys Monneret, by
making her eat a piece of bread dusted with a powder given to them by the Devil.

  - She had caused several cows to die by touching
them with her hand or a wand and uttering certain
words.


Secretain named others, thus enabling Boguet to
launch a mass witch hunt. She and many of the accused
were sent to the stake to be burned alive.
For Boguet, the Maillat case served his purpose to
demonstrate that witches had the ability to send demons
into the bodies of victims. In his book _Discours des Sor-_
_ciers_ ( _An Examen of Witches_ ), he cites a long list of supporting cases in which people sent demons into others.
Even God and St. Paul had done this. In Psalm 78, God
sent “evil angels” among people to punish them. St. Paul
sent SATAN into several heretics.
Boguet commented that God allowed such innocents
to become possessed in order for his works and justice to
shine more gloriously. The case, he said, “led to the discovery of countless witches who have been punished as
the gravity of their crimes deserved.”



**Makhlath  165**


FURTHER READING:
Boguet, Henri. _An Examen of Witches: Discours Excrable des_
_Sourciers._ London: John Rodker, 1929.


**Maillot, Thomas** **(16th century)** French offi cial who
resisted entering into a PACT with the DEVIL in order to
procure love, according to the French demonologist
NICHOLAS REMY. The account of Thomas Maillot is related
in Remy’s book _Demonolatry_ (1595) and is retold by the
demonologist FRANCESCO-MARIA GUAZZO in _Compendium_
_Malefi carum_ (1608).
In youth, Maillot fell in love with a girl of high nobility, far above his social station. He was the son of a
tradesman and had no wealth. For all practical purposes,
he had no hope of even declaring his love for her, let alone
winning her hand in marriage.
Maillot heard about a German fellow servant who had
the services of a DEMON and sought out his help. The German was elated; he was in need of a victim, for part of his
pact with the demon was to recruit someone to take over
his demonic debt or have his neck broken. He told Maillot
to meet him at twilight the next day in a secret chamber.
When Maillot arrived, a beautiful and seductive young
woman (the demon in disguise) met him and promised
to deliver the marriage he desired in exchange for some
promises. The requirements sounded innocent and pious
on the surface: Maillot should avoid all thieving, drunkenness, lust, wrongdoing, blasphemy, and vices. He should
practice devotion, help the poor, fast twice a week, observe
all holy days, pray daily, and be a good Christian. If he
would bind himself by oath to this, the demon said, then
he would win the noble girl as a bride. Maillot was given a
few days to consider this offer and make his answer.
At fi rst, Maillot thought this to be the perfect deal:
love in exchange for piety that he should practice anyway.
But the more he thought about it, the more he doubted
the reliability of a demon. Demons were known to trick
people in order to claim their souls.
A priest Maillot knew sensed his trouble and inquired
about his visible distress. Maillot told him and was persuaded by the priest to drop all communication and dealings with the demon. He complied and declined the pact.
Shortly thereafter, the German, having failed to fi nd a
substitute for his debt to the demon, fell off his horse, hit
his head, and was killed instantly, thus experiencing the
consequences of his failure.
Maillot, who presumably gave up his love for the noble girl, later in life became governor of a province in Lorraine. Remy swore that the story was true and that it was
confi rmed to him by Maillot himself.


FURTHER READING:
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**Makhlath** In Jewish demonology, a powerful female
DEMON. Makhlath (dancer) and her daughter, AGRATH,


**166  Malgaras**


are in constant warfare with LILITH. Makhlath commands 478 hosts of evil spirits. She and Agrath meet Lilith and battle on the Day of Atonement. While they
quarrel, the prayers of Israel are able to rise to heaven.


**Malgaras** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Malgaras rules in the west and has dozens of
dukes serving him both day and night. His servants are
courteous and appear in pairs, along with their own servants. His 12 major servants of the daytime are Camiel,
Meliel, Borasy, Agor, Casiet, Rabiel, Cabiel, Udiel, Opriel,
Masiel, Barfas, and Arois. His 12 major dukes of the
nighttime are Aros, Doiel, Cubi, Liblel, Raboc, Aspeil,
Caron, Zamor, Amiel, Aspara, Deilas, and Basiel.


_**Malleus Malefi carum**_ _**(Witch Hammer)**_ The most
infl uential and important witch hunter’s guide of the
Inquisition. Published fi rst in Germany in 1487, the _Mal-_
_leus Malefi carum_ was translated into dozens of editions
throughout Europe and England and was the leading reference for witch trials on the Continent for about 200
years. It was adopted by both Protestant and Catholic
civil and ecclesiastical judges. It was second only to the
Bible in sales until John Bunyan’s _Pilgrim’s Progress_ was
published in 1678. The book gives instructions for interrogating, trying, and punishing accused witches and
details the nature, characteristics, and behavior of
DEMONs and the DEVIL.
Fourteen editions were published by 1520; another 16
editions appeared by 1669. By the end of the 17th century,
there were more than 30 editions. The book became the
defi nitive guide by which inquisitors and judges conducted
themselves and that subsequent writers used as a foundation for their own works. The book was important in the
way it linked witchcraft to heresy. It has been described in
the centuries since as a vicious and cruel work, the most
damaging book of its kind during the Inquisition.


_Authorship_
The _Malleus Malefi carum_ is credited to the authorship of
two Dominican inquisitors, Heinrich Kramer and James
Sprenger, though historians now believe that it was written by Kramer, by far the more zealous of the two and one
of the most zealous participants in the entire Inquisition.
Kramer and Sprenger were empowered by Pope Innocent
VIII in his bull of December 9, 1484, to prosecute witches
throughout northern Germany. The papal edict was intended to quell Protestant opposition to the Inquisition
and to solidify the case made in 1258 by Pope Alexander IV for the prosecution of witches as heretics. It was
the opinion of the church that the secular arm, the civil
courts, were not punishing enough witches solely on the
basis of their evildoing.
Both Kramer and Sprenger were prolifi c writers.
Kramer, also known as Institoris, the latinized version of
his name, rose to power as an inquisitor and was known
to have framed some of his victims. He was violently op


posed to witchcraft and seemed also to harbor hatred
against women, whom he viewed as inherently weak
and evil. He sought to establish a direct connection between women and diabolic witchcraft. Some historians
also think that Kramer was reacting to broader sentiments of the time that were responses to the infl uences of
holy women and mystics such as St. Catherine of Siena, a
powerful fi gure consulted by royalty and heads of state.
He did praise the saintliness of certain holy women who
were able to resist the lustful temptations indulged in by
witches, in his view.
Sprenger was a distinguished friar, and he may have
allowed Kramer to use his name in Kramer’s virulent antiwitch treatise, _Apologia auctoris in_ Malleus Malefi carum,
written by 1485. He had some association with Kramer in
trials of accused witches.
Kramer’s treatise was absorbed into the _Malleus Ma-_
_lefi carum._ After its publication, evidence surfaced that
Kramer may have fabricated one of the offi cial letters
authorizing the work. Relations between Kramer and
Sprenger became strained. After Sprenger died in 1496,
his colleagues attempted to distance his legacy from
Kramer.
Little is known about Kramer’s activities after publication of the _Malleus_ in 1487 until his death in 1505. He
remained an inquisitor. In 1500, Pope Alexander VI appointed him papal nuncio and inquisitor of Bohemia and
Moravia. He was pursuing witches and heretics in Bohemia at the time of his death.


_Contents_
The _Malleus_ is based on the biblical pronouncement “Thou
shall not suffer a witch to live” (Exodus 22:18) and draws
on Scripture and the works of Aristotle, St. Augustine,
and St. Thomas Aquinas as support. It maintains that
because God acknowledged witches, to doubt witchcraft
is heresy. The book is divided into three parts and organized as questions answered by opposing arguments.
Part 1 concerns how the Devil and his witches, with
“the permission of Almighty God,” perpetrate a variety
of evils upon men and animals, including succubi and
incubi, instilling hatred, obstructing or destroying fertility, and causing the metamorphosis, or shape shifting, of
human beings into beasts. God permits these acts; otherwise, the Devil would have unlimited power and destroy
the world.
Part 2 describes how witches cast spells and bewitchments and do their evil and how these actions can be
prevented or remedied. Particular emphasis is given to
Devil’s PACTs, a key to proving heresy. The existence of
witches and their _malefi cia_ is treated as unassailable fact,
and wild stories of SABBATs and other abominations are
presented as truth. Most of the stories are from the inquisitions conducted by Sprenger and Kramer and from
material of other ecclesiastical witchcraft writers.
Part 3 sets forth the legal procedures for trying witches,
including the taking of testimony, admission of evidence,


methods of interrogation and torture, and guidelines for
sentencing. Judges are instructed to allow hostile witnesses because everyone hates witches. Torture is to be
applied if the accused do not confess voluntarily. Judges
are permitted to lie to the accused, promising them mercy
if they confess, a tactic readily employed by Kramer. This,
the text argues, is all done in the best interest of society and the state. The _Malleus_ allows for light sentences
of penance and imprisonment in certain cases but urges
execution of as many witches as possible. Most of the instructions on sentencing pertain to death.
Some questions are not answered clearly and contradictions abound. For example, the authors say that the
Devil, through witches, mainly affl icts good and just
people, then says only the wicked are vulnerable. At one
point, judges are said to be immune to the bewitchments
of witches; at another, witches cast spells over judges
with the glance of an eye, and judges are admonished to
protect themselves with salt and sacraments.
The _Malleus Malefi carum_ was refuted by JOHANN
WEYER.


FURTHER READING:
Herzig, Tamar. “Witches, Saints and Heretics.” _Magic, Ritual,_
_and Witchcraft._ Summer 2006, 24–55.
_The Malleus Malefi carum of Heinrich Kramer and James_
_Sprenger._ New York: Dover, 1971.


**Malphas** **(Malpas)** FALLEN ANGEL and 39th of the 72
SPIRITS OF SOLOMON. Malphas is a powerful president in
HELL who appears fi rst as a crow and then, when commanded, as a human who speaks in a hoarse voice. He
skillfully builds houses and high towers and brings down
the temples and towers of enemies. He will bring deceivers together quickly. He destroys the desires, thoughts,
and accomplishments of anyone’s enemies. Malphas gives
good FAMILIARs. He will receive a sacrifi ce kindly but
then deceive the one who offers it. Malpas commands 40
legions of DEMONs.


**Mammon** FALLEN ANGEL who rules in HELL as an archdemon and prince of tempters. The name _Mammon_ in
Aramaic means “riches.” He embodies the second of the
SEVEN DEADLY SINS, avarice. Mammon is equated with
LUCIFER, SATAN, and BEELZEBUB. He serves as hell’s
ambassador to England.


**mandragora** DEMON who appears in the shape of a little
man with no beard and thin hair. Mandragoras also are
small poppets, or dolls, that are inhabited by the DEVIL
and used in spell-casting. According to lore, mandragoras
can predict the future by nodding their head, and can converse with their owners. They bestow good health, curing
of disease, and protection of homes against evil.


**Marbas** **(Barbas)** FALLEN ANGEL and fi fth of the 72
SPIRITS OF SOLOMON. Marbas is a president in HELL who



**Marie des Vallees  167**


rules 36 legions of DEMONs. He appears fi rst as a lion but
will change into a man. He knows about hidden and
secret things. He causes and cures diseases. He imparts
wisdom and knowledge of the mechanical arts. He can
change men into different shapes.


**Marchosias** FALLEN ANGEL and 35th of the 72 SPIRITS
OF SOLOMON. Marchosias is a marquis ruling 30 LEGIONs
of DEMONs. He appears as a cruel she-wolf with griffi n
wings and a serpent’s tail, with fi re spewing from his
mouth. He will take a human form if commanded to do
so. He is a strong fi ghter. He faithfully serves the magician and gives true answers to all questions. Once a
member of the angelic order of dominions, Marchosias
holds the futile hope that he will return to the Seventh
Throne in Heaven after 1,200 years.


**Marie des Vallees** **(1590–1656)** French girl of Coutances, France, whose lifelong struggle with POSSESSION
led to her cult recognition as a local mystic. Marie des
Vallees was possessed for 44 of her 66 years and was
called the Saint of Coutances.
Marie was born to a peasant family in Saint-SauveurLandelin in the diocese of Coutances in Lower Normandy.
Her father, Julien, died when she was 12. Her mother, Jacquelin Germain, married a butcher, who beat Marie with
a stick. The abuse forced her to leave home, and she wandered for two years living with different people. In 1609,
she was living with a female tutor when the symptoms of
demonic possession manifested.
According to Marie, who shared details of her life with
St. Jean Eudes, who was inspired by her, the cause of her
possession was a witch’s CURSE. A young man proposed
to her and she turned him down. He sought the help of
a witch to force her to love him. Soon after, he pushed
against her while they were in a procession for the feast
of St. Mercouf, and she felt lustful stirrings within her.
When she went home, she fell down and uttered “terrible
cries.” From then on, Marie was in the grip of DEMONs.
She found it diffi cult to pray or attend church.
Marie never disclosed the name of the young man
but said that he left the parish permanently. The witch,
known as “La Grivelle,” was later burned at the stake on
unrelated charges of WITCHCRAFT.
Another version of the possession cause was publicized by one of Marie’s critics, who said that her problem
started after she indulged in a “lascivious and sacrilegious
dance” with a young man in a cemetery on a feast day.
Regardless, once Marie was affl icted, her problems
increased. After three years of unrest and near-sleepless
nights, her adopted family took her to Bishop Briroy, the
bishop of Coutances, to seek his advice. Doctors could
not help her. The bishop tried for three years to exorcise
the demons but failed.
In 1614, Marie went to Rouen, to undergo EXORCISMs
by the archbishop and several doctors. The demons


**168  Martin, Malachi Brendan**


promised to leave at a certain time but did not. When
asked why, they said that a local gentleman was using
witchcraft to prevent them from leaving. Outraged at this
accusation, the nobleman denounced Marie as a witch,
and she was arrested.
Marie was held in prison for six months. She was
shaved and searched for a DEVIL’S MARK by being pricked
with needles. She was “matroned,” a test for virginity. It
was believed that witches had intercourse with demons
and the DEVIL, and so if she were indeed a witch, she
would not be a virgin. Marie passed the virginity test and
was released.
She turned the situation to her advantage by expressing compassion for witches and desiring to take on the
punishments for all their crimes. She wore a pigskin shirt
with bristles and a horsehair ceinture and fasted. From
1617 to 1619 she said she descended into a state of HELL
during which she suffered all the tortures infl icted upon
witches. She said that witches gathered around her and
accused her of sins she did not commit and added to her
suffering.
Marie displayed common signs of possession, such as
revulsion toward holy objects and the inability to take
communion. She tried to commit suicide by stabbing herself with a knife but said that God stopped her by stiffening her arm.
Marie never expressed a desire to be free of demons
and used her possession to advance herself as a saintly
person. She enjoyed great patronage but also was controversial and was severely criticized. She operated outside
the church. In 1651, a local church tribunal declared that
she had been fooled by the Devil and had entered into a
PACT with him.
In 1655, Marie’s possession left her. For the fi rst time
in 30 years, she was able to take communion. She died in
1656.


FURTHER READING:
Ferber, Sarah. _Demonic Possession and Exorcism in Early Mod-_
_ern France._ London: Routledge, 2004.


**Martin, Malachi Brendan** **(1921–1999)** Catholic theologian and EXORCIST. Malachi Martin, a former Jesuit,
gained popular fame with book about POSSESSION and
EXORCISM, _Hostage to the Devil_ (1976). In all, he wrote
more than 60 religious books, including fi ction.
Martin was born on July 23, 1921, in Ballylongford,
county Kerry, Ireland. He was educated at Belvedere College
in Dublin and became a Jesuit novice in 1939. He received
a bachelor’s degree in Semitic languages and Oriental history from the National University of Ireland and studied
Assyriology at Trinity College Dublin. He studied theology at the University of Louvain in Belgium and earned a
doctoral degree there. In addition, he studied at Oxford in
England and at the Hebrew University in Jerusalem.
Martin was ordained a Jesuit priest on August 15, 1954,
and served the Holy See in Rome from 1958 to 1964. He



was also professor at the Pontifi cal Biblical Institute of the
Vatican. Martin was gravely concerned about corruption
within the church. In 1964, Pope Paul VI released Martin
from his vows of poverty and obedience, but not chastity,
and ordered him to report directly to the pope or one of
his designates. He continued as a lay priest and did not
wear a collar in public.
Martin pursued a literary career. He also participated
in several exorcisms and became an expert on possession. He went to live in Paris and then New York City,
where he lived with a wealthy Greek-American family by
the name of Livanos.
In the late 1970s, the New York City serial killer David
Berkowitz (“son of Sam”) invited Martin to write his autobiography, but Martin declined.
In 1990, Martin published a nonfi ction book, _Key of_
_This Blood,_ in which he referred to diabolic rites and activities in the Vatican. More on papal satanic forces was
included in his 1996 novel, _Windswept House,_ which describes a BLACK MASS ritual called “The Enthronement of
the Fallen Archangel Lucifer.” Martin said the ceremony
had actually occurred prior to the election of Pope Paul
VI. The pope later made a comment that “the smoke of
Satan has entered the Sanctuary.”
Martin is best known for _Hostage to the Devil._ He believed that forces of evil are at work in the world, manifesting in possession and in satanic child abuse. His book
acquainted the general public with the signs and stages of
possession, and the manner in which formal exorcisms
are undertaken. During the 1990s, Martin was an occasional guest on Art Bell’s _Coast to Coast AM_ radio show.
Martin died at age 78 on July 27, 1999, after a second
stroke and fall in his apartment in Manhattan. His funeral
wake took place in St. Anthony of Padua Roman Catholic
Chapel of West Orange, New Jersey. He is buried in Gate
of Heaven Cemetery, in Hawthorne, New York.
At the time of his death, he was working on a book
about the Vatican’s involvement in the New World Order.


_**Mary of Nemmegen**_ A 16th-century fi ctional tale of a
woman’s seduction by the DEVIL and her ultimate
redemption and triumph over him.
_Mary of Nemmegen_ was published at the beginning of
the 16th century in Antwerp. The identity of the author
is uncertain, but is believed to be Ann Binns or Byns. The
story appeared at a time when women were seen as weak
vessels easily used by demonic forces. The triumph of
Mary is a female version of FAUST, but she stands in stark
contrast to the equally weak but doomed male counterpart
in the Christopher Marlowe drama _Dr. Faustus,_ written in
the same period, and later in Johann Goethe’s _Faust._
According to the story, Mary lives in the land of
Gelders. One day, while shopping in Nemmegen, she
is caught by encroaching darkness and does not have
enough time to return home before nightfall. She calls
at the home of her uncle and aunt for shelter. The aunt


refuses to let her in. Mary, loaded with heavy parcels, is
in despair. She cries out that she cares not whether God
or the Devil will help her.
The Devil answers her call. He appears in the guise of
an ugly, one-eyed young man. The Devil cannot embody
perfection but must be defective in some way. He introduces himself to Mary as a “man of many sciences.” If she
will promise to be his paramour, he will teach her all his
knowledge, as well as shower her with gifts of gold and
silver and love her above all women. In addition, she must
give up her name, because “for one Mary [the Blessed Virgin] I and all my fellowship fare the worse,” he tells her.
Mary agrees, effectively making a PACT with the Devil.
She asks also to be taught magic and spell casting so that
she can raise spirits, but the Devil dissuades her from
this.
She becomes known as Emmekyn. She takes up with
the Devil, and they go to different cities, including Antwerp. Emmekyn dazzles people with the knowledge
she has been given, and men vie for her favor, even killing each other in their rivalries. Emmekyn enjoys it all,
but she never loses her connection to her namesake, the
Blessed Virgin Mary.
Meanwhile, the aunt, in a fi t of temper infl uenced by
the Devil, self-administers punishment for turning her
niece away and cuts her own throat and dies.
After seven years of a dissipated lifestyle, Emmekyn
grows bored and persuades the Devil to leave Antwerp
and return to Nemmegen. They arrive on the day of a traditional procession and pageant for the Blessed Virgin.
The sight of it causes Emmekyn to repent.
The Devil carries her high up into the air and casts
her down, hoping to break her neck. But God does not allow it. Emmekyn falls into the street before many people,
including her uncle, a priest, to whom she makes confession. He tells her, “There is nobody lost without the fall
in despair.” She then has an audience with the pope to
seek absolution. Interestingly, she confesses only to her
material sins and not to the desire to have learning and
knowledge.
The pope gives her a heavy penance: She must wear
three iron rings around her neck and arms. After two
years, the rings miraculously fall away, showing that God
has indeed forgiven her.
In a Dutch dramatic version of the story, an inset of the
_PROCESSUS SATHANE_ play is added. Masscheroen, the advocate for the Devil, petitions God for justice, arguing that
the sinfulness of humankind should be judged the same as
that of the FALLEN ANGELs. He says that God has become
too lenient, and people have become increasingly wicked.
God acknowledges that he may be right, and Masscheroen
claims the right for the Devil to act as God’s avenger. The
Virgin Mary intervenes and makes a compassionate appeal to God for mercy. Mary wins the case.
_Mary of Nemeggen_ shows that no matter how far one
falls from grace, there is always the hope of redemp


**Mastema  169**


tion and God’s forgiveness. Faust, on the other hand, is
doomed to HELL beyond all hope once he makes his pact
and falls into sin.


FURTHER READING:
De Bruyn, Lucy. _Woman and the Devil in Sixteenth-Century_
_Literature._ Tisbury, England: Bear Book/The Compton
Press, 1979.


**Maseriel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Maseriel serves CASPIEL and rules in the west. He
has a great number of servants both day and night, each
of whom has 30 servants. Maseriel’s 12 major daytime
dukes are Mahue, Roriel, Earviel, Zeriel, Atniel, Vessur,
Azimel, Chasor, Patiel, Assuel, Aliel, and Espoel. The 12
major nighttime dukes are Arach, Maras, Noguiel, Saemiet, Amoyr, Bachile, Baros, Ellet, Earos, Rabiel, Atriel,
and Salvor.


_**maskim**_ Seven Sumerian DEMONs who are great princes
of HELL or princes of the abyss, considered to be among
the most powerful of all. _Maskim_ means “ensnarer” or
“layers of ambush.” Azza, AZAZEL, and MEPHISTOPHELES
are among the _maskim._
Sumerian descriptions of the _maskim_ say they are
neither male nor female, they take no wives and have no
children, they are “strangers to benevolence,” and they
pay no attention to prayers or wishes. They live either on
mountaintops or in the bowels of the earth.
The _maskim_ have the power to affect the earth and the
cosmic order. They can cause earthquakes and alter the
courses of the stars in the sky. They do not like humans
and attack them with the most severe evil and spells.


**Masscheroen** See _PROCESSUS SATHANE._


**Mastema** **(Mastemah, Mansemat)** ANGEL of evil, hostility, adversity, and destruction; the accuser; a prince of
DEMONs and injustice. The proper name _Mastema_ has the
same root as the Hebrew noun that means “hostility,” its
use in two references in the Old Testament (Hosea 9:7–8).
According to lore, Mastema once was the Angel of the
Lord who delivered the punishments of the Lord and became demonized.
In 10 references in Qumran texts, Mastema is equated
with BELIAL, whose purpose is to destroy. He also is described as existing between the Prince of Light and the
Angel of Darkness and ruling the children of falsehood.
He leads the children of righteousness astray.
In Jubilees, Mastema is the only angel named and is
equated with the Angel of Hostility. His origins are not
explained, though he is equated with SATAN and is the
prince of evil beings who menace and harass humankind. As a SATAN, Mastema urges God to test Abraham
with the sacrifi ce of his son, Isaac. Mastema also aids the
Egyptians in opposition to Moses and tries to kill him. He
helps the pharaoh’s magicians compete with Moses and


**170** _**mazziqin**_


Aaron. His demons lead the sons of Noah astray to commit sin, idolatry, and pollution.
One legend holds that Mastema asked God to give him
some demons so that he might have power over humankind; God gave him one-tenth of the fallen ones to be
under his command.


FURTHER READING:
_Dictionary of Deities and Demons in the Bible._ 2nd ed. Edited by
Karel van der Toorn, Bob Becking, and Pieter W. van der
Horst. Grand Rapids, Mich.: William B. Eerdmans, 1999.


_**mazziqin**_ In Jewish lore, evil spirits who injure. The
_mazziqin_ are divided into two classes. One class comprises FALLEN ANGELs who are led by SATAN. The second
class are half-spirit and half-human hybrids, divided into
two subclasses. One subclass includes the night terrors
such as LILITH and her hordes. The second class is the
_SHEDIM,_ the offspring of Lilith or a SUCCUBUS and men.


**McKenna, Bishop Robert** **(1927– )** Dominican bishop
at Our Lady of the Rosary Chapel in Monroe, Connecticut. Bishop Robert McKenna has performed EXORCISMs,
including at the haunted house known as the SMURL
HAUNTING in Pennsylvania, and in Warren, Massachusetts, featured in the book _Satan’s Harvest_ (1990). He has
worked with ED AND LORRAINE WARREN, JOHN ZAFFIS, and
other lay demonologists. McKenna was ordained a priest
in 1958 and a bishop in 1986. He has said that many offi cials in the church do not wish to believe that the DEVIL
exists, or, if they do believe, they do not want to become
involved with him. McKenna has retired from performing
exorcisms.


**Menadiel** DEMON and wandering duke of the air. Menadiel has 20 dukes and 100 companions under his command, plus many other servants. The demons must be
summoned according to planetary hours. Six chiefs
dukes are Larmol, Drasiel, Clamor, Benodiel, Charsiel,
and Samyel. The six lesser dukes are Barchiel, Amasiel,
Baruch, Nedriel, Curasin, and Tharson.


**Menghi, Girolamo** **(1529–1609)** Franciscan friar and
leading EXORCIST of the Italian Renaissance. Girolamo
Menghi wrote extensively on demonology and EXORCISM
prior to the codifi cation of exorcism rites in Pope Paul
V’s _RITUALE ROMANUM_ in 1614.
Menghi was born in 1529 in Viadana, Mantua, Italy.
At age 20, he entered the Franciscan order of the Frati
dell’Osservanza in Bologna, where he studied theology.
He became famous as a preacher and was named superior
of a Franciscan province in 1598.
An excellent scholar and writer, he authored numerous theological books, the most famous of which were on
DEMONs and exorcism: _Flagellum daemonum_ ( _The Devil’s_
_Scourge_ ), 1576; _Compendio dell’arte essorcistica,_ 1576; _Re-_
_media probatissima in lamignos spiritus expellendos_ (1579);



and _Fustis daemonum_ (Club against demons), 1584. His
books were immediately successful, especially _Compen-_
_dio_ and _Flagellum._ Menghi considered the battle against
demons to be extremely important.


_Characteristics of Demons_
Menghi supported the view that the DEVIL was originally
created good and chose evil. However, the Devil was not
the principle of evil itself. The Devil and demons were
created as beings superior to humans, with perfect intellect, memory, and will. They are able to see into humans,
know their weaknesses, and know their future actions.
Demons are clever and crafty and know the truth of all
things by experience, revelation, and nature. However,
they cannot force humans into sin but only tempt and
persuade them to make sinful choices.
Demons can dominate matter through possession and
can appear in human form, even in the guise of beautiful men and women and saints. They engage in sexual
intercourse with humans and are capable of producing
children from such unions. They will eat and drink as
humans, but they do not digest any of it; whatever they
consume dissolves into its preexisting matter.


_Orders of Demons_
Menghi was infl uenced by the works of MICHAEL PSELLUS
and envisioned a hierarchy of demons according to functions, spheres of activity, and habits, in much the same
way that angels were arranged in hierarchies.
The lowest types of demons are elfl ike demons
( _l’infi mo choro_ ) who appear at night to play tricks to harm
people and the incubi and succubi who tempt people into
sexual activities. All of these demons are harmful but not
malevolent.
According to Menghi, the fi rst order of demons are the
“fi ery ones” ( _Leliureon_ ), who inhabit the air near the Sun.
The second order is that of demons of the air ( _Aerea_ ), who
live in the air nearest to humans. The _Aerea_ are vain and
constantly compare themselves to God. They push people
to be conceited and vain. The third order is that of earth
demons ( _Terreo_ ), who tempt people to immorality and put
fi lthy thoughts into their heads.
The worst and most dangerous demons are in the
fourth through sixth orders. The fourth order is that of
water demons ( _Acquatile_ or _Marino_ ), who live in lakes,
seas, and rivers, where they like to cause storms and sink
ships. The fi fth order includes subterranean demons ( _Sot-_
_terranei_ ), who torment miners, cause earthquakes, destabilize the world, and throw stones. They are cruel and
enjoy tormenting people. The _Sotteranei_ disguise themselves as servants of magicians and sorcerers (see FAMILIAR). Last and most deadly are the _Lucifogo,_ who are dark
and mysterious and avoid light. They will kill people in
cold blood and should be avoided at all costs.


_Demonic Pacts_
Menghi wrote extensively on demonic pacts made by
witches, or LAMIAE. The witches had sex with demonic


incubi and succubi and swore fi delity to the Devil. Candidates for initiation worshipped the Devil as if he were
God. They were assigned a familiar demon, called Martinetto, disguised as a ram, who trained them and always
accompanied them. The witches killed and ate babies,
especially those who were unbaptized. They used their
Devil-given magical powers to predict the future and persuade others to follow the Devil. They caused abortions
and killed with the EVIL EYE.


_Demonic Possession and Exorcism_
Menghi called possession victims _fetoni,_ or “stinkers.”
Even the most holy persons could become possessed.
When demons possess a person, they put on great shows
of magical tricks. Menghi lamented the lack of skilled exorcists in his time. Exorcisms were essential to the mission of the church, he said, and had to be carried out with
great pity.
Exorcists must be aware of their own unworthiness
and have great humility. They must have great purity of
heart and be morally sound. The playing of sacred music
is especially effective against demons. Exorcists must use
harsh words and CURSEs in their attacks against the demons. Great care should be taken in the use of saints’ relics and crucifi xes, for if they are not genuine, the demons
will mock them and render them useless.
Anything touched by a DEMONIAC must be blessed.
Sometimes it may be necessary for a demoniac to abandon
his or her house, if the demons have thoroughly contaminated everything in it. Menghi said it is best to perform
exorcisms in a sacred place, such as a church, and before
an audience, after the acts of Jesus, who performed exorcisms before crowds.


FURTHER READING:
Menghi, Giolamo. _The Devil’s Scourge: Exorcism during the Ital-_
_ian Renaissance._ York Beach, Me.: Samuel Weiser, 2002.


**Mephistopheles** **(Mephistophilis, Mephistophilus, Me-**
**pho s to philes)** DEMON and representative of the DEVIL
who is a principal fi gure in the legend of FAUST. Mephistopheles is more of a literary fi gure than one belonging
to mythology and demonology. He is usually described
as a tall man wearing black clothing.
The origin of the name _Mephistophiles_ is uncertain.
The name was known to the German occultist Johannes
Trithemius (1442–1516), who described him as “a mysterious kind of demon, dark through and through, malicious, restless, stormy.” “Mephistophiles” appears in 1527
in a Renaissance magical text, _Praxis Magia Faustiana,_
and later as “Mephostophiles” in the Faust chapbook _His-_
_toria von D. Johann Fausten,_ fi rst published in 1587 by an
anonymous author.
The chapbook tells the story of Dr. Johann Georg
Faust, who bargains his soul to the Devil. Mephistophiles
is invisible to others but can be seen by Faust in various
shape-shifted guises, including as a grey friar monk. _Dr_



**Michel, Anneliese  171**


_Mephistopheles, right, with Faust and Margaret._ (AUTHOR’S
COLLECTION)


_Fausts Hollenzwang_ describes “Mephistophiel” as one of
the seven great princes of HELL, who “stands under the
planet Jupiter, his regent is named Zadkiel, an enthroned
angel of the holy Jehovah . . . his form is fi rstly that of a
fi ery bear, the other and fairer appearance is as of a little
man with a black cape and a bald head.” The demon also
manifests as an invisible ringing bell.
Mephistopheles is a trickster and practical joker, who
serves the lusts and desires of Faust. In the end, he is
a shrewd negotiator who has the last laugh by trapping
Faust into damnation. In some accounts, however, Faust
manages to redeem himself and escape eternal punishment in hell.
The chapbooks inspired Christopher Marlowe’s play
_The Tragic History of Doctor Faustus_ and Johann Wolfgang
von Goethe’s drama _Faust._ Shakespeare mentioned Mephistophilus in _The Merry Wives of Windsor._


**mezuzah** See AMULET.


**Michel, Anneliese** **(1952–1976)** German woman who
died during prolonged EXORCISMs for demonic POSSESSION. In a sensational trial, the parents of Anneliese
Michel and the two priests who conducted the exorcisms
were convicted of negligent homicide. The case was the
basis for a fi lm, _The Exorcism of Emily Rose_ (2005).


**172  Michel, Anneliese**


Michel was born on September 21, 1952, in Klingenberg, Bavaria, to a conservative, middle-class Catholic
family. She was the second of fi ve girls; the fi rst child,
Martha, died at age eight of a kidney ailment. Michel’s
parents were Josef and Anna Michel; Josef worked as a
carpenter. As a child, Michel was frail and sickly but did
well in school. She exhibited signs of being hypersensitive and was overcome sometimes during Mass at church.
Her parents envisioned a career as a schoolteacher for
her, and they sent her to study at the Gymnasium in
Aschaffenberg.
In 1968, Michel suffered her fi rst blackout, while sitting in class. That night, she experienced a terrifying
seizure of paralysis, suffocation, and uncontrolled urination. A year passed before these episodes repeated.
Her mother took her to a neurologist in Aschaffenberg,
Dr. Siegfried Luthy, who diagnosed probable epilepsy
but prescribed no medication because of the infrequency of episodes. Michel’s health declined and she
contracted tonsillitis, pleurisy, pneumonia, and tuberculosis. She was also diagnosed with heart and circulatory problems. She was hospitalized in a sanatorium in
Mittelberg.
Michel was still in the hospital on June 3, 1970, when
she suffered another nighttime seizure. She was sent to a
neurologist in Kempten, who ordered an electroencephalogram an (EEG). The results showed abnormal brain
waves, and he prescribed anticonvulsant medication.
Michel was returned to the sanatorium, where she grew
increasingly depressed. About one week after her visit
to Kempten, she experienced her fi rst demonic vision.
While praying, she saw a huge, grimacing, cruel face that
loomed before her for a brief moment. Michel was in the
habit of praying intensely, but after this, she was afraid
to pray, lest the demonic face intrude again. She began to
wonder whether the demon was inside her, perhaps causing her illness. She had thoughts of suicide.
On August 29, 1970, she was sent home, but family
members observed that she seemed changed: She was
depressed and withdrawn. She resumed school, but her
grades were only average. She had a hard time studying.
She suffered another seizure.
Michel was sent back to doctors, who confi rmed her
circulatory problems and prescribed more anticonvulsants. She may not have taken them, at least for long.
Her health and mental state continued to decline,
and she lost all interest in school. She made an effort to
study to please her mother. Her seizures, sometimes severe, continued. Her mother sent her back to Dr. Luthy in
Aschaffenberg. He prescribed an anticonvulsant and recommended regular checkups. Michel dutifully returned
at several-month intervals into 1973. She did not inform
her doctor of her increasing seizures and blackouts or tell
him that she now smelled a horrible stench that others
did not. She felt the medication was contributing to her
apathy and listlessness.



Michel had increasing visions of ghastly, horned demonic faces. There were more stenches of something
burning, feces, or rotting fl esh. Knocking noises sounded
in her bedroom; her mother told her she was dreaming them. However, Anna soon began to think that her
daughter was being plagued by demons. She told her
skeptical husband that she had caught Michel staring at a
statue of the Virgin Mary in the house, and her eyes were
jet black and her hands looked like paws with claws. Josef recommended prayer and said he would take her to a
saint shrine, the Mother of God of San Damiano.
Michel had a terrible time at the shrine. She could not
enter the chapel and said the ground burned her feet. So
did the miraculous water there. She tore her rosary and
refused to wear a saint medal bought by her father, saying it suffocated her. She spoke with a man’s voice and
exuded a stench.
Michel’s bouts grew worse. She had periods of seeming to feel fi ne and then suddenly had seizures, visions,
or deep depression. She became convinced that demons
were inside her, and she felt empty, torn in two, or believed that she was someone else. She gave more thought
to suicide. She acquired a boyfriend, Peter, but was unable to be sexually responsive to him.
Anna returned her to Dr. Luthy. According to Anna
and Michel, he recommended that they consult a Jesuit
priest. Later, after Michel was dead, Dr. Lithy denied this,
stating he would have only recommended another medical professional.
At any rate, while Michel was shuttling around among
various physicians, she did consult various priests, including Father Roth at the parish at San Damiano. He referred
her to Father Ernst Alt. Also, Father Adolf Rodewyk of
Frankfurt, an expert on possession, opined in a letter that
she showed symptoms of possession, but he declined to
see her in person, because of his age and distance.
Alt became involved in the case. He seemed to possess
psychic ability or sensitivity and had an empathic connection to Michel even before meeting her. He was inclined
to see her as suffering from _circumsessio_ (surrounded by
evil forces) at the least and possibly from possession.
Michel had sessions with Father Alt in which they
talked and prayed, and she seemed better, temporarily,
after the visits. Alt wrote to his superior, Bishop Stangl,
on September 30, 1974, asking for permission to say the
prayer of exorcism over her. Stangl refused, telling Alt to
monitor her. The bishop thought she needed more medical help.
In 1975, Michel was unbalanced by the death of her
grandmother and the departures of sisters from the household. Studying became harder than ever. She told Peter
that she felt she was eternally damned, although she did
not know why. She developed an aversion to holy objects
and stopped going to church. She could barely walk. She
suffered episodes in which her face and body contorted.
Peter told others she was possessed. When she starting


throwing things uncontrollably at Peter and others, she
begged Alt to come to her aid.
Alt arrived on July 1 and found her in a hysterical
state. Mentally, he said the prayer of _exorcismus probati-_
_vus,_ which caused her to jump up and tear off her rosary.
After Alt departed, Michel’s condition worsened dramatically. She went home from school and lay stiff in bed.
When she fi nally got up, she walked as though her legs
were sticks. She fell into rages, cursing and attacking,
growling like an animal, and exuding a horrible stench.
Josef Michel summoned Father Roth, who witnessed one
of these episodes himself.
Alt appealed again to Stangl for permission to perform
an exorcism. Stangl agreed to the small rite. On August
3, 1974, Alt and Roth performed the small rite on Michel.
She moaned and whimpered and said she felt as though
she were burning. They were convinced they were dealing with genuine possession.
At home, Michel was out of control. Her body swelled in
odd places, she raced around bucking like a goat, screamed
incessantly, went rigid and catatonic, and exhibited superhuman strength. She tore off her clothes, complaining of
burning up inside. She stuck her head in icy water and in
the toilet. She ate fl ies, spiders, and coal; urinated on the
kitchen fl oor and tried to lick it up; and chewed on panties soaked in urine. She destroyed religious objects. She
was worst on Sundays and holy days. She attacked priests
who arrived to see her with verbal abuse and blows. She
required constant surveillance from her family.
Clouds of fl ies suddenly appeared in the house and
vanished just as suddenly. Shadowy animals were seen
scurrying about.
The extreme nature of the case fi nally made Father
Rodewyck agree to see Michel in person. During one of
her fi ts, he asked for her name and she replied, “Judas.”
This identifi ed the name of the demon. Further evidence
was her repeated attempts to kiss people, her face twisted
into grotesque hostility.
In Rodewyck’s assessment, Michel was possessed by
a demon named Judas, with subsidiary demons participating as well. Thus far, they were mute, not speaking
through her themselves. In order for the two-hour _RIT-_
_UALE ROMANUM_ to be performed, the demons must speak
through the mouth of the possessed and truthfully answer certain questions put to them.
Michel and her family were convinced she was possessed, and they desired the exorcism to be performed.
Rodewyck met with Roth and Alt and gave them his
opinion. Stangl gave permission for the _Rituale Roma-_
_num_ to be performed. The man selected for the job was
Father Arnold Renz, a Salvatorian superior at a monastery in Ruck-Schippach. Renz had never before performed an exorcism, though he was knowledgeable on
the subject.
The fi rst rite was performed at the Michel home on
September 24, 1975. In attendance were Michel’s family,



**Michel, Anneliese  173**


some friends, her boyfriend Peter, and Fathers Alt, Roth,
and Hermann, the latter of whom also had attended and
counseled the affl icted girl.
Michel was held by three of the men while she struggled, kicked, and attempted to bite. She swore, howled
like a dog, and screamed when she was sprinkled with
holy water. Still, her actions of the fi rst exorcism were
relatively mild compared to her earlier behavior.
The second exorcism took place on September 28.
From then on, the sessions were recorded. The demons—
for more than one had been present—said that Michel
was possessed because she was cursed by a jealous neighbor woman before she was born. The family attempted to
verify this, but the suspect had died.
The exorcisms proceeded. People in attendance felt
physically affected, as though the demons were making it
diffi cult for them to participate.
After Judas, LUCIFER appeared, and then Nero. After a
time, the demons named three others, Cain, Hitler, and
a fallen priest named Fleischmann. Cain and Hitler had
little to say. Judas remained the primary mouthpiece for
the demons, followed by Lucifer.
Alt found records of the fallen priest, who had lived in
Ettleben in the 16th century. He was a womanizer, a batterer, and a drunkard and had killed a man. The demon,
through Michel, gave details of his life that were in the
records but unknown to the girl. Michel referred to him
as “The Black One.”
The demonic activity ebbed and fl owed and seemed
to increase sometimes when Michel had medications
renewed. She suffered stigmata. Jesus communicated to
Michel that she would be purifi ed by her ordeal, would
become a saint, and would marry.
On October 31, 1975, the exorcists believed they had
achieved complete success. They expelled the six demons
one by one, and each departed with great vomiting and
protests before it surrendered by saying, “Hail Mary full
of grace.” But just when they thought the ordeal was over,
a new demon announced itself with a growl. It identifi ed
itself only as “I” and said it had been secretly lurking in
Michel all along. The demon told Renz that “they,” meaning the other demons, “really pulled a fast one on you.”
On November 9, Renz was able to goad the demon into
admitting that it was Judas, who had returned immediately upon being exorcized on October 31, in spite of the
priests’ taking the steps to seal the door against the demons by singing the _Te Deum_ and a prayer to Mary. Judas
said he returned with the permission of Mary and would
remain until her triumph, upon which all demons would
be cast out.
After Christmas 1975, the character of the exorcisms
changed. The demon has less and less to say and refused
to state when he would depart. In January, Judas suggested that he might be Lucifer. Michel had episodes of
violence, including growling, contorting, and striking out
against others, that happened outside the exorcisms.


**174  Michel, Anneliese**


By March 1976, Michel was showing signs of physical
deterioration. On March 7, Renz carried out an exorcism
with Michel in bed, seemingly unconscious and barely
responsive. In April, before Easter, Michel predicted another great trial was ahead of her. She seemed exhausted
and at Eastertide went through pain that she likened to
the death agony of Jesus. She had more frequent episodes
of severe rigidity and spent more time in bed.
In early May, Alt decided that Michel should go to
Etteleben. She told her boyfriend Peter that she would
suffer until July, and then her ordeal would be over. Upon
arrival in Ettelben, Michael spent much of her time rigid,
screaming, and exhausted in bed, unable to eat. She said
the demons were choking her.
On May 9, her parents decided to take her home. She
remained in bed, in pain and screaming. She hit and bit
herself and banged herself against the wall. She bit the
wall so harshly that her teeth chipped. She smashed her
head through a glass door without injury. She slept only
one to two hours a night. She was unable to eat except at
rare intervals, when she would order specifi c foods that
she could gulp down in a hurry. During exorcisms, the
demons were unresponsive. The old demons had been
replaced by new ones, who refused to talk or give their
names.
On May 30, Alt visited Michel and told a physician
friend, Dr. Richard Roth, who had listened to some of the
exorcism tapes, to be present as well. Michel was emaciated, and her face was swollen and bruised. Roth gave her
no medical treatments.
Michel continued to deteriorate. Her screams became
unearthly. June 8 was the last day that Alt saw Michel
alive. She was severely emaciated. Her family said she
would only consume a little fruit juice and milk. They
awaited July because Michel had said her trials would be
over then. The demons remained uncommunicative.
The only explanation that made sense to Alt was that
she was suffering a “penance possession” to atone for
someone else’s sins, perhaps those of a member of her
family. Penance possession was extremely diffi cult for an
exorcist to treat. Renz continued his exorcisms two or
three times a week. Michel’s screaming degraded into monotonous moaning. She tried to exorcize herself, without
success.
Michel was asked repeatedly whether she wanted a
doctor, but she declined, saying there was nothing a doctor could do for her. On June 9 and June 30, she asked for
absolution, and Renz complied on June 30. She was running a high temperature. After the exorcism on that date,
Michel went to bed, telling her mother she was afraid.
She died in her sleep on the morning of July 1. Just as the
demons had predicted, her ordeal was over in July 1976.
Roth was summoned but could not write out a death
certifi cate because he did not have the proper forms. Michel’s family physician, Dr. Kehler, wrote the certifi cate
and said her death was not due to natural causes. Alt con


tacted the state attorney general’s offi ce in Aschaffenberg.
An autopsy revealed that Michel had died of starvation.
Her brain showed no signs of damage characteristic of
epileptic seizures. Nor was her body covered with sores
typical of starvation. Her pupils were greatly dilated, a
characteristic of people who are in a religious altered
state of consciousness.
The case caused a great deal of controversy. People
refused to accept the idea that Michel was killed by demons, for that meant that evil could triumph over good.
Rather, according to gossip, she had chosen to die as a
sacrifi ce. People made pilgrimages to Klingenberg to pray
at Michel’s grave. Renz became a media hero, giving interviews and playing the exorcism tapes, until his superiors told him to stop.
The state attorney’s offi ce initiated a criminal investigation and spent a year gathering evidence. Indictments
for negligent homicide were issued in July 1977 against
Alt, Renz, and Michel’s parents. Charges were dropped
against Stangl and Rodewyck.
Popular veneration of Michel elevated her to practical
sainthood. A Carmelite nun came forward and said Michel
was communicating from beyond the grave to her. Michel
wished her body to be exhumed on February 25, 1978,
prior to the start of the trial in March. Renz was to see to
it that this was done, the nun said. Furthermore, the nun
said that, according to Michel, her body would not be putrefi ed, and the exhumation would yield proof of the existence of demons, God, the Mother of God, other spiritual
beings, eternal life, resurrection, and hell. The nun said
that Michel had died as a penance to benefi t Germany, its
youth and priests. God would resurrect Michel.
Michel’s parents succeeded in having the body disinterred on the requested date, on the excuse that they
wished to transfer her remains to a better coffi n. The event
was a media frenzy. But the mayor informed Michel’s parents and the audience that the girl’s remains were badly
decomposed, and he advised against seeing them. The
parents agreed. Renz wished to view them but said he
was turned away at the door of the mortuary.
Gossip immediately spread. Stories were told that the
remains were incorrupt, and offi cials were keeping it a
secret.
The trial began on March 30, 1978. There was much
confl icting testimony over what had transpired and
whether or not Michel had suffered from epilepsy and
mental illness. One medical expert opined that she should
have been immobilized with tranquilizers, force-fed, and
administered electroshock therapy.
The verdict of the court was that all four defendants
were guilty of negligent homicide. The court’s opinion
held that Michel was incapable of helping herself, and
medical help should have been provided. The exorcisms
and her environment aggravated her condition. The guilty
were sentenced to six months in prison, suspended for
three years, and given responsibility to pay court costs.


In the aftermath, efforts were made by critics of the case
to have exorcism banned or at least changed.
Seers throughout Europe continue to deliver messages
from Michel about judgment and other religious matters.
Her grave continues to be visited by pilgrims. Adding to
the legend surrounding her are stories of deaths and accidents related to people who attacked her or the priests
who tried to help her.
In her analysis of the case, the anthropologist Felicitas
D. Goodman opined that the anticonvulsant medications
prescribed to Michel, all of which had serious side effects,
had interfered with her own ability to regain control of
herself, interfered with the exorcism process, and thus
probably contributed to her death.
Michel’s story was made into a fi lm, _The Exorcism of_
_Emily Rose,_ released in 2005. The fi lm was directed by
Scott Derrickson and stars Jennifer Carpenter as Emily
Rose and Tom Wilkinson as Father Moore, a Catholic
priest.
Rose dies after Moore performs an exorcism on her,
and Moore is charged with negligent homicide. The prosecutor, Ethan Thomas (Campbell Scott), bases his case on
the argument that Rose’s affl iction had a medical explanation, and Moore killed the girl by preventing her from
taking her necessary medication. The defense counsel,
Erin Bruner (Laura Linney), claims that Rose’s condition
and death were due to supernatural causes.
The trial becomes a stage for the debate of religion,
philosophy, and supernatural beliefs. The principals suffer events of an apparent supernatural nature during the
course of their arguments. Whether or not Rose actually
suffered from demonic possession is never declared in the
fi lm; it is left to the viewer.
A German fi lm purporting to follow the true story
more closely, _Requiem,_ was released in 2006.


FURTHER READING:
Goodman, Felicitas D. _The Exorcism of Anneliese Michel._ Garden City, N.Y.: Doubleday, 1981.


**Mictantecutli** Aztec lord of the underworld and king
of DEMONs. Mictantecutli is the only Aztec deity besides
the Sun god, Tonacaecutli, who wears a crown. He is
depicted as a skeleton on a throne and keeps with him an
owl, a clump of desert grass, a corpse, and a dish of
human hearts.
Mictantecutli tortures the souls of those who are imprisoned in his dark kingdom, Mictlampa. He occasionally travels to the realm of the living in search of new
victims. He rules the dreaded hour of midnight, when he
releases all his demons upon the world. They have free
reign until daybreak.


**Miracle of Laon** **(1566)** Sensational POSSESSION case in
Laon, France. The Catholic Church used the daily EXORCISMs of Nicole Obry (also Aubry) before huge crowds as
examples of the church’s power over the DEVIL to sup


**Miracle of Laon  175**


port it in religious struggles with the French Huguenots.
Through Obry, BEELZEBUB claimed the Huguenots as his
own people, gleefully noting that their supposed heresies
made them even more precious to him. The demon was
exorcised through repeated administration of holy
wafers, a precedent in exorcism, and proved to the faithful the danger of the threat of Huguenot reform.
The central issue dividing French Catholics and Huguenots was transubstantiation, or the Real Presence:
whether or not, during communion, the bread and wine
actually became the body and blood of Christ. This miracle occurred for Catholics, whereas Huguenots considered
such an interpretation to be idolatry. By exorcising Beelzebub with the help of holy wafers, the Catholic Church
declared a victory for the power of the presence.
Obry had a troubled past with problems of fi ts before she showed signs of possession in 1565, at age 15
or 16. The daughter of a butcher in Vervins, near Laon
in Picardy, she had spent eight years in a convent at
Montreuil-les-Dames. She was a dull-witted student but
learned to read. Her fi ts probably had physical causes, not
hysteria, unlike those of many other female demoniacs.
She had suffered two severe head injuries, one from a dog
bite and one from a falling tile. As a result, she suffered
from chronic headache until she was exorcised. At the
time of her possession, she had been married for a short
time to a merchant, Louis Pierret. Despite her history, she
was a stunning and convincing demoniac and exhibited
uncanny and genuine clairvoyance via the possessing
demons.
One day, while Obry prayed alone in church, the spirit
of her maternal grandfather, Joachim Willot, visited her.
Willot entered the girl and explained that since he died
suddenly after supper and had not confessed his sins nor
accomplished certain vows, his soul was in purgatory.
He asked for her help to enable him to ascend to heaven:
Obry should have masses said in his name, give alms to
the poor, and make holy pilgrimages, especially to the
shrine of St. James of Compostela.
Obry’s family complied but evaded the pilgrimage to
St. James, perhaps because of the expense involved. Her
convulsive fi ts, present since Willot’s possession, did not
improve, and Obry blamed her family’s failure to visit St.
James. The family arranged a fake departure for the pilgrimage, but Obry was not deceived. At this point, the family
asked the local priest, the schoolmaster, and a Dominican
monk to conjure the spirit, who admitted he was not the
soul of Willot but his good ANGEL. Knowing this to be heresy, the priests fi nally made the spirit admit he was a devil.
For two months, Obry was exorcized daily in front
of ever-growing crowds. The fi rst exorcisms were done
in Vervin, where inexperienced priests fi rst used a handbook on baptismal exorcism, then obtained a book of
demonic exorcisms. They followed instructions to fi nd
out the name of the demon and, when they succeeded
in getting Beelzebub’s name, did as the manual directed


**176  Miracle of Laon**


and wrote it on a piece of paper and burned it. Beelzebub
shrieked but did not depart. The demon quickly became
immune to this procedure and even remarked that it was
a waste of paper and ink.
Obry was moved to the cathedral in Laon when Beelzebub complained that a prince of his rank could be
expelled only by a bishop in a suitable location. The exorcisms continued on stage in the cathedral for two days
but moved to a private chapel to prevent mob chaos. But
Beelzebub protested again. In the account of Obry’s exorcism by the Hebrew professor Jean Boulaese in 1578,
Beelzebub told the priests that “it was not right to hide
what God wanted to be manifested and known to all the
world,” and that he would only leave Obry in “that great
brothel” (the cathedral), and on stage.
The exorcisms grew to two times a day, during which
Obry gave an impressive demoniacal performance, with
contortions, horrible noises, blackened tongue, rigidity,
and levitation. Beelzebub commanded center attention,
but 29 other demons also made appearances.
During the rituals, the priests tried to use more traditional methods, such as holy water, relics, the sign of
the cross, and prayers to the Virgin Mary, but these only
succeeded in angering Beelzebub. Only the host, or Eucharist—the body and BLOOD of Christ—tamed him. By
submitting to the host, Beelzebub confi rmed the power of
the Real Presence. On one occasion, Beelzebub called the
Eucharist “Jack the White.” Before this, the Eucharist had
not been used as a principal weapon in exorcisms, making this case unusual.
Obry occasionally suffered repossessions as often as
50 times a day, leading to mass consumption of holy wafers. The host began to be regarded as medicine for her
spiritual sickness. Although he admitted that he was the
father of lies, Beelzebub taunted Huguenot doubters about
Obry’s possession, gleefully noting that their doubts of
faith made them all the more precious to him. Through
Obry, Beelzebub also pointed out sinners in the masses
watching the exorcisms, revealing their secret, unconfessed sins. Many went to receive confession, and some
rejoined the church. On some days, thousands confessed
out of sheer fear of exposure by Beelzebub; priests were
stationed everywhere in the cathedral to handle the demand. As propaganda for the Catholics, Obry’s sufferings
were unparalleled.
French theologians did not use the accusations of demoniacs against the accused witch until the 17th century.
But it may have been the possession of Obry at Laon that
planted the seeds of such evidence. As well as identifying
secret sinners, Beelzebub, through Obry, accused some
women of witchcraft while still in Vervins. According
to the account by Barthelemy Faye, a magistrate, Obry
claimed that a gypsy woman, not a man, as some claimed,
had bewitched her early in her possession. In addition,
the Huguenots continually claimed SORCERY and MAGIC
against Obry’s mother, one of the exorcists, and a priest,



**mirror  177**


Despinoys, who accompanied Obry after her expulsion
from Laon.
Beelzebub fi nally left Obry at 3:00 P.M. on Friday, February 8, 1566. After his expulsion, Obry and her husband
remained in Laon until, fearing outright religious war,
the Huguenots succeeded in barring Obry from the city.
Still weak, Obry survived only on communion wafers. She
made one last bid for celebrity in 1577, when she became
blind and was cured, not by the host, but by the holy relic
of John the Baptist’s head.
The Catholic Church, rejoicing in this miraculous affi rmation of transubstantiation, used the accounts of it to
their greatest advantage. Future cases of possession and
exorcisms relied on the happenings at Laon, and even
certain Huguenots, including Florimond De Raemond,
the historian of 16th-century heresy, were converted. Obry’s redemption was celebrated at the Cathedral of Laon
on February 8 until the French Revolution at the close of
18th century.


FURTHER READING:
Calmet, Dom Augustin. _The Phantom World: Concerning_
_Apparitions and Vampires._ Ware, England: Wordsworth
Editions in association with the Folklore Society, 2001.
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**mirror** According to folklore, a doorway or portal
through which spirits, including ghosts and DEMONs, can
gain access to the physical world. Mirrors are problems
in some cases of demonic infestations and hauntings.
Since ancient times, any shiny surface has been regarded as a spirit doorway and can be used deliberately
to summon spirits into the world. They also are used for
seeing visions of the future. Much of the folklore about
mirrors is negative. In widespread belief, they are “soul
stealers” with the power to suck souls out of bodies. In
the Greek myth of Narcissus, he sees his own refl ection
in water, pines away, and dies. The DEVIL and demons
can enter through mirrors to attack people, according to
some beliefs.
There also are numerous beliefs about mirrors and
the dead. When a person dies, all the mirrors in a house
should be turned over, for if a corpse sees itself in a mirror, the soul of the dead will have no rest or will become
a vampire. Corpses seeing themselves in mirrors also
will draw bad luck upon the household. Such beliefs hark
back to days when the corpses were laid out in homes,
and people believed that souls lingered about the body
until burial.
Another folk belief holds that if a person sees his or
her own refl ection in a room where someone has died, it
is a death omen. Mirrors also should be covered in sick
rooms in the folk belief that the soul is weakened and
more vulnerable to possession during illness.


**178  Molitor, Simon**


_Mirrors in Problem Hauntings_
If a home is plagued with unpleasant spirit activity, investigators, including lay demonologists, may recommend
the removal or covering of mirrors. In bedrooms, mirrors should never be placed at the foot of a bed or at the
head of a bed. It is considered a negative infl uence for a
person to be able to see himself or herself from any angle
in a mirror while in bed. Mirrors should never refl ect into
each other; this creates unstable psychic space.
A folk remedy calls for positioning a mirror so that it
faces outward toward a door or window. The reasoning
goes that a spirit who looks in a window or attempts to
cross a door threshold will see its own refl ection and be
scared away. Mirrors can be closed as portals by rubbing
the edges of them or washing the surfaces in holy water.


_Conjuring Mirrors_
One of the cases of ED AND LORRAINE WARREN involved a
conjuring mirror, which the Warrens said invited demonic
trouble into the life of the user. Oliver B., a 45-year-old man
of New Jersey, purchased a mirror in an ornate frame for
the purpose of casting spells and CURSEs on others.
First, Oliver learned to see images clearly in the mirror by spending long periods gazing into the mirror with
intense concentration. After months of practice, he could
state whatever he wanted to see, and the image would appear. He learned how to see future situations for himself.
Then, he began conjuring images of people he did not like
or who had wronged him. He projected an image of a person
into the future and willed something bad to happen, with
the help of demons he summoned. The scene played out in
the mirror, and then it came to pass in physical reality.
Eventually, Oliver’s magic backfi red on him. The misfortunes he conjured for others began happening to him.
In addition, demons invaded his home and created unpleasant disturbances, such as footsteps, heavy breathing, doors opening by themselves, levitations of objects,
and unearthly howlings in the night.
After a week of terrifying phenomena, Oliver contacted
the Catholic Church and was referred to the Warrens, who
investigated. Ed Warren undid the ritual that Oliver had
done repeatedly by performing it backward. This stopped
the demonic OPPRESSION, Warren said, and nullifi ed the
mirror magic spells. Oliver gave the Warrens the mirror to
be placed in their museum of POSSESSED POSSESSIONS.


FURTHER READING:
Brittle, Gerald Daniel. _The Demonologist: The Extraordinary_
_Career of Ed and Lorraine Warren._ Englewood Cliffs, N.J.:
Prentice-Hall, 1980.
Guiley, Rosemary Ellen. “Mirrors: Do You Know What’s
Looking Back at You?” _TAPS Paramagazine,_ September
2007, 12–13.


**Molitor, Simon** **(d. 1564)** German EXORCIST murdered
by his wife.
Simon Molitor, of Hesse, Germany, made his living
driving out DEMONs in Westphalia and neighboring areas



and had a shady reputation for fraud. He moved to Osbnabruck, and after three years of questionable activities, the
magistrate there decided to expel him.
On February 9, 1564, Molitor quarreled with his wife
over some stolen money. She went upstairs and called to
him to look for the missing money with her. When he arrived upstairs, she pushed him through the trapdoor and
attacked him with an ax, cutting off his head and left arm.
She threw the head and arm into the fi re and intended to
burn the rest of the body as well.
Neighbors, hearing the noise and noticing the awful
smell of burning fl esh, went to investigate and discovered
Molitor’s grisly remains. His wife was arrested and jailed.
Her fatal punishment consisted of having her body torn
with red-hot pincers, followed by being lashed to a wheel
and broken.


FURTHER READING:
Weyer, Johann. _On Witchcraft (De praestigiis daemonum)._
Abridged. Edited by Benjamin G. Kohl and H. C. Erik
Midelfort. Asheville, N.C.: Pegasus Press, 1998.


**Moloch** Ammonite god demonized in Hebrew lore.
Moloch was probably identifi ed with BAAL, and with the
Assyrian/Babylonian Malik. King SOLOMON was said to
have built a temple to Moloch.
To the Ammonites, Moloch was a Sun god and personifi ed the detrimental effects of the Sun’s rays. He also was
the cause of plagues. He was depicted as a bull-headed
man with long arms sitting on a brass throne. Huge


_Moloch_ ( _DICTIONNAIRE INFERNAL_ )


bronze statues of him were erected in his honor, and he
was worshipped with human sacrifi ce rites in the belief
that the people would be protected from disaster. The victims were thrown into fi res built in hollow bellies of the
bronze statue.
Moloch was called “the prince of the valley of tears,”
a reference to Topheth in the Valley of Hinnom, where
the sacrifi cial rites were said to take place. King Jeremiah
defi led Topeth, and the sacrifi cial practices declined.
The Hebrews called Moloch “the abomination of the
Ammonites” (1 Kings 11:7). In Kabbalistic lore, he is, with
SATAN, the fi rst of the evil DEMONs of the Tree of Life.
The ancient Greeks associated Moloch with Cronos,
the god of time, who devoured his own children in order
to prevent them from challenging his rule.


**money** In folklore, money from FAIRIES, witches, sorcerers, DEMONs and the DEVIL is worthless.
Many tales exist of victims accepting payment for
goods or services and discovering, after it is too late, that
the gold coins or currency are actually toads, animal claws,
shells, lead, or other worthless objects. For example, the
Devil gives a purse fi lled with gold to a victim, who later
fi nds it contains nothing but embers and smoke.
In one tale, a 15-year-old youth met a strange man
who was passing through a village. The man inquired
whether the youth would like to be rich. When the
youth agreed, the man gave him a folded piece of paper
and told him it would produce as many gold coins as he
wished as long as he did not unfold the paper. If he managed to contain his curiosity, the youth would then meet
his true benefactor. The youth took the paper home and
was amazed when it spilled out gold coins. But he was
unable to resist the temptation to unfold it. When he
did, he saw, to his horror, that it contained bear’s nails,
cat’s claws, toad’s feet, and other awful items. He threw
the paper on the fi re, but it refused to burn for an hour.
The gold pieces vanished.
Demons supposedly guard all the vast treasures of
the earth but can never draw upon them. NICHOLAS REMY
told in his witch-hunting handbook _Demonolatry_ (1595)
that false riches offered by a demon deceived a man in
Nuremberg in 1530. The demon revealed a hiding place of
a great treasure. The man found a vault containing a chest
guarded by a black dog. But when the man attempted to
seize the chest, the vault collapsed and crushed him to
death. The tragedy was witnessed by one of the man’s servants, who fl ed and spread the story.
Remy also related several cases of women being deceived by gifts of money and gold coins from demons. The
riches were in purses or wrapped in paper and proved to
be bits of brick and coal, swine dung, leaves of trees, and
a rusty-colored stone that crumbled to dust. Remy said he
tried one woman, Catharina Ruffa of Ville-sur-Moselle,
on a capital charge in 1587 because she claimed that a
demon gave her three genuine gold coins.



**Mot  179**


According to legend, Paracelsus, the 16th-century
Swiss alchemist, roamed about Europe penniless during his last years, paying innkeepers with gold coins that
turned into seashells after he departed.
Illusory money parallels another folk belief that livestock purchased unwittingly from witches and fairies
disappears or turns into something undesirable. For example, cows dissolve in running water, horses turn into
pigs, and so forth.


FURTHER READING:
Collin de Plancy, Jacques. _Dictionary of Witchcraft._ Edited and
translated by Wade Baskin. Originally published as _Diction-_
_ary of Demonology._ New York: Philosophical Library, 1965.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**moonlet** See AMULET.


**Morax** **(Foraii, Forfax)** FALLEN ANGEL and 21st of the
72 SPIRITS OF SOLOMON. Morax is an earl and president in
HELL and rules 36 legions of DEMONs. He appears as a
bull, and, if he takes on a man’s head, he will impart
knowledge of astronomy and all liberal sciences. He
knows the virtues of herbs and precious stones. He gives
good FAMILIARs.


**Mot** In Jewish lore, a DEMON of death who hovers
around dying people. _Mot_ means “death” in Hebrew. Passages in the Old Testament refer to him as Death. In
Greek lore, he is the son of Kronos, the god of time. The
Phoenicians called him “Death” and “Pluto,” lord of the
underworld.
_Mot_ is also the name of a Canaanite warrior deitydemon found in Ugaritic literature. He is described as
both the beloved of El and the son of El, and he is completely evil, without redeeming features. He was not worshipped as a deity but was associated with death and the
underworld. His underworld abode is dank and dangerous. Mot has a voracious appetite for gods and humans.
He crushes them in his enormous jaws and mouth. He
literally swallows the dead into the underworld. He carries a scepter of bereavement or widowhood.
Mot is the enemy of BAAL, god of the sea and fertility,
his opposite. Mot conquers him, forcing him into the underworld. Baal revives to battle him into at least temporary
submission. Baal tricks Mot into eating his own brothers.
Mot has associations with the agricultural cycles of
growth and harvest. He undergoes ritual dismemberment and dissolution, and resurrection. The huntress
Anat attacks Mot and vanquishes him, scattering his
body to the fi elds. In sympathetic magic rituals, he is
pruned as a vine is.


FURTHER READING:
Davies, T. Witton. _Magic, Divination and Demonology among_
_the Hebrews and Their Neighbors._ First published 1898.


**180  Mottlingen Possession**


van der Toorn, Karel, Bob Becking, and Pieter W. van der
Horst, eds. _Dictionary of Deities and Demons in the Bible._
2nd ed. Grand Rapids, Mich.: William B. Eerdmans, 1999.


**Mottlingen Possession** **(1836–1843)** German peasant
woman possessed by a ghost and more than 1,000
DEMONs. The case was published in English for the fi rst
time by the spiritualist medium W. T. Stead in his book
_Borderland: A Casebook of True Supernatural Stories_
(1891–92). The victim was a single woman identifi ed only
by her initials, G. D., born around 1816 in Mottlingen,
Wurtemberg, Germany. She was a servant who was by all
accounts pious, so her friends and neighbors were mystifi ed at the sudden onset of supernatural attack followed
by complete demonic POSSESSION.
Between 1836 and 1838, G. D. had a serious illness
that weakened her overall health and left her with one leg
shorter than the other. The same side of her body was affected as well, making it impossible for her continue work
as a servant. She went to live with two sisters and a nearly
blind brother, who lived on the ground fl oor of a house in
Mottlingen. The illness may have made G. D. vulnerable
to spirit invasion.
G. D. immediately felt that a strange presence was
in the house. On her very fi rst day there, she was in the
midst of saying grace at dinner when she had a seizure
and fell unconscious. At night, weird sounds were heard
in the house: a swishing, trailing noise and the sound of
objects being rolled around on the fl oor. Even the family
who lived on the second fl oor heard the noises and was
alarmed by them.
G. D. saw shadowy fi gures and moving lights, which
were not visible to others. She felt an invisible force seize
her hands at night and move them. G. D. underwent a
change in personality, becoming unpleasant to others.
By 1841, the nightly visitations and phenomena had
become so distressing to G. D. that she sought out a clergyman, Pfarrar Blumhardt. He was at a loss to explain
what was happening to her. That winter, she became ill
again, but she was extremely unpleasant to Blumhardt
when he paid visits to her.
The disturbances escalated. By April 1842, the entire
neighborhood could hear the noises at night. G. D. frequently saw the specter of a woman who had died two
years prior in the village, holding a dead child in her
arms. The ghost said she wanted rest.
One night, a mysterious light in the house revealed
a loose fl oorboard. A paper with writing was found underneath, but the dirt on it was so heavy that the writing could not be read. Two weeks later, another mysterious light and a noise emerged from behind the stove.
Underneath the fl oor, there were hidden objects: money
wrapped up in paper, packets of a strange powder, bird
bones, and other items. G. D. and her siblings believed
these to be magical objects used for spell casting.
Blumhardt persuaded G. D. to move, and she went to
live with another relative. The previous house continued



to be haunted until 1844. Meanwhile, the activity also followed G. D. to her new residence. Now, she started having
convulsions. Her possessions began.
The dead woman kept appearing to her, and simultaneously G. D. would feel tapped and even struck sharply
by invisible blows. G. D. said the woman had confessed
to grievous sins on her deathbed and could fi nd no peace.
G. D. would fall unconscious, during which times “unearthly sounds” would fi ll the house.
Blumhardt described the fi rst time he saw her become
possessed:


Suddenly, something seemed to enter into her, and her
whole body began to move. I said a few words of prayer,
mentioning the name of Jesus. Immediately she rolled
her eyes, threw out her hands, and spoke in a voice
that was at once recognized as that of a stranger—not
only on account of the sound, as of the expression and
choice of words. The voice cried, “I cannot endure to
hear _that_ name!” All shuddered. I had never heard anything of the kind, and offered a silent prayer for wisdom
and discretion.


Blumhardt questioned the spirit, who said she had no
rest in death because she had killed two children and buried them in fi elds. She could not pray and could not endure the name of JESUS. She said she was not alone; “the
worst of all beings” was with her. She also said that she
had practiced magic, which made her “the devil’s bondswoman.” She had been cast out of people seven times, and
she was not about to be cast out again. Blumhardt told her
she could not remain in the body of G. D., but the spirit
was defi ant. At last, it left after being sternly ordered out
by the minister.
Subsequently, G. D. suffered frequent possessions,
with an increasing number of demons entering into her.
Blumhardt cast out as many as 14 at one time. Onlookers
often felt blows, but the minister was never harmed. The
demons told him they could not harm him.
The possessions intensifi ed. G. D. felt invisible blows
day and night. Sometimes, she was knocked down while
walking on the street. One night, she awakened feeling a
burning hand seize her neck. The skin blistered, and the
wound festered for weeks.
On July 25, 1842, G. D. suffered a particularly bad
possession, lying unconscious “like dead” while more
than 1,000 demons passed out of her through her mouth.
According to Blumhardt, they exited in groups of 12, 14,
and 28 at a time. After this, G. D. had some peace for a
few weeks, but then the possessions returned, worse than
ever. Every Wednesday and Friday night, the demons arrived. Her health declined.
Others in the village urged the minister to use remedies of sympathetic magic, but he refused, believing that
magic would only strengthen SATAN against him. He believed such folk magic practices, as well as fortune telling
and divining the location of lost property, were the type
of thing the Devil used to ensnare people.


Instead, Blumhardt relied solely on prayer, even when
he was not present with G. D. It always afforded her relief,
but when he stopped, the attacks started again.
Once, the demons said there were 1,067 of them, the
largest of the attacks. They spoke in French, Italian, and
“unknown” tongues as well as G. D.’s native German.
Whenever Blumhardt cast them out, they stayed in the
room for a long time, visible to G. D. but no one else. One
of the demons, she said, dressed in rich, ancient clothing
and always carried a book. This demon seemed to be the
leader.
Eventually, Blumhardt succeeded in casting them out
and keeping them out of G. D. Some of them said they
were delivered from servitude to the Devil by his prayer
and were being sent to a place of rest until Judgment Day.
Others were in despair, presumably because they had to
go back to HELL. Among the fi rst to leave G. D. was the
spirit of the dead woman, who asked to haunt the village
church. She was later seen there by G. D.
The last demon was expelled on February 8, 1843. G.
D. lay unconscious for hours. When she awakened, she
said she had been to a foreign country, the description
of which seemed to be the West Indies. A terrible earthquake had happened there, she said, and many of her tormenting demons were cast into the crater of a volcano,
including the leader with the book. A few days later, a real
earthquake struck the West Indies.
Despite the expulsion of the demons, G. D.’s troubles
were not over. She repeatedly vomited sand, pieces of
glass, nails, shoe buckles, live grasshoppers, a frog, and a
snake. Pins, needles, and knitting needles were drawn out
of her body. The worst were two large nails, one of them
bent, that were removed from her head and caused copious bleeding from her ears, nose, and eyes. Blumhardt
removed many of these pins, nails, and needles himself.
First, he would feel them under the skin, working their
way out; then, they would pierce the skin. He opined that
the Devil had the ability to dematerialize real objects and
reassemble their atoms inside the body.
G. D. was still visited at night by spirits, who touched
her and forced something like bread into her mouth.
However, they did not possess her. She attempted suicide.
Her fi nal struggle against the demons took place just before Christmas 1843, and her brother and one sister were



**Murmur  181**


affected as well. All three recovered. G. D. moved into
Blumhardt’s house.
Blumhardt believed that G. D. underwent these affl ictions because as a child, she had a relative who was
a witch, who promised to teach her the arts when she
turned 10. The woman died when G. D. was eight, but
Blumhardt said the Devil evidently considered her his
property because of the witch’s intentions.


FURTHER READING:
Stead, W. T. _Borderland: A Casebook of True Supernatural Sto-_
_ries._ Hyde Park, N.Y.: University Books, 1970.


**Murder** Headless DEMON who sees through his breasts
and speaks with the voice taken over from his victims.
In the Testament of Solomon, Murder is summoned
to appear before King SOLOMON. He says that he has no
head and he tries to get one by devouring the heads of
his victims. Murder grabs hold of heads, cuts them off,
and attaches them to himself. A fi re (heat) that continually burns within him consumes the heads through
his neck. He longs for a head to do what the king does.
He takes the voices of the dumb by “closing up” their
heads.
Murder is like one of the hordes of LILITH, in that he
attacks infants at night. He harms premature infants, and
if one 10 days old cries at night, he rushes in and attacks
it through its voice. Murder causes quartan fever and infl ames limbs, infl icts feet, and creates festering sores. He
is thwarted by fi ery fl ashes of lightning.
See SCEPTER.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Murmur** FALLEN ANGEL and 54th of the 72 SPIRITS OF
SOLOMON. Murmur is a duke and earl with 30 LEGIONs of
DEMONs under his command. He appears as a soldier
wearing a duke’s crown and riding on a griffi n, preceded
by two ministers sounding trumpets. He teaches philosophy and makes souls of the dead appear and answer
questions. Murmur once was partly a member of the
angelic orders of thrones and ANGELs.


**Naamah** In kabbalistic lore, one of four angels of prostitution, a DEMON, and a partner of SAMAEL. _Naamah_
means “pleasing.” Naamah is the mother of the great
demon ASMODEUS and other demons. She seduces men
and spirits and, with LILITH, causes epilepsy in children.


**Naberius** **(Cerberus)** FALLEN ANGEL and 24th of the 72
SPIRITS OF SOLOMON. Naberius is a marquis who commands 19 LEGIONs of DEMONs. He appears as a crowing
cock and fl utters about the magic circle. In a hoarse
voice, he imparts skill in arts and sciences, especially
rhetoric. He also restores lost dignities and honors.


**Nancy Possession** **(1620)** Case of demonic POSSESSION
of a young woman in Lorraine, France. Elizabeth de Ranfaing, the DEMONIAC, was exorcized in Nancy. The DEMON
possessing her demonstrated a remarkable command of
several foreign languages.
De Ranfaing was a virtuous woman who was widowed
in 1617. A doctor named Povoit proposed marriage to her,
but she declined. Povoit attempted to force her to fall in
love with him by slipping her herbal love philters. The ingredients damaged her health. The doctor then tried other
magical concoctions, which worsened her condition. The
concoctions must have had a psychological effect, for
symptoms of possession manifested. The doctor soon was
accused of SORCERY, convicted and burned at the stake.
De Ranfaing consulted other physicians but none
could relieve her symptoms. As a fi nal recourse, they rec


ommended that she seek EXORCISM. The exorcisms began
on September 2, 1619, in Remiremont. When no relief
was obtained, de Ranfaing was sent to Nancy, the capital
of Lorraine, where she was interviewed and examined by
more physicians. They affi rmed that her symptoms were
caused by diabolical possession.
The EXORCISTs included church offi cials, theologians,
monks, physicians, and representatives of the royal court.
They interrogated the demon in various languages, including Hebrew, Greek, Italian, and Latin, and the demon
responded accordingly. Once an attempt was made to trip
up the demon with incorrect Greek; the demon pointed
out the grammatical error. Sometimes the demon’s answers were split in languages, with part of a sentence in
French and part in Latin.
Using different languages, the exorcists gave various
instructions to the demon, which it understood and carried out. The demon forced de Ranfaing to make signs
of the cross, carry holy water, kiss the feet of the bishop
of Toul, and make body movements and postures. The
demon gave correct answers to questions about Catholic theology and revealed secret sins of those present.
Sometimes the exorcists did not even have to speak out
loud; the demon understood movements of their lips and
even movements of their hands. The demon also pointed
out Calvinist and Puritan witnesses who were present to
watch the exorcisms.
Critics of the possession were reprimanded. Claude
Pithoy, a Minimite monk, declared that he should be


**182**


come possessed himself if the case were real. Pithoy was
silenced by his superiors.
De Ranfaing was fi nally exorcized of the demon and
founded an order of nuns. The exorcists signed statements attesting to the validity of her possession, and the
case was documented in 1622 by a respected physician
named Prichard.


FURTHER READING:
Calmet, Dom Augustin. _The Phantom World: Concerning_
_Apparitions and Vampires._ Ware, England: Wordsworth
Editions in association with The Folklore Society, 2001.


**Nantes incubus** **(12th century)** DEMON who had sex
with a woman for at least six years, before being exorcized by St. Bernard.
When St. Bernard traveled to Nantes, Brittany, France,
in 1135 to visit monks, he learned of a woman who was
said to have enjoyed sexual intercourse with an INCUBUS.
The supernatural affair had lasted six years before she apparently felt guilty and confessed her sin to priests. They
prescribed for her almsgiving, pilgrimages, and intercessory prayer to saints. None of the remedies expelled the
incubus. The woman’s husband learned of the matter and
left her. The incubus became more sexually aggressive.
The woman went to St. Bernard and appealed for his
help. She said the demon had told her that her appeal
would be useless. Bernard comforted her and told her to
return the next day. She did and relayed the demon’s terrible threats to her. St. Bernard gave her his staff and told
her to take it to bed with her. As long as the staff was in
the bed, the incubus could not approach her. Enraged, the
demon made threats of what he would do once the saint
left town with his staff.
On the next Sunday, St. Bernard told all the townspeople to go to church with lighted candles. He took
the pulpit, told about the case, and then anathematized
the demon, forbidding him in the name of Christ to assault the victim or any other woman. When the candles
were extinguished, the demon’s powers were ended. The
woman was troubled no more.


FURTHER READING:
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.


**Nemesis** Greek goddess of vengeance, divine justice,
and retribution against evil deeds. Nemesis, whose name
means “dispenser of dues,” was called upon by ancient
Greeks and Romans to exorcise and avert DEMONs and
POSSESSION.
In mythology, Nemesis is the daughter of either Oceanus or Zeus. She is usually portrayed as a somber winged
maiden with a whip, rein, sword, or scales in her left
hand. Sometimes she is portrayed as holding a cubit ruler
in her left hand and a staff in her right, with one foot on a
wheel. She personifi es resentment against men who com


**Nephilim  183**


mit callous crimes, those who are wicked and insolent,
and those who have too much good fortune. Her job is to
be the “leveler,” to effect equilibrium by making sure that
wrongdoers get their due.
The Romans called Nemesis Invidia (Jealousy) and
Rivalitas (Jealous Rivalry). In modern terms, a “nemesis”
is one’s worst enemy.
Nemesis-stone rings were AMULETs against evil. A Nemesis stone was a stone taken from an altar to Nemesis and
engraved with her image. Placed under the stone were the
tip of a duck wing and a piece of a mullein, called “death
plant.” When this ring amulet was given to a person who
was possessed, it caused the demon to confess himself
and fl ee. When worn around the neck, the ring warded
off nightmares caused by demons and protected children
against LAMIAE. The ring also cured “moonstruck” conditions (insanity). In order for the ring to work properly, the
wearer had to avoid everything abominable and wicked.
Lore also held that the ring would reveal the length of
someone’s life and the manner of his or her death.


FURTHER READING:
Ogden, Daniel. _Magic, Witchcraft, and Ghosts in the Greek and_
_Roman Worlds: A Sourcebook._ New York: Oxford University Press, 2002.


**Nephilim** A race of giants spawned by the cohabitation of ANGELs (see WATCHERS) and human women.
_Nephilim_ means “fallen,” “those who have fallen,” or
“those who were cast down.” The Nephilim sometimes
are called the SONS OF GOD, as are their angel parents.
Helel is their chief. The Nephilim displeased God.
Genesis 6:4 implies that the Nephilim were already
present upon the earth when the Sons of God began their
relations with mortal women: “The Nephilim were upon
the earth in those days, and also afterward, when the sons
of god came into the daughters of men, and they bore
children to them. These were the mighty men that were
of old, the men of renown.” The corruption brought by
the mingling of angels and humans caused God to regret
that he had created human beings on Earth. He decided
to blot out not only the human race but every living thing
on Earth. He selected Noah and his family to survive this
disaster, the great fl ood, and repopulate the world.
Evidently not all the Nephilim perished, however, for
a later reference in Numbers refers to the Anakim, the
sons of the Nephilim: “And there we saw the Nephilim
(the sons of Anak, who come from the Nephilim); and we
seemed to ourselves like grasshoppers and so we seemed
to them” (13:33). The Anakim were later destroyed.
1 Enoch presents a more descriptive picture of the
Nephilim as monstrous beings:


And the women became pregnant and gave birth to great
giants whose heights were 300 cubits. These (giants)
consumed the produce of all the people until the people
detested feeding them. So the giants turned against the


**184  Nisroc**


(people) in order to eat them. And they began to sin
against birds, wild beasts, reptiles and fi sh. And their
fl esh was devoured the one by the other, and they drank
blood. And then the earth brought an accusation against
the oppressors. (7:3–7)


Meanwhile, the Watchers spread more corruption
by teaching people secret and magical arts they are not
supposed to know. From the heavens above, the angels Michael, Gabriel, and Surafal observe in horror the
bloodshed and oppression upon the earth. They hear the
prayers of the people begging for help. They petition God
to intervene, saying that the giants have fi lled Earth with
blood and oppression. God declares that he will punish
these transgressions with complete destruction in the
fl ood. He tells Gabriel:


Proceed against the bastards and the reprobates and the
children of adultery; and destroy the children of adultery
and expel the children of the Watchers from among the
people and send them against one another (so that) they
may be destroyed in the fi ght, for length of days have
they not. They will beg you everything—for their fathers
on behalf of themselves because they hope to live an
eternal life. (They hope) that each one of them will live a
period of 500 years. (10:9–11)


The Nephilim also are the subject of a Qumran text referred to as the Enochic Book of Giants (4Q532). The text
tells that two Nephilim sons of SEMYAZA (leader of the
Watchers), named Ahya and Ohya, have a shared dream
vision in which they visit a world garden and see 200 trees
being cut down by angels. They do not understand the



dream and so they take it to the Nephilim council. The
council appoints one of their members, Mahawai, to consult Enoch in paradise and ask him what it means. Mahawai rises up into the air like the whirlwinds and fl ies with
the help of his hands like an eagle until he reaches Enoch.
Enoch says that the 200 trees symbolize the 200 Watchers who are going to be destroyed in the coming fl ood.
Later in the text, Mahawai transforms into a bird
again to make another journey. He fl ies too close to the
Sun and is threatened with incineration. He is saved by
Enoch, whose voice descends from heaven to tell him to
turn back and not die prematurely.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.
Collins, Andrew. _From the Ashes of Angels: The Forbidden_
_Legacy of a Fallen Race._ London: Signet Books, 1996.
Eisenman, Robert, and Michael Wise. _The Dead Sea Scrolls_
_Uncovered._ London: Element Books, 1992.


**Nisroc** Assyrian deity who became both a good ANGEL
and a FALLEN ANGEL. As a fallen angel in HELL, Nisroc
rules cuisine in the House of Princes. As a holy angel, he
rules the order of principalities.


**Niyaz** In ZOROASTRIANISM, the DEMON of want, distress, and scarcity. Niyaz is often paired with AZ, the
demon of avarice, insatiability, gluttony, and lust. Niyaz
is powerful and haughty and is behind the evil deeds and
disasters of people’s lives and their ill-omened deaths.


**Obry, Nicole** See MIRACLE OF LAON.


**obsession** A state of being besieged by DEMONs. _Obses-_
_sion_ is derived from the Latin _obsidere_ and refers to a
state of siege or an attack on a person or personality from
without. Sometimes the term is used interchangeably
with _OPPRESSION_ or even _POSSESSION_ ; however, this is not
accurate, for _possession_ entails being completely taken
over within.
The literature of saints, monks, and hermits describes
numerous cases of obsession as part of a holy person’s
spiritual challenges. The _Life of St. Hilary_ describes how
the saint’s “temptations were numerous; . . . how often
when he lay down did naked women appear to him.” St.
Anthony endured the most famous obsession during his
withdrawal into the desert. When he tried to sleep, the
DEVIL assumed the form of a woman and tried to seduce
him with feminine gestures. (See SUCCUBUS.) Other holy
or biblical fi gures, such as Saul, also suffered obsessive
spirits.
In the 17th century, a young Spanish nun, Doña Micaela de Aguirre, was obsessed by the Devil. Irritated by
Doña Micaela’s perfection, the Devil began tormenting
her, appearing one night in the shape of a horse. He stood
on Micaela with his full weight, kicking and trampling
her and leaving her severely bruised. Sometimes the Devil
immersed Doña Micaela in the convent well up to her
neck, leaving her there all night. In the end, according to
her biographer, Doña Micaela triumphed. “Mocking his



cunning she bade him fetch an ax and chop wood. And
the enemy could not disobey her [for she was a saint];
he took the ax and chopped the wood up with all haste
and departed in confusion, roaring with anger at being
defeated by a young nun.”
In modern psychiatry, obsession refers to total domination by a fi xed idea, which controls or affects all other
actions, such as constantly checking to see whether a door
is locked or believing that deadly germs are everywhere.


**Obyzouth** Female DEMON whose principal acts of evil
are to kill newborn infants and cause others to be stillborn, making her comparable to the LAMIAE and the offspring of LILITH.
In the Testament of Solomon, Obyzouth appears with
disheveled hair and arrogantly refuses to answer questions until King SOLOMON has purifi ed himself by washing his hands and has sat on his throne. The king complies. Obyzouth describes how she travels about every
night, visiting women as they give birth and strangling
their newborns. She is successful every night, going to
even the remotest parts of Earth. She also injures eyes,
condemns mouths, destroys minds, and makes bodies
feel pain.
Obyzouth says Solomon cannot give her orders.
However, she is thwarted by the archangel Raphael (see
THWARTING ANGELS) and admits that she will fl ee to the
“other world” (the realm of demons) if women who are in
labor write her name on a piece of parchment.



**185**


**186  Oesterreich, Traugott Konstantin**


The horrifi ed king has Obyzouth bound by her hair
and hung in front of the Temple of Jerusalem, so that everyone who passes through will glorify the God of Israel,
who has given Solomon command over the demons.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Oesterreich, Traugott Konstantin** **(1880–1949)** German professor of philosophy and author of a classic work
on POSSESSION and EXORCISM.
Traugott Konstantin (T. K.) Oesterreich was born in
Germany in 1880. Little is known of his personal life. In
1910, he took a philosophy teaching post at a university
in Tubingen, Germany, and he became professor there in
1922.
In 1933, the Nazi government dismissed him from
his university post, apparently because of his marriage
in 1912 to a Jewish woman and his political writings
in 1919, which later provoked the dislike of the Nazis.
He was forced into retirement on a severely limited
pension.
After the defeat of the Nazis in 1945 in World War
II, he was reinstated at the university but soon was dismissed again, allegedly because he was near retirement
age. He may have been terminated because of his deep
interest in psychical research and in cases of possession.
Oesterreich is the author of _Possession: Demoniacal_
_& Other,_ a comprehensive examination of states of possession, both voluntary and involuntary, since ancient
times, and in various cultures, and the exorcisms applied
for relief. The book has been reprinted as _Possession and_
_Exorcism._


FURTHER READING:
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J: University Books, 1966.


_**Omen, The**_ **(1976)** Horror fi lm about the birth of the
ANTICHRIST. The fi lm, scripted by David Seltzer and
directed by Richard Donner, features the birth of the son
of SATAN to fulfi ll biblical prophecies of Armageddon.
The fi lm stars Gregory Peck and Lee Remick as the
unwitting adoptive parents of the Antichrist, whom they
name Damien (Harvey Stephens). Peck and Remick are
Robert (Jeremy in the novel) and Katharine Thorn, a
prosperous American couple living in Italy, where Robert
is the U.S. ambassador. They want to start a family. Tragedy strikes when Katharine gives birth in a hospital, and
Robert is informed that the child was stillborn. Before
she realizes what has happened, Robert is approached by
a priest and offered a newborn child whose mother has
just died in childbirth. Desperate to save his wife a crisis, Robert takes the child and presents it to Katharine as
their own son.



The family relocates to London. As the child grows,
strange things happen in the household, including the
apparent suicide of the nanny and a bizarre impaling of a
priest who knows the real secret, that Damien is the son
of the DEVIL, the Antichrist.
Robert realizes the awful truth with the help of a photographer, Keith Jennings (David Warner). He reveals it to
Katharine. They return to the hospital and learn from the
priest the location of the grave of Damien’s real mother.
The priest dies. The couple fi nd the grave and disinter the
woman. They are horrifi ed to fi nd the skeleton of a jackal
where the woman should be buried and that of a newborn
whose skull has been smashed. The murdered child is the
real son of the Thorns. The priest deceived them in order
to pass Damien on to them.
Deaths of people involved with Damien continue.
Katharine dies when she is thrown over a railing by their
new nanny, Mrs. Baylock (Billie Whitelaw). Robert and
Jennings travel to Tel Megiddo, Israel, and fi nd an archaeologist, Carl Bugenhagen, who knows how to kill the Antichrist, with seven special daggers. Robert acquires the
daggers but is emotionally unable to kill the child. Jennings tries to take over the job but is killed himself in a
gruesome accident of decapitation by a pane of glass atop
a runaway truck.
Robert returns to London, where the nanny’s demonic
Rottweiler attacks him. He removes the last bit of doubt
about the true identity of his adopted son when he snips
away some of Damien’s hair and discovers 666, the “Mark
of the Beast,” on his scalp (see SIX-SIX-SIX). Robert fi ghts
the nanny and manages to stab her to death.
Robert seizes Damien and takes him to a church, intending to lay him on the altar and stab him to death in
a sacrifi cial manner. He pulls out a dagger and then hesitates. He is shot by police who pursued him and Damien
into the church.
The fi lm ends with the double funeral of Robert and
Katharine. Damien, the Antichrist, has triumphed and is
shown holding the hand of the president of the United
States.
Selzter wrote a novelization of the fi lm, which became
a best-seller.
_The Omen_ was remade in 2006 in a fi lm directed by
John Moore and starring Liev Schrieber as Robert Thorn,
Julia Stiles as Katharine, and Seamus Davey-Fitzpatrick
as Damien. Seltzer declined to write the screenplay.
A sequel to the original fi lm, _The Omen II,_ was released
in 1978. Directed by Don Taylor, it stars William Holden
and Lee Grant as Richard and Ann Thorn, Damien’s aunt
and uncle, and Jonathan Scott-Taylor as Damien. Damien,
living with his wealthy relatives in Chicago, is now 13
and knows his true identity. He is enrolled in a military
academy along with Mark, Richard’s son by his fi rst marriage. Damien is not well liked.
An industrialist, Richard invests in Third World countries. Unbeknownst to him, secret allies of Damien help


**Onoskelis  187**



_Jonathan Scott-Taylor as Damien, the Antichrist, in_ Damien: The Omen II _(1978)_ (AUTHOR’S COLLECTION)



him buy up land as part of the fulfi llment of the Antichrist’s 10 kingdoms on Earth. People who refuse to sell
to Thorn Industries are murdered.
Meanwhile, a journalist, Joan Hart, investigates the
strange earlier death of Carl Bugenhagen, who knew Damien’s secret. She tries to warn Richard but is neutralized
when a satanic crow pecks out her eyes.
Others who learn Damien’s secret also are dealt with
in grisly ways. Damien even kills his stepbrother, Mark.
Richard tries in vain to stop Damien, but he is stabbed to
death by Anne, who reveals herself as the Whore of Babylon. She herself is killed when Damien causes a boiler to
explode and she bursts into fl ames. Damien is left once
again triumphant, this time heir to a fortune that will enable him to pursue his plans freely.
_Omen III: The Final Confl ict_ was released in 1981. Directed by Graham Baker, the fi lm stars Sam Neill as the
now-adult Damien Thorn; Lisa Harrow as the journalist
Kate Reynolds, and Rossano Brazzi as the priest Father
DeCarlo, who has the divine assignment to kill the Antichrist. Damien is a charismatic fi gure with slavish followers, the U.S. ambassador to England, and a favorite to



run for president of the United States. He is romantically
involved with Reynolds.
An unusual alignment of stars in the sky creates a new
Star of Bethlehem and tells Damien that the Second Coming of Christ is at hand. He secretly orders the murders of
all male infants in England. Those who try to thwart the
plan die. Father DeCarlo, who has the Seven Daggers of
Megiddo, hunts for Damien with a band of priests. All but
DeCarlo are killed.
DeCarlo knows that Christ will reappear as an adult,
not as an infant, but he remains intent on slaying Damien.
Tragically, Damien uses Reynolds’ teenage son as a shield,
and DeCarlo kills him instead. But Reynolds sneaks up
behind and fatally stabs Damien in the back. He calls out
for Christ to appear, and he does, telling Damien, “You
have won nothing.”


**Onoskelis** Female DEMON. In the Testament of Solomon, Onoskelis is summoned by BEELZEBUB to the presence of King SOLOMON, when the king asks whether
there are any female demons and says he wants to see
one.


**188  oppression**


Onoskelis appears in the form of a beautiful woman
with a fair complexion and the legs of a mule. She says
she lives in caves, cliffs, and ravines and perverts men
and strangles them. They think they will obtain gold
through her, but she gives little to those who worship her.
She travels by the full Moon and is associated with the
constellation of Capricorn. She is thwarted by the name
_Yahweh_ (Holy One of Israel).
Solomon uses the name of Yahweh and his magical
ring to bind Onoskelis in a standing position to work day
and night spinning hemp for ropes used in the construction of the Temple of Jerusalem.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**oppression** Demonic infl uence over a person that
involves total domination of the victim’s will, either
through a horrendous bombardment of external terrors
or through an internal, psychological breakdown.
Oppression follows INFESTATION and can progress to full
demonic POSSESSION. It is also referred to as “vexation.”
Oppressed victims are terrorized by demonic bloodcurdling screams; heavy breathing and footsteps;
knockings, rappings, and poundings; hellish moans
and inhuman voices through televisions or telephones;
nightmares and disturbed sleep; putrid and disgusting
smells, such as sulfur, rotting fl esh, and excrement; extremes of hot and cold, often in succession; levitation of
people or large objects and furniture; and, fi nally, materializations of a black form that personifi es evil.
Internally, the demon causes the victim to believe he
or she is insane. There are dramatic personality changes
and mood swings and deep depression. The victim becomes argumentative and makes heavy use of foul or obscene language. Friends and family feel the victim has
undergone a marked personality change.
Oppression is relieved by rites of EXORCISM, accompanied by the spiritual reform of the victim.


**Orias** FALLEN ANGEL and 59th of the 72 SPIRITS OF SOLOMON. Orias is a marquis who has 30 LEGIONs of DEMONs.
He appears as a lion with a serpent’s tail that rides a
horse and holds two huge, hissing snakes. He teaches the
virtues of the planets and stars. He transforms men;
grants dignities, prelacies, and confi rmations; and confers the favor of friends and enemies.


**Ornias** One of the FALLEN ANGELS, who is bested by
King SOLOMON. According to the Testament of Solomon,
Ornias is an annoying, vampirizing DEMON who lives in
the constellation Aquarius. He has shape-shifting ability:
He strangles men born under the sign of Aquarius
because they have passion for women born under the
sign of Virgo; he becomes a man who likes boys and



causes them pain when he touches them; he turns into a
heavenly winged creature; and he can assume the form
of a lion.
During the construction of Solomon’s Temple of Jerusalem, Ornias appears at sunset and takes half the wages
and food of the master workman’s boy—Solomon’s favorite—and sucks out his soul through his right thumb. The
boy grows thin. Solomon asks him why he is losing weight,
and the boy tells him about Ornias. Incensed, Solomon
begs God for help to have authority over the demon. The
archangel Michael gives him a magical ring with a seal
engraved upon it that will bestow the power upon Solomon. Michael tells Solomon, “You shall imprison all the
demons, male and female, and with their help you shall
build Jerusalem when you bear this seal of God.”
Solomon gives the ring to the boy and instructs him
to fl ing it at the demon’s chest when he next appears and
order him to go to Solomon. When Ornias next appears,
as a fl aming fi re, the boy does so and shouts, “Come! Solomon summons you!” Ornias screams and promises to
give the boy all the gold and silver on Earth if he will give
the ring back to Solomon. But the boy binds the demon
and delivers him to the king.
Solomon fi nds the demon trembling at his gates and
goes to interrogate him. Ornias says that he is descended
from an archangel and is thwarted by the archangel Uriel
(see THWARTING ANGELS). He says he resides in the constellation Aquarius, where he strangles “those who reside
in Aquarius because of their passion for women whose
zodiacal sign is Virgo.” Ornias says that while in trance,
he undergoes three transformations: “Sometimes I am a
man who craves the bodies of effeminate boys, and when
I touch them, they suffer great pain. Sometimes I am a
creature with wings (fl ying) up to the heavenly regions.
Finally, I assume the appearance of a lion.”
Solomon binds the demon with his ring and sets him to
work cutting stone from the quarry. Terrifi ed by IRON, the
demon begs for a measure of freedom, promising to call
up other demons. Solomon summons Uriel, who forces
Ornias to cut stones by terrorizing him. Uriel calls up sea
monsters and withers them, casting them to the ground.
When that work is done, Solomon orders Ornias to
fetch the Prince of Demons. He gives Ornias the magical
ring, and the demon goes to BEELZEBUB. The Prince of Demons is unimpressed by the name of Solomon, so Ornias
throws the ring at his chest and commands him to go to
the king. Beelzebub cries out like one burned by fi re and
does as commanded.
Ornias has the gift of prophecy, explaining to Solomon that demons fl y up to heaven, where they overhear
God’s plans. Those who are exhausted by doing so become FALLING STARS.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Orobas** FALLEN ANGEL and 55th of the 72 SPIRITS OF
SOLOMON. Orobas is a prince in HELL, where he governs
20 LEGIONs of DEMONs. He makes his fi rst appearance as
a horse but then changes to a man upon command. He
discovers all things past and present and bestows great
favors. He gives true answers to questions about the past,
present, and future; divinity, and the creation of the
world. Orobas is faithful to magicians and does not like
them to be tempted by any other demon. Prior to his fall,
he was in the angelic order of thrones.


**Ose** FALLEN ANGEL and 57th of the 72 SPIRITS OF SOLOMON. Ose is a president in HELL, who appears fi rst as a
leopard and then as a human. He teaches all liberal sciences and gives true answers to questions about divine
and secret things. He can change people into any shape
desired by the magician; the victims will not know they
have been changed. He commands three LEGIONs of
DEMONs. According to JOHANN WEYER, Ose also will
make people insane and delusional, so that they will
believe they are kings and such. The delusions only last
for an hour.


**Ouija™** A patented game consisting of a board printed
with letters and numbers, and the words _yes, no, goodbye,_
over which players slide a three-legged triangular
pointer, used by many people for divination and attempts
to contact the dead and spirits. The users place fi ngertips
on the pointer and ask questions, and the pointer spells
out the answers. _Ouija_ is a trademarked name owned by
Parker Brothers. A generic term for devices similar to the
Ouija is “talking board.”
As an interface between worlds, the Ouija is neutral,
neither good nor evil. It is said to be dangerous by authorities in the Christian Church, who claim it provides a
doorway for evil DEMONs to possess the users. Advocates
of the Ouija say the device reveals the subconscious of the
user or is an interface to genuine spirit communication.


_History_
Precursors to the Ouija date to Greece around 540 B.C.E.
Pythagoras was said to have a divination tool that was a
table that rolled on wheels. Pythagoras or a pupil placed his
hands on the table, and it rolled toward signs and symbols.
Ouija-like instruments were used through the Middle
Ages. The forerunner of the modern Ouija was the planchette (French for little board), a triangular or heart-shaped
pointer on three legs, which appeared in Europe in 1853.
Its invention is usually attributed to a French spiritualist
named M. Planchette. One leg was a pencil, which wrote
out words and drew pictures. The planchette was popular
with spiritualists and was used in séances for automatic
writing.
A type of talking board used by Native Americans was
called a _squdilatc._
The Ouija board itself has had a turbulent history. The
origin of the board is murky: No one knows exactly where



**Ouija™  189**


the inspiration originated and even who was the fi rst to
produce it. The Ouija seems to blend the characteristics
of the planchette, minus the pencil, and dial plates, which
were circular boards with letters painted along the bottom rim. Two persons concentrated on a rocking T-bar
that spelled out messages by pointing to letters.
The Ouija may have been the idea of a coffi n maker,
E. C. Reiche, who lived in Maryland in the 19th century.
According to lore, Reiche had an interest in table tilting,
in which a group of people sit around a table with hands
lightly touching its surface and ask questions of spirits.
The answers are given in the manner in which the table
moves, shakes, and rocks. Reiche desired to create a device for communicating with the dead, and he was impressed that heavy tables seemed to be easily manipulated
by spirits. He teamed up with two friends, Elijah Bond
and Charles Kennard. At some point, Reiche dropped out
of the picture.
The Kennard Novelty Company began manufacturing
the Ouija in 1890. It is not clear whether Kennard or Bond
founded the company or if they worked together. But later,
each claimed to have been the founder. The patent for the
Ouija was registered in Bond’s name in 1891.
Also unclear is the origin of the name _Ouija._ According to one story, Kennard was given the name by a spirit
while he was using the board himself. The spirit claimed
it meant “good luck” in ancient Egyptian. Another story
says that Reiche thought of the name.
The Ouija was sold initially as a device for talking to
spirits, which angered mediums, who feared they would
lose business. The early success of the company was shortlived, however, for in 1892 it was lost in a hostile takeover
by two of Kennard’s own fi nancial supporters, the brothers Isaac and William Fuld. The patent for the Ouija was
reregistered the same year in the name of William Fuld,
and the company’s name was changed to the Ouija Novelty Company. William Fuld also reinvented some of the
board’s history, claiming credit himself for its invention.
He said the name _Ouija_ really was from the French and
German words for “yes,” _oui_ and _ja,_ respectively.
The new company had a diffi cult time. Competitors
jumped into the market. Isaac manipulated the fi nancial
books and was fi red by William, who then changed the
company name again, to the Baltimore Talking Board
Company. Isaac set up a rival company called Oriole and
began marketing a near-duplicate board. In 1910, William
added a clear plastic window to his planchette.
The brothers engaged in a legal battle for control of
the patent; William won. “Ouija, the Mystifying Oracle”
soared in popularity during and after World War I, as
thousands of bereaved persons attempted to contact the
spirits of soldiers killed in the war. Fuld publicly claimed
not to use the board himself, but many people believed
that he did.
The company ran into federal tax trouble. Fuld had
tried to avoid paying taxes on the grounds that the Ouija


**190  Ouija™**


was a scientifi c device for mediumship and therefore
qualifi ed for religious status tax exemption. The federal
government considered it a “sporting game.” A federal
court ruled in favor of the government. Fuld appealed
to the U.S. Supreme Court, which in 1922 upheld the
lower court ruling. The Ouija has been a game or toy ever
since.
By the late 1920s, the Ouija fad was in decline. In 1927,
Fuld, 54, was on the roof of his company when he fell
three stories to his death. His company was taken over
by his sons, William and Hubert. In 1966, Parker Brothers, of Salem, Massachusetts, the maker of Monopoly and
other games, bought the company. Parker Brothers purchased the trademark and rights in 1966 and markets the
Ouija as entertainment.


_Pros and Cons of the Ouija_
Until the 1960s, the Ouija was considered to be mostly
benign in nature. People used it to try to contact the dead,
for divination of the future and for entertainment, to obtain messages from spirits. Clergy have criticized and denounced it, as they might any popular device or method
used by people for do-it-yourself spirit contact.
There are two theories as to the sources of answers
derived from a Ouija board. One school of thought
holds that the subconscious prompts the hands to spell
out the answers most desired. The second holds that
real entities are contacted, many of which are negative,
earthbound spirits who have not accepted their deaths
and are bent on possessing living human beings. A person who uses a Ouija invites entities to communicate,
providing an opening through which evil beings gain a
foothold.
The Ouija is credited with helping users discover
spiritual insights and self-truths and aiding in creativity.
In 1913, Pearl Curran, a St. Louis homemaker, began receiving communications from “Patience Worth,” a 16thcentury English woman, via the Ouija. Worth, speaking
in an old English dialect, dictated an astounding volume
of poetry and novels. In 1919, Betty and Stewart Edward
White were using a Ouija as a lark with friends, when
suddenly Betty was instructed to “get a pencil” and take
dictation. Thus began a long relationship with the “Invisibles,” who seemed to be higher entities, who dispensed
metaphysical wisdom. Stewart compiled it into _The Betty_
_Book._ In 1963, Jane Roberts was using the Ouija when she
met Seth, who purported to be a highly developed entity,
who dictated highly regarded books on metaphysics. The
Pulitzer Prize–winning poet James Merrill composed his
epic _The Changing Light at Sandover_ from two decades of
spirit communications via the Ouija. The New Age author
Ruth Montgomery began her channeling with a Ouija
then moved to automatic typing.
The Ouija has not been without problems, however.
Throughout its history, people have claimed to be instructed to commit crimes—even murder—via the Ouija



and have blamed cases of insanity on the board. However,
it is possible that such unstable individuals were already
so inclined and were not “forced” by “spirits” to do anything beyond their inclinations and control.
Sexual assaults, beatings, torment, OBSESSION, and POSSESSION also have been blamed on spirit contacts initiated
via Ouija boards. At fi rst, users think they are talking with
dead people they know or friendly spirits. After benign
beginnings, the communications turn dark and threatening as malicious and evil demons reveal their true selves.
The demons engage in vicious attacks such as physical injury, rape, nightmares, visions of monsters, poltergeistlike
disturbances, and even levitation of victims. Some victims
must seek psychiatric help. Some psychiatrists and psychologists say the “possession” is not caused by entities
but by material dredged up from the subconscious. The
“evil spirit” may be only the prankster archetype.
Since some people expect problems from Ouija use,
it is diffi cult to ascertain how many problems are genuine versus self-fulfi lled expectations. Some problems may
arise from open-ended use without control or discernment: People ask for any spirit to manifest. The great
English magician and occultist ALEISTER CROWLEY was
critical of this approach and once stated, “When you use
the Ouija board, you give permission for any unknown
spirit to communicate with you. Would you open the
front door to your house and let in anybody who felt like
it? Of course not.”
ED AND LORRAINE WARREN, demonologists, called the
Ouija “a notorious passkey to terror, even when the intent
of communication is decidedly positive in nature.” Of the
thousands of demonic and negative cases the Warrens
claimed to have investigated in their careers, they said
four of 10 involved problems resulting from the Ouija. Ed
said that all doors to the supernatural—the Ouija, séances,
conjuring and candle rituals, and automatic writing devices—“lead down a road of misfortune, terror, and ruin.”
One of the Warrens’ most sensational cases involved
a Ouija board. In March 1974, they were consulted by the
Donovan family, whose daughter, Patty, had been using
a Ouija board for months to talk to a spirit who said he
had died as a teenager. Patty asked the spirit to manifest,
and the Donovan household began experiencing unpleasant phenomena of destruction, rains of rocks, levitation
of objects, the manifestation of black forms, and noises.
The Warrens investigated, and the case was turned over
to Catholic clergy for exorcism. A successful rite was
performed on May 2, 1974, during which a demon manifested as a seven-foot-tall being with horns, cloven feet,
and a tail, according to the Warrens.


_Responsibilities of Users_
Many paranormal investigators and occultists say they
have no problem using the Ouija, and the key is responsible use. Any spirit interface device should not be used
for entertainment or for open calls to the spirit world; nor


should participants use alcohol or drugs prior to or during sessions. Boards should never be used to contact or
conjure demonic entities.


FURTHER READING:
Brittle, Gerald Daniel. _The Demonologist: The Extraordinary_
_Career of Ed and Lorraine Warren._ Englewood Cliffs, N.J.:
Prentice-Hall, 1980.
Cornelius, J. Edward. _Aleister Crowley and the Ouija Board._
Los Angeles: Feral House, 2005.



**Ouija™  191**


Covina, Gina. _The Ouija Book._ New York: Simon & Schuster,
1979.
Guiley, Rosemary Ellen. “Why Are We Bashing the Ouija?”
_TAPS Paramagazine,_ July 2007, 7–9.
Hunt, Stoker. _Ouija: The Most Dangerous Game._ New York:
Harper & Row, 1985.
Taylor, Troy. _The Devil Came to St. Louis: The True Story of_
_the 1949 Exorcism._ Alton, Ill.: Whitechapel Productions
Press, 2006.


**pact** A binding agreement with a DEMON or the DEVIL
for gain and services beyond the power of nature, usually
in exchange for one’s soul.
The Devil’s pact is implied in biblical passages. In the
book of Isaiah, the prophet Isaiah says, “For you have
said: We have entered into a league with death; we have
made a covenant with hell” (28:15). Matthew 4 tells about
the temptations of JESUS in the wilderness, and the Devil’s promises of glory and power in return for worship:
“Again, the devil took him to a very high mountain, and
showed him all the kingdoms of the world and the glory
of them; and he said to him, ‘All these I will give you, if
you will fall down and worship me’ ” (4:8). Jesus refuses
and the Devil leaves.


_Legendary Pacts_
Informal pacts with demons and the Devil exist in legend and folklore tales about individuals seduced into selling their souls, often to obtain treasure, love, or power.
The Devil’s pact is based on a long history of assumption
among theologians that any practice of magic, or even
divination had to involve a demonic pact. (See SIMON
MAGUS.) Such assertions were made by Origen (185–254),
who condemned divination. St. Augustine (354–430), one
of the most important fathers of the early church, gave
weight to the concept of Devil’s pacts in _De Doctinia Chris-_
_tiana._ Formal pacts with the Devil appeared for the fi rst
time in the writings of St. Jerome in the fi fth century.
Jerome’s story involves St. Basil. A man who wishes
to seduce a pretty girl goes to a magician for help. For



payment, he agrees to renounce Christ in writing. The
magician writes a letter to the Devil to advise him of his
conquest. The magician tells the man to take his renunciation and go out at night and thrust it up into the air.
The man does as told and calls upon the powers of
darkness. He is taken to the presence of LUCIFER and undergoes a parody of a BAPTISM in which he reaffi rms his
renunciation of Christ. Lucifer insists that he sign a pact
in writing. The man does so, and the Devil causes the girl
to fall in love with the man. Her father refuses to allow
her to marry him, for he desires his daughter to become
a nun. The girl gives in to her lover. St. Basil learns about
the pact, helps the man repent, and saves the girl from
going to HELL.
Another of the earliest Christian stories of a pact with
the Devil concerns THEOPHILUS, treasurer of the church
of Adana, who allegedly sold his soul to the Devil around
538 in order to become a bishop. The story of Theophilus was told in many variations throughout Europe and
became the basis for the legend of FAUST. It also boosted
the cult of the Blessed Virgin Mary, for it is she who often
appears in the stories to save the person.
In the 13th century, St. Thomas Aquinas (ca. 1227–
74), the church’s greatest theologian, stated in _Sententiae,_
“Magicians perform miracles through personal contracts
made with demons.”
Stories of Devil’s pacts were common in the Middle
Ages, and particularly in the 16th and 17th centuries
during the witch hysteria. The victim usually was not



**192**


a witch, but an ordinary person who was vulnerable to
temptation. (See MAILLOT, THOMAS.) Satan or a demon
would appear, sometimes as a man and sometimes as an
animal, and offer to help. The pact would last for a specifi ed number of years, at which time Satan would collect:
The victim would die and his soul would go to HELL. In
the legend of Faust, a scientist and alchemist sells his soul
to MEPHISTOPHELES in exchange for youth and lust. A female version of the Faust legend is _MARY_ _OF NEMMEGEN._
These moralistic stories were publicized through pamphlets and portrayed Satan as a trickster. The victim, despite supernatural favors, usually had a dreadful demise.
Sometimes the Virgin Mary would intercede for the victims and snatch the pacts away from the Devil.
According to JACQUES COLLIN DE PLANCY, “The angel
of darkness is not hard to deal with, provided of course
that he receives the soul as a pledge.”


_Pacts in Witchcraft and Possession_
During the Inquisition, Devil pacts became a deadly matter. European witch hunters believed that all witches entered into a Devil’s pact, pledging to serve the Devil or
one of his satellite demons, not so much for their personal
gain but expressly for the power to harm others. The pact
was said to be sometimes oral but traditionally was written on virgin parchment and signed in BLOOD. If witches
bewitched people into becoming possessed, their victims
also might enter into Devil pacts.
The fi rst appearance of a Devil’s pact in WITCHCRAFT
trials occurred in Toulouse, France, in 1335. The trials
also were signifi cant for being the fi rst to feature the diabolical SABBAT. The accused witch Catherine Delort, a
married woman, said a shepherd with whom she had a
tryst had forced her into a Devil’s pact. According to her
deposition quoted by Julio Caro Baroja in _The World of_
_Witches_ :


This loathsome ceremony took place at midnight at the
edge of a wood at a place where two roads meet. She
let some blood from her left arm and allowed it to fl ow
on to a fi re made of human bones which had been stolen from the parish cemetery. She pronounced certain
strange words which she no longer remembers and the
Devil Berit appeared to her in the form of a violet fl ame.
Since then she has made certain harmful concoctions
and potions which cause men and beasts to die.


After that, Delort said, she attended obscene sabbats every Friday night.
Demonologists said there are two types of diabolical
pacts: explicit and implicit. The explicit pact is a solemn
vow of fi delity and homage made to a visible form of the
Devil in the presence of witnesses. The implicit pact involves a written petition offered to the Devil, either in
person or through a proxy such as a witch.
The _MALLEUS MALEFICARUM_ (1487), the leading inquisitors’ handbook, emphasized the importance of the
Devil’s pact in recruiting witches and coercing them to



**pact  193**


_Two Dominican monks are executed for signing pacts with the_
_Devil._ (AUTHOR’S COLLECTION)


evil acts. Sometimes pacts were made in lewd rites at SABBATs, at which the initiates cooked and ate babies, kissed
the anus of the Devil, signed his book in their own blood,
copulated with him and his demons, and promised fealty
to him. The pact required them to renounce Christianity,
trample on the cross, and deny the Eucharist.
The _Malleus_ describes other ways pacts were made,
according to tortured accused witches. One man from
Berne said that the Devil required him to go to church
and before Mass was said, in the presence of the priests,
deny his faith, Christ, baptism, and the church. Then he
pledged himself to the “Little Master,” as the Devil was
called. He was burned at the stake.
If pacts were not made at sabbats or in public displays,
they were made privately. The Devil, usually in the form
of a man dressed in black, approached a candidate with
an offer he could not refuse. The enticements started with
a small price, such as fealty for a certain number of years,
but always had a catch, such as the cost of one’s soul, according to the _Malleus._
Sometimes, pacts were made spontaneously, according to witchcraft trial testimonials. The Devil, it seems,
seldom passes up an opportunity. NICHOLAS REMY, a
French demonologist, wrote of a case in 1587 in which
a woman told of a demonic pact made by her mother
and her. They were out gathering rushes one day when
a shoemaker appeared. His belt was stained with pitch.
The mother seemed to be expecting him, according to the
daughter. He made the women swear allegiance to him
and marked them on the brow with his nail. He had sex
with the daughter and then the mother and then danced
in a ring with them, holding hands. He gave them money
and vanished into the air. The money crumbled to dust.
FRANCESCO-MARIA GUAZZO, a leading Italian demonologist of the 17th century, said that people who enter
into any pacts, explicit and implicit, share the same 11
characteristics:


**194  pact**


1. They deny the Christian faith, withdraw allegiance
from God, repudiate the protection of the Blessed
Virgin Mary, and deny their BAPTISM. The Devil
places a claw on their brow to rub off the Holy
Chrism and destroy the mark of their baptism.
2. They undergo a mock baptism administered by
the Devil.
3. They forswear their old name and are given a new
name.
4. The Devil forces them to deny their godfathers
and godmothers, both of baptism and of confi rmation, and assigns them new ones.
5. They give the Devil a piece of their clothing as a
symbol of the acquired goods that now belong to
him.
6. They swear allegiance to the Devil within a circle
traced upon the ground. The circle is a symbol of
divinity, and the earth is “God’s footstool.” This
demonstrates that the Devil is their God of heaven
and Earth.
7. They pray to the Devil to strike them out of the
book of life and write their names in the book of
death.
8. They vow to sacrifi ce to him on a regular basis,
such as offering up children they murder.
9. They make annual gifts to their demons in order
to avoid being beaten by them. The gifts must be
black.
10. The Devil brands them with his mark on some
part of their body, especially those he suspects
will lose their faith in him.
11. After being marked, they make many vows. In
return, the Devil promises to stand by them, fulfi ll
all their prayers in this world, and award them
happiness after death. The vows are

      - never to adore the Eucharist

      - to insult and revile in both word and deed
the Blessed Virgin Mary and the saints continually

      - to abstain from making the sign of the cross
and from using anything consecrated by the
church, including holy water and blessed
salt and bread

      - never to make confessions again to a priest

      - to maintain silence concerning their pact
with the Devil

      - to participate in sabbats when they can

      - to recruit others into the service of the
Devil
Guazzo agreed with other demonologists that these
elaborate pacts were empty, for the Devil never keeps his
word.
Inquisitors tortured accused witches to force confessions of devil’s pacts, which were important to securing
convictions. There was no need to produce an actual document; an oral confession was suffi cient to sentence the



accused to death, often by burning at the stake. In two
famous trials in 17th-century France, Devil’s pacts were
produced, one orally and one in writing.
In 1611, Father Louis Gaufridi was tried in the AIX-ENPROVENCE POSSESSIONS involving bewitched nuns. Under
torture he recited his pact verbally for the inquisitors:


I, Louis Gaufridi, renounce all good, both spiritual as
well as temporal, which may be bestowed upon me by
God, the Blessed Virgin Mary, all the Saints of Heaven,
particularly my Patron St. John-Baptist, as also S. Peter,
S. Paul, and S. Francis, and I give myself body and soul
to Lucifer, before whom I stand, together with every
good that I may ever possess (save always the benefi ts of
the sacraments touching those who receive them). And
according to the tenor of these terms have I signed and
sealed.


One of Gaufridi’s victims was a woman named Madeleine de la Palud, who also confessed orally to making a
Devil’s pact:


With all my heart and most unfeignedly and with all
my will most deliberately do I wholly renounce God,
Father, Son and Holy Ghost; the most Holy Mother of
God; all the Angels and especially my Guardian Angel,
the Passion of Our Lord Jesus Christ, His Precious Blood
and the merits thereof, my lot in Paradise, also the good
inspirations which God may give me in the future, all
the prayers which are made or may be made for me.


Father Gaufridi was convicted and burned alive at the
stake. Sister Madeleine was convicted and banished from
the parish.
In 1633, Father URBAIN GRANDIER, a parish priest of
St.-Pierre-du-Marche in Loudun, France, in 1633, was
brought to trial in the LOUDUN POSSESSIONS, also involving bewitched nuns. A written pact was introduced as
evidence. It was written backward in Latin and signed in
blood. It read:


We, the all-powerful Lucifer, seconded by Stana, Beelzebub, Leviathan, Elimi, Astaroth, and others, have today
accepted the pact of alliance with Urbain Grandier, who
is on our side. And we promise him the love of women,
the fl ower of virgins, the chastity of nuns, worldly honors, pleasures, and riches. He will fornicate every three
days; intoxication will be dear to him. He will offer to
us once a year a tribute marked with his blood; he will
trample under foot the sacraments of the church, and he
will say his prayers to us. By virtue of this pact, he will
live happily for twenty years on earth among men, and
fi nally will come among us to curse God. Done in hell,
in the council of the devils.
(Signed by) Satan, Beelzebub, Lucifer, Elimi, Leviathan, Astaroth.
“Notarized the signature and mark of the chief devil,
and my lords the princes of hell.
(Countersigned by) Baalberith, recorder.


Grandier was convicted and burned alive at the stake.


In England in the mid-17th century, the famous “witch
fi nder” Matthew Hopkins tortured many accused witches
into confessing Devil pacts.
JOHANN WEYER, an infl uential physician and writer
on demons and witchcraft in the 16th century, acknowledged in his work _De praestigiis daemonum_ ( _On the Illu-_
_sions of Demons_ ) that there were witches who made pacts
with Satan but said that Satan, not the witches, caused
harm. If such a witch killed cattle, she did so by poison,
not by supernatural means. He acknowledged that there
were sorcerers who entered into demonic pacts for their
own personal gain, but they were not the same as those
who were being persecuted by the church. He argued for
forgiving accused witches if they renounced Satan and
repented.
As for the pacts themselves, Weyer said they were “illusory,” a fabrication of mind that had “no weight.” Legally, there could be no contract between a human and
a demon, he said: “The deception occurs when an apparition of Satan’s choice is cunningly imposed upon the
optic or visual nerves by the disturbing of the appropriate
humors and spirits, or when whistling, or whispering, or
murmuring, corresponding in form to the corrupt image, is aroused in the organs of hearing by the evil spirit’s
art. . . . Satan needs the help of no second creature in displaying his power and declaring his actions, he who is
constrained by the will or command of none but God and
God’s good ministers.”
Weyer was one of the fi rst authoritative voices to speak
out against the witch hysteria and Devil pacts.


_Pacts in Satanism_
In some practices of modern SATANISM, followers pledge
to serve Satan, a form of pact. The Church of Satan holds
that a formal pact is not necessary to become a satanist.
The church founder, Anton Szandor LaVey, states in _The_
_Satanic Bible_ (1969) that the Devil’s pact was a threat “devised by Christianity to terrorize people so they would
not stray from the fold.”


_Pacts in Magic_
Magical GRIMOIRES give instructions for making pacts
with demons for procuring favors. There are two types of
pacts: a unilateral pact, in which a demon agrees to serve
without condition, and a bilateral pact, in which a demon
agrees to conditional service, on penalty of forfeiture of
one’s body and soul. According to grimoires, some spirits
bind easily and some do not; the latter are dangerous and
not to be trusted.
The most important grimoire, the _Key of Solomon,_ mentions “penal bonds” and “pacts” only in connection with
magic for love and favors. It states that pentacles—magical inscriptions of words and symbols—are suffi cient to
protect the magician from demons.
The _Grand Grimoire_ states that if the magician cannot
master a magic circle and a blasting rod, a magical wand
feared by every demon, then a pact is an absolute neces


**pact  195**


sity. Even with those two instruments of magic, a pact
is advisable. A pact cannot be made directly with major
demons such as LUCIFER, BEELZEBUB, and ASTAROTH, but
only with one of their lieutenants. The grimoire provides
a lengthy pact for commanding LUCIFUGE ROFOCALE, the
prime minister of Lucifer.
One magical formula for conjuring the Devil for a pact
calls for sacrifi cing a cock at the center of a CROSSROADS
and letting its blood drip into the center while reciting a
spell. The Devil will appear and offer a pact to be signed
in the blood of the magician.
Another formula calls for composing a pact and signing it in one’s own blood. The pact must be written on
virgin parchment, which is made from the fi rst calf borne
by a cow, while standing or sitting in a magic circle. The
pact should read, “I promise GREAT DEMON to repay him
in seven years for all he shall give me. In witness thereof,
I sign my name.”
The pact is held while the following incantation in
recited:


LUCIFER, Emperor, Master of All Rebellious Spirits, I
beseech thee to be favorable to me in calling upon thy

GREAT MINISTER which I make, desiring to make a pact
with him.


BEELZEBUB, Prince, I pray thee also, to protect me in my
undertaking.


ASTAROTH, Count, be propitious to me and cause that
this night the GREAT DEMON appear to me in human
form and without any evil smell, and that he grant me,
by means of the pact which I shall deliver to him, all the
treasures of which I have need.


GREAT DEMON, I beseech thee, leave thy dwelling, in whatever part of the world you may be, to come speak with
me; if not, I shall thereto compel thee by the power of the
mighty words of the Great Key of Solomon, whereof he
made use to force the rebellious spirits to accept his pact.
Appear then instantly or I shall continually torment thee with the mighty words of the Key: _AGLON,_
_TETRAGRAMMATON, VAYCHEON, STIMULAMATHON,_
_EROHARES, RETRASAMMATHON, CLYORAN, ICION,_
_ESITION, EXISTIEN, ERYONA, ONERA, ERASYN, MOYN,_
_MEFFIAS, SOTER, EMMANUEL, SABAOTH, ADONAI. I_
_call you._ AMEN.


_Breaking Pacts_
Pacts with the Devil are not necessarily irrevocable, and
redemption is always possible. In moral tales, appeals
are made to the Virgin Mary or Jesus, who intercede. (In
some versions of the Faust legend, however, there is no
salvation once the pact is made).
St. Alphonso Maria de Liguori, who founded the Redemptorist order in the 18th century, gave advice for
breaking demonic pacts. He said that one must renounce
and abjure the pact, burn it if in writing, or declare it to
be rejected; destroy all CHARMs, talismans, and writings


**196  Padiel**


connected with black magic; and make whatever restitution is possible.
According to modern demonologists, humans always
have free will to revoke a diabolic pact. Repenting will
render a pact useless.
See HAIZMANN, CHRISTOPHER.


FURTHER READING:
Baroja, Julio Caro. _The World of the Witches._ Chicago: University of Chicago Press, 1975.
Butler, E. M. _Ritual Magic._ Cambridge: Cambridge University
Press, 1949.
Fortea, Fr. José Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.
Guazzo, Francesco-Maria. _Compendium Malefi carum._ Secaucus, N.J.: University Books, 1974.
LaVey, Anton Szandor. _The Satanic Bible._ New York: Avon
Books, 1969.
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.
_The Malleus Malefi carum of Heinrich Kramer and James_
_Sprenger._ New York: Dover Publications, 1971.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.
Russell, Jeffrey Burton. _Lucifer: The Devil in the Middle Ages._
Ithaca, N.Y., and London: Cornell University Press, 1984.
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.
Waite, Arthur Edward. _The Book of Black Magic and of Pacts._
1899. Reprint, York Beach, Me.: Samuel Weiser, 1972.
Weyer, Johann. _On Witchcraft (De praestigiis daemonum)._
Abridged. Edited by Benjamin G. Kohl and H. C. Erik
Midelfort. Asheville, N.C.: Pegasus Press, 1998.


**Padiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Padiel is the second-ranking spirit of the east and
rules the south as king. He governs 10,000 spirits by day
and 20,000 by night, and several thousand more in addition. The lower spirits can be trusted. According to Solomon, the only powers they have are those conferred upon
them by Padiel. They can be conjured only with Padiel’s
permission.


**Paimon** FALLEN ANGEL and ninth of the 72 SPIRITS OF
SOLOMON. Prior to his fall, Paimon was in the angelic
order of dominations. He was conceited with his own
knowledge and fell with LUCIFER. In HELL, he rules as a
king and has 200 LEGIONs of DEMONs under his command.
He appears as a crowned man seated on a camel, preceded by many musicians with trumpets, cymbals, and
other instruments. He has a roaring voice. He teaches all
arts, sciences, and secrets; subjugates people to the will of
the magician; and gives good FAMILIARs. He will give the
answer to any question. He is observed in the northwest.


**Pairikas** In Persian lore and ZOROASTRIANISM, a class of
DAEVA or DEMON of beautiful seductresses who have the



power to bewitch in malevolent ways. The Pairikas exert
their baleful infl uences on the elements, cattle, and all
vegetation. AHRIMAN uses them to bewitch the stars in
order to prevent rain and cause bad harvests, famine,
and sterility. They also cause meteor showers.


_**palis**_ In Arabian lore, a desert DEMON that vampirizes
people by licking the soles of their feet until their BLOOD
is drained. There is no known description of the _palis._
The _palis_ waits until desert travelers are asleep and then
licks their feet. To prevent attack, travelers should sleep
with the soles of their feet touching the soles of another
person’s feet. Salt sprinkled around will repel the demon.


**Pamersiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Pamersiel is the chief of the east and serves under
CARNESIEL. He has 1,000 spirits under his command,
which must be called only during the daytime and with
great care, for they are stubborn and arrogant. Pamersiel’s
primary dukes are Anoyr, Madriel, Ebra, Sotheano,
Abrulges, Ormenu, Itules, Rablion, Hamorphiel, Itrasbiel,
and Nadrel. Pamersiel and his dukes are evil and false, and
not to be trusted. However, they can be commanded to
drive away other evil spirits who haunt any place or house.
The _Lemegeton,_ a GRIMOIRE, gives instructions for summoning Pamersiel and his dukes. The ritual must be done
in the most secret room of a house, or a hidden grove,
wood, or occult place. Other persons must not be able to
observe the ritual. The place should be airy. The spirits
can be summoned into a stone or glass and bound into the
objects. A crystal stone must measure four inches in diameter and be set on a table consecrated to King Solomon.
The SEAL of Pamersiel must be worn upon the breast.


_Seal of Pamersiel_ (AUTHOR’S COLLECTION)


**Pazuzu** Assyrian and Babylonian DEMON god of the
fi rst millennium B.C.E., who sends diseases, pestilence,
and plagues into households. Pazuzu has the feet of an
eagle, the paws of a lion, the head of a dog, the tail of a
scorpion, bulging eyes, and four wings.
Pazuzu rules the hot desert winds of Arabia that
wither and kill and is sometimes called upon to provide
protection against airborne diseases. Figures of the head
of Pazuzu were placed in windows facing outward to
ward off his own effects.
Pazuzu vanquished the childbirth demon LAMASTU to
the underworld. AMULETs of his head were worn around
the necks of pregnant women.
In William Peter Blatty’s novel _THE EXORCIST,_ Pazuzu
plays a role as a reawakened demon who possesses a girl,
Regan.


FURTHER READING:
Black, Jeremy, and Anthony Green. _Gods, Demons and Sym-_
_bols of Ancient Mesopotamia._ London: British Museum
Press, 1992.


**Pearce-Higgins, Canon John D.** Anglican clergyman
and spiritualist known for his “depossession” work.
Canon John D. Pearce-Higgins was former vice provost
of Southwark Cathedral in London, and one of the founders of the Anglican Church’s Fellowship for Psychical
and Spiritual Studies. He chaired its Psychic Phenomena
Committee. He was knowledgeable about psychology and
took care to rule out psychiatric disorders in cases that
seemed to involve spirit interference.
Pearce-Higgins preferred not to use the term _EXORCIST._
He said his religious service has no relation to the ideas
of binding and adjuring present in other Christian exorcisms. He did not damn the entity to eternal hellfi re,
believing the discarnate needs as much counseling and
help as the victim. In Pearce-Higgins’ view, even the most
intractable spirits may someday repent.
As did DR. CARL A. WICKLAND, Pearce-Higgins persuaded rather than forced possessing entities to leave their
living victims and enter the next realm of consciousness.
He disagreed with the orthodox Christian notion of evil
spirits and possessing DEMONs, stating that if the DEVIL
and his minions really tormented the living, then dualism, not monotheism, exists. The concept of Christian
demonic EXORCISM—to bind and place the Devil under
oath by the power of God, sending it to everlasting damnation—does not take into account the idea that some
people die but do not realize it. Pearce-Higgins preferred
to think that even the Devil is a FALLEN ANGEL, who, along
with human sinners, may be redeemed. In his view, the
possessing spirit needs as much help as the victim.
Many cases of possession are caused by souls confused
by the transition to the afterlife and thus earthbound, he
said. He argued for a more serious attitude toward spirit
POSSESSION and a gentle guiding of both the possessed and
the possessing spirit into better understanding of death



_**planoi**_ **197**


and afterlife. He believed that there are more haunted
people and haunted places than anyone realizes, because
of these earthbound souls.
Pearce-Higgins wrote a ritual to release earthbound
souls and send them to heaven, or the White Light. He
called the process “soothing” rather than exorcising.
He “soothed” or depossessed both people and places,
using the services of mediums. His ritual, a combination
of Anglican liturgy and special prayers, has been distributed worldwide to those in need.


**Phoenix** **(Phenix, Pheynix)** FALLEN ANGEL and the 37th
of the 72 SPIRITS OF SOLOMON. Phoenix reigns as a marquis in HELL with 20 LEGIONs of DEMONs. He appears as a
phoenix bird and sings sweetly in a child’s voice. It is
really a siren’s voice, and so the magician must take precautions not to be seduced by it. Upon command, Phoenix will assume a human shape and then speak on all
the sciences and deliver excellent poetry. He fulfi lls all
commands well. Phoenix has the futile hope that he will
return to the seventh throne in 1,200 years. He formerly
was in the angelic order of thrones.


**Pirichiel** DEMON and a wandering duke of the air.
Pirichiel has no dukes or princes under his command,
but he has dukes beneath him, each with 2,000 servants.
The spirits must be summoned at the right planetary
hour, and when they appear, they are good-natured and
obedient. The eight chief knights are Damarsiell, Cardiel,
Almasor, Nemariel, Menariel, Demediel, Hursiel, and
Cuprisiel.


**Pithom** In Jewish lore, a SERPENT DEMON summoned
for prophecy. Pithom is mentioned in the Talmud. The
demon is human in form, with his head resting on his
breast between his shoulders. He utters oracular pronouncements from his armpits or with his hands raised
and his head lying between his armpits.


_**planoi**_ In Greek lore, a type of DEMON that assaults
travelers and taunts them. _Planos_ (singular) means “vagabond” or “deceiver.”
According to JOHN CASSIAN, a father of the church in
the fourth century, most _planoi_ are tricksters, but some
attempt greater harm, including the incitement of bloodshed. In his work _Conferences,_ Cassian described the _pla-_
_noi_ as


. . . so seductive and sportive that, when they have taken
continual possession of certain places or roads, they
delight themselves not indeed with tormenting the passers by whom they can deceive, but, contenting themselves merely with laughing at them and mocking them,
try to tire them out rather than to injure them: while
some spend the night merely by harmlessly taking possession of men, though others are such slaves to fury and
ferocity that they are not simply content with hurting the


**198  possessed possessions**


bodies of those, of whom they have taken possession, by
tearing them in a dreadful manner, but actually are eager
to rush upon those who are passing by at a distance, and
to attack them with most savage slaughter: like those
described in the gospel, for fear of whom no man dared
to pass by that way. And there is no doubt that these and
such as these in their insatiable fury delight in wars and
bloodshed.


FURTHER READING:
Cassian, John. “Conference 7.” In _The Conferences of John_
_Cassian._ Translated and notes by Edgar C. S. Gibson.
Available online. URL: http://www.osb.org/lectio/cassian/
conf/book1/conf7.html#7.0. Downloaded February 3,
2008.


**possessed possessions** Objects attached by spirits.
Any object can become possessed by a spirit, which may
cause disturbances in an environment. The term _pos-_
_sessed possessions_ was coined by Ed Okonowicz, a Delaware paranormal researcher.
Objects can become possessed through a CURSE, magical spell, or use in magical rituals. Some objects seem to
take on personalities of previous owners. In lore, objects
can be used to imprison entities, such as King SOLOMON
did when he imprisoned the DJINN in vessels and rings.
Possessed objects can remain dormant and then become activated if brought into the right environment by
the right person. Problems include poltergeist disturbances; apparitions and dark, shadowy fi gures; demonic
INFESTATION; nightmares; illness; and so on.
Remedies include spiritual cleansing of the object and
premises, EXORCISM, or removal or destruction of the object. Usually the paranormal problems stop after remedial
measures are taken.


FURTHER READING:
Okonowicz, Ed. _Possessed Possessions: Haunted Antiques, Fur-_
_niture and Collectibles._ Elkton, Md.: Myst and Lace Publishers, 1996.
Okonowicz, Ed. _Possessed Possessions 2._ Elkton, Md.: Myst
and Lace Publishers, 1998.


**possession** The takeover and control of a person’s
mind and body by a DEMON, condemned soul, ghost,
spirit, or deity. There are different forms of possession;
most are not demonic. While possession is a universal
and ancient belief, the approaches to it differ widely. In
Christianity, possession is associated with malevolent
spirits under the direction of the DEVIL that threaten not
only a person’s health and life but his or her afterlife as
well.
Since ancient times, there have been beliefs that gods
and other spirits interfere in human affairs on a daily basis. The spirits may possess a person’s mind and/or body
and cause him or her to carry out certain acts for the possessing entity’s own purpose. While possession usually



is regarded as undesirable, some traditions hold that it
shows the favor of the gods. Mediums, channelers, and
trance prophets undergo a type of temporary and voluntary possession, in which they become a vehicle for discarnate entities to communicate through them. Another
type of voluntary possession is spirit, such as the Holy
Spirit or Holy Ghost experienced as a religious altered
state of consciousness.
Anything might be blamed on or credited to a possessing entity. Most possessions are temporary and end when
the goal of the possessing entity is accomplished, but
sometimes the entities present an ongoing problem that
requires stronger measures. If possession creates problems, remedies of EXORCISM, the expulsion or banishing
of the entity, are sought from a trained practitioner, such
as a priest, magician, or other expert. Some forms of possession are more psychiatric in nature, causing mental
disturbances and personality changes.


_Demonic Possession_
In demonic possession, a demon takes up residence in
a person’s body and infl uences or controls his or her
thoughts, words, and actions. A possessed person can
seem normal for periods of time and then exhibit bizarre,
uncontrolled behavior attributed to the demon. During the demonic episodes, the victim is entranced, and,
when they end, there is a transition period of a return to
normalcy.
Possessed persons usually are under the infl uence of
more than one demon. Unless they are exorcised, the demons cause extreme deterioration of health to the point
of death, sometimes by suicide.
According to Catholic theology, demons cannot possess a person’s soul, but they can infl uence a person to
take actions that jeopardize his or her status in the afterlife, so that the soul goes to HELL. Souls of the damned
already in hell are capable of possessing a living person
in much the same way as demons.


_Christian History of Demonic Possession_
There are few references to evil spirits in the Old Testament. In each case, the evil spirit was sent by God to punish and torment people. 1 Samuel 16:14–16 describes how
an indwelling evil spirit was sent by the Lord tormented
Saul, who was relieved when David played his harp:


Now the Spirit of the LORD had departed from Saul, and
an evil spirit from the LORD tormented him.
Saul’s attendants said to him, “See, an evil spirit from
God is tormenting you. Let our lord command his servants here to search for someone who can play the harp.
He will play when the evil spirit from God comes upon
you, and you will feel better.”


Demons and possession play a more prominent role in
the New Testament. The Gospels and Acts tell how JESUS
healed by casting out “unclean spirits,” a customary practice for healers at the time. Demons were believed to cause


_Asmodeus one of the principal demons in many cases of_
_possession_ (AUTHOR’S COLLECTION)


illness as well as their own torments. One who consulted
Jesus was a deranged man who was possessed by demons
who identifi ed themselves as LEGION, after the unit of Roman soldiers numbering 6,000. Seeing that their possession of the man was at an end, the demons begged Jesus
to send them into a nearby herd of swine, and he did. The
pigs went berserk and plunged over a cliff to their deaths,
taking the demons with them (Luke 8:30).
In no case in Scripture was a possessed person considered responsible for his or her condition on account of
sin. As with Legion, most of the cases cited involve problems and illnesses caused by the possessing spirits. Luke
9:38–43 describes a case of apparent epilepsy in a boy
who experiences convulsions believed to be caused by a
demon. Luke 11:14 describes a person who is rendered
mute because of a demon:


Jesus was driving out a demon that was mute. When the
demon left, the man who had been mute spoke, and the
crowd was amazed. But some of them said, “By Beelzebub, the prince of demons, he is driving out demons.”


Luke 13:10–13 tells of a woman who was crippled for
18 years by a demon:


On a Sabbath Jesus was teaching in one of the synagogues, and a woman was there who had been crippled
by a spirit for eighteen years. She was bent over and
could not straighten up at all. When Jesus saw her, he
called her forward and said to her, “Woman, you are set
free from your infi rmity.” Then he put his hands on her,
and immediately she straightened up and praised God.



**possession  199**


Faith makes a woman worthy of having her demonpossessed daughter exorcised in Matthew 15:21–28:


Leaving that place, Jesus withdrew to the region of Tyre
and Sidon. A Canaanite woman from that vicinity came
to him, crying out, “Lord, Son of David, have mercy on
me! My daughter is suffering terribly from demon-possession.”
Jesus did not answer a word. So his disciples came to
him and urged him, “Send her away, for she keeps crying
out after us.”
He answered, “I was sent only to the lost sheep of
Israel.”
The woman came and knelt before him. “Lord, help
me!” she said.
He replied, “It is not right to take the children’s bread
and toss it to their dogs.”
“Yes, Lord,” she said, “but even the dogs eat the
crumbs that fall from their masters’ table.”
Then Jesus answered, “Woman, you have great faith!
Your request is granted.” And her daughter was healed
from that very hour.


By the end of the New Testament period, demons
were equated with the wicked FALLEN ANGELS cast out of
heaven with LUCIFER. Early Christian theologians considered possession to be orchestrated by the Devil and carried out by the demons who served him. Demons plagued
the holy, such as saints, and fooled the innocent.
In the Middle Ages, demonic possession became a major concern of the church. Anyone found showing signs of
unusual behavior or change in personality was assumed
to be possessed by the Devil. During the Inquisition, possession became a heresy—a reason to be arrested, tried,
and, if found guilty, executed. Theologians said that the
Devil worked through the agency of witches; the practice
of WITCHCRAFT also became a heresy. Witches were accused of using black MAGIC or animal FAMILIARs to send
demons into people. Demons also preyed upon the weaknesses of people—their lust, greed, anger, and so forth—
to fi nd an entry point for possession.
Even eating certain foods, such as APPLEs, could result
in possession, for demons rode along into the body on the
food. The apple was considered a favorite demonic vehicle
because it was the fruit involved in the fall of Adam and
Eve. In 1585, the townspeople of Annecy, Savoy, France,
became alarmed over an apple that gave out a “great and
confused noise.” Believing it to be full of demons, they
pushed the apple into a river.
In 1614, the Catholic Church issued the _RITUALE RO-_
_MANUM_ to standardize procedures. Part of the _Rituale Ro-_
_manum_ was especially intended for demonic possession,
an all-out spiritual battle between the forces of good and
evil. Revisions have been made to the text since then, and
it continues in modern use. Only a priest, preferably one
who is trained in exorcism, can perform it. The Protestant
Reformation rejected the idea of demonic possession, although in the 16th and 17th centuries, there were famous


**200  possession**


possession cases, many in France, which served as exorcism power contests between Catholics and Protestants
to sway the faithful and win converts.
Demonic possession cases continue in present times.
Church attention to possession cases dropped in the 20th
century. In the 1970s, public attention was renewed by
William Peter Blatty’s novel and fi lm _The Exorcist,_ based on
a real case in 1949 (see ST. LOUIS EXORCISM CASE). The numbers of reported possession cases began to rise. A sharp
increase was seen at the turn of the 21st century, perhaps
in response to the 9/11 terrorist attacks on the World Trade
Center in New York City, and rising global fears over terrorism and war. The church increased the training of exorcists (see INTERNATIONAL ASSOCIATION OF EXORCISTS).
Catholic clergy dealt with most cases, but some Protestant and evangelical ministers perform varying types of
exorcism. Lay demonologists also investigate cases and
work with clergy in exorcisms, usually as assistants or
witnesses.


_Causes of Demonic Possession_
According to the Catholic Church, the chief causes of
possession are the following:


  - making a PACT with the Devil or demons

  - participating in occult or spiritualist rites, including
playing with divination devices such as a OUIJA [™] or
doing automatic writing

  - offering or dedicating a child to SATAN

  - being the victim of a witchcraft spell or CURSE


Engaging in these activities, as well as leading a deliberately sinful life, give demons the right and license to take
up residence, according to the church.
Mental illnesses such as schizophrenia and multiple
personality disorder are not considered to be caused by
demonic possession.
The church teaches that God allows possession to
happen for a variety of reasons:


  - to demonstrate the truth of the Catholic faith

  - to punish sinners

  - to confer spiritual benefi ts through lessons

  - to produce teachings for humanity


_Signs of Demonic Possession_
The Catholic Church defi nes the true signs of possession
as


  - displaying superhuman strength and levitation, often
accompanied by fi ts, convulsions, and contortions

  - having knowledge of the future or other secret
information

  - being able to understand and converse in languages
previously unknown to the victim

  - exhibiting revulsion toward sacred objects or texts


Exorcists develop discernment that enables them to
determine whether or not a person is truly possessed,



rather than suffering from mental illness or stress. A DEMONIAC’s eyes will be rolled back into his head and his
or her voice will be altered to an evil, mocking tone. The
person will scream insults, profanities, and blasphemies
at the exorcists and witnesses.
How a possessed person behaves depends on the type of
demon involved, and the exorcist’s skill at recognizing the
signs. There are three types of possessing demons, _clausus_
(Latin for shut), _apertus_ (Latin for open), and _abditus_ (Latin
for hidden). If a demon is _clausus,_ it can resist prayer for a
short time before eventually revealing its presence in an
entranced condition and rolled-back eyes. The possessed
person does not move or speak out but is still possessed.
If a demon is _apertus,_ it will keep the possessed person’s
eyes open and will laugh at and mock the exorcist, claiming that the person’s condition is only psychological.
An _abditus_ demon is capable of hiding deep within a
person’s interior and can show no signs for hours in an
exorcism.
In all cases, a possessed person will not recall his or
her behavior during possessed episodes.


_Stages of Demonic Possession_
Demonic possession can progress through stages:


  - INFESTATION, the actual entry point, when the
demon fi rst enters the victim and begins to exert an
infl uence in the environment, such as unpleasant
phenomena.

  - OPPRESSION or vexation, in which the victim weakens and makes unethical or immoral choices or
serious mistakes on vital matters. As oppression
worsens, the victim voluntarily yields control to the
demon, even though he or she knows it is alien to
his or her personality.

  - Full-blown demonic possession. The demon tries
to cause the victim to commit heinous acts, such
as murder or suicide. The victim’s appearance and
behavior alter in radical ways. A host of unpleasant
phenomena manifest: lewd and obscene acts and
thoughts; cursing and swearing; screaming in rage;
spitting, vomiting, and urinating; foul smells; horrible facial expressions; physical contortions; unusual
strength; speaking in tongues; prophesying; emaciation through rapid weight loss; levitation; and
so forth. If presented with holy objects or splashed
with holy water, a victim recoils.


_Remedies for Demonic Possession_
Exorcisms can be performed at any stage, and sometimes
the offending entity can be expelled before full possession
is reached. Some cases require repeated exorcisms and
last for years before a person is liberated. In addition to the
exorcism rites, the possessed person and his family must
pray and make an effort to regain a spiritual life. Once
demons are expelled, they stay out, but they can return if
invited back through a relapse of sin and behavior.


_Dangers of Demonic Possession_
Severely possessed people are in danger of dying (see
MICHEL, ANNELIESE). According to the church, if they
die before their demons are expelled, they are not necessarily condemned to hell. If they die in a state of grace,
they will go to heaven. Once a victim is dead, the demons depart.
Those present at an exorcism—the exorcists, assistants, and witnesses—are in danger of suffering possession from departing demons, who may seize an opportunity to occupy a new host. At the very least, the demon,
speaking through the victim, may hurl their secret fears
and vices in their faces. Exorcists and demonologists also
can suffer mishaps, such as strange accidents, while they
are working on cases. Good health and a virtuous life are
important defenses in dealing with possession cases.
Nonetheless, some untrained paranormal investigators, attracted by the danger, have involved themselves
in the fi eld, thus opening themselves and their families
to unpleasant problems. Exorcists stress that amateurs
should not meddle in possession.


_Possession of Animals_
In the Catholic tradition, animals have the potential to
become possessed, but reported cases are not common.
The best biblical example is that of Jesus driving demons
out of a man and into a herd of swine, which then commit
suicide by drowning themselves in the sea (Mark 5:1–13).
Animals that become possessed by demons act strangely
and may exhibit self-destructive behavior, such as running in front of vehicles. If a possessed animal dies or is
sacrifi ced, the demon departs.


_Possession by Djinn_
According to Islam, there are two principal causes of possession by DJINN, and both are forbidden by Allah. The
djinn can possess a person out of lewdness, desire, love,
capriciousness, trickster horseplay, and whim. It will
attack the weak, vulnerable, and insane; “under Satan’s
touch” describes madness. Sometimes possession of this
sort is permitted by the victim, but it is still forbidden.
Without permission, the possession becomes a grave offense of oppression, and the djinn must be rebuked and
informed that it has broken the laws of Allah.
In the second case, djinn may possess a person out of
revenge, if they feel they have been wronged or injured.
Humans may inadvertently urinate on them, pour water
on them, or kill them, causing the djinn to react by punishing the humans. In that case, the djinn should be informed
that the harm was accidental, and the djinn are not permitted to occupy the person’s home, property, or body.
In possession, djinn can make people speak in unintelligible languages, have supernormal strength, and run
unnaturally fast. The djinn will rain blows upon people
and make them have fi ts.
Minor djinn called _ZAR_ possess women and cause sickness, marital discord, and rebelliousness.



**possession  201**


_Other Demonic Possession outside of Christianity_
Beliefs in the ability of negative, interfering spirits to
possess people are universal. Views on possessing demons and their purposes vary, as do remedies against
them. In Hinduism, possession permeates every facet of
daily life. The victim is most often a woman, who attributes her personal problems—menstrual pain, barrenness, the death of children, miscarriage, abuse by
husbands or fathers, the husband’s infi delities—to the
intervention of evil spirits. Exorcism techniques include
blowing cow-dung smoke, pressing rock salt between the
fi ngers, burning pig excreta, beating the victim herself
or pulling her hair, using copper coins as an offering,
reciting prayers or mantras, and offering gifts of candy
or other presents.
In Japanese tradition, fox fairies cause similar negative conditions (see _HULI_ _JING; KITSUNE_ ). The spirits communicate their requirements for departure, usually offerings of special foods.
Elsewhere, negative spirits and even mischievous deities are held responsible for all bad things that happen.
Sometimes, the possessed victims gain social status by
becoming possessed, which entitles them to privileges,
attention, and gifts.


_Possession by the Holy Ghost_
Voluntary possession by the divine presence is accepted
in traditions of Christianity. The word _enthusiastic_ originally meant being fi lled with the Holy Ghost or Holy
Spirit, or the supreme state of oneness with God.
After the Crucifi xion and Resurrection of Jesus, on the
fi rst day of Pentecost (the date seven weeks after Passover,
in the Jewish calendar), the apostles became possessed
with the Holy Ghost. Acts describes how fl ames appeared
above their heads and they spoke in tongues previously
unknown to them. Speaking in unknown tongues, called
glossolalia, and other ecstatic communion with God characterized early Christian worship but by the Middle Ages
had come to signify the work of the Devil instead.
In modern Christianity, the Pentecostal movement
has revived interest in ecstatic religious practices. The
movement began on January 1, 1901, when a group of
worshippers at Bethel College, Topeka, Kansas, reportedly received the Holy Spirit. Members of Pentecostal
churches may speak in tongues, engage in long prayer revivals, perform faith healing, and even roll and writhe on
the fl oor as the spirit fi lls them.
Such voluntary and temporary possessions are a “religious altered state of consciousness.” Their phenomena
are similar to cases of demonic possession, in which the
possessed person exhibits rigidity of limbs, speaking in
foreign languages or tongues, dilation of pupils, visions,
insomnia, fasting, self-infl iction of pain, sensations of a
burning death, and catatonia. These states of consciousness can have 40-day cycles, imitating the 40-day withdrawal of Jesus into the desert.


**202  possession**


_Voluntary Spirit Possession_
In some non-Western cultures, including shamanic traditions, voluntary possession as a means to communicate
with spirits and deities serves as the centerpiece of religious worship and is used to obtain benefi cial help in
solving problems, divining the future, curing illness, and
restoring happiness and harmony in life. Possession by a
god shows the possessed to be worthy of the god’s notice
and protection.
In the Caribbean and South America and lands
where tribal Africans were taken to be slaves, worship
of the religions of their ancestors—now practiced as
Vodun, Santeria, candomblé, or Umbanda—involves
the possession of the faithful by the gods to obtain true
communion and protection. Black slaves transported to
Brazil by the Portuguese in the 1550s found their tribal
religion had much in common with the spiritual practices of Indian tribes along the Amazon River. Forced to
syncretize the worship of the gods, or _orishas,_ into the
veneration of Catholic saints to escape persecution, the
blacks continued to follow the old ways and rituals in
secret. By the time the slaves won their independence
in 1888, more than 15 generations of Brazilians—black,
white and Indian—had heard the stories of the _orishas_
and how their magical intervention had snared a lover,
saved a marriage or a sick baby, or eliminated a wicked
enemy.
Worshippers, entranced by rites of chanting and
drumming, are temporarily possessed or “mounted” by
a god or spirit, becoming the entity’s “horse.” They take
on that spirit’s personal characteristics, such as facial
expressions, body postures and gestures, preferences for
certain foods or colors, perfumes, patterns of speech, use
of profanity, smoking, and so forth.
Under possession, the worshipper may endure great
extremes of heat and cold, dance unceasingly for hours,
suffer from cuts and bruises with no pain, and even tear
off the heads of live chickens used for sacrifi ce with his
or her own teeth. Often the possessed issue prophesies
and deliver pronouncements about local affairs. The worshipper becomes the deity and is accorded all appropriate
rights and honors. Once possession subsides, the special
treatment ends and the worshipper resumes his or her
ordinary life.


_**Candomblé**_ Candomblé closely resembles the ancient Yoruban practices from Africa. The term _candomblé_ probably
derives from _candombe,_ a celebration and dance held by
the slaves on the coffee plantations. The fi rst candomblé
center was organized in 1830 in Salvador, the old capital
city of Brazil and now the capital of the state of Bahia,
by three former slaves who became the cult’s high priestesses. The slave women inherited the formerly all-male
ceremonial duties when the men spent their time in slave
fi eld labor. Also serving as mistresses to the white Portuguese, the women claimed the exercise of their magi


cal rites helped maintain their sexual skill and prowess.
These “Mothers of the Saints” trained other women, called
the “Daughters of the Saints,” ensuring that the men were
excluded from major responsibilities.
Candomblé ceremonies involve invocations to the
gods, prayers, offerings, and voluntary possession. Healing is emphasized. Devotees believe the moment of greatest spiritual healing occurs when a person becomes one
with his or her _orisha_ during initiation into the cult. Such
possession is often intense, requiring constant aid from
the other worshippers. The priest may beg the _orisha_ to
treat the initiate gently, offering a pigeon or other sacrifi ce to the _orisha_ in return for his or her mercy. The stronger the _orisha_ the more violent the possession.


_**Umbanda**_ Umbanda was founded in 1904 and has its
roots in Hinduism and Buddhism in addition to African
tribal religions. The teachings of spiritism—that communication with discarnate spirits is not only possible
but necessary for spiritual healing and acceptance of one’s
earlier incarnations—also plays a large part in the practices of umbanda.
The term _umbanda_ probably derives from _aum-gandha,_
a Sanskrit description of the divine principle. Umbanda
incorporates the worship of the Catholic saints with the
beliefs of the Brazilian Indians. The _orishas_ go by their
Catholic names and personae.
In addition to the _orishas,_ possessing entities include
the _exus_ and _pomba giras, caboclos, pretos velhos,_ and
_criancas._
The _exus_ are the spirits of the wicked and dangerous
dead and of suicides. Their female counterparts are the
_pomba giras._ Their light is diminished. They are sometimes equated with demons by outsiders, but their nature
is not evil and satanic, more that of a trickster.
The _caboclos_ are the spirits of dead Indians. They possess good herbal knowledge, pride, and strength and are
valued when decisiveness is needed.
The _pretos velhos_ are the spirits of dead Afro-Brazilian
slaves. They have a gentle nature and are good for personal matters and healing, especially concerning herbal
remedies.
The _criancas_ are the spirits of children who died between ages three and fi ve. They are consulted for personal
matters and healing.
Quimbanda, formerly called Macumba, involves black
magic in which lower spirits are contacted.


_**Vodun**_ Vodun entered the Caribbean islands of Jamaica
and Saint-Domingue, now divided into the nations of the
Dominican Republic and Haiti, with the millions of black
African slaves, encompassing members of the Bambara,
Foula, Arada (or Ardra), Mandingue, Fon, Nago, Iwe, Ibo,
Yoruba, and Congo tribes. Their religious practices perhaps fi rst amused white masters, but soon fearful whites
forbade their slaves not only from practicing their religion
but gathering in any type of congregation. Penalties were


sadistic and severe, including mutilation, sexual disfi gurement, fl aying alive, and burial alive. Any slave found
possessing a fetish (a fi gurine or carved image of a god)
was to be imprisoned, hanged, or fl ayed alive.
To save the blacks from the “animal” natures that they
were believed to have, masters baptized their slaves as
Catholic Christians. In front of whites, blacks practiced
Catholicism, but among each other, the gods of their ancestors were not forgotten. Rites held deep in the woods,
prayers transmitted in work songs, and worship of saints
while secretly praying to the gods preserved the old traditions while giving them a new twist.
The syncretic practices that evolved featured worship
rites in which voluntary possession was invited of the _loas_
or _mystères,_ the old gods and ancestral spirits. The priest
or priestess, called _houngan_ and _mambo,_ respectively,
acts as intermediary to summon the _loas_ and help them
to depart when their business is fi nished. The _houngan_
and _mambo_ receive total authority from the _mystères._ The
possessed lose all consciousness, totally becoming the
possessing _loas_ with all their desires and eccentricities.
Young women possessed by the older spirits seem frail
and decrepit, while the infi rm possessed by young, virile gods dance with no thought to their disabilities. Even
facial expressions change to resemble that of the god or
goddess. Although sacred, possession can be frightening
and even dangerous, causing mental imbalance and deterioration of health.


_**Santeria**_ Similar in practice to Vodun, Santeria centers
around the worship of the ancient African gods (mostly
Yoruban) who were blended with Catholic saints. _San-_
_teria_ is derived from the Spanish word _santo,_ or “saint”;
practitioners are called _santeros_ and _santeras._
The _orishas_ who possess worshippers have complex
human personalities, with strong desires, preferences,
and temperaments. When possessed, the devotees assume
the _orishas’_ supernatural characteristics, performing feats
of great strength, eating and drinking huge quantities
of food and alcohol, and divining the future with great
accuracy.
The _santeros_ wield enormous power, having knowledge that can change a person’s life either through their
own skill or by the help of the _orishas._ To use that power
for good or evil rests with the _santeros_ alone.


_Voluntary Possession in Mediumship and Channeling_
During the 19th century, belief in diabolical possession
declined in the West, while belief in spirit possession increased. Mediumship involves communicating with the
dead and other spirits. In physical mediumship, the medium allows a form of temporary possession to take place,
in which the spirits use the medium’s body and voice to
communicate directly. In mental mediumship, communication is impressed on a medium’s thoughts.
In order for the temporary possession to take place,
mediums enter into altered states of consciousness that



**possession  203**


range from dissociated states, in which they are fully
aware of what happens, to deep trance, in which they
have no awareness of events. Entranced mediums may
exhibit physical symptoms similar to religious altered
states of consciousness. Once the trance is ended, there is
a period of transition in the return to normal awareness.
Mediumship takes a physical and sometimes mental toll
and can adversely affect health.
Though mediumship is voluntary, it sometimes begins
as involuntary episodes in which spirits take over a person. Over time, a medium learns how to control spirit
access. There are many ways of inducing entranced states
for mediumistic possession, including drugs, fasting,
meditation, and prayer.
Channeling is essentially the same as mediumship and
is a newer term, usually applied to contact with highly
evolved human spirits or nonhuman spirits, angels, and
extraterrestrials, rather than the dead.
Religious critics of both mediumship and channeling
contend that the true identities of the possessing spirits
are demons intent on deception and demonic possession.
Catholics and others are counseled not to consult psychics and mediums.


_Voluntary Possession in Spiritualism and Spiritism_
Life everlasting for the spirit and the ability to contact
such spirits through mediums, proving their survival,
underlie spiritualism, a religious movement that began in
the mid-19th century and swept both sides of the Atlantic. It declined in popularity in the 20th century but still
continues today.
A central feature of spiritualism is communication
with the dead through mediums. One of the purposes of
mediumship is to validate the tenets of spiritualism: belief in an immanent God as the active moving principle
in nature, the affi rmation of the essential goodness of human beings, a denial of the need for salvation, and the
repudiation of HELL. Rather, the dead go to Summerland,
a place of perpetual summer where the departed spirits
spend eternity.
Spiritism evolved from spiritualism in the mid-19th
century. Its chief proponent was a French writer and physician named Hippolyte-Léon-Denizard Rivail, who knew
Latin and Greek and wrote under the pseudonym _Allan_
_Kardec._
Trained as a doctor, Kardec believed that certain illnesses have a spiritual cause and can be treated psychically through communication with spirit guides. Specifi cally, he said that persons suffering from epilepsy,
schizophrenia, and multiple personality showed signs
of spirit interference or possession, either from the dead
or from remnants of the patients’ own past lives. Kardec
theorized that within each person’s personality are what
he called “subsystems” of past lives inherited with each
new incarnation. Sometimes, these subsystems dominate
the present life, blocking out reality and controlling the


**204  possession**


body for extended periods. Successful treatment depends
not only on counseling and therapy but on communication with these spirits to understand their presence and
persuade them to depart the victim.
Kardec’s theories were fashionable in France for a
while but did not catch on in the rest of Europe. They
found enthusiastic audiences in Brazil.


_Possession as Physical or Mental Illness_
In ancient times, demons and spirits were held to be the
cause of diseases and illnesses, both physical and psychological. The oldest extant text on epilepsy, _On the Sacred_
_Disease,_ attributed to the Greek physician Hippocrates
(ca. 460–ca. 370 B.C.E.), but probably authored by several
of his students, states that bizarre emotions, behavior,
and sensations commonly believed to be due to demonic
possession were instead due to a brain disease. It is likely
that some cases of alleged demonic possession were either cases of epilepsy or of Tourette’s syndrome, a rare
neurological disorder.
According to Catholicism, the New Testament distinguishes between illness and possession, in descriptions
of Jesus both performing the casting out of unclean spirits _and_ healing the sick. However, some physicians and
medical professionals even into modern times have postulated demonic interference as a cause of certain health
problems.
Epileptic seizures are characterized by unconsciousness, violent behavior, vomiting, and visual, auditory,
and olfactory hallucinations that may seem supernatural.
Epileptics report feeling the presence of God, angels, or
other spirits, including the dead. They may smell terrible
stenches resembling brimstone or rotting fl esh. Tourette’s
syndrome, often misdiagnosed as schizophrenia, starts in
childhood and manifests with facial contortions, upward
eye rolling, bizarre growls, barks, and grunts, and verbal
outbursts of a sexual, blasphemous, or scatological nature—all characteristics of demonic possession.
Schizophrenia sufferers, who also experience altered
states of consciousness and various hallucinations, may
project fragments of their own personality as external
“demons” or spirits. A theory about multiple personality
sufferers, however, holds that the repression of a great
deal of hatred, common in the disorder, acts as a magnet
for evil infl uences. Obsession always represents an abnormal condition, and once one admits the existence of spirit
infl uence, the idea of spirit obsession cannot be ignored.
Severe physical or psychological trauma may so upset the
victim that a “window” in the mind opens, allowing spirit
infl uences to enter. In many cases of multiple personality,
some psychiatrists fi nd that only exorcism, perhaps simply invoking the Lord’s name, eliminates one or more of
the troubling personalities so that the patient can eventually become one person.
DR. JAMES HERVEY HYSLOP, an American psychologist
famous for his research of obsession cases, states in his
book _Contact with the Other World_ (1919) that if people be


lieve in telepathy, then invasion of a personality over distance is possible. And if that is true, he found it unlikely
that sane and intelligent spirits were the only ones able to
exert infl uence from beyond. Hyslop also stated that persons diagnosed as suffering from hysteria, multiple personality, dementia praecox, or other mental disturbances
showed, in his view, unmistakable signs of invasion by
discarnate entities. He called on medical practitioners to
take such situations into account during treatment.
The American psychiatrist Dr. M. Scott Peck, a graduate of Harvard University, claims that two of his patients
suffered from possession in addition to their other symptoms of multiple personality. In both cases, Peck found
the spirits to be evil, actively working to destroy the mind
of the host patients.
In _People of the Lie_ (1983), Peck describes these patients, their awareness from the beginning of an alien
presence, and the exorcisms that eventually cleared the
way for spiritual healing. When the demonic entities fi nally revealed themselves, the patients’ faces were completely transformed into masks of utter malevolence.
One patient became a SERPENT, with writhing body,
hooded reptilian eyes, and darting efforts to bite the
exorcism team members. But what really overwhelmed
Peck was not the performance but the feeling that a tremendous weight—an ageless, evil heaviness, or the true
Serpent—was in the room. He reports that everyone
present felt such a presence, only relieved when the exorcism succeeded.
Peck’s experiences have corroborated those of the
California psychiatrist Dr. Ralph Allison, trained at the
University of California at Los Angeles School of Medicine and Stanford Medical Center. According to Allison,
some cases of multiple personality may be the result of
spirit possession, both nonthreatening and demonic.
His controversial book _Minds in Many Pieces_ (1980)
discusses some of these patients and the inexplicable
paranormal occurrences surrounding them. At least one
personality in each patient—sometimes the primary but
usually a secondary one—displayed striking psychic
abilities.
One case cited by Allison was that of a young man
who began hearing a voice in his head after being struck
on the head by a heavy object. He had convulsive seizures that could not be explained neurologically. The
voice told him he was about to die. Under hypnosis, the
voice identifi ed itself as the Devil and said it had entered
the man when he was on military duty in Japan. The
man had rushed into a burning house to rescue someone
and was blown out by an explosion. The Devil entered
him at that time and was the cause of all his physical
and mental problems. Allison consulted a religious expert, who opined that the spirit was not the Devil but a
stupid but evil entity who thought it was the Devil. He
performed an exorcism, and the man was relieved of all
symptoms.


In the 1920s and 1930s, Dr. Titus Bull, a well-respected
physician and neurologist in New York City, treated many
of his patients spiritually as well as physically. With the
assistance of a medium, Mrs. Carolyn Duke (a pseudonym), Bull claimed to treat and sometimes cure schizophrenics, manic-depressives, and alcoholics. As had his
predecessor DR. CARL A. WICKLAND, a pioneer in the spiritual exorcism of unwanted spirits as treatment for mental disorders, Dr. Bull believed that the possessing spirits
were not necessarily evil but merely confused. With help
from either the doctor or other spirits, the entities could
pass on to their proper plane, leaving the victim in peace
and fi nding happiness themselves. On the basis of his experiences, Bull found that spirits enter the victim through
the base of the brain, the solar plexus, or the reproductive
organs. He also postulated that pains suffered by the living might be pains produced by the obsessing dead spirit,
especially if that spirit suffered in life.


FURTHER READING:
Blai, Adam. “Demonology from a Roman Catholic Perspective.” Available online. URL: http://www.visionaryliving.
com/ghosts.html. Downloaded August 14, 2006.
Crabtree, Adam. _Multiple Man, Explorations in Possession and_
_Multiple Personality._ New York: Praeger, 1985.
Ebon, Martin. _The Devil’s Bride, Exorcism: Past and Present._
New York: Harper & Row, 1974.
Eliade, Mircea. _Shamanism._ Princeton, N.J.: Princeton University Press, 1964.
Fortea, Fr. José Antonio. _Interview with an Exorcist: An Insid-_
_er’s Look at the Devil, Diabolic Possession, and the Path to_
_Deliverance._ West Chester, Pa.: Ascension Press, 2006.
Goodman, Felicitas D. _The Exorcism of Anneliese Michel._
Oreg.: Garden City, N.Y.: Doubleday, 1981.
———. _How About Demons? Possession and Exorcism in the_
_Modern World._ Bloomington: Indiana University Press,
1988.
_Ibn Taymeeyah’s Essay on the Jinn (Demons)._ Abridged, annotated and translated by Dr. Abu Ameenah Bilal Philips.
New Delhi: Islamic Book Service, 2002.
Kapferer, Bruce. _A Celebration of Demons._ Bloomington: Indiana University Press, 1983.
Kelly, Henry Ansgar. _The Devil, Demonology, and Witch-_
_craft: The Development of Christian Beliefs in Evil Spirits._
Eugene, Oreg.: Wipf & Stock, 1974.
Martin, Malachi. _Hostage to the Devil._ New York: Harper &
Row, 1987.
Oesterreich, T. K. _Possession: Demonical and Other among_
_Primitive Races, in Antiquity, the Middle Ages and Modern_
_Times._ New Hyde Park, N.Y.: University Books, 1966.
Peck, M. Scott. _Glimpses of the Devil: A Psychiatrist’s Personal_
_Accounts of Possession, Exorcism and Redemption._ Detroit:
Free Press, 2005.
———. _People of the Lie._ New York: Simon & Schuster, 1983.
Wickland, Carl. _Thirty Years among the Dead._ 1924. Reprint,
N. Hollywood, Calif.: Newcastle, 1974.
Wilkinson, Tracy. _The Vatican’s Exorcists: Driving Out the Devil_
_in the 21st Century._ New York: Warner Books, 2007.



**Procel  205**


Zaffi s, John, and Brian McIntyre. _Shadows of the Dark._ New
York: iUniverse, Inc., 2004.


**Prince of Darkness** Title given to SATAN and BELIAL. In
the Dead Sea Scrolls, Belial is appointed by God to corrupt and to serve as “the prince of the dominion of wickedness.” He is followed by the children of falsehood. The
Prince of Darkness also is the Angel of Death.


_**Prince of Darkness**_ **(1987)** Horror fi lm written and
directed by John Carpenter, about the attempt of SATAN
to release the ultimate evil into the world. In writing the
script, Carpenter sought to merge the idea of evil with
the physics of matter and antimatter. The fi lm is regarded
as one of the creepiest good-versus-evil horror fi lms.
Donald Pleasance stars as Father Loomis, who, with
other priests, has discovered a mysterious large glass
cylinder in the basement of an abandoned church in Los
Angeles. The cylinder contains a swirling green liquid.
Loomis invites a college professor, Howard Birack (Victor Wong), to investigate. Birack arrives with a team of
students, who tackle the problem via physics. They learn
from a text that the liquid is actually Satan himself, and
he is the son of an even more evil force, an anti-God, who
is trapped in another dimension. If released from the cylinder, Satan will seek an interdimensional portal to draw
his father through into the world.
The liquid begins spilling out of the cylinder, enabling
Satan to take POSSESSION of the students one by one. Once
possessed, they turn on the others. There are swarms
of insects. The students are prevented from fl eeing the
church, which comes under siege by an army of possessed
people outside. In addition, they share a chilling dream, a
warning sent back in time from the year 1999, in which a
fragment of video shows a dark fi gure emerging from the
church. A voice repeats, “Warning, this is not a dream.”
One possessed student tries to draw the anti-God
through a MIRROR portal, but the mirror is too small and
the attempt fails. The student fi nds a larger mirror and
begins to draw the hand of Satan’s father through it. He
is tackled by Catherine Danforth (Lisa Blount), another
student, and both fall into the mirror and the portal. The
priest shatters the mirror, trapping everyone, including
the satanic Father, inside.
The evil is dispelled. The possessed students die, the
unpossessed recover, and the possessed crowd disperses.
Later, Danforth’s lover, Brian Marsh, also one of the
investigators (Jameson Parker), has the recurring dream
again, except that the dark fi gure that emerges from the
church is recognizable as a possessed Danforth. Still
dreaming, he rolls over in bed to fi nd Danforth in the form
of Satan lying beside him. He awakens screaming and goes
to his bedroom mirror, touching it as the fi lm ends.


**Procel** **(Crocell, Pucel)** FALLEN ANGEL and 49th of the
72 SPIRITS OF SOLOMON. Procel is a duke who appears in


**206** _**Processus Sathane**_


the form of an ANGEL. He speaks mystically of hidden
and secret things and teaches geometry and the liberal
sciences. Upon command, he will make a commotion
and make the sound of roaring water. He also warms
waters and tempers thermal spring baths. Before his fall,
he was in the angelic order of powers. He rules over 48
LEGIONs of DEMONs.


_**Processus Sathane**_ Devil’s advocate drama in which a
representative of SATAN appeals to God for his right to
lead humanity astray. The _Processus Sathane,_ or “play of
Masscheroen,” as it is also known, dates to the 12th century, a time when mariolatry, or devotion to the Blessed
Virgin Mary, was at a peak.
The earliest known version of the _Processus Sathane_
dates to 1260 in Jacob van Maerlant’s _Merlijn,_ a translation of Robert de Boron’s _Merlin._ The original form of the
_Processus Sathane_ was that of a debate. Over time, citations from canonical law were added. It was produced as a
pageant by the 14th century in a variety of languages.
The general story line is as follows:
Now that mankind can be forgiven for sins, Satan and
his DEMONs worry that they will be cheated out of their
right to tempt people into sin. The devils decide to elect a
representative to go to the Court of Heaven to plead their
case. Masscheroen, the elected one, asks God to summon mankind before the court and plead against him.
God agrees, deciding that Good Friday shall be the day.
Masscheroen objects, but God assures him that he will be
given dispensation.
Masscheroen appears early on Good Friday and susses
out the court for the best place to make his case as the accuser. He is armed with the Bible for reference. Nothing
happens—no representative of the accused arrives—and,
by noon, Masscheroen is impatient. God tells him to have
patience. Masscheroen snaps, “I have spent all this day
in the kingdom of justice, but there is no justice.” God
adjourns court until the following day.
Meanwhile, Mary fi nds out about the situation and offers herself as the advocate of humankind. The next day,
she arrives in court with a retinue of ANGELs, patriarchs,
and prophets, much to Masscheroen’s dismay. Mary sits
at the side of JESUS, the judge. Masscheroen protests, but
Mary is allowed to remain.
Masscheroen pulls out his Bible and reads a verse God
spoke to Adam and Eve: “This thou shalt know: thou
mayest eat from all the fruits except this one and thou
shalt regret the hour thou eatest thereof, for thou shalt die
the one after the other.”
Masscheroen demands that these words be executed at
all times. Mary counters that the DEVIL is guilty of falsehood for beguiling Adam and Eve, and she blames him for
the Fall. Masscheroen is laughed at by the court.
He says that offenses should be punished even if there
is no accuser. Mankind sinned publicly, and neither he,
Masscheroen, nor Mary can have any bearing on the case.



This worries Mary, and she makes a compassionate
appeal to the court. She tears off her clothes and exposes
her breast, reminding Jesus how she bore and fed him.
Weeping, she asks him to choose between her and Masscheroen. Jesus denies Masscheroen.
Masscheroen replies: “Flesh and blood have counseled
thee and not the justice of heaven. I knew this would happen. It is hard to have the Judge’s mother as opponent.”
But he does not give up and refi gures his strategy. He
advocates dividing up mankind. He should get the lion’s
share, for good people are only a mustard seed.
Mary answers by addressing Jesus, “This was done long
ago, when thou didst hang on the cross, and bought mankind. We shall, therefore, have no further weighing.”
Masscheroen roars in fury. He demands two advocates, and Justice and Truth are given to him. The angels
advise Mary to choose advocates, and she selects Mercy
and Peace. The four advocates continue the debate. Eventually, all four side with Mary, and Masscheroen makes a
humiliating retreat.


FURTHER READING:
de Bruyn, Lucy. _Woman and the Devil in Sixteenth-Century Lit-_
_erature._ Tisbury, England: Bear Book/The Compton Press,
1979.


**Psellus, Michael** **(1018–ca. 1078)** Byzantine scholar,
philosopher, author, and statesman, who undertook a
classifi cation of DEMONs in his work _On the Work of_
_Demons._
Michael Psellus was born in Constantinople, where he
rose to prominence in the royal court as a lawyer and philosopher. He became imperial secretary under Emperor
Michael V in 1041–42. He taught philosophy at the Academy at Constantinople, where he advocated the ideas of
Plato over those of the more popular Aristotle.
Psellus’ book _On the Work of Demons_ was translated
into Latin by Marsilio Ficino, and then into Italian by a
mid-16th-century scholar. He said the DEVIL was the artifi cer of all evils, the lord of subcelestial things, and the
counterpart to God.
In the Neoplatonic view, demons were more like the
Greek _DAIMONES,_ morally ambivalent intermediary beings
rather than FALLEN ANGELS. Psellus’ demonic classes are


  - _leliouria,_ shining or glowing ones who live in the
ether, a rarifi ed sphere beyond the Moon

  - _aeria,_ demons of the air below the Moon

  - _chthonia,_ demons who live on the land

  - _hydraia_ or _enalia,_ demons who live in the water

  - _hypochthonia,_ demons who live beneath the earth

  - _misophaes,_ blind and nearly senseless demons who
hate the light and live in the lowest parts of HELL


Demons swarm everywhere. Higher demons act on
the intellect, imagination, and senses, and lower demons
are animalistic, causing disease and bad luck and engag

ing in POSSESSION. Lower demons can speak, and they utter false prophecies.
Demons can be repelled by sacred words and objects
in Christianity, Psellus said, and by holy women and men,
who can cause them great pain.


**Purson** **(Curson)** FALLEN ANGEL and 20th of the 72
SPIRITS OF SOLOMON. Purson once was in the angelic



**Purson  207**


order of virtues and partly in the order of thrones. In
HELL, he is a great king. He appears as a lion-headed
man, riding on a bear and carrying a viper. He is preceded by many trumpeters. Purson hides and reveals
treasure; discerns the past, present, and future; provides
good FAMILIARs; and gives true answers about matters
both human and divine. He commands 22 LEGIONs of
DEMONs.


_**rabisu**_ A type of Babylonian DEMON who lurks at the
thresholds of homes, waiting to attack humans. _Rabisu_
means “the ones that lie in wait.”
The _rabisu_ were deeply feared in Babylonian times. Inverted bowls inscribed with magical charms were placed
at the corners of foundations in an effort to trap and contain them. (See INCANTATION BOWL.) An ancient inscription about them says that doors and bolts will not stop
them. They can glide into doors as SERPENTs do and enter
through windows as the wind does. _Rabisu_ also perch on
rooftops waiting to devour newborn infants.
Not all _rabisu_ are evil; some are good.
See _BAR_ _EGARA._


**Rais, Gilles de.** See GILLES DE RAIS.


**rakshasas** The most powerful and numerous DEMONs
of the Indian underworld, feared as cannibals, vampires,
night stalkers, assassins, “dark faces,” and biters. _Rak-_
_shasa_ means “to guard” and refers to the demons’ task of
guarding the elixir of immortality found on the fl oor of
the ocean.
The _rakshasas_ are ruled by RAVANA and live on the
island of Lanka. They haunt burial grounds, reanimate
dead bodies, and cannibalize people. They have a multitude of grotesque shapes, with the heads of SERPENTs or
animals, two to four crooked legs, and long sharp teeth.
Some are beautiful, however, and go about in magnifi cent clothing.



**Ranfaing, Elizabeth de** See NANCY POSSESSION.


**Raum** **(Raym)** FALLEN ANGEL and 40th of the 72 SPIRITS
OF SOLOMON. Raum is an earl who appears as a crow but
will shift to human form when commanded to do so. He
steals treasure, even from kings, and carries it anywhere.
He destroys cities and the dignities of men. Raum also
discerns the past, present, and future and makes friends
and enemies love each other. Before his fall, he was in
the angelic order of thrones. He governs 30 LEGIONs of
DEMONs.


**Ravana** Powerful Indian DEMON who is lord and master of the fearsome _RAKSHASAS._ Ravana’s parents are Visravas and Nikasha, descendants of the fi rst demons
created. Ravana is equal in stature to SATAN. He and his
hordes of demons live on the island of Sri Lanka (formerly Ceylon).
Ravana has 10 heads, 20 arms, copper-colored eyes,
bright teeth, and a huge form. His body is covered with
the scars of battle wounds. He can stand as tall as a mountain and with a single look stop the Sun and Moon in their
paths. He breaks all laws and ravishes any woman of his
choice. He has a regal bearing.
The _Ramayana_ tells a great deal about Ravana. The
city of Lanka, solid gold, was built by Visva-Karma for
Ravana’s half brother, Kuvera. Ravana overthrew him and
stole his magical chariot, which he uses to leave the island and stir up trouble in the world.



**208**


Ravana has a trickster side to him. He spent years in
penance to Brahma, then forced the great god to repay
him by making him invulnerable to all the gods. Then
he declared war on the gods, who could not defeat him.
He captured many of them, forcing them into servitude
on Lanka. Eventually they escaped and plotted their
revenge.
Ravana went next to Siva and did penance, hoping for
the favor of immortality. He stood on one of his heads for
1,000 years. Siva was unmoved. Ravana cut off the head
and stood on another one for 1,000 years. This went on
until Ravana had exhausted all of his heads, and it seemed
that he would have to cut off the last one. Siva at last
granted Ravana immortality, the most beautiful woman
in the world, and the sacred phallus, Atmalingham, for
his mother. The boons were short-lived, however, for Siva
tricked Ravana on his return to Lanka and forced him to
return all the favors.
Ravana declared war on the gods again. Still unable to
defeat him because of his invulnerability, they appealed
to Vishnu for help. Vishnu cut himself into quarters, each
of which became mortal. The strongest and purest was
Rama, who had the power to kill Ravana.
Ravana kidnapped Rama’s wife, Sita, and imprisoned
her on Lanka. He threatened to eat her unless she agreed
to marry him. Sita held him off long enough for Rama to
build a bridge to Lanka, where Rama engaged in battles
with Ravana. Finally, Rama shot an arrow clean through
the demon, killing him.


**Raysiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Raysiel serves under DEMORIEL and rules as a king
in the north, attended by 50 dukes during the day and 50
more at night. Each duke has 50 servants. The daytime
demons are good-natured; the nighttime demons are evil,
stubborn, and disobedient. The 16 major dukes of the
day are Baciar, Thoac, Sequiel, Sadar, Terath, Astael, Rarnica, Dubarus, Armena, Albhadur, Chanael, Fursiel,
Baetasiel, Melcha, Tharas, and Vriel. The 14 of the night
are Thariel, Paras, Arayl, Culmar, Lazaba, Aleisi, Sebach,
Betasiel, Belsay, Morael, Sarach, Arepach, Lamas, and
Thurcal.


**Remy, Nicholas** **(Nicholas Rémy, Remigius)** **(1530–**
**1616)** French lawyer, demonologist, and witch hunter.
Nicholas Remy claimed to have sent 900 witches to their
deaths over a 15-year period in Lorraine, France. Remy’s
book, _Demonolatry,_ served as a leading guide for witch
hunters.
Remy was born in Charmes to a Roman Catholic family of distinguished lawyers. His father was mayor of
Charmes. He followed the family tradition and studied
law at the University of Toulouse. He practiced in Paris
from 1563 to 1570, when he was appointed lieutenant
general of Vosges, fi lling a vacancy created by his retiring uncle. He held chairs in law and literature at several



**Remy, Nicholas  209**


French universities. Remy also was a historian and poet
and wrote several works on history. He was married and
had “numerous” children, including three sons.
As a youth Remy had witnessed the trials of witches,
which shaped his later opinions that witches were thoroughly evil and must be exterminated. He believed that
France was riddled with secret covens of witches plotting
malicious acts in league with DEMONs and the DEVIL. He
even believed that everything unexplained and not normal is in the “cursed domain of demonology.”
In 1575, Remy was appointed secretary and privy
councillor to Duke Charles III of Lorraine and went to
live in Nancy. The duke also made him a provost of Nancy.
There were four to six provosts, and they constituted a
ducal court that judged all criminal cases, including
those involving sorcery and witchcraft. Remy was zealous in pursuing the latter cases and, if he could not judge
them himself, had detailed reports submitted to him. He
earned the title of “scourge of the witches.” His dedication impressed the duke, who conferred a noble title upon
him as a reward.
In 1582, Remy took up his own personal crusade
against witches in greater earnest. Several days after refusing to give money to a beggar woman, his eldest son
died. Remy was convinced the woman was a witch and
successfully prosecuted her for bewitching his son to
death. He controlled all the courts within his jurisdiction and ordered all the magistrates to prosecute witches.
He even took to the road himself to make certain that
his orders were followed. No village was too small for his
inspection.
As did his contemporary Jean Bodin, Remy believed
in Devil’s PACTs, wild SABBATs, and _malefi cia_ against
people and beasts. He believed fantastic stories about
demons raising mountains in the blink of an eye, making rivers run backward, extinguishing the stars, and
making the sky fall. As did Bodin and other authorities,
he advocated the torture of witches and their execution
by burning.
In 1592, after a decade of prosecuting witches, Remy
retired to the countryside to escape the plague. There, he
compiled _Demonolatry,_ which was published in 1595 in
Lyons. The book is divided into three parts: a study of SATANISM, accounts of the activities of witches, and Remy’s
conclusions, based on confessions and evidence obtained
in the 900 trials.
Remy discussed the powers, activities, and limitations
of demons. He asserted that witches and demons were inextricably linked. He described witches’ black magic and
spells, the various ways in which they poisoned people,
and their infernal escapades with demons and the DEVIL.
Demons prepared ointments, powders, and poisons for
witches to use against human beings and beasts.
He devoted much space to describing satanic pacts and
the feasting, dancing, and sexual orgies that took place at
sabbats. He described how the Devil drew people into his


**210  Revelation**


service, fi rst with cajoling and promises of wealth, power,
love, or comfort, then with threats of disaster or death,
such as the following:


At Guermingen, 19th Dec., 1589, Antoine Welch no
longer dared oppose the Demon in anything after he
threatened to twist his neck unless he obeyed his commands, for he seemed on the very point of fulfi lling his
threat. . . . Certainly there are many examples in pagan
histories of houses being cast down, the destruction of
the crops, chasms in the earth, fi ery blasts and other
such disastrous tempests stirred up by Demons for the
destruction of men for no other purpose than to bind
their minds to the observance of some new cult and to
establish their mastery more and more fi rmly over them.
Therefore we may fi rst conclude that it is no mere
fable that witches meet and converse with Demons in
very person. Secondly, it is clear that Demons use the
two most powerful weapons of persuasion against the
feeble wills of mortals, namely, hope and fear, desire and
terror; for they well know how to induce and inspire
such emotions.


Remy believed that ghosts of the dead could not remain on Earth and could not be summoned from the
grave through necromancy. Such entities, he said, were
demons masquerading as souls of the dead, and he cited
similar statements by St. Justin Martyr, one of the early
fathers of the church. Remy said the body is completely
dissolved by death and cannot be reconstituted in any
way. Ghosts were in reality “foul and unclean spirits” inhabiting “stinking corpses.”
Remy’s claim of sending 900 witches to their deaths
cannot be corroborated by existing records; he cites only
128 cases himself in his book. Nevertheless, his arguments impressed others as reasoned and beyond refute.
_Demonolatry_ was an immediate success and was reprinted
eight times, including two German translations. It became a leading handbook of witch hunters, replacing the
_MALLEUS MALEFICARUM_ in some parts of Europe.
Remy continued in the service of the duke until his
death in Charmes in April 1612, secure in the righteousness of his work.


FURTHER READING:
Finlay, Anthony. _Demons! The Devil, Possession and Exorcism._
London: Blandford, 1999.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**Revelation** The last book of the New Testament,
which portrays a fi nal confl ict between the forces of
good and evil. Also called the book of the Apocalypse
and the Apocalypse of John, Revelation portrays the Second Coming of Christ, the fi nal triumph of the kingdom
of God, and the destruction of all evil. The opening
verse presents the book’s title as meaning either “the



_Revelation_ (© RICHARD COOK)


revelation that Christ possesses and imparts” or “the
unveiling of the person of Christ.” It is a message sent
by God through the celestial Jesus to an angel and then
to the author, John.
Revelation is the only book of the New Testament
whose character is exclusively prophetic. The text has
been the subject of criticisms and commentaries for centuries and was even controversial in the early times of
Christianity.
The book offi cially became part of the Christian
canon by the fourth century C.E. The identity of the author, John, an exile on the island of Patmos, remains in
doubt. Even some of the church fathers assumed he was
John the Evangelist, the author of the Gospel of John. It is
more likely that the text was written by various authors
who blended Christian and Jewish symbolism.
There are four main schools of interpretation of the
book. The preterists (from the Latin term _praeter,_ meaning beyond or past) hold that the book tells the story of
the contemporary condition of the state of Rome and the
church, told in a mystical code that hides the meaning
from hostile pagans. Those of the historical school hold
that the symbolic form tells the story of the entire historical life of the church, not just its contemporary condition.


The futurists hold that some passages refer to the contemporary scene, and some to the return of Christ at the end
of time. The symbolic school sees the book as a dramatic
picture of the war between good and evil, which exists in
varying degrees in every historical age.
The four great visions presented in Revelation are
each introduced with the phrase “in the spirit,” near the
beginning of the fi rst, fourth, seventh, and 21st chapters.
Each of the four visions presents the seer in a different
location, each paints a distinctive picture of Christ, and
each advances the previous vision.
The book is written in three parts. Part 1 features
letters addressed to seven of the groups of Christians of
the Roman province of Asia. The letters of the churches
(chapters 1–3) are thought to have originally existed as
a separate text. They depict Christ’s continuing relationship with his followers. The seven local churches may
have been chosen to represent successive periods in the
life of the church as a whole.
Part 2 features the visions of judgment and the victory of God over the forces of evil. By extensive use of the
number 7 and other mystical numbers and symbols, the
book foretells (or “reveals”) a violent end of the world.
First, seven seals are broken on a scroll that reveal visions
of what is to come.
The fi rst four seals reveal the Four Horsemen, often
called the Four Horsemen of the Apocalypse. These are
symbols of the evils to come at the Second Coming: a
white horse (conquest), a red horse (war), a black horse
(famine), and a pale horse (plague).
The fi fth seal concerns the vengeance of the saints,
who have been “killed on account of the Word of God.”
They are given white robes and told to be patient a little
longer while more of their fellow servants and brothers
will be killed.
The sixth seal reveals a cosmic catastrophe caused by
the “wrath of the Lamb.” There is a violent earthquake,
the Sun goes black, the Moon turns red as BLOOD, and
stars fall from the sky. All the people of the earth, including the mighty, hide.
The seventh seal tells how ANGELs are ordered to
wreak destruction upon the land, to strike and kill everyone save for 144,000 people marked with a cross on
their foreheads. The angels blow their trumpets, and the
earth burns, the seas turn to blood, fi re falls from the
sky, and water turns to wormwood. One-third of everything, including the celestial bodies, is destroyed. The
Abyss opens and belches smoke and pours out locusts
with scorpion tails upon the earth, demonic forces that
torture people.
Signs appear in heaven: a woman clothed with the Sun
and standing on a crescent Moon, who gives birth to a
boy who is taken into heaven; and a seven-headed red
dragon with 10 horns and crowns of coronets. A war—
Armageddon—breaks out in heaven. Michael and his an


**Revelation  211**


gels attack the dragon, known as the DEVIL or SATAN, who
fi ghts back with his own army of DEMONs. The satanic
forces are defeated, driven out of heaven, and hurled to
the earth. But it is not yet the end for evil, for Satan rises
anew as beasts from the land and sea. The beast that rises
out of the sea is like a leopard with bear paws and a lion’s
mouth, and the dragon’s seven heads and 10 horns. The
beast that emerges from the earth has two horns like a
lamb and makes noise like a dragon.
The beast worshippers are marked with the number
equivalent to its name, 666 (see SIX-SIX-SIX), while Jesus and his special 144,000—those who will ascend to
heaven—are marked with the name of God. An angel
warns that beast worshippers will be condemned to eternal torture and punishment (HELL). The faithful are exhorted to fear God and glorify him.
God’s wrath has not ended, however. Seven angels
unleash seven plagues upon the earth, including demon
spirits who look like frogs and are able to work miracles.
The whore of Babylon, the “mother of all the prostitutes
and all the fi lthy practices on the earth,” appears riding
the Satanic seven-headed, 10-horned beast. The dead are
summoned to the throne of God and are judged.
Part three features a vision of heaven. John is taken
to a high mountain, where he looks down on the perfect
holy city of Jerusalem, constructed on the number 12.
God and the Lamb are in radiant glory. There are a river
of life and trees of life. John sees a new heaven and a new


_Revelation_ (© RICHARD COOK)


**212  Rimmon**


Jerusalem. Creation is made anew. The book concludes
with a call to all those who listen to “come.”
The immediacy of the Last Day is a belief of many
Christian groups. Even the fi rst-century Christians
interpreted the New Testament, especially the closing two
verses of Revelation, to mean these events were to happen
in their lifetime. St. Augustine believed that the Second
Coming of Christ would happen in the year 1,000. Ever
since, some religious leaders have prophesied a specifi c
time for the fi nal day.


_Possession by the Apocalypse Archetype_
The Apocalypse presented in Revelation is deeply embedded in the Western collective psyche as an archetype,
one capable of possessing people and dramatically infl uencing their behavior, according to the Jungian analyst
Edward F. Edinger. Such individuals become religious
zealots and exhibit the traits of both criminals and the
insane, Edinger said. Two notable examples of “possession by Apocalypse archetype” he cited are David Koresh
and the Heaven’s Gate cult.
Koresh, born in 1959 as Vernon Howell, became convinced that God had revealed to him total understanding
of Revelation. He identifi ed himself with the “apocalyptic
Lamb” and established a cult in Waco, Texas, the Branch
Davidians, ruling it with an iron hand. In 1993, the compounded was raided by federal agents of the Bureau of Alcohol, Tobacco and Firearms and was set on fi re. Koresh
was among those killed in the blaze.
Heaven’s Gate, under the leadership of Marshall Applewhite and Bonnie Nettles, believed in the coming end
of the world as described in Revelation and thought that
they and their followers would be martyred by the beast
of the abyss and would ascend to heaven. Applewhite
and Nettles had identifi ed themselves since 1972 with
the “two witnesses” described in Revelation 11, the two
lampstands and two olive trees in attendance to the Lord,
who would prophesy for 1,260 days.
Nettles died of cancer in 1985. By 1997, the group
grew tired of waiting for biblical martyrdom and contemplated provoking the government to speed events along.
They also believed that the resurrection cloud described
in Revelation would manifest as a UFO or spaceship full
of aliens. The appearance of the comet Hale-Bopp in 1997
was seen as a sign that Nettles was approaching in a ship
behind the comet to collect her fl ock for the Rapture to
heaven. The entire group of 39 persons committed mass
suicide by drinking poison.


FURTHER READING:
Edinger, Edward F. _Archetype of the Apocalypse: A Jungian_
_Study of the Book of Revelation._ Chicago: Open Court,
1999.


**Rimmon** FALLEN ANGEL. _Rimmon_ means “exalted” or
“roarer” in Hebrew. Originally, Rimmon was an Aramaic
deity and Syrian idol. In Babylonian and Semite lore, he



was the god of thunder and storms. As a DEMON, he is
infernal ambassador to Russia.


_**Rituale Romanum**_ Catholic priest’s service manual
that includes the only formal EXORCISM rites sanctioned
by an established church. First written in 1614 under
Pope Paul V, the _Rituale Romanum_ remained untouched
until 1952, when two small revisions were made in the
language. More revisions were done by the Second Vatican Council (1962–65), and the rite was reissued in
1999.
The _Rituale_ includes rites for BAPTISM, confi rmation,
the Holy Eucharist, penance, anointing the sick, marriage, the holy orders of priesthood, the seven pentential
psalms and liturgy of the saints, death and burial, blessings, processions, and litanies, besides exorcism.
As early as its 17th-century publication, the _Rituale_
strongly cautions the priest against exorcism when no
true POSSESSION exists. As medical science further defi nes
illnesses previously thought to be the result of demonic
interference—hysteria, epilepsy, multiple personality
disorder, schizophrenia, paranoia, sexual dysfunction,
and other neuroses brought on by childhood terrors and
obsessions—determining true possession has become increasingly diffi cult. The 1952 revisions change the wording that symptoms of possession “ _are_ signs of the presence of a demon” to “ _might be._ ” Those in alternative states
to possession, originally described as “those who suffer
from melancholia or any other illness,” became “those
who suffer from illness, particularly mental illnesses.”
Many devout Christians have turned away from the idea
of possessing DEMONs at all.
More revisions were undertaken by the Second Vatican Council. Since 1999, the exorcism portion has been
reissued in a new 90-page document, _De Exorcismus et_
_Supplicationibus Quibusdam (Concerning Exorcisms and_
_Certain Supplications)._ The rite includes prayers and passages from the Bible and calls upon the demons, in powerful Latin, to depart in the name of Jesus Christ.
The new version eliminates some of the rough medieval language used to describe the Devil. And instead
of having the exorcist command the demons or Devil to
leave the victim, the exorcist now calls on God to command the demons to leave.
Guidelines also were issued stating that exorcisms
should not be performed as part of healing services or
masses, especially any involving hysteria, theatrics, or
sensationalism.
However, if the victim exhibits paranormal capabilities, shows superhuman strength, and, most importantly,
manifests knowledge of previously unknown languages,
then he or she is a possible candidate for demonic exorcism. If such symptoms accompany extreme revulsion toward sacred texts and objects, then the church may deem
the victim possessed. With permission from a bishop, the
exorcist begins the ancient ritual.


Exorcism is not a sacrament but a rite and is not dependent on rigid adherence to a set of actions. Rather,
exorcism relies on the authorization of the church and
the faith of the exorcist. The exorcist is free to vary the
procedure, substituting his own favorite prayers, altering
the sequence of events, or speaking in his own language.
Most exorcists have found, however, that Latin particularly bothers evil spirits.
The _Rituale_ exhorts the exorcist to make sure that
the victim is possessed and not suffering from mental
illness. Even during exorcism, the priest should continue to question the victim about his or her mental and
spiritual state. Under no circumstances should the exorcist offer medicine to the victim, leaving such work to
the medical practitioner. If the possessed is a woman,
the exorcist should be assisted by a strong woman, preferably from the possessed’s family, to prevent any hint
of scandal. The possessed should hold a crucifi x during
the exorcism, and the exorcist is encouraged to use holy
water and relics, recite passages from the Bible, and liberally make the sign of the cross over the victim. Finally,
the exorcist should speak in a commanding voice, only
questioning the Devil about his name, the number of
demons in possession, where they are from, and how
they got there.
Before beginning, the priest should make confession.
Then, donning a surplice and purple stole (required of
an exorcising priest), the exorcist stands before the possessed and recites the Litanies of the Saints, the Pater
Noster (the Lord’s Prayer), and Psalm 53. He calls upon
the demon to state why it is possessing the victim and
when it intends to depart. The demon is asked to name
itself, giving the exorcist an advantage. The exorcist gives
more Scripture readings, then does a laying on of hands.
He calls upon God to command the demon to leave, then
enjoins the spirit to succumb to JESUS and depart back to
HELL, the depths of _gehennam._
Each recitation is accompanied by more prayers, including the Ave Maria (Hail Mary), the Gloria Patri (Glory
Be to the Father), the Anima Christi (Body of Christ), the
Salve Regina (Save us, merciful Mary), the sign of the
cross, and Scripture readings. The demon is enjoined a
second time; the exorcist repeats each of these acts until
the demon leaves permanently.
The victim, released from evil, is then encouraged to
profess faith in Christ and refrain from evil thoughts and
actions so as to provide no haven for devils in the future.
More prayers are said, and then, fi nally, the exorcist asks
the Lord’s help in protecting the victim from further harm.
Exorcising demonic infestation of a place rather than
a person follows a shorter ritual. The priest invokes the
archangel Michael to intercede with Christ on behalf of
the church and to crush the serpent. This call is followed
by a formal announcement of the exorcism, prayer, then
an address to Satan and his legions to leave the place and
harm it no longer. The priest offers more prayers, always



_**Rosemary’s Baby**_ **213**


accompanied by the sign of the cross, and blesses the
place with holy water.


FURTHER READING:
Martin, Malachi. _Hostage to the Devil._ New York: Harper &
Row, 1976.
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J: University Books, 1966.
Wilkinson, Tracy. _The Vatican’s Exorcists: Driving Out the Devil_
_in the 21st Century._ New York: Warner Books, 2007.


**Roche Rock** Three-pointed outcropping of rock in the
Bodmin Moor in Cornwall, England, said to be haunted
by demonic spirits. Roche Rock, several miles south of
the town of Bodmin, was formed millions of years ago
out of gray quartz and black tourmaline, distinctly different from the surrounding granite and clay. Numerous
legends are associated with it.
Roche Rock juts up from the boggy moor and cuts a
striking, brooding fi gure on the landscape. It has been
associated with sacred and supernatural lore. St. Conan,
the fi rst bishop of Cornwall, was said to have lived atop
the largest of the three peaks as a hermit prior to becoming bishop. In 1409, a brick chapel was built there,
supposedly by the last male heir of Tregarrick, and was
dedicated to the archangel St. Michael. A man suffering
from leprosy took up residence there as a hermit and was
attended by his daughter, St. Gundred, until he died.
The area around Roche Rock was said to be the hunting grounds of King Arthur. Another hermit said to have
lived there was Ogrin, who gave refuge to the legendary
lovers Tristan and Iseult when they were trying to escape
King Mark of Cornwall.
According to lore, JAN TREGEAGLE tried to fi nd refuge at
Roche Rock when he was being pursued across the moor
by the DEVIL and his hellhounds. Tregeagle’s head became
stuck in the east window of the chapel. His ghost haunts
the rock, especially when winds howl around the moor.
Roche Rock is also said to be haunted by DEMONs,
mine spirits, a phantom monk, and the ghost of the leper
hermit.


FURTHER READING:
Bird, Sheila. _Haunted Places of Cornwall: On the Trail of the_
_Paranormal._ Newbury, England: Countryside Books,
2006.


**Ronove** **(Roneve, Ronobe)** FALLEN ANGEL and 27th of
the 72 SPIRITS OF SOLOMON. Ronobe is an earl and marquis who appears as a monster. He teaches rhetoric and
art, as well as knowledge and understanding of languages. He gives the favor of friends and enemies. He has
19 LEGIONs of DEMONs.


_**Rosemary’s Baby**_ **(1967)** Ira Levin’s novel about Devilworshipping witches who conspire to have a woman bear
the ANTICHRIST.


**214** _**Rosemary’s Baby**_


_Rosemary’s Baby_ was made into a fi lm in 1968, starring Mia Farrow as the victim mother, John Cassavetes as
her opportunistic husband who sells her out to the DEVIL,
and Ruth Gordon and Sidney Blackmer as the ringleader
witches of a coven. Ralph Bellamy stars as a doctor and
member of the coven. Much of the shooting was done at
the Dakota, New York’s brooding Gothic residence of the
rich and famous and the site where, in 1980, John Lennon
was fatally shot.
Levin’s plot deals with Devil worshippers who call
themselves witches. They follow the Devil’s instructions
to arrange for him to rape the woman the Devil has chosen to conceive and deliver the Antichrist.
The story takes place in New York City in 1966.
Rosemary and Guy Woodhouse are young newlyweds
in search of a new apartment. Guy is a mediocre actor
struggling to succeed but barely making it in bit parts and
commercials. At the sinister-looking Branford building,
Rosemary falls in love with an apartment and persuades
Guy to rent it. The apartment belonged to a mysterious
old woman who grew herbs and died in a coma.
After taking the apartment, the Woodhouses learn
from a writer friend, Edward Hutchins (“Hutch”), that
the Branford has a long and dark history of crime and
strange happenings, including cannibal sisters and a dead


_Mia Farrow as Rosemary Woodhouse, whose husband sells_
_her to Satan in order to give birth to his demonic son in_
_Roman Polanski’s fi lm_ Rosemary’s Baby _(1968)_ (AUTHOR’S
COLLECTION)



baby found in the basement. It was home to the notorious
Adrian Marcato, a self-proclaimed witch of the late 19th
century, who claimed to be able to conjure up the Devil.
The Woodhouses laugh it off.
The Woodhouses meet their odd neighbors, Minnie
and Roman Castevet, following the suicide of a young girl
who was living with them. Unbeknownst to Rosemary,
the Castevets seduce Guy with promises of professional
success in exchange for the satanic rape of Rosemary.
Rosemary is drugged by a chocolate mousse dessert made
by Minnie but remains conscious enough during her hideous ordeal to know that it is not a dream. The naked
witches stand around her chanting while an inhuman
monster with animal eyes, reptilian skin, and a huge penis rapes her. The following morning, she uncomfortably
decides it was a dream, after all. Guy tells her he made
love to her while she was asleep.
Rosemary becomes pregnant, and the Castevets convince her to see Dr. Abraham Saperstein. Saperstein
prescribes a daily “vitamin” drink made by Minnie, supposedly containing fresh herbs. The true ingredient is
a mysterious and vile-smelling “tanis root.” This root,
which is more like a fungus, also is contained in a silver
amulet necklace the Castevets give Rosemary to wear—
the same necklace worn by the suicidal girl.
The pregnancy does not go well. Rosemary loses
weight and suffers constant pain, which Saperstein tells
her is not unusual. When Hutch visits and hears of the
tanis root, he becomes alarmed and does research. He attempts to tell Rosemary of his fi ndings but is felled by a
coma and dies before he is able to do so, murdered by a
CURSE cast by the witches. At his funeral, a woman gives
Rosemary a book that Hutch had wanted her to have,
along with the message that “the name is an anagram.”
The book, _All of Them Witches,_ tells of a fungus
known as “Devil’s pepper” used in rituals, and profi les
various infamous witches, among them Adrian Marcato.
Rosemary gets out her Scrabble set to try to decipher the
anagram in the book’s title, but nothing makes sense.
Then she notices that the name of Marcato’s son, Steven,
is underlined in the book. _Steven Marcato_ rearranges to
_Roman Castevet._ Rosemary buys books on witchcraft,
which tell her that witches cast malevolent spells upon
people to maim and kill them and use BLOOD in their
rituals—particularly baby’s blood—as well as human
fl esh. She surmises the witches want her baby to use in
their rituals.
The dark forces close in on Rosemary, despite her attempts to save herself. She appeals to Guy, then discovers
he is part of the conspiracy. The same thing happens with
Saperstein. She attempts to escape, but the witches trap
her in her apartment, and she is delivered of the baby.
She is told the baby was stillborn, but she discovers the
witches are keeping it in the Castevets’ apartment.
The coven convenes to hail the birth of the Antichrist,
who has been named Adrian Steven. Rosemary, armed


with a knife, appears. She is told how the Devil chose her
for her role. When she fi rst sees the infant, swaddled in
black in a black bassinet, she is horrifi ed and can hardly
bear to look upon the golden-yellow animal eyes, the orange-red hair, the tail, and the budding horns. His little
hands, which have “tiny, pearly” claws, are encased in
black mittens so that he does not scratch himself. Rosemary decides she will kill the creature and commit sui


_**Rosemary’s Baby**_ **215**


cide, but then becomes fascinated with it; it is, after all,
hers. With the witches’ encouragement, she begins to
mother it, holding on to a naive hope that she will be able
to exert a good infl uence over it. The Antichrist gains a
foothold in the world.
_Rosemary’s Baby_ infl uenced other coming-of-the-Antichrist fi lms, such as _The Omen_ (1976), about an adopted
child Devil who escapes destruction.


**sabbat** A wild party of witches, heretics, DEMONs, and
the DEVIL in a remote location. The participants supposedly indulge in obscene behavior, orgies, gluttony, blasphemy, worship of the Devil, and the cannibalism of
roasted infants. Use of the term _sabbat_ or _sabbath_ to
describe these rites may derive from the Hebrew term
_sabbath,_ or synagogue.
During the witch hysteria of the Inquisition, lurid
confessions were tortured out of accused witches and
were recorded by zealous demonologists. However, no
historical evidence exists that such rites ever really took
place. Rather, they were probably degraded, contorted
descriptions of pagan seasonal festivals, as well as the
Inquisition’s stance that heretics practiced obscene
rites.
The idea of demonic revelry was well in place in
Christianity long before the Inquisition, however, in the
increasing demonization of pagan deities, and in folklore
such as the WILD HUNT. For example, the 10th-century
Benedictine abbot Regino of Prum wrote in his _De eccle-_
_siasticis disciplinis_ :


This too must by no means be passed over that certain utterly abandoned women, turning aside to follow
Satan, being seduced by the illusions and phantasmical
shows of demons fi rmly believe and openly profess that
in the dead of night they ride upon certain beasts along
with the pagan goddess Diana and a countless horde of
women, and that in those silent hours they fl y over vast
tracts of country and obey her as their mistress, while on



certain other nights they are summoned to do her homage and pay her service.


The fi rst appearance of a sabbat in trials of the Inquisition occurred in Toulouse in 1335. Anne Marie de Georgel
and Catherine Delort confessed to a having a PACT with
the Devil for about 20 years to serve him in life and after
death. On Friday nights, they attended sabbats held in
various locations. Georgel said that the Devil appeared
in the form of a goat and had sex with her and taught her
how to use poisonous plants. Delort said that she, too,
copulated with the goat. The witches ate newborn infants
stolen from their nurses during the night and drank vile
brews.
The term _sabbat_ (also _sabbath_ ) for these meetings was
not used with consistency until about the mid-15th century, but after the Toulouse trials, descriptions of the rites
were always similar. The sabbat played a more prominent
role in Europe during the witch hunts than it did in England, where there is no record of a witch sabbat prior to
1620, except for an innocuous feast that was termed a
“sabbat” in the Lancashire witch trials of 1612.
Sabbats sometimes took place during the day, but
most usually occurred at night in remote locations, such
as mountains, caves, and deep forest areas. The favored
beginning time was midnight, after a dance. The bestknown gathering place for sabbats, according to demonologists, was the Brocken in the Harz Mountains of
Germany, where the greatest activity took place on Walpurgisnacht (Beltane), April 30. Witches testifi ed at their



**216**


trials that hundreds of them would gather at these sabbats. They wore masks to protect their identities.
The frequency of sabbats varied with testimonies
at witch trials. Witches were said to participate in them
frequently, once to several times a week. In the AIX-ENPROVENCE POSSESSIONS trials of 1614, Maria de Sains said
they took place daily, with special sabbats of blasphemy
and the BLACK MASS on Wednesdays and Fridays. Other
reports were tied to pagan observances, such as the previously mentioned Walpurgisnacht and Lammas Day (August 1), Midsummer (June 22), and Samhain (October 31).
To travel to a sabbat, witches left their homes by rising
up through the chimney and fl ying through the air, sometimes on the backs of demons that had metamorphosed
into animals or astride broomsticks, poles, reeds, or farm
tools. The witches themselves sometimes shape shifted
into animals and were accompanied by their FAMILIARs.
They left behind them demons in their forms in their beds
to fool their spouses. When asked by inquisitors how they



**sabbat  217**


could get their bodies through narrow chimneys, some
witches said the Devil removed all obstacles so that they
had enough room. As payment for their transport, witches
said, they were defi led by the demons in animal form.
Sometimes witches said they walked to sabbats, usually
to a wooded area outside their village.
The Devil usually appeared in the shape of a goat,
ugly and smelly, though at times he was said to arrive as a
toad, crow, or black cat. He presided over the sabbat while
sitting on a throne. The Devil turned into a foul-smelling
goat, and the witches took off their clothes and paid homage to him by falling to their knees and kissing his anus.
Witches were forced to confess their latest crimes of
evil. If they had committed none since the previous sabbat, they were beaten by demons.
Unbaptized infants were offered up as sacrifi ces. New
witches were initiated by signing the Devil’s BLACK BOOK
in BLOOD, renouncing Christianity, taking an oath, and
trampling upon the cross. The Devil marked his initiates



_Witches gather around the Devil at a nocturnal sabbat, as depicted in the fi lm_ Haxan _(1922)._ (AUTHOR’S COLLECTION)


**218  sabbat**


with his claw (see DEVIL’S MARK). There followed a great
feast, with much drinking and eating, although demonologists often noted that the food tasted vile, and that
no salt was present, for nothing evil could abide salt. If
infants had been sacrifi ced, they were cooked and eaten
by roasting or made into pies. Witches ate disinterred
corpses and drank wine that looked and tasted like clotted black blood. If they refused to eat and drink or spat it
out, they were beaten by demons.
After the feasting—which always left people hungry
and never satisfi ed—were dancing and indiscriminate
copulation among the witches and demons. Witches
danced with their backs to one another as an additional
precaution to prevent being recognized. They did ring
dances, moving widdershins, or counterclockwise. One
example cited by both FRANCESCO-MARIA GUAZZO and
NICHOLAS REMY was that of Johann von Hembach, a German youth who lived in the late 16th century. His mother
allegedly was a witch and took him one night to a sabbat.
Von Hembach was a skilled fl ute player, and his mother
told him to climb up into a tree and play for the assembly.
He did so and was aghast at the revelry that he watched
while he played. He exclaimed, “Good God! Where did
this crowd of fools and madmen come from?” As soon as
he uttered the words, he fell out of the tree and injured his
shoulder. When he called for help, the witches vanished.
Von Hembach talked freely about this experience,
which some believed and others said was an imaginative
vision. In 1589, a witch who supposedly was present at
that sabbat, Catharina Prevotte, was arrested on charges
of witchcraft in Freissen. Prevotte told the same story. Two
other women found guilty of witchcraft in 1590, Otilla
Kelvers and Anguel Eysartz, also told the same story and
said that the sabbat had taken place at Mayebuch.
The witches also conducted obscene religious masses
(see BLACK MASS). On occasion, the witches would go out
into the night and raise storms or cause other trouble.
The witches fl ew home before dawn and the crow of the
cock.
The nights of the sabbats varied. Some witches said
they attended weekly sabbats, some at the traditional pagan seasonal festival times, and others only once or twice
a year.
In 1459–60, accused witches tried at Arras, France,
confessed to sabbats, described by the inquisitor Pierre
le Broussard:


When they want to go to the _vauderie,_ they spread an
ointment, which the Devil has given them, on a wooden
stick and rub it on their palms and all over their hands
also; then they put the stick between their legs and fl y
off over towns, woods and stretches of water, being led
by the devil himself to the place where their assembly is
to be held. There they meet together and the also they
fi nd tables loaded with wines and things to eat, and
there the devil appears to them, sometimes in the form
of a he-goat, sometimes as a dog or monkey; never in



human form. They make oblations and pay homage to
the Devil, worshiping him. Many of them give him their
souls or at least part of their bodies. Then with candles
in their hands they kiss the hind parts of the goat that is
the Devil. . . .
. . . When the paying of homage was over, they all
walked over a cross spitting on it, scorning Christ and
the Holy Trinity. Then they exposed their hinder parts
to the sky and the heavens above as a sign of their disregard for God, and, after eating and drinking their fi ll,
they all had sexual intercourse; and the Devil appeared
in both the form of a man and of a woman, and the men
had intercourse with him in the form of a woman and
the women in the form of a man. They also committed
sodomy and practiced homosexuality and other vile and
monstrous crimes against god and nature.


In 1659, a French shepherdess gave this description of
a sabbat that occurred on the summer solstice, observed
by her and some companions:


[They] heard a noise and a very dreadful uproar, and,
looking on all sides to see whence could come these
frightful howlings and these cries of all sorts of animals, they saw at the foot of the mountain the fi gures of
cats, goats, serpents, dragons, and every kind of cruel,
impure and unclean animal, who were keeping their
Sabbath and making horrible confusion, who were uttering words that were most fi lthy and sacrilegious that can
be imagined and fi lling the air with the most abominable
blasphemies.


Sabbat accounts even appeared in witchcraft cases in
the American colonies. In the 1692–93 hysteria in Salem,
Massachusetts, accused witches participated in “Diabolical Sacraments,” according to the Puritan minister and
witch hunter Cotton Mather.
Heretics as well as witches indulged in these rites.
For example, the Fratricelli, a sect that broke away from
the Franciscan order, were said to hold orgiastic sabbats. Children born from the orgies were sacrifi ced and
burned, and their ashes were mixed into the wine drunk
by the priests. Similarly, the Waldenses, whom the church
eventually eradicated, were said to turn to the Devil and
make pacts with him because they were excluded from
the church.
Demonologists debated whether people attended sabbats in physical reality or in fl ights of imagination. The
_MALLEUS MALEFICARUM_ (1487), the leading inquisitors’
handbook, insisted that witches could be transported
bodily, although some did have imaginary experiences.
Henri Boguet was among demonologists who believed in
literal rites.
Remy said that both real and imaginary sabbats occurred. He cited the confessions of witches such as Prevotte, mentioned earlier, that sometimes witches were
fully awake and present, and sometimes they visited in
their sleep. Their demons either transported them bodily
or impressed images upon their sleeping minds.


Remy gave examples of supposed genuine sabbats. On
July 25, 1590, a woman named Nicolette Lang-Bernhard
was traveling from a mill at Guermingen to Assencour.
She was walking along a forest path at high noon when
she came upon a group of men and women dancing in a
ring in a fi eld. They were dancing strangely, with their
backs to one another. There were also demons in disguise, given away by their cloven feet like those of goats
and oxen. Stricken with fear, Lang-Bernhard called out
the name of JESUS for protection. Immediately all the
dancers vanished, except one man, whom she recognized,
Petter Gross-Petter, who rose into the air and let go of a
mop. Lang-Bernhard herself was swept up into a violent,
suffocating gale. She managed to go home, where she lay
deathly ill in bed for three days.
Lang-Bernhard told her story, and Gross-Petter was
arrested and tortured. He confessed and named others
present, who also confessed. A herdsman, Johann Michel,
said he had been taken from his fl ock and transported to
the dance, where he had been forced to climb a tree and
play his shepherd’s crook. When Lang-Bernhard called
out the name of Jesus, he fell out of the tree and found
himself back with his fl ock.
The fi nal proof of this event was the actual appearance of trodden soil, as though people had danced in a
ring. Mingled with the human footprints were cloven
hoof prints, according to court records. The imprints remained until the soil was plowed the following winter.
It is doubtful that such organized, malevolent activities
ever took place. Probably the witches’ sabbat was a fabrication of the witch hunters, who tortured victims to make
the most outrageous confessions in order to appease the
public fear of witchcraft and the church’s political agenda
against heretics, Protestants, rivals, and undesirables. It is
plausible that seasonal festivals and other gatherings, along
with traditional stories and superstitions, were twisted
into diabolic sabbats by the manipulations of inquisitors.
Victims who confessed were pressed to name others who
had attended the sabbats. In this manner, entire villages
sometimes became implicated in Devil worship.
Wiccans and Pagans use the term _sabbat_ to describe
their religious ceremonies, which are recreations of ancient pagan rites to observe seasonal festivals and changes.
They have no connection to the diabolical rites described
by earlier demonologists.


FURTHER READING:
Baroja, Julio Caro. _The World of the Witches._ Chicago: University of Chicago Press, 1975.
Guazzo, Francesco-Maria. _Compendium Malefi carum._ Secaucus, N.J.: University Books, 1974.
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.
Monter, E. William. _Witchcraft in France and Switzerland._
New York: Cornell University Press, 1976.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.



**Salem witchcraft hysteria  219**


Russell, Jeffrey Burton. _Witchcraft in the Middle Ages._ Ithaca,
N.Y., and London: Cornell University Press, 1972.
Summers, Montague. _The History of Witchcraft and Demonol-_
_ogy._ London: Kegan Paul, Trench, Trubner, 1926.


**Sabnack** **(Sabanack, Sabnach, Salmac)** FALLEN ANGEL
and 43rd of the 72 SPIRITS OF SOLOMON. Sabnack is a marquis who appears as an armed soldier with a lion’s head,
riding on a pale horse. He builds and fortifi es towers,
camps, and cities. Upon command, he torments people
with wounds and maggot-fi lled putrid sores. He also
gives good FAMILIARs at the command of an EXORCIST. He
rules 50 LEGIONs of DEMONs.


**Salem witchcraft hysteria** Trials and executions of
accused witches in Salem, Massachusetts, from 1692 to
1693. In all, 141 people were arrested as suspects, 19 were
hanged, and one was pressed to death. The principal
accusers were girls who claimed that witches in league
with the DEVIL were attacking them and sending their
DEMON FAMILIARs to attack them. Adding to the hysteria
were widespread Puritan fears of demonic infl uences in
New England, as well as political and social tensions.
Tensions were already high between Salem Village and
Salem Town when the witch panic erupted, starting in
the home of the Reverend Samuel Parris, who had arrived
to be the fourth minister in Salem Village in 1689. Before
becoming a minister, Parris had worked as a merchant in
Barbados; when he returned to Massachusetts, he took
back a slave couple, John and Tituba Indian ( _Indian_ was
probably not the couple’s surname but really a description of their race). Tituba cared for Parris’ nine-year-old
daughter, Elizabeth, called Betty, and his 11-year-old
niece, Abigail Williams. Tituba probably regaled the girls
with stories about her native Barbados, including magic,
divination, and spell-casting.
The girls were joined by other young girls in Salem
Village—Susannah Sheldon, Elizabeth Booth, Elizabeth
Hubbard, Mary Warren, Sarah Churchill, Mercy Lewis,
and Ann Putnam, Jr. (Ann Putnam, Sr., was her mother).
Dabbling in the occult was fun in the beginning, but it
soon frightened them to the point of having fi ts.
In January 1692, Betty Parris and others began having fi ts, crawling into holes, making strange noises, and
contorting their bodies. It is impossible to know whether
the girls feigned witchcraft to hide their involvement in
Tituba’s magic, or whether they believed they were possessed. In the climate of the times, they were declared by
experts to be bewitched.
Seventeenth-century Puritans believed in witchcraft
as a cause of illness and death and thought that witches
derived their power from the Devil. So, the next step was
to fi nd the witch or witches responsible, exterminate
them, and cure the girls. After much prayer and exhortation, the frightened girls, unable or unwilling to admit
their own complicity, began to name names.


**220  Salem witchcraft hysteria**


Tituba made a witch cake out of rye meal mixed with
the urine of the affl icted girls. Taken from a traditional
English recipe, the cake was then fed to the dog. If the
girls were bewitched, one of two things should happen:
Either the dog would suffer torments, too, or he would
identify the witch as her familiar. The Reverend Parris
furiously accused Mary Sibley of “going to the Devil for
help against the Devil,” lectured her on her sins, and publicly humiliated her in church. But the damage had been
done: “The Devil hath been raised among us, and his rage
is vehement and terrible,” said Parris, “and when he shall
be silenced, the Lord only knows.”
The fi rst accused, or “cried out against,” were Tituba
herself, Sarah Good, and Sarah Osborne. Warrants for
their arrest were issued, and all three appeared before Salem Town magistrates John Hathorne and Jonathan Corwin on March 1. The girls, present at all interrogations,
fell into fi ts and convulsions as each woman stood up for
questioning, claiming that the woman’s specter was roaming the room, biting them, pinching them, and often appearing as a bird or other animal someplace in the room,
usually on a particular beam of the ceiling. Hathorne and
Corwin angrily demanded why the women were tormenting the girls, but both Sarahs denied any wrongdoing.
Tituba, however, beaten since the witch cake episode
by Parris and afraid to reveal the winter story sessions
and conjurings, confessed to being a witch. She said that
a black dog—a favored form of the Devil—had threatened her and ordered her to hurt the girls, and that two
large cats, one black and one red, had made her serve
them. She claimed that she had ridden through the air on
a pole to “witch meetings” (see SABBAT) with Good and
Osborne, accompanied by the other women’s familiars: a
yellow bird for Good, a winged creature with a woman’s
head, and another hairy one with a long nose for Osborne.
Tituba cried that Good and Osborne had forced her to attack Ann Putnam, Jr., with a knife just the night before,
and Ann corroborated her statement by claiming that the
witches had menaced her with a knife and tried to cut off
her head.
Tituba revealed that there was a coven of witches in
Massachusetts, about six in number, led by a tall, whitehaired man dressed all in black, and that she had seen
him. During the next day’s questioning, Tituba claimed
that the tall man had approached her many times, forcing
her to sign his devil’s book in BLOOD, and that she had
seen nine names already there.
All three women were taken to prison in Boston, where
Good and Osborne were locked in heavy iron chains to
prevent their specters from traveling about and tormenting the girls. Osborne, already frail, died there. Tituba
joined the ranks of the accusers.
Complicating the legal process of arrest and trial was
the loss of Massachusetts Bay’s colonial charter. The colony was established as a Puritan colony in 1629 with selfrule, the English courts revoked the charter in 1684–85,



_Title page of a witch-hunting pamphlet by Cotton Mather_
(AUTHOR’S COLLECTION)


restricting the colony’s independence. Massachusetts Bay
had had no authority to try capital cases, and for the fi rst
six months of the witch hunt, suspects merely languished
in prison, usually in irons.
The loss of Massachusetts’ charter represented to the
Puritans a punishment from God: The colony had been
established in covenant with God, and prayer and fasting
and good lives would keep up Massachusetts’ end of the
covenant and protect the colony from harm. Increasingly,
the petty transgressions and factionalism of the colonists
were viewed as sins against the covenant, and an outbreak
of witchcraft seemed the ultimate retribution for the colony’s evil ways. Published sermons by Cotton Mather and
his father, Increase Mather, and the long-winded railings
against witchcraft from the Reverend Parris’ pulpit every
Sunday convinced the villagers that evil walked among
them and must be rooted out at all cost.
In May 1692, the new royal governor, Sir William
Phips, established a Court of Oyer and Terminer (“to hear
and determine”) to try the witches. By May’s end, approx

imately 100 people sat in prison on the basis of the girls’
accusations. Bridget Bishop was fi rst to be found guilty
and was hanged on June 10.
The court had to deal with the issue of spectral evidence. The problem was not whether the girls saw the
specters, but whether a righteous God could allow the
Devil to affl ict the girls in the shape of an innocent person. If the Devil could not assume an innocent’s shape,
the spectral evidence was invaluable against the accused.
If he could, how else were the magistrates to tell who was
guilty? The court asked for clerical opinions, and on June
15 the ministers, led by Increase and Cotton Mather, cautioned the judges against placing too much emphasis on
spectral evidence alone. Other tests, such as “falling at
the sight,” in which victims collapse at a look from the
witch, or the touch test, in which victims are relieved of
their torments by touching the witch, were considered
more reliable. Nevertheless, the ministers pushed for vigorous prosecution, and the court ruled in favor of allowing spectral evidence.
Of the executions, that of George Burroughs, formerly
minister of Salem Village, stood out. Burroughs and several others were sent to be hanged at Gallows Hill on August 19. Before Burroughs died, he shocked the crowd by
reciting the Lord’s Prayer perfectly, creating an uproar.
Demands for Burroughs’ freedom were countered by the
affl icted girls, who cried out that “the Black Man” had
prompted Burroughs through his recital of the prayer.
It was generally believed that even the Devil could not
recite the Lord’s Prayer, and the crowd’s mood grew
darker. A riot was thwarted by Cotton Mather, who told
the crowd that Burroughs was not an ordained minister,
and the Devil was known to change himself often into
an angel of light if there were profi t in doing so. When
the crowd was calmed, Mather urged that the executions
proceed, and they did. As before, the bodies were dumped
into the shallow grave, leaving Burroughs’ hand and chin
exposed.
Samuel Wardwell, completely intimidated, confessed
to signing the Devil’s book for a black man who promised him riches. He later retracted his confession, but the
court believed his earlier testimony. Wardwell choked on
smoke from the hangman’s pipe during his execution,
and the hysterical girls claimed it was the Devil preventing him from fi nally confessing.
Giles Corey, a wealthy landowner, was pressed to death
September 19 for refusing to acknowledge the court’s right
to try him. He was taken to a Salem fi eld, staked to the
ground, and covered with a large wooden plank. Stones
were piled on the plank one at a time, until the weight was
so great his tongue was forced out of his mouth. Sheriff
George Corwin used his cane to poke it back into Corey’s
mouth. Corey’s only response to the questions put to him
was to ask for more weight. More stones were piled atop
him, until fi nally he was crushed lifeless. Ann Putnam,
Jr., saw his execution as divine justice, for she claimed



**Samael  221**


that when Corey had signed on with the Devil, he had
been promised never to die by hanging.
The hysteria subsided when the girls began accusing more and more prominent people, including the wife
of the governor, Lady Phips. On October 29, Governor
Phips dissolved the Court of Oyer and Terminer, and
spectral evidence became inadmissible. The trials came
to an end.
Eventually, the prosecutions were seen as one more
trial of God’s covenant with New England—a terrible sin
to be expiated. Those who had participated in the proceedings—Cotton and Increase Mather, the other clergy,
the magistrates, even the accusers—suffered illness and
personal setbacks in the years after the hysteria. Samuel
Parris was forced to leave his ministry in Salem.
By 1703, the Massachusetts colonial legislature began granting retroactive amnesties to the convicted and
executed. Even more amazing, they authorized fi nancial
restitution to the victims and their families. In 1711, Massachusetts Bay became one of the fi rst governments ever
voluntarily to compensate persons victimized by its own
mistakes.
In 1693, Increase Mather acknowledged in his _Cases_
_of Conscience Concerning Evil Spirits Personating Men_ that
fi nding a witch was probably impossible, because the determination rested on the assumption that God had set
humanly recognizable limits on SATAN, but Satan and
God are beyond human comprehension.
In 1957, the legislature of Massachusetts passed a resolution exonerating some of the victims. Still, citizens felt
they should do more. In 1992, a memorial was erected to
all the victims of the 1692 trial. It was dedicated by Elie
Weisel, a Nobel laureate known for his work concerning
the victims of Nazi concentration camps. The memorial
is located at the Old Burying Point in Salem and is a parklike square with stone benches engraved with the names
of the victims.


**Saleos** FALLEN ANGEL and 19th of the 72 SPIRITS OF
SOLOMON. Saleos is a duke who appears as a gallant soldier wearing a duke’s crown and riding on a crocodile.
He promotes love between men and women and speaks
authoritatively about the creation of the world. He governs 30 LEGIONs of DEMONs.


**salt** See AMULET.


**Samael** **(Sammael)** In Hebrew lore, the prince of
DEMONs known as “the venom of God” and the executioner of death sentences decreed by God. Samael is
linked to ADRAMELECH, another demon of death.
In rabbinical lore, Samael is a demon of a desert wind
called Samiel or Simoon. He fl ies through the air like a
bird, and the dark spots on the Moon are his excrement.
Samael was the SERPENT who tempted Eve in the Garden of Paradise. He was an uncircumcised sexual partner


**222  Sariel**


and husband of LILITH and created with her a host of demon children, including a son, SARIEL. Fearful that Samael
and Lilith would fl ood the world with their offspring, God
castrated Samael.
When God ordered the patriarch Abraham to kill his
son, Isaac, Samael tried to persuade Abraham not to do
it, in order to disobey God. When Abraham refused, Samael went to Abraham’s wife, Sarah, and told her Isaac
was sacrifi ced to God, the news of which killed her
instantly.
In kabbalistic lore, a Spanish kabbalist of the 15th century tried unsuccessfully to capture and control Samael.
The kabbalist summoned him in the name of God and
bound him by placing a crown upon his head that said
“Thy Master’s Name Is Upon Thee.” But Samael tricked
the kabbalist by convincing him to burn incense—an act
of idolatry—in order to seal his victory. When the incense
was burned, Samael was instantly freed.
Samael is the chief of the 10 evil demons of the _sephi-_
_rot_ of the Tree of Life.
See KABBALAH.


FURTHER READING:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.


**Sariel** **(Sarakiel, Saraqael, Saraqel, Suruquel, Suriel,**
**Uriel, Zerachiel)** Good and FALLEN ANGEL. In the Enochian writings, Sariel is Saraqel, not the same as Uriel.
Sariel rules Aries and is one of the nine ANGELs who preside over the summer solstice. As a fallen angel, he
teaches the course of the Moon.
In Hebrew lore, Sariel is the son of LILITH and SAMAEL
(in some accounts, Ashmodai or ASMODEUS), the “Sword
of Samael.” Sariel’s face fl ames like fi re. In the middle of
the night of Yom Kippur, the prayers and acts of sages and
elders can call him forth. Sariel appears reluctantly, fl ying through the air with 130 warriors, all of whom have
fl aming faces. Sariel gives enlightenment to all who call
him forth. A scribe, Pifi ron, carries all the secrets of the
fi rmament that have been sealed by Sariel. These secrets
are revealed to the elders.
In the War of the Sons of Light and the Sons of Darkness (also known as the Triumph of God), one of the Qumran texts, Sariel is one of the four leaders of the forces of
good. The human warriors are given exact instructions
on who is to fi ght where, with weapons described carefully. There are four subdivisions (towers), and each is
to have the name of their archangel inscribed on their
shield. Sariel is on the third tower.


**Satan** The personifi cation of evil and the head of all
DEMONs. He is equated with the DEVIL. _Satan_ is a Hebrew
word meaning “adversary” and originally was not a
proper name. Satan has evolved over the centuries to
become the opposite and the opponent of God, the Prince
of Darkness, and the subverter of souls. His goal is turn



to human beings away from God so that they become
condemned to eternal torment in HELL.
_Satan,_ as the proper name of a being, makes scant appearance in religious texts prior to the New Testament.
There is no mention of “the” Satan, or even “a” satan in
Genesis. The SERPENT who tempts Eve is not equated with
Satan. The Old Testament features a variety of satan adversaries, including an angel adversary in the story of
Balaam and the ass in the book of Numbers; lying spirits;
and, in the book of Job, a satan, who is one of the SONS
OF GOD, and who walks the earth looking for people to
test concerning their devotion to God. In the case of the
pious and devout Job, God gives the satan permission to
test him, and he suffers years of setbacks, disasters, and
losses. A satan, as an accuser, is mentioned in the book of
Zechariah. In 1 Chronicles, a satan stands up and challenges David to take a census of the people. Psalm 109
refers to wicked men as satans, and they should be punished by Yahweh.
In the New Testament, Satan becomes more personifi ed as a particular, single entity, and the terms _Devil_ and
_Satan_ are used interchangeably. The Gospels tell of Satan’s testing JESUS in the wilderness. In Mark, he is named
as Satan; in Matthew and Luke, he is “the tester” or “the
Devil.” In Luke, the Devil promises Jesus earthly glory if
he will pay the proper homage. In Luke 10, Jesus comments that he has seen Satan “fallen like lightning from
the sky,” a reference similar to the fall of LUCIFER in Isaiah
that is probably a prophecy of a fall to come, not one that
occurred in the past. Luke also states that Satan entered
into Judas to induce him to betray Jesus.
The Gospel of John makes references to the Devil. In
the fi rst, he is the “man-killer from the beginning” who
does not stand for Truth, a reference often taken to refer to
the serpent in the Garden of Eden. Jesus refers to him as
the Ruler of the World. The Devil and Satan are both mentioned in reference to entering into the heart of Judas.
The Epistles refer to both the Devil and Satan. Paul
refers to Satan by name as obstructing his efforts to spread
the gospel, as a tester of men’s morals and faith, and as
an agent of punishment for the wicked. In 2 Corinthians
2.10–11, Paul indicates that Satan has his own designs on
the world, and that forgiveness will outwit Satan. In the
same letter, Paul urges people to be on guard against Satan, who can disguise himself as an angel of light. He also
says that an “angel of Satan” has been sent to batter him,
to prevent him from becoming too puffed up with his own
pride. Paul did not see Satan as marshaling an army of
demons; rather, he said that demons were the lifeless idols
of the pagans. In Ephesians, Paul gives advice for spiritual
armaments against Satan and warns that committing sins
will make room for him. In Hebrews, Satan has the power
of death, and it is Christ’s mission to overcome him.
In Revelation, Satan is synonymous with the dragon
and serpent. He tests people, battles angels, and is punished and bound.


The early church fathers did more to cement the identity of Satan with the Devil and the tempter in the Garden of Eden, and with Lucifer. In the second century,
Justin Martyr was the fi rst to identify Satan with the
serpent. He said the fall of Satan at the hands of Christ
was predicted in Isaiah in the description of the fall of
Lucifer. Justin also linked Satan with the Sons of God, or
WATCHERS, and associated the powers and principalities
(two orders of angels) of the Epistles with pagan gods
and demons.
Other church fathers, such as Theophilus and Tertullian, also placed Satan as tempter in the Garden. According to Cyprian, the Devil was once a beloved and intimate
angel of God, who perished at the beginning of the world
out of envy over humanity. In losing his own immortality, he took away the immortality of humans. Irenaeus
echoed this view.
Origen (ca. 185–250) was the fi rst church father to reinterpret Satan within the context of Lucifer.
_The Life of Adam and Eve,_ a pseudepigraphal text
written around 100 A.D., states that the angel Satan was
ordered by the archangel Michael to bow down and worship Adam, made in the image of God, but he refused
because Adam was inferior, saying that Adam ought to
worship him. The angels under Satan also refused, and



**Satan  223**


God cast them all out of heaven. Muhammad was infl uenced by this text and retells the story in the Qur’an
10 times; the Devil is named IBLIS, who is head of the
DJINN.
The idea that Satan was cast down because of his refusal
to worship Adam did not take hold in Christianity, however. Satan is jealous of humans, but only after his fall.
Satan later became identifi ed with gods of paganism.
The idea was developed that Satan had rights over humanity and the world because of the sin of Adam and
Eve; redemption was made through Christ, who paid off
the debt with his own life. According to St. Augustine,
Adam’s sin meant that the whole of humanity fell under
the servitude of Satan.
In the Middle Ages, legends and hagiographies of the
saints were popular, offering many stories of saints besting the Satan and his demons and curing DEMONIACs of
their POSSESSION.
St. Thomas Aquinas, one of the greatest and most infl uential theologians of the church, saw only one Devil,
Satan, and never referred to “devils” in the plural unless
he was quoting other writers. Aquinas said that the only
two sins angels can commit are pride and envy, for all
other sins are related to physical appetites. According
to Aquinas, demons have no possibility of redemption
and can only go to hell (where they torment the dead) or
Smoggy Air (where they torment the living). He said human beings deserved to be turned over to Satan because
of Adam’s sin.
At some point—the origins are unclear—Satan became the ruler of hell and the chief tormenter of souls of
the dead. From the 16th century on, his primary role was
tempter of humanity.
The artist William Blake saw Satan as the imagination, a view also held in Sufi sm.
Even by the 18th century, Satan seemed an outdated
superstition to some theologians, among them the infl uential Daniel Ernst Schleiermacher (1768–1834), a minister in the Reformed Church. The concept of the Devil was
unenlightened, he argued, pointing out that Jesus and the
disciples made few direct references to Satan. Schleiermacher argued that Satan does not exist and is used as a
convenient metaphor for evil.
Since the mid-20th century, belief in Satan has risen,
in part the result of the rise of fundamentalism, and of
interest in demonic POSSESSION.



FURTHER READING:
Kelly, Henry Ansgar. _A Biography of Satan._ New York: Cambridge University Press, 2006.
Pagels, Elaine. _The Origin of Satan._ New York: Random
House, 1995.
Russell, Jeffrey Burton. _Mephistopheles: The Devil in the Mod-_
_ern World._ Ithaca, N.Y., and London: Cornell University
Press, 1986.
———. _Satan: The Early Christian Tradition._ Ithaca, N.Y.,
_Satan and Jesus_ (AUTHOR’S COLLECTION) and London: Cornell University Press, 1981.


**224  Satanael**


**Satanael** **(Satanail)** FALLEN ANGEL. _Satanael_ is a name
for SATAN or the DEVIL.


_Satanael in Bogomilism_
In Bogomilism, a Gnostic dualistic sect that fl ourished
in Europe in the 10th through 15th centuries, Satanael
is the older of two sons of God; the other is Christ. Satanael existed before Christ and was created good along
with all the other ANGELs. He was held in the highest
esteem and sat at the right hand of God as his steward.
Soon, however, he grew dissatisfi ed with his station
and rebelled. He persuaded other angels to join him,
promising them freedom from boring liturgical duties.
God reacted by casting them all out of heaven. Satanael
wandered in the void and then decided to make a new
world for himself—a second heaven over which he could
become like a second God. The universe became this
second heaven.
Satanael created the physical world, with all of its
misery and suffering. He inspired the Old Testament. He
created Adam out of earth and water. But Adam was defective, and he had life trickling out of his right foot and
forefi nger in the shape of a SERPENT. Satanael breathed
spirit into Adam, but it trickled out and became the serpent. Satanael appealed to God for help, promising that
God would be able to help govern humankind. God
agreed because he wanted to replenish the ranks of angels
depleted by the Fall.
Another version of the story says that Satanael could
not animate Adam, and Adam lay lifeless for 300 years.
Satanael wandered about the world, eating unclean animals. He returned to Adam’s body and vomited his food
into his mouth. Thus, the soul is imprisoned in a defi led
and corrupt physical house.
After Adam was created, Satanael created Eve with
God’s help. He assumed the form of a serpent and had
sexual intercourse with Eve with his tail, begetting the
twins Cain and his sister Calomena (Abel was conceived
by Adam and Eve). God punished Satanael for defi ling
Eve by making him dark and ugly and taking away his
power to create and his divine form. God left Satanael to
have dominion over the world for seven ages.
Satanael gave the law to Moses in order to retain his
control. He keeps humankind oppressed and strives to
make people worship him instead of the true God. Humanity was unable to rise to the ranks of angels as God
intended.
After 5,500 years, God sent Christ to Earth to tell people about their true condition and to help them unite with
him. Christ/Michael defeated Satanael and took his place
at the right hand of God, sending him out of heaven for a
second time. He lost the - _el_ suffi x on his name, becoming
_Satan._
The Bogomils said the world of matter must be rejected and despised. They rejected the sacraments of the
church and the cross, for they maintained that Christ
never died on the cross. Miracles and the acts of saints are



deceits by the Devil. The only salvation is gained through
asceticism.
The Bogomils believed that Satan will be loose in
the world at the end of time but will be defeated by
Christ/Michael.


_Satanail in Enoch_
In 2 Enoch, Satanail is an archangel and the leader of
the WATCHERS. He is cast from heaven on the second
day, the day in which God creates all angels from a
great fi re he cuts off from the rock (foundation) of the
heavens:


But one under the order of the archangels deviated,
together with the division that was under his authority.
He thought up the impossible idea that he might place
his throne higher in the clouds which are above the
earth, and that he might become equal to my power.
And I hurled him from out of the height, together
with his angels. And he was fl ying around in the air,
ceaselessly, above the Bottomless. (29:4–5)


Satanail is imprisoned in the fi fth heaven along with
the Watchers and NEPHILIM.


FURTHER READING:
Russell, Jeffrey Burton. _Lucifer: The Devil in the Middle Ages._
Ithaca, N.Y., and London: Cornell University Press, 1984.
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**satanism** Devotion to SATAN, the DEVIL, or forces of
darkness. Satanism is not structured as a single, unifi ed
organization or movement. Some forms of it are religious
and involve worship of Satan, while other forms involve
high magic or are philosophies and lifestyle choices.
As early as the seventh century, the Catholic Church
was condemning priests who subverted the magical powers of the Holy Mass for evil purposes, a policy that can
be seen as a precursor to the development of ideas about
satanism.
Beliefs about satanism as Devil worship solidifi ed
during the Inquisition, when witch hunters and demonologists promoted the ideas that witches worshipped
the Devil and were in PACTs with him to wreak havoc in
the world. Enemies of the Christian Church, such as the
Order of the Knights Templar and rival religious sects,
were accused of Devil worship and witchcraft, crimes of
heresy. Many of the accused confessed under the duress
of severe torture.
The extent of genuine satanism is not known. There
is little evidence of it as an organized activity prior to the
17th century, when it became fashionable to participate in
BLACK MASSes. The most notorious of these took place in
France during the reign of Louis XIV under the direction
of the king’s mistress, Madame de Montespan. The rituals
were led by an occultist named La Voisin and a 67-yearold libertine priest, the abbé Guiborg.


There is no reliable evidence of satanic activity in the
18th century. In England, the HELL-FIRE CLUB, a society
founded by Sir Francis Dashwood (1708–81), often described as satanic, was little more than a club for young
men to indulge in drinking, sexual play with women
called “nuns,” and outrageous behavior. The club, or the
“Medmenham Monks,” as they called themselves, met
regularly between 1750 and 1762 in Dashwood’s home,
Medmenham Abbey. They were said to conduct Black
Masses, but it is doubtful that these were serious satanic
activities. Similar groups were the Brimstone Boys and
Blue Blazers of Ireland.
One of the most famous satanists of the 19th century
was Abbé Boullan of France, who became the head of an
offshoot of the Church of Carmel and allegedly practiced
black magic and infant sacrifi ce. The Church of Carmel
was formed by Eugene Vintras, the foreman of a cardboard box factory in Tilly-sur-Seule. In 1839, Vintras said
he received a letter from the archangel Michael, followed
by visions of the archangel, the Holy Ghost, St. Joseph,
and the Virgin Mary. He was informed that he was the
reincarnated prophet Elijah, and he was to found a new
religious order and proclaim the coming of the age of the
Holy Ghost. The true king of France, he was told, was a
man named Charles Naundorf.
Vintras went about the countryside preaching this
news and acquiring followers, including priests. Masses
were celebrated that included visions of empty chalices fi lled with blood and bloodstains on the Eucharist.
By 1848, the Church of Carmel, as the movement was
known, was condemned by the pope. In 1851, Vintras
was accused by a former disciple of conducting Black
Masses in the nude, homosexuality, and masturbating
while praying at the altar.
Shortly before his death in 1875, Vintras befriended
Boullan, who formed a splinter group of the Church of
Carmel upon Vintras’ death. He ran the group for 18
years, until his death, outwardly maintaining pious practices, but secretly conducting satanic rituals.
Boullan seems to have been obsessed with satanism
and evil since age 29, when he took a nun named Adèle
Chevalier as his mistress. Chevalier left her convent,
bore two bastard children, and founded with Boullan
the Society for the Reparation of Souls. Boullan specialized in exorcising DEMONs by unconventional means,
such as feeding possessed victims a mixture of human
excrement and the Eucharist. He also performed Black
Masses. On January 8, 1860, he and Chevalier reportedly
conducted a Black Mass in which they sacrifi ced one of
their children.
By the time Boullan met Vintras, Boullan was claiming
to be the reincarnated St. John the Baptist. He taught his
followers sexual techniques and said the original sin of
Adam and Eve could be redeemed by sex with incubi and
succubi. He and his followers also were said to copulate
with the spirits of the dead, including Anthony the Great.



**satanism  225**


Boullan’s group was infi ltrated by two Rosicrucians,
Oswald Wirth and Stanislas de Guaita, who wrote an
exposé, _The Temple of Satan._ Supposedly Boullan and
de Guaita engaged in magical warfare. Boullan and his
friend, the novelist J. K. Huysmans, claimed to be attacked by demons. When Boullan collapsed and died of
a heart attack on January 3, 1893, Huysmans believed it
due to an evil spell from de Guaita and said so in print. De
Guaita challenged him to a duel, but Huysmans declined
and apologized.
In his novel, _Là-bas_ ( _Down There_ ), Huysmans included
a Black Mass, which he said was based on his observations of one conducted by a satanic group in Paris, operating in the late 19th century. He said the mass was recited
backward, the crucifi x was upside down, the Eucharist
was defi led, and the rites ended in a sexual orgy.
By the early 20th century, ALEISTER CROWLEY was
thought to be involved in satanism. Although he called
himself “the Beast”; used _Life, Love,_ and _Light_ to describe
Satan; and once baptized and crucifi ed a toad as JESUS, he
was not a satanist, but a magician and occultist.


_Modern Satanism_
The largest movement of modern satanism began in the
1960s, in the United States, led by Anton Szandor LaVey,
a shrewd, intelligent man with a charismatic persona
and an imposing appearance. In 1966, LaVey founded the
Church of Satan in San Francisco, the activities of which
became the object of great media attention.
Born April 11, 1930, in Chicago, LaVey claimed an ancestry of Alsatian, Georgian, and Romanian blood, including a Gypsy grandmother from Transylvania. As a child,
he studied music and became interested in the occult. He
learned to play the piano at 10, and, at 15, became an oboist for the San Francisco Ballet Symphony Orchestra. He
dropped out of high school in his junior year and joined
the Clyde Beatty Circus as a cage boy. He had a gift for
working with the big cats and became assistant trainer. It
was in the circus, working with lions, he later said, that
he learned about inner power and magic. On the side, he
investigated haunted houses. At 18, he left the circus and
joined a carnival, as a magician’s assistant and a calliope
player. In 1948, he met Marilyn Monroe and played as her
accompanist.
He married his fi rst wife, Carole, in 1951; they had
one daughter, Karla. He studied criminology at City
College in San Francisco and spent three years as a
crime photographer with the San Francisco Police Department. Disgusted with the violence he saw, he quit
and returned to playing the organ in nightclubs and
theaters. He began holding classes on occult subjects.
From these classes evolved a Magic Circle, which met to
perform rituals LaVey had devised or discovered from
historical sources on the Knights Templar, Hell-Fire
Club, Hermetic Order of the Golden Dawn, and Aleister Crowley. LaVey apparently enjoyed the theatrics of
the rituals; he dressed in a scarlet-lined cape and kept


**226  satanism**


skulls and other odd objects about. Magic Circle members included the actress Jayne Mansfi eld and the fi lmmaker Kenneth Anger.
LaVey divorced Carole in 1960 and married Diane, 17,
who worked as an usher at his Friday night occult sessions. They had a daughter, Zeena. From 1960 to 1966,
he developed his elitist satanic philosophy. He viewed the
Devil as a dark force hidden in nature, ruling earthly affairs. Humans’ true nature is one of lust, pride, hedonism,
and willfulness, attributes that enable the advancement
of civilization. Flesh should not be denied, but celebrated.
Individuals who stand in one’s way of achieving what one
wants should be cursed.
On Walpurgisnacht (April 30) in 1966, LaVey shaved
his head and announced the founding of the Church of
Satan. He shrewdly recognized the shock value in using
the term _church_ for worshipping the Devil and recognized
people’s innate need for ritual, ceremony, and pageantry.
He performed satanic baptisms, weddings, and funerals,
all of which received widespread media coverage. He used
a nude woman (partially covered by a leopard skin) as
an altar. His wife, Diane, became high priestess of the
church. He baptized Zeena. Karla began giving lectures
on satanism at universities and colleges.
LaVey preached antiestablishmentarianism, selfindulgence, all forms of gratifi cation, and vengeance. Enemies were to be hated and smashed. Sex was exalted. He
opposed the use of drugs, saying they were escapist and
unnecessary to achieving natural highs. He also deplored
the use of black magic in criminal activity. He did not
include a Black Mass in his rituals, because he considered
it outdated.
The Church of Satan organized into grottoes. A reversed pentacle containing a goat’s head, called the Baphomet, was chosen as the symbol. LaVey used Enochian
as the magical language for rituals and espoused the Enochian Keys used by Crowley.
LaVey composed Nine Satanic Statements, Eleven Satanic Rules of the Earth, and Nine Satanic Sins.
The following are the Nine Satanic Statements:


1. Satan represents indulgence instead of abstinence.
2. Satan represents vital existence instead of spiritual
pipe dreams.
3. Satan represents undefi led wisdom instead of hypocritical self-deceit.
4. Satan represents kindness to those who deserve it
instead of love wasted on ingrates.
5. Satan represents vengeance instead of turning the
other cheek.
6. Satan represents responsibility to the responsible
instead of concern for psychic vampires.
7. Satan represents man as just another animal—
sometimes better, more often worse than those
that walk on all fours—who, because of his
“divine spiritual and intellectual development,”
has become the most vicious animal of all.



8. Satan represents all of the so-called sins, as they all
lead to physical, mental, or emotional gratifi cation.
9. Satan has been the best friend the church has ever
had, as he has kept it in business all these years.


The following are the Eleven Satanic Rules of the
Earth:


1. Do not give opinions or advice unless you are
asked.
2. Do not tell your troubles to others unless you are
sure they want to hear them.
3. When in another’s lair, show him respect or else
do not go there.
4. If a guest in your lair annoys you, treat him cruelly and without mercy.
5. Do not make sexual advances unless you are given
the mating signal.
6. Do not take that which does not belong to you
unless it is a burden to the other person and he
cries out to be relieved.
7. Acknowledge the power of magic if you have
employed it successfully to obtain your desires. If
you deny the power of magic after having called
upon it with success, you will lose all you have
obtained.
8. Do not complain about anything to which you
need not subject yourself.
9. Do not harm little children.
10. Do not kill nonhuman animals unless you are
attacked or for your food.
11. When walking in open territory, bother no one. If
someone bothers you, ask him to stop. If he does
not stop, destroy him.


The Nine Satanic Sins are the following:


1. Stupidity
2. Pretentiousness
3. Solipsism
4. Self-deceit
5. Herd conformity
6. Lack of perspective
7. Forgetfulness of past orthodoxies
8. Counterproductive pride
9. Lack of aesthetics


The church attracted an international following. Most
were middle-class and included occultists, celebrities, thrill
seekers, the curious, racists, and political right wingers. At
its peak, it was said to have about 25,000 members (years
later, former members said the fi gures were exaggerated).
The fi lm director Roman Polanski hired LaVey for his
fi lm version of Ira Levin’s novel of Devil worshippers,
_ROSEMARY’S BABY,_ released in 1968. LaVey portrayed Satan
and advised Polanski on satanic ritual details.
LaVey turned many of his organizational activities
over to others in the church and began writing books.
_The Satanic Bible_ was published in 1969, followed by _The_


_Satanic Rituals_ in 1972. A third book, _The Compleat Witch,_
was published in Europe.
In 1975, the church lost members, who left to form a
new satanic organization, the Temple of Set. The Church
of Satan reorganized as a secret society and dissolved
its grottoes. LaVey retired from the scene and went into
seclusion. He reappeared in the media in the 1990s and
published another book, _The Devil’s Notebook,_ in 1992.
He died on October 30, 1997, at age 67, having suffered
from heart problems for years. The “Black House” in San
Francisco where he founded the church was torn down to
make way for an apartment complex. A new Black House
was established in a secret location.
The Church of Satan is presently run by Peter Gil more.
Members do not all believe in Satan, demons, or ANGELs.
As do the principles espoused by LaVey, the church emphasizes personal freedom and swift action against persistent enemies.
Key founders of the Temple of Set were Michael A.
Aquino, Lilith Sinclair (Aquino’s wife), and Betty Ford.
It is an initiatory society devoted to the Egyptian god Set
(also known as Seth), whom members do not consider
evil, but the prototype of Satan. According to the temple,
Set has over the millennia altered human genetics in order to create people of superior intelligence for the next
level of evolution. Three major phases have occurred: the
fi rst in 1904, when Crowley received _The Book of the Law,_
dictated via mediumship by the spirit AIWASS; the second
in 1966, when the Church of Satan was formed; and the
third in 1975, when the Temple of Set was formed.
In his writings, Aquino has prophesied an apocalypse
in which only the “elect,” or members of the Temple of
Set, will survive. Aquino has an interest in Nazi Pagan
rituals practiced during World War II but has stated he
does not sympathize with Nazi politics.
Other satanic groups have formed; some become defunct after a period of activity. The extent of satanism is
impossible to gauge, because of the secrecy of many organizations. There is evidence of “family traditions” of
satanism, passed down from one generation to another.


FURTHER READING:
Barton, Blanche. _The Church of Satan._ New York: Hell’s
Kitchen Productions, 1990.
———. _The Secret Life of a Satanist: The Authorized Biogra-_
_phy of Anton LaVey._ Los Angeles: Feral House, 1990.
LaVey, Anton Szandor. _The Satanic Bible._ New York: Avon
Books, 1969.


**Scepter** DEMON who appears in the form of a gigantic
dog and who causes quartan fever.
In The Testament of Solomon, Scepter tells King SOLOMON that before the king’s time he was a man, not a dog,
and he accomplished many unlawful deeds in the world.
He is so strong that he restrains the stars of heaven, and
he is planning many more evil deeds. He deceives men
who follow his star closely and leads them into stupid


**Scot, Reginald  227**


ity. He also subdues the hearts (thoughts) of men through
their throats and destroys them.
Solomon asks Scepter why he is so prosperous. The
demon tells him to turn over his manservant, whom he
will spirit off to a place in the mountains where he will be
shown an emerald stone. The stone will adorn Solomon’s
temple.
Solomon agrees, but he gives his servant his magical
ring, with which he can quell the demon. The servant retrieves the emerald, which is shaped like a leek. He uses
the ring to bind Scepter. Solomon extracts 200 shekels
from the stone and has it carried about day and night as a
light for the artisans. Then he locks it up. He commands
Scepter and the headless demon MURDER to cut marble
for the temple.
Scepter is thwarted by the ANGEL Briathos.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**scorpion-people** Assyrian and Babylonian supernatural, semidivine beings who protect against evil DEMONs.
The scorpion-people have a human body and head with a
beard, the hindquarters and talons of birds, a snakeheaded penis, and a scorpion’s tail. They wear a horned
cap that denotes divinity. They are powerful protectors,
and fi gurines of them were used in homes and buildings.


**Scot, Reginald** **(ca. 1538–1599)** English writer who
was one of the few outspoken critics of witch hunts. Reginald Scot was openly derisive of prevailing beliefs that
witches were servants of the DEVIL and committed abominable acts in his name. He was skeptical of the ability of
DEMONs and spirits to interfere in the lives of the living.
Scot was not a DEMONOLOGIST, clergyman, or lawyer,
but rather an outraged citizen. He was born in or around
1538 in Kent. His father was Richard Scot, the youngest of
three sons of Sir John Scot, a wealthy landowner. Young
Scot was sent to Oxford at age 17, but he left without earning a degree and returned to Kent, settling in Smeeth.
He worked as a subsidies collector for the government,
served a year in Parliament, and tended to hop gardening.
He was supported by a wealthy cousin, Sir Thomas Scot,
whose estate he managed.
He married twice. His fi rst wife was Jane Cobbe, whom
he married on October 11, 1568. They had one daughter,
Elizabeth. Jane died (the date is unknown), and Scot married a widow named Alice, who had a daughter, Marie, by
her fi rst marriage.
Scot spent much of his time reading, and he especially enjoyed obscure topics such as the occult and superstitions. On his own, Scot studied law, superstitions,
folklore, and the contemporary literature of antiwitch demonologists. He grew increasingly angry at the tortures
and executions of witches, who in his view were innocent


**228  seal**


people falsely accused. He wrote a refutation of the assertions of the witch hunters, _The Discoverie of Witchcraft,_
and published it in 1584, during a time of intense antiwitch activity. His opening statement refl ects his disdain
for witch hunters: “The fables of Witchcraft have taken so
fast hold and deep root in the heart of man, that few or
none can (nowadays) with patience endure the hand and
correction of God.” Many of his comments were directed
against the demonologist Jean Bodin and the _MALLEUS_
_MALEFICARUM,_ the leading inquisitors’ handbook, written
by two Dominican priests.
In composing _Discoverie,_ Scot drew upon his knowledge of superstition, the law, and literature. He also drew
upon the writings of numerous scholars, theologians, and
experts in various fi elds, even those who disagreed with
his own views. He was infl uenced by the writings of JOHANN WEYER, a German physician who also was a strong
opponent of the witch hunts. However, unlike Weyer,
who at least believed in the supernatural, Scot denied the
supernatural altogether.
Scot defi ned four categories of witches: innocents
who were falsely accused; deluded people who imagined
themselves to be in PACTs with the Devil; evil people who
did harm others, but not by SORCERY; and frauds and imposters who pretended to cast spells and make prophecies. Storms and crop failures were not caused by witches,
but by God, he said.
Scot believed that it is not possible for a pact to be
made between a living person and a spirit. “Confessions”
of pacts were made under torture and in desperate attempts to avoid execution. There is nothing about satanic
pacts in the Bible, he observed.
In particular, Scot believed that the appearances of
demons and spirits were delusions caused by mental
disorders, and that sexual encounters with incubi were
a “natural disease.” Stories of incubi covered up all-toohuman lecheries, he said. Spirits were incapable of physical lust. Some experiences of incubi were due to nightmares, or “the mare,” a physical condition caused by a
thick vapor that arose from the “crudity and rawness” of
the stomach and rose to the brain, oppressing it. Again,
he cited a lack of references in Scripture to prove the existence of the INCUBUS and SUCCUBUS.
Scot derided the use of CHARMs against the Devil,
witches, and evil and pointed out that there is no evidence that JESUS or the apostles ever had need of holy water, inscriptions and Bible verses on parchment, objects
hung about the neck or in a house, and so forth, in order
to drive away evil.
One section of _Discoverie_ delves into an inventory of
demons, their appearances and duties, and how they are
conjured and commanded through the use of magical
ritual. Detailed instructions are given for how to capture a demon in a crystal stone for the purpose of doing
one’s bidding. Scot called these magical activities “notorious blasphemy” and “blind superstitious ceremonies”



that were nothing but falsehood. Only the gullible and
credulous believe the lies of conjurors and necromancers who claim they could summon demons out of HELL,
he said. He questioned the difference between magical
conjurations and the “popish conjurations” of Catholic
ritual, as well as the difference between conjurations
and charms. According to the church, charms were
lawful because they contained nothing superstitious,
whereas magical conjurations were said to be based on
false superstition.
Scot was not alone in his condemnation of the witch
persecutions; his writing was part of a continuing skepticism about witchcraft that persisted in England. Despite
its lack of originality, _Discoverie_ was well received by the
clergy in England. King JAMES VI of Scotland (who became James I of England) was violently opposed to it and
ordered copies to be burned. He wrote his own refutation,
_Daemonologie._
Montague Summers described Scot as a “myopic
squireen” who was “utterly without imagination, a very
dull, narrow, and ineffective little soul.”
Scot died in Smeeth on October 8, 1599. There are
different accounts of where he was buried. According to
one, he was interred in a family plot in the churchyard
at Smeeth; in another, he was buried beside Sir Thomas
Scot’s tomb in Brabourne Church.


FURTHER READING:
Scot, Reginald. _The Discoverie of Witchcraft._ Mineola, N.Y.:
Dover Publications, 1989.


**seal** In MAGIC, a symbol unique to a DEMON, ANGEL, or
other occult force, used in rituals such as the summoning of specifi c spirits. Seals are also called sigils, a term
derived from the Latin word for seal, _sigillum._
Seals can be likened to a form of shorthand that enable a magician to set in motion forces or summon spirits into awareness and control them. Seals alone do not
call forth spirits, however, but serve as a physical focus
through which the practitioner achieves a desired state of
mind. Their primary purpose is to stimulate the imagination of the magician in accordance with the purpose of a
ritual. A seal is given energy via visualization, chanting,
and intensity of will and then is “sent.” The correct use
of seals is one of the factors that determine the success of
the ritual. According to the _Lemegeton,_ one of the principal GRIMOIRES, a seal must be worn on the breast; otherwise, the spirit will not obey.
Seals of demons are symbols. Other seals are created
from the numbers in magic squares. They also can be
symbols, astrological signs, runes, and even designs created by a magician. They can contain the entire essence of
a spell or the magical properties of celestial forces, spirits,
or deities.


**Seere** One of the FALLEN ANGELS and 70th of the 72
SPIRITS OF SOLOMON. Seere is a prince under Amaymon,


the King of the East. He appears as a beautiful man riding a strong winged horse. He makes things happen
instantly, transports himself anywhere instantly, and
discovers all thefts. Seere is good-natured, will follow
commands, and is indifferent to good or bad. He governs
26 LEGIONs of DEMONs.


**Sej** See DRUJ.


**Semyaza** **(Semiaza, Semjaza, Shemhazi, Shamayza,**
**Shemyaza)** A leader of the FALLEN ANGELS, one of the
SONS OF GOD, or WATCHERS, who cohabit with women.
_Semyaza_ probably means “meaning the name of Azza, or
Uzza,” which in turn means “strength.”
According to the Zohar, Semyaza cohabits with one of
Eve’s daughters and produces two sons, Hiwa and Hiya,
who eat every day 1,000 each of camels, horses, and oxen.
As punishment for his sins, he hangs upside down in
the constellation Orion, suspended between heaven and
Earth.
In 1 Enoch, he is identifi ed as the leader of the Watchers and is warned of their punishment by the archangel
Michael.


**serpent** Ancient symbol of wisdom and fertility, but in
Christianity turned into a symbol of evil, the DEVIL, and
SATAN. The serpent is a favorite shape-shifted form of the
Devil and the DJINN.
The serpent is one of the oldest, most universal, and
most revered symbols in mythology. Although negative
associations exist, the serpent is predominantly associated with wisdom, enlightenment, immortality, healing,
renewal, magic, and the guardianship of hidden treasure.
Numerous deities have been associated with serpents. The
Aztecs’ Quetzacoatl is the “Plumed Serpent” and is prophesied to return as a great teacher. The “Rainbow Serpent”
in Australian mythology is a creator deity. Asklepios, the
Greek god of healing, has a totemic serpent entwined on
a staff. Hermes, the Greek god of learning and magic, carries a caduceus wand entwined by two serpents. Athena,
the Greek goddess of wisdom, has a serpent on her shield.
The Nagas of Vedic lore are human/serpent beings who
possess a high level of wisdom. In yoga, the kundalini,
the energy of enlightenment, is likened to a coiled serpent that sleeps at the base of the spine and rises to the
crown of the head when awakened by spiritual study and
discipline.


_Serpent in the Bible_
The book of Genesis tells how a clever talking serpent
convinces Eve to eat forbidden fruit from the Tree of
Knowledge. She gives the fruit also to Adam. Angry, God
casts them out of the Garden of Eden and condemns the
serpent to travel upon its belly.
The appearance of the biblical serpent is controversial.
Genesis does not give an exact description. Some illustrations of the serpent, in Eden, depict a reptilian-humanoid



**serpent  229**


being. The serpent talks to Eve and exhibits intelligence
and wile. In some older Jewish legends, the Genesis serpent is a tall, extremely intelligent creature with human
arms and legs. He was created by God to be king of all
creatures and eat the same food as humans. But his envy
of humans, which was the evil within him, caused him to
bring about the Fall.
Genesis does not equate the serpent with the Devil or
Satan; the associations were made later by early church
fathers, such as Justin Martyr and Tertullian. The serpent
later symbolized lies, treachery, and evil, serving as the
inspiration for the forked tongue and serpent-tailed representations of the Devil.
In Christian art and literature, the Devil took on
snakelike and reptilian features, such as scaly skin, a
forked tongue, and a long tail. Dragons also became symbols of evil and the Devil.
At the opposite end, the highest-ranking order of ANGELs, the seraphim, have serpent associations. Their name
is thought to be derived from the Hebrew verb _saraf,_ which
means to “burn,” “incinerate,” or “destroy” and probably
refers to the ability of seraphim to destroy by burning.
The seraphim may have evolved from the uraeus,
the gold serpent (specifi cally a cobra) worn by Egyptian pharaohs on their foreheads. Uraei without wings
and with two or four wings were depicted in iconography throughout the Near East. They protected by spitting
their poison or fi re. The seraphim who became angels in
lore perhaps originally had serpent forms with human
characteristics.
In the Old Testament, the term _saraf_ is applied to fi ery
serpents. Numbers 21:6–8 refers to fi ery serpents sent by
the Lord to bite and kill sinning Israelites. After Moses
prayed for forgiveness, he was instructed to set a fi ery
serpent atop a pole. Whoever was bitten by it, when he
looked upon it, would live. Moses made a bronze serpent,
which may have been a representation of a seraph angel.
Deuteronomy 8:15 refers to the “fi ery serpents” and scorpions in the land of Egypt.
3 Enoch, one of the most important works in the
pseudepigrapha, says that the seraphim are so named because they burn the tablets of Satan. Every day Satan sits
down with SAMAEL, prince of Rome, and Dubbiel, prince
of Persia, to write down the sins of Israel on tablets. Satan
gives the tablets to the seraphim to take to God so that
God will destroy Israel. But the seraphim know that God
does not wish to do so, and so they take the tablets and
burn them.
In the New Testament, JESUS acknowledged the wisdom of the serpent in his statement “Be ye therefore wise
as serpents and harmless as doves” (Matthew 10:16).


_Serpent in Gnosticism_
Gnosticism, a dualistic sect, considered the serpent as the
Son of Man, the Savior himself, who initiates humankind
into consciousness and raises them up out of a primitive,
nature-identifi ed unconsciousness. Gnostic teachings


**230  serpent**


_Angels fl y over the Serpent of Eden._ (AUTHOR’S COLLECTION)


identify Jesus with the serpent in Eden because they were
both condemned for giving humans more godlike status.


_Serpent in Mythology_
In mythology, serpents are powerful, magical, and mystical creatures. They are universal symbols of renewal and
rebirth because of their unique ability to shed their old
skin for new. The ouroboros, the serpent that forms a circle by biting its own tail, symbolizes the eternal cycle of
life, death, and rebirth. In its carnal aspect, the serpent
represents a phallus and its associations of the life force,
sexuality, and sensuality. As a phallic symbol, the serpent often is associated with pregnancy in imagery and
mythology.
As a creature that crawls along the earth and lives in
holes in the ground, the serpent has connections to the
underworld, the unconscious, and humankind’s instinctual drives. Mythical serpents guard the sleep of both the
living and the dead; thus, they are creatures at the gateway to new consciousness. The serpent also is a universal
companion to goddesses and thus can symbolize the feminine, the anima, the womb, the dark, intuition, emotion,
and all the aspects of the Great Mother.
The coils of the serpent represent the cycles of manifestation: life and death, good and evil, wisdom and blind
passion, light and dark, healing and poison, protection
and destruction. In kundalini yoga, a psychic force called



the “serpent power” resides coiled near the base of the
spine. In spiritual transformation, the energy rises up the
spine to the crown chakra. The appearance of serpents in
one’s life can presage or accompany the rising of kundalini
energy.
The dark aspect of serpents rules chaos, night, and
death. Deities that wear serpents are depicted with headdresses of crescent Moons.


_Serpent in Alchemy_
In alchemy, the serpent is the _serpens Mercurii,_ the quicksilver that represents the constant driving forward of psychic life forces: living, dying, and being reborn. The serpent is the _prima materia,_ the unformed and dark chaos,
from which order and life spring. Alchemical art often
shows the serpent wearing a gold crown, gem, diadem, or
light to depict its expanded spiritual consciousness. This
is another way of expressing the activated kundalini or
serpent power.


_Serpent in Healing_
The serpent is a potent symbol of healing, which also is part
of the transformation process. Asclepius, the Greek god of
healing, appears in the form of a serpent, and domesticated
serpents were kept at the sacred healing temples of the
classical world. Dream experiences were an integral part
of the healing therapies at these temples; it was especially
good to dream of serpents, because it portended healing.
The healing power of serpents is cited in Numbers 21:8,
in which Moses is instructed to set a fi ery serpent upon a
pole, so that all who look upon it shall live.


_Serpent in Dream Symbolism_
To be bitten by a serpent in a dream can represent an
initiation or an infusion of wisdom—being “bitten” by a
new awareness, a gift from the gods. It is the equivalent
of an injection administered by a doctor: One is forcibly
administered a substance that will bring about some kind
of healing or new spiritual awareness. To be stalked or
pursued by a serpent intent on biting indicates that the
unconscious is attempting to introduce something into
waking awareness.


_Serpent as Archetype_
The serpent represents great power indicating change, renewal, and transformation. Carl G. Jung considered the
serpent to represent a potent archetype of psychic energy,
power, dynamism, instinctual drive, and the entire process of psychic and spiritual transformation. When serpents appear, they may indicate a transformative process
that already is under way, or they call attention to the
need to move to a new level of consciousness.
Serpents also are associated with water, the symbol
of the unconscious, and trees, the symbol of wisdom and
knowledge. A serpent climbing up a tree represents the
process of becoming conscious or going through psychic
transformation. Two serpents twine up the caduceus staff
of Hermes (Mercury or Quicksilver), the classical god


who escorts the souls of the dead and delivers messages
to the gods. The caduceus is a symbol of enlightenment
and of healing.


**Seven Deadly Sins** In Christianity, seven moral transgressions of divine law that damn a soul to HELL. The
Seven Deadly Sins each have an associated DEMON that is
a special agent of tireless temptation.
The Seven Deadly Sins are not mentioned as a group in
the Bible, though they are dealt with separately in many
passages. They were collected together around the time
the Bible was translated into a single language. More than
a dozen groupings of deadly sins exist. JOHN CASSIAN, a
father of the church in the fourth century, wrote a treatise
on eight deadly sins: Gluttony; Fornication; Covetousness (avarice); Anger; Dejection; “Accidie,” or heaviness
or weariness of heart; Kenodocila, or foolishness or vainglory; and Pride. The list was refi ned in the sixth century
by St. Gregory the Great. In the 13th century, St. Thomas
Aquinas wrote about them in more detail in _Summa Theo-_
_logica,_ a defi ning work of Christian dogma. Aquinas referred to the sins as “appetites.”
In 1589, the demonologist and witch hunter PETER
BINSFELD published a list of demons and sins and paired
the Seven Deadly Sins with demons. His pairings are
given in the following, along with the opposing virtues
recognized by the Catholic Church.
The most common grouping of the Seven Deadly Sins
lists a specifi c order. Five are spiritual in nature and two
are carnal. Each of the seven spawns more sins, and each
has an opposing virtue and a symbolic animal.
The seven sins and their demons are as follows:


1. Pride—Lucifer: Pride led to the fall from heaven of
the angel LUCIFER (equated with SATAN and IBLIS)
and his followers, who became demons. Pride leads
to arrogance and a desire for glory, which blocks
God and others from one’s heart. It destroys all
virtues.
Pride is symbolized by the lion. Humility is the
opposing virtue.
Pride can be countered by taking credit for
nothing but placing the credit for everything with
God.
2. Avarice—Mammon: Avarice is about greed and
obsession, for a greedy person never has enough of
anything. Greed leads to cheating, fraud, thievery,
murder, and miserliness. Aquinas called MAMMON
“the devil who is Lord of Money.” Avarice is symbolized by the wolf. Suffi ciency is the opposing virtue.
3. Lust—Asmodeus: Lust is the fi rst carnal deadly sin
and leads to infi delity, deceit, betrayal, and uncleanliness. ASMODEUS is a major demon who fi gures in
many POSSESSION cases and in the story of Tobit.
Lust is symbolized by either the goat or the ass.
Chastity is the opposing virtue.



**Seven Deadly Sins  231**


_Representation of the demons of the Seven Deadly Sins_
(AUTHOR’S COLLECTION)


4. Envy—Leviathan: One of the Ten Commandments
is “Thou shalt not covet,” characterizing envy as
a “sin of the Devil.” Jealousy leads to an obsession with possessions, with having more and better
things than others. St. Paul called covetousness the
root of all evils, because those who desire above all
else to be rich fall into temptation and the Devil’s
traps. It is possible to commit the sin of envy even
when one has no money or possessions but still has
the desire for them.
LEVIATHAN is the monster SERPENT creature
from the depths that swallows its victims whole.
Envy is symbolized by the dog. Charity is its
opposing virtue.
5. Gluttony—Beelzebub: This deadly sin concerns
eating and drinking that never satisfy but go on to
excess. BEELZEBUB (Lord of the Flies) is the Prince
of Demons and is often equated with Satan. In hell,
the gluttonous are forced to eat toads and drink
putrid water.
Gluttony generates wantonness and a loss of
reason. The remedy is fasting and prayer.
Sobriety is the opposing virtue.
6. Anger—Satan: Anger leads to rage, vengeance, war,
bloodshed, violence, cruelty, irrationality, and all
of humanity’s baser actions. It is easy to spark, and


**232  Seven in Lancashire Possessions**


Satan quickly fans its fl ames. Uncontrolled anger
lays waste to all landscapes, physical, emotional,
and spiritual. Anger is symbolized by fanged animals such as a leopard or a raging wild boar.
Cassian said that anger clouds discretion and
right judgment and must be rooted out from the
“inmost corners of the soul.”
Patience is the opposing virtue.
7. Sloth—Belphegor: The second carnal sin is sloth,
which spawns laziness, carelessness, apathy, and
negligence. Aquinas said that sloth breeds ignorance, which in turn creates a host of other sins.
BELPHEGOR, who is worshipped with offerings of
excrement, rules this sin. Sloth is symbolized by a
donkey. Diligence is the opposing virtue.


FURTHER READING:
Cassian, John. _On the Training of the Monk and the Eight_
_Deadly Sins._ Available online. URL: http://www.thenaz
areneway.com/Institutes%20of%20John%20Cassian/
the_eight_deadly_sin s.htm. Downloaded December 27,
2007.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.
Thomas Aquinas. _Summa Theologiae._ Edited by Timothy
McDermott. Allen, Texas: Christian Classics, 1989.


**Seven in Lancashire Possessions** **(1595–1597)** En glish
case of possessed children and adults, involving John Dee
and the Puritan minister the REVEREND JOHN DARREL.
The case bears similarities to the children in the THROCKMORTON POSSESSIONS, in that the children probably faked
fi ts in order to avoid religious studies and attending
church and perhaps to gain attention. An accused witch
was executed. Accounts of the case were written by Darrel and another minister who performed the EXORCISMs,
George More, and were published in 1600.
The Seven in Lancashire case began in 1595 in the
household of Nicholas Starkie of Cleworth, Lancashire.
His two children, Ann, 10, and John, 12, began having
fi ts and convulsions. Starkie spent 200 pounds—a huge
sum of money—trying to cure the children, to no avail.
He consulted a priest—his wife had been a Catholic—but
the priest had no instructions for exorcism.
Starkie then turned to a cunning man, Edmund Hartley, and hired him at the annual salary of two pounds.
Hartley was skilled in herbal remedies and charms.
Shortly after the arrival of Hartley in the household, three
other children who were being raised by Starkie became
possessed. So did a maid, Jane Ashton, and a poor relative, Margaret Byrom, 33.
The behavior of the DEMONIACs conformed to that of
other demoniacs. They screamed, howled, and writhed.
They went into fi ts whenever Scripture was read, and they
burst out with foul language during church services. John



Starkie ranted for hours on sin and the wrath of God.
One of the girls made a hole in her wall to let her DEMON
enter.
Hartley successful calmed the demoniacs for about 18
months, using CHARMs and herbs. Oddly, he was subject
to fi ts himself.
By autumn 1596, Starkie, perhaps wishing for more
dramatic results, consulted Dee, who was famous for his
contact with spirits and who had had an experience with
a possessed woman in his employ. Dee recommended
calling in some “godly preachers” and treating the children with fasting and prayer, common Protestant remedies for POSSESSION.
Starkie then consulted Darrel and More. Darrel interviewed Hartley and criticized his approach. The children
had no fi ts for three weeks.
Hartley fell under suspicion. Dee’s curate, Matthew
Palmer, identifi ed him as a witch because he could not
say the Lord’s Prayer without stumbling—a common test
for discovering witches that was employed in witch trials. Hartley was accused of bewitching the demoniacs by
kissing them. He was brought to trial in March 1597 and
was found guilty. However, the court had no grounds for
execution. Conjuring spirits was against the law and punishable by death, but there was no evidence that Hartley
had done so.
Then Starkie “remembered” an incident. He said that
prior to his consulting Dee—and the reason for it—he
had been with Hartley in a wood. The cunning man had
made a circle on the ground with “crosses and partitions”
and asked Starkie to walk it. He allegedly said, “Now I
shall trouble him that troubled me, and be meete with
him that sought my death.”
Hartley denied this, but it was all the court needed
to dispatch him, and he was hanged for conjuring. The
rope broke, giving Hartley a chance to make a confession
and repent, but the court had him hanged again, this time
successfully.
The demoniacs seemed mollifi ed by his death, but
Starkie called in Darrel and More to exorcise them just
the same. When the preachers arrived, the demoniacs resumed their fi ts and even rejoiced in the death of Hartley.
They made a terrifi c show of screaming blasphemies and
convulsing for a day. Then, all were dispossessed. All but
one were never to be troubled so again. The maid, Jane
Ashton, continued to suffer fi ts and went to live with a
Catholic uncle, who sent her to priests to be exorcised.


FURTHER READING:
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**Shamsiel** FALLEN ANGEL who is by some accounts a
good ANGEL. _Shamsiel_ means “light of day” or “mighty
son of God.”


As a fallen angel, Shamsiel is one of the WATCHERS, according to the book of Jubilees. In 1 Enoch he is a fallen
angel who teaches the signs of the Sun.
As a good angel, Shamsiel is a prince of paradise,
guardian of Eden, and ruler of the fourth heaven. According to the Zohar, he is chief of 365 LEGIONs of angels
and is one of two aids to the archangel Uriel in battle. He
crowns prayers and takes them to the fi fth heaven. Shamsiel guided Moses when he visited paradise in the fl esh.


**Shax** **(Chax, Scox)** FALLEN ANGEL and 44th of the 72
SPIRITS OF SOLOMON. Shax is a marquis who has the form
of a stork and speaks with a hoarse voice. He destroys
the eyesight, hearing, and understanding of any person
upon command. He steals money from kings and then
returns it in 1,200 years. After he is commanded into the
magician’s triangle, Shax will transport anything; otherwise, he will be deceptive. Upon command, he will steal
horses. He will fi nd all hidden things, unless they are
being kept by evil spirits. He sometimes gives good
FAMILIARs. He commands 30 LEGIONs of DEMONs.


_**shaytan**_ _**(mazikeen, shaitan, shedeem, shedim, sheytan)**_
In Islamic lore, a type of djinn, thoroughly evil, created
by Allah from smokeless fi re. In Hebrew and Arabic
mythology, they are evil spirits who have cock’s feet.
The _al-shaytan_ (plural) work under the direction of IBLIS
and try unceasingly to tempt people into sin. They create
illusions of pleasure in the mind that lead to desires. They
can shape shift into the forms of beautiful women (see SUCCUBUS) to tempt men sexually. They can also shape shift into
animals, inhabit corpses, and take POSSESSION of people.
The _al-shaytan_ eat dirt and excrement. If a person forgets to wash his or her hands after supper, the DEMONs
will lick the hands to bloody stumps during the night. According to lore, they have an aversion to water and cannot
open the lids of vessels and jars, because King SOLOMON
once imprisoned them in bottles. A folktale tells that a
huge number of _al-shaytan_ were accidentally released into
the world by Moroccan fi shermen who found bottles with
the red seal of Solomon upon them and opened them.
White cocks will repel the _al-shaytan._ They can be
kept out of a house by keeping all doors tightly closed.
_Shaytan_ is a name for Iblis.
See SATAN.


FURTHER READING:
Frieskens, Barbara. _Living with Djinns: Understanding and Deal-_
_ing with the Invisible in Cairo._ London: Saqi Books, 2008.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.


_**shedim**_ In Hebrew demonology, evil spirits created by
the union of a succubus or Lil it h and a man. The _shedim_
are a man’s “demonic children.” When a man dies, they



**Simon Magus  233**


go to the grave to weep. Tradition called for a man’s
legitimate offspring to stay away from the graveside at
burial in order to avoid dangers from the _shedim._
A 17th-century account of beliefs of German Jews describes them:


They [Jews] fi rmly believe that if a man’s seed escapes
him, it gives rise, with the help of _mahlath_ [a female
demon] and Lilith, to evil spirits, which however die
when the time comes. When a man dies and his children
begin to weep and lament, these _shedim,_ or evil spirits,
come too, wishing, along with the other children, to
have their part in the deceased as their father; they tug
and pluck at him, so that he feels the pain, and God himself, when He sees this noxious offspring by the corpse,
is reminded of the dead man’s sins.


One custom called for 10 men to dance in a circle
around a man’s body seven times before it was lowered
into the grave, reciting the 91st Psalm or other prayers
to ward off the _shedim._ Then a stone was laid on the bier
while Genesis 25:6 was recited: “But unto the sons of the
concubines, which Abraham had, Abraham gave gifts,
and sent them away.”
In later lore, the _shedim_ were hairy, wild DEMONs who
lived in the woods and danced. They were known for
their tricks, such as leaving human beings with grotesque
deformities if they were displeased.
The _shedim_ are ruled by ASMODEUS.
See _SHAYTAN._


FURTHER READING:
Davies, T. Witton. _Magic, Divination and Demonology among_
_the Hebrews and Their Neighbors._ First published 1898.
Mack, Carol K., and Dinah Mack. _A Field Guide to Demons:_
_Fairies, Fallen Angels, and Other Subversive Spirits._ New
York: Owl Books/Henry Holt, 1998.
Scholem, Gershom G. _On the Kabbalah and Its Symbolism._
New York: Schocken Books, 1965.


**Simon Magus** **(fi rst century)** Gnostic wonder-worker
and sorcerer. Simon Magus’ Christian opponents said
that he was a DEMON or had obtained his powers from
the DEVIL. Simon Magus became the prototypical heretic
and black magician.
Simon came from Samaria. He was attracted to Christianity and the miracles associated with it, and he was
converted to the faith by Philip the Deacon, whose magic
impressed Simon.
According to Acts 8:9–24, the apostles Peter and John
were sent to Samaria to deliver the Holy Spirit into the
population by a laying on of hands. When Simon witnessed their supernatural work, he offered the apostles
money: “Give me this power, that any one on whom I lay
my hands shall receive the Holy Spirit.” The apostles, angry that Simon should expect to buy holy power, had him
thrown out of the church. Peter told him, “Your silver perish with you, because you thought you could obtain the


**234  Sinistrari, Lodovico Maria**


gift of God with money.” Simon’s name gave rise to the
term _simony,_ the sin of buying or selling a church offi ce.
Simon traveled to Rome, where he impressed people
with his occult ability, and then to Egypt, where he allegedly learned how to make himself invisible, levitate, move
objects with his mind, handle fi re unharmed, and shapeshift into an animal. He may have accomplished some of
these feats through illusion and hypnosis. The Roman
emperor Nero was impressed, however, and named him
court magician.
According to the Acts of Peter, an apochryphal text,
the apostle Peter went to Rome to challenge Simon and
expose him of fraud. They tried to outdo each other
in magical feats. Simon is said to have died after he attempted to levitate off the top of the Roman Forum and
fell to earth, breaking his legs.
Simon is credited with founding a Gnostic sect that
became known as the Simonians.
See PACT.


**Sinistrari, Lodovico Maria** **(1622–1701)** Franciscan
theologian whose contribution to demonology is his
work _Demoniality,_ in which he examines sexual acts with
DEMONs. Lodovico Sinistrari likened demons more to the
LUTIN, or mischievous hobgoblin, than to evil servants of
SATAN.
Sinistrari had an illustrious career as a theologian.
He was born on February 26, 1622, in Ameno, a small
town in Piedmont, Italy. He was educated at the esteemed
University of Pavia, and in 1647 he entered the Order of
Reformed Minors of the Strict Observance of St. Francis.
He became a professor of philosophy at Pavia and taught
theology. Students from all over Europe traveled to hear
him lecture. Sinistrari also was popular as a preacher
throughout Italy. Good-looking and personable, he was
well liked by royalty and the general public.
Sinistrari served as consultant to the Supreme Tribunal of the Most Holy Inquisition; as vicar-general to the
archbishop of Avignon, France; and as theologian to the
cardinal-archbishop of Milan. By 1688, Sinistrari was in
retreat at the Franciscan sanctuary of Sacro Monte, where
he wrote poetry. He compiled the statutes of the order and
wrote other works. He died on March 6, 1701, at age 79.
His manuscript _Demoniality_ ( _De Daemonialitate, et In-_
_cubis et Succubis_ ) remained unknown until 1872, when
the original was discovered in a London bookshop by
Isidore Lisieux, a bibliophile. The shop had acquired part
of the collection of a man who had died in Florence; _Demo-_
_niality_ was among the manuscripts. It was only 86 pages
in length, handwritten in Latin on Italian parchment. Lisieux translated it into French and published it in 1875. It
was then translated into English. A 1927 edition includes
an introduction and notes by Montague Summers.
_Demoniality_ concerns the nature of demons. Sinistrari
uses the term _INCUBUS_ to describe spirits that are more lutinlike rather than evil. He confi rms opinions of his con


temporary demonologists, especially FRANCESCO-MARIA
GUAZZO. Witches and wizards are physically present at
SABBATs and copulate with the DEVIL and demons as part
of their infernal PACT. Demons also have intercourse with
people, appearing to them at night and impersonating human lovers. Some of these copulating demons are different from the antireligious demons who possess people,
according to Sinistrari; they simply want to satisfy carnal
lusts and harass people.


_The Incubus of Hieronyma_
Sinistrari relates one such case he was involved in himself. About 25 years prior to the time he wrote the manuscript, he was a lecturer on theology in the convent of
the Holy Cross in Pavia. A married woman named Hieronyma, of “unimpeachable morality,” was pestered by such
an incubus. Her problems started with a mysterious cake.
One day she kneaded bread and took it to a baker for baking. When he gave her back her loaves, there was a large
cake of peculiar shape among them, made of butter and
Venetian paste. Hieronyma said it was not hers, but the
baker insisted it was, and she had just forgotten about it.
She took it home and shared it with her husband, threeyear-old daughter, and maid.
The next night, she was awakened by a hissing voice
that asked whether “the cake had been to her taste.” The
voice went on, “Be not afraid, I mean you no harm; quite
the reverse: I am prepared to do anything to please you;
I am captivated by your beauty, and desire nothing more
than to enjoy your sweet embraces.” Hieronyma then felt
kisses upon her cheeks. She crossed herself and invoked
JESUS and Mary repeatedly, and after about half an hour,
the invisible tempter departed.
The following morning, she went straight to her confessor, who advised her to continue resistance and surround herself with relics. The incubus returned night
after night, wearing her down. She had herself exorcised
in case she was possessed. But the priests could fi nd no
evidence of an evil spirit in her, so they blessed the house,
the bedroom, and the bed and ordered the incubus to stop
pestering her.
The demon started appearing to her in the form of
a handsome young man with golden hair and beard,
sea-green eyes, and beautiful Spanish clothing. He approached her even when she was with others, and no one
else could see him. He attended her as an ardent lover,
cooing and kissing her hands.
After months of rejection, the incubus became angry.
He spirited away her silver cross and Agnus Dei, which
she always wore. Silver and gold jewelry went missing
from her locked jewelry box. The incubus also started
beating Hieronyma, causing ugly bruises on her face,
arms, and body that mysteriously disappeared after a
day or two. He snatched her daughter away from her and
hid the child. He upset furniture and smashed crockery and in an instant restored everything to its original
condition.


The demon continued to visit Hieronyma at night. Enraged at her resistance, one night he took huge roofi ng
fl agstones to the bedroom and built a wall around the bed
that was so high, Hieronyma and her husband could not
get out without a ladder.
One evening, when the couple had guests for dinner,
the dining room table, set with plates and utensils and
loaded with food, abruptly disappeared. Just as the guests
were leaving—without their meal—a crash sounded in
the dining room. They found the table restored, and on
it a huge array of fi ne foods and foreign wines that had
not been there before. Everyone sat down and enjoyed
the meal. They adjourned to sit by the fi re, and the table
once again disappeared, then reappeared with the original food that had been prepared.
After months of these wearying annoyances, Hieronyma went to the Church of St. James and prayed to
Blessed Bernadine of Feltre whose body was incorrupt.
She promised to wear a shapeless frock with a cord, like
those worn by the Franciscans, for an entire year, if the
saint would intercede and expel the incubus.
The day after she donned the frock was Michaelmas
Day, and Hieronyma went to mass. As soon as she set foot
on the threshold of the church, a gust of wind hit her and
her clothing fell off and disappeared, leaving her naked
and embarrassed. Two cavaliers covered her with their
cloaks and took her home. Six months went by before the
incubus returned the clothing.
Sinistrari wrote that the incubus harassed Hieronyma
for years. She never gave in, and at last he gave up and
went away for good. Such are many incubus attacks: The
demons attempt no act against religion but merely assail
chastity. “Consequently, consent is not a sin through ungodliness, but merely through incontinence,” he said. It
is on the same level as bestiality and sodomy. These acts
differ, he said, from intentional intercourse with demons,
such as attributed to witches at sabbats and those who
had made pacts with the Devil.


_Traits of Incubi and Succubi_
Sinistrari agreed with his peers that demons could be
invisible and take corporeal form for the purpose of intercourse, and women could become impregnated by
them. However, he argued, their passion had to spring
from the senses, and one could not have senses without
physical organs through a combination of body and soul.
Therefore, incubi are perfect, rational animals with rational souls. They are not the same as the possessing evil
spirits, who fl ee at the signs of holiness or entice witches
into pacts, he said. Their behavior indicates they only
desire sex, and, as any rational animal does, they become frustrated and angry when they do not get it.
As further evidence to support this argument, Sinistrari pointed to the case of animals sexually harassed by
incubi. Since animals do not have souls, he said, the incubi cannot have a purpose of ruining and damning their
souls. Again, the only purpose is sex.



**Sinistrari, Lodovico Maria  235**


Incubi do not cause illness but mistreat people by
beating them. They do not require the direction of a witch
or wizard to harass people; they undertake it of their own
choice and volition.
As evidence to support his assertions, Sinistrari cites
two cases of incubus attacks. One, related to him by a
confessor of nuns whom he trusted, concerned a young
noble maiden who lived in a convent. An incubus began appearing to her day and night, making earnest and
impassioned pleas for sex with her. She resisted and, as
the attacks continued, sought help from EXORCISMs, relics, blessings, prayer, and candles kept lit all night long.
The incubus persisted and kept appearing in the form of
a handsome young man.
The solution was discovered by an unnamed but eminent theologian, who observed that the young woman had
a watery humor. Since like attracts like, according to the
prevailing views at the time, the demon had to be watery
in nature as well. The theologian prescribed a continual
suffumigation of the girl’s room. An earthenware and glass
vessel was fi lled with sweet calamus, cubeb seed, roots
of both aristolochies, great and small cardamom, ginger,
long-pepper, caryophylleae, cinnamon, cloves, mace, nutmeg, calamite storax, benzoin, aloes-wood and roots, one
ounce of fragrant sandal, and three quarts of half-brandy
and half-water. The vessel was set on hot ashes to cook,
and the room was sealed.
When the incubus arrived, he would not enter the
room, repelled by the fumes. However, he still assaulted
the maiden if she went elsewhere, such as for a walk in
the garden. He hugged her and kissed her and remained
invisible to others.
The theologian prescribed that she carry on her person pills and pomanders made of perfume from musk,
amber, civet, Peruvian balsam, and other exotic essences.
This threw the incubus off, and he permanently departed
in a black rage.
Sinistrari himself was involved in the second example he cites. In the Carthusian monastery in Pavia, a
deacon named Augustine was attacked by a demon. All
spiritual remedies, including exorcism, failed. Sinistrari
prescribed the same fumes and perfumes that had been
effective in the earlier case. The demon continued to appear, taking the forms of a skeleton, pig, ass, angel, bird,
another monk, and even the prior of the monastery.
As the prior, the demon completely fooled Augustine.
It heard his confession, genufl ected, blessed his room
and bed with holy water, ordered the demon to desist,
and then vanished into thin air, betraying his real identity. He then went to the vicar, appeared as the prior,
and asked for musk and brandy, saying he was very fond
of them.
Sinistrari deduced the demon had a fi ery nature and
so prescribed the opposite, herbs that were “cold”: water
lily, agrimony, spurge, mandrake, house-leek, plantain,
henbane, and others. These were knit into two bundles,


**236  Sitri**


one hung in the window of Augustine’s cell and one hung
in the door. Herbs were strewn on the fl oor. When the incubus next appeared, he would not enter the cell. He grew
angry, hurled abuse, and left, never to return.
Sinistrari said that incubi are on a spiritual path and,
like humans, capable of salvation and damnation. They
are born, live, and die. They, have their own sperm and
can reproduce themselves and impregnate human women
on their own, he said, refuting the prevailing view that in
order to impregnate a woman, a demon had to become a
succubus to seduce a man and then change into an incubus to seduce a woman. However, the offspring of incubi
and humans are barren, he said, and do not reproduce on
their own.
Sinistrari would have been in a minority in his time
concerning his views on copulating demons. By the 17th
century, there were other skeptics about sabbats, Devil
pacts, and other infernal activities; REGINALD SCOT had
been vocal in the century before. It is not known why
Sinistrari’s manuscript remained unknown for 171 years
after his death. There is no record of his attempting to
publish it.


FURTHER READING:
Sinistrari, Lodovico Maria. _Demoniality._ New York: Dover,
1989.


**Sitri** FALLEN ANGEL and 12th of the 72 SPIRITS OF SOLOMON. Sitri is a great prince who appears fi rst with a leopard’s face and griffi n wings. He then assumes the shape
of a beautiful human. He infl ames men and women to
fall in love with each other and take off all their clothes.
He commands 60 LEGIONs of DEMONs.


**Six-six-six** **(666)** The number of “the Beast,” or Antichrist, according to interpretations of the book of REVELATION in the Bible. Six-six-six is associated with the
DEVIL and SATANISM.
Revelation is based on a series of apocalyptic visions
John of Patmos experienced during his exile on the island of Patmos in the Aegean Sea. In one vision, a beast
rises up from the sea. It has seven heads, 10 horns, and
10 crowns; the heads bear the name of blasphemy. One of
the heads had a fatal wound but had healed. A voice in the
vision says, “Let him that hath understanding count the
number of the beast: for it is the number of a man; and his
number is Six hundred threescore and six.”
The number would be marked on the forehead or
right hand of worshippers. An ANGEL tells John, “If anyone worships the beast and its image, and receives a mark
on his forehead or hand, he also shall drink the wine of
God’s wrath, and shall be tormented with fi re and sulphur
in the presence of the holy angels and of the Lamb. And
the smoke of their torment goes up for ever and ever; and
they have no rest, day or night.”
The number 666 has been projected onto many enemies throughout history. Names have been manipu


lated to add up to the numerical value of 666. Revelation
makes reference to Roman emperors who claimed deity,
and “Nero Caesar” adds up to 666. The Gnostics were
considered great enemies of the church, and some church
fathers said the Gnostic Ogdoad was the Number of the
Beast. During the Reformation, Protestants called the
Catholic Church the _Italika Ekklesia_ and referred to the
pope by the Greek word _papeiskos_ in order to arrive at
666, and the Catholics did the same to MARTIN LUTHER.
Similarly, the number has been applied to Muhammad,
and even to political villains such as Napoleon Bonaparte
and Adolf Hitler.
ALEISTER CROWLEY often signed his name as “The Beast
666” or “TO MEGA THERION,” which equals “The Great
Beast” in Greek, or 666. He associated 666 with the powers of the Sun, not evil. In the KABBALAH, the Sun is the
sixth emanation from God. A magical square expressing
the Sun adds up to 666. A square composed of 36 squares
(6 times 6) contains the numbers 1 through 36 so that any
line connecting the numbers, horizontal, vertical, or diagonal, adds up to 111. The sum of all the squares is 666.
In 1934, Crowley testifi ed in a lawsuit and was asked
about his self-designations of “The Beast 666” and “Mega
Therion.” _Therion_ means “great wild beast,” he said, and
666 is the number of the Sun. Crowley said, “You can call
me Little Sunshine.”
Throughout history, people look for the Beast in
names or things that add up to 666. However, languages
and numbers can be manipulated to arrive at 666 for any
name. Crowley was able to make his own name add up to
666 by using Hebrew letters and adding his middle initial, _E,_ which he never used otherwise. The number 666
has been so stigmatized that people avoid using it for legitimate purposes.
Because of its associations with the Antichrist, 666
is feared and avoided by many people, especially for addresses and telephone exchange numbers. Fear of 666 is
called _hexakosioihexakontahexaphobia._


FURTHER READING:
DuQuette, Lou Milo. “666: What’s in a Number?” _FATE,_
October 2005, 10–17.
Edinger, Edward F. _Archetype of the Apocalypse: A Jungian_
_Study of the Book of Revelation._ Chicago: Open Court,
1999.
Godwin, David F. “The Number of the Beast.” _FATE,_ October
2005, 18.


**Smith, Helene** **(19th century)** Swiss medium who
underwent a spirit POSSESSION and was overtaken by the
discarnate Count Cagliostro. Smith, whose real name
was Catherine Elise Muller, never worked as a paid
medium but gave séances to friends and admirers for
entertainment. She earned a living holding a high position in a large store in Geneva, Switzerland.
Smith’s séances were characterized by trances, automatic writing in Arabic, and glossolalia, or speaking in


tongues. She hypnotized herself into a trance and allowed
her control, Leopold, to speak and write through her.
Smith claimed she had been a Hindu princess and Marie Antoinette in previous lives. Her present humble life
was repayment of a karmic debt for her transgressions as
Antoinette. One of the spirits she channeled in trances
was Cagliostro. When he appeared, Smith exhibited signs
of temporary spirit possession. Her appearance changed
markedly to drooping eyelids and a double chin. The
spirit used her vocal cords, speaking in a deep bass voice.
She also underwent marked physical changes when Leopold spoke through her.
Leopold, who controlled a bevy of spirits around
Smith, said he had been transported to Mars. The spirits were able to take Smith to Mars while she was in a
trance. The results of these journeys were crude pictures
of Martian landscapes, including plants, houses, and city
streets, and automatic writing of a Martian language.
Many spiritualists believed her.
In the late 1890s, Smith was studied by a number of
leading investigators, most notably Theodore Flournoy, a
Swiss professor of psychology. Flournoy, using psychoanalytic techniques, spent fi ve years sitting in on séances,
researching Smith’s personal history, and corroborating
historical information she provided at her séances.
Flournoy described the takeover of Cagliostro as a
gradual process. First, Smith felt as though an invisible
force seized her arms and she could not move them. Then,
pain arose in her neck at the base of her skull. Her eyelids drooped, and her chin dropped and formed what appeared to be a double chin, giving her a resemblance to
portraits of Cagliostro. She took on a pompous bearing,
made Masonic signs with her hands, and spoke in a slow,
deep, masculine bass voice with an Italian accent. Cagliostro addressed everyone as “thou” and acted as though
he was “the grand master of secret societies,” according
to Flournoy.
Flournoy concluded that Smith had a fantastic imagination, perhaps complemented with telepathy and psychokinesis. The Martian language that she produced was
a childish imitation of French; a Sanskrit expert declared
that 98 percent of the words could be traced to earthly
languages. “Leopold,” who was pompous, dignifi ed, and
sensible, was probably her most highly developed secondary personality.
Flournoy published his fi ndings in 1900 in _From India_
_to the Planet Mars._ Smith’s supporters stood by her, and
Flournoy was banished from her life. The exposé served
to increase her popularity, and Smith enjoyed comfortable wealth and fame.


FURTHER READING:
Flournoy, Theodore. _From India to the Planet Mars: A Study_
_of a Case of Somnambulism with Glossolalia._ New York:
Harper & Bros., 1900.
Gauld, Alan. _Mediumship and Survival._ London: William
Heinneman, 1982.



**Smurl Haunting  237**


Myers, F. W. H. _Human Personality and Its Survival of Bodily_
_Death._ Abridged ed. Edited by Susy Smith. New Hyde
Park, N.Y.: University Books, 1961.
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J.: University Books, 1966.


**Smurl Haunting** **(1986–1987)** Demonic activity in a
private residence in West Pittston, Pennsylvania. The
phenomena at the home of Jack and Janet Smurl at 328–
330 Chase Street received wide attention in the media,
primarily due to the investigations of ED AND LORRAINE
WARREN, lay demonologists. Three EXORCISMs were performed, but the DEMON refused to leave. Skeptics said the
case was a prank or hoax. The events were the subject of
a best-selling book, _The Haunted_ by Robert Curran, and a
fi lm by the same title.
The affl icted house was a duplex, built in 1896 on a
quiet street in a middle-class neighborhood. The Smurls
were a close-knit Catholic family living in Wilkes-Barre,
Pennsylvania. A Navy veteran, Jack worked as a neuropsychiatric technician. The Smurls were forced to move
by the devastation caused by Hurricane Agnes in 1972.
Jack’s parents, John and Mary Smurl, bought the house
in West Pittston in 1973 for $18,000. They lived in the
right half, and Jack, Janet, and their fi rst two daughters,
Dawn and Heather, moved into the left half. The Smurls
did their own redecorating and remodeling and enjoyed
a close relationship with Jack’s parents. For 18 months,
their new life seemed idyllic.
Then strange things occurred. In January 1974, a mysterious stain appeared on new carpet. Jack’s television set
burst into fl ame. Water pipes leaked even after repeated
soldering. The new sink and bathtub in the remodeled
bathroom were found severely scratched, as if a wild animal had clawed at them. Freshly painted woodwork in the
bathroom showed scratches, as well. In 1975, their older
daughter, Dawn, repeatedly saw people fl oating around
in her bedroom.
The Smurls tolerated the annoyances. Life went on,
and they had two more children, the twins Shannon and
Carin in 1977. By then, something was obviously wrong
in the house. Toilets fl ushed without anyone using them.
Footsteps were heard on the stairs; drawers opened and
closed when no one was in the room. Radios blared
even when unplugged. Empty porch chairs rocked and
creaked. Strange sour smells fi lled the house. Jack felt
ghostly caresses.
In 1985, the annoying disturbances became frightening experiences. The house was often ice cold. John and
Mary Smurl heard loud, abusive, obscene language from
Jack and Janet’s side of the duplex when they were not
even arguing. Then in February, Janet heard her name
called several times when she was alone in the basement.
Two days later, icy cold announced the arrival of a
black human-shaped form, about fi ve feet nine inches
tall, with no facial features. First, it appeared to Janet in


**238  Smurl Haunting**


her kitchen, then it dematerialized through the wall and
appeared to Mary Smurl.
From that point on, the haunting increased. A large
ceiling light fi xture crashed down on Shannon, nearly
killing her, on the night 13-year-old Heather was to be
confi rmed. Jack levitated. In June, Janet was violently
pulled off her bed after making love to her husband,
while Jack lay paralyzed, gagging from a foul odor. The
family German shepherd, Simon, was repeatedly picked
up, thrown around, or whipped. Terrible rapping and
scratching noises were heard in the walls. Phantom dogs
ran through the duplex. Shannon was tossed out of bed
and down the stairs. Invisible snakes hissed, bedspreads
were shredded, and heavy footsteps crossed the attic.
Even neighbors were not spared; several heard screams
and strange noises from the house when the Smurls were
not home, and others detected the presence in their own
homes. Most of the neighbors were sympathetic. The
Smurls vowed to fi ght.
In January 1986, Janet heard about the Warrens, and
the couple decided to call them. The Warrens arrived with
Rosemary Frueh, a registered nurse and psychic, and began the investigation by quizzing the Smurls about their
religious beliefs, the happiness of their family life, and
whether they had ever practiced SATANISM, used a OUIJA™
board, or in any way invited the supernatural into their
home. The Smurls said they had not. Then, the Warrens
and Frueh walked the house, identifying the bedroom
closet as the crossover point between the two sides of
the duplex. The team said they detected the presence of
four evil spirits. Three were minor, but the fourth was a
demon.
Without any evidence of family discord, occult invitation, or tragedy, the Warrens could only surmise that the
demon must have been dormant, probably for decades,
and had risen to draw on the emotional energy generated
by the girls’ entrance into puberty.
The Warrens tried twice to induce the demon to expose itself through religious provocation, by playing
tapes of religious music and confronting it with prayer.
The demon reacted by shaking the MIRROR and dresser
drawers; another time by spelling out “You fi lthy bastard.
Get out of this house.” The portable television emitted
an eerie, silvery white glow. Only prayer and holy water
seemed to stop the manifestations.
Phenomena continued. The eerie glow returned, the
pounding in the walls worsened, and Jack and Janet were
slapped, bitten, and viciously tickled. Small items disappeared. One day, Janet tried to talk to the demon, asking
it to rap once for _yes_ and twice for _no._ When she asked
the demon whether it were there to harm them, it rapped
once. Two phantom women dressed in colonial clothing
appeared to Jack.
Even more horrifying, Jack was raped by a scaly SUCCUBUS posing as an old woman with a young body. Her
eyes were red and her gums green. Ed Warren was choked



and suffered terrible fl u symptoms. An INCUBUS sexually
assaulted Janet. Pig noises were heard in the walls.
The Smurls said they tried several times to obtain support and action from the Catholic Church. The Roman
Catholic Diocese of Scranton said it would consult experts, but offi cial involvement seemed unlikely. At one
point, Janet thought she was getting help from a Father
O’Leary but discovered he did not exist: Allegedly it was
the demon impersonating a priest.
The Warrens called in BISHOP ROBERT MCKENNA, a
traditionalist priest who refused to abide by the changes
in ritual mandated by the Second Vatican Council. He
said Mass in Latin and had performed more than 50 EXORCISMS for the Warrens. He conducted the ancient rite,
infuriating the DEMON.
The infestation intensifi ed. Their daughter Carin fell
seriously ill from a strange fever and nearly died. Dawn
was nearly raped by the presence. Janet and Mary had
slash marks and bites on their arms. Everyone was depressed. Ed Warren explained they had moved into the
second demonic stage, OPPRESSION, which follows infestation and is followed by POSSESSION and death.
McKenna performed a second exorcism in late spring,
to no avail. The demon even accompanied the family on
camping trips in the Poconos and harassed Jack at work.
The family could not move to another house since the
demon would simply follow. After repeated refusals by
the church to help, the Smurls decided to appear on
television.
Remaining anonymous behind a screen, the Smurls
were interviewed by Richard Bey on a Philadelphia talk
show, _People Are Talking._ Later at home, the demon retaliated. It levitated Janet, then hurled her against the wall.
It appeared to Jack as a monstrous creature resembling a
pig on two legs. A human hand rose up through the mattress and grabbed Janet by the back of the neck. Jack was
raped again.
In August 1986, the Smurls felt that the risk of ridicule
did not outweigh the need to tell their story to a wider audience and granted an interview to the Wilkes-Barre _Sun-_
_day Independent_ newspaper. Their home became a tourist
attraction for the press, curious onlookers, and skeptics
who wished to investigate. Some skeptics, who included
some of the Smurls’ neighbors, said they believed the family was concocting a story in order to profi t from book
and movie contracts.
Paul Kurtz, chairman of a skeptical organization, the
Committee for the Scientifi c Investigation of Claims of
the Paranormal (CSICOP) in Buffalo, New York, sought to
investigate but was rebuffed by the family and the Warrens. Kurtz proposed to pay for the family to spend a
week in a hotel with a private security guard while a team
of investigators examined the house. Kurtz also offered
free psychiatric and psychological examinations, which
might have provided clues to the alleged activity. The
Smurls said CSICOP had already made up its mind that


their story was a hoax, and they preferred to work with
the Warrens and the church.
Two CSICOP investigators went to the Smurl house
but were denied entrance. Kurtz later opined in an article he wrote for _Skeptical Inquirer,_ CSICOP’s journal,
that the case was not paranormal, and the Smurls had
denied CSICOP access because they were afraid of what
the organization would discover. He cited discrepancies
in Dawn Smurl’s accounts of her experiences and was
critical of the Warrens. Kurtz suggested natural explanations for some of the phenomena experienced by the
Smurls:


  - abandoned mine voids in the area, settling and creating strange noises

  - delusions by Jack Smurl that he was raped by a
ghost

  - a broken sewer pipe causing foul smells

  - pranks by teenagers


Kurtz also pointed out that there were no police records
of complaints of the haunting by Mrs. Smurl, though she
said she had contacted police. Kurtz also wondered about
motivation to make money on the case, since the Smurls
began talking with Hollywood fi lm companies shortly after the story broke in the press. The Smurls denied any
interest in money.
Ed Warren raised more doubts of reporters and skeptics
during a press conference he called in late August 1986.
Warren said they had recorded paranormal sounds—
groanings and gruntings—and had videotaped an unclear
image of a dark mass moving about the house. Asked by
journalists and CSICOP to produce the tapes, he declined.
He told one journalist he had given the tapes to a TV company, the name of which he could not remember, and told
Kurtz and other reporters they were in the exclusive possession of the church. However, church authorities later
said nothing had been turned over to them.
Warren also declined reporters’ requests to stay in the
house, saying no one had paid attention when the Smurls
fi rst begged the media to spend a night to witness phenomena, and such requests were now out of the question.
Warren said the Smurls would no longer deal with the
press, and he was in charge of the case.
The Smurls contacted a medium, Mary Alice Rinkman, who examined the house and corroborated the
Warrens’ fi nding of four spirits. She identifi ed one as a
confused old woman named Abigail and another as a dark
mustachioed man named Patrick who had murdered his
wife and her lover and then been hanged by a mob. She
could not identify the third, but the fourth was a powerful demon, she said.
Press coverage fi nally pushed the Scranton diocese
into action, and they reluctantly offered to take over the
investigation. The Warrens, meanwhile, planned a mass
exorcism with several priests. Prayer groups went to the
house to give comfort. The Reverend Alphonsus Travold



**Soissons Possessions  239**


of the St. Bonaventure University, asked by the diocese
to investigate, said he believed the Smurls were sincere
and disturbed by the events but could not say whether
demonic presence was the true cause.
McKenna arrived a third time to exorcise the house in
September 1986; this time, the ritual seemed to be effective. There were no disturbances for about three months.
Prior to Christmas 1986, Jack again saw the black
form, beckoning him to the third stage of possession.
He clutched his rosary and prayed, hoping this was an
isolated incident. But the banging noises, terrible smells,
and violence started again.
The Smurls moved to another town immediately before the book about their ordeal, _The Haunted,_ went to
press in 1988. The church performed a fourth exorcism
in 1989, which fi nally seemed to give them peace. A fi lm
version of _The Haunted_ was released in 1991.


FURTHER READING:
Curran, Robert. _The Haunted: One Family’s Nightmare._ New
York: St. Martin’s Press, 1988.
Kurtz, Paul. “A Case Study of the West Pittston ‘Haunted’
House.” _The Skeptical Inquirer,_ Winter 1986–1987, 11, 2:
137–146.


**sneezing** According to a European folk belief, the soul
fl ies out of the mouth whenever a person sneezes. A
blessing should be said immediately to prevent the soul
from being captured by a DEMON before it can return to
the body. In Islam, Allah instructs people to wish one
who sneezes well. Folklore also holds that sneezing
expels a demon. Saying “Bless you” prevents the demon
from immediately reentering the person and protects
him or her from evil.


**Soissons Possessions** **(1582)** The POSSESSION of four
persons in Soissons, France, used by the Catholic Church
in their campaign against the Protestant Huguenots. The
Soissons Possessions resembled in many respects the
MIRACLE OF LAON case and demonstrated the Real Presence. The overall mediocrity of the demoniacs and their
EXORCISM, however, diminished the propaganda value.
Nonetheless, audiences of thousands turned out to witness the exorcisms, and in one case a huge stage was
built for the purpose.
One of the DEMONIACS was a 13-year-old boy, Laurent
Boissonet, possessed by a DEMON named _Bonnoir._ The demon praised the Huguenots, damned the priests and friars, and said the Huguenots would go to a fi ne paradise
where good beds awaited them. Relics of blessed virgins
placed on the boy’s stomach caused it to swell and the boy
to convulse.
Boissonet was handed over to two Franciscans, one of
whom had been present at the exorcisms of Nicole Obry
in the Miracle of Laon case. The Franciscans tested the
boy for fraud by sprinkling him during fi ts alternately
with ordinary water and then holy water. The ordinary


**240  Solas**


water produced no reaction, but the holy water increased
his convulsions.
Bonnoir was fi nally expelled after he challenged the
priests to administer a holy wafer to the boy, saying it
would leave if Boissonet took it. The boy went into such
convulsions that the the exorcist, Jean Canart, could
not insert it into his mouth. Finally, he put the two sacred fi ngers—the index and middle—into Boissonet’s
mouth, causing it to open. He inserted a wafer and
then clamped the jaws together and put his fi ngers over
the boy’s nostrils. There followed an internal struggle
in the boy between JESUS and Bonnoir, with sounds
like a shrieking pig being stifl ed or “a little dog being
fl ayed.”
Three times, Canart called out to the demon to give
glory to God, honor Jesus and his body, and fi nally yield
to God, Christ, and “His Catholic and Roman Church.”
The demon replied in anger, “You’re stifl ing me—how
on Earth do you think I can get out?”
Canart released his hold on the boy’s nostrils, and immediately a puff of wind and smoke emerged. Boissonet
fell to his knees, crying, “Praise be to God; now I am
healed.”
Boissonet was possessed a second time by another demon named Bolo, who said he was on good terms with the
saints and took his direction from St. James. Alternately,
he said his superior was Ergon but explained that Ergon
and St. James were one and the same. Bolo said he was
not really a demon: “You can expel devils all right, but
not us.” This assertion concerned the exorcists, but they
succeeded in making Bolo admit that he was evil and depart the boy.
Another of the demoniacs was Marguerite Obry (no
mention is made in accounts whether or not she was related to Nicole Obry, associated with the Miracle of Laon).
As Nicole, Marguerite was possessed by BEELZEBUB. The
Franciscans tested her for fraud as well, giving her ordinary wafers and holy wafers. They secretly put holy water
into her wine, and she refused to drink it.
The other notable demoniac in the case was a 50-yearold married man, Nicolas Facquier, an artisan. Facquier
was possessed twice, fi rst, by a demon named Cramoisy
and, second, by an unnamed demon. Cramoisy claimed
to be the same kind of spirit as Bolo: an order that lived in
the limbo of unbaptized infants. He said he visited paradise three times a year.
Cramoisy announced that he was possessing Facquier
in order to persuade three of his Huguenot cousins to
return to Catholicism. Two of the cousins quickly converted. The third did so only after a long session with the
demon, a bishop, and Charles Blendec, a monk who performed some of the exorcisms. After the third converted,
Cramoisy departed Facquier.
All of the demoniacs were successfully exorcised, but
they had no real impact on other cases or on public opinion. A year later, in 1583, the church’s national synod at



Reims warned against performing exorcisms before making certain the victims were not in need of a medical doctor instead of an exorcist.


FURTHER READING:
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**Solas** **(Stolas)** FALLEN ANGEL and 36th of the 72 SPIRITS
OF SOLOMON. Solas is a powerful prince who appears fi rst
as a raven or an owl and then as a man. He teaches
astronomy and the virtues of herbs, including prophecy
through plants and the uses of precious stones. He governs 26 LEGIONs of DEMONs.


**Soleviel** DEMON and wandering duke of the air. Soleviel
commands 200 dukes and 200 companions, who also
have many servants and who wander from place to place.
The 12 chief dukes have 1,840 servants who are obedient
and good-natured. The 12 dukes are Inachiel, Praxeel,
Moracha, Almodar, Nadrusiel, Cobusiel, Amriel, Axosiel,
Charoel, Prasiel, Mursiel, and Penador.


**Solomon** **(10th century** **B.C.E.)** Legendary king of the
Israelites, son of David, builder of the Temple of Jerusalem, and commander of an army of DEMONs or DJINN.
The actual existence of Solomon and his father, David, remains unproved, but they are among the most important fi gures of the Old Testament. Solomon is granted
great wisdom and understanding by God, far surpassing
the wisdom of any other man. He knows the lore of plants,
animals, and everything in the natural world. Men from
far away seek him out for his counsel. In legend, his wisdom expands to include formidable magical knowledge,
and his name (including _Son of David_ ) is used to control
both good and bad spirits.
In 1 Kings, Solomon takes the throne upon his father,
David’s, death. The Lord goes to him in a dream and says,
“Ask what I shall give you” (3:5). Solomon replies that he
wishes to be given an understanding mind for governing
and for discernment between good and evil. Pleased that
he has not asked for riches, God says, “Behold, I give you
a wise and discerning mind, so that none like you has
been before you and none like you shall arise after you”
(3:12). God also grants him incomparable riches. Thus
does Solomon become famed for his wisdom.
In the fourth year of his reign, Solomon builds his
famed Temple of Jerusalem, and his palace and administrative complex. In the temple, he places two gilded
olivewood cherubim in the innermost part of the sanctuary. He positions them so that a wing of one touches one
wall and the wing of the other touches the other wall, and
their other wings touch each other in the middle of the
house. When the temple is dedicated, priests place the
ark of the covenant, containing the two stone tablets of


Moses upon which are written the Ten Commandments,
underneath the wings of the cherubim.
Solomon has another vision, in which the Lord promises that his house will prosper as long as the commandments are kept and no other gods are worshipped. If there
are any transgressions, God will cause the ruination to
the kingdom.
For most of the 40 years of his reign, Solomon prospers: “Thus King Solomon excelled all the kings of earth
in riches and in wisdom. And the whole earth sought the
presence of Solomon to hear his wisdom, which God had
put into his mind” (10:23–24). He rules over the natural
world as well as people.
By his later years, he has acquired 700 wives and 300
concubines. Some of his wives convince him to turn away
from God and worship pagan deities, especially the goddess Ashtoreth. Angry, God sends adversaries against
him. In the end, God decides not to wrest his kingdom
away from Solomon but instead to take it away from all
but one of his sons.
One day, Solomon went to a person described as
“the Jebusite” and fell in love with his daughter, who
is called the Shulamite (Soumanitis). The priests of
MOLOCH, however, said, “Thou canst not have her to
wife except thou worship the great gods Remphan and
Moloch.” Solomon refused, but they gave him fi ve locusts and said, “Crush these upon the altar of Moloch,
and it will suffi ce.”
Solomon said, “And so I did, and immediately the
Spirit of God departed from me . . . and I became a laughingstock unto the idols and to the demons. Therefore have
I written this my Testament that ye which come on it may
pray and take heed to your latter end and not to your beginning, that ye may fi nd grace perfectly for ever.”
Other texts expand upon Solomon’s wisdom; he becomes the greatest of magicians, a ruler over the realm
of nature, able to summon angels and command demons.
Such details are found in the Testament of Solomon,
Odes of Solomon, and Psalms of Solomon, all part of the
pseudepigrapha, and in the Wisdom of Solomon, part of
the apochrypha. Josephus’ _Antiquities_ credits Solomon
with writing 1,500 books of odes and songs and 3,000
books of parables and similitudes and knowing how to
exorcize demons. The Sefer Raziel, a magical text, says
that Solomon was heir to the famed book (also called the
Book of Mysteries), which enabled him to become the
source of all wisdom.
From the time of Origen, Solomon becomes more
prominent in Christian lore than in Jewish lore, appearing on AMULETs, talismans, and lintels and in numerous
incantations for protection against and removal of demons. His magical seal is a pentagram or hexagram.
In Islamic lore, Solomon becomes the greatest of world
rulers, a true apostle and messenger of Allah, and the
prototype of Muhammad. His magical powers against demons, the djinn, are famous. Solomon acquired his power



**Solomon  241**


over the djinn by asking for “soverignity not allowed to
anyone after me” (sura 38:35). Allah responds by granting
him unique power: “Then We subjected the wind to his
power, to fl ow gently by his order wherever he wished, and
also the evil Jinns, every builder and diver as well as those
bound together in chains” (sura 38:36–38). Solomon alone
was given the power to bind the djinn; however, much
later, the prophet Muhammad repelled IBLIS by invoking
Solomon’s prayer request for sovereignty (see EXORCISM).
According to tradition, after Solomon died, the djinn
wrote books of magic fi lled with acts of disbelief, or disinformation, and put them under his chair. When the
books were discovered, the djinn claimed that Solomon
had used the magic in them to control the djinn. As a
result, Solomon was discredited by some Christians and
Jews. Others took the books and began practicing the
magic. Both groups erred, according to scholars, one by
practicing magic, which earns no happiness in the afterlife, and the other by discrediting Solomon, whose power
was directly from Allah. The Qur’an says:


When a messenger from Allah came to them conforming what was revealed to them, a group of those given
the scripture cast the book behind their backs as if they
did not know about it. They followed what the devils
claimed about Sulaymaan’s dominion. However, Sulaymaan did not disbelieve, but the devils did by teaching
men magic and what was revealed to the two angels
Haaroot and Maaroot in Babylon. Though neither of
them taught anyone without fi rst saying, “We are only
a trial, so do not commit disbelief,” they learned from
them means to separate a man from his wife. But, they
could not harm anyone with it except by Allah’s will.
They learned what would harm themselves and not what
would benefi t them, though they knew that the buyers
of (magic) would have no share in the happiness in the
next life. They sold their souls for an evil price if they
only knew. (Sura 2:101–102)


Despite the warnings of Islam, the allure of Solomonic
magic proved irresistible. Numerous magical handbooks,
or GRIMOIRES, attributed to the authorship of Solomon
were popular in the early centuries of Christianity. By the
12th century, at least 49 texts were in existence. The most
famous was the _Greater Key of Solomon,_ quoted often in
the magical books of the 17th–19th centuries.


_Testament of Solomon_
The Testament of Solomon, a text in the pseudepigrapha probably written between the fi rst and third centuries C.E., is a legendary tale about how Solomon built the
Temple of Jerusalem by commanding demons. The text is
rich in demonology, angelology, and lore about medicine,
astrology, and MAGIC. The author is unknown and may
have been a Greek-speaking Christian who was familiar
with the Babylonian Talmud. The magical lore related to
demons, which dominates the text, shows Babylonian
infl uences.


**242  Solomon**


The demons are described as FALLEN ANGELS or the
offspring of fallen angels and human women, and they
live in stars and constellations. They can shape shift into
beasts and forces of nature. They lurk in deserts and
haunt tombs, and they dedicate themselves to leading
people astray. They are ruled by Beelzeboul (BEELZEBUB),
the Prince of Demons.
The stellar bodies themselves are demonic, wielding
destructive power over the affairs of humanity. The 36
decans, or 10-degree portions of the zodiac, are called
heavenly bodies and likewise are ruled by demons, who
cause mental and physical illnesses. There are seven
“world rulers,” who are equated with the vices of deception, strife, fate, distress, error, power, and “the worst,”
each of whom is thwarted by a particular angel (with the
exception of “the worst”).
The testament considers angels as God’s messengers
but does not describe their origin or hierarchy. The main
purpose of angels is to thwart demons and render them
powerless. Each angel is responsible for thwarting specifi c demons. Humans must call upon the right angel by
name in order to defeat a demon; otherwise, demons are
worshipped as gods. Among the angels named are the
archangels Michael, Raphael, Gabriel, and Uriel.
When the demon ORNIAS vampirizes Solomon’s favorite boy by sucking out his soul through his thumb,
Solomon begs God for power over the demon. While he
prays, Michael appears and gives Solomon a ring with a
seal engraved upon a precious stone. Michael tells Solomon that this magical ring will give him power over all
demons, male and female, and that they will help him
build the temple. The demons are subdued when the
ring is thrown at their chests with the command “Solomon summons you!” Solomon interviews the demons
and demands from them the names of their thwarting
angels. When they are subdued, they are made to construct his temple.
One of demons interrogated by Solomon gives no
name but describes himself as “a lecherous spirit of a
giant man who died in a massacre in the age of giants.”
He lives in “inaccessible places.” When someone dies,
he sits in the tomb near the body and assumes the form
of the dead man. If anyone visits, he tries to seize him
or her, and, if he can, he kills that person. If he cannot
kill the person, the demon causes him or her to become
possessed by a demon and to gnaw his or her own fl esh
and drool at the mouth. The demon admits to Solomon
that he is thwarted by the Savior, and if anyone bears the
cross, the mark of the Savior, on his forehead, the demon
fl ees. Solomon binds the demon and locks him up as he
has the others.
The Testament of Solomon also describes the demons
of the decans of the zodiac, the 36 degrees dividing the 12
zodiacal signs. The decans are ruled by ANGELs, but in the
Testament, they are reduced to lower-level demons who
cause disease and strife.



Solomon summons them to appear before him for
interrogation to learn what they do and the names of
the angels who thwart them. They appear with heads of
formless dogs and as humans, bulls, dragons with bird
faces, beasts, and sphinxes. The demons are, by order
of decan:


1st—Ruax (also Rhyx), or “the Lord”: He causes headaches and is dispatched by the words “Michael, imprison
Ruax.”
2nd—Barsafael: He causes those who live in his period
to have pains in the sides of their heads. He is repelled by
the words “Gabriel, imprison Barsafael.”
3rd—Artosael: He damages eyes and is sent away by
the words “Uriel, imprison Artosael.”
4th—Oropel: He causes sore throats and mucus and is
thwarted by the words “Raphael, imprison Oropel.”
5th—Kairoxanondalon: He causes ear problems and
is dispatched by the words “Ourouel (Uriel), imprison
Kairoxanondalon.”
6th—Sphendonael: He causes tumors of the parotid
gland and tetanic recurvation (the body bent backward
rigidly) and is quelled by the words “Sabael, imprison
Sphendonael.”
7th—Sphandor: He paralyzes limbs, deadens the
nerves in hands, and weakens shoulders. He is subdued
by the words “Arael, imprison Sphandor.”
8th—Belbel: He perverts the hearts and minds of men
and is dispatched by the words “Karael, imprison Belbel.”
9th—Kourtael: He causes bowel colic and pain and
retreats when he hears the words “Iaoth, imprison Kourtael.”
10th—Methathiax: He causes kidney pains and is sent
away by the words “Adonael, imprison Methatiax.”
11th—Katanikotael: He causes domestic fi ghts and
unhappiness. To dispel him, write on seven laurel leaves
the names of the angels who thwart him: “Angel, Eae, Ieo,
Sabaoth.”
12th—Saphthorael: He causes mental confusion. To
get rid of him, write down the words “Iae, Ieo, sons of
Sabaoth” and wear the AMULET around the neck.
13th—Phobothel: He causes loosening of the tendons
and retreats when he hears the word “Adonai.”
14th—Leroel: He causes fever, chills, shivering, and
sore throats and retreats when he hears the words “Iax,
do not stand fast, do not be fervent, because Solomon is
fairer than eleven fathers.”
15th—Soubelti: He causes shivering and numbness and
is dispatched by the words “Rizoel, imprison Soubelt.”
16th—Katrax: He causes fatal fevers. He can be averted
by rubbing pulverized coriander on the lips and saying, “I
adjure you by Zeus, retreat from the image of God.”
17th—Ieropa: He causes men to collapse and creates
stomach problems that cause convulsions in the bath. He
retreats if the words “Iouda Zizabou” are repeated three
times in the right ear of the affl icted person.


18th—Modebel: He causes married couples to separate but will retreat if the names of the eight fathers are
written down and posted in doorways.
19th—Mardeo: He causes incurable fevers and is sent
away by writing his name down in the house.
20th—Rhyx Nathotho: He causes knee problems and
is repelled if the word “Phounebiel” is written on a piece
of papyrus.
21st—Rhyx Alath: He causes croup in infants and is
dispelled if the word “Rarideris” is written down and carried on a person.
22nd—Rhyx Audameoth: He causes heart pain and is
dispatched by the written word “Raiouoth.”
23rd—Rhyx Manthado: He causes kidney disease and
is thwarted by the written words “Iaoth, Uriel.”
24th—Rhyx Atonkme: He causes rib pain. If a person
writes “Marmaraoth of mist” on a piece of wood from a
ship that has run aground, the demon retreats.
25th—Rhyx Anatreth: He causes bowel distress and is
quelled by the words “Arara, Arare.”
26th—Rhyx, the Enautha: He alters hearts and “makes
off” with minds. He is thwarted by the written word
“Kalazael.”
27th—Rhyx Axesbuth: He causes diarrhea and hemorrhoids. If he is adjured in pure wine given to the sufferer,
he retreats.
28th—Rhyx Hapax: He causes insomnia and is subdued by the written words “Kok; Phedisomos.”
29th—Rhyx Anoster: He causes hysteria and bladder
pain and is thwarted when someone mashes laurel seeds
into oil, massages it into the body, and calls upon Mamaroth.
30th—Rhyx Physikoreth: He causes long-terms illnesses but retreats when the sick person massages his or
her body with salted olive oil while saying, “Cherubim,
seraphim, help me.”
31st—Rhyx Aleureth: He causes choking on fi sh
bones. If one places a fi sh bone into the breasts of the
affl icted one, the demon retreats.
32nd—Rhyx Ichthuron: He detaches tendons and
retreats when he hears the words “Adaonai, malthe.”
33rd—Rhyx Achoneoth: He causes sore throats and
tonsillitis. He is sent away by writing “Leikourgos” on ivy
leaves and heaping them into a pile.
34th—Rhyx Autoth: He causes jealousy and fi ghts
between people who love each other. He is subdued by
writing the letters _alpha_ and _beta._
35th—Rhyx Phtheneoth: He cast the evil eye on everyone and is thwarted by the “much suffering eye” amulet.
36th—Rhyx Mianeth: He holds grudges against the
body, causes fl esh to rot, and demolishes houses. He fl ees
when the words “Melto Ardad Anaath” are written on the
front of the house.


King Solomon orders the demons of the decans to bear
water and prays that they will go to the Temple of God
(Jerusalem).



**sorcery  243**


_Magical Handbooks_
The _Testament_ provides a signifi cant contribution to the
legends of Solomon’s magical powers and the magical
handbooks attributed to Solomon. The two most important
magical handbooks, or GRIMOIRES, are the _Key of Solomon,_
also called the _Greater Key of Solomon,_ and the _Lemegeton,_
or _Lesser Key of Solomon,_ said to be based on Solomonic
wisdom. Many other grimoires borrow from these texts.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Sons of God** FALLEN ANGELS known as the WATCHERS.
Genesis 6:1–4 states, “The sons of God, looking at the
daughters of men, saw they were pleasing, so they married as many as they chose.” The cohabitation produces a
race of giants called NEPHILIM (also sometimes called the
Sons of God) and leads to great corruption among humans. Yahweh is not pleased at the mixture of his spirit
with fl esh and casts the offending angels out of heaven.
The corruption leads to God’s decision to destroy life on
the Earth with the fl ood.
In other biblical references, Sons of God are good angels shouting for joy when the morning stars sing (Job
38:7), and the Chosen People (Exodus 4:22; Wisdom
18:33), individual Israelites (Deuteronomy 14:1; Hosiah
2:1), and their leaders (Psalms 82:6).


FURTHER READING:
Godwin, Malcolm. _Angels: An Endangered Species._ New York:
Simon & Schuster, 1990.
Graves, Robert, and Raphael Patai. _Hebrew Myths._ New York:
Doubleday Anchor, 1964.
_Ibn Taymeeyah’s Essay on the Jinn (Demons.)_ Abridged, annotated, and translated by Dr. Abu Ameenah Bilal Philips.
New Delhi: Islamic Book Service, 2002.


**Sorath** DEMON angel who is the spirit of the Sun and
whose number is 666.
RUDOLF STEINER said Sorath is the Sun-demon of Revelation, a great evil power far mightier than LUCIFER and
AHRIMAN. He predicted that after the turn of the millennium, spiritual people would be able to see the Sun- Genius,
the etheric vision of Christ. In response, Sorath will foment opposition through men who are possessed by him,
who have strong natures, raving tongues, destructive fury
in their emotions, and faces, which outwardly appear like
those of animals. They will mock that which is of a spiritual nature. The mystery of Sorath and his number 666
holds the secret of black MAGIC. The power by which the
Sun-Genius overcomes Sorath is the archangel Michael,
who has the key to the abyss and the chain in his hand.
See SIX-SIX-SIX.


**sorcery** A magical art involving spell casting with the
help of spirits, including DEMONs, and often associated


**244  Spare, Austin Osman**


with WITCHCRAFT. _Sorcery_ is derived from the French
word _sors,_ which means “spell.”
Sorcery is engaged to infl uence one’s lot in the world:
love, fertility, luck, health, and wealth; protection against
disaster, outsiders, and enemies; redress of wrongs and
the meting out of justice; control of the environment;
and explanations of frightening phenomena. Sorcerers
have the power to harm, curse, and kill and to counteract
spells cast by other sorcerers or practitioners of magic.
They make use of FAMILIARs, sending them on magical
errands to fulfi ll their spells. They have shape-shifting
powers.
Goetic sorcery in Western magic is based on the 72
SPIRITS OF SOLOMON, also called FALLEN ANGELS. Details
of their duties, characteristics, and SEALs are given in the
_Lemegeton,_ a grimoire attributed to Solomon but probably
written much later than his time.


**Spare, Austin Osman** **(1888–1956)** English magician
who expressed his occult vision in strange and sometimes
frightening art. Austin Osman Spare’s talent for art was
widely acknowledged and even called genius. He could
have pursued a conventional artist’s career but instead
chose to devote himself to creating images of DEMONs and
spirits raised up from deep levels of consciousness.
Spare was born on December 31, 1888, in London;
his father was a City of London policeman. He left
school at age 13 and worked for a time in a stained glass
factory. He obtained a scholarship to the Royal College
of Art in Kensington and enjoyed success as an artist
by 1909.
The seeds for Spare’s occult life were sewn early in
childhood. Alienated from his mother, he gravitated toward a mysterious old woman named Mrs. Paterson. She
claimed to be a hereditary witch descended from a line of
Salem witches who escaped execution during the witch
trials in 1692—an unlikely claim, considering that the
Salem incident was perpetrated by hysterical children.
The young Spare referred to her as his “witch-mother.”
Later, he said that she possessed great skill in divination
and had the ability to materialize her thoughts.
Mrs. Paterson taught Spare how to visualize and evoke
spirits and elementals and how to reify, or interpret, his
dream imagery. Information was transmitted in dreams
with the help of Mrs. Paterson’s FAMILIAR, Black Eagle.
She also initiated Spare in a witches’ SABBAT, which he
described as taking place in another dimension, where
cities were constructed of an unearthly geometry. Spare
said he attended such sabbats several times.
Under further tutelage of Mrs. Paterson, Spare developed his own system of MAGIC, based heavily on will and
sex—his own sex drive was quite intense—and the works
of ALEISTER CROWLEY.
When Mrs. Paterson died, Black Eagle was passed to
Spare. For practitioners of the Left Hand Path, Black Eagle
is seen as a “vampyre spirit” of the dream or astral plane.



Black Eagle can be summoned by ritual involving intense
concentration of will, desire, and belief. It manifests in
different forms, including bestial and demonic.
Spare believed that the power of will is capable of fulfi lling any deeply held desire. The formula, simpler than
ceremonial magic, was in his unpublished grimoire, “The
Book of the Living Word of Zos.” The formula called for
creating sigils, or talismans, in an “alphabet of desire.”
The desire is written down in full. Repeating letters are
crossed out, and the remaining letters are combined into a
sigil like a sort of monogram. The sigil is impressed upon
the subconscious by staring at it. The original desire is
then let go so that the “god within” can work undisturbed
toward the desired end.
According to one story, Spare once told a friend he
would conjure freshly cut roses to fall from the air. His
magic involved creating some symbolic drawings, which
he waved in the air while repeating “roses.” He got results,
but they were unexpected. The plumbing in the room
overhead burst, and Spare and his friend were dowsed
by sewage.
In his art, Spare is best known for his atavisms, the
reifying of primal forces from previous existences, drawn
from the deepest layers of the human mind. This, too,
was a product of his education from Mrs. Paterson. According to another story, one of his atavisms caused the
suicide of one witness and the insanity of another.
Despite his ability to paint the spirits and images he
saw, Spare was occasionally at a loss for words to describe
some of his more bizarre experiences. Some of his visions
put him into a place that he was able only to describe as
“spaces beyond space.”
In 1956, the English Witch Gerald B. Gardner (see
WITCHCRAFT) contacted Spare for his help in a magical
war with Kenneth Grant. Gardner believed that Grant
was stealing his witches for his own New Isis Lodge, and
he decided to launch a magical attack on him and reclaim
his witches. In particular, Gardner wanted back a selfproclaimed “water-witch” named Clanda. It was the last
year of Spare’s life, and by then he was living in dire poverty and obscurity, eking out a living by painting portraits in local pubs.
Using his “alphabet of desire,” Spare created a talisman for Gardner that would “restore lost property to its
rightful place,” which Spare himself described as “a sort
of amphibious owl with the wings of a bat and talons of
an eagle.” Gardner did not give Spare specifi c information
as to the exact nature of the “lost property”; he knew that
Spare and Grant were on friendly terms.
During a Black Isis rite at the New Isis Temple,
Clanda experienced the apparent negative effects of the
talisman. Her role was to lie passively on the altar. Instead, she sat up, sweating and with a hypnotized and
glazed look in her eyes. She behaved as though in the
grip of terror, convulsing and shuddering. Later, she described what she experienced: the appearance of a huge


bird that gripped her in its talons and carried her off into
the night. She struggled and broke free, falling back onto
the altar. The attending magicians saw none of this, but
they did hear what sounded like the talons of a large bird
scrabbling against the wind, and they felt a cold wind
rush about the room. Physical talon marks were found on
the window frame, and the windowsill was covered with
a strange, gelatinous substance that seemed to breathe on
its own. A strong odor of the sea permeated the temple
for days.
As for Clanda, she failed to return to Gardner. Instead,
she moved to New Zealand, where she drowned.
Some of Spare’s work appears in two quarterly art
review magazines he edited, _Form_ and _Golden Hind._ He
wrote three books that were published: _The Book of Plea-_
_sure (Self-love), the Psychology of Ecstasy_ (1913) and _The_
_Focus of Life_ (1921), both of which dealt with his magic
system, and _A Book of Automatic Drawing,_ published posthumously in 1972. _The Book of Ugly Ecstasy_ (1996) includes Spare’s drawing of demonic beings and automata
he discovered on the astral plane, formed by astral semen
and stored sexual energy.
Spare spent most of his life as a recluse, living in poverty in London. He was remote and detached, preferring
the company of his cats to that of human beings. He is
considered a source of modern chaos magic.


FURTHER READING:
Cavendish, Richard, and Brian Innes, eds. _Man, Myth and_
_Magic._ Rev. ed. North Bellmore, N.Y.: Marshall Cavendish, 1995.
Ford, Michael W. _Luciferian Witchcraft._ Lulu.com, 2005.
Guiley, Rosemary Ellen. _The Encyclopedia of Witches and_
_Witchcraft._ 3rd ed. New York: Facts On File, 2008.
King, Francis. _Megatherion: The Magickal World of Aleister_
_Crowley._ London: Creation Books, 2004.


**Spirit of Orléans** **(1534)** Fraudulent EXORCISM plot
perpetrated by Franciscan monks in Orléans, France, for
money.
In the 16th century, it was customary to follow certain
procedures in funeral rites that gave employment to mendicant monks. Soon after a person’s death, funeral criers
were hired to go about a town and proclaim the death,
urge people to pray, and announce the time and place of
the burial. Monks were hired for the funeral procession
to carry lights. An elaborate procession, with many hired
monks, enhanced the importance of the deceased and the
family.
In 1534, the wife of the mayor of Orléans died. She
had specifi ed in her will that she did not wish to have an
elaborate funeral and burial with a large procession and
huge crowd. Her husband honored her wishes, and so no
monks were hired. Instead, the woman was buried at the
Franciscan church with only her husband and father in
attendance. Her husband paid the monks six gold pieces,
far less than they had hoped to earn.



**Spirit of Orléans  245**


The monks might have let it pass, save for another insult.
Not long afterward, the mayor had some trees cut down to
sell as logs. The Franciscans asked for free wood, and he refused. They decided to get revenge by convincing him that
the soul of his wife was damned and required exorcisms.
A novice monk was stationed above the vault of the
church. Late at night, when the monks arrived to pray, he
made a great racket. Adjurations and exorcisms were to
no avail. Instead, he made noises to indicate that he was
a mute spirit.
With this fi ction established by performance, the
monks went to prominent citizens who were supporters
of the Franciscans and said that a terrible thing was happening at their church. They invited people to go and see
for themselves during evening prayers.
The novice performed again, indicating that he could
not speak but could answer questions with signs—making loud rapping noises. Through a secret hole, he could
hear the questions to the “spirit” posed by the EXORCIST.
Thus, the novice indicated that he was the spirit of the
mayor’s dead wife, and her soul was condemned because
of the heresy of her Lutheranism, and her body should be
dug up and transferred to another place.
The monks asked the witnesses to sign a record to this
effect. However, the citizens refused out of fear of offending
the mayor. Nonetheless, the monks moved house to conduct their masses elsewhere, a practice they were entitled to
do if a church had been profaned and needed purifi cation.
The bishop sent a judge and committee of noted persons to investigate. The judge ordered that the exorcisms
be performed in his presence and that someone climb up
into the vault to see whether any spirit could be detected.
The monks objected, saying that the spirit of the dead
woman should not be disturbed. Nor would they perform
the exorcisms in the presence of the judge.
The mayor reported all of this to the king of France,
who sent members of the Parisian senate to investigate.
Other investigators were sent by Chancelor Anton du
Prat, a cardinal and papal legate to France.
The monks were summoned to Paris and interrogated,
but they refused to cooperate, hiding behind religious
privileges and immunities. The novice kept his silence,
fearing death at the hands of the monks if he betrayed
them, until the king promised him immunity and said he
would not be sent back to the Franciscans if he told the
truth. The novice confessed all and repeated his confession in the presence of his fellow conspirators.
The monks were returned to Orléans and sent to jail.
They were paraded through town and forced to confess
their crime in public.
The incident became the basis for a proverb whenever
a lie was told: “It’s the spirit of Orléans.”


FURTHER READING:
Weyer, Johann. _On Witchcraft (De praestigiis daemonum)._
Abridged. Edited by Benjamin G. Kohl and H. C. Erik
Midelfort. Asheville, N.C.: Pegasus Press, 1998.


**246  spirits of Solomon**


**spirits of Solomon** Seventy-two DEMONs or DJINN captured by the legendary King SOLOMON, who imprisoned
them in a brass vessel and cast it into the sea. The vessel
was discovered by Babylonians, who believed it contained a great treasure. When they broke open the vessel, the demons and their legions were set free, and they
returned to their home. One exception was BELIAL, who
entered an image and delivered oracles in exchange for
sacrifi ces and divine honors.
The _Lemegeton,_ or _Lesser Key of Solomon,_ is a grimoire
that gives instructions for the evocation of the 72 spirits.
They are also known as the Spirits of the Brazen Vessel
and the False Monarchy of Demons. Combined, the spirits accomplish “all abominations.”
The 72 spirits are, in the order they were commanded
into the brazen vessel (see individual entries):


Bael Glasyalabolas Perocel
Agares Bune Fureas
Vassago Ronove Balam
Gamagin Berith Alloces
Marbas Astaroth Caim
Valefor Forneus Murmur
Amon Foras Orobas
Barbatos Asmoday Gemory
Paimon Gaap Ose
Buer Furfur Amy
Gusion Marchosias Orias
Sitri Stolas Vapula
Beleth Phoenix Zagan
Lerayou Halpas Valac
Eligor Malpas Andras
Zepar Raum Flauros
Botis Focalor Andrealphus
Bathin Vepar Cimeies
Saleos Sabnack Amduscias
Purson Shax Belial
Morax Vine Decarabia
Ipos Bifrons Seere
Aim Vual Dantalion
Naberius Haagenti Andromalius


FURTHER READING:
Waite, Arthur Edward. _The Book of Black Magic and of Pacts._
1899. Reprint, York Beach, Me.: Samuel Weiser, 1972.


**Stanton Drew** Standing stones in Somerset, England,
associated with a legend of the DEVIL. The Stanton Drew
stones consist of three stone circles, two stone avenues, a
cove, and a fallen stone called Hautville’s Quoit.
According to lore, a wedding was held one Saturday,
and the guests danced late into the night. At midnight,
the fi ddler stopped and said he could not play on the sabbath. A mysterious dark man appeared and continued
the fi ddling, and the guests danced faster and faster, unable to stop. At dawn, the music suddenly stopped, and



the mysterious man was revealed to be the Devil himself.
The guests were unable to fl ee. The Devil told them that
one day he would return to play for them again. Until
that day, the guests are frozen in place as the standing
stones.


FURTHER READING:
Bord, Janet, and Colin Bord. _Mysterious Britain._ London:
Granada, 1974.


**Steiner, Rudolf** **(1861–1925)** Philosopher, artist, scientist, and educator who developed the spiritual science
of Anthroposophy, blending occultism, esoteric Christianity, and elements of ZOROASTRIANISM. At one point in
his life, Rudolf Steiner faced a serious inner struggle with
the forces of darkness.
Steiner was born to Austrian parents on February 27,
1861, in Kraljevic, Hungary. His father, a railway clerk,
hoped Rudolf would become a railway civil engineer, but
an early manifestation of psychic gifts set him on a different path. Steiner began to experience clairvoyance at the
age of eight. When he was 19, an adept whose identity was
never revealed initiated him into the occult.
Steiner joined the Theosophical Society and was active
for about a decade before becoming disillusioned with internal rivalries and pettiness and with its emphasis on
Eastern mysticism.
In 1913, Steiner formed the Anthroposophical Society, taking some members with him from the Theosophists. He described his path as one leading to spiritual growth on four levels of human nature: the senses,
imagination, inspiration, and intuition. In Dornach,
near Basel, Switzerland, he established the Goetheanum, a school for esoteric research, where he intended
to produce Goethe’s dramas and his own mystery plays.
The building burned down in 1920 but was rebuilt in
1922 and now serves as the international headquarters
for the organization.
For the last 25 years of his life, Steiner traveled around
Europe and Great Britain, giving more than 6,000 lectures. His published works include more than 350 titles,
most of which are collections of lectures. His key works
outlining his occult philosophy are _Knowledge of the_
_Higher Worlds and Its Attainment_ (1904–05), _Theosophy:_
_An Introduction to the Supersensible Knowledge of the World_
_and the Destination of Man_ (1904), and _An Outline of Occult_
_Science_ (1909).


_Spiritual Philosophy_
Up to age 40, Steiner devoted himself to pursuing his inner development and forming his spiritual science and
philosophy. He developed his inner abilities to experience spiritual realms and beings. He spent time exploring the Akashic Records, the repository of all information
in creation.
He was greatly infl uenced by Johann Willhelm von
Goethe, the author of a version of FAUST.


At 40, Steiner felt he was ready to speak publicly about
his spiritual philosophy, his clairvoyant experiences, and
what he learned from them. By this time, he had gained
much experience in the nonphysical realms through profound meditation. He said that at one time humankind
was more spiritual and possessed supernormal capabilities but lost them on the descent to the material plane.
At the lowest point of human descent, JESUS arrived and
provided the opportunity to reascend to higher spiritual
levels. For Steiner, the life, death, and Resurrection of
Christ were the most important events in the history of
humankind and the cosmos. However, the Gospels did
not contain the complete story.
Steiner envisioned humanity as following a path of
higher consciousness, guided by ANGELs, intelligences,
and a host of spiritual beings. One of the most important
is the archangel Michael, who guides the way to cosmic
enlightenment, through which humanity will respiritualize the earth.
The old Christian spirituality will fall apart. Without
a new spiritual vision, humanity will be overpowered and
numbed by technology. Higher beings will help humanity
form the new spiritual vision by sending impulses, but
only if humans ask for help and cooperate. Meanwhile,
Luciferic and Ahrimanic beings—forces of darkness and
chaos—will constantly challenge angelic forces in human
thought, sense, and will, thus making it crucial to learn a
discerning spiritual science.
Steiner remarked in a lecture on April 4, 1912, that
without new spiritual impulses, technology will not only
dominate our outer life, but overpower and numb us. It
will drive out the religious, philosophical, artistic, and
ethical interests and turn us into “living automata.” Many
people today, even highly educated ones, are already
unwitting slaves of outer material conditions, he said.
FALLEN ANGELS—active in the information and computer
technologies and economic networks—spread evil over
the earth through racism and nationalism, though their
approach is so subtle and intimate that people think they
are not infl uenced by them.


_Luciferic and Ahrimanic Beings_
Steiner called beings that encourage destruction through
vices Luciferic spirits. Still other spirits wish people to remain mired in a materialistic, mechanistic world. These
spirits Steiner called “Ahrimanic” beings, after AHRIMAN,
the Persian personifi cation of evil. He links LUCIFER with
air and warmth, and Ahriman with earth and cold. The
changes of seasons reveal the eternal struggle between
the two forces.
Steiner faced serious inner battles with evil forces and
felt that his ultimate victory over them was his immersion
in the esoteric mysteries of Christ. He warned that the
spiritual path to higher consciousness entails such battles. He noted that people strongly resist taking responsibility to fi ght on the inner plane, preferring to project the
battle out onto imagined enemies. Every thousand years



**St. Louis Exorcism  247**


as a new millennium approaches, Luciferic and Ahrimanic beings make particularly strong attacks on human
progress. Our fear and projections make us increasingly
susceptible to spiritual debasement, mental slavery, and
mass hysteria.
Steiner thought that the greatest challenge of the modern age is to understand the polarity between Lucifer and
Ahriman. Modern consciousness understands the polarity between God and the DEVIL and heaven and HELL. To
strive toward either extreme is not good. Humanity must
fi nd balance in the middle.
Chaos, in which Luciferic and Ahrimanic forces participate, is necessary for human evolution, but highly antisocial. Steiner’s commitment to “higher civility” spurred
his reappraisal of human relations. At Dornach, a sculpture shows the _Representative of Man_ standing between
Lucifer and Ahriman. People can achieve this balance by
paying attention to those who have educated, befriended,
and even injured them. Steiner said on October 10, 1916,
that, as a rule, people do not encounter anyone they have
not met in previous incarnations. Likes and dislikes are
great enemies of real social relations. Condemning a person obliterates a karmic relationship entirely, postponing
it to a next incarnation, and no progress can be made.
Steiner explains that Ahrimanic beings are highly intelligent, extraordinarily clever, and wise. They act behind the veil of nature and work to destroy the human
physical organism by fomenting destruction and hatred.
Sensuous urges and impulses are enhanced. They replace
thinking by all kinds of lower organism powers, especially the impulse to lie.
The Luciferic beings do everything to foster egoism
within people and a passion for creating and bringing
things into existence. Steiner insists that future evolution
will be endangered if the Luciferic and Ahrimanic beings
are not recognized and counteracted by spiritual science.
See SORATH.


FURTHER READING:
McDermott, Robert A., ed. _The Essential Steiner._ San Francisco: Harper & Row, 1984.
Sheperd, A. P. _Rudolf Steiner: Scientist of the Invisible._ 1954.
Reprint, Rochester, Vt.: Inner Traditions International,
1983.
Steiner, Rudolf. _An Autobiography._ New trans. Blauvelt, N.Y.:
Rudolf Steiner, 1977.
———. _The Four Seasons and the Archangels._ Bristol, England: Rudolf Steiner Press, 1992.
———. _Planetary Spheres and Their Infl uence on Man’s Life on_
_Earth and in the Spiritual Worlds._ London: Rudolf Steiner
Press, 1982.


**St. Louis Exorcism** **(1949)** Complex POSSESSION case that
inspired the novel and movie _The Exorcist,_ variously interpreted as one of demonic possession, POLTERGEIST activity,
and delusion. Many of the details of the case remain secret,
and all of the principal EXORCISTs involved in it have died.


**248  St. Louis Exorcism**


Some experts believe that there was no demonic possession and that the events could be explained by poltergeist
activity, Tourette’s syndrome, or even mental illness.
The DEMONIAC was a 13-year-old boy, pseudonymously
known as Robbie Doe. He was born in 1935 to a family
in Cottage City, Maryland, a suburban community near
Washington, D.C. He had a troubled childhood. His mother
was Lutheran, and his father was a lapsed Catholic.
In January 1949 the family began to be disturbed by
scratching sounds coming from the ceilings and walls of
their house. Thinking that they had mice, the Does called
an exterminator. This man could fi nd no signs of rodents,
and his efforts failed to end the scratching, which only
became louder. Noises that sounded like someone walking about in squeaky shoes began to be heard in the hall.
Dishes and furniture moved for no evident reason.
Then Robbie began to be attacked. His bed shook so
hard that he could not sleep. His bedclothes were repeatedly pulled off the bed, and once, when he tried to hold
on to them, he was pulled off onto the fl oor after them.
The Does made a connection to the recent death on
January 26, 1949, of Robbie’s Aunt Tillie in St. Louis,
which had devastated the boy. Tillie, a Spiritualist, had
interested Robbie in the paranormal, and they had used
the OUIJA™ board together. Robbie may have used the
Ouija™ to try to communicate with his dead aunt.
Convinced that an evil spirit was behind the disturbances, the Does consulted their Lutheran minister, Luther Schulze. Schulze prayed with Robbie and his parents
in their home and then with Robbie alone in his home. He
led prayers for Robbie in church. Schulze ordered whatever was possessing the boy to leave him in the name of
the Father, the Son, and the Holy Ghost, but the affl iction
continued.
Robbie’s torments increased. He could not sleep because of the weird noises and movements of objects day
and night. In February, Schulze offered to let Robbie
spend a night in his house, to which his parents agreed.
That night, Mrs. Schulze went to a guest room, while
Robbie and the Reverend retired to twin four-poster beds
in the master bedroom. Some time in the night, Schulze
heard Robbie’s bed creaking. He grasped the bed and felt
it vibrating rapidly. Robbie himself was wide awake but
was lying absolutely still.
Schulze put Robbie to sleep in an armchair, and before
long, the heavy chair began to move. It scooted backward
several inches and then slammed into a wall. It turned in
slow motion and sent Robbie to the fl oor. Schulze noticed
that Robbie appeared to be in a trance and made no effort
to move out of the chair.
Schulze persuaded Robbie’s parents to send him to
Georgetown Medical Hospital, where he underwent medical and psychological evaluation from February 28 to
March 3. Robbie acted wildly and, according to some reports, the message “Go to St. Louis!” appeared scratched
on his skin in blood-red letters.



Robbie’s parents took him by train to St. Louis, where
they stayed with relatives. There they consulted Jesuits.
Father Raymond J. Bishop came to the house to bless Robbie but quickly saw that the situation was far worse than
INFESTATION. Bishop consulted Father William Bowdern,
and the two went to Archbishop Joseph E. Ritter and requested an EXORCISM. The request was granted.


_Exorcisms_
Robbie’s exorcisms began on March 16 at the home of his
relatives on Roanoke Drive. More and more, Robbie acted
like someone suffering from full demonic possession. He
coughed up phlegm and drooled. Painful, bloody welts and
scratches mysteriously appeared on his body. He cursed,
vomited, spit, urinated, and made physical attacks on the
exorcists, exhibiting unusual strength. He appeared to be
cured and then relapsed into vile and violent behavior.
When the episodes were over, he had no recall of them.
On March 21, Bowdern had Robbie taken to the
Alexian Brothers Hospital and placed in a room in the security ward. The exorcism resumed in tight secrecy over
the course of several weeks. It is not known how many
people participated. Among the witnesses were Father
William Van Roo and Father Charles O’Hara. Also present at various times were hospital staff and seminarians,
among them Walter Halloran, whose help Bowdern had
requested.
On April 1, Robbie was taken to the St. Francis Xavier
Church (no longer in existence) to be baptized into the
Catholic faith, a move that Bowdern thought would help
the progress. However, Robbie went berserk on the way
to the church, and Bowdern decided not to let him enter,
lest he desecrate the premises. The boy was taken to the
rectory instead. Despite his vomiting of BLOOD and mucous, and his struggling and shouting of obscenities, the
baptism proceeded, followed eventually by a successful
communion.
After several weeks of repeated progress and relapse,
Robbie’s behavior changed for the better. The turning
point was a dream Robbie had of a fi erce, sword-bearing
ANGEL who made snarling DEMONs vanish. In April, the
exorcism was declared a success.
Robbie returned to Maryland with his parents and resumed a normal life with no further episodes of any paranormal or supernatural phenomena. His father rededicated himself to Catholicism, and his mother converted.
Robbie lives in the suburbs of Washington, D.C.


_Aftermath_
Bishop recorded details of the exorcisms in a diary. The
church never intended for the case to be made public,
but it was leaked to the media by Schulze. William Peter
Blatty was a student at Georgetown University in Washington in August 1949 when he read an Associated Press
account of the case in the _Washington Post._ Intrigued,
he compiled as much information as he could about it.
Twenty years later, he used it as the basis for his best-sell

ing novel _The Exorcist,_ changing many details and adding
fi ctional ones.
_The Exorcist_ was published in 1971 and was made
into a fi lm directed by William Friedkin and released
in 1973. Blatty wrote the screenplay. During the fi lming, most of the cast and crew had strange experiences
and misfortunes, including the news of nine deaths of
people they knew. The movie terrifi ed audiences, some
of whom consulted medical and spiritual help out of fear
of possession. Critics said the fi lm itself was evil. The
movie led to two sequels, the second of which was directed by Blatty.
In 2000, a new fi lm version of _The Exorcist_ was released,
written and directed again by Blatty and Friedkin. Friedkin decided to show the face of the possessing demon, an
effect which ruined the horror for many viewers.


_Divided Opinions_
Numerous inaccurate stories and legends have arisen
around the case, and opinions still are divided as to what
really happened. Critics have said that Robbie failed to
meet criteria of possession set by the Catholic Church:
prophecy and speaking in foreign languages. In addition,
his feats of unusual strength were not thought to be characteristic of the supernormal strength usually exhibited
by demoniacs.
During his involvement, Schulze had contacted parapsychologists J. B. and Louisa Rhine of Durham, North
Carolina. The Rhines drove to St. Louis, but the phenomena had ceased by the time they arrived. Nonetheless,
Rhine thought the case was one of “recurrent spontaneous psychokinesis,” a type of poltergeist activity caused
by unwitting psychokinetic outbursts from a living person. Rhine suggested that the phenomena were expressions of Robbie’s own unconscious ability to infl uence
objects in his environment and his own body through the
power of his mind.
Bowdern never spoke about the case except to acknowledge that he believed it to be a true case of demonic
possession. He died in 1983 at age 86. Bishop died in 1978
at age 72. Halloran, who burned his copy of Bishop’s diary, stated that he did not believe that Robbie was possessed, but later said he was not enough of an expert to
know. Toward the end of his life, he said mental illness
probably could not explain all of the phenomena put together. Halloran died in 2005 at age 83.
Robbie himself has remained quiet about his experiences. With the principal exorcists dead and no
further testimony from Doe himself, the case remains
controversial.


FURTHER READING:
Allen, Thomas B. _Possessed: The True Story of an Exorcism._
New York: Doubleday, 1993. Revised edition, iUniverse,
2000.
Blatty, William Peter. _William Peter Blatty on_ The Exorcist.
New York: Bantam, 1974.



**succubus  249**


Chorvinsky, Mark. “Return to the Haunted Boy: The Exorcist Case Update.” _Strange Magazine_ 21. Available online
by subscription only. URL: http://www.strangemag.com/.
Downloaded October 7, 2006.
Opsasnick, Mark. “The Haunted Boy of Cottage City.”
_Strange Magazine_ 20 (1999): 4–27.
“Report of a Poltergeist.” _Parapsychology Bulletin_ 15 (1949):
2–3.
Taylor, Troy. _The Devil Came to St. Louis: The True Story of the_
_1949 Exorcism._ Alton, Ill.: Whitechapel Productions Press,
2006.


**succubus** A DEMON who takes the form of a beautiful
woman in order to seduce men.
The succubus, along with its male counterpart, the
INCUBUS, appears in ancient mythologies. Succubi appear
in the fl esh as beautiful, voluptuous women. They visit
men in their sleep—especially men who sleep alone—and
cause erotic dreams, nightmares, and nocturnal emissions.
During the European witch hunts, succubi were agents of
the DEVIL, who continually tempted men to commit sexual
sins, sometimes by promising them immortality in return.
Succubi were not as prevalent as incubi in witch hunt
cases. The prevailing belief of the time was that women
were more licentious than men and, therefore, offered
more opportunity for incubi. If a succubus assaulted a
man, it was probably not his fault, according to demonologists of the day.
NICHOLAS REMY wrote in _Demonolatry_ of a succubus
case that happened in 1581. A man named Petrone Armenterious of Dalheim was persuaded by a succubus,
Abrahel, to murder his son. He was so overcome with
grief and guilt that he contemplated suicide. Abrahel told
him that if he worshipped her, he would restore the boy to
life. He complied, and his son returned to the living. But
it was all an illusion, for the boy suddenly died again and
immediately stank abominably.
The sex act itself with a succubus was said to be an
awful experience, like penetrating a cavern of ice. Sometimes, a succubus was really an incubus in disguise,
who collected a man’s semen and used it to impregnate a
woman. Some believed that sex with succubi could produce demon children. The Hebrew night demon, LILITH,
bore an infi nite number of demon sons this way.
Men accused of witchcraft were tortured until they
confessed having sex with demons, among other demonic
crimes. In 1468, in Bologna, Italy, a man was executed for
allegedly running a brothel of succubi.
The _MALLEUS MALEFICARUM_ (1487), the chief inquisitors’
handbook, set forth fi ve ways to get rid of a succubus:


  - by reciting the Ave Maria

  - by making a sacramental confession

  - by making the sign of the cross

  - by moving to a new home

  - by having a priest or holy man excommunicate the
demon


**250  Surin, Jean-Joseph**


The Lord’s Prayer and holy water also were said to
work a cure.
FRANCESCO-MARIA GUAZZO wrote of one alleged succubus incident in _Compendium Malefi carum_ (1608), in
which a succubus forced herself on a young man near
Aberdeen, Scotland. The succubus visited him in bed
every night and stayed until dawn. The young man
claimed that he tried to get rid of the succubus, but to no
avail. Finally, the local bishop ordered him to go away to
another place and devote himself to prayer and fasting.
After several days, the young man said the succubus left
him.
At the end of the 17th century, an odd lawsuit was
tried in court in Posen, Germany. A young man forced his
way into the cellar of a locked home and was later found
dead on the threshold. Demons then set up housekeeping
inside and created severe disturbances. The owners of the
home were frightened into leaving.
Local exorcists failed to expel the demons, and so an
expert was summoned, Rabbi Joel Baal Shem of Zamosz.
He was able to induce the demons to disclose their identity. They claimed the house belonged to them, and they
demanded the opportunity to prove it in a court of law.
The case was tried with Rabbi Joel and an invisible demon advocate, who could be heard.
According to the demons, the previous owner of the
home had engaged in intercourse with a succubus, who
had borne hybrid children. The man was persuaded by a
rabbi to break off his affair, but the demon demanded that
the cellar be given to it and the offspring as inheritance.
The man and all his heirs were now dead, and the demon
children demanded possession of the house.
The new homeowners said they had lawfully purchased
the house. The demon children were not legitimate “seed
of men” and so had no legal rights. In addition, the demon
had forced the previous owner into sexual relations.
The court decided against the demons, saying that
their abodes were deserts and wastelands, not the homes
of men. Rabbi Joel performed EXORCISMs that drove away
the demons.


FURTHER READING:
Guazzo, Francesco-Maria. _Compendium Malefi carum._ Secaucus, N.J.: University Books, 1974.
_The Malleus Malefi carum of Heinrich Kramer and James_
_Sprenger._ New York: Dover, 1971.
Remy, Nicholas. _Demonolatry._ Secaucus, N.J.: University
Books, 1974.


**Surin, Jean-Joseph** **(1600–1665)** French priest and
mystic who became involved in the LOUDUN POSSESSIONS
of Ursuline nuns during 1630–34. Father Jean-Joseph
Surin became possessed himself, and his health was
adversely affected for the rest of his life.
Surin was unsuited to deal with DEMONIACs because
of a neurotic temperament brought on by years of ascetic
practices. He probably should have avoided the case, but



he felt compelled, even obsessed, to do battle with DEMONs. He spent his entire life as a virgin.
Surin was drawn to the religious life at an early age.
He was reared in a cloister and attended the College of
Bordeaux, where he was a contemporary of Father URBAIN GRANDIER, who left the school in 1617. Grandier was
burned at the stake during the Loudun Possessions. Surin
practiced self-denial during his early years as a priest, denying himself food, sleep, and social contact. He served
in Rouen and then spent four years in the fi shing village
of Marennes, where he was director to two women who
had remarkable visions and ecstasies that captured his
attention.
By the time he arrived in Loudun on December 15,
1634, Grandier had been executed. Surin, at age 34, was
in poor health, suffering severe headaches, muscle pain,
melancholy, and attacks of depression and confusion. He
had numerous psychosomatic complaints, and the slightest physical activity brought on severe pain. He constantly perceived himself as beset by all sorts of spiritual
agonies and pressures. Perhaps most problematic was
his credulity: He believed everything he was told, especially about people’s spiritual experiences. Thus, he was
inclined never to doubt the claims of the possessed nuns
at Loudun.
Unlike many of his fellow Jesuits, Surin was indeed
convinced that JEANNE DES ANGES and other nuns were
genuinely possessed. He wrote that he had engaged in
combat with “four of the most potent and malicious devils in hell” and that God “permitted the struggles to be
so fi erce and the onslaughts so frequent that exorcism
was the least of the battlefi elds, for the enemies declared
themselves in private both day and night in a thousand
different ways.”
Surin wrote candidly of the sexual temptations he
himself felt working closely with demoniacs who convulsed in suggestive ways and spoke frankly of their demonic copulations.
At fi rst, Jeanne did her best to avoid him and his attempts at EXORCISM. Surin was convinced he could help
Jeanne and tried to force spiritual instruction upon her.
Day after day, he tolerated the most wretched and insulting behavior from her.
Finally, he made a fatal mistake: he prayed to suffer in
Jeanne’s stead and to take on her POSSESSION. His prayers
were answered, and on January 19, 1635, he began to feel
the effects of OBSESSION. By Good Friday, April 6, he was
exhibiting signs of possession. He felt that the demons
had passed from Jeanne and into him. He was both elated
at his success and plunged into the deepest despair over
his fate.
In May 1635, Father Surin wrote of his torments to
Father D’Attichy, a Jesuit in Rome, saying:


Things have gone so far that God has permitted, for
my sins, I think, something never seen, perhaps, in the
Church: that during the exercise of my ministry, the


Devil passes from the body of the possessed person, and
coming into mine, assaults me and overturns me, shakes
me, and visibly travels through me, possessing me for
several hours like an energumen. . . . Some say that it is
a chastisement from God upon me, as punishment for
some illusion; others say something quite different; as
for me, I hold fast where I am, and would not exchange
my fate for anyone’s, being fi rmly convinced that there is
nothing better than to be reduced to great extremities.


Surin asked D’Attichy to pray for him and to keep his letter confi dential, but the priest had it copied and widely
circulated.
Jeanne continued to exhibit signs of possession
until October 1635, when Surin succeeded in expelling LEVIATHAN, followed by BALAAM on November 29
and ISACAARON on January 7, 1636. Next, he struggled
with Behemoth, but after 10 months of failure, he broke
down. Behemoth said he would leave if Jeanne made a
pilgrimage to the tomb of St. Francis de Sales, and Surin
went with her.
He accompanied her on part of the trip. He was by
then struck dumb by the devils, and he prayed for deliverance at the tomb, without success. He was given a dried
clot of the saint’s blood to eat, but it enabled him to speak
only for a moment. Surin left to return to Bordeaux and,
along the way, regained enough speaking ability to give
strained sermons.
Surin said usually there were two demons in him,
Isacaaron and Leviathan. The DEVIL told him that he
would be deprived of everything, and the Devil had made
a PACT with a witch in order to prevent Surin from speaking of God.
The demons tortured the priest. Surin said his possession felt as if he had two different souls within him,
fi ghting over his body. He was subjected to extremes of
emotion and action, ranging from great peace at God’s
good pleasure to rage, aversion to God, and intense
and violent desire to cut himself off from God. His attempts at spiritual practice, such as making the sign
of the cross, were immediately thwarted by the warring demons within him. Any thoughts of goodness
were countered by rage. He was plagued by thoughts
of suicide.
Others told Surin that he was being punished by God
for some sin. If so, he said, he accepted his fate and was
glad to be reduced to extremities and was content to die.
Surin continued ill and tormented throughout 1637
and 1638. He had periods of lucidity and normalcy. By
1639, his affl ictions worsened, and he lost the ability to
move and speak. He could not converse or preach and was
struck completely dumb for seven months. He could not
read or write, dress and undress himself, walk, or stand
upright. He slept in his clothes. He suffered fever and
partial paralysis and fell into a mysterious sickness that
defi ed the diagnosis of doctors and that no medical treatments remedied. He vomited almost everything he ate.



**Swedenborg, Emanuel  251**


From 1639 to 1657, Surin stopped writing letters and
communicating and lived in near-total isolation. He had
wild swings of mood, thought, and emotion. He was
seized with repeated temptation to burn down the house.
Others considered him insane and avoided him. He believed he was a sorcerer who had the power to send demons into others.
Visions of angry saints and an angry Christ tormented
him; he believed he was damned to HELL. Visions of the
Blessed Virgin Mary scowled at him in disapproval and
threw punishing thunderbolts that he felt throughout his
body.
On May 17, 1645, Surin attempted suicide at a Jesuit
house in Saint-Macaire, near Bordeaux, where he lived.
The house was built above a river. Surin threw himself
out of his window and landed on the rocks below. He survived with a broken thighbone.
After a few months, Surin was able to walk again,
but with a limp, and to read and write. He even attained
enough inner strength to preach and hear confession. But
for the next three years, he was watched by a brother or
was tied to his bed to prevent more suicide attempts.
In 1648, a sympathetic brother, Father Bastide, was
appointed rector of the College of Saintes and took Surin with him. Bastide nursed him back to a functioning
level of health. Surin felt better mentally if he was in pain
physically. He still considered himself damned, completely evil.
He returned to Bordeaux. From 1651 to 1655, he managed to dictate his greatest work, _The Spiritual Catechism._
In 1657, he recovered a limited ability to scrawl words on
paper, and, in 1660, he regained an ability to walk. He
had profound psychic experiences, and, through his good
angel, began dispensing personal advice. He was ordered
to stop. (Jeanne did the same thing later in her life but
was allowed to continue.)
Surin began functioning as a priest again, visiting the
sick, and writing letters. His behavior was odd, however,
and his superiors censored most of his letters.
In 1663, he wrote his account of the Loudun affair,
_Experimental Science._ He died peacefully in 1665.
Modern commentators have opined that Surin was
never really possessed, because he retained his own intelligence, and that he was instead in the grip of a longlasting obsession.


FURTHER READING:
Huxley, Aldous. _The Devils of Loudun._ New York: Harper and
Brothers, 1952.


**Swedenborg, Emanuel** **(1688–1772)** Scientist and
mystic who traveled out of body to both heaven and
HELL. Emanuel Swedenborg described in great detail the
structure and hierarchy of the afterlife. He believed that
people make the choice of either heaven or hell. Swedenborg wrote about his experiences, but his views were
rejected by his contemporaries. After his death, his works


**252  Swedenborg, Emanuel**


infl uenced philosophers and theologians from the 19th
century on.
Swedenborg was born in Stockholm on January 29,
1688, the second son of the Lutheran bishop of Skara.
The family name was then _Swedberg_ ; the father changed
it to _Swedenborg_ when they became part of the nobility
in 1719. After graduation, Swedenborg traveled to the
Netherlands, Germany, and England, where he met the
astronomers Edmund Halley and John Flamsteed. By the
time of his return to Sweden in 1716, his reputation called
him to the attention of King Charles XII, who named him
a special assessor to the Royal College of Mines. Fascinated by the mining industry, Swedenborg turned down
the opportunity to teach at Uppsala.
Swedenborg never married and devoted himself to
work instead. He was a creative inventor, conceiving of a
device to carry boats overland for a distance of 14 miles,
submarine and air guns that could fi re 60 or 70 rounds
without reloading, and fl ying machines. In 1734–44,
Swedenborg wrote various treatises on animals, mineralogy, geology, creation, and anatomy. In 1745, he published _Worship and the Love of God,_ based on his visionary
experiences, and turned his attention completely to the
study of religion and God’s revelations.
Swedenborg began having ecstatic visions in 1743. Up
to that time, he had not given much thought to spiritual
matters, although he had argued that the soul existed.
Suddenly, he was overcome with revelations about heaven
and hell, the work of ANGELS and spirits, the true meaning
of Scripture, and the order of the universe.
He was fully conscious during the visions and could
remain in a trance for up to three days. During these
times, his breathing would be severely slowed, and he
would be insensible, but his mental activity remained
sharp. He once likened his trances to what happens when
a person dies and is resuscitated.
He also had the unusual ability to remain for prolonged periods in the borderland state between sleep and
wakefulness, either as he was going to sleep or as he was
awakening. In this twilight state of consciousness, he was
immersed in vivid images and voices. He called his visionary travels being “in the spirit,” and he clearly knew
that he was out of his body.
In 1744 and 1745, he had visions that had a profound
effect on him and greatly opened his spiritual senses.
He later was able to exist simultaneously in the material
world and the spiritual realms. He quit his job as assessor
in 1747 to devote himself fully to his visionary work.
In his later years, he moved to England, and he died
there at age 84. He is buried in London.
After his death in 1772, some of Swedenborg’s followers established various churches and societies to study
and promulgate the mystic’s theories. The Church of the
New Jerusalem was founded in England in 1778 and in
the United States in 1792. The Swedenborg Society was
established in 1810 to publish translations of Sweden


borg’s books, create libraries, and sponsor study and lecture. Spiritualists embraced Swedenborg’s concept of the
spirit’s survival after death and the possibility of communication with spirits. As did Swedenborg, they rejected
reincarnation.
Swedenborg recorded his visionary experiences in 30
volumes in Latin. Of those, _Heaven and Hell_ (1758) describes how souls go to the spiritual world and choose the
realm with which they resonate in terms of their earthly
interests. It describes societies, cities, life, work, children,
and other topics.
According to Swedenborg, people, through free will,
create their life and eventually choose heaven or hell. Men
and women are completely at liberty to pursue lives devoted to love of the divine and charity toward the neighbor or to glorify self-love and evil. By so doing, they make
their own heaven or hell. Choices are fi nal.
Immediately after death, the soul passes to an intermediary state called the spiritual world or world of the
spirits, halfway between Earth and heaven and hell. The
spiritual world and the material world are separate and
distinct but mirror each other through the law of correspondences. The soul awakens to fi nd itself in an environment similar to the one left behind. This “fi rst state”
lasts for a few days. Angels, friends, and relatives greet
the newcomer. If a spouse has preceded the newly arrived
soul, they may reunite.
The fi rst state is followed by the second state, in which
the soul enters interior contemplation and judges its
true character, which is impossible to hide. One’s secret
thoughts and intentions in life are more important than
actions, for the soul may have acted falsely to impress
others or curry favors for itself. This self-examination
prepares the soul to move into its permanent home in
heaven or hell. In the fi rst state, evil and good souls are
together, but they separate in the second state.
Evil souls go on to hell at the end of the second state.
Good souls go through a “vastation,” or a purifi cation of
spiritual impurities. They then enter the third state, in
which they receive instruction for becoming angels in
heaven.
Swedenborgian hell differs greatly from the eternal
fi re of damnation propounded by preachers of his day.
It is quite a modern place, peopled by those who choose
self-love and evil rather than divine love and truth. The
Lord casts no one into hell but instead works steadfastly
through his angels to save that soul. During life, angels try
to replace evil thoughts and intentions with good ones.
But those who still embrace evil and falsehood make their
own hell after death.
Hell’s denizens continue their earthly lives and habits, much as angels do, but with the continual threat of
punishment if they exceed acceptable levels of vice and
corruption. Retribution is the only restraint on their
evil natures. There is no fallen LUCIFER or SATAN leading
them. _Lucifer_ and _Satan_ themselves mean hell, and there


is no chief DEVIL, for all the spirits in hell are former human beings. Because they have chosen malice and darkness, their faces are distorted into monstrous, repulsive
shapes. They live in gloom yet appear burned by the fi re
of their own hatred. They speak with anger and vengefulness, they crave each other’s company, and they shrink
back in loathing and pain from the approach of an angel.
The constant clash of their falsehoods and senses produces a sound like the gnashing of teeth. The openings,
or “gates,” of hell are numerous and everywhere but only
visible to those spirits who have chosen that path. Inside,
hell resembles cavernous, bestial lairs, with tumbledown
homes and cities, brothels, fi lth, and excrement. Other
hells may be barren deserts.
Swedenborg had conversations with evil spirits. Once,
a man and woman were given permission to go to heaven
from hell. The woman was a siren who served as the man’s
concubine. That man said that in his hell nature was their
God, and religion was only a toy for the lower class. He
dismissed angels and heaven as having no signifi cance.
On another occasion, Swedenborg was told by devils that
they cannot avoid bothering people, and they become enraged when they see angels.
In any of these afterlife worlds, time does not exist as
it does on Earth. It is measured by changes of one’s inte


**Symiel  253**


rior state. Space also is different; spirits of like mind are
“near” each other whatever their actual “location.”
Swedenborg places responsibility for the permanent
state of the soul squarely upon the individual and not on
a judging God or a redeeming savior. The road to heaven
or hell begins early in life with thoughts and intentions.
Ultimately, each soul is true to its own nature.


FURTHER READING:
Lachman, Gary. “Heavens and Hells: The Inner Worlds of
Emanuel Swedenborg.” _Gnosis_ no. 36 (Summer 1995):
44–49.
Swedenborg, Emanuel. _Heaven and Hell._ Translated by George
F. Dole. New York: Swedenborg Foundation, 1976.


**Symiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON. Symiel rules as a king in the northeast, with 10
dukes during the day and 1,000 during the night. The
daytime dukes have 720 servants each, and the night
dukes have 790 servants each. The daytime dukes are
good-natured, but the nighttime dukes are stubborn and
resist commands. The 10 major dukes of the day are
Asmiel, Chrubas, Vaslos, Malgron, Romiel, Larael, Achol,
Bonyel, Dagiel, and Musor. The 10 dukes of the night are
Mafrus, Apiel, Curiel, Molael, Arafos, Marlano, Narzael,
Murahe, Rhicel, and Nalael.


**talisman** An object that possesses magical or supernatural powers and transmits the powers to the owner.
Talismans are different from AMULETs, which are objects
that passively protect wearers from evil and harm. Talismans usually perform a single function and make powerful transformations possible. The magic wand of a
sorcerer or FAIRY, the magical lamp or bottle of DJINN
lore, King Arthur’s sword Excalibur, seven-league boots,
and Hermes’ helmet of invisibility are all talismans. Talismans draw to their owners luck, success, wealth, love,
magical abilities, and cures for illnesses. They also can
be used in spell casting.
Any object can become a talisman. It may derive its
powers from nature, such as a holed stone, or be imbued
with power by acts of ANGELs, spirits, or gods. Talismans
can be made in MAGIC. DEMONs and other spirits can be
bound to a talisman, such as by the BLOOD and semen of
a sorcerer or magician. The magician controls the spirits
via the talisman. When the talisman is no longer needed,
it should be burned. It is dangerous for a talisman to fall
into the wrong hands.
Magical handbooks (see GRIMOIRES) give instructions
for making talismans at auspicious astrological times.
Talismans for a specifi c purpose can be created and
drawn or engraved on metal or paper. They are consecrated in a ritual. Most Western talismans are based upon
the principle of correspondences found in the KABBALAH,
which holds that everything in Creation is connected.
For example, the planets all have correspondences to as


pects of daily life. Thus, a talisman inscribed with the
symbol of a planet can be empowered to infl uence that
sphere of life.


FURTHER READING:
Hall, Manly P. _Paracelsus: His Mystical and Medical Philoso-_
_phy._ Los Angeles: Philosophic Research Society, 1964.
Kraig, Donald Michael. _Modern Magick: Eleven Lessons in the_
_High Magickal Arts._ 2nd ed. Paul: Llewellyn, 2004.


**talking board** See OUIJA™.


**Taru** **(Tauru)** In ZOROASTRIANISM, and Persian lore, the
arch-DEMON of evil hunger. Taru is usually paired with
another archdemon, ZARIKA (evil thirst). Zarika makes
poison, which Taru administers to plants and animals.
Taru opposes the good _amesha spenta_ Hurdat. He is especially pleased when a person walks around wearing only
one boot, considered a sin in this culture.


**Tase** In Burmese lore, hordes of the demonic dead who
prey upon the living and spread disease and pestilence.
There are several types of Tase:


  - Thaber Tase are the spirits of women who died in
childbirth and return as succubi. (See LILITH.)

  - Thaye Tase are grotesque giants who were people
who died violently. They spread smallpox, cholera,
and other deadly diseases. They also appear at the
bedsides of dying people to laugh at them.



**254**


  - Hminza Tase enter the bodies of crocodiles, tigers,
and dogs and attack people. They haunt areas where
they once lived unhappy lives.


The Tase can be kept away by banging pots and making great rackets of noise or by appeasing them with sacrifices and dances. Sometimes, the dead are buried without grave markers, an attempt to make them forget where
they once lived, so they will not return in demonic form.


_**tefillin**_ See amulet.


**Temple of Set** See satanism.


_**tengu**_ Asian goblin or demon who acts as a vampire,
poltergeist, and trickster.
Descriptions of the _tengu_ date to the eighth century.
The demon appears in the shape of a man with wings and
long, sharp nails on his hands and toes. His nose is either
a crow’s beak or red and round, and its size indicates the
demon’s strength. Sometimes, he carries a fan or a stick.
The _tengu_ is especially known for kidnaping people in
remote, mountainous areas. He is fond of stealing children. Possession by a _tengu_ is not necessarily diabolical.
The possessed acquire supernormal skills and knowledge
during their occupation by the spirit.


**Tezcatlipoca** Aztec prince of the Underworld, sorcerer,
and king of the witches. The name _Tezcatlipoca_ means
“smoking mirror,” in reference to the obsidian mirror
that he uses to foretell the future and spy on others. He
is also known as _Yaomauitl,_ which means “dreaded one.”
According to the Popul Vuh, Tezcatlipoca wears a star
on his forehead as a sign that he is the ruler of darkness.
He wears a jaguar skin around his hip, the body of a dead
bird on his ear, and a snake’s head fixed to one nostril. As
a scepter, he carries the amputated arm of a woman who
died in childbirth, which he uses in necromantic rites.
Tezcatlipoca and his brothers, the tzitzimime, created
the world. They were thrown out of paradise, Tamoanchan, when Tezcatlipoca made the mistake of picking the
sacred roses of Tamoanchan. Tezcatlipoca entered the
underworld by climbing down a giant spider web.
There are many stories about this demon god and his
activities. He sentences the newly arrived souls of the
dead, who stand before him dressed in ocelot skins with
yokes around their necks. He makes them run an obstacle
course through Mictlan, a region of hell.
According to lore, the practice of human sacrifice in
Mexico began with Tezcatlipoca. He assumed the shape
of a rooster to seduce the first woman ever created. Then
he killed her, cut out her heart, and offered it to the Sun.
Tezcatlipoca is blamed for the disappearance of the
Toltecs, a mythical race of beings. The demon summoned
them to a great feast where they danced and sang. A sudden panic gripped them, and they fled across a stone



**Thompson/Gifford Obsession  255**


bridge over the river Texcaltlauhco. Tezcatlipoca caused
the bridge to collapse, and most of the Toltecs fell into the
river and became stones. A few survived but were rendered senseless.
Tezcatlipoca spreads disease and pestilence. He assumes the form of a blob and rolls like a tumbleweed,
spreading sickness as he goes. Sometimes, he takes the
form of a cock or a coyote and lurks at crossroads in
order to ambush travelers. He rides howling winds, especially at night.


Further reading:
Hyatt, Victoria, and Joseph W. Charles. _The Book of Demons._
New York: Simon & Schuster, 1974.


**Theophilus** **(ca. 538)** Legendary monk who made a Pact
with the devil. The story of Theophilus was popular during the Middle Ages, especially because of its triumphant
ending. It was written in various languages, was read at
many churches, and was made into a drama, _Le Miracle de_
_Theophile,_ by Ruteboeuf, a 13th-century _trouvere._
Theophilus was bursar of the church of Adana in
northern Cicilia. He was offered a bishopric. A modest
man, he declined because he was afraid he could not do
the job. The man who did become bishop took a perverse
interest in tormenting and harassing Theophilus, even
accusing him of sorcery. Theophilus lost his job.
In revenge, he went to see Salatin, an “evil old Jew”
who took Theophilus to a crossroads and conjured the
Devil in an exotic language. The Devil offered revenge and
the bishopric in exchange for Theophilus’ soul. Theophilus agreed, renounced Jesus and Mary, and signed a pact
in his own blood.
According to _Le Miracle de Theophile,_ the pact read:


To all who shall read this open letter, I, Satan, let know
that the fortune of Theophilus is changed indeed, and
that he has done me homage, so might he have once
more his lordship, and that with the ring of his finger he
has sealed this letter and with his blood written it, and
no other ink has used therein.


As satan promised, the church realized there was no
evidence against Theophilus. The bishop was removed
from his office and Theophilus installed in his stead.
But Theophilus was not happy; he began to worry about
spending eternity in hell. He started praying unceasingly
to the Virgin Mary for help. She took pity on him and interceded with God, obtaining God’s pardon. The relieved
Theophilus burned his pact, made a public confession,
and lived the rest of his life piously and in peace.
The moral of Theophilus’ story is that repentance and
prayer will save a person from the snares of the Devil.
See Faust.


**Thompson/Gifford Obsession** Remarkable spirit obsession case investigated by the psychical researcher James


**256  Thompson/Gifford Obsession**


hervey hysloP. The case proved to Hyslop, and to many
others, the reality of spirit obsession.
Frederic L. Thompson was a 39-year-old metalworker and weekend artist who first visited Hyslop in
January 1907. Thompson claimed he was under the influence of the late R. Swain Gifford, a noted landscape
painter in the late 1800s, experiencing tremendous
urges to paint and sketch trees and rocky coasts that
he had never seen. Although Thompson had met Gifford one summer in New Bedford, Massachusetts, and
had contacted him in 1898 to ask for a recommendation
to Tiffany Glass Company, the two men were hardly
acquaintances, much less friends. In 1900, Thompson
moved to New York, where he was employed in metal
and jewelry work. He did not know that Gifford died on
January 15, 1905.
By the late summer and fall of that year, Thompson
was overcome with strong impulses to paint. He did not
understand these urges but began to visualize pictures
he knew Gifford had painted on the New Bedford coast.
He referred to his artist alter ego as “Mr. Gifford,” a fact
confirmed to Hyslop by Thompson’s wife, Carrie.
But, in January 1906, Thompson saw an exhibit of the
works of “the late R. Swain Gifford” and realized for the
first time that Gifford was dead. Fascinated by the similarities between Gifford’s paintings and his own recent
efforts, he could almost feel the fresh sea breezes. Then a
voice said to him, “You see what I have done. Go on with
the work,” and he blacked out.
Thompson continued painting, as his private life and
finances deteriorated under the ever-increasing compulsions. He believed he was becoming insane—two physicians diagnosed him as a paranoid—and finally visited
Hyslop after hearing of the doctor’s work in psychical research. Hyslop was intrigued but at first believed
Thompson was suffering from personality disintegration.
But if there were any truth to Thompson’s claims, Hyslop believed consulting a psychic would shed light on the
situation. He and Thompson met with Margaret Gaule on
January 18, 1907.
Gaule immediately sensed the presence of an artist,
although Hyslop had given her no information about
Thompson, even introducing him as “Mr. Smith.” She
described landscape scenes, much as Thompson had detailed them to Hyslop two days earlier. On March 16, Hyslop took Thompson to Boston, to sit with Minnie M. Soule
(referred to in Hyslop’s papers as “Mrs. Chenoweth”),
judged the most talented medium of her day. Her spirit
communicator, Sunbeam, gave her information about
Gifford’s personal habits, even his clothing and rugs—
items later confirmed by Gifford’s widow—and vividly
described a certain scene of gnarled trees overlooking the
water that had haunted Thompson for days. The medium’s communications convinced Thompson he was not
becoming insane, and he left for the New England coast
to try and find the pictures in his mind.



Throughout summer and autumn 1907, Thompson
traveled over Gifford’s favorite island haunts, recognizing
scenes he had been compelled to paint, hearing music and
even the voice he had heard at the Gifford exhibition. On
one of the trees Thompson sought, Gifford had carved his
initials, _R.S.G., 1902._ By early 1908, Thompson was completing large paintings and selling them. Prominent art
critics who viewed the works agreed they bore uncanny
resemblances to Gifford’s works. Hyslop still harbored
suspicions that Thompson was merely cultivating longharbored desires to be an artist, and that his association
with Gifford had influenced him more than he realized.
To prove whether Thompson was obsessed with the
spirit of Gifford or had merely incorporated his style in
his own work, Hyslop decided to establish contact with
the dead artist. After an initial sitting with Gaule, Hyslop
took Soule down to New York from Boston so that he and
Thompson could meet with her regularly. During the séance of June 4, 1908, Soule appeared to be receiving communications from Gifford, and she finally revealed that
the artist was elated over his power to return and finish
his work through Thompson. Later séances revealed hundreds of communications about scenes and colors that
indicated Gifford’s influence.
Back in Boston, Soule met with Hyslop alone on July
15. During the séance, the supposed spirit of Gifford
revealed he had sent a dream of the angel of death to
Thompson. When Hyslop returned to New York, Mrs.
Thompson visited Hyslop, worried about a dream of
death her husband had recently experienced and then
sketched. Hyslop felt he was close to establishing real
contact with Gifford’s spirit, which had yet to identify
himself. Hyslop attended no more séances on the Thompson case until December 1908. At that time, he consulted
Mrs. Willis M. Cleaveland as the medium. Cleaveland’s
first sessions were disappointing, but on the morning
of December 9, she sat with Thompson alone. Her communicator addressed Thompson, telling him that he had
given his work to him and telling him not to neglect it.
Through automatic writing, Cleaveland first tried to
write initials, then began sketching scenes of the Massachusetts coast that Thompson had visited the summer
before. The spirit reminisced about his childhood and
early paintings, then admonished Thompson to continue
with the work and not to forget him. Finally, the spirit
told Thompson he had to leave and scrawled _R.S.G._ using
Cleaveland’s hand.
Hyslop firmly believed that he had found a true
case of spirit obsession in Frederic Thompson/R.Swain
Gifford. Later investigations, some alleging fraud or
supertelepathy, never quite refuted Hyslop’s earlier
conclusions. Gifford’s spirit reportedly never bothered
Thompson again, but Thompson left his metalworking
career and became a full-time painter, joining the thenprestigious Salmagundi Club for professional painters
in 1912. He worked out of New York for a few years


then moved to Martha’s Vineyard off the coast of New
Bedford. Returning to New York in the 1920s, Thompson continued to paint and sculpt, showing his works
in various exhibitions and apparently making a good
living. He worked out of Miami in the late 1920s and
probably died about 1927.


FURTHER READING:
Anderson, Roger I. “The Life and Work of James H. Hyslop.”
_Journal of the American Society for Psychical Research_ 79
(April 1985): 167–200.
Rogo, D. Scott. _The Infi nite Boundary._ New York: Dodd, Mead,
1987.


**Throckmorton Possessions** **(1589–1593)** The fi rst
well-known case of possessed young people and the successful destruction of witches based on the evidence of
minors. The story of the fi ve Throckmorton (also Throgmorton) girls in Warboys, Essex, England, foreshadowed
by a century the witchcraft hysteria that unfolded in
Salem, Massachusetts.
The sole account of the POSSESSIONs of the girls and
trials and executions of the accused witches was published in 1593 in London in a book entitled _The Most_
_Strange and Admirable Discoverie of the Three Witches of_
_Warboys, arraigned, convicted, and executed at the last_
_Assizes at Huntington, for the bewitching of the fi ve daugh-_
_ters of Robert Throckmorton, Esquire, and divers other_
_persons, with sundrie Divillish and grievous torments:_
_And also for the bewitching to death of the Lady Crumwell,_
_the like hath not been heard of in this age._ The book may
have been written in part by the girls’ uncle, Gilbert
Pickering.
Squire Robert Throckmorton of Warboys, his wife,
and his fi ve daughters—Joan, Elizabeth, Mary, Grace,
and Jane—enjoyed a genteel life and were known for
their generosity. As a wealthy landowner, Throckmorton
supported many of his poorer neighbors, among them
the Samuels. Alice Samuel and her daughter, Agnes, frequently visited the Throckmorton household and were
well known to the girls.
In 1589, the youngest, Jane, began having sneezing fi ts
and convulsions and fell into a trance. Her frightened parents consulted a Cambridge physician, Dr. Barrow, and a
Dr. Butler. Looking only at Jane’s urine, both doctors diagnosed bewitchment. When the 76-year-old Alice Samuel
visited to offer her sympathies, Jane cried out against her,
accusing the old woman of WITCHCRAFT, saying, “Did you
ever see one more like a witch than she is? Take off her
black thrumb’d cap for I cannot abide to look at her.”
Within two months, all the other sisters were suffering
violent, hysterical fi ts several times a day. They claimed
to have no memory of the fi ts, but they all were certain
that Mother Samuel was the cause.
The eldest daughter, Joan, predicted that there would
eventually be 12 DEMONIACs in the house. Soon thereafter,
seven maidservants fell victim to the spells. If they were



**Throckmorton Possessions  257**


sent away, they recovered. If any left Squire Throckmorton’s employ, her successor also became possessed. All
pointed to Mother Samuel as the source of their torments.
The hysterical behavior of the daughters and the maids
continued for more than three years.
As with other demoniacs, the girls shrieked and contorted if the parson attempted prayer or read from the
Bible, especially the beginning of the Gospel of John,
known to be particularly offensive to the DEVIL. Such actions are generally accepted as the signs of true possession but may also have been a convenient way for the girls
to avoid pious exercises. Elizabeth would throw fi ts to
avoid religious lessons, only ending a tantrum if someone
played cards with her. She clenched her teeth unless she
ate outdoors at a particularly pretty pond, so the family
had picnics every day.
Squire and Mrs. Throckmorton doubted the girls’
possession, since they had only lived in the area a short
time and no one had any motive for bewitching the family. They ignored the girls’ accusations and tauntings of
Mother Samuel, but the hysterics did not subside. Even
as late as autumn 1592, Mrs. Throckmorton thought the
“devils” might be lying.
In September 1590, the Throckmortons were visited
by Lady Cromwell and her daughter-in-law. Lady Cromwell was the wife of Sir Henry Cromwell (grandfather of
Sir Oliver Cromwell), the richest commoner in England.
When she saw Mother Samuel, one of the Cromwells’
tenants, she angrily ripped the old woman’s bonnet from
her head, denounced her as a witch, and ordered her hair
burned. Horrifi ed, Mother Samuel beseeched Lady Cromwell, “Madame, why do you use me thus? I never did you
any harm, as yet.”
Back home, Lady Cromwell experienced a terrible
nightmare, in which she dreamed that Mother Samuel
had sent her cat FAMILIAR to rip the fl esh from Lady
Cromwell’s body. Lady Cromwell never fully recovered;
her health gradually declined, and she died a lingering
death 15 months later, in July 1592. Mother Samuel was
not immediately seen as the cause of her death.
By this time, the girls showed signs of relief only when
they were taken to the Samuel house or she went to theirs,
and Alice was forced to live with the Throckmortons for
several weeks. Alice; her daughter, Agnes; and another suspected witch were also scratched repeatedly by the girls, a
custom similar to pricking that was intended to reveal true
witches. If the skin was insensitive, it indicated a witch.
The girls constantly exhorted Alice to confess her dealings with the Devil and repent and delivered pious speeches
that moved onlookers to tears. Giving in to the constant
pressure, Alice confessed just before Christmas 1592.
Not long after Christmas, however, Alice’s husband,
John, and daughter, Agnes, convinced Alice to recant, and
she again claimed her innocence, only to confess again
before the bishop of Lincoln and a justice of the peace
in Huntington on December 29. All three Samuels were


**258  thwarting angels**


jailed, although Agnes was released on bail to allow the
girls to extract incriminating evidence from her through
more scratchings. The demons identifi ed were minor
ones, with the silly names of _Pluck, Catch,_ and _White_ and
the three cousins, all named _Smackes._ The demons often
appeared as chickens.
The Throckmorton children now accused Alice Samuel
of bewitching Lady Cromwell to death, a serious accusation that placed Alice in jeopardy of capital punishment
as a murderer under the Witchcraft Act of 1563.
The Samuels were tried on April 5, 1593, on charges
of murdering Lady Cromwell by witchcraft. The court,
under the impressionable Judge Edward Fenner, accepted
the testimony of the Throckmorton girls, as well as several other persons who claimed that the Samuels family
had bewitched their livestock to death over the years. The
jury took only fi ve hours to convict all three.
Alice, Agnes, and John were hanged, and afterward
the Throckmorton girls returned to perfect health. Since
Lady Cromwell had allegedly died through the black offi ces of Alice Samuel, her husband, Sir Henry Cromwell,
received all the Samuels’ forfeited property and goods. He
used the money to establish an annual sermon at Queens’
College, Cambridge, to “preache and invaye against the
detestable practice, synne, and offence of witchcraft,
inchantment, charm, and sorcereye.” The sermons lasted
until 1812.
The Throckmorton case had a signifi cant impact on
public belief in witchcraft and the EVIL EYE. The case was
widely known through the publication of the account. It
also had an impact on the governing class. The Cromwells served in the Parliament of James I, who gained the
throne in 1603. In response to public pressure for more
stringent actions against witches, Parliament passed a new
Witchcraft Act in 1604, which stiffened punishment.


FURTHER READING:
Coverntry, William W. _Demonic Possession on Trial: Case_
_Studies in Early Modern England and Colonial America,_
_1593–1692._ New York: AuthorHouse, 2003.
Walker, D. P. _Unclean Spirits: Possession and Exorcism in_
_France and England in the Late Sixteenth and Early Seven-_
_teenth Centuries._ Philadelphia: University of Pennsylvania
Press, 1981.


**thwarting angels** ANGELs who nullify the powers of
specifi c DEMONs. All diseases, bad weather, and other
misfortunes are caused by certain demons. Each demon
has a thwarting angel who can be summoned in prayer
and MAGIC to stop or cancel out the demon’s mischief.
Knowing the appropriate thwarting angel is important in
order to invoke the fastest and best help.
The most important thwarting angels are the planetary rulers, six angels who have the sole powers to thwart
the demonic HEAVENLY BODIES of the world of darkness
responsible for all the misery in the world. The planetary
rulers are as follows:



1. Lamachiel, who thwarts Deception
2. Baruchiel, who thwarts Strife
3. Marmaroth, who thwarts Fate
4. Balthioul, who thwarts Distress
5. Uriel, who thwarts Error
6. Asteraoth, who thwarts Power


See AMULET; MAGIC; SOLOMON.


**Tregeagle, Jan (John)** A 17th-century Cornish highwayman punished by the DEVIL. The ghost of Jan Tregeagle is known for his howling in protest over his fate.
A historical Jan Tregeagle existed; he was an unpopular magistrate in Cornwall, England. Local lore held that
he achieved his success by forgery, fraud, and illegal seizure of estates of orphans. He also was rumored to have
made a PACT with the Devil.
According to lore, Tregeagle worried about the fate of
his soul as he grew older, and he bribed the clergy to allow him to be buried in consecrated ground, which he
believed would prevent the Devil from collecting his soul.
He was buried in St. Breock’s churchyard, where he rested
quietly for seven years.
A legal dispute over landownership arose, and Tregeagle’s ghost was summoned from the grave to testify
in court. He did, on behalf of the defendant, who won
the case. But the man refused to return Tregeagle to his
grave, claiming the job was too dangerous. The clergy
decided that the only way they could keep Tregeagle out
of the clutches of the Devil was to keep him busy for eternity. Tregeagle was bound by spells to bail out DOZMARY
POOL with a leaky limpet shell, a task he could never
complete.
One night, Tregeagle escaped and dashed across Bodmin Moor, with the Devil and his HELL hounds (see BLACK
DOGS) in pursuit. Tregeagle tried to hide in the ruined
chapel atop ROCHE ROCK, but his head became wedged in
the east window.
He was rescued by a priest and two saints, who took
him to Padstow beach and set him to the endless and
impossible task of weaving ropes from sand. Every time
the tide came in, the ropes were destroyed, and Tregeagle
howled in protest. He became such a noisy nuisance that
he was sent to Berepper, where he was supposed to empty
the beach of sand. Once a DEMON tripped him and made
him spill his sack, creating a sandbar.
He was unpopular at Berepper and so was sent on to
Land’s End, where he was supposed to sweep sand. Once
again, he howled in protest. Tregeagle’s ghost is said to
haunt Roche Rock, especially on windy nights. He still
screams and howls at the torment of the hellhounds.


**Tzitzimime** Brothers of TEZCATLIPOCA who were cast
out of heaven for their acts of sacrilege and desecration
against the gods. _Tzitzimime_ means “dangerous beings.”
Prior to their fall, the brothers had the names of stars
and constellations.


The Tzitzimime assume the shapes of scorpions, hideous
insects, frogs, and toads. At certain times of the year, they
have the power to enter households in the form of beams
of light. In earlier times, people fi lled the cracks in their
homes on those nights in order to keep the demons out.
One of the brothers, Tacatecutli, was idolized as a
walking stick in strange rites. Followers drew BLOOD from



**Tzitzimime  259**


their noses and ears and smeared it on walking sticks
placed on the altar. It was believed that this would placate
the demon and prevent him from troubling people.
Another brother took the form of a donkey skull and
terrorized people traveling on roads at night. If people
happened to see the skull, it followed his or her relentlessly to their destination.


_**udugg**_ _**(utukku)**_ A type of Babylonian DEMON who can
be either good or evil. A group of evil ones are known as
the Seven; they are offspring of the sky god, An, and the
Earth goddess, Ki, and they act as assistants to the
underworld god, Nergal. In Akkadian lore, the _utukku_
are servants of the underworld, whose task is to fetch the
sacrifi cial offerings made by humans, especially the
BLOOD, liver, and organs of animals. The evil _utukku_ are
the _ekimmu_ and the good ones are the _shedu._


**Ukobach** Low-ranking DEMON who invented fi reworks
and the art of frying food. Ukobach appears with an
infl amed body. BEELZEBUB assigns him to tend the oil in
the cauldrons of HELL. He throws burning coals on the
souls of the damned or tortures them with fl ames. In lore,
Ukobach is the lamp oil for the jack-o’-lantern.


**Um Es Sibyan** Arabian DEMON who, as does LILITH, preys
upon newborn children. Um Es Sibyan has the body of a
chicken, the face of a human, and the chest of a camel. She
fl ies through the air at night crying, “Warh, warh warh.”
The sound is a death omen to any child who hears it. Parents can ward off the demon by sounding, “Tchlok, tchlok,
tchlok” until it passes by.


**Uriel** DEMON and wandering duke of the air. Uriel has 10
chief dukes and 100 underdukes with numerous servants.
They are evil, false, and deceitful, and reluctant to obey the
commands of an EXORCIST. They appear in the form of a
SERPENT with a virgin’s head and face. The 10 chief dukes
are Chabri, Drabros, Nartniel, Frasmiel, Brymiel, Dragon,



Curtnas, Draplos, Hermon, and Aldrusy. _Uriel_ is also the
name of an archangel.


**Usiel** DEMON among the 31 AERIAL SPIRITS OF SOLOMON.
Usiel rules as a prince in the northwest under the command or AMENADIEL. He has 40 dukes in the daytime and
40 at night, plus their many servants. All are obedient.
According to King SOLOMON, Usiel and his demons have
more power to hide and discover treasure than any other
spirits. His main 14 dukes of the day are Abariel, Ameta,
Amen, Heme, Saefer, Potiel, Saefam, Magni, Amandiel,
Barsu, Gamasu, Hissain, Fabariel, and Usiniel. His main
dukes of the night are Ansoel, Godiel, Barfos, Burfa, Adan,
Saddiel, Sodiel, Ossidiel, Pathier, Marae, Asuriel, Almoel,
Las Pharon, and Ethiel.


**Usiel** **(Uziel, Uzziel)** FALLEN ANGEL who is also good. In
kabbalistic lore, Usiel is a fallen angel who married women
and begat giants. (See WATCHERS.) In the Sefer Raziel, Usiel
is a good angel who is among the seven who stand before
the throne of God and the nine who are set over the four
winds.


**Uzza** **(Ouza, Semyaza, Uzzah)** FALLEN ANGEL. _Uzza_
means “strength.” In 3 Enoch, Uzza is named as one of
three primary ministering angels with Azael and Azza,
who live in the seventh (highest) heaven (probably prior to
their fall). The three object to the elevation of the prophet
Enoch into the great angel Metatron and are cast out of
heaven as punishment.
Uzza also is a tutelary spirit of Egypt.
See SEMYAZA.



**260**


**Valac** FALLEN ANGEL and 62nd of the 72 SPIRITS OF
SOLOMON. Valac is a president who appears as a small
boy with ANGEL wings riding on a two-headed dragon.
He gives true answers about hidden treasures. He
reveals where SERPENTs can be seen and delivers them


_Valac_ ( _DICTIONNAIRE INFERNAL_ )



harmless to the magician. He governs 30 LEGIONs of
DEMONs.


**Valefor** **(Malaphar, Malephar)** FALLEN ANGEL and
sixth of the 72 SPIRITS OF SOLOMON. Valefor is a duke who
rules 10 LEGIONs. He appears either as a many-headed
lion or as a lion with the head of a human thief. He leads
people into thievery and leaves them at the gallows.


**Vapula** FALLEN ANGEL and 60th of the 72 SPIRITS OF
SOLOMON. In HELL, Vapula is a duke with 36 legions of
DEMONs under his command. He appears as a lion with
griffi n wings. He confers skill in handicrafts, philosophy,
and all science contained in books.


**Vassago** FALLEN ANGEL and third of the 72 SPIRITS OF
SOLOMON. Vassago is a prince who has the same nature
as AGARES. He discerns past, present, and future. He discovers all things lost or hidden. Good-natured, he is
invoked in divination rituals. He rules 26 LEGIONs of
DEMONs.


**Veltis** One of the DEMONs imprisoned by King SOLOMON in his brazen vessel.
Veltis is mentioned in the lore of the life of St. Margaret
of Antioch, who was executed by beheading in Christian
persecutions in 304. While in prison, Margaret prayed to
have a face-to-face confrontation with the DEVIL. Upon
arising from prayer, she saw a terrible dragon, which
threatened to devour her. She made the sign of the cross
and the dragon burst into fl ames.



**261**


**262  Vepar**


Then, she saw a black man sitting with his hands
bound to his knees. She took him by the hair and cast
him to the ground, holding his head down with her foot.
She prayed, and a light shone down from heaven, illuminating her cell. She saw in heaven the cross of Christ with
a dove on it. The dove said, “Blessed art thou o Margaret,
the gates of paradise attend thy coming.”
Margaret demanded that the demon give his name,
and he asked her fi rst to remove her foot from his head.
She did, and he gave the name _Veltis._ He said that he and
other demons had been locked up in the brazen vessel.
Babylonians found it and, thinking that it contained gold,
smashed it and thus freed the demons. Ever since, Veltis
and the others have lain in wait to annoy the just.
REGINALD SCOT, a skeptic about the powers of the
DEVIL and demons, dismissed the legend as a fi ction, saying Margaret could not have possibly had the eyesight
and hearing to perceive anything as far away as heaven.
Surely, the demons could have used their fi ery nature and
breath to melt the brazen vessel at any time. “The devils
carry hell and hell fi re about with them always; insomuch
as (they say) they leave ashes evermore where they stand,”
he noted.
Scot opined that anyone who burned a candle in the
name of St. Margaret “shall never be the better, but three
pence the worse.”


FURTHER READING:
Scot, Reginald. _The Discoverie of Witchcraft._ 1886. Reprint,
Yorkshire, England: E. P. Publishing, 1973.


**Vepar** **(Separ)** FALLEN ANGEL and 42nd of the 72 SPIRITS OF SOLOMON. In HELL, Vepar is a duke with 29 LEGIONs
of DEMONs under his command. He appears as a mermaid
and has jurisdiction over certain things pertaining to the
sea: He guides the waters and battleships and causes the
sea to seem full of ships. When commanded, he will
raise storms at sea. He can cause a person to die in three
to fi ve days of wounds that putrefy and become fi lled
with maggots. According to JOHANN WEYER, a person so
affl icted can be healed “with diligence.”


**Vienna Possession** **(1583)** Teenaged girl possessed of
more than 12,000 DEMONs, allegedly sent by her grandmother. The Vienna Possession case has political overtones of anti-Protestant propaganda.
In 1583, a 16-year-old girl in the village of Manx near
Vienna, Austria, began suffering from severe cramps. She
was determined by local authorities to be possessed and
was sent to Vienna to the Jesuit chapel of St. Barbara for
EXORCISM. After eight weeks of intense daily exorcisms, the



priests succeeded in expelling 12,652 DEMONS, one of the
highest numbers on record in demonic possession cases.
The thousands of demons who had possessed her
made her so heavy that she could scarcely be carried from
place to place. The wagoner who transported her every
day from the hospital to the chapel said that she seemed
to be made of lead and iron, and the horses sweated profusely in pulling her cart.
The priests, of course, sought to assign blame. The girl
told them that she was often in the company of her grandmother, Elisabeth Pleinarcher, who took her to Lutheran
weddings and church services. The priests pressured her
to state that Pleinarcher kept demons in the forms of fl ies
in a bottle, and she had used these against the girl.
The confession enabled Kaspar Neubeck, the bishop
of Vienna, to arrest Pleinarcher. The 70-year-old woman
was imprisoned and tortured until she said that her granddaughter’s story was true that she had accomplished the
possession by sending the DEVIL into an APPLE that she had
given the girl to eat. Pleinarcher also confessed to attending SABBATs for 50 years. She had copulated with the Devil
in the forms of a cat, a goat, and even a ball of thread.
Pleinarcher was tied to the tail of a horse and dragged
through Vienna to the Richplatz, where she was burned
alive.
Not long after the execution, a Jesuit priest, Georg
Scherer, preached a lengthy sermon about the case, urging Viennese offi cials to increase their diligence against
WITCHCRAFT.


FURTHER READING:
Lea, Henry Charles. _Materials toward a History of Witchcraft._
Philadelphia: University of Pennsylvania Press, 1939.


**Vine** FALLEN ANGEL and 45th of the 72 SPIRITS OF SOLOMON. In HELL, Vine is a king and earl. He appears either
as a monster or as a lion seated on a black horse, holding
a viper. When commanded, he assumes human form.
Vine discerns hidden things, reveals witches, and knows
the past, present, and future. Upon command, he will
build towers, demolish walls, and make seas stormy. He
governs 35 LEGIONs of DEMONs.


**Vual** FALLEN ANGEL and 47th of the 72 SPIRITS OF SOLOMON. Once a member of the angelic order of powers, Vual
is a duke in HELL with 37 LEGIONs of DEMONs under his
command. He appears fi rst as an enormous dromedary
camel, then changes into human form and speaks in
imperfect Egyptian. He procures the love of women;
knows the past, present, and future; and makes enemies
become friends.


**Warren, Ed** **(1926–2006)** and **Lorraine** **(1927– )**
American DEMONOLOGISTS and ghost investigators. Ed
and Lorraine Warren, husband and wife, were involved
in thousands of cases of spirit identifi cation, hauntings,
and demonic INFESTATION, OPPRESSION, and POSSESSION of
both people and property. They acted as consultants on
some of America’s most famous paranormal cases, such
as the SMURL HAUNTING in West Pittston, Pennsylvania,
in the 1980s, and the AMITYVILLE HAUNTING of the Lutz
family on Long Island, in the 1970s. During his lifetime,
Ed Warren achieved the rare distinction of being a layperson recognized as a demonologist by the Catholic
Church.


_Background_
Both Ed and Lorraine were born in Bridgeport, Connecticut, but did not meet until they were teenagers. Ed was
born on September 7, 1926; his father was a state trooper
and a devout Catholic and enrolled Ed in parochial school.
The Warren family lived in a big old house rented out by
an unmarried landlady who did not approve of dogs or
children, always throwing things at them in annoyance.
Ed was fi ve when the landlady passed away, and he saw
his fi rst apparition when she materialized in his bedroom
closet a few days later, as sour as she had been in life. His
father always told Ed that there must be a logical explanation for the paranormal behavior his son experienced, but
the elder Warren never produced one. Young Ed would
choose to stay outside in freezing or rainy weather rather



than be in the house alone. One of Ed’s supernatural visitors was a nun, his father’s sister. Ed had expressed a
desire to become a priest, but the nun told him that he
would not; rather, he would consult priests and would do
more work than 100 of them.
When Ed was 12, his family moved out of their
haunted home. Although he had come to terms with the
spirits there, his exposure to the paranormal just fueled
his desire for more investigation and confrontation.
Three blocks away, Lorraine Rita Moran was born on
January 31, 1927, to a fairly affl uent Irish family. She attended Laurelton Hall, a Catholic girls’ school in nearby
Milford, and it was while at school that young Lorraine,
age 12, discovered that her gift of clairvoyance was not
shared by everyone. On Arbor Day that year, the nuns
had organized a tree planting, and as soon as the sapling
was set in the ground, Lorraine began staring at the sky,
seeing the tree in its full-grown splendor. Once she told
a nun that her “lights,” or aura, were brighter than the
lights around the mother superior. The nuns considered
her psychic ability to be sinful and packed her off to a
weekend retreat of prayer and silence.
At age 16, Ed met Lorraine while working as an usher
at the Colonial Theater in Bridgeport, on June 23, 1943.
She knew immediately that they would spend the rest of
their lives together. He was the only boy she ever dated.
On his 17th birthday on September 7, 1943, Ed enlisted in
the U.S. Navy, and he served with the armed navy guard
aboard a merchant marine vessel. He and Lorraine married



**263**


**264  Warren, Ed and Lorraine**


on May 22, 1945, on survivors’ leave in Bridgeport. They
were both 18. Their only child, Judy, was six months old
before Ed left the navy. After the war, Ed attended the
Perry Art School, affi liated with Yale University, but left
to travel around New England painting landscapes and
searching for haunted houses. His favorite pastime was to
hear of a haunted house in a community, paint a portrait
of the home, and give it to the house’s owners. He also
earned income from his paintings.
But what Ed particularly liked was to be invited inside the haunted house by its owners and allowed to look
around. Eventually, Ed’s experiences as a ghost hunter
and the wealth of information he had collected led the
Warrens away from itinerant art to the full-time pursuit of
paranormal consultation. Frequently, they had been the
only ones in whom the frightened owners of a haunted
house had confi ded the strange occurrences happening
there; more and more, the Warrens found themselves giving advice and consolation not only to the homeowners
but to interested strangers. Finding that negative energy
associated with teenagers and young adults attracted
spirit activity, the Warrens began giving lectures at colleges in order to encourage their listeners to avoid unwittingly inviting trouble into their lives and family homes.
In 1969, an exhibit of Ed’s artwork attracted the attention of the media and a literary agent, which signifi cantly
boosted their public profi le.


_Paranormal Investigations_
The Warrens amassed a large archive of detailed interviews and reports from affl icted families and from other
investigators; photographs; audio and video recordings
of paranormal activity, including the voices of the spirits; a museum of spirit-infested clothing, dolls, and other
objects; and myriad letters of gratitude from government
offi cials, clergy, and ordinary people for the couple’s intervention in horrible, unbelievably evil situations. From
their research, they identifi ed different types of spirits requiring different remedies. They investigated abroad, as
well as throughout America.
After an invitation to investigate a site, the Warrens
arranged a visit as quickly as possible. Once at the site,
they usually split up, with Ed conducting careful and
thorough interviews of all persons involved, and Lorraine
walking the house to see whether she could discern spirit
activity through her psychic sense. Lorraine usually detected spirit presence almost immediately and knew also
whether the spirits were earthbound human ghosts or apparitions or inhuman, demonic infl uences.


_Demonology Work_
The Warrens stressed that God does not let evil visit humans, but that humans must in some way invite the malevolence into their lives: by toying with the supernatural
(conjuring, OUIJA™ boards, séances, black WITCHCRAFT,
and satanic rituals); by sinking into negative, depressive
states; or by becoming obsessed with a person or place.



Ed referred to these “permissions” as the Law of Invitation and the Law of Attraction. Once allowed to enter,
the demonic takes control in three stages: infestation,
oppression, and possession. In severe circumstances, the
fi nal outcome can be death.
The Warrens’ objective was to document and effect
closure through the clergy. They helped identify the
manifestations of demonic infestation, oppression, and
possession so that trained exorcists could work to rid the
victim of evil infl uence. They helped the affl icted through
support, blessing, and prayer. They did not perform exorcisms themselves but worked with exorcists and assisted
them. Ed and Lorraine strongly warned against anyone’s
trying to perform exorcisms independently.
The Warrens estimate that they investigated more
than 8,000 cases in more than 50 years of work. Some of
these investigations have been sensational, such as “Annabelle,” in which spirits infested a large Raggedy Ann
doll claiming to be the ghost of a little girl; the Donovan
case, which stemmed from a teenage daughter’s invitation
for infestation through her Ouija™ board; the identifi cation of a ghost at the United States Military Academy at
West Point and Lorraine’s help to the spirit to pass on to
the other side; and the study of cemeteries and how they
are gathering points for spirits.
The most famous and controversial case the Warrens
encountered was the possession of the Lutz home in Amityville, Long Island, New York. Ed and Lorraine were two
of only nine individuals asked to be consultants on the legitimacy of demonic activity in the house. They said that
the possession of the Lutz home was authentic.
Besides their demonology rescue work, lectures, and
guidance of supernatural tours, the Warrens cofounded
the New England Society for Psychic Research, in the
early 1950s. They also wrote 10 books based on their
experiences: _Deliver Us from Evil, The Demonologist, The_
_Devil in Connecticut, The Haunted_ (based on the Smurl
case), _Werewolf, Satan’s Harvest, The Ghost Hunters, In a_
_Dark Place, Graveyard,_ and _Ghost Tracks. The Haunted_ was
released as a fi lm in 1991, and the made-for-television
movie _The Demon Murder Case_ (1983) was based on _The_
_Devil in Connecticut._
On March 26, 2001, Ed Warren collapsed as a result of
heart problems after a trip to Japan to assist in Buddhist
exorcism techniques. He was hospitalized for a year and
was in a coma for several months. He spent the next four
years under the home care of Lorraine, who was at his
side when he passed away of natural causes on August 23,
2006. He was buried with full military honors.
Lorraine continues their work, collaborating with
her son-in-law, Tony Spera; conducting research and investigations; giving lectures; and participating in media
projects.
Ed’s nephew, JOHN ZAFFIS, of Stratford, Connecticut,
who investigated cases with the Warrens, works independently as a paranormal researcher and investigator;


he founded the Paranormal Research Society of New England in 1998.


FURTHER READING:
Brittle, Gerald Daniel. _The Demonologist: The Extraordinary_
_Career of Ed and Lorraine Warren._ Lincoln, Nebr.: An
Authors Guild BackinPrint.com Edition, 2002.
New England Society for Psychic Research. Offi cial Web site
of Ed and Lorraine Warren. Available online. URL: http://
www.warrens.net. Downloaded January 18, 2006.
Pionzio, Melissa. “Factual Exorcism Book Evokes Past Pain.”
_Hartford Courant,_ October 14, 2007. Available online.
URL: http://www.religionnewsblog.com/19688/the-devilin-connecticut. Downloaded August 6, 2008.
Smith, D. R. “An Interview with the Ghost Hunter: Ed Warren.” Left Field-Paranormal Studies & Investigations.
Available online. URL: http://www.leftfi eld-psi.net/ghosts/
warren.html. Downloaded January 18, 2006.
Warren, Ed, and Lorraine Warren with Robert David Chase.
_Ghost Hunters._ New York: St. Martin’s Paperbacks, 1989.


**Watchers** FALLEN ANGELs. The Watchers cohabited
with human women and fell from God’s grace. Watchers
are also referred to as SONS OF GOD. Their monstrous offspring, the NEPHILIM, and the corruption the Watchers
created on Earth so revolted God that he decided to send
the great fl ood to destroy all life on Earth. The cohabitation of the Sons of God and the daughters of men is
briefl y described in Genesis 6:1–4.
_Watchers_ also describes ANGELs who do not fall but
who are close to the throne of God, thus causing some
confusion as to whether they are good or bad.
1 Enoch tells in detail the story of the Watchers and
their fall. The Watchers, described as angels who are “the
children of heaven,” see the beautiful daughters of men
and desire them. They decide to take them as wives. But
their leader, SEMYAZA, expresses the fear that he alone
will be held accountable for this great sin. The angels,
who are 200 in number, swear an oath binding them all
together. Their chiefs (called chiefs of tens) who serve under Semyaza are Arakeb, Rameel, Tamel, Ramel, Danel,
Ezeqel, Baraqyal, Asel, Armaros, Batrel, Ananel, Zaqeel,
Sasomaspweel, Kestarel, Turel, Yamayol, and Arazyal.
The Watchers descend to Earth and take the women.
Many of them commit adultery against their new wives.
Their offspring, the giant Nephilim, turn against people,
cannibalize them, and drink their blood.
The Watchers teach people secret arts such as magical medicine, incantations, and knowledge of plants and
herbs. AZAZEL teaches the art of making weapons of war,
jewelry, and cosmetics, and dye making and alchemy.
Amasras teaches plant lore and how to perform magic.
Baraqiyal teaches astrology, Kokarerel teaches the zodiac,
Tamel teaches about the stars, and Asderel teaches about
the Moon and the deception of humans.
Later in the text, 1 Enoch gives the names of 21 chiefs
of the fallen (some angels are named more than once):



**Watchers  265**


Semyaza Aristaqis
Armen Kokbael
Turel Rumyal
Danyul Neqael
Baraqel Azazel
Armaros Betryal
Besasel Hananel
Turel Sipwesel
Yeterel Tumael
Turel Rumel
Azazel


Fallen angels who are known as the Five Satans:


  - Yeqon, who misleads all the children of the angels,
brings them down upon the earth, and perverts
them by the daughters of the people

  - Asbel, who misleads holy angels so that they will
defi le their bodies by the daughters of the people

  - Gaderel, who shows the children of the people all
the blows of death, who misleads Eve, and who
shows the children of the people how to make
weapons and all other instruments of war and death

  - Pinene, who demonstrates to people the bitter and
the sweet, reveals to them all the secrets of wisdom,
and teaches them the secret of writing with ink and
paper, thus causing them to err through all eternity

  - Kasadya, “who reveals the fl agellations of all evil
including the fl agellation of the souls and the
DEMONs, the smashing of the embryo in the womb
so that it may be crushed, and the fl agellation of
the soul; snake bites, sun strokes, and the son of
the SERPENT whose name is Tabata” according to 1
Enoch 69:4–12


Sin, corruption, and oppression spread across the
earth. Horrifi ed, the angels Michael, Surafel (Suriel/
Uriel), and Gabriel petition God to take action, for the
people on Earth are suffering. God declares that he will
wipe out the wicked and all life on Earth in a great fl ood.
He instructs Raphael to bind Azazel hand and foot and
to throw him into darkness. Raphael makes a hole in the
desert, casts Azazel into it, and covers him with sharp
rocks. God tells Gabriel to destroy the children of the
Watchers. He tells Michael to inform Semyaza that they
will die together with their wives and children in their
defi lement. He is to bind them for 70 generations beneath
rocks until the day of judgment. They will then be led into
the bottom of fi re, where they will be locked up in prison
and in torment forever. All those who collaborated with
the Watchers will be similarly punished. Finally, Michael
is to eradicate injustice from the face of the Earth.
The Watchers call to the prophet Enoch for help, and
he hears them in a dream vision. Upon awakening, he
tells Azazel there will be no peace for him, for a grave
judgment has come upon him. Enoch then speaks to all
the Watchers, who are full of fear and trembling. They


**266  Watchers**


beg him to write a prayer of forgiveness for them. Enoch
records their prayers and petitions and then reads them
until he falls asleep. He has another dream vision in
which he sees plagues. When he awakens, he goes to the
Watchers and reprimands them for their sins and tells
them their petitions will not be heard.
Enoch nonetheless tries to intercede on behalf of the
Watchers but is refused by God. God says that their giant offspring shall be called evil spirits upon the earth,
for they will dwell on the earth and in the earth. He tells
Enoch to inform the Watchers that because they have rejected heaven, they shall have no peace.
1 Enoch also gives the names of “the holy angels who
watch,” implying that the term _Watchers_ was given to angels in heaven, not just the fallen ones. The holy angels
are


  - Suruel—angel of eternity and trembling

  - Raphael—angel of the spirits of man

  - Raguel—angel who takes vengeance for the world
and for the luminaries

  - Michael—angel who is obedient in his benevolence
over the people and the nations

  - Saraqael—angel who is over the spirits of mankind
and who is in the spirit

  - Gabriel—angel who oversees the garden of Eden,
the serpents, and the cherubim


In 2 Enoch, Enoch sees the “innumerable armies”
of the Watchers and Nephilim imprisoned in the fi fth
heaven. They are dejected and silent. Enoch, who unsuccessfully tries to intercede on their behalf with God,
urges them to sing a liturgy to God so that God will not
be enraged against them “to the limit.” They do so, singing in a piteous and touching way.
3 Enoch describes the Watchers as holy angels. According to the text, four great princes called “Watchers
and holy ones” (the terms used in Daniel) reside in the
seventh heaven opposite the throne of glory facing God.
They are called Watchers and holy ones because on the
third day of judgment (after death), they sanctify the
body and soul with lashes of fi re (a reference to preparing
the soul for God’s presence).
Each Watcher has 70 names corresponding to the 70
languages of the world, and all of them are based on the
name of God. Each name is written with a pen of fl ame
on God’s crown. Such sparks and lightning shoot forth
from them that no angels, not even the seraphim, can
look upon them.
The Watchers are praised with the praise of the Shekinah, and God does nothing without taking their counsel.
They function as offi cers in the heavenly court and debate
and close each case that comes up for judgment. They
announce the verdicts, proclaim the sentences, and sometimes go down to Earth to carry out the sentences.
A Qumran text called the Testament of Amran (Q543,
545–548), which exists only in several fragments and



_Belial, one of the Watchers, from Francis Barrett’s_ The Magus
(AUTHOR’S COLLECTION)


manuscripts, concerns the Watchers. In Manuscript B
Fragment 1, the anonymous author describes a dream
vision in which two Watchers are fi ghting over him.
He asks, “Who are you that you are thus empowered
over me?” They tell him that they have been empowered to rule over all humankind, and they ask him to
choose which of them he would want as a ruler. One of
them has a terrifying appearance, like a serpent wearing a dark cloak of many colors. He has a “visage like
a viper.”
Fragment 2 identifi es BELIAL as one of the Watchers.
He has three titles, _Belial, Prince of Darkness,_ and _King of_
_Evil,_ and he is empowered over all darkness and his every
way, and every work are darkness. Fragment 3 mentions
the “sons of Light,” who are ruled by a being who identifi es himself with three names: _Michael, Prince of Light,_
and _King of Righteousness._
Another fragment says that all the sons of Darkness
will be destroyed because of their foolishness and evil
and the sons of Light will have eternal joy and rejoicing
for all peace and truth will be made light.


FURTHER READING:
Collins, Andrew. _From the Ashes of Angels: The Forbidden_
_Legacy of a Fallen Race._ London: Signet Books, 1996.
Eisenman, Robert, and Michael Wise. _The Dead Sea Scrolls_
_Uncovered._ London: Element Books, 1992.


_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


**Weyer, Johann** **(1515–1588)** German physician who
argued against the witch hysteria and the alleged workings of the DEVIL through people and PACTs. Johann
Weyer accepted the existence of DEMONs and their ability
to wreak evil and cause POSSESSION, but he opposed the
torture and execution of accused witches during the
Inquisition and refuted the belief that the Devil recruited
people to cause harm.


_Life_
Weyer was born the middle of three sons to a Protestant
family in Brabant. His father was a hops merchant who
could afford to give his sons a good education. Weyer was
15 when he went to study in the household of Heinrich
Cornelius Agrippa von Nettesheim, a prominent physician, philosopher, and occult scholar. Agrippa taught
Weyer Platonic and Neoplatonic philosophy and introduced him to the occult works of Abbot Johannes Trithemius of Sponheim.
The seeds of Weyer’s skepticism about the witch hysteria that gripped the 16th century may have been planted
by Agrippa, who once defended an old woman accused
of witchcraft, arguing that she was feeble-minded, not
diabolical.
Weyer’s apprenticeship with Agrippa lasted for about
four years. Weyer studied medicine at the University of
Paris in 1534, and at the University of Orléans from 1534
to 1537. He learned the prevailing medical doctrine, still
in force from ancient times, that health depends on the
balance of four humors in the body: BLOOD, phlegm, bile,
and black bile, or melancholy.
After graduation, Weyer returned to Brabant and
nearby Ravenstein to work as a physician. In 1545, he became the municipal physician for Arnhem, a much bigger
city. At about the same time, he married Judith Wintgens,
with whom he had four sons and a daughter.
In 1550, Weyer was appointed to a prestigious post that
he held for most of the rest of his career, as personal physician to Duke William V of Julich-Berg-Cleves in Dusseldorf.
Though Catholic, the duke was liberal-minded, and Weyer
enjoyed a comfortable relationship with him. He pursued
scholarly studies and writing. In 1578, he retired from his
post with the duke. He was succeeded by one of his sons,
Galenus, named after the famous Roman physician Galen.
Weyer continued to write and practice medicine until his
death in Tecklenburg on February 24, 1588.


_Works_
Weyer wrote on medicine and philosophy; of importance
to the subject of demonology is his main work, _De praes-_
_tigiis daemonum, et incantationibus, ac venefi ciis_ (On the
illusions, spells and poisons of demons), published in
1563, in which he attacked many of the prevailing beliefs



**Weyer, Johann  267**


_Johann Weyer_ (AUTHOR’S COLLECTION)


of inquisitors. Weyer revised and added to the work several times up to 1583.
In 1577, he added an appendix, _Pseudo-Monarchia_ (The
false kingdom of the demons), to _De praestigiis daemonum._
It is an inventory and description of 68 principal demons,
their characteristics, and how they may be conjured. The
princes rule 7,405,926 demons organized in 1,111 LEGIONs
of 6,666 each. Later, the Lutheran Church thought Weyer’s estimate too low and raised the census of the demonic
population to 2,665,866,746,664, or roughly 2.6 trillion.
REGINALD SCOT, a contemporary who agreed with
Weyer, translated _Pseudo-Monarchia_ and included it in his
book _The Discoverie of Witchcraft_ (1584).
The magical grimoire the _Lemegeton,_ also called _The_
_Lesser Key of Solomon,_ lists the same 68 spirits and adds
four more, and it gives SEALs for their conjuration. The 72
are also known as SPIRITS OF SOLOMON.
Weyer wrote _De lamiis liber_ ( _On Witchcraft_ ) in 1577.
He used the term LAMIAE to describe female witches who
thought they had pacts with the DEVIL.


**268  Wickland, Dr. Carl A.**


_Views on Demons and Witches_
Weyer rejected the Aristotelian view that demons did not
exist in reality. He believed in the Devil and his legions of
demons but did not believe that witches were empowered
by the Devil to harm humankind. Nor did he believe stories of their fl ying through the air and attendance at SABBATs in which the Devil was worshipped and babies were
eaten. He thought that belief in WITCHCRAFT was caused
by the Devil and that the church ironically served the
cause of the Devil by promoting belief in the evil power
of witches.
In _De praestigiis daemonum,_ Weyer refuted the idea
of the demonic pact because there was no basis for it in
the Bible. He gave a rational analysis of reports of alleged
witch activity and concluded that most witches were deluded and mentally disturbed old women, the outcasts of
society, who were fools, not heretics. Some might wish
harm on their neighbors but could not carry it out. If
harm occurred coincidentally, they believed, in their delusion, that they had brought it about. He did believe that
some witches served Satan and did harm people, but not
through supernatural means. He urged the church to forgive those who repented or, at most, to levy fi nes upon
them.
Weyer believed that demons could possess people; however, he advocated ruling out all medical and
natural explanations and causes before looking for the
supernatural.
Weyer successfully discouraged witch hunting in
much of the Netherlands for a while but was forced out
by the Catholic governor, the duke of Alba. His book had
almost the opposite effect from the one he intended. He
was savagely denounced by critics such as Jean Bodin and
King JAMES VI AND I, both of whom favored the extermination of witches. James’ authoring of his antiwitch
treatise, _Daemonologie,_ was in response to the works by
Weyer and Scot. Bodin urged that copies of Weyer’s book
be burned. Others wrote books refuting Weyer, and these
helped to stimulate more witch hunts. Weyer himself was
accused of being a witch but was not formally charged.
However, his arguments did persuade many witch
hunters in Germany to consult physicians more often to
rule out medical causes.


FURTHER READING:
Ankarloo, Bengt, and Gustav Henningsen, eds. _Early Mod-_
_ern European Witchcraft: Centres and Peripheries._ Oxford:
Clarendon Press, 1990.
Russell, Jeffrey B. _A History of Witchcraft._ London: Thames &
Hudson, 1980.
Weyer, Johann. _On Witchcraft (De praestigiis daemonum)._
Abridged. Edited by Benjamin G. Kohl and H. C. Erik
Midelfort. Asheville, N.C.: Pegasus Press, 1998.


**Wickland, Dr. Carl A.** **(1861–1945)** Physician who
with the help of his medium wife, Anna, performed
EXORCISMs in cases of POSSESSION caused by dead people.



Using mild electronic current, Dr. Carl A. Wickland said
he could force a possessing spirit to leave its victim,
enter Anna’s body, and then fi nally depart forever.
A native of Sweden, Wickland emigrated to the United
States in 1881. He married Anna in 1896 and moved to
Chicago to study medicine at Durham Medical College.
After his graduation in 1900, he worked in private practice before turning to psychiatry. He soon believed that
spirits played an unrecognized role in psychiatric problems and illness and began research into this uncharted
area.
According to Wickland, a possessing spirit often does
not realize that its earthly form is dead. Wickland “enlightened” the spirit and sent it on its way. If the spirit
resisted, Wickland called on “helper spirits” to keep the
possessing spirit in a so-called dungeon, out of the aura
(energy fi eld) of the victim or Anna, until the spirit gave
up its selfi sh attitude and departed.
To facilitate the spirit’s entrance into Anna and eventual departure, Wickland invented a static electricity machine that transmitted low-voltage electric shock to the
patient, causing the possessing spirit great discomfort.
The device was a forerunner of low-voltage electric shock
treatment used in psychotherapy.
Wickland was not concerned with proving the identities of the possessing spirits. Rather, he believed that they
seldom would provide evidential information because of
their allegedly confused states of mind. Some spoke only
in foreign tongues through his wife.
In 1918, the Wicklands moved to Los Angeles, where
Wickland founded the National Psychological Institute
for the treatment of obsession. The building is still standing and is occupied by workers in the garment industry.
Wickland wrote of his experiences in _Thirty Years_
_among the Dead_ (1924) and _The Gateway of Understanding_
(1934). Anna died in 1937, and, in the same year, the medium Minnie M. Soule, prompting Wickland to go to England to fi nd a new mediumistic partner. He approached
Bertha Harris, a celebrated platform clairvoyant and
trance psychic, but she refused. The psychical research
establishment overlooked Wickland’s work, in part because of he did not document information that could help
prove the identities of the possessing spirits.


FURTHER READING:
Rogo, D. Scott. _The Infi nite Boundary._ New York: Dodd, Mead,
1987.
Wickland, Carl. _Thirty Years among the Dead._ 1924. Reprint,
N. Hollywood, Calif.: Newcastle Publishing, 1974.


**Wild Hunt** A retinue of the ghostly restless dead, who
ride through the sky on their phantom horses, accompanied by their spectral DEMON hounds (see BLACK DOGS),
shrieking and making wild noises. The hounds and
horses are black, with hideous eyes. The Wild Hunt is
prominent in Celtic and Germanic folklore. The retinue
fl ies through the skies on pagan holidays associated with


evil by Christianity, such as Walpurgisnacht (Beltane,
April 30–May 1) and Samhain (Halloween, October 31–
November 2).
There are different versions of the Wild Hunt. Witches
join the phantoms, and the ghostly train is led by demonized pagan goddesses such as Diana, Holde, Herodias,
Hecate, and Berchta. (See CHTHONIC DEITIES.) Diana’s
night train punished the lazy and wicked but were generous on occasion: If a peasant left out food for them, they
ate it and magically replenished it before they left.
In Cornish lore, the Wild Hunt is led by Devil’s Dandy
Dogs, who hunt the countryside for human souls.
The Sluagh, or the Host of Celtic lore, is a band of the
unforgiven dead of the Highland FAIRY folk.


**Winged Dragon** FALLEN ANGEL and one of the 72 SPIRITS OF SOLOMON. Winged Dragon has the limbs of a
dragon, wings on its back and the face, and the feet of a
man. His activity is to copulate with certain beautiful
women through their buttocks. In the Testament of Solomon, he tells King Solomon that one woman he attacked
bore a child that became Eros. The woman was killed by
others. While he is speaking, the demon breathes out fi re
that burns the forest of Lebanon and all the wood
intended for the construction of the Temple of God.
Solomon learns that the Winged Dragon is thwarted
by the angel Bazazath. He invokes this angel and then
condemns the demon to cut marble for the building of
the temple.


FURTHER READING:
_The Old Testament Pseudepigrapha._ Vols. 1 & 2. Edited by
James H. Charlesworth. 1983. Reprint, New York: Doubleday, 1985.


_**Wishmaster**_ **(1997)** Horror fi lm in which an evil DJINN
is unleashed in the world. Directed by Robert Kurzman,
the fi lm stars Tammy Lauren as Alexandra Amberson,
Robert Englund as Raymond Beaumont, and Andrew
Divoff as the djinn, also known as Nathaniel Demerest.
Kane Hodder plays a role as a guard.
According to the back story, God created djinn of
smokeless fi re and pushed them out of the earth to make
way for humans, condemning them to the void between
the worlds of ANGELs and humans. The djinn wish to reclaim the world, and thus they are at war with humanity.
If a human awakens a djinn, it grants three wishes, after
which it is free to summon hordes of fellow djinn into the
world. In Persia, in 1187, a sorcerer trapped an extremely
powerful djinn in a stone and buried it inside a statue of
the god Ahura Mazda.
In present times, the statue is taken to New York. Its
crate is dropped by a drunken crane operator, and the
statue breaks and the stone fl ies out. It winds up at an
auction house, where Amberson and Beaumont attempt
to identify and appraise it. Amberson accidentally releases the djinn, who is now freed to wreak havoc.



**witchcraft  269**


The djinn disguises himself as a wealthy man, Demerest. He attacks people and kills them for their souls.
However, he is obligated to grant Amberson three wishes
before he can summon djinn reinforcements into the
world. She learns his true identity. He tries to trick her
and succeeds in making her waste two wishes.
Her third wish is that the crane operator was not
drunk on the day the statue was unloaded from the ship.
This wish changes history. The crate does not break, the
statue is not shattered, and the stone, entrapping the
djinn, remains hidden inside the statue.
_Wishmaster 2: Evil Never Dies_ was released in 1999
and was directed by Jack Sholder. Divoff again plays the
djinn. Morgana (Holly Fields) is a not-very-bright thief.
With her partner, she attempts to steal a rare statue from
a museum. The heist fails, her partner is killed, and the
djinn is released. In this plot, the djinn must collect 1,001
human souls before he can start the apocalypse. He also
must still grant the three wishes to the one who freed
him, Morgana.
Demerest commits a crime that puts him in prison,
where he begins his collection of souls. Then, he relentlessly pursues Morgana to fulfi ll the requirement of the
three wishes. Aided by a priest, Morgana manages to defeat the djinn, but not as cleverly as her predecessor heroine in the original fi lm.
_Wishmaster 3: Beyond the Gates of Hell_ was released in
2001, followed by _Wishmaster 4: The Prophecy Fulfi lled_ in
2002. In _Wishmaster 3,_ a college girl, Diana Collins (A.
J. Cook), accidentally frees the djinn (John Novak). He
goes on a rampage on campus, until she fi gures out how
to send him back to his prison in the stone. _Wishmas-_
_ter 4_ features a painter, Sam (Jason Thompson), and his
girlfriend, Lisa (Tara Spencer-Naim). Sam has an accident
that leaves him paralyzed. Lisa engages a lawyer, Steven
(Michael Trucco), to fi le a lawsuit. He develops a crush on
Lisa. Steven refuses to take money for the case and gives
Lisa a jewel he has found hidden in his desk. It imprisons
the djinn (Novak), which is now released, and takes POSSESSION of Steven. He tries to win over Lisa. She inadvertently makes three wishes, the third of which is to love
Steven as he really is. Knowing that his true djinn form
will repulse her, he refuses, but he offers Lisa the choice
of ruling with him when the djinn overtake the world or
being cast down into HELL. Sam arrives and thwarts the
action. He dies and Lisa survives. The djinn fails.


**witchcraft** A type of SORCERY involving the magical
manipulation of supernormal forces through the casting
of spells and the conjuring or invoking of spirits. Beliefs
about witchcraft are universal, but there is no universal
defi nition of _witchcraft._ Anthropologists defi ne witchcraft
as an innate, inborn condition involving the use of
malevolent power by psychic means with no need for ritual or CHARM. In most societies, witches are believed to
use their supernatural powers more for evil than for


**270  witchcraft**



good. However, “white witches” practicing folk medicines and spells are consulted for protection and for
ensuring good fortunes.
In the West, witchcraft was especially feared during
the Middle Ages and during the Inquisition, in conjunction with fears about the DEVIL and demonic infl uences.
Witches were regarded as servants of the Devil, who made
PACTs of worship in exchange for FAMILIARs and malevolent supernatural powers.
In 1484, the Catholic Church, in a bull issued by Pope
Innocent VIII, declared witchcraft to be a heresy, thus enabling inquisitors to persecute any enemy of the church.
The charge of witchcraft was nearly impossible to refute,
and the accused usually were severely tortured until they
confessed to having familiars, worshipping the Devil,
having sex with DEMONs, and casting evil spells. Witch
hunting became a profi table pursuit and an effective way
to take revenge on one’s enemies.
In the 16th-century, the Protestant Reformation continued the campaign against witches; MARTIN LUTHER
called them “the Devil’s whores.” The witch hysteria affected Europe, including Britain, and America. It died
down by the end of the 18th century, but prejudices



against witches and fears of their malevolent powers remained. Nonetheless, “folk witches,” people who possessed magical skills, especially for healing, fertility, luck,
and divination, continued to function especially in rural
areas. “White witchcraft,” or good magic, still fl ourished
from the 18th century on.
The stain of the Inquisition was impossible to remove,
however, and many people still perceived a “witch” as
a malevolent person in league with the Devil, and antiwitch sentiment continued. In England, continental Europe, and even America, there were outbreaks of violence
against suspected witches all through the 19th century
and into the early 20th century. The worst case in North
America was the SALEM WITCHCRAFT HYSTERIA in Salem,
Massachusetts, in 1692–93, which led to the imprisonment of hundreds of accused witches and the deaths of
19 people.



to take revenge on one’s enemies. _Witchcraft the Religion_
In the 16th-century, the Protestant Reformation con- In the 1950s, witchcraft was reinvented as a religion, a
tinued the campaign against witches; MARTIN LUTHER movement that started in England and gained popularcalled them “the Devil’s whores.” The witch hysteria af- ity through the efforts of Gerald B. Gardner and others.
fected Europe, including Britain, and America. It died Gardner followed the work of the British anthropologist
down by the end of the 18th century, but prejudices Margaret A. Murray, who, in the 1920s and 1930s, had

claimed that witchcraft comprised the remnants of an
“Old Religion” based on pagan beliefs and practices centered around the Horned God, a Pan-like deity.
Gardner claimed to be initiated by a coven of “hereditary witches,” followers of the Old Religion. He feared
that Witchcraft, spelled with a capital _W_ to distinguish
it as a religion, not a sorcery, was in danger of dying out
through its lack of young members. Until 1951, witchcraft was still a serious crime in England, according to an
old law still on the books. The law was repealed in that
year, enabling people to be witches openly.
Gardner formed his own coven. He said his fellow
Witches had given him a framework of rituals, including
initiations. He obtained additional rituals from ALEISTER
CROWLEY, whom he met in 1946. He borrowed additional
material from ritual magic practiced by such orders as
the Hermetic Order of the Golden Dawn, the Freemasons,
and the Rosicrucians, as well as sex magic rituals from
the Ordo Templi Orientis, of which Crowley had been a
leader in England. Gardner also mixed in Eastern mysticism and magic.
In 1953, he initiated Doreen Valiente, with whom he
collaborated in writing and revising the rituals. Under
Valiente’s infl uence, the “ancient laws” of Witchcraft
took on a more Christian fl avor, with an emphasis on
using magic only for good and avoiding associations
with the demonic. The religion of Witchcraft was an immediate sensation and attracted adherents around the
world. Murray’s theory of the unbroken existence of an
Old Religion was disproved, but that did not discourage
potential initiates from joining covens. For many, the
new religion was a refreshing change from traditional
_Satan holds court for new witches._ (AUTHOR’S COLLECTION) faiths.


Witchcraft the religion, also called _Wicca,_ has become
the largest segment of modern Pagan religions. There
are numerous traditions, many involving reconstructions of pagan beliefs and practices, as well as shamanic
elements.


_Luciferian Witchcraft_
A tradition of Luciferian Witchcraft, founded by Michael
W. Ford, emphasizes the Left Hand Path of magic centered on the Devil, the Adversary, the gnosis of FALLEN
ANGELS, and sex magic. The practitioner becomes like
Cain, isolated and living outside the natural order of society, in order to focus inward. According to Ford, Luciferian Witchcraft complements the philosophies and
works of Crowley; Anton Szandor Lavey, who founded
the Church of Satan (see SATANISM); and the English occultist AUSTIN OSMAN SPARE, who created a unique system
of sigil MAGIC.
One of the central rites in Luciferian Witchcraft is the
Dragon within the Triangle of Darkness, an evocation
circle for the meeting of Daemon and Man and Woman,
“to uplift and envenom their spirit with the Adversarial
Gnosis.” The Adversary challenges and tests; the initiate
descends into darkness and chaos to emerge as a Luciferian Bringer of Light. The black magick and witchcraft of
the Luciferian tradition involve the shadow aspects of the
sorcerer’s own psyche. A permanent pact is made with
the forces of darkness and chaos, and a Sigillium Diaboli
is imprinted upon the body, mind, and spirit. The goal is
a path of self-development in Light.


FURTHER READING:
Ford, Michael W. _Luciferian Witchcraft._ Lulu.com, 2005.
Guiley, Rosemary Ellen. _The Encyclopedia of Witches and_
_Witchcraft._ 2nd ed. New York: Facts On File, 1999.
Russell, Jeffrey Burton. _A History of Witchcraft._ London:
Thames & Hudson, 1980.


_**Witches of Eastwick, The**_ A novel (1984) by John
Updike about three women in a small Rhode Island town
who become involved with a man who is really the Devil .
A 1987 fi lm based on the novel with the same title features Jack Nicholson as the Devil.
In the plot, Alexandra Spofford, a sculptress; Jane
Smart, a cellist; and Sukie Rougemont, a reporter for the
local Eastwick newspaper, have all dabbled in the slightly
black arts since losing their husbands through death
or divorce. A few spells, such as willing shoes to untie,
pearl necklaces to break, or storms to appear; or collecting herbs and animal leavings while “skyclad” (naked);
or fl ying late at night, help relieve the tedium of raising
unwanted children and going from one unfulfi lling lover
to another. Each has found a third teat, possibly a wart,
on her body, supposedly a witch’s mark or DEVIL’S MARK,
and each has a large dog, or FAMILIAR. Just living in New
England puts them in the area where American witchcraft beliefs traditionally have been strongest.



_**Witches of Eastwick, The**_ **271**


_Jack Nicholson as Darryl Van Horne, the Devil, who entertains_
_three women of Eastwick, played by Cher, Susan Sarandon, and_
_Michelle Pfeifer, in_ The Witches of Eastwick _(1987)_
(AUTHOR’S COLLECTION)


Drawn to the mischief, a dark, wealthy, mysterious
stranger, Darryl Van Horne, moves to Eastwick and occupies a large old estate. No one else lives with him but
his servant, Fidel. As in medieval descriptions of the
Devil, he is ugly, with a hairy body. He easily seduces
Alexandra, Sukie, and Jane into sexual liaisons, both
singly and together. Also as in legends of the Devil, his
body fl uids are cold, and he asks the women to kiss his
backside.
The witchy women add Van Horne to their coven,
joining him and Fidel for parties with exotic food, plenty
of alcohol, and still more sex. Their SABBATs are like
the alleged orgies of earlier Devil worshippers, and the
women seem to know when to congregate at Van Horne’s
without being invited. They share with him their opinions about the wives of the other men they sleep with,
especially Felicia Gabriel, the wife of Sukie’s boss and
editor, Clyde. To punish Felicia for her strident, narrow
opinions about Sukie and the others, the witches cast a
spell on her, causing Felicia to vomit feathers, pennies,
thumbtacks, eggshells, and pieces of insects. Their _ma-_
_lefi cia,_ or evildoing, yields more evil: Clyde can tolerate
Felicia’s ranting no longer and kills her with a poker before hanging himself.


**272** _**Witches of Eastwick, The**_


The longer the witches are infl uenced by Van Horne,
the easier evil becomes. Alexandra wills a barking dog to
death. She no longer feels any sexual desire; nor do some
of the witches’ lovers. They appear victims of the _aiguil-_
_lette,_ or the knot: a device used by witches to draw illicit
lovers together, cause impotence in men and barrenness
in women, and foment general discontent. Once started
in a community, Alexandra notes, witchcraft eventually
runs on its own, out of anyone’s control.
When Van Horne marries Jenny Gabriel, Felicia and
Clyde’s daughter, the women take revenge. Like a medieval sorcerer, Jane fl ies to the Van Horne mansion, shrinks
herself, and collects pieces of Jenny (tissues with lipstick
stains, hair, used dental fl oss, hairs left in the tub after
shaving her legs) so that the women can make a charm.
The wax fi gurine is given a female shape, adorned with
Jenny’s hair, and stabbed with tacks. Incantations are recited, and the women ask that Jenny die of cancer. The
witches are later struck with some guilt and attempt to
undo the spell, but Jenny dies, anyway. Van Horne, for
all his sexual encounters and rhetoric on the importance
of women, takes Jenny’s brother, Chris, as his lover and
disappears.
In the fi lm version of _The Witches of Eastwick,_ directed
by George Miller, the women—played by Cher as Alexandra, Susan Sarandon as Jane, and Michelle Pfeiffer as



Sukie—are not witches but merely bored women before
Darryl Van Horne, played by Jack Nicholson, arrives
in Eastwick. He introduces them to magic and orgies,
which the women enjoy immensely until their witchy
dabbling culminates in Felicia Gabriel’s murder. Before
her death, Felicia vomits enormous quantities of cherry
seeds, which Van Horne and the women were spitting out
of their mouths at a party. The more they eat, the more
seeds she excretes.
Jenny Gabriel is not part of the movie plot at all, and
this time the wax fi gurine is of Van Horne himself as the
women try to purge the Devil from their lives. He has
impregnated all three, and they wish him gone before the
babies are born. They succeed, and he leaves with horrifying special effects.
One interesting note about the fi lming of the movie:
The producers originally planned to shoot the outdoor
scenes in Rhode Island, as in the novel, but local protest
by practicing witches and others forced them to move the
location to Cohasset, Massachusetts. The protests were
led by Laurie Cabot, prominent Salem witch and cochair
of the Witches League of Public Awareness. The league
objected to the book for portraying what they said were
inaccurate stereotypes about witches; modern practitioners of WITCHCRAFT as a religion (Wicca) do not worship
the Devil.


**Xipe Totec** Aztec trickster vampire DEMON of the taken the form of a huge monster that lurked outside
underworld. Xipe Totec is called the “night drinker” town and cast spells over people. He told them they
because he sucks the BLOOD of souls of the dead who had to bind the monster and throw it over a cliff. He
drop off to sleep instead of doing their penance. Ene- led the townspeople to a spot where he conjured an
mies of the Aztec feared him as the god of penitence imaginary monster. Believing it to be real, the people
and sacrifi ced prisoners of war to him. bound it and took it to the edge of a cliff. Zipe Totec
According to one story, Zipe Totec went to a vil- tricked their eyes, and the people fell off the cliff to
lage and convinced the residents that their sins had their deaths.


**273**


**Yacatecutli** See TZITZIMIME.



covering the mouth while yawning has nothing to do
with politeness, but with preventing demonic entry and
soul loss. In colonial America, it was customary to snap
the fi ngers when yawning in order to scare away demons.



**yawning** In folklore, a means by which DEMONs can
enter the body, and the soul can escape. The custom of



**274**


**Zaffi s, John** **(1956– )** Paranormal investigator and
author. John Zaffi s is recognized as one of the leading
authorities on demonic hauntings and POSSESSION. In
more than 30 years, he has worked on more than 7,000
cases internationally, including assisting in more than
90 cases of genuine demonic possession. He has worked
with clergy of different faiths and has participated in
EXORCISMs. Zaffi s does not refer to himself as a DEMONOLOGIST, a term he says is used too loosely in the paranormal fi eld.
Zaffi s was born on December 18, 1956, in Bridgeport,
Connecticut, the youngest of three children (two sisters)
of John and Babette Warren Zaffi s. Zaffi s’ mother was the
twin of the demonologist ED WARREN. As children, the
Warrens had experienced haunting phenomena. Unlike
Ed, who made the paranormal his career, Babette was
frightened of the paranormal and did not want her own
children involved in it. John, psychically sensitive, was
drawn to it, anyway. At a young age, he became fascinated
by the stories Ed and his wife, LORRAINE WARREN, told
about their cases.
His interest in the paranormal heightened at about age
15 to 16, when he had a bedside visit from an apparition.
The transparent form of a man appeared at the foot of
his bed, shaking its head as if to say no. Zaffi s’s mother
thought the apparition was his deceased grandfather.
Shortly after the experience, his grandmother died.
When Zaffi s turned 18, Ed Warren allowed him to
participate in their cases. Warren cautioned him that de


mons always try to destroy those who work in the fi eld
and will, through temptation, try to make individuals
destroy themselves. Zaffi s was determined to become involved, and Ed schooled him on demonology. For about
12 years, he stayed in the background of the Warrens’
work, observing and learning. Gradually, he worked
more in the forefront on cases of hauntings and demonic
possession.
Zaffi s studied engineering and quality control at several colleges. On October 13, 1984, he married Cheryl
Dimichelle; the couple have three children, two daughters and a son. They live in Stratford.
In 1998, Zaffi s founded the Paranormal Research Society of New England (PRSNE) and began working with
his own group. The same year, his mother died. She has
made two after-death visits to John; the second visit occurred in 2004, just before Zaffi s’ father died. After her
death, Babette sometimes appeared in Ed’s dreams prior
to signifi cant events.
Demonic cases have been on the rise, especially since
about 2000, Zaffi s says. He receives requests to investigate several cases a week—sometimes as many as 10 to
15 in a single day. He often works with BISHOP ROBERT
MCKENNA, of the Our Lady of the Rosary Chapel in Monroe, Connecticut. The majority of cases do not require
exorcisms; for example, places with negative spirit attachments can respond to clearings. Not all malevolent
entities in hauntings are demonic; some are bad-tempered
ghosts of humans.



**275**


**276  Zagan**


_John Zaffi s_ (COURTESY JOHN ZAFFIS)


Many demonic problems can be traced to misuse of a
OUIJA™ or other form of divination that opens a door wide
to the spirit world, particularly to deceitful entities who
masquerade as dead loved ones, higher spiritual teachers,
and so forth, while they gain control. Sometimes one of
the fi rst signs of INFESTATION is a knocking on a door or a
window; when it is opened, no one is present. However,
the opening provides a literal means and invitation for
the invisible to enter.
Zaffi s acknowledges that demonic cases continue to
have frightening aspects, even after so many years of
work in the fi eld. The powers of evil work relentlessly,
and he has seen many a strong person buckle. He does
not describe himself as a devout Catholic but says that
the working of evil powers has strengthened his belief in
God. Having a strong foundation of religious faith—in
any religion—is crucial in the work.
One of the most unsettling experiences Zaffi s has had
was the materialization of a reptilelike entity in a former
funeral home in Southington, Connecticut. The funeral
home, turned into a private residence, had negative activity that was plaguing a family who had moved in. Zaffi s, the Warrens, and others conducted an investigation
that involved 24-hour monitoring of the premises. One
night, while Zaffi s was a monitor, alone in a room, the
temperature dropped, and he had a sensation that something was about to happen. Turning and looking up, he
saw a murky-colored reptilian form materialize at the top



of the stairs and descend toward him. Behind it were fl uttering movements. It repeated in an audible voice, “You
know what they did to us.” Zaffi s grabbed his car keys and
exited the house. It took him three days to return, during which he withdrew from the work and questioned his
involvement in it. He ultimately concluded that there are
people who need help in dealing with the demonic, and he
could not retire from helping them at any cost. As for the
funeral home, a full exorcism was performed by Roman
Catholic clergy.
Zaffi s has experienced a wide range of paranormal
phenomena, which often kick up at home before a signifi cant demonic case is under way. Lights going on and off,
knockings and rapping, car problems, and so forth, are
not uncommon.
Zaffi s has collected objects with spirit attachments
since the beginning of his paranormal investigations.
Bindings and prayers have been said over the objects
to neutralize or terminate the attachments. Some of the
more troublesome objects are in acrylic cases to prevent
people from handling them and being affected by them.
One of the most signifi cant pieces is an idol, now in a
case, once owned by a young man who was interested
in black magic. The youth was adversely affected by the
spirit in the idol, which instructed him to kill himself.
Fortunately, he did not, but an exorcism was necessary to
end his occult problems.
In 2006, Zaffi s was involved in a diffi cult case of demonic possession and encountered a prince of HELL, a
high-ranking DEMON. The victim, who had become possessed after practicing black magic, showed the unusual
symptom of the eyes changing from their natural brown
color to opaque milky white three times; this was captured on videotape.
Zaffi s made numerous media and lecture appearances.
He is the coauthor, with Brian McIntyre, of _Shadows of the_
_Dark_ (2004), about his paranormal career and some of his
most notable cases. Some of his collection of POSSESSED
POSSESSIONS is featured in _Possessed Possessions Vol. I,_ coauthored with ADAM CHRISTIAN BLAI.
The Southington case served as the basis of the fi lm _A_
_Haunting in Connecticut_, released in 2009.


FURTHER READING:
John Zaffi s Web site. Available online. URL: http://www.
johnzaffi s.com. Accessed February 18, 2009.
Zaffi s, John, and Brian McIntyre. _Shadows of the Dark._ New
York: iUniverse, 2004.


**Zagan** FALLEN ANGEL and 61st of the 72 SPIRITS OF
SOLOMON. Zagan is a president and king who appears,
fi rst as a bull with griffi n wings and then as a man. He
makes men clever and witty, turns water into wine,
blood into oil and oil into water, and wine into water
or BLOOD. Zagan can turn any metal into money and
can make fools wise. He commands 33 LEGIONs of
DEMONs.


_**zar**_ In Muslim lore, a possessing DJINN that usually
attacks women and refuses to leave until the victim receives
lavish gifts of jewelry, perfume, clothes, and dainty foods.
Second-class citizens under male domination, Muslim women rely on the _zar_ to give them some measure of
power and privilege. Husbands must provide expensive
gifts and sweetmeats to create peace in the household.
Such appeasement raises suspicions of manipulation, but
so ingrained in Islamic culture is the belief in spirit interference that husbands dare not tempt fate. Descriptions of
_zar_ possessions were recorded in the early 19th century
by travelers to the Egypt and the Middle East. The “cult of
the _zar_ ” continues in areas in modern times.
The usual POSSESSION and EXORCISM of the _zar_ proceed
as follows: The victim, suffering from some minor complaint, blames possession by the _zar,_ and other female
relatives prevent her from seeing a medical doctor, preferring the services of an old woman who is a female shaman, a _shechah-ez-zar._ For a fee, the _shechah_ identifi es a
_zar_ as the source of the woman’s troubles and interrogates
the _zar,_ sometimes in a recognizable language and sometimes in _zar_ language, understood only by the _shechah._
After repeated conversations, the _zar_ offers to leave once
the possessed victim receives specifi c lavish gifts and attention from her husband.
On the afternoon of the _zar_ ’s scheduled departure, a
“beating the _zar_ ” ceremony is performed at the victim’s
home. The victim’s female friends and relatives join her
for the ceremony, often accompanied by food, coffee, and
a fl ute and drumming performance. The _shechah_ and her
assistants chant the fi nal exorcism rites, with music, and
then often sacrifi ce a lamb. The lamb’s BLOOD is rubbed
on the victim’s forehead and elsewhere. She then dances
madly, sways, and fi nally faints. The _zar_ leaves, satisfi ed
that the victim has been rewarded.
In some ceremonies, the questioning of the _zar_ is done
after the victim and others dance and enter trance. The
_shechah_ asks for a remedy to the malady, and the _zar_ specifi es gifts. The ecstatic dancers may be shown silver rings
and bracelets and other objects, which pacify the _zar._
On a day fi xed by the _zar,_ another fi t can occur, which
can be relieved only by the satisfying of a wish.
_Zar_ exorcisms have become part of contemporary urban Islamic culture. In many large cities, such as Cairo,
regular exorcisms are held in a public building as often as
once a week. The length of the ceremony, from three to
seven nights, depends upon the fee that can be paid.
Women from all walks of life participate, whirling
and dancing until the spirit leaves them and they return
home, exhausted but entertained. Relief from the possession may be only temporary, and it may return with
another infraction committed by a husband. Men are expected to believe in the possession, which, in addition to
giving women the freedom to ask for gifts, permits them
to scold and upbraid their husbands in a manner that
would be forbidden under normal circumstances.



**Zoroastrianism  277**


Nineteenth-century accounts of _zar_ possession in Abyssinia describe a different cult that affected men as well
as women, blamed on the _zar,_ or _bouddha,_ evil spirit. The
victim typically was affl icted in the middle of the night.
He would run out, roll on the ground, and scream until exhausted and still. The remedy consisted of taking
a hen, swinging it around the head, and smashing it to
the ground. If the hen died immediately, it meant the
_zar_ had passed into the body of the fowl and the victim
was cleared. If the hen survived, the remedy had to be
repeated until a bird died.


FURTHER READING:
Ebon, Martin. _The Devil’s Bride, Exorcism: Past and Present._
New York: Harper & Row, 1974.
Lewis, I. M. _Ecstatic Religion: An Anthropological Study of_
_Spirit Possession and Shamanism._ Middlesex, England:
Penguin Books, 1971.
Oesterreich, Traugott K. _Possession and Exorcism._ Secaucus,
N.J.: University Books, 1966.


**Zarika** In ZOROASTRIANISM, the arch-DEMON of evil
thirst. Zarika is paired with TARU (evil hunger) and
makes poison for Taru to give to plants and animals.
Zarika opposes Amurdat, a good _amesha spenta._


**Zepar** FALLEN ANGEL and 16th of the 72 SPIRITS OF
SOLOMON. Zepar is a duke who appears wearing red
clothing and armed as a soldier. He makes women love
men and can transform them into other shapes until they
have been enjoyed by their lovers. Alternately, he makes
women barren. He commands 26 LEGIONs of DEMONs in
HELL.


**Zohak** See AZHI DAHAKA.


**Zoroastrianism** Religion of ancient Persia based on the
teachings of the prophet Zarasthustra (Zoroaster in
Greek). Zoroastrianism infl uenced the development of
Western angelologies and demonologies.
Zarathustra may have been born as early as 650 B.C.E.
Historical documentation of his life is fragmentary, and
documents attributed to him have been dated hundreds
of years apart. It may never be known for certain whether
the original prophet or one of the followers composed the
Gathas, songs or odes of the sacred book of Zoroastrianism, and the Avesta, the religion’s central doctrines and
creation myth.
Zoroastrianism shares common ground with Hinduism and borrows some of its deities but differs from it
in signifi cant ways. Its cosmology is dualistic, and the
confl ict between the forces of good and evil is played out
on a hierarchical scale of spiritual and material spheres.
Some Hindu demigods named in the Yashts, a document
similar to the song cycle of the earliest Indo-Aryans, the
Rig-Veda, are turned into ANGELs. As Zoroastrianism
was reformed, the gods and demigods called DAEVAs (de

**278  Zoroastrianism**


vas) in the Veda were demonized, and the class of deity
called _ahura_ by Iranians and _asura_ by the Indians were
eliminated. The exception is Ahura Mazda (later called
Ohrmazd), who was elevated to the status of the one true
God from whom all other divinities proceed.
Evil is a separate principle and substance standing
against the good God and threatening to destroy him.
Against the God stands Angra Mainyu (in Hinduism,
Aryaman), later AHRIMAN, the Destructive Spirit. The
duration of this confl ict is limited; Ohrmazd will defeat
Ahriman. God needs humans’ help in his battle with the
“Lie,” as the principle of evil is frequently called in the
ancient documents. Evil is not identifi ed with matter. The
material world is the handiwork of God, a weapon fashioned by the Deity with which to smite the Evil One. The
world is the trap God sets for the DEVIL, and, in the end,
Ohrmazd will deal Ahriman the death blow.
According to the Bundahishn, or Book of the Primal Creation, the two antagonists had always existed in
time, but when Ohrmazd fi rst chants the Ahunvar (True
Speech), the key prayer of Zoroastrianism, it reveals to
Ahriman that his annihilation is certain. Assaulted by
this truth, Ahriman falls unconscious for 3,000 years.
Ohrmazd creates the universe, the two worlds (spiritual
and material), as a weapon with which to defeat Ahriman.
An unorthodox text called the Zurvan indicates that early
creation myths varied or were altered, for in the Zervanite
version, Ahriman creates fi rst the Lying Word (the exact opposite of the Ahunvar) and then Akoman, the Evil
Mind, which he could not do if he were unconscious.
The human soul is a spiritual being called _fravashi_ or
_fravahr,_ a concept that encompasses not only individual
human souls and guardian angels, but also local genii,
the intelligences of places.
Both human body and its _fravashi_ are creatures of
Ohrmazd and his wife/daughter Spandarmat, the Earth.
The soul preexists the human body but is not eternally preexistent as in many Eastern religions. Humankind belongs
to Ohrmazd and will return to him. The fi rst Primal Man
mates with Ahriman’s “Demon Whore.” Each individual is
free to choose good or evil, but evil is an unnatural act.
Life on Earth is a battle between Ohrmazd and his attendant Powers, on one hand, and Ahriman and his demonic
hordes, on the other. For Zarasthustra, it was a very real
battle, since daeva worshippers were still adherents of the
traditional religion; he identifi ed these with all that is evil.


_Forces of Good_
Ohrmazd is helped by the six _amarahspands_ (or Amesha
Spenta), the Bounteous Immortals, who are comparable
to archangels and serve as Ohrmazd’s ministers. After
Ohrmazd adopts Man, each of the _amarahspands_ adopts
one of the material creations. Their names are personifi cations of abstract concepts or virtues:


  - Vahuman: Good Thought, Good Mind

  - Artvahisht: Best Righteousness, Truth




  - Shahrevar: Choice Kingdom, Material Sovereignty

  - Spandarmat: Bounteous Right-Mindedness, Wisdom
in Piety; also identifi ed with Earth

  - Hurdat: Health, Wholeness, Salvation

  - Amurdat: Life, Immortality


Beneath the _ahmarahspands_ are the _yazatas_ (adorable beings), who are legion and are divided into heavenly
(spiritual) and earthly (material) subcategories. Ohrmazd
himself leads the spiritual Yazatas, and Zarasthustra the
material Yazatas. They have assignments, as do the celestial
intelligences and the _DAIMONES_ of water, air, fi re, and earth.


_Forces of Evil_
Ahriman is served by a host of DEMONS, most of which
are personifi ed vices, such as concupiscence, anger, sloth,
and heresy. There are six archdemons, who oppose the
_amarahspands_ and try to destroy their good work. According to the Bundahishn, they are assisted by “furies
in great multitude,” who are “demons of ruin, pain, and
growing old, producers of vexation and vile, revivers of
grief, the progeny of gloom, and vileness, who are many,
very numerous, and very notorious.”
The six archdemons are the following:


  - Akoman, the Evil Mind, foments vile thoughts and
discord and opposes the _amesha spenta,_ or good
spirit of Vahuman, who opposes Vahuman

  - ANDRA, the Slayer, who opposes Artvahisht

  - Naoghatya, rules arrogance, presumption, disobedience, insubordination, and contempt and opposes
Spandarmat, an _amesha spenta,_ or good spirit

  - Saru, the Tyrant, opposes the good spirit ( _amesha_
_spenta_ ) of Shahrevar and oversees misgovernment,
anarchy, and drunkenness

  - TARU, Evil Hunger, opposes Hurdat

  - ZARIKA, Evil Thirst, opposes Amurdat


Numerous other demons populate the mythology.
Among them are the following:


  - Akatasa, who shapes evil and is “the fi end of inquisitiveness” and meddling

  - Anaxsti, who sows discord

  - Apaosa, who fi ghts the rain god Trishtya and always
loses in the end and rides a black bald horse

  - Araiti, who encourages stinginess

  - Arast (Araska), who spreads falsehood and lies, malice, envy, and jealousy

  - Asrusti, who incites disobedience

  - Ayasi, who governs the EVIL EYE

  - Daiwi daeva, who encourages lying

  - Driwi daeva, who rules beggary

  - Freftar, who orchestrates deceit and seduction

  - Kasvi daeva, who rules spite

  - Mahmi, who tried to convince the creator god
Ohrmazd that if he had sex with his mother, the
Sun would be born, and if he had sex with his sister,
the Moon would be born


  - Paitisa daeva, who governs counteraction and opposition and is “the most devilish of demons,” personifying the power of Ahriman to ruin the world

  - Pus, who rules miserliness and hoarding

  - Shetaspih, who personifi es Christianity

  - Spazga, who foments slander, calumny, backbiting,
and gossip

  - Spenjargak, who raises storms

  - Vareno, who incites lust and illicit sex

  - Vatya daeva, who battles good winds to create
storms

  - Vaya, “the merciless one,” who plagues the souls
of the dead when they arrive at the Chinvat Bridge
to the underworld and tries to interfere with their
passage

  - Vizares, who struggles with the souls of the dead
for three days and nights after their passing, binds
them, drags them off to torment, and sits at the
gates of HELL

  - Vyambura daeva, who vampirizes the living

  - Xru, who foments murder

  - Zamaka, who rules the evils of winter

  - Zaurvan, who rules old age, decrepitude, and wasting away


_Zoroastrianism in Practice_
There are four major arms of Zoroastrianism: the teachings of Zarathustra; the teachings of Mazdaism, which
made Ahriman creator and leader of the daevas; the teachings of Zeravanism; and the teaching of the Magi.
The Islamic conquest of Iran in the seventh century
scattered Zoroastrian sects and caused a decline in the religion. Many Zoroastrians emigrated east to India, where
they are called Parsis. In present times, there are fewer
than half a million followers, most of whom live in and
around Bombay, India.
Zoroastrians consider their role in this world as to cooperate with nature and to lead a virtuous life; they oppose all forms of asceticism and monasticism. Their duty
is to marry and rear children, for human life on Earth is
a sheer necessity if Ahriman is to be defeated. Agriculture is honored for making the earth fruitful, strong, and
abundant in order to resist the Enemy, who is the author
of disease and death. There is a rigid dogmatism preserving the purity of the body, the care of useful animals, agricultural practice, and strict ritual observance. Celibacy
is both unnatural and wicked.
On the moral plane, all the emphasis is on righteousness or truth and on good works, for deeds are the sole
criterion by which one is judged after parting this life



**Zotz  279**


on the “Bridge of the Requiter,” the bridge of Rashn the
Righteous, who impartially weighs each soul’s good and
evil deeds. If there is a preponderance of good, the soul
proceeds to heaven, but if of evil, it is dragged off to HELL.
If good and evil deeds are exactly equal, the soul goes to
the “place of the mixed,” where it experiences mild correction, and the only pains suffered are those of heat and
cold. Zoroastrian hell is like the Christian purgatory in
that the punishment is only temporary. The fi nal purgation from sin takes place at the Last Judgment at the end
of time. The stain left by sin is purged from all souls, and
from this all without exception emerge spotless. None is
punished eternally for sins committed in time.
Sin is viewed as perversity; it is a failure to recognize
who is your friend and who is your enemy. Ohrmazd is
one’s friend and Ahriman is the enemy, from whom all
evil and suffering proceed. Unlike the Western God,
Ohrmazd does not permit evil, for such would give him
characteristics of Ahriman. Monotheists have been deceived in this way, and this represents a genuine triumph
for Ahriman, for besides being the Destroyer, he is the
Deceiver, the Liar, and his deception takes the form of
persuading people that evil proceeds from God. But his
triumph is short-lived, for in the end all human souls,
reunited with their bodies, return to Ohrmazd, who is
their creator and father.


FURTHER READING:
Dhalla, Maneckji Nusservanji. _History of Zoroastrianism._ New
York and Oxford: Oxford University Press, 1938. Reprint,
Brooklyn, N.Y.: AMS Press, 1977.
Jackson, A. V. Williams. _Zoroastrian Studies._ Whitefi sh,
Mont.: Kessinger, 2003.
Zaehner, R. C. _The Dawn and Twilight of Zoroastrianism._ New
York: Putnam, 1961.


**Zotz** Fearsome Mayan DEMON and a lord of the underworld. Zotz is a huge winged being with the head of a
dog, needle-sharp teeth, and a bloody, contorted grin. He
is sometimes shown as half-black and half-white, signifying faithlessness. Zotz lives deep within caves. He
hides in remote areas at night and ambushes travelers,
stealing their goods and wealth to stash in his caves.
In the underworld he has his own area, called the
House of Bats. Souls who are condemned must pass by
him; he drinks their BLOOD. A Mayan legend tells of two
brothers who were condemned. When they passed by
Zotz, he bit off the head of one of them. The other brother
replaced the head with a nearby tortoise, which restored
the boy to life.


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### INDEX

**Boldface** page numbers indicate major treatment of a topic. _Italic_ page numbers indicate illustrations.



**A**


Aalu 110
Abaddon (Apollyon) **1**
Abbey of Thelema 45
Abbott, Emma 116
_abditus_ 200
Abel de Larue **1–2**
Abezethibou **2**
Abigor **2,** _2_ . _See also_ Eligor
Abraham 222
Abra-Melin 104
Abraxas (Abrasax, Abraxis) **2–3,** _3_
Acaph. _See_ Loudun Possessions
Achaos. _See_ Loudun Possessions
_Acquatile_ 170
Acts of Peter 234
Adam 117, 146, 223, 224
Adamitici 120
Adonael 109
Adonai 109
Adramelech (Adramalek) **3,** _3_
_Aeneid_ (Virgil) 38
Aeon of Horus 47
_Aerea_ 170
_aeria_ 206



aerial spirits of Solomon **3** . _See also_
_specifi c spirits_
Aeshma **3–4,** 18, 20
Afon Mynach bridge 66
afterlife 252–253, 279. _See also_
hell
Agares **4,** _4_
_agathodaimon_ 51
Agrath **4,** 165–166
Agrippa, Henry Cornelius 102,
267. _See also_ _Occult Philosophy_
(Agrippa)
Aguirre, Doña Micaela de 185
Ahi. _See_ Azhi Dahaka
Ahriman **4–5,** 62, 110, 247, 278
Ahrimanic beings 5, 247
Ahura Mazda 4, 62, 278
Aim (Aini) **5**
Aiwass 39, 45, 46–47, 161
Aix-en-Provence Possessions **5–6,**
22, 26, 194
Akkadian lore 21, 260
_Alberti Parvi Lucii Liber de_
_Mirabilibus Naturae Arcanis_ 104
Albertus Magnus (saint) 104


**284**



alchemy 28, 95, 96, 230
Alecto 41, 74
algul **6**
Allison, Ralph 204
Alloces (Allocen, Allocer) **7**
Almalantrah 48
alp **7**
_Alpha Bet Ben Sira_ 146
alphabet of desire 244
Alphonso Maria de Liguori (saint)
195–196
Alt, Father Ernst 172–174
Amantini, Father Candido 9
_amarahspands_ 278
Amduscias **7**
Amenadiel **7**
Amenti 110
American Society for Psychical
Research (ASPR) 115
Amityville Haunting **7–9,** 264
Ammonite lore 178–179
Amon **9,** _9_
Amorth, Father Gabriele **9–10,** 78,
121
amulet **10–12,** 49, 75, 147, 183


Amy **12**
Anakim 183
Andra (Indra) **13**
Andras **13**
Andrealphus **13**
Andromalius **13**
angel **13** . _See also_ fallen angels;
thwarting angels; _specifi c angels_
demons and xiv
in exorcism 78
in Jewish magic 160
in Jubilees 57
in Kabbalah 136
serpents and 229
in _Testament of Solomon_ 242
Angels of Mastemoth **13**
anger 231–232
Anglican exorcism rite 53
Angra Mainyu. _See_ Ahriman
animal blood 32–33
animals 7, 64, 85, 86, 87–88, 201
Anne of Denmark 123–124
Anson, Jay 8
Antaura **13**
Anthony **13–16,** _14,_ 185
Anthroposophy 246–247
Antichrist **16–17,** 27, 186–187,
213–215, 236
anti-Semitism, of Luther 156
Anubis 110
_apertus_ 200
Apocalypse. _See_ Armageddon;
Revelation
Apocalypse archetype 212
Apocrypha, demons in 57
Apollyon 1, _1_
apostate angels 86
apple **17–18,** 199
Applewhite, Marshall 212
Apuleius 144
Aquino, Michael A. 227
Arabic/Arabian lore 67, 73, 95, 196,
260
Arael 109
Aramaic lore 212
_Arbatel of Magic_ 102–103
archetypes
Apocalypse as 212
serpent as 230–231
Arian heresy 14
Armadiel **18**



Armageddon 13, 211. _See also_
Apocalypse
Armenterious, Petrone 249
Arthurian legend 18, 69–70
Artosael 109
asag (asakku) **18**
Asbel 265
Aseliel **18**
Ashmedai (Ashmodai). _See_
Asmodeus
Ashtaroth. _See_ Astaroth
Ashton, Jane 232
Ashtoreth 19, 241. _See also_
Astaroth
Asian lore 114, 140–142, 255
Asmodeus (Ashmedai, Ashmodai,
Asmoday, Asmodius, Hasmoday,
Sydonay) **18,** _18_
Aeshma and 4
in Aix-en-Provence Possessions
5
exorcism of 10
in Kabbalah 138
in Loudun Possessions 125,
149, 151
as lust demon 231
Assiah 138
Assyrian lore 94, 100, 144, 184,
197, 227
Astaroth (Ashtaroth) 5, **19–20** . _See_
_also_ Ashtoreth
Astarte 19
Asteraoth 109, 258
Astovidotu **20**
Asyriel **20**
atavisms 244
Athanasius 14, 15, 16
Atlantic Paranormal Research
Society 135
Atziluth 138
Aueiran, Isaac de **20**
Augustine 17, 58, 119, 144–145
Aupetit, Pierre **20**
Australian aborigines 162
Autak (Udai, Uda) **20**
automatic writing 115–116
avarice 231
Ayatal-kursi 78–79
Az (Azi) **20**
Azazel (Azael) **20–21,** _21_
Azdaha. _See_ Azhi Dahaka



**Index  285**


Azhi Dahaka (Azhi Dahaki, Azi,
Azdaha, Ahi, Zohak) **21,** _21,_ 70
Azi. _See_ Az; Azhi Dahaka
Aztec lore 122, 175, 229, 255, 258,
273


**B**


Baal (Bael, Baell) **22,** 130, 179
Baalberith (Balberith) 5, **22** . _See_
_also_ Berith
Baal Shem, Joel 250
Baal-zebul. _See_ Beelzebub
Babington plot 60–61
Babylonian demon trap 118
Babylonian lore
Azhi Dahaka in 21
incantation bowls in 118
Jewish lore and 56
Lamastu in 144
_lilitu_ in 147
lion-demon in 147–148
Pazuzu in 197
_rabisu_ in 208
Rimmon in 212
scorpion-people in 227
_udugg_ in 260
_bacucei_ **22**
Balaam 127–128, 251
Balam (Balan) **22–23,** _23_
Balberith. _See_ Baalberith; Berith
Balinese lore 145
Ballard, John 61
Balthioul 109, 258
_banim shovavim_ 138
Baphomet **23,** _23,_ 226
baptism **23–24,** 129
Barakiel. _See_ Baraqijal; Barbiel
Baraqijal **24**
Barbas. _See_ Marbas
Barbatos **24**
Barbiel (Barakiel, Barbuel, Baruel)
**24**
Bardon, Franz 162
_bar egara_ **24**
Barmiel **24**
Barre, Father Pierre 125, 149–150,
152
Barsfael 109
Baruch 100
Baruchas **24**
Baruchiel 109, 258


**286  The Encyclopedia of Demons and Demonology**



Brahma 209
Brazil 202
Breton, Louis 43
Brey, Father Karl (Charles) 34–35
Briah (Beriyah) 138
Brooks, Jane 17
Brossier, Marthe **33–34**
Brou, Madeleine de 98, 149, 150
brownies 85
Bruner (Burner), Theobald and
Joseph **34–35**
Buer **35,** _35_
Bull, Titus 205
Bundahishn 278
Buriel **35**
Burmese lore 254–255
Burroughs, George 221
Burton, Bernard 8
Busyata **35**
Byleth. _See_ Beleth
Byrom, Margaret 232


**C**


Caacrinolaas (Caasimola). _See_
Glasya Labolas
Cabala. _See_ Kabbalah
Cabariel **36**
_caboclos_ 202
Cabot, Laurie 272
Cagliostro, Count 69, 236–237
Caim (Caym, Camio) **36**
Cain 173
Calder, Andrew **36**
Camio. _See_ Caim
Camuel **36**
Canaanite deities 22, 24, 179
Canart, Jean 240
candomblé 202
Capeau, Louise 5–6
Carabia. _See_ Decarabia
Carnesiel **36–37**
_Cases of Conscience_ (Mather) 58
Caspiel **37**
Cassian, John **37–38,** 197–198, 231
Caym. _See_ Caim
Cele, Clara Germana 12
Celtic lore 84, 268–269
Cerberus (fallen angel). _See_
Naberius
Cerberus (Kerberos) **38,** _39,_ 41,
110



Baruel. _See_ Barbiel
Basil (saint), and pacts 192
Bastide, Father 251
Bathin (Mathim) **24**
Bavent, Madeleine 67, 152–153
Beal. _See_ Berith
Bealphares **24**
beatings, in exorcism 77, 78, 79
Bee, Jesse 52
Beelzebub (Baal-zebul, Beelzeboul,
Belzebub) **24–26,** _25,_ _127_
in Aix-en-Provence Possessions
5–6
Aupetit and 20
in Brossier Possession 33–34
in Darling Possession 52
in Earling Possession 72
in Faust legend 90
as gluttony demon 231
Jesus and 130
in Loudun Possessions 100
in Miracle of Laon Possession
175–177, _176_
in Soissons Possessions 240
_Begone Satan!_ (Vogl) 71–72
Behemoth **26,** _26,_ 128
Beherit **26**
Belbel 109
Beleth (Bileth, Bilet, Byleth) **27**
Belfry. _See_ Berith
Belial (Beliar) **27,** 28, 169, 205,
246, 266, _266_
bells, as amulets 10
Belphegor _27,_ **27–28,** 232
Beltane 10
Belzebub. _See_ Beelzebub
Benedict medal 12
Berepper 258
Berith (Balberith, Baalberith, Beal,
Belfry, Bofi, Bolfri, Elberith) 22,
**28**
Beriyah. _See_ Briah
Bernael **28**
Bernard 183
_Betty Book, The_ 190
Bible. _See_ Christianity; Judaism
Bidiel **28**
Bifrons **28**
bilateral pacts 195
Bileth (Bilet). _See_ Beleth
Binah 138–139
Binns (Byns), Ann 168



Binsfeld, Peter **28–29,** 231
birth, vulnerability during 59
Bishop, Father Raymond J. 248
black 63–64
black book **29** . _See also_ grimoires
black dogs 1–2, **29,** 38
Black Eagle 244
black magic 31–32, 102, 104, 160–
161, 162
Black Mass 26, **29–32,** 66–67, 95,
218, 224, 225
_Black Pullet, The_ 104–105
_Black Screech Owl._ _See_ _Black Pullet,_
_The_
Black Shuck 29
Black Spirit 163–164
Blai, Adam Christian **32**
Blanchard, Elizabeth 150
blasphemous mass 32
Blatty, William Peter. _See_ _Exorcist,_
_The_
blood **32–33,** 148, 195. _See also_
vampire demons
blooding 33
Blumhardt, Pfarrar 180–181
Bofi . _See_ Berith
bogey **33**
Bogomilism 224
Boguet, Henri 17, 164–165
Boissonet, Laurent 239–240
Bolfri. _See_ Berith
Bolo 240
Bond, Elijah 189
Bonnoir 239–240
Book of Arda Viraf, The 111
_Book of Black Magic and of Pacts,_
_The_ 105
_Book of Sacred Magic of Abra-Melin_
_the Mage, The_ 104
_Book of Splendors, The_ (Levi) 137
_Book of_ _the_ _Dead_ 160
_Book of_ _the_ _Law, The_ (Crowley) 45,
46–47, 161
Booth, Elizabeth 219–221
Bora, Katharina von 156
_Borderland: A Casebook of True_
_Supernatural Stories_ (Mottlingen)
180
Botis (Otis) **33**
Boullan, Abbé 225
Boulle, Abbé Thomas 30, 152–153
Bowdern, Father William 248, 249


ceremonial magic 49, 160, 161, 162
Cesmak (Cheshmak, Cheshmak the
Karap) **39**
changelings 85–86, 157
_Changing Light at Sandover, The_
(Merrill) 190
channeling 203
chant, as amulet 12
chaos magic 245
charismatic Christianity 53–54. _See_
_also_ Pentecostal Christianity
charity 231
Charlemagne (emperor of the West)
103
Charles VII (king of France) 95
charm 11, 32–33, **39,** 103, 118, 228
Charon 110
chastity 231
Chavet, Louis 152
Chax. _See_ Shax
Chesed 139
Cheshmak. _See_ Cesmak
Chevalier, Adèle 225
Chevoin, Anne 33
children. _See also_ Black Mass
abducted by fairies 85–86
as alguls’ prey 6
bogey and 33
demonic baptism of 24
of djinn 68
from incubi 120
magical 45
from succubi 249, 250
Chinese lore 114
Chockhmah 138–139
Choronzon (Coronzon) 33, **39–41,**
_40,_ 47–48
Christianity and Christian lore. _See_
_also_ Jesus; Protestantism; Roman
Catholic Church
Abaddon in 1
Abraxas in 2
amulets of 11–12
angels in 13
in Anthroposophy 247
Antichrist in 16–17
Asmodeus in 19
baptism in 23
Belphegor in 27
blood in 33
curses in 48, 49
_daimones_ in 51



deliverance in 53–54
demonic temptation in 15–16
demons in 55, _57,_ 57–58
Devil in 63
evil in xiii
exorcism in 75
fairy lore and 84, 85
in _Grimoire of Honorius_ 102
hell in 110, 112–113
incubus in **119–121**
Kabbalah in 137
Lucifer in 154
Revelation in 210–212
salt in 11
Satan in 222–223
serpent in 229
sex with demons and 60
Simon Magus and 233–234
Solomon in 241
in _Theosophia Pneumatica_ 103
in Witchcraft 270
_chthonia_ 206
chthonic deities **41–42** . _See also_
Hades; Hecataea
Churchill, Sarah 219–221
Church of Satan 226–227
Church of the New Jerusalem 252
Cimeries **42**
_City of God, The_ (Augustine) 144–
145
Clanda 244–245
Clark, Elizabeth 88
Classical Kabbalah 136, 137
_clausus_ 200
_Clavicle of Solomon._ _See_ _Key of_
_Solomon_
Cleaveland, Mrs. Willis M. 256
Colas, Antide **42**
Cole, Ann **42–43**
Collin de Plancy, Jacques **43,** _43_
Columba (saint) 86
commedia dell’arte 108
Committee for the Scientifi c
Investigation of Claims of the
Paranormal (CSICOP) 238–239
_Compendium Malefi carum_ (Guazzo)
66, _105,_ 105–106, 120, 250
composite magic 162
_Conferences on the Egyptian Monks_
(Cassian) 37, 197–198
conjuring 3, 28, 44, 228
conjuring mirror 178



**Index  287**


_Constantine_ (fi lm) **43–44**
Constantine I (emperor of Rome)
12
_Constitution of Honorius._ _See_
_Grimoire of Honorius_
_Contact with the Other World_
(Hyslop) 204
Corey, Giles 221
Coronzon. _See_ Choronzon
Corwin, George 221
Corwin, Jonathan 220
Cramoisy 240
_criancas_ 202
criminals, blood of 33
Crocell. _See_ Procel
Cromwell, Lady 257, 258
crooked paths 11
cross, as amulet 11–12
crossroads 22, 28, 42, **44,** 96
Crowley, Aleister **44–48,** _45_
animal sacrifi ce by 33
on black magic 31–32
on Black Mass 31–32
entity contacts 39–41, 46–48,
_48_
life of 44–46
in occult revival 161
on Ouija™ 190
satanism and 225
on six-six-six 236
Witchcraft and 270
crucifi x, as amulet 11–12
Curran, Pearl 190
curse 9, **48–50,** 79, 121, 160
“Curse of the Chains” 49
cursed objects 49
Cyprian (Cyprianus of Antioch) 29,
223


**D**


Daath 139
_Daemonologie_ (James VI and I) 123,
124, 268
daeva (daiva, deva, dev) 4, **51,**
277–278
Dagon 152
_daimon_ **51–52,** 55, 87
Dalkiel **52**
Dantanian **52**
Darbyites 44
Darling, Thomas 52


**288  The Encyclopedia of Demons and Demonology**



devil. _See_ demon(s); Devil
devil fi sh **64**
_Devil Rides Out, The_ (Wheatley) 31
_Devils, The_ (fi lm) 152
_Devil’s Advocate, The_ (fi lm) _64,_
**64–65**
Devil’s Arrow (England) 65
Devil’s arrows 64, **65**
Devil’s book **65**
Devil’s bridge 64, _65,_ **65–66**
Devil’s horse **66**
Devil’s mark 6, **66,** 88, 149, 271
Devil’s Missal **66–67**
_Devils_ _of_ _Loudun, The_ (Huxley) 148
Diana 269
_Dictionnaire Infernal_ (Collin de
Plancy) 43
Didatia of Miremont 119
diligence 232
_Discours des Sorciers_ (Boguet) 165
_Discoverie of Witchcraft, The_ (Scot)
124, 228
Distress 109
divination 60, 160, 189, 276
djinn (genii, ginn, jann, jinn,
shayatin, shaytan) **67–69**
algul 6
as black dogs 29
displaced by humans xiii
exorcism of 78–79
as familiars 87
Iblis as 117
iron and 122
possession by 201
shaytan 233
Solomon’s power over 241,
246
in _Wishmaster_ 269
Doctor Faustus. _See_ Faust
Doe, Robbie 248–249
Dogmatic Kabbalah 136
dogs, black 1–2, **28,** 38
Domptius, François 5
Donovan, Patty 190, 264
Doris Fischer Obsession **69**
Dorochiel **69**
Douglas, Archibald 55
Douma. _See_ Dumah
Dozmary Pool **69–70,** 258
Dragon within the Triangle of
Darkness 271
dreams 131–132, 230



Darling Possession **52–53**
Darrel (Darrell), Reverend John 52,
**53,** 232
Dashwood, Francis 113–114, 225
D’Attichy, Father 250–251
Dead Sea Scrolls 27
death 59, 177, 252. _See also_ hell
De Camp, Etta 115–116
decans 242–243
Decarabia (Carabia) **53**
Deception 108
_De deo Socratis_ (Apuleius) 144
Dee, John 39, 55, 87, 232
DeFeo murders 7
deities, evil in xiii
_De lamiis liber_ (Weyer) 267
deliverance 23, 49, **53–54,** 164
Delort, Catherine 193, 216
Demeter 41, 42
demon(s) **55–60**
activities of 59–60
amulets against 11–12
Anthony and 14–16
in Apochrypha 57
Cassian on 37–38
characteristics of 58–59, _59,_
170
in Christianity _57,_ 57–58
classifi cation of 29, 54, 206–
207
control over 55–56, 60
creation of 15
cursing 49
defi nition of 55
v. devils 64
as evil xiii–xiv
exorcism of 75–77
hierarchy of 54, 170
historical overview of 55–56
ignorance of xiv
in Judaism 56–57, 58
in Kabbalah 138
“legal rights” of 54
Luther attacked by 157
in magic xv, 58, 60
marriage to 60
names of 78
obsession by 185
operation of xiv
pacts with, Menghi on 170–
171
pseudepigrapha 57



seals of 228
sex with 60
sin incited by 37–38
Solomon and 242–243, 246
thwarting angels of 258
Weyer’s views on 268
in Zoroastrianism 278–279
demoniac 12, 23, _54,_ **54–55,** _82,_
177. _See also_ possession
_Demoniality_ (Sinistrari) 234
demonic baptism 24
demonization 54. _See also_
possession
Demon of Jedburgh **55**
_Demonolatry_ (Remy) 66, 165, 179,
209–210, 249
_Demonologist, The_ (Warren and
Warren) 8
demonology ix–x, xiv, 32, **55–60,**
138, 264–265
Demoriel **60**
Denham Exorcisms **60–61**
_Denkart,_ Cesmak in 39
_De praestigiis daemonum_ (Weyer)
267
_Description of Greece_ (Pausanias) 74
Deshayes, Catherine 30
deva (dev). _See_ daeva
Devil **61–64** . _See also_ Lucifer; Satan
Anthony tempted by 14–16
appearance of _63,_ 63–64
baptism by 24
Behemoth and 26
in Black Mass 29
as buffoon 64
Cassian on 37–38
v. demons 64
Dozmary Pool and 69
as evil xiii
evolution of 62–63
in Islam 63, 117
lies of 97–98
Lucifer as 154
Luther on 156–157
Menghi on 170
money from 179
nicknames for 64
in sabbats 217–218
as serpent 229
St. Patrick and _62_
at Stanton Drew 246
Weyer on 268


**Index  289**


in Louviers Possessions 152
in magic 79–80
in Maillat Possession 164
in Marie des Vallees Possession
167–168
Menghi on 171
of Michel (Anneliese) 171,
173–174
of milk 86
in Miracle of Laon 175–177
of multiple personalities 204
in Nancy Possession 182–183
of Nantes incubus 183
Origen on 58
Pearce-Higgins on 197
Puritan 53
ritual for. _See_ _Rituale Romanum_
setting of 77
in Smurl haunting 238, 239
in Spirit of Orléans hoax 245
of spirits 79
of _zar_ 277
_Exorcism of Emily Rose, The_ (fi lm)
175
exorcist **80–81**
amateur 201
Amorth as 9–10
Anthony as 16
Blai as 32
Calder as 36
in Catholic Church 10
choices made by 213
curses and 49
dangers to 201
Darrel as 53
disciples of Jesus as 130–131
Fortea 91
in International Association of
Exorcists 121
Jesus as 25, 57, 129–131, _131,_
199
Lactance as 143
Luther as 157
Martin as 168
McKenna as 170
Menghi as 170
Pearce-Higgins as 197
qualities of 171
Wickland as 268
_Exorcist, The_ (novel and fi lm) _54,_
**81–83,** _82,_ 197, 200, 248–249
explicit pacts 193



Dregvant **70**
Druj 20, **70**
druj 21, **70**
Druj Nasu 70
Duke, Carolyn 205
Dumah (Douma) **70**
Dumuzi 93–94
Duysters, George 116
dybbuk **70**


**E**


Earling Possession 26, **71–72**
Early Hasidim 137
Ecklund, Anna 26, 71–72
Ecklund, Jacob 72
Edict of Nantes 34
Edinger, Edward F. 212
egg, symbolism of 48
Egyptian lore
Abraxas in 2
amulets in 49
curses in 48
Dumah in 70
evil eye in 74
in evolution of Devil 62
in grimoires 100
hell in 110
Jewish lore and 56
magic of 160
serpent in 229
Elberith. _See_ Berith
Eleven Satanic Rules 226
Elfl and 85
Eliezar 75
Eligor (Abigor) **72**
Elizabeth I (queen of England)
60–61
Elysian Fields 110
Emmekyn 169
Emoniel **72**
Empedocles 120
_empousai_ **72–73,** 144
_enalia_ 206
_Enchiridion of Pope Leo, The_ 103
Enepsigos **73**
Enoch, Books of
Azazel in 20–21
demons in 57
fallen angels in 86
Kokabiel in 141
Lucifer in 154



Nephilim in 183–184
Satanail in 224
seraphim and 229
Uzza in 260
Watchers in 265–266
Enochian Keys 39–40, 226
Enochic Book of Giants 184
enthusiasm 201
envy 75, 231
_ephialtes_ 119
Ephippas **73–74**
epilepsy 204
Ereshkigal 93–94
Erinyes (Furies) 41, **74,** _74_
Error 109
Escoubleau, Anne d’ 150
esotericism 87, 159, 247
Eucharist 161, 175, 177, 240
Eurynomus **74**
Evans-Wentz, W. Y. 85
Eve 117–118, 146–147, 224
evil xiii, xiv, 4–5, 278, 279
evil eye **74–75,** 83
exorcism 60, **75–80,** 200. _See also_
Denham Exorcisms; St. Louis
Exorcism
in Aix-en-Provence Possessions
5–6
in Anglican Church 53
baptism and 23
Benedict medal in 12
of Brossier 33–34
of Bruners 34–35
Catholic Church on 10
characteristics of 77–78
cross in 12
of demons 75–77
diagnosis with 77
of djinn 68, 78–79
of dybbukim 70
in Egyptian magic 160
Eucharist in 175
of fairies 86
with fumes 10, 18
Gospel of John in 97–98
in _Grimoire of Honorius_ 102
for infestations 121
James VI and I on 124
in Kabbalah 70
of _kitsune_ 141
in Loudun Possessions 125–
126, 149–152


**290  The Encyclopedia of Demons and Demonology**



_exus_ 202
Eye Killers **83**
Eysartz, Anguel 218


**F**


Facquier, Nicolas 240
fairies 17–18, **84–86,** 87
_Fairy Faith in Celtic Countries, The_
(Evans-Wentz) 85
faith, possession as test of 9
fallen angels 57–58, **86,** _87,_ 101,
247. _See also_ _specifi c angels_
falling stars **87**
familiar 5, 29, **87–89,** _88,_ 118, 244,
271
family, curses on 49
fascination 75
Fate 109
faun 119
Faust _89,_ **89–91,** 168–169, 171,
192, 193
_Faust_ (Goethe) 89, 90–91
Ferrari de Miramar, Maria 45
Fian, John 124
Fields of Asphodel 110
Filatreau, Françoise 150
Fischer, Doris 69
Flauros (Hauras, Haurus, Havres)
**91**
Fleischmann 173
fl ood, and Nephilim 57, 183–184,
243, 265
Flournoy, Theodore 237
Focalor (Forcalor, Furcalor) **91,**
102
folklore
alps in 7
apples in 17
black books in 29
black dogs in 29
blood in 32–33
evil in xiii
falling stars in 87
Harlequin in 108
lightning in 146
mirrors in 177
money in 179
pacts in 192
salt in 11
water in 11
yawning in 274



folk magic 146, 161, 162, 180
food, fairy 85
Foraii. _See_ Morax
Foras (Forcas, Furcas, Fourcas) **91**
Forcalor. _See_ Focalor
Ford, Michael W. 271
Forfax. _See_ Morax
Forneus **91**
Fortea, Father José Antonio **91**
Fourcas. _See_ Foras
Fourneau, Dr. 149
_Fourth Book_ 102, 155
fox fairy. _See_ _huli jing;_ _kitsune_
Francis, Elizabeth 88
Frank, Ann 55
Fratricelli 218
_fravashi_ 278
Frederick III (Saxon elector) 156
Freemasonry 154, 270
free will 58, 67, 157
French folklore 157
Freud, Sigmund 108
Friedkin, William. _See_ _Exorcist, The_
Fritschle, Brittia L. _See_ Fischer,
Doris
Frueh, Rosemary 238
Fuld, Isaac and William 189–190
fumes 10, 77
Furcalor. _See_ Focalor
Fureas (Furcas) **91–92** . _See also_
Foras
Furfur **92**
Furies. _See_ Erinyes
futurists 211


**G**


Gaap (Goap, Tap) **93,** _93_
Gabriel 109, 184, 265, 266
Gadarene demoniac 130
Gaderel 265
Gadreel (Gadriel) **93**
galli **93–94,** _94_
Gamaliel **94**
Gamigin (Gamygyn) **94**
Garadiel **94**
Gardner, Gerald B. 244–245, 270
Gathas, daevas in 51
Gaufridi, Father Louis 5–6, 24, 194
Gaule, Margaret 256
Gaumer, Mother Catherine de 5
Geburah 56, 139



Gediel **94**
Gehenna (Gehinnom) 112
_gematria_ 136
Gemory (Gomory) **94**
gemstones, as amulets 49, 183
“General Curse, The” 49
genie **94–95**
genii. _See_ djinn
Georgel, Anne Marie de 216
Georgia Paranormal Research Team
36
Gerasene demoniac 130
German Kabbalah 137
German lore 7, 268–269
Germanus 37
_Ghost Hunters_ (television) 135
ghosts 210. _See also_ hauntings
_Ghosts R NEAR_ (television) 135
ghoul **95**
Giffard, George 58
Gifford, R. Swain 115, 256–257
Gilles de Rais (Gilles de Retz) 30, **95**
Gilmore, Peter 227
ginn. _See_ djinn
Glanvil, Joseph 64
Glasya Labolas (Caacrinolaas,
Caassimola, Glasyalabolas) **95**
Glover, Goodwife 96–97
gluttony 231
Gnosticism 2, 94, 229–230
Gnostic Mass 31
Goap. _See_ Gaap
goat, in Baphomet’s form 23
goblin **95–96,** 108
God, in Kabbalah 137–138
Goddess, blood of 33
Godelmannus, Georgius 64
Goethe, Johann 89, 90–91, 247
goetia. _See_ black magic
Golden Dawn. _See_ Hermetic Order
of the Golden Dawn
Gold-Finding Hen **96,** _96_
golem 137
Gomory. _See_ Gemory
Good, Sarah 220
Gooderidge, Alice 52
_Good Housekeeping_ (magazine) 8
Goodman, Felicitas M. 175
Goodman’s Ground (Guidman’s
Grunde) **96**
Goodwin Possessions **96–97**
Gospel of John **97–98**


Gowdie, Isobel 24
Gramolazzo, Giancarlo 121
_Grand Grimoire_ 19, 102, 154–156,
195
Grandier, Urbain **98–100,** _99,_ 125–
127, 143, 149–152, 250
Grant, Kenneth 244
Gray, William S. 80
_Greater Key of Solomon._ _See_ _Key of_
_Solomon_
Greek lore
amulets in 49
Antaura in 13
_bacucei_ in 22
Cerberus in 38
chthonic deities of 41
curses in 48
_daimones_ in 51
_empousai_ in 72–73
Erinyes in 74
Eurynomus in 74
in evolution of Devil 62
familiars in 87
in grimoires 100
Hades in 107
Hecataea in 110
hell in 110
lamiae in 144
magic of 160
Moloch in 179
Mot in 179
Nemesis in 183
_planoi_ in 197
serpent in 229
Greensmith, Rebecca 42
Gregorian chant 12
Gresil 5
griffi n-demon **100**
_Grimoire of Honorius_ 102
grimoires **100–105,** _101_ . _See also_
black book; _specifi c grimoires_
on Asmodeus 19
on Beelzebub 26
_daimon_ evocation in 51
instructions in 60
Kabbalah in 137
pacts in 195
of Solomon 241, 243
on talismans 254
_Grimoire Verum_ 19, 102
Grombach 163–164
Gross-Petter, Petter 219



grotto **105,** 226
Guaita, Stanislas de 225
Guazzo, Francesco-Maria 66, **105–**
**106,** 193–194, 250
Guiborg, Abbé 30, 224
Guiley, Rosemary Ellen ix
Gusion (Gusayn) **106**


**H**


Hades 41–42, **107,** 110
Hagenti (Haagenti) **107**
Haizmann, Christopher Joseph
**107–108**
Halahel **108**
Hale-Bopp comet 212
Halloran, Walter 248, 249
Halpas (Halphas) **108**
Ham 38
Hammett, Nina 45
Harborym _59_
Harlequin **108**
Harris, Bertha 268
Harry Potter series (Rowling) 9
Harsnett, Samuel 60
Hartley, Edmund 232
Hasidim, Kabbalah in 137
Hasmoday. _See_ Asmodeus
Hathorne, John 220
hauntings 59, 135, 213, 264, 275–
276. _See also_ Amityville Haunting;
Smurl Haunting
Hauras (Haurus). _See_ Flauros
Havres. _See_ Flauros
_Haxan_ (fi lm) _217_
Haziel, and Bernael 28
Head of the Dragons **108**
healing 129, 198–199, 202, 204,
230
Hearst Corporation 8
_Heaven and Hell_ (Swedenborg) 252
heavenly bodies **108–110**
Heaven’s Gate cult 212
Hebrew lore. _See_ Judaism
Hecataea (Hecate) 42, 72–73, **110**
Hel **110**
Helena (empress of Rome) 12
Helen of Troy, in Faust legend 90
hell **110–113,** _111,_ _112,_ _113_
in Christianity 63, 110, _111,_
112–113
description of 132–135



**Index  291**


in Egyptian lore 110
in Greek lore 110
in Islam 113
in Judaism 112
Swedenborg on 252–253
torments of 132–135
visits to 113, 131, 132–135
in Zoroastrianism 110–112,
279
_Hellblazer_ (comics) 43
_Hellboy_ (fi lm) **113**
Hell-Fire Club 31, **113–114,** 225
Hellhounds 38. _See also_ black dogs
Hemah **114**
Hembach, Johann von 218
Henri IV (king of France) 34
Henry, S. 115
_Heptameron_ 103
Hercules 38
Hermes 42
Hermetic Order of the Golden
Dawn 44–45, 79–80, 137, 161,
270
Hermetic principle 160
Hieronyma, incubus of 234–235
higher magic 162
Hinduism 201, 277–278
Hirsig, Leah 45
historical school 210
_History of Magic, The_ (Levi) 162
_History of Witchcraft and_
_Demonology, The_ (Summers) 30,
121
Hitler, in Michel (Anneliese)
possession 173
Hminza Tase 255
hobgoblin 95, 157
Hod 140
Hodgson, Richard 69, 115
Hoffman, Paul 8
Holy Ghost, possession by 201
holy water, as amulet 12
Homer 41
_horerczy._ _See_ alp
Horus, and Aiwass 46
host. _See_ Eucharist
_Hostage to the Devil_ (Martin) 168
Hubbard, Elizabeth 219–221
Huguenots 150, 175, 177, 239
_huli jing_ (fox fairy) **114,** 141, 201
human blood 33
humans, married to djinn 68


**292  The Encyclopedia of Demons and Demonology**



human sacrifi ce 255. _See also_ Black
Mass
humility 231
Hungarian lore 145
Hutriel **115**
Huysmans, Joris K. 31, 225
_hydraia_ 206
Hydriel **115**
_hypochthonia_ 206
Hyslop, James Hervey 69, **115–116,**
204, 255–257


**I**


Iaoth 109
Iblis 67, 79, **117–118,** 233
Icosiel **118**
Ieropa 109
illness. _See also_ healing
demons blamed for 54–55, 59
in Egyptian magic 160
in Greek and Roman magic
160
Luther on 157
v. possession 129, 198–199, 204
possession as 204–205
imp **118**
implicit pacts 193
impotence, from ligature 146
Inanna 93–94
incantation bowl **118–119**
incantations 160, 195
incubus 60, **119–121,** _120_
of Hieronyma 234–235
liderc as 145
in Loudun Possessions 125
Nantes incubus 183
Scot on 228
as sexual familiar 88
in Smurl haunting 238
traits of 235–236
Indian lore 208–209
Indra. _See_ Andra
indulgences 156
infestation 54, 81, **121,** 200, 276
_infi mo choro,_ _l’_ 170
Innocent VII (pope) 166
Innocent VIII (pope) 270
Inquisition 270
Aix-en-Provence Possessions
and 5–6
demons and 58, 59



Devil’s marks in 66
incubus and 119–121
magic and 161
_Malleus Malefi carum_ in 166–167
pacts in 193
possession in 199
sabbats and 216
satanism and 224
Weyer on 267
intermediate magic 162
International Association of
Exorcists 10, 32, **121**
_Interview with an Exorcist_ (Fortea)
91
Invidia 183
Ipos **121**
Irenaeus 17, 57
Iroe-Grego 104
iron 19, 49, 85, 119, **122**
Isacaaron **122,** 127–128, 150, 251
_Isagoge._ _See_ _Arbatel of Magic_
Isaiah, Book of 153–154, 192
Isis, blood of 33
Islam and Islamic lore
angels in 13
Azazel in 21
Devil in 63, 117
djinn lore of 67–68, 78–79,
201
exorcism in 78–79
genies in 94
hell in 113
Iblis in 117
original sin and 63
Satan in 223
shaytan in 233
sneezing in 239
Solomon in 241
_zar_ in 277
Itzpapalotl **122**


**J**


Jahi 70
Jahnnam 113
James, William 116
James VI and I (king of Scotland
and England) **123–124,** 228, 268
jann. _See_ djinn
Jeanne des Anges 99–100, **124–**
**129,** 148–152
Beelzebub’s possession of _127_



Isacaaron’s possession of 122
Lactance and 143
Surin and 250–251
Jerome 58, 192
Jesus **129–131,** _223_
in Anthroposophy 247
baptism of 129
in Christian magic 161
curses by 49
Devil and 63
disciples of 130–131
Enepsigos’s prophecy on 73
exorcism by 25, 57, 75–76,
129–131, _131_
healings by 129, 198–199, 204
in hell 25
hell visited by 113
in Nestorian heresy 37
in _Processus Sathane_ 206
Satan and 222
Second Coming of 210–212
temptation of 129, 192
jinn. _See_ djinn
Joan of Arc 95
Job, Book of 145
John, Gospel of. _See_ Gospel of John
John Bosco 113, **131–135**
John Chrysostom 37
John Paul II (pope) 76
Johnson, Carl Leonard **135**
Johnson, Keith Edward **135**
Johnson, Sandra Ann Hutchings
**135**
John William of Julich-Cleves 106
Jonah 145
Jones, C. S. 47
Jones, George Cecil 44–45
Jones, Richard 17
Josephus 75, 101
Jubilees 57, 169–170
Judaism and Jewish lore. _See also_
anti-Semitism; Kabbalah
Abaddon in 1
Agrath in 4
amulets of 11
angels in 13
Asmodeus in 18
Astaroth in 19
Azazel in 20–21
Baal in 130
Beelzebub in 25
Behemoth in 26


Belphegor in 27
blood in 33
demons in 56–57, 58
Dumah in 70
dybbukim in 70
in evolution of Devil 62–63
exorcism in 75
grimoires and 100
hell in 112
Hemah in 114
incantation bowls in 118–119
incubus in **119**
_kelippah_ in 140
_kesilim_ in 140
lamiae in 144
Leviathan in 145
Lilith in 146–147
magic in 160–161
Makhlath in 165–166
_mazziqin_ in 170
Moloch in 178–179
Mot in 179
Nephilim in 183–184
Pithom in 197
possession in 70
Samael in 221
Sariel in 222
Satan in 62–63, 222
serpent in 229
_shedim_ in 233
Judas Iscariot 72, 173
Jung, Carl G. 3, 230
Justin Martyr, on Satan 223


**K**


Kabaiel. _See_ Kakabel
Kabbalah (Cabala, Kabala, Qabalah)
**136–140**
angels in 13
Belphegor in 27
in _The Book of Sacred Magic of_
_Abra-Melin the Mage_ 104
branches of 136
central concepts of 137–138
demonology in 138
demons in 56
dybbukim in 70
exorcism ritual from 80
_Grimoire of Honorius_ and 102
Hemah in 114
history of 136–137



incubi in 119
magic in 140, 160–161
Moloch in 179
Naamah in 182
in occult revival 161
Samael in 222
six-six-six in 236
in talismans 254
Tree of Life in 138–140
Usiel in 260
Kabiel. _See_ Kokabiel
Kairoxanondalon 109
Kakabel (Kabaiel, Kochab, Kochbiel,
Kokbiel) **140**
Kakabiel. _See_ Kokabiel
_kakodaimon_ 51
Kalazael 109
Kaplan, Mordecai M. 137
Karael 109
Kardec, Allan 203–204
Kasadya 265
Katanikotael 109
Katrax 109
_kelippah_ **140,** 147
Kelly, Edward 39
Kelly, Rose 45
Kelvers, Otilla 218
Kennard, Charles 189
Kennard Novelty Company 189
Kerberos. _See_ Cerberus
Kerner, Justinus 163–164
_kesilim_ **140**
Kether 138–139
_Key of Solomon_ 49, 101, 160, 195,
243
_Key of This Blood_ (Martin) 168
Kirk, Robert 85
_kitsune_ **140–142,** 201
Klingenberg Possession. _See_ Michel,
Anneliese
Knights Templar 30
Kokabiel (Kabiel, Kakabiel, Kochab,
Kochbiel, Kokbiel) **142** . _See also_
Kakabel
Koresh, David 212
Kourtael 109
Kramer, Heinrich 166
Kunda **142**
kundalini 115, 229, 230
Kunopegos (Kunopaston) **142**
Kurtz, Paul 238–239
Kuvera 208



**Index  293**


**L**


Labartu **143**
_Là-bas_ (Huysmans) 31, 153, 225
Lactance, Father Gabriel 99–100,
126, **143–144,** 150, 152
Lahmu **144**
Lam 48, _48_
Lamachiel (Lamechiel) 108, 258
Lamastu **144,** 197
La Mesnardiere, Pillet de 150
Lamia 144
lamiae **144**
La Motte-Barace, Agnes de 150
Lancre, Pierre de 66, 87–88
Land of Fairy 85
Lang-Bernhard, Nicolette 219
La Palud, Madeleine de Demandolx
de 5–6, 22, 194
_lares_ 144
La Rochefoucauld, Alexandre de 34
La Rochepozay, Henry-Louis
Chasteignier de 98
_larvae_ **144–145**
Laubardemont, Jean de Martin 126,
150
LaVey, Anton Szandor 195, 225–227
La Voisin 30, 224
Law of Thelema 47, 114, 161
Le Broussard, Pierre 218
Le Clerc, Gentien 30
Left Hand Path 271
legend, pacts in 192–193
Legion 130, 199
legion **145**
Leicester possession 124
_leliouria_ 206
_Leliureon_ 170
_Lemegeton_ 101, 243
on Asmodeus 19
on Astaroth 19
on Belial 27
on conjuration of aerial spirits
3
Pamersiel in 196
on seals 228
spirits of Solomon in 246
Weyer and 267
Lemuria (festival) 144
_lemurs_ 144
Leo III (pope) 103
Leopold 237


**294  The Encyclopedia of Demons and Demonology**



Leo X (pope) 156
Lerajie (Leraie, Lerayou, Oray) **145**
Lerayou. _See_ Lerajie
Leroel 109
_Lesser Key of Solomon._ _See_ _Lemegeton_
Levi, Eliphas _23,_ 94, _105,_ 137, 161
Leviathan **145**
in Aix-en-Provence Possessions
5
Behemoth and 26
as envy demon 231
Lilith and 147
in Loudun Possessions 127,
128, 251
in Satanic symbolism 23
Lewis, Mercy 219–221
leyak **145**
_lezim_ 140
_Liber Legus._ _See_ _Book of_ _the_ _Law, The_
liderc **145–146**
_Life of Adam and Eve, The_ 223
_Life of Apollonius of Tyana, The_
(Philostratus) 73
_Life of St. Hilary_ 185
ligature **146**
lightning **146**
_lilim_ 147
Lilith **146–147**
Agrath and 4
Asmodeus and 18
demons spawned by 56
incantation bowls against 119
iron and 122
Labartu and 143
Makhlath and 166
_mazziqin_ and 170
Samael and 221–222
_lilitu_ **147**
liminality 159–160
Lincoln Imp 118
lion-demon **147–148,** _148_
Lion-Shaped demon **148**
Lisieux, Isidore 234
Literal Kabbalah 136
_Little Albert_ 103
Lix Tetrax **148**
_loas_ 203
loogaroo **148**
Loudun Possessions _127,_ **148–152** .
_See also_ Jeanne des Anges
Asmodeus in 125
Astaroth in 19–20



Beelzebub in 26, _127_
Behemoth in 128
Beherit in 26
Grandier in 98–100
Isacaaron in 122, 127–128
Lactance in 143
Leviathan in 127, 128, 145
Surin in 250–251
Louis XIV (king of France) 30
Louise of Jesus 150
Louviers Possessions 19, 30, **152–**
**153**
lower magic 162
lucid dreaming. _See_ dreams
Lucifer _153,_ **153–154,** _154_ . _See also_
Devil; Satan
in Anthroposophy 247
Antichrist and 17
cross used against 12
as fallen angel 86
in Michel (Anneliese)
possession 173
as pride demon 231
prime minister of 154
Satan as 223
Swedenborg on 252–253
Luciferian Witchcraft 271
Luciferic beings 247
_Lucifogo_ 170
Lucifuge Rofocale 102, **154–156,**
_155,_ 195
_Lugale_ 18
Luria Ashkenazi, Isaac 137
Lurianic Kabbalah 137
lust 231
Luther, Martin 64, **156–157**
Luthy, Siegfried 172
lutin 56, **157–158**
Lutz family 7–8, 264


**M**


Macariel **159**
Machates 73
Madeleine. _See_ La Palud, Madeleine
de Demandolx de
Magdalene 163–164
magic **159–163**
Abaddon in 1
ambiguity of 159
angels in 13
apples in 17



Azael in 21
baptism in 23
Beleth in 27
black 31–32, 102, 104, 160–
161, 162
Black Mass in 30
Cassian on 38
ceremonial 49, 160, 161, 162
chaos 245
charms in 39
Christian 161
composite 162
Crowley in 44–46
curses in 48
cursing demons in 49
demons in xv, 38, 55–56, 58,
60
Egyptian 160
exorcism in 79–80
familiars in 87–88
in Faust legend 89
folk 146, 161, 162, 180
functions of 159
Greek 160
infl uences in 160–162
Jewish 160–161
in Kabbalah 136, 137, 140
modern 161–162
natural 161, 162
Origen on 58
pacts in 195
Roman 160
sex magic 40, 45, 48, 270
of Solomon 241
of Spare 244–245
sympathetic 32–33, 160, 162,
180
types of 162
white 162
“magical child” 45
_Magical Elements._ _See_ _Heptameron_
Magic Circle 225–226
Mahawai 184
Maid of Orlach Possession **163–164**
Maillat, Loyse 164–165
Maillat Possession **164–165**
Maillot, Thomas **165**
Mainey, Richard 61
Makhlath (Mahalath) 4, 147,
**165–166**
Malaphar (Malephar). _See_ Valefor
Malgaras **166**


Malinowski, Bronislaw 159
Malkuth 138–139, 140
_Malleus Malefi carum (Witch_
_Hammer)_ 120, **166–167,** 193,
218, 249
Malphas (Malpas) **167**
Mammon **167,** 231
mangragora **167**
Manichaeism, Az in 20
Mannoury, Dr. 143, 152
Mansemat. _See_ Mastema
Marbas (Barbas) **167**
Marchosias **167**
Mardero 109
Marescot, Michel 34
Margaret of Antioch 261–262
Mariazell 107–108
Marie des Vallees **167–168**
_Marino_ 170
Marlowe, Christopher 89, _89_
Marmaroth 109, 258
Mars, Frederick 8
“Marta” possession 91
Martin, Malachi Brendan 78, 80–
81, **168**
Marwood, William 61
Mary (Virgin Mary) 192, 193, 195,
206, 255
Mary, Queen of Scots 60–61, 123
_Mary_ _of_ _Nemmegen_ **168–169,** 193
Maseriel **169**
_maskim_ **169**
Massachusetts Bay Colony 219–221
Masscheroen 169, 206
Mass of St. Secaire 30, 31
Mastema (Mastemah, Mansemat)
57, 62, **169–170**
Mather, Cotton 96–97, _220,_ 221
Mather, Increase 42, 58, 221
Mathers, Samuel Liddell Macgregor
44–45, 47, 137
Mathim. _See_ Bathin
Mayan lore 279
mazikeen. _See_ shaytan
_mazziqin_ **170**
McCambridge, Mercedes 83
McKenna, Bishop Robert **170,** 238,
239, 275
mediumship 203
Medmenham Abbey 114, 225
Megaera (Megara) 41, 74
_Memorable Providences_ (Mather) 96



Menadiel **170**
Menghi, Girolamo **170–171**
Menippus 73
menstrual blood 33
mental illness 157, 204–205
Mephistopheles (Mephistophilis,
Mephistophilus, Mephostopiles)
88, 89–91, **171,** _171_
Merkabah mystics 136–137, 160
Merrill, James 190
Mesopotamian lore 62, 143
Metathiax 109
Metatron 118
mezuzah, as amulet 11
Michael 109, 184, 188, 265, 266
Michaelis, Sebastian (grand
inquisitor) 5–6
Michel, Anneliese 55, **171–175**
Michel, Johann 219
Mictantecutli **175**
Middle Eastern lore 144
Mignon, Canon 99, 125–126, 149–
150, 152
milk, exorcism of 86
_Minds in Many Pieces_ (Allison)
204
Minor, Roddie 45, 48
_Mirabilia 1_ (Phlegon of Tralles) 73
Miracle of Laon **175–177,** _176_
Miron, Bishop Charles 34
mirror **177–178,** 205, 255
_misophaes_ 206
Mithraism, Abraxas in 2
Moabite deities, Belphegor 27
Modebel 109
Modu 61
Molitor, Simon **178**
Moloch _178,_ **178–179,** 241
monasticism 14
money **179**
monotheism, evil in xiii
Montespan, marquise de 30, 224
Montgomery, Ruth 190
_Moonchild_ (Crowley) 45
moonlets, as amulet 11
Morax (Foraii, Forfax) **179**
More, George 232
Morehouse, David 68
Mormonism, Lucifer in 154
Moses 2, 113, 229
Mot **179–180**
Mottlingen Possession **180–181**



**Index  295**


Moussant, Canon 125
Muhammad, as exorcist 79
Muller, Catherine Elise 236
multiple personality disorder 204
Murder **181**
Murmur **181**
Murray, Margaret A. 270–271
_mystères_ 203
mythology xiii, 17, 33, 230. _See also_
_specifi c lores_


**N**


Naamah **182**
Naberius (Cerberus) **182**
Nancy Possession **182–183**
Nantes incubus **183**
National Psychological Institute
268
Native American lore 83
_Natural History_ (Pliny) 160
natural magic 161, 162
Nazis, in _Hellboy_ 113
necromancy, in _Grand Grimoire_
102
Nemesis **183**
Nephilim 57, **183–184,** 243, 265
Nestorian heresy 37
Nettles, Bonnie 212
Netzach 140
Neubeck, Kaspar 262
Neuberg, Victor 39–41, 47–48
New Age, and possessions 121
New England Anomalies Research
135
New England Society for Psychic
Research 264
New Isis Lodge 244
_New York Sunday News_ 8
_Nicodemus, Gospel of_ 25
night, vulnerability during 59
_Night of the Demon_ (fi lm) _63_
Nine Satanic Sins 226
Nine Satanic Statements 226
Ninety-fi ve Theses 156
Ninurta 18
Nisroc **184**
Niyaz 20, **184**
Norse lore 110
North Berwick witches 123–124
_notarikon_ 136
numerology, in Mithraicism 2


**296  The Encyclopedia of Demons and Demonology**



**O**


Obry, Marguerite 240
Obry, Nicole 26, 175–177, _176_
obsession 58, **185,** 204, 250. _See_
_also_ Doris Fischer Obsession;
Thompson/Gifford Obsession
Obyzouth 185–186
occultism 9, 44, 159
_Occult Philosophy_ (Agrippa) 102,
137
occult revival 31, 104, 161–162
Odes of Solomon 241
Odous 104–105
Oesterreich, Traugott Konstantin
164, **186**
O’Hara, Father Charles 248
Ohrmazd. _See_ Ahura Mazda
Ojibwa 162
Okonowicz, Ed 198
Oliver B. 178
_Omen, The_ (novel and fi lm) **186–**
**187,** _187_
_One Thousand and One Nights_ 94
_On_ _the_ _Incarnation of the Lord_
(Cassian) 37
Onoskelis **187–188**
_On_ _the_ _Sacred Disease_ (Hippocrates)
204
_On_ _the_ _Work of Demons_ (Psellus)
206–207
oppression 54, **188,** 200
oracles 16
Oray. _See_ Lerajie
Order of the Nine Angles 32
Ordo Templi Orientis 47, 48, 270
orgies, in Black Masses 32
Orias **188**
Origen 17, 58, 76, 121, 223
original sin, and Islam 63
_orishas_ 202–203
Ormazd. _See_ Ahura Mazda
Ornias 87, **188**
Orobas **189**
Oropel 109
Osborne, Sarah 220
Ose **189**
Otis. _See_ Botis
Ouija™ 81, 121, **189–191,** 248,
264, 276
ouroboros 230
Ourouel 109



out-of-body experience 115
Ouza. _See_ Uzza
overlooking 74–75


**P**


pacts **192–196,** _193_
in Aix-en-Provence Possessions
6
of Aueiran 20
Baalberith in 22
Berith in 28
black books and 29
blood used in 33
breaking 195–196
characteristics of 193–194
in Devil’s book 65
for Devil’s bridges 66
Devil’s mark in 66
of Faust 89–91
in _Grand Grimoire_ 154–156
of Grandier 19–20, 151, _151_
of Haizmann 107–108
in legend 192–193
of loogaroo 148
in Loudun Possessions 19–20,
126–127, 151, _151_
in Luciferian Witchcraft 271
of Lucifuge Rofocale 102,
154–156
Luther on 157
in magic 195
of Maillot 165
_Malleus Malefi carum_ on 166
of Mary of Nemegen 169
Menghi on 170–171
offered to Jesus 129
in possession 193–195
Remy on 209–210
in satanism 195
Scot on 228
Sinistrari on 234
of Theophilus 255
of Tregeagle 258
Weyer on 268
in witchcraft 170–171, 193–
195
Padiel **196**
paganism xiii, 96, 216–217, 219,
223. _See also_ Witchcraft
Paimon **196**
Pairikas **196**



_palis_ **196**
Palmer, Matthew 232
Pamersiel **196,** _196_
Paracelsus 102, 103, 179
Paranormal Research Society of New
England 275
Parker Brothers 190
Parris, Elizabeth 219–220
Parris, Samuel 219–220
Parsis 279
Pascarella, Mary 8
patience 232
Patrick, St. _62_
Paul (saint), as exorcist 76
Pausanias 74
Payer-Thurn, Rudolf 108
Pazuzu 81, 144, **197**
Pearce-Higgins, Canon John D. 79,
**197**
Peasants’ War 156
Peck, M. Scott 204
Pecoraro, Father 8
penance possession 174
Pentecost 201
Pentecostal Christianity 53–54, 81,
201
_People of the Lie_ (Peck) 204
Persephone 41
Persian lore 18, 21, 56, 70, 196,
254. _See also_ Zoroastrianism
Peter of Abano 103
Philostratus, on _empousai_ 73
Phips, Sir William 220–221
Phlegon of Tralles 73
Phobothel 109
Phoenician lore 179
Phoenix (Phenix, Pheynix) **197**
Phouneiel 109
Picard, Mathurin 152–153
pigs, demons sent into 130, 199,
201
Pinene 265
Piper, Leonora 115
Pirichiel **197**
Pithom **197**
Pithoy, Claude 182–183
Pius X (pope) 131
planchette 189
_planoi_ **197–198**
Platter, Thomas 146
Pleinarcher, Elisabeth 262
Plotinus 87


_pnigalion_ 119
_pomba giras_ 202
poppets 162
possessed possessions (objects)
121, **198,** 276. _See also_ infestation
possession **198–205** . _See also_
_specifi c cases_
Amorth on 9
of animals 201
by Apocalypse archetype 212
apples in 17
by Asmodeus 18
by Beelzebub 26
Blai’s work on 32
of Bruners 34–35
in changelings 86
of Cole 42
contemporary xiv–xv
cross and 12
by _daimones_ 51
deliverance from 54
demon activities in 59–60
by demons 198–200, 201
demon’s “legal right” to 54
determination of 34, 77, 127,
150, 200, 212
Devil and 63
by djinn 68, 201
by dybbukim 70
in _The Exorcist_ 81–83
by fairies 85, 86
by Holy Ghost 201
by _huli jing_ 114
in human history xiv–xv
incubi in 119
James VI and I on 124
by _kitsune_ 141
of Marie des Vallees 167–168
of “Marta” 91
Menghi on 171
of Michel (Anneliese) 171–
174
in Miracle of Laon 175–177
from New Age 121
Origen on 58
pacts in 193–195
Pearce-Higgins on 197
penance possession 174
possessed 198
in _Prince of Darkness_ 205
by spirits 115–116, 197, 202–
204, 236–237



of Surin 250–251
symptoms of 55, 200
by _tengu_ 255
Weyer on 268
Zaffi s’s work with 275–276
by _zar_ 277
_Possession: Demoniacal & Other_
(Oesterreich) 186
Povoit, Dr. 182
Power 109
Practical Kabbalah 136, 137, 160
practical magic. _See_ composite
magic
prayer, in deliverance 54
praying mantis 66
predestination 157
pregnancy, and incubi 119–120
preterists 210
_pretos velhos_ 202
Prevotte, Catharina 218
pride 231
Prince, Dr. W. Franklin 69
Prince of Darkness **205**
_Prince of Darkness_ (fi lm) **205**
Procel (Crocell, Pucel) **205–206**
_Processus Sathane_ 169, **206**
Protestantism 23, 53–54, 76, 150,
156
Protestant Reformation xiv, 156,
270
Psalms of Solomon 241
Psellus, Michael **206–207**
pseudepigrapha. _See_ Enoch, Books
of; Jubilees; _Life of Adam and Eve,_
_The;_ _Testament of Solomon_
_Pseudomonarchia Daemonum_
(Weyer) 101, 103, 267
psychic vampire 47
_Psychic Warrior_ (Morehouse) 68
psychoid unconscious 132
Pucel. _See_ Procel
Putnam, Ann, Jr. 219–221


**Q**


Qabalah. _See_ Kabbalah
Quebecois folklore 158
Queen of Sheba, Lilith as 147
Quimbanda 202
Qumran texts 27, 184, 222, 266
Qur’an. _See_ Islam



**Index  297**


**R**


Raarideris 109
_rabisu_ **208**
Raguel 266
Raiouoth 109
Rais, Gilles de. _See_ Gilles de Rais
rakshasas **208**
Rama 209
Ranfaing, Elizabeth de 182–183
Rangier, Pierre 125
Raphael 109, 266
Raum (Raym) **208**
Ravana **208–209**
Raysiel **209**
Raziel 241, 260
_Red Dragon_ 96, 105
Regina Apostolorum Pontifi cal
Athenaenum 81
Regino of Prum 216
Reiche, E. C. 189
relics 12, 161
religion, evil in xiii
religious altered states of
consciousness (RASC) 55, 201
_Remedies for the Eight Deadly Sins_
(Cassian) 37
Remy, Nicholas (Remigius) **209–**
**210**
on bells 10
on demons’ form 58–59
on Devil’s marks 66
on false riches 179
on incubi 119
on incubus children 120
on lightning 146
on Maillot 165
on marriage to demons 60
on pacts 193
on sabbats 218–219
on succubi 249
Renz, Father Arnold 173–174
Resses, Father 128
_Return of Frank R. Stockton, The_ (De
Camp) 116
Revelation _210,_ **210–212,** _211,_ 236
Rhine, J. B. and Louisa 249
Rhyx Achoneoth 110
Rhyx Alath 109
Rhyx Aleureth 110
Rhyx Anatreth 109
Rhyx Anoster 109–110


**298  The Encyclopedia of Demons and Demonology**



Rhyx Atonme 109
Rhyx Audameoth 109
Rhyx Autoth 110
Rhyx Axesbuth 109
Rhyx Hapax 109
Rhyx Ichthuon 110
Rhyx Manthado 109
Rhyx Mianeth 110
Rhyx Phtheneoth 110
Rhyx Physikoreth 110
Rhyx the Enautha 109
Riesinger, Father Theophilus 17,
71–72
Riley, Alberta 8
Rimmon **212**
Rinkman, Mary Alice 239
Ritchie, Ida. _See_ Rogers, Ida Marie
Ritter, Archbishop Joseph E. 248
_Rituale Romanum_ 10, 76, 77, 199–
200, **212–213**
ritual magic. _See_ ceremonial magic
Rivail, Hippolyte-Léon-Denizard
203–204
Rivalitas 183
Rix Nathotho 109
Rizoel 109
Rizzio, David 123
Roberts, Jane 190
Roche Rock **213,** 258
Rodewyk, Father Adolf 172
Rogers, Ida Marie 116
Roman Catholic Church
Antichrist in 17
baptism in 23
Blai’s work with 32
on charms 39
exorcism rite of 75, 76–78. _See_
_also_ _Rituale Romanum_
exorcists in 10, 80–81
International Association of
Exorcists of 121
Luther and 156
Santeria and 203
umbanda and 202
vodun and 203
Roman lore
amulets in 49
blood in 33
chthonic deities of 41
curses in 48–49
in evolution of Devil 62



familiars in 87
genii in 94
_larvae in_ 144
magic of 160
Nemesis in 183
Romillon, Father Jean-Baptiste 5
Ronove (Roneve, Ronobe) **213**
rooster, in Abraxas’s form 2
_Rosemary’s Baby_ (novel and fi lm)
**213–215,** _214,_ 226
Roth, Father 172–173
Roth, Richard 174
Rowling, J. K. 9
Ruax 109
running water, as amulet 11


**S**


Sabael 109
sabbat **216–219,** _217_
baptism in 24
Beelzebub in 25
Black Mass in 29, 31
Devil’s Missal in 66–67
incubi at 120
_Malleus Malefi carum_ on 166
in pacts 193
Remy on 209–210
Sinistrari on 234
in _The Witches of Eastwick_ 271
Sabnack (Sabanack, Sabnach,
Salmac) **219**
_Sacred Magic of Abra-Melin the Mage,_
_The_ 44–45
sacrifi ces 32–33, 255. _See also_ Black
Mass
_Saducismus Triumphatus_ (Glanvil)
64
Sains, Sister Marie de 6, 217
Saint. _See_ St.
Salem witchcraft hysteria 124, 218,
**219–221,** 270
Saleos **221**
Salesians 131–135
salt 10–11, 12
Samael (Sammael) 3, 138, 147,
**221–222**
Samhain, bell ringing on 10
Samuel, Agnes 257–258
Samuel, Alice 257–258
Samuel, John 257–258



Santeria 203
Saphthoreal 109
Sariel (Sarakiel, Saraqael, Saraqel,
Suruquel, Suriel, Uriel, Zerachiel)
**222,** 266
Satan **222–223,** _223_ . _See also_ Devil;
Lucifer
as anger demon 231–232
Antichrist and 16–17
Beelzebub and 25
Belial as 27
as evil xiii
Jesus tempted by 129
in Judaism 56–57, 62–63
Lucifer as 154
Mastema as 169
as Prince of Darkness 205
as serpent 229
Swedenborg on 252–253
Satanael (Satanail) 86, **224**
satanism (Satanism) **224–227**
Baphomet as symbol of 23
Black Mass in 32
grottos in 105
in Hell-Fire Club 113–114
modern 225–227
in occult revival 31
pacts in 195
Saul, possession of 198
Sazilly, Claire de 150
scapegoat 20
Scarlet Women 44, 45
Scepter **227**
Scherer, Georg 262
schizophrenia 204
Schleiermacher, Daniel Ernst 223
Schulze, Luther 248, 249
scorpion-people **227**
Scot, Reginald 124, **227–228,** 262,
267
Scottish lore 96
Scox. _See_ Shax
screaming skulls 49
seal **228**
Secretain, Françoise 164–165
_Secret Commonwealth, The_ (Kirk)
85
_Secrets of Secrets, The._ _See_ _True Black_
_Magic_
_sedim_ 21
Seere **228–229**


Sej 70
semen, and incubi 119–120
semiprecious stones, as amulets 49
Semite lore 212
Semyaza (Semiaza, Semjaza,
Shemhazi, Shamayza, Shemyaza)
184, **229** . _See also_ Uzza
Separ. _See_ Vepar
_sephirot_ 3, 56, 138, 139–140
Seraphica 150
seraphim 229
Serenus, Abbot 37
serpent 2, 21, 41, 221, **229–231**
Set (deity), and Devil 62
Seven Deadly Sins 18, 27, _231,_
**231–232**
Seven in Lancashire Possessions 53,
**232**
sex
in Aix-en-Provence Possessions
5–6
with demons 7, 26, 60, 119–
121, 124, 138, 234–236,
249–250
familiars and 88
in sabbats 216
sex magic 40, 45, 48, 270
sexuality 44, 45, 149, 150
Shaddai 11
shaitan. _See_ shaytan
Shamayza. _See_ Semyaza
Shamsiel **232–233**
shape shifting
by Demon of Jedburgh 55
by demons 58
by Devil 63
by fairies 85
by _kitsune_ 141–142
by leyak 145
by liderc 145
by shaytan 233
Shax (Chax, Scox) **233**
shayatin. _See_ djinn
Shaytan 117
shaytan (mazikeen, shaitan,
shedeem, shedim, sheytan) 63,
**233**
_shedim_ **233**
Sheldon, Susannah 219–221
Shemhazi. _See_ Semyaza
Shemyaza. _See_ Semyaza



Sheol 52, 112
sheytan. _See_ shaytan
sigils 228, 244
Simeon bar Yohai 137
Simonians 234
Simon Magus **233–234**
simony 234
sin, possession caused by 9
Sinistrari, Lodovico Maria **234–236**
Sita 209
Sitri **236**
Siva 209
Six-six-six (666) 211, **236,** 243
sloth 232
Sluagh 269
Smith, Annie 61
Smith, Helens **236–237**
Smurl, Jack and Janet 237–239
Smurl Haunting 170, **237–239,**
264
snake. _See_ serpent
sneezing **239**
sobriety 231
Society for Psychical Research (SPR)
115
Society of St. Francis de Sales 131–
135
Soissons Possessions **239–240**
Solas (Stolas) **240**
Soleviel **240**
Solomon 56, 67, 100, 160, **240–**
**243,** 244, 246. _See also_ aerial
spirits of Solomon; _Lemegeton;_
spirits of Solomon; _Testament of_
_Solomon;_ _True Black Magic_
Solomon’s Temple. _See_ Temple of
Jerusalem
Sommers, William 53
Sonnillon 5
Sons of God 119, 183, **243,** 265
Sorath **243**
sorcery 1–2, 20, 160, **243–244** . _See_
_also_ witchcraft
_Sotterranei_ 170
Soubelti 109
soul 198, 239, 274
Soule, Minnie 69, 115, 116, 256
Spanish Kabbalah 137
Spare, Austin Osman **244–245**
spells 11, 32–33, 64, 162, 243–
244



**Index  299**


Spenta Mainyu 4
Sphandor 109
Sphendonael 109
Spies, Johann 89
spiritism 202, 203–204
Spirit of Orléans **245**
spirit possession 79, 115–116,
202–204
“Spirits Chains, The” 49
spirits of Solomon 244, **246** . _See_
_also_ _specifi c spirits_
spiritual exorcism 79
spiritualism 203
Sprenger, James 166
squdilatc 189
Sraosha 4
Stangl, Bishop 172–173
Stanton Drew **246**
Starkie, Ann 232
Starkie, John 232
Starkie, Nicholas 232
Stead, W. T. 115
Stearne, John 63
Steiger, Father F. Joseph 71–72
Steiner, Rudolf 5, 243, **246–247**
St. Louis Exorcism **247–249** . _See_
_also_ _Exorcist, The_
Stockton, Frank R. 116
Stolas. _See_ Solas
stone monoliths 65
Strife 109
Stuart, Henry, Lord Darnley 123
succubus 60, 88, 146, 235–236,
238, **249–250**
suffi ciency 231
Sufi lore 117
Sumerian lore 18, 93–94, 169
Summerland 203
Summers, Montague 23, 30, 121,
228
superstition, about salt 11
Surafal (Surafel) 184, 265
Suriel. _See_ Sariel
Surin, Jean-Joseph 127–128, 152,
**250–251**
Suruel 266
Suruquel. _See_ Sariel
Swedenborg, Emanuel 113, **251–**
**253**
Swedenborg Society 252
Sydonay. _See_ Asmodeus


**300  The Encyclopedia of Demons and Demonology**



Trincant, Louis 98
Trincant, Philippe 98, 149
Trithemius, Johannes 171
_True Black Magic_ 104
tsitsith, as amulet 11
Tuatha de Danaan 84
Typhon 38
Tyrell, Anthony 61
Tzitzimime 255, **258–259**


**U**


Udai (Uda). _See_ Autak
_udugg (utukku)_ **260**
Ukobach **260**
umbanda 202
Um Es Sibyan **260**
unilateral pacts 195
Unwritten Kabbalah 136
Updike, John 271–272
uraeus 229
Uriel (angel) 109, 258. _See also_ Sariel
Uriel (demon) **260**
urine, in Black Mass 29
Usiel (Uziel, Uzziel) (angel) **260**
Usiel (demon) **260**
Uzza (Ouza, Semyaza, Uzzah) **260**


**V**


Valac **261,** _261_
Valefor (Malaphar, Malephar) **261**
Valiente, Doreen 270
vampire demons
alguls 6
alps 7
Crowley’s contact with 47
_empousai_ 72–73
_huli jing_ 114
loogaroo as 148
_tengu_ 255
Xipe Totec 273
Van Roo, Father William 248
Vapula **261**
Vassago **261**
Vedic lore 229
Veltis **261–262**
Venitiana del Rabina 102
Vepar (Separ) **262**
Verin 5
vexation 188, 200



sylvan 119
symbolic school 211
Symiel **253**
sympathetic magic 32–33, 160,
162, 180
Syrian lore 24, 117, 212


**T**


_Tabellae defi xonium_ 48–49
talisman 104–105, **254**
talking board. _See_ Ouija™
Taoism, blood in 33
Tap. _See_ Gaap
Tarot, in _The Black Pullet_ 104
Tarr Steps 66
Tartarus 110
Taru (Tauru) **254**
Tase **254–255**
Taxil, Leo 154
tefi llin, as amulet 11
Temple of Jerusalem 240–241
demons in construction of
18–19, 25, 56, 67, 73–74,
101–102, 109, 148, 188
Temple of Set 227
_temurah_ 136
_tengu_ **255**
_Terreo_ 170
Tertullian 57
_Testament of Amram_ 27, 266
_Testament of Solomon_ 101–102,
241–243
Abesethibou in 2
Asmodeus in 18–19
Beelzebub in 25
Belial in 27
Enepsigos in 73
Ephippas in 73
Head of the Dragons in 108
heavenly bodies in 108–110
Kunopegos in 141
Lion-Shaped Demon in 148
Lix Tetrax in 148
Murder in 181
Obyzouth in 185–186
Onoskelis in 187–188
Ornias in 87, 188
Scepter in 227
Tetragrammaton 137
Tezcatlipoca **255**



Thaber Tase 254
Thanatos 41
Thaye Tase 254
Thelema 45, 47, 114, 161
Theophilus 89, 192, **255**
Theophilus, Father. _See_ Riesinger,
Father Theophilus
theoretical magic 161
_Theosophia Pneumatica_ 103
Theosophical Society 246
_theurgia_ 160
theurgy. _See_ white magic
Thomas Aquinas (saint) 27, 58,
121, 192, 223, 231
Thompson, Frederic L. 115, 256–
257
Thompson/Gifford Obsession 115,
**255–257**
Thoth Tarot 46
thought-form vampire 47
thoughts, origins of 37
Throckmorton Possessions **257–**
**258**
thwarting angels 109, 242–243,
**258**
Tinkerbell 86
Tiphareth 140
Tisiphone 41, 74
Tituba 219–220
Tobit 10, 18, 57
Togarini, Belphegor 27
tooth fairy 86
torture 6, 11, 95, 99–100, 167, 194,
195
Toscraec 104
Tourette’s syndrome 204
_Tragicall History of D. Faustus_
(Marlowe) 89, _89_
Tranquille, Father 99–100, 143,
150
_Transcendental Magic_ 105
transubstantiation 30, 175, 177
Travold, Reverend Alphonsus 239
_Treasure of the Old Man of the_
_Pyramids._ _See_ _Black Pullet, The_
_Treatise on Confessions by Evildoers_
_and Witches_ (Binsfeld) 28–29
Tree of Life 138–140. _See also_
_sephirot_
Tregeagle, Jan (John) 69, 213, **258**
Treves (Triers) 28–29


Vienna Possession 17, **262**
Vine **262**
Vintras, Eugene 225
Virgil 38, 41
Vishnu 209
Vodun 202–203
Vual **262**


**W**


wafer. _See_ Eucharist
Waite, Arthur Edward 102, 103,
105, 162
Waldenses 218
Walpole, Hugh 114
Wardwell, Samuel 221
Warren, Ed and Lorraine **263–265**
in Amityville haunting 7–8
background of 263–264
conjuring mirror and 178
demonology work of 264–265
investigations by 264
Johnsons and 135
on Ouija™ 190
in Smurl haunting 237–239
Zaffi s and ix–x, 275
Warren, Mary 219–221
Watchers 57, **265–267,** _266_
as Angels of Mastemoth 13
Azazel as 20
Baraqijal 24
Belial as 27
as fallen angels 86
Nephilim and 183–184
Satanail as 224
Semyaza as 229
Shamsiel as 233
Sons of God as 243
water 11, 12, 19
Weber, William 8
Weisel, Elie 221
Western Kabbalah 136, 161
West Indies lore 148
Weston, William 60–61
Weyer, Johann _267,_ **267–268** . _See_
_also_ _Pseudomonarchia Daemonum_
on Amy 12
on Asmodeus 19
on Baalberith 22
on Beleth 27
on Belial 27



on lamiae 144
on legions 145
on _Malleus Malefi carum_ 167
on Ose 189
on pacts 195
Scot and 228
on sex with demons 121
Wharton, Lord 113
White, Betty, and Stewart Edward
190
Whitehead, Paul 113–114
white magic 162
White Spirit 163–164
Wicca. _See_ Witchcraft (religion)
Wickland, Anna 268
Wickland, Dr. Carl A. 79, **268**
Wild Hunt 42, 108, 216, **268–269**
Williams, Fid 61
Williams, Sara 61
Willot, Joachim 175
_Windswept House_ (Martin) 168
Winged Dragon **269**
Wirth, Oswald 225
Wisdom of Solomon 241
Wishert, Jonet 96
_Wishmaster_ (fi lm) **269**
witchcraft **269–271** . _See also_
familiar; Salem witchcraft
hysteria
Amorth on 9
amulets against 10, 11
apples in 17
of Aueiran 20
Beelzebub in 25–26
Black Mass in 30, 31
blood in 33
demons’ aid in 59
detection of 11
Devil in 63
Devil’s marks in 66
djinn in 67
execution for 167
fairies in 85
familiars in 87–88, 118
Guazzo on 105–106
incubi and 119–121
James VI and I on 124
Jedburgh witch 55
ligature used in 146
Luther on 157
magic in 161



**Index  301**


pacts in 170–171, 193–195
persecutions for xiv, 42–43,
123–124, _166–167,_ 209–210,
227–228
in possessions 199
in Aix-en-Provence
Possessions 6
in Goodwin Possessions
96–97
in Loudun Possessions
149
in Maillat Possession
164–165
in Marie des Vallees
Possession 167–168
in Nancy Possession 182
in Throckmorton
Possessions 257–258
in Vienna Possession
262
in _Rosemary’s Baby_ 214–215
sabbats in 217–218
sex with demons in 60
Spare’s use of 244
succubi and 249–250
trials for 166–167
Weyer’s views on 267, 268
in _The Witches of Eastwick_
271–272
Witchcraft (religion) 31, 219,
270–271
Witchcraft Act of 1593 258
Witchcraft Act of 1604 88, 124,
258
Witches League of Public Awareness
272
_Witches of Eastwick, The_ (novel and
fi lm) _271,_ **271–272**
Worst, The 109
Wright, Katherine 53


**X**


Xipe Totec **273**


**Y**


Yacatecutli. _See_ Tzitzimime
yawning **274**
_yazatas_ 278
Yeqon 265


**302  The Encyclopedia of Demons and Demonology**



Yesod 140
Yetzirah 137, 138
Younger Avesta, daevas in 51


**Z**


Zabulon 149
Zaffi s, John ix–x, 264–265, **275–**
**276,** _276_
Zagan **276**
_zar_ 201, **277**
Zarathustra 113, 277–278
Zarika 254, **277**
Zepar **277**
Zerachiel. _See_ Sariel
Zohak 4, 21



Zohar 114, 119, 137, 147, 229,
233
Zoroastrianism **277–279**
Aeshma in 3–4
Ahriman in 4–5
Andra in 13
Astovidotu in 20
Autak in 20
Azhi Dahaka in 21
Az in 20
Busyasta in 35
Cesmak in 39
daevas in 51
Devil and 62
Dregvant in 70
Druj in 70



druj in 70
evil in 4–5, 278–279
good forces in 278
hell in 110–112
Kunda in 141
Niyaz in 184
Pairikas in 196
practice of 279
Taru in 254
Zarika in 277
Zotz **279**
Zurvan 4, 278
Zurvanism 20


