Classifications of demons

There have been various demonologies (classifications of demons) in Christian demonology and classical occultism and Renaissance magic. Classification systems are based on the nature of the demon, the sin with which they tempt people, the month in which their power was strongest, the saints that were their adversaries, or other characteristics.

Grimoire Classifications

Le Dragon Rouge (or Grand Grimoire) ( 1517)
Like many works of mystical nature, Le Dragon Rouge (or the Red Dragon) claims to come from Solomon and his priests and is said to be published in 1517 by Alibeck the Egyptian. However, it was most likely written in France in the 18th century. The grimoire details the different hosts of hell and their powers, describing how to enter a pact with them to attain the magicians’ goals. The demons of hell are classified by three different tiers from Generals to Officers.[8]

 

Pseudomonarchia daemonum (1583) 

• is a grimoire that contains a list of demons and the appropriate hours and rituals to conjure them in the name of God, Jesus and the Holy Ghost
• The demons Vassago, Seir, Dantalion and Andromalius are not listed in this book.
• Pseudomonarchia Daemonum does not attribute seals to the demons.
• 69 Demons listed

Pseudomonarchia Daemonum, or Hierarchy of Demons first appears as an Appendix to Johann Weyer’s De praestigiis daemonum (1577). The title of the book translates roughly to “false monarchy of demons”.

An abridgement of a grimoire similar in nature to the Ars Goetia, the first book of The Lesser Key of Solomon, it contains a list of demons, and the appropriate hours and rituals to conjure them.

The book was written before The Lesser Key of Solomon, and has some differences. There are sixty-nine demons listed (instead of seventy-two), and the order of the spirits varies, as well as some of their characteristics. The demons Vassago, Seere, Dantalion and Andromalius are not listed in this book, while Pruflas is not listed in The Lesser Key of Solomon.

Pseudomonarchia Daemonum does not attribute seals to the demons, as The Lesser Key of Solomon does.

Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto. Salomonis, de principibus et regibus daemoniorum. (Book of the offices of spirits, or the book called ‘Empto’. Solomon, concerning the princes and kings of demons). This work is likely related to a very similar 1583 manuscript titled The Office of Spirits, both of which appear ultimately be an elaboration on a fifteenth-century manuscript titled Le Livre des Esperitz (of which 30 of its 47 spirits are nearly identical to spirits in the Ars Goetia).

The Lesser Key of Solomon
The Lesser Key of Solomon or Lemegeton Clavicula Salomonis is an anonymous 17th century grimoire, and one of the most popular books of demonology. The Lesser Key of Solomon contains detailed descriptions of spirits and the conjurations needed to invoke and oblige them to do the will of the conjurer (referred to as the “exorcist”). It details the protective signs and rituals to be performed, the actions necessary to prevent the spirits from gaining control, the preparations prior to the invocations, and instructions on how to make the necessary instruments for the execution of these rituals.

Note – The author of The Lesser Key of Solomon copied Pseudomonarchia Daemonum almost completely, but added demons’ descriptions, their seals and details.

The Ars Goetia

Ars Goetia is the title of the first section of The Lesser Key of Solomon, containing descriptions of the seventy-two demons that King Solomon is said to have evoked and confined in a bronze vessel sealed by magic symbols, and that he obliged to work for him. The Ars Goetia assigns a rank and a title of nobility to each member of the infernal hierarchy, and gives the demons “signs they have to pay allegiance to”, or seals.

 

Dictionnaire Infernal (1863)

• Collin de Plancy’s book of demons & illustrations
• It was written by Jacques Auguste Simon Collin de Plancy 
• There were several editions of the book; perhaps the most famous is the 1863 edition, which included sixty-nine illustrations by Louis Le Breton depicting the appearances of several of the demons. Many but not all of these images were later used in S. L. MacGregor Mathers’s edition of The Lesser Key of Solomon – though some of the images were removed.

The Dictionnaire Infernal (English: Infernal Dictionary) is a book on demonology, organized in hellish hierarchies. 

The book was first published in 1818 and then divided into two volumes, with six reprints and many changes between 1818 and 1863. This book attempts to provide an account of all the knowledge concerning superstitions and demonology.

The use of the term in English largely derives from the 17th-century grimoire Lesser Key of Solomon, which features an Ars Goetia as its first section. It contains descriptions of the evocation, or “calling out”, of seventy-two demons (72), famously edited by Aleister Crowley in 1904 as The Book of the Goetia of Solomon the King. It is said Solomon was to have evoked and confined the demons in a bronze vessel sealed by magic symbols, and that he obliged to work for him.

The Ars Goetia assigns a rank and a title of nobility to each member of the infernal hierarchy, and gives the demons “signs they have to pay allegiance to”, or seals.

 

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Classification by domain

It can be noted that according to each author listed below, the domain of each demon is very different (with the exception of Francesco Maria Guazzo, who seem to have copied Michael Psellus with little difference). It can also be seen that each author chooses and classifies demons differently.

The Testament of Solomon
The Testament of Solomon is an Old Testament pseudepigraphical work, purportedly written by King Solomon, in which Solomon mostly describes The Temptation of St. Anthony by Martin Schöngauer particular demons whom he enslaved to help build the temple, the questions he put to them about their deeds and how they could be thwarted, and their answers, which provide a kind of self-help manual against demonic activity.The date is very dubious, though is considered the oldest work surviving particularly concerned with individual demons.[1][2]

Psellus’ classification of demons
This is a classification of demons prepared by Michael Psellus in the 11th century and was an inspiration for the one Francesco Maria Guazzo prepared later. They are divided into Empyreal, Aerial, Subterranean, Lucifugi, Aqueous, Terrene[3]

Spina’s classification of demons
Alfonso de Spina, in 1467, prepared a classification of demons based on several criteria:

•  Demons of fate
• Goblins
• Incubi and succubi
• Wandering groups or armies of demons
• Familiars
• Drudes
• Cambions and other demons that are born from the union of a demon with a human being
• Liar and mischievous demons
• Demons that attack the saints
• Demons that try to induce old women to attend Witches’ Sabbaths

Classification of demons This classification is somewhat capricious and it is difficult to find a criterion for it. It seems that Spina was inspired by several legends and stories. The drudes belong to German folklore. Familiars, goblins, and other mischievous demons belong to the folklore of most European countries. The belief in incubi and succubae (and their ability to procreate) seem to have inspired the seventh category, but it could also have been inspired in the Talmudic legend of demons having sexual intercourse with mortal women (see also Mastema). The visions of tempting demons that some early (and not too early) saints had, perhaps inspired the ninth category (e.g. the visions of Anthony the Great). The idea of old women attending Sabbaths was common during the European Middle Age and Renaissance, and Spina mentioned it before the Malleus Maleficarum.

Binsfeld’s classification of demons
Peter Binsfeld prepared a classification of demons in 1589. His demon classification was based on the seven deadly sins, establishing that each one of the mentioned Seven princes of Hell tempted people by means of one of those sins: Lucifer/Satan: pride; Mammon: greed; Asmodeus: lust; Leviathan: envy; Beelzebub: gluttony; Amon: wrath; & Belphegor: sloth[4]

Guazzo’s classification of demons
Francesco Maria Guazzo prepared this classification of demons based on a previous work by Michael Psellus. It was published in his book Compendium Maleficarum in 1608.

• Demons of the superior layers of the air, which never establish a relationship with people.
• Demons of the inferior layers of the air, which are responsible for storms.
• Demons of Earth, which dwell in fields, caves and forests.
• Demons of water, which are female demons, and destroy aquatic animals.
• Demons of the underground part of the Earth, responsible of keeping hidden treasures, causing earthquakes, and causing the crumbling of houses.
• Demons of the night, which are black and evil. These demons avoid daylight.

Michaelis’ classification of demons
In 1613 Sebastien Michaelis wrote a book, Admirable History, which included a classification of demons as it was told to him by the demon Berith when he was exorcising a nun, according to the author. This classification is based on the Pseudo-Dionysian hierarchies, according to the sins the devil tempts one to commit, and includes the demons’ adversaries (who suffered that temptation without falling). Note that many demons’ names are exclusively French or unknown in other catalogs. St. John the Baptist and St. John the Evangelist are the two St. Johns to whom Michaelis refers. The other saints are cited only by their name without making clear, i.e., which Francis is (of Assisi?).

First hierarchy
The first hierarchy includes angels that were or are Seraphim, Cherubim and Thrones.

• Beelzebub was a prince of the Seraphim, just below Lucifer. Beelzebub, along with Lucifer and Leviathan, were
the first three angels to fall. He tempts men with pride and is opposed by St. Francis of Assisi.
• Leviathan was also a prince of the Seraphim who tempts people to give into heresy, and is opposed by Saint Peter.
• Asmodeus was also a prince of the Seraphim and reportedly continues to be one, burning with desire to tempt
men into wantonness. He is opposed by St. John the Baptist.
• Berith was a prince of the Cherubim. He tempts men to commit homicide, and to be quarrelsome, contentious,
and blasphemous. He is opposed by St. Barnabas.
• Astaroth was a prince of Thrones, who tempts men to be lazy and is opposed by St. Bartholomew.
• Verrine was also prince of Thrones, just below Astaroth. He tempts men with impatience and is opposed by St.
Dominic.
• Gressil was the third prince of Thrones, who tempts men with impurity and is opposed by St. Bernard.
• Sonneillon was the fourth prince of Thrones, who tempts men to hate and is opposed by St. Stephen.[5]

Second hierarchy
The second hierarchy includes Powers, Dominions, and Virtues.

• Carreau was a prince of Powers. He tempts men with hardness of heart and is opposed by St.s Vincent and
Vincent Ferrer
• Carnivean was also a prince of Powers. He tempts men to obscenity and shamelessness, and is opposed by John
the Evangelist.
• Oeillet was a prince of Dominions. He tempts men to break the vow of poverty and is opposed by St. Martin.
• Rosier was the second in the order of Dominions. He tempts men against sexual purity and is opposed by St.
Basil.
• Belias was the prince of Virtues. He tempts men with arrogance and women to be vain, raise their children as
wantons, and gossip during mass. He is opposed by St. Francis de Paul.

Third hierarchy

The third hierarchy includes Principalities, Archangels, and Angels.

• Olivier was the prince of the Archangels. He tempts men with cruelty and mercilessness toward the poor and is
opposed by St. Lawrence.
• Iuvart was prince of Angels. At the time of Michaelis’s writing, Iuvart was believed to be in the body of a Sister
Madeleine.[6]

Barrett’s classification of demons
Francis Barrett, in his book The magus (1801), offered this classification of demons, making them princes of some
evil attitude, person or thing:
• Beelzebub: idolators
• Pythius: liars and liar spirits
• Belial: vessels of iniquity and inventors of evil things
• Asmodeus: vile revenges
• Satan: witches and warlocks
• Merihem: pestilences and spirits that cause pestilences
• Abaddon: powers of war and devastation
• Astaroth: inquisitors and accusers
• Mammon: tempters and ensnarers[7

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References[1] “The Testament of Solomon” (http://www.esotericarchives.com/solomon/testamen.htm), trans. F. C. Conybeare, Jewish Quarterly
Review, October, 1898][2] Conybeare, F.C. The Testament of Solomon, The Jewish Quarterly Review, Vol. 11, No. 1, (October ,1898)[3] De operatione daemonum. Tr. Marcus Collisson. Sydney 1843. Full online text (http://www.esotericarchives.com/psellos/daemonibus.
pdf), p.42-43[4] Encyclopedia of Demons and Demonology, By Rosemary Guiley, p. 28-29, Facts on File, 2009.[5] « les demons estans interrogez respondirent qu’ils estoient trois au corps de Louyse, y estans par le moyen d’vn malefice, & que le premier
d’eux se nommoit Verrine, l’autre Gresil, & le dernier Sonneillon, & que tous estoient du troisiesme ordre, sçauoir au rang des Throsnes. »
(Histoire admirable de la possession et conversion d’vne penitente [] exorcisee [] soubs l’authorité du R.P. F. SEBASTIEN MICHAELIS []Edition troisiesme & derniere. Paris, Chastellain, 1614, page 3. From Michaelis’s work, available on BNF: online text from Gallica (http://
gallica.bnf.fr/ark:/12148/bpt6k83485n)[6] “The Encyclopedia of Witchcraft and Demonology.” Rossell Hope Robbins (1912). Bonanza Books. New York. ©1959. 1981 Edition.[7] “Barrett’s The Magus at” (http://www.sacred-texts.com/grim/magus/ma219.htm#page_47). Sacred-texts.com. . Retrieved 2011-06-22.[8] A.E. Waite’s “Book of Ceremonial Magic,” p.97 (http://www.sacred-texts.com/grim/bcm/bcm20.htm#page_97) and p.109 (http://www.
sacred-texts.com/grim/bcm/bcm23.htm#page_109)[9] “Weyer’s Pseudomonarchia Daemonum at Twilit Grotto” (http://www.esotericarchives.com/solomon/weyer.htm). Esotericarchives.com. .
Retrieved 2011-06-22