The Dictionary of Demons, page 14
Astib: A duke of the infernal king Barmiel. Astib is said to serve his master during the hours of the night. This demon is named in the Ars Theurgia. Through his affiliation with Barmiel, Astib is connected with the direction south. Although he holds the rank of duke, this demon has no servants or ministering spirits of his own. See also ARS THEURGIA, BAAL, BARMIEL.
Astolit: A demon connected with the Sacred Magic of Abramelin the Mage. According to this text, Astolit is ruled by the demon Paimon, one of the four infernal princes of the cardinal directions. See also MATHERS, PAIMON.
Astor: A servant of the demon Asyriel. Astor is a chief duke with forty servants of his own to carry out his commands. According to the Ars Theurgia, he is tied to the hours of the day and will only manifest during this time. Through Asyriel, Astor is connected with the hierarchy of the south. See also ARS THEURGIA, ASYRIEL.
Asturel: In his translation of the Sacred Magic of Abramelin the Mage, Mathers suggests that this demon’s name comes from a Hebrew word meaning “bearing authority.” Asturel is one of many demons who serve beneath Oriens, Paimon, Ariton, and Amaimon, the four demonic princes of the cardinal directions. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Asuriel: A duke of the infernal prince Usiel who serves his master by night. Asuriel has twenty ministering spirits at his command, and according to the Ars Theurgia, he has the power to hide treasure from thieves through the use of charms and enchantments. He can also reveal items hidden through these same means. Through his association with Usiel, he is tied to the court of the west. See also ARS THEURGIA, USIEL.
Asyriel: A mighty king named in the Ars Theurgia. Asyriel is the third spirit in rank serving beneath the demon Caspiel, infernal Emperor of the South. Asyriel himself rules from the southwestern point of the compass. He has a total of forty demonic dukes under his command. Twenty of these serve him by day and the other twenty serve during the hours of the night. According to the Ars Theurgia, Asyriel and his demonic court are all good-natured beings, quick to obey those with the knowledge to command them. See also ARS THEURGIA, CASPIEL.
The seal of Asyriel, a demon from the Ars Theurgia. Based on the design in the Henson edition of the Lemegeton. By M. Belanger.
Ataf: An evil angel named in the Sword of Moses. The magician is supposed to invoke this being, along with several others, in order to separate a man from his wife. In addition to striking the magician’s enemy so that his family is sundered, these angels are also said to preside over a variety of disorders, including pain, inflammation, and dropsy, a condition associated with heart disease. See also GASTER, SWORD OF MOSES.
Athesiel: A demon who is bound to appear only once per day in the eleventh portion of time when the hours of the day are divided into fifteen equal parts. Serving beneath the wandering prince Icosiel, Athesiel holds the rank of duke and has dominion over two thousand two hundred lesser spirits. According to the Ars Theurgia, he and his fellow dukes under Icosiel have a fondness for private homes and are most likely to be found in such locations. See also ARS THEURGIA, ICOSIEL.
Atloton: A servitor of the four princes of the cardinal directions: Oriens, Ariton, Amaimon, and Paimon. Atloton is named in the Sacred Magic of Abramelin material. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Atniel: One of twelve infernal dukes said to serve the demon-king Maseriel during the hours of the day. In the Ars Theurgia, Atniel is said to rule over thirty lesser spirits of his own. He is associated with the hours of the day and with the southern point of the compass. See also ARS THEURGIA, MASERIEL.
Atranrbiabil: A demon associated with the element of fire. He serves in the hierarchy of the infernal king Jamaz, who holds sway over that element. As a demon of fire, Atranrbiabil is reportedly hotheaded, with a quick and energetic nature and a complexion like flame. He has power over death and decay. He can kill with a word, and raise an army of one thousand soldiers—presumably from the grave. If something has decayed, he can reverse the effects, restoring it to its original state. He can also prevent decay entirely. Atranrbiabil appears in Daniel Driscoll’s 1977 edition of the Sworn Book, where it is said that he can be enticed to make an appearance if an individual burns the proper perfumes. No clear pronunciation of this demon’s rather complicated name is provided by the text. See also JAMAZ, SWORN BOOK.
Atraurbiabilis: A servant of the demon Iammax, infernal king of the spirits of the planet Mars. Atraurbiabilis appears in the Peterson translation of the Sworn Book of Honorius. According to this text, Atraurbiabilis has the power to sow destruction, murder, and warfare. When he manifests, he is small and lean with a color that resembles live coals. This demon is one of five under the rule of Iammax who are described as being subject to the east wind in addition to their affiliation with the south. The angels Samahel, Satihel, Ylurahihel, and Amabiel hold sway over this demon. Compare to Atranrbiabil, named in the Driscoll translation of the Sworn Book. See also ATRANRBIABIL, IAMMAX, SWORN BOOK.
Atrax: In the extra-biblical text known as the Testament of Solomon, Atrax is named as the sixteenth demon of thirty-six spirits associated with the decans of the zodiac. All of these demons are composite horrors, possessing the bodies of men but the heads of animals. They are also demons of affliction and disease. In the case of Atrax, he delights in tormenting humanity with fevers. He can be driven away by invoking the name of the Throne of God. These details appear in the Conybeare translation of the work. In a later and more accurate translation working from a more complete collection of source materials, McCown gives this demon’s name as Katrax. Instead of the “Throne of the Most High,” the Greek god Zeus is named as the “angel” with power to dispel him. See also SOLOMON.
Atriel: One of the demons in service to the infernal king Maseriel. Atriel is named in the Ars Theurgia, where he is given the title of duke. He has command over thirty ministering spirits. He is tied to the hours of the night and serves his master only during this time. As part of the court of the demon Maseriel, Atriel is affiliated with the direction of the south. See also ARS THEURGIA, MASERIEL.
Audameoth: The demon of the twenty-second decan of the zodiac. Audameoth’s name appears in the McCown translation of the Testament of Solomon, where he is given the title Rhyx, or “king.” His name is absent entirely from earlier translations of this seminal work, primarily because McCown had the opportunity to work from a more complete collection of texts. Audameoth is said to cause heart pain. By saying the name of the angel Raiouoth, you can send him away. See also SOLOMON.
Auel: In the Liber de Angelis, this angel is invoked in a spell to achieve control over demons. The spell itself calls for a wax figure and the blood of both a black rooster and a white dove. Although it is unclear from the wording of the spell whether or not Auel is a fallen angel, he is invoked along with the demon Baal. If Auel still counts himself among the heavenly hierarchy, one wonders why he keeps such company. See also BAAL, LIBER DE ANGELIS.
Auras: A demon who appears in the form of a wild donkey. He is a carrier of corpses, moving them to wherever his summoner wishes. According to the Book of Oberon, he will give answer to all questions asked of him. He serves in the court of Egin, king of the north, where he is one of twelve chief ministers. See also BOOK OF OBERON, EGIN.
Autothith: The thirty-fourth demon associated with the thirty-six decans of the zodiac, Autothith appears in the pseudepigraphal Testament of Solomon. In that text, Autothith proclaims himself a demon of strife. He has the power to cause fighting and grudges between people. He can be driven away by invoking the power of the Alpha and Omega. In the McCown translation, these are instead Alpha and Beta. Although the McCown translation is generally viewed as the more accurate of the two, this difference seems strange. The name of the demon alters only slightly. In McCown, he is called Rhyx Authoth. Rhyx is a title meaning “king.” See also SOLOMON.
Avnas: One of the seventy-two demons of the Goetia. His name is also spelled Amy. Avnas is a great president of Hell with thirty-six legions of lesser spirits at his command. According to Wierus’s Pseudomonarchia Daemonum, he is partly of the Order of Angels and partly of the Order of Powers. He reveals treasures that have been hidden under the guardianship of other spirits. He also provides familiars and teaches both astrology and the liberal sciences. When he first manifests, he appears as a burning flame, but he can also put on a human form when commanded. This demon is also named in Scot’s Discoverie of Witchcraft and the Goetia of Dr. Rudd. In this latter text, his name is rendered Auns, and he is said to be constrained by the angel Jejalel. See also GOETIA, RUDD, SCOT, WIERUS.
Axiôphêth: A vicious demon of disease that afflicts victims with consumption and hemorrhage. He is sometimes also known simply as Phêth, an abbreviated version of his full name. Axiôphêth appears in the extra-biblical Testament of Solomon, and is listed as the twenty-seventh demon associated with the thirty-six decans of the zodiac. All of these demons are said to appear with the heads of beasts and the bodies of men, and all of them torment humanity with some manner of ailment. Like his infernal brethren, Axiôphêth can be put to flight by uttering a sacred name. Normally, this is the name of an angel that holds sway over the demon. In a few cases, it is one of the Hebrew names of God. In Axiôphêth’s case, however, the name that has power over him is given as “the eleventh aeon.” The true meaning of this phrase has been lost to the years. In the McCown translation of the Testament of Solomon, which varies slightly due to improved source material, this demon afflicts people with diarrhea and hemorrhoids. His name is presented as Rhyx Axesbuth, where Rhyx is a title meaning “king.” He is put to flight using the power of his own name, rather than the obscure eleventh aeon. See also SOLOMON.
Axosiel: Commanding one thousand eight hundred and forty legions, Axosiel is one of twelve chief dukes who serve the infernal prince Soleviel. According to the Ars Theurgia, Axosiel is free to appear at any hour, day or night, and he only serves his demonic master every other year. See also ARS THEURGIA, SOLEVIEL.
Ayal: A name of the night-demon Lilith, transliterated from the original Hebrew. This name of Lilith appears in connection with Hebrew textual amulets intended for protection. Ayal appears in T. Schrire’s 1966 publication Hebrew Magic Amulets. See also LILITH.
Aycolaytoum: In the fifteenth-century magickal text known as the Liber de Angelis, Aycolaytoum is a demon connected with the powers of the planet Jupiter. He serves beneath the infernal king Marastac, and he can be called upon to bend the will of a woman so that she will love the magician unfailingly. The name of this demon may be a corruption or even a play upon the word acolyte. It has its origins in the Greek term akólouthos, which means “follower” or “attendant.” In the context of this spell, “follower” may be intended, as the demon has the power to make a “follower” of the intended victim of the spell. See also LIBER DE ANGELIS, MARASTAC.
Aym: A great and powerful duke said to rule over a total of twenty-six legions of infernal spirits. He is one of the seventy-two Goetic demons. According to Wierus’s Pseudomonarchia Daemonum, he has three heads: that of a serpent, a man, and a cat. He comes riding a viper, and he carries a flaming brand in one hand. Aym is said to make people witty and to answer truthfully about private matters. With his flaming brand, he is said also to burn cities and towers. He is alternately known as Harborym. In Scot’s Discoverie of Witchcraft, this secondary name is spelled Harborim. In the Goetia, his name is spelled Aim, and his human face is described as having two stars upon its head. The Goetia of Dr. Rudd says that he can be constrained in the name of the angel Melahel. See also GOETIA, RUDD, SCOT, WIERUS.
Ayylalu: In the 1977 Driscoll edition of the Sworn Book of Honourius, Ayylalu is named as one of the ministers of the demon-king Harthan. He is associated with the element water and the direction west. He has a jealous nature is also witty and agreeable. He has the power to provide strength and resolve and to help others avenge wrongs done to them. In addition, he can move things from place to place and provide darkness when needed, possibly to aid in thieving. When he manifests, his body is mottled in complexion and amply fleshed. See also HARTHAN, SWORN BOOK.
Azael: One of four evil angels said to guard the cardinal directions, Azael is named in the Faustian text Magiae Naturalis et Innatural, published in Passau in 1505. In this text, Azael is associated with the element of water. Henry Cornelius Agrippa was likely referring to this text when he mentioned Azael in connection with the demons of the cardinal directions. He gives Azael as an alternate name used by “the Hebrew Doctors”40 for Paimon, king of the west. Occultist S. L. MacGregor Mathers repeats this same information in his edition of the Sacred Magic of Abramelin the Mage. See also AGRIPPA, MATHERS, PAIMON.
Azathi: One of several demons named in the Munich Handbook. Azathi assists the magician in matters of divination. He is called upon in a spell that uses a young and virginal boy as an intermediary for the spirits. See also MUNICH HANDBOOK.
Azazel: In Leviticus 16, Azazel is named in connection with the scapegoat as part of the Jewish ritual that became Yom Kippur (the Day of Atonement). In these passages, two goats are selected and lots are cast to determine which goat is for Yahweh and which is for Azazel. The goat for Yahweh is sacrificed and its blood is used to purify the innermost portions of the temple. The goat for Azazel is kept alive, and after the sins of the people are confessed over it, the animal is driven into the desert to meet what is presumed will be a dismal fate.
Although these passages in Leviticus do not elaborate on who or what Azazel is, his location in the wastes of the desert draws a clear line to one of the chiefs of the Watcher Angels named in the Book of Enoch. Here, Azazel, sometimes under the variations Asael and Azael, is bound hand and foot in the desert as punishment for his role in leading the Sons of Heaven astray. The Book of Enoch contains two parallel stories explaining the corruption of the Watchers. In the first, Shemyaza leads his people astray through the sin of lust. In the second, Azazel is blamed for the dissemination of forbidden knowledge. Specifically, he teaches the crafting of weapons of war. Both threads of the story lead to Heavenly retribution: the destruction of the Watchers’ children, their imprisonment in the desert, and, ultimately, the Flood. So begins a rich history of wickedness and rebellion associated with this figure. Together with his compatriot Shemyaza, sometimes named Shemhazai, Azazel features throughout Jewish folklore. In the Chronicles of Jerahmeel, Azazel appears with the angel Azah (likely an abbreviated form of Shemyaza), where the two are sentenced to be suspended forever between Heaven and Earth for their role in bringing wickedness to the mortal plane. Azazel, however, escapes and remains on earth, unrepentant. As an evil angel bent on leading others astray, he is named in the Haggadah, in Ginsburg’s Legends of the Jews, and in the Midrash of Shemhazai and Aza’el. He appears also in Islamic lore and is mentioned by name in the Qu’ran in connection with the fallen angels Harut and Marut. He is sometimes also identified by Muslims as the so-called “peacock angel” of the Yezidi people, a much-maligned faith group with connections to the ethnic Kurds. The Yezidi are often erroneously typified as Devil worshippers as a result. Azazel, under the spelling Azazil, is sometimes given as the holy name of the Islamic Satan, Ibliss, before he fell. Azazel’s connection to the peacock angel likely ties back to his depiction in the Book of Enoch. In addition to teaching the crafting of weapons and armor, Azazel also shared the secrets of making cosmetics, jewelry, and dyes. The wearing of many-colored clothes is frequently decried as a sign of wickedness throughout Old Testament material, sometimes explicitly because of Azazel’s own colorful predilections.
In his 1921 publication Immortality and the Unseen World, the Reverend W. O. E. Oesterley argues convincingly that Azazel is an intentionally corrupted rendition of a Hebrew name meaning “strength of God.” Henry Cornelius Agrippa gives Azazel as the Hebrew version of the demon Amaimon, king of the south. This attribution may be derived from Magiae Naturalis et Innatural, a text associated with the Faust tradition and published in Passau in 1505. In this work, Azazel is assigned to the element of air. Mathers repeats Agrippa’s information in his Sacred Magic of Abramelin the Mage. See also AGRIPPA, AMAIMON, SHEMYAZA, WATCHER ANGELS.
Azemo: One of several demons said to serve Camuel, the infernal prince of the southeast. Azemo is named in the Ars Theurgia, where he is said to belong to the hours of the night. Despite this nocturnal affiliation, Azemo nevertheless manifests during the day. He is a mighty duke of Hell and ten ministering spirits serve beneath him. See also ARS THEURGIA, CAMUEL.
Aziabelis: Also named Aziabel in the Sixth and Seventh Books of Moses, this demon is said to appear in the form of a man wearing a large crown of pearls. One of the Seven Great Princes of Spirits, Aziabelis governs the spirits of the water and of mountains. When summoned, he is often amiably disposed toward the magician, and he can command the spirits under his dominion to yield up their treasures.
Aziel: According to the Sixth and Seventh Books of Moses, this spirit is one of seven great infernal princes. He is said to appear in the form of a wild ox. He is an excellent treasure-hunter, revealing valuables that have been secreted away both in earth and sea.
