The Dictionary of Demons, page 27
Ebuzoba: According to the Liber de Angelis, this demon has the power to incite passion and lust. He is a subordinate of the infernal king Abdalaa, and he is called forth to compel a woman’s love. See also ABDALAA, LIBER DE ANGELIS.
Egyn, who reigns as king over all the spirits of the north, as depicted in the eighteenth-century grimoire Clavis Inferni. He is drawn with his sigil and what appears to be a bear. Image courtesy of the Wellcome Collection, London.
Edriel: A mighty duke in service to the demon Emoniel. Edriel is reputed to be able to manifest during the day as well as the night, and he has a fondness for woodland settings. His name, as well as the seal used to summon and command him, both appear in the Ars Theurgia. One thousand three hundred and twenty lesser spirits exist to do his bidding. See also ARS THEURGIA, EMONIEL.
Efiel: A demon of the day said only to manifest in the hours between dawn and noon. Efiel holds the rank of chief duke in the court of the demon-king Dorochiel. Through Dorochiel, he owes allegiance to the court of the west. According to the Ars Theurgia, Efiel has forty infernal minions of his own. See also ARS THEURGIA, DOROCHIEL.
Efrigis: A demon whose name may mean “the quiverer,” at least according to the Mathers translation of the Sacred Magic of Abramelin the Mage. In the Abramelin work, Efrigis is identified as a demonic servant of the infernal king Amaimon. There may be a relation between this name and the Arabic word efreet, which refers to a type of Jinn, or otherworldly spirit typically associated with the element of fire. See also AMAIMON, MATHERS.
Egakireh: Also spelled Egachir, this demon is said to serve the infernal ruler Magoth. His name appears in the Sacred Magic of Abramelin the Mage. According to the Mathers translation of this work, Egakireh is also ruled by the demon Kore. See also KORE, MAGOTH, MATHERS.
Egin: Sometimes spelled Egyn or Aegyn, he is one of the great kings called in the four quarters. According to several grimoires, including the Elizabethan Book of Oberon, he rules over all the spirits of the north. The Clavis Inferni spells his name Egyn and places him under the control of the angel Uriel. In this text, he is also associated with the element of earth. His animal is a bear.
A full twelve thousand legions of lesser spirits serve in Egin’s retinue. His powers are many, as befits his station. He can teach medicine, singing, the ars notoria, nigromancy, and a technique called memorativia. This is almost certainly a reference to the signacula memorativa, Hebraic mnemonic signs used in Qabbalah for communicating with angels. In addition, Egin has the power to speak of diverse parts of the world, to reveal gems, precious metals, water, and all other hidden things in the earth. He can expound on the natural sciences and also on the nature of the created world. He further has knowledge of the Pit. He has influence over worldly powers and can bestow titles. He consecrates books (presumably the ones used by conjurors and magicians), and he can help people win at games. When he manifests, he wears the form of a man and his face is very clear (or possibly bright). Flames issue from his mouth and he has two tusks protruding from his cheeks. He wears a crown of precious stones and has a long, sharp nose with sharper nostrils. He rides a dragon and bears on his right side two shining serpents, a detail that may hearken back to the burning seraphim referenced in the Bible. His name appears in numerous grimoires, as he and the other three kings of the cardinal directions are integral to the ceremony followed for summoning all of the spirits beneath them. In the sixteenth-century French grimoire Livre des esperitz, his name is given as Equi. In Scot’s Discoverie of Witchcraft, the king of the north is identified not as Egin but as the demon Zimimar. See also BOOK OF OBERON, CLAVIS INFERNI, LIVRE DES ESPERITZ, SCOT, ZIMIMAR.
Ekalike: One of over three hundred demons named in the Sacred Magic of Abramelin the Mage. In the Mathers translation of this work, Ekalike’s name is related to a possible Greek root meaning “at rest” or “quiet.” Ekalike is a demon who serves the four infernal princes of the cardinal directions: Oriens, Paimon, Ariton, and Amaimon. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Ekdulon: The “Despoiler.” The name of this demon appears in the Sacred Magic of Abramelin the Mage. According to this text, he is loyal to the four princes of the cardinal directions: Oriens, Paimon, Ariton, and Amaimon. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Ekorok: According to nineteenth-century occultist S. L. MacGregor Mathers, the name of this demon is derived from Hebrew and means “thy barrenness.” Ekorok appears in the Sacred Magic of Abramelin the Mage. He is a servant of the infernal prince Ariton. See also ARITON, MATHERS.
Eladeb: A demon connected with the planet Mercury. In the Peterson translation of the Sworn Book, Eladeb is named as a minister of the demon-king Habaa. According to this text, Eladeb is governed by Michael, Mihel, and Sarapiel. These are angels who hold sway over the power of Mercury. As a Mercurial spirit, Eladeb is a master of secret knowledge. He can also provide familiar spirits. When he manifests, he is said to have a form that resembles clear glass or the whitest flame of a fire. See also HABAA, SWORN BOOK.
Grotesques like this image by artist Joseph Vargo were often included as architectural elements in medieval churches to remind the faithful of the horrors of Hell.
Elafon: According to Mathers, the name of this demon is derived from a Greek word meaning “stag.” Elafon appears in the Mathers translation of the Sacred Magic of Abramelin the Mage, where he is said to serve two of the infernal kings of the cardinal directions, Amaimon and Ariton. See also AMAIMON, ARITON, MATHERS.
Elantiel: A demon under chief Sirachi, Elantiel is named in the True Keys of Solomon. According to this text, he has dominion over riches. He is alternately known as Chaunta. See also SIRACHI, TRUE KEYS.
Elaton: A demonic servant of the infernal kings Amaimon and Ariton, Elaton appears in the Mathers translation of the Sacred Magic of Abramelin the Mage. Based on this spelling, Mathers suggests that the name is related to the Latin root for elation. In the version of the Abramelin material kept at the Wolfenbüttel library in Germany, the name of this demon is rendered Yeyatron. In the Peter Hammer edition, the name instead appears as Yriatron. See also AMAIMON, ARITON, MATHERS.
Elburion: In the Testament of Solomon, Elburion claims to be falsely worshipped as a god. Associated with the seven stars of the Pleiades, this demon claims that his worshippers once burned lights in his name. According to the text, Elburion is not his true name, but unfortunately the demon’s true name is not revealed within the Testament. See also SOLOMON.
Elcar: A demon tied to the hours of the day that nevertheless manifests at night, Elcar serves the infernal prince Camuel and thus is associated with the direction of the east. In the Ars Theurgia, Elcar is said to hold the rank of duke and to oversee a total of ten lesser spirits. See also ARS THEURGIA, CAMUEL.
Elelogap: Also known by the name Elcogap, this demon appears in the Peterson translation of the Grimorium Verum. According to this text, he has the power to influence any travel occurring by sea. A variation of this name can be found in the Secrets of Solomon, which likely influenced the Grimorium Verum. Here, the demon is addressed as Elelogaphatel, and he is called upon in a spell to bring rain. He serves beneath Duke Agaleraptarkimath. See also AGALERAPTARKIMATH, SECRETS OF SOLOMON, GRIMORIUM VERUM.
Elerion: A name meaning “the laugher” or “the mocker.” Elerion appears in the Mathers translation of the Sacred Magic of Abramelin the Mage, where he is said to serve the infernal king Ariton. In other versions of the Abramelin text, his name is spelled Elamyr. See also ARITON, MATHERS.
Elestor: An infernal duke named in the seventeenth-century Venetian grimoire Secrets of Solomon. In that text, Elestor is identified as the Count of Hell, one of the three highest-ranking infernal powers. Lucifer is his emperor and Belzebuth (a variant of Beelzebub) is his prince. Elestor is perceived as an incredibly violent demon, and the text includes many warnings about interacting with him. Of particular danger is the knotted belt he wears around his belly. When angered, he uses this as a lash to punish his subordinates, striking so many blows that he is notorious for killing people. The Secrets of Solomon assigns each of the three primary demonic rulers specific continents over which they hold the greatest sway. For Elestor, his place(s) of power are North and South America. His sigil strongly resembles a Native war-club. In the Grimorium Verum, which contains a similar hierarchy of infernal powers, Elestor is replaced with Astaroth. See also ASTOROTH, BELZEBUTH, GRIMORIUM VERUM, LUCIFER, SECRETS OF SOLOMON.
Sealed in Blood
Central to the Christian idea of witchcraft in the Middle Ages was the notion of a Devil’s Pact. Known as the Pacta Daemonis, this was essentially a contract between the witch and the Devil. It was believed to grant special powers in exchange for certain services. Often pacts were believed to be signed in the witch’s own blood, and it was not uncommon for the Devil to demand payment in the form of one’s immortal soul. Witches, for their part, were believed to gain the powers of their craft from the pact. Thus, it was through a pact with the Devil that witches learned how to raise storms, bring hail to destroy the crops of their neighbors, and to cause milk to spoil.
Notably, the tradition of magick outlined in the grimoires is not concerned with pacts. Certainly, those looking in from the outside at the practices of the grimoiric tradition perceived a nefarious art that required one to consort with devils. And yet the practitioners of grimoiric magick themselves felt that they were engaged in a holy art. One has only to look at the invocations of the Sacred Magic of Abramelin the Mage or the Sworn Book of Honorius to see this. Certainly, there were darker practices to be found among the spells encoded in some of the grimoires, but these still stood in stark contrast against the typical accusations levied against witches: pacts with the Devil, orgies in the woods, child sacrifice, and so forth. Most of the magick in the European grimoires—even those spells that involve the invocation of spirits expressly identified as demons—call for ritual purity on the part of the magician. They are usually preceded by fasting, prayers, and often a full confession. In the Sacred Magic of Abramelin the Mage, the demons are summoned and made to swear their loyalty to the magician, not the other way around.
The idea of the Pacta Daemonis was really a creation of the European Witchcraze, and it was perpetuated through folklore and morality tales like those surrounding the legendary character of Dr. Faust—the scholar who sold his soul to the Devil. A Devil’s Pact was the only way many common folk could believe that their neighbors could ever achieve the kind of fearsome power attributed to witches. Scholars in the church also had a hard time accepting that witches could be allowed to enact spells that went so clearly against God and nature—unless some manner of special contract were involved.
Although the grimoiric tradition and the European Witchcraze pretty much developed side by side, the notion of pacts would not become a part of grimoiric magick until the early 1800s. At this time, several spurious grimoires were written with the express purpose of capitalizing on the fearsome reputation of forbidden books of magick. The grimoire known as Le Dragon Rouge, written in 1822 (it claims a date of 1522), is one of the first to contain explicit instructions for making a pact with the Devil.
Eligor: The fifteenth demon of the Goetia. Eligor appears in both the Pseudomonarchia Daemonum of Johannes Wierus and Scot’s Discoverie of Witchcraft. Eligor is described as a great duke with sixty legions of spirits who serve him. He takes the form of a handsome knight carrying a lance, ensign, and scepter. He can see the future and answer questions concerning martial matters, foretelling the outcome of duels. In addition to this, he can also help to procure the favor of lords and knights. An alternate version of his name is given as Abigor. In the Goetia of Dr. Rudd, his name is spelled Eligos. He is said specifically to cause the love of lords and great persons. The angel Haziel has power to constrain him. See also GOETIA, RUDD, SCOT, WIERUS.
Elimi: A demon who allegedly tormented and possessed a number of nuns at a convent in Loudun, France. Elimi’s name appears on the supposed pact of Urbain Grandier. This seventeenth-century priest was accused of conspiring with the demons to corrupt the nuns, a crime for which he was burned at the stake.
Elitel: According to the Ars Theurgia, Elitel is a mighty duke in service to the infernal prince Cabariel. Elitel is one of fifty demonic dukes who serve Cabariel during the day. Another fifty serve by night. As a demon of some significant rank, Elitel has fifty lesser spirits that tend to his needs and carry out his orders. His name and sigil appear in a list of demons associated with the points of the compass. See also ARS THEURGIA, CABARIEL.
Ellet: A demon named in the Ars Theurgia from Henson’s translation of the complete Lemegeton. Ellet is one of twelve infernal dukes said to serve the demon-king Maseriel during the hours of the night. As a demon of rank, Ellet has command over thirty lesser spirits of his own. He is affiliated with the southern point of the compass. See also ARS THEURGIA, MASERIEL.
Elmis: This demon’s name appears in an extensive list outlined in Mathers’s translation of the Sacred Magic of Abramelin the Mage. Elmis is said to serve Oriens, Paimon, Ariton, and Amaimon, the four demonic princes of the cardinal directions. According to Mathers, the name of this demon is derived from a Coptic word that means “flying.” See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Elonim: A servant of the demon Ariton. His name is absent from the Mathers translation of the Sacred Magic of Abramelin the Mage, but Elonim appears in the version of this work kept at the Wolfenbüttel library in Germany. In the Peter Hammer edition published in Cologne, the name of this demon is rendered Ekorim. See also ARITON, MATHERS.
Elpinon: A servant of Beelzebub, this demon is called up as a part of the Holy Guardian Angel rite as described in the Sacred Magic of Abramelin the Mage. In the 1898 Mathers translation, drawn from a fifteenth-century French manuscript, this name is spelled Elponen. See also BEELZEBUB, MATHERS.
Elzegan: In Mathers’s translation of the Sacred Magic of Abramelin the Mage, this demon’s name is given as meaning “he turns aside.” This name may be meant to imply that Elzegan turns people away from the righteous path by leading them astray. Elzegan’s name appears alongside a vast array of other demons, all of whom are said to serve beneath Oriens, Paimon, Ariton, and Amaimon, the four infernal princes of the cardinal directions. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Witches making a pact with the Devil. From the Compendium Maleficarum by Francesco Maria Guazzo, 1608. Courtesy of Dover Publications.
Emlon: Also called Maltrans. A messenger of the south who serves directly beneath King Amaimon. Emlon is a king in his own right and appears along with his fellow messengers, Ocarbydatonn and Madyconn, when Amaimon is summoned. His name appears in the Book of Oberon. Elsewhere in the manuscript, his compatriots are named Femell, Alphasis, and Rodabell. See also ALPHASIS, AMAIMON, BOOK OF OBERON, FEMELL, MADYCONN, OCARBYDATONN, RODABELL.
Emogeni: A divinatory demon, Emogeni is summoned to assist in the discovery of a theft. He is invoked in a spell that appears in the Munich Handbook. The second half of his name may be related to the Greek root for “genius,” often used to denote a class of guiding spirits. See also MUNICH HANDBOOK.
Emoniel: The fifth spirit described by the Ars Theurgia as a wandering prince. Emoniel rules over one hundred princes and chief dukes with another twenty lesser dukes to do his bidding. In addition to the princes and dukes, Emoniel also has scores of lesser spirits to minister to his needs. Emoniel and his followers are reputed to inhabit mostly forests in wooded areas. Although he has a tie to natural woodland settings, Emoniel is nevertheless an airy spirit, which is to say that his substance is more subtle than physical and he is unlikely to appear visibly without the aid of a crystal stone. The name of this demon can also be found in Trithemius’s Steganographia. See also ARS THEURGIA, TRITHEMIUS.
Emphastison: In his translation of the Sacred Magic of Abramelin the Mage, Mathers suggests that the name of this demon is derived from a Greek word meaning “image” or “representation.” As such, Emphastison may have some connection to poppets or other images, often constructed of wax, and used to represent the living target of a curse or spell. Emphastison is listed among the many demons who serve beneath the four demonic princes who guard the cardinal directions: Oriens, Paimon, Ariton, and Amaimon. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Emuel: According to the Ars Theurgia, Emuel is a demon with four hundred lesser spirits at his command. He holds the rank of chief duke and serves the demon-prince Dorochiel in the second half of the day, between noon and dusk. He is associated with the western point of the compass. See also ARS THEURGIA, DOROCHIEL.
Enaia: The “Afflicted One.” Enaia appears in the Mathers translation of the Sacred Magic of Abramelin the Mage, where he is said to serve the four demonic princes of the cardinal directions. As a subordinate of Oriens, Paimon, Ariton, and Amaimon, Enaia shares in their powers and, when summoned, can assist the magician by summoning spirits; answering questions about the past, present, and future; or even enabling the magician to fly. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Enarkalê: A demon of invisibility and illusion, Enarkalê appears in Peterson’s edition of the Grimorium Verum. He is called upon as part of a spell. See also GRIMORIUM VERUM.
Enei: A demon said to serve beneath Asmodeus in the Sacred Magic of Abramelin the Mage. In the fifteenth-century French manuscript sourced by Mathers, the name of this demon is spelled Onei. See also ASMODEUS, MATHERS.
Enenuth: In the extra-biblical Testament of Solomon, Enenuth is named as a demon of the thirty-six decans of the zodiac. He is a demon of affliction, and he can torment the living by visiting them with suffering and disease. Enenuth’s specialty seems to be connected with the complaints of old age, for he is said to have the power to weaken the teeth so they grow loose and fall out. He also has the power to addle the mind and to change the heart—a possible reference to senile dementia. As fearsome as this demonic entity may be, he can be driven away by uttering a single name: Allazoôl. In McCown’s translation of the Testament, Enenuth’s name is spelled Enautha and he is given the title of Rhyx, meaning “king.” The name that controls him is that of the angel Kalazael. See also SOLOMON.
