The Dictionary of Demons, page 28
Enêpsigos: A demon connected with the moon, according to the Testament of Solomon. Enêpsigos is one of several demons in the Testament of Solomon that are said to specifically be female in form. She has a triple form, which Solomon ultimately binds with a triple chain. The triplicity assigned to this demon, as well as her association with the moon, seems to connect her to ancient forms of the Triple Goddess, often connected with witchcraft. This connection seems to be supported by the assertion that Enêpsigos can be invoked to accomplish the magickal act of drawing down the moon. This was an ancient power attributed to witches and used to explain lunar eclipses. Witches were once believed to gather in caverns by night and literally pull the moon down from its heavenly sphere, binding it underground for their own ends. Enêpsigos is said to be bound by the name of the angel Rathanael. See also SOLOMON.
Eniuri: A demon said to serve the arch-fiend Asmodeus. Eniuri is one of several demons named in the Sacred Magic of Abramelin the Mage whose name varies greatly between different versions of this text. The 1720 manuscript in the Dresden library gives this name as Jemuri. The manuscript maintained at the Wolfenbüttel library renders the name Iemuri. Finally, the 1725 edition published by Peter Hammer gives the spelling Ieniuri. No original has survived for these copies to be compared against. See also ASMODEUS, MATHERS.
Ennoniel: The first of twelve dukes listed as the chief servants of the wandering prince Emoniel. According to the Ars Theurgia, Ennoniel has a basically good nature, and he can appear during the day as well as the night. He is drawn to wooded areas and is most likely to manifest in these locations. As a demon of rank, Ennoniel commands a total of one thousand three hundred and twenty lesser spirits. See also ARS THEURGIA, EMONIEL.
Ephippas: A demon who appears in the extra-biblical Testament of Solomon. In that text, King Solomon first hears reports of Ephippas because the demon has assumed the form of an ill wind. In that form, he has harried a distant country, killing all in his path. King Solomon has the demon shut up into a flask and brought to him. Through the power of a special ring given to him by the Lord God, Solomon then questions the demon about his nature. Because of the power of the ring, Ephippas has no choice but to comply. He reveals that he can blight and wither trees, destroying entire mountains with his hellish wind. He can reveal treasure—from silver to gold to precious gems. In addition to all of this, he can command a mighty pillar of air capable of moving even the heaviest objects. When Ephippas reveals this last detail about his power, King Solomon realizes exactly what he should do with this infernal creature. Invoking his power over demons, King Solomon commands Ephippas to aid in the construction of his temple. In obedience to Solomon’s command, Ephippas then lifts a massive stone rejected by the builders because it was too heavy for them to work with. With his pillar of wind, Ephippas moves this stone easily, and it becomes the cornerstone of the temple—at least according to the Testament of Solomon. Later in the Testament of Solomon, Ephippas helped King Solomon imprison Beelzebub’s child Abezithibod, a demon who once haunted the waters of the Red Sea. See also ABEZITHIBOD, BEELZEBUB, SOLOMON.
Eramael: A demon named in the True Keys of Solomon, Eramael is said to serve as one of four principal spirits under the direction of Satanachi, a chief of the demon Lucifer. See also LUCIFER, SATANACHIA, TRUE KEYS.
Erekia: According to S. L. MacGregor Mathers, the name of this demon means “the sunderer.” Erekia appears in the Sacred Magic of Abramelin the Mage, where he is said to serve the infernal king Amaimon. Other spellings include Erkeya and Erkaya. See also AMAIMON, MATHERS.
Erenutes: A demon whose name appears in the Mathers translation of the Sacred Magic of Abramelin the Mage. He is one of a number of spirits who serve in the hierarchy of the four demonic princes of the cardinal directions: Oriens, Paimon, Ariton, and Amaimon. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Ergonion: One of Beelzebub’s many demonic servitors, this name is listed in the Sacred Magic of Abramelin the Mage. In his 1898 translation of this work, occultist S. L. MacGregor Mathers gives this demon’s name as Ergamen. See also BEELZEBUB, MATHERS.
Espoel: According to the Ars Theurgia, Espoel is a demon with the title of duke. He serves the infernal king Maseriel during the hours of the day and has thirty lesser spirits under his leadership. He is affiliated with the south. See also ARS THEURGIA, MASERIEL.
Etaliz: According to the Mathers translation of the Sacred Magic of Abramelin the Mage, the name of this demon is related to a Hebrew word meaning “to furrow” or “to plow.” Etaliz is one of a number of demons who serve both Astaroth and Asmodeus. See also ASTAROTH, ASMODEUS, MATHERS.
Ethan: A name given as that of a demonic servitor of the arch-demons Asmodeus and Astaroth in the Mathers translation of the Sacred Magic of Abramelin the Mage. See also ASTAROTH, ASMODEUS, MATHERS.
Ethanim: A curious name that Mathers presents as meaning either an ass or a furnace in his translation of the Sacred Magic of Abramelin the Mage. Ethanim is said to serve the demonic princes of the four directions: Oriens, Paimon, Ariton, and Amaimon. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Etheye: A demon belonging to the planetary sphere of Saturn. He serves King Maymon, along with his fellow ministers Cherasa, Etheye, Aldee, Malyke, and Albewe. Etheye may appear as a pig or horned owl or something entirely monstrous. If compelled to take human form, he can take the guise of an old man or old woman. Both will wear black robes and carry either canes or a sickle. His office is to spread chaos, hatred, and discord, inciting mutilation and murder. He appears in the Book of Oberon, an English grimoire written during the time of Shakespeare. See also ALBEWE, ALDEE, BOOK OF OBERON, CHERASA, ETHEYE, MALYKE, MAYMON.
Ethiel: A night-demon in the hierarchy of the infernal prince Usiel, Ethiel commands ten lesser spirits of his own. His name and seal appear in the Ars Theurgia. In this text, Ethiel is said to have some of the most puissant powers of illusion when it comes to hiding away precious objects or revealing the location of treasure hidden by magickal means. He is tied to the west. See also ARS THEURGIA, USIEL.
Etimiel: A demon connected with the hours of the day, Etimiel holds the title of duke. He serves the demon Cabariel, who rules in the west by north. Etimiel has fifty ministering spirits beneath him and the seal to summon and compel him appears in the Ars Theurgia. See also ARS THEURGIA, CABARIEL.
Euronymous: According to demonologist Charles Berbiguier, Euronymous is the Prince of Death. He holds a respectable rank within the hierarchy of Hell envisioned by this curious Frenchman. Among his distinctions, Euronymous has been awarded the Grand Cross of Beelzebub’s Order of the Fly. Euronymous went from Berbiguier’s book Les Farfadets to Collin de Plancy’s Dictionnaire Infernal, thus establishing his name within the canon of demonology. Euronymous is almost certainly a misspelling of the Greek name Eurynomos. Eurynomos appeared in the great painting of the Assembly Room at Delphi, executed by the fifth-century BCE Greek artist Polygnotos. In Henry Beauchamp Walters’s Art of the Greeks, Eurynomos is described as a “demon of savage aspect”44 who overlooks the shades of Hades on the reedy shores of the River Acheron. Later in the same text, Eurynomos is said to devour the flesh of the dead in Hades. He is represented as having bluish-black skin reminiscent of a bluebottle fly. See also BERBIGUIER, DE PLANCY.
When Satan Was a Good Guy
Our word Satan comes from a Hebrew word commonly transliterated as shaitan, meaning “adversary.” In the books of the Old Testament, when the shaitan appears, he functions literally in the capacity of Devil’s advocate. It is his role to test the faith of the children of Israel, usually by visiting trials and tribulations upon them that, through faith, they must endure.
Interestingly, the shaitan is usually referred to as just that—the adversary as a function or a capacity, rather than a proper name. There are only a few places in the Old Testament where Satan is presented as a specific individual bearing the title Adversary as a proper name. The most compelling instance where this is true is in the Book of Job. The Book of Job is a curious book of the Bible, for it presents a number of concepts about God, the Devil, and the Heavenly Host that seem at odds with traditional notions of these things. In Job, God is depicted as meeting with other heavenly beings in a kind of celestial council—most Christian readers interpret the heavenly attendees of this council as angels, but there are some implications that these beings are lesser gods that the Lord God holds sway over—a possible holdover from the Israelites’ pre-monotheistic days.
Things get even stranger than God’s little power lunch with his heavenly council, because there comes a point where the Devil walks in. Satan, the Adversary, walks right into the middle of this heavenly council—and he acts as if he belongs there. What’s more, everyone else present at the council acts as if the Adversary regularly walks into the middle of heavenly meetings as well. The Book of Job, it seems, has a view of Satan in keeping with the passage in Isaiah 45:7 that says: “I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things.” In short, in the Book of Job, at least, Satan is a good guy—inasmuch as he works for the Lord God just like any of the other angels.
The old Hebrew concepts of the shaitan are in keeping with this view of Satan (which changed so radically from the Old to the New Testament, where Satan is depicted as the direct adversary of Christ; in Islam, Shaitan is synonymous with the Devil as well). The Adversary was originally meant to tempt by way of testing a person’s faith. The calamity he visited upon Job was ultimately intended to lead that long-suffering biblical patriarch into a greater glory of the Lord. It’s a very different view of Satan, and one that current beliefs about this supernatural being tend to completely reject.
Exteron: In his 1898 translation of the Sacred Magic of Abramelin the Mage, occultist S. L. MacGregor Mathers gives this demon’s name as meaning “foreign” or “distant.” Exteron is a demonic servitor in the hierarchy beneath Astaroth and Asmodeus. See also ASTAROTH, ASMODEUS, MATHERS.
Ezequiel: One of several fallen angels named in the Book of Enoch, Ezequiel was one of the Watcher Angels entrusted with secret knowledge of the heavens. In addition to lusting after human women, he sinned by teaching this forbidden knowledge to humanity. Ezequiel shared the knowledge of the clouds, including how to divine omens and portents through patterns seen in the sky. See also WATCHER ANGELS.
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44. Henry Beauchamp Walters, The Art of the Greeks, p. 149.
Fabar: A demon of divination, Fabar is named in the Munich Handbook, where he is called upon to help transform a human fingernail (still attached) into a scrying mirror. He can help the viewer perceive all manner of secret and hidden things. See also MUNICH HANDBOOK.
Fabariel: A demon of the day who serves the infernal prince Usiel in the court of the west. Fabariel commands thirty ministering spirits and he holds the rank of duke. In the Ars Theurgia, Fabariel is named as one of the most skilled demons for revealing hidden treasure. He is also said to have the power to hide precious objects through the use of charms and enchantments. See also ARS THEURGIA, USIEL.
Fabath: A demon summoned to obtain information to help bring a thief to justice. His name appears in the fortieth spell of the Munich Handbook. He is connected with the arts of scrying and divination. See also MUNICH HANDBOOK.
Fabiel: A servant of the infernal prince Dorochiel. Fabiel appears in the Ars Theurgia, where he is said to hold the rank of chief duke and serve in the hierarchy of the west. He is tied to the hours of the day, preferring to be conjured before noon. Forty ministering spirits attend him. See also ARS THEURGIA, DOROCHIEL.
Faccas: This demon makes an appearance in the fifteenth-century magickal text known as the Liber de Angelis. He is one of two demons said to serve the infernal king Zombar. Faccas is a demon of hatred and discord. He is mentioned as part of a spell that involves a lead image that, once enchanted, should be buried in a place where many people pass by. The influence of the demon will cause people to fall upon one another in bitter arguments and fights. See also LIBER DE ANGELIS, ZOMBAR.
Fagani: In the 1898 Mathers translation of the Sacred Magic of Abramelin the Mage, the name of this demon is given to mean “devourers.” Fagani is said to serve the infernal ruler Astaroth, and to do so exclusively. See also ASTAROTH, MATHERS.
Falcas: Another name for the demon Lewteffar, described in the Book of Oberon. See also BOOK OF OBERON, LEWTEFFAR.
Faseua: An infernal spirit of the night, Faseua holds the title of duke in the hierarchy of the demon-king Asyriel. His name and seal appear in the Henson translation of the Ars Theurgia. According to this text, he has ten servants beneath him. He is affiliated with the direction of the south. See also ARS THEURGIA, ASYRIEL.
Faturab: This curious name appears in all surviving versions of the Sacred Magic of Abramelin the Mage. Faturab is said to serve the demon Magoth. In his presentation of the Abramelin material, occultist S. L. MacGregor Mathers also ranks Kore as a demon in command of Faturab. See also KORE, MAGOTH, MATHERS.
Febat: According to the Munich Handbook, Febat should be called upon by those seeking the power of divination. He may be related to Fabath, a demon called upon in a similar spell that appears in the same manuscript. See also FABATH, MUNICH HANDBOOK.
Fegot: A demon named in the True Keys of Solomon. He is one of several servants of chief Sirachi, an agent of Lucifer. Fegot is a demon of illusion, and he can make nightmarish monsters and chimeras appear to be real. See also LUCIFER, SIRACHI, TRUE KEYS.
Felsmes: This demon is summoned to charm a human fingernail so that it will show images. The spell to achieve this method of divination appears in the fifteenth-century magickal text known as the Munich Handbook. The fingernail should still be attached to a living person who then must use the nail’s surface as a scrying mirror to perform acts of divination. See also MUNICH HANDBOOK.
Femell: A demon invoked whenever the four kings of the cardinal directions are called upon in ceremony. He functions as a messenger and appears with Alphasis, Emlon, and Rodabell. Femell appears in the Book of Oberon, a grimoire from Elizabethan England. He must be constrained before Baall is called up. Two variants of his name are given in the Book of Oberon: Bellferit and Bellfarto. These names also appear in the Demon Princes, where they are spelled Belferit and Belfarto. This text identifies the demon as a messenger of Oriens, king of the east. See also ALPHASIS, BOOK OF OBERON, EMLON, DEMON PRINCES, RODABELL.
Femor: Reputed to be a stubborn and cantankerous demon, Femor appears in the second book of the Lesser Key of Solomon, known as the Ars Theurgia. He is one of twelve dukes said to serve the infernal Emperor of the South, Caspiel. As a demon of rank, Femor commands two thousand two hundred and sixty lesser spirits. See also ARS THEURGIA, CASPIEL.
Feremin: A demon named in the Munich Handbook. He is said to appear riding a horse. He is called up to help create a magickal bridle. This enchanted item is said to summon an infernal steed that will carry its owner swiftly to any location desired. Feremin is described as a spirit that waits upon sinners. See also MUNICH HANDBOOK.
Fersebus: A demon said to serve the arch-fiend Magoth. In the 1898 Mathers translation of the Sacred Magic of Abramelin the Mage, Fersebus is also said to serve Kore, who is implied to be a demon. Fersebus is likely an alternate spelling of this demon’s name, as all other surviving versions of the Abramelin material render this name Fernebus. See also KORE, MAGOTH, MATHERS.
Fersone: A demon with the rank of king named in the Book of Oberon. He appears as a man with the face of a lion. Forty heralds and minstrels play before him to announce his coming. He knows past, present, and future, reveals hidden treasure, and has seventy-two legions under him. The Book of Oberon says that this demon desires sacrifice of those who call him, and the cost is high: not satisfied with mere incense or even the blood of an animal, Fersone demands the offering of a brazen (i.e., shameless) maid. The text does not elaborate on what the demon will do to her if offered to him. See also BOOK OF OBERON.
Fessan: A knowledgeable demon, he is well learned in astronomy and arithmetic. He appears like a flame and speaks with a soft, rasping voice. In the Book of Oberon, which records his name, he is said to be one of twelve chief servants of the demon-king of the north, Egin. See also BOOK OF OBERON, EGIN.
Fewrayn: A demon who teaches languages, Few-
rayn is named in the Elizabethan grimoire known as the Book of Oberon. Said to appear meekly with the countenance of a woman, he holds the rank of governor or marquis (the text gives both). This demon can bestow the ability to speak and understand foreign languages. He can be called upon in love magic, where he specifically targets women. He is said to have only nine legions of lesser spirits serving under him. Despite his feminine appearance, male pronouns are used throughout this demon’s entry, suggesting that his gender is more complicated than a human binary. See also BOOK OF OBERON.
Finaxos: A servitor of the demons Astaroth and Asmodeus, Finaxos’s name appears in the Mathers translation of the Sacred Magic of Abramelin the Mage. In other versions of the Abramelin material, the name of this demon is rendered Tinakos. See also ASTAROTH, ASMODEUS, MATHERS.
