The Dictionary of Demons, page 47
Nogar: In the Mathers translation of the Sacred Magic of Abramelin the Mage, the name of this demon is related to a Hebrew word that means “flowing.” Nogar is a part of the demonic hierarchy governed by all four infernal princes of the cardinal directions: Oriens, Paimon, Ariton, and Amaimon. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Nogen: A demon loyal to Oriens, Amaimon, Ariton, and Paimon. He is named in the Mathers translation of the Sacred Magic of Abramelin the Mage. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Noguiel: The third infernal duke said to serve the demon-king Maseriel during the hours of the night. Noguiel is named in the Ars Theurgia. According to this text, he has thirty lesser spirits that obey his command. In addition to his connection with the night, Noguiel is also affiliated with the south. See also ARS THEURGIA, MASERIEL.
Nominon: This infernal name is a bit redundant as it essentially means “name.” Derived from a Latin root, this demon name appears in the Sacred Magic of Abramelin the Mage. Here, Nominon is said to serve the arch-demon Beelzebub. See also BEELZEBUB, MATHERS.
Noocar: This demon, with a name that did not age well, first appears in the Elizabethan manual of magic known as the Book of Oberon. He is a very obstreperous being and will refuse to tell the truth unless under duress. When he appears, he does so in the guise of an old man leaning on a staff. He has the tail of a viper but earthly feet. His hands are dirty and his voice is like that of a screech owl. He can reveal the locations of treasures that are kept under the powers of Saturn or Mercury. Of all the arts, he teaches necromancy best. He also has a great love for money, possibly as an offering. In rank, he is said to be a noble lord with command over twenty-seven legions. See also BOOK OF OBERON.
The nine orders of angels as defined by Pseudo-Dionysius. From a sixteenth-century edition of the Celestial Hierarchy.
Notiser: A servant of the demon Ariton named in the Mathers translation of the Sacred Magic of Abramelin the Mage. Mathers suggests that the name comes from a Greek word meaning “to put to flight.” The name is spelled variously Notison and Notifer in other versions of the Abramelin material. See also ARITON, MATHERS.
Nubar: This spirit, identified as a demon in the Munich Handbook, is conjured as part of a divination spell. The magician stands before a young boy, ideally a virgin, and invokes the demons so that they appear to the child. The demons then use the child as a mediator to reveal information to the magician. See also MUNICH HANDBOOK.
Nuditon: A demon whose name means “the naked one.” He appears in the Sacred Magic of Abramelin the Mage. He is a servant of Oriens, Paimon, Ariton, and Amaimon, the four infernal rulers of the cardinal directions. See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Nuthon: In Mathers’s translation of the Sacred Magic of Abramelin the Mage, Nuthon is named as one of many demons who serve beneath Oriens, Paimon, Ariton, and Amaimon, the demonic princes of the four directions. In his attempt at tracing the etymology of the demon’s name, Mathers suggests that Nuthon comes from a Greek word meaning “piercing.” See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Nybbas: Chief Mimic and one of the Masters of Revels, Nybbas appears in the Waite translation of the Grand Grimoire published in his 1910 work, The Book of Black Magic and Pacts. Waite credits sixteenth-century scholar Johannes Wierus with cooking up the curious hierarchy from which Nybbas is drawn, but the real culprit is the self-styled French demonologist Charles Berbiguier. Collin de Plancy sourced Berbiguier’s work Les Farfadets for his extensive Dictionnaire Infernal, so Nybbas shows up here as well. De Plancy elaborates upon Nybbas’s functions, describing him as a master of visions and dreams. He may be related to the ancient Samarian deity Nibhaz referenced in 2 Kings 17:31. See also BERBIGUIER, GRAND GRIMOIRE, WAITE, WIERUS.
Nymgarraman: Should an individual seek to cause great pain and suffering in another person, this demon will prove more than worthy of the task. One of the servants of the infernal king Bilet, Nymgarraman is named in the fifteenth-century Liber de Angelis. He is a demon of disease, and he has the power to inflict fever in a target, as well as a weakness and trembling in the limbs. He is called upon to curse an enemy, inflicting these symptoms as an act of vengeance. See also BILETH, LIBER DE ANGELIS.
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Oaspeniel: One of twelve dukes governed by the wandering prince Emoniel. Both Oaspeniel’s name and his demonic seal appear in the seventeenth-century magickal text known as the Ars Theurgia. He is said to have one thousand three hundred and twenty attending spirits beneath him. Unlike many spirits listed in this work, Oaspeniel has no great preference for any hour of the day or night but will manifest at any time. He does, however, have a predilection for wooded areas. See also ARS THEURGIA, EMONIEL.
Obagiro: A demon in service to the arch-fiend Magoth. Obagiro’s name appears in connection with the Holy Guardian Angel working described in the Sacred Magic of Abramelin the Mage. In his 1898 translation of this work, occultist Samuel Mathers renders the name of this demon as Abagiron. See also MAGOTH, MATHERS.
Obedama: This demon appears in the Sacred Magic of Abramelin the Mage. Obedama is supposed to serve beneath all four of the demonic princes of the cardinal directions: Oriens, Paimon, Ariton, and Amaimon. In his reading of the name, Mathers suggests that Obedama may mean “hand maiden.” See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
Oberion: Also spelled Oberyon. He is a principal spirit in the eponymous Book of Oberon. Although he is described as the King of the Faeries, the text also defines him as a being who once was an angel of light—making it pretty clear that, at least when the Book of Oberon was penned, no conflict was seen with a demon being both a faerie and a fallen angel. Oberion is said to appear as a great and mighty king with a crown on his head or as a three-year-old boy. Governed by both the sun and the moon, he is knowledgeable in the nature of herbs, stones, trees, and all metals and can reveal the location of hidden treasure. He can also fetch treasure out of the sea, carrying up to 1,000,000 £. (The text is unclear about whether that is intended to be an amount of currency or an actual weight.) In addition to fetching treasure, he teaches medicine and has the power to confer invisibility. His name is likely more familiar to readers under the spelling Oberon, used by Shakespeare in his Midsummer Night’s Dream. The Book of Oberon applies the same methods of summoning, compelling, and banishing faeries as it does for demons, and there is a real possibility that the people of the time saw little difference between these types of beings. Certainly, when Christianity came to the British Isles, the local faith—which included a rich belief in piskies, brownies, pookas, bogles, and other faerie folk—was forcibly suppressed. Efforts were made to demonize the faeries, as the Christian clergy of the time perceived as demonic all spirits that were not explicitly classed as angels. The faerie-faith of the Celtic peoples proved too strong, however, so legends evolved to ameliorate the faeries’ position as neither wholly Christian nor wholly demonic in nature. Chief among these was the belief in the tithe to Hell, supposedly paid by the faeries every seven years so they could continue as free agents. Oberion does not appear exclusively in the Book of Oberon. The manuscript known as e Musaeo 173 of the Bodleian Library also contains a spell for summoning this intriguingly liminal being. See also BOOK OF OBERON.
Obizuth: An exceptionally unsettling demon, Obizuth is said to appear as a woman without any limbs. According to the Testament of Solomon, Obizuth creeps around at night, visiting women in childbirth. She is said to strangle newborns. In addition to killing infants outright, she is also allegedly responsible for a variety of birth defects. She can blind babies and deafen them. She can also make them mute. She addles their senses and twists their bodies so that their limbs grow withered and unusable. In her abject hatred of newborns, Obizuth bears qualities in common with Jewish notions of the night-demon Lilith, although there is no indication in the Testament of Solomon that these two demons are one and the same. Beyond her limbless state, Obizuth is said to be very beautiful, with bright green eyes and long, flowing hair. Her hair appears to be tossed constantly as in a wind. According to the text, she is frustrated by the angel Afarôt, a form of the angel Raphael. Once Solomon gained control over her, he had her hung up by her hair over the entrance to the temple as a warning to all demonkind. See also LILITH, SOLOMON.
Obus: This demon makes a faithful familiar, and he will not suffer his master to be harmed by any other spirit. His name and description are recorded in the Book of Incantations, a cunning-man’s grimoire from Wales. In that text, he is assigned the rank of prince. He governs twenty legions. His office is to discover things past, present, and future. He advances dignities and the favor of friends and foes. He wears the guise of a horse, and his name may actually be spelled Oleus. The Book of Incantations is a handwritten grimoire, and the penmanship makes this name difficult to decipher. See also BOOK OF INCANTATIONS.
Ocarbydatonn: A king in the court of the infernal ruler Amaimon. According to the Elizabethan grimoire known as the Book of Oberon, Ocarbydatonn appears with the demons Emlon and Madyconn to herald Amaimon when he is summoned. See also AMAIMON, BOOK OF OBERON, EMLON, MADYCONN.
Ocel: A wicked demon invoked as part of a retribution spell. According to the Munich Handbook, he attacks people’s minds. He has the power to confuse them and addle their senses. See also MUNICH HANDBOOK.
Oclachanos: According to the Liber de Angelis, Oclachanos is a demon of disease. He answers directly to Bilet, a king of the infernal realms, and he can be conjured to inflict disease upon an enemy. Oclachanos can inspire a vicious set of symptoms, including fever, trembling, and weakness in the limbs. See also BILETH, LIBER DE ANGELIS.
Odax: A servitor of the demon Magoth, named in the Mathers translation of the Sacred Magic of Abramelin the Mage. In all other versions of this work, the name is rendered Odac. See also MAGOTH, MATHERS.
Odiel: A demon named in the Ars Theurgia, Odiel appears in the hierarchy of the infernal prince Aseliel. Odiel holds the rank of chief president and has thirty principal spirits and another twenty ministering servants at his command. Odiel is tied to the court of the east and the hours of the night. See also ARS THEURGIA, ASELIEL.
Oemiel: A demon who serves beneath infernal king Armadiel in the hierarchy of the north. Oemiel’s name and seal, as well as the best method for summoning and compelling him, appear in the Ars Theurgia. If the day is divided into fifteen parts, Oemiel’s time is the final of these portions. He will not appear at any other point during the day. See ARMADIEL, ARS THEURGIA.
Ofsiel: One of a number of spirits who serve in the extensive hierarchy of the demon-prince Dorochiel. Ofsiel’s name and seal appear in the Ars Theurgia, where he is said to hold the title of chief duke. He commands a total of forty lesser spirits. Tied to the hours of the night, Ofsiel will only appear during a specific hour between nightfall and midnight. He serves in the region of the west. See also ARS THEURGIA, DOROCHIEL.
Ogilen: In the Mathers translation of the Sacred Magic of Abramelin the Mage, Ogilen is one of a number of demons who serve beneath Oriens, Paimon, Ariton, and Amaimon, the four infernal princes of the cardinal directions. Mathers suggests that this demon’s name is derived from a Hebrew word originally meaning “wheel.” See also AMAIMON, ARITON, MATHERS, ORIENS, PAIMON.
OGya: Named in the Book of Oberon, OGya (spelled exactly like that) is a demonic prince who appears as a horned viper with great teeth. He carries a sword in his hand, a fact that implies that only his head is perfectly snakelike. Although no specific powers are ascribed to him in the text, he is said to give true answers when questioned. A total of thirty-five legions of ministering spirits are at his command. Compare his description to that of the Goetic demon Botis. See also BOOK OF OBERON, BOTIS.
Okiri: A demon governed by the arch-fiend Astaroth, Okiri appears in the Mathers translation of the Sacred Magic of Abramelin the Mage. Mathers suggests that the demon’s name may mean “to cause to sink” or “to fail.” The name appears as Okirgi in another version of the Abramelin material kept at the Wolfenbüttel library in Germany. The 1720 version kept in the Dresden library gives the name as Akrey. The demon names in the Abramelin material tend to vary widely between different manuscripts. See also ASTAROTH, MATHERS.
Oliroomin: An infernal horseman whose name appears in the fifteenth-century Munich Handbook. Oliroomin is called upon to enchant a bridle. Once properly imbued with hellish power, this object is said to summon a demon in the form of a great, swift horse. This infernal mount will carry its owner to any location desired. See also MUNICH HANDBOOK.
Olisermon: A demon name that may mean “of short speech.” Olisermon serves under the joint leadership of the demons Magoth and Kore. He appears in the Sacred Magic of Abramelin the Mage. His name is also spelled Olosirmon. See also KORE, MAGOTH, MATHERS.
Omages: According to occultist S. L. MacGregor Mathers, this demon’s name is derived from the Greek term magos, meaning “mage.” In the Sacred Magic of Abramelin the Mage, Omages is said to serve the arch-demons Astaroth and Asmodeus and is invoked as a part of the Holy Guardian Angel working focused on by the Abramelin material. In different manuscript versions of this work, the name of this demon is given as Omagos, lending credence to the Greek origin of this name. See also ASTAROTH, ASMODEUS, MATHERS.
Oman: A demon under the leadership of the arch-fiends Astaroth and Asmodeus, Oman is named in connection with the Holy Guardian Angel rite in the Mathers translation of the Sacred Magic of Abramelin the Mage. Mathers suggests that his name comes from a Chaldean word meaning “to cover” or “to obscure.” See also ASTAROTH, ASMODEUS, MATHERS.
Ombalat: In the Mathers translation of the Sacred Magic of Abramelin the Mage, Ombalat is named in the hierarchy of demons who serve Astaroth. A variant spelling on this demon’s name is Ombalafa. See also ASTAROTH, MATHERS.
Omet: One of several demons associated with the infernal lord Asmodeus in the Sacred Magic of Abramelin the Mage. This demon appears only in the Mathers translation of this work and is absent from all other versions of the Abramelin material. See also ASMODEUS, MATHERS.
Woodcut of a demon holding court. From the Compendium Maleficarum by Francesco Maria Guazzo, courtesy of Dover Publications.
Omich: A demon governed by Carnesiel, the infernal Emperor of the East. According to the Ars Theurgia, Omich holds the rank of duke. See also ARS THEURGIA, CARNESIEL.
Omiel: A demon named in the Ars Theurgia, Omiel appears in the hierarchy of the infernal prince Dorochiel. According to the text, Omiel is tied to the hours of the day and will only appear before noon. He holds the rank of chief duke and commands forty lesser spirits. Through Dorochiel, he is affiliated with the west. Omiel appears elsewhere in the Ars Theurgia as a chief duke in service to the demon Asyriel. Here, he is tied to the hours of the night and the court of the south. He still rules over only forty lesser spirits of his own. See also ARS THEURGIA, ASYRIEL, DOROCHIEL.
Omyel: A servant of the demon Camuel, an infernal prince connected with the court of the east. According to the Ars Theurgia, Omyel has ten servants who attend him. He holds the rank of duke and belongs to the hours of the day. Despite his affiliation with the daylight hours, Omyel manifests only at night. See also ARS THEURGIA, CAMUEL.
Onaris: A demon connected with the arts of divination and scrying, Onaris appears in the Munich Handbook, where he is called upon to aid in visions. See also MUNICH HANDBOOK.
Onor: A demonic squire with powers of illusion. He is called upon in the Munich Handbook to conjure an illusory castle into being. The demon Onor will only perform this impressive task in a remote and secret location after a proper offering of milk and honey has been provided to him. He works on the tenth night of the moon. See also MUNICH HANDBOOK.
Onoskelis: A demon who is said to appear in the shape of a beautiful woman, fair of skin and very desirable. As such, Onoskelis is one of the few demons whose gender is clearly fixed as female. In the Testament of Solomon, Onoskelis is said to reside in a golden cave. She changes her abode often and can be found in caves, precipices, and ravines. She seduces men in order to kill them, and she claims to be worshipped as a goddess. Tied to the moon, she is subject to the angel Joel, whose name can be called upon to cause her to flee. Solomon puts Onoskelis to work weaving hemp for ropes. Many of her attributes seem to link this demon to Lilith, and she may be one of the many different aspects of this fearsome night-demon. See also LILITH, SOLOMON.
Oor: A demon reputed to possess the power to trick and deceive the senses. He is called upon in the Munich Handbook to create an elaborate illusion of a castle filled with servants, knights, and squires. According to the text, he can be cajoled with an offering of milk and honey. He is to be called up in a remote location on the tenth night of the moon. See also MUNICH HANDBOOK.
Opilm: One of several demonic servitors of the arch-fiends Astaroth and Asmodeus, Opilm is named in the Mathers translation of the Sacred Magic of Abramelin the Mage. Mathers suggests that his name may mean “eminence.” In other versions of the Abramelin work, the name of this demon is given as Opilon. See also ASTAROTH, ASMODEUS, MATHERS.
Opun: A demon whose name appears only in the Mathers translation of the Sacred Magic of Abramelin the Mage. Opun supposedly serves beneath the demonic kings Asmodeus and Magoth. The name of this demon appears in none of the other surviving versions of the Abramelin material. See also ASMODEUS, MAGOTH, MATHERS.
Orariel: In the Ars Theurgia, Orariel is listed as an infernal duke governed by the demon-king Armadiel. Orariel is attended by eighty-four lesser spirits. He is tied to the hierarchy of the north, and he is bound also by time. If the day is divided into fifteen equal portions, Orariel is tied to the fifth portion of time. He will not manifest except during this specific time. See also ARMADIEL, ARS THEURGIA.
