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LX. VAPULA, a strong duke, comes in the form of a lion with griffin's wings. He gives skill not only in manual professions but also in philosophy and the sciences contained in books--I suppose, as distinguished from the secret sciences.

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LXI. ZAGAN, a great king and president, appears at first in the form of a bull, with the wings of a griffin, but after in human shape. He makes men witty, turns water into wine, blood into oil and oil into water; 1 he can change any metal into coin of the realm and can make fools wise.

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LXII. VALAC, a great president, comes as a little boy with the wings of an angel and riding on a two-headed dragon. He gives true answers concerning hidden treasures, tells where serpents may be seen and will deliver them helpless to the exorcist.

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LXIII. ANDRAS, a great marquis, comes in the form of an angel, with the head of a black night-raven, riding upon a strong black wolf and having a sharp bright sword gleaming in his hands. He sows discord and will kill the unwary. 1

LXIV. FLAUROS, a great duke, appears at first like a terrible leopard, but at the command of the exorcist he puts on the shape of a man, with fiery eyes and terrible countenance. He gives true answers of things past, present and future, but unless commanded into the triangle he will deceive the exorcist. He converses gladly of divinity and the creation of the world, as also of the fall of spirits, his own included. If desired, he will destroy and burn the enemies of the operator, nor will he suffer him to be tempted, by spirits or otherwise.

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LXV. ANDREALPHUS, a mighty marquis, appears at first in the form of a peacock, with a great noise, but after puts on human shape. He teaches geometry perfectly and all that belongs to measurements, astronomy included. He can transform men into the likeness of a bird.

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LXVI. CIMERIES, a powerful marquis, appears like a valiant soldier on a black horse. He rules the spirits in the parts of Africa; he teaches grammar, logic and rhetoric, discovers buried treasures and things lost and hidden; he can make a man appear like a soldier of his own kind.

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LXVII. AMDUSCIAS, a great duke, comes first like an unicorn, but will stand up at request in human shape, causing all manner of musical instruments to be heard but not seen. He makes trees fall at the will of the operator and gives excellent familiars.

LXVIII. BELIAL, a mighty king, created next after Lucifer, appears in the form of a beautiful angel, seated in a chariot

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of fire and speaking with a pleasant voice. He fell first amongst the superior angels who went before Michael and other heavenly angels. He distributes preferences for senatorships,

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causes favours of friends and foes and gives excellent familiars. He must have offerings and sacrifices made to him. 1

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LXIX. DECARABIA, a marquis, comes in the form of a star in a pentacle, but puts on the image of man at command. He discovers the virtues of herbs and precious stones, makes birds seem to fly before the exorcist and remain with him as familiars, singing and eating like other birds.

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LXX. SEERE, a mighty prince under Amaymon, King of the East, appears in the form of a beautiful man on a strong, winged horse. He brings all things to pass suddenly, transports to any place in the twinkling of an eye and discovers all thefts. He is indifferently good or bad, and will do the will of the operator.

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LXXI. DANTALIAN, a mighty duke, appears in the form of a man with many faces of men and women; he has a book in his right hand. He teaches all arts and sciences, declares all secret counsels, for he knows all human thoughts and can change them at his will. He kindles love and shews the similitude of any person in a vision, wheresoever they may be.

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LXXII. ANDROMALIUS, a great duke and earl, appears in the form of a man holding a serpent in his hand. He returns stolen goods, reveals the thief, discovers all wickedness and underhand dealing, as also hidden treasures.

Such are the prime mysteries of Goëtia according to the tradition of the Lemegeton; such is the work which has been described in the interest of White Magic as distinct from the Key of Solomon, but highly important and valuable in its own department. 1 Viewed in the light of these two-and-seventy methods of accomplishing all abominations, it would seem that the three "analogical realms of occult philosophy" are the three kingdoms which we have known under other names from our childhood--as "the world, the flesh and the devil." It

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will be unnecessary after their enumeration to argue any longer upon the distinction between Black and White Magic as it appears in one of the oldest and best of the Rituals. There is no longer any need to inquire whether the operator is saved by his intention, for we are acquainted with the nature of the intentions which govern procedure in one of the most reputable memorials of White Magic which is now extant. The evocation of Lucifer and Astaroth, whatever the pretext, must be

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the first step towards Satanism; but here we have Satanism undiluted, plus all the mysteries of the impure Venus. To dismiss, therefore, the definition which no longer perplexes, let us establish that the distinction between White and Black Magic is the distinction between the Lemegeton and the Grimoire of Honorius,--in other words, between cipher and zero.


215:1 Otherwise, wine into water or into blood.

216:1 Another codex says frankly that be can kill the Master and all his Assistants.

218:1 He is partly of the Order of the Virtues and partly of that of the Angels. Unless he be constrained by Divine Power, he will not remain one hour in the truth. He was one of the vast cohort shut up by Solomon in a brazen vessel and released subsequently by the Babylonians.

219:1 That is the discriminating judgment of Mr. Mathers, who forbears, however, to specify. I do think that the Lemegeton is very curious and in this sense important, but not for the reasons which actuated Mr. Mathers presumably.

Next: Section 2: Concerning the Rite of Conjuration, from the Lemegeton