There have been various demonologies (classifications of demons) in Christian demonology and classical occultism and Renaissance magic. Classification systems are based on the nature of the demon, the sin with which they tempt people, the month in which their power was strongest, the saints that were their adversaries, or other characteristics.
Contents
|
It can be noted that according to each author listed below, the domain of each demon is very different (with the exception of Francesco Maria Guazzo, who seem to have copied Michael Psellus with little difference). It can also be seen that each author chooses and classifies demons differently.
The Testament of Solomon is an Old Testament pseudepigraphical work, purportedly written by King Solomon, in which Solomon mostly describes particular demons whom he enslaved to help build the temple, the questions he put to them about their deeds and how they could be thwarted, and their answers, which provide a kind of self-help manual against demonic activity.The date is very dubious, though is considered the oldest work surviving particularly concerned with individual demons.[1][2]
This is a classification of demons prepared by Michael Psellus in the 11th century and was an inspiration for the one Francesco Maria Guazzo prepared later. They are divided into Empyreal, Aerial, Subterranean, Lucifugi, Aqueous, Terrene[3]
Alfonso de Spina, in 1467, prepared a classification of demons based on several criteria:
This classification is somewhat capricious and it is difficult to find a criterion for it. It seems that Spina was inspired by several legends and stories. The drudes belong to German folklore. Familiars, goblins, and other mischievous demons belong to the folklore of most European countries.
The belief in incubi and succubae (and their ability to procreate) seem to have inspired the seventh category, but it could also have been inspired in the Talmudic legend of demons having sexual intercourse with mortal women (see also Mastema).
The visions of tempting demons that some early (and not too early) saints had, perhaps inspired the ninth category (e.g. the visions of Anthony the Great).
The idea of old women attending Sabbaths was common during the European Middle Age and Renaissance, and Spina mentioned it before the Malleus Maleficarum.
Peter Binsfeld prepared a classification of demons in 1589. His demon classification was based on the seven deadly sins, establishing that each one of the mentioned demons tempted people by means of one of those sins.
Francesco Maria Guazzo prepared this classification of demons based on a previous work by Michael Psellus. It was published in his book Compendium Maleficarum in 1608.
In 1613 Sebastien Michaelis wrote a book, Admirable History, which included a classification of demons as it was told to him by the demon Berith when he was exorcising a nun, according to the author. This classification is based on the Pseudo-Dionysian hierarchies, according to the sins the devil tempts one to commit, and includes the demons' adversaries (who suffered that temptation without falling).
Note that many demons' names are exclusively French or unknown in other catalogs. St. John the Baptist and St. John the Evangelist are the two St. Johns to whom Michaelis refers. The other saints are cited only by their name without making clear, i.e., which Francis is (of Assisi?).
The first hierarchy includes angels that were or are Seraphim, Cherubim and Thrones.
The second hierarchy includes Powers, Dominions, and Virtues.
The third hierarchy includes Principalities, Archangels, and Angels.
Francis Barrett, in his book The magus (1801), offered this classification of demons, making them princes of some evil attitude, person or thing:
During the 16th century, it was believed that each demon had more strength to accomplish his mission during a special month of the year. In this way, he and his assistants' powers would work better during that month.
The classification of demons by month seems to have astrological implications more than religious ones.
There were also classifications by office, like those written in several grimoires.
Like many works of mystical nature, Le Dragon Rouge (or the Red Dragon) claims to come from Solomon and his priests and is said to be published in 1517 by Alibeck the Egyptian. However, it was most likely written in France in the 18th century.
The grimoire details the different hosts of hell and their powers, describing how to enter a pact with them to attain the magicians' goals. The demons of hell are classified by three different tiers from Generals to Officers.[8]
Pseudomonarchia Daemonum, by Johann Weyer, is a grimoire that contains a list of demons and the appropriate hours and rituals to conjure them in the name of God, Jesus and the Holy Ghost (simpler than those cited by The Lesser Key of Solomon below).
This book was written around 1583, and lists sixty-eight demons. The demons Vassago, Seir, Dantalion and Andromalius are not listed in this book. Pseudomonarchia Daemonum does not attribute seals to the demons.[9]
The Lesser Key of Solomon or Lemegeton Clavicula Salomonis is an anonymous 17th century grimoire, and one of the most popular books of demonology. The Lesser Key of Solomon contains detailed descriptions of spirits and the conjurations needed to invoke and oblige them to do the will of the conjurer (referred to as the "exorcist"). It details the protective signs and rituals to be performed, the actions necessary to prevent the spirits from gaining control, the preparations prior to the invocations, and instructions on how to make the necessary instruments for the execution of these rituals.
The author of The Lesser Key of Solomon copied Pseudomonarchia Daemonum almost completely, but added demons' descriptions, their seals and details.
See List of demons in the Ars Goetia
Ars Goetia is the title of the first section of The Lesser Key of Solomon, containing descriptions of the seventy-two demons that King Solomon is said to have evoked and confined in a bronze vessel sealed by magic symbols, and that he obliged to work for him.
The Ars Goetia assigns a rank and a title of nobility to each member of the infernal hierarchy, and gives the demons "signs they have to pay allegiance to", or seals.
The Dictionnaire Infernal (English: Infernal Dictionary) is a book on demonology, organised in hellish hierarchies. It was written by Jacques Auguste Simon Collin de Plancy and first published in 1818. There were several editions of the book, but perhaps the most famous is the edition of 1863, in which sixty-nine illustrations were added to the book. These illustrations are drawings which depict the descriptions of the appearance of a number of demons. Many of these images were later used in S. L. MacGregor Mathers's edition of The Lesser Key of Solomon though some of the images were removed.
The book was first published in 1818 and then divided into two volumes, with six reprints and many changes between 1818 and 1863. This book attempts to provide an account of all the knowledge concerning superstitions and demonology.