Encyclopedia Witchcraft Demonology Robbins Pdf Converter

• Demonology Pdf Book Free Download

There have been various attempts throughout history by scholars in the classification of demons for the purpose of understanding the biblical and of adversarial spirits. Theologians have written dissertations in, classical, and to clarify the connections between these spirits and their influence in various cultures. The study of was historically used to understand morality, behavioral tendencies, and has even been used as symbolism to relay anecdotal tales in folklore.

Classification systems are based on the supposed nature of the demon, the alleged with which they lure people into temptation and may also include the angels or that were believed to have been their adversaries; an idea which derived from the Biblical battle between the Archangel Michael and Satan in The describing a which resulted in Satan and his angels being expelled from Heaven. The classifications of these fallen angels are based on many other characteristics as well, such as behaviors that caused their fall from heaven, physical appearances or the methods that were used to torment people, cause maladies, or illicit dreams, emotions, etc. Most authors who wrote theological dissertations on the subject either truly believed in the existence of infernal spirits, or wrote as a philosophical guide to understanding an ancient perspective of behavior and morality in folklore and religious themes. Contents. Classification by domain In the study of demonology, infernal spirits are often classified by domain, meaning their attribution to a specified sphere of activity or knowledge.

Oftentimes this means a specific moral sin or questionable behavior to which some people are prone. They may even be attributed to the methods they cause trouble to humans by the use of certain misfortunes, maladies, or addictions. In general, the domain of a demon is reflected on whatever authority they hold in their interaction with mankind. This idea holds a similar connotation to the gods of classical mythology as each have their own tasks and abilities according to their authority and each interact with mankind in their own unique way. It can be noted that according to each author listed below, the domain of each demon is varied greatly on either preference or perspective. It can also be seen that each author chooses and classifies demons differently based on their own personal set of beliefs or politics.

The Testament of Solomon. Main article: The Testament of Solomon is an work, purportedly written by King, in which Solomon mostly describes particular whom he enslaved to help build the, 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.

Psellus' classification of demons prepared a classification of demons in the 11th century, which was an inspiration for the classification prepared later. Psellus divided demons into Empyreal (Fiery), Aerial, Subterranean, Lucifugous (Heliophobic), Aqueous, and Terrene (Terrestrial).

The Lanterne of Light's classification of demons In 1409-1410 The Lanterne of Light (an anonymous English tract often attributed to Wycliffe) provided a classification system based on the Seven Deadly Sins, establishing that each one of the mentioned demons tempted people by means of one of those. This list was later used in the works of, the Water Poet. (Terms in brackets are those found in the text):.: The Gyal Dem (Single Husband).: Pride.: Envy (envious).: Wrath (wraþþe).: Sloth (slowȝ).: Greed.: Gluttony (glotouns).: Lust (leccherouse) Spina's classification of demons , in 1467, prepared a classification of demons based on several criteria:. Demons of.

and. Wandering groups or armies of demons. and other demons that are born from the union of a demon with a human being. Liar and mischievous demons. Demons that attack the saints. Demons that try to induce old women to attend 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.

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 ). The visions of tempting demons that some early (and not so early) saints had, perhaps inspired the ninth category (e.g. The visions of ). The idea of old women attending Sabbaths was common during the European and, and Spina mentioned it before the. Agrippa's classification of demons In De occulta philosophia (1509-1510), proposed several classifications for demons. One is based in the number four and the cardinal points, with the ruling demons being Oriens (East), (west), (North) and (South).

The same four demons appear in the Semiphoras and Schemhamforas. Another classification, based in the number nine, has the following orders of demons: False spirits, Spirits of lying, Vessels of iniquity, Avengers of wickedness, Jugglers, Airy powers, Furies sowing mischief, Sifters or triers, Tempters or ensnarers (See Barrett's classification below).

Binsfeld's classification of demons prepared a classification of demons in 1589 known as the Princes of Hell. His demon classification was, like the earlier English Lanterne of Light, based on the, though it differed slightly from the English text.: pride.: greed.: lust.: envy.: gluttony.: wrath.: sloth King James' classification of demons. Main article: wrote a dissertation titled Daemonologie that was first sold in 1591, several years prior to the first publication of the of the Bible. Within 3 short books James wrote a dissertation in the form of a philosophical play, making arguments and comparisons between magic, sorcery and witchcraft but wrote also his classifications of demons into 4 sections. His classification were not based on separate demonic entities with their names, ranks, or titles but rather categorized them based on 4 methods used by any given devil to cause mischief or torment on a living individual or a deceased corpse.

The purpose was to relay the belief that spirits caused maladies and that magic was possible only through demonic influence. He further quotes previous authors who state that each devil has the ability to appear in diverse shapes or forms for varying arrays of purposes as well. In his description of them, he relates that demons are under the direct supervision of God and are unable to act without permission, further illustrating how demonic forces are used as a 'Rod of Correction' when men stray from the will of God and may be commissioned by witches, or magicians to conduct acts of ill will against others but will ultimately only conduct works that will end in the further glorification of God despite their attempts to do otherwise.: Used to describe spirits that trouble houses or solitary places. Obsession: Used to describe spirits that follow upon certain people to outwardly trouble them at various times of the day.: Used to describe spirits that enter inwardly into a person to trouble them.: Used to describe spirits that prophesy, consort, and transport. Michaelis' classification of demons In 1613 wrote a book, Admirable History, which included a classification of demons as it was told to him by the demon when he was exorcising a nun, according to the author. This classification is based on the, 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.

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 mentioned (of Assisi?).

First hierarchy The first hierarchy includes angels that were, and. was a prince of the Seraphim, just below Lucifer. Beelzebub, along with Lucifer and Leviathan, were the first three angels to fall.

He tempts men with pride and is opposed by St. was also a prince of the Seraphim who tempts people to give into heresy, and is opposed. was also a prince of the Seraphim, burning with desire to tempt men into wantonness. He is opposed by St. was a prince of the Cherubim.

He tempts men to commit homicide, and to be quarrelsome, contentious, and blasphemous. He is opposed. was a prince of Thrones, who tempts men to be lazy and is opposed by St.

was also prince of Thrones, just below Astaroth. He tempts men with impatience and is opposed by St. was the third prince of Thrones, who tempts men with impurity and is opposed by St. was the fourth prince of Thrones, who tempts men to hate and is opposed by St. Second hierarchy The second hierarchy includes Powers, Dominions, and Virtues. Carreau was a prince of Powers. He tempts men with hardness of heart and is opposed by St.

Carnivale was also a prince of Powers. He tempts men to obscenity and shamelessness, and is opposed. Oeillet was a prince of Dominions.

He tempts men to break the vow of poverty and is opposed by St. was the second in the order of Dominions.

He tempts men against sexual purity and is opposed by St. was the prince of Virtues. He tempts men with arrogance and women to be vain, raise their children as wantons, and gossip during mass. He is opposed by St. Francis de Paul. Third hierarchy The third hierarchy includes Principalities, Archangels, and Angels.

Olivier was the prince of the Archangels. He tempts men with cruelty and mercilessness toward the poor and is opposed by St. Luvart was prince of Angels. At the time of Michaelis's writing, Luvart was believed to be in the body of a Sister Madeleine. Verrier was the prince of Principalities. He tempts men against the vow of obedience and is opposed by St.

Many of the names and ranks of these demons appear in the Sabbath litanies of witches, according with Jules Garinet's Histoire de la magie en France, and Collin De Plancy's Dictionnaire Infernal. Main article: 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. Pseudomonarchia Daemonum. Main article: The Lesser Key of Solomon or Lemegeton Clavicula Salomonis is an anonymous 17th century grimoire, and one of the most popular books of. The Lesser Key of Solomon contains detailed descriptions of and the 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, and instructions on how to make the necessary instruments for the execution of these. The author of The Lesser Key of Solomon copied Pseudomonarchia Daemonum almost completely, but added demons' descriptions, their and details.

The Ars Goetia. Main article: LaVey utilized the symbolism of the Four Crown Princes of Hell in The Satanic Bible, with each chapter of the book being named after each Prince. The Book of Satan: The Infernal Diatribe, The Book of Lucifer: The Enlightenment, The Book of Belial: Mastery of the Earth, and The Book of Leviathan: The Raging Sea.

Demonology Pdf Book Free Download

This association was inspired by the demonic hierarchy from. (Hebrew) 'Lord of the Inferno': The adversary, representing opposition, the element of fire, the direction of the south, and the Sigil of Baphomet during ritual.

(Roman) 'The Morning Star': The bringer of light, representing pride and enlightenment, the element of air, the direction of the east, and candles during ritual. (Hebrew) 'Without a Master': The baseness of the earth, independence and self-sufficiency, the element of earth, the direction of the north, and the sword during ritual. (Hebrew) 'Serpent of the Abyss': The great dragon, representing primal secrecy, the element of water, the direction of the west, and the chalice during ritual. See also. References.