isis is a political party that trafficks guns for the bush family before the fexas opium wars
TONIGHT TRUMP GET;S THE MEGAKIKE AWARD FOR TASTEING JEW FARTS AND CHILD INFATOCIDE KIDNAPPINGS FROM COCAINE WHOREING
HOPE IT BELLYLOPS IN KILLEEN
THANK YOU VELVETTA
THIS NIGGER IS SO FAKE AND GAY AND WHITE ALL HE CAN DO IS HOMO
PLAN ALL THE WAY TO THE END
FROM THE BEGINING
Asmodeus (/ˌæzməˈdiːəs/; Greek: Ασμοδαίος, Asmodaios) or Ashmedai (/ˈæʃmɪˌdaɪ/; Hebrew: אַשְמְדּאָי, ʾAšmədʾāy, Ashema Deva; see below for other variations) is a king of demons,[1] or in Judeo-Islamic lore the king of the earthly spirits (shedim/jinn),[2][3] mostly known from the deuterocanonical Book of Tobit, in which he is the primary antagonist.[4] In the Binsfeld's classification of demons, Asmodeus represents Lust. The demon is also mentioned in some Talmudic legends; for instance, in the story of the construction of the Temple of Solomon.
He was supposed by some Renaissance Christians to be the King of the Nine Hells. Asmodeus also is referred to as one of the seven princes of Hell. In Binsfeld's classification of demons, each one of these princes represents one of the seven deadly sins (Lust, Gluttony, Greed, Sloth, Wrath, Envy, and Pride).
It is said in Asmodeus; Or, The Devil on Two Sticks that people who fall to Asmodeus' ways will be sentenced to an eternity in the second level of hell.[5]
Etymology
The name Asmodai is believed to derive from Avestan language *aēšma-daēva, where aēšma means "wrath", and daēva signifies "demon" or "divine being". While the daēva Aēšma is thus Zoroastrianism's demon of wrath and is also well attested as such, the compound aēšma-daēva is not attested in scripture. It is nonetheless likely that such a form did exist, and that the Book of Tobit's "Asmodaios" (Ἀσμοδαῖος) and the Talmud's "Ashmedai" (אשמדאי) reflect it.[6] In the Zoroastrian and Middle Persian demonology, there did exist the conjuncted form khashm-dev, where the word dev was the same of daeva.[7]
The spellings Asmodai,[8][9] Asmodee (also Asmodée),[10][11] Osmodeus,[12][13] and Osmodai[14][15] have also been used. The name is alternatively spelled in the bastardized forms (based on the basic consonants אשמדאי, ʾŠMDʾY) Hashmedai (חַשְמְדּאָי, Hašmədʾāy; also Hashmodai, Hasmodai, Khashmodai, Khasmodai),[16][17][18][19] Hammadai (חַמַּדּאָי, Hammadʾāy; also Khammadai),[20][21] Shamdon (שַׁמְדּוֹן, Šamdōn),[22] and Shidonai (שִׁדֹנאָי, Šidonʾāy).[21] Some traditions have subsequently identified Shamdon as the father of Asmodeus.[22]
The Jewish Encyclopedia of 1906 rejects the otherwise accepted etymological relation between the Persian "Æshma-dæva" and Judaism's "Ashmodai" claiming that the particle "-dæva" could not have become "-dai" and that Æshma-dæva as such—a compound name—never appears in Persian sacred texts. Still, the encyclopedia proposes that the "Asmodeus" from the Apocrypha and the Testament of Solomon are not only related somewhat to Aeshma but have similar behaviour, appearance and roles,[23] to conclude in another article under the entry "Aeshma", in the paragraph "Influence of Persian Beliefs on Judaism"[24] that Persian Zoroastrian beliefs could have heavily influenced Judaism's theology on the long term, bearing in mind that in some texts there are crucial conceptual differences while in others there seems to be a great deal of similarity, proposing a pattern of influence over folk beliefs that would extend further to the mythology itself in general.
In the texts
In The Bible
The full name "Ashmedai" is not found, but in 2 Kings 17:30, a certain Ashima appears as the false god for whom the Syrian Hamathites made an idol. Not only does this name better resemble that of the Persian daeva Aeshma, but the name (אֲשִׁימָא) also greatly resembles the name Ashmedai (אַשְמְדּאָי) in Hebrew.
In the Book of Tobit
The Asmodeus of the Book of Tobit is hostile to Sarah, Raguel's daughter, (Tobit 6:13); and slays seven successive husbands on their wedding nights, impeding the sexual consummation of the marriages. He is described as 'the worst of demons'. When the young Tobias is about to marry her, Asmodeus proposes the same fate for him, but Tobias is enabled, through the counsels of his attendant angel Raphael, to render him innocuous. By placing a fish's heart and liver on red-hot cinders, Tobias produces a smoky vapour that causes the demon to flee to Egypt, where Raphael binds him (Tobit 8:2-3). According to some translations Asmodeus is strangled.
Perhaps Asmodeus punishes the suitors for their carnal desire, since Tobias prays to be free from such desire and is kept safe. Asmodeus is also described as an evil spirit in general: 'Ασμοδαίος τὸ πονηρὸν δαιμόνιον or τõ δαιμόνιον πονηρόν, and πνεῦμα ἀκάθαρτον (Tobit 3:8; Tobit 3:17; Tobit 6:13; Tobit 8:3).
In the Talmud
The figure of Ashmedai in the Talmud is less malign in character than the Asmodeus of Tobit. In the former, he appears repeatedly in the light of a good-natured and humorous fellow. But besides that, there is one feature in which he parallels Asmodeus, inasmuch as his desires turn upon Solomon's wives and Bath-sheba.
Another Talmudic legend has King Solomon tricking Asmodai into collaborating in the construction of the Temple of Jerusalem[3] (see: The Story of King Solomon and Ashmedai).
Another legend depicts Asmodai throwing king Solomon over 400 leagues away from the capital by putting one wing on the ground and the other stretched skyward. He then changed places for some years with King Solomon. When King Solomon returned, Asmodai fled from his wrath.[25] Similar legends can be found in Islamic folklore. There Asmodeus is called Sakhr (Arabic: the Rock or the Stony One), because in Islamic lore, Solomon banished him into a rock, after he takes his kingdom back from him. There he counts as the king of the jinn.[26]
Another passage describes him as marrying Lilith, who became his queen.[27]
He has also been recorded as the off-spring of the union between Adam and the angel of prostitution, Naamah, conceived while Adam was married to Lilith.
In the Testament of Solomon
In the Testament of Solomon, a 1st–3rd century text, the king invokes Asmodeus to aid in the construction of the Temple. The demon appears and predicts Solomon's kingdom will one day be divided (Testament of Solomon, verse 21–25).[28] When Solomon interrogates Asmodeus further, the king learns that Asmodeus is thwarted by the angel Raphael, as well as by sheatfish found in the rivers of Assyria. He also admits to hating water and birds because both remind him of God.
In the Malleus Maleficarum
In the Malleus Maleficarum (1486), Asmodeus was considered the demon of lust.[29] Sebastien Michaelis said that his adversary is St. John. Some demonologists of the 16th century assigned a month to a demon and considered November to be the month in which Asmodai's power was strongest. Other demonologists asserted that his zodiacal sign was Aquarius but only between the dates of January 30 and February 8.
He has 72 legions of demons under his command. He is one of the Kings of Hell under Lucifer the emperor. He incites gambling, and is the overseer of all the gambling houses in the court of Hell. Some Catholic theologians compared him with Abaddon. Yet other authors considered Asmodeus a prince of revenge.
In the Dictionnaire Infernal
In the Dictionnaire Infernal by Collin de Plancy, Asmodeus is depicted with the breast of a man, a cock leg, serpent tail, three heads (one of a man spitting fire, one of a sheep, and one of a bull), riding a lion with dragon wings and neck, all of these animals being associated with either lascivity, lust or revenge.[citation needed] The Archbishop of Paris approved his portrait.[30]
In the Lesser Key of Solomon
Asmodai appears as the king 'Asmoday' in the Ars Goetia, where he is said to have a seal in gold and is listed as number thirty-two according to respective rank.[31]
He "is strong, powerful and appears with three heads; the first is like a bull, the second like a man, and the third like a ram; the tail of a serpent, and from his mouth issue flames of fire."[32] Also, he sits upon an infernal dragon, holds a lance with a banner and, amongst the Legions of Amaymon, Asmoday governs seventy two legions of inferior spirits.[31]
In The Magus
Asmodeus is referred to in Book Two, Chapter Eight of The Magus (1801) by Francis Barrett.[33]
In Christian thought
Asmodeus was named as an angel of the Order of Thrones by Gregory the Great.[34]
Asmodeus was cited by the nuns of Loudun in the Loudun possessions of 1634.[35]
Asmodeus' reputation as the personification of lust continued into later writings, as he was known as the "Prince of Lechery" in the 16th century romance Friar Rush.[36] The French Benedictine Augustin Calmet equated his name with fine dress.[36] The 16th century Dutch demonologist Johann Weyer described him as the banker at the baccarat table in hell, and overseer of earthly gambling houses.[37]
In 1641, the Spanish playwright and novelist Luis Velez de Guevara published the satirical novel El diablo cojuelo, where Asmodeus is represented as a mischievous demon endowed with a playful and satirical genius. The plot presents a rascal student that hides in an astrologer's mansard. He frees a devil from a bottle. As an acknowledgement the devil shows him the apartments of Madrid and the tricks, miseries and mischiefs of their inhabitants.[38][39] The French novelist Alain-René Lesage adapted the Spanish source in his 1707 novel le Diable boiteux,[36] where he likened him to Cupid. In the book, he is rescued from an enchanted glass bottle by a Spanish student Don Cleophas Leandro Zambullo. Grateful, he joins with the young man on a series of adventures before being recaptured. Asmodeus is portrayed in a sympathetic light as good-natured, and a canny satirist and critic of human society.[36] In another episode Asmodeus takes Don Cleophas for a night flight, and removes the roofs from the houses of a village to show him the secrets of what passes in private lives. Following Lesage's work, he was depicted in a number of novels and periodicals, mainly in France but also London and New York.[40]
Asmodeus was widely depicted as having a handsome visage, good manners and an engaging nature; however, he was portrayed as walking with a limp and one leg was either clawed or that of a rooster. He walks aided by two walking sticks in Lesage's work, and this gave rise to the English title The Devil on Two Sticks[30] (also later translated The Limping Devil and The Lame Devil). Lesage attributes his lameness to falling from the sky after fighting with another devil.[41]
On 18 February 1865, author Evert A. Duyckinck sent President Abraham Lincoln a letter, apparently mailed from Quincy. Duyckinck signed the letter “Asmodeus”, with his initials below his pseudonym. His letter enclosed a newspaper clipping about an inappropriate joke allegedly told by Lincoln at the Hampton Roads Peace Conference. The purpose of Duyckinck's letter was to advise Lincoln of “an important omission” about the history of the conference. He advised that the newspaper clipping be added to the “Archives of the Nation”.[42]
In the Kabbalah
According to the Kabbalah and the school of Shlomo ibn Aderet, Asmodeus is a cambion born as the result of a union between Agrat bat Mahlat, a succubus, and King David
In Islam or Arabian thought
The story of Asmodeus and Solomon has a reappearance in Arabian and Islamic lore. However Asmodeus is commonly named Sakhr (rock) probably a reference to his fate, because according to Islamic lore, after Solomon defeated Asmodeus, he imprisoned him inside a box of rock, chained with iron, and threw it into the sea.[44] Tabari linked Asmodeus to Surah 37:106 of the Quran in his work Annals of al-Tabari, therefore Solomon was replaced by Asmodeus over forty days.[45]
In The Nights Asmodeus is one of the jinn consulted by a yound Jewish boy, seeking to find Muhammad d asked about hell, thereupon he describes the different layers of hell.[46]
In popular media
Asmodeus is referred to and briefly described in the short story "The Mirror", by Isaac Bashevis Singer.
Asmodeus is one of the antagonists in the video game Shadow Hearts: Covenant.
Asmodeus is a recurring antagonist in the thirteenth season of The CW series Supernatural, portrayed primarily by Jeffrey Vincent Parise. Created by Lucifer himself, Asmodeus was originally a Prince of Hell alongside siblings Azazel, Dagon, and Ramiel. Upon the death of Crowley, Asmodeus succeeds him as the King of Hell despite being Lucifer's weakest creation. Asmodeus is killed in the episode "Bring 'em Back Alive" by the archangel Gabriel, whose grace Asmodeus had been feeding on to make himself stronger.[47]
Asmodeus appears as a devil in Alan Moore's novel Jerusalem.
A version of Asmodeus appears in Persona 5, as the boss form of antagonist Suguru Kamoshida.
The character 'Asmodai' in A.L. Mengel's supernatural series The Tales of Tartarus(2013-2016) is based on the demon Asmodeus. The demon haunts the main protagonist, Antoine, through the series of novels.
Asmodeus is mentioned in the 1970 film Equinox.
Asmodeus is mentioned in the 1975 Kolchak: The Night Stalker episode "Demon In Lace".
Asmodeus appears in the television series The Librarians (season 4 episode 10) as a blue-skinned, growling demon in knight's armor and sword.
Asmodeus also features heavily in the lore of the game Dungeons & Dragons as the ruler of the 9 Hells, formerly the greatest of the angels.
The antagonist Azmodan in the Diablo game series is inspired by Asmodeus.
Asmodeus appears as Magnus Bane's father and Prince of Hell otherwise known as Edom on the third season of Freeform's Shadowhunters television series based on Cassandra Clare's popular book series The Mortal Instruments. He is portrayed by Jack J. Yang.
Asmodeus appears in the 2007 film "Gabriel" and is played by Australian actor Michael Piccirilli.
Belial (בְלִיַּעַל bĕli-yaal) is a Hebrew word term "used to characterize the wicked or worthless." The etymology of the word is often understood as "lacking worth",[3] from two common words: beli- (בְּלִי "without-") and ya'al ( יָעַל "to be of value").
Some scholars translate it from Hebrew as "worthless" (Beli yo'il), while others translate it as "yokeless" (Beli ol), "may he have no rising" or "never to rise" (Beli ya'al). Only a few etymologists have believed it to be an invented name from the start.[4]
The word occurs twenty-seven times in the Masoretic Text, in verses such as Proverbs 6:12, where the King James Version (KJV) translates the Hebrew phrase adam beli-yaal as "a naughty person".[5]
In the Hebrew text the phrase is either "sons of Belial" or simply "sons of worthlessness".[6][7] Phrases beginning with "sons of" are a common semitic idiom such as "sons of destruction", "sons of lawlessness".[8]
Of these 27 occurrences, the idiom "sons of Belial" (בְּנֵֽי־בְלִיַּעַל beni beliyaal) appears 15 times to indicate worthless people, including idolaters (Deuteronomy 13:13), the men of Gibeah (Judges 19:22, 20:13), the sons of Eli (1 Samuel 2:12), Nabal, and Shimei. The Geneva Bible (1560) uses "wicked," and at Jg 19:22 has the marginal note "Ebr [Hebrew] men of Belial: that is, giuen to all wickednes." In the KJV these occurrences are rendered with "Belial" capitalised:
"the sons of Eli were sons of Belial " (KJV)
In modern versions these are usually read as a phrase:
"the sons of Eli were worthless men " (1 Samuel 2:12, NRSV and NIV)
"the wicked men of the city" (Judges 19:22, NIV)
"Belial" is applied to ideas, words, and counsel,[9] to calamitous circumstances,[10] and most frequently, to worthless men of the lowest sort, such as men who would induce worship of other gods;[11] those of Benjamin who committed the sex crime at Gibeah;[12] the wicked sons of Eli;[13] insolent Nabal;[14] opposers of God’s anointed, David;[15] Rehoboam's unsteady associates;[16] Jezebel's conspirators against Naboth;[17] and men in general who stir up contention.[18] Indicating that the enemy power would no longer interfere with the carrying out of true worship by his people in their land, YHWH declared through his prophet: "No more will any worthless person pass again through you. In his entirety he will certainly be cut off."[19]
Baal (/ˈbeɪl/ BAYL; sometimes spelled Bael, Baël (French), Baell, Buel) is one of the seven princes of Hell in 17th-century goetic occult writings. The name is drawn from the Canaanite deity Baal mentioned in the Hebrew Bible as the primary god of the Phoenicians.
In this hierarchy, Baal (usually spelt "Bael" in this context; there is a possibility that the two figures aren't connected) is ranked as the first and principal king of Hell, ruling over the East. According to some authors, Baal is a Duke with sixty-six legions of demons under his command. According to Francis Barrett, he has the power to make those who invoke him invisible.
During the English Puritan period, Baal was either compared to Satan or considered his main assistant. Some demonologists believe his power is stronger in October. The origin of Halloween in Samhain involves pagan worship and sacrifice to Baal.[1][2][3][4]
While his Semitic predecessor was depicted as a man or a bull,[5] the demon Baal was in grimoire tradition said to appear in the forms of a man, cat, toad, or combinations thereof. An illustration in Jacques Collin de Plancy's 1818 book Dictionnaire Infernal placed the heads of the three creatures onto a set of spider legs.[6][7]
The Lesser Key of Solomon, also known as Clavicula Salomonis Regis[note 1] or Lemegeton, is an anonymous grimoire (or spell book) on demonology. It was compiled in the mid-17th century, mostly from materials a couple of centuries older.[1][2] It is divided into five books—the Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, and Ars Notoria.[1]
Ars Goetia
See also: Goetia
The most obvious source for the Ars Goetia is Johann Weyer's Pseudomonarchia Daemonum in his De praestigiis daemonum. Weyer does not cite, and is unaware of, any other books in the Lemegeton, indicating that the Lemegeton was derived from his work, not the other way around.[1][3] The order of the spirits changed between the two, four additional spirits were added to the later work, and one spirit (Pruflas) was omitted. The omission of Pruflas, a mistake that also occurs in an edition of Pseudomonarchia Daemonum cited in Reginald Scot's The Discoverie of Witchcraft, indicates that the Ars Goetia could not have been compiled before 1570. Indeed, it appears that the Ars Goetia is more dependent upon Scot's translation of Weyer than on Weyer's work in itself. Additionally, some material came from Heinrich Cornelius Agrippa's Three Books of Occult Philosophy, the Heptameron by pseudo-Pietro d'Abano,[note 2][1][4] and the Magical Calendar.[5]
Weyer's Officium Spirituum, which is likely related to a 1583 manuscript titled The Office of Spirits,[6] appears to have ultimately been an elaboration on a 15th-century manuscript titled Le Livre des Esperitz (30 of the 47 spirits are nearly identical to spirits in the Ars Goetia).[2][4]
In a slightly later copy made by Thomas Rudd (1583?–1656), this portion was labelled "Liber Malorum Spirituum seu Goetia", and the seals and demons were paired with those of the 72 angels of the Shem HaMephorash[7] which were intended to protect the conjurer and to control the demons he summoned.[8] The angelic names and seals derived from a manuscript by Blaise de Vigenère, whose papers were also used by Samuel Liddell MacGregor Mathers (1854-1918) in his works for the Hermetic Order of the Golden Dawn[4] (1887–1903). Rudd may have derived his copy of Liber Malorum Spirituum from a now-lost work by Johannes Trithemius,[4] who taught Agrippa, who in turn taught Weyer.
This portion of the work was later translated by S. L. MacGregor Mathers and published by Aleister Crowley under the title The Book of the Goetia of Solomon the King. Crowley added some additional invocations previously unrelated to the original work, as well as essays describing the rituals as psychological exploration instead of demon summoning
The Seventy-Two Demons
Further information: List of demons in the Ars Goetia
Illustration of the demon Buer
Buer, the tenth spirit, who teaches "Moral and Natural Philosophy" (from a 1995 Mathers edition. Illustration by Louis Breton from Dictionnaire Infernal).
The demons' names (given below) are taken from the Ars Goetia, which differs in terms of number and ranking from the Pseudomonarchia Daemonum of Weyer. As a result of multiple translations, there are multiple spellings for some of the names, which are given in the articles concerning them.
King Bael
Duke Agares
Prince Vassago
Marquis Samigina
President Marbas
Duke Valefor
Marquis Amon
Duke Barbatos
King Paimon
President Buer
Duke Gusion
Prince Sitri
King Beleth
Marquis Leraje
Duke Eligos
Duke Zepar
Count/President Botis
Duke Bathin
Duke Sallos
King Purson
Count/President Marax
Count/Prince Ipos
Duke Aim
Marquis Naberius
Count/President Glasya-Labolas
Duke Buné
Marquis/Count Ronové
Duke Berith
Duke Astaroth
Marquis Forneus
President Foras
King Asmoday
Prince/President Gäap
Count Furfur
Marquis Marchosias
Prince Stolas
Marquis Phenex
Count Halphas
President Malphas
Count Räum
Duke Focalor
Duke Vepar
Marquis Sabnock
Marquis Shax
King/Count Viné
Count Bifrons
Duke Vual
President Haagenti
Duke Crocell
Knight Furcas
King Balam
Duke Alloces
President Caim
Duke/Count Murmur
Prince Orobas
Duke Gremory
President Ose
President Amy
Marquis Orias
Duke Vapula
King/President Zagan
President Valac
Marquis Andras
Duke Flauros
Marquis Andrealphus
Marquis Kimaris
Duke Amdusias
King Belial
Marquis Decarabia
Prince Seere
Duke Dantalion
Count Andromalius
The demons are described as being commanded by four kings of the cardinal directions: Amaymon (East), Corson (West), Ziminiar (North), and Gaap (South). A footnote in one variant edition instead lists them as Oriens or Uriens, Paymon or Paymonia, Ariton or Egyn, and Amaymon or Amaimon, alternatively known as Samael, Azazel, Azael, and Mahazael (purportedly their preferred rabbinic names).[10] Agrippa's Occult Philosophy lists the kings of the cardinal directions as Urieus (East), Amaymon (South), Paymon (West), and Egin (North); again providing the alternate names Samuel (i.e. Samael), Azazel, Azael, and Mahazuel. The Magical Calendar lists them as Bael, Moymon, Poymon, and Egin,[11][12] though Peterson notes that some variant editions instead list '"Asmodel in the East, Amaymon in the South, Paymon in the West, and Aegym in the North"; "Oriens, Paymon, Egyn, and Amaymon"; or "Amodeo [sic] (king of the East), Paymon (king of the West), Egion (king of the North), and Maimon."'[11]
Ars Theurgia Goetia
The Ars Theurgia Goetia mostly derives from Trithemius's Steganographia, though the seals and order for the spirits are different due to corrupted transmission via manuscript.[4][13] Rituals not found in Steganographia were added, in some ways conflicting with similar rituals found in the Ars Goetia and Ars Paulina. Most of the spirits summoned are tied to points on a compass, four Emperors are tied to the cardinal points (Carnesiel in the East, Amenadiel in the West, Demoriel in the North and Caspiel in the South), and sixteen Dukes are tied to cardinal points, inter-cardinal points, and additional directions between those. There are an additional eleven Wandering Princes, totalling thirty-one spirit leaders who each rule several to a few dozen spirits.[14]
Ars Paulina
Derived from book two of Trithemius's Steganographia and from portions of the Heptameron, but purportedly delivered by Paul the Apostle instead of (as claimed by Trithemius) Raziel. Elements from The Magical Calendar, astrological seals by Robert Turner's 1656 translation of Paracelsus's Archidoxes of Magic, and repeated mentions of guns and the year 1641 indicate that this portion was written in the later half of the seventeenth century.[15][16] Traditions of Paul communicating with heavenly powers are almost as old as Christianity itself, as seen in some interpretations of 2 Corinthians 12:2-4 and the apocryphal Apocalypse of Paul. The Ars Paulina is in turn divided into two books, the first detailing twenty-four angels aligned with the twenty-four hours of the day, the second (derived more from the Heptameron) detailing the 360 spirits of the degrees of the zodiac.[16]
Ars Almadel
Mentioned by Trithemius and Weyer, the latter of whom claimed an Arabic origin for the work. A 15th-century copy is attested to by Robert Turner, and Hebrew copies were discovered in the 20th century. The Ars Almadel instructs the magician on how to create a wax tablet with specific designs intended to contact angels via scrying.[17][18]
Ars Notoria
The oldest known portion of the Lemegeton, the Ars Notoria (or Notory Art) was first mentioned by Michael Scot in 1236 (and thus was written earlier). The Ars Notoria contains a series of prayers (related to those in The Sworn Book of Honorius) intended to grant eidetic memory and instantaneous learning to the magician. Some copies and editions of the Lemegeton omit this work entirely;[19][20] A. E. Waite ignores it completely when describing the Lemegeton.[3] It is also known as the Ars Nova.
Editions
Crowley, Aleister (ed.), S. L. MacGregor Mathers (transcribed) The Book of the Goetia of Solomon the King. Translated into the English tongue by a dead hand (Foyers, Inverness: Society for the Propagation of Religious Truth, 1904) 1995 reprint: ISBN 0-87728-847-X.
Greenup, A. W., "The Almadel of Solomon, according to the text of the Sloane MS. 2731" The Occult Review vol. 22 no. 2, August 1915, 96-102.
Henson, Mitch (ed.) Lemegeton. The Complete Lesser Key of Solomon (Jacksonville: Metatron Books, 1999) ISBN 978-0-9672797-0-1. Noted by Peterson to be "uncritical and indiscriminate in its use of source material".[9]
de Laurence, L. W. (ed.), The Lesser Key Of Solomon, Goetia, The Book of Evil Spirits (Chicago: de Laurence, Scott & Co., 1916) 1942 reprint: ISBN 978-0-7661-0776-2; 2006 reprint: ISBN 978-1-59462-200-7. A plagiarism of the Mathers/Crowley edition.[21]
Peterson, Joseph H. (ed.), The Lesser Key of Solomon: Lemegeton Clavicula Salomonis (York Beach, ME: Weiser Books, 2001). Considered "the definitive version"[22] and "the standard edition".[23]
Runyon, Carroll, The Book of Solomon’s Magick (Silverado, CA: C.H.S. Inc., 1996). Targeted more toward practicing magicians than academics, claims that the demons were originally derived from Mesopotamian mythology.[24]
Shah, Idries, The Secret Lore of Magic (London: Abacus, 1972). Contains portions of Ars Almandel and split sections the Goetia, missing large portions of the rituals involved.[9]
Skinner, Stephen & Rankine, David (eds.), The Goetia of Dr Rudd: The Angels and Demons of Liber Malorum Spirituum Seu Goetia (Sourceworks of Ceremonial Magic) (London and Singapore: The Golden Hoard Press 2007) ISBN 978-0-9547639-2-3
Thorogood, Alan (ed.), Frederick Hockley (transcribed), The Pauline Art of Solomon (York Beach, ME: The Teitan Press, 2016)
Waite, Arthur Edward, The Book of Black Magic and of Pacts. Including the rites and mysteries of goëtic theurgy, sorcery, and infernal necromancy, also the rituals of black magic (Edinburgh: 1898). Reprinted as The Secret Tradition in Goëtia. The Book of Ceremonial Magic, including the rites and mysteries of Goëtic theurgy, sorcery, and infernal necromancy (London: William Rider & Son, 1911). Includes the Goetia, Pauline Art and Almadel.[9]
White, Nelson & Anne (eds.) Lemegeton: Clavicula Salomonis: or, The complete lesser key of Solomon the King (Pasadena, CA: Technology Group, 1979). Noted by Peterson to be "almost totally unreadable".[9]
Wilby, Kevin (ed.) The Lemegetton. A Medieval Manual of Solomonic Magic (Silian, Lampeter: Hermetic Research Series, 1985)
Veenstra, Jan R. “The Holy Almandal. Angels and the intellectual aims of magic” in Jan N. Bremmer and Jan R. Veenstra (eds.), The Metamorphosis of Magic from Late Antiguity to the Early Modern Period (Leuven: Peeters, 2002), pp. 189-229. The Almadel is transcribed at pp. 217-229.
A
Adrammelech
Amun
Anat
Ancient of Days
Anammelech
Asherah
Asherah pole
Ashima
Astaroth
Astarte
B
Baal
Baal (demon)
Baal Berith
Baal Peor
Baal-zephon
Beelzebub
Bel (mythology)
Belial
Belphegor
Bethel (god)
C
Chemosh
D
Dagon
Dumuzid
E
El (deity)
El Roi
El Shaddai
Elohim
Elyon
G
Gad (deity)
God of Israel
Golden calf
H
Heresy of Peor
I
Inanna
J
Jah
Jehovah
M
Marduk
Melqart
Micah's Idol
Moloch
Mot (god)
N
Nabu
Names of God in Judaism
Nehushtan
Nergal
Nibhaz
Ninurta
Nisroch
Q
Queen of heaven (antiquity)
R
Remphan
Resheph
Rimmon
S
Shahar (god)
Shapash
Succoth-benoth
T
Tartak (disambiguation)
Teraphim
Y
Yahweh
BTW THEY ARE ATTEMPTING A SCAPEGOAT RIGHT RIGHT NOW
In the Bible, the term is used thrice in Leviticus 16, where two male goats were to be sacrificed to Yahweh and one of the two was selected by lot, for Yahweh is seen as speaking through the lots.[1] One goat is selected by lot and sent into the wilderness לַעֲזָאזֵל, "for Azazel". This goat was then cast out in the desert as part of Yom Kippur.
In older English versions, such as the King James Version, the phrase la-azazel is translated as "as a scapegoat", however, in most modern English Bible translations, it is represented as a name in the text:
6 Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the Lord at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.
— Leviticus 16:6-10, English Standard Version[2]
Later rabbis, interpreting azazel as azaz (rugged) and el (of God), take it as referring to the rugged and rough mountain cliff from which the goat was cast down.[3][4][5]
Second Temple Judaism
Despite the expectation of Brandt (1889)[further explanation needed][6] to date no evidence has surfaced of Azazel as a demon or god prior to the earliest Jewish sources among the Dead Sea Scrolls.[7]
Dead Sea Scrolls
In the Dead Sea Scrolls, the name Azazel occurs in the line 6 of 4Q203, The Book of Giants, which is a part of the Enochic literature found at Qumran.[8]
According to the Book of Enoch, which brings Azazel into connection with the Biblical story of the fall of the angels, located on Mount Hermon, a gathering-place of demons of old,[9] Azazel is one of the leaders of the rebellious Watchers in the time preceding the Flood; he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and taught women the art of deception by ornamenting the body, dyeing the hair, and painting the face and the eyebrows, and also revealed to the people the secrets of witchcraft and corrupted their manners, leading them into wickedness and impurity until at last he was, at Yahweh's command, bound hand and foot by the archangel Raphael and chained to the rough and jagged rocks of [Ha] Dudael (= Beth Ḥadudo), where he is to abide in utter darkness until the great Day of Judgment, when he will be cast into the fire to be consumed forever.[10]
In Greek Septuagint and later translations
The translators of the Greek Septuagint understood the Hebrew term as meaning the sent away, and read: "8and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for the scapegoat (Greek apopompaio dat.).
9And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; 10but the goat on which the lot of the sent away one fell shall be presented alive before the Lord to make atonement over it, that it may be sent away (Greek eis ten apopompen acc.) into the wilderness."
Following the Septuagint, the Latin Vulgate,[11] Martin Luther[12] and the King James Version also give readings such as Young's Literal Translation: "And Aaron hath given lots over the two goats, one lot for Jehovah, and one lot for a goat of departure".
According to the Peshitta, Azazel is rendered Za-za-e'il (the strong one against/of God), as in Qumran fragment 4Q180.[13]
In 1 Enoch and 3 Enoch
The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin.
— Book of Enoch 10:8
According to the Book of Enoch (a book of the Apocrypha), Azazel (here spelled ‘ăzā’zyēl) was one of the chief Grigori, a group of fallen angels who married women. This same story (without any mention of Azazel) is told in the book of Genesis 6:2–4: "That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. […] There were giants in the earth in those days; and also afterward, when the sons of God came in unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown."
Enoch portrays Azazel as responsible for teaching people to make weapons and cosmetics, for which he was cast out of heaven. The Book of Enoch 8:1–3a reads, "And Azazel taught men to make swords and knives and shields and breastplates; and made known to them the metals [of the earth] and the art of working them; and bracelets and ornaments; and the use of antimony and the beautifying of the eyelids; and all kinds of costly stones and all colouring tinctures. And there arose much godlessness, and they committed fornication, and they were led astray and became corrupt in all their ways."
The corruption brought on by Azazel and the Grigori degrades the human race, and the four archangels (Michael, Gabriel, Raphael, and Uriel) “saw much blood being shed upon the earth and all lawlessness being wrought upon the earth […] The souls of men [made] their suit, saying, "Bring our cause before the Most High; […] Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were in heaven, which men were striving to learn."
God sees the sin brought about by Azazel and has Raphael “bind Azazel hand and foot and cast him into the darkness: and make an opening in the desert – which is in Dudael – and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there forever, and cover his face that he may not see light.”
Several scholars have previously discerned that some details of Azazel's punishment are reminiscent of the scapegoat rite. Thus, Lester Grabbe points to a number of parallels between the Azazel narrative in Enoch and the wording of Leviticus 16, including "the similarity of the names Asael and Azazel; the punishment in the desert; the placing of sin on Asael/Azazel; the resultant healing of the land."[14] Daniel Stökl also observes that "the punishment of the demon resembles the treatment of the goat in aspects of geography, action, time and purpose."[14] Thus, the place of Asael’s punishment designated in Enoch as Dudael is reminiscent of the rabbinic terminology used for the designation of the ravine of the scapegoat in later rabbinic interpretations of the Yom Kippur ritual. Stökl remarks that "the name of place of judgment (Dudael) is conspicuously similar in both traditions and can likely be traced to a common origin."[14]
Azazel's fate is foretold near the end of Enoch 2:8, where God says, “On the day of the great judgement he shall be cast into the fire. […] The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin."
In the fifth-century 3 Enoch, Azazel is one of the three angels (Azza [Shemhazai] and Uzza [Ouza] are the other two) who opposed Enoch's high rank when he became the angel Metatron. Whilst they were fallen at this time they were still in Heaven, but Metatron held a dislike for them, and had them cast out.
In the Apocalypse of Abraham
In the extra-canonical text the Apocalypse of Abraham (c.1stC CE), Azazel is portrayed as an unclean bird who came down upon the sacrifice which Abraham prepared. (This is in reference to Genesis 15:11: "Birds of prey came down on the carcasses, but Abram drove them away" [NIV]).
And the unclean bird spoke to me and said, "What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food for men? But these all will be consumed by fire and ascend to the height, they will destroy you."
And it came to pass when I saw the bird speaking I said this to the angel: "What is this, my lord?" And he said, "This is disgrace – this is Azazel!" And he said to him, "Shame on you, Azazel! For Abraham's portion is in heaven, and yours is on earth, for you have selected here, [and] become enamored of the dwelling place of your blemish. Therefore the Eternal Ruler, the Mighty One, has given you a dwelling on earth. Through you the all-evil spirit [was] a liar, and through you [come] wrath and trials on the generations of men who live impiously.
— Abr. 13:4–9
The text also associates Azazel with the serpent and hell. In Chapter 23, verse 7, it is described as having seven heads, 14 faces, "hands and feet like a man's [and] on his back six wings on the right and six on the left."
Abraham says that the wicked will "putrefy in the belly of the crafty worm Azazel, and be burned by the fire of Azazel's tongue" (Abr. 31:5), and earlier says to Azazel himself, "May you be the firebrand of the furnace of the earth! Go, Azazel, into the untrodden parts of the earth. For your heritage is over those who are with you" (Abr. 14:5–6).
Here there is the idea that God's heritage (the created world) is largely under the dominion of evil – i.e., it is "shared with Azazel" (Abr. 20:5), again identifying him with Satan, who was called "the prince of this world" by Jesus. (John 12:31 niv)
Rabbinical Judaism
The Mishnah (Yoma 39a[15]) follows the Hebrew Bible text; two goats were procured, similar in respect of appearance, height, cost, and time of selection. Having one of these on his right and the other on his left, the high priest, who was assisted in this rite by two subordinates, put both his hands into a wooden case, and took out two labels, one inscribed "for Yahweh" and the other "for Azazel". The high priest then laid his hands with the labels upon the two goats and said, "A sin-offering to Yahweh" (thus speaking the Tetragrammaton); and the two men accompanying him replied, "Blessed be the name of His glorious kingdom for ever and ever." He then fastened a scarlet woolen thread to the head of the goat "for Azazel"; and laying his hands upon it again, recited the following confession of sin and prayer for forgiveness: "O Lord, I have acted iniquitously, trespassed, sinned before Thee: I, my household, and the sons of Aaron Thy holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron's children, Thy holy people, committed before Thee, as is written in the law of Moses, Thy servant, 'for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'"
This prayer was responded to by the congregation present. A man was selected, preferably a priest, to take the goat to the precipice in the wilderness; and he was accompanied part of the way by the most eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mountain. At each one of these the man leading the goat was formally offered food and drink, which he, however, refused. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. When he came to the precipice he divided the scarlet thread into two parts, one of which he tied to the rock and the other to the goat's horns, and then pushed the goat down (Yoma vi. 1–8). The cliff was so high and rugged that before the goat had traversed half the distance to the plain below, its limbs were utterly shattered. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual.
The scarlet thread is symbolically referenced in Isaiah 1.18; and the Talmud states (ib. 39a) that during the forty years that Simeon the Just was High Priest of Israel, the thread actually turned white as soon as the goat was thrown over the precipice: a sign that the sins of the people were forgiven. In later times the change to white was not invariable: a proof of the people's moral and spiritual deterioration, that was gradually on the increase, until forty years before the destruction of the Second Temple, when the change of color was no longer observed (l.c. 39b).[1]
Medieval Jewish commentators
The medieval scholar Nahmanides (1194–1270) identified the Hebrew text as also referring to a demon, and identified this "Azazel" with Samael.[16] However, he did not see the sending of the goat as honouring Azazel as a deity, but as a symbolic expression of the idea that the people's sins and their evil consequences were to be sent back to the spirit of desolation and ruin, the source of all impurity. The very fact that the two goats were presented before God, before the one was sacrificed and the other sent into the wilderness, was proof that Azazel was not ranked alongside God, but regarded simply as the personification of wickedness in contrast with the righteous government of God.[1]
Maimonides (1134–1204) says that as sins cannot be taken off one’s head and transferred elsewhere, the ritual is symbolic, enabling the penitent to discard his sins: “These ceremonies are of a symbolic character and serve to impress man with a certain idea and to lead him to repent, as if to say, ‘We have freed ourselves of our previous deeds, cast them behind our backs and removed them from us as far as possible’.”[17]
The rite, resembling, on one hand, the sending off of the basket with the woman embodying wickedness to the land of Shinar in the vision of Zechariah (5:6-11), and, on the other, the letting loose of the living bird into the open field in the case of the leper healed from the plague (Lev 14:7), was, indeed, viewed by the people of Jerusalem as a means of ridding themselves of the sins of the year. So would the crowd, called Babylonians or Alexandrians, pull the goat's hair to make it hasten forth, carrying the burden of sins away with it (Yoma vi. 4, 66b; "Epistle of Barnabas," vii.), and the arrival of the shattered animal at the bottom of the valley of the rock of Bet Ḥadudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who celebrated the event with boisterous hilarity and amid dancing on the hills (Yoma vi. 6, 8; Ta'an. iv. 8). Evidently the figure of Azazel was an object of general fear and awe rather than, as has been conjectured, a foreign product or the invention of a late lawgiver. More as a demon of the desert, it seems to have been closely interwoven with the mountainous region of Jerusalem.[1]
The eleventh-century Islamic scholar Al-Tha`labi listed in his work Arāʾis al-madjālis fī ḳiṣaṣ al-anbiyā the ten punishments of Azazel for his refusal[36]:
He lost his rank as a member of the keepers of paradise.
He was cast down to earth, expelled from the presence of God.
He was turned from an angel into a demon.
His name was changed into iblis.
He became the head of the damned.
He was cursed by God.
His insights was taken away.
The door of repentance was closed for him
He was made unruly, someone who misses the mercy of God.
He became the preacher of the hellfire.
see
schumer is a key to the metaron puzzle
don;t betray captcha btw
In the fifth-century 3 Enoch, Azazel is one of the three angels (Azza [Shemhazai] and Uzza [Ouza] are the other two) who opposed Enoch's high rank when he became the angel Metatron. Whilst they were fallen at this time they were still in Heaven, but Metatron held a dislike for them, and had them cast out.