The 69 demons

1. King Baël

2. Duke Aguarès

3. President Barbas

4. Prince/Duke Pruflas

5. Marquess Amon

6. Duke/Count Barbatos

7. President Buer

8. Duke Gusoyn

9. Count/President Botis

10. Duke Bathym

11. King Pursan

12. Duke Eligos

13. Marquess Loray

14. Duke Valefor

15. Count/President Morax

16. Prince/Count Ipes

17. President Glasya labolas

18. Marquess Naberius

19. Duke Zepar

20. King Byleth

21. Prince Sytry

22. King Paimon

23. King Bélial

1. Duke Bune

2. Marquess Forneus

3. Marquess/Count Roneve

4. Duke Berith

5. Duke Astaroth

6. President Forras

7. Count Furfur

8. Marquess Marchocias

9. President Malphas

10. Duke Vepar

11. Marquess Sabnac

12. King Sidonay

13. Prince/President Gaap

14. Duke/Marquess Chax

15. Duke Pucel

16. Knight Furcas

17. Duke/Count Murmur

18. President Caym

19. Count Raum

20. Count Halphas

21. Duke Focalor

22. King/Count Vine

23. Count Bifrons

1. Marquess Samigina

2. King/President Zagan

3. Marquess Orias

4. President Volac

5. Duke Gomory

6. King/Count Decarabia

7. Duke Amduscias

8. Marquess Andras

9. Marquess Andrealphus

10. President Oze

11. Duke Aym

12. Prince Orobas

13. Duke Vapula

14. Marquess Cimeries

15. President Amy

16. Duke Flauros

17. King Balam

18. Duke Alocer

19. Count Saleos

20. Duke Vuall

21. President Haagenti

22. Marquess Phoenix

23. Prince Stolas

>>5127966

those sound like a bunch of faggot

Alevism

According to Alevi oral tradition regarding the creation of the world, the archangel Cebrail (Gabriel) taught the other archangels Mikail, Israfil, Azrail and Azazel, they are all creatures made by God. All of these angels believed him, except Azazel. Thus Cebrail introduced Azazel to follow, showing him the truth about their origin. Thereupon Cebrail led Azazel to a lamp, which had seven doors, but these doors won't open. A voice sounded, they shall serve here for 1001 days. They all did, after that the doors opened and the angels entered the lamp. Inside the lamp there were two lights forming one body. A voice sounded again, commanding the angels to prostrate themselves before the light. Azazel responded: "This is also a created body", and refused to prostrate himself before the lights, but remained in service of God. In Alevi perspective, this narration shows that Azazel served God, until the "last door" opened, but then he despised it and moved into the "Ego-world". This causing the later enmity between Satan and humanity.[44]

Sufism

According to Sufism, Azazel commonly served God over thousands of years before the creation of the world. God forbid him to worship something else than his Creator. Therefore Azazel declined, then God ordered the angels to prostrate themselves before Adam. He did not know, that worshiping by the command of God is equivalent to worshipping God. Thus, in reference to Surah 15:35, God's curse lies upon Azazel until the Day of Judgment and he became the representative for God's attributes in respect to misleading, darkness and majesty. After the world perishes, Azazel's curse is broken and he will return to his place in heaven. However, Sufi writers such as the tenth-century mystic Mansur Al-Hallaj, declined that Azazel will be restored to God's grace and that he is indeed damned after the Day of Judgment.[45]

Mansur Al-Hallaj mentioned Azazel in his collection Tawasin. Chapter Six of that writing is dedicated to the self-defence of Azazel, and in one section Hallaj explains how each of the letters of Azazel's name relate to his personality.[46]

Azazel is also mentioned three times in Jalāl ad-Dīn Muhammad Rūmīs Masnavi, stating:

Due to obedience the heaven became filled with light and due to obedience the angels became flawless and holy. Impudence darkened the sun and because of his impudence Azazil was shown the door.[47]

In the second mentioning, Azazil is used synonymously with Eblis (Iblis) and yet in another instance, ecstasy of excessive self-awareness turned him from Azazil to Elbis.[

>>5127980

>>5127966

Pseudomonarchia Daemonum, or False Monarchy of Demons, first appears as an Appendix to Johann Weyer's De praestigiis daemonum (1577).[1]

An abridgement of a grimoire similar in nature to the Ars Goetia, the first book of The Lesser Key of Solomon, it contains a list of demons, and the appropriate hours and rituals to conjure them.

The book was written before The Lesser Key of Solomon, and has some differences. There are sixty-nine demons listed (instead of seventy-two), and the order of the spirits varies, as well as some of their characteristics. The demons Vassago, Seere, Dantalion and Andromalius are not listed in this book, while Pruflas is not listed in The Lesser Key of Solomon. Pseudomonarchia Daemonum does not attribute seals to the demons, as The Lesser Key of Solomon does.[1]

Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto. Salomonis, de principibus et regibus daemoniorum. (Book of the offices of spirits, or the book called 'Empto'. Solomon, concerning the princes and kings of demons).[1] This work is likely related to a very similar 1583 manuscript titled The Office of Spirits,[2] both of which appear ultimately be an elaboration on a fifteenth-century manuscript titled Le Livre des Esperitz (of which 30 of its 47 spirits are nearly identical to spirits in the Ars Goetia).[3]

(1) <Baell>. Their first <and principallking (which is of the power of the east) is called Baëll who when he is conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible [and wise], he hath under his obedience and rule sixtie and six legions of divels.

§ 2. Agares Dux primus sub potestate Orientis, apparet benevolus in senioris hominis forma, equitans in crocodilo, & in manu accipitrem portans. Cuncta linguarum genera docet optime: fugitantes reverti facit, & permanentes fugere: prælaturas & dignitates dimittit, & tripudiare facit spiritus terræ: & est de ordine Virtutum, sub sua potestate habens triginta & unam legiones.

(2) Agares. The first duke under the power of the east, <is named Agares,he commeth up mildile [i.e. he appears willingly] in the likenes of a faire old man, riding upon a crocodile, and carrieng a hawke on his fist; hee teacheth presentlie all maner of toongs, he fetcheth backe all such as runne awaie, and maketh them runne that stand still; he overthroweth all dignities <supernaturall and temporall,> hee maketh earthquakes, [lit. "and makes spirits of the earth dance"] and is of the order of vertues, having under his regiment thirtie one legions.

§ 3. Marbas, alias Barbas, Præses magnus, se manifestans in fortissimi leonis specie, sed ab exorcista accitus humana induitur forma, & de occultis plene respondet, morbos invehit & tollit, promovet sapientiam artiumque mechanicarum cognitionem, homines adhæc in aliam mutat formã. Præest trigintasex legionibus.

(3) Marbas, alias Barbas is a great president, and appeareth in the forme of a mightie lion; but at the commandement of a conjuror commeth up in the likenes of a man, and answereth fullie as touching anie thing which is hidden or secret: he bringeth diseases, and cureth them, he promoteth wisedome, and the knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes, and under his presidencie or gouvernement are thirtie six legions of divels conteined.

§ 4. Pruflas, alibi invenitur Bufas, magnus Princeps & Dux est, cujus mansio circa turrim Babylonis, & videtur in eo flamma foris, caput autem assimilatur magno nycticoraci. Autor est & promotor discordiarum, bellorum, rixarum & mendaciorum. Omnibus in locis non intromittatur. Ad quæsita respondet abunde. Sub sunt huic legiones vinginti sex, partim ex ordine Throni, partim Angelorum.

[(4) Pruflas, otherwise found as Bufas, is a great prince and duke, whose abode is around the Tower of Babylon, and there he is seen like a flame outside. His head however is like that of a great night hawk. He is the author and promoter of discord, war, quarrels, and falsehood. He may not be admitted into every place. He responds generously to your requests. Under him are twenty-six legions, partly of the order of Thrones, and partly of the order of Angels.]

§ 5. Amon vel Aamon Marchio magnus & potens, prodit in lupi forma caudam habens serpentinam, & flammam evomens. Hominis autem indutus speciem, caninos ostentat dentes, & caput magno nycticoraci simile. Princeps omnium fortissimus est, intelligens præterita & futura, hinc & gratiam concilians omnium amicorum & inimicorum. Quadraginta imperat legionibus.

(5) Amon, or Aamon, is a great and mightie marques, and commeth abroad in the likenes of a woolfe, having a serpents taile, <spetting out and breathing[vomiting] flames of fier; when he putteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mightie <raven> [night hawk]; he is the strongest prince of all other, and understandeth of all things past and to come, he procureth favor, and reconcileth both freends and foes, and ruleth fourtie legions of divels.>>5128002

>>5128025

(6) Barbatos, a great countie or earle, and also a duke, he appeareth in Signo sagittarii sylvestris,1 with foure kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of dogs, the lowings of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things past, and to come, and reconcileth freends and powers; and governeth thirtie legions of divels by his authoritie.

1. in signo sagittarii sylvestris: In the image of a woodland archer.

§ 7. Buer Præses magnus conspicitur in signo *. Absolute docet philosophiam, practicam, ethica item & logica, & herbarum vires: Dat optimos familiares: Ægros sanitati restituere novit, maxime & homines. Quinquaginta legionum habet imperium.

(7) Buer is a great president, and is seene in this signe [*]; he absolutelie teacheth philosophie morall and naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases, speciallie of men, and reigneth over fiftie legions.

§ 8. Gusoyn Dux magnus & fortis, apparet in forma zenophali. Explicate respondet & vere de præsentibus, præteritis, futuris & occultis. Amicoram & inimicorum gratiam reddit: Dignitates confert & honores conformat. Præest quadragintaquinque legionibus.

(8) Gusoin [Gusoyn] is a great duke, and a strong, appearing in the forme of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth freendship, and distributeth honours and dignities, and ruleth over fourtie [and five] legions of divels.

§ 9. Botis, alibi Otis, magnus Præses & Comes, Prodit in viperæ specie deterrima: Et siquando formam induit humanam dentes ostendit magnos & cornua duo, manu gladium acutum portans. Dat perfecte responsa vera de præsentius, præteritis, futuris & abstrusis. Tam amicos quam hostes conciliat. Sexaginta imperat legionibus.

(9) Botis, otherwise Otis, a great president and an earle he commeth foorth in the shape of an ouglie [lit. 'worst'] viper, and if he put on humane shape, he sheweth great teeth, and two hornes, carrieng a sharpe sword in his hand: he giveth answers of things present, past, and to come, and reconcileth friends, and foes, ruling sixtie legions.

§ 10. Bathym, alibi Marthim Dux magnus & fortis: Visitur constitutione viri fortissimi cum cauda serpentina, equo pallido insidens. Virtutes herbarum & lapidum pretiosorum intelligit. Cursu velocissimo hominem de regione in regionem transfert. Huic triginta subsunt legiones.

(10) Bathin [Bathym], sometimes called Mathim [Marthim], a great duke and a strong, he is seene in the shape of a verie strong man, with a serpents taile, sitting on a pale horsse, understanding the vertues of hearbs and pretious stones, transferring men suddenlie from countrie to countrie, and ruleth thirtie legions of divels.

§ 11. Pursan, alias Curson, magnus Rex, prodit ut homo facie leonina, viperam portans ferocissimam, ursoque insidens, quem semper præcedunt tubæ. Callet præsentia, præterita & futura: Aperit occulta, thesauros detegit: Corpus humanum suscipit & aëreum. Vere respondet de rebus terrenis & occultis, de divinitate & mundi creatione: Familiares parit optimos: Cui parent vigintiduo legiones, partim de ordine Virtutum, partim ex ordine Throni.

(11) Purson [Pursan], alias Curson, a great king, he commeth foorth like a man with a lions face, carrieng a most cruell viper, and riding on a beare; and before him go alwaies trumpets, he knoweth <things hidden, and can tellall things present, past, and to come: [he discloses hidden things,] he bewraieth treasure, he can take a bodie either humane or aierie; he answereth truelie of all things earthlie and secret, of the divinitie and creation of the world, and bringeth foorth the best familiars; and there obeie him two and twentie legions of divels, partlie of the order of vertues, & partlie of the order of thrones.

>>5128033

sceptrum portans. Plene de occultis respondet atque bellis, & quomodo milites occurrere debeant: Futura scit, & gratiam apud omnes dominos & milites conciliat. Præsidet sexaginta legionibus.

(12) Eligor, alias Abigor, is a great duke, and appeereth as a goodlie [handsome] knight, carrieng a lance, an ensigne, and a scepter: he answereth fullie of things hidden, and of warres, and how souldiers should meete: he knoweth things to come, and procureth the favour of lords and knights, governing sixtie legions of divels.

§ 13. Loray, alias Oray, magnus Marchio, se ostendens in forma sagittarii pulcherrimi, pharetram & arcum gestantis: author existit omnium præliorum, & vulnera putrefacit quæ à sagittariis infliguntur, quos objicit optimos tribus diebus. Triginta dominatur legionibus.

(13) Leraie [Loray], alias Oray, a great marquesse, shewing himselfe in the likenesse of a galant [handsome] archer, carrieng a bowe and a quiver, he is author of all battels, he dooth putrifie all such wounds as are made with arrowes by archers, Quos optimos objicit tribus diebus, [who best drives away mobs from the days (?)] and he hath regiment over thirtie legions.

§ 14. Valefar, alias Malaphar, Dux est fortis, forma leonis prodiens & capite latronis. Familiaritatem parit suis, donec laqueo suspendantur. Decem præsidet legionibus.

(14) Valefar, alias Malephar [Malaphar], is a strong duke, comming foorth in the shape of a lion, and the head of a theefe [or "barking"], he is verie familiar with them to whom he maketh himself acquainted, till he hath brought them to the gallowes, and ruleth ten legions.

§ 15. Morax, alias Foraii, magnus Comes & Præses: Similis tauro visitur: Et si quando humanam faciem assumit, admirabilem in Astronomia & in omnibus artibus liberalibus reddit hominem: parit etiam famulos non malos & sapientes: novit & herbarum & pretiosorum lapidum potentiam. Imperat triginta sex legionibus.

(15) Morax, alias Foraii, a great earle and a president, he is seene like a bull, and if he take unto him a mans face, he maketh men wonderfull cunning in astronomie, & in all the liberall sciences: he giveth good familiars and wise, knowing the power & vertue of hearbs and stones which are pretious, and ruleth thirtie six legions.

§ 16. Ipes, alias Ayperos est magnus Comes & Princeps, apparens quidem specie angelica, interim leone obscurior & turpis, capite leonis, pedibus anserinis, cauda leporina. Præterita & futura novit: Redditque hominem ingeniosum & audacem. Legiones huic obediunt trigintasex.

(16) Ipos [Ipes], alias Ayporos [Ayperos], is a great earle and a prince, appeering in the shape of an angell, and yet indeed more obscure and filthie than a lion, with a lions head, a gooses feet, and a hares taile: he knoweth things to come and past, he maketh a man wittie, and bold, and hath under his jurisdiction thirtie six legions.

§ 17. Naberus, alias Cerberus, Marchio est fortis, forma corvi se ostentans: Si quando loquitur, raucam edit vocem. Reddit & hominem amabilem & artium intelligentem, cum primis in Rhetoricis eximium. Prælaturarum & dignitatum jacturam parit. Novendecim legiones hunc audiunt.

(17) Naberius [Naberus], alias Cerberus, is a valiant marquesse, shewing himselfe in the forme of a crowe, when he speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and speciallie in rhetorike, he procureth the losse of prelacies and dignities: nineteene legions heare <and obeiehim.

§. 18. Glasya labolas, alias Caacrinolaas vel Caassimolar magnus Præses: Qui progreditur ut canis habens alas gryphi. Artium cognitionem dat, interim dux omnium homicidarum. Præsentia & futura intelligit. Tam amicorum quam inimicorum animos demeretur: Et hominem reddit invisibilem. Imperium habet triginta sex legionum.

(18) Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth foorth like a dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captaine of all mansleiers: he understandeth things present and to come, he gaineth the minds and love of freends and foes, he maketh a man go invisible, and hath the rule of six and thirtie legions.

§ 19. Zepar Dux magnus, apparens uti miles, inflammansque virorum amore mulieres, & quando ipsi jussum fuerit, earum formam in aliam transmutat, donec dilectis suis fruantur. Steriles quoque eas facit. Vigintisex huic parent legiones.

(19) Zepar is a great duke, appearing as a souldier, inflaming women with the loove of men, and when he is bidden he changeth their shape, untill they maie enjoie their beloved, he also maketh them barren, and six and twentie legions are at his obeie and commandement.

(67) Phoenix is a great marquesse, appearing like the bird Phoenix, having a childs voice: but before he standeth still before the conjuror, he singeth manie sweet notes. Then the exorcist with his companions must beware he give no eare to the melodie, but must by and by bid him put on humane shape; then will he speake marvellouslie of all woonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundreth yeares, and governeth twentie legions.

(57) Orobas is a great prince, he commeth foorth like a horsse, but when he putteth on him a mans idol [image], he talketh of divine vertue, he giveth true answers of things present, past, and to come, and of the divinitie, and of the creation, he deceiveth none, nor suffereth anie to be tempted, he giveth dignities and prelacies, and the favour of freends and foes, and hath rule over twentie legions.

(50) Gomory a strong and a mightie duke, he appeareth like a faire woman, with a duchesse crownet about hir midle, riding on a camell, he answereth well and truelie of things present, past, and to come, and of treasure hid, and where it lieth: he procureth the love of women, especiallie of maids, and hath six and twentie legions.

§ 35. Sydonay, alias Asmoday, Rex magnus, fortis & potens: Visitur tribus capitibus, quorum primum assimilatur capiti tauri, alterum hominis, tertium arietis. Cauda ejus serpentina, ex ore flammam eructat, pedes anserini. Super dracone infernali sedet, in manu lanceam & vexillum portans. Præcedit alios qui sub potestate Amaymonis sunt. Cum hujus officia exercet exorcista, fit fortis, cautus & in pedibus stans: si vero coopertus fuerit, ut in omnibus detegatur, efficiet: Quod si non fecerit exorcista, ab Amaymone in cunctis decipietur: Sed mox cum ipsum in prædicta forma conspicit, appellabit illum nomine suo, inquiens: Tu vero es Asmoday. Ipse non negabit: Et mox ad terram. Dat annulum virtutum: Docet absolute Geometriam, Arithmeticam, Astronomiam, Mechanicam: Ad interrogata plene & vere respondet: Hominem reddit invisibilem: Loca thesaurorum ostendit & custodit, si fuerit de legionibus Amaymonis. In sua potestate legiones septuaginta duas habet.

(34) Sidonay [Sydonay], alias Asmoday, a great king, strong and mightie, he is seene with three heads, whereof the first is like a bull, the second like a man, the third like a ram, he hath a serpents taile, he belcheth flames out of his mouth, he hath feete like a goose, he sitteth on an infernall dragon, he carrieth a lance and a flag in his hand, he goeth before others, which are under the power of Amaymon. When the conjuror exerciseth this office, let him be abroad [brave], let him be warie [courageous] and standing on his feete; <if his cap be on his head[! if he is afraid he will be overwhelmed], he will cause all his dooings to be bewraied [divulged], which if he doo not, the exorcist shalbe deceived by Amaymon in everie thing. But so soone as he seeth him in the forme aforesaid, he shall call him by his name, saieng; Thou art Asmoday; he will not denie it, and by and by he boweth downe to the ground; he giveth the ring of venues, he absolutelie teacheth geometrie, arythmetike, astronomie, and handicrafts [mechanics]. To all demands he answereth fullie and trulie, he maketh a man invisible, he sheweth the places where treasure lieth, and gardeth it, if it be among the legions of Amaymon, he hath under his power seventie two legions.

(31) Malphas is a great president, he is seene like a crowe, but being cloathed with humane image, speaketh with a hoarse voice, be buildeth houses and high towres wonderfullie, and quicklie bringeth artificers togither, he throweth downe also the enimies edifications, he helpeth to good familiars, he receiveth sacrifices willinglie, but he deceiveth all the sacrificers, there obeie him fourtie legions.

(22) Paimon is more obedient in Lucifer than other kings are. Lucifer is heere to be understood he that was drowned in the depth of his knowledge: he would needs be like God, and for his arrogancie was throwne out into destruction, of whome it is said; Everie pretious stone is thy covering (Ezech. 88 [28.13].). Paimon is constrained by divine vertue to stand before the exorcist; where he putteth on the likenesse of a man: he sitteth on a beast called a dromedarie, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cymbals, and all musicall instruments. At the first he appeereth with a great crie and roring, as in Circulo [Empto.] Salomonis, and in the art is declared. And if this Paimon speake sometime that the conjuror understand him not, let him not therefore be dismaied. But when he hath delivered him the first obligation to observe his desire, he must bid him also answer him distinctlie and plainelie to the questions he shall aske you, of all philosophie, wisedome, and science, and of all other secret things. And if you will knowe the disposition of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantlie. Consecrations also as well of sacrifices [offerings, libations] as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror; he prepareth good familiars, and hath the understanding of all arts. Note, that at the calling up of him, the exorcist must looke towards the northwest, bicause there is his house. When he is called up, let the exorcist receive him constantlie without feare, let him aske what questions or demands he list, and no doubt he shall obteine the same of him. And the exorcist must beware he forget not the creator, for those things, which have beene rehearsed before of Paimon, some saie he is of the order of dominations; others saie, of the order of cherubim. There follow him two hundred legions, partlie of the order of angels, and partlie of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings followe him; to wit, Beball & Abalam, & other potentates: in his host are twentie five legions, bicause the spirits subject to them are not alwaies with them, except they be compelled to appeere by divine vertue

>>5128129

start playing soccer fat ass

In Yazidism, Azazel appears as one of the Archangels, along with Jabra'il, Mika'il, Rafa'il (Israfil), Dadra'il, Azrail and Shamkil (Shemna'il).[49] According to a Yazidi legend, Azazel was once banished to hell, but then repented his sin, crying until the fires of hell were extinguished, eventually returned to God's grace

wanna see a hemorrhoid joke ?

Manuscripts and textual history

Many such grimoires attributed to King Solomon were written during the Renaissance, ultimately being influenced by earlier works of Jewish kabbalists and Arab alchemists. These, in turn, incorporated aspects of the Greco-Roman magic of Late Antiquity.[citation needed]

Several versions of the Key of Solomon exist, in various translations, with minor to significant differences. The archetype was probably a Latin or Italian text dating to the 14th or 15th century.[1] Most surviving manuscripts date from the late 16th, 17th or 18th centuries. There is also an early Greek manuscript dating to the 15th century (Harleian MS. 5596) that is closely associated with the text.[citation needed] The Greek manuscript is referred to as The Magical Treatise of Solomon, and was published by Armand Delatte in Anecdota Atheniensia (Liége, 1927, pp. 397–445.) Its contents are very similar to the Clavicula.

An important Italian manuscript is Bodleian Library Michael MS 276. An early Latin text survives in printed form, dated to ca. 1600 (University of Wisconsin-Madison, Memorial Library, Special Collections). There are a number of later (17th century) Latin manuscripts. One of the oldest existing manuscripts (besides Harleian 5596) is a text in English translation, entitled The Clavicle of Solomon, revealed by Ptolomy the Grecian and dated to 1572 (Sloane 3847). There are a number of French manuscripts, all dated to the 18th century, with the exception of one dated to 1641 (P1641, ed. Dumas, 1980).

a group of pentacles from the Hebrew manuscript (BL Oriental 14759, fol. 35a)

A Hebrew text survives in two versions, one kept at the British Library, on a parchment manuscript, separated in BL Oriental MSS 6360 and 14759. The BL manuscript was dated to the 16th century by its first editor Greenup (1912), but is now thought to be somewhat younger, dating to the 17th or 18th century.[2] The discovery of a second Hebrew text in the library of Samuel H. Gollancz was published by his son Hermann Gollancz in 1903, who also published a facsimile edition in 1914.[3] Gollancz' manuscript had been copied in Amsterdam, in Sephardic cursive script, and is less legible than the BL text. The Hebrew text is not considered the original. It is rather a late Jewish adaptation of a Latin or Italian Clavicula text. The BL manuscript is probably the archetype of the Hebrew translation, and Gollancz' manuscript a copy of the BL one.[2]

An edition of the Latin manuscripts of the British Library was published by S. L. MacGregor Mathers in 1889. L. W. de Laurence in 1914 published "The Greater Key of Solomon", directly based on Mathers' edition, to which he made alterations in an attempt to advertise his mail-order business (for example by inserting instructions like "after burning one-half teaspoonful of Temple Incense" along with ordering information for the incense).

it's a trillion dollar hemorrhoid joke

>>5128229

The Key of Solomon is divided into two books. It describes not the appearance or work of any spirit but only the necessary drawings to prepare each "experiment" or, in more modern language, magical operations.

Unlike later grimoires such as the Pseudomonarchia Daemonum (16th century) or the Lemegeton (17th century), the Key of Solomon does not mention the signature of the 72 spirits constrained by King Solomon in a bronze vessel. As in most medieval grimoires, all magical operations are ostensibly performed through the power of God, to whom all the invocations are addressed. Before any of these operations (termed "experiments") are performed, the operator must confess his sins and purge himself of evil, invoking the protection of God.

Elaborate preparations are necessary, and each of the numerous items used in the operator's "experiments" must be constructed of the appropriate materials obtained in the prescribed manner, at the appropriate astrological time, marked with a specific set of magical symbols, and blessed with its own specific words. All substances needed for the magic drawings and amulets are detailed, as well as the means to purify and prepare them. Many of the symbols incorporate the Transitus Fluvii occult alphabet.

Introduction

According to the mythical history of the document, as recorded in its introduction, Solomon wrote the book for his son Rehoboam, and commanded him to hide the book in his sepulchre upon his death. After many years the book was discovered by a group of Babylonian philosophers repairing Solomon's tomb. None could interpret the text, until one of them, Iohé Grevis, suggested that they should entreat the Lord for understanding. The Angel of the Lord appeared to him and extracted a promise that he would keep the text hidden from the unworthy and the wicked, after which he was able to read it plainly. Iohé Grevis then placed a conjuration on the book that the unworthy, the unwise or those who did not fear God would not attain the desired effect from any of the workings contained therein.

Book I

Book I contains conjurations, invocations and curses to summon and constrain spirits of the dead and demons in order to compel them to do the operator's will. It also describes how to find stolen items, become invisible, gain favour and love, and so on.

Book II

Book II describes various purifications which the operator (termed "exorcist") should undergo, how they should clothe themselves, how the magical implements used in their operations should be constructed, and what animal sacrifices should be made to the spirits.

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In Buddhism, Avīci (Sanskrit and Pali for "without waves" – Chinese and Japanese: 無間地獄, Wújiàn dìyù and 阿鼻地獄, Ābí dìyù) or Avichi is the lowest level of the Naraka or "hell" realm, with the most suffering, into which the dead who have committed grave misdeeds may be reborn.[1] It is said to be a cube 20,000 yojanas (240,000 to 300,000 kilometres) to a side, buried deep underneath the divine (nonvisible) earth.[2] Avīci is often translated into English as "interminable" or "incessant", referring to suffering without periods of respite, although it is believed to be ultimately impermanent.[3]

>>5128337

There are various evil acts which can lead one to be committed to the torments of the Avīci Hell. People reborn in Avīci generally have committed one or more of the Five Grave Offenses:[3][4]

Intentionally killing one's father.

Intentionally killing one's mother.

Killing an Arhat (enlightened being).

Shedding the blood of a Buddha.

Creating a schism within the Sangha, the community of Buddhist monks, nuns and laypersons who try to attain enlightenment.

>>5128346

Details about Avīci

Buddhism teaches that rebirth into Naraka is temporary, while the offenders work off the karma they garnered in life. Avīci is sometimes cited as lasting 3.39738624×1018 or 339,738,624×1010 years long[5], about 3.4 billion billion years.

The Lotus Sutra provides an example of humans who have to endure long-term suffering in Avīci.[6][7] Some sutras state that rebirth in Avīci will be for innumerable kalpas (aeons). When the offender passes away after one kalpa, it is reborn in the same place, suffering for another kalpa, and on and on until it has exhausted its bad karma.[8] For this reason, Avīci hell is also known as the "non-stop way" (無間道).

Nichiren famously wrote that Buddhist monks who ignored the passages in the Lotus Sutra, which claimed its superiority over other sutras, would fall into the Avīci hell.[9] Outside of Nichiren, it is extremely rare for a Buddhist monk to condemn anyone to Avīci hell, although the Lotus Sutra itself states of those who slander it, "when his life comes to an end, he will enter the Avichi Hell."

Some believe rebirth in Avīci (or any lower realm for that matter) should be seen as a process of purification. If anyone correctly follows the teachings of Buddha, he will be able to attain enlightenment without going to any hell even if he has accumulated vast negative Karma (excluding Anantarika-Karma). There are many stories of those who have accumulated negative Karma but refrain from a hell because they attained enlightenment before their Karma ripened. If one has Anantarika-Karma he will not be able to attain enlightenment in this life because this negative Karma will ripen immediately. There is no supernatural being that determines anyone's fate of its own will[10] and everyone is responsible for their own actions and their consequences: "[…] beings are owners of kamma, heir to kamma, born of kamma, related through kamma, and have kamma as their arbitrator. Kamma is what creates distinctions among beings in terms of coarseness & refinement."[11] Thus, being reborn in Avīci is purely the inevitable result of one's evil deeds and not the decision of a deity.

>>5128337

>It is said to be a cube 20,000 yojanas

>>5128368

It is said to be a cube 20,000 yojanas

>>5128354

> Kamma is what creates distinctions among beings in terms of coarseness & refinement."[11] Thus, being reborn in Avīci is purely the inevitable result of one's evil deeds and not the decision of a deity.

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