Saleos (Goetia #19)

Names: Zaebos, Sallos, Saleos, Zaleos
Rank: Duke; Earl
Path: 22 (Libra/Lamed)
Legions: 30
Zodiac: Libra 1-10; Cancer 0-4
Element: Earth; Water
Planet: Moon, Venus
Tarot: 2 of Swords; 2 of Cups
Date: Sept 23-Oct 2; June 22-26
D/N: Diurnal
Color: Red
Gematria: 636, 637
Metal: Copper, Silver
Attributions: Star Anise, Aster, Sandalwood, Jasmine, Rose, Orange Peel


Saleos can aid the witch in shapeshifting into a dragon, bewinged horse, scorpion, unicorn, bull, or serpent. He can repair the astral double and empower it in a few ways. He can fortify the astral double such that it is more resistant to damage/wounding. In addition to this, he can augment the astral double’s ability to repair itself.

The auspices and guidance of Sallos are apt for love spells, sanguine vampyrism, ensuring fidelity, opening portals, creating defensive thoughtforms, lust spells, shielding, death magick (i.e. magick working with the Death Essence), skrying, and item enchantment. Zaleos may be invoked during marriage ceremonies.


The numerical value of Sallos’s name in Gematria is 636, corresponding to and Purson as well as the Tzafirion, a Qliphothic order of demons attributed to Virgo. 636 also corresponds to the Hebrew words for both “and three” and “three.”

An alternate method of counting brings Sallos’s name to the value of 637, corresponding to Forneus and the Hebrew word for “excrement.”

636 corresponds to the Hebrew phrase “to see it”, and 637 corresponds to “to gaze/to see.” This would appear to allude to the Evil Eye– it is sensible that a spirit presiding over spells which cause lust and love should be able to grant or empower the Evil Eye.

The traditional appearance of Sallos is as a medieval soldier, described as handsome and gallant, wearing either a ducal crown or a horned war helment and riding atop a crocodile. Even traditional RHP grimoires describe him as “peaceable,” “sweet in character,” and “of a pacific nature.”

The enn or traditional summoning chant for Zaleos is “Serena Alora Sallos Aken.” My chant is “Liftoach Pandemonium, et germinet Zaleos” [Open the Infernal Plane, and Bring Forth Zaleos].

Sources: Gematria and the Tanakh; Aleister Crowley’s Illustrated Goetia; The Demon List Composed by Terry Thayer; Daemonolatry Goetia; The Complete Book of Demonolatry Magic; Pseudomonarchium Daemonum;  Dictionairre Infernal



Atavism: Owl & Wolf
Tunnel: Samael-Arab Zaraq
Color: Red, Yellow, Purple, Green
Planet of Tunnel: Mars
Planet of Spirit: Black Moon; Jupiter; Uranus
Tarot: Tower (15 Atu)
Element: Water, Earth (Secondary)
Letter of Tunnel: Peh
Tunnel Ordeal: Wrath and Vengeance
Gematria: 361; 450; 937
Disease: Fevers, Inflamations, Wounds
Siddhi: Masturbatory Techniques of Atavism Assumption

Parfaxitas is a Black-Lunar archdemon who rules over astral thunderstorms. He has been attributed to the element of water and he presides over a Qliphothic pathway inhabited by werewolves, chimaeras, and furies. Frater 414 records Parfaxitas appearing as follows: “Elderly, with Double Crown, scarlet robe and armor, and a white beard.”

Parfaxitas is the spirit who resides in the pathway between the Qliphothic realms of Samael (Mercury/Adrammelech) and Arab Zaraq (Venus/Bael). While the tunnel itself has a planetary affiliation with Mars, His tunnel is filled with chimaeras (lion + snake + goat), furies, and wolves and/or werewolves.

Parfaxitas can teach or help the magickian cloak herself from mind readers and regress unto lycanthropic atavisms by way of autoeroticism. He can detect and identify forces undermining your magickal efforts and engender the acceleration of any given stagnated affair and/or the quickening of all manner of affairs.

Parfaxitas rules wrath, wounds, fevers, dark matter, vengeance, inflammation, peculiarity, shapeshifting, and atavism. He can be called upon to bring about snow, rain, sleet, or hail. He can engender chaos, destruction, and death through his acts of sorcery and undermine targeted persons. Parfaxitas can transmogrify the human personality with the forces of the Nightside and guide and/or assist the magickian in the channeling of energies of aggression and lustfulness in accordance with her True Will and tailored towards the furtherance of the fulfillment of it. He can subject targeted persons to astonishment and shock and instruct the witch in the ways whereby the clouds can be observed to predict the weather.

Parfaxitas has been called “the demon who haunts the ruined tower” and he is affiliated with Uriens. The name Parfaxitas literally translates to “the Arsonists.” However, since Hebrew often uses plural nouns to refer to singular entities should they be of significant stature (e.g. Elohim, Behemoth), we can deduce that the correct translation is “the (Great) Arsonist.”

Parfaxitas engenders the revelation of secrets and facilitates the ascertainment of the truth. He initiates the sorcerer into the mysteries of blood magick and lycanthropy alike and he can magnify her psychic perceptions. He presides over the connection of psyche and soma and permits the sorcerer to become unbound by the consensus reality.

Parfaxitas can incite magickal empowerment and alter the very psychological foundation of the witch. He can impart strength of mind, aggression, and dominance to the sorcerer and strengthen her magickal memory as well as her recollection of dreams. He can strengthen and/or open gateways to the spirit world.

The letters around Parfaxitas’s original sigil spell out “mundus deus,” likely in reference to the atavistic shapeshifting associated with the spirit and his tunnel. Linda Falorio writes on the subject:

The sigil of Parfaxitas evokes dark/shadow forces of explosive intensity. The yantra provides a means of integrating these into the personality without shattering its fragile vessel. The tide is high. The energy is rising all around us, its force falling like a comet shower from the stars.

Upon altars of flame, with knives like crystals, the neuronaut himself is blasted, spiraling yab-yum DNA mutation into atavisms of far future selves. Twin Turrets of Silence, yoni-eyes yet mute and closed balance upon the Towers of Shaitan. Eyes of the Infinite, Negative source of all Positivity, we tremble at their terrible openings to come upon LAM’s bidding—that inscrutable Guardian, angelic archetype, humanity’s Higher Self pulling us forward into what we, the human species, might become.

The portal of this tunnel is the Death Posture, Self-Love, Eroto-comatose Lucidity. The formula = Thanatos + Eros: Love and Death played against the night black of Saturn, primeval goddess in the heavens in whose moist womb the resultant entity materializes. Cats howling, threatening faces of owls have been carved with migrainous art into the Aztec altar, adorned with skulls of alien beings not unlike ourselves. While hybrid creatures born of imperfect rites performed, elemental automata, and demons of personal subconsciousness rule the blackened void, that “inbetweenness state which is the pathway between ecstasies” (Kenneth Grant, Nightside of Eden).

According to Liber Obsidian Obscura, the shifts which can be achieved through this tunnel are enhanced by “the preparation and use of swords and knives.”

In addition to this, Falorio continues:

A need for work with the energies of Parfaxitas may be suggested when we find ourselves embroiled in issues of violence, where we find nonviolence born of fear of violence, where is experienced fear of excitement, chaos, change. There may be fear and abhorrence of outré states of consciousness and post-industrial mutant modes of being; here is clinging to tradition, to safety, and sanity as defined by narrow consensus reality, here is a cherishing of fantasies of a never-existent, civilized, peaceful human past.

Powers of this tunnel are the ability to channel heightened sexual and aggressive energies in service of one’s will. Here too, we find the ability to connect psyche and soma for willed mutation of consciousness and DNA, here is expanding conscious reality to assimilate pre-bicameral breakdown primitive modes, with the admission into psyche of pre-human/ non-human/ post-human atavisms. Here we break the bonds of consensus reality, here we mutate consciousness via congress with cosmic rays, and miscegenation with alien forms. Here we dare to stretch the definition of our humanness, reaching for extraterrestrial realities that adumbrate our future selves, pushing evolution from primitive mammalian preprogrammed linear time circuits which bind us to social-sexual selves and to our own meta-programming of collective neuro-genetic circuitry. Thus is wrought evolution of the species by design, orchestrated by far future selves time-traveling back into the present.

Lack of success in channeling these difficult energies can lead to twisted, self-destructive acts, sado-masochistic sex, joy in violence as servant of Kali-Shiva-Mars. Here is the world of outlaws, leather-freaks, street gangs, piercings, punks, the sexual energy and violent power of disenchanted youth screaming to be heard…

…The danger of society failing to integrate the raw power of this tunnel is summed-up in the corresponding dayside tarot card’s ancient title: WAR.

The numerical value of Parfaxitas’s name in Gematria is 450, which corresponds to Hebrew phrases and terms meaning “Fruit of a Tree,” “Jackal/The Great Dragon,” “Transgression/Rebellion,” “Dwelling in Eternity,” “good will with no limit,” “armory/weapons/equipment,” “to kiss,” “to strike/to bring down/to ensnare/to knock,” “poising/balancing/swaying,” “the serpent,” and “witchcraft/sorceries” according to Gematria and the Tanakh.

Another correspondence to 450 is a Hebrew word which translates either to “childhood” or “youth.” This is of interest because one of the diseases (inflammation) appears in the correspondence table as signifying or being indicative of “puberty.” Thelemic Qabbalah Volume III recounts two additional values for the name Parfaxitas: 361 and 937.

One of the correspondences to 361 is a god name used as a title of Malkuth meaning “lord of the earth.” 937 corresponds to a word meaning “adultery” as well as “Johab, son of Zera,” the King of Edom attributed to the sphere of Jupiter.

Magickal Chants

Salve Dominator Parfaxitas
“Hail Lord Parfaxitas!”

Ave Khaosophoros-Parfaxitas
“Hail Parfaxitas the Bearer of Chaos!”

Io Parfaxitas Lukanthropos Anabaino Sitra De-Smola
“Hail to Parfaxitas the Lycanthrope from the Sinister Left Side!”

Invoco Parfaxitas In Nomine Qliphoth
“I Call Parfaxitas in the Name of the Qliphoth!”
In addition to calling forth Parfaxitas, this chant simultaneously lulls the witch closer to the gnostic state (trance)

Liftoach Pandemonium, Et Germinet Parfaxitas
“Open the Infernal Plane, and Bring Forth Parfaxitas!”
In addition to calling forth Parfaxitas, this chant simultaneously presences Qliphothic energy to raise or strengthen a sacred space.

In Nomine Adamas Ater, Aperiatur Acharayim, Et Germinet, Et Germinet Parfaxitas
“In the Name of the Black Diamond, Open the Infernal Plane, and Bring Forth, and Bring Forth Parfaxitas!” In addition to calling forth Parfaxitas, this chant simultaneously focuses the mind of the celebrant.

Reayha Bacana Lyan Reme Quim Parfaxitas
An enn from The Complete Book of Demonolatry Magic for invocations of Parfaxitas

Aperiatur Qliphoth; Invoco Parfaxitas
“Open the Qliphoth; I Call to Parfaxitas!”
Invokes Parfaxitas and strengthens the alchemical effects of the invocation rite. Only useful for invocation.

-V.K. Jehannum
Agios Octinomos-Drakosophia

Moloch and the Minotaur: Eleusinian vs Qliphothic Mysteries

In this article, I’m going to argue the point that Hecate and Moloch were integral divinities in the Eleusinian Mysteries. While this is certainly a big claim to make, you’ll be surprised as to how obvious the conclusions I’ll be drawing really are. In fact, the overwhelming majority of the conclusions I’ll be drawing have already been proposed by scholars on the subject. My primary source is my years of study into Hecate, Moloch, Qliphothic Demonology, the Goetia, the Draconian Tradition, Necromancy, the Qliphoth, and Hermeticism and Arabic Cosmology as described by the Order of the Nine Angles. Meanwhile, my primary sources for the subjects of the Eleusinian Mysteries, Poseidon, and the Minotaur are the Wikipedia articles regarding them.

Moloch’s appearance is near identical to the appearance imputed to the Minotaur [Bulls of Minos] in Greek mythology. Greek myth never depicted a species of “minotaurs,” but rather always depicted the Minotaur as a singular entity. The Minotaur, who was sometimes called Asterion [Star], is generally held to be the son of the Cretan Bull, who was also sometimes called Asterion.

The Cretan Bull, also called the Marathonian Bull, was an emissary and messenger of Poseidon. Bulls were sacred to Poseidon– alongside Mars and Apollo, he was one of the only three deities it was appropriate to sacrifice bulls to. Poseidon sent the Marathonian/Cretan Bull to King Minos of Crete as a sign of support with the expectation that Minos would sacrifice it to him. Minos kept the bull instead of sacrificing it in fulfillment of his promises to Poseidon, so Poseidon caused Minos’s wife to fall in love with the Cretan Bull. Thus the Minotaur was born of the Marathonian Bull and a human woman. Poseidon passed his rage onto the Cretan Bull, who acted it out by going on a destructive rampage. You’re probably familiar with the rest of this myth, the one where a labyrinth is built to trap the Minotaur in.

Another version of the myth depicts the Cretan Bull as a form assumed by Zeus to impregnate the Queen of Crete. Asterion I, the King of Crete, raised Zeus’s children as stepfather, which children consisted of two gods of the underworld, another afterlife deity (a psychopompic “judge” figure), and the Minotaur, known as Asterion II and Asterius. In examining the Minoan Queen’s other sons by Zeus, it would be illogical to conclude that Asterion II the Minotaur was not himself a god, and a chthonic one at that. Here, Minos is the son of Asterion I and therefore the sibling of Asterius the Minotaur.

According to Wikipedia, “Some mythologists regard the Minotaur as a solar personification and a Minoan adapatation of the Baal-Moloch of the Phoenicians. The slaying of the Minotaur by Theseus in that case indicates the breaking of Athenian tributary relations with the Minoan Crete.”

Prior to this breaking of tributary relations, Crete was the foremost political and cultural potency in the Aegean Sea, and scholars speculate that the Athenian tribute to Crete would have included humans provided for sacrifice to the Minotaur should it have really had a cult there. It was an Athenian hero who killed the Minotaur in the labyrinth myth, specifically in order to liberate Crete from the obligation to placate the Minotaur via human sacrifice.

The Wikipedia article goes on to relate some mythologists’ attribution of Cretan rituals of human sacrifice and the use of a brass bull to burn people alive in to the cult of the Minotaur. Moloch, being a sun god, was recorded in the Bible as accepting child sacrifices via burning within a statue of his likeness. According to Dictionairre Infernal by Collin D’Plancy, the statue was made of brass and had seven different kinds of cabinets for seven different kinds of sacrifice, the seventh of which was a human child. In the labyrinth myth, the Minotaur can only be placated by the human sacrifice of seven males and seven females.

The valley of Tophet wherein Moloch was worshiped (supposedly via the brass statue) became the archetype behind the Abrahamic conception of Hell, and as we said, the Asterion II must necessarily be a chthonian deity. According to Dictionairre Infernal, Moloch was related to Mithras specifically because the seven cabinets of his statue apparently corresponded to Mithras’s seven mysterious chambers. In Qliphothic demonology, Moloch rules the realm of Thaumiel, which realm lies within “the Seventh Hell.” The Minotaur appeared in Dante’s Inferno as the ruler of the Seventh Circle of Hell, being that of Violence (Moloch was a god of war). Here, the Minotaur was the “gatekeeper for the entire seventh circle” who “seems to represent the entire zone of Violence” according to Wikipedia.

Cretan fifth-century coins always depicted one of two entities. The first of these two was Karme, “a female Cretan spirit who assisted the grain harvest of Demeter’s Cretan predecessor” according to Wikipedia. We will accept that the Cretan precursor to Demeter is indeed the same entity as Demeter herself because Demeter is said to be the mother of Proserpina’s predecessor. While Proserpina is held to be the daughter of Zeus and Demeter, Proserpina’s precursor was said to have been fathered by Poseidon instead. Interestingly enough, the only coins which did not display Karme displayed the Minotaur.

Quoting Wikipedia, “According to Jeremy McInerney, the iconography of the bull permeates Minoan culture. The cult of the bull was also prominent in southwestern Anatolia. Bernard Clive Dietrich notes that the most important animal in the Neolithic shrines at Çatalhöyük was the bull. The bull was a chthonic animal associated with fertility and vegetation. It figured in cave cults connected with rites for the dead.

“The palace at Knossos displays a number of murals depicting young men and women vaulting over a bull. While scholars are divided as to whether or not this reflects an actual practice, Barry B. Powell suggests it may have contributed to the story of the young Athenians sent to the Minotaur. McInerney observes that the story of Pasiphaë and the Cretan Bull were not written until after Crete had come under Greek control. Emma Stafford notes that the story of the Cretan Bull does not appear before the Hellenistic period and suggests the connection between Crete and Athens is the result of the development of the myth of the Theseus cycle in late sixth century Athens.

The iconography of Cretan coinage solidifies the speculation about a Cretan cult to Asterion II, but it bears other significant implications as well. Demeter and her daughter, Proserpina (Kore/Persephone),  were the primary divinities of the Eleusinian Mysteries which predated the gods of Olympus. The Mycenean Greek tablets which delineate the Eleusinian Mysteries describe “two mistresses and the king” which scholars believe most likely refers to Demeter, Proserpina, and Poseidon. Poseidon was the consort of Demeter, and the Minotaur was more or less his offspring. Since the only coins which do not depict the Minotaur depict another divinity related to this trio, it seems unlikely for the Minotaur not to have been divine himself.

As we have said, there were only three Greek deities whom bull sacrifice was acceptable to, which means there were only a few deities to whom the bull iconography could exhibit veneration of. Of these three, the only one relevant enough to the Eleusinian Mysteries is Poseidon. The Mycenean Greek reference to the “two mistresses and the king” was found in Knossus, which is where the Cretan coins depicting Karme and the Minotaur were minted.

The Eleusinian Mysteries are believed by some scholars to be a continuation of the tradition of a Minoan cult, which is interesting, because the name “Minotaur” simply translates to “Bull of Minos.” Remember that it is Minoan culture which was saturated with bull imagery and which Asterion I, the Minotaur’s stepfather, ruled as king in myth.

The namesake for the Minoan civilization of Crete is held to be the son of the Cretan Bull and the stepson of Asterion I. It was Minos who inherited the throne and it was his wife who constructed the labyrinth to imprison the Minotaur as she was advised to do by the oracles. Once Asterius the Minotaur was in the labyrinth, it was Minos who ordered the offering of annual human sacrifices therein. We know that the myth of the labyrinth depicts a biased view of the Minotaur, who appears as the antagonist because of how he was reviled in Athens. Etruscan iconography hearkens to a more beneficent view of the Minotaur lost to time, so it is likely that, should a cult of Asterius have really existed, this labyrinth was some manner of temple. After all, the labyrinth is said to have been made in Knossos, the same place where coinage depicting Moloch alongside a beloved divinity was minted. The later re-imagining of the Minotaur’s labyrinth as a trap out of contempt for its inhabitant would mirror the infernal implications later attributed to the valley wherein Moloch was worshiped.

So, if coinage hearkening to the worship of Asterius was minted in Knossos, and a temple dedicated to the Minotaur was also located in Knossos, and the Mycenean writings describing the Eleusinian mysteries were found in Knossos could the Minotaur have been a part of the Eleusinian Mysteries?

Let’s examine the EM’s primary divinities. Demeter was a chthonic earth mother and fertility goddess, and Proserpina later became a goddess of the underworld– Hecate only became associated with the underworld when she decided to accompany Proserpina to it to keep her company. Poseidon was considered the god of the underworld prior to becoming the ruler of the ocean (it’s the same way with Neptune). The EM also included the veneration of Sabazius, Proserpina’s son with Zeus, was a chthonic deity largely related to snakes in iconography.

Knowing this, let’s agree that the Cretan Bull is more related to Poseidon than Zeus– the bull is far more native to Poseidon’s person than Zeus’s. Bulls and the EM as a whole were deeply chthonic in nature, where Zeus was not. The Mycenean literature describing the EM spends far more time discussing Poseidon than Zeus, and the myths of Proserpina integral to the EM depict her as Poseidon’s daughter in opposition to the later depictions of Zeus siring her. Now, we can say that, since Karme is an emissary of Demeter local to Knossos, Asterius is probably an emissary of Poseidon local to Knossos– nothing else would make sense.

The Eleusinian Mysteries focus on the concept of self-deification in pursuit of immortality. While the concept of immortality did not exist in the EM at their inception, their original adherents did believe they would be gaining a better place in the underworld. Proserpina’s ascent from the Underworld to rejoin her mother Demeter is seen as analogous to humankind’s pursuit of self-deification whereby we are redeemed from our mortality. The Greek word used to refer to Persephone’s rebirth-through-ascent is transliterated as anados or anodos and translated as “ascent.” The word anados is used by the Order of the Nine Angles specifically to refer to the use of planet-based alchemical initiations in pursuit of immortality because of the Corpus Hermeticum’s use of the word in the same way.

Three separate authors adhering to a black magickal paradigm called the Draconian Tradition have adopted Demeter, Poseidon, and Proserpina as divinities appropriate to the DT’s sinistral alchemy. Since Qliphothic magick is integral to the Draconian Tradition, and since the three primary divinities of the Eleusinian Mysteries are each considered suitable for the DT based on their individual merits, maybe a Qliphothic deity like Moloch could be appropriate for the Eleusinian Mysteries?

Well, the Eleusinian Mysteries were said to have originated as an agrarian cult, and Moloch was a god of fertility. Poseidon is one of the EM’s primary deities, and the Qlipha Moloch rules is attributed to Neptune. Since the Qliphoth is the only tree which has a Neptunian sphere (the Sephiroth and Tree of Wyrd do not), this is pretty significant. Infants were initiated into the Eleusinian Mysteries by being passed over the fire of the hearth, and many scholars have struggled to argue the unpopular position that the sacrifice of fires to Moloch were actually child-purification rituals.

Let’s step outside of the Qliphoth for a moment. The pursuit of self-perfection through the process of sequential planetary initiations predates Judao-Mysticism and therefore predates the Sephiroth. The Semitic conception of ten emanations, nine being related to planets and one being related to the Mobile Primum, was inspired by a predated by a different schema. Prior conceptions of planet-affiliated spheres of emanation only posited seven planetary spheres, beyond which seven lay a sphere equivalent to the Qabbalistic sphere of the Mobile Primum. The seven planetary emanations appear in Pre-Islamic alchemical cosmology in the same order as they do in Hermeticism, ranging from Qamar [Sphere of the Moon] to Zuhal [Sphere of Saturn]. The sphere equivalent to that of the Mobile Primum was known as Al-Kawatib Al-Thaubitah [Realm of the Heavenly Fixed Stars], which would, on the Qliphoth, be equivalent to Thaumiel, ruled by Moloch (as well as Satan) and attributed to Neptune (as well as Pluto).

Since Moloch is attributed to Al-Kawatib Al-Thaubitah, could this explain how he could attain a stellar title like Asterius? There’s no other explanation for the name that I’m aware of. A didrachm at Knossos depicted the Minotaur’s labyrinth on one side and the Minotaur on the other, standing surrounded by a semicircle of stars, possibly signifying Asterius’s presiding over the penultimate emanation and the attainment of divinity. The name “Asterion II” would thus be significant, in that the Qliphothic equivalent to the Realm of Heavenly Fixed Stars is the realm of dual divinity.

So if Moloch rules the final initiation in Qliphothic esoterism, what was the last rite of the EM’s esotericism? Quoting Wikipedia, “As to the climax of the Mysteries, there are two modern theories. Some hold that the priests were the ones to reveal the visions of the holy night, consisting of a fire that represented the possibility of life after death, and various sacred objects. Others hold this explanation to be insufficient to account for the power and longevity of the Mysteries, and that the experiences must have been internal and mediated by a powerful psychoactive ingredient contained in the kykeon drink.”

Since Moloch is the God of Fire, the penultimate rite of the EM is thus in line with his nature. The only opposition to this exists because some scholars do not think such a ritual would leave much of an impression on the celebrants– a conclusion based on Atheism. Other initiatory rites in the EM include bathing in the river Phaleron, kykeon-induced hallucinations, honoring the dead, the sacrifice of piglets and bulls (chthonic animals), and all-night-long feasts.

We have previously stated that “Minotaur” translates as “Bull of Minos,” but what does the name “Minos” mean? Minos translates to “King” just like Moloch translates to “King.” Quite the coincidence. This suggests that Minotaur might actually translate to “Ruling/Regal Bull.”

Quoting Wikipedia, “According to A. B. Cook, Minos and Minotaur are only different forms of the same personage, representing the sun-god of the Cretans, who depicted the sun as a bull.”

The ruins of Minos’s palace were found in Knossos, the same part of Crete where the coins depicting Asterius were minted. It would make a lot of sense for the coins exchanged in Knossos to depict its ruler rather than a reviled abomination. Imparting the Cretan king’s moniker “Asterion” to the Minotaur would also make a lot more sense if the Minotaur was his successor. No labyrinth has been discovered in Crete, but the odd layout of Minos’s palace has led some scholars to argue that it was the inspiration behind the labyrinth myth. The earliest myths depicting Minos as the stepson of Asterion I purported that Minos was the only one of the three non-Minotaur children to become a god after death, specifically the ruler of the shades of the dead (no wonder I relate him to Poseidon). As you know, later myths depict Minos as well as his two non-Minotaur children are elevated to deities, with no explanation given as to what happened to the Minotaur when it died. Minos is said to have imprisoned the inventor who built the labyrinth at his behest (?) and to have pursued him after he escaped. The Sicilian king who gives the inventor refuge is the one who murders Minos. Where early myths about Minos depict him as a kind and beneficent king, Athenian myth depicts him as a tyrant, callously forcing the Athenians to afford sacrificial victims for the Minotaur.

The Cult of Eileithyia is one source of information about the EM, wherein Eileithyia was worshiped as the mother of the divine child. Poseidon was related to the Cult of Eileithyia, and Eileithyia herself was later absorbed by Hecate. Since Hecate’s human son, a monarch, was sacrificed to her and attained immortality and divinity in doing so, she would fit into the EM perfectly– the birth of the divine child is incredibly significant to the EM. (Hecate’s ascended son appears in the Goetia as Murmur). Hecate is very significant in the Draconian Tradition as well as in multiple paradigms of Satanism, and she is held to be a Qliphothic Initiator. Eileithyia and Hecate are the only lunar goddesses to carry two torches in signification of moonlight, and there are two crescent moons depicted on the fifth-century coins minted in Knossos. The Cult of Eileithyia practiced its ceremonies in the cave of Amnisos, which cave was part of the Minoan Civilization, serving as the port to Knossos.

Eileithyia was not considered chthonic, so if she were indeed an aspect of Hecate, her significance to the EM would make more sense. If Eileithyia isn’t Hecate, she would be the only significant divinity of EM not relevant to the Draconian Tradition. Furthermore, since Hecate and Poseidon both protected ships from storms, their worship side by side in a port makes a lot of sense. We are arguing here that the goddess named Eileithyia is the same entity as the one later venerated by the name Hecate, not that the Cult of Eileithyia was at all familiar with Hecate.

Eileithyia did come to be held as an aspect of Hecate, and one of Hecate’s title is Limenoskopos [Overseer of the Harbor]. Hecate’s epithet Einodia Thygater Demetros [Daughter of Demeter] also makes it sensible for her to be significant in EM, especially when venerated alongside Poseidon, Demeter’s consort. The precursor to Proserpina we mentioned earlier was named Despoina, which name is a title of Hecate as well. Proserpina and Hecate share the name Pyrophoitos, meaning “fire-walker,” which name is clearly significant to the EM.

Hecate is strongly held to be a goddess of the ocean. Her moniker Polyplokamos [Of Many Tentacles] likens her to Poseidon, the god of sea monsters. While some myths purport that Poseidon created horses by raping Demeter, others purport that he created the horse by willing fornication with Medusa. According to The Goddess Hecate by Ronan, Medusa is, in fact, a recorded name used in reference to Hecate, as are various synonyms for Medusa (Drakaina, Karko, Gorgo, Lamia, etc.). Hecate is often depicted adorned with serpents, similar to Proserpina’s son Sabazius who is worshiped in EM by adorning oneself with snakes to signify attainment. Poseidon and Hecate are both said to take the forms of horses, both ride in chariots, bulls are strongly related to both of them, and they are both rulers of the underworld. Several of Hecate’s titles and epithets describe her as a nymph or dryad. Titles of her like Tauromorphos [Bull-Formed], Astrodia [Star-Walker], and Athanatos [Immortal Flame] appear to relate her to the Minotaur. Hecate has forms and epithets depicting her as a giant and a draconic entity, and giants and dragons are said to be the inhabitants of Thaumiel.

The Ninnion Tablet’s depiction of the Eleusinian Mysteries displays Proserpina, Demeter, and Iacchus lead a procession of initiates. According to Wikipedia, accompanying the procession is “an unknown female (probably a priestess of Demeter) sat nearby on the kiste, holding a scepter and a vessel filled with kykeon.” Since Hecate helped Demeter search for Proserpina, dwells alongside Proserpina in Hades, and was venerated alongside Poseidon by a prominent EM cult, this unidentified female was most likely Hecate (in her aspect as Eileithyia).

The argument I am making is that Hecate and Moloch, who are both highly significant in Qliphothic sorcery, were primary deities of the Eleusinian Mysteries, and that the anados of the EM could have been Qliphothic in nature, just as authorities on the Simon Necronomicon claim that its gate-walkings are Qliphothic in nature. Since Hecate already has a divine child who is considered demonic and attributed in part to the Sun, it is very well likely that Moloch, as Asterius the Minotaur and Minos alike, could have been viewed by the adherents to the EM as the divine child of Hecate. Since Moloch is a god of the sea related to the sphere of Neptune and manifesting as an animal sacred to Poseidon, it is possible that Minos was viewed as the offspring of Poseidon and Hecate-Eileithyia. Moloch is vampiric, just like Hecate and her son Murmur.

-V.K. Jehannum


Names: Sitri, Sytry, Bitru
Gematria: 529; 580; 600
Color: Blue; Yellow
Planet: Mercury, Pluto, Jupiter
D/N: Diurnal
Metal: Titanium, Tin, Copper, Plutonium
Zodiac: Pisces 20-24; Sagittarius 20-24; Cancer 20-30
Legions: 60 or 70
Tarot: 4 of Cups
Qlipha: Arab Zaraq (Bael/Venus)
Rank: Prince
Element: Earth; Fire; Water (Secondary)
Path: 18 (Cancer/Cheth)
Date: Dec 12-16; July 12-22; March 11-15
Affiliations: Cinnamon, Cedar, Rosehips, Yarrow, Mint, Allspice

Above: Pathworking or Altarpiece Artwork – Depiction of Sitri by G.A. Rosenberg


According to Pseudomonarchium Daemonum, wherein Sitri was the twenty-first demon discussed, “Sitri [Sytry], alias Bitru, is a great prince, appeering with the face of a leopard, and having wings as a griffen: when he taketh humane shape, he is verie beautiful, he inflameth a man with a womans love, and also stirreth up women to love men, being commanded he willinglie deteineth [discloses] secrets of women, laughing at them and mocking them, to make them luxuriouslie naked, and there obeie him sixtie legions.”

sytry II

For the sake of interest, we will compare this description with that provided in the Lesser Key of Solomon (the Goetia), which drew on Pseudomonarchum Daemonum and listed Sitri as the twelth spirit. “The Twelfth Spirit is Sitri. He is a Great Prince and appeareth at first with a Leopard’s head and the Wings of a Gryphon, but after the command of the Master of the Exorcism he putteth on Human shape, and that very beautiful. He enflameth men with Women’s love, and Women with Men’s love; and causeth them also to show themselves naked if it be desired. He governeth 60 Legions of Spirits. His Seal is this, to be worn as a Lamen before thee, etc.”

In elaborating on the beautiful man Sytry is purported to take the shape of, Michael W. Ford calls it “angelick” where Asha’Shedim simply describes it as “very handsome.” Asha’Shedim repeatedly misproduces Sytry’s name as “Sitril.”


Sitri grants courage and imparts a strength of conviction which will obliterate sensations of doubt in times of hardship, and he can change the personality in certain ways. He imparts great power and much knowledge concerning nature magick and how to work with elementals. He rules lust, may incite passion, can build attraction, and can incline one to nudity.

A witch I know who accepted Sytry as her patron, who has recounted to me over Facebook messenger how he started appearing to her at the age of 12, wrote that Sytry speaks in a ‘poetic way,’ which seems related to the masonic journal which marveled at how “learned” Sytry seemed/sounded when reading a document of his creation in Latin.

54516590_626726537772520_5443261849518735360_nAbove: Sigil of Sitri’s Serpentine Aspect Channeled by Augustus Grigori

The witch described Sitri appearing to her as a green smoke at first, and as a “tall, dark figure” the next day. She described the feelings of love and safety which washed over her in his company. She said that he often signals his presence with the appearance of a raven, often just outside the window.

Bitru presides over sex magick and he can create succubitic/incubitic thoughtforms. He can be called on to give passion to any creative endeavor. Traditional demonology purports that he engenders homosexuality, but many magickians have recorded successfully engineering heterosexual relationships by his auspices. Sitri manifested to S. Conolly as female.

58461049_813142202396596_8522927565969555456_nAbove: Channeled Aspect of Sitri’s Bat Aspect

The best time to summon Sitri is at midnight.

I actually wrote this article at Sitri’s request. Sitri wants you to know that Sitri will help you in any way you deem fit, particularly if you use incense in your evocation. You will find this fiend to be most friendly, agreeable, acquiescent to requests, and even overtly complaisant.

For magickal chants to Sitri, follow the hyperlink below:

Screenshot (1378)

-V.K. Jehannum
Agios Octinomos-Drakosophia

The Complete Book of Demonolatry Magic by J. Thorp; A Modern Goetic Grimoire by Rufus Opus; Daemonolatry Goetia by S. Conolly, Luciferian Goetia by Michael W. Ford, Mark of Qayin by Asha’Shedim; The Lesser Key of Solomon; The American-Tyler Keystone Volume 22; Pseudomonarchum Daemonum


Compendium of Magickal Chants to Lilith

Above: Magickally Charged Representation of Lilith for Meditation Journeys by GAR

Ave Domina Lilith
“Hail Lady Lilith!” Source: VK

Agios o Lilith Regina Gamaliel
“Numinous is Queen Lilith of Gamaliel” Source: VK

Ama Lilith + Tzaphoni + Lilitu + Yallathor + Torrigal + Akkathor + NINE-THOR-UH-GAUL + AYE-TOUR-UH-GOTH + Yakkorraggawl + Lattorraggoth + Lilith
This name formula, channeled for my upcoming grimoire, consists of eleven names, several of which are channeled. I spelled some of the secret names, approved for public release, such that they would be pronounced right the way an uneducated hillbilly would sound them out. Others were broken down into their syllables, with syllables which equate to know English words (“Uh” counts as a word) being presented as that word spelled entirely capitalized letters. This formula is too powerful for beginners, so I’ve enchanted the formula such that whosoever recites it will only tap into as much of its power as they can handle. Should the celebrant experience waverings of confidence (paranoia, doubt, etc.) of the severity which could fuck up the working being performed, this formula is enchanted such that the intent will manifest purely. Source: V.K.

Adoro Te, Deitas Et Draco, Meticulosa Nagithor
“I Adore You, Goddess and Dragon, Fearsome Nagithor!” Calls Lilith’s dragon aspect.

Agios Es, Ama Lilith-Akhathil
“Numinous Art Thou, Mother Lilith-Akhathil!” Calls Lilith’s dragon aspect.

Io Lilitu-Nagithor
“Hail Lilitu-Nagithor!” Chant to Lilith’s dragon aspect.

This is a Revealed Name for Lilith’s Wolf Aspect. It May Be Used for Magick and Worship, But Also in Reference to Her Wolf Aspect Outside of Magickal Work and Worship. The i is Pronounced Like the i in Igloo and the san Should Be Pronounced Such that it Rhymes with Gone.

Naezondural + Palzindraea + Hozdaeanthal + Zizdalin + Malzsorgon
These are Channeled Names of Lilith’s Wolf Aspect for Use Only in Worship and Magick. The i’s are Pronounced like the i in Igloo.

Zaezor Konda Azaea Malzorgon Aztharal Azdae
Channeled Chant to Evoke Lilith’s Wolf Aspect

Aznaean Orzaeda Palzoral Azdaeal
Channeled Chant to Invoke Lilith’s Wolf Aspect

V.K. Jehannum
Agios Octinomos-Drakosophia

Chants for Goetic Sorcery

Sum Harba de Ashmedai Malka
In English, “I am the Sword of King Asmoday.” ‘The Sword of King Asmoday’ is a title for Asmoday’s son, variously called Alfpunias, Alefpene’ash, and Gurigur. This is used in invocations of him. Source: VK

Liftoach Pandemonium
In English, “Open the Infernal Plane.” Presences infernal energy to raise sacred space. This chant was made specifically for consensual summoning. If it is vibrated in proximity of any tools set for the coercion of demons, these tools will become useless or weaker depending on how powerful they are. Source: VK

Temphioth Xere Sam-Aur Chashakh
Calls upon Temphioth to empower and eternize a raised sacred space. Can also be used, if teh witch intends it, to prevent a sacred space from enveloping a larger territory over time. To be chanted nine times. Source: VK

In English, “Luluwa, Daughter and Priestess of the Left Hand.” Used to call on Luluwa/Qalmana. Source: VK

Qalmana Meleketh ha-Gulgatha va-Nogah
In English, “Qalmana Queen of Gulgatha and Venus.” Used to call on Qalmana/Luluwa. Source: V.K.

Flavros, Hauras, Flereous – Venire Ducis Haures
Three names of Flereous followed by “Come Duke Haures!” Source: VK


Asmodeus (Goetia #32)

Names: Asmodeus, Chashmodai, Achemedai, Asmoday, Asmodius, Sidonay, Ashmadia, Asinodius, etc.
Color: Yellow; Black; Crimson; Blue
Planet: Sun; Jupiter; Neptune
Animal: Spider, Whale
Date: Jan 30-Feb 8; Aug 13-17; Aug 28-Sep 1
Element: Air; Water; Fire
D/N: Diurnal
Qlipha: Golachab
Zodiac: Virgo 5-9; Leo 20-24; Aquarius 10-20
Gematria: 122; 235; 362; 369; 552
Metal: Gold; Copper turned Blue
Tarot: 6 of Swords; 8 of Pentacles/Disks
Legions: 72
Rank: King
Superior: Amaymon
Path: 28 (Aquarius/Tzaddi)
Direction: East; South
Affiliations: Mint (the plant), Saffron, Cinnamon, Orange, Dragon’s Blood, Grains of Paradise, Olive Oil, Wormwood, Sandalwood, Spikenard, Deerstongue, Agrimony

Asmodeus Eyes of the StormAbove: Eyes of the Storm by G.A. Rosenberg (Pathworking Artwork)

Aeshma originated in Zoroastrian lore as the Daeva or Div (Ahrimanic Spirit) of the Bloodied Mace who was given authority over seven great methods of causing destruction (he no longer serves Ahriman). In Qabalah, he is known as Asmodeus, the Fiend of the Wounding Spear, the son of either Tubal-Qayin or Ashamdon/Shamdon with Na’amah (who he married). This makes him the grandson of Lilith, as my coven gnosis is that Na’mah is Lilith’s daughter, not sister. Asmodeus works closely with Amdukius, Amaymon, Astaroth and Magot. He is under Amaymon and he is the father of the archdemon known as Alfpunias, Alefpene’ash, or Gurigur. Asmodeus rules the realm of Golachab in the Qliphoth’s left collumn, which realm is attributed to Mars, and is said to be the residence of the most wrathful and powerful succubi. He appears throughout Abrahamic demonology as a spirit of lust, lechery, luxury, and gambling.

Above: Asmodeus as Depicted by Rosenberg for an Altarpiece or Pathworking

Asmodeus rules over the physical aspects of life, violence, lust, prosperity, luck, knowledge, power, revenge, love, warriorhood, and aggression. It is his office to guide the witch in the detection of folly and it is said that his realm of the Qliphoth is home to the most baleful and powerful of succubi. He can impart teachings regarding mathematics, astrology, geomancy, astronomy, and geometry, and he can tutor the witch in any handicraft. One text succinctly states that he presides over “intelligence and skill.”


Old grimoires purport that Asmodeus can make the witch invincible, and newer interpretations state that this is carried out through the augmentation of the witch’s strength of will. The first time I summoned Asmodeus was under the direction of an archdaimon of Hecate which guided most of my coven’s decisions. When I asked what I should request of Asmoday, the strigoi said “Strength of any kind.” He also makes the witch invisible, confers the ability to read minds, discovers and guards treasure, and presides over many domains of pleasure, and ends any kind of relationship.

56320369_823917397979356_7461584775682195456_nAbove: Sigil of Asmodeus’s Serptine Aspect Channeled by Augustus Grigori

He can impart mental acuity and physical strength to the witch and he rules the office of judges. He is often depicted riding a dragon, sometimes he carries a lance instead of a spear, not that I have ever seen spirits casually carrying astral weaponry when they appear to witches. The use of sex magick techniques such as karezza are most appropriate for workings with Asmodeus.

Some have advised their fellow Demonolaters to avoid working with Asmoday because of the wealth of information which is available about him. Their rationale is that since there is so much different information about Asmodeus that the witch will not know what exactly she is summoning: his character is hard to pin down. But the reality is that all demons are as multi-faceted as Asmodeus, Lilith, and Satan—the reason that there is so much information about those three spirits is that these entities have taken more prominent roles in human affairs. All of the Azerate have esoteric aspects and secret names which must be kept secret from the public—the few we know are only a fraction of what we will learn, and only a fraction of what you can learn.

I have a list of magickal chants to Asmodeus:

Above: Sigil of Asmodeus from the OFS Demonolatry Website

V.K. Jehannum
Agios Octinomos-Drakosophia

Magickal Chants for Demon Magick

Carabia, Demonosophia, Decarabia
Names of Decarabia ordered into a chant for rituals calling upon him. Source: V.K.

Agios ischyros Ka-In Arotrios
In English, “Numinous and mighty is Qayin the Ploughman.” Used to call on Qayin. Source: V.K.

Agios es, Belladomina Tezrian
In English, “Numinous art thou, Mother Tezrian of War.” Numinous is a synonym for ‘divine’ with Paganistic connotations. Source: V.K.

Xon, Binan Ath, Xul, Ga Wath Am
Only appropriate for experienced practitioners, preferably within a sacred space. This chant is harsh and powerful, so the practitioner had best be in the confines of a sacred space. Strengthens the witch’s character and spiritual faculties. May be trance-inducing; not for beginners. The X’s are pronounced like Z’s. Raphael and Michael helped me compose it. Source: V.K.

Qayin, Tubal-Qayin, Camio
Used to call forth the three manifestations of Qayin. Source: V.K.

Eisheth Koheneth ha-Arsiel
In English, “Eisheth, High Priestess of the Black Sun.” Used to call on Eisheth Zenunnim. Source: V.K.

Aperiatur Dudael, et germinet Azazel
In English, “Open the desert, and bring forth Azazel.” Used to call on Azazel. Source: V.K.

The Objective Existence of Demons: Against Skepticism in Magick

In one of his older Youtube videos, E.A. Koetting recounted the time he summoned Azazel to ask him whether or not he objectively exists. Azazel answered by saying that when Koetting evokes Azazel, he causes Azazel to exist, and that when Azazel answers Koetting, he causes Koetting to exist. If you boil this answer down to its simplest interpretation, Azazel said that he is just as real as Koetting.

Due to the things I have experienced and had related to me in my correspondence and collaboration with fellow magickians, I have come to reject the suppositions that (i) the existence of demons is subjective and (ii) the demons are parts of the operator’s mind or consciousness, and for the sake of the argument I am going to make, let’s assume I am wrong in doing so.

Whenever I write an article on a demon, I recount observations made by several modern authors. The authors whose texts I refer to include S. Conolly, John R. King IV, Michael W. Ford, the 218 Current, Asha’Shedim, T.B. Scott, the Joy of Satan Ministries, Rufus Opus, J. Thorp, E.A. Koetting, Cort Williams, T.J. Dawson, S. Aldarnay, Asenath Mason, Linda Falorio, Daemon Barzai, Kuriakos, and a handful of Demonolatry blogs.

These sources range widely in their usefulness, and they exhibit a clear pattern in doing so. Of the many black magickal weltanschauungen which my sources are divided amongst, the practitioners of Demonolatry, Khaos-Gnosticism, and Spiritual Satanism consistently provide the best insights into demons.

It is not a coincidence that the best promulgators of modern Demonography adopt the most spiritual viewpoints and approaches to demons, nor is it coincidental that skeptical authors, who reject the objective real-ness of demons, fall consistently short in comparison to their more religious contemporaries.

The argument I am trying to make, in hypothetically conceding the real-ness of demons, is that the approach which treats demons as objectively and autonomously extant creatures, is the most effective manner of relating to demons, even if they do not actually exist.

If demons are not demons in truth but are really parts of mind, and if the existence of demons is truly subjective, then they are, to an extent, imaginary. I do not state that skeptical magickians are entertaining the act of imagination to insult them, but rather to make a proposition.

If you are willing to entertain, to an extent, imagination, then I would propose that you commit to it. If you doubt the existence of demons yet call upon them nonetheless, leave your doubt behind and imagine that their existence is objective, because even if you are contacting hidden parts of the mind, the spiritual approach to doing so is very clearly best.

“The magician should treat the entities he calls upon as friends and companions, for even an ‘impersonal’ device will respond better to a conscientious and respectful user.” –The Satanic Rituals by Anton LaVey (1972)

-V.K. Jehannum
Agios Octinomos-Drakosophia