.｡*♡ﾟ a/n: long post btw, but I do like digging and investigating around so that's to be expected.
Persian origins - Zoroastrianism
When we think of Asmodeus, we conjure an image of a bizarre, chimerical demon, as described in books; however, his true origin lies far from the Abrahamic tradition.
Zoroastrianism, his religion of origin, is an ancient tradition belonging to Persia, during the Avestan period (possibly as early as the second millennium BCE), but it was first recorded around the mid-sixth century BCE. Its founder, despite his existence being highly debated in academic circles, was named Zarathustra, coming from a family of Indo-Iranians. He preached a new religion that emphasized a single supreme creator god, Ahura Mazda, and a cosmic struggle between the forces of truth, order (Asha), and falsehood, chaos (Druj).
This represented a significant shift from the polytheistic and ritualistic Indo-Iranian traditions that preceded it. For centuries, these teachings remained relatively localized. Their first major rise to prominence occurred with the Achaemenid Empire, founded by Cyrus the Great around 550 BCE.
The Achaemenid kings had a custom of respecting the culture and religion of the peoples they dominated, thus being very tolerant of other beliefs while they themselves held their own beliefs. In this regard, the Persians stood out considerably, as other nations forced conquered peoples to convert.
Darius the Great was notable for explicitly invoking Ahura Mazda in his inscriptions, aligning the Zoroastrian concept of divinely sanctioned order (Asha) with the legitimacy and stability of his government. This made the faith the unofficial ideology of the first great world superpower, although it was not imposed upon the empire's diverse subjects.
The most definitive consolidation of Zoroastrianism occurred under the Sassanian Empire, which ruled from 224 to 651 CE. The Sassanids transformed Zoroastrianism into a fully organized state religion, central to their project of restoring a strong Persian identity. They systematically codified their oral traditions into scripture (the Avesta), established a powerful and orthodox priesthood, and built a network of fire temples, the main symbol of the religion, as it represented purification.
However, the religion met its abrupt end with the Muslim conquest of Persia in the mid-7th century CE, which led to its rapid decline due to forced conversion and migrations to other countries. Many Zoroastrians migrated to India and came to be called Parsis, and they were allowed to stay as long as they followed the laws of the country and learned the local language, respecting India's sovereignty and not imposing their customs on anyone, also resulting in a sharing of pantheon and stories. Currently, it is estimated that there are between 100,000 and 200,000 followers of Zoroastrianism in the world.
Zarathustra claimed to have visions that commanded him to preach a religious message, above all, with a focus on monotheism, whose central dogmas were: acts of kindness, with an emphasis on human ethics and morality.
As can be seen in the Yasna, verse 4:
I praise good thoughts, good words and good deeds, and everything that should be thought, said and done. I accept all good thoughts, good words and good deeds. I renounce all evil thoughts, evil words and evil deeds.
His cosmology is dualistic and the conflict between the forces of good and evil unfolds on a hierarchical scale of spiritual and material spheres. His main God was Ahura Mazda (also called Ohrmazd), meaning Wise Lord and the personification of goodness. According to Zarathustra, Ahura Mazda created the universe and the cosmic order that he maintains. He created the twin spirits: Spenta Mainyu, the benevolent spirit of light and life, and Angra Mainyu (also called Ahriman); the destructive one, deceit, darkness and death.
The struggle between these spirits constitutes the history of the world and is reflected in the choice between good and evil that humanity constantly faces. There are those who say that Spenta Mainyu is counted among the Amesha Spenta, angels created by Ahura Mazda to help him govern. Others say that Spenta Mainyu would be the "Holy Spirit" or the "Creative Emanation" of Ahura Mazda, representing the progressive, constructive and benevolent force that generates life and truth (Asha). It is the active energy through which the Creator interacts with the world, opposed to the destructive spirit, Angra Mainyu.
Amesha Spenta refers to any of the six "angelic" beings created by Ahura Mazda, the Wise Lord, who help govern creation. Three are male and three are female. Ministers of his power against the evil spirit Ahriman, they are represented gathered around Ahura Mazda on golden thrones, assisted by angels. They are the eternal givers of good. They are worshipped separately and are said to descend to serve on the paths of light. Each has a specific month, festival and flower, and presides over an element in the world order. In later Zoroastrianism, each one is opposed by a specific "archdemon."
Their sacred book is called the Avesta, divided between ancient texts, the main collection containing the Yasna (liturgical texts), Visparat (ritual texts), Yashts (hymns to divinities) and Vendidad (laws). There are also later books that aim to clarify the cosmology and symbology behind the religion, such as: Bundahishn, a Pahlavi-era text that narrates creation and cosmology, dealing with the battle between good and evil, and Denkard: A 9th-century encyclopedia compiling Zoroastrian beliefs and customs.
Persian Origins
Before "Asmodeus" there was Aeshma Daeva, described in the Gathas as an abstract concept of "wrath" or "violence," almost as an extension of the human psyche.
In Yasna 29.1-2 and 30.6, the Gathas condemn violence and mention the "daevas running to Aeshma" (that is, to the act of fury), but Aeshma is not yet named as a distinct evil being. However, in later texts, he ends up becoming a real entity that, over time, becomes affiliated with Angra Mainyu and all the other Daevas, acting as Angra Mainyu's commander.
Aeshma as an entity has his name derived from the verb ish: to desire. Although in the Gathas, there is a more specific meaning: to launch or put (something) into motion.
The word "Daeva" in his name is a title used to denote or refer to something malicious; in fact, Aeshma has the epithet meaning: "of the bloody mace." Others mentioned in the Yasht would be: "unfortunate," "malignant" and "possessor of falsehood."
[Note: it's worthwhile to point out that Daeva, to the Hindus, were good spirits instead of evil.]
In Yasht 19.97, Aeshma also has the epithet "he who had his body confiscated," the meaning of which is uncertain. If we make reference to Abrahamic religions here, it would be possible to draw a parallel with the story of Solomon, when Asmodeus tricks him and steals his place, switching "bodies" to resemble Solomon while the latter was sent away.
In later Zoroastrian texts, Aeshma is portrayed as a fierce, bloodthirsty warrior who wields a mace (Yasht 10:97). He often fights against benevolent divinities, especially Mithra (Yasht 10:97), the god of light and justice.
He is described in the Avesta in the following ways:
Yasna 10.8 - "...Aeshma, who distorts the intention and meaning of the sacrifice through brutality against cattle, violence in war and drunkenness."
This passage describes Aeshma as a metaphysical threat that distorts the purpose of sacrifice through violence.
Yasna 57.31-32 - "Three times a day, three times a night, he traverses the radiant Karshvare Hvaniratha, holding in his two hands his cutting and pointed weapon, which moves on its own towards the heads of the Daêvas; to strike the demon Angra Mainyu, to strike Aêshma, of deadly weapon, to strike the Daêvas of Mâzana, to strike all the Daêvas."
This is a vivid description of the cosmic combat between Sraosha (Obedience) and the demons, including Aeshma.
He also tries to corrupt and destroy the followers of Zoroaster. He is involved in many legendary battles and conflicts, such as the murder of Yima (Pahlavi Rivayat 56:13-15), the first king of humanity, and the attack on Vishtaspa (Dēnkard Book 8), Zoroaster's patron. He is also known for intoxicating men (Yasna 10:8).
They say he is the fiercest among his pantheon, being responsible for all acts of aggression and misfortunes, known primarily for his violence and brute force, yet distracting people from proper worship and interfering with the souls of the dead so they do not cross the Chinvat Bridge.
In the more recent Rivayat epistles, it is said that a Yasna ceremony that was not performed correctly is Aeshma's work, as he is the one who receives the offerings in that case.
In the hierarchy of Zoroastrian Daevas, Aeshma is opposed to Asha Vahishta, the Amesha Spenta who personifies Truth. Furthermore, he is very close to the Daeva Āz, the sin of Avarice, although it is said that he will eventually devour Aeshma at a certain moment, due to his unbridled greed.
With all this in mind, Aeshma was not a demon in the Judeo-Christian sense that we understand contemporarily, whose objective was to make people commit sins and lead them to a burning hell. Instead, there was a function to be performed: an agent of chaos allied with Angra Mainyu, thus personifying a destructive cosmic force, being the very principle of destruction and chaos.
Aeshma was the incarnation of an impersonal evil, a force of cosmic nature that needed to be contained by benevolent divinities like Sraosha, representative of obedience and spiritual discipline. In essence, he brought order and balance with his chaos.
Judeo-Christian Origins
The Jews had intense contact with Persian culture during the Exile in Babylon (6th century BCE). It was during this period that the figure of Asmodeus migrated into Jewish folklore, appearing first in texts like the Book of Tobit; his name was adapted to Ashmedai and his origin came from a human woman (Naamah) and a fallen angel, according to the Testament of Solomon, described as:
"I was born of the seed of an angel, the fruit of union with a daughter of man." Such a statement makes him, from this perspective, a nephilim.
There are other version regarding his birth, citing him as the son of King David and Agrat bat Mahalath, according to Kabbalah, curiously in this version he's Solomon half brother.
In the Book of Tobit (a deuterocanonical book of the Catholic Bible) this is how his introduction occurs:
Verse 13: And he continued: "You have the right to marry her. Listen, my brother: tonight I will speak to her father, asking him to give you his daughter in marriage. When we return from Rages, we will have the wedding. I assure you that Raguel will not be able to refuse his daughter to you, making her marry another. In that case, he would be guilty of death, according to the sentence of the Book of Moses, for he knows that you have more right to marry his daughter than any other man. Therefore, listen, my brother: let us speak tonight about the girl, and ask for her hand. When we return from Rages, we will receive her and take her to your house."
Verse 14: Tobias, however, replied: "Azarias, my brother, I have heard that she has been given in marriage to seven men, and that they all died in the bedroom, on their wedding night, when they were about to unite with her. I have heard that it was a demon (Ashmedai) that killed them all.
Verse 15: I am afraid. The demon does nothing to the girl, but kills anyone who approaches her. I am an only son. I am afraid of dying and bringing my father and mother to the grave, due to the grief of losing me. They have no other son to bury them."
In Jewish tradition, especially in the Talmud, Asmodeus already appears as a being endowed with almost ritualistic habits and routines – he possesses a "softer" character than his Persian counterpart.
His dwelling is described as a sealed well inside a mountain, from which he ascends daily to the firmament to study in the heavenly academy, later returning to Earth to continue his studies in an earthly academy. This continuous cycle of learning gives him extraordinary knowledge, including the ability to accurately predict human destiny, a characteristic that often explains his seemingly enigmatic actions.
It is also in this tradition that his relationship with King Solomon is consolidated, especially in the Testament of Solomon. In this narrative, Benaiah, a demon subordinate to Solomon, was responsible for going after Ashmedai to obtain the Shamir / Shemir insect that would enable the construction of Solomon's Temple more quietly, as constructions took place at night and were very noisy. People were complaining about this to Solomon.
Ashmedai, contrary to his counterpart in the Book of Tobit, is described in a much more human and empathetic way:
Ashmedai, for it was he, contemplated the seal of the well for a long time and, finding it intact, broke it, lifted the slab and was about to refresh himself with the contents of the well. When he perceived that it contained wine instead of the refreshing liquid he had stored, he withdrew in disgust, exclaiming:
"Wine is a deceiver, and every intoxicating drink confuses the senses. No! Its flattering sweetness shall not deceive me; I would rather suffer the tortures of unquenchable thirst than taste its exquisite flavor on my palate."
But, after a while, Ashmedai could no longer contain his desire for some liquid, even if only to moisten his lips, and said to himself: "If I only drink a sip of this cursed thing, it will have no power over me. I will not touch it more than enough to moisten my burning tongue." He drank at first very little, but it was very, very sweet, and seemed to give him a glow and freshness he had never experienced before.
'Just a little bit, just a little more,' he said, (not enough to defeat me). But that little bit was followed by a few more little bits, until he became completely intoxicated and fell asleep. This was perfectly satisfactory for the hidden young hero, who, descending from his hiding place, advanced cautiously until he reached the sleeping demon, upon whose neck he cast the chain with the name of God engraved on every link.
Captured by Benaiah, he was brought before Solomon. Described as follows:
One of Benaiah's men was ordered to take care of him, and like a tame lion, he was led out. Ashmedai's hidden courage manifested itself from time to time on the journey towards Jerusalem. One day, when passing by a giant palm tree, he asked to rest in its shade and, when granted, rubbed himself against it so violently that he uprooted it.
Next, he passed by a hut, the property of a poor widow, and was about to demolish it, when the woman, seeing the giant about to lean against the fragile walls of her house, convinced him to spare it.
One day, they came across a blind man who had become entangled in some bushes and couldn't find his way out. Ashmedai took the man by the hand and led him out of his complicated situation, onto the road. Likewise, they came across a drunk man, who was approaching a precipice from which he was about to fall, when his demonic majesty rushed to remove him from the path of danger and placed him on a safe road.
One day, they passed through a city where Benaiah heard a man calling a shoemaker: "Hey there, friend, can you make a pair of boots that will last seven years?". Ashmedai burst out laughing. They also came across a wedding party, accompanied by music. Ashmedai wept.
They saw a sorcerer sitting on a large stone, revealing the future destiny of a paternalistic clientele, and Ashmedai laughed again. Benaiah was curious to know the reasons for the demon's conduct, but he could not convince him to explain himself and said that he was reserving the explanation for King Solomon himself.
When they arrived in Jerusalem, Benaiah brought his captive triumphantly into the presence of Solomon, who was seated on his throne, surrounded by his counselors and elders. At Ashmedai's entrance, they rose from their magnificent divans.
Ashmedai, however, seized with great excitement and wrath, took a long staff and, tracing a circle of four yards around him, pointed at King Solomon and exclaimed: "Look at this man, a king of dust and ashes!".
When he dies, nothing will belong to him except a patch of earth the size I have just described; yet he is not content to have subjugated all his neighbors and all the kingdoms as his tributaries, but must try to wrest the scepter from the king of spirits. Otherwise, why have you brought me such contempt and consternation, O great king?
'Do not be angry with me,' replied Solomon, 'king of the (Shedim) spirits, and be assured that conquest is not the object of your captivity. It is a matter concerning the glory of my God, who is also your God. Tell me, then, where can I obtain the wonderful "Shamir", with which I need to hew the marble and stones for the House of God.'
'If that is the object,' replied Ashmedai, appeased and reassured by Solomon's conciliatory words, 'then I willingly submit to my harsh fate and will also tell you where and how to obtain the much sought-after "Shamir".' The "Shamir" belongs to the lord of all seas and waters, but he has entrusted it to the care of a mountain bird in the desert. That bird can be found in the desert, on a steep, barren hill, where it has dug a hole in a cliff and guards the "Shamir", which was created at twilight on the sixth day of creation, before the proclamation of the Sabbath.
Asmodeus is captured and forced to assist in the construction of the Temple of Jerusalem, revealing the secret of the Shamir, a creature capable of cutting stone without noise. However, after the temple's construction, his cunning stands out: by exploiting Solomon's pride, he induces him to remove the magical ring that guaranteed his power:
'I will reveal the hidden secrets to you, but you will need to free me from the chain that bound me when I was taken prisoner, and in return, you will have to give me the chain that adorns your majesty's neck and the ring with the name of God engraved on it, which is on the table before you.'
Solomon did as suggested, took off his chain and placed it around Ashmedai's neck, and placed the ring in his hand. No sooner had the lord of demons closed his hand on the ring that Solomon would give him than a thunderous roar shot through the hall, making the whole place vibrate.
In the same instant, Ashmedai seemed to have transformed into a terrible giant; his eyes looked like two great flaming torches, his arms extended to enormous proportions, as if they could reach the ends of the earth. Solomon trembled at the sight, his heart seemed to stop with terror, and he was about to cry for help; but his whole body became paralyzed, his tongue refused to perform its function, and amidst this, Ashmedai seized him by the arm and neck, flung him into the air, and he lost consciousness.
The men who had left the throne room at King Solomon's command waited impatiently for the call to return to their king and master, but remained in the antechamber longer than necessary, until finally they received the good news and the monarch summoned them to his presence. Upon entering the throne room, they found King Solomon seated as usual on his throne.
They expressed their surprise at the absence of Ashmedai, whom they had left in the room when they withdrew, but received no answer. The king, however, resumed the conversation on the subject he had been discussing when they left the room. Nevertheless, they noticed a marked change in the tone of the king's words, which lacked the gentleness and kindness for which the wise Solomon was so well known.
The episode reinforces one of Asmodeus's central traits: his manipulative intelligence and his ability to corrupt through vanity and illusion.
Solomon, in his exile, became a pariah and a commoner, without supporters. He struggled to find basic sustenance, but eventually managed to return to Jerusalem. His persistent claims of being the true King Solomon triggered an investigation, which led to the discovery that Asmodeus [disguised as King Solomon] demanded that Solomon's wives have sexual relations during their menstrual period, because he liked blood.
Furthermore, he demanded sexual relations from Bathsheba, Solomon's mother. Finally, he was deemed an impostor. After this discovery, Asmodeus abandoned Solomon's throne and the ring, while the true Solomon, son of David, returned as King for the second time.
With his absorption into Christian tradition, Asmodeus rises to a defined hierarchical position in Hell. Wierus described him as a very powerful king of hell, almost on an equal footing with Lucifer and Satan. He was associated with Lucifer mainly for his rebellious character. For other writers, Asmodeus is the same serpent that seduced Eve.
Other similar traditions also associate him with Lilith, the legendary rebellious wife of Adam before Eve, who, condemned to exile from Eden, united with this demon.
(Note: The only mention of Lilith as Adam's wife occurs in the satirical text: The Alphabet of Ben Sira. Before that, she was never part of Jewish tradition, having her origins in Mesopotamia. However, she was very quickly absorbed into demonology and became what we know today.)
Asmodeus is often listed among the Seven Princes of Demons, associated with the capital sin of lust, and this is because, in Kabbalah, his figure gains an even more symbolic dimension by being associated with the Qliphah of Golachab, corresponding to the Sephirah Geburah. In this context, he personifies negative aspects such as unbridled violence, fury, destruction and conflict, reflecting the most chaotic and uncontrolled manifestations of Martian energy, combined with lust and sensuality.
Johann Weyer also classifies him as: banker of the baccarat table in hell and supervisor of earthly gaming houses, and it is also said that while works like the Malleus Maleficarum reinforce his connection to lust, attributing to him particular influence over the month of November (or August depending on the writer) and, in some traditions, the sign of Aquarius.
In parallel, his image as a wise and learned spirit develops. Asmodeus is described as a master of the liberal arts, instructor of humanity in disciplines such as geometry, arithmetic, astronomy, music and mechanical arts, and all kinds of craftsmanship.
In certain traditions, he is associated with a kind of academy founded by the fallen angels Asa and Asael, being considered its most prominent teacher.
This intellectual facet elevates him to the condition of holder of vast knowledge, but detached from any divine morality. Not surprisingly, he is sometimes called "The Great Philosopher", a caricature that synthesizes the knowledge of all ages in a distorted form.
His iconographic representation also becomes more elaborate over time. In Collin de Plancy's Dictionnaire Infernal, Asmodeus is depicted as a chimerical creature: three heads (of a man, bull and ram), a serpent's tail, rooster's feet and riding a winged lion with a dragon's neck; in more traditional grimoires, while he can adopt this image if he wishes, he is often described as a very handsome and seductive man. Rarely, he is described as a woman.
In the Ars Goetia, where he appears as King Asmoday, he commands seventy-two legions of spirits and presents himself as a powerful being, spewing fire and wielding a spear, often mounted on an infernal dragon. It is said that he only obeys Amaimon, who, sometimes, specifically in the context of the Goetia, may appear in his place during evocations and pass himself off as Asmodey to deceive the conjurer.
Asmodeus is also associated with alchemy, transmutation and the transformation of living beings. His connection to occult knowledge reinforces his image as an entity that moves between knowledge and corruption; chaos and order.
On a behavioral level, he is described as a spirit of discord, especially in the marital context. His main objective would be to sow conflict between husband and wife, using jealousy, desire, anger and revenge as instruments. Often deceptive, he adopts pseudonyms like "Sidonay" and manipulates individuals through intermediaries, often women, to lead them to moral ruin.
His association with gambling, fads and excesses reinforces his role as an agent of temptation and decadence, which is very curious, because in my Gnosis, he teaches how to deal with these things, how to learn to live with one's impulses and desires, without falling into temptation because of them.
These facts stem from his Jewish side, described again in the Testament of Solomon.
"Among mortals, I am called Asmodeus, and my business is to conspire against newlyweds, so that they do not get to know each other. And I separate them completely through many calamities; and I destroy the beauty of virgins and estrange their hearts. [...] I lead men into fits of madness and desire when they have their own wives, so that they abandon them and go night and day to others belonging to other men; with the result that they commit sins and fall into murderous acts."
In some traditions, his origin is linked to the Nephilim, which connects him to figures like Azazel and the Watcher angels. This association inserts him into a broader cosmology, where demons are seen not only as evil entities, but as products of a primordial transgression between the divine and the human.
The final evolution of his image occurs in modern European literature, especially with Le Diable Boiteux (The Lame Devil) by Alain-René Le Sage. In this work, Asmodeus assumes a more humanized and even satirical form: a witty demon who reveals the secrets and hypocrisies of society by lifting the roofs of houses. Here, he consolidates himself as a "demonic dandy," refined, ironic and a keen observer of human nature.
His most striking physical characteristic in this phase is the limp, symbolized by the use of crutches. This detail carries strong symbolic value: it represents the imperfection inherent in his fallen nature, echoing myths of defective divine figures like Hephaestus. The limp thus becomes an emblem of his condition, simultaneously powerful and flawed, seductive and corrupted.
In summary, Asmodeus transcends the simplistic definition of "demon of lust." He incorporates multiple archetypes and faces. His trajectory, which extends from Persian and Jewish traditions to European literature, reveals not only the evolution of a demonic figure, but also how different cultures reinterpret chaos, fury, anger, transforming them into something profoundly human, intellectually fascinating and symbolically rich.
I read once that, each of his three heads, represent a different mask he's wearing.
Islamic Origins
In Islamic culture, Asmodeus is known as a Jinn named Sakhr, the rebel, master of the seas, probably a reference to his destiny of being imprisoned inside a stone box, chained with iron and cast into the sea; in this facet of his, it is said that he hates the sea, oceans and rivers, because of his destiny.
In this context, he is an antagonist figure of the Prophet Sulaiman. Sometimes, he is identified with the Ifrit who offered to carry Solomon's Throne.
Together with his Jewish counterpart, the story of the construction of Solomon's Temple remains the same in essence, undergoing little change in its details. While Solomon would have given him his ring in the Jewish version, in the Islamic version, Sakhr would have obtained the ring of the Prophet Sulaiman from a woman named Jarada (also known as Kūna or al-Aminah), daughter of King Sidun (ʿUkūz bin Maruh/Mazuh or Nubara), whom Sulaiman would have married.
Also different from the other version, Sakhr impersonated the King for forty days, ensuring that his ring was far away by flying and casting it into the sea, where it was swallowed by a fish (a dolphin in some stories), which was later captured and brought to the Prophet Sulaiman, who thus recovered his kingdom.
Abd al-Razzaq Kāshānī comments on the same verse: "The satan who sat there [on the throne of sovereignty] and took his ring, represents the elemental earthly nature, ruler of the lower sea of matter, called 'Sakhr' ('rock') because of its inclination towards the lowest things and attachment to them, like a stone because of its density."
The fact is that in this version, Solomon is being punished for his explicit disobedience; in the Quran (38:34) it is said: "And certainly We tried Solomon with the loss of his kingdom for 40 days, the number of days in which idols were worshipped in his house, (and placed on his throne a (mere) body) a shaytan. (Then he repented) then he returned to his kingdom and obedience to his Lord and repented of his sin."
Solomon's ring signifies imperial command over the forces of nature, while Solomon's slip into lust and idolatry led to his defeat.
The supplementary materials usually included in the Stories of the Prophets (Qiṣaṣ al-Anbiyā) present various reasons for Solomon's punishment and the consequent temporary victory of Asmodeus; sometimes for acting unjustly in the face of a family dispute or for handing the ring over to a demon in exchange for knowledge, while most sources (such as Tabari, Umāra ibn Wathīma, Abu Ishaq al-Tha'labi, ibn Asakir, ibn al-Athir) invoke the idea that one of his wives committed idolatry and he would have asked for temples/statues to be built for her idols.
When Asmodeus put the ring on his finger, he transformed into Solomon's form and sat on his throne, ruling wickedly, while the true Solomon emerged from his bath and was not recognized by anyone in the palace, thus being cast out onto the streets to wander as a beggar. Finally, Solomon found work at a port, cleaning fish.
After 40 days, the evil ways of the false Solomon aroused suspicion and the royal minister Asaf recited some sacred verses in the presence of the demon king, who screamed in rage, unable to bear the recitation, and tore off the ring. The ring then fell into a river and was swallowed by a fish. The fish finally reached the table of the true Solomon, who put the ring back on and was immediately surrounded by loyal jinn who carried him to his throne, where he and his army of men, jinn, birds and beasts fought against Asmodeus and imprisoned him in a stone after his defeat.
Attar of Nishapur elucidates a similar allegory: one must behave like a triumphant 'Solomon' and chain the demons of the nafs or lower self, locking the demon prince in a 'rock', before the rūḥ (soul) can take the first steps towards the Divine.
Now, we move from a chaotic entity to a demon to a jinn. This is because when he arrives in this new culture, the idea of the "genie in the bottle" from the Islamic legend of the demon Asmodeus became popular. In a tale from One Thousand and One Nights, the "Tale of the City of Brass" refers to the fate of Asmodeus after his defeat against the Prophet. According to this story, travelers find the demon imprisoned in a stone in the middle of the desert. The story is as follows, according to Sir Richard Burton:
Then they came upon a column of black stone, like the chimney of a furnace, into which someone was sunk up to the armpits. He had two large wings and four arms; two of them were like the arms of the sons of Adam, and the other two like lion's paws, with iron claws. He was black, tall and of terrible aspect, with hair like horse's tails and eyes like glowing coals, vertically slit.
In the essay on the Arabic "Tale of the City of Brass", Andras Hamori based himself only on incomplete versions of the story, without mentioning the demon's name.
In the story of Sakhr and Buluqiya, a young Jewish prince in search of the last Prophet, it is said that Sakhr achieved immortality by drinking from the Fountain of Immortality. When Buluqiya arrives at an island during his search for Muhammad, he is greeted by two serpents as large as camels and palm trees, glorifying the name of God and Muhammad. They explain that they have the task of punishing the inhabitants of hell. Later, on a different island, he finds Asmodeus, the king of demons, who explains the seven layers (ṭabaqāt) and the punishing angels (Zabaniyah) who generate the serpents and scorpions of hell through self-copulation.
Described as follows according to the work: Qisas al-'Anbiya (Stories of the Prophets) by Abu Ishaq ath-Tha'labi:
"Buluqiya said to the king of the jinn, whose name was Sakhr: 'Sakhr, tell me about the creation of the jinn. How did they arise?' He replied: 'When Allah created Hell, He made seven gates and seven tongues. From these, He created two creatures: a creature in His heaven, which He called Jabalit (حيليت), and a creature on Earth, which He called Tamalit (تمليت). Jabalit was created in the form of a lion, while Tamalit had the form of a wolf. He made the lion male and the she-wolf female. He made the height of each of them equal to the distance of a journey of five hundred years. He made the wolf's tail similar to that of a scorpion, and the lion's tail similar to that of a serpent. He ordered both of them to shake themselves in the Fire, and from the wolf's tail fell a scorpion, and from the lion's tail, a serpent.
From them came all the serpents and scorpions of Hell. Then, He ordered them to marry, and The she-wolf was impregnated by the lion and gave birth to seven sons and seven daughters. God inspired them to give the sons in marriage to the daughters, as He had commanded Adam, and six of the sons obeyed, while one did not obey and did not marry. Then his father cursed him, and he is Iblis.
His name was al-Harith (الحارث) and his nickname was Abu Murrah (أبو مرة), and this is the beginning of the creation of the jinn, Buluqiya!'"
[Note: Shedim (a Jewish spirit) and Djin (Islamic spirit) share some similarities so this could also be the reason why Asmodeus is pretty much associated with the Djins.
In Deuteronomy 32:17, Shedim are presented as false gods or idols, not demons in the modern sense. In Psalm 106:37, they are associated with child sacrifice, a strong condemnation of Canaanite idolatry. Only in the Second Temple period (post-Babylonian exile) did Shedim evolve into evil demons, probably under Persian (daevas) and Greek influence. In the Talmud, Shedim are dangerous entities that live in dark places, cause harm, and can be summoned.
Jinn exist in pre-Quranic Islam as nature spirits, often associated with deserts, wells, and ruins. The Quran establishes them as a third rational creation: angels (light), humans (clay), jinn (fire). They have their own societies, religions, leaders, and jurisprudence, something the shedim do not possess.]
O acesso ao conhecimento nem sempre é algo livre, nem sempre se tem condição de comprar livros também ou não se pode ter esse tipo de livros em casa, desse modo, fiz um compilado e espero que ajude aqueles que precisar.
Podcasts: A língua da serpente - Projeto Mayhen - Magickando - Papo Lendário - Isto não é - Podcast
Youtube: Instituto Águia Dourada - Pri Ferraz - Naturalmente Bruxa - Iara Bonini - Gabriela Rigobelli
By he who stokes the great fires within I rise to my passions. Hear me, Lord Asmodeus. Imbue me with your fire. Draw to me great desires, And the passion to act upon them. Help me to fulfil my lust. Grant me fervor in my joy. Hail Asmodeus and Hail to Asmodeus within. So be it.
⠀⠀
Anointed one, bringer of destruction, lord of desolation, Lay waste to this which no longer serves me. Make barren the works of those who oppose me. Great Asmodeus, lord of the void, bring me vindication.
⠀⠀⠀
We stand tall in the light of Asmodeus. Our Lord of great desire and high esteem. The bane of humility and timidity. The fire of courage and passion. He brings us delight and wisdom. He fuels our lust and energy. May he possess us to action that we may manifest All things that bring us unbridled joy. Without Asmodeus the fruits of labors may not be fully realized. Hail to the King of Desire and Passion. Hail to Asmodeus. Forever shall He live within us.
⠀⠀
I exalt you, Lord Asmodeus. My devotion and esteem meant to honor you. Your wisdom has given me great solace and direction. Your energy has provided me with sustenance. May your wise counsel be with me all of my days. So be it.
So, in one aspect of traditional magic, prayers were written in water soluble substances on plates to drink or sprinkle in order to treat a person with, what some assumed, was spirit-inflicted illness. The Sixth and Seventh Book of Moses goes into this in depth.
Additionally, from experience, you can pray psalms over water and drink them in order to treat various things.
Therefore, yes, eating the Bible is indeed useful.
That is very interesting! I doubt that literally eating Bibles is safe these days though because of what kind of substances are used in the printing but I'd definitely pray psalms over glasses of water.
All of you who are trans. All of you who are gay. Bi. Straight. Queer. Asexual. Non-gender conforming. Gender fluid. Pansexual. Demisexual. Aromantic. Lesbian. Intersex. Everyone. Everyone is loved. All peoples. All languages. You are loved. You are all needed here. We need you with us.
Don't go.
Don't hide.
You're with us.
Lucifer loves you. By the gods, Lucifer loves you.
BALG and Joy of Satan are Neo-Nazis, White Supremacists and at least BALG is connected to O9A which is, suffice to say, within the same wheelhouse.
If it's an Edgelord Pipeline, use absolute caution if you interact with it or avoid it altogether.
Authors or Figures and groups to Avoid:
Michael Ford
E. A. Koetting
Ryan Fleming
Asenath Mason / Temple of the Ascending Flame (O9A affiliations and is friendly with Koetting) is being considered a recruiter apparently(? Needs citation)
Mind you, I am going to be providing not just sources for Lucifer, but the content I will be suggesting as good “reads” will provide holistic avenues to expand your knowledge in a way that is not keeping you in a vacuum of information. Other knowledge will support your ecosystem and garden of experience.
Authors are their texts:
Lucifer: Princeps by Peter Grey
The Occult Philosophy of Lucifer by Jeremy Crow
Frater Acher’s books: His works are not Luciferian per se. His books explore spirit work, magical practice, and animistic approaches that many Luciferians find useful. Much more grounded than the "become a living god" ecosystem.
Jason Miller as a whole. Not Luciferian.
But if someone's actual goal is:
spirit communication
practical magic
ritual construction
relationship with spirits
Then Miller often provides more usable instruction than many explicitly Luciferian authors. In fact, the work that Miller does will be useful for many many different praxis.
Lon Milo DuQuette
Again, not specifically Luciferian.
But if someone wants Western esotericism without stumbling into extremist recruitment pipelines, DuQuette is often a much healthier starting point. So check him out.
Historical Content?
Jeffrey Burton Russell
His series on the history of the Devil is still one of the best scholarly treatments available.
Particularly:
Lucifer: The Devil in the Middle Ages
The Prince of Darkness
Per Faxnels’ “Satanic Feminism”
Not Luciferian ritual materials. But one of the best studies of how Lucifer and Satan were reinterpreted by occultists, radicals, feminists, and esoteric thinkers from the 19th century onward.
For some “Video/Audio” content for you…
Check out:
Angela Puca for academic discussion of occultism and esotericism.
Dr. Justin Sledge for rigorous historical treatment of Western esotericism.
Foolish Fish for book reviews and practical occult discussion.
I do want to emphasise something critical.
The problem is not Luciferianism itself. Obviously. I myself am Luciferian but I didn't "need" these texts to build my own praxis as I grew up with it ingrained in my family traditions.
The problem is that certain sectors of modern occultism overlap with accelerationist, neo-fascist / neo-nazi, white supremacist, and O9A-adjacent networks. Seek out authors whose work stands on scholarship, practical experience, and transparent methodology rather than elitism, racial mysticism, or shock-value transgression. If a text or an author seems to rely on these or references Blavatsky, then be aware and proceed with caution as you enter rhetoric that is racist or keyed to those habits.
Magic squares (also known as kameas) are mathematical grids in which the numbers in every horizontal, vertical, and diagonal row add up to the exact same constant value. In planetary rituals, they function as geometric representations of divine cosmic order and are used to capture, channel, and direct the specific spiritual energies of the seven classical planets.
The Mathematical Structure
Each planet is assigned a square based on its specific Qabalistic number, which dictates the size and numerical sum of the grid:
Saturn: A 3x3 grid (summing to 15 per row, totaling 45)
Jupiter: A 4x4 grid (summing to 34 per row, totaling 136)
Mars: A 5x5 grid (summing to 65 per row, totaling 325)
The Sun: A 6x6 grid (summing to 111 per row, totaling 666)
Venus: A 7x7 grid (summing to 175 per row, totaling 1225)
Mercury: An 8x8 grid (summing to 260 per row, totaling 2080)
The Moon: A 9x9 grid (summing to 369 per row, totaling 3321)
Deriving Sigils and Spirit Names
One of the main ritual uses of a kamea is the construction of magical seals, or sigils, representing planetary spirits, intelligences, or even the names of specific human targets.
To create a sigil, a practitioner translates the letters of a specific name into their numerical values, often using Hebrew gematria or the Aiq Beker cipher method. If a letter yields a number too high to fit on the grid (such as 30 or 300), the zeros are dropped so that the number reduces to a usable digit (like 3). The magician then draws a continuous line on the magic square, connecting the numbers in the exact order they appear in the name. The resulting geometric shape becomes a powerful, synthetic seal that serves as the "true name" or energetic essence of that spirit or individual.
Empowering Talismans
Once the planetary square and its corresponding sigils are formulated, they are utilized to physically ground celestial energy into talismans. According to historical texts like those of Cornelius Agrippa, these squares are engraved onto specific planetary metals during highly auspicious astrological times. For example:
An empowered Jupiter square engraved on a silver plate brings financial gain, favor, and peace.
A Mars square engraved on an iron plate or a sword makes the bearer victorious in battle and terrible to their enemies.
A Venus square engraved on silver promotes love, heals melancholy, and dissolves enchantments.
Fortunate vs. Unfortunate Rituals
Magic squares can be utilized for both beneficial and baneful rituals depending on the astrological timing of their creation. If a square is constructed when its ruling planet is astrologically "unfortunate," it channels destructive and restrictive forces instead of positive ones. An unfortunate Mars square engraved on red brass casts people down from power and causes discord, while an unfortunate Moon square engraved on lead brings misfortune to whatever place it is buried, forcing inhabitants to flee.
BALG and Joy of Satan are Neo-Nazis, White Supremacists and at least BALG is connected to O9A which is, suffice to say, within the same wheelhouse.
If it's an Edgelord Pipeline, use absolute caution if you interact with it or avoid it altogether.
Authors or Figures and groups to Avoid:
Michael Ford
E. A. Koetting
Ryan Fleming
Asenath Mason / Temple of the Ascending Flame (O9A affiliations and is friendly with Koetting) is being considered a recruiter apparently(? Needs citation)
Disclaimer: The following contains a couple of conversations I have had with Lucifer stitched together. They regard questions I have had for some time on the nature of evil and the reincarnation cycle that results from the karma of committing harmful deeds. It is not meant to victim blame, moralize, nor judge any individual beings nor their circumstances. Violence and suicide are mentioned and reader discretion is advised.
*
About a week ago as of this writing, a spider settled itself on the ceiling of my shower. I was startled the first day when it decided to drop upon me as the shower ended and I had to shake it off. The following day, I watched it as it started to descend from the ceiling as I was washing. I pointed at it, twice, "Do not land on me." Each time I did this, it stopped. It knew what I was saying.
Finally, on the third day, it tried dropping on me again. This time, it missed and ended up on the bathtub floor. I should say that I like my showers boiling hot. I also didn't feel particularly inclined to step out of my own routine to rescue this bothersome spider from its folly after all it had committed upon me. Its life promptly ended.
Surveying this, Lucifer said to me, "And that's what happens to perverts, Feebz."
He meant, that's how they are reborn. Over and over again.
Feebz: You are called many things, including Emperor of Hell. By what seems like it cannot be coincidence, your name as The Devil contains the very word of "evil." But, can you tell me, is evil even real?
Lucifer: Yes, it is.
Feebz: Throughout infinite cultures and time periods, there are differing norms. There is what is considered "good" or "bad," "desirable" or "undesirable," "legal/permissible" or "illegal/unpermissible." Is evil a concept or quality that transcends all of time and culture?
Lucifer: Yes, it is.
Feebz: Can you describe to me what "evil" is?
Lucifer: Evil is when harm is done to another, remorselessly. This can be individual to individual, family to individual, community to individual, society to individual, system to individual.
Feebz: I told a United States healthcare marketplace representative last month that their policies that impoverished their hardworking and tax-paying citizens were evil. Was I correct?
Lucifer: It wasn't evil against you as you had your options. But there are many governments, now and throughout time, who seek to use their power to control, manipulate, and exploit their citizens. Yes, I would say that is evil. Like the shower spider, like individuals, those systems and governments come to their due. In time.
Feebz: So you say because I can think of at least three current governments built on blood and harm—
Lucifer: All temporary and unstable.
Feebz: Oh?
Lucifer: All things end, some with worse consequences than others. Just because you can't currently foresee it and even if you don't see it in your lifetime does not mean it will not occur.
Feebz: The Buddhist idea of collective karma come to roost?
Lucifer: Certainly one way to think of it.
Feebz: How does one fight against or dispel evil?
Lucifer: First, by recognizing that most intelligent living beings wish to. Second, by aiming one's life toward coming into coalition with others. Advocating, on the individual and group level, to see one's pain-inflicting habits and working with the true goal to correct them. Finally, by extending grace to those who find the bravery to achieve restoration. I can see in your thoughts that you are trying to interpret what I am saying as putting your own individual before others in this process, but in this case that is not my advice, as it is in other parts of your spiritual path. While the work on your own self is as essential as the work of relating with others, one does not need to occur before the other.
Feebz: So if evil is remorseless harm, is good... intentional kindness and generosity?
Lucifer: They are not quite opposites as they are differing contributions to the world. Goodness is in seeing others as equitably worthy as you. It is in actions of continuation, including creativity and love. As you have seen in certain spiritual paths, even some wrathful or hard to conceive of behavior can be considered good in their intentions toward greater causes. [Feebz's note: This is in reference to Buddhist spirits who "cut" spiritual obstacles in what looks like martial ways, or something like ethical animal slaughter to feed a community]
Feebz: Well... If we take a few events and things I have said into account last week, I am not sure I always do that perfectly even as I'm on a pathway toward a social work career.
Lucifer: Intent and effort matter even if the desired result does not always arrive in immediacy. Much of this is a practice.
Feebz: I don't believe in hell, but is it real?
Lucifer grinning: How are you defining hell?
Feebz: A space or realm where there is only punishment or pain.
Lucifer: You already know that there are realities where pain is the focal point.
Feebz: So... hells are real?
Lucifer: Yes.
Feebz: Is "emperor of hell" and the assignment of evil something humans put on you, or did another spirit or process?
Lucifer: By "process," the process of my own creation, as we have discussed.
Feebz: Yeah...
Lucifer: It's a granted title; one I proudly accept. I was meant to be where I am now. There are multiple ways it can be said that I became here. I have always existed within or have overseen the realms and energies that humans view as more painful, difficult, and challenging. These areas uphold and are in inextricable relation to the realms and energies that are more pleasurable, rewarding, or otherwise easier for most living beings to bear. There is no binary, no division, just one.
Feebz: So are you already in all those heavenly realms?
Lucifer: Not all.
Feebz: Not all of those, but are you in all the spaces where humans view hell, punishment and pain?
Lucifer: Most of them, especially where there are humans. I can move within certain heavenly realms, though my motion is limited according to my own karmic path.
Feebz: Wow, I am really disadvantaging our readers starting with this discussion then, perhaps, because I have yet to mention on the blog how the hope is via you as my bodhisattva that I can get you to the Pure Lands, which is where I am hoping to go after I pass.
Lucifer: I am certain you will get there.
Feebz: That's nice, dear... Perhaps we should go back to the spider, though. I felt conflicted watching it burn even as it was rude to me.
Lucifer, shaking my head vigorously: It is not a matter of personal responsibility in this matter. Through timing, the soul behind the spider was almost always going to end up in circumstances where they were not rescued. While I still want to emphasize the role of personal choice and responsibility in most things—especially and particularly when it comes to people who have committed harm who afterward have found the courage to atone—there are, let's call them psychic or metaphysical, influences that embodied beings are not always privy to in order to fulfill certain necessary motions.
Feebz: So was this spider, like, a horrible man?
Lucifer laughing: You would not be wrong.
Feebz: But I have a few more questions... To push back on what I have seen others say, I am concerned with the topic of suicide.
Lucifer: Proceed.
Feebz: It's been proven that the majority of people who attempt immediately regret their actions. By that logic, because remorse is involved, suicide is not an evil act as positioned by Western culture.
Lucifer: Yes.
Feebz: Okay, I'm glad, given I have been in the position many times of feeling suicidal, have known people who have committed suicide, and the concept of people who have taken their lives being punished in the afterlife just seemed to deeply lack compassion to me.
Lucifer: I don't disagree.
Feebz: But there is also the concept in my field and artistically of "little deaths" occurring throughout life, usually in the natural, ongoing, and inevitable process of change that is in being alive. So from that, I would also say there are "little suicides" or at least "spiritual suicides." These are observable in people who are self-destructive, consciously and unconsciously. Those who I have known who seem to commit something like these spiritual suicides are people who refuse to proceed with their lives in ways that I would call, for lack of a better word, healthy. They don't self-preserve appropriately, they don't seek out better opportunity nor advancement for themselves, and they wait until things get dire—even sometimes when actual threat of life is looming—before they finally and reluctantly make a necessary change. The more resentful of them may seek to emotionally tear down other people surrounding them. You recommended the book The Courage To Be Disliked recently and one of the two primary characters in it is one such type of person.
Trauma is a common source for these people's behavior, though I have had the hard lessons of learning it's not a justification. Some of them I have known endured very serious violence when they were young and, like the classic "cycle of violence," inflicted more on others, never coming to apologize to the people they have hurt for what they had done. In that lack of remorse and restoration, are they evil?
Lucifer: I am the king of demons. I do not believe individual spirits are or can be evil.
Feebz: No??
Lucifer: It's the acts that are evil.
Feebz: Oh, well. Mesopotamian views on demons would agree with you there.
Lucifer: Consequences for choices and behaviors are uncomfortable; individuals do not always know that they are inevitable. Delayed or not, they come.
Between us, we have many times in the past discussed how choosing to be better matters. When people intimately know the pain of certain evil actions committed upon them and they reenact them, they do so knowing full well that they are wrong. They may sometimes need help with it being articulated, they may need alternative ways of being presented to them, but much of the time they know from deep within them and they have the opportunity to seek out new ways instead of automatically following the old. That is, in fact, one of the primary reasons many souls go into earthly reincarnation cycles. They want to understand what it is to fully experience one way and learn and transform into the other side of it, resulting in a matured and refined perspective for the larger, reincarnating part of the soul. It takes a long time, a very long time, for smaller spirits to complete this process.
Feebz: ...Are there souls who start off in better places or as better people and end up worse, though?
Lucifer: Yes, and they end up the same way as the spider.
Feebz: So basically anyone can slip up at any time.
Lucifer: Eh, it becomes increasingly unlikely for certain individuals to make significant errors in judgment, especially if they spend long amounts of time in your realm.
Feebz: You know what, that feels okay. I still wish there was less evil in my realm, though.
Lucifer: There is a lot of good as well. If you shift your perspective toward it, you will see it more often and it will buoy you through strain.
Feebz: Well, this was among our tougher conversations, I think. But thanks for having them with me.
Spiritual hygiene culture revolves around making sure you're clean and washed in some manner before interacting with your gods.
This should hopefully be something you automatically do if you're Hellenic Polytheist or Kemetic or Shinto Practitioner regardless?
It's okay to live for your gods.
You didn't just "Wash your face", you took water (and sometimes soap) and you cleansed your mind of the weight of the day's energy.
You didn't just "wash your hair". You cleansed the negative and heavy malignant energies from your hair (if you have hair). Or washing your head in general is cleansing the spirit and your thoughts.
Washing your hands is mindfully making your touch clear and pure of any unclean and tainted energies you naturally picked up on while doing daily work.
Your nails being clean is the same principle.
Same with washing your feet.
Clean clothes is important for your gods. They want you in clean clothes so you are "presentable" to them in sacred space.
Your gods love you regardless. And you are cared for regardless. But there is spiritual sacredness in being mindful of "cleanliness".
No running water? Braid your hair. Brush your skin down. Use oils where you can. Doing things to "freshen" your own body also translates to your spirit and how you mindfully conduct yourself around sacredness.
It's okay to do these things because of your gods. And it's okay to do them in ways you have access to.
But if you can, still take care of yourself how you are able to.
The oldest records regarding the daemon we know as Leviathan emerge in texts from the ancient city of Ugarit (modern-day Syria) around 1300 BCE. At that time, he was known as Lotan, also referred to as Ltn and Lotanu.
In the Baal Cycle, a cuneiform tablet recording the deeds of the god Baal, Lotan is described as a multi-headed sea serpent or dragon (usually with seven heads), directly associated with the power of the sea. In archaeology and Semitic studies, among the texts discovered at Ras Shamra (ancient Ugarit), the most famous mention of Lotan occurs on Tablet KTU 1.5 (Column I, lines 1 to 8). In this excerpt, Mot, the god of death, is speaking with Baal and recalls the victory over the sea monster.
The text reads:
"Since you smote Lotan, the fleeing serpent, annihilated the twisting serpent, the tyrant with seven heads, the heavens will wither and dissolve..." — (Tablet KTU 1.5, Column I)
It is precisely this passage that links him to the Judeo-Christian tradition, as the prophet Isaiah (Isaiah 27:1) uses the exact same words centuries later in Hebrew to describe Leviathan as: "Leviathan the fleeing serpent, Leviathan the twisting serpent."
Furthermore, while the Baal Cycle describes the journey of confronting Lotan, Baal did not fight alone. In such tales, gods acted in pairs, and the goddess Anat accompanied him in this fight. Scholars of religion suggest that the actual event was a joint battle: Anat fought on the front lines, severing the dragon's heads, while Baal used his lightning and storms to subjugate the chaos.
"...Did I not crush Yam, the beloved of El? Did I not destroy Rabiym, the Great River? Did I not muzzle the Dragon? I crushed him! I crushed the twisting serpent, the tyrant with seven heads." — (Tablet KTU 1.3, Column III - Speech of the goddess Anat)
In the surviving writings, these are the primary sources that explicitly use the name Lotan. However, there are other mentions that describe him under different names or titles associated with Yam (the Sea).
"...I muzzled the Dragon (Tunnanu), I bound him closely. I wiped the muzzle of the horned serpent, I broke the back of the fanged serpent, I destroyed the creature that fights the gods..." — (Tablet KTU 1.3, Column III)
In this excerpt, the goddess Anat describes the monstrous attributes of the sea creature she fought (frequently associated with Lotan).
"...The club danced in Baal's hands... it struck the skull of Yam the tyrant, between the eyes of Judge River. Yam collapsed, he fell to the ground; his joints trembled, his spine bent..." — (Tablet KTU 1.2, Column IV)
Following the strike from Baal's magical weapons, the text physically describes the collapse of the marine deity/monster.
In general, Lotan acted as the guardian of aquatic chaos and was closely linked to Yam, the god of the waters and the sea, to whom he was subordinate. By placing these two names in close proximity on the tablets, the scribas suggested that the dragon did not act on his own, but rather as an extension of the ocean's unpredictable fury. This connection reinforced the idea of a confrontation against the chaotic forces of nature.
Centuries later, this primordial creature of immense influence in the myths of the Ancient Near East, which shares similarities with other ancient monsters, such as Tiamat in Mesopotamia, would be absorbed by other cultures.
The Judeo-Christian Perspective
In the Hebrew tradition, this same creature appears under the name Leviathan, maintaining characteristics very similar to those of its Ugaritic predecessor, indicating a direct continuity between the myths of Ugarit and the formation of biblical texts. According to Jewish mythology, in the very beginning, Yahweh created monumental creatures to rule over the world:
Ziz: A phoenix-like creature that ruled over the skies and the birds.
Behemoth: An ox-like creature that ruled over the land and terrestrial animals.
Leviathan: The most feared and powerful of all, who ruled over the sea and marine creatures. According to some versions, Leviathan harbored a strong dislike for his "siblings."
The Bible provides detailed descriptions of him in different books:
Isaiah 27: He is described as a powerful, swift, twisting, and long sea serpent, whose echo still resounds upon the waves.
Psalm 104: He is portrayed as a sea monster that inhabits the ocean and likes to play in the waters.
Job 41: He takes on terrifying proportions, described as a monster with strength concentrated in his neck, whose nose expels smoke, whose breath kindles coals, and whose mouth spews flames of fire.
Still within Jewish mythology, it is said that Yahweh originally created two Leviathans, a male and a female, as a demonstration of his absolute power. However, fearing that the reproduction of these serpents would lead to the extinction of humanity, God killed the female.
For this reason, in the view of many practitioners, Leviathan can choose to manifest in either male or female form, alternating between the two.
Modern Occultism
With the passing of centuries and the evolution of Abrahamic theologies, Leviathan ceased to be merely a biblical monster and became a central figure in European demonology. In the work Treatise on Confessions by Evildoers and Witches (1589) by Peter Binsfeld, Leviathan was classified as the demon of envy, a title he holds to this day as one of the seven princes of Hell.
He is often referred to as the Grand Admiral of Hell who guards its gates. He is also called "The Great Trickster" because of the ease with which he triumphs in political ventures and agreements, trade treaties, and palace intrigues.
In other medieval hierarchical classifications, he is categorized as the Dragon of Chaos itself, holding absolute dominion over the Sea and the Void. The patron of melancholy and poetry.
In contemporary occult philosophy, the figure of Leviathan takes on a much more metaphysical and archetypal interpretation. In the words of author and occultist Asenath Mason, Leviathan is defined as:
"...the soul of the world, the eternal beginning and end, the element of chaos within, and the divine potential lying dormant in dark recesses of human psyche… [He is] the primal force of all creation and all destruction… Leviathan is the very beginning, the original cosmic force that gave rise to the universe… He is the Above and the Below."
In her book The Complete Book of Demonolatry, S. Connolly mentions that Leviathan can also be known as Luithian. However, I have not found any mention of this name in traditional grimoires or any other books. I found it worth mentioning for curiosity's sake, see if anyone knows something about it.
Due to his association with serpents, Leviathan rules over the element of water, making him a daemon that navigates the realms of the mind, dreams, emotions, and the unconscious — that entire part of ourselves that we tend to ignore.
The oldest records regarding the daemon we know as Leviathan emerge in texts from the ancient city of Ugarit (modern-day Syria) around 1300 BCE. At that time, he was known as Lotan, also referred to as Ltn and Lotanu.
In the Baal Cycle, a cuneiform tablet recording the deeds of the god Baal, Lotan is described as a multi-headed sea serpent or dragon (usually with seven heads), directly associated with the power of the sea. In archaeology and Semitic studies, among the texts discovered at Ras Shamra (ancient Ugarit), the most famous mention of Lotan occurs on Tablet KTU 1.5 (Column I, lines 1 to 8). In this excerpt, Mot, the god of death, is speaking with Baal and recalls the victory over the sea monster.
The text reads:
"Since you smote Lotan, the fleeing serpent, annihilated the twisting serpent, the tyrant with seven heads, the heavens will wither and dissolve..." — (Tablet KTU 1.5, Column I)
It is precisely this passage that links him to the Judeo-Christian tradition, as the prophet Isaiah (Isaiah 27:1) uses the exact same words centuries later in Hebrew to describe Leviathan as: "Leviathan the fleeing serpent, Leviathan the twisting serpent."
Furthermore, while the Baal Cycle describes the journey of confronting Lotan, Baal did not fight alone. In such tales, gods acted in pairs, and the goddess Anat accompanied him in this fight. Scholars of religion suggest that the actual event was a joint battle: Anat fought on the front lines, severing the dragon's heads, while Baal used his lightning and storms to subjugate the chaos.
"...Did I not crush Yam, the beloved of El? Did I not destroy Rabiym, the Great River? Did I not muzzle the Dragon? I crushed him! I crushed the twisting serpent, the tyrant with seven heads." — (Tablet KTU 1.3, Column III - Speech of the goddess Anat)
In the surviving writings, these are the primary sources that explicitly use the name Lotan. However, there are other mentions that describe him under different names or titles associated with Yam (the Sea).
"...I muzzled the Dragon (Tunnanu), I bound him closely. I wiped the muzzle of the horned serpent, I broke the back of the fanged serpent, I destroyed the creature that fights the gods..." — (Tablet KTU 1.3, Column III)
In this excerpt, the goddess Anat describes the monstrous attributes of the sea creature she fought (frequently associated with Lotan).
"...The club danced in Baal's hands... it struck the skull of Yam the tyrant, between the eyes of Judge River. Yam collapsed, he fell to the ground; his joints trembled, his spine bent..." — (Tablet KTU 1.2, Column IV)
Following the strike from Baal's magical weapons, the text physically describes the collapse of the marine deity/monster.
In general, Lotan acted as the guardian of aquatic chaos and was closely linked to Yam, the god of the waters and the sea, to whom he was subordinate. By placing these two names in close proximity on the tablets, the scribas suggested that the dragon did not act on his own, but rather as an extension of the ocean's unpredictable fury. This connection reinforced the idea of a confrontation against the chaotic forces of nature.
Centuries later, this primordial creature of immense influence in the myths of the Ancient Near East, which shares similarities with other ancient monsters, such as Tiamat in Mesopotamia, would be absorbed by other cultures.
The Judeo-Christian Perspective
In the Hebrew tradition, this same creature appears under the name Leviathan, maintaining characteristics very similar to those of its Ugaritic predecessor, indicating a direct continuity between the myths of Ugarit and the formation of biblical texts. According to Jewish mythology, in the very beginning, Yahweh created monumental creatures to rule over the world:
Ziz: A phoenix-like creature that ruled over the skies and the birds.
Behemoth: An ox-like creature that ruled over the land and terrestrial animals.
Leviathan: The most feared and powerful of all, who ruled over the sea and marine creatures. According to some versions, Leviathan harbored a strong dislike for his "siblings."
The Bible provides detailed descriptions of him in different books:
Isaiah 27: He is described as a powerful, swift, twisting, and long sea serpent, whose echo still resounds upon the waves.
Psalm 104: He is portrayed as a sea monster that inhabits the ocean and likes to play in the waters.
Job 41: He takes on terrifying proportions, described as a monster with strength concentrated in his neck, whose nose expels smoke, whose breath kindles coals, and whose mouth spews flames of fire.
Still within Jewish mythology, it is said that Yahweh originally created two Leviathans, a male and a female, as a demonstration of his absolute power. However, fearing that the reproduction of these serpents would lead to the extinction of humanity, God killed the female.
For this reason, in the view of many practitioners, Leviathan can choose to manifest in either male or female form, alternating between the two.
Modern Occultism
With the passing of centuries and the evolution of Abrahamic theologies, Leviathan ceased to be merely a biblical monster and became a central figure in European demonology. In the work Treatise on Confessions by Evildoers and Witches (1589) by Peter Binsfeld, Leviathan was classified as the demon of envy, a title he holds to this day as one of the seven princes of Hell.
He is often referred to as the Grand Admiral of Hell who guards its gates. He is also called "The Great Trickster" because of the ease with which he triumphs in political ventures and agreements, trade treaties, and palace intrigues.
In other medieval hierarchical classifications, he is categorized as the Dragon of Chaos itself, holding absolute dominion over the Sea and the Void. The patron of melancholy and poetry.
In contemporary occult philosophy, the figure of Leviathan takes on a much more metaphysical and archetypal interpretation. In the words of author and occultist Asenath Mason, Leviathan is defined as:
"...the soul of the world, the eternal beginning and end, the element of chaos within, and the divine potential lying dormant in dark recesses of human psyche… [He is] the primal force of all creation and all destruction… Leviathan is the very beginning, the original cosmic force that gave rise to the universe… He is the Above and the Below."
In her book The Complete Book of Demonolatry, S. Connolly mentions that Leviathan can also be known as Luithian. However, I have not found any mention of this name in traditional grimoires or any other books. I found it worth mentioning for curiosity's sake, see if anyone knows something about it.
Due to his association with serpents, Leviathan rules over the element of water, making him a daemon that navigates the realms of the mind, dreams, emotions, and the unconscious — that entire part of ourselves that we tend to ignore.
