Yam is the Ugaritic god of the sea and rivers. He also is named Yam-Hahar, “Judge River.” The designation of “sea-god” comes from Canaanite Yam and Hebrew D’, both meaning “sea.” Yam is one of the sons or Elohim (usually the singular designation for god or God) of El, the supreme deity. Baal, the sky-god, being son of Dagon (frequently synonymously used for El), thus constituting the constant battle between them. El wants Yam to have what is rightfully his but he must forever fight for it. This within itself makes Yam strong and courageous, fearsome.

Like Baal, he is a warrior-god, only mightier. Yam represents the chaos of the fierce and whirling waters of the sea. He is thus primordial, everything originating from the sea, and controls the storms and havoc they wreak. Yam is practically synonymous with the seven-headed-dragon Lotan which is often used to describe him. He is the Canaanite equivalent to Tiamat, the Sumerian primordial mother goddess.

Yam is not only the champion of El, but the bitter foe of Baal, son of Dagon. Yam, deity of the sea, has his palace, home, in the abyss, associated with the depths of the oceans. Again, he controls the full mighty force of the sea, an almost impregnable force. Baal, however, iscalled the “king of the heavens,” and was the first son of El. Baal was defeated as was Yam at times but Baal experienced resurrection and Yam returned forming a cycle. In one legend Yam sends killing winter storms while Baal sends gentle summer rains. Baal becomes associated with Zeus and Yam with Poseidon.

Yam being a sea-god has unbridled primordial, chaotic force of the sea. He is God of the unconscious, from which the serpent rises with knowledge and primordial energy. Within the person or black adept this represents the strengthened desires of the unconscious. The consort or shakti of Yam, the double-purpose demonic goddess, Dabibu reinforces this energy because she being Lilith-born possesses Kundalini energy. She is a double goddess representing “fire” and “flame” as well as portraying the Lamashtu traits of wolf and dog when becoming Isitu. Dabibu is seated with the Svadhisthanis chakra. This complimentary energy within the sexual charka only increases the chaotic force of Yam.

One might say, “Mighty God is he!” With the almost impregnable which Yam and his consort can give the black adept can achieve great tasks. These are not fool-hearty tasks, however. As with all great work each task is carefully preplanned and executed. Best executed work is the most productive.

However, Yam does not only help the proficient adept. He also can befriend a striving adept. This is the black adept striving hard to execute a work which may seem impossible. Yam supplies the demonic strength, the attitude of realizing that nothing less the determination will achieve the goal, the strength of the Adversary. The goal is usually personal but at times can help others too. Others may be against the adept’s success but this fails stopping him. Triumph is invigorating and may the adept reach for more. A.G.H.


Yam (god). <http://en.wikipedia.org/wiki/Yam_(god)>

Satanic Witch


A Satanic Witch combines the powers of Witchcraft and Satanism, the idea coming from Luciferian Witchcraft. Although historically Witchcraft is separate from Satan  except for the Christian connotation for there was no Satan or Devil in ancient Witchcraft because this deity was not needed since ancient deities possessed good and bad traits which humans shared. However, the time has arrived when the two must join forces on the left-hand path. Just as Christianity used Satan in its attempt to destroy ancient Witchcraft, Dark Witchcraft now must join Satanism to destroy Christianity. Satan and Lucifer with the other demons or Gods of Hell are joined by the gods and goddesses of the ancient pantheons in order to release humankind from the Christian debilitated role of sinner to the dignity of god-like human beings and to restore Earth to its natural condition of pre-Christian times, humans in the natural cycle. A.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook.




Samael is a major demon in Jewish demon lore and Christian demonology. He also plays important roles within occultism. He is defined as the lightbringer



He is credited as being in the heavenly hierarchies as well as being among the fallen angels. In the Chronicles of Jerahmeel Samael is described as being “chief of the Satans.” Even though this work depicted him as being one of the most wickest angels, he is nevertheless said to be an angel in the service of the Lord.

The evil side of Samael is depicted in Jewish lore. He is the angel of death, and collector of Moses’ soul. In the Haggadah Samael is the guardian of Jacob’s brother Esau. This presents Samael as a wicked angel because Esau is wicked only thinking of worldly things and drawn to worship in places of idolatry. Samael in the Zohar is associated with Amalek, the god of the physical world. The text describes Samael as Amalek’s occult name. The Zohar describes Samael as meaning “poison of God.” A. E. Waite in his work The Holy Kabbalah defines Samael as the “severity of God” and also equates him with Satan and the Serpent, Lilith being his bride. In Moncure Daniel Conway’s Demonology and Devil-Lore, Samael, functioning as the left hand of God, is consort of both the voluptuous maiden Naamah and the arch-she-devil Lilith.

In the Gnostic text Apocryphon of John discovered amidst the Hag Hammadi manuscripts, Samael is another name given for the demiurge who created the material world thus associating him with the Zohar text which links him to the physical world. Later in the grimoiric tradition Samael is spelled Sam-ael, for magickal purposes. In the Heptameron he is described as an angel. He is said to reign over Monday and Tuesday. He appears in the 1505 version of “Faustbuch” entitled Magiae Naturalis et Innatural, where he is identified with the element of fire. Henry Cornelius Agrippa associated him with Urieus, a form of Oriens, guardian of the East. Mathers makes the same association in his edition of the Sacred Magic of Abramelin the Mage. Samael also appears in Mathers’ translation of the Grimoire of Armedal, and in this volume the spirit’s character remains confused since he is identified as both a fallen angel and a heavenly being. As a fallen angel he teaches magic, necromancy, also knowing the dangerous parts of necromancy to avoid, and occult sciences. Strangely he also teaches jurisprudence.



Some think that it is almost inconceivable that Gregory I (90-604), Saint Gregory, named Samael among the seven archangels. Even though it is possible that Gregory I might not have know all of the Jewish lore surrounding Samael his declaration may not be as inconceivable as it initially appears. Samael before he fell may have been an archangel, The Chronicles of Jerahmeel described Samael as being “chief of the Satans” indicating he was an angel of great status, also one of the most wickedest. In Moncure Daniel Conway’s Demonology and Devil-Lore, Samael, functioning as the left hand of God, is consort of both the voluptuous maiden Naamah and the arch-she-devil Lilith.

This gives Samael and Lilith a commonality: both are renegades of God. A. E. Waite in his work The Holy Kabbalah defines Samael as the “severity of God” and also equates him with Satan and the Serpent. Satan and the Serpent are synonymous with the Devil, practically generally agreed to. God cast out the Devil for his pride by not honoring man. Lilith was cast out for about the same reason, as wife of Adam she demanded equality.

But the association of Lilith and Samael is described further in Hebrew lore. In the Song of Songs (1:7) one reads that God created both the Sun and Moon and they burned equally brightly. But the Sun and Moon argued over their brightness, so to dismiss this argument God sent the Moon away. When the Moon was separated from the Sun she did not shine as brightly.

According to the Zohar the Sun rightfully rules the day and the Moon rightfully rules the night thus creating two luminaries. The luminaries descending from above are the “luminaries of light” while the luminaries from below are the “luminaries of fire.” (Zohar I 20b)

In further Zoharic myths the Moon did not voluntarily separate and diminish herself but was commanded to do so by God which caused a k’lifah (or the husk of evil) the birth of Lilith. Thus Lilith is generally depicted as a beautiful woman from the naval up but as a flame of fire from the naval down. This is Lilith’s energy represented by the diminishment of the Moon causing the dark and fiery side of night. In both Jewish and occult lore Lilith represents sexuality; she is the seducer of men. According to Jewish lore this is evil. Lilith is evil. But her evil in occultism becomes an asset. This is seen in The Rape of Eve where thee filth of Lilith can be explicitly used.

The Zohar associates Lilith and Samael when speaking of the quaternion marriage. The quaternion marriage involved two couples; God and Shekina above and Samael and Lilith below. But it is alleged that following the destruction of the temple that Shekina descended to be with her flock or people while her handmaiden Lilith ascended to become the consort of God, thus showing her importance.

Samael (Hebrew SMAL, “The Liars”) in Kabbalistic tradition are the Qlippoth or demonic powers associated with Hod, the eighth Sephirah of the Tree of Life. In their traditional appearance is that of dull-coloreddogs with demon-like heads. The cortex is Theuniel, Kingdom of Shells, under the archdemon Adramelek.

Samael, The Desolation of God or the Left Hand, is the very opposite of Hod, the absolute will of God, in that the Qlippoth represents the complete desolation of a fallen or failed creation. The outer form Theuniel is also referred to as the Filthy Wailing Ones of God. Adramelek, name means is considered a powerful king or demon. Some say he is more ambitious than Satan. Adramelek was synonymous to the Hebrew god Moloch (see Molech) to whom human sacrifices were made. A.G.H.


Adramelek. <http://en.wikipedia.org/wiki/Adrammelech>.
Biedermnn, Hans. Dictionary of Symbolism: Cultural Icons & the Meanings Behind Them.Transl. by James Greer, John Michael. The New Encyclopedia of the Occult. St. Paul, MN, Llewellyn Worldwide. p. 416
Samael. <http://en.wikipedia.org/wiki/Qliphoth#Samael>.Adramelek. <http://en.wikipedia.org/wiki/Adrammelech>.
Greer, John Michael. The New Encyclopedia of the Occult. St. Paul, MN, Llewellyn Worldwide. p. 416



Sachiel in ceremonial magick is identified as the angel of the planet Jupiter and is mentioned as such in both the Secret Grimoire of Turiel and the Grimoire of ArmadelKabbalistic lore has him the archangel of the Cherubim. He is the angel of Thursday. His name means “the covering of God.” Although usually not included among the fallen the Sacred Magic of Abramelin the Mage has him as one of several demons serving under the four infernal princes OriensPaimonAriton, and Amaimon, who guard the cardinal directions. A.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook



Paimon is a demon in the Order of the Dominions. Also he is one of the demonic princes overseeing the four cardinal directions, West being his domain. In the Goetia he is ninth of the seventy-two demons. His summoned, as describe in this text, his entrance is preceded by a host of spirits appearing as men playing trumpets, cymbals, and other diverse instruments. Paimon appears as a man astride a camel bolstering a mighty roar of his booming voice and wearing a glorious crown.

In Wierus’ Pseudomonarchia Daemonum Paimon is described as having an effeminate face, also in de Plancy’s Dictionarie Infernal he is described as manifesting as a man having a woman’s face. All sources seem to confirm that of all of the Goetia demons Paimon has some of the strongest loyalties to Lucifer. He has an unnaturally loud voice and when continuing speaking at such ear-splitting volume the summoner has to command Paimon to alter his speech in order to understand him.

When summoned, Paimon can provide knowledge of the arts and sciences. He can reveal answers to such mysteries as the nature of the Earth, the location of the Abyss, and the origin of the wind. He can bestow dignitaries and provide familiars against enemies while binding anyone resisting him in his own chains. Supposedly his abode is in the northwest where he controls no fewer than two hundred legions of spirits, some from the Order of Angels while others from the Order of Powers. Some say Paimon belong to the Order of Dominions while others say the Order of Cherubim. He expects consecrations and librations and acts favorably when receiving them. In his Discoverie of Witchcraft Scot uses the word librations instead of sacrifices, giving a partial nefarious air to operations involving Paimon. Such a substitution of words is accepted by most traditional Witch traditions even Luciferians who say they avoid sacrifices.

At times Paimon manifests with two lesser demonic kings. In the Pseudomonarchia Daemonum they are named Beball and Abalam. In the Goetia they are Labal and Abali. When accompanied by these kings Paimon is only escorted by twenty-five legions of lesser spirits. His name is Paymon in the Daemonum. Paimon also appears as the ninth demon in the Goetia of Dr. Rudd being described as a king ruling over twenty-five legions. This text associates him with the Order of Powers. The angel Hasiel has the power to constrain him.

Paimon is described in Mathers’ translation of the Sacred Magic of Abramelin the Mage as one of the eight sub-princes who oversee all of the spirits summoned on the third day of the Holy Guardian Angel operation. He is attributed with the power of causing visions, raising the dead, supplying familiars, and summoning spirits in various forms. He is able to answer any question of the past, present and future and make the magickan fly. Mathers and Agrippa equate Paimon to the fallen angel Azazel in rabbinical lore. A.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook.



Orinel is a demon in Mathers’ translation of the Sacred Magic of Abramelin the Mage. He serves under the infernal rulers Asmodeus and Astaroth. It is indicated the demonic name means “ornament” or “tree of God” suggesting that Orinel was a former angel but now classed among the unclean spirits of the Abramelin working. A.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook.



Oriens, is a demon in Mathers’ translation of the Sacred Magic of Abramelin the Mage. Oriens is one of the four demons overseeing the cardinal directions. The Latin root of his name suggests that Oriens is the infernal King of the East. Furthermore Mathers equates him to the fallen angel Samael (see Book of Enoch), which further suggests a variation of the name is responsible for “Sir Uriens,” a title popular in medieval times. Oriens is one of eight demonic sub-princes whose names are scribe on paper on the second day of the Holy Guardian Angel working. Supposedly on the third day the manifest themselves to the magickan at which time he must make them swear their loyalty to him – first on his wand and then on his book. The purpose of acquiring the loyalty of these demons is to have them lend their power in performing magickal tasks.

Many abilities are attributed to Oriens such as giving vast amounts of wealth to the magickan in the forms of silver and gold, answering questions of the past, present, and future, giving visions, giving power to fly, excellent in providing familiar spirits, conjuring men to assist the magickan, and reviving the dead.

Oriens controls a vast number of other demons who share his powers which can be loaned upon command. His name is known in grimoiric tradition as Oriens appears in numerous works including the Sixth and Seventh Books of Moses, and in Agrippa’s Three Books of Occult Philosophy, where his names is spelled UriensA.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook.



Magoth is a demon in Mathers’ translation of the Sacred Magic of Abramelin the Mage. He is one of the eight infernal sub-princes serving under the four principle spirits Lucifer,LeviathanSatan, and Belial. Occultist Mathews relates this demon’s name to the French word miget, often used in fairy tales denoting an evil elf or dwarf; also he relates the name to magus meaning a “wizard” or “magician.” He possesses powers to hinder operations of magick and necromancy. He can provide numerous books and abundant amounts of food for lavish banquets. Through powers of illusion he can change anyone’s appearance. He controls vast numbers of spirits all having abilities attributed to him.

In some Abramelin versions his name is spelled Maguth and at times equated to the biblical demon MagogA.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook.



Leviathan, name comes from Hebrew meaning “coiled” or “twisted on.” In Deuteronomy he is listed as one of the seven princes of Hell. Psalm 104 implies that God made Leviathan to “sport with.” The Book of Job, Chapter 41, describes this great beast as a sea creature which Jewish lore incorporated into a sea monster, a horrid being capable of swallowing a whale a day. . Some say that Jonah narrowly escaped from being eaten by a Leviathan because the whale that he was in avoided the sea monster.

In a legend told by Rashi, a rabbi in eleventh-century France, tells that God created both a male and female Leviathan but killed the female shortly thereafter, because if the two were to procreate, mankind could not stand against them. Another story in the Talmud says on the Day of Judgment God will sly the Leviathan, using its meat to prepare the great feast for the righteous and using its hide for the tent in which the feast was held.

Leviathan is mentioned in the Sixth and Seventh Books of Moses associated with a spell. Most probably this demon’s influence stems from the Babylonian-Sumerian adoration of Tiamat, monster, which crept into Jewish myth.

Sea serpents were prominent in Ancient Near East mythology extending back to the third millennium BCE. This includes the myths of the god Ninurta defeating the seven-headed-serpent, Baal vs. Yam (Canaanite), Marduk vs. Tiamat (Babylonian), Alum vs. Nehebkau (Egyptian).

In the Ugarit records the helpers of Yam are described as the “wiggling serpent” and the “mighty one with seven heads.” It is in Isaiah 27:1 that the term Leviathan is used not being distinct as to describing a creature or political leader. In Psalm 104 Leviathan is just described as a creature of God, not harmful. Is it possible the author of Job took Leviathan malice characteristics from the Egyptians, where the serpent is the enemy of the sun-god?

Leviathan supposedly is involved in the trial of the Jesuit priest Urbain Grandier in the seventh century. Grandier was tried and burned at the stake for having sexually possessed the nuns in a convent in Loudon, France. The priest allegedly signed a pact with Satan on which Leviathan appears as a witness.

In S, L. Mathers’ 1898 translation of the Sacred Magic of Abramelin the Mage, Leviathan is ranked as one of the four principle demons beside Lucifer, Satan, and Belial.

Leviathan in Satanism as described in The Satanic Bible by Anton Szandor LaVey represents the element of Water and the direction of West. Water symbolizes life and creation. It is believed that Leviathan is one of the seven princes of Hell, taken from the Sacred Magic of Abramelin the Mage. The Church of Satan uses Hebrew letters at each of the points of the Sigil of Baphomet to represent Leviathan. A.G.H.


Belanger, Michelle. The Dictionary of Demon: Names of the Damneds. Llewellen Publications. 2010. ebook. Church of Satan. <http://en.wikipedia.org/wiki/Church_of_Satan>
LaVey, Anton. <http://en.wikipedia.org/wiki/Anton_LaVey>
Leviathan. <http://en.wikipedia.org/wiki/Leviathan>
The Satanic Bible. <http://en.wikipedia.org/wiki/The_Satanic_Bible>



Lamashtu is a demon-goddess of the Akkadian-Babylonian, Mesopotamian mythology. She was a menacing goddess to women that had give birth because she kidnapped their infants while breastfeeding. After this she would gnaw the bones of the infants and suck their blood which attributed vampyric traits to her. Unlike other demonic deities of Mesopotamian lore Lamashtu is indicated to have acted of her own volition, not ordered by other deities, signifying that she was a goddess or demigoddess of her own right. Lamashtu is daughter of the sky-god Anu.

Lamashtu is depicted as a mythological hybrid, having body parts of more than one species. She has a hairy body, a lioness’ head with a donkey’s teeth and ears, long fingers and fingernails, and she has bird’s feet with long talons. She often is kneeling or standing on a donkey nursing a pig and a dog, and holding snakes.

She bears seven names that describe seven witches in incantations. Included among her attributable deeds are slaying children, the unborn, and infants, causing harm to mothers and expectant mothers, eating men and drinking their blood, disturbing sleep, causing nightmares, killing foliage, infesting rivers and streams, and carrier of disease, illness, and death.

Lamashtu exhibits the same or similar traits as Lilith. She steals and kills children; she is a menace to mothers, especially expectant and mothers who just given birth; and she terrorizes men by her vampyric tactics as well as causing sleep disturbances and nightmares. Although she appears to display more vampirism than Lilith the traits of disturbing sleep and causing nightmares indicate the same as Lilith she was a succubus, Lilith’s famous trait. Presently it is widely help vampires are very seductive, another resemblance with Lilith .A.G.H.


Lamashtu. <http://en.wikipedia.org/wiki/Lamashtu>