The Four Kings

Zoroaster discovered those four spirits of great virtue who stand in cruciatas locis, that is in east, west, south, and north, whose names are as follows: Oriens, Amaymon, Paymon and Egim, who are spirits of the major hierarchy and who have under them twenty-five legions of spirits each Cecco dAscoli 12571327 victim of the Inquisition

O Oriens, splendor lucis aeternae, et sol justitiae: Veni, et illumina sedentis in tenebris, et umbra mortis.

In the notes to the True Grimoire various questions surrounding the Four Kings who appear in various grimoires were addressed. These four are undoubtedly among the most important figures of the old demonology, yet until recently they scarcely featured in modern practice. They are beginning to emerge from this obscurity to take their proper place, along with the three chiefs, as rulers of the majority of better known spirits. Nevertheless, the full extent of their role is as yet unsuspected by many. Even some dedicated grimoire purists exclude them from their prior roles through misidentification. For such reasons, before embarking on a profile of the individual Kings, the contexts in which they appear in the literature require close examination.>

The Skrying Table of Trithemius

The importance of the Four Kings in goetic work has been apparent to me for some time. That they are necessary for working with the spirits from Weyers list and its derivatives is evident. Collating information about them takes us through Trithemius crystallomancy, Agrippa, the Grimoire of Honorius, True Black Magic and other sources. From these a good picture of their status and role in Solomonic magic can be gleaned. As the case is important, this evidence requires to be examined in detail before a methodology can be extracted. In the process personality features also appear, as befits the restoration of these key figures to the hierarchy; or as some might prefer to say, pantheon. Turning to the key textual references in the trail from recent times to the golden age of the grimoires: the source of the cabalistic magic of the Golden Dawn was Francis Barretts Magus. Barretts

work, which depends heavily upon Agrippa, provides a transcript of a document on ritual crystallomancy allegedly by Trithemius. It would certainly make life easier for us all if Barrett had illustrated the table; he provided illustrations of the crystal etc. after all. Since he did not, we have to interpret by the strictest rules of exegesis we can muster. The ritual process need not concern us; it is the furniture that requires our consideration. The text describes a design for a frame for the crystal and an altar top as follows:
Let there be engraved a circle round the crystal with these characters around inside the circle next the crystal (Hexagram with possible Hebrew letter - Vau or Resh inside; Pentagram; Maltese cross); afterwards the name Tetragrammaton. On the other side of the plate let there be engraven Michael, Gabriel, Uriel, Raphael; which are the four principal angels ruling over the Sun, Moon, Venus and Mercury; but on the table on which the crystal stands the following names, characters, &c. must be drawn in order.

So far the instructions are clear, though we might pay attention to the phrasing. Take note of the word but, this implies a distinction is to follow. The next paragraph is as follows.
First, The names of the seven planets and angels ruling them, with their seals and characters. The names of the four kings of the four corners of the earth. Let them all be written within a double circle, with a triangle on a table

Some Solomonic magicians interpret this reference to the Four Kings as meaning the same angels as on the crystal mounting. However, while the term 'angels' is used liberally in the text, it does not appear in relation to the four kings. A far more straightforward identification is not out of reach. Consider first Trithemius pupil, Agrippa, in particular his Scale of the Number Four, which table is also included in Barrett. Among three pages of columnar correspondences, we find in the first part:

Four angels ruling over the corners of the world: Michael, Raphael, Gabriel & Uriel. As can be seen, this title does not mention kings. Directly following is another group of four entities. Four rulers of the elements: Seraph, Cherub, Tharsi and Ariel. The four kings mentioned by Trithemius share no resemblance of title with these four rulers of the elements. Both they and the four kings are also named in the 6th & 7th Books of Moses; since this mentions Agrippa by name it is obviously secondary and we need not consider it separately. It will be necessary later to discuss another group of elemental rulers who are more similar to our kings. As regards the Solomonic textual tradition their names are of too late a vintage for the present discussion. On the other hand their names are so to speak structurally similar to the four rulers just considered. In the last part of the table, corresponding to the Infernal (literally lower) world we find three consecutive rows as follows:
Four Princes of Devils, offensive in the elements, Samael, Azazel, Azael, Mahazael. Four infernal rivers: Phlegethon, Cocytus, Styx, Acheron Four princes of spirits, upon the four angles of the world, Oriens, Paymon, Egyn, Amaymon.

As can be seen, of all these sets of four the only one with a clear resemblance to the kings is the last. The first set of angels and the third set in this group both mention four corners or angles; the third set alone are described as princes rather than angels. To make the identity crystal clear, the use of the term prince rather than king in this table involves no distinction whatever; the original Latin text gives rex for Oriens and his companions. This is simply a subtlety of translation; in English the two words are often interchangeable. Agrippas text also constitutes the classic and most reliable attribution of our Kings. The alternative elemental rulers: Ariel/Aral, Seraph, Tharsis and Kerub appear to be little more than angelic shadows of our chthonian kings. This is

unsurprising as the more material spirits are treated so variously in different sources. So far as regards Djin, Ghob, Paralda and Nicksa, they are much later and in any case there is no indication that they are distinct from the four kings. Having argued the case at length, the four kings are on the table; if you will pardon the expression. Clearly they are not angels in the usual sense of the word; the various sources discussed in the True Grimoire identify them either as demon kings or chiefs of the elementals, if indeed we need to distinguish the two. Also, unlike the four angels, whose planetary role is emphasised, they are clearly associated with the four corners/angles of the world/earth. To use the relevant terminology from Agrippa &c, the planetary angels are celestial, the Kings or princes are Sub-Lunar or Terrestrial. Other terms for the latter would be Infernal or Chthonic. To sum up as regards the ritual table, as the matter is an important one. The circle is a double one. The likelihood is that the seven planetary angels would be in the outer circle, the four kings within. They are thus not mixed, and in any case there are many precedents for demons names being written in circles, the best examples being in Clm 849 (Forbidden Rites. A necromancers manual of the C15th. Richard Kieckhefer). The triangle inside this circle gives it a resemblance to the floor circle employed in The Grand Grimoire, Black Pullet, &c. In any goetic rite the employment of the four kings would be wholly understandable. It is a fact that Trithemius nowadays interests magicians working with angels. Nevertheless we can infer that originally the operator could and would work with both the planetary angels and with elementals. Also, so far as material results are concerned, the presence of the Four Kings in the altar design makes perfect sense.

Invocations of the Kings

Turning now to the Grimoire of Honorius, the ritual process of this text includes invocations of the Four Kings. The text may be seen below, and while the names and directions are muddled the form is deserving of examination. Before proceeding, take note that Honorius is known to utilise material from True Black Magic, where an even more illuminating mention of the Four Kings occurs.

CONJURATION OF THE KING OF THE EAST. I conjure and invoke thee, O powerful King of the East Magoa, by my holy labour, by all the names of Divinity, by the name of the AllPowerful: I command thee to obey, and to come to me, or that failing, forthwith and immediately to send unto me Massayel, Ariel, Satiel, Arduel, Acorib, to respond concerning all that I would know and to fulfil all that I shall command. Else thou shalt come verily in thine own person to satisfy my will; which refusing, I shall compel thee by all the virtue and power of God. The Grand Pentacle or Circle of Solomon will answer for the above and following Conjurations, which can be said on all days and at all hours. If it be desired to speak only with one spirit, one only need be named, at the choice of the reader. CONJURATION OF THE KING OF THE SOUTH. O Egym, great King of the South, I conjure and invoke thee by the most high and holy Names of God, do thou here manifest, clothed with all thy power; come before this circle, or at least send me forthwith Fadal, Nastrache, to make answer unto me, and to execute all my wishes. If thou failest, I shall force thee by God Himself. CONJURATION OF THE KING OF THE WEST. O Baymon, most potent King, who reignest in the Western quarter, I call and I invoke thee in the name of the Deity! I command thee by virtue of the Most High, to send me immediately before this circle the Spirit Passiel Rosus, with all other Spirits who are subject unto thee, that the same may answer in everything, even as I shall require them. If thou failest, I will torment thee with the sword of fire divine; I will multiply thy sufferings, and will burn thee. CONJURATION OF THE KING OF THE NORTH. O thou, Amaymon, King and Emperor of the Northern parts, I call, invoke, exorcise, and conjure thee, by the virtue and power of the Creator, and by the virtue of virtues, to send me presently, and without delay, Madael, Laaval, Bamlahe, Belem, and Ramath, with all other Spirits of thine obedience, in comely and human form! In whatsoever place thou now art, come hither and render that honour which thou owest to the true living God, who is thy Creator. In the name of the Father, of the Son, and of the Holy Ghost, come therefore, and be obedient, in front of this circle, without peril to my body or soul. Appear in comely human form, with no terror encompassing thee. I conjure thee, make haste, come straightway, and at once.

Other elements of the Honorius process are worthy of mention as they provide some additional context. These involve a Universal

Conjuration and a License to Depart. Of more interest are conjurations of seven demons of the days of the week (compare with the planetary angels of Trithemius). Another significant element of the rite is a compulsion of the demon by the Pentacle of Solomon.

Another Invocation
The following forms a part of a ritual from True Black Magic; it may be the inspiration for the invocations considered above, or reflect a parallel tradition. It requires saying in advance that the context in which it is embedded may have obscured its importance, certainly it is dismissed by Waite. Although omitted by Mathers from his Key the following ritual derives from the highly regarded Colorno manuscripts of the Key of Solomon (Kings MS 288. See Veritable Key. Skinner & Rankine). While the ritual of which it is part is an amatory working, the script appears to be highly adaptable, with the appearance of what modern magicians term a frame ritual. One might be forgiven for imagining the table of Trithemius forming a part of such a modus operandi.
O Eastern Asmodee, most shining, most excellent King, who reigns and hath command in Eastern Regions, whose Kingdom hath had commencement at the beginning of the World and which will endure until the end of the Ages. O Thou Paymon, King most glorious, who holds powerful dominion in the Western Regions of the Heavens. O Thou Egyn, King most strong, whose Kingdom and Empire reaches into the cold regions of the North. O Thou Amaymon, King most noble, who holds sway over the regions of the South. I invoke you all with power and I pray to you with the authority of the One who spoke and who hath made all, and who, with one sole word gave birth to the world and whom all Creatures obey. By the Seat of his Majesty, by which he hath created the Ages before the permanent Ages, who is described with four letters, Jod, He, Vau, He, and by all the talismans and their virtues, and by the great and august names of the Creator, that you may consecrate the image here present as it is fit and meet to do so and may you create it so that it may obtain and impel N.N. whom we also desire by the most

holy name of Adonay, whose virtue hath no beginning and will have no end.

The Kings are treated with honour in this, the more dependable of the invocations we have of them. The conception resembles the Abognazar text of the Key (1203 Lansdowne MSS); where the kings rule undemonised elemental spirits. (See Who are the Spirits?; True Grimoire, pp 139, 140, and passim). L.B.S. & L.B.A. There can be little doubt that the earliest grimoires feature spirits of the four directions and their chiefs (kings or princes indifferently). They are found in both the Hygromanteia and Liber Juratus. In the case of the former the names are instantly recognisable. The Chiefs according to the Hygromanteia East North West South Loutzipher Asmodai Astaroth Berzeboul Joseph Peterson observes that the three chiefs in the True Grimoire are probably derived from this group, with the omission of Asmodai. This is certainly one of the many ways in which the True Grimoire reflects very early traditions of the Solomonic cycle. At the same time we must be aware of similar absences and failures of correlation in other grimoires. There is certainly no reason to dismiss the True Grimoire as inferior in any respect, as has been done in the past. One of the most significant examples of a fourfold division of spirits and chiefs is in another highly regarded work, the Sacred Magic of Abramelin the Mage. This is most interesting, as the chiefs of several different texts are here grouped together in one. The Chiefs according to Abramelin
French titles German titles Princes Lucifer Leviatan Satan Belial Four Kings SubAstarot Magot Asmodee Belzebud 4/8 Dukes Princes SubOriens Paimon Ariton Amaimon 4/8 Dukes Princes * no attribution to directions or elements is given in Abramelin; also the column format in the German edition obscures the two sets of dukes.

Among other notable features of this source is that the second line follows the chiefs in the Hygromanteia except that Lucifer has been replaced by Magot. The third line is the same group as given in Agrippa, which has wider currency in a variety of grimoires, give or take some variants of name and attribution. There is no doubt in either source that Astaroth is counted among the most prominent spirits. This is also the case with the True Grimoire and elsewhere. The use of the title Duke in Abramelin is also helpful. It is hard to avoid the conclusion that the spirits the Goetia of Solomon takes from Weyer are a random selection where chiefs and kings are lumped in with subordinates without differentiation. In other words despite its modern status and many interesting features, when it comes to understanding the spirit hierarchy specifically it is a most unhelpful resource. The work of Skinner & Rankine presents us with a dichotomy. Much is made of the manuscripts of Doctor Rudd, where a group of three possesses great status, namely Lucifer, Belzebuth and Satan. This appears to be a variant of a similar group in continental grimoires, namely Lucifer, Belzebuth and Astaroth. In Stephen Skinners contribution to Both Sides of Heaven, this trio is first mentioned as being independent of angelic authority, they rule in their own right. Here Skinner and I are in complete accord; spirits of the major hierarchy possess their own authority. It is a long standing historical fact that demons in the alternative tradition represented by magic possess much greater autonomy than in orthodox theology. Despite thwarting angels, the power of divine names and so on, there are frequent occasions where spirits are conjured only by the names of their internal hierarchy. Meanwhile the triad of Lucifer, Beelzeboul and Astaroth - with or without Asmodeus - have the authority of the Hygromanteia and the partial support of the Testament. There is no trace of Satan in either of these works, his relationship with orthodox theology being so much closer. Difficulties in adhering to Rudd increase when LBS are brought back up to four (ibid): Sloane MS 3824 Direction East West South North Chief Sathan Lucifer Beelzebub Dansiation King Oriens Paymon Amaymon Egin

It should be noted that the four kings are specifically mentioned alongside the directions in the MS; this agrees with Agrippa and other sources. Inferring that the four greater chiefs are reliably attributed in the same order may not necessarily follow. Indeed Lucifers association with the East in earlier sources has more authority. Judging from other works made available by this industrious duo, the possibility that Dansiation is a variant of Dantalion seems reasonably high. Dantalion however is not part of the Weyer & Scot list; he appears to have been inserted into the Goetia separately at a later date, so this attribution cannot be deemed authoritative.