Demonology Part Two: Medieval Europe| Episode 103

Episode Transcript
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Speaker 1 (00:18):
Welcome to Cryptic Chronicles show all about everything mysterious, unexplained,
and weird in the world today. In the show, we're
going to go into episode two, part two of Demonology.
So if this kind of stuff freaks you out, then
I might as well just head out right now, huh.
In the last episode on Demonology Part one, we just

(00:38):
went over a basic overview concerning demonology as a whole
from the Western tradition for the most part, and in
this episode we're going to get into medieval demonology. So
buckle up because this is definitely going to get pretty weird.
I'm your host, Tim Hacker, and you're listening to Cryptic Chronicles.

Speaker 2 (01:08):
This is this is the way, this is the way.

Speaker 3 (01:12):
You're black seat see these attitudesday with concrete.

Speaker 4 (01:24):
Primary works.

Speaker 1 (01:31):
So now we're getting into the era where the Lucifer

(02:03):
narrative would really take form and some of the more
recognizable names to this type of stuff. We are going
to overlap a bit and re explore some of the
ancient medieval demonologies that I went over in the first
episode on this topic, but for the sake of historical
linear narrative, we're going to be getting closer and closer

(02:24):
to the demonological narratives most people are familiar with, and
this episode I'm going to try my best to keep within.
Like medieval times, the Dark Ages are over. Europe is
a melting pot of demonic lore and cultural influences played
a huge role in the demonology we get out of
this era, and to a great extent, quite obviously Christian influence. Specifically,

(02:51):
a great influence over Western demonology was a little play
that happened around Norfolk, England, called The Castle of Perseverance.
This synonymously written play was a big deal all itself,
but one of the main reasons it blew up was
the technological boom known as a wooden stage. But this

(03:14):
was a special type of stage, a stage that made
all ramshackle stages during the Dark Ages and Medieval times
before look primitive. Not since the Roman Empire in ancient
Greece had such technology been seen, not since the Fall
of Rome. It's weird to think that a simple stage

(03:35):
was groundbreaking, like technologically groundbreaking for the time, but it was.
And these stages were real stages three hundred and sixty
degree views. They were large and round and could even
rotate with hidden doors. You know, so people could pop
up and be basically old school medieval movie magic, and

(03:58):
pretty much immediately these stages gave the superstitious direct view
into hell itself because it instantly basically took on religious
play appeal. And the century that these plays came about,
sadly was like near the very like the last century
of medieval times, but it was the culmination of centuries

(04:22):
of demonology, Christian demonology in particular, specifically, as Simon ed
says in his book Pandemonium, this is the age of Lucifer,
Leviathan a Zazel Belle Fagre, Mammon Beel's above and Asmodius.

(04:43):
The Lantern of Light, written by John Wycliffe, an Oxford
based Proto Protestant, mirrored how medieval minds interacted with the
world of the supernatural, sin and the damnation that can
come from the slightest of airs. The Greater demons were
associated with the Seven Deadly Sins, which gave society a

(05:05):
deeper understanding of evil and its relationship to it in
every day life. But this not only gave medieval people
a deeper connection to sin, but it also relieved them
of responsibility for it in some ways. After all, did
not the demons cause the correlating sins that come with

(05:25):
the seven deadly sins? Is it not then the fault
of the demons for one's sin. Many hypocrites and power
would use this idea as an excuse for evil. However,
few authors here at the end of the meet the
last century, give or take of medieval times, had more

(05:45):
influence on the medieval collective consciousness than Dante and his
Divine Comedy. Dante's Demons would go on to become a
dogma all its own. Despite having little actual source in scripture,
this thirteenth century literature is easily one of the most
profound and influential works produced in both Christianity and Catholicism.

(06:08):
Dantes Inferno would become well known on the lips of
commoners and the elites alike. In the tale, the famous
Roman poet Virgil takes Dante on a journey through Hell.
The nine circles of Hell inexorably descend closer to the
prison of Satan himself, which is an interesting twist on

(06:28):
the whole Lucifer tale because here in the Divine Comedy,
Satan is no ruler of Hell. He is also a prisoner,
just like all the rest of the damned, and the
hell he's imprisoned in is not hell fire but a
cold waste land. The journey through Hell has elaborate themes
around the demons of tradition, and each slayer of Hell

(06:51):
is a punishment for a particular type of sin. The
rich symbolism in themes Dante uses in his Inferno are
steeped in imagery that resonates psychologically. It goes deep into
the subconscious, and it basically penetrated and influenced the subconscious
of the whole medieval world. Demons became very real, existential

(07:13):
threats to communities, so it was not just moralizing, but
a deep grip onto the people of the era's very soul.
Still there there was no secret message or hidden meaning
to decode, because on top of all the horrifying symbolism,
the demons speak plainly. What made it so horrifying to

(07:36):
medieval Europe was that the demons were not symbols or
representations of sin, but actual personas with personalities and will
all their own. Over the centuries, the iconography of medieval
demons would evolve. The ninth century through the twelfth century
has art that depicts demons as more pagan in appearance,

(08:00):
like that of a satire from Greek mythology, you know,
pan a wild man in a loincloth with goat legs
and short goat horns upon his forehead. Some had feathered
angel wings, and for the most part, the demons actually
looked closer to Greek mythology or other Canaanite mythology Middle

(08:21):
Eastern mythology than the devils we know today and would recognize,
at least in their art. Medieval artists across Europe usurped
pagan gods as an influence for their own depictions of demons.
Many folklore characters were thrown into the pile with nothing
from the spiritual traditions from the pre Christian era off

(08:44):
the table for them to depict in their art. The
demons of folk culture and art were varied and unique,
with little association with Christian dogma or divine philosophies. So
even elves, fairies, and all such folklore like magical stuff,
magical creatures, dwarfs, anything you can think of, were also

(09:05):
used in medieval art to depict demons, so this was
a rich visual tapestry. Medieval cultures drew upon that let
the imagination searge in demonological hierarchies that presented a potent
visual language that sent shivers of fear down the spines
of the devout, whether strict adherence to Christian faith or

(09:30):
even folk people on the outskirts of society, everybody was
consumed in the zeitgeist of demons. From the twelfth century
through the fifteenth century. Demons lost to their feathered wings,
which were replaced by wings of a bat. Their skin
took on clashing, bold colors, and their bodies grew more

(09:52):
and more twisted. The horns grew longer, they grew tails,
and they had the steal features, bizarre faces formed whether
anis or genitals or stomach should be, and the demons
overall took on a far more terrifying visage. And oddly,

(10:15):
in the early modern Age, the demons lost all that
and began to look like unfallen angels, just with darker
contrasts and shades than normal angels. The angels of Paradise
lost are popularly depicted as beautiful in equal measure to

(10:35):
the angels of Heaven. But with the rise of demonology
in medieval Europe, so two rows. Those who sought out
the wicked and treacherous souls that consorted with spirits, a
crime punishable by torture and death. And this is no joke.
Consorting with spirits was the actual name of the crime.

(10:58):
You know, people have tried to diminish the deaths caused
by demon hunters and witch hunters, but this is actually
highly unethical because history tells the tale that left the
countless purged in the name of virtue. And I got
books on my shelf right now on the history of
witchcraft and demonology that is very legitimate from you know,

(11:20):
core sources, and these books lay out a narrative of
like thousands upon thousands of people getting killed in this manner.
So anybody who tries to kind of lighten that up
and say, oh, no, it wasn't as bad as they
all say, that's like either just from a source that's
propagandist in nature or ignorant, or just unethical in lying.

(11:46):
People were extremely paranoid and constantly looked at their neighbors
under suspicion of being corrupted by Lucifer. Like I said
in the last episode Demons from the pre Christian era,
it was not nearly the same existential threat unclean spirits
mentioned in the Bible were the souls of the Nephilim

(12:06):
according to Jewish law. Not all of them, though, because
we do have demons like the Shadeem and others in
Hebrew demonology, which were the shit in particular, were some
of God's first creations. Kind of reminds me of the
Jin tradition. But for the most part, demons were trapped

(12:26):
souls of the Nephilim. This aspect of demonology is actually
kind of a little bit harder to find. If you're
familiar with my past episodes, you know what I'm talking about.
You have to go, you have to look deeper than
the mainstream scripture. You can find it in the Book
of Giants and the Dead Sea Scrolls, under the books
of Enoch, Quisches legitimate as hell. So with what we

(12:49):
have to work with, the whole of Christiendom pretty much
universally considered demons to be fallen angels. They didn't have
this Nephilim lore in the same way that we do
in modern times or all of this extra information. It
just became this set narrative, this dogma. The Bible talks
about the rulers or the princes of the earth, and

(13:12):
in a lot of ways, these were the gods of
the ancient world. But after they looked away from God's light,
they themselves became demonic. A whole narrative of around medieval
deminology formed that is actually not even present in the
mainstream scriptures at all. The Lucifer narrative and the fall
from Grace and you know, then kicked out of Heaven's

(13:35):
story isn't even in there, and it really picked up
steam quickly across all practitioners of the religion. For the
most part, they translated the word in the scripture Lucifer
from the Latin phrase meaning morning star, which originates linguistically
from the word for the planet Venus. They then went
on to construct the narrative that Lucifer became jealous of

(13:56):
God's love for man, or Lucifer thought he should be God.
He was basically a narcissist in some versions, which makes
sense because the narrative also states he was the most
magnificent of all the angels. The only one who could
come close to him was Michael, archangel Michael. These tales

(14:17):
of the fall of Lucifer and the origin of Satan
are what inspired Dante's work Susia as Paradise Lost and
The Divine Comedy, a narrative built on a narrative that
turned into one of the most pivotal creations that defined
the Christian zeitgeist of the pre modern age. Dante's Inferno
still resonates in modern times and has not lost any

(14:37):
of its popularity within the religion. Plays and stories abound
in Christendom revolving around Lucifer and the coming climax of
his second rebellion bringing about the apocalypse. At the end
of days, a titanic battle will take place between angels
and demons. Until that time, demons were always reaching into

(15:00):
our world to add to their ranks and power and influence.
This meant that literally everyone was under the threat of
demonic attack, even the innocent in the pious, actually especially
the innocent and the pious. This led to the idea
of spiritual warfare that the Catholic Church even affirmed through

(15:21):
the following quote. Man is in various ways subject to
evil spirits. He brought himself into captivity under the power
of him who thence from the time of Adam's transgression,
had the Empire of Death, which is to say the devil,

(15:42):
it was, through the fear of death all his lifetimes
subject to servitude. Even though redeemed by Christ, he is
subject to violent temptation. For our wrestling is not against
flesh and blood, but against principalities and powers. Again, since
the rulers of this world is darkness against the spirits

(16:03):
of wickedness in high places. This is also very similar
to a Gnostic text found in the Dead Sea Scrolls.
So I'm kind of curious because the author of this
book says that it comes from the Catholic Church, but
I don't know if he's aware of this. It's actually
far older found in Gnostic texts. Anyway, he says that,

(16:24):
so I just went with it. But this basically caused
mass fear and paranoia and kept the average citizen in
line and under control, because any deviation whatsoever, even in
the slightest against the established dogma told by clergy, would
definitely lead to damnation or torture and death. The Church

(16:49):
taught that demons could gain influence over a person through
temptation to sin. You can also see how this led
to mass accusations of witchcraft and fratnizing with spirits.

Speaker 3 (17:07):
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Speaker 1 (17:17):
Throughout the Middle Asies, christiandom was obsessed with apocalyptic literature,
rhetoric and plays, and basically just stories surrounding anything apocalypse
wise was the big deal. Like it was the MCU
of medieval times, especially around the coming of the first
millennium AD, the devil was ever present and could trick

(17:41):
any good Christian through a plethora of means that would
lead to a one way ticket to damnation. Visits from
demons and devils were commonly reported, with particularly high numbers
among clergy and holy people, who were considered more worthy
than others of temptation among those dabbling in demonology. This
era of high volume concerning demons manifesting material matter before

(18:04):
people's very eyes led to the creation of the twin
categories of conjuration and exorcism among the learned class of clergymen, magicians,
cunning folk. And which is And yeah, I know it
may that holy man continuously practiced medieval demonology, and indeed

(18:25):
it wasn't even considered evil until later, with those of
the church commonly practicing conjuration of demons. And I think
I said this in the last episode on demonology. I'm
not sure if I'm going over it again, my bad,
but it was considered a holy act because it took
something evil, you know, something that had an evil influence
on the world, and it turned that evil against itself,

(18:48):
forcing it to be a tool for good and for God.
This idea would obviously fall out of favor really quickly
as the next millennia progressed, especially after, you know, like
in the fifteen hundreds. But in the era before the
first millennium and the core medieval era, it was actually

(19:11):
common practice for monks to delve into demonology. In fact,
the majority of grimoires that have survived to the present
are actually thanks to men of the church. It comes
from that territory of in order to fight something, you
must know it. Just like sun Zou said, if you're
engaging in spiritual warfare, it's no different than any other

(19:31):
type of warfare. And one of the keys to warfare
is knowing yourself and knowing the enemy equally. That is
the path to victory. So these men of the church
actually took it super seriously and did all that stuff.
Both exorcists and conjurors were engaged in spiritual wrestling matches

(19:53):
with demons, and in both cases the danger of such
activity was taken extremely seriously, no joke to them. Back
in the day, language was considered the crucial form in
which a conduit of sacred and infernal things could be
manipulated and controlled. This actually has its origin in the Bible, so,

(20:14):
like you know, quote unquote, the word was considered one
of the most powerful forms of the divine. Which is
weird to think that talking is an aspect of God,
but it's true because God used the word to speak
the universe in all things into existence, and therefore things

(20:34):
like words of power become of paramount importance to conjurors
and exorcists, those within the church and without, as well
as the names of the demons themselves, including your name.
Your name has incredible power over your spirit, according to
this stuff at least, but words were essentially magic that

(20:58):
could alter the different planes of existence, both the scene
and the unseen worlds of the spirit. The exorcist and
the conjuror had to enter into conversation with the devils
to make them do their bidding, and if they were
not confronted, it could lead to possibly great suffering. Amongst
the masses of everyday people, as the monks. Caesar Heisterbach said, quote,

(21:24):
demons exist, they are many, they are evil, and they
infest people end quote. So during medieval times there was
no shortage of people looking for holy men to help
them with their demonic oppression. It seemed every single town
or village constantly needed an exorcist, and every single town

(21:45):
or village required somebody who could influence the demons, so
demonology was as common as any other profession. The demoniacs
really seemed possessed, too, with tons of accounts of the
victims going crazy, doing crazy things, and even knowing language
that they could not know normally, like somehow they just

(22:07):
knew them, even though everybody who knew who knew them,
their family, their friends, were like, yeah, there's no way
that that guy should be speaking that language. Many accounts
of the possessed new intimate details about people that they
should not have known, either secrets and whatnot. Shame. Somehow,
these possessed people could tell people things that there was

(22:28):
no way they could have known. Their bodies would contort,
their eyes would roll, and the possessed often became violent,
not only to others but to themselves as well. This
required them to be bound so that other people wouldn't
get hurt or they wouldn't hurt themselves. Obviously, people of
modern times maybe skeptical about demons, but these accounts seem

(22:48):
very real, and there are many of the learned class
that documented these encounters, and there's various accounts of possession
over the centuries from extremely credible sources. It is without
a doubt though many of these victims would be diagnosed
with mental illness in modern times, with such afflictions as schizophrenia,

(23:10):
bipolar disorder, psychosis, or any of the other myriad psychiatric
disorders out there being thrown at them for their quote
unquote possession. So even for people who don't believe in demons,
they were still very real back then. No, just through
a different lens.

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Speaker 1 (29:13):
You before we get back into it. I think I
made an error talking about the quote from Gnosticism about

(29:34):
the rulers earlier. I should have said it's from that.
You can find that stuff in the Non Commodity Library
if you want to go check it out and look
into it. I believe it's called the hypostasis of the Arkans.
Makes me want to look into it deeper, because if
the Catholic Church really was saying that back in medieval times.
Makes me wonder just what documents the Vatican is hiding

(29:55):
they have behind those closed doors. Pretty interesting, hey, Vatican,
why do you have rhetoric from Gnostic texts that were
only found within the last century that's thousands of years old.
Across all the biographies of medieval saints there are exorcisms.

(30:18):
It would be more weird for the biography of a
holy man not to have him performing some exorcisms. Basically,
every single one of them performed exorcisms in their life
in one way or another. Being effective at spiritual warfare
was expected if you were a holy person, With even
nuns getting in on the action, and with how many

(30:39):
demons influenced the cultural zeitgeist in the lives of normal people,
it's no wonder demons seem to be so ever present.
But the most bizarre thing concerning these exorcisms from a
modern point of view is that they often seemed to
work and actually helped the afflicted. Conjurers and exorcists were
not necessarily always working towards the same though, but they

(31:01):
did share rituals and words of power between them to
control and manipulate demons. In many grimoires and exorcist documents,
even local folk traditions were absorbed into the demonology of
exorcisms and conjurings. Sadly, a lot of these have not
survived or are just fragments, but the evidence for their

(31:21):
existence is undeniable. And this is all centuries before the
Neoplatonist revival and the commonly practiced occult in hermetic traditions
among scholars. But though more shrouded in darkness, I guess
the medieval magicians manuscript concerning demonic conjurations prove it was
all much more than legend and fairy tales. Even though

(31:45):
I said that holy men and others practiced conjuration, the
medieval magician was the one more likely to focus on
conjuration over exorcism, though all magicians were actually exorcists to
a degree anyway, because of their banishing rituals and rites.
But exorcists commanded demons to leave. Conjurers, on the other hand,

(32:05):
demanded demons to appear. The reasons for these conjurings are
anything you can think of, but most likely for personal
gain in one way or another. Then, of course, there
were the cunning folk who would later be hunted down
and executed by the Church in horrific ways, but for
the most part it was believed they were conducting themselves

(32:27):
in a legitimate practice, with the folk ways hard to kill,
even in Christendom, where the Church pretty much dominated the
lives of normal people completely. However, in the outskirts of
all societies, the cunning folks survived. With the cunning folk,
the old ways would overlap with the new. However, in

(32:49):
all cases the conjurations revolved around complex verbal formulas, words
of power, and the cascading litany of demonic names. These
rich rules could range from incredibly abstract to the methodical
but simple, yet in all cases considered potent forms of
interacting with the infernal plane. Yet these rituals should not

(33:14):
be confused with generic folk magic, even if there is
some overlap there. The practical folk magic of the cunning
folk is its own thing altogether and the remnants of
pagan culture in Christian Europe, and it is the folk
magic that led to the many accusations of witchcraft. Women
especially seemed to be under threat to the temptation of

(33:35):
demonic forces because there is an insane amount of tales
from medieval times concerning pious women having sex with demons
or the devil himself. There really is a lot of them,
even the higher ranking demon kings and whatnot. These women
who were especially in need of exorcists. Christiendom thought that

(33:59):
those of the church had a powerful natural talent had exorcism,
you know, because of the most powerful exorcist of all,
Jesus Christ, and particularly in the scripture concerning him, where
he goes I forget the city, but he goes to, Sorry,
I'm just kind of having a hard time or calling

(34:19):
some stuff. But he goes to where a man is possessed,
and everybody's like, that guy's possessed. I forget all the details. Sorry,
But the demon calls himself Legion, saying we are many.

Speaker 2 (34:33):
You know.

Speaker 1 (34:34):
Famously Jesus exercised the demons into some pigs and then
the pigs ran off a cliff, and this is where
the tradition of people exercising demons into animals and then
killing the animal came into being. But it also concerns
a theme in all demonology. Basically, where a demon can
be put into an object as like a prison of sorts.

(34:56):
You could exercise a demon or call a demon conjurary
demon and into specific things, and these things are very varied.
That could be a whole bunch of different things, which
is an idea that still exists to this day. Judaic
demons can be trapped in a box, such as the
dipic box from paranormal lore. I'm sure you've heard of it,

(35:19):
but demons could also be trapped in masks, statues, rings, talismans,
or other objects as well as animals, like I just
said from the Demons of Solomon. There are also binding
techniques to keep demons trapped within artificial vessels. I think
that they were brass jars and we'll get to the
Demons of Solomon. You just wait. So exorcists got really

(35:42):
creative and techniques to free people from demons.

Speaker 3 (35:52):
Sorry first or more.

Speaker 1 (35:54):
And for those under the influence of the demonic exorcists, conjurors,
and clergymen even compile the list of these side effects,

(36:15):
such as causing physical pain to themselves. A person's physical
body may also be assaulted with unexplainable wounds such as
scratches or bruises of the victim. Another side effect is infestations,
which are basically hauntings and poltergeist like activity occurring in
the home. And last, there is oppression, which may be

(36:40):
the most well known demonic activity surrounding a person because
it covers a variety of things. Those suffering under demonic
oppression have unusually high bad luck. Bad things just happen
to them randomly at high volumes. Strife forms in their
close relationships, and people fight or have issues more where

(37:02):
it was not so severe before, or where there was
even harmony before. Also, the victim's health will decline in
a myriad of ways. In essence, the demonic activity causes
someone's life to get really shitty and fall apart. The
internal side effects of demonic influence are obsession and possession.

(37:25):
Obsession is when the demon forces thoughts into the victim's
head that doesn't belong to them. They are usually depressing
or anxiety inducing thoughts. It can be self targeted hate
and name calling, temptation towards various sins, thoughts that make
the victim distrust those with whom they have relationships, pretty much,

(37:48):
just any thoughts that hurt the victim and cause mental deterioration.
The demons often inject thoughts of self deletion. Obsession from
demons also penetrates the victim's dreams, giving a person horrific
night terrors, making them afraid to go to sleep. Pretty
Much anything the demon can do to degrade a person's

(38:10):
will over time is what the demons will do. The
victim will get weaker mentally and physically over time and
become more and more desperate. This makes it easier for
the demons to assert influence. Then, of course, there is possession.

(38:31):
Once a victim has been broken down enough through obsession,
then the spiritual defenses of that individual are gone and
demonic influence can actually freely possess the individual. This is
the end goal of all demonic activity, if not stopped,
if it's allowed to escalate, this is what they all
are working towards. When a victim becomes possessed, they are

(38:56):
essentially the puppet of the demon to do whatever it wants.
Will come in and out. Desires of demons once fully
possessing a human can also vary greatly, I guess, and
there could be multiple different desires and wills going on
at once, because, like I mentioned earlier with Legion, more
than one demon can possess a person at a time.

(39:18):
A lot of times the goal is to corrupt a
person inside and out until death, while hurting anyone and
everyone in their life as much as possible during the process,
and they will spout heresy and degrading statements concerning all
that is sacred. You see this in the Exorcist movie.
In rarer cases, it can be to take a back

(39:39):
seat and influence the person from the sidelines. This is
usually how possession works with people in places of power
and influence. Possessed in these cases are not even fully
aware consciously that they are possessed and are mostly unconscious
of the demon's influence. The demon will influence this person

(40:00):
cause as much damage as possible through their powerful role
in society. In many cases, the demon will not take
full control, but will just take control in key situations.
In this way, the demon seems to go dormant within
a person, only to exert its will at chosen times.
During times when the demon takes full control, the possessed

(40:23):
individual usually has no memory of what happened during that time.
If you are familiar with the crimes of some of
the popes from medieval times, this kind of makes sense.
How could people supposedly representing Jesus on earth commit such
evil and sin? Well, there is an old saying wherever

(40:44):
a church is built, Satan sets up a shack right
next door. Demonic influence knows no limit, including the popes
of the Catholic Church. During medieval times, the allegedly pious
have often been the victims of demonic possession influence, such
as the Inquisition, with powerful church forces performing actions in

(41:05):
polar opposition to the teachings of Jesus. During the course
of an exorcism, which can take a long time, a
person may seem to have periods that the demon has
left or that they are free from possession, only for
the demonic influence to reassert itself later. When the demon

(41:28):
takes full control. It can be almost unnoticeable in some cases,
but most of the time the victim goes into seizures
and loses consciousness. The rarest is called perfect possession. The
demon takes full control over a person and basically becomes them.
The demon has all the person's memories because its former

(41:51):
identity is integrated with the demon. Perfect possession is rare
because it requires the individual to offer themselves to the
demon of their own free will and desire. In cases
of perfect possession, the individual is lost and there is
nothing any exorcist can do to help them. They're just

(42:13):
beyond help. But pretty much for the most part, across
all possessions, a possessed individual has supernatural abilities like telekinesis, levitation,
enhanced healing, and durability, as well as strength far greater
than the person's body should allow. The person knows things

(42:34):
that they should not know, and can speak various languages
formerly unknown to the victim. In all cases, the possessed
person is very dangerous.

Speaker 6 (42:50):
Maticias.

Speaker 1 (42:58):
Now, let's look at the people performing demonology outside the
ranks of the mainstream, except it's death. Throughout the centuries,
tons of grimoires were written that were ascribed to famous
people that had nothing to do with them and were
actually long since dead from the past. This got so
bad many church figures tried to outlaw writings, giving them

(43:21):
to mythical figures like King Solomon or just famous people
from the past. They'd also make up the age of
the grimoires, trying to make them seem way older than
they actually were. So there was a lot out there
that had the author as someone who never wrote it
was allegedly being ancient, even though it was like, you know,
a decade old or whatever. So there's a lot of

(43:43):
weeds to cut through concerning medieval demonology, and like grimoires
used by magicians, many of the legitimate texts were also
destroyed and endless purges by the church authorities, with some
of the worst taking place in the sixteenth and seventeen
tenth centuries that burned countless irreplaceable texts on medieval demonology

(44:04):
lost forever. But we'll get to that later in a
further down the line episode on demonology. What we are
left with is a shadow of what we should have
and also a lot of bullshit. It's the late fifteenth
century and early sixteenth century that the war, I guess
it could be called a war against these ancient texts

(44:26):
on demonology truly went into style, with the Church militaries
to hunt heretics and burn all their books. However, there
were still attempts at this suppression in places here and
there all throughout the Middle Ages. Basically, if it wasn't
orthodox exorcism priests kind of stuff, it had to go
no matter how hard they tried. Though this never was successful,

(44:49):
it never stopped medieval magicians from creating grimoires associated with demonology.
While tons of grimoires were written in medieval Europe, their
inspirations came from much fres they're back in history such
as little known is a lot of the esoteric work
and demonology from the Middle East. Jewish mysticism, gnosticism, the

(45:11):
Coptic mysteries, and Arabic demonology influenced the Christian world immensely.
The medieval intellectual mind saw magic and demonology as legitimate science,
and any true scientists would take sources from anywhere they
could find them. Jewish, Christian, and Islamic traditions were heavily

(45:32):
influenced by Babylonian myth and thus Sumerian myth as well.
See this is clear in the modern discovery of like
Sumerian tablets and stuff that tell stories from the Bible,
just a more recent and earlier version. In the Dead
Sea Scrolls, dating back before established Christianity, we see the

(45:52):
story of Enoch and the Watchers, which is heavily influenced
by Sumerian and Canaanite myths, and the angelic lore from
the Books of Enoch heavily influenced medieval angelology, spilling over
into demonology as well. The angel Raziel and medieval accounts,
and it's Noah, the same Noah from Sumerian myth and

(46:14):
gives him secret knowledge of occult science and the summoning
of spirits. Noah is also said to have kept Thenoc's
occult writing in a golden chest that he brought with
him on the arc bringing the sacred knowledge to the
new world after the cataclysm. So, according to the Bible chronology,
Enoch was the first occult author. Then the first books

(46:38):
of conjuration came from Noah's sons, Shem and Hamm. The
lore surrounding these two is conflicting and apocryphal in many cases.
In some accounts, ham wrote down the secrets of demonology
on metal plates and buried them before the flood, and
then came and got him after stuff kind of settled
down and the flood was over, and all that. Sometimes

(47:01):
Shem is doing stuff like this in medieval legend, and
sometimes it is Ham. Ham actually allegedly taught his son
Canaan the secrets of demonology, and he wrote them down
in thirty two volumes, which were allegedly burned when he
was slain in battles.

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Speaker 1 (51:46):
Hang in there. This is all getting to the medieval
magician and grim wars of demonology. There's actually there are
huge arcing narratives outside the mainstream Bible cannon that medieval
demonologists outside of Church orthodoxy would take inspiration from the
narrative of Solomon the Magician is widely popular. This is,

(52:10):
of course, the biblical Solomon, who was the son of
King David and used an army of demons to build
the First Temple. By the second century BCE, it was
a common tale circulating around the Near East in Egypt.
I'm not sure if it was like anywhere in Europe.
I don't think so, but it was a common tale

(52:32):
in like the Biblical lands. It is the first century
Jewish historian Josephus who produced the clear legit representation of
Solomon the Magician. He says Solomon wrote three thousand books
on exorcisms and how to cleanse the body of the
monarically inflicted illness. Sounds a lot like the Sumerian Canda

(52:56):
witch doctory stuff from the first episode. Huh, how demonologists
were originally medical practitioners. The Testament of Solomon was written
during the first five centuries of the Common Era, just
before the Dark Ages. Probably originated in Babylon or Egypt,
but it's unclear. Like a lot of these things. Actually,

(53:19):
concerning demonological texts of the ancient world, there's not really
any clear origins a lot of the time, but its
tale would massively later influence Croatia grimoard demonology. Much like Jesus,
Solomon would be considered amongst the most powerful demonologists who
ever lived. He'd be attributed with tons of works on

(53:42):
demonology over the centuries, as you will see whenever I
get down to making the next episode on demonology, like
when we get to the Renaissance and early modern era, like,
a lot of this stuff is going to be associated
with Solomon, but so much did not survive history or
book burnings. In any case, let's look at some of

(54:06):
the legit medieval grimoires that did survive. The Verse, originally
written in Arabic in Spain somewhere between the years nine

(54:27):
hundred and eleven fifty CE, then translated into Spanish around
twelve to fifty and shortly thereafter into Latin, is a
rare example of what medieval magicians were getting up to.
It's mostly astrological magic. So you may be wondering, what
does that have to do with demonology, Well, it's because

(54:48):
the picatrix also has curses in it, they're not called that.
More so, the Picatrix summon's planetary spirits, which very much
goes along with medieval demonology. The Picatrix was originally written
by an anonymous Arabian wizard who was most likely a Sufi,
and this is where the legend of the mad Arab

(55:08):
that wrote the Necronomicon comes from, you know, the HP
Lovecraft stuff. He must have known about the Picatrix and
like the myth behind it, and it inspired him to
include the idea of it in his Cthulhu met Those.
Its original title was Goal of the Sage. A whole
ton of Arabic books on occultism eventually found their way

(55:31):
to Europe in medieval times, with the Picatrix being one
such text. Its influence is so great that basically all
medieval magicians borrowed from it. With the Picatrix, the magicians
summons and evokes planetary spirits in the macrocosmic sense to
help them in one way or another. Usually it's just

(55:52):
for personal gain, and the Picatrix gives instructions on how
to create an incredibly powerful magical mirror that, if done correct,
gives the magician power of demons and has them come
to him or her at will, performing all kinds of
supernatural deeds with the power of demons. The book says

(56:15):
that they will come to you obediently and submissively, as
long as one is clean. It also teaches how to
summon spirits into objects like statues, so the Picka Trix
is a demonological classic, even if it isn't specifically focused
on demonology.

Speaker 2 (56:38):
These air.

Speaker 1 (56:44):
Another is the sepher ha Razim, which even predates Kabbalah,
an essential for future occultists, and there is also the
suffer Raziel Hamarach and the Gayat al Hakim. These are
also for summoning spirits, though not necessarily demonic. Hierarchies of

(57:05):
angels are introduced with many different than now. We're used
to angels being depicted, but when we're talking in medieval Europe,
everything was demonic and no matter what, so the fact
that they are in the texts non demonic spirits is irrelevant.
According to the Church, these are demons, you know, simply

(57:28):
because they're outside of church dogma, power and hierarchy. Rasiel
is an interesting figure because this angel is extremely important
to many occultists who are like light Side occultists. Yet
my meaning, Raziel is the angel of mysteries. If you
want to know the mysteries of the universe, Rosiel's you're

(57:50):
a guy to go to. That is also incredibly powerful,
who has authority over many other angels, including the shem angels.
If one could establish a connection to Raziol through these
types of books, through these grimoires, it opened up a
doorway to a whole pantheon of angels with a myriad
of attributes and specific demons, and they are in charge

(58:13):
of watching over and you can use these angels to
bind these demons if they get out of hand. In
later grimoires, these angels would be essential to any demonologist influencing.
The angels revolved around sigils and complex rituals and sync
with specific celestial phenomena occurring at the time, so it

(58:33):
was like half astrology half demonology. You can be sure
that a lot of occult writings from this era survived
in other texts down the ages in one form or another.
The Little has survived in concrete fashion from grimoires from
the Dark Ages. People talk about it in later works.
So Solomonic traditions mixed with the Raziel and angelology became

(58:57):
almost inseparable with demonology, especially with Shem angels and their
relationships to demons from later grimoirs. A lot of the times,
the demons from the Grimoires like the Gaatia are very
dangerous unless you can get a hold of the angels
that are under Razio's command, the Shem. The Shem angels

(59:20):
themselves could also be called upon to do the bidding
of the conjurer, completely outside of demonology as well. So
like you don't a lot of times even need to
conjure demons to get the kind of stuff that you
want from demons, these angels are just as happy to
do stuff for you as well, as long as it's
not messed up. You didn't always have to use them
just to bind and exercise demons, because they had attributes

(59:43):
and domains and influences all their own. All one really
required to get these angels to do their will is
to have a just heart, which is objective. But yeah,
these angels were just as capable of doing bad things
as well, but if they were done in a just way,
they fell in line with the whole paradigm of angels,

(01:00:06):
you know what I mean. So Raziel basically made that
the only requirement to conjure them. As long as you
have a just heart, you can conjure them. If you
don't have a just heart, they'll just ignore you, and
they will openly refuse if you ask them to do
things that the entities found immoral.

Speaker 6 (01:00:31):
Wonder wonder ward.

Speaker 1 (01:00:41):
This is the oldest part of the accumulated group of
work called the Lesser Keys Grimoire of Solomonic Magic, which
was assembled in the thirteenth century, but it was a
whole bunch of different collections put together from much earlier
work dating back much farther than the twelve hundred. A
practitioner of the Rs Notoria has to speak long verses

(01:01:06):
of angelic and demonic names with different effects that happen
to them psychologically, but warnings are given to address and
say the demonic and angelic names correctly, because it's actually
opening up a gateway directly from one's mind to these
infernal and celestial realms, not brain mind. As such, the

(01:01:28):
danger should be pretty clear. Screw this up and you
may go kind of crazy. But this kind of stuff
would heavily influence future Geisha magic, although that's not necessarily
fair to say it influenced Goishia magic because Gaisha magic
actually originated in Greece, so they influence each other in

(01:01:48):
many ways.

Speaker 5 (01:01:48):
I should say.

Speaker 1 (01:01:51):
The Geosophia is probably some of the best work that
really goes into detail about the Goeytia being proud just
before Rome even became an empire, much less the Dark
ages in medieval times. I can't wait to get into
those episodes in the future on demonology, because that's probably
some of the juiciest stuff out there, I think, concerning

(01:02:13):
a lot of people who have an interest in this thing,
not in a literal I'm going to summon demon's way,
but just in an interesting scholarly way. But what's really
fascinating about the rs Notoria is that it's evidence that
this style of demon magic was ongoing well through the
Dark Ages of medieval times, even if we have lost

(01:02:33):
all the stuff that inspired its creation. Many of the
Church practice this demon magic as well. Allegedly, many clergy
bound powerful demons in service of the church, just like
King Solomon binding demons to his service in the Bible.
Back in medieval times. It was a proto form of
the rs notoria that they were most likely utilizing or

(01:02:54):
at least a myriad of different similar grimoires that eventually
coalescedent the rs Notoria. This solomonic magic is the essence
of magicians and demonology, and the mysteries behind solomonic demonology
are quite ineffable. The grimar contains a variety of mystical, historical,
and occult content. According to legend, it is the R's

(01:03:16):
Notoria that gave King Solomon the power to become such
a venerated demonologist, and that's because it strengthens the mind.
It unlocks the powers of the mind, which actually is
a pretty big deal concerning interacting with these bizarre otherworldly
spirits and kind of not going crazy or getting scared
and having bad stuff happen because of that fear taking

(01:03:37):
power over you. It contains a whole bunch of techniques
and practices to turn someone almost superhuman. It's said to
improve memory, heightened sense, give oratory skills, and do other
seemingly mundane things that actually enhance someone's life and ability
to impose their will on the world. Like it can
make you into a charismatic speaker, for example, which is

(01:04:00):
always beneficial. However, some people who practice the techniques in
the urs Notoria have had bad side effects. A specific
monk I'll talk about he had demonic visions and ghostly
paranormal activity after using the techniques in the book. Joan Amarini,
who lived in the fourteenth century and dedicated himself to

(01:04:23):
the ours Notoria, is one such person who had horrific
side effects. The Lamagetin is nothing to screw around with,
obviously for honors. The Liber girathus Hani was a compilation

(01:04:50):
of occult knowledge by many magicians to put all their
work into one document before it was like burned by
the Church. Allegedly, that's the myth behind this thing at least,
and knowing what we know about medieval grimoires, the origin
story behind grimoires are rarely what actually happened. But let's
just go with it. And here we get some fascinating

(01:05:12):
work associated with demonology as well. And this text is
better known as Sworn Book of Honoius. In the book,
the writers declare that it is okay to use this
demonology because it's sanctioned by the Church, saying quote, I
give unto thee the keys of the Kingdom of Heaven,

(01:05:32):
and unto THEE alone the power of commanding the Prince
of Darkness and his angels and quote down the line.
Church authoritarians would claim that this statement is a clear
sign of the person writing it being under demonic possession,
despite many clergymen practicing it themselves over the centuries. The

(01:05:52):
book is attributed to a mythical character named Honoreus of Thebes,
who's actually mentioned by other occult authors Trismitheus and Agrippa,
but they come later. The legend states that he was
a spokesperson to a secret group of Christian conjurers that,
through ancient conspiracy theories, was also conflated with Pope Honorius

(01:06:13):
the third eleven forty eight through twelve twenty seven or
Honorius the First six thirty eight. So let's just say
folk legends surround this book. It was most likely just
a group of people throwing their stuff together, like the
original theories, like the original mythology behind it says, but
could also be a pope. I guess who wrote it.

(01:06:34):
And that's kind of an interesting idea, right, a pope
writing a demonic grimoire, all right, buddy. And it's straight
up some goetic demonology of King Solomon basically, even though
it's very Christian but you can learn from this book
allegedly how to conjure and manipulate demons. It also has

(01:06:55):
summonings for divine entities as well, but there's definitely monology
going on in here. It discusses how Jesus was a magician,
which I'm sure pissed off a lot of people, with
Jesus being the most powerful demonologists who ever lived. Basically
being stated again, there are fallen angels in the book
that are not pointed out to be fallen angels, and

(01:07:17):
they go out of their way to spin what spirits
are being invoked to avoid any association with demons as
much as they can, So the book talks about air
spirits and earth spirits while avoiding any descriptions of anything infernal.
This was most likely to avoid discrimination, you know, medieval
magicians would bend over back where it's trying to associate

(01:07:38):
like demonology with angelology. Angelology also fell out of favor
with the Church, but I will never have as much
spite focused against it as demonology. In it, we have
a magical alphabet used to communicate with divine entities such
as angels, which would later be adopted by many occultists.

(01:07:59):
The early Inquisition was forming around this time, and church
authorities were going around burning any and all occult texts
that they could find, even Christian demonology that existed outside
the Catholic Church. They would have just seen the magicians
practicing this stuff as necromancers. The magicians would use sigils
of divine power to show spirits that they conjured to

(01:08:21):
make them subservient to them. There's a magical circle to
stand within. The conjuror has tools like swords and talismans. However,
this stuff is all found throughout ancient Grimoires. What's new though,
is the use of a whistle, a whistle to call
the spirits. Also, before performing these rituals, one had to

(01:08:43):
do a series of prayers and have dreams of angels
giving them permission to do the rituals. So you actually
had to have permission before you could even practice this
stuff or it wouldn't work. And the way that they
that you would get permission was through dreams, which is
kind of interesting. The influence the Sworn Book of hono

(01:09:06):
Arius had on Grimoire's to Come is undeniable, and lots
of what's in here would be used by famous dominology
works to come.

Speaker 6 (01:09:23):
Solos.

Speaker 1 (01:09:32):
This is an interesting grimoire, not only because of its age,
but because of its origin. The original version is lost,
which is thought to be Arabic, but it's possible the
original was in Sanskrit or Persian. It is very old
and completely altered as it's made its way through Europe,
transforming from a grimoire on demons and spirits to those

(01:09:55):
more akin to angelology, and yet again, the christianization of
the grimoire pretty absolute, but it does give promises to
the demonologists that they'll be able to conjure demons and
have them floating in the air before them. The original
version could have been made by the Magi, the ancient
wise men greatly honored in the ancient world, even among
the Greeks and Romans. For example, the Magi were the

(01:10:18):
three kings who visited Jesus and gave him gifts, and
this means a variety of possibilities, with the book crossing
over into demonology from India, the pre Christian Middle East,
and Zooastrianism like this is probably way way older than
it actually is, historically from a bunch of different cultures,

(01:10:40):
though it was just altered to angelology in its later
forms when it came through Europe, specifically because you know,
Christian Europe didn't allow anything that was had naughty words.
But it most assuredly is ancient demonology. So the spirits
that it says, you know, the names of the spirits
in the books, are actually not the spirits attributed to

(01:11:00):
those names, and could be anything. Since the original is
lost to history, who knows what these entities could actually be.
It's kind of cool to think that they could be
like gangelology or not angelology, demonology from like Zoroastrianism. Anyway,
I think it's time to close out this episode. It's
pretty much all I wanted to cover concerning European demonology,

(01:11:23):
like the medieval European demonology for the most part. There
is a lot more if you'd like to look into it.
I just didn't want to get too boring with all
the tedious technicalities and you know, elaboration on historical people
and what was going on at the time. I just
wanted to keep it kind of short and sweet. The
next episode on demonology will be all about the Renaissance

(01:11:43):
in the early modern era, and this is where we
get into some really juicy stuff concerning gromoirs and demonology
the truth surviving demonological grimoires, as well as the dogmatic
demonology of those centuries as well. We'll be able to
get into the lesser key of Solomon the Cueisha, even
though I think an entire episode is probably in the

(01:12:04):
future going to be dedicated to that topic. I know
a couple of you guys who have messaged me about
the demonology episode that I made prior were like, where's
Goetia episode. It's always like, that's a big topic with
a lot of information and history surrounding it, and don't worry,
I'll get there. I don't know exactly where to take

(01:12:24):
the episodes on demonology after that, but you know, there's
also demonology of other cultures which can be really interesting
as well, suggests East Asian demonology, So I think that
there will be like some more episodes I can make
on demonology for this series. I could even go into
Edain Lorraine Warren, probably one of the most famous demonology

(01:12:44):
pairs from the twentieth century. But there's also famous Catholics
of the twentieth century that inspired the movie The Exorcist.
So let's just say there's still some stuff to cover
down this down the line. I'm not going to do
Demonology episodes in order. I'll just come back here and
there to one. So I don't know exactly when the
next one will be coming out, but it will be
coming out, I promise. In any case, that's all for

(01:13:07):
this episode on Demonology. That's all for today's episode. I

(01:14:02):
hope you enjoyed Demonology Part two Medieval Boogloo. Cryptic Chronicles
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(01:15:09):
or interviews, but the shows where it's just you and
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(01:15:30):
and make an episode. If you're interested, just go to
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(01:15:52):
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(01:16:14):
supports the shows. Thank you so much. You are the
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(01:17:02):
Bo

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.css-14f5ked{margin:0;word-break:break-word;display:-webkit-box;-webkit-box-orient:vertical;box-orient:vertical;-webkit-line-clamp:2;overflow:hidden;}Demonology Part Two: Medieval Europe| Episode 103

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Demonology Part Two: Medieval Europe| Episode 103

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