Dictionnaire Infernal The Dictionnaire Infernal (English: Infernal Dictionary) is a book on demonology, organised in hellish hierarchies. It was written by Jacques Auguste Simon Collin de Plancy and first published in 1818. There were several editions of the book; perhaps the most famous is the 1863 edition, which included sixty-nine illustrations by Louis Le Breton depicting the appearances of several of the demons. History[edit] The book was first published in 1818 and then divided into two volumes, with six reprints—and many changes—between 1818 and 1863. A review in 1822 read: Anecdotes of the nineteenth century or stories, recent anecdotes, features and little known words, singular adventures, various quotations, compilations and curious pieces, to be used for the history of the customs and the mind of the century in which we live, compared with centuries past. The cover page for the 1826 edition reads: Influenced by Voltaire, Collin de Plancy initially did not believe in superstition. List of demons[edit]
Scrying Scrying (also called seeing or peeping) is the practice of looking into a translucent ball or other material with the belief that things can be seen, such as spiritual visions, and less often for purposes of divination or fortune-telling. The most common media used are reflective, translucent, or luminescent substances such as crystals, stones, glass, mirrors, water, fire, or smoke. Scrying has been used in many cultures in the belief that it can divine the past, present, or future. The visions that come when one stares into the media are thought to come from one's subconscious and imagination,[1] though in the past they were thought to come from gods, spirits, devils, the psychic mind, depending on the culture and practice. Although scrying is most commonly done with a crystal ball, it may also be performed using any smooth surface, such as a bowl of liquid, a pond, or a crystal. Method[edit] The visions that scryers say they see may come from variations in the medium. In folklore[edit]
Divinity Usages[edit] Divinity as a quality has two distinct usages: Divine force or power - powers or forces that are universal, or transcend human capacitiesDivinity applied to mortals - qualities of individuals who are considered to have some special access or relationship to the divine. There are three distinct usages of divinity and divine in religious discourse: Entity[edit] In monotheistic faiths, the word divinity is often used to refer to the singular God central to that faith. The terms divinity and divine — uncapitalized, and lacking the definite article — are sometimes used as to denote 'god(s)[4] or certain other beings and entities which fall short of godhood but lie outside the human realm. Divine force or power[edit] As previously noted, divinities are closely related to the transcendent force(s) or power(s) credited to them,[5] so much so that in some cases the powers or forces may themselves be invoked independently. Mortals[edit] Christianity[edit] Acts 17:29 Romans 1:20 2 Peter 1:3
Pseudomonarchia Daemonum Pseudomonarchia Daemonum, or Hierarchy of Demons first appears as an Appendix to Johann Weyer's De praestigiis daemonum (1577).[1] The title of the book translates roughly to "false monarchy of demons". An abridgement of a grimoire similar in nature to the Ars Goetia, the first book of The Lesser Key of Solomon, it contains a list of demons, and the appropriate hours and rituals to conjure them. The book was written before The Lesser Key of Solomon, and has some differences. There are sixty-nine demons listed (instead of seventy-two), and the order of the spirits varies, as well as some of their characteristics. The demons Vassago, Seere, Dantalion and Andromalius are not listed in this book, while Pruflas is not listed in The Lesser Key of Solomon. Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto. The 69 demons[edit] References[edit] ^ Jump up to: a b c Pseudomonarchia Daemonum (Liber officiorum spirituum); Johann Weyer, ed.
Three Books of Occult Philosophy De Occulta Philosophia, Libri tres Three Books of Occult Philosophy (De Occulta Philosophia libri III) is Heinrich Cornelius Agrippa's study of occult philosophy, acknowledged as a significant contribution to the Renaissance philosophical discussion concerning the powers of ritual magic and its relationship with religion. The three books deal with Elemental, Celestial and Intellectual magic. These arguments were common amongst other hermetic philosophers at the time and before. Relation to the Knights Templar and magic use[edit] Three Books of Occult Philosophy helped perpetuate the belief in modern popular culture that the Knights Templar practiced witchcraft. See also[edit] References[edit] Three books of occult philosophy, written by Henry Cornelius Agrippa, Annotated by Donald Tyson (2005). llewelyn worldwide. External links[edit]
Satan Satan (Hebrew: שָּׂטָן satan, "adversary,"[1]) is a term, later a character appearing in the texts of the Abrahamic religions[2][3] who personifies evil and temptation, and is known as the deceiver that leads humanity astray. The term is often applied to an angel who fell out of favor with God, seducing humanity into the ways of sin, and who now rules over the fallen world. Satan is primarily understood as an "accuser" or "adversary" in the Hebrew Bible, and is not necessarily the personification of evil that he would become in later Abrahamic religions. Judaism Hebrew Bible The original Hebrew term, satan, is a noun from a verb meaning primarily to, “obstruct, oppose,” as it is found in Numbers 22:22, 1 Samuel 29:4, Psalms 109:6.[6] Ha-Satan is traditionally translated as “the accuser,” or “the adversary.” Thirteen occurrences Ha-Satan with the definite article occurs 13 times in the Masoretic Text, in two books of the Hebrew Bible: Job ch.1–2 (10x),[8]Zechariah 3:1–2 (3x).[9] Book of Job
Number of the Beast Revelation 13:18[edit] 666[edit] The Number of the Beast is described in the passage of Revelation 13:15–18 and the actual number is only mentioned once, in verse 18. In the Greek manuscripts, the number is rendered in Greek numerical form as χξϛʹ,[3] or sometimes literally as ἑξακόσιοι ἑξήκοντα ἕξ, hexakósioi hexēkonta héx, "six hundred and sixty-six".[4][5] There are several interpretations-translations for the meaning of the phrase "Here is Wisdom, Let him that hath understanding count the number of the beast" where the peculiar Greek word ψηφισάτω (psefisato) is used. Possible translations include not only "to count", "to reckon" but also "to vote" or "to decide".[6] In the Textus Receptus, derived from Byzantine text-type manuscripts, the number 666 is represented by the final 3 letters χξς: In the Novum Testamentum Graece, the number is represented by the final three words, ἑξακόσιοι ἑξήκοντα ἕξ, meaning "six hundred sixty-six": 616[edit] Interpretations[edit] Here is wisdom. Nero[edit]
Magick One must find out for oneself, and make sure beyond doubt, who one is, what one is, why one is ...Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. (Crowley, Magick, Book 4 p.134) Crowley defined Magick as "the science and art of causing change to occur in conformity with will."[4] He goes on to elaborate on this, in one postulate, and twenty eight theorems. Magick is the Science of understanding oneself and one's conditions. Even so, Crowley recognized that paranormal effects and magical powers have some level of value for the individual: My own experience was very convincing on this point; for one power after another came popping up when it was least wanted, and I saw at once that they represented so many leaks in my boat.
Daniel in the lions' den Although Peter Paul Rubens' depiction shows Daniel as a young man (top), Daniel would have been over eighty years old at the time of this incident, making Briton Rivière's picture (bottom) more accurate. The story of Daniel in the lions' den is found in the sixth chapter of the Book of Daniel in the Hebrew Bible, and in the lesser known story of Bel and the Dragon in the Greek versions. Daniel is an official in the Persian empire under King Darius. Darius (at the instigation of his other officials) had made a decree that no one was to offer prayer to any god or man except him for a period of thirty days. Daniel continued to pray as was his habit, knowing that praying would have him killed. For this action, Darius had him arrested and thrown into a lions' den. Dating the narrative[edit] Critical scholars speculate the dating of the authorship of chapter 6. Literary structure[edit] Based on Wayne S. A. B. C. D. D'. C'. B'. A'. Chapter 6[edit] Darius spent the night fasting, unable to sleep.
Classification of demons There have been various demonologies (classifications of demons) in Christian demonology and classical occultism and Renaissance magic. Classification systems are based on the nature of the demon, the sin with which they tempt people, the month in which their power was strongest, the saints that were their adversaries, or other characteristics. Classification by domain[edit] It can be noted that according to each author listed below, the domain of each demon is very different (with the exception of Francesco Maria Guazzo, who seem to have copied Michael Psellus with little difference). The Testament of Solomon[edit] The Testament of Solomon is an Old Testament pseudepigraphical work, purportedly written by King Solomon, in which Solomon mostly describes particular demons whom he enslaved to help build the temple, the questions he put to them about their deeds and how they could be thwarted, and their answers, which provide a kind of self-help manual against demonic activity.
Anemia Anemia is the most common disorder of the blood. The several kinds of anemia are produced by a variety of underlying causes. It can be classified in a variety of ways, based on the morphology of RBCs, underlying etiologic mechanisms, and discernible clinical spectra, to mention a few. The three main classes include excessive blood loss (acutely such as a hemorrhage or chronically through low-volume loss), excessive blood cell destruction (hemolysis) or deficient red blood cell production (ineffective hematopoiesis). Of the two major approaches to diagnosis, the "kinetic" approach involves evaluating production, destruction and loss,[3] and the "morphologic" approach groups anemia by red blood cell size. Signs and symptoms[edit] Main symptoms that may appear in anemia[5] Anemia goes undetected in many people, and symptoms can be minor or vague. Most commonly, people with anemia report feelings of weakness, or fatigue, general malaise, and sometimes poor concentration. Causes[edit]
Curse of Ham Origins[edit] The concept of the Curse of Ham finds its origins in the Genesis narrative of Gen. 9:20–27: The narrative's short five verses give indication that Canaan's Hamite paternity must have had great significance to the narrator or redactor, according to Sarna, who adds: "The curse on Canaan, invoked in response to an act of moral depravity, is the first intimation of the theme of the corruption of the Canaanites, which is given as the justification for their being dispossessed of their land and for the transfer of that land to the descendants of Abraham."[14] Ham's transgression[edit] Other ancient commentators suggested that Ham was guilty of more than what the Bible says. Modern scholars have suggested that to "uncover the nakedness" of a man means to have sex with that man's wife (e.g. Book of Jubilees[edit] Medieval Judaism[edit] Curse of Canaan[edit] Genesis 9:25: "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren," Dead Sea Scrolls[edit]
Hell Hell - detail from a fresco in the medieval church St. Nicolas in Raduil, Bulgaria In many mythological, folklore and religious traditions, hell is a place of eternal torment in an afterlife, often after resurrection. It is viewed by most Abrahamic traditions as a place of punishment.[1] Religions with a linear divine history often depict hells as endless. Religions with a cyclic history often depict a hell as an intermediary period between incarnations. Etymology and Germanic mythology Religion, mythology, and folklore Hell appears in several mythologies and religions. Punishments Punishment in Hell typically corresponds to sins committed during life. Polytheism Ancient Egypt With the rise of the cult of Osiris during the Middle Kingdom the "democratization of religion" offered to even his humblest followers the prospect of eternal life, with moral fitness becoming the dominant factor in determining a person's suitability. Ancient Near East Greek Europe Asia Africa Oceania Native American Judaism