Who are the 72 spirits of the Goetia?

## Direct Answer The 72 spirits of the *Goetia* refer to the seventy-two distinct intelligent entities enumerated and described within the *Ars Goetia*, which constitutes the first and most widely known book of the *Lemegeton Clavicula Salomonis*, also known as the *Lesser Key of Solomon*. These spirits are hierarchically organized, holding titles such as Kings, Dukes, Princes, Marquises, Earls, Presidents, and Knights. Each spirit is attributed a unique sigil, a specific set of offices or capabilities—ranging from bestowing knowledge of sciences and liberal arts to revealing hidden treasures, inciting love, or causing destruction—and a designated number of legions of subordinate spirits. The text asserts that these spirits were originally bound and commanded by King Solomon, who compelled them to perform various tasks through the use of divine names and proper ritual protocols. ## Historical & Doctrinal Context The *Lemegeton* is a composite grimoire compiled in the 17th century, drawing upon a wealth of earlier magical traditions and texts. Its first book, the *Ars Goetia*, is primarily concerned with the evocation, binding, and commanding of these seventy-two spirits. The lineage of these spirits can be traced through various grimoires predating the *Lemegeton*, such as the *Pseudomonarchia Daemonum* by Johann Weyer (published in 1577 as an appendix to his *De Praestigiis Daemonum*), which lists sixty-nine of these entities. Weyer's work itself draws heavily on earlier manuscripts, indicating a long developmental history for this specific pantheon of spirits. Historically, the understanding of these entities has varied significantly. While later interpretations, particularly those influenced by Abrahamic traditions, often cast them as 'demons' to be subjugated, earlier Solomonic magic often operated from a more Neoplatonic framework. In this view, all intelligences, regardless of their apparent station, could be understood as parts of a larger divine order. The practitioner, through theurgical rites and the invocation of divine names, sought to ascend the spiritual hierarchy or to engage with various intelligences for specific purposes, consistent with the Neoplatonic worldview articulated by figures such as Iamblichus in *De Mysteriis* (see [Iamblichus De Mysteriis](/answers/iamblichus-de-mysteriis)). The *Ars Goetia* provides detailed descriptions for each spirit, including their appearance, the signs of their presence, and their specific offices. For example, Bael is described as a King controlling sixty-six legions, capable of making one invisible and wise. Paimon, another King, can teach all arts and sciences and reveal hidden secrets. These descriptions emphasize the utility of these intelligences for a practitioner seeking specific outcomes. ## How It Works The method of engaging with the 72 spirits of the *Goetia* is predicated on specific ceremonial procedures designed to establish authority over the spirit. This authority is believed to derive from the practitioner's connection to divine power, typically invoked through prayers, adjurations, and the use of divine names. The process generally involves: 1. **Preparation**: This includes the practitioner's ritual purification, fasting, prayer, and the construction of the magical circle and triangle of art. These elements are designed to create a safe and consecrated space for the operation. The [magic circle](/answers/magic-circle) serves as a protective barrier and a focal point for the practitioner's will. 2. **Invocation and Conjuration**: Specific formulae are recited, often lengthy and repetitive, that call upon the spirit by name and attribute, compelling its appearance. These conjurations frequently incorporate divine names (e.g., those from the Sepher ha-Zohar [archive.org/details/sepherhazohar_201907](/archive.org/details/sepherhazohar_201907)) and symbols of authority. 3. **Command and Binding**: Once the spirit is perceived to appear (either visibly, audibly, or through internal impression), the practitioner gives commands, often using a 'license to depart' after obtaining a promise or desired outcome. The use of the spirit's unique sigil is crucial here; it acts as a key or 'seal' for communication and control. The *Goetia* dictates that if a spirit is disobedient, more forceful adjurations and even threats of divine punishment are to be employed. 4. **Dismissal**: After the operation, the spirit is formally dismissed with specific words, ensuring it departs without causing harm and that the practitioner is free from its influence. ## Practical Application In contemporary Western esoteric practice, engaging with the 72 spirits of the *Goetia* is approached from various perspectives. Some practitioners adhere closely to the traditional Solomonic methods, emphasizing the importance of detailed ritual adherence and the use of traditional tools and regalia. These operations often seek specific outcomes, such as: * **Acquisition of Knowledge**: Many spirits are said to teach various sciences, philosophies, and liberal arts, or to reveal hidden truths and secrets. * **Influence and Manifestation**: Spirits can be petitioned for assistance in matters of love, influence over others, wealth generation, or the discovery of hidden objects. * **Protection and Guidance**: Some practitioners seek the protective or guiding influence of certain spirits, perceiving them as intelligences capable of offering insights into obstacles or providing assistance in challenging situations. Practitioners often engage in extensive preliminary study of the *Goetia* itself, along with broader works on ceremonial magic like Agrippa's *Three Books of Occult Philosophy* (available at [oll.libertyfund.org/titles/agrippa-three-books-of-occult-philosophy-and-the-fourth-book-of-occult-philosophy](/oll.libertyfund.org/titles/agrippa-three-books-of-occult-philosophy-and-the-fourth-book-of-occult-philosophy)), to understand the symbolic language and energe