Glitch Bottle Podcast

Not Just Magicians: Catholic Exorcists Called On Demons, Too

Roman Catholic exorcists in the Middle Ages called on the authority of Lucifer, Beelzebub and Satan to remove lower demons from the body of a possessed person. Magicians also call on these demons, but for very different reasons. This deep dive explores what modern exorcists say about demonic hierarchies, the medieval manuscripts from Catholic exorcists, the grimoire traditions, the Gospel of Matthew and much more.

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►📚‘Medieval Rituals of Catholic Exorcism’ - https://www.amazon.com/Medieval-Catholic-Exorcism-Agostino-Taumaturgo/dp/B08XN3H51M/
►📚The Goetia of Dr. Rudd by Dr. Stephen Skinner and David Rankine
►📚‘The Devil's Scourge: Exorcism in Renaissance Italy’ - https://www.amazon.com/Devils-Scourge-Exorcism-Renaissance-Italy/dp/157863265X/
►🤝Joseph H. Peterson’s EsotericArchives.com
► 🎙️Fr. Chad Ripperger lecture (2023) - https://www.youtube.com/watch?v=A4Aq7WGIhzA
► 🎙️Fr. Vincent Lampert interview - https://www.youtube.com/watch?v=x6YTz-B24FA

✦🔮🔥Become a Glitch Bottle supporter
- https://www.patreon.com/glitchbottle

🎵 Music by the artist Crowander (track name: “Tornado”)-https://soundcloud.com/crowander

Duration:: 53m
Broadcast on:: 09 Jul 2024
Audio Format:: mp3

♪♪ Nose facto at the Majinum Day. Doh that he potency a day. Ateas facto Volintate Perpotentissimo Mekor Rabora Temenomene. Ehhhhhh... Forte at Ader Mirabile, faux sex orchez amos. Or, in the English, we being made after the image of God, indude with the power from God, and made after his will, do exercise you by the most mighty and powerful name of God. Ehhhhhh... strong and wonderful. These lines, beautiful lines are found in the 1559 Spirit Summoning Grimwar, known as The Heptamaran, by pseudo-Peter de Abano, lines that open the section in the ritual known as the exorcism of the spirits of the air. This is the most forceful part of the Heptamaran ritual where the operator targets the spirits that are the object of the evocatory procedure itself directly. And these opening lines, though, are actually part of an earlier tradition known as the vinculum salomonas or the bond or the chain of Solomon, which contains dozens of divine names, nomina magica, and commemorations of God's power, all of this being designed in order to encourage the successful manifestation of the target spirit. However, what is so, so fascinating is, these lines did not originate in the 16th century heptammer on grimoire. They are actually found hundreds of years earlier and also found in Catholic exorcism manuals themselves in addition to magical texts. And so, that is what this post will explore, that despite some belief to the contrary, Roman Catholic exorcists starting all the way back in the Middle Ages, also called on the names, in addition to God, of demons, infernal spirits, very powerful demons, like Lucifer, Bielzebub, and Satan in their efforts to remove lower demons from the body of a possessed person. Hi, everybody. Salutations. This is Alexander F. We are doing another deep dive episode. And this video is first going to be shared with glitch bottle patrons. And so, if you enjoyed the podcast and you would like to support glitch bottle, head on over to patreon.com/glitchbottle. Now, let's get back into this deep dive because we just recited very powerful lines from the Heptamaran, this 1559 Spirit summoning grimoire. But did you know that about 200 years before the printing of the Heptamaran, we also have a German Catholic exorcism manual that is known as CLM-10085 which uses nearly identical language not only to a vocal spirit for a magical operation, but also to expel a demon, specifically, the demon prints Abaddon from the body of a possessed person. And the translation here is taken from the excellent Augostino Talma Torgo who is a traditional Catholic, a researcher, a scholar, a translator, in his excellent and informative book, Medieval rituals of Catholic exorcisms. Something that I certainly must recommend it is awesome. So, let's dive into this. In this book, it says, perpotentissime at coronrabor, ratum nominum domini, domini, domini, domini, potentis, a a a forte atad mirabile, wos con houro, at exorchizo, at contestore, te, principe, em abidón. Et vos, alí, dame, on es, vobes, précipeo, per aemquidixit, at facta, sunt, or in English, through the most powerful and strong and wondrous name of the Lord God, almighty Elle, I contest and exercise, and conjure thee, prince abidón, and I command you other demons through him whose spake and things were made. Notice the similarity in language here, from centuries before to the 1559, heptamaran, that is a magical manual, but these lines here are from a Catholic exorcistic procedure from the Middle Ages. And what is so striking among many other things about this is that if you continue to read both the heptamaran exorcism of the spirits of the air and the Catholic exorcisms, even the language and the order of the names of God and commemoration of the divine's power to control demons, it actually follows a similar order and pattern between both texts. So, Augustino Talmatorgo calls this late 1300s or early 1400s, German Catholic exorcism manual quote, what may be the first instance of psalamonic evocation baptized into the service of Catholic exorcism, and quote. And so you absolutely must, by the way, check out Augustino Talmatorgo's books and the link below for medieval rituals of Catholic exorcisms as well. Absolutely wonderful. But the point here is this, my dear listeners, the relationship between the grimwars, you know, those handbooks of ritual magic that contain instructions to summon spirits. The relationship between that and the Catholic exorcism manuals This has been a close and a contentious relationship for hundreds of years if you factor in modern magic for over a thousand years and so one basic and helpful way to think about it is this. Magicians and exorcists really are differentiated in many ways, but one of them is actually the techniques and the process by what direction they're moving spirits. So, for example, Roman Catholic exorcists would use holy names of God and commemorations of the life of Christ and the prophets for the final goal of moving demons outside of and away from the bodies of the possessed person while magicians would use these same nomina magica these same procedures and also adding incense and sigils and other ritualistic elements to move spirits not away from a possessed body but into the vicinity of a consecrated magical circle, for example, where the magician would then proceed to follow the psalamonic steps and the techniques to bind the spirit and instruct them to carry out a specific request. And so, that's what this video is about is that the similarity of language and the process is absolutely uncanny and what I think is an overlooked element of psalamonic magic in very specific ways that we're going to get into. So, to quote one of my favorite authors regarding the larger, grimoire acorpus, if you will, Dr. Richard Kickheffer, professor at Northwestern University in his wonderful book from the late 90s forbidden rights does an incredible job of tracing out the relationship between exorcism and conjuration saying quote. The complexity of this relationship may be seen with particular clarity in the comparison of exorcism and conjuration. As we shall see in a later chapter, in medieval parlance, these terms, meaning exorcism and conjuration, were used interchangeably. And the practices are in fact in all ways but one identical. What we now call exorcism was practiced by an individual, usually a cleric, although some lay people also claimed the role, who addressed demons with formal commands, whose power was derived chiefly from the sacred realities invoked in the formulas of command. And what we now call conturing was also practiced by an individual, usually a cleric, who addressed demons with formal commands, essentially identical to those of the exorcists, again, powerful by virtue of appeal to sacred realities. In neither case was the command automatically efficacious. Both exorcists and conjurers reckoned on the possibility that the demons might resist their invocations and refuse compliance, in which case, the rituals of command would be redoubled. Both of the exorcists and the conjurer were engaged in spiritual wrestling matches with the demons, and in both cases, they were keenly aware of the dangers. Exorcism was in principle carried out on behalf of a demoniac. Conquerations would be done as a way of afflicting enemies and could be carried out on behalf of clients. In both cases, then, the ritual performer was acting as an individual, but within a social context. If exorcisms were allowed, at least to authorize clergy, while conjuring was prohibited to all, it was because of the one key difference. The exorcist's intent was to dispel the demons while the conjurers was to summon them. And mainstream opinion held that it was better to be rid of maligned spirits than to invite them into one's life. Study of conjurations and subsequent chapters will suggest that there is no other essential difference between this form of magic and religious practices and that it is better to perceive demonic magic as an illicit form of religion than as a cultural phenomenon distinct from religion. And quote... Well, it is very difficult to sum things up better than Dr. Richard Kiffer, but here again we see the similarities between conjuration and a magical context and exorcism and a Roman Catholic medieval and as we'll later see a Renaissance context because we have here, as Dr. Kiffer said, a Roman Catholic exorcist say in the late medieval period and a magician from the same time the late medieval period, in addition to in many cases being the exact same person they both moved spirits. The only difference, really, is the direction and the intent behind moving the spirits. One of them just moved spirits out of a possessed body, which is an excellent thing to do if you are relieving the suffering of an individual, and the other person, the magician, moved spirits, before the magician themselves, so before a consecrated circle, in order to give the spirit a specific task or request. But both of them, as Dr. Kickeffer points out, used the same liturgical procedures and divine names. And so, by the way, as we've covered in previous videos, forbidden rights, one of the first books that I ever got on the grimwars and effectively salamonic magic, this is the translation and transcription of CLM849, which is a necromancers manual from the mid-15th century. So around 1450 or so, and this is a hundred years before the heptamaran, and also before or in the same area as the original heptamaran, the illuchedadium necromancy, which Joseph H. Peterson has a wonderful comprehensive addition on no less than three manuscripts of that necromantic manual as well. And so in the heptamaran and in forbidden rites, we see the same language being used in that area, that bond or chain of Solomon, the vinculum, salomonas, because both magicians and Roman Catholic exorcists used the similarity in language and in procedure. So we've talked about the similarity of language, right? This leads us to part two of this video, which is other similarities, specifically similarities in the demonic hierarchy structures. So the relationship between Roman Catholic exorcism manuals and conjuring spirits from the grimwars, it doesn't stop at just the same language. Another similarity is that both exorcists and magicians called on the demonic hierarchy to use more powerful demons at higher valences in that hierarchy, sometimes incredibly powerful in frontal spirits, like Lucifer, Bielzebub, and Satan, in order to force lower demons in the hierarchy to move out of a person that they were possessing or, in the magicians' case, to move lower demons to appear before a magician, for example, in a spiritist locai or in a consecrated circle before a consecrated circle and even in the Latin, you'll see language like, you know, con urovo, sex or cheese, o voce, ad urovo, so te gante cherculum, so before this circle. So the language is very, very interesting. The only difference with those similarities is the intent. Why are you doing the calling? Are you doing the calling to force a demon out of a possessed person, which, again, is an incredibly noble and amazing thing to me? Or are you using those names of the infernal hierarchy in order to get lower demons to adhere to the build-up of what David Rankin so wonderfully calls this magical momentum? Or as Dr. Stephen Skinner says, "The magical tension that you're building during a successful grimoic, either an invocatory or an evocatory procedure." So let's take a look at some of these examples, because you might be thinking, "Okay, there's a hierarchy of demons. How does this relate to magicians and, specifically, the Roman Catholic exorcism manuals?" Well, our first example comes from a Roman Catholic exorcist manual dated around the early 1400s with the title of Exor Chismos Super Obsessis, also known in the manuscript world as CLM 23325. So, again, thanks again to Agostino Tamatorgo for translating and transcribing this manual in his book or selections, I should say, in the book Medieval Rituals of Catholic Exorcism, where in the section entitled "Conjuration Through the Names of Devils, of Christ, and of Mary," in this specific exorcism, the Roman Catholic Priest uses the names of higher demonic forces in order to exercise a lower possessing demon or demons from a person by saying this, quote, "This is from the manual dated around the early 1400s." Think about the similarity of language here as well. "I conjure thee, or you, worst devil, or worst devil or spirits, through forfim, or forfam, or forfam, and through forgan, and asan, or asan, and abiran, or abizon, and beelzebub, and unitorm, and astral, and asteroth, and lucifer, and garyas, and rufiel, I conjure thee, or you, malign spirit or spirits, through the twelve devils that thou, or you, shall exit from this man and enter into the deserted place where no man dwell, never to return, to men, or to this man." And so here we see instructions for a Roman Catholic exorcist to conjure demons, meaning to name the demons in this case, to leave the body of a possessed person by appealing to the names of higher demons, including lucifer, beelzebub, and asteroth. So one of the things too, as an aside, I really enjoy so many things about this passage and about looking at the Latin and various manuscripts, and one of them is the use of this Latin word "vel," meaning "or," like this or that, as if it's almost as if the medieval scribe, the person who wrote down this exorcism, was likely working from another source, or copying from another source, were different names of the spirit was being recorded, just as if the scribe was working from an Arabic, let's say, or a Greek language spirit name, and they weren't quite sure how to spell the name. We see this, by the way, even in the well-known heptamaran ritual of 1559, the printed version, where the name of the king of the air for Wednesday, for example, is "mediat" or "modiat," you know, in the Latin it actually says, "mediat vellamodiatrex," again showing that ambiguity. So I just think that's fascinating. Okay, detour over. Apologies. So we just looked at one example from the late medieval period of Roman Catholic exorcism manuals, which specifically uses the names of higher demons to cast out lower demons. This practice did not stop in the Middle Ages. This is one of those things I find so fascinating. It continued into the Renaissance period a few centuries later, as well. So I think this is a perfect time to examine the exorcism texts from the most authoritative exorcists, perhaps. One might say of the Italian Renaissance, Girolamo Menge, whose seven, yes, seven exorcism procedures were recorded in his greatest work, the flagellum dei monam, or the devil's scourge. Speaking of this, I really want to thank, to me, one of the most erudite and talented magical colleagues who I have had the pleasure of working with directly Ted Orville for first introducing me to this very, very lovely text from Wiser books and sharing some of the passages where senior demons are called out by the exorcist. This book is called "The Devil's Scourge" and it was translated by Gaitenopaxia. And so we're going to take a look at several quotations from this book because I think it's just a really, really important source to keep in mind as we're comparing the tradition. So as Paxia says, Girolamo Menge was known as the "father of the exorcist's arts" and his flagellum dei monam was originally published in Venice in 1576. And here are a few quotes. I'm going to read them in case you're not looking at the screen, but I'll put them up there. And these quotes demonstrate that the Renaissancean Roman Catholic use of this demonic hierarchy and it also shows that the demons themselves are actually ministers of God. That's how they're employed and they're put on earth in order to execute the commands of the divine. So let's read through some of these. From the third exorcism, by the authority of our Lord Jesus Christ, what I have already said, may Lucifer himself rise up against you, that nefarious spirit together with all his vassals and all the furies and infernal punishments, with all his indignation and wrath, and may he come down upon you and drag you into the pool of fire and sulfur into the depths of the abyss till the day of judgment. In fact, he operates as a cruel minister of God, and there he will torment you harshly with all the punishments of hell by everything that has been said. Amen. In the sixth exorcism, we find this quote, "In the name of Jesus Christ, I exercise you, O Lucifer, prince of hell, so that you will not permit this evil spirit to remain anywhere, but will drag it with you and make it come away and haste with all your fury and indignation, carry away even those who help it, despite bonds of any kind that keep it in its body." From the seventh exorcism, if you are rebellious and contemptuous, and do not obey me by the same authority and with this exorcism, I call, force, and command with the power, all the demons who are your enemies and all the princes of hell and the infernal furies, to come and afflict you in the name of Jesus with every torment. In the sixth exorcism, and may the curse of God send immediately and without delay and with supreme fear over Lucifer, beelasable, Satan, and over all the princes of the devils, may no one any longer obey these evil spirits or fear or venerate them, but may the devils immediately rise up against them by virtue of all the names of Almighty God. If again, O evil spirit, they come to assist you, may all your power and force be broken in the name of the great Almighty God, so that you can no longer inhabit this body, and may no one give you help, but may all the spirits, everywhere they are found, be against you, a cursed spirit. And there are many other examples, but I'm going to end with this last one from the seventh exorcism of the Italian Renaissance exorcist Girolamo Menge, where he says, "Again, I command, order, and impose against Lucifer, beelasable, and Satan, and all the infernal furies by the authority given me, that they immediately cast you down into the pool of fire and sulfur into the depths of hell, as was decided above. May they bind you there with no exception, and may they torment you with all the punishments till the day of judgment for you were rebellious against your Creator." Wow, you can almost feel the power of the words, and you can see the similarity in language, and you can see that tradition in the Middle Ages being carried over into the Renaissance by Roman Catholic exorcists of using specific names in the infernal hierarchy. So this wasn't just using divine names or celestial names, this was a specific recognition of the power of infernal names in order to move spirits. If you're an exorcist, you move the spirits outside of a possessed person or away from an infested house, let's say. But if you're a magician, you use those same names to move the spirits before the magician, using specific protection, psalamonic techniques, phylactery, consecrated circle, et cetera. So just like in the Middle Ages, here we find Roman Catholic exorcists in the Renaissance using these superior names to cast out lower demons, however, let's take a special note of these names that we've been hearing, these specific three, over and over again, these infernal spirits are at the top of the infernal hierarchy, and these are, of course, Lucifer, Beelzebub, and Satan, usually abbreviated as LBS in the grimoic manuscripts. And so today, some Roman Catholic exorcists theorize that Lucifer, Beelzebub, and Satan actually refer to the same demonic being, and actually Father Chad Ripperker, who is a modern exorcist based out of Colorado, and I would call him a Thomistic expert in the writings of St. Thomas Aquinas, he argues that this spirit, Satan, let's say, this is one spirit, but there is a, quote, trifurcation, if you will, of this name into three separate names, Lucifer, Beelzebub, and Satan, actually as punishment for, if I'm remembering correctly, challenging the Trinity, and each of the names is an inverse of one of the persons of the Trinity, the Father, Son, and Spirit. So that's one theory, but others maintain that Lucifer, Beelzebub, and Satan refer to separate beings. Now, that is an issue for another time, unfortunately, as it wades into theological speculation, but for today, we're focusing on how both Catholic exorcists and contemporary magicians use the names of Lucifer, Beelzebub, and Satan. Okay, so something that Renaissance exorcists Girolamo Mengi says is that spirits, at the top of the infernal hierarchy, like Lucifer, quote, operate as a cruel minister of God, unquote, as we've touched on, but this theme about being a minister of God and yet also being a high-ranking demon, this is carried over into the grimwars, into the actual magical manuals themselves. So here is LBS, Lucifer, Beelzebub, and Satan, used in an excerpt from the manuscript Sloan 3824, which is a prayer to be said before the calling forth of elemental or infernal powers or spirits of darkness. And this excerpt is presented by Dr. Steven Skinner and David Rankin, two wonderful practicing magicians and scholars, and their seminal work cannot recommend it enough, the Goesha of Dr. Rudd. And here is the quote, quote, "Oh, all you spirits of great power, LBS, Lucifer, Beelzebub, and Satan, unto whom, by orders and offices, as messengers of wrath and ministers of divine justice, the execution of God's judgment are committed and accordingly at his commandment by you fulfilled on all sub-lunar things, creatures and places, whatsoever and wheresoever he shall decree and appoint the same to be inflicted," end quote. And so this is such an amazing quote, Skinner and Rankin, comment on this use of Lucifer, Beelzebub, and Satan, or LBS by saying the following quote, "This contraction, LBS, in the manuscript clearly refers to Lucifer, Beelzebub, and Satan as later conjurations demonstrate. These three are part of the hierarchy left out of later versions of the Le Megaton." The text goes on to acknowledge that these three, Lucifer, Beelzebub, and Satan, are appointed by God as his rulers of the sub-lunary world. They are therefore necessary to the hierarchy of the Goesha. And if you're tuning in for the first time, the Goesha, the Le Megaton's Goesha is a very famous grimoire that contains the names of 72 infernal spirits that the operator can use to evoke them in specific grimoire rituals. But what a powerful quote from Dr. Steven Skinner and David Rankin. You heard that right. "The use of Lucifer, Beelzebub, and Satan, or LBS was considered so integral to the successful operating of the Le Megaton's Goesha that these aspects of the infernal hierarchy were intentionally removed from magical manuals around the same time that Renaissance exorcists, like Girolamo Mengi, were using the names of Lucifer, Beelzebub, and Satan to remove lower spirits from possessed people." So let's kind of dive into this about intentionally removing this demonic hierarchy. In 1563, one of the pupils of the influential occultist Heinrich Cornelius Agrippa by the name of Johann Ver, who lived from 1515 to 1588, wrote in his work "Pray Stegis Daemonum", which was a rebuttal to the vicious and cruel witch-hunters handbook known as the Malleus Maleficada, or Hammer of the Witches. In this work, this is just fascinating. Where prints a catalog of demons, similar to the 72 demons listed in the very famous, as we've said, "Le Megaton's Goesha Gromoir." However, to stop people from messing around by trying to summon demons, where omits parts of the demonic hierarchy necessary to the ritual, including eliminating likely references to Lucifer, Beelzebub, and Satan. The wonderful, amazing scholar, and just wonderful researcher and translator, Joseph H. Peterson, on his invaluable esoteric archives.com, check the links below. On that site, in the entry on aware, Joseph H. Peterson has the following excellent note, saying, "Unfortunately, where in his note to the reader admits to omitting many passages from the text, quote, "In order to render the whole work unusable," unquote. That's where's words. "Lest anyone who is mildly curious may dare to rationally imitate this proof of folly," unquote. Joseph H. Peterson says elsewhere, quote, "Where's text seems to be missing text from the beginning." That would have had information on, you guessed it, Lucifer, Beelzebub, Satan, and the four demons of the cardinal points, unquote. Now, you may be saying to yourself, at this point, Alex, you are clearly over-caffeinated, Lucifer, Beelzebub, and Satan, being on top of some demonic hierarchy. This was an invention of Renaissance magicians and maybe overly curious Catholic exorcists. It surely doesn't exist before then. Well, my radically skeptical viewer, excellent points. I'm so glad you brought that up. Why don't we go back 250 years before in the Middle Ages, where we see this exact same hierarchy being described in an incredibly influential magical compendium from the year 1346, so nearly 700 years ago, which is known as the summa sacramagice, or SSM, which was written by Bedengar Ganell. So this is, you'll often hear this as Ganell's SSM. And so the SSM, a researcher, translator, and wonderful colleague, Andy Foster, has generously shared for this video his translation of key parts of the summa of SSM, specifically from book one, which is part of the summa that specifically discusses the seats of hell, where Andy says, "The three chiefs of demons are mentioned in various places in the SSM, beginning with the first book. Ganell gives a rather slender and clear hierarchy that underlies all conjurations and invocations of spirits. It places restrictions on the use of conjurations and the form of invocations. In the testimonial conjuration, one of the main texts in the structure of summoning demons, notes are made that the four demon chiefs, lords, or in Latin dominists, four kings of the sides of the world, seven kings of the directions of the world, the aerial kings, nine kings of the nine evil ranks, et cetera, are not invoked in the usual way. So who are the four chief demons?" Well, Andy says they are number one, Al-Bareth, the brother of Lucifer, who is often referred to as Lucifiel, or Lucifiel in the SSM, while Lucifer is chained, Al-Bareth is his vicar on the throne of hell. Number two, sitting on an infernal throne is Beelzebub, who is the prince chief, or Latin, the Latin preinchippus of the demons. Number three, satanas, who tempted Christ in the wilderness, and number four, Natanayel, head of the legions and unroller, the Latin being revolver, of thrones and councils. And so next, and again, a huge thank you to Andy Foster, Ginnell describes the infernal hierarchy in the chapter on the evil seats, with his own throne concerning the six thrones of the infernal spirits. Andy Foster says of the 700-year-old content, "Here he, Ginnell," says that Lucifiel, or Lucifiel, is the father of all demons, and his brother Al-Bareth rules his seat, or throne, called parmak, or parmakia. It is the Tartaria and the infernal seat. Beelzebub, on the other hand, rules the aerial seat of Baldok, whose formal ruler is Bethala, and he and satanas are the rulers or lords, the Latin dominator of all demons. The seat of Beelzebub himself is genealogia, or genealogia chide, by Annorius and Libriueratus. Beelzebub's title is Princhipus Princhipales, first or principal chief, because he is the primordiator of them all. And the seat, finally, of satanas, or satan, is apalogia, the seat of sulfur and fire, rotting and foul or nauseating smell." So, a huge thanks to Andy Foster for providing these wonderful translations into English of this incredible compendium from 1346, the sonasakra magikje. Also, just as a quick aside, because I'm so sorry, I cannot resist this, from the above quote, as you've noticed, we see that LBS, Lucifer, Beelzebub, and satan, they sit on these infernal thrones, commanding various groups of spirits. These thrones have names like, as we've seen, the Tartarian seat, the seat of Palmakiye, or the seat of Baldok. And these thrones are these names, right? Baldokye, Palmakiye, Tartarian, right? Berlanensis. These thrones might sound similar to you if you have read or practiced the heptamaran or the La Megatons Goesha, where the infernal thrones themselves are actually called upon the target spirit. The Latin, who was so lovely, I remember when I was first getting this down in memory, it just rolls off the tongue and the thrones themselves. It's interesting, they're used here, specifically as elements or names to say over the target spirit, to encourage them to manifest. So you have Berlanensis. Baldokyeensis. Palmakiye, Etopologie, say this. Paregges. Potestatescue. Magnani. Mass. Acprinchippes. Prépotentes. Genialogia. Ministeri Tartar, say this. Ima kickprinchippes. Said this. Apologie. Nonna cohorte. Ego. Vos. Envocando. Vos. Konyuro. And the conjuration just continues to go on from there. But we see hundreds of years later, the same thrones being used that LBS, Lucifer, Beelzebub, and Satan, sit upon. Okay. Tangent over. I promise that might be the last one of the video, maybe. So anyways, back to the 700-year-old suma sacra magice, and researcher and translator Andy Foster, who continues with more key quotes from this 1346 compendium, the SSM. He says, "Further, we find an interesting description of the appearance of these three demon chiefs in the chapter on the offices of the spirits." This is in Book 2 of the SSM concerning the shaping of images and the offices. Knowing the appearance of spirits, Andy says, according to Gennell, who refers to Magister Solomon, is important in order to summon the spirits. So Andy lists these three in the translation from the SSM. Number one. Beelzebub appears in the shape of a beautiful young man, a young nobleman, with a long nose and a king's crown made in the form of three cones, and four kings come with him. Satanas, or Satan, appears in the form of a man holding a lily flower in his right hand, and a chalice full of poison in his left hand, and a shining crown in the form of a crescent moon is on his head. Lucifer, the major chief, is depicted with a crescent moon on his head, like Satan, and with a large beard and white hair. And like Satan also, but without the chalice and the lily. End quote. So, again, a huge thanks to Andy Foster, just wonderful cross pollination. Here we have evidence of the specific demonic hierarchy of Lucifer, Beelzebub, and Satan, or LBS, being used by magicians in the Middle Ages. And this hierarchy is even seen in the Bible, in the New Testament, in the Gospels, with Jesus Christ being accused of manipulating the demonic hierarchy in order to cast out demons. And so, Dr. Steven Skinner and David Rankin quote, "This very part of Matthew with added context in their goatia of Dr. Rudd." And I love this, so I'll put it up on the screen. But here's what they say, quote, "It is only with the advent of Christianity that magic begins to be seen as something derived from the devil. Rather than an art being used to control demons for the benefit of the Magus and of mankind, even Jesus exercised demons and was thought by many with good reason to be a magician. No particular censure was attached to this view of Jesus by his contemporaries as he was obviously a wonder worker, and therefore this was expected of him. In fact, Dr. Skinner and David Rankin say, "Jesus was even accused of using a specific demon's name, Beelzebub, to order and control spirits." In the Gospel of Matthew, chapter 12, verses 24 through 27, he speaks of using this demon's name for this purpose and asks the Pharisees in a very matter-of-fact way which name they used, this passage is a striking testament to the general knowledge of one of the accepted techniques of demon control in the period. And here are the verses, verse 24, "But when the Pharisees heard it, they said, 'This fellow doth not cast out devils, except by Beelzebub, the prince of devils.'" Verse 25, "And Jesus knew their thoughts and said unto them, and if I, by Beelzebub, cast out devils, by whom, or in what name, do your children cast them out?" Of course, the heavy irony will not have been lost on the Pharisees. The important thing is that the technique of using a senior demon's name to control lesser ones was accepted as a common place by both Jesus and the Pharisees. In the last analysis, it does not matter who used the name of Beelzebub to control lesser demons. The important point is that it was seen as an acceptable procedure used by holy men and not a damnable one. And this procedure is definitely a part of salamonic magic. End quote. So again, that is from Dr. Steven Skinner and David Rankin in the wonderful Goesha of Dr. Rudd. And to me, it just goes to show you that you might have a religious way of viewing the text, but also as a practicing magician and looking at all of the techniques found across cultures for the successful invocation or evocation of spirits, you see that this is even explained or hinted at in the Gospels themselves using one of the three main demons, Beelzebub in this case, in terms of infernal hierarchical command structures. I mean, it's absolutely when I first read that years ago, it was mind blowing. And so I hope you appreciate that as well, which brings us to our third and final part of the video. So part one of this video discussed the similarities in language used by magicians and by exorcists. Part two, which we just got done with, discussed the similarities in the infernal hierarchy used by magicians and exorcists. Now, this part, part three, will discuss modern exorcists themselves because surely my dear listener, my dear viewer, you might be saying, okay, yeah, that's all well and good, but Roman Catholic exorcists today might not understand or adhere to the fact that there is a demonic hierarchy that infernal spirits obey. You know, the new exorcism, I believe it came out in 1999, the updated right of exorcism that Roman Catholic priests used compared to the original version that was sanctioned by the Roman Catholic Church in the 1600s. This new one, someone might say, has far fewer imprecatory prayers, meaning direct commands of the demon to leave. And it has far more deprecatory prayers, meaning asking God and the Trinity and Mary and the Saints to remove demons. And so clearly, this whole infernal hierarchy thing is just a relic from the distant past that I could see someone thinking that, but my dear listener, why don't we actually don't take my word for it? We can hear from real life Roman Catholic exorcists themselves sharing about what they think about this very topic. So first off, someone who I've mentioned before, we have Father Chad Ripperger, who is a Colorado based exorcist and an expert in St. Thomas Aquinas. He has written hundreds and hundreds of pages, very concise, very dense. It's almost like, you know, when you eat a really, really rich cake, that is what Father Ripperger does. And I think it's best reflected in his excellent excellent home, Dominion, where he talks about the signs and symptoms of demonic possession, demonology, demonic hierarchies, angelic hierarchies. But also chapter four in this specific book, Dominion, talks about the authority structure in the Roman Catholic Church and what is requisite. Looking at the divine positive law and the natural law, that's a whole other topic. But Father Chad Ripperger is, and his ministry is amazing from everything I've seen, because again, people who are actually working to liberate, people who are under demonic oppression or possession or obsession or infestation. If it's a physical location, that is a wonderful thing. And so definitely check out Dominion if you can. Anyway, with Father Chad Ripperger, he's written hundreds of pages about this. He's also written a lot about mental health and the things that go into exorcisms before one begins and the differences and similarities. But here is Father Chad Ripperger giving a talk where he mentioned that demons are actually aware that there is a hierarchy that they must follow. This is from 2023. It depends on their nature. So how much of St. Thomas says the degree of their spiritual substance determines the degree of their intellect. So the more intelligent an angel is, the higher he is. And he says their wills are proportionate to their intellects. So that means that Satan is on the top as far as those who afflict us, as far as the power of his will. In Hell, there's a profound packing order. They know, they never argue with a higher demon because they know he can just force them to do something by the power of his will. And so they're just like, well, just do it. It doesn't mean they don't hide certain things. It doesn't mean they don't try and set each other up. They take her shellachen once in a while. It just means that they know that there's this proper packing order. And here also is another clip from that same talk where Father Ripperger again shares about how demons understand and obey the boundaries of authority. They immediately comply, immediate. And the reason being is because the authority structure that God infused in their mind, this authority structure is part of the natural law and God infused that in their minds. And that means they know the exact lines of delineation of who has authority and who doesn't, who has authority over what and who doesn't. They know those exact lines of demarcation, both in relationship to themselves, but also in relationship to us. And I wanted to end being that I'm from the Midwest. An Indiana-based exorcist here in the American Midwest, Father Vincent Lampart, who was on a Catholic podcast, Pines with Aquinas, talking about how he, Father Lampart, was dealing with a person that was being possessed by two demons, and one of them clearly pays homage to the other higher order demon in the infernal hierarchy, this one being Beelzebub. Take a look. You know, I was working with a colleague in another state recently, and the two demons that named itself in this individual were the demon Molech in the Old Testament where people used to sacrifice their children to Molech. And then the other one was Beelzebub. You know, the Lord of the Flies. And at one point, when the demon Molech was manifesting, started chanting. And I said, "Well, what are you chanting?" And Molech looked at me and said, "I'm using my own language to glorify Beelzebub, because he's a higher ranking demon than me, so I wish to give him honor and glory." The clips that you saw above, just a quick note, it's not designed to weigh in on the morality of the use of the infernal hierarchy by magicians or priests, but rather to simply show how modern exorcists report both infernal hierarchies and the structure of authority when dealing with demons. And as we've seen, this goes back at the very minimum, 700 years in the Grimwaric, magical manuscript tradition, and of course, before that, 2000 years, and before even looking at the Gospel of Matthew. So this kind of leads to the concluding thoughts, because you might be saying, "Okay, this has been a very deep dive looking at a lot of different sources, so what are some of the main takeaways?" Well, I've hoped you've enjoyed this story that we've gone on, and I have five main takeaways, and I'll put them up on the screen, but we'll kind of go through them one by one. So the first one is that both Roman Catholic exorcists and magicians used similar divine names and language to both remove spirits from a possessed person and conjure spirits using ritual magic to fulfill a task. This similarity of language reflects a borrowing and cross-pollination between the Catholic religious texts and the Salamonic or Grimwaric ritual magical procedures. And both Roman Catholic clerics and magicians were, in some instances, the exact same person. And this again touches on the authority structure. Key takeaway number four, both Roman Catholic exorcists and magicians used the names, in addition to God and the angels and saints, also the names of infernal hierarchies, such as using the names of Lucifer, Beelzebub and Satan, in order to command lower spirits in the hierarchy to accomplish various tasks, either to leave a possessed person or to accomplish a request from a magician. And number five, the last big takeaway I have is that modern Roman Catholic exorcists have we've seen, both acknowledge the reality of a demonic hierarchy and the authority structures as well. So, again, this post, this video does not weigh in on the theological harmony or the morality of the use of divine names or infernal names, whether by magicians or priests, but clearly, a Roman Catholic priest and a ritual, salamonic magician approach the intent of using these names in very, very different ways. And so, that is something where, again, you look at why this procedure is being done, even though the techniques, in many ways, is very similar. And so, instead of talking about that, this post, hopefully, has traced out the fact that both exorcists and magicians recognized the reality of an infernal hierarchy and the language of both Roman Catholic exorcisms and the language that we see in the medieval grimwars are, in some instances, not only very similar, but also identical. Thank you so much, and if you support Glitch Bottle on Patreon.com, I will absolutely look forward to chatting with you there. As always, this is Alexander F reminding you to invoke often uncork the uncommon and keep the light. [MUSIC]