There have been various attempts at the classification of demons within the contexts of classical mythology, demonology, occultism, and Renaissance magic. These classifications may be for purposes of traditional medicine, exorcisms, ceremonial magic, witch-hunts, lessons in morality, folklore, religious ritual, or combinations thereof. Classifications might be according to astrological connections, elemental forms, noble titles, or parallels to the angelic hierarchy; or by association with particular sins, diseases, and other calamities; or by what angel or saint opposes them.
Many of the authors of such classifications identified as Christian, though Christian authors are not the only ones who have written on the subject.
Classification by domain
The Testament of Solomon
The Testament of Solomon is a pseudepigraphical work, purportedly written by King Solomon, in which the author 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. The date is very dubious, though it is considered the oldest surviving work particularly concerned with individual demons.The Testament of Solomon, trans. F. C. Conybeare, The Jewish Quarterly Review, October 1898Conybeare, F.C. The Testament of Solomon, The Jewish Quarterly Review, Vol. 11, No. 1, (October 1898)
Psellus' classification Michael Psellus prepared the influential De operatione dæmonum (On the Operation of Demons) in the 11th century, with a taxonomy dividing demons into six types: Leliurium (Igneous), Aërial, Marine (Aqueous), Terrestrial (Earthly), Subterranean, and Lucifugous (Heliophobic).De operatione daemonum. Tr. Marcus Collisson. Sydney 1843. Full online text, pp. 31–33
Lanterne of Light In 1409–1410 The Lanterne of Light (an anonymous English Lollard tract often attributed to John Wycliffe)Milford, Humphrey. "Introduction", The Lanterne of Liȝt. Oxford University Press, 1917 provided a classification system based on the seven deadly sins, known as the "seven deadly devils" or "seven princes of Hell", with each demon tempting people by means of those sins, as follows:Anonymous, The Lanterne of Liȝt, Humphrey Milford ed., (1917). Oxford University Press, p. 60; quote: "Þe firste is Lucifer/ þat regneþ in his malice.̉ ouer þe children of pride/ Þe secounde is clepid Belzebub.̉ þat lordiþ ouer envious/ Þe þridde deuel is Sathanas.̉ & wraþþe is his lordschip/ Þe fourþe is clepid Abadon.̉ þe slowȝ ben hise retenwe/ Þe fifþe deuel is Mammon.̉ & haþ wiþ him þe auarouse/ and also oone þat is his feere.̉ a foule synne couetise/ Þe sixte is clepid Belphegor.̉ þat is þe god of glotouns ‖ Þe seuenþ deuel is Asmodeus.̉ þat leediþ wiþ him þe leccherouse ‖"Morton W. Bloomfield, The Seven Deadly Sins, Michigan State College Press, 1952, pp. 214–215.
This list was later used in the works of John Taylor, the Water Poet.John Taylor, Works of John Taylor, the Water Poet, Volume 2, Spenser Society, 1873, p. 33 Later writers, such as Peter Binsfeld, assigned different demons to the respective sins and should not be confused with this list. The two classification systems are shown side-by-side below:
Spina's classification Alphonso de Spina, in 1467, prepared a classification of demons.
Incubi and succubi Wandering groups or armies of demons can include multiple regions in hell Familiars Drudes Cambions and other demons that are born from the union of a demon with a human being. Liar and mischievous demons Demons that attack the saints are rogue demons Demons that try to induce old women to attend Witches' Sabbaths This classification is somewhat capricious and it is difficult to find a criterion for it. It seems that Spina was inspired by several legends and stories. The drudes belong to German folklore. Familiars, goblins, and other mischievous demons belong to the folklore of most European countries.
The belief in incubi and succubi (and their ability to procreate) seem to have inspired the fifth category, but it could also have been inspired in the Talmudic legend of demons having sexual intercourse with mortal women and men (see also Mastema).
The visions of tempting demons that some early (and not so early) saints had, perhaps inspired the eighth category (e.g. the visions of Anthony the Great).
The idea of old women attending Sabbaths was common during the European Middle Ages and Renaissance, and Spina mentioned it before the .
Agrippa's classification
In De occulta philosophia (1509-1510), Heinrich Cornelius Agrippa proposed several classifications for demons, based on numeric scales, like his whole Cosmology. Francis Barrett, in his book The Magus (1801), adopted this classification of demons.Gettings, Fred. Dictionary of Demons Trafalgar Square Publishing, 1988. pgs. 182-183; "Orders", table 17.
Scale of unity One prince of rebellion, of angels, and darkness: Lucifer
Scale of binary Two chiefs of the devils: Behemoth Leviathan
Scale of ternary Three furies: Alecto Megera Ctesiphon Three infernal judges: Minos Aeacus Rhadamanthus
Scale of quaternary Four Princes of devils in the elements: Samael: Fire Azrael: Water Azazel: Air Mahazael: Earth Four Princes of spirits, upon the four angles of the world : East Paimon: West Egyn: North Amaymon: South
Despite listing these separately, Agrippa mentions that these groups are identical, making the first as the Hebrew equivalent of the names of the latter. The same four demons appear in the Semiphoras and Schemhamforas.Cornelius Agrippa, De occulta philosophia www.esotericarchives.comThe Sixth and Seventh Books of Moses www.esotericarchives.com
Scale of six Six authors of all calamities: Acteus Megalesius Ormenus Lycus Nicon Mimon
Scale of novenary Nine princes ruling over nine orders of devils (with biblical references): Beelzebub: False Gods () Python: Spirits of Lying () Belial: Instruments of iniquity and wrath (, , , , ) Asmodeus: Revengers of Wickedness Satan: Deluders or Imitators of miracles () Merihem: Aerial Powers () Abaddon: Furies – sowing mischief Astaroth: Calumniators – inquisitors and accusers Mammon: evil genies – tempters and ensnarers
Binsfeld's classification As part of his 1589 Treatise on Confessions by Evildoers and Witches, German theologian Peter Binsfeld prepared a classification of demons known as the Princes of Hell. Like the Lanterne of Light, Binsfeld used the seven deadly sins as a basis, though the two schemes differ in various ways and methodic construction.Encyclopedia of Demons and Demonology, by Rosemary Guiley, pp. 28–29, Facts on File, 2009.Dictionary of Demons, by Fred Gettings, Guild Publishing, 1998, pp. 55–56 Lucifer: pride Mammon: greed Asmodeus: lust Leviathan: envy Beelzebub: gluttony Satan: wrath Belphegor: sloth
King James classification
King James' dissertation titled Daemonologie was first published in 1597, several years before the first publication of the King James Authorized Version of the Bible. Its three short books which are in the form of a philosophical dialogue, making arguments and comparisons between magic, sorcery, and witchcraft. Within them, James classified demons into four sections: Lemures or Spectra: Spirits that trouble houses or solitary places Obsession: Spirits that follow upon certain people to outwardly trouble them at various times of the day Possession: Spirits that enter inwardly into a person to trouble them Fairies: Spirits that prophesy, consort, and transport
His classification was not based on separate demonic entities with their names, ranks, or titles, but rather categorized them based on four methods used by any given devil to cause mischief or torment on a living individual or a corpse. The purpose was to relay the belief that spirits caused maladies and that magic was possible only through demonic influence. He further quotes previous authors who state that each devil has the ability to appear in diverse shapes or forms for varying arrays of purposes as well. In his description of them, he relates that demons are under the direct supervision of God and are unable to act without permission, further illustrating how demonic forces are used as a "Rod of Correction" when men stray from the will of God and may be commissioned by witches, or magicians to conduct acts of ill will against others but will ultimately only conduct works that will end in the further glorification of God despite their attempts to do otherwise.
Michaëlis's classification In 1613 the Dominican prior and French inquisitor, Sébastien Michaëlis wrote a book, Admirable History, which included a classification of demons as it was told to him by the demon Berith when he was exorcising a nun, according to the author. This classification is based on the Pseudo-Dionysian hierarchies, according to the sins the devil tempts one to commit, and includes the demons' adversaries (who suffered that temptation without falling)."... les demons estans interrogez répondirent qu'ils estoient trois au corps de Louyse, y estans par le moyen d'un maléfice, & que le premier d'eux se nommait Verrine, l'autre Gresil, & le dernier Sonneillon, & que tous estoient du troisiesme ordre, sçauoir au rang des Thrones." (Histoire admirable de la possession et conversion d'une pénitenteexorcisee, sous l'autorité du R.P. F. SEBASTIAN MICHAELIS. Edition troisiesme & dernière À. Paris, Chastellain, 1614, p. 3. From Michaelis's work, available on BNF: online text from Gallica Histoire admirable
First hierarchy The first hierarchy includes angels that were Seraphim, Cherubim, and Ophanim/Thrones: Beelzebub was a prince of the Seraphim, second to Lucifer, founder of Hell’s Order of the Fly. He tempts men with envy and is opposed by St. Francis. Leviathan was also a prince of the Seraphim who tempts people to give into heresy, and is opposed by St. Peter. Asmodeus was a prince of the Ophanim/Thrones, burning with desire to tempt men into wantonness. He is opposed by St. John the Baptist. Berith was a prince of the Cherubim. He tempts men to commit homicide, and to be quarrelsome, contentious, and blasphemous. He is opposed by St. Barnabas. Astaroth was a prince of Thrones, who tempts men to be lazy and is opposed by St. Bartholomew. Verrine was also a prince of Thrones, just below Astaroth. He tempts men with impatience and is opposed by St. Dominic. Gressil was the third prince of Thrones, who tempts men with impurity and is opposed by St. Bernard. Soneillon was the fourth prince of Thrones, who tempts men to hate and is opposed by St. Stephen.
Second hierarchy The second hierarchy includes Powers, Dominions, and Virtues: Carreau was a prince of Powers. He tempts men with hardness of heart and is opposed by St. Vincent. Carnivale was also a prince of Powers. He tempts men to obscenity and shamelessness, and is opposed by John the Evangelist. Oeillet was a prince of Dominions. He tempts men to break the vow of poverty and is opposed by St. Martin. Rosier was the second in the order of Dominions. He tempts men against sexual purity and is opposed by St. Basil. Belias was the prince of Virtues. He tempts men with arrogance and women to be vain, raise wanton children, and gossip during mass. He is opposed by St. Francis de Paul.
Third hierarchy The third hierarchy Principalities, Archangels, and Angels: Verrier was the prince of Principalities. He tempts men against the vow of obedience and is opposed by St. Bernard. Olivier was the prince of the Archangels. He tempts men with cruelty and mercilessness toward the poor and is opposed by St. Lawrence, patron saint of the poor. Iuvart was the prince of Angels. At the time of Michaelis's writing, Iuvart was believed to have possessed a young novice nun of the Ursulines, Madeleine Demandols de La Palud, from whom it was exorcised.