Goetia (from Greek γοητεία, "sorcery" or "witchcraft") refers to the practice of summoning and commanding spirits, particularly the 72 demons catalogued in the "Lesser Key of Solomon" (Lemegeton Clavicula Salomonis). This grimoire tradition, crystallized in the medieval and early modern periods, claims descent from King Solomon who, according to legend, received divine authority to command all spirits and demons, binding them to reveal knowledge, perform services, and teach hidden arts.
According to Jewish, Christian, and Islamic traditions, King Solomon possessed a magical ring (often inscribed with the Tetragrammaton or a hexagram) that gave him authority over demons and spirits. He allegedly used this power to build the Temple of Jerusalem with demonic labor, to acquire wisdom from spirits, and to bind malevolent entities. This legend, elaborated across centuries, became the foundation for an entire tradition of magical grimoires claiming to transmit Solomon's techniques.
The goetic tradition synthesizes multiple streams: ancient Near Eastern exorcism practices, Greco-Roman magic, Jewish mystical texts, medieval Christian demonology, and Renaissance Hermeticism. While the "Lesser Key" manuscripts date from the 17th century, they compile material from much earlier sources, including the "Testament of Solomon" (1st-5th century CE), Byzantine magical texts, and medieval grimoires.
The practice existed in a complex relationship with Christianity. On one hand, goetic texts are thoroughly Christian in framework, invoking God, angels, and biblical authority to command demons. On the other hand, ecclesiastical authorities condemned goetia as diabolic pact-making and punished practitioners. This tension meant goetia was practiced covertly, often by educated clergy who had access to Latin texts and theological training necessary to understand the complex rituals.
Goetia presents unique ethical challenges. Traditional theology views demons as irredeemably evil fallen angels who seek human damnation. The goetic claim to "safely" command such beings through divine authority was controversial even among magicians. Some Renaissance mages distinguished between "natural magic" (acceptable) and "demonic magic" (forbidden), while others argued Solomonic techniques were legitimate theurgy using divine names to compel malevolent spirits. Modern practitioners must grapple with whether these entities are literal demons, psychological archetypes, or symbolic representations of natural forces.
The Goetia catalogues exactly 72 demons, each with specific ranks, appearances, abilities, and seals. This number may derive from the 72 angels bearing the name of God in Kabbalistic tradition, the 72 names of God in Jewish mysticism, or astrological systems dividing the zodiac into 72 quinances (5-degree segments). The demons are organized hierarchically:
Each spirit commands legions of lesser demons (numbers varying from 2 to 200 legions, each legion traditionally containing 6,666 demons). This military hierarchy reflects medieval feudal structures and angelic hierarchies from Pseudo-Dionysius, inverted into a demonic bureaucracy.
Goetic operations require extensive preparation. The operator must undergo periods of fasting, prayer, and sexual abstinence (typically 3-9 days). Ritual baths with consecrated water purify the body. White linen robes symbolize purity. The operator confesses sins and seeks divine protection, recognizing that improper preparation leaves one vulnerable to demonic attack or deception.
The protective circle is essential - operators stand within it for safety while spirits manifest outside. Circles are carefully drawn (often 9 feet in diameter) with specific divine names, crosses, pentacles, and symbols at cardinal points. Some traditions use a triangle of evocation outside the circle where spirits are commanded to appear. The circle represents sacred space under divine protection that demons cannot cross without permission.
Spirits are summoned through elaborate verbal formulae combining biblical names, angelic invocations, and threats of divine punishment. Initial conjurations are gentle, but if spirits don't appear, increasingly forceful and threatening language is used. The operator speaks with assumed divine authority, not personal power, commanding "by the names of God" and threatening spirits with torment if they disobey.
Each demon has a unique seal or sigil - geometric designs incorporating letters, symbols, and often the spirit's name in occult characters. These seals function as spiritual "signatures" or "phone numbers." Seals may be engraved on metal corresponding to the spirit's planetary attribution, drawn on parchment, or worn as lamens (pendants). Presenting the seal compels the spirit to manifest and establishes the operator's knowledge and authority.
Once manifested, spirits must be bound to obedience through oaths sworn by divine names. The operator extracts promises that the spirit will return when called, perform requested tasks truthfully, cause no harm, and depart peacefully when dismissed. Some grimoires describe binding spirits into brass vessels or crystals as Solomon allegedly did, though this is typically reserved for particularly troublesome entities.
Properly dismissing spirits is crucial. The operator grants "license to depart" - formal permission for the spirit to leave, often with blessings that it go "without harm to any creature." Failing to dismiss properly could leave spirits "hanging around," potentially causing problems. The dismissal recognizes that while commanded, spirits are not destroyed or permanently subjugated, but return to their natural abodes.
Many operators work with assistants (often children, believed to have clearer spiritual vision) who gaze into crystals, mirrors, or specially prepared "shew-stones" to see spirits manifest. The operator may not see the spirit directly but communicates through the scryer's descriptions. Other methods include waiting for spirits to appear in dreams, using divination to receive messages, or in rare cases, direct visible manifestation to the magician.
First spirit listed, appearing with three heads (cat, man, toad) or sometimes crowned. Teaches invisibility and cunning. Rules the eastern direction. Solar and fire associations.
Appears riding a dromedary, preceded by musicians. One of the most powerful spirits, teaching arts, sciences, and revealing hidden knowledge. Can bind others to the magician's will. Associated with the west and watery domains.
Terrible in appearance, riding a pale horse with trumpets and music. Controls love and desire, described as initially frightening but obedient when properly constrained. Requires respectful treatment despite demonic nature.
Appears with three heads (bull, man, ram), riding a dragon, breathing fire. Teaches arithmetic, astronomy, geometry, and handicrafts. Reveals treasures and makes one invisible. Famous from the Book of Tobit as a demon of lust.
Appears as a stock dove with a hoarse voice. Steals money, horses, and other goods (though can be compelled to return them). Discovers hidden things and provides familiars. Noted as a liar unless constrained in a triangle.
Appears as a horse but takes human form when commanded. Reveals past, present, and future. Gives dignities and protection from deception by other spirits. Described as truthful and benevolent, faithful to the exorcist.
Appears as a bull with griffin wings, transforming to human shape. Turns water into wine, wine into water, blood into wine. Transmutes metals and makes fools wise. Associated with transformation and alchemy.
Final spirit listed, appearing as a man holding a serpent. Returns stolen goods, discovers thieves, and reveals hidden treasure. Punishes wickedness and deceit. Associated with justice and recovery of lost things.
Each spirit has specific days and hours when they're most easily contacted (based on planetary hours and days), particular metals and materials for their seals, incenses that please them, and detailed appearance descriptions helping operators confirm proper manifestation versus impostor spirits.
Drawn with chalk, charcoal, or painted on cloth/wood. Contains divine names (Tetragrammaton, El, Adonai, etc.), crosses at cardinal points, and protective symbols. Some traditions use double or triple circles. Must be large enough for the operator to move within comfortably. Often prepared with consecrated water and incense.
Placed outside the circle (often to the east), where spirits are commanded to appear. Contains a circle at center with the spirit's seal, surrounded by the names Michael, Gabriel, and Uriel (or other divine names). Some versions include additional protective symbols. Constrains the spirit to visible manifestation.
Worn on the operator's breast, usually depicting the seal of Solomon (hexagram/Star of David) with divine names. Made of silver or gold. Identifies the operator as working under Solomonic authority. Different from individual spirit seals, this represents the magician's general authority.
Staff of hazel or other specified woods, often tipped with iron or marked with divine names. Used to trace circles, point at spirits, and gesture during conjurations. Some traditions distinguish between a wand (wooden) and rod (metal). Represents extension of the operator's will and authority.
Consecrated blade used to trace circles, banish spirits, and defend against spiritual attack. Must be new or specially forged, inscribed with divine names. Some grimoires specify complex consecration rituals involving planetary hours, fumigations, and sprinkling with holy water. Symbolizes divine power to cut through spiritual opposition.
Each spirit's unique seal, drawn on parchment or engraved on metal (lead, tin, copper, silver, gold, iron) corresponding to planetary associations. Seals must be drawn accurately and consecrated. Worn as lamens, placed in the triangle, or used to compel obedience. Function as spiritual "calling cards."
Specific incenses attract or please different spirits. Frankincense, myrrh, and benzoin are commonly used. Some demons have particular fumigations they prefer. Incense purifies space, creates atmosphere conducive to manifestation, and serves as offerings. Noxious fumigations (sulfur, asafoetida) may be used to torment disobedient spirits.
According to legend, Solomon imprisoned rebellious demons in brass vessels sealed with his ring and cast them into a lake (later recovered by Babylonians). Some grimoires describe binding troublesome spirits in brass containers. More commonly, a brass or copper vessel holds consecrated water for sprinkling and purification.
Used for spirits to manifest visibly to the scryer. May be natural crystal, polished obsidian, or specially prepared black mirror. Often placed within the triangle of evocation. Provides focus for spiritual vision and allows spirits to communicate through visual symbols and appearances.
Grimoire containing spirit descriptions, seals, conjurations, and procedures. Traditionally hand-copied by the magician (copying is itself a preparatory meditation). Must be consulted during operations to ensure correct protocols. Some traditions require the book be bound in specific materials and consecrated before use.
Goetic operations are carefully timed according to planetary hours (each hour of day and night ruled by a planet), days of the week (each governed by a planetary power), and sometimes lunar phases. Spirits have specific times when they're most accessible based on their planetary rulers. Mercury spirits favor Wednesday and Mercury hours, martial spirits favor Tuesday and Mars hours, etc. Some grimoires also consider zodiacal positions and avoid inauspicious astrological configurations.
The goetic tradition doesn't represent a single lineage but a converging stream of practices and texts developing over nearly two millennia.
Jewish texts like the "Testament of Solomon" (1st-5th century CE) established the narrative of Solomon's power over demons. Greek magical papyri demonstrated binding and constraining spiritual entities. Byzantine exorcism rituals developed elaborate conjuration formulae. These streams merged in medieval Europe where Arabic, Jewish, and Christian magical traditions cross-pollinated.
The 13th-15th centuries saw proliferation of grimoires claiming Solomonic authority: "Key of Solomon," "Sworn Book of Honorius," "Book of Abramelin," and others. These texts circulated in manuscript form among educated clergy, scholars, and nobility. Different regional traditions developed - Italian, Germanic, French, and English goetic practices showed local variations while maintaining core structures.
Compiled in the 17th century, the Lemegeton contains five books:
Only the first book specifically deals with demonic evocation, though all claim Solomonic origins.
The Hermetic Order of the Golden Dawn (late 19th century) systematized goetic practices within their elaborate Kabbalistic framework. S.L. MacGregor Mathers translated the Goetia (published 1904), making it accessible to modern audiences. Aleister Crowley experimented with goetic evocation, famously working the Ars Goetia in 1901 with poet Victor Neuburg as scryer.
Late 20th century chaos magicians reinterpreted goetic spirits as psychological complexes, archetypal patterns, or "thought-forms" rather than literal demons. This approach removes theological concerns while maintaining practical techniques. Practitioners treat evocations as methods for accessing subconscious knowledge and actualizing personal will rather than commanding external entities.
Some modern magicians attempt to practice goetia as closely as possible to historical methods, using period tools, following complex purification regimens, and maintaining theological frameworks (whether Christian, Jewish, or other). These practitioners argue that psychological reductionism strips the practice of its power and that spirits are genuinely external intelligences requiring traditional protocols.
Modern practitioners debate extensively about ethics of goetic practice. Issues include: Is it ethical to command spirits (regardless of their nature)? Do these practices pose psychological/spiritual dangers? How does one reconcile commanding "demons" with contemporary religious or ethical frameworks? Can goetic techniques be adapted to work with other spiritual beings (ancestors, land spirits, etc.) or are the protocols specifically designed for rebellious entities requiring forceful constraint? There is no consensus, and individual practitioners must navigate these questions according to their own understanding and ethics.
The foundational text of goetic practice. Peterson's edition provides the complete five-book Lemegeton with scholarly apparatus, variant readings from different manuscripts, and historical context. Essential primary source containing the 72 spirits, their seals, conjurations, and ritual procedures.
The first widely published English translation, bringing goetia to modern occult revival. Crowley's edition includes his preliminary invocation to the "Bornless One" and interpretive essays. While sometimes criticized for liberties with translation, historically influential in shaping modern goetic practice.
Ancient Jewish pseudepigraphical text describing Solomon's building of the Temple using demons bound by a magical ring. Catalogues demons, their activities, and the angels who constrain them. Primary source for Solomonic legend underlying later grimoires, though not a practical manual itself.
Earlier Solomonic grimoire focusing more on general ceremonial magic than specifically goetia. Contains detailed instructions for creating magical tools, timing operations, and working with angels and spirits. Important for understanding broader Solomonic tradition of which goetia is one branch.
Grimoire describing six-month preparatory operation to contact one's Holy Guardian Angel, who then grants authority over demons. Second part provides "word squares" for commanding spirits to perform various tasks. Influential on Golden Dawn and modern ceremonial magic despite different approach from direct goetic evocation.
Modern practical manual explaining evocation techniques for contemporary practitioners. Covers traditional goetic methods alongside broader spirit work. Includes safety protocols, psychological preparation, and troubleshooting. Good introduction to modern practice, though represents personal interpretation rather than historical reconstruction.
Grimoire focusing on angelic rather than demonic spirits, but using similar evocation techniques. Provides interesting contrast showing how Solomonic methods adapted for different classes of spirits. Demonstrates that circle-and-conjuration methodology wasn't exclusively "dark" but part of broader ceremonial framework.
Contemporary perspective on practical spirit work including goetic techniques. Miller discusses integration of traditional grimoire methods with modern pragmatic approach. Addresses questions about belief, results, and ethics in contemporary magical practice. Accessible introduction to practical considerations beyond mere historical study.