Quote from: WERDNA on September 18, 2024, 07:43:26 PM

Quote from: RPGPundit on May 21, 2024, 12:54:32 PM

Quote from: WERDNA on May 20, 2024, 06:49:23 PM

Quote from: RPGPundit on May 13, 2024, 11:21:44 PMAs it turns out my article on the four terrible creatures isn't going to be going into the Pundit Files after all, it will be in the next issue of Mad Scribe Magazine.

I assume you mean issue #6 and not #5?

I think 6, yes. Not the one that just came out, the next one.

I finally purchased the magazine and read the article. I found it a good take on the creatures; however, I have a couple questions:

1. The article states these spirits to have become what they are 2500 or so years before the setting's timeline, but the figures in their origin stories are mostly from the time of the Yellow Emperor or early Xia dynasty which would be closer to 2500 BC than 2500 years before 1200AD.

2. From where does the description of the Qionqi come from? I am not familiar with the serpent-bodied, copper man-headed variant. I do know of the winged tiger and quilled bovine versions which I believe come from the Shanhaijing (the former being the most common in modern media).

1. That was a typo. I somehow screwed it up. Obviously, I meant to say around 2500 before Christ.

2. I can't remember the specific source, but from what I recall it was from some note about the subject where in early objects that seem to be depicting the four terrible creatures there's no sign of the tiger (or the quilled ox), but there is a serpentine monster. It speculated that at some point the depiction of the Taowu got mixed up with it. From an esoteric perspective, particularly when you connect (as I did) the four terrible creatures with the Sixiang (the four archon creatures of Chinese esotericism) it would make more sense to have a serpentine creature.

Quote from: RPGPundit on September 19, 2024, 11:11:21 AM1. That was a typo. I somehow screwed it up. Obviously, I meant to say around 2500 before Christ.

2. I can't remember the specific source, but from what I recall it was from some note about the subject where in early objects that seem to be depicting the four terrible creatures there's no sign of the tiger (or the quilled ox), but there is a serpentine monster. It speculated that at some point the depiction of the Taowu got mixed up with it. From an esoteric perspective, particularly when you connect (as I did) the four terrible creatures with the Sixiang (the four archon creatures of Chinese esotericism) it would make more sense to have a serpentine creature.

If you ever remember your source let me know as I cannot find anything about this anywhere as of yet, and I'd be very interested to read more. To be honest, I'm not a huge fan of using interpretations of early (I presume Shang, but that's just a guess) archaeological objects over the written sources popular in the setting-contemporary Song dynasty; but modifying the creature to fit another body plan is so ridiculously simple as to be insignificant. Furthermore, as a sort of spirit creature there is no reason for any form in particular to be the only one the apparition ever takes.

Quote from: WERDNA on September 19, 2024, 01:45:26 PM

Quote from: RPGPundit on September 19, 2024, 11:11:21 AM1. That was a typo. I somehow screwed it up. Obviously, I meant to say around 2500 before Christ.

2. I can't remember the specific source, but from what I recall it was from some note about the subject where in early objects that seem to be depicting the four terrible creatures there's no sign of the tiger (or the quilled ox), but there is a serpentine monster. It speculated that at some point the depiction of the Taowu got mixed up with it. From an esoteric perspective, particularly when you connect (as I did) the four terrible creatures with the Sixiang (the four archon creatures of Chinese esotericism) it would make more sense to have a serpentine creature.

If you ever remember your source let me know as I cannot find anything about this anywhere as of yet, and I'd be very interested to read more. To be honest, I'm not a huge fan of using interpretations of early (I presume Shang, but that's just a guess) archaeological objects over the written sources popular in the setting-contemporary Song dynasty; but modifying the creature to fit another body plan is so ridiculously simple as to be insignificant. Furthermore, as a sort of spirit creature there is no reason for any form in particular to be the only one the apparition ever takes.

That's true, and as you point out there were two very different regional depictions of the creature in the era.

Though I always interpreted the Astrological Talisman magic in L&D as being in the form of medallions or pendants worn around the neck (and this is common today and in the renaissance), I've found in my recent reading that in the High Middle Ages (specifically the 12th and 13th centuries) it seems rings were the most popular form for astrological talismans. Indeed, since many talismans only function when held in the hand this would be the most practical. It only would require an adjustment to the ring's position to activate, not unlike the legendary ring of Gyges.

Unrelated to the above, I've recently come across a translation of Ahmad Tusi's Persian Wonders of Creatures & Marvels of Creation (12th century) and am reading through it. The mentions of Nasnas are quite interesting. Several different versions of the creature are given with different origins, some jinn and some human. The author posits that there are in fact many different half-man creature throughout the world glossed as Nasnas which is perfectly correct in a sense. It is, after all, a recurring motif in many cultures though the nature of the being varies.

Quote from: WERDNA on September 18, 2024, 07:43:26 PMFrom where does the description of the Qionqi come from? I am not familiar with the serpent-bodied, copper man-headed variant. I do know of the winged tiger and quilled bovine versions which I believe come from the Shanhaijing (the former being the most common in modern media).

I was eventually able to answer this myself. The given description is not of Qionqi per se but of Gonggong in some versions of his myths. Despite the association/equivocation of Gonggong and Qionqi by some scholars, I probably wouldn't use that physical description since Qionqi has it's own in the works popular in the Song period.

Quote from: WERDNA on October 05, 2024, 02:06:19 AMI've recently come across a translation of Ahmad Tusi's Persian Wonders of Creatures & Marvels of Creation (12th century) and am reading through it. The mentions of Nasnas are quite interesting. Several different versions of the creature are given with different origins, some jinn and some human. The author posits that there are in fact many different half-man creature throughout the world glossed as Nasnas which is perfectly correct in a sense. It is, after all, a recurring motif in many cultures though the nature of the being varies.

Ahmad Tusi says one sort of Nasnas is unique to Southern Arabia. It bears the same form of one-side of a person split down the middle as other descriptions of Nasnas, but these are corporeal corrupted humans like Blemmyes or Cynocephali and do not kill by touch. These Nasnas were created when Allah cursed the inhabitant of 'Ad which was in that region (and included the legendary lost city Irem of the Pillars). Half the inhabitants became Nasnas and the others were turned into vampiric snake-men who kill by constriction having the heads and torsos of humans, but the lower bodies of serpents and the arms of a dog. Bizarrely, the Arabic tribes of the Hadhramaut are said to hunt, cook, and eat these Nasnas in Tusi and other sources. Scholars are divided on whether these beings may speak Arabic or not.

The Jinn-like Nasnas are considered to be born from the union of a Shiqq Jinn (of similar appearance to Nasnas) and a human or to have been made by Allah in an pre-Adamite phase of creation. A few anecdotes of these are given in which they play similar roles to ghuls (tricking, killing, devouring travelers, etc.). I did not see references to a notably incorporeal nature (anymore than other Jinn), creation of Nasnas via sorcery, or the instant death touch in this or other sources as of yet. Although I've seen passing mentions of the latter two online without much elaboration by Somalis, Arabs, and others.

Less related: I found this blog post with hook and treasure tables very relevant to a Sword & Caravan campaign.
https://whosemeasure.blogspot.com/2019/12/d18-plunder-of-arab-syrian-gentleman-d8.html

Double Riposte:

There is a general Liber Sacer/Liber Sacratus/Liber Consecrationis which should not be confused with the Liber Juratus. This is a book of names, powers and sigils of demons and spirits made with virgin parchment and a gem-encrusted cover which is then consecrated in a 7-40 day process (depending on the source of instruction). According to Michael Scot, some such book must be opened with strings attached to the pages as merely opening to a page will summon its spirit. Ganellus says each magister must craft his own and store it in a consecrated place (Magister's temple or the like) and be ritually pure when using it.

Ed: When Michael speaks of this Liber Consecrationis he speaks of demons in it known better from later goetic works: Belçebut (Beelzebub), Asmodiel (Asmodeus), and Egim (Egym).

A couple magic items of Elf-King Oberon for Medieval campaigns from the 13th century romance Les Prouesses et faitz du Noble Huon de Bordeaux:

-An ivory horn with golden strings: A magic horn enchanted by four nymphs of Cephalonia. If blown it plays a melodious tune which enchants those around to sing and dance merrily for a while. Additionally, it will cure disease, hunger, and thirst when blown. If blown at full power it summons the faerie king Oberon (who may choose to bring his retinue) to one's aid.
-A fine goblet: This goblet, when the sign of the cross is made over it three times, will fill with good wine. However, only those Christians in a state of grace may drink from it. For all others, the wine will vanish

Galdr Magic would be great for Baptism of Fire as Viking magic since they are well-attested in the Sagas unlike the Icelandic staves which, while cool as hell, are likely late medieval or later.

Odin himself lists 18 in the Hávamál, several of which have admittedly been adapted in Wolves of God.

• "Help," not much elaborated on how it helps (how unhelpful)
• A song which heals the sick and/or wounded as if one were a leech (doctor). This is To Be a Physician in WoG.
• A song which blunts the blades of enemies and may also weaken the blows of weapons like staves (translations differ). This is To Blunt the Sword-Edge in WoG.
• A song which frees one from bonds and fetters which is mentioned in multiple poems and may be equated with the Merseburg charm. This is To Open Bonds and Fetters in WoG.
• A song to slow the movement of an arrow in order to avoid it. This is To Slow the Arrow's Flight in WoG.
• A song to return a curse to its sender. The curse itself is described as being carved on the roots of a young tree, somewhat reminiscent of sticks with rune-curses on them uncovered from the 1300's iirc.
• A song which either puts out a fire or protects people from being harmed by it (depending on the translation, could be treated as two different galdr). This is to Quench the Blaze in WoG. WoG also has an inverted form of this spell which maintains a fire.
• A song which calms the hate between warriors so that peace may be had. This is To Dispel a Warrior's Hate in WoG.
• A song which calms the wind and waves in order to sail safely. This is To Calm Weather and Seas in WoG.
• "A tenth [song] I know: when at night the witches
  ride and sport in the air,
  such spells I weave that they wander home
  out of skins and wits bewildered."
  May also affect certain supernatural creatures but definitely would be the bane of several magical pagan powers in BoF. This is interpreted as To Dazzle Flying Ones in WoG.
• A song for safety in battle sung beneath the shields of a warband. May have been interpreted as enchanting a shield in WoG.
• A song used in tandem with runic spells painted on the corpse of a hanged man to animate(?) and get him to speak his secrets, i.e. classic necromancy. This is For Making the Hanged Walk in WoG.
• A song to protect younger warriors OR children who will become warriors sung along with splashing them with water from a cup (again translation differences). This is To Safeguard the Geoguth in WoG.
• A song to obtain knowledge of the supernatural, gods and elves. This is To Know an Uncanny Wise in WoG.
• The song sung by Thjodrerir the dwarf at dawn and he sang strength to gods, skill to elves, and wisdom to Odin. This is Of a Mighty Dwarf-Song in WoG.

The 16th and 17th are closely related being love-enchantment galdr. Either 17 is a stronger charm than 16 for shier maidens, or 16 incites love while 17 enchants the target to stay with the user. 18 is a secret to all but Odin.

The poem Grógaldr lists 9 galdr spells; most of which are the same. Those that differ include a song against harm from frost, a song against drowning, and a song to grant wit in a battle of words. There are also poems where galdr are used to pronounce relatively specific curses on a victim such as in Skírnismál. This latter poem also mentions the gambanteinn wand.

Some Anglo-Saxon galdr likely had Norse counterparts as well. For a Swarm of Bees particularly seems to have had similar variants throughout the Germanic world.

Edit: Forgot the Grógaldr incantation against a curse from the "wraith of a Christian woman."

Quote from: WERDNA on October 05, 2024, 02:06:19 AMaissance), I've found in my recent reading that in the High Middle Ages (specifically the 12th and 13th centuries) it seems rings were the most popular form for astrological talismans. Indeed, since many talismans only function when held in the hand this would be the most practical. It only would require an adjustment to the ring's position to activate, not unlike the legendary ring of Gyges.

Yes, rings can definitely be used for talismans. Also, in a recent Pundit Files I pointed out that similar talismans in Persian magic were used as arm-bands.

That's some really fascinating stuff you collected!

A Demon Prince from alleged Renaissance material said to have a pact with Faust alongside Mephistophilis:

AZIEL, ASIEL, or AZEEL is a Great Prince of the Infernal regions. He will seek to tempt the conjurer into a pact. He appears when called as a Bullock or a winged androgynous anguiped with three faces (L to R: Lion, Horned Bearded Man, and Dragon? or Wolf?) and a halo of hell-fire. If commanded to take human form in the summoning triangle, he will appear as a youth of 12 years. His known powers are to reveal hidden treasures in the earth and sea, bring in wealth especially coin, detect thieves, teach magic, and fly the conjurer wherever he wishes instantly upon a cloak.



Most of this material is from the German Das Kloster and his physical appearance seems to have been linked to the Hoellischer Proteus image. A demon of the same name (but who may have been intended as Azazel/Azael) has a pact with the fictional late 12th century sorcerer, Simon de Belleme, in the British TV series Robin of Sherwood. The de Bellemes were actual Norman nobles of the period iirc.

I was disheartened to learn about medieval treasure law. Effectively everything you find belongs to the king/duke/emperor from at least the 12th century. It's your land? Doesn't matter. The Church's land? The Church may or may not get a share of the "royal" gold.

In some areas archaic customs might have allowed for the land owner and/or finder of a horde to get some of the value, but in most of Western Europe this was not the case. Keeping any or even reburying and forgetting about the loot is fraud btw. See it, report it. Also anytime you explore a barrow for valuables:

"Oy mate, ya gotta loicense fer dat?"

I kid you not, you had to have one. For Roman ruins oftentimes too.

Now on the ground, plenty of people of various social classes would and did go after treasure hauls anyway (local lords included) and ignored all the rules, but it was risky business. You could always get a loicense and search for loot in the King's name and probably get paid if you find something of course.

Now in the unlikely event of a Medieval Authentically cultured hell-spawned (because anything of value in the earth must belong to the Devil until reappropriated) Megadungeon campaign, one can assume the laws would have exceptions made due to the dangers posed in obtaining the treasure. However, I imagine, based on early modern law, that the Crown would still be entitled to around 1/4 of your dungeon loot.

Six more Faustian demons from Das Kloster:

ARIEL, ARIELIS or ARARIEL is a Mighty Prince and Grand Duke of the Infernal Regions. He rules over things upon and under the earth and has many legions. He will treat the conjurer only as decently as he himself is treated. He appears when called in the guise of a vicious dog. His known powers are to reveal the treasures of the old gods (or those of the earth and sea in other sources) and to harm or kill others.

MARBUEL or MARBUELIS is a Prince and Grand Duke of the Infernal Regions. He is oppositional to the conjurer by nature and difficult to control. He appears in the form of an aged lion, a fully armored warrior, or as a youth of ten years. He holds power over the mountains and things related to them. His known powers are to reveal hidden treasures in the earth or waters, teach secrets or the virtues of herbs, and to bestow honors.

MEPHISTOPHILIS or MEPHISTO is a Prince of the Infernal Regions. He will seek to corrupt the conjurer and lead him into perdition. He may appear as a youth, a man, a monk, or a typical devil figure. He reveals and brings the hidden treasures of the earth, grants familiars, is the master of all manner of arts, and will seek to fulfill the conjurer's every desire to the detriment of his soul. Based on the legends, he also has powers of Bountiful Harvest, Find Hidden Wells, Profit, Illusions, to bring items from far away regions, and more. Some of these may be powers of his servant demons he sends forth and not his own, of course.

BARBUEL, BARUEL or BARFAEL is a Prince of the Infernal Regions. He is most accommodating in nature and eager to please the conjurer. He appears when called in the form of a wild hog or as a master artisan wearing an apron. He has power over the waters and seas as well as the beings that dwell within. He teaches all arts and secrets (including those of Alchemy and the Philosopher's Stone) and reveals hidden treasures.

AZIABEL or ACIEBEL is a Prince of the Infernal Regions. He too is most eager to please when properly summoned. He is said to appear as a small child, sometimes wearing a large pearl crown. He holds power over the waters, seas and many spirits of the waters and mountains of the world as well as the treasures they possess. His known powers are over sunken treasures, legal matters, honors, wealth, majesty and all things of happiness.

ANIFEL, ANISEL, ANITUEL or ANIGUEL is a Prince of the Infernal Regions. He appears as youth of ten years of age or as an Edenic draconcopede, being a serpent with a woman's head (and sometimes bosom; variously depicted in medieval art as like a wyvern, cockatrice, or winged and legged snake in body type). His known powers are to bestow honors or wealth and to reveal hidden treasures in the earth.


There appears to be several versions of this Faustian list, all of German origin. A 16th century Faustbuch leaves off Mephistopheles (replacing him with a mention of Astaroth, perhaps the ruler over these princes) and Ariel, but adds the following spirit:

MACHIEL has no given rank, but is mentioned among Princes in the list. The spirit appears as a beautiful maiden when called. Her known powers are to bestow dignities, honors, and assistance in legal matters. She seeks to guide the conjurer into virtue.

This last spirit seems less like the surrounding demons and is more likely a neutral spirit of a moral nature an angel of the 6th heaven (Jupiter?). Her name appears in Hekhalot Rabbati and on a Jovian pentacle to calm storms in the Enchiridion of Pope Leo III as Machel.

Note: Apparently AZIEL also goes by ACIELIS. He also holds the rank of Grand Duke; his planet is the Sun; he has many legions, has power over the element of earth, and has a servant demon called CARMIELIS.

Note II: These demon princes are also sometimes called elector-princes in Holy Roman fashion, so they may have lower titles, such as count, and lesser power levels in truth.

An attempt at giving the Nine Hells of the Inferno appropriate ruling demon kings based on the late Medieval idea of the Seven Demon Princes of the Deadly Sins compared against the major sin of the circles:

• According to Dante the first circle is Limbo. Limbo is home to virtuous pagans and not associated with a sin to my recollection. As such I did not give it a ruler, but if one is desired the spirit called APPOLYN, APPOLYON, APOLHUN or ABADDON could be decent. His nature is appropriately dubious, appearing in some works as a demon king and in others as God's destroying angel of the Pit. He rules over the locust-monsters of the Apocalypse of John. Some less educated European Christians falsely believe the Saracens worship this spirit. His known powers are to teach knowledge through a servant demon granted in a dream in which he appears as a human king.
  
  
• The second circle is Lust. The demon king most associated with this sin in Medieval lists is the King called ASMODEUS, SIDONAI, ASMODIEL or ASHMODAI, likely due to the Book of Tobit. This demon is well detailed in the Ars Goetia and thus can be found in Pundit Presents, Old School Companion 1, and The Invisible College.
  
  
• The third circle is Gluttony. The demon king BELPHEGOR, BALPHEGORE, BELFEGOR or BAAL PEOR is associated with this sin, although more commonly with Sloth which lacks a circle in Dante. He appears as a horned, tailed and bearded monstrous humanoid or as a beautiful woman. This demon was worshipped with feasts and orgies as a phallic fertility god by the ancient Moabites. He will seek to tempt the conjurer into unchastity, idleness, or a pact. His known powers are to grant riches, teach arts and sciences in pursuit of discovery and invention, to control the fertility of the land bringing Bountiful Harvests (as per the L&D rules) or making the fields barren, to control the fertility of living things, to cause lust in men and especially women, and to bring forth rain. He also answers questions about the past, present, and future.
  
  
• The fourth circle is Greed. The demon king called MAMMON, MAIMON or MAYMON is associated with this sin, his name being derived from a word for wealth in Aramaic. He may have some connection to the Roman god Plutus who Dante encounters and whose name has the same meaning of "wealth" and also to the winged Jinn King Maimun. He appears in the form of a monstrous humanoid with two bird heads and demonic faces upon his knees riding upon a wolf or red dragon although he may also take crowned human form. His planet is Saturn. Some say he was once worshipped as a wealth god by the ancient pagans of Syria. His known powers are to grant riches, to reveal hidden treasures in the earth, to hide treasures in the earth, to grant profit in business, to give False Gold (lead), to cause discord, to kill, and to maim.
  
  
• The fifth circle is called Wrath. While Satan is commonly associated with this sin, so is the king named BILECH or BELIAL according to Agrippa. Perhaps the Devil himself rules the circle, but dwells in the ninth leaving it under BELIAL's reign for all practical purposes. This demon is well detailed in the Ars Goetia and thus can be found in Pundit Presents, Old School Companion 1, and The Invisible College as BELAL.
  
  
• The sixth circle is called Heresy. The demon king associated with this sin is known as LAMATHAN or LEVIATHAN according to Dominican Order writings from 1613, although in Medieval works the demon is most commonly tied to Envy which has no circle. The leviathan is most known as a primal animal but appears as a ruling demon king in the Book of Abramelin and some late Medieval and Renaissance inquisitorial works. This demon likely appears as a dragon or some sea monster based on Medieval art. In this guise he may well encircle the City of Dis and his domain, the sixth circle, from within the Stygian waters. The spirit may also take a feminine appearance as leviathan is tied to the feminine and behemoth the masculine in some apocrypha. The demon's powers are unknown but it is clear he has power over the waters and that which is in them or upon them. He may also have power over serpents.
  
  
• The seventh circle is Violence. According to the aforementioned Dominican sources, the demon ruling this sin is the one called BERICH, BELFAYT, BERITH, BERTETH, BEHERIT or BALBERITH. He is commonly invoked as a Great King in grimoire incantations but is listed as a Duke with but 26 Legions in those same books. Perhaps this circle is a place of ceaseless feuding between Demon nobility only nominally controlled by BERITH. He is said to have been worshipped as a god by the ancient Shechemites and Phoenicians. This demon is well detailed in the Ars Goetia and thus can be found in Pundit Presents, Old School Companion 1, and The Invisible College as BEALFRY.
  
  
• The eighth circle is Fraud. It is here that the strange chaos creature Geryon dwells. However, the ruler of this circle is the demon king called BEELZEBUL, BELZEBUTH or BEELZEBUB. This demon king is said to rule over several sins depending on the author and is said to be second to Lucifer/Satan. For this reason, I placed him in the second lowest level (unintentionally, or subconsciously, echoing the AD&D Monster Manual). He is called a god of love and the Lord of the Flies and may take the form of said insect, a monstrous winged devil, or a handsome man. He was worshipped as a god by the ancient Philistines and Phoenicians. His known powers are to turn animals into men, men into animals, and animals to stone; to cause discord in mens' hearts or bring about wars; to bring people together in love; to bestow wealth; to reveal hidden treasures; to teach all sciences; to grant familiars; to answer the conjurer's questions; and to cause curses, bewitchment, diseases, and other evils. He has power over flies whether to call them, control them, or ward them off. He should be summoned in fair weather. He is a dangerous spirit who may attempt to slay the conjurer if he is not adequately protected or suffumigated by incense.
  
  
• The ninth circle is Treachery. Here that most prideful of demons who is called SATAN, SATHAN, SATHANAS, SATANAEL, HELEL or LUCIFER rules from his tomb of ice as first among the Great Kings of Hell. He appears in Hell as gigantic three-faced monstrosity with six giant wings ever gnawing on sinners. When summoned Satan appears similarly, but smaller, as a three-faced crowned devil riding upon a great dragon or behemoth. One Elizabethan grimoire has Satan appear as a beast with the head of a satyr when conjured; his forms are likely diverse including a satyr, seven-headed dragon, and angel of light. Strangely, many of these lists and grimoires like the Book of Abramelin treat Satan and Lucifer as separate entities (if so, the former may rule the circle of Wrath directly), but I have found no narratives* to make sense of this. As Satan, some of his known powers are Perdition (as per L&D rules); to cause misfortune in battle; to answer questions of things past, present, and future; to grant familiars; to teach all manner of sorceries; to find thieves and retrieve stolen goods; to bestow wealth and honors; to teach all arts and sciences; to cause deformity; to kill; to destroy; and to bring forth many kinds of evils.
  

*I later found scholarly claims that the two were treated separately in some medieval belief but were incredibly closely related. Satan basically acts as Lucifer outside the portion of hell Lucifer is bound in, like some sort of emanation of the latter's will. Satan is the Nyarlathotep to Lucifer's Azathoth if you will pardon the allusion. Lovecraft may well have been alluding to the relationship. A Renaissance grimoire also declares the necessity of this: Lucifer's binding in Hell's ice prevents his conjuration although he may still be invoked in spells.

When it comes to the hierarchies of the medieval devils, all are subject to the powers of the ruling princes of Hell: Lucifer, Sathan, Beelzebub and variable others. Beneath these, the various spirits are most commonly organized under the rule of the four kings of the cardinal directions. In the variants of Ars Goetia and Pseudomonarchia Daemonum, these are given as Zimimar, Gaap, Curson (or Gorson), and Amaimon and are assigned to the directions in varying orders. However from Medieval works, dating back to at least the time of Michael Scot, to Early Modern grimoires the four kings are most consistently EGYM of the North, ORIENS of the East, AMAIMON of the South, and PAIMON of the West. 

• EGYM, EGIN, EQUI or ARITON is a great and mighty King with 1000 legions. He appears as a crowned man of fair countenance riding upon a dragon. He has good teeth, flames issue from his mouth, and he holds two serpents in his right hand. He comes forth with a multitude of attendants making a great noise and roaring and before him will be all kinds of sweet sounding musical instruments. He teaches all philosophy, logic, and the Ars Notoria (see the Pundit's Book of the New Art for this system). He speaks of the entire universe, past, present, and future. He teaches hidden secrets and of the situation and disposition of the heavens, and of the earth, and of the abyss and its location, and of the winds and from where they issue. He grants good familiars, dignities and prelacies along with their confirmation. He can magically consecrate books and other objects and gives true answers to the conjurer's questions. The conjurer must look no direction but north during the summoning. He will eagerly accept sacrifices, burnt offerings, libations, etc. but will deceive the fools that make them; however, when called by burnt offering he will notably bring three other kings with his retinue when summoned.
  
  
• ORIENS, URIENS, URICUS or URIEUS is a great and mighty King with 200 Legions. He appears as a crowned woman or man with a fair and feminine countenance riding upon an elephant. He comes forth with a multitude of attendants and other kings and has before him playing trumpeters, shawm players, and minstrels with diverse instruments. He also appears as a horse, with either 5 or 100 heads according to some, when he is summoned alone. One grimoire also claims that he may take the form of a great red serpent, crowned and winged. He will do little or even be angered if not given offerings or sacrifice by the conjurer. When given offerings he will receive them gladly, take human or other desired form if he came otherwise, and fulfill all the conjurer's demands. He will answer all questions truthfully; grant good familiars; tell of the past, present, and future; grant wealth or any earthly treasure; teach the various sciences; consecrate books and other objects and teaches all sorceries.
  
  
• AMAIMON, AMAYMON or MAYRARY is a great and mighty King. He appears as a crowned old man with long hair and a beard riding upon a lion. His hair covers his eyes, his ears are like that of a horse's, and he holds a rod or war dart in his hand. He comes forth with a multitude of attendants, ministers, dancers, and musicians along with three other kings before him and comes with a great cacophony, thunder, lightning, and hellfire. He can magically consecrate books and other objects and gives true answers to the conjurer's questions. He grants wealth, good familiars, dignities and prelacies along with their confirmation. He teaches all philosophy, sciences, and the Ars Notoria. The conjurer must look no direction but south during the summoning. He will accept offerings gladly and these may calm his wrath if he is angered, but he will only ever remain obediently with the conjurer for an hour from his summoning. He is called a very dangerous spirit and the conjurer must always wear a silver Solomonic ring on the middle finger of his left hand held against his face during the summoning for his own protection from the demon's deadly breath.
  
  
• PAIMON, PAYNIM or PAYMON is a great and mighty King with 200 Legions. He appears as a crowned woman or man with a fair and feminine countenance riding upon a dromedary. This demon is well detailed in the Ars Goetia and thus can be found in Pundit Presents, Old School Companion 1, and The Invisible College as PAYMON; but Medieval sources reveal some differences from the Ars Goetia. PAYMON requires sacrifices to be willing to operate, but will just as readily accept a suffumigation of frankincense. PAYMON will also speak in unintelligible tongues when called by a fearful conjurer, so one should approach boldly. The demon also has the power to control fish, and he was of the Cherubim before the Fall. PAYMON's earliest attested detailing has but 40 Legions and instead comes with the kings BELIAL, who later stands alone, and BASAAM which became the Ars Goetia's BEBAL and ABALAM (i.e. BALAL and IMABAL). These additional kings may grant true invisibility.