Much of what "everyone knows" about the Goetia's demons is a mistranslation, a confusion of names, or modern invention dressed up as ancient. Here we debunk the most repeated ones —with the source and the date in hand—. It is not against anyone: it is the same honesty that governs the whole site.
They are two figures of different origin that were fused late. Lucifer ("light-bearer") is the Latin name the Vulgate gave to the "morning star" of Isaiah 14 —a poem about the fall of the king of Babylon, not about the devil—. Satan (Hebrew ha-satan, "the accuser" or "the prosecutor") is not a proper name but an office in the heavenly court (Job, Zechariah). Identifying Lucifer = Satan = the Devil is a late Christian reading, not the original text. We develop it in the Methodology and the Chronology.
That title is very probably a late insult, not his original name —as most scholars explain it—. The Canaanite-Philistine god was Baal-Zebul, "the prince" or "lord on high". Hebrew scribes warped it into Baal-Zebub, "lord of the flies", as mockery. The "lord of the flies" was born of a hostile pun, not of the original theology —the same mechanism by which Bael drags along the old Baal—.
No. The "enns" —the formulas now recited to call each spirit— come from modern demonolatry (late 20th century) and appear in no historical source: neither in Weyer's Pseudomonarchia (1577) nor in the Lemegeton. They are perfectly valid as modern practice for those who use them; calling them "ancient" is the only false part. That is why each entry marks them as a modern addition.
The seals (sigils) that now identify each demon are born with the Lemegeton, in the 17th century. The oldest source in the list —Weyer's Pseudomonarchia Daemonum (1577)— carries not a single seal. And a nuance almost no one tells: the planetary symbols on some seals (Sun, Moon, Mars) indicate metals —gold, silver, iron—, not "energies". See what the Ars Goetia is.
No. The Lemegeton ("The Lesser Key of Solomon") is a 17th-century English compilation placed under Solomon's name —like so many magical texts, to lend it authority (a pseudepigraph)—. The book itself carries an internal date anchoring it to the England of 1641. King Solomon has been tied to magic since the Testament of Solomon (1st–3rd c.), but he wrote none of these grimoires.
→ See: Chronology · Methodology · The two streams · the 72 spirits
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