In the shadowed corridors of demonology, Bael reigns as the first king of Hell, a formidable figure whose name echoes through ancient myths and medieval grimoires.
Known as Baal in Canaanite lore, this once-revered god of storms and fertility was transformed into a demon, commanding 66 legions in the Ars Goetia of The Lesser Key of Solomon. Bael’s signature power—granting invisibility—has captivated occultists, while his ability to impart wisdom and influence hearts adds layers to his enigmatic persona.
How did a deity become a demon? What secrets does Bael hold in the hierarchy of hell? This article embarks on a comprehensive exploration of Bael’s origins, powers, and enduring legacy, unveiling the mysteries of one of demonology’s most powerful kings.
Table of Contents
Key Information
The following table compiles Bael’s attributes from historical occult texts and mythological traditions, offering a detailed overview.
| Attribute | Description |
|---|---|
| Name | Bael (Baal, Baell, Ba’al) |
| Title | First King of Hell, Principal King of the East, Head of Infernal Powers |
| Element | Fire |
| Direction | East |
| Hierarchy | First spirit in Ars Goetia, subordinate to Lucifer, possibly Lucifuge |
| Servitors | Commands 66 legions of demons (some sources suggest 6 or 250) |
| Powers | Grants invisibility, imparts wisdom, teaches sciences, fosters love and favor |
| Appearance | Three heads (cat, toad, human); or as cat, toad, man, or combinations; sometimes on spider legs |
| Etymology | From Semitic ba’al (lord, master), linked to Canaanite god Baal-Hadad |
| Associated Figures | Oriens (ruler), Vehuiah (opposing angel), Asherah (mythological consort), possibly Beelzebub |
| Role | Leads eastern infernal forces, grants stealth and knowledge |
| Symbolism | Fire (transformation), three heads (multiplicity), east (dawn, beginnings) |
| Weaknesses | Opposed by angel Vehuiah; controlled via sigil and divine names in rituals |
Etymology
Where does the name Bael come from? The name Bael, also rendered as Baal, Baell, or Ba’al, is deeply rooted in the Semitic linguistic and cultural landscape of the ancient Near East, carrying a weighty legacy that spans divine worship and demonic infamy.
The term ba’al derives from the Proto-Semitic root bʿl, meaning “lord,” “master,” “owner,” or “husband,” a versatile title used across Canaanite, Phoenician, and other Mesopotamian cultures to denote deities, rulers, or even human figures of authority.
In its primary mythological context, Baal refers to Baal-Hadad, the Canaanite storm god revered as the bringer of rain, thunder, and fertility, often addressed as “Baal Zaphon” (Lord of the North) or “Baal Shamem” (Lord of the Heavens).
Ugaritic texts from Ras Shamra (circa 14th–13th century BCE) frequently use ba’al as both a proper name and a title, paired with epithets like “Rider of the Clouds” or “Mighty Baal,” emphasizing his divine sovereignty.
The etymological journey of Bael reflects a complex interplay of cultural and religious shifts.
In Canaanite religion, ba’al was not exclusive to Hadad but applied to local deities such as Baal-Hammon in Carthage (a god of fertility and fire), Baal-Peor in Moab (linked to ritual sexuality), and Baal-Zebub in Ekron (possibly “Lord of the Flies,” later conflated with Beelzebub).
This multiplicity suggests that Bael in demonology may encapsulate a composite of these regional Baal figures, unified under a single demonic identity.
The Hebrew Bible uses ba’al pejoratively, as in Hosea 2:16–17, where it is associated with idolatry and contrasted with Yahweh. The plural form ba’alim (lords) in texts like Judges 2:11 further generalizes the term, applying it to various Canaanite gods, which likely contributed to its demonization.
As monotheism gained prominence, particularly during the Second Temple period (6th century BCE–1st century CE), Baal transitioned from a divine title to a symbol of rebellion against Yahweh.
By the medieval period, Bael emerged in Christian demonology as a distinct entity, notably in The Lesser Key of Solomon (17th century), where he is the first king of Hell.
The spelling Bael or Baell may reflect Latin or French transliterations, distancing the name from its Hebrew origins while preserving its lordly connotation.
Some scholars propose a connection to the Akkadian bēlu (lord), reinforcing the term’s ancient Near Eastern roots, or to the Arabic ba‘l (husband, master), indicating linguistic continuity across Semitic languages.
The debate over Bael’s relation to Beelzebub adds another layer to his etymology. While some grimoires treat them as separate entities, others suggest Baal-Zebub (from 2 Kings 1:2) influenced Bael’s demonic identity, with “Zebub” (flies) possibly a derogatory alteration of “Zebul” (exalted).
Kabbalistic traditions assign esoteric significance to Bael’s name, viewing its Hebrew letters—bet, ayin, lamed—as encoding his powers: bet for dominion, ayin for hidden knowledge, and lamed for teaching.
The question What is the true name of Bael? persists in occult circles, as variants like Baal, Baell, or Ba’al carry different ritual implications. This etymological richness underscores Bael’s transformation from a divine “lord” to a demonic king, embodying authority and deception in equal measure.
Historical and Mythological Background
Bael’s historical and mythological significance is vast, rooted in the ancient worship of Baal, a preeminent deity in Canaanite, Phoenician, and related Near Eastern pantheons.
As Baal-Hadad, he was the storm god who controlled rain, thunder, and fertility, essential for the agricultural prosperity of the Levant. The Baal Cycle, a series of Ugaritic texts from Ras Shamra (circa 14th–13th century BCE), portrays Baal as the son of El (the chief god) and Asherah, vying for cosmic kingship.
In these myths, Baal defeats Yam (the sea god) to assert his dominion and later battles Mot (the god of death), dying and resurrecting to ensure seasonal cycles.
These narratives, inscribed on clay tablets, depict Baal as a warrior and life-giver, adorned with titles like “Rider of the Clouds” and “Prince, Lord of the Earth.” His worship involved elaborate rituals, including offerings of grain, wine, and livestock at high places, as well as controversial practices like child sacrifice, though archaeological evidence for this remains contested.
Baal’s cult was widespread, with regional variations across the Near East. In Phoenicia, he was venerated as Baal Shamem (Lord of the Heavens), while in Carthage, Baal-Hammon was a fire and fertility god paired with Tanit. In Moab, Baal-Peor (Numbers 25:3) was associated with sexual rites, and in Ekron, Baal-Zebub (2 Kings 1:2) was a deity of prophecy, possibly linked to oracular practices.
These diverse manifestations highlight Baal’s adaptability, making him a central figure in ancient religious life. Temples dedicated to Baal, such as those at Ugarit and Samaria, featured altars, standing stones (massebot), and sacred groves, where priests conducted rituals to secure divine favor.
The Hebrew Bible presents Baal as a primary adversary to Yahweh, reflecting the Israelites’ struggle against Canaanite polytheism. In 1 Kings 18, the prophet Elijah challenges Baal’s priests on Mount Carmel, proving Yahweh’s superiority through a miraculous fire.
Texts like Judges 6:25–32 and 2 Kings 10:18–28 depict Israelite leaders destroying Baal’s altars, framing his worship as idolatry. This polemic laid the groundwork for Baal’s demonization in Judeo-Christian traditions.
By the Second Temple period, influenced by Zoroastrian dualism and Hellenistic thought, Baal was recast as a malevolent spirit, a process accelerated by apocalyptic texts like the Book of Enoch, which vilified pagan gods as fallen angels.
In Christian demonology, Bael emerges as a distinct entity, the first king of Hell in The Lesser Key of Solomon (17th century). Described as a fallen angel, possibly a Seraph or Cherub, Bael is believed to have joined Lucifer’s rebellion, retaining his lordly status in the infernal hierarchy.
His prominence in the Ars Goetia—listed as the first of 72 spirits—underscores his importance, as he is often the initial spirit invoked in Goetic rituals. Pseudomonarchia Daemonum (1577) and Dictionnaire Infernal (1818) reinforce his regal authority, depicting him as a commander of 66 legions with powers of invisibility and wisdom.
The Grand Grimoire (18th century) positions him as a subordinate of Lucifuge Rofocale, suggesting a structured infernal chain of command.
Bael’s mythological connections extend to other Baal-related demons, such as Beelzebub, Baal-Berith, and Baal-Zephon, though grimoires often distinguish them.
Some traditions link Bael to Asherah, his mythological consort, or Anat, his sister and war goddess, whose attributes may inform his demonic powers.
In Kabbalistic lore, Bael is associated with the qlipha of Netzach (victory), representing distorted ambition and false authority, aligning with his role as a tempter.
His eastern dominion, tied to the rising sun, symbolizes beginnings and transformation, reflecting his ability to alter perceptions through invisibility.
Historical Mentions
The table below compiles some interesting excerpts from historical texts mentioning Bael (Baal), drawn from grimoires, religious sources, and occult writings:
| Source | Author | Year | Excerpt |
|---|---|---|---|
| The Lesser Key of Solomon | Unknown | 17th century | “The First Principal Spirit is a King ruling in the East, called Bael. He maketh thee to go Invisible. He ruleth over 66 Legions of Infernal Spirits. He appeareth in divers shapes, sometimes like a Cat, sometimes like a Toad, and sometimes like a Man, and sometimes all these forms at once. He speaketh hoarsely. This is his character which is used to be worn as a Lamen before him who calleth him forth, or else he will not do thee homage.” |
| Pseudomonarchia Daemonum | Johann Weyer | 1577 | “Baell – Their first king (which is of the power of the east) is called Baëll who when he is conjured up, appeareth with three heads; one in the shape of a tode, another in the shape of a man, & the third in the shape of a cat. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience & rule sixtie and six legions of divels.” |
| Dictionnaire Infernal | Jacques Collin de Plancy | 1818 | “Baël, démon cité; dans le Grand Grimoire, entête des puissances infernales. Il est l’un des rois de l’enfer, et commande à l’orient. Il se montre avec trois têtes, dont l’une a la figure d’un crapaud, l’autre celle d’un homme, la troisième celle d’un chat. Sa voix est rauque; mais il se bat très-bien.” (Translation: “Bael, demon cited; in the Grand Grimoire, head of the infernal powers. He is one of the kings of hell and commands in the east. He appears with three heads, one like a toad, another like a man, the third like a cat. His voice is hoarse, but he fights very well.”) |
| Livre des Esperitz | Unknown | 15th–16th century | “Beal est ung roy regnant en orient, et est soubz Orien, et fait homme invisible, et fait avoir l’amour d’autruy, et regne sur .vi. legions d’esperitz.” (Translation: “Beal is a king reigning in the east, and is under Oriens, and makes a man invisible, and garners the love of others, and rules over six legions of spirits.”) |
| Grand Grimoire | Unknown | 18th century | “Les grands esprits qui commandent directement sous Lucifer sont: Lucifuge, premier ministre; Satanachia, grand général; Agaliarept, aussi grand général; Fleurety, lieutenant général; Sargatanas, brigadier; Nebiros, maréchal de camp. Baël est un de leurs subordonnés immédiats, chef des puissances infernales.” (Translation: “The great spirits who command directly under Lucifer are: Lucifuge, prime minister; Satanachia, grand general; Agaliarept, also grand general; Fleurety, lieutenant general; Sargatanas, brigadier; Nebiros, field marshal. Bael is one of their immediate subordinates, head of the infernal powers.”) |
| The Book of Abramelin | Abraham of Worms | Circa 1458 | “Baal: A king of the East, who maketh men invisible and wise, commanding sixty-six legions. He is of the order of Powers, and appeareth in divers shapes, as a cat, a toad, or a man, or all at once.” |
| Grimoire Verum | Unknown | 18th century | “Les esprits qui sont sous le gouvernement de Satanachia et Lucifer sont nombreux, parmi eux Baël, qui rend les hommes invisibles et est un grand roi, avec soixante-six légions sous son commandement.” (Translation: “The spirits under the government of Satanachia and Lucifer are numerous, among them Baël, who makes men invisible and is a great king, with sixty-six legions under his command.”) |
What the Demon Bael (Baal) Looks Like
Bael’s appearance is both grotesque and regal, befitting his status as a king of Hell.
In The Lesser Key of Solomon, he is described as appearing in “divers shapes,” including a cat, toad, man, or a combination thereof, sometimes manifesting all forms simultaneously.
Pseudomonarchia Daemonum and Dictionnaire Infernal specify a three-headed form: one head resembling a cat (symbolizing agility and stealth), another a toad (linked to earth and transformation), and the third a human (denoting wisdom and authority).
Some accounts depict him with these heads atop a set of spider legs, enhancing his otherworldly menace. His hoarse voice adds to his eerie presence, suggesting a commanding yet unsettling demeanor.
This multifaceted appearance reflects Bael’s ability to shift forms and obscure perceptions, aligning with his power of invisibility.
Powers and Abilities
Bael, as the first king of Hell in the Ars Goetia of The Lesser Key of Solomon, possesses a formidable array of powers that reflect his ancient origins as the Canaanite god Baal-Hadad and his demonic transformation.
His abilities are both practical and esoteric, making him a highly sought-after entity in occult practices. Drawing from historical grimoires and demonological traditions, Bael’s specific powers are tailored to manipulation, concealment, and intellectual dominance, each imbued with his lordly authority and deceptive prowess.
Below is a detailed exploration of his unique abilities:
Granting Invisibility
Bael’s hallmark power is the ability to render summoners invisible, a capability consistently emphasized in The Lesser Key of Solomon, Pseudomonarchia Daemonum, and Livre des Esperitz. This invisibility extends beyond physical concealment, allowing individuals to evade detection in social, political, or spiritual contexts.
For example, a conjurer might use this power to move unnoticed among rivals or obscure their intentions, reflecting Bael’s role as a master of stealth.
In mythological terms, this ability may echo Baal-Hadad’s control over clouds and storms, which obscure the heavens, symbolizing hidden power.
The Dictionnaire Infernal notes that Bael’s invisibility is granted through ritual incantations, requiring precise use of his sigil to channel this transformative effect.
Imparting Wisdom
Bael bestows profound wisdom, particularly in the liberal sciences such as mathematics, astronomy, philosophy, and rhetoric.
This power, detailed in The Book of Abramelin, positions him as a demonic sage, capable of unveiling cosmic truths or practical knowledge. Unlike other demons who teach specific skills, Bael’s wisdom is holistic, encompassing both human and divine insights, which aligns with his pre-fall status as a high-ranking angel, possibly a Seraph or Cherub.
For instance, a summoner might gain strategic insights for leadership or scholarly mastery, but Bael’s teachings often carry a subtle bias, tempting users toward pride or deception. This intellectual gift reflects his Canaanite role as a deity of fertility, nurturing growth in knowledge as he once did in crops.
Fostering Love and Favor
Bael can garner favor from others, fostering love, loyalty, or social influence, as noted in Livre des Esperitz. This ability allows summoners to win the affection of powerful figures or sway public opinion, making Bael a patron of diplomacy and charisma.
Unlike demons like Amon, who focus on romantic love, Bael’s influence is broader, encompassing alliances, friendships, or political favor. This power likely derives from Baal-Hadad’s mythological role as a community unifier, ensuring prosperity through divine favor.
In practice, Bael might inspire a ruler to trust a conjurer or sway a crowd to support a cause, but his influence risks fostering dependency or manipulation.
Strategic Deception
Bael excels in deception, using his shape-shifting forms (cat, toad, human) to mislead or confuse. This power, implied in Pseudomonarchia Daemonum through his “divers shapes,” enables him to alter perceptions, creating illusions or false impressions.
For example, he might make a summoner appear trustworthy to deceive adversaries or project a false image to escape danger. This deceptive ability ties to his three-headed form, symbolizing multiplicity and adaptability, and mirrors his mythological battles against Yam and Mot, where cunning was as vital as strength.
Summoners must beware, as Bael’s deception can turn against them if rituals are mishandled.
Commanding Authority
Bael’s authority over 66 legions of demons grants him the power to influence lesser spirits, ensuring their obedience or cooperation in rituals.
This ability, highlighted in The Lesser Key of Solomon, allows summoners to leverage Bael’s command to control other demons or execute complex magical operations. His lordly presence, rooted in his title as “head of the infernal powers” (Grand Grimoire), amplifies his ability to project dominance, intimidating foes or inspiring awe.
This power reflects Baal-Hadad’s kingship in Canaanite mythology, where he ruled over divine assemblies.
Environmental Manipulation
Some traditions, particularly in The Book of Abramelin, suggest Bael can influence environmental conditions, such as weather or natural phenomena, a vestige of his storm god origins.
While less emphasized in Goetic texts, this power allows him to create subtle disruptions—mists, shadows, or storms—to aid invisibility or intimidate enemies.
For instance, a summoner might call upon Bael to shroud a battlefield in fog, enhancing strategic advantage. This ability requires advanced ritual precision, as Bael’s environmental influence is unpredictable and tied to his fiery element.
Role in the Hierarchy of Hell
Bael occupies a paramount position in the hierarchy of hell, reigning as the first king of Hell and the Principal King of the East in the Ars Goetia of The Lesser Key of Solomon.
His prominence in the infernal order is not merely titular but reflects a structured demonic bureaucracy, where ranks, roles, and allegiances define the operations of hell.
The hierarchy of hell, as depicted in grimoires like The Lesser Key of Solomon, Pseudomonarchia Daemonum, and Grand Grimoire, is a complex system modeled on earthly monarchies and angelic orders, with demons organized into kings, dukes, princes, marquises, presidents, earls, and knights.
Each rank corresponds to specific powers, domains, and responsibilities, with kings like Bael holding supreme authority over vast legions and territorial dominions.
At the apex of this hierarchy sits Lucifer, often depicted as the emperor or supreme ruler of hell, followed by high-ranking subordinates like Beelzebub, Satanachia, and Lucifuge Rofocale, who serve as prime ministers or grand generals.
Below them, kings like Bael, Paimon, Asmodeus, and Belial govern specific quadrants or aspects of the infernal realm, each commanding legions of lesser demons.
The Ars Goetia lists 72 spirits, with Bael as the first, underscoring his preeminence among these kings. His command of 66 legions—each legion comprising thousands of spirits—demonstrates his military and administrative might, rivaling even the most powerful archdevils.
The number 66, symbolically close to the biblical “number of the beast” (666), enhances his fearsome reputation, suggesting a vast network of infernal forces under his control.
Bael’s dominion over the East, as noted in The Lesser Key of Solomon and Livre des Esperitz, aligns with the symbolic significance of the eastern direction, associated with dawn, beginnings, and the rising sun.
This eastern rule positions Bael as a gatekeeper of infernal initiation, often the first spirit invoked by practitioners of Goetic magic. His eastern domain may also reflect his Canaanite origins, as Baal-Hadad was linked to Mount Zaphon (north/east in Ugaritic cosmology), a sacred site symbolizing divine authority.
In the Grand Grimoire, Bael is described as a direct subordinate of Lucifuge Rofocale, hell’s prime minister, indicating his role within a structured chain of command.
However, Livre des Esperitz places him under Oriens, a demon of the east, suggesting variations in hierarchical interpretations across texts.
As head of the infernal powers (Dictionnaire Infernal and Grand Grimoire), Bael serves as a strategic leader, orchestrating hell’s eastern operations, which include temptation, deception, and intellectual corruption. His role extends beyond military command to administrative oversight, managing the deployment of his legions to influence mortal affairs.
For example, his power to grant invisibility and wisdom makes him a patron of covert operations and scholarly pursuits within the infernal agenda, aligning with hell’s broader goal of subverting divine order. His three-headed form—cat, toad, human—symbolizes his versatility, enabling him to oversee multiple domains: stealth (cat), transformation (toad), and intellect (human).
Bael’s pre-fall status as a high-ranking angel, likely a Seraph or Cherub, adds a layer of tragic nobility to his role.
In Kabbalistic traditions, he is associated with the qlipha of Netzach (victory), the dark counterpart to the sephira of endurance and ambition. This qlipha represents distorted authority and false glory, mirroring Bael’s ability to inspire awe while leading mortals astray.
His angelic adversary, the angel Vehuiah, as noted in some occult texts, counters his influence, highlighting his significance in the cosmic battle between good and evil. Bael’s connections to other demons, such as Paimon (another eastern king) or Beelzebub (a possible Baal variant), suggest a collaborative network, though his primacy in the Ars Goetia sets him apart.
In practice, Bael’s role in the hierarchy makes him a pivotal figure for summoners. His position as the first spirit ensures that rituals often begin with his invocation, establishing a foundation for subsequent conjurations. His authority over 66 legions allows him to delegate tasks to lesser demons, amplifying his influence across hell’s ranks.
The Book of Abramelin emphasizes his membership in the order of Powers, a angelic rank known for miracles and divine authority, which Bael perverts to serve infernal ends.
This multifaceted role—king, commander, and fallen angel—positions Bael as a linchpin in the hierarchy of hell, embodying the blend of majesty and malice that defines demonic sovereignty.
Astrological Associations and Symbolism
Bael’s astrological and symbolic associations enhance his mystical profile, reflecting his fiery and authoritative nature.
| Aspect | Association |
|---|---|
| Planetary | Sun (authority, vitality, illumination) |
| Zodiac Sign | Aries (leadership, assertiveness, initiative) |
| Element | Fire (transformation, energy, destruction) |
| Month | October (peak influence, tied to Scorpio’s intensity) |
| Numbers | 66 (legions), 3 (three heads) |
| Colors | Gold (wealth, power), Red (fire, passion), Black (mystery, concealment) |
| Symbols | Three heads (multiplicity), crown (kingship), spider legs (stealth, entrapment) |
| Animals | Cat (agility, stealth), Toad (earth, transformation), Human (wisdom, authority) |
Planetary and Zodiac Influences
The Sun governs Bael, symbolizing his kingly authority and ability to illuminate or obscure truths. Aries, a fire sign, reflects his assertive and commanding nature, aligning with his leadership in hell. October, linked to Scorpio’s intensity, may amplify his powers, though Aries remains his primary zodiac.
Elemental Symbolism
Fire embodies Bael’s transformative and destructive qualities, resonating with his invisibility power, which alters perceptions like a flame’s flicker. Fire also ties to his ancient role as a storm god, evoking lightning and energy.
Symbolic Animals and Artifacts
The three heads—cat, toad, human—symbolize agility, transformation, and wisdom, respectively, reflecting Bael’s multifaceted dominion. The crown denotes his kingship, while spider legs suggest stealth and entrapment, aligning with invisibility. The cat evokes independence, the toad earthly grounding, and the human intellectual mastery.
Cultural Resonance
Bael’s symbolism connects to archetypes like the trickster (invisibility) and the sage (wisdom). His Canaanite roots link him to storm gods like Hadad, while his demonic form parallels figures like Prometheus, who gifted knowledge at a cost. This rich symbolism underscores Bael’s role as a demon of power and deception.
Rituals and Invocation Practices
How was Bael summoned in historical occult practices? As the first king of Hell in the Ars Goetia of The Lesser Key of Solomon, Bael holds a privileged position in Goetic magic, often the initial spirit invoked by practitioners seeking his powers of invisibility, wisdom, or favor.
The rituals and invocation practices associated with Bael, detailed in medieval and Renaissance grimoires, reflect a blend of ceremonial magic, Kabbalistic influences, and Christian mysticism, adapted from earlier pagan traditions.
These practices, while rooted in historical texts, were approached with caution due to Bael’s deceptive nature and formidable authority.
Sigil
The sigil of Bael, detailed in The Lesser Key of Solomon, is a complex geometric symbol used to summon and control him. Comprising circles, triangles, and intersecting lines, it is often inscribed within a double circle for containment.
Hebrew letters, possibly encoding Bael’s name or divine names, enhance its potency. The sigil is crafted on a lamen—a talisman of gold or parchment, reflecting Bael’s solar association—worn during rituals to ensure obedience and protect against his influence. The central triangle may symbolize his three-headed form, while curved lines evoke his shape-shifting nature.
Used within a consecrated circle with specific incantations, the sigil channels Bael’s powers, such as invisibility, but requires precision to avoid his deception.
Ritual Components and Preparation
Summoning Bael required meticulous preparation, as outlined in The Lesser Key of Solomon and Pseudomonarchia Daemonum.
The conjurer, typically a learned magician or scholar, needed to adhere to strict protocols to ensure safety and success:
- Consecrated Space: Rituals were conducted within a magic circle, drawn with chalk or salt on a purified floor, often in a secluded location like a temple or private chamber. The circle, inscribed with divine names (e.g., Tetragrammaton, Adonai), protected the conjurer from Bael’s influence. A triangle, known as the Triangle of Art, was placed outside the circle to contain Bael’s manifestation, with his sigil drawn inside.
- Sigil and Lamen: Bael’s sigil, a complex geometric design of circles, triangles, and lines, was central to the ritual. The conjurer wore the sigil as a lamen—a talisman crafted from gold (reflecting Bael’s solar association) or parchment—around the neck or held it aloft to compel obedience. The Lesser Key of Solomon emphasizes that the lamen must be worn “before him who calleth him forth, or else he will not do thee homage.”
- Timing and Astrological Alignment: Invocations were ideally performed during Aries (Bael’s zodiac sign) or in October, when his influence peaked, often at dawn to align with his eastern dominion. The Ars Goetia suggests conducting rituals on specific days (e.g., Tuesday, ruled by Mars) to harness Bael’s fiery energy.
- Tools and Offerings: The conjurer used a wand or sword, consecrated with holy water, to direct Bael’s energy. A brazier burned incense like frankincense or myrrh to purify the space and honor Bael’s regal status. Some traditions offered symbolic gifts—wine, grain, or metal coins—echoing Canaanite offerings to Baal-Hadad, though grimoires warn against blood sacrifices due to their potential to provoke Bael’s wrath.
- Purification: The conjurer fasted, abstained from vice, and recited prayers for spiritual purity, invoking divine protection to counter Bael’s deception. The Book of Abramelin recommends a period of meditation and repentance before attempting such rituals.
Invocation Process
The invocation of Bael followed a structured sequence, blending incantations, divine names, and ritual gestures:
- Preliminary Prayers: The conjurer recited prayers to Yahweh or angels like Vehuiah (Bael’s adversary) to establish divine authority. These prayers, drawn from Psalms or Kabbalistic texts, reinforced the circle’s sanctity.
- Incantation: The conjurer chanted Bael’s name and specific conjurations from The Lesser Key of Solomon, such as: “I evoke and conjure thee, O Spirit Bael, by the Supreme Majesty of God, by the names Adonai, El, Elohim, and by the power of thy sigil, to appear before me in a fair and comely shape.” The hoarse voice of Bael, noted in grimoires, signaled his presence.
- Manifestation: Bael appeared in his three-headed form (cat, toad, human) or as a single shape, often on spider legs, within the Triangle of Art. The conjurer maintained focus on the sigil to compel obedience, avoiding direct eye contact to prevent deception.
- Negotiation: The conjurer stated their request—e.g., invisibility, wisdom, or favor—offering respect but not subservience. Bael’s responses, delivered in a raucous voice, required discernment, as his wisdom often carried subtle temptations.
- Dismissal: After granting the request, Bael was dismissed with a License to Depart, such as: “O Spirit Bael, because thou hast diligently answered my demands, I do hereby license thee to depart unto thy proper place, without injury to man or beast.” Failure to dismiss him risked lingering malice.
Comparison to Other Demons
The table below compares Bael to other demons from The Lesser Key of Solomon, focusing on rank, appearance, powers, legions, and descriptions:
| Demon | Rank | Appearance | Powers | Legions | Brief Description |
|---|---|---|---|---|---|
| Paimon | King | Man with woman’s face, riding dromedary | Teaches arts and sciences, grants familiars | 200 | Powerful king of wisdom and loyalty |
| Agares | Duke | Old man riding crocodile, carrying goshawk | Causes earthquakes, teaches languages | 31 | Demon of movement and communication |
| Vassago | Prince | Appears as a griffin | Declares past and future, discovers hidden things | 26 | Demon of divination and discovery |
| Samigina | Marquis | Little horse or ass | Gives account of souls, teaches liberal sciences | 30 | Demon of the dead and learning |
| Marbas | President | Great lion | Cures diseases, grants wisdom, transforms men | 36 | Healing and transformative demon |
| Valefor | Duke | Lion with ass’s head | Leads to theft, grants knowledge of sciences | 10 | Demon of theft and loyalty |
| Amon | Marquis | Wolf with serpent’s tail, vomiting flames | Procures love, reconciles controversies | 40 | Demon of love and reconciliation |
| Barbatos | Earl | Great duke with four kings as standard bearers | Teaches sciences, reveals hidden things | 30 | Demon of knowledge and diplomacy |
| Buer | President | Lion with five goat legs | Teaches philosophy, heals distempers | 50 | Demon of healing and natural philosophy |
Conclusion
Bael, the first king of Hell, is a captivating figure whose journey from Canaanite god to Goetic demon encapsulates the complexities of mythological evolution.
His power to grant invisibility and impart wisdom makes him a potent ally for occult practitioners, yet his fiery nature and lordly status demand respect. Rooted in the ancient worship of Baal, Bael’s legacy bridges divine and demonic realms, offering insights into the interplay of power, knowledge, and deception.
As the head of hell’s eastern forces, he remains a cornerstone of demonological lore, inviting exploration into the mysteries of the hierarchy of hell.
