Lucifer' / 'Satan' / Cadwallader / Darkness / De Duivel / Der Teufel / Devil / Duivel / Fallen Angel /

1. Abadddon/Apollyon
The Hebrew term Abaddon (Hebrew: , 'addn), and its Greek equivalent Apollyon (Greek:
, Apollyon), appear in the Bible as a place of destruction and an angel, respectively. In the
Hebrew Bible, abaddon is used with reference to a bottomless pit, often appearing alongside the place
(sheol), meaning the land of the dead.
New Testament
The Christian scriptures contain the first known depiction of Abaddon as an individual entity instead of a
place.
Revelation 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in
the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. KJV, 1611
In Revelation 9:11, Abaddon is described as "The Destroyer",
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the angel of the abyss,
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and as the king
of a plague of locusts resembling horses with crowned human faces, women's hair, lions' teeth, wings,
iron breast-plates, and a tail with a scorpion's stinger that torments for five months anyone who does not
have the seal of God on their foreheads.
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Gnostic Texts
In the 3rd century Acts of Thomas, Abaddon is the name of a demon, or the Devil himself.
Abaddon is given particularly important roles in two sources, a homily entitled "The Enthronement of
Abbaton" by pseudo-Timothy of Alexandria, and the Apocalypse of Bartholomew.
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In the homily by
Timothy, Abbaton was first named Muriel, and had been given the task by God of collecting the earth
which would be used in the creation of Adam. Upon completion of this task, the angel was then named to
be guardian. Everyone, including the angels, demons, and corporeal entities, felt fear of him. Abbaton
engaged in prayer and ultimately obtained the promise that any men who venerated him during their
lifetime stood the chance of being saved. Abaddon is also said to have a prominent role in the Last
Judgement, as the one who will take the souls to the Valley of Josaphat.
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He is described in the
Apocalypse of Bartholomew as being present in the Tomb of Jesus at the moment of his resurrection.
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The Testament of Solomon
Main article: Testament of Solomon
The Testament of Solomon is an Old Testament pseudepigraphical work, purportedly written by
King Solomon, in which Solomon 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 is considered the oldest work surviving particularly concerned with
individual demons.
Binsfeld's classification of demons
Peter Binsfeld prepared a classification of demons in 1589. His demon classification was based
on the seven deadly sins, establishing that each one of the mentioned Seven princes of Hell
tempted people by means of one of those sins.
Lucifer: pride
Mammon: greed
Asmodeus: lust
Leviathan: envy
Beelzebub: gluttony
Satan: wrath
Belphegor: sloth
Barrett's classification of demons
Francis Barrett, in his book The magus (1801), offered this classification of demons, making
them princes of some evil attitude, person or thing:
Beelzebub: idolators
Pythius: liars and liar spirits
Belial: vessels of iniquity and inventors of evil things
Asmodeus: vile revenges
Satan: witches and warlocks
Merihem: pestilences and spirits that cause pestilences
Abaddon: powers of war and devastation
Astaroth: inquisitors and accusers
Mammon: tempters and ensnarers
Michaelis' classification of demons
In 1613 Sebastien Michaelis wrote a book, Marvelous 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).
Note that many demons' names are exclusively French or unknown in other catalogs. St. John the Baptist and St.
John the Evangelist are the two St. Johns to whom Michaelis refers. The other saints are cited only by their name
without making clear, i.e., which Francis is (of Assisi?).
First hierarchy
The first hierarchy includes angels that were Seraphim, Cherubim and Thrones.
Beelzebub was a prince of the Seraphim, just below Lucifer. Beelzebub, along with Lucifer and
Leviathan, were the first three angels to fall. He tempts men with pride and is opposed by St.
Francis of Assisi.
Leviathan was also a prince of the Seraphim who tempts people to give into heresy, and is
opposed by St. Peter.
Asmodeus was also a prince of the Seraphim, 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.
Pesado was a prince of the Abadon. The keeper of chaos.
Astaroth was a prince of Thrones, who tempts men to be lazy and is opposed by St.
Bartholomew.
Verrine was also 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.
Sonneillon was the fourth prince of Thrones, who tempts men to hate and is opposed by St.
Stephen.
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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 SS.
Vincent and Vincent Ferrer
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
their children as wantons, and gossip during mass. He is opposed by St. Francis de Paul.
Third hierarchy
The third hierarchy includes Principalities, Archangels, and Angels.
Olivier was the prince of the Archangels. He tempts men with cruelty and mercilessness toward
the poor and is opposed by St. Lawrence.
Luvart was prince of Angels. At the time of Michaelis's writing, Luvart was believed to be in the
body of a Sister Madeleine.
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Verrier was the prince of Principalities. He tempts men against the vow of obedience and is
opposed by St. Bernard.