Beelzebub: A History

Table of contents :
Beelzebub: A History
Copyright information
Dedication
Disclaimer:
Introduction
The Canaanite God Baal
Beelzebub – What’s in a Name?
Zebub Or Zebul?
Beelzebub in the Dead Sea Scrolls
Beelzebub in the New Testament
Beelzebub in Apocryphal and Gnostic Literature
Beelzebub In Occult and Christian Literature
Beelzebub And The Salem Witch Trials
Beelzebub In Popular Literature of the Late 17 Century
Introduction to the Rituals
Petition for Guidance and Protection
Petition for Strength in Will and Intellectual Acuity in Business
Calling on Beelzebub to Inspire Lust
Calling on Beelzebub to Subdue Your Enemies
Merging With Beelzebub - Meditation
Conclusion
Occult Courses
About Baal Kadmon
Other Books By The Author
Bibliography

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Beelzebub: A History By Baal Kadmon

Copyright information Copyright © 2019 by Baal Kadmon All rights reserved. No part of this book may be reproduced by any mechanical, photographic, or electrical process, or in the form of a recording. Nor may it be stored in a storage/retrieval system nor transmitted or otherwise be copied for private or public use-other than “fair use” as quotations in articles or reviews—without the prior written consent of the Author. Information in this book is solely for educational purposes and not for the treatment, diagnosis, or prescription of any diseases. This text is not meant to provide financial or health advice of any sort. The Author and the publisher are in no way liable for any use or misuse of the material. No Guarantee of results is being made in this text. Kadmon, Baal Beelzebub – A History –1st ed Printed in the United States of America Book Cover Design: Baal Kadmon At the best of our ability, we have credited those who created the pictures based on the research we have conducted. If there are images in the book that have not been given due copyright notice, please contact us at [email protected], and we will remedy the situation by providing proper copyright credit, or we will remove the image/s at your request.

Table of Contents Beelzebub: A History Copyright information Dedication Disclaimer: Introduction The Canaanite God Baal Beelzebub – What’s in a Name? Zebub Or Zebul? Beelzebub in the Dead Sea Scrolls Beelzebub in the New Testament Beelzebub in Apocryphal and Gnostic Literature Beelzebub In Occult and Christian Literature Beelzebub And The Salem Witch Trials Beelzebub In Popular Literature of the Late 17 Century Introduction to the Rituals Petition for Guidance and Protection Petition for Strength in Will and Intellectual Acuity in Business Calling on Beelzebub to Inspire Lust Calling on Beelzebub to Subdue Your Enemies Merging With Beelzebub - Meditation Conclusion Occult Courses About Baal Kadmon Other Books By The Author Bibliography

Dedication I dedicate this book to my patron Saint Expedite and Beelzebub and his many aspects.

Disclaimer: By law, I need to add this statement. This book is for educational purposes only and does not claim to prevent or cure any disease. The advice and methods in this book should not be construed as financial, medical, or psychological treatment. Please seek advice from a professional if you have serious financial, medical, or psychological issues. By purchasing, reading, and or listening to this book, you understand that results are not guaranteed. In light of this, you understand that in the event that this book or audio does not work or causes harm in any area of your life, you agree that you do not hold Baal Kadmon, Amazon, its employees, or affiliates liable for any damages you may experience or incur. The Text and or Audio in this series are copyrighted in 2019.

Introduction Beelzebub is one of the most popular of all “demons” in the Western Occult tradition. He, like many of his infernal colleagues, has roots in the ancient past. Often, his early history is ignored in the western tradition and replaced by information that may portray him in ways that are not justified. Even his very name is misleading, but it is also a clue to his ancient origins. If you read my most recent book, Devils, Demons, and Ghosts In the Hebrew Tradition, I exclude Beelzebub as a demonic name because, technically, in Judaism proper, he is not considered to be a demon, but a Pagan God. There is only one source that portrays him as a demon, and that is in the Dead Sea Scrolls, and even there, it is very sketchy. I will discuss that later. However, in all other literature outside of Judaism, he is very much a demon. In this book, I will cover a lot of ground, and unlike my book, Belial – A History, this book WILL have rituals. The reason for that is because I have worked with Beelzebub and his many aspects. Whereas, I have not worked a lot with Belial. I only write about things that I know and experience. In this book, you will learn: The Name of Beelzebub and its origins. Beelzebub in the Old Testament. Beelzebub in the Dead Sea Scrolls. Beelzebub In the Pseudepigrapha, Apocrypha and Gnostic Texts. Beelzebub In the New Testament and Old Testament Greek Septuagint: In the New Testament, we have reference to Beelzebub using a slightly different name. I will examine this further AND compare the Greek descriptions of Beelzebub in the New Testament and other Greek sources. Beelzebub in the Occult literature. Beelzebub in John Milton’s Work. I will also include five powerful rituals/meditations. With that, let us get started, we have about three to four thousand years to cover.

The Canaanite God Baal You might wonder why I am starting this book with the Canaanite God Baal. On the surface, it makes little sense. Stay with me; it will all make sense in a moment. As I have said in my other books, the ancient Israelites had many enemies. The most notable was the ancient Egyptians who enslaved them for several generations as we read in the book of Exodus. The next formidable enemy was the Babylonians, who sent the Israelites into a cruel exile starting around 586 B.C. that has had long-lasting effects that have influenced modern-day Judaism. These two periods in ancient Hebrew/Israelite history were harsh, but the real enemies of the Israelites were the Canaanites, people who were not only their neighbors but, in many instances, their kin. The Canaanites posed a spiritual threat to the burgeoning new cult of the Hebrews. The Canaanite religion was the Proto-Israelite religion until they splintered off. This melding of the past and the physical proximity to the Canaanites and their religion left a scar on the Israelite soul. It was challenging to rend this influence from the hearts of the Israelites. There is no doubt, as they prayed to Yahweh, amid High Priests, they secretly kept a cache of idols of Asherah and Baal. Evidence suggests that the worship of Baal and Asherah became the underground folk religion of the Israelites. No matter what the Hebrew religious authorities tried to do, the Israelites backslide time and time again to the Canaanite gods. They were like moths to a flame. When they backslide, the hot and blinding fire of Yahweh destroyed or punished them. One sore point for the Israelites as it pertained to Canaanite religion was the worship of Baal. Although Baal was widely worshiped throughout the Middle East, he is quite a mysterious God. His cult was so widespread that some have called him “The God with a thousand faces.” Much has been found about him in ancient Ugaritic texts. He has many parallels to the Old Testament God. A Subject a bit too broad for this book. The name Baal means “owner," “Lord,” or “Master” in various Semitic dialects. In Modern Hebrew, Baal is often the term used for “husband.” He was commonly known to be a God of fertility, storms, and sometimes, a solar God. He is the chief nemesis of Yahweh and is mentioned at least 90 times in his various forms throughout the Old Testament. Baal was a thorn in their side, and he popped up all over the place under multiple names. If you would like to know more about Baal, please read my book Baal: The Lord of the Heavens. One of the names he showed up as is Beelzebub. Yes, Beelzebub is one of the names for the god

Baal. More specifically, it is a form of Baal borrowed by the Philistines, who also lived in Canaan. I will get into greater depth as to what the name means in the next chapter.

Beelzebub – What’s in a Name? The name Beelzebub has an interesting and somewhat controversial origin story. The name itself is irregular. In English, the name Beelzebub doesn’t seem to have much relation to Baal, but that is because it is not rendered correctly from the original language. In Hebrew, Beelzebub is not a proper name, but a description of the God Baal. In Hebrew, it is “Baal-Zevuv” or “Lord of the Flies.” As I mentioned, Baal means “Lord” and “Master” and “Zevuv” means “flies.” In Hebrew, it is rendered as

‫ַבַּעל ְזבוּב‬. If appropriately spelled in English, it would be BAALZEVUV. In

some cases, it is presented as VAALZEVUV since the “B” sound in Hebrew can sometimes be rendered as a “V” sound. We will see this rendering shortly.

Beelzebub - Baalzebub – In the Old Testament We see Beelzebub mentioned only four times in the Old Testament, and in all cases, they are within the same book. 2 Kings 1: 2-3 “Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers, saying to them, “Go and consult Baal-Zebub, the god of Ekron, to see if I will recover from this injury.” 3 But the angel of the Lord said to Elijah the Tishbite, “Go up and meet the messengers of the king of Samaria, and ask them, ‘Is it because there is no God in Israel that you are going off to consult Baal-Zebub, the god of Ekron?’” In Hebrew:

ֹ ‫ ַבֲּעִל ָיּתוֹ ֲאֶשׁר ְבּ‬,‫ַו ִיֹּפּל ֲאַח ְז ָיה ְבַּעד ַהְשָּׂבָכה‬ ,‫ ַו ָיַּחל; ַו ִיְּשַׁלח ַמְלאִָכים‬--‫שְׁמרוֹן‬ ‫ ֵמֳחִלי ֶזה‬,‫ֶאְח ֶיה‬-‫ ִאם‬,‫ַוֹיּאֶמר ֲאֵלֶהם ְלכוּ ִד ְרשׁוּ ְּבַבַעל ְזבוּב ֱא ֵהי ֶע ְקרוֹן‬ ֹ - ‫ ִל ְק ַראת ַמְלֲאֵכי ֶמֶל‬,‫ קוּם ֲעֵלה‬,‫ֵאִל ָיּה ַהִתְּשִׁבּי‬-‫ ִדֶּבּר ֶאל‬,‫וַּמְלַא ְיה ָוה‬ ;‫שְׁמרוֹן‬ ֹ ‫ ַאֶתּם‬,‫ֱא ִהים ְבּיְִשׂ ָרֵאל‬-‫ֲהִמְבִּלי ֵאין‬--‫ְו ַדֵבּר ֲאֵלֶהם‬ ‫הְלִכים ִל ְדֹרשׁ ְבַּבַעל ְזבוּב‬ ‫ֱא ֵהי ֶע ְקרוֹן‬ 2 Kings 1: 6 “And they said unto him: 'There came up a man to meet us, and said unto us: Go, return unto the king that sent you, and say unto him: Thus saith the LORD: Is it because there is no God in Israel, that thou sendest to inquire of Baal-zebub the god of Ekron? Therefore, thou shalt not come down from the bed whither thou art gone up, but shalt surely die.'” Hebrew:

‫ָשַׁלח‬-‫ַהֶמֶּל ֲאֶשׁר‬-‫ ַוֹיּאֶמר ֵאֵלינוּ ְלכוּ שׁוּבוּ ֶאל‬,‫ַוֹיּאְמרוּ ֵאָליו ִאישׁ ָעָלה ִל ְק ָראֵתנוּ‬ ֹ ‫ֱא ִהים ְבּיְִשׂ ָרֵאל ַאָתּה‬-‫ ֲהִמְבִּלי ֵאין‬,‫ ְו ִדַבּ ְרֶתּם ֵאָליו ֹכּה אַָמר ְיה ָוה‬,‫ֶאְתֶכם‬ ‫שֵׁלַח‬ --‫ֵת ֵרד ִמֶמּ ָנּה‬-‫ א‬,‫ָעִליָת ָשּׁם‬-‫ִל ְדֹרשׁ ְבַּבַעל ְזבוּב ֱא ֵהי ֶע ְקרוֹן; ָלֵכן ַהִמָּטּה ֲאֶשׁר‬ ‫מוֹת ָתּמוּת‬-‫ִכּי‬ And finally, in 2 Kings 1: 16: “And he said unto him: 'Thus saith the LORD: Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it because there is no God in Israel to inquire of His word? Therefore, thou shalt not come down from the bed whether thou art gone up, but shalt

surely die.'” Hebrew:

‫ָשַׁלְחָתּ ַמְלאִָכים ִל ְדֹרשׁ ְבַּבַעל ְזבוּב ֱא ֵהי‬-‫ ַיַען ֲאֶשׁר‬,‫אַָמר ְיה ָוה‬-‫ַו ְי ַדֵבּר ֵאָליו ֹכּה‬ ‫ָעִליָת‬-‫ ִל ְדֹרשׁ ִבּ ְדָברוֹ; ָלֵכן ַהִמָּטּה ֲאֶשׁר‬,‫ֱא ִהים ְבּיְִשׂ ָרֵאל‬-‫ֲהִמְבִּלי ֵאין‬--‫ֶע ְקרוֹן‬ ‫מוֹת ָתּמוּת‬-‫ִכּי‬--‫ֵת ֵרד ִמֶמּ ָנּה‬-‫ א‬,‫ָשּׁם‬ As you can see, in every instance it mentions Beelzebub, it also associates him with the town of Ekron. This is because that form of Baal was worshiped there, just like Baal-Peor was worshiped at Peor, and Baal- Hermon was worshiped at Mount Hermon, etc. The Baal name is often suffixed by the location in which the cult is located. However, in the case of Beelzebub, notice they aren’t calling him Baal-Ekron, as you would expect. I will get into why that is in a moment. Let’s move on to the Septuagint and its translation of Beelzebub. The Septuagint is the first Greek translation of the Old Testament commissioned by the Greek, King of Egypt, Ptolemy the second, Philadelphius, an ancestor to the Greek/Egyptian Queen Cleopatra. The translation is called the Septuagint, after the Latin word “Septuaginta,” which means 70. Supposedly, it took 70 scholars to create this translation, and some say perhaps 72. In either case, it is a good reference point to see how Jewish scholars in the 3rd and 2nd centuries B.C. understood the verses of the Old Testament. As I mentioned before, I feel there are many issues with it. Luckily, for this book, those issues do not apply. The Septuagint is mostly in agreement with the Hebrew Bible as it pertains to Baal’s description as “Lord of the Flies.” BUT, are they correct in their rendering of Beelzebub? I argue that they are not. Let us look. Please note that due to the way the Septuagint is compiled, the verses below are not aligned the same way as it is in the Hebrew and English versions. For example, the verses in 2 Kings 1: 2-3 are in the same location in both the Hebrew and English versions. However, in the Septuagint, it is 4 Kings 2. I will make a note of this as I quote them. Hebrew/English 2 Kings 1: 2-3 – Septuagint 4 Kings 1: 2: … δεῦτε καὶ ἐπιζητήσατε ἐν τῷ Βάαλ μυῖαν θεὸν ᾿Ακκαρών, εἰ ζήσομαι ἐκ τῆς ἀρρωστίας μου ταύτης· καὶ ἐπορεύθησαν ἐπερωτῆσαι δι᾿ αὐτοῦ.” The words in yellow Βάαλ μυῖαν θεὸν ᾿Ακκαρών says, “Baal Fly, God of Ekron.” That is the literal translation.

This same usage “Βάαλ μυῖαν θεὸν ᾿Ακκαρών” is used in all the other verses as well. Hebrew/English 2 Kings 1: 3 – Septuagint 4 Kings 1: 3 Hebrew/English 2 Kings 1: 6 - Septuagint 4 Kings 1: 6 Hebrew/English 2 Kings 1: 16 - Septuagint 4 Kings 1: 16 In both the Hebrew and Greek texts, Zevuv in Hebrew and μυῖαν in Greek seem suspect. Was there a place in Ekron called “Flies?” No, the term “flies” is not an indicator of location. Some scholars who take a more literal approach to the name suggest that this form of Baal was, literally, a repeller of flies. Some say they even found small statues of flies in archaeological excavations in the region. On the surface, this seems foolish, but there is some suggestion that they knew even back then that flies were vectors of disease and associated with death. Perhaps this form of Baal was a protector against flies, and thus a repeller of disease. This is not unheard of in ancient history. In Greek lore, one of Zeus’ epithets was Zeus–Apomyius (Ἀπόμυιος) or “Zeus who drives away flies.” Or the Greek God Myiagrus, whose name means “flycatcher or one who chases flies.” He is hailed as a hero because he repelled flies during the festival of Athena. Despite the historical precedence for such usage, I don’t agree with it when it comes to Beelzebub. I get into that in the next chapter.

Zebub Or Zebul? I side with the other camp of scholars who believe that “Zebub” was a deliberate distortion of the Hebrew word ‫“ ְזבוּל‬Zebul” Or “Zevul” which means “exalted” in Hebrew, and “Prince” in Canaanite/Ugaritic. This distortion to “Zevuv” or “flies” was a show of contempt for Baal, making him of no use other than to attract flies. Which by implication, is stating he was useless or worse, the bringer of disease. There is another theory that “Zebul” was just a misspelling for the word for dung or garbage “Zevel.” Essentially “Lord of Dung or garbage.” I can see why some would think this, but it is hard to prove, and therefore, I won’t go down that path. Based on everything I have read, the original name was Baal-Zebul or Baal-Zevul or “exalted Lord,” and not “Lord of the Flies” or Beelzebub. It just makes sense. Let me present a few reasons why I think this. If you recall the biblical passage I presented in the last chapter, we see that King Ahaziah falls and is injured. He requests that Beelzebub should be called upon to divine his fate. It makes little sense that he would call Baal the “fly Repeller” for help, but rather the exalted Baal/Lord, “BaalZebul” for divinatory purposes. Doesn’t that make more sense? In the Ugaritic texts, where we have most of the references to Baal outside of the Bible, often stated this when mentioning his name “Baal ZBL.” Do you see? “ZBL” is “Zebul,” which in Ugaritic and means “Prince.” In essence, “exalted.” They did this for other Gods as well. In the book of Kings, we come in contact with a Princess by the name of Jezebel. She was a Baal worshiper extraordinaire, and she was very much against the Hebrew god. Her name in Hebrew is ‫ ִאי ֶזֶבל‬notice the last three letters ‫ ֶזֶבל‬. In the Ugaritic, it means “Prince.” Her entire name means “Where is the Prince?” Her father’s name was Etbaal; he is named after Baal. His son’s name is Baal-Eser. As you see, Baal is embedded in all the names, and Jezebel is also named in honor of him; “Baal the Prince.” It ran in their family. And here is the kicker, the evidence to further bolster this claim that “Zevul” is the correct word. In the New Testament, they use the “Zebul” suffix when referring to him. As with a previous point in which he is called a “Prince” in Ugaritic, in Matthew 12:24, it states that Beelzebul is “Prince of the Demons.” So that makes the argument for Zebul a more likely one. It is also interesting to note that the New Testament, which is usually in alignment with the Septuagint, breaks from the notion that it means “fly.” I will get into the New Testament usage a bit later.

Taking all the above into account, it makes sense that it is a distortion of Zebul. The evidence is weighted in that direction. When you look through time, the Zebul appears more prominently in nearly all texts. I could leave it at that, but I also wanted to illustrate that the Israelites did distort the names of people when they wanted to insult them. Interestingly enough, they do this with two people that have the name Baal in their name. It’s no coincidence that they do this to their names and further bolsters why they used “Zebub” as opposed to “Zevul.” Let’s look. In my book, about Baal, I mention two individuals that had the name Baal as a suffix to their name. Saul’s son was named Esh-Baal (“Man of the Lord,” 1 Chronicles 8:33.) 33 ”And Ner begot Kish, and Kish begot Saul; and Saul begot Jonathan, and Malchi-Shua, and Abinadab, and Esh-Baal.” Jonathan’s son bore the name of Meriv-Baal (“The Lord contends or fights,” 1 Chronicles 8:34.) 34 “And the son of Jonathan was Meriv-Baal, and Meriv-Baal begot Micah.”

The reason I present this is that in the book of 2 Samuel, those same names have the “Baal” removed from them and replaced by the word “Boshet” which means shame. Here, let’s take a look. 2 Samuel 2:8:

8 “Now Abner the son of Ner, captain of Saul's host, had taken Esh-boshet the son of Saul, and brought him over to Mahanaim...”

I thought Saul’s son was named Esh-Baal, but here is Esh-Boshet. Which means “man of Shame.”

2 Samuel 4:4:

4 “Now Jonathan, Saul's son, had a son that was lame of his feet. He was five years old when the tidings came of Saul and Jonathan out of Jezreel, and his nurse took him up, and fled; and it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Mephi-boshet.”

His hame was Meriv-Baal, now his name Mephiboshet, which means “Out of my mouth is Shame.” I find this change slightly suspicious. Why the word shame? It was for two reasons: 1. 2.

The names were Baal-centric, AND THEY WERE VISOWING THEM. To degrade and insult those two men, just like they did with Baal by taking away the “Zevul,” which means “exalted,” and replacing it with “Zebub,” which means flies. It is an insult.

As you can see, there is a precedent for the “Zevul” usage. AND, it was not the first time they did this when the name of Baal was used as you just saw. Despite the above, I will still refer to him as Beelzebub or Baalzevuv throughout this text for consistency ONLY. And, well, Lord of the flies sounds so much cooler than the milquetoast “Exalted Lord.” Doesn’t it? In summary, the Old Testament acknowledges him as an aspect of the god Baal, and that is how I see him. His demonization comes later. However, for consistency purposes, I will refer to him as a demon, even if I don’t feel he is one in the real sense of the word.

Beelzebub in the Dead Sea Scrolls As you may have guessed, I am trying my hardest to keep this text flowing in chronological order. I do this because there is a progression that is apparent as it pertains to Beelzebub. Nearly all spiritual entities other than Yahweh, and perhaps a few others have been once either just gods of bygone religions or mere adjectives made into nouns by overzealous and incompetent translators of the Old Testament. Bad translations agitate me and keep me up at night. In either case, most of them progress through time to become what we now know them to be. Let me examine Beelzebub as he appears in the Dead Sea Scrolls. It is here we get the first inkling of his transformation from an emanation of the god Baal that was once worshiped, to a demon. To even use the term demon is a tad uncertain since the text is damaged, and there is only one appearance of Beelzebub within it. As a whole, Jews did not consider him a demon in the truest sense of the word. It is only in the Dead Sea Scrolls that we MIGHT, and I emphasize MIGHT find Beelzebub as a “true” demonic entity among Jews, or rather Jews of a specific sect. After this point, the only other texts that will treat Beelzebub as a demon are the Christian-based texts, which include Apocryphal and Gnostic texts, which we will discuss later. The Dead Sea Scrolls are fascinating. Unfortunately, modern scholarship makes its study more complicated than it should be. These scrolls were found in a place called Qumran, near the Dead Sea. Many were written during the Roman occupation of Judea, and the general time that Jesus supposedly preached there. The scrolls contain various books of the Old Testament with a few changes, and additional biblical and apocryphal writings. Among these scrolls also include texts unique to the community that composed them. Many believe that the people who wrote them were an ascetic group of Jews called the Essenes. The corruption of temple Judaism disgusted them, and they decided to go off on their own. They were equally despised by the Jews who had a more Orthodox view of Judaism. These texts would have been lost to history if a goat herder did not discover them in the mid1940s. It is a long story, one I can’t go into here. Just know that these texts give us a glimpse into Judaism of the First Century B.C. and First Century A.D. Before we go on, I would like to discuss a few abbreviations I will use, and that are used in the Dead Sea Scroll and Qumran scholarship. I will only cover the naming conventions pertinent to this text. Since the Dead Sea Scrolls were found in caves at a place called Qumran, and are thematic, the

following abbreviations are used when quoting them. If you see a quotation followed by a string of alphanumeric symbols such as, for example, 4Q560, this stands for: 4 = is the number of the cave. There are 11 caves in all. Q = Indicates the location of the cave, in this case, Qumran. 560 = The number of that particular scroll. If you want to learn the breakdown of all the different scroll types, you can easily find them online. I will eventually write an introductory book on the Dead Sea Scrolls. I don’t have a due date for that just yet. In 4Q560 of the Dead Sea Scrolls, we find something odd. We find magickal language that is more likely to appear in an Aramaic Incantation Bowl and not in a body of text such as the Dead Sea Scrolls. I also say this because of the position of the text within the scrolls. It is highly problematic because the passages before it, and after it are much later, or even much earlier than it in some instances. It sticks out like a sore thumb to those who study the Dead Sea Scrolls. The text itself is part of a more considerable exorcism spell. The Aramaic and English below are from ‘Discoveries in the Judaean Desert XXXVII,’ by Emile Puech.

The highlighted word in English is Beelzebub, as you can see. However, the one in Aramaic is

not the usual spelling for Beelzebub. It reads Baal-Dabab or Davav. Let’s dig deeper here. As I stated at the start of the chapter, I left a little room for doubt as to whether the text refers to Beelzebub. It says so in English, but the Aramaic is less certain. Although we see the word Baal ‫ בעל‬at the start of the passage, it is the second part of the name,” Davav” or” Dabab” that is in question. These kinds of words cause sleepless nights for people like me who study these texts nearly every day. What on God’s earth is Davav? It can mean several things. In Akkadian, there is a word Dababu, this means to “pester,” “to speak and recite,” and also to “mumble and whisper.” We see this phrase in an ancient Akkadian text that states, “Kassaptum Sa UDABBABU Etlam.” Or “the witch that pesters the young man.” - CAD s. v. Dababu. A variant of the word Dabab in Aramaic is “Davavo.” We find the word in the Aramaic version, or the “Targum” of the book of Genesis 3:15, it states, “And I will put enmity between thee and the woman.” – Targum Jonathan. The word for Enmity is “Davavo.”

‫וּ ְדָבבוּ ֵאיַשׁ ֵוי‬

So, in this sense, Davav can mean enmity. This makes sense to me because Beelzebub is known to cause enmity. He is also known to be of use in exorcism rites. How do I gather this? Aside from the Dead Sea Scrolls mentioning “Baal-Davav” in an exorcism rite, we see that the Rabbis knew him as a demon involved in exorcisms. Matthew 12:23-24 “ And all the people were amazed, and said, “Can this be the Son of David?” 24 But when the Pharisees heard it, they said, “It is only by Beelzebul, the prince of demons, that this man casts out demons.” They could have used any other demon, but used Beelzebul because there was a tradition floating around that people used Beelzebub in rites of exorcism. We see this in the Dead Sea Scrolls, which overlaps with the time of the Pharisees and this event that involves Jesus. It shouldn’t be surprising; we know in Mesopotamia, they used demons to repel other demons, i.e., Pazuzu, a demon near to my heart. Although this is not conclusive proof that Baal-Davav is Beelzebub in the Dead Sea Scrolls, there is some evidence to suggest that it might very well be. Those who translated these texts in English think so. I will tentatively accept their translation.

Beelzebub in the New Testament We saw in the previous chapter, a being, presumably, Beelzebub contained in a rite of exorcism. This ports nicely into this chapter since it is in the New Testament that we have clear evidence that Beelzebub is a demon. Beelzebub shows up a few times in the New Testament, and in all cases, it renders him in the same light. Not only will I provide the verses here, but I also want to discuss some nuances in the verses. Let us look at a few: I will also render it in Greek so you can see how his name is used. Matthew 9:34, “ But the Pharisees said, “It is by the Prince of demons whom he drives out demons.” Greek:

οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. We do not see the name Beelzebub here, but two chapters later, we know who the Prince of demons is.

Matthew 12:24: However, when the Pharisees heard this, they said, “It is only by Beelzebul, the Prince of demons, that this fellow drives out demons.”

οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.

Mark 3: 22: And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons, he is driving out demons.”

καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Luke 11:15:

However, some of them said, “By Beelzebul, the Prince of demons, he is driving out demons.”

τινὲς δὲ ἐξ αὐτῶν εἶπον· Ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια·

In these three passages, we see that they refer him to as Beelzebul, Prince of the demons. And as I presented earlier, this is his actual name. Up to this point, we have seen him as a distinctly individualized demon. In the next set of verses, we get a glimpse at one book of the New Testament where he is perhaps not just a Prince of demons, but Satan himself. Matthew 10:25: “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? And if I drive out demons by Beelzebul, by whom do your people drive them out? So then, they will be your judges. But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you. “ Here we see an inkling that perhaps he is Satan himself; the first time we see this, but it won’t be the last. We will see it again in the next chapter. The above verses are straightforward in what they are saying, but there is some nuance here, and its mainly dealing with HOW the Pharisees refer to Jesus in relation to Beelzebul. Let us look: In both Matthew and Luke, the Pharisees portray this relationship between Jesus and Beelzebub as Jesus performing exorcisms USING BEELZEBUL as the exorcising agent. Matthew 9:34, “ But the Pharisees said, “It is by the prince of demons whom he drives out demons.” Greek:

οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Luke 11:15: However, some of them said, “By Beelzebul, the Prince of demons, he is driving out demons.”

τινὲς δὲ ἐξ αὐτῶν εἶπον· Ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια· The Key Greek word is Ἐν,’ which means “IN.” Then we have this: Mark 3: 22:

“And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons, he is driving out demons.”

καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.

Here we have the Pharisees, saying that Jesus was “POSSESSED” by Beelzebub. To cast demons out and to be possessed by a demon are very different things. The first instance in which Jesus is casting out demons in the name of Beelzebub is the Pharisee's way of saying that he is a false prophet and does not come in the name of God, but the name of Beelzebub. Whereas the possessed reference shows that Jesus was himself possessed and was a madman. Possession and miracles that came from spiritual beings were common occurrences, at least as far as we can tell from the various texts. For example, Jesus mentioned on several occurrences that he performed miracles by the “Finger of God” and the “Holy Spirit.” We see this in Matthew 12:28 and Luke 11:20, as examples. And as we saw above, the Pharisees didn’t quite see it that way. In their minds, evil spirits possessed any miracle worker of this type, especially those who did not conform to the “orthodox” understanding of Judaism. Jesus, of course, was not the only one they accused of this. We also see it with John the Baptist as well. As Jesus recounts in Matthew 11:18 “For John came neither eating nor drinking, and they say,’ he has a demon.’” He said the same thing in Luke 7:33. It is clear that from the previous chapter, and this one, that Beelzebub has a strong tie to exorcist rites. Or at least one that was known at that time. Another thing I would like to mention and something I alluded to earlier in the book is that the New Testament gets nearly all its Biblical material from the Greek translation of the Old Testament, also known as the Septuagint. In most cases, word-for-word. However, when it came to Beelzebub, it did not. Let us revisit that for a moment. Hebrew/English 2 Kings 1: 2-3 – Septuagint 4 Kings 1: 2: … δεῦτε καὶ ἐπιζητήσατε ἐν τῷ Βάαλ μυῖαν θεὸν ᾿Ακκαρών, εἰ ζήσομαι ἐκ τῆς ἀρρωστίας μου ταύτης· καὶ ἐπορεύθησαν ἐπερωτῆσαι δι᾿ αὐτοῦ.” The bolded words Βάαλ μυῖαν θεὸν ᾿Ακκαρών mean, “Baal Fly, God of Ekron.” That is the literal translation. Notice in the Greek, it says, “Baal Fly,” Βάαλ μυῖαν. In Hebrew and English, it is translated as Beelzebub. But as we just saw in the New Testament, they spell the name as Βεελζεβοὺλ or Beelzevul. As you can see, they do not agree on the rendering, and I explained that was because the New Testament is rendering the name correctly, and the Hebrew and Septuagint are insulting Baal. Now, some might say, maybe they are not referring to the same being. In the occult, we see this often. We have Beelzebub and Beelzebul; some occultists feel they are two different beings.

However, when you look at how these verses have been translated over the years, you can see that most are in agreement that they are referring to the same being. Let us look at the Latin, for example: Let's look at the Old and New Testament verses I just mentioned above. 2 Kings 1: 2: “ceciditque Ohozias per cancellos cenaculi sui quod habebat in Samaria et aegrotavit misitque nuntios dicens ad eos ite consulite Beelzebub deum Accaron utrum vivere queam de infirmitate mea hac.” As you see, Beelzebub is rendered as Beelzebub in Latin as far as the Old Testament is concerned. Mark 3:22: “et scribae qui ab Hierosolymis descenderant dicebant quoniam Beelzebub habet et quia in principe daemonum eicit daemonia.” As you can see, in both instances, they agree that this is the same Beelzebub. Yet, outside of Latin and many other translations, the renderings are different, and as I mentioned, we know the New Testament is correct in its rendering of Beelzebul. I know I should have added this earlier in the book, but I feel it would have been out of place there. I hope that was not an inconvenience. In the next chapter, I will discuss Beelzebub as he appears in the Apocryphal and Gnostic texts. It is here his demonic status is further solidified in a way that eventually sticks and is propagated throughout all future texts, including those of the occult.

Beelzebub in Apocryphal and Gnostic Literature You would think Beelzebub would be found in many more texts than he is. If we look at the Church and Occult doctrines, he appears more regularly. However, in Biblical writings and Rabbinic texts, he doesn’t show up nearly as often as say, Lilith, Asmodeus, Samael, and Belial do. You will find the same thing applies to the Apocryphal and Gnostic texts. There are only two texts that I know of that present Beelzebub. They are the Testament of Solomon and the Gospel of Nicodemus, also known as the Acts of Pilate. I will discuss both in this chapter. Beelzebub In the Testament of Solomon The Testament of King Solomon has a very “scriptural” vibe and is considered to be the basis for much of Western occultism. I see why that is; it is almost entirely dedicated to Solomon’s Magickal powers over demons. It is the very foundation of Goetic Magick. Some demons in Goetia first appear in the Testament of Solomon. The Testament of King Solomon was originally written in Koine Greek, the same as the New Testament. This Testament is complex in that despite it being ascribed to King Solomon himself, who was said to live around 970 B.C, it appears to be a much more recent text, perhaps written around the first-century A.D. Could this be what Jesus was referring to when he mentions Solomon's power? Perhaps, I guess it depends how early in the First Century it was written. Some also say it could have been written as late as the Fifth Century. I side with this assessment. I suspect this text was not completed until the early medieval period. I say this for a few reasons. It seems suspicious that many elements of the book contain Christian and Greek mythological themes. I will discuss this in a moment. Despite this more recent time frame, some people say that Solomon had access to information from the future. Rabbinic tradition states that he had special access to knowledge, including future knowledge. The Ethiopian book “Glory of Kings” reports that he had a flying object, like a plane, I guess you could say. Referring to a journey over the Red Sea, it states: "each was raised over the Red Sea traveling like an eagle when his body glides over the wind." I think all that is unlikely, but I have heard of stranger things. Maybe the Rabbis are right. I will leave that to you, the reader, to decide. The Testament, I must admit, is not a thrilling read, at least not to me. Here is a quick synopsis of this text. It starts quickly with the demons. A demon by the name of Ornias was harassing this young man who was well-liked by King Solomon. The demon stole half his money and slowly, through the young man’s thumbs, sucked his energy out of him.

King Solomon hears of this, and in his prayer, the archangel Michael appears to him and gives him a ring. The ring is this famous “Seal of Solomon” we have heard so much about. Solomon gives the young man this ring, and he proceeds to throw the ring at the demon who is vexing him. This act places the demon under his control. It is in this scene we see Beelzebub. In an interesting twist, Solomon orders the demon Ornias to imprint the ring on the prince of all demons, “ Beelzebul." Now that the prince of demons is under Solomon’s control, he forces Beelzebul to call upon his entire demon race to construct the first temple for him. This is the only thing that might have some Jewish element to it, but only in theme. In the Talmud, it states that Asmodeus helped with the building of the temple, not Beelzebub. Let me quickly show you a Greek excerpt of the text so you can see how his name is rendered. It was tough for me to find a good Greek version, so please excuse the image of the Greek; it is not so clear.

Testament of Solomon 1:13:

English: “ So Ornias took the finger-ring and went off to Beelzeboul, who has kingship over the demons. He said to him: "Hither! Solomon calls thee." But Beelzeboul, having heard, said to him: "Tell me, who is this Solomon of whom thou speakest to me?" As you see, even in the Testament of Solomon, not only is he referred to as Beelzebul, he is the Prince of Demons. It is interesting to note that Beelzebul goes into some detail about his history in the text. Beelzebul mentions that he was once an angel in heaven and was associated with a star called Hesperus. In Greek, it associates Hesperus with Venus, but not so much as the Morning Star, but the Evening Star. In Greek Mythology, Hesperus is the half-brother to Phosphorus or the Morning Star. I believe the writers of this text intentionally associated Beelzebub as the Evening Star since “Lucifer” is the Morning Star. It essentially relates the two. I do not believe that Lucifer was a fallen angel, but the writers of this text did. That Beelzebub is associated with Venus, and, therefore, indirectly to Lucifer, makes me think this text was completed around the 5th century. Another reason I say this is that the Latin Vulgate is the only place we encounter the word/name Lucifer as it pertains to the Bible. So, this tradition of Lucifer being some fallen angel was already in the works, and Beelzebub is related to him, as is Hesperus is associated with the Morning Star. Two peas in a pod. Considering this, my opinion that this is not a Jewish text, but a Christian one holds true. Another reason this is a Christian text is that in the Testament of Solomon, Solomon asks the demon Ephippas what angel he is repelled by. The demon says that the only one that can weaken his powers and defeat him is a man that will be born of a virgin and will be crucified on a cross by the Jews. Let's take a look Testament of Solomon 122:

“And I said to him: "By what angel art thou frustrated?" And he answered: "By the only-ruling God, that hath authority over me even to be heard. He that is to be born of a virgin and crucified by the Jews on a cross…” That is Christian. The only thing even remotely Jewish in this Testament is the fact Solomon used demons to build the temple, but that is about it. In conclusion, we see that Beelzebub has his first appearance as a primary character in a significant narrative. In previous texts, we see him mentioned in passing, but it is this text that his character is more fleshed out.

Beelzebub in the Gospel of Nicodemus, also known as the Acts of Pilate The Gospel of Nicodemus is a Gnostic text ascribed to a man by the name of Nicodemus. He is mentioned in the New Testament as a man who visited Jesus in the Gospel of John. Let us look: John 3: 1-10 “ Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. 2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” 3 Jesus replied, “Very truly, I tell you, no one can see the kingdom of God unless they are born again.” 4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” 5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” 9 “How can this be?” Nicodemus asked. 10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things?” As you see, Nicodemus was a Pharisee inquiring of Jesus. The text itself is a combination of several documents put together. Researchers and scholars of these texts say that this is more medieval, about the mid-fourth century or so.

The “Gospel” is split up into two parts. The first part is called “The Acts of Pilate.” This part deals with the passion narrative of Jesus, which means Jesus’ suffering and death. In this section, Pilate is witness to arguments for and against Jesus. It is here that Pilate agrees to the Jewish Rabbis request that he, Jesus, be executed. It is here that Pilate comes into contact again with information regarding Jesus and his resurrection. At first, the Rabbis tried to cover up the fact that Jesus resurrected, but Pilate already found out. The second part of the text deals with the days Jesus went missing. It was during this time he supposedly went into hell after his death. In part two, we see the text being narrated by two people who were supposedly raised from the dead. Leucius and Karinus. Both men serve as a witness to Jesus while he was in Hell. It is a nice story, but the gospel is not authentic in any real way. Early Christians never made mention of it. However, it was well known in the Middle Ages. The reason we can safely say this is because the imagery used is very medieval. For example, the mention of Jesus going to hell between the time of his death and the resurrection is a medieval idea and was never mentioned anywhere before that time. At least not in Biblical texts. In either case, in the text, we encounter Beelzebub, and it is pretty much in line with the New Testament’s rendering of him. At least, it appears that way until you get deeper into the text. In the passages to follow, the Rabbis, as they did in the New Testament, claim that Jesus is performing works that are forbidden and are by the hand of Beelzebub. The difference is, instead of them speaking to the crowd, in this gospel, they are saying this specifically to Pontius Pilate.

Gospel of Nicodemus: “He defiles the Sabbath of the Law of our fathers, with the intention of overturning our Law." The Jews also said: "Our Law prohibits practicing medicine on anyone on the Sabbath. But He Jesus, the lame the leprous, anyone who was sick or demonically possessed, the deaf and dumb, He healed them on the Sabbath through Beelzebub prince of demons." Pilate said: "But what are His bad deeds?" The Jews replied: "He has performed these things through Beelzebub prince of demons, and everything submitted to Him." Pilate said: "A demon has never been cast out by an unclean spirit. Demons are cast out in the name of God.” Here is part of the passage in Greek:

The word between the two red lines is “Beelzebul.” The text called him the Prince of demons, just like pretty much every text does. What I find interesting about the Greek passage above is the last segment. We see Pilate countering the Rabbis in the same way that Jesus did in the New Testament. One cannot cast out demons with demons. But even more interesting is the name of God he uses. He used the word Ασϰληπιώ–ASCELPIO, which means Asclepius, who was a demigod. His father was Apollo, and his mother was of earthly origin named Coronis. He was the embodiment and personification of the divine healer. As an aside, this is why I love being able to look at the source texts. In English, you would never know that they used the term Asclepio; they translate it as “God.” To be clear, I doubt the writers are saying that Pilate is speaking specifically of the Demigod Asclepius, I figure they are using the word to mean the personification of healing of a divine nature. It makes sense since the Rabbis were discussing issues relating to health as it pertains to Jesus. Beelzebul is mentioned again in a very peculiar part of the book. There is a scene in which Jesus is about to descend to hell. The odd thing about the text is that the God Hades appears. Not only that, he appears WITH Satan. The Gospel of Nicodemus Chapter 5: “While Satan and Hades were thus speaking to each other, there was a great voice like thunder, saying: Lift up your gates, O ye rulers; and be ye lifted up ye everlasting gates, and the King of glory shall come in.”

In the text, Hades is more prominent than Satan. In fact, as you get deeper into Chapter 5 and through 7, you see this. In those chapters, Satan has been defeated by Jesus. He is chained until the second coming. Let us take a look. Chapter 6: “When the King of glory seized the chief satrap Satan by the head, and delivered him to His angels, and said: With iron chains bind his hands and his feet, and his neck, and his mouth. Then He delivered him to Hades, and said: Take him, and keep him secure till my second appearing.” As we see, the King of Glory, which is Jesus, binds Satan and delivers him to Hades. In chapter 7 it states, “And Hades receiving Satan, said to him: Beelzebul, heir of fire and punishment, the enemy of the saints, through what necessity didst thou bring about that the King of Glory should be crucified so that he should come here and deprive us of our power?” So, we see here that Hades is the warden of the underworld prison, and Satan is one of his prisoners. We also see that Hades considered Beelzebul to be another name for Satan, as Jesus implied in the New Testament in the previous chapter. That is essentially it regarding Beelzebub as it pertains to the Apocrypha and The Gnostic Texts. As you can see, they are all Christian, and they all agree, for the most part, that he is the Prince of demons, and his correct name is Beelzebul. Let us move on.

Beelzebub In Occult and Christian Literature This was a difficult chapter to write because it was hard to detach Christian tradition from Occult tradition since nearly all Occult literature gets its occult motifs and ideas from Christian sources and in some cases vis versa. I know that is hard to hear, but as I showed earlier, Beelzebub is considered a demon only because western religion has framed him that way. His ancient past has nothing to do with demons at all. Please note that the dates on some of these texts may not be completely accurate, so please excuse any errors in that regard. I did my best to determine dates based on the information that I had. I would also like to note that I don’t go deep into these texts. I am just illustrating that Beelzebub happens to be mentioned in them. And in most cases, he is included because many of these texts copied from one another. Many share the same reservoir of documents.

Beelzebub In Occult Literature – Select Texts

Hygromanteia (1400s): Also known as The Magical Treatise of Solomon is little-known in the general occult circles, but it contains much of the material of the Key of Solomon, as well as the Grimorium Verum. In the text, it contains many names of angels and demons. Much of it deals with astrology and which demons and angels correspond to which planet. This text also includes the planetary hours. It has much of the same feel as other Grimoires of this period. Although it certainly has the feel of most 14th and 15th-century Grimoires, some say its content may go back even further. I am not sure we have proof of this. It is no different than other Grimoire claims that they go back many centuries before they do. It lends an air of legitimacy. In either case, we find Beelzebub mentioned here in a reasonably prominent place. As I said, this text contains planetary hours, with demonic and angelic assignments. In addition to that, they break it down not only hourly, but also directionally. For example, the first hour of the day, in the direction of the east, is Lucifer; the first hour of the North is Asmodai; the first hour of the West is Astaroth, and finally, the first hour of the South is Beelzebub. There is another spot that possibly refers to him, and that is as the demon Zeboul that rules over Saturday. I believe this is just another reference to him since he is the only demon that I know of that has the Zeboul suffixed to this name in magical tradition.

Munich Manual of Demonic Magic (1400s): This text mainly deals with necromancy and demonology and is considered by most to be advanced. It is not clear who wrote this, but some evidence suggests that it was written by a priest or at the very least, a cleric of the church. This is understandable considering that many of the spells are in Latin AND contain statements as “ In Nomine, Patris Filij et Spiritus Sancti Amen.” In English, “In the name of the father and the Son and the Holy Spirit Amen.” It also mentions Jesus Christ countless times, a decidedly Christian sentiment. One thing we do know, it is not meant for Christian consumption and therefore I did not add it to the section following this one that deals with Christian texts. Despite its obscurity, in the book Forbidden Rites: A Necromancers Manual of the 15th Century, it does go into rather great detail regarding the contents of the manual. Nearly all the spells in this book are in Latin and pertain to the acquisition of various things that

one would find in a Grimoire. Some humorous ones are found like the spell to obtain a castle or a spell to obtain a horse. Otherwise, it’s pretty standard stuff. It does have a ritual involving Lilith that seems interesting called “The First Mirror of Lilith.” Beelzebub is mentioned a few times within the text and is considered right up there with Lucifer in rank. His name also appears in a few rituals. His appearance is not unlike the other Grimoires we will discuss.

Fasciculus Rerum Geomanticarum (1494): This Grimoire was composed in 1494 and contains a list of 37 demons. It is written in Latin and Italian. It includes extensive information on spirits and their astrologic attributes. Many of these names can also be found in the Goetia. The hierarchy of demons is as such as it pertains to this book. Four kings: Oriens Amaymon Egyn Paimon And under them are the usual suspects, including Beelzebub.

As you can see, he is quite prominent in this Grimoire, as well.

The Cambridge Book of Magic (1530?) As the name suggests, this is a Grimoire written in England around 1532. It is often attributed to a man named Paul Fireman. It is, like the others, a ritual magic text that includes various experiments, conjurations of angels and demons, and the like. As with the other Grimoires, it has rituals involving all aspects of life. This text also has Medical and Natural magick as well, which is not found in all Grimoires of this type. For example, there is a ritual for a Toothache, etc. There is an amusing ritual causing women to, as it is called, “That they should lift their skirts up high whilst dancing.” From what I can tell, there is only one ritual that I can see that involves Beelzebub, and it is called The Form of the host of Belzebub.

I am not 100% certain what this means, but perhaps it is merely illustrating the demons under Beelzebub’s dominion? The jury is still out on that.

Book of Spirits (1563?): This is a French Grimoire that was very influential on works to follow it. Such as Johann Weyers's book we will discuss in a moment and the Lesser Key of Solomon. Like most of these books, this is also ascribed to King Solomon. This is mainly because there is such a rich tradition involving Solomon and his occult powers over demons. Unlike the other books of this genre, this is not as robust as other texts. The text only contains the names of demons, their hierarchical structure, and their descriptions. These descriptions serve as the template for all future books with demonic descriptions. In some cases, verbatim. In this book, we find that Beelzebub is high up there. The top three demons are: Lucifer Beelzebub or Bezlebuth as it is spelled in the book Satan So we see here yet again that Beelzebub is of the utmost esteem in the demonological structure.

Johann Weyer 1515- 1588: Johann Weyer was a very influential Dutch Occultist and physician. His teacher was none other than Cornelis Agrippa, whose work is still cited to this day. In 1577, he published the very influential text, Pseudomonarchia Daemonum, or False Monarchy of Demons. In it, he describes the various ways to call upon demons, including the correct time of day to call them, etc. It was believed that his understanding of demons and the names for the various demons he included in the book came from the Ars Goetia. However, it has been determined that his work influenced the Ars Goetia through the translation of Reginald Scot (1538 – 1599). Reginald was one of the early voices against Witch Trials. In his book, The Discoverie of Witches, he goes into depth as to his skepticism over the existence of Witches and Witchcraft. It was also in this book that he cited Johan Weyer’s work. In either case, Weyer believed that Beelzebub, only second to Lucifer, led the rebellion against God. We will see the coupling of Beelzebub and Lucifer again throughout this chapter, and they are often depicted as the top tier of the demonic hierarchy. The Book of Oberon (16th Century): This classic of Elizabethan magic is a must-have for all who are interested in ritual magic. It is quite comprehensive. It contains, like many of this genre, rituals for various life situations. The authorship of the book is unknown, but it is often ascribed to several authors such as the Apostle Paul, Cyprian, King Solomon, and the like. This, of course, is unlikely based on its content. The Latin contained in the book is of poor quality and, therefore, indicates the person who constructed it was not very fluent in it. In the text, Beelzebub is found in several rituals. Often as a witness to other conjurations. Such as calling on the Spirit “Barana.” The book states that he is invoked in conjunction with Beelzebub, Satan, and Leviathan. He is also used in a ritual that is calling forth a spirit to physical appearance. He is used as a form of blackmail, so to speak. The text states that if a particular spirit does not appear, Lucifer, Satan and Beelzebub will be burned with fire and brimstone until the spirit appears before the magician. And finally, in the book, it states that He is amongst other demons that are chief rulers of hell. The book itself is not unlike the others in that there are heavy Christian elements in it. Jesus is compelling nearly all the demons being invoked. So yeah, not exactly a purely occult text.

The Book of Abramelin (1608?): This was one of the first books I purchased when I was learning magick. I couldn’t put it down. The text has a somewhat sketchy origin story. The book itself tells of this man from Egypt by the name of Abraham or Abra-melin, who has vast occult knowledge. He supposedly taught all that he knew of magick to a 14-century Jewish Rabbi by the name of Abraham of Worms, Germany. Of course, this cannot be proven. The authorship of the book is also in question. No one knows. Some suggest that a German Talmudist penned it by the name of Rabbi Yaakov Moelin. The book had and still has a wide readership in the occult community. I won’t go into the details of this text; it is too large of a topic for this book. In the Abramelin, there is a demonic Hierarchy. We have the top four princes: Lucifer Leviathan Satan Belial Underneath them are eight other princes. Astaroth Maggot Asmodee Beelzebub Oriens Paimon Ariton Amaymon As you can see, Beelzebub is a prince, but not very high up there. To me, personally, this book’s authenticity should be questioned. As I mentioned, and if you look the book up, there is a lot of talk about this book having Jewish origin. I can say without a shadow of a doubt, it is not Jewish in the slightest, and therefore, to ascribe it to any Rabbi is false. There is one BIG clue. Can you guess it?

Notice the top four demonic princes. The first one is Lucifer. Jews do not, and have NEVER believed in the existence of Lucifer. This fact alone should make one question the source of this text. Some elements are Jewish, but the core is not, and this raises a red flag for me. Again, it is too large of a topic to discuss here.

Grimoire of Arthur Gauntlet (1608?): This Grimoire is a compilation of works and supposedly by a man named Arthur Gauntlet. Not much is known of him. He is mentioned in some texts, but that is about it. In this Grimoire are some of his observations as well as copies of other Grimoires that have already been discussed. This text contains a vast array of different magickal workings. Aside from the usual spells for money and love, etc., you will find biblically-based prayers and rituals as well as various herbal remedies. It is a kind of one-stop-shop for magickal rites. In this text, like the others, Beelzebub is mentioned alongside Lucifer, Satan, and the like. The Grimoire of Pope Honorius (18th Century?) This text is ascribed to Pope Honorius III, who lived between 1150 to 1227. Of course, there is no way to prove this. This Grimoire is unique in many ways. It is very Catholic in feel. It is written as if to clergy, but I highly doubt it is written by a Catholic. Some early writers state that this is most likely a forgery and meant to deceive people. In the text, Beelzebub has a high profile. He is one of the demons that, if one has mastered their names and nature, will be granted all wishes. As the text states, “Each Spirit should be called by his name, and then they will fulfill all wishes. They are called Lucifer, Beelzebub, Ashtaroth, Asmodai, Leviathan, Barbuit, Berbigot, Genap, Darison, Aeol. “ There are about four other mentions of his name in the book. Mostly as a witness to other rituals.

The Black Books of Elverum (1790/1820?): This two-volume Grimoire was found in Norway. The story goes that it was found in an attic. From what I can glean, this was a manual of a private practitioner. I always find those a bit more interesting than the more popular Grimoires that have a more mass appeal. This Grimoire mixes different types of Magick; from Pagan to Christian. This is also an aspect that I found appealing. However, when you look at the text carefully, this is undoubtedly a bit more hostile towards Christianity since there are references to pledging allegiance to Lucifer. Some of the rituals are odd. For example, “How to have someone sleep for 24 hours. “Not something you see in all Grimoires. One thing I do like about it is that the rituals are super short. Beelzebub shows up sporadically throughout the text. For example, in the ritual “To conjure up the evil spirits to force a thief to return that which he has stolen,” he is named as one of the “devils” that must be called to make this ritual work. In the text, the spelling of his name is “Belsebub.” In this sense, he is a witness to many of the rituals we have seen thus far. One thing is for sure, he is looked upon in high regard. Francis Barret – The Magus (1801?): Francis Barret had a lot of influence on my early days in the occult. I found his book The Magus incredibly exciting and full of forbidden information. In the Magus, he provides the following demonic hierarchy. I quote directly from the text: “Azus: The Darkness Bearer Beelzebub: False Gods - idolaters Pytho: Spirits of Lying - liars Belial: Vessels of Iniquity - inventors of evil things Asmodeus: Revengers of Wickedness Satan: Imitators of Miracles - evil witches and warlocks Merihem: Aerial Powers - purveyors of pestilence Abaddon: Furies - sowers of discord Astaroth: Calumniators - inquisitors and fraudulent accusers Mammon: Maligenii - tempters and ensnarers.” As you can see, Beelzebub is right there close to the top and is supposedly the instigator of

idolatry. I highly recommend the Magus. It is one of those books that has a little bit of everything for the inquiring ceremonial magician. Grimorium Verum (1817?): This is a French Grimoire, not dissimilar to one I will mention shortly. It has many of the same characteristics as the previous Grimoires. I feel it is a bit more refined than many of the Grimoires I have itemized to this point. As far as I can see, it is more original in its content as well. Like Abramelin the Mage, this is ascribed to an elusive Egyptian character. This time the person is named “Alibeck.” I looked up this name, and aside from “Ali,” there doesn’t appear to be anything Egyptian about it. This is where some discernment is needed whenever a text claims to be written by mysterious and elusive characters. Reminds me in some ways of the Necronomicon and its supposed authorship by the “Mad Arab.” There is undoubtedly a robust mythic undertone to all of it. It is in book one that we see our friend Beelzebub, and like other Grimoires, he is in a prominent position.

The text states. “ Regarding spirits, there are the superior and the inferior. Names of the superiors are Lucifer, Beelzebuth, Astaroth. The inferiors of Lucifer are in Europe and Asia and obey him. Beelzebuth lives in Africa, and Astaroth inhabits America… Beelzebuth sometimes appears in monstrous forms, sometimes like a giant cow, at times like a he-goat, with a long tail. When angry, he vomits fire…” As you can see, this Grimoire fleshes Beelzebub’s physical appearance a bit more, but it also assigns him a region on earth that I find to be interesting. I enjoy reading the Grimorium Verum because it has interesting information about demons, and the structure of the text is clean. Le Dragon Rouge – The Grand Grimoire (19th century?) This Grimoire is one of the most popular in the occult space. It is divided into two books. The first is regarding how to call demons and the various instruments needed for ritual magick. Book two has most of the rituals and more intense texts regarding how to make pacts with demons etc. Like nearly all of this genre, the book is ascribed to a much earlier date. However, the consensus appears that it is not so much medieval as it is 19th century. Two people that I know are soon to publish a new translation of this Grimoire. My friend Aaman Lamba translated it from the French into English, and Arundell Overman wrote the introduction. Arundell is the author of The Al-Ghoul Compendium, a fascinating occult text. You can find it on Amazon. I will be quoting directly from the text they are publishing regarding Beelzebub. Some of this may include commentary, as well. “Belzebuth or Beelzebub or Beelzebuth, prince of demons, according to some writers, and according to Milton, "the first in power and crime after Satan, and as per the majority of the demonographers, supreme leader of the infernal empire. His name means 'Lord of the Flies.' Bodin claims that one sees nothing in his temple. This was the most revered divinity by the people of Canaan, who represented him in the form of a fly, often with the attributes of sovereign power. It was a noted Oracle, and King Ophozias consulted him on a worrying illness, for which the prophet Elijah reproached him. He had the power to inflict a plague of flies on men, which would ruin their crops. Almost all the demographers consider him the ruler of the dark empire, and each one depicts him according to his imagination. Milton gives him an imposing presence and describes him with a wise demeanor. One author depicts him as a tall as a tower, another has similar dimensions, some

present him in the form of a serpent, there are even some who see him in the guise of a woman. The monarch of the underworld, says Palingene in Lives of the Zodiac, seated on an immense throne, his forehead girded with a headband of fire, swollen chest, puffy face, sharp eyes, and a menacing air. He has extremely wide nostrils and two large horns on his head. He is black as a Moor, with two vast bat wings attached to his shoulder. He has two broad duck legs, a lion's tail, and long hair from the head to the feet. Some say that Beelzebub is like Priapus. Others, like Porphry, confuse him with Bacchus. One might find traces of him in the Belbog or Belbach (white god) of the Slavs, because his bloody image was always covered with flies, like that of Beelzebub among the Syrians. One might also consider him the same as Pluto. It is more believable that he is the same as Baël, who Wierus makes the emperor of Hell, especially since Belzebuth does not appear under this name in his inventory of the Infernal Monarchy. We see in the Keys of Solomon that Belzebuth appears sometimes in monstrous forms, like that of an enormous calf or goat with a long tail, often however he is shown in the figure of a fly of extreme size. He showed himself to Faust "dressed in beef, with two frightful ears, hair painted in all colors and with a dragon's tail." The Marshal Retz saw him in the form of a leopard. When he is angry, according to the Marshal, he vomits flames and howls like a wolf. Sometimes Astaroth appears at his side, in the form of a donkey.” The above explains itself. This gives a lot more information on how he has evolved down through the Grimoires.

Dictionnaire Infernal – (1818?) This is by far one of the most, if not the most popular, “dictionary” of demonology. Written by Jacques Auguste Simon Collin de Plancy in 1818, the book serves multiple purposes. It is as the name suggested a kind of dictionary of demons. Each entry contains images; almost all of these images have been used in subsequent books to follow. The book also includes descriptions and other details of various demons. Information such as hierarchy and the like. Its other purpose is to be as comprehensive an account of all things demonological. Many high-profile occultists cite the book. I was torn as to whether to place this under books written by Occultists or under books written by Christian writers. I say this because, in time, Jacques disavowed much of the work and adhered strictly to Catholicism. I kept it here in this section since it was first written as an occult text outside of the church. In either case, many of the demons in the book are demonized Gods of other religions. For example, and just to name a few. Bhairava; a form of the God Shiva in Hinduism. Garuda, a bird-like creature found is both Hindu and Buddhist texts. Ganga; the feminine personification of the Ganges River and quite a few more. And of course, we have Belzebuth coming in at number 18 out of 65 on the demons list. Although the book has some wonderful details, I find a lot of it to be somewhat suspect because so many of the demons are Gods of other nations. Only Judeo-Christianity demonized them, and therefore, the book is tainted with the stench of Catholic bias. However, it is an entertaining read, nonetheless.

Beelzebub In Christian Literature - Select Texts

The Seven Deadly Sins: Before we discuss Beelzebub in Christian literature outside of the New Testament, we need to discuss the idea of the seven deadly sins. Stick with me here. It will make sense in a moment. I will only discuss the evolution of the concept of the seven deadly sins in terms of Christianity and will not discuss the ancient roots of the idea. We have a Fourth-century monk by the name of Evagrius Ponticus (345-399 A.D.), who came up with an early form of the Seven Deadly sins that he called “the eight evil thoughts.” They are: 1. 2. 3.

Gluttony Fornication Greed

4. 5. 6. 7. 8.

Pride Sadness Wrath Boasting Dejection

They were then further refined by John Cassain (360-435 AD), a Christian theologian and monk to look like: 1. 2. 3. 4. 5. 6. 7. 8.

Gluttony Fornication Greed Pride Sorrow Wrath Boasting or Vainglory Sloth

Then finally, in 590 AD, Pope Gregory I standardized the list to what we have today: 1. 2. 3.

Pride Envy Gluttony

4. 5. 6. 7.

Lust Anger Greed Sloth

This became widely accepted and is still used today. Not necessarily in that order. Since these are considered sins, it was understood that each sin would correspond to a demon that would incite these sins, and this is why I mentioned it. Beelzebub, in some demon lists, is attributed to one or more of these sins. Let us see how he is tied to them.

John Wycliffe? – (1320-1384): The first text we will discuss is The Lanterne of Light, it is an anonymous piece of literature, but it is often ascribed to John Wycliffe 1320 – 1384, a theologian, bible translator, priest, and philosopher. It is not entirely clear if it was him since the text did come out after his passing, but for now, we will assume he had penned it. In it, he created a demonological hierarchy list with demons as they correspond to the seven deadly sins. They are as such: 1. 2. 3. 4. 5. 6. 7.

Lucifer – Price Beelzebub – Gluttony Satan – Wrath Leviathan – Envy Mammon – Greed Belphegor – Sloth Lilith – Lust

As you see, our friend Beelzebub is associated with Gluttony. It is interesting to note that he lists Lucifer and Satan separately. Although I agree, they are entirely separate, church doctrine tied Lucifer and Satan as one being, so It is interesting to see them separated on this list. We see this in the next list, as well.

Peter Binsfeld - (1540-1598): Peter Binsfeld, was a German bishop and theologian, 1540-1598. Although he lived a short life, he was very influential in the witch hunts of his day. He was, I guess you could say, a fanatic about these things. In his work, De confessionibus maleficorum et sagarum ('Of the Confessions of Warlocks and Witches'), he discusses in quite a bit of depth about confessions from supposed witches and warlocks. Now please remember, during this time, if you looked at someone the wrong way, you could be considered a witch…sort of. Let us just say, in such a heightened religious atmosphere, it was not hard to get into trouble with the witch hunters. In this book, he reports several confessions all extracted from these people by torture. In around 1589, he published a work that listed the top demons and tied them to a particularly deadly sin, the seven deadly sins, to be exact. They are: Pride – Lucifer Greed – Mammon Lust – Asmodeus Envy – Leviathan Gluttony – Beelzebub Wrath – Satan Sloth – Belphegor So we see that our friend Beelzebub is associated with gluttony as he was in the previous list.

Sebastian Michaelis – (Late 16th Century): Sebastian Michaelis, a French inquisitor from the late 16th century, associated Beelzebub with the sin of pride. He wrote extensively about demons. In 1613 he published a book called Admirable History. In it, he came up with an extensive list classifying the various demons in hell. His source of information was from a demon he exorcised from someone. The demon he exorcised was “Baal Berith.” Which, by the way, is simply another form of Baal, as I mentioned in my book about Baal. The hierarchy itself is suspiciously similar to one from the 5th century called De Coelesti Hierarchia; a Pseudo-Dionysian work. In Sebastian’s work, he classified Beelzebub as being in the first hierarchy of what was part of broader classifications of angels such as the Cherubim, Seraphim, and the Thrones. He had three main hierarchies; we will only be concerned with the first one since that is where we see all the likely figures. He doesn’t divide them up by the deadly sins, although he does mention them at times. Beelzebub, for example, is the demon of pride. First hierarchy: 1. 2. 3. 4. 5. 6. 7. 8.

Beelzebub – Prince of the Seraphim Leviathan – Also a Prince of the Seraphim Asmodeus – Also Prince of the Seraphim Berith – Prince of the Cherubim Astaroth – Prince of the Thrones Verrine – Also Prince of the Thrones Gressil – The Third Prince of Thrones Soneillion – Forth prince of thrones

As you see, he lists Beelzebub as the Prince of the Seraphim. According to Sebastien, he is second only to Lucifer. It was he, Lucifer, and Leviathan that fell from heaven first. I am sorry to say, but much of that has been debunked. Lucifer is not a fallen angel, and Leviathan was a sea creature, perhaps even Tiamat, but never classified as a demon outside of Christian influence. All these demonic lists were invented, created from thin air. I say this because, as you saw, different authors created different lists and rearranged them. This means there was no real consensus here, and it was made up. Meaning, there is probably no real hierarchy of demons, but instead, we ascribe hierarchy to make them easier to understand. I tried to touch upon all the significant texts. I apologize if I missed any books. Moving on!

Beelzebub And The Salem Witch Trials The Salem Massachusetts Witch Trials is a stain on American History. Many innocent people were persecuted and prosecuted on the suspicion of being witches. Most of those accused were women and teenage girls. The reason for this is that the Puritans thought women were inherently sinful. This, no doubt, was due to a literal interpretation of the story in Genesis in which Eve ate of the forbidden fruit. It was thought that women had to be at the ready when the devil came to tempt them. One of these temptations was to entice a woman to perform acts of witchery. Nearly 100% of those accused were innocent; most were accused because they were either outcast in their societies or for other reasons that would be considered today as petty. If your neighbor didn’t like you or you held a different political belief, they could spread rumors that you were a witch, and you could very well find yourself on trial. The preponderance of the evidence was either false or nonexistent, but in an era of heightened fear, that didn’t matter, the sheer accusation was all that was needed to condemn you. This mass hysteria revolving around witchcraft was said to be spawned by Beelzebub himself. I, of course, do not believe this, but it was imagined that he essentially took over the town of Salem, Massachusetts, and caused this horrible event to occur. A Reverend at the time by the name of Cotton Mather, even wrote a pamphlet called, Of Beelzebub and His Plot. In it, he goes on to say that New England was previously in the hands of the devil until they came to spread Christianity. He states “ The New-Englanders are a people of God settled in those, which were once the devil's territories; and it may easily be supposed that the devil was exceedingly disturbed when he perceived such a people here accomplishing the promise of old made unto our blessed Jesus, that he should have the utmost parts of the earth for his possession…” It is an interesting read. If you would like to read the text in its entirety, please go to the following link: https://www.bartleby.com/400/prose/202.html As you can see, his text implies that not only is Beelzebub the devil, but he is to blame for the subsequent atrocities in Salem. This, in my mind, was simply hysteria and scapegoating. It was indeed a stain on American History.

Beelzebub In Popular Literature of the Late 17 Century As you can imagine, Beelzebub, being as popular as he was, would eventually enter popular literature. In this chapter, I will present two major works that present him. These texts had wide readership. Let us first discuss the Pilgrim’s’ Progress. John Bunyan – The Pilgrim’s Progress John Bunyan, a Puritan preacher, in his work, The Pilgrim’s Progress (1678), personifies Beelzebub as being the devil himself. This text is a Christian allegory that gained much popularity as describing the journey of a Christian through life. John uses the term “Wicket gate” as a representation of Christ. We know this because Jesus associated himself with the Narrow gate. If one were to pass through it, they would be with Christ. However, the path to this gate is not easy; temptation is everywhere. As a good Christian approaches the Wicket Gate, Beelzebub, and his archers shoot arrows at them, hoping to pick them off before they enter. This means that Beelzebub will, with his slings and arrows, try to tempt the good Christian, so he or she backslides and never gets through the gate, thus causing, for all intents and purposes, spiritual death. The text states, “So when Christian was stepping in, the other gave him a pull. Then said Christian, What means that? The other told him, A little distance from this gate there is erected a strong castle, of which Beelzebub is the captain: from thence both he and they that are with him, shoot arrows at those that come up to this gate, if haply they may die before they can enter in. Then said Christian, I rejoice and tremble. So when he was got in, the man of the Gate asked him who directed him thither.” So here we have an idea that Beelzebub is essentially Satan himself, trying to prevent Christians from entering Heaven. It is a quaint story but illustrates how prominent Beelzebub was in the mind of the Puritans.

John Milton – Paradise Lost John Milton’s Paradise Lost is a very influential text in church and occult communities. What is odd is that many do not realize this. Some quote ideas from this work as if they were somehow from ancient texts, but alas, they are not. Paradise Lost is an Epic Poem that describes humankind’s fall from Eden, but it also serves as a text reflecting the political times in which John Milton found himself living. The poem itself was published around 1667. Despite its fictional rendition of the Fall of Humankind, it does handle the characters of Beelzebub and Satan in rather complex ways. In the poem, Satan is the head of the fallen angels, and Beelzebub is his trusted lieutenant. Satan at the onset is viewed in the text as an exceeding heroic figure standing up to the Tyranny of the Lord, but later as the text progresses, his character is more and more downtrodden as he realizes that in many ways, he is weaker now that he has been cast out of Heaven. However, he maintains hope that one day, he will indeed go back to Heaven and defeat the Lord. He is essentially hoping against hope. It is at this point that we have Beelzebub come into the picture. Beelzebub is portrayed as a steadier character, one ruled by reason and less vitriol and vainglory. He states “Of force believe Almighty, since no less then such could have overpowered such force as ours.” Here Beelzebub acknowledges that God is indeed almighty, something that Satan either won't or fails to see. Satan is fixed on the idea that God is just an angry and irrational tyrant. He states: "But what if he our Conqueror...Have left us this our spirit and strength entire Strongly to suffer and support our pains, That we may so suffice his vengeful ire, Or do him mightier service as his thralls By right of War, whate'er his business be Here in the heart of Hell to work in Fire, Or do his Errands in the gloomy Deep.." Beelzebub attempts to be more reasonable, but there is not much he can do over Satan. Beelzebub later says something painful. He states, "What can it then avail though yet we feel Strength undiminished, or eternal being To undergo eternal punishment?" What he is saying there is that, there is no benefit or advantage for them to have all this power if, in the end, God is stronger and can do whatever he wishes. There is much back and forth in the text, but what it does show is that Beelzebub is the more sober and logical one. I highly recommend Paradise Lost. It adds a complexity to the fall narrative, albeit a fictional one.

Introduction to the Rituals We have come to the ritual portion of the book. There is a total of five ritual/meditation. One of my dear friends, Soror Zaynab will be presenting two rituals in this book. I think you will enjoy them. The five rituals will cover the following: A Petition for Guidance and Protection. Calling on Beelzebub to Inspire Lust. Calling on Beelzebub to Subdue Your Enemies. Calling on Beelzebub for Divinatory Purposes. Elevating your consciousness with the names of Beelzebub. This meditation will help you align yourself with him. I would suggest this one before any major ritual or when you simply want to feel his power. It is based on a Kabbalistic Meditation technique. Let us begin.

Petition for Guidance and Protection The following ritual was constructed by my dear Friend Soror Zaynab. The following ritual is Copyrighted 2019 by Soror Zaynab. This is a ritual I have constructed to honor Beelzebub, and to ask for His merciful protection, and guidance. Tools to accelerate and add to the energy being created: ·

Two Black Candles

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Obsidian Stones (Because of Beelzebub’s history, I use my Obsidian Yoni Crystals)

·

Beelzebub Sigil

·

Frankincense (I prefer Sulphur)

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Incense holder with charcoal and a lighter

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Tarot Cards (any deck)

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Altar

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Journal

Draw the sigil either on the altar itself, or on a piece of paper. The sigil is in the center of the altar. Usually, the sigil is drawn within a triangle, and this is to center and focus the intention.

http://www.kinozavr.info/imagebdata-beelzebub-sigil.htm)

Place the candles on either side of the sigil. (Tip: Light a “stand-by” candle. Use the wax from the stand-by candle to set a base for the candles in your ritual. This will prevent you from having to buy many small candle holders.) Mindfully place the crystal on the altar.

Set up your incense tray with your charcoal. (Tip: depending on what charcoal burner you have, you can reduce the heat of the metal by placing salt on the very bottom first, and then placing your charcoal on top.) Clear the energy of the room (and yourself) before beginning. This can be done with the Lesser Banishing Ritual of the Pentagram (LBRP). Personally, I stray away from using salt rings while I am building a relationship because it can be insulting to Spirit. However, if the salt ring is more accessible to you, please use this, especially if you’re not comfortable with the LBRP. If you have carpeting, and don’t want to vacuum, lay down a sheet, and you may salt ring on the sheet. After the energy is cleared, make three circles in a clockwise motion around your altar. This will be your working space, so ensure all tools are within the circle. Once the circle is created, you will begin with the invocation. This will begin to tune yourself, and the room to Beelzebub. Here is the invocation I use: Invocation: Beelzebub - I invoke Thee Beelzebub - Prince of the Abyss - I invoke Thee Beelzebub - Ruler King of Earth - I invoke Thee

This invocation should be repeated three times (3x’s), and at the pace of your breath. Meaning take your time - allow the words to resonate thru your breath into your body. You want your body to tune to the sound. Take 5 to 10 minutes to meditate, and still your mind. Light the candles and incense. Thank Beelzebub for hearing your invocation.

Recite the Petition: Shadow of the night, Beelzebub Warrior of the day, Beelzebub King of the Qliphoth, Beelzebub Hear my call as I pray Drops of Blood filled with gratitude I honor that which you bestow Forever in admiration with a grateful heart Guide my Light to greater heights So I may ascend my fallible archetypes Dear King Beelzebub Never will I stray From the path you reveal I demand you to protect me as I heal Give me clear vision of the road to travel Make me invisible to those with impure hearts And all my love I will impart I shall devote a home in your veneration Eternally indebted with each generation Sealed with a vow of devotion Please set these wheels in rapid motion. SO MOTE IT BE!

Place your offering on the altar. Blood form yourself or a meat-source is best. Alcohol is another splendid choice. Shuffle your Tarot cards, and pull a single card. This will be your main message for the ritual. Thank Beelzebub for His kindness in attention. Ask him if there is anything He would like to communicate. After communications are completed, release Him with another thank you - i.e.. “Thank you for your time, King.” Close the circle by walking counter-clockwise around your altar. If you performed the LBRP in the beginning. Perform again to dismiss any energy that might have “tagged-along.” THE RITUAL IS CONCLUDED.

Leave the candles to burn, so long as they’re supervised. Leave the altar intact until the following day. Discard the meat outside. Disassemble your altar with kindness. If your sigil was drawn on a piece of paper feel free to carry on your person, as a talisman. Write, Write, Write. Document, Document, Document. Rite, Rite, Rite. :) Soror Zaynab can be reached on Instagram. Follow her at:

https://www.instagram.com/soror_zaynab/

Petition for Strength in Will and Intellectual Acuity in Business The following ritual was constructed by Soror Zaynab. The following ritual is Copyrighted 2019 by Soror Zaynab. This is a ritual I have constructed to honor Baal-Zebul. We are asking Him to teach us how to communicate best in business ventures, apply our Will in those ventures, and to enflame our creative endeavors.

Tools to accelerate and add to the energy being created: · · · · · · · · · · ·

Six Blue Candles One Gold Candle Obsidian Stone Citrine Stone Lapis Lazuli Stone Beelzebub Sigil Frankincense Incense holder with charcoal and a lighter Tarot Cards (any deck) Altar Journal

This ritual is best executed at dawn on Thursday morning.

Draw the sigil either on the altar itself, or on a piece of paper. The sigil is in the center of the altar. Usually, the sigil is drawn within a triangle. This will aid in focusing your intention.

http://www.kinozavr.info/imagebdata-beelzebub-sigil.htm)

Draw a circle around the triangle. It will look like below:

Place three blue candles at each point inside of the triangle. Place the three remaining blue candles on the outside of the triangle, one on each side. (Tip: Light a “stand-by” candle. Use the wax from the stand-by candle to set a base for the candles in your ritual. This will prevent you from having to buy many small candle holders.) The gold candle goes is in the middle of the triangle. On top of the sigil or next to. (FYI - the blue candles now have formed two equilateral triangles. This harkens to “Beelzebub Above - Beelzebub Below.”) Mindfully place the stones on the altar. Set up your incense tray with your charcoal. (Tip: depending on what charcoal burner you have, you can reduce the heat of the metal by placing salt on the very bottom first, and then placing your charcoal on top.) Clear the energy of the room (and yourself) before beginning. This can be done with the Lesser Banishing Ritual of the Pentagram (LBRP). Personally, I stray away from using salt rings while I am building a relationship because it can be insulting to Spirit. However, if the salt ring is more accessible to you, please use this, especially if you’re not comfortable with the LBRP. If you have carpeting, and don’t want to vacuum, lay down a sheet, and you may salt ring on the sheet. After the energy is cleared, make three circles in a clockwise motion around your altar. This will be your working space, so ensure all tools are within the circle. Once the circle is created, you will begin with an invocation. This will begin to tune yourself, and the room, to Beelzebub. Here is the invocation I use:

Beginning Invocation: King Beelzebub - Owner of Dominion - Enter this Domain. Lord Beelzebub - Guardian and Overseer - Accept my humble Communion. Exalted Beelzebub - Most Merciful and Gracious - Establish yourself in this Temple. This invocation should be repeated three times (3x’s), and at the pace of your breath. Meaning take your time - allow the words to resonate thru your breath into your body. You want your body to tune to the sound. Take 5 to 10 minutes to meditate, and still your mind. Light the candles and incense. Thank Beelzebub for hearing your invocation.

Invocation with Petition: I invoke Thee - King Beelzebub - He of the Most High, enter this Temple, endow your powers to me. Teach me how to effectively communicate in business, social, and intellectual pursuits. Show me, your Majesty, how to apply strength of Will to conform, and manifest the life I desire. I invoke Thee - Lord Beelzebub - Protector of His people, enter this Vessel. Teach me how to destroy my mind’s illusions, so that I may make sound decisions. Give me strength of intellect to recognize the best business opportunities for my life’s purpose, and the Will to see them thru to creation. I invoke Thee - Exalted Beelzebub - God of the Heavens, to permeate my Mind. Fuel my creative endeavors with an uninhibited imagination. One that will manifest what will attract lasting sustainability in financial, social, and business matters. I invoke Thee - Prince Beelzebub - Giver of Justice, to enter my body with all of your essence. Allowing yourself to enjoy the pleasures and pains of human existence. Reveling in all forms of ecstasy. Enjoying as you desire. SO MOTE IT BE!

Place your offering on the altar. Blood form yourself, or a meat-source is best. Alcohol is another splendid choice. Shuffle your Tarot cards and pull a single card. This will be your main message for the ritual. Thank Beelzebub for His kindness in attention. Meditate - ask the King if there is anything He would like to communicate. After communications are completed, release Him with another thank you - ie. “Thank you for your time, King.” Close the circle by walking counter-clockwise around your altar. If you performed the LBRP in the beginning. Perform again to dismiss any energy that might have “tagged-along.” THE RITUAL IS CONCLUDED.

Leave the candles to burn, so long as they’re supervised. Leave the altar intact until the following day. Discard the meat outside. Disassemble your altar with kindness. If your sigil was drawn on a piece of paper feel free to carry on your person, as a talisman. Write, Write, Write. Document, Document, Document. Rite, Rite, Rite. Soror Zaynab can be reached on Instagram. Follow her at:

https://www.instagram.com/soror_zaynab/

Calling on Beelzebub to Inspire Lust In this ritual, we will be calling upon Beelzebub to inspire lust in another person. Please note that this ritual may not be suitable for all audiences since it contains sexual material. This was one of the rituals I used many years ago. In fact, it was one of the first ones I did involving Beelzebub. I made just one adjustment with the names, but otherwise, it is the same. I do hope you enjoy it. What you will need: Two black candles. Incense, any will do. However, I would recommend Frankincense, that is always my go-to scent. If you have a picture of the one you are lusting after, please have it handy. If you do not, please write their name on a piece of paper. An image of Beelzebub’s Sigil, or any image that represents him in your mind. At the time, I used the sigil. You can do this on whichever day you choose. However, once you choose the day, please think about the person you are lusting for. Think about them for several days before. This will allow your passion to rise within you. If you can abstain from self-pleasure, please do so during the days leading up to the ritual.

Let us begin: Before you begin, make sure that several days have passed in which the one you lust for has been on your mind. You want to have lust stirring within you. Light the two black candles and place them wherever you want on the altar. Light the incense and place it wherever you like. Hold the Sigil or Image of Beelzebub in your hand/s. Sit before your altar and think of the person you want to inspire love or lust in. Now say the following incantation: “I summon you BAAL-ZEVUV, I bid you into my abode. I summon you BAAL-ZEVUL, Dark Lord, Primordial. Hear me! Father of the Kingdom of Desecration! Enemy of Yahweh, I bid you here! I feel the stirrings of Lust, a lust so deep that it shakes me to my very essence. I offer you, this night, my devotion. I offer you, this night, my lust. I feel your presence, your heat, your sexual surge within me. In power, may my lust enter the heart of ______. When I approach________, let their heart race with anticipation when they see me. “ Place the sigil or picture of Beelzebub on the altar. Now go sit in a chair or lay in a comfortable position. Situate yourself in a way that you will be able to tap into your lust in the way you most enjoy. When you are comfortable and ready to tap into your sexual lust. Say the following and keep the image of the person in mind. The following words will be addressing the one you are lusting for. “My lust is ablaze; I can no longer contain myself. When my body convulses with your thoughts, feel my lust explode.

Feel the deep and unabating pleasure as it flows from me to you. My lust is your offering and you look at me with equal lust. May my lust be fulfilled; may you feel the same lust for me as I do for you. May your lust be fulfilled by my will and by the power of Prince Baalzebub. Glory to you Baalzevuv, Glory to You Baalzevul, Glory to you Baaldabbab. If you have a picture of the person or their name written down, make sure that some of your sexual essence can be placed on it. Once you have composed yourself, please place the image or paper with the name of the person you are lusting after away from prying eyes. Thank Beelzebub in the way you feel most comfortable. Thus concludes this ritual. You may perform this ritual as many times as you need. In fact the more lust you add to the image or name of the person, the better.

Calling on Beelzebub to Subdue Your Enemies I recall when I was about 18/19 years old, I was working in a business that my father had left behind after he died. It was a dirty business; one filled with a lot of unsavory people. Not that the business itself was an illegal one, it just had unsavory players and unfortunately, I had to work with them. So many of the people looked at me as one they could take advantage of. Many did, I was naïve and didn’t know the business well. I was an easy target. I was only about four years into my magickal practice, and I had resisted using magick to harm or subdue people. However, at that point in my life I was desperate. I had no one to help or defend me, I needed to do something. I decided to call on Beelzebub for help. I admit, I was scared because I did not know as much as I do now. In either case, I performed a ritual to Beelzebub to subdue my enemies. Suffice it to say, those particular people stopped bothering me. Many weird things would go wrong for them. I am not talking one or two things; I mean major issues with their businesses. It was so bad for them, they completely forgot about me. I felt a tad guilty, but I was also thrilled to have them off my back.

This is what I used and did: A figure candle: In my case, the person bothering me was a male, so I got a male figure candle. The candle was white because that is the only color they had. It worked fine, so you can use whatever color you can get your hands on. Incense: The incense I used was made of Cedar; it came as a cone. I choose Cedar because it is often used in rituals to cleanse a room of unwanted energy. It also works when you want to rid yourself of unwanted people as well. Pins: Any kind of pin strong enough to pierce a candle. I used Thumbtacks. I found them to be better since they did not protrude out of the candle too much. Sigil: At the time I used Beelzebub’s sigil. You can readily find it online. A bowl or plate: This will be used to securely burn your candle. You will see why I recommend a secure bowl or plate in a moment. You can also use a candle holder but will need to accommodate the below.

The method: The ritual should be performed on a Saturday. This is a good day for banishing magick, as well as magick of this nature. At the center of the altar, place the plate or bowl that you can use to securely burn a candle. The reason I like the bowl is if the candle tips over, it wont fall directly on the altar. Please make sure you burn candles and incenses safely. Light the incense. You may place it anywhere on the altar. While holding the figure candle and sigil in one or both hands, say the following: “Baalzevuv, destroyer of enemies, Baaldabbab, mighty and powerful. I invoke you! I ask that you listen and heed my request, for you are a mighty slayer of enemies. Your enemies tremble in your presence and beg for mercy, but you show them none. Wherever you are, come and subdue my enemy by the name of __________ . They vex me and wish ill upon me. In your darkness, subdue them so they will harm me no more. With every cut and prick of these needles, make my enemies weak, for this candle is _________. Do this for me, and I will praise your name for all to hear. So Mote it be!” Now place the Sigil of Beelzebub smack center of the plate or bowl. With great intent, take the thumbtacks or pins and scratch the surface of the figure candle as you picture your enemy. Feel the anger in you. Scratch and jab it as many times as you need. Now stick the pins or thumbtacks into the candle and leave them there. Please the candle on top of the sigil and light the candle. Make sure the candle is steady. Say the following closing prayer: “Thank you Baalzevul, great and exalted lord, smasher of enemies. I know your power and I know you will help me. So Mote it Be!” Now let the candle burn to completion with the pin/s in it and the sigil underneath it. PLEASE MAKE SURE YOU DO THIS SAFELY. DO NOT PERFORM THIS RITUAL IF YOU CANNOT SECURE YOUR CANDLE SAFELY. IF YOU NEED TO LEAVE YOUR HOME, YOU MAY EXTIGUISH THE CANDLE AND RELIGHT IT WHEN YOU GET BACK. SAFETY FIRST! Once it melts completely, you should take it all , cover it up and bury it somewhere where it can’t be found.

This ritual is very powerful, incorporates a kind of voodoo elements into it that is very effective. The Canlde melting into the sigil is also a powerful element since the enemy is essentially being demolished slowly by the power of the fire and the symbol.

Merging With Beelzebub - Meditation The great Kabbalist and sage Rabbi Isaac Luria taught that meditation was of vital importance to anyone who is on a path of Personal and Spiritual Gnosis. One could perform rituals day in and day out, but it is only in meditation that we truly get close to the entities that we work with. Although Rabbi Isaac Luria was not the creator of this type of meditation I will discuss here, he did use this type of meditation and revolutionized it in many ways. In fact, it was the core of his practice. The method involves something called Yichudim. The name Yichud means to unify. This method requires that certain names of God and or that of angel’s merge to form a single name. As simple as it may sound, it is quite powerful. The goal of this kind of meditation is to bring the two powers together. The visualization of the letters merging causes certain changes in the mind and soul. Aside from the names being powerful, the Hebrew letters that compose the names are of the utmost importance. It is truly the Hebrew letters that convey the power. In this meditation we will merge the name two version of Beelzebub together. We will merge Baalzevul and Baaldabbab together. The purpose of this meditation is to tap into the ancient power of this aspect of Baal. There are endless benefits to doing this. I suggest doing this often. This is a visual process. I will display the names here. However, I suggest watching the video here: http://www.baalkadmon.com/baalmeditation. Please note, the background music in this meditation contains Brainwave Entrainment frequencies. It is highly recommended that you use headphones when watching and listening to this video. Let us begin this meditation. Please take time to do this meditation when you will be able to focus on it entirely. DO not perform this meditation while driving a car or doing anything that requires your full attention. Make sure you are seated comfortably. You want to be as comfortable as possible. To begin, close your eyes and slowly Inhale and exhale deeply for five breaths. Do not rush it, relax into this process. Once relaxed, repeat these words: “Baalzevuv, you are the Prince of Demons, please bestow your presence unto to me as I enter this inner space with you.”

“Baaldabbab, you are the Prince of Demons, please bestow your presence unto to me as I enter this inner space with you.” Open your eyes, in a moment you will see each Hebrew letter of his name appear, one after the other. Once the name Baalzevul is complete. Just gaze at it, observe the shapes of the letters, the intensity of the letters. Do this until you hear the sound of a bell.

‫בעלזבול‬ Now close your eyes once again, let the afterimage play around in your mind until you hear the sound of the bell. Open your eyes, in a moment you will see each Hebrew letter of Baaldabbab appear, one after the other. Once the name Baaldabbab is complete. Just gaze at it, observe the shapes of the letters. Do this until you hear the sound of a bell.

‫בעלדבב‬ Now close your eyes once again, let the afterimage play around in your mind until you hear the sound of the bell. Now open your eyes, in a moment you will see the two names combine. Let your mind focus on this process as the names unfold. Once they are complete, gaze at the name. Let it fill your entire visual field. Sit with this for a moment.

‫בב ע ע ל ל ז ד ב ב ו ב ל‬ Now repeat these words as you gaze at the name. “Baalzevul, Prince of Demons, Baal himself, open my eyes so I may see as you see, open my ears so I may hear as you hear, open my Mind as your Mind. In this moment, I am you and you are me, open me up.” Keep your eye on the name until it dissolves from your sight. Once dissolved, take a deep

breath and reorient yourself to your surroundings. Thus concludes this meditation. I am confident that you will feel a shift after this meditation.

Conclusion There you have it my friends, Beelzebub – A History. As you see, Beelzebub, much like his demonic colleagues, evolved over time into what we know of him today. Beelzebub is a special case since he is and has always been associated with the God Baal in ancient times. His reputation changed only later as Christianity took hold. Despite that, in the popular imagination he will always be a Prince of Demons…The Lord of the Flies.

Occult Courses Over the years, I have received many hundreds of emails asking me if I would ever consider creating online video courses. At first, I was unsure. After so many emails, I decided it was time. I am now offering courses. If it interests you in learning more about the Occult, Meditation, Ancient Languages, and History, you will not be disappointed. All courses will all be accessible, informative, and affordable. Please go to www.occultcourses.com There you will find my current courses and all the upcoming courses. If you see a current course you are interested in, you can sign up and get instant access. If you see a future course that interests you, sign up to the mailing list, and I will notify you upon its release. All courses come with a 30-day, no questions asked, money-back guarantee. If a course is not for you, just let me know, and I will refund you. Please go to www.occultcourses.com Baal Kadmon

About Baal Kadmon Baal Kadmon is an Author, Occultist, and Meditation teacher based out of New York City. In addition to the Occult, he is a Scholar of Religion, Philosophy, and History. He specializes in Ancient History, Late Antiquity and Medieval History. He has studied and speaks Israeli Hebrew, Classical Hebrew, Ugaritic language, Arabic, Judeo-Aramaic, Syriac (language), Ancient Greek and Classical Latin. Baal first discovered his occult calling when he was very young. It was only in his teens, when on a trip to the Middle East that he heeded the call. Several teachers and many decades later, he felt ready to share what he had learned. His teachings are unconventional. In addition to rituals, he includes in-depth history in almost all the books he writes. He shatters the beloved and idolatrously held notions most occultists hold dear. His pared-down approach to Magick and Meditation is refreshing and is very much needed in a field that is mired by self-important magicians and teachers who place more importance on pomp and circumstance, than on Magick and Meditation. What you learn from Baal is straightforward, with no frills. There is no need to complicate things. www.baalkadmon.com www.occultcourses.com www.occultmindscapes.com www.quantumsynchrony.com Follow Him on Facebook and other Social Media Sites: http://baalkadmon.com/social-media/

Other Books By The Author Organized by date of publication from most recent:

Devils, Demons and Ghosts in the Hebrew Tradition: Romancing the Sitra Achra Melchizedek Unmasked Belial: A History Surya Mantra Magick (Mantra Magick Series Book 13) Tiamat Unveiled (Mesopotamian Magick Book 3) Pazuzu Rising (Mesopotamian Magick Book 2) BAAL: THE LORD OF THE HEAVENS: CALLING DOWN THE GREAT GOD OF CANAAN (CANAANITE MAGICK Book 2) Chod Practice Demystified: Severing the Ties That Bind (Baal on Buddhism Book 2) The Talmud: An Occultist Introduction The Path of the Pendulum: An Unconventional Approach Durga Mantra Magick: Harnessing The Power of the Divine Protectress Asherah: The Queen of Heaven (Canaanite Magick Book 1) Dependent Origination for the Layman (Baal on Buddhism Book 1) The Watchers And Their Ways Rabbi Isaac Luria: The Lion of the Kabbalah (Jewish Mystics Book 1) Circe’s Wand: Empowerment, Enchantment, Magick Ganesha Mantra Magick: Calling Upon the God of New Beginnings Shiva Mantra Magick: Harnessing The Primordial Tefillin Magick: Using Tefillin For Magickal Purposes (Jewish Magick Book 1) Jesus Magick (Bible Magick Book 2) The Magickal Moment Of Now: The Inner Mind of the Advanced Magician The Magick Of Lilith: Calling Upon The Great Goddess of The Left Hand Path (Mesopotamian

Magick Book 1) The Magickal Talismans of King Solomon Mahavidya Mantra Magick: Tap Into the 10 Goddesses of Power Jinn Magick: How to Bind the Jinn to do Your Bidding Magick And The Bible: Is Magick Compatible With The Bible? (Bible Magick Book 1) The Magickal Rites of Prosperity: Using Different Methods To Magickally Manifest Wealth Lakshmi Mantra Magick: Tap Into The Goddess Lakshmi for Wealth and Abundance In All Areas of Life Tarot Magick: Harness the Magickal Power of the Tarot The Quantum Magician: Enhancing Your Magick With A Parallel Life Tibetan Mantra Magick: Tap Into The Power Of Tibetan Mantras The 42 Letter Name of God: The Mystical Name Of Manifestation (Sacred Names Book 6) Tara Mantra Magick: How To Use The Power Of The Goddess Tara Vedic Magick: Using Ancient Vedic Spells To Attain Wealth The Daemonic Companion: Creating Daemonic Entities To Do Your Will Tap Into The Power Of The Chant: Attaining Supernatural Abilities Using Mantras (Supernatural Attainments Series 72 Demons Of The Name: Calling Upon The Great Demons Of The Name (Sacred Names Book 5) Moldavite Magick: Tap Into The Stone Of Transformation Using Mantras (Crystal Mantra Magick Book 1) Ouija Board Magick - Archangels Edition: Communicate And Harness The Power Of The Great Archangels Chakra Mantra Magick: Tap Into The Magick Of Your Chakras (Mantra Magick Series Book 4) Seed Mantra Magick: Master The Primordial Sounds Of The Universe (Mantra Magick Series Book 3) The Magick Of Saint Expedite: Tap Into The Truly Miraculous Power Of Saint Expedite (Magick Of The Saints Book 2)

Kali Mantra Magick: Summoning The Dark Powers of Kali Ma (Mantra Magick Series Book 2) Mary Magick: Calling Forth The Divine Mother For Help (Magick Of The Saints Book 1) Vashikaran Magick: Learn The Dark Mantras Of Subjugation (Mantra Magick Series Book 1) The Hidden Names Of Genesis: Tap Into The Hidden Power Of Manifestation (Sacred Names Book 4) The 99 Names Of Allah: Acquiring the 99 Divine Qualities of God (Sacred Names Book 3) The 72 Angels Of The Name: Calling On the 72 Angels of God (Sacred Names) The 72 Names of God: The 72 Keys To Transformation (Sacred Names Book 1)

Bibliography Böcher, O., Das Neue Testament und die dämonischen Mächte (SBS 58; Stuttgart 1972). Brenk, F. E., “In the Light of the Moon,” ANRW II 16.3 (Berlin/New York 1986) 2068–145. Herrmann, W., “Baal Zebub,” DDD 2 (Leiden et al. 1999) 293–96 Klutz, T. E., The Exorcism Stories in Luke-Acts (MSSNTS 129; Cambridge 2004). Marcus, J., “The Beelzebul Controversy and the Eschatologies of Jesus,” in Authenticating the Activities of Jesus (eds. B. Chilton/C. A. Evans; NTTS 28/2; Leiden 1999) 247–77. Sorensen, E., Possession, and Exorcism in the New Testament and Early Christianity (WUNT 2/157; Tübingen 2002). Twelftree, G. H., Jesus the Exorcist (WUNT 2/54; Tübingen 1993). Wahlen, C., Jesus, and the Impurity of Spirits in the Synoptic Gospels (WUNT 2/185; Tübingen 2005). Nidhani, De Andrado (1998) ‘’Satan as Self-Deceiver in Milton’s Paradise Lost‘’, Sabaragamuwa University Journal vol.1 no.1 , pp.77-85. Mclver, Robert K., and Marie Carroll. “Experiments to Develop Criteria for Determining the Existence of Written Sources, and Their Potential Implications for the Synoptic Problem.” JBL 121 (2002): 667–87. McLoughlin, S. “Les accords mineurs Mt-Lc contre Mc et le problème synoptique.” Pages 17–40 in De Jésus aux évangiles: tradition et rédaction dans les évangiles synoptiques. Edited by I. de la Potterie. Gembloux: Duculot, 1967. McNicol, Allan J., ed., with David L. Dungan and David B. Peabody. Beyond the Q Impasse—Luke’s Use of Matthew: A Demonstration by the Research Team of the International Institute for Gospel Studies. Preface by William R. Farmer. Valley Forge, PA: Trinity Press International, 1996. Meijboom, Hajo Uden. A History and Critique of the Origin of the Marcan Hypothesis 1835-1866: A Contemporary Report Rediscovered. Translated and edited by John J. Kiwiet. New Gospel Studies 8. Macon, GA: Mercer University

Press, 1993. Metzger, Bruce M. A Textual Commentary on the Greek New Testament. 2nd ed. Stuttgart: Deutsche Bibelgesellschaft, 1994. Neirynck, Frans. Duality in Mark: Contribution to the Study of the Markan Redaction. 2nd ed. BETL 31. Leuven: Leuven University Press, 1988. ———. “Luke 10:25–28: A Foreign Body in Luke?” Pages 149–65 in Crossing the Boundaries: Essays in Biblical Interpretation in Honour of Michael D. Goulder. Edited by S. E. Porter et al. Biblical Interpretation Series 8. Leiden, 1994. ———. “Synoptic Problem.” Pages 845a-48b in The Interpreter’s Dictionary of the Bible, Supplement. Edited by Keith Krim. Nashville: Abingdon, 1976. Repr. pages 85–93 in The Two-Source Hypothesis: A Critical Appraisal. Edited by Arthur J. Bellinzoni Jr. Macon, GA: Mercer University Press, 1985. ———. “ΤΙΣ ΕΣΤΙΝ Ο ΠΑΙΣΑΣ ΣΕ: Mt 26,68/Lk 22,64 (diff. Mk 14,65).” ETL 63 (1987): 5–47. Repr. pages 95–138 in Neirynck, Evangelka II: 1982–1991: Collected Essays. Edited by F. Van Segbroeck. BETL 99. Leuven: Leuven University Press, 1991.