There is no such thing as bad spirits or black spirits, the knowledge of bending the invisible forces of nature to our advantages has taught us for anything to exist you need 2 energies a positive and a negative, people have labeled the positive white and the negative black, Ying and Yang and these forces live in harmony, and both can heal or destroy! You go to a santero and disrespect him the same spirit he uses for healing is the same spirit he is going to send after you to mess you up, do some research and prove me wrong, Astaroth, Beelzebub, Bel, Adon, where the gods of the Phoenicians and the Babylonians, old people living in the country now called Iraq, the word demon comes from Daemon which in their language means my god, when the Jews conquered those people they declared all demons bad spirits, go in the Bible Deuteronomy 20. ch10 and read about Jehovah telling the Jews to go exterminate other nations, don't forget the Muslims already declared all people from America to be evil and that Busch was the big papa devil himself, Hitler was burnings the Jews because someone had convinced him that they were evil, for the longest time women Indians and blacks were persecuted because the Catholics said they had no souls (women because they made Adam eat the apple, black and Indians because they were savages) the same catholic who pretended to be holy and were blessings people are the same who use to excommunicate people and burn the witches in fire! Voodoo deals with both side of the invisible forces of nature Voodoo guinin is the white force or positive, voodoo Macaya is the other side, Santeria deals with both sides of the forces, Santeria is the white side , Palo is the dark side, you don't have to know about both sides!

Demonology That branch of magic, which deals with malevolent spirits. In religious science it has come to indicate knowledge regarding supernatural beings that are not deities. But, it is in regard to its magical significance only that it falls to be dealt with here. The Greek term Daimon, originally indicated ? genius ? or spirit,? but in England it has come to mean a being actively malevolent. Ancient Demonology will be found dealt with in the articles Egypt, Semites, Genius and Devil-Worship, and savage demonology under the heads of the various countries and races where it had its origin. According to Michael Psellus, demons are divided into six great bodies. First, the demons of fire, second, those of the air, third, those of the earth, the fourth inhabit the waters and rivers, and cause tempests and floods; the fifth are subterranean, who prepare earthquakes and excite volcanic eruptions. The sixth are shadows, something of the nature of ghosts. St. Augustine comprehends all demons under the last category. This classification of Psellus is not unlike that system of the middle ages, which divided all spirits into those belonging to the four elements, fire, air, earth, and water, or salamanders, sylphs, undines, and gnomes.

The medieval idea of demons was, of course, in a direct line from the ancient Christian and Gnostic supposition. The Gnostics, of early Christian times, in imitation of a classification of the different orders of spirits by Plato, had attempted a similar arrangement with respect to an hierarchy of angels, the gradation of which stood as follows: The first and highest order was named seraphim, the second cherubim, the third was the order of thrones, the fourth of dominions, the fifth of virtues, the sixth of powers, the seventh of principalities, the eighth of archangels, the ninth, and lowest, of angels. The apostles in a pointed manner censured this classification, yet still, strange to say, it almost outlived the pneumatologists of the middle Ages. These schoolmen, in reference to the account that Lucifer rebelled against heaven, and that Michael, the archangel, warred against him, long agitated the momentous question: What orders of angels fell on this occasion? ? At length, it became the prevailing option that Lucifer was of the order of Seraphim. It was also proved after infinite research, that Agares, Belial, and Barbatos, each of them deposed angels of great rank, had been of the order of virtues; that Bileth, Yocalor, and Phoenix, had been of the order of thrones; that Goap had been of the order of powers, and that Purson had been both of the order of virtues and of thrones; and Murmur, of thrones and of angels. The pretensions of many other noble devils were likewise canvassed, and, in equally satisfactory manner, determined. Afterwards, it became an object of enquiry to learn:? How many fallen angels had been engaged in the contest? ? This was a question of vital importance, which gave rise to the most laborious research, and to a variety of discordant opinions. It was next agitated: ?Where the battle was fought? in the inferior heaven, in the highest region of the air, in the firmament, or in Paradise? ? ? How long it lasted? ? Whether during one second, or moment of time (unrfunz temporis), two, three, or four seconds? ? These are queries of very difficult solution, but the notion which ultimately prevailed was, that the engagement was concluded in exactly three seconds from the date of its commencement and that while Lucifer, with a number of his followers, fell into hell, the rest were left in the air to tempt man. A still newer question rose out of all these investigations

Whether more angels fell with Lucifer, or remain in heaven with Michael? Learned clerks, however, were inclined to think that the rebel chief had been beaten by a superior force, and that, consequently, devils of darkness were fewer in number than angels of light.

These discussions that, during the number of successive centuries interested the whole of Christendom, too frequently exercised the talents of the most erudite persons in Europe. The last object of demonologists was to collect, in some degree of order, Lucifer's routed forces, and to reorganize them under a decided form of subordination or government. Hence, extensive districts were given to certain chiefs who fought under this general. There was Zimimar, the lordly monarch of the north,? as Shakespeare styles him, who had his distinct province of devils; there was Gorsoo, the King of the South Amaymon, the 1King of the East; and Coap, the Prince of the West. These sovereigns had many noble spirits subordinate to them, whose various ranks were settled with all the preciseness of heraldic distinction; there were Devil Dukes, Devil Marquises, Devil Counts, Devil Earls, Devil Knights, Devil Presidents, and Devil Prelates. The armed force under Lucifer seems to have comprised nearly twenty-four hundred legions, of which each demon of rank commanded a certain number. Thus, Beleth, whom Scott has described as ? a great king and terrible, riding on a pale horse, before whom go trumpets and all melodious music,? commanded eighty-five legions; Agares, the first Duke under the power of the East, commanded thirty-one legions; Leraie, a great marquis, thirty legions; Morax, a great earl and a president, thirty-six legions; Furcas, a knight, twenty legions; and, after the same manner, the forces of the other devil chieftains were enumerated.

Such were the notions once entertained regarding the history, nature, and ranks of devils. Our next object will be to show that, with respect to their strange and hideous forms the apparitions connected with the popular belief on this subject, were derived from the descriptive writings of such demonologists, as either maintained that demons possessed a decided corporeal form, and were mortal, or that, like Milton's spirits, they could assume any sex, and take any shape they chose.

When, in the middle ages, conjuration was regularly practiced in Europe, devils of rank were supposed to appear under decided forms, by which they were as well recognized as the head of any ancient family would be by his crest and armorial bearings. Along with their names and characters were registered such shapes as they were accustomed to adopt. A devil would appear, either like an angel seated in a fiery chariot, or riding on an infernal dragon, and carrying in his right hand a viper; or assuming a lion's head, a goose's feet, and a hare's tail; or putting on a raven?s head, and mounted on a strong wolf. Other forms made use of by demons were those of a fierce warrior, or of an old man riding upon a crocodile with a hawk in his hand. A human figure would arise having the wings of a griffin; or sporting three heads, two of them being like those of a toad and of a cat; or defended with huge teeth and horns, and armed with a sword; or displaying a dog's teeth and a large raven's head; or mounted upon a pale horse, and exhibiting a serpent's tail; or gloriously crowned, and riding upon a dromedary; or presenting the face of a lion; or bestriding a bear, and grasping a viper. There are also such shapes as those of an archer, or of a Zenophilus. A demoniacal king would ride upon a pale horse; or would assume a leopard's face and griffin's wings; or put on the three heads of a bull, of a man, and a ram, with a serpent's tail, and the feet of a goose; and, in this attire, bestride a dragon, and bear in his hand a lance and a flag; or, instead of being thus employed, goad the flanks of a furious bear, and carry in his fist a hawk. Other forms were those of a goodly knight; or of one who bore lance, ensigns, and even a scepter; or of a soldier, either riding on a black horse, and surrounded by a flame of fire, or wearing on his head a duke's crown, and mounted on a crocodile or assuming a lion's face, and, with fiery eyes, spurring on a gigantic charger; or, with the same frightful aspect, appearing in all the pomp of family distinction, on a pale horse; or clad from head to foot in crimson raiment, wearing on his bold front a crown, and sallying along on a red steed. Some infernal duke would appear in his proper character, quietly seated on a griffin; another spirit of a similar rank would display the three heads of a serpent, a man, and a cat; he would also bestride a viper, and carry in his hand a firebrand. Another of the same type would appear like a duchess, encircled with a fiery zone, and mounted on a camel; a fourth, would wear the aspect of a boy, and amuse himself on the back of a two-headed dragon. A few spirits, however, would be content with the simple garbs o-f a horse, a leopard, a lion, an unicorn, a night raven, a stork, a peacock, or a dromedary, the latter animal speaking fluently the Egyptian language. Others would assume the more complex forms of a lion or of a dog, with a griffin's wings attached to each of their shoulders, or of a bull equally well gifted; or of the same animal, distinguished by the singular feature of a man's face; or of a crow clothed with human flesh; or of a hart with a fiery tail. To certain other noble devils were assigned such shapes as those of a dragon with three heads, one of these being human; of a wolf with a serpent's tail, breathing forth flames of fire; of a she-wolf exhibiting the same caudal appendage together with griffins wings, and ejecting from her mouth hideous matter. A lion would appear, either with the head of a branded thief, or astride upon a black horse, and playing with a viper, or adorned with the tail of a snake, and grasping in his paws two hissing serpents.

These were the varied shapes assumed by devils of rank. It would, therefore,? says Hibbert, ? betray too much of the aristocratical spirit to omit noticing the forms which the lower orders of such beings displayed. In an ancient Latin poem, describing the lamentable vision of a devoted hermit, and supposed to have been written by St. Bernard in the year 1238, those spirits, who had no more important business upon earth than to carry away condemned souls, were described as blacker than pitch; as having teeth like lions, nails on their fingers like those of a wild-boar, on their fore-head horns, through the extremities of which poison was emitted, having wide ears flowing with corruption, and discharging serpents from their nostrils. The devout writer of these verses has even accompanied them from drawings, in which the addition of the cloven feet is not omitted. But this appendage, as Sir Thomas Brown has learnedly proved, is a mistake, which has arisen from the devil frequently appearing to the Jews in the shape of a rough and hairy goat, this animal being the emblem of sin-offering.?           -

It is worthy of further remark, that the form of the demons described by St. Bernard differs little from that which is no less carefully portrayed by Reginald Scot, three hundred and fifty years later, and, perhaps, by the demonologists of the present day. ? In our childhood,? says he, ? our mother's maids have so terrified us with an uglie divell having horns on his head, fier in his mouth, and a tail on his breech, eyes like a bison, fangs like a dog, claws like a bear, a skin like a niger, and a voice like a roaring lion? whereby we start and are afraid when we hear one cry bough.?

With the view of illustrating other accounts of apparitions; we must advert to the doctrines of demonology that were once taught. Although the leading tenets of this occult science may be traced to the Jews and early Christians, yet they were matured by our early communication with the Moors of Spain, who were the chief philosophers of the dark ages, and between whom and the natives of France and Italy much communication subsisted. Toledo, Seville, and Salamanca, became the great schools of magic. At the latter city, prelections on the black art were, from a consistent regard to the solemnity of the subject, delivered within the walls of a vast and gloomy cavern. The schoolmen taught that all knowledge and power might be obtained from the assistance of the fallen angels. They were skilled in the abstract sciences, in the knowledge of precious stones, in alchemy, in the various languages of mankind and of the lower animals, in the belles letires, in moral philosophy, pneumatology, divinity, magic, history, and prophecy. They could control the winds, the waters, and the influence of the stars; they could raise earthquakes, induce diseases, or cure them, accomplish all vaster mechanical undertakings, and release souls out of purgatory. They could influence the passions of the mind, procure the reconciliation of friends or foes, engender mutual discords, induce mania and melancholy, or direct the force and objects of the sexual affections. According to Wierus, demons are divided into a great many classes, and into regular kingdoms and principalities, nobles and com?moners. Satan is by no means the great sovereign of this monarchy, but Beelzebub takes his place. Satan is alluded to by Wierus as a dethroned monarch, and Chief of the Opposition; Moloch, Chief of the Army; and Pluto, Prince of Fire; and Leonard, Grand Master of the Sphere. The masters of these infernal courts are, Adramelech, Grand Chancellor; Astaroth, Grand Treasurer; and Nergal, Chief of the Secret Police; and Baal, Chief of the Satanic Army. According to this authority, each state in Europe has also its infernal ambassadors. Belphegor is thus accredited to France, Mammon to England, Belial to Turkey, Rimmon to Russia, Thamuz to Spain, Hutjin to italy, and Martinet to Switzerland. Berbiguier, writing in 1821, has given a sketch of the infernal Court. He says, ?This court has representatives on earth. These mandatory are innumerable. I give nomenclature and degree of power of each: Moreau, magician and sorcerer of Paris, represents Beelzebub; Pinel, a doctor of Salpetribre, represents Satan; Bouge, represents Pluto; Nicholas, a doctor of Avigum, represents Moloch; and so on. ? Altogether,? says Wierus, ? there are in the infernal regions 6666 legions, each composed of the same number of devils.?

   Demonology and Witchcraft by Sir Walter Scott: This work occupies a curious and pathetic place in Sir Walter Scott's vast literary output. Four years subsequent to his financial d?dcle, in 1826, the author sustained a mild apoplectic shock, and it was shortly after this that John Murray, who was then issuing a series known as ? The Family Library,? asked Sir Walter to contribute thereto a volume on demonology. Consent was given readily, but, as an entry in Scott's journal makes manifest, he did not care greatly for the work, and really engaged in it just because he was still in the throes of writing off his debts, and had to accept every commission which was offered him. In short, the book was begun from a purely commercial motive, and was composed when the writer's mental faculties were perforce sluggish, the natural result being that it is infinitely inferior to his other writings. But despite its inferiority herein, Sir Walter's volume has its interest for students of occultism. The writer is lame enough in what might be called the speculative parts of his book? those pages, for instance, in which he tries laboriously to account for the prevalence in the middle-ages of belief in witchcraft and the like? but his wonderful and well-stored memory stood him in good stead when writing those passages concerned purely with facts, and thus there is considerable value in his account of demonology in France and in Sweden, and in all that he says about Joan of Arc. Moreover, his intimate knowledge of early Scottish literature gives a singular importance to all those of his chapters which are concerned with his native land, while it is interesting to find that here and there, he offers something of a sidelight on his own immortal novels, as for example, when he treats of those specters which he had dealt with previously in Woodstock.

Demonomancy: Divination by means of demons. This divination takes place by the oracles they make, or by the answers they give to those who evoke them.

Demon mania: The mania of those who believe all that is told concerning demons and sorcerers, such as Bodin, Delancre, Leloyer, and others. Bodin's work is entitled Demonomania of the Sorcerers, but in this case it signifies devilry.

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