A grimoire keeper once asked us which spirit to call first: the one who measures the stars or the one who knows what the stars have already written. The answer depends on what you need to find. Andrealphus and Vassago are two distinct spirits of the Ars Goetia, the first a marquis who teaches geometry and reveals hidden treasures, the second a prince who announces past, present, and future without deception. Their powers overlap in divination but diverge sharply in method and temperament. Understanding the difference is not academic. It determines which door you knock on.
The fire is not decoration. It is the altar.
What Are Andrealphus and Vassago in the Goetic Hierarchy?
The Ars Goetia, the first book of the Lemegeton (compiled in the 17th century from earlier Solomonic texts), lists 72 spirits bound by King Solomon. Andrealphus appears as the 65th spirit, Vassago as the 3rd. Their ranks reflect their authority and the scope of what they govern.
Andrealphus is a marquis, commanding 30 legions of spirits. He appears in the Goetia as a peacock, a bird associated with vanity but also with the all-seeing eye of celestial observation. His voice is hoarse, and he speaks only when asked directly. He teaches geometry, astronomy, and measurement. He can turn a man into a bird, which is not a literal transformation but a symbolic one: he grants the perspective of flight, the ability to see patterns from above.
Vassago is a prince, commanding 26 legions. His entry in the Goetia is brief but remarkable. He is described as “of a Good Nature” and “declareth things Past and to Come.” He can discover hidden or lost things. Unlike many goetic spirits who require careful binding, Vassago is noted for his willingness to speak truth without coercion. That detail matters. In a system built on threat and seal, a spirit who answers freely is rare.
Where Do These Spirits Appear in the Primary Sources?
The earliest known manuscript of the Lemegeton, Harley MS 6483 (circa 1640, held at the British Library), contains both entries. Andrealphus appears in the section titled “Of the Spirits of the Hours of the Day and Night of the Moon,” a later interpolation that attempts to align the 72 spirits with planetary hours. Vassago appears earlier in the list, among the first princes.
Neither spirit appears in the earlier Pseudomonarchia Daemonum (1577) by Johann Weyer, which lists 69 demons. Weyer’s work, a Protestant physician’s attempt to catalog demonic names, influenced the Goetia but did not include the full 72. Andrealphus and Vassago entered the tradition through the Lemegeton compilation, likely drawing from medieval Solomonic manuscripts that circulated in Latin and Greek.
The Goetia itself was first published in English by Aleister Crowley in 1904 as part of The Book of the Goetia of Solomon the King. Crowley’s edition, which he claimed to have translated from a 17th-century manuscript, standardized the names and seals. His version is the one most modern practitioners use.
How Do Their Powers Compare in Practice?
The difference between Andrealphus and Vassago is not rank. It is function.
Andrealphus is a spirit of measurement and revelation through structure. He teaches geometry, which in the Renaissance was not mere mathematics but a sacred science. Geometry was the language of creation, the means by which God ordered the cosmos. To learn geometry from Andrealphus is to learn how the universe is built. He also reveals hidden treasures, but the emphasis is on how to find them, not simply where. He gives the method.
Vassago is a spirit of direct knowledge. He announces what has happened, what is happening, and what will happen. He does not teach a system. He speaks. The Goetia emphasizes his truthfulness, a quality that sets him apart from spirits like Buer or Marbas, who may deceive. Vassago is the spirit you call when you need an answer, not a lesson.
In practice, this means:
- Andrealphus is suited for long-term work: learning a skill, understanding a system, mapping a complex problem.
- Vassago is suited for immediate questions: finding a lost object, confirming a suspicion, glimpsing a future outcome.
What Do Their Seals and Sigils Tell Us?
The seals of the goetic spirits are not decorative. They are functional diagrams, keys that focus the magician’s will and mark the boundary of the spirit’s authority.
Andrealphus’s seal (as drawn in the Goetia) contains a central circle with intersecting lines and a cross-like figure. The geometry is precise. It mirrors his domain: measurement, proportion, the division of space. The seal is drawn on parchment made from calfskin, using the blood of a black hen or the magician’s own blood, depending on the tradition.
Vassago’s seal is simpler: a central circle with a cross and four smaller circles at the cardinal points. Some versions include a crescent moon. The simplicity may reflect his direct nature. He does not require elaborate binding. His seal is drawn on virgin parchment, and the ritual is performed during the waxing moon for questions about the future, the waning moon for questions about the past.
The seals are not interchangeable. Calling Vassago with Andrealphus’s seal would be like using a compass to ask a question. The tool does not fit the task.
How Do You Speak to Each Spirit?
The ritual framework is the same for all goetic spirits: a circle, a triangle of manifestation, the correct seal, and the appropriate conjuration. But the approach differs.
For Andrealphus, the magician prepares by studying geometry. Some practitioners spend a week working through Euclid’s Elements before the ritual. The spirit responds to precision. The circle must be measured exactly. The incense is frankincense and myrrh, burned in a charcoal brazier. The conjuration is spoken in a steady, measured voice. Andrealphus appears as a peacock, and the magician must not flinch at the sound of his voice, which is described as rough and grating.
For Vassago, the preparation is internal. The magician meditates on the question, clarifying it until it can be stated in a single sentence. The incense is sandalwood or aloeswood. The conjuration is spoken with confidence, not force. Vassago appears as a man, sometimes described as a “goodly man” in the Goetia, and speaks clearly. The magician asks the question directly and waits.
The key difference: Andrealphus requires the magician to demonstrate competence. Vassago requires only sincerity.
What Are the Common Misconceptions?
Misconception 1: Andrealphus and Vassago are interchangeable for divination.
They are not. Andrealphus reveals through teaching. He will show you how to read the stars, but he will not tell you what the stars say. Vassago will tell you directly. If you need a method, call Andrealphus. If you need an answer, call Vassago.
Misconception 2: Vassago is “good” and Andrealphus is “bad.”
The Goetia describes Vassago as “of a Good Nature,” but that does not mean he is safe or that Andrealphus is dangerous. Both are spirits. Both require respect. The “good nature” of Vassago means he does not need to be threatened into truthfulness. It does not mean he is a guardian angel.
Misconception 3: You can call either spirit without preparation.
The Goetia is not a phone book. Both spirits require the full ritual framework: purification, circle casting, seal drawing, and proper dismissal. Calling a goetic spirit casually is not only disrespectful. It is unwise.
Misconception 4: The peacock form of Andrealphus is purely symbolic.
It is symbolic, but it is also practical. The peacock’s tail, with its pattern of eyes, represents the all-seeing nature of celestial observation. When Andrealphus appears as a peacock, he is showing you that he sees patterns you do not. The form is the message.
FAQ
Can Andrealphus and Vassago be called together?
The Goetia does not prohibit it, but it is not recommended. Their methods conflict. Andrealphus teaches. Vassago announces. Calling them together risks confusion. Call them separately, on different days.
Which spirit is better for finding lost objects?
Vassago. His entry explicitly states he can “discover hidden or lost things.” Andrealphus reveals hidden treasures, but the emphasis is on treasure as wealth, not as a lost key.
Do I need to use the original Hebrew names?
The Goetia gives the names in English. Some practitioners use the Hebrew transliterations found in the Greater Key of Solomon. Either works. The seal and the intention matter more than the pronunciation.
Is Vassago safe for beginners?
No goetic spirit is “safe.” Vassago is less confrontational than many, but the ritual itself requires discipline. A beginner should work with a teacher or study the Goetia thoroughly before attempting any conjuration.
Closing
The difference between Andrealphus and Vassago is the difference between learning to read and being told the story. Both have their place. Both require respect. The choice depends on what you need to find and how you need to find it. For a deeper understanding of the 72 spirits and their places in the hierarchy, explore our guide to demonology and the Goetia. For the symbols and seals used in these rituals, see our glossary of goetic sigils. And for a step-by-step breakdown of the conjuration itself, read our practical guide to the Ars Goetia.