A medieval magician sat in a candlelit chamber, a grimoire open on the table. Before him lay a circle drawn in chalk, a triangle of art, and a list of names arranged in columns: kings, dukes, earls, presidents. He was not praying. He was preparing to command. That list was the infernal hierarchy — a system that ranked demons by power, domain, and planetary correspondence, giving the magician a protocol for control. The infernal hierarchy of demons is a classification system found in grimoires from the 16th and 17th centuries, most notably the Ars Goetia and Pseudomonarchia Daemonum, which ranks spirits by noble titles, numbers of legions, and astrological associations. It was never a single fixed list. Different texts disagree on who outranks whom, and the hierarchy itself was a practical tool for evocation, not a theological doctrine. ---
Where did the infernal hierarchy come from?
The idea that demons have ranks did not appear in the Bible. It emerged from a fusion of Jewish angelology, Christian demonology, and Renaissance magic. In the 6th century, Pseudo-Dionysius the Areopagite wrote The Celestial Hierarchy, a nine-rank system of angels (seraphim, cherubim, thrones, etc.). Demons, being fallen angels, were assumed to have a parallel structure — but no one wrote it down for centuries. The first explicit infernal hierarchy appeared in the 16th century. In 1563, Johann Weyer, a Dutch physician and occultist, published Pseudomonarchia Daemonum (False Monarchy of Demons) as an appendix to his larger work De Praestigiis Daemonum. Weyer listed 69 demons with titles, ranks, and the number of legions each commanded. He claimed the information came from an ancient grimoire, though scholars believe he compiled it from earlier sources and his own imagination. Weyer’s work was influential but controversial. He was a skeptic who argued that many accused witches were mentally ill, yet he still believed demons existed and could be summoned. His hierarchy gave later magicians a template. In 1584, Reginald Scot published The Discoverie of Witchcraft, which included a similar list of demons. Scot was a skeptic who aimed to debunk witchcraft beliefs, but his book inadvertently preserved the hierarchy for later occultists. The most famous version came in the 17th century: the Lesser Key of Solomon, a grimoire compiled from earlier manuscripts. Its first book, the Ars Goetia, lists 72 demons with seals, ranks, and descriptions. This text became the standard reference for infernal hierarchy in Western occultism. For a full overview of the major texts and traditions, see the demonology and goetia hub. The human consequence of this history: a magician in the 17th century did not need to guess which demon to call. The hierarchy told him exactly whom to address for what purpose — and how to assert authority over a being that outranked him in raw power. ---
How the ranks were structured
The infernal hierarchy borrowed its titles from earthly nobility: kings, dukes, princes, marquises, counts, earls, presidents, and knights. Each rank carried implications for the demon’s power, temperament, and the type of knowledge it could provide. Kings were the highest. In the Ars Goetia, King Paimon rules 200 legions of spirits and must be addressed with respect. He teaches arts, sciences, and binds men to the magician’s will. King Bael appears with three heads (a toad, a man, a cat) and can make the magician invisible. Kings were considered too powerful to summon directly without first constraining them through the proper seals and prayers. Dukes like Astaroth and Agares commanded fewer legions but were more approachable. Dukes could reveal hidden treasures, teach languages, and cause earthquakes. They were often depicted as riding beasts or appearing in human form with serpentine features. Princes and Marquises occupied the middle ranks. Prince Stolas teaches astronomy and herbal knowledge. Marquis Andras sows discord and must be handled carefully. Presidents and Earls were lower but still potent. President Buer teaches philosophy and medicine. Earl Furfur controls love and lightning. Knights were the lowest rank, appearing only in some lists. Knight Furcas teaches logic and rhetoric. Each demon also had a planetary or zodiacal association. For example, spirits of Jupiter were considered more benevolent; spirits of Saturn were melancholic and dangerous. The magician chose his demon based on the desired outcome and the corresponding planetary hour. The hierarchy was not merely a list. It was a map of power. A king demon could grant greater boons but required greater ritual precision. A president demon was easier to control but offered narrower results. The seals of the 72 demons, each a unique geometric pattern acting as the spirit’s signature, are central to the evocation process. For detailed descriptions of these symbols, consult the glossary of demonic seals. ---
What the hierarchy meant for the magician
The infernal hierarchy served a practical purpose: it gave the magician a framework for command. In the grimoire tradition, the magician did not pray to demons. He evoked them into a triangle of art, constrained them by divine names, and demanded obedience. The hierarchy told him which names to use, which seals to draw, and what offerings (if any) to make. For example, to summon King Paimon, the magician had to face west, use his seal on parchment, and offer a sacrifice (often a burnt offering or a written pact). The demon would appear with a great noise and a host of spirits. The magician had to remain calm and speak the binding words. The hierarchy also determined the timing. Planetary hours: a demon of Jupiter was best summoned on a Thursday during the hour of Jupiter. A demon of Saturn on Saturday. The magician had to calculate these hours precisely. One concrete detail from the Ars Goetia: the seals of the 72 demons are drawn on virgin parchment or engraved on metal. Each seal is unique, a geometric pattern that acts as the demon’s signature. The magician placed the seal inside the triangle of art to compel the spirit to appear. The hierarchy was not a static list. Later occultists like Aleister Crowley (in his 1904 edition of the Goetia) reinterpreted the demons as psychological archetypes. Crowley argued that the hierarchy represented aspects of the human psyche, and evocation was a form of self-integration. This view influenced modern ceremonial magic, where the infernal hierarchy is used for inner work rather than literal summoning. ---
How the infernal hierarchy compares to angelic hierarchies
The infernal hierarchy mirrors the angelic hierarchy in structure but inverts its purpose. In Pseudo-Dionysius’s system, angels are arranged in three triads: seraphim, cherubim, thrones (highest); dominions, virtues, powers (middle); principalities, archangels, angels (lowest). Each rank mediates divine light downward. Demons, being fallen, are often assigned inverted or corrupted versions of these ranks. Some grimoires list demonic counterparts: Beelzebub as the prince of demons (matching the angelic prince), Asmodeus as a king of the underworld. But the infernal hierarchy is not a direct mirror. It uses earthly noble titles, not celestial ones, because the magician’s authority is earthly. Another comparison: the Dictionnaire Infernal (1818) by Collin de Plancy added a different classification, dividing demons into hierarchies based on their sins and domains. This was a later, more literary system, not used in practical magic. The key difference: angelic hierarchies are about worship and cosmic order. Infernal hierarchies are about control and negotiation. The magician treats demons as fallen nobility who can be compelled by higher names. ---
Common misconceptions about the infernal hierarchy
Misconception 1: The hierarchy is ancient. The Ars Goetia is often called “Solomon’s” work, but it was compiled in the 17th century. No evidence exists that King Solomon actually used such a system. The attribution is a literary device to lend authority. Misconception 2: All demons are evil. In the grimoire tradition, demons are not necessarily malevolent. They are spirits with specific domains. Some teach, some heal, some reveal secrets. The magician’s intent determines the moral outcome. Misconception 3: The hierarchy is universal. Different grimoires list different ranks and numbers. Weyer had 69 demons; the Ars Goetia has 72; the Lemegeton includes additional spirits. There is no single canonical list. Misconception 4: Demons can be summoned casually. The hierarchy implies a serious ritual context. A king demon requires hours of preparation, specific materials, and a clear purpose. Treating it as a parlor game is dangerous, not because demons will attack, but because the psychological and energetic consequences are real. ---
FAQ
Is the infernal hierarchy the same as the nine circles of Hell?
No. Dante’s Inferno describes a geography of punishment, not a ranking of demons. The infernal hierarchy is a list of named spirits with titles and functions, not a map of Hell. Can I use the hierarchy for protection magic?
Some practitioners use the hierarchy to identify which demon might be causing trouble and then address it by name. But the primary use is evocation, not protection. Do modern occultists still use the Ars Goetia hierarchy?
Yes. Many ceremonial magicians, especially in the Golden Dawn tradition and its offshoots, use the 72 demons for ritual work. The hierarchy is also studied in chaos magic and left-hand path traditions. ---
The infernal hierarchy is not a relic of superstition. It is a system of classification that reflects how medieval and Renaissance magicians understood power: ordered, ranked, and negotiable. For the practitioner, it offers a map of the invisible world, one that requires study, precision, and respect. If you wish to explore further, begin with the demonology and goetia hub, where the major texts and traditions are laid out. For the names and seals themselves, the glossary of demons provides concise entries on each spirit. And for a thorough study of the practical side, the guide to evocation in the grimoire tradition walks through the ritual steps.