A brass lamina glints under the candle flame. The practitioner traces the final curve with a steel stylus, then holds the disk up to the smoke of frankincense. The sigil of Zagan is not an ornament. It is the spirit’s signature, the geometric key that opens a specific door in the invisible world. Zagan’s sigil is the seal of the 61st spirit of the Ars Goetia, a president who appears as a griffin-winged bull and can turn metals into money, restore lost goods, and grant eloquence. The design is unique among the 72 Goetic sigils, and its use in ritual demands precision, intention, and a clear understanding of what the symbol represents.
What the Sigil of Zagan Actually Is
The sigil of Zagan is a geometric figure composed of intersecting curves, straight lines, and a central point. It appears in the Lemegeton Clavicula Salomonis, specifically the section known as The Goetia, a grimoire compiled in the 17th century from earlier magical manuscripts. The sigil is the spirit’s “seal” or “character” – a symbolic representation of its rank, planetary influence, and office. In the original text, the sigil is drawn within a circle, and the magician is instructed to place it in the triangle of art before the evocation begins.
The design is not arbitrary. Its curves suggest the wings of the griffin, its straight lines the horns of the bull. The central point marks the spirit’s seat of power. Practitioners of the Goetia treat the sigil as a focal point for concentration, a point de repère for the will.
Where the Sigil Comes From: A History of the Seal
The earliest known manuscript of the Lemegeton is British Library Sloane MS 2731, dated to the late 17th century. The sigil of Zagan appears there, along with the 71 others. But the tradition of using spirit seals predates the Lemegeton by centuries. The Heptameron of Pietro d’Abano (c. 1250–1316) describes similar seals for planetary angels. The Key of Solomon provides a full system of pentacles and characters. The Goetic sigils are a synthesis of these earlier traditions, filtered through the Renaissance magic of figures like Johannes Trithemius and Henry Cornelius Agrippa.
The first printed edition of the Goetia was published by Aleister Crowley in 1904, based on a manuscript owned by S.L. MacGregor Mathers. Crowley’s version includes the sigils, though some were redrawn by his own hand. The most widely used modern edition is Joseph H. Peterson’s The Lesser Key of Solomon (2001), which reproduces the sigils from the Sloane manuscript with careful fidelity.
Zagan’s sigil, in particular, has been noted by occultists for its resemblance to a diagram of planetary motion. The curve on the left side echoes the symbol for Jupiter, the planet associated with expansion and wealth. This is not coincidental: Zagan’s office – turning metals into money – aligns with Jupiter’s influence over abundance.
Symbolism and Meaning: What the Sigil Tells the Magician
Every line in a Goetic sigil carries meaning. The sigil of Zagan can be read as a map of the spirit’s nature.
The two curved lines at the top represent the griffin’s wings. The griffin is a creature of air and earth, combining the lion’s body (strength, royalty) with the eagle’s head and wings (vision, spiritual ascent). Zagan’s griffin wings are a reminder that this spirit operates at the boundary between material and immaterial. He can bring physical wealth, but he also grants eloquence – a mental, airy gift.
The straight vertical line descending from the center is the bull’s horn. The bull is stubborn, patient, and connected to the earth. Zagan’s bull form (the grimoire says he appears as a bull with griffin wings) underscores his ability to manipulate solid matter. The sigil’s vertical line acts as a grounding rod, anchoring the spirit’s energy into the physical plane.
The small circle at the bottom is the point of manifestation. It is the outlet through which the spirit’s power enters the world. In ritual, the magician places the sigil in the triangle of art, which is itself a triangle inscribed with the names of God. The sigil sits inside that triangle, and the circle becomes the stage where Zagan appears.
How the Sigil Is Used in Ritual Practice
The sigil of Zagan is not a passive symbol. It is activated. We draw it fresh for each ritual, on a material that matches the spirit’s nature: virgin parchment, a brass or lead lamina, or a disk of silver if the intent is wealth. The traditional ink is black, sometimes mixed with dragon’s blood resin for added potency. We trace the sigil with a quill or a steel stylus, working in the hour of Jupiter (Thursday, the first hour after sunrise or the eighth hour of the day) to align with the planetary current.
The sigil is then placed in the center of the triangle of art, which itself is drawn on the floor or on a black cloth. The magician stands within the circle, facing the triangle. The sigil is the spirit’s address: it tells Zagan that the summoner knows his name, his rank, and his seal.
During the evocation, the magician holds the sigil in the hand or traces it in the air with the wand. Crowley’s Goetia instructs the magician to “show the seal to the spirit” and to “speak the words of the conjuration.” The sigil is also used to dismiss the spirit: when the work is done, the magician turns the sigil face down or passes it through the flame of a candle, sealing the gate.
The same sigil can be worn as an amulet. In talismanic magic, the sigil is engraved on a plate of metal, consecrated with the appropriate incense (frankincense, cinnamon, or sandalwood), and carried in a red silk bag. The intent is not to summon Zagan but to draw his influence into the wearer’s life – for wealth, confidence, or persuasive speech. The difference is critical: wearing the sigil is a passive petition, while evocation is an active command.
Zagan’s Sigil Compared to Other Goetic Seals
Among the 72 spirits of the Goetia, Zagan is one of several that govern wealth. Bune (the 26th spirit) is also known for making men rich, but Bune’s sigil is angular and sharp, reflecting his harsh, chthonic nature. Zagan’s sigil is softer, with curves, suggesting a more refined, Jovian energy. Buer (the 10th spirit) heals, and his sigil is a series of concentric circles – a diagram of the microcosm. Zagan’s sigil has a single circle at the bottom, not multiple rings.
The sigil also differs from the “Seal of Solomon” (a hexagram) and the pentacles of the Key of Solomon. Those are universal symbols, used for any operation. Zagan’s sigil is a specific signature, tied to one spirit alone. You cannot substitute it. To use the wrong sigil is to knock on the wrong door.
Common Misconceptions About the Sigil of Zagan
The first misconception is that the sigil works on its own. A sigil drawn with no ritual context, no consecration, and no proper timing is simply a drawing. The sigil is a tool of the will, not a replacement for it. The magician must still perform the evocation, the prayers, the conjurations, and the dismissal.
The second misconception is that the sigil is the same as the spirit’s “seal” in the talismanic sense. In the Goetia, the terms are used interchangeably, but in practice, a “seal” often refers to a broader symbol that includes the spirit’s name and rank, while the “sigil” is the geometric character alone. The distinction matters: the sigil is the core, but the seal may include additional text.
A third misconception: that the sigil can be freely altered or redrawn according to personal taste. The designs in the Goetia have been passed down through centuries. Change them, and you change the connection. The spirit may not recognize the call. We keep the lines as they are.
Finally, some believe that Zagan’s sigil is inherently dangerous – that tracing it invites demonic possession. This is a misunderstanding of the Goetic tradition. The magician is protected by the circle, the divine names, and the triangle of art. The spirit is not “evil” in the Christian sense; it is a natural force, neither good nor bad. The sigil is the gate, but the gate is controlled.
FAQ
Can I draw Zagan’s sigil by hand, or does it need to be printed?
Hand-drawn is preferred, as the act of tracing the lines concentrates the intent. If you must print, use a laser printer (not inkjet) on parchment paper, but the sigil loses some of its charge.
What color should the sigil be?
Black ink on white or cream parchment is traditional. For a talismanic lamina, the metal itself provides the color: brass (gold-yellow), lead (dark gray), or silver (white).
Does the sigil need to be consecrated before use?
Yes. The sigil is consecrated by passing it through the smoke of frankincense, sprinkling it with holy water, and reciting the appropriate Psalm (often Psalm 72, which speaks of riches and dominion). Some practitioners also trace the sigil with a drop of consecrated oil.
The Sigil as a Stepping Stone
The sigil of Zagan is not the end of the work. It is the beginning. Once drawn, once consecrated, once used in the triangle, it becomes a permanent record of the operation. Some practitioners store their sigils in a leather-bound book, each one a diary of a spirit contacted. Others burn them after the ritual, releasing the energy back into the elements.
If you are new to the Goetia, start with the study of the sigils themselves. Trace them. Learn their curves. Memorize their names. Then, when you stand in the circle, the sigil is not a foreign symbol – it is an old friend, a familiar shape that the spirit itself recognizes.
For more on the 72 spirits, their seals, and their offices, see our guide to demonology and the Goetia. You may also want to explore the glossary of Goetic seals for a visual reference. And for a deeper exploration of the ritual structure, read our article on the triangle of art and its use in evocation.