Prince

'Lord of the Flies' — a Philistine god of Ekron whose name was almost certainly deformed as a Hebrew insult, then inherited by Christian demonology as the second power of hell.

The deity of the Tophet child sacrifices in Kings and Jeremiah — or, on a long-running scholarly reading, the name of the sacrifice itself rather than a god.

Wealth personified. The gospels use the word for money itself; demonology turned the metaphor into an officer of hell.

The Moabite Baal of Peor, reassigned by demonology as the demon of sloth and of ingenious inventions. A god turned into a joke about laziness.

Singled out in the Goetia as faithful and honest — he does not tempt or deceive, and he defends the operator against the other spirits, which no other entry promises. He discourses on divinity and the creation of the world.

A griffin-winged leopard's head that resolves into a very beautiful man. His single office is compulsion in desire, running in both directions, and the Goetia is explicit that it extends to making its objects strip.

His teaching is narrow and exact — astronomy, and the properties of herbs and precious stones — with none of the wars, treasures or transformations that crowd the entries around him. He comes as a mighty raven, then a man.

Among the most obliging spirits in the book: he comes and goes in the twinkling of an eye, brings abundance of all things, carries goods wherever he is sent, and is described as willing to do what he is asked. A beautiful man on a winged horse, and absent from Weyer.

One of four spirits the Ars Goetia adds to Weyer's older list, and among the handful it calls good-natured. His work is retrieval: what has already happened, what is coming, and whatever has been hidden or lost.