Names of 1 Enoch Watchers

In the Book of Enoch, the watchers are angels dispatched to Earth to watch over the humans.
They soon begin to lust for human women, and at the prodding of their leader Samyaza, they
defect en masse to illicitly instruct and procreate among humanity. The offspring of these unions
are the Nephilim, savage giants who pillage the earth and endanger humanity. Samyaza and
associates further taught their human charges arts and technologies such as weaponry, cosmetics,
mirrors, sorcery, and other techniques that would otherwise be discovered gradually over time by
humans, not foisted upon them all at once. Eventually God allows a Great Flood to rid the earth
of the Nephilim, but first sends Uriel to warn Noah so as not to eradicate the human race. While
Genesis says that the Nephilim remained "on the earth" even after the Great Flood, Jude says that
the Watchers themselves are bound "in the valleys of the Earth" until Judgment Day. (See
Genesis 6:4 and Jude 1:6, respectively)

There are 20 leaders in the Book of Enoch also called 1 Enoch the section that mentions them
reads:

“ 7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl,
Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl,
Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens." - R. H. Charles
translation, The Book of the Watchers, Chapter VI. ”

These are the leaders of 200 angels in 1 Enoch that are turned into fallen Angels because they
took wives, mated with human women, and taught forbidden knowledge.

 Araqiel (also Arakiel, Araqael, Araciel, Arqael, Sarquael, Arkiel, Arkas) [5] taught
humans the signs of the earth. However, in the Sibylline Oracles, Araqiel is referred to
not as a fallen angel, or Watcher, but as one of the 5 angels who lead the souls of men to
judgement, the other 4 being Ramiel, Uriel, Samiel, and Azazel.
 Armaros (also Amaros) in Enoch I taught men the resolving of enchantments.
 Azazel[6] taught men to make knives, swords, shields, and how to devise ornaments and
cosmetics.
 Gadriel taught the art of cosmetics.
 Baraqel (Baraqiel) taught men astrology[7]
 Bezaliel mentioned in Enoch I, left out of most translations because of damaged
manuscripts and problematic transmission of the text.
 Chazaqiel (sometimes Ezeqeel) taught men the signs of the clouds (meteorology).[5]
 Kokabiel (also Kakabel, Kochbiel, Kokbiel, Kabaiel, and Kochab),[8] is a high-ranking,
holy angel but, in general apocryphal lore and also in Enoch I, he is a fallen Watcher,
resident of nether realms, and commands 365,000 surrogate spirits to do his bidding.
Among other duties, he instructs his fellows in astrology.
 Penemue[9] "taught mankind the art of writing with ink and paper," and taught "the
children of men the bitter and the sweet and the secrets of wisdom."
 Sariel (also Suriel) taught mankind about the courses of the moon (at one time regarded
as forbidden knowledge).[10]
  Samyaza (also Shemyazaz, Shamazya, Semiaza, Shemhazi, Semyaza and Amezyarak) is
one of the leaders of the fall from heaven.[11]
 Shamsiel, once a guardian of Eden,[12] served as one of the 2 chief aides to the
archangel Uriel (the other aide being Hasdiel) when Uriel bore his standard into battle,
and is the head of 365 legions of angels and also crowns prayers, accompanying them to
the 5th heaven. He is referred to[13] as one of the Watchers. He is a fallen angel who
teaches the signs of the sun.[14]

Famous angels and their tasks:

 Michael (translation: who is like God?), performs acts of justice and power
 Gabriel (translation: the strength of God), performs God's kindness
 Raphael (translation: God Heals), God's healing force
 Uriel (translation: God is my light), leads us to destiny
 Samael (translation: the severity of God), angel of death - see also Malach HaMavet
(translation: the angel of death)
 Sandalphon (translation: bringing together), battles Samael and brings humankind
together
 Camael/Chamuel (translation: one who seeks God), expelled Adam from the Garden of
Eden and punishes those who transgress against God
 Sataniel/Satan (translation: the adversary[19]), tempts humans, serves as an adversary,
and brings people's sins before them in the heavenly court
 Metatron (translation is disputed, may mean "keeper of the watch", "guardian", or "he
who sits behind the throne of Heaven"), God's heavenly scribe recording the deeds of all
that is. (Enoch)

Archangels:
 Michael in the Hebrew language means "Who is like unto God?" or "Who is equal to
God?" St. Michael has been depicted from earliest Christian times as a commander, who
holds in his right hand a spear with which he attacks Lucifer/Satan, and in his left hand a
green palm branch. At the top of the spear there is a linen ribbon with a red cross. The
Archangel Michael is especially considered to be the Guardian of the Orthodox Faith and
a fighter against heresies.
 Gabriel means "Man of God" or "Might of God." He is the herald of the mysteries of
God, especially the Incarnation of God and all other mysteries related to it. He is depicted
as follows: In his right hand, he holds a lantern with a lighted taper inside, and in his left
hand, a mirror of green jasper. The mirror signifies the wisdom of God as a hidden
mystery.
 Raphael means "God's healing" or "God the Healer" (Tobit 3:17, 12:15). Raphael is
depicted leading Tobit (who is carrying a fish caught in the Tigris) with his right hand,
and holding a physician's alabaster jar in his left hand.
 Uriel means "Fire of God," or "Light of God" (III Esdras 3:1, 5:20). He is depicted
holding a sword against the Persians in his right hand, and a flame in his left.
 Sealtiel means "Intercessor of God" (III Esdras 5:16). He is depicted with his face and
eyes lowered, holding his hands on his bosom in prayer.
  Jegudiel means "Glorifier of God." He is depicted bearing a golden wreath in his right
hand and a triple-thonged whip in his left hand.
 Barachiel means "Blessing of God." He is depicted holding a white rose in his hand
against his breast.
 Jerahmeel means "God's exaltation." He is venerated as an inspirer and awakener of
exalted thoughts that raise a person toward God (III Ezra 4:36). As an eighth, he is
sometimes included as archangel.

Jewish Angelic Hierarchy:

Maimonides, in his Yad ha-Chazakah: Yesodei ha-Torah, counts ten ranks of angels in the Jewish
angelic hierarchy, beginning from the highest:
Rank Angel Notes
1 Chayot Ha Kodesh**
2 Ophanim
3 Erelim See Isaiah 33:7
4 Hashmallim See Ezekiel 1:4
5 Seraphim See Isaiah 6
6 Malakhim Messengers, angels
7 Elohim "Godly beings"
8 Bene Elohim "Sons of Godly beings"
9 Cherubim See Talmud Hagigah 13b
10 Ishim "manlike beings", see Daniel
(10:5)
 **The living creatures or living beings (Hebrew ֹ‫ חחיַוּת‬khayyot) are a class of heavenly
being described in Ezekiel's vision of the heavenly chariot in the first chapter of the Book
of Ezekiel. References to the creatures reoccur in texts of Second Temple Judaism, in
rabbinical merkabah ("chariot") literature, and in the Book of Revelation 4:6. In later
sources the creatures are equated as angels.
o Ezekiel describes the "living beings" as having the shape of a man, with four faces
(man, lion, bull and eagle) and four wings; "They glowed like burning coals, had
calf's feet that sparkled like brass, and traveled like lightning." (Geneva Bible).
The "wheels", Hebrew ophanim, are also translated as angelic beings in later
literature.
o In Judaism, the living beings are considered angels of fire, who hold up the throne
of God and the earth itself.[2] They are ranked first in Maimonides' Jewish
angelic hierarchy.

Kabbalistic Angelic Hierarchy:

Rank Choir of Angels Translation Archangel Sephirah

1 Hayot Ha Holy Living Metatron Keter
Kodesh Ones
2 Ophanim Wheels Raziel(below) Chokmah
3 Erelim Thrones *Tzaphkiel Binah
4 Hashmallim Electric Ones *Tzadkiel Chesed
5 Seraphim Burning Ones Khamael Gevurah
(Camael)
6 Malakhim Messengers, Raphael Tipheret
angels
7 Elohim Godly Beings *Haniel Netzach
8 Bene Elohim Sons of Elohim Michael Hod
9 Cherubim Strong Ones Gabriel Yesod
10 Ishim Persons *Sandalphon Malkuth

 Raziel- who is the "Keeper of Secrets" and the "Angel of Mysteries":

o Various teachings assign Raziel to diverse roles, including that of a Cherub,[3] a
member of the Ophanim,[4] and chief of the Erelim.[5]
o Raziel, under the alternate name Galizur, ("Revealer of The Rock") is described as
the "ruling prince of the 2nd Heaven. He is said to expound "the Torah's divine
wisdom," and protects the ministering angels from the Hayyoth, the "holy
Creatures" that uphold the universe.[6][7]
o The famous Sefer Raziel HaMalach ("Book of Raziel the Angel") attributed to
this figure is said to contain all secret knowledge, and is considered to be a book
of magic. He stands close by God's throne, and therefore hears and writes down
everything that is said and discussed.[3] He purportedly gave the book to Adam
and Eve after they ate from the forbidden Tree of Knowledge of Good and Evil,
which resulted in their expulsion from the Garden of Eden, so the two could find
their way back "home" and better understand their God. Raziel's fellow angels
were deeply disturbed by this, and as such, stole the book from Adam and threw it
into the ocean. God Himself decided not to punish Raziel, but instead retrieved
the book by means of the angel Rahab and returned it to Adam and Eve.[2] Bertie
considers this story - not attested in the Bible - to be a variant of the story of
Prometheus in Greek mythology [8] According to some sources, the book
was passed on through the generations to Enoch (believed to have later become
the angel Metatron), who may have incorporated his own writings into the tome.
From Enoch, the archangel Raphael gave it to Noah, who used the wisdom within
to build Noah's Ark.[9] The Book of Raziel was said to have come into the
possession of King Solomon,[10] and a number of texts claiming to be this
volume have recently appeared.

Christian Angelic Hierarchy

First Sphere:
 Seraphim (singular "Seraph"), mentioned in Isaiah 6:1-7,[3] serve as the caretakers of
God's throne and continuously shout praises: "Holy, holy, holy is the Lord of hosts. All
the earth is filled with His Glory." The name Seraphim means "the burning ones." The
Seraphim have six wings. Two of the Seraphim are named Seraphiel and Metatron,
according to some books. Seraphiel is said to have the head of an eagle. It is said that
such a bright light emanates from them that nothing, not even other angelic beings, can
 look upon them. It is also said that there are four of them surrounding God's throne,
where they burn eternally from love and zeal for God.[citation needed]
o Seraphiel (Hebrew ‫ )שרׂפיאל‬is the name of an angel in the apocryphal Book of
Enoch. Protector of Metatron, Seraphiel holds the highest rank of the Seraphim
with the following directly below him, Jehoel. In some texts, he is referred to as
the Angel of Silence. Eponymously named as chief of the Seraphim, one of
several for whom this office is claimed, Seraphiel is one of eight judge angels and
a prince of the Merkabah.[1] In 3 Enoch, Seraphiel is described as an enormous,
brilliant angel as tall as the seven heavens with a face like the face of angels and a
body like the body of eagles. He is beautiful like lightning and the light of the
morning star. As chief of the seraphim, he is committed to their care and teaches
them songs to sing for the glorification of God. In magical lore, Seraphiel is one
of the rulers of Tuesday and also the planet Mercury. He is invoked from the
North.
 Cherubim have four faces: one of each a man, an ox, a lion, and an eagle. They have
four conjoined wings covered with eyes, a lion's body figure, and they have ox's feet.
Cherubim guard the way to the tree of life in the Garden of Eden (Genesis 3:24)[4] and
the throne of God (Ezekiel 28:14-16).[5]
o The cherubim are mentioned in Genesis 3:24;[4] Exodus 25:17-22; 2 Chronicles
3:7-14; Ezekiel 10:12–14,[6] 28:14-16;[5] 1 Kings 6:23–28;[7] and Revelation
4:6-8.
o Modern English usage has blurred the distinction between cherubim and putti.
Putti are the winged human baby/toddler-like beings traditionally used in
figurative art.
o St. Thomas Aquinas imagined Satan as a fallen Cherub.[8]
 Thrones or Ophanim
o The "Thrones" (Gr. thronos) or Elders, also known as the Erelim or Ophanim,
are a class of celestial beings mentioned by Paul of Tarsus in Colossians 1:16
(New Testament). They are living symbols of God's justice and authority, and
have as one of their symbols the throne. These high celestial beings appear to be
mentioned again in Revelation 11:16.
o The Ophanim (Heb. ofanim: Wheels, also known as Thrones, from the vision of
Daniel 7:9) are unusual looking even compared to the other celestial beings; They
appear as a beryl-coloured wheel-within-a-wheel, their rims covered with
hundreds of eyes.
o They are closely connected with the Cherubim: "When they moved, the others
moved; when they stopped, the others stopped; and when they rose from the earth,
the wheels rose along with them; for the spirit of the living creatures [Cherubim]
was in the wheels." Ezekiel 10:17 NRSV.
Second Sphere:
 The "Dominions" (lat. dominatio, plural dominationes, also translated from the
Greek term kyriotites as "Lordships") are presented as the hierarchy of celestial
beings "Lordships" in the De Coelesti Hierarchia. The Dominions, also known as the
Hashmallim, regulate the duties of lower angels. It is only with extreme rarity that the
 angelic lords make themselves physically known to humans. They are also the angels
who preside over nations.
o The Dominions are believed to look like divinely beautiful humans with a pair
of feathered wings, much like the common representation of angels, but they
may be distinguished from other groups by wielding orbs of light fastened to
the heads of their scepters or on the pommel of their swords.
 The "Virtues" or "Strongholds" lie beyond the ophanim (Thrones/Wheels). Their
primary duty is to supervise the movements of the heavenly bodies in order to ensure
that the cosmos remains in order.
o The term appears to be linked to the attribute "might", from the Greek root
"δύναμις" in Ephesians 1:21, which is also translated as "Virtue". They are
presented as the celestial Choir "Virtues", in the Summa Theologica.
Traditional theological conceptions of the Virtues might appear to describe the
same Order called the Thrones (Gr. thronos), (in which case the Ophanim may
not be the same thing as "Thrones").
o From Pseudo-Dionysius the Areopagite's De Coelesti Hierarchia:
 "The name of the holy Virtues signifies a certain powerful and
unshakable virility welling forth into all their Godlike energies; not
being weak and feeble for any reception of the divine Illuminations
granted to it; mounting upwards in fullness of power to an assimilation
with God; never falling away from the Divine Life through its own
weakness, but ascending unwaveringly to the superessential Virtue
which is the Source of virtue: fashioning itself, as far as it may, in
virtue; perfectly turned towards the Source of virtue, and flowing forth
providentially to those below it, abundantly filling them with
virtue."[9]
 The "Powers" (lat. potestas (f), pl. potestates), or "Authorities", from the Greek
exousies, (see Greek root in Eph 3:10) appear to collaborate, in power and authority,
with the Principalities (Rulers).
o The Powers are the bearers of conscience and the keepers of history. They are
also the warrior angels created to be completely loyal to God. Some believe
that no Power has ever fallen from grace, but another theory states that Satan
was the Chief of the Powers before he Fell (see also Ephesians 6:12). Their
duty is to oversee the distribution of power among humankind, hence their
name.
o Paul used the term rule and authority in Ephesians 1:21,[10] and rulers and
authorities in Ephesians 3:10.[11] He may have been referring to the rulers
and authorities of humanity, instead of referring to angels.[citation needed]
Third Sphere:
 The "Principalities" (lat. principatus, pl. principatūs) also translated as
"Princedoms" and "Rulers", from the Greek arche (see Greek root in Eph 3:10),
appear to collaborate, in power and authority with the Powers (Authorities).
o The Principalities are shown wearing a crown and carrying a sceptre.
Their duty also is said to be to carry out the orders given to them by the
Dominions and bequeath blessings to the material world. Their task is to
 oversee groups of people. They are the educators and guardians of the
realm of earth. Like beings related to the world of the germinal ideas, they
are said to inspire living things to many things such as art or science.
o Paul used the term rule and authority in Ephesians 1:21,[10] and rulers and
authorities in Ephesians 3:10.[11] He may have been referring to the rulers
and authorities of men or societies, instead of referring to angels.[citation
needed]
 Archangel: The word "archangel" comes from the Greek αρχάγγελος
(archangělǒs), meaning chief angel, a translation of the Hebrew ‫( רׂב־מלאך‬rav-
mal'ákh) [12] It derives from the Greek archō, meaning to be first in rank or
power; and aggělǒs which means messenger. The word is only used twice in the
New Testament: 1 Thessalonians 4:16 and Jude 1:9. Only Archangels Gabriel and
Michael are mentioned by name in the New Testament.
o Michael is the only angel the Bible named expressly as "the" archangel. In
the Book of Daniel he is referred to as "one of the chief princes". The
word "prince" here is the ancient Hebrew word sar, which means: "a head
person (of any rank or class), a chief, a general etc."[12]
o In most Christian traditions Gabriel is also considered an archangel, but
there is no direct literal support for this assumption.
o The name of the archangel Raphael appears only in the Book of Tobit
(Tobias). Tobit is considered Deuterocanonical by Roman Catholics (both
Eastern and Western Rites) and Eastern Orthodox Christians. The Book of
Tobit is also read by Anglicans and Lutherans, but not by Reformed
Christians or Baptists. Raphael said to Tobias that he was "one of the
seven who stand before the Lord", and it is generally believed that
Michael and Gabriel are two of the other six.
o A fourth Archangel is Uriel whose name literally means "Fire of God" or
"Light of God." Uriel's name is the only one not mentioned in the
Lutheran Bible, but plays, however, a prominent role in an apocryphon
read by Anglican and Russian Orthodox Christians: The second Book of
Esdras (fourth Books of Esdras in the Latin Vulgate). In the book he
unveils seven prophecies to the prophet Ezra, after whom the book is
named. He also plays a role in the apocryphal Book of Enoch, which is
considered canonical only by the Ethiopian Orthodox Church.
o Another possible interpretation of the seven archangels is that these seven
are the seven spirits of God that stand before the throne described in the
Book of Enoch, and in the Book of Revelation.[13]
o The Seven Archangels are said to be the guardian angels of nations and
countries, and are concerned with the issues and events surrounding these,
including politics, military matters, commerce and trade: e.g. Archangel
Michael is traditionally seen as the protector of Israel and of the ecclesia
(Gr. root ekklesia from the New Testament passages), theologically
equated as the Church, the forerunner of the spiritual New Israel.
o It is possible to make a distinction between archangel (with a lower-case
a) and Archangel (with an uppercase A). The former can denote the
second-lowest choir (arch-angels in the sense of being just above the
 lowest Choir of angels that is called only "angels") but the latter may
denote the highest of all the angels (i.e., Arch-angels in the sense of being
above all angels, of any Choir. The seven highest Seraphim, Michael being
the highest of all, once Satan fell).
 The "Angels", (malakhim Greek angělǒs) messengers, are the lowest order of the
angels, and the most recognized. They are the ones most concerned with the
affairs of living things. Within the category of the angels, there are many different
kinds, with different functions. The angels are sent as messengers to mankind.
Choirs scheme in medieval theology:
During the Middle Ages, many schemes were proposed, some drawing on and
expanding on Pseudo-Dionysius, others suggesting completely different
classifications (some authors limited the number of Choirs to seven). Several other
hierarchies were proposed, some in nearly inverted order. Some of those schemes are
here presented:
 Clement of Rome in Apostolic Constitutions (1st century):
o 1. Seraphim, 2. Cherubim, 3. Aeons, 4. Hosts, 5. Powers, 6. Authorities, 7.
Principalities, 8. Thrones, 9. Archangels, 10. Angels, 11. Dominions.
 St. Ambrose in Apologia Prophet David, 5 (4th century):
o 1. Seraphim, 2. Cherubim, 3. Dominations, 4. Thrones, 5. Principalities, 6.
Potentates (or Powers), 7. Virtues, 8. Angels, 9. Archangels.
 St. Jerome (4th century):
o 1. Seraphim, 2. Cherubim, 3. Powers, 4. Dominions (Dominations), 5.
Thrones, 6. Archangels, 7. Angels.
 Pseudo-Dionysius the Areopagite in De Coelesti Hierarchia (ca. 5th century):
o First sphere: 1. Seraphim, 2. Cherubim, 3. Thrones;
o Second sphere: 4. Authorities, 5. Lordships, 6. Powers;
o Third sphere: 7. Principalities, 8. Archangels, 9. Angels.
 St. Gregory the Great in Homilia (6th century)
o 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5. Principalities, 6.
Powers, 7. Virtues, 8. Archangels, 9. Angels.
 St. Isidore of Seville in Etymologiae (7th century):
o 1. Seraphim, 2. Cherubim, 3. Powers, 4. Principalities, 5. Virtues, 6.
Dominations, 7. Thrones, 8. Archangels, 9. Angels.

 John of Damascus in De Fide Orthodoxa (8th century):

o 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominions, 5. Powers, 6.
Authorities (Virtues), 7. Rulers (Principalities), 8. Archangels, 9. Angels.
 Blessed Hildegard of Bingen in Scivias [14] (1098–1179):
o 1. Seraphim, Cherubim;
o 2. Thrones, Dominations, Principalities, Powers and Virtues;
o 3. Archangels and Angels.
 St. Thomas Aquinas in Summa Theologica (1225–1274):
o 1. Seraphim, Cherubim, and Thrones;
o 2. Dominations, Virtues, and Powers;
 o 3. Principalities, Archangels, and Angels.
 Dante Alighieri in The Divine Comedy (1308–1321)
o 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5. Virtues, 6.
Powers, 7. Principalities, 8. Archangels, 9. Angels.

Demons

Demon is a supernatural, often malevolent being prevalent in religion, occultism,

literature, and folklore. The original Greek word daimon does not carry the negative
connotation initially understood by implementation of the Koine δαιμόνιον
(daimonion),[1] and later ascribed to any cognate words sharing the root.
In Ancient Near Eastern religions as well as in the Abrahamic traditions, including
ancient and medieval Christian demonology, a demon is considered an "unclean
spirit" which may cause demonic possession, calling for an exorcism. In Western
occultism and Renaissance magic, which grew out of an amalgamation of Greco-
Roman magic, Jewish demonology, and Christian tradition,[2] a demon is a spiritual
entity that may be conjured and controlled.

Michaelis' classification of demons

In 1613 Sebastien Michaelis wrote a book, Admirable History, which included a
classification of demons as it was told to him by the demon Berith when he was
exorcising a nun, according to the author. This classification is based on the Pseudo-
Dionysian hierarchies, according to the sins the devil tempts one to commit, and
includes the demons' adversaries (who suffered that temptation without falling).
Note that many demons' names are exclusively French or unknown in other catalogs.
St. John the Baptist and St. John the Evangelist are the two St. Johns to whom
Michaelis refers. The other saints are cited only by their name without making clear,
i.e., which Francis is (of Assisi?).
[edit]First hierarchy

First hierarchy
The first hierarchy includes angels that were or are Seraphim, Cherubim and Thrones.
 Beelzebub was a prince of the Seraphim, just below Lucifer. Beelzebub, along
with Lucifer and Leviathan, were the first three angels to fall. He tempts men
with pride and is opposed by St. Francis of Assisi.
 Leviathan was also a prince of the Seraphim who tempts people to give into
heresy, and is opposed by Saint Peter.
 Asmodeus was also a prince of the Seraphim and reportedly continues to be
one, burning with desire to tempt men into wantonness. He is opposed by St.
John the Baptist.
 Berith was a prince of the Cherubim. He tempts men to commit homicide,
and to be quarrelsome, contentious, and blasphemous. He is opposed by St.
Barnabas.
 Astaroth was a prince of Thrones, who tempts men to be lazy and is opposed
by St. Bartholomew.
  Verrine was also prince of Thrones, just below Astaroth. He tempts men with
impatience and is opposed by St. Dominic.
 Gressil was the third prince of Thrones, who tempts men with impurity and is
opposed by St. Bernard.
 Sonneillon was the fourth prince of Thrones, who tempts men to hate and is
opposed by St. Stephen.[5]
Second hierarchy
The second hierarchy includes Powers, Dominions, and Virtues.
 Carreau was a prince of Powers. He tempts men with hardness of heart and is
opposed by St.s Vincent and Vincent Ferrer
 Carnivean was also a prince of Powers. He tempts men to obscenity and
shamelessness, and is opposed by John the Evangelist.
 Oeillet was a prince of Dominions. He tempts men to break the vow of
poverty and is opposed by St. Martin.
 Rosier was the second in the order of Dominions. He tempts men against
sexual purity and is opposed by St. Basil.
 Belias was the prince of Virtues. He tempts men with arrogance and women to
be vain, raise their children as wantons, and gossip during mass. He is
opposed by St. Francis de Paul.
Third hierarchy
The third hierarchy includes Principalities, Archangels, and Angels.
 Olivier was the prince of the Archangels. He tempts men with cruelty and
mercilessness toward the poor and is opposed by St. Lawrence.
 Iuvart was prince of Angels. At the time of Michaelis's writing, Iuvart was
believed to be in the body of a Sister Madeleine.[6]

Other Readings:
 Beelzebub is commonly described as placed high in Hell's hierarchy; he was
of the order of Seraphim, which in Hebrew means "fiery serpents". According
to the stories of the 16th-century occultist Johann Weyer, Beelzebub led a
successful revolt against Satan,[19] is the chief lieutenant of Lucifer, the
Emperor of Hell, and presides over the Order of the Fly.
 Leviathan, is a sea monster referred to in the Bible. In Demonology, the
Leviathan is one of the seven princes of Hell and its gatekeeper (see
Hellmouth). The word has become synonymous with any large sea monster or
creature. In literature (e.g., Herman Melville's Moby-Dick) it refers to great
whales, and in Modern Hebrew, it means simply "whale." It is described
extensively in Job 41.
o Later Jewish sources describe Leviathan as a dragon who lives over
the Sources of the Deep and who, along with the male land-monster
Behemoth, will be served up to the righteous at the end of time.
o When the Jewish midrash (explanations of the bible) were being
composed, it was held that God originally produced a male and a
female leviathan, but lest in multiplying the species should destroy the
 world, he slew the female, reserving her flesh for the banquet that will
be given to the righteous on the advent of the Messiah (B. B. 74b).
o Rashi's commentary on Genesis 1:21 repeats the tradition: "God
created the great sea monsters - taninim[4]. According to legend this
refers to the Leviathan and its mate. God created a male and female
Leviathan, then killed the female and salted it for the righteous, for if
the Leviathans were to procreate the world could not stand before
them."[citation needed]
 Behemoth¶
o In Jewish apocrypha and pseudepigrapha such as the 2nd century BCE
Book of Enoch, Behemoth is the primal unconquerable monster of the
land, as Leviathan is the primal monster of the waters of the sea and
Ziz the primordial monster of the sky. In the 2nd century BCE 1 Enoch
Leviathan lives in "the Abyss", while Behemoth the land-monster lives
in an invisible desert east of the Garden of Eden (1 Enoch 60:7-8). A
Jewish rabbinic legend describes a great battle which will take place
between them at the end of time: "...they will interlock with one
another and engage in combat, with his horns the Behemoth will gore
with strength, the fish [Leviathan] will leap to meet him with his fins,
with power. Their Creator will approach them with his mighty sword
[and slay them both]." Then, "from the beautiful skin of the Leviathan,
God will construct canopies to shelter the righteous, who will eat the
meat of the Behemoth and the Leviathan amid great joy and
merriment." (Artscroll siddur, p. 719).