Like many infernal spirits in the Ars Goetia, the name Paimon does not have one undisputed origin. Some scholars say it likely has roots in the Hebrew word Pa’amon (פַּעֲמוֹן), meaning “bell.”
This is quite fitting for the demon king as in the Ars Goetia he is said to be heralded by a loud “hue and cry” of minstrels playing cymbals, trumpets, and an assortment of musical instruments.
Some suggest the name is also related to the root word Pe (פ), meaning “mouth.” This also makes sense since Paimon is recognized as a teacher of arts, sciences, and “secret things.”
Practitioners view him as a spirit of intellect and communication, who often requires those who seek him to answer his questions as much as he does theirs.
The name Paimonia can also be found in some of the older manuscripts, as well as related grimoires. Adding the suffix “monia” was common practice in medieval Latin as a way of “personifying” or “demonizing” concepts or locations.
It should also be noted that some Renaissance occultists tended to use “barbarous names” or words that sounded foreign or exotic as a way of adding “otherness” and power to their rituals.
As a whole, many think that the name Paimon does not have a single or “pure” root at all. Instead, it’s a synthesis of Hebrew phonetics combined with medieval flair to fit their idea of who King Paimon is: an Eastern king/entity.
Dates / Feast Days: April 30–May 4. He is also associated with the Summer Solstice.
Direction(s): West in the Goetia, but some traditions place him in the Northwest.
Planetary Association: The Sun.
Zodiac Association:10–14 degrees Taurus in the Goetia, or Gemini in other traditions because of his role as a teacher and communicator.
Elemental Association(s): Earth in the Goetia, but some traditions assign Water to him.
Tarot Association: 6 of Pentacles. Paimon is assigned to the 6 of Pentacles because he governs the specific degrees of the Zodiac that the card represents within the Golden Dawn system. His role as a benefactor of ‘dignities,’ such as social status or professional recognition, also aligns with the traditional meaning of the card.
Metal: Gold
Color(s): Gold, yellow, and white
Plant / Herb: Rose, bindweed, and hibiscus
Incense / Resin: Frankincense and Dragon’s Blood
Paimon’s military strength is among the most impressive in the Ars Goetia. Most high-ranking spirits only command 30–60 legions, while he commands double the amount.
For context, in grimoire logic, a legion is believed to have anywhere from 6,000 to 6,666 spirits. This gives Paimon over 1.2 million infernal spirits under his banner, further highlighting his status as one of the Great Kings of the demonic hierarchy.
A unique aspect of Paimon’s army is their origin. In some texts, his legions are composed of spirits from two celestial choirs: the Order of Angels (Messengers) and the Order of Potentates (Powers/Warriors).
Johann Weyer’s Pseudomonarchia predates Ars Goetia and in this text, he refers to Paimon as Paimonia. He notes that as a Great King, Paimonia must be received with great offerings and specific rituals to ensure that he remains gentle and civil.
While Ars Goetia later places him within the Orders of Angels and Potentates, Weyer originally categorized him within the Order of Dominions, providing an early look at the demon’s high-ranking celestial origins.
In Ars Goetia, Paimon is introduced as the ninth spirit and given the status of Great King. Along with Bael, Beleth, and Purson, he is included in what’s known as the “inner circle” of solar power in the Goetic hierarchy.
The grimoire describes his knowledge as:
“He can teach all Arts and Sciences, and other secret things. He can discover unto thee what the Earth is, and what holdeth it up in the Waters; and what Mind is, and where it is; or any other thing thou mayest desire to know.”
And his powers:
“He giveth Dignity, and confirmeth the same. He bindeth or maketh any man subject unto the Magician if he so desire it.”
This comes from the 1904 edition of the Goetia, translated by Aleister Crowley and S.L. MacGregor Mathers. The version that most practitioners, and even historians, use today.
In this book of “Sacred Magic”, Paimon is listed as one of the Eight sub-princes of the infernal realm. Unlike the Goetia, which highlighted his teaching of sciences, the Abramelin places more emphasis on his role as a foundational pillar of the world.
In the Abramelin system, Paimon doesn’t have a legion. Instead, he has an “array” of spirits who are subservient to him. It is also worth noting that in this system, practitioners don’t work directly with Paimon. Instead, he delegates the task to one of the spirits and they will perform it for him.
His “array” has different specialties. Some are experts in divination, others are experts in transmutation or locating treasures, and there are those who are experts in social influence.
In this grimoire, Paimon is described as a crowned man sitting upon a dromedary (single-humped camel). It is one of the most regal representations of him, especially when we consider that he is preceded by a host of servient spirits playing trumpets and cymbals. Imagine a parade of grand proportions, and in the center of it sits the Great King Paimon.
The translated text gives us an idea of what a spectacle it is:
“He appeareth in the form of a Man sitting upon a Dromedary with a Crown most glorious upon his head. There goeth before him also an Host of Spirits, like Men with Trumpets and well sounding Cymbals, and all other sorts of Musical Instruments. He hath a great Voice, and roareth at his first coming…”
Weyer’s Pseudomonarchia gives us a more detailed description of Paimon’s appearance, particularly his feminine or androgynous features. He is described as a male figure with a beautiful face, wearing a crown atop a dromedary.
“…he putteth on the likenesse of a man: he sitteth on a beast called a dromedarie, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. … At the first he appeereth with a great crie and roring.”
Some modern occult scholars suggest this symbolizes his duality, while others interpret it as a “subversive form of cosmic intelligence”, meant to unsettle by defying traditional gender binaries or the “natural order” of things.
One of the oldest sources on this list, the Liber Officiorum Spirituum adds a specific detail that other texts tend to omit. While previous descriptions might lend Paimon a softer and rather ethereal appearance, this book adds more grit and gives him a formidable yet grounded edge.
The book highlights his “hoarse” or “rough” voice, implying a primal and ancient quality. While this trait is common among infernal spirits, it is said that Paimon’s speech starts off as inarticulate and a practitioner must “compel” them to speak more clearly. Modern interpretations suggest this requires learning how to tune the human mind to Paimon’s frequency.
In historical grimoires, an infernal’s origin dictates their level of authority, the powers they have, and how they behave when invoked. For Paimon, having once been a member of the Order of Dominions (some texts place him in the Order of Cherubim) is similar to a general maintaining their rank even after they have switched sides during a war.
Needless to say, this is a big deal.
The Choirs are traditionally divided into three spheres. The ones closest to the Divine have the most “abstract” and powerful energy.
The first sphere is considered to be the “divine counselors”. In some versions of the Ars Goetia, Paimon is said to have been a Cherubim, who are known keepers of celestial knowledge and wisdom.
The second sphere is considered to be the “celestial governors”. They regulate the duties of lower angels and the laws of the universe. Most primary sources, such as Weyer (Pseudomonarchia) and Agrippa (De Occulta Philosophia), place Paimon among the Dominions.
The third sphere is where you will find the “messengers” or the ones who interact directly with humanity. Paimon is in command of many spirits who belong to the Order of Powers/Potentates and Angels.
How does being a former Seraphim or Dominion influence Paimon’s powers and strength? Aside from retaining his rank, many early practitioners also believed that working with a “fallen” from the higher levels of the sphere is “terrifying” in that they were dealing with a spirit that possessed a divine right to rule.
It reinforces the concept that Paimon, like his equals, is a King by nature and not by conquest. Lastly, as a former Dominion, it also makes him the natural commander of the fallen angels in his legion. Those spirits are, essentially, hard-wired to obey his authority even after transitioning from “angel” to “demon.”
Paimon’s Goetic sigil or seal may sometimes cause confusion, as there are two for him. The primary one is the most commonly used and can be differentiated from the secondary character through its four distinctive loops. It also features a more “chaotic” pattern, compared to the minimalist second sigil.
The secondary sigil features a simpler design without sacrificing ornamentation. Rather than representing Paimon himself, it symbolizes his attendants, including Bebal (Babal) and Abalam. Practitioners employ it as a lamen for protection and invocation.
Note: The real sigil differs from the version shown in Hereditary, which displays only three loops instead of four. The filmmakers removed the fourth loop as a stylistic choice to mirror the film’s central characters: the grandmother, mother, and daughter.
In Demonolatry and many historical grimoires, Paimon is rarely seen as a solitary entity. His “court” is an important part of his identity and represents the nature of his power: organized and hierarchical.
Paimon’s relationship with Lucifer is quite well-known and documented in nearly every primary source. He is described as more obedient to Lucifer than any of the Four Great Kings who rule the cardinal directions. They are: Oriens (East), Paimon (West), Egyn (North), and Amaymon (South).
He serves as Lucifer’s lieutenant (sometimes referred to as “Executive King”). In this context, Lucifer represents Adversarial consciousness, while it is Paimon’s role to manifest that into actionable knowledge and social hierarchy.
We have established that Paimon rarely appears alone and that Bebal (Babal) and Abalam, his attendant kings, frequently accompany him. However, the Ars Goetia notes that they do not always join Paimon unless the practitioner specifically calls for them.
Who are Bebal and Abalam? Bebal is said to be the “order” and structure of Paimon’s legions, while Abalam represents the “musical” or “creative” aspect of Paimon’s court.
In practice, particularly modern occult traditions, they serve as a support system or buffer. They are also believed to manage the vast “chaos” of Paimon’s entourage, allowing clearer communication between the King and those seeking him.
The association between Paimon and Gremory is primarily symbolic and aesthetic. Many people often get the two of them confused as both are depicted as riding camels. This is no coincidence as the camel represents the ability to traverse the “Abyss” or the desert of the ego.
There are a number of practitioners who work with them as a pair since they symbolize mastery over logical and intuitive secrets.
Many practitioners share the same opinion of Paimon, emphasizing the fact that he is a “King of Protocol” who values etiquette, intellectual curiosity, and clear communication.
If you seek knowledge or mentorship from him, here is a guide to keep in mind.
1. Always Establish the Proper Mindset
2. Altar and Offerings for Paimon
When putting together an altar, keep in mind that your intent matters most. Beginners can start off simple, but must make sure that offerings to Paimon mirror his solar and regal nature.
Aside from the above, the preferred offering seems to be that of the intellectual kind. Nothing satisfies a teacher more than seeing their student showing initiative, so dedicating an hour of learning (whether creative or academic) in his name can actually carry more favor than physical items.
3. Making Contact/Inviting Paimon
New practitioners should use his Enn before attempting a full ritual. This practice gives them a sense of his energy and helps them become familiar with it before they experience a full ritual. Paimon’s Enn: Linan tasa jedan Paimon.
Here’s a simple ritual that beginners can try:
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