For many entities in the Goetia, there is no singular origin for their names. A lot of the time, mistranslation happens and sometimes it just sticks. That said, learning about the theorized roots and possible lore behind their name only makes them even more interesting.
One of the most common theories about the etymology of Purson’s name is that it comes from the Latin word persona, which means “character” or “mask”. This origin suits his personality well, because Purson is often described as a Great King who knows all the secrets in the world; including the past, present, and future.
He is seen as an omniscient entity who is also able to see through the “mask” of reality or the fake facades that people show to society. Think of him as a supernatural detective who cannot be fooled.
So, where did the name Curson come from? The first instance of this name being used can be found in early demonological texts, such as Weyer’s Pseudomonarchia Daemonum. In this book, Purson is often referred to as Curson.
Many scholars agree that since medieval grimoires were copied by hand, the person transcribing it must have mistook “C” for “P”. The two are often misread, especially in Gothic script.
If Curson is the original name, then this suggests that the origin of the demon king’s name may have been derived from the Latin word cursus, which means “course” or “running”. This hints at his role as a messenger or his swiftness when delivering news.
Lastly, let’s look at the proposed Hebrew/Egyptian origins of his name.
Occultists such as Aleister Crowley and S.L. MacGregor have suggested Purson’s link to the Egyptian word Pa-Re, meaning the sun. There are also theories that say his name may even be a corruption of the word Pharaoh.
Because Purson is often depicted with a lion’s face, along with his status as a king, this solar/pharaoh connection is quite popular (as esoteric etymology) among those in the tradition.
The Tarot card 2 of Cups represents partnership, connection, and revealing of emotions. This aligns with Purson’s traditional lore as the Great King who sheds light on all hidden things and answers truthfully about the creation of the world.
He is also said to bring harmony, along with connecting practitioners with loyal familiars (spirit assistants). All of which fits the card’s theme of honest communication.
Purson’s command over 22 legions of infernal spirits is quite a significant power in itself, but we must also consider the “origins” of the spirits who follow him.
Similarly to Paimon, his legions are unique in that they are composed of former high-ranking angels from the Order of Virtues and the Order of Thrones. When we consider the celestial hierarchy, these spirits aren’t just foot soldiers; they are the elite.
The Virtues were traditionally seen as the angels of miracles, light, and courage. Having them in Purson’s legion clues us in to his power to influence the physical world (the one we live in) in grand and surprising ways.
The Thrones are known to be the angels of authority and justice. They are also described as the chariots/seats of God, which explains Purson’s regal status and the authority he holds.
Purson is one of the few who leads a “hybrid” force, highlighting his power and capability to lead two very different types of energy.
Click here to learn more about the Nine Choirs of Angels and their significance as part of a legion.
One can say that Purson is a bit of a “celebrity” in the realm of historical grimoires. This is because his description has remained consistent over the centuries and he appears in the most commonly used ones and even in the more notorious books on magic.
Purson’s journey into historical texts begins with Weyer’s Pseudomonarchia Daemonum, published in 1577. In this book, he was referred to as “Curson” and listed as the 11th spirit in the hierarchy. It is worth noting that Pseudomonarchia is the primary source for later texts, including the Ars Goetia, so you will find some similarities.
One of the most memorable features about Purson, according to the text, is the grandeur of his manifestation. Weyer describes it as theatrical and quite intimidating. He doesn’t just make his presence known; the Great King makes quite an entrance and is always preceded by trumpeters.
Purson is also described as one of the most intellectually gifted spirits in the hierarchy. He has omniscience of time and is credited as one of the few spirits able to explain the mysteries of the universe itself. As part of his office, he can also reveal all hidden things and provide practitioners with good familiars to assist in their workings.
Because Weyer’s Pseudomonarchia was a key source for the Ars Goetia, we find a number of overlapping descriptions for Purson. However, in this text, he is listed as the 20th spirit instead of the 11th. Another key difference is that the Ars Goetia places more emphasis on his function in ritual magic versus simply describing his position in the demonic hierarchy.
While the Ars Goetia also mentions the sensory experience that accompanies his arrival, it also notes the fact that he can manifest in either an aerial or terrestrial body. This means that he can choose to appear as a purely spiritual influence, such as whispers, thoughts, and other intangible signs, or as a more physical presence that directly affects the environment.
Lastly, we have The Book of Oberon. A text that predates the Ars Goetia and offers a version of the demonic hierarchy that’s quite different from what we’re familiar with.
In this text, Purson is presented within the “Office of Spirits” (Officium Spirituum) and he is part of a broader hierarchy that serves the Three Infernal Emperors: Lucifer, Beelzebub, and Satan, as well as the Four Kings of the Directions: Oriens, Amaymon, Paimon, and Egyn.
While his description largely stays consistent, the manuscript does offer a unique feature to the demon king. He is explicitly cited as belonging partly to the Order of Virtues and partly to the Order of Thrones. The duality of his nature is said to be the reason why he is capable of answering questions about both “Earthly” and “Divine” secrets.
In classical sources, such as Pseudomonarchia Daemonum and Ars Goetia, Purson is depicted as theatrical and regal, which befits his status as a Great King.
He is shown as a man bearing the face of a fierce lion, riding on the back of a bear. In his hand, he carries a “cruel viper”, which is an image that will certainly strike fear in the hearts of those who witness it.
“The Twentieth Spirit is Purson, a Great King. He appeareth in the form of a Man with a Lion’s face, carrying a cruel Viper in his hand, and riding upon a Bear. Going before him are many Trumpets sounding.” – translated by S.L. MacGregor Mathers and Aleister Crowley
As we’ve established, his arrival is never quiet. It is preceded by the sound of many trumpets, which scholars agree is a “power move”. The visual he creates is one of ancient power and certainly not incidental. The lion represents his royal authority, the bear represents his raw strength, and the viper represents the dangerous wisdom he is the guardian of.
For modern practitioners, especially in Demonolatry, Purson is seen as an energetic presence. In this view, his lion face is a symbol of his solar nature. It is not meant to frighten, however. As described in her writing, S. Connolly says that Purson feels like a warm, intense, and noble force.
Instead of the “monster” some writings may show him as, he is a supportive and communicative mentor. While he maintains his regal presence, his intensity comes in the form of clarity and golden light rather than being terrifying.
Michael W. Ford’s interpretation of Purson’s appearance adapts the tradition of the Ars Goetia but through a Luciferian lens. In this tradition, demons are not seen as entities to be commanded. Instead, they are viewed as “atavisms” or psychological symbols representing the different aspects of the human mind and will.
In his book, he describes Purson by focusing on the symbolism of his appearance:
Ford also wrote that by ‘riding’ the bear and ‘holding’ the viper, a practitioner working through Purson is showing how they have mastered their primal nature and have understood secret knowledge or wisdom.
As with every sigil, Purson’s seal is essentially his “spiritual signature”. Think of it as the unique frequency or “phone number”, if you will, that practitioners use to establish a formal connection with him.
In true Goetic fashion, Purson’s seal is complex and consists of circles, lines, and dots. While it may appear like abstract art to the untrained eye, there is meaning in its design.
One interesting fact to note is that in traditional grimoire magic, these sigils are meant to “contain” the spirit and force it to obey. However, the opposite is true for modern demonolatry. In this path, the sigil is often used as a point of focus or meditation and is a sign of respect. Think of it as a welcome mat instead of acting as a leash.
Purson shares his omniscience and mastery over universal secrets with four others within the Goetic hierarchy. He forms a collective along with Paimon, Balam, and Amon, but while their offices overlap, there are also significant differences when it comes to their “specialties”.
Paimon is his most direct parallel because they share the status of king and a similar musical heraldry. However, Paimon’s mastery is more closely associated with the celestial arts while Purson’s is grounded in physical creation.
Balam has a similar ability to glean answers from the past, present, and future. His tripartite nature also echoes Purson’s dual-order lineage.
Lastly, we have Amon who is the more diplomatic counterpart to Purson’s academic persona. He applies his prophetic foresight to reconcile feuds while Purson seeks to explain cosmic origins instead.
The presence of trumpeters to announce the arrival of an infernal spirit is a very specific calling card when it comes to the Goetia. There are only a few spirits noted for this, such as Beleth, Paimon, and Purson.
Amduasias, while not a king like the other three, is often associated with them. He is considered to be the “conductor” of the infernal realm. While Purson’s music is described as “trumpet sounding”, Amdusias’ is said to be more similar to an “invisible orchestra”.
It is also interesting to note that, unlike the entourage that accompanies the Great Kings, it is the belief of many that Amdusias is the music itself.
Many modern practitioners say that Purson is a high-frequency spirit. He is characterized as gentlemanly and though regal, he also radiates a professorial energy. If you seek his mentorship, here are some key things to remember.
1. Recognizing His Presence
Due to the auditory nature of Purson’s manifestation, it can be quite easy to tell when he has appeared. Some practitioners say that they begin to hear a “tinnitus-like” sound in their ears when he is near. Others say that the sound of brass instruments may also be heard during summoning.
Aside from sound, many also experience a “clarity shift” during his arrival. They feel as if their mental fog has been lifted suddenly and they experience a sharp wave of mental alertness in his presence.
2. How to Communicate With Purson
Bear in mind that while Purson is considered to be one of the most approachable Kings, he still maintains a standard etiquette. Practitioners say that you must be formal yet sincere. Treat him like you would a professor you respect. A polite inquiry will yield more than a demanding one.
Make sure you use his Enn when inviting him into your space. You can repeat it like a mantra as you meditate on his sigil. In doing so, you will begin to align your vibration with his. Purson’s Enn: Ana Jaca Purson Itas Ra.
When receiving messages, many say that automatic writing or going into deep meditation is one of the best ways to do it.
3. Setting Up An Altar for Purson
The altar doesn’t have to be grand, but the general consensus is that it needs to be “solar” and “formal”.
He is a great teacher to work with, especially if you wish to learn beyond what classrooms and books can offer.
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