Back then, books of magic were copied entirely by hand using an old-fashioned cursive style of writing. This style was common among medieval scribes, but it also allowed plenty of room for error. The letters u, n, and m, for example, were all written as identical vertical lines.
With that in mind, it’s easier to understand how simple scribal errors could cause major changes when it comes to a spirit’s name. Such was the case with Bune. This is why you might find him listed as Bim or Bime in other sources.
Over hundreds of years of copying errors, Bune accidentally split into Bim. To remedy this, grimoires eventually opted to list both names, ensuring that practitioners got the pronunciation correct.
That said, where did the name Bune originate from?
While still widely debated, there are some modern occultists who believe that Bune was actually the modified name of an ancient Egyptian spirit.
They point to Buto (also known as Wadjet), an ancient Egyptian goddess known to protect the dead. She took the form of a cobra or dragon and held deep wisdom.
The theory suggests that over thousands of years, as the Egyptian myths crossed borders and were passed through different cultures, the name Buto slowly warped phonetically until it sounded like Bune.
Again, language historians cannot prove this, but the connection is difficult to debunk as well. This is because Bunes characteristics align with those of the ancient Egyptian dragon-goddess.
Often cited in contemporary practitioner forums as a highly active period aligned with early Solar Leo cycles, or late July for specialized wealth workings.
Is Bune a Duke or a Duchess? Before we get to the nitty-gritty bits, it must be understood that in traditional sources such as the Ars Goetia, he is strictly referred to as a Great Duke.
As a Duke, he holds immense administrative power. While Goetic Kings such as Bael or Paimon govern cosmic concepts or absolute rule, Dukes are often referred to as the “operating executives”.
They are the ones who manage practical, real-world affairs, which includes commerce, logistics, and legal eloquence, to mention a few.
Why is Bune referred to as a Duchess in some modern traditions? This is often attributed to two popular reasons.
Which one should you use to refer to him? The general consensus suggests using Duke for his primary title, though you can also use Duchess depending on your personal belief.
To really get to know a spirit, it also helps to trace their transformations throughout different sources. For Duke Bune, and other infernal spirits, youll notice how they often start out as monstrous, evil beings before perspectives shift and they become something more symbolic.
Johann Weyer’s Pseudomonarchia Daemonum was meant to be a skeptical critique of witchcraft and demonological superstition. Ironically, it ended up becoming a primary source text for later grimoires, including the Ars Goetia.
In the book, Bune is listed as the 23rd spirit. Weyer focused deeply on his linguistic and necromantic functions as a Duke, emphasizing his authority over graveyard spirits. He also pointed out Bune’s capacity to render a practitioner more persuasive and mentally acute.
One interesting thing to note about Bune’s description in this text is his “vocal nature”. According to Weyer, Bune speaks with a “divine voice” (voce divina).
Next, we have the Ars Goetia. This is the first book of the Lemegeton Clavicula Salomonis (The Lesser Key of Solomon), which was published in the 17th century. The text establishes Bune as the 26th spirit of the infernal hierarchy, presenting him as an entity who governs material wealth and the realm of the dead.
The text describes him as follows:
“The Twenty-sixth Spirit is Bune (or Bim). He is a Strong, Great and Mighty Duke. He appeareth in the form of a Dragon with three heads, one like a Dog, one like a Gryphon, and one like a Man. He speaketh with a high and comely Voice. He changeth the Place of the Dead, and causeth the Spirits which be under him to gather together upon your Sepulchres. He giveth Riches unto a Man, and maketh him Wise and Eloquent. He giveth true Answers unto Demands. And he governeth 30 Legions of Spirits.”
You might notice Bune shifts from the 23rd spirit in the Pseudomonarchia Daemonum to the 26th in the Ars Goetia. This happened because 17th-century editors reorganized the older list, adding a few new spirits and reshuffling the order to fit a precise magical system of exactly 72 entities. This structural change pushed Bune down three spots to his 26th position.
This book also establishes the ritual needed to communicate with the spirits. It includes their sigils and other operational tools which can be used to command a spirit to follow the practitioners will.Unlike the Pseudomonarchia, the Ars Goetia was intended to serve as an occultists guide to working with infernals.
As we move to more modern interpretations, such as S. Connolly’s books on Demonolatry, the weaponized constructs prevalent in the early grimoires begin to fade away.
In Connollys writing, Bune isn’t presented as a malevolent spirit that should be tamed and commanded to do one’s bidding. Instead, he is seen as a divine intelligence that should be invoked with respect.
For many modern practitioners,spirits like Bune can become mentors or allies in achieving ones goals. In his case, Bune can be approached for financial stability, steady career growth, and peaceful ancestor work.
Of course, any kind of interpretation is subject to both change and a difference in perspective.In Michael W. Fords books, he contextualizes Bune within a Luciferian Left-Hand Path framework.
Ford focuses on the psychological and sorcerous archetypes associated with Bune. He sees the spirit’s energy as an internal catalyst for self-deification, helping practitioners develop mental discipline, strategic wisdom, and personal eloquence as a means of acquiring material wealth.
His writing also explores the more draconic and necromantic elements of Bune’s influence, including mastery over the subconscious mind.
Duke Bune governs dual realms: material prosperity and the realm of the dead. He can grant tangible wealth to a practitioner, along with deep wisdom. A task he accomplishes through his infernal legions.
Here are some examples from various sources:
In the Ars Goetia, sigils act like a spirits phone number and are important for invocation. That said, some might find Duke Bune’s sigil a bit confusing because he possesses two distinct seals.
This is because the 17th-century scribes of the Ars Goetia copied their information from older manuscripts with sigils that did not match. One source contained a simpler seal, while another had a more complex design.
Given the significance of these sigils when it comes to the invocation ritual, they opted to include both designs to avoid picking the wrong one. To avoid confusing readers, they also added a very important note: “the last is the best,” referring to the more complex sigil.
Its design is quite meaningful, and understanding it can give you a better sense for Bune’s overall energy.
In the Ars Goetia, there are a few spirits with abilities similar to Duke Bunes. For some practitioners, working with multiple spirits at the same time helps add more potency to their spells and petitions. Here are a few examples:
King Purson
As the 20th spirit of the infernal hierarchy, King Purson is regarded by many as a financial powerhouse. He knows of hidden treasures and can help practitioners achieve the career stability and growth they seek.
Duke Zepar
The 16th spirit of the infernal hierarchy is known for helping attract the right business partners and clients. If you work with him alongside Duke Bune, you can potentially turn those connections into financial profit.
Duke/Earl Murmur
Aside from wealth, Bune is also known for his necromantic abilities. This is something he shares with another Duke, Murmur.
However, Duke Murmurs relationship with the dead is more investigative, as he can force ghosts to answer questions. Duke Bune’s, on the other hand, is more administrative. He is tasked with reallocating spirits peacefully.
When working with Bune, it is important to shift your mindset from what’s been taught in the Goetia to a more modern approach.
The Goetia places emphasis on fearful coercion, and this is not the energy you want to bring into this connection. Instead, focus on respectful and meditative communication.
As shared by many practitioners, Bune is considered to be one of the most beginner-friendly spirits in the infernal hierarchy. Many high-ranking infernals, including Kings and Earls, manifest in an intense and sometimes abrasive manner, which can be overwhelming.
If you’re new, Bune is said to have a gentle and comforting presence. In fact, he is said to be highly tolerant of minor ritual mistakes. This makes him a great mentor for those still learning, but do approach him with the same respect and sincerity you’d give other infernals.
One of the biggest anxieties beginners have is how to recognize if they’ve made a connection with the spirit they’re contacting. To know when it clicks, understanding that spirits unique energetic footprint is key.
For Bune, whenever he enters a space, the environment changes noticeably. Many practitioners have reported a sudden drop in temperature, followed by a “thick” feeling in the air. Imagine your space suddenly becoming still and dense.
Some have mentioned getting a faint whiff of citrus or woodsmoke, even though no such incense has been lit. Aside from environmental changes, stay open for any internal sensations as well. A feeling of heavy and solid calm is just one of the signs that he is present in the room.
You cannot speak to a spirit in the same way you would speak to a friend. Think of it this way: Bune operates like an executive and he responds best to very specific and logical requests. Keep your intentions clear, and avoid being vague or shy about asking for what you want.
For example: ask for a precise number to cover your bills or a certain monetary need instead of just asking for “enough money”.
Building an altar for Bune involves matching his Venusian and Earth-based frequency. Make sure the space is clean and quiet, and adorned with a green or orange cloth.
When it comes to offerings, Bune responds best to those that stimulate the senses of smell and taste. It has been said that the Duke has fairly luxurious preferences, but you need not spend a lot to satisfy them.
Here are some suggestions:
To begin your meditation, start by drawing or engraving Bune’s second sigil on a copper plate or a copper-colored piece of premium paper. Make sure it is identical to the one shown in the book.
Place this at the center of your altar, then light some incense. You can also opt to dim the lights to help enhance your immersion. As you begin, relax your breathing and fix your gaze softly on the lines of his sigil.
Quietly, you can chant Bune’s traditional Enn: “Tasa bune secore on ca.” Treat this like a gentle mantra to shift your brainwaves into a receptive trance state.
The process is not instant and it may even take a few tries before you truly make a connection. Pay attention internally and externally for any cues indicating that you are in his presence.
Remember, leave your fear at the door and enter the space with a calm mind.
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