Names can signify many different things. For infernal spirits, it often hints at their powers or origin. The etymology of Duke Sallos’ name reflects this, as well as his own transformation from one source to the next.
Scholars suggest that his name is linked to the Greek word salos, which means the ‘tossing’ or ‘rolling’ of the sea.
Does it hold water? Well, there is a striking irony here. Historically, Sallos is associated with the element of Earth and also appears as a soldier riding a crocodile. A creature of banks and marshes, not the deep and restless ocean.
However, despite this, scholars have interpreted the connection as more metaphorical.
Instead of the literal “rolling” sea, his name could be a reflection of the “restless surge” of human emotion and desire. Given this context, the interpretation aligns better with Sallos’ office of inciting love and passion.
How did we get from Salos to Sallos? To trace this evolution, we need to go through a lineage of popular 16th-century occult texts.
Pseudomonarchia Daemonum – In his work, Johann Weyer introduced the spirit as Saleos. Given the influence of this book on later English grimoires, this phonetic version stuck.
The Discoverie of Witchcraft – Later, Reginald Scot also adopted the use of the name Saleos in his work and further solidified the English phonetic version.
The Lemegeton (Ars Goetia) – A change in spelling was introduced by the time the Ars Goetia was compiled. Saleos became Sallos, which was likely done to emphasize a more “classical” Latin sound. Given the popularity of this text, Sallos became the widely recognized version of the spirit’s name.
A spirit’s rank and role within the Goetic infernal hierarchy are not just about social standing. There are other mechanisms involved that are specific to them. For example, the technical requirements for evocation differ depending on whether one is petitioning a Duke or a King.
In the Goetic hierarchy, Dukes occupy the upper-middle tier and carry a certain ceremonial weight. They are also traditionally associated with Venus and the metal copper.
Dukes are also seen as the governors of the more social aspects of the human experience, which include art, diplomacy, and romance.
An interesting thing to note about Sallos’ influence as a Duke is his “peaceable” nature. It is rare for Dukes to be described as pacifists; just take Eligos or Berith, for example. So, in a way, Sallos is being presented as a kind of Diplomat amongst other spirits of similar rank.
The Duke’s command of 30 legions suggests a substantial force, especially if you consider his specialty. These legions are dedicated to the ‘procuring of love’, which means his influence isn’t narrowed to a single target. Instead, it can be deployed across a wide social or emotional field.
This text provides the blueprint for Sallos but in it, he is listed under the name Saleos, the 18th spirit of the hierarchy. Weyer describes him as “magnus et potens dux” or “a great and mighty duke”. A description that befits his appearance; that of a soldier riding a crocodile.
However, he does not come across as monstrous. Instead, he has a “gentler” manifestation, which isone of the defining features separating him from the more volatile spirits in the hierarchy.
While this grimoire references the Pseudomonarchia Daemonum and retains many of the descriptions provided by Weyer, there are distinct differences as well.
“The Nineteenth Spirit is Sallos (or Saleos). He is a Great and Mighty Duke, and appeareth in the form of a gallant Soldier riding on a Crocodile, with a Ducal Crown on his head, but peaceably. He causeth the love of Women to Men, and of Men to Women; and governeth 30 Legions of Spirits.”
The Ars Goetia uses the name Sallos and lists him as the 19th spirit rather than the 18th. He is also described as a “great and mighty duke” and keeps much of the same appearance described in Weyer’s text.
In modern practices, such as Demonolatry, many old traditions and beliefs are shed. S. Connolly presents Sallos, not as a spirit that needs to be commanded and constrained, but as one with whom a practitioner can develop a relationship of mutual respect.
This is also evident in her writing, where Sallos represents the refined and grounded aspects of human connection. She classifies him under the element of Earth, which is in contrast to the fire or water typically associated with spirits of love.
In doing so, it suggests that Sallos is a provider of stable foundations for relationships rather than merely a fleeting spark.
Another modern interpretation comes from Michael W. Ford and Luciferian Witchcraft. In his work, he describes Sallos as a powerful psychological archetype. a spirit who can help a practitioner achieve self-mastery.
Ford views Sallos as a catalyst or the initiator of desire who can help people understand their own internal drives. He suggests that Sallos enables a person to project an aura of attraction by first teaching them how to achieve internal balance.
The symbolism of the soldier and crocodile is emphasized in Ford’s work as well. For him, The crocodile symbolizes the primal part of the human brain; our basic instincts. The soldier represents disciplined Will and the conscious Ego.
In essence, he sees these symbols as the disciplined Will harnessing the power of our raw and primal desires.
Sallos’ power isn’t just about love as a whole. If looked at closely, he acts as the governor of affection and specializes in the creation of romantic love and the strengthening of emotional bonds.
His influence and stable energy can also extend to social connections and not just romantic ones.
Duke Sallos’ sigil is interesting in that it is less “erratic” compared to others in the Ars Goetia. Its rigid yet balanced appearance also hints at his peaceable and disciplined nature.
Due to his rank as a Duke, practitioners are asked to engrave his seal ontp a plate of copper (the metal of Venus) and wear it over the chest during evocation. This acts as a protective shield and a beacon for his frequency.
In modern practice, when copper isn’t available, copper-colored paper may suffice. It is also advisable to inscribe his sigil using green ink or pigment to signify his Venusian connection.
Sallos stands out in the hierarchy for very specific reasons: his office and his ‘gentle’ demeanor. Despite that, he still shares certain similarities with other spirits. Here are a few examples:
When grouped together, these spirits provide us with different “flavors” of love and social relationships.
If you’re a beginner and this might be your first time trying to communicate with a spirit, Sallos is a great one to start with. His gentle energy and the fact that he does not seek to test or play mind games with practitioners can help lessen any fears or worries you may have.
That said, there are still protocols to follow. The rite you’ll be performing should reflect refinement, respect, and grounded intention.
While Sallos is a gentleman, as many practitioners have experienced, do not approach him like a friend. Avoid commanding him in the manner outlined in older Solomonic texts. Instead, use a formal petition and state your intent clearly.
Some have suggested writing your petition on a piece of parchment and placing Sallos’ sigil on top of it. Doing so gives your request a physical anchor.
Remember, when “tuning in” to his frequency, always chant Sallos’ Enn: “Es na ayer Sallos secore”. This will help you focus more clearly on his presence.
When it comes to his altar, Sallos responds well to offerings that appeal to the physical senses. Here are some ideas:
For beginners, this might be the more challenging part of communicating with a spirit. How does one distinguish his presence from ordinary environmental changes, especially since it’s often subtle? Try to pay attention to the following:
For some people, it may take a bit of time to recognize the signs. However, if you are consistent with your practice and communicate with him regularly, you will find that it becomes easier over time.
If you want to enhance the potency of your ritual, consider using planetary timing.
Perform the rite during the Hour of Venus. On a Friday, this typically occurs at sunrise, the 8th hour after sunrise, or the 3rd and 10th hours after sunset.
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