Foras

Foras, also known as Forcas or Forrasis, is a demon cataloged as the thirty-first spirit in the Ars Goetia, the initial section of the mid-17th-century grimoire The Lesser Key of Solomon (Lemegeton Clavicula Salomonis).^[1]^[2] This anonymously compiled text, drawing from earlier demonological traditions dating to the 15th through 17th centuries, presents Foras as a mighty President of Hell who commands twenty-nine legions of spirits and manifests in the form of a strong man in human shape.^[1]^[2] According to the Ars Goetia, Foras possesses extensive knowledge and abilities valued in esoteric practices, including imparting understanding of the virtues and properties of all herbs and precious stones.^[2] He teaches the arts of logic and ethics in their entirety, enabling practitioners to gain profound insights into reasoning and moral philosophy.^[2] Additionally, Foras can render individuals invisible at will, confer longevity, enhance eloquence in speech, discover hidden treasures, and recover lost or stolen items.^[2] His seal, a specific sigil described in the grimoire, is to be worn or used during invocations to facilitate communication and command his services.^[2] These attributes position Foras within the broader hierarchy of the Goetic spirits, where he serves as a teacher and facilitator of practical and intellectual pursuits rather than a figure of overt destruction.^[2]

Overview

Etymology and Names

The name Foras is thought to derive from the Latin term foras, signifying "outside" or "out," which may reflect connotations of exile or external forces in demonological contexts. This linguistic origin aligns with the broader adaptation of classical languages in Renaissance occult texts, where demonic appellations often drew from Latin roots to evoke themes of separation or otherworldliness. Variant spellings of the name appear across 16th- and 17th-century grimoires, reflecting inconsistencies in transcription and regional linguistic influences. In Johann Weyer's Pseudomonarchia Daemonum (1577), the demon is named Forras, described as a great president.^[3] The Ars Goetia, part of the Lesser Key of Solomon (first published in English in 1904 but based on earlier manuscripts), standardizes the name as Foras, serving as the primary source for its modern form. Other variants include Forcas and Forrasis, which occur in manuscript traditions of these works, such as the Sloane manuscripts, where orthographic differences like "Forchas" or "Fortas" arise from scribal variations.^[3] European demonological naming conventions evolved significantly from the medieval to the Renaissance periods, transitioning from fluid, often pseudepigraphic lists in monastic and alchemical texts to more systematic hierarchies in printed grimoires. Medieval sources, such as the 15th-century Munich Manual of Demonic Magic, employed ad hoc Latinized or Hellenized names derived from biblical and classical motifs, prone to alteration through oral transmission and copyist errors. By the Renaissance, authors like Weyer sought greater consistency by cataloging demons with fixed ranks and attributes, yet variations persisted due to the pseudonymous and clandestine nature of these works, influencing subsequent compilations like the Ars Goetia. This period marked a shift toward encyclopedic demonologies, where names like Foras became emblematic of efforts to codify infernal nomenclature amid theological and philological debates.^[4]

Rank in Demonology

In the Ars Goetia, a section of the Lesser Key of Solomon, Foras is classified as a Great President of Hell, a rank denoting significant administrative authority within the infernal hierarchy.^[5] This position places him among the mid-tier nobility of demons, overseeing infernal operations akin to a presiding officer in a demonic court.^[5] Foras holds the 31st position in the ordered catalog of 72 spirits bound by King Solomon, emphasizing his structured role in the Solomonic tradition of demon classification.^[5] He commands exactly 29 legions of demons, a number that underscores his considerable but not supreme influence, as legions represent subordinate forces in the Goetic system of infernal organization.^[5] Compared to fellow Presidents such as Marbas, who rules 36 legions as the 5th spirit, Foras's authority is somewhat lesser in scale yet maintains equivalent hierarchical prestige, focusing on specialized oversight rather than broader dominion.^[5] Similarly, other Presidents like Buer, commanding 50 legions in the 10th position, highlight variations in legion counts that reflect nuanced power distributions without altering the core presidential rank.^[5]

Description

Appearance in Primary Sources

In the Ars Goetia, the first book of the Lesser Key of Solomon, Foras is described as appearing in the form of a strong man in human shape.^[5] This straightforward anthropomorphic depiction underscores his rank as a mighty President among the infernal hierarchy, presenting him as a dignified and robust figure capable of direct interaction with summoners.^[5] Seventeenth-century manuscripts containing the Ars Goetia, such as British Library Sloane MS 3825, do not feature elaborate pictorial illustrations of Foras's form but include his sigil—a complex geometric emblem designed to be worn as a lamen during rituals for identification and control.^[5] These sigils, rendered in ink on vellum, serve as the primary visual elements in the text, reflecting the practical, talismanic focus of Renaissance-era occult manuscripts where symbolic diagrams took precedence over narrative artwork. The choice of a strong human form in the Ars Goetia aligns with broader Renaissance artistic conventions in demonology, where higher-ranking spirits like Presidents are portrayed anthropomorphically to evoke authority and accessibility, distinguishing them from more bestial lower entities and symbolizing their command over human-like virtues and knowledge. This portrayal emphasizes martial and intellectual prowess through implied physical strength, a common trope in period grimoires to convey the spirit's commanding presence without overt hybrid monstrosity.

Variations Across Grimoires

In Johann Weyer's Pseudomonarchia Daemonum (1577), Foras—spelled Forras—is portrayed as a great president who appears in the form of a strong man, with a description that prioritizes his instructional role in logic and ethics over elaborate physical details. This earlier account highlights his comprehensive teachings on these subjects, alongside knowledge of the virtues of herbs and precious stones, making him a figure of intellectual guidance within the infernal hierarchy.^[3] The Dictionnaire Infernal (1863 edition) by Jacques Collin de Plancy builds on these foundations, presenting Foras as a grand president of Hell who imparts lessons in logic, ethics, and the properties of herbs and stones, while incorporating engravings that visualize demons in fantastical, artistic styles to emphasize their supernatural essence. These illustrations, created by Louis Le Breton in the 1863 edition, often blend human and symbolic elements to evoke the demons' dual nature as both educators and infernal entities.^[6] Foras's description remains largely consistent across these primary sources, with only minor variations in spelling (e.g., Forras in Weyer, Forcas as an alias).^[3]^[5]

Powers and Abilities

Intellectual Teachings

In the Ars Goetia, Foras is depicted as a profound instructor in the intellectual disciplines, particularly excelling in the transmission of knowledge on logic and ethics across their various branches. This encompasses systematic reasoning and dialectical methods rooted in Aristotelian traditions, enabling practitioners to grasp principles of argumentation, syllogistic inference, and the structure of valid discourse. Similarly, his ethical teachings extend to moral philosophy, exploring virtues, duties, and the nature of right conduct, often framed within the philosophical frameworks prevalent in Renaissance occultism. These instructions position Foras as a demonic counterpart to classical scholars, offering authoritative guidance that was sought by evokers aiming to refine their mental acuity and philosophical insight.^[7] A key aspect of Foras's intellectual domain involves revealing the virtues of herbs and precious stones, knowledge drawn from medieval natural magic traditions where such substances were believed to hold inherent powers influenced by celestial forces. For instance, he imparts the protective and clarifying properties of emerald, a stone historically valued in lapidaries for enhancing intelligence, warding off illusions, and promoting visionary clarity, often incorporated into amulets for intellectual pursuits. Likewise, rosemary's virtues for bolstering memory and wisdom—used in medieval remedies to counteract forgetfulness and invoke mental sharpness—are highlighted, aligning with its role in occult practices for cognitive enhancement and protection against mental fog. These revelations underscore Foras's role in bridging empirical observation with esoteric applications, allowing evokers to harness natural elements for scholarly or ritualistic ends.^[7]^[8]^[9] As a mighty president commanding 29 legions, Foras delivers these teachings with unyielding fidelity, ensuring comprehensive instruction tailored to the seeker's desires.^[7]

Physical and Longevity Gifts

Foras possesses the remarkable ability to render humans invisible, a power explicitly attributed to him in the Ars Goetia section of the Lesser Key of Solomon, where he is described as appearing in the form of a strong man and granting this gift upon proper invocation.^[10] This capability allows the summoner to evade detection, and in the context of 17th-century Solomonic grimoires, it was sought for practical purposes such as escaping enemies or conducting discreet operations akin to espionage, reflecting the era's interest in magical aids for personal security and subterfuge.^[7] Additionally, Foras can bestow long life upon individuals, as noted in the same primary text, enabling them to endure extended years through his infernal influence.^[10] Within Solomonic traditions, this longevity gift is tied to demonic pacts, where the spirit's compliance promises vitality free from debilitating illness, paralleling alchemical endeavors to concoct elixirs for eternal youth and health preservation.^[7] Foras further endows individuals with ingenuity, interpreted as the cultivation of wit, eloquence, and rhetorical prowess essential for debate and persuasion. This ability transforms the evoker into a more adept communicator and thinker, fostering quick-witted responses and persuasive oratory that could elevate one's standing in intellectual or social arenas. These enhancements serve as a subtle extension of his physical gifts, infusing the recipient with a lively charisma that bolsters bodily vitality and social endurance, distinct from mere intellectual instruction.^[10] Foras can also discover hidden treasures and recover lost or stolen items, abilities that provide practical benefits to the summoner in pursuits of wealth and retrieval.^[7]

Summoning and Associations

Invocation Methods

The invocation of Foras follows the standard Solomonic procedures outlined in the Ars Goetia of the Lesser Key of Solomon, which emphasize a protective magic circle and a separate triangle of manifestation to safely compel the spirit's appearance.^[5] The ritual begins with the preparation of a nine-foot-diameter circle inscribed on the ground or floor, typically using chalk or flour, surrounded by divine names such as those of God and angels to ward off harm; within or adjacent to this, a smaller equilateral triangle—about three feet on each side—is placed outside the circle, oriented toward the south in certain manuscripts such as the Folger MS.^[5]^[11] The ritual for Presidents like Foras can be performed any time except during twilight or at night, unless a king spirit is invoked first, and is preferably when the moon is in its 2nd, 4th, 6th, 8th, 10th, 12th, or 14th day to enhance efficacy.^[5] The operator, dressed in clean white linen or a robe, stands within the circle facing the triangle, holding the Seal of Solomon—a ring engraved with the name "Anapheneton" and the angel Michael's sigil—to protect against deception.^[5] Incense such as myrrh or frankincense is burned in a censer placed near the circle to purify the space and attract the spirit, while commands are written on virgin parchment using ink made from virgin materials to ensure potency.^[5]^[12] To summon Foras, the operator recites the First Conjuration, invoking him by names like Beralanensis, Adonai, and Tetragrammaton, commanding his visible and affable appearance within the triangle to teach logic, ethics, or grant invisibility and longevity.^[13] If the spirit shows resistance or rebellion—given his command over 29 legions—the Constraint follows, binding him with Hebrew-derived phrases such as "I conjure thee, O Spirit Foras, by Adonay, El, Elohim, and the powers of the Bottomless Pit," threatening eternal torment in the lake of fire and brimstone until obedience is rendered.^[14]^[15] These precautions ensure control, allowing the operator to dismiss Foras safely after obtaining the desired knowledge or gifts.^[16]

Sigil and Correspondences

The sigil of Foras, as depicted in the Ars Goetia section of the Lesser Key of Solomon, is a distinctive geometric emblem composed of intersecting lines and angular forms that create a complex, interlocking pattern designed to embody the spirit's essence for ritual identification.^[5] In Goetic tradition, Foras as a President has associations with the planet Mercury, and his seal is traditionally crafted from mercury (quicksilver), the metal attributed to this planet, to facilitate evocation.^[17] Modern occult interpretations vary, with some sources linking him to Venus, air element, or zodiac sign Libra, but these are not present in the primary Goetia texts.^[5] For talismanic work in historical European occult practices, materials aligned with planetary correspondences were used, such as those documented in 18th-century grimoires for Goetic seals to aid in invocations. The sigil itself serves as a key tool in broader invocation rituals, worn as a lamen to establish control and focus during ceremonial operations.^[5]

Historical and Cultural Context

Origins in Solomonic Tradition

The Solomonic tradition traces its roots to the Testament of Solomon, a pseudepigraphical text from the 1st century CE, which depicts King Solomon employing a divine ring inscribed with the Seal of God to bind and command demons impeding the construction of the Temple in Jerusalem. This Jewish apocryphal work catalogs various demons and their thwarting by corresponding angels, establishing Solomon as the archetypal sovereign over infernal hierarchies, though it does not explicitly list the 72 spirits later associated with him. The narrative's emphasis on demonic interrogation and subjugation provided a mythic foundation for subsequent occult systems, portraying spirits as entities capable of revealing hidden knowledge when constrained.^[18] Renaissance adaptations of this tradition transformed the Testament's framework into structured Christian grimoires, evolving the loose demonic catalog into formalized hierarchies. Foras appears distinctly in Johann Weyer's Pseudomonarchia Daemonum (1577), an appendix to his De praestigiis daemonum, where he is described as the 31st spirit, a president commanding 29 legions and sourced from earlier manuscripts like the Liber officiorum spirituum pseudepigraphically linked to Solomon. Weyer's list, comprising 69 demons, draws on medieval precedents while invoking Solomon's legendary vessel that confined 72 principal kings of hell, thus integrating Foras into the expanded Solomonic canon as a bound entity of instructional prowess.^[3] This evolution reflects broader Kabbalistic influences on Renaissance occultism.

Influence in Occult Practices

In the 19th century, Francis Barrett's The Magus (1801) incorporated descriptions of Goetic spirits including Foras, situating them within a broader framework of natural magic, alchemy, and occult philosophy that paralleled contemporary scientific explorations of nature and matter. This presentation highlighted Foras's attributed knowledge of herbs and stones as a conduit between demonic evocation and empirical study of the natural world. The Hermetic Order of the Golden Dawn, founded in 1888, adopted elements of the Goetia in its ceremonial practices. S.L. MacGregor Mathers's translation of the Goetia influenced these rituals, where invocations emphasized ethical intent to distinguish legitimate evocation from black magic, prompting debates on the moral boundaries of spirit work within the order.^[19] Aleister Crowley's 1904 edition of The Goetia of Solomon the King retained Foras's traditional powers, including the ability to render individuals invisible. This contributed to ongoing uses in 20th-century occultism. In modern neopagan and chaos magic traditions, Foras appears in eclectic pathworking and sigil-based practices drawn from the Goetia, often for personal empowerment through herbal lore or ethical insight, reflecting a flexible paradigm that integrates historical demonology with contemporary self-development.^[20] Scholarly analyses of occult historiography, such as those referencing Barrett's work, underscore Foras's enduring role in synthesizing demonological evocation with rational inquiry into natural sciences.^[21]