Gaap

Gaap (also Goap, Tap, Coap, or Taob) is a demon described in the seventeenth-century grimoire The Lesser Key of Solomon, where he is listed as the 33rd spirit in the Ars Goetia.^[1] He is classified as a Great President and Mighty Prince of Hell, who was formerly of the Order of Potentates and commands sixty-six legions of demons.^[1] Gaap appears when the Sun is in a Southern zodiacal sign, taking the form of a human and serving as a guide to four great kings.^[1] His abilities include teaching philosophy and the liberal sciences; causing love or hatred; making men insensible or ignorant; providing true answers about past, present, and future events; delivering familiars out of the hands of other magicians; instantly transporting people from one country to another; and instructing on the consecration of things governed by the demon king Amaymon.^[1]

Historical Origins

Etymology and Alternate Names

The etymology of the name "Gaap" is uncertain, with some modern speculations linking it to possible Hebrew or Aramaic roots evoking concepts of depth or opening, such as Hebrew "gaph" meaning "body," "valley," or "chasm," and Aramaic verbs meaning "to gape" or "open wide."^[2] These interpretations align with broader Goetic naming conventions that often draw from Semitic languages to evoke ideas of power and transformation.^[3] Gaap appears under several alternate names in historical demonological texts, including Tap, Goap, Coap, and Taob, which reflect variations in transcription and regional adaptations. In Johann Weyer's Pseudomonarchia Daemonum (1577), the demon is listed as "Gaap, aliàs Tap," establishing the primary Latin form and its alias within a catalog of 69 spirits.^[4] These variants, such as Goap and Coap, emerge in later manuscripts and compilations, illustrating orthographic fluidity in occult literature. The spelling of Gaap evolved from Weyer's original Latin rendition in the late 16th century to standardized English forms in 17th-century grimoires like the Lemegeton Clavicula Salomonis (Lesser Key of Solomon), where it is consistently rendered as "Gaap."^[3] By the 19th century, English translations, such as S.L. MacGregor Mathers' 1904 edition of the Lesser Key of Solomon, preserved this spelling while popularizing the name among occult scholars, marking a shift toward more uniform anglicized representations in Western esotericism.

Primary Sources in Demonology

The earliest documented reference to Gaap appears in Johann Weyer's Pseudomonarchia Daemonum (1577), an appendix to his treatise De praestigiis daemonum et necromanticis, where Gaap is cataloged as the 36th spirit among sixty-nine demons.^[4] Weyer, a Dutch physician and skeptic of witchcraft persecutions, drew from earlier necromantic traditions to compile this hierarchy, which he attributed to a manuscript from Johannes Trithemius but is considered largely his own compilation from Renaissance sources; he listed Gaap as "a great president and prince" who "appears in a meridional sign; when he assumes human shape, he is the guide of four principal kings," with command over sixty-six legions and origins in the order of Potestates, without elaborating on specific invocations.^[4] Gaap's depiction was later incorporated and expanded in the Lesser Key of Solomon, also known as the Lemegeton Clavicula Salomonis, a grimoire compiled from 17th-century manuscripts that trace roots to medieval European and purported Hebrew sources dating to the 15th-16th centuries.^[5] In this text, particularly its first book Ars Goetia, Gaap is renumbered as the 33rd spirit and described with additional details on summoning times and associations, building directly on Weyer's framework while integrating elements from other Renaissance demonological catalogs.^[6] The first English edition appeared around 1904, edited by S.L. MacGregor Mathers and Aleister Crowley, which popularized the entry in occult circles. Weyer's work itself was influenced by earlier medieval grimoires, such as the Munich Manual of Demonic Magic (15th century), which informed his approach to spirit hierarchies through its conjurations and classifications, though the specific Goetic list remains primarily Renaissance in form.^[4] These primary sources from the Renaissance period established Gaap's place in Western demonology, emphasizing structured classifications over anecdotal lore.

Classical Description

Physical Appearance

In classical demonological texts, Gaap is described as appearing in human form, specifically "in a humane Shape, going before Four great and mighty Kings, as if he were a Guide to conduct them along on their way."^[5] This portrayal from the Lemegeton Clavicula Salomonis, or Lesser Key of Solomon, emphasizes his role as a conductor or escort among infernal hierarchies. He appears when the Sun is in some of the Southern Signs.^[5] Earlier accounts, such as Johann Weyer's Pseudomonarchia Daemonum (1577), present a similar description, stating that Gaap "sheweth himselfe in an humane shape" as the guide to the four principal kings.^[4] This contrasts with subsequent illustrations in Renaissance-influenced grimoires and occult art, where he is often rendered with large bat-like wings attached to the shoulders, combined with a stately human torso, evoking a blend of familiarity and otherworldliness. Bat-like wings carry symbolic weight in Renaissance occult iconography in general, representing nocturnal essence and transformative duality—evoking darkness, secrecy, and the liminal shift between human and infernal states, in opposition to the avian wings of celestial beings. Bats were emblematic of evil forces dwelling in obscurity during the period.^[7]

Rank and Command

In the Ars Goetia, the first section of the Lesser Key of Solomon, Gaap is classified as a Great President and Mighty Prince of Hell.^[6] This dual title underscores his elevated status within the infernal hierarchy, where he commands 66 legions of spirits.^[6] He is further described as belonging to the Order of Potentates, a former angelic rank that aligns with his authoritative role over subordinate demonic forces.^[6] Among the ranks in the Ars Goetia, Presidents such as Gaap are distinguished by their oversight of intellectual and educational domains, facilitating the impartation of knowledge to summoners.^[6] This contrasts with Kings, who hold supreme command and often govern broad territorial or elemental aspects of Hell, or Dukes, who specialize in martial or transformative abilities.^[8] Princes, sharing Gaap's title, typically blend advisory and combative functions, but Presidents emphasize philosophical and scientific instruction, as seen in Gaap's capacity to teach liberal arts.^[6] The command of 66 legions by Gaap signifies substantial yet partial dominion within the Goetic structure, where the 72 chief spirits collectively oversee vast infernal armies but none hold absolute control.^[6] This numerical allocation highlights his influence as one of the more potent mid-tier authorities, symbolizing a balanced share of hellish power rather than overarching supremacy.^[8] His hierarchical position also ties to astrological timing, with appearances linked to the Sun's position in southern zodiac signs during summoning rituals.^[6]

Powers and Abilities

Educational and Philosophical Gifts

Gaap is described in the Ars Goetia, the first book of the Lesser Key of Solomon, as a great president and mighty prince who imparts knowledge to those who summon him.^[9] His primary educational gift lies in teaching philosophy and all the liberal sciences, encompassing disciplines such as logic, rhetoric, grammar, arithmetic, geometry, music, and astronomy.^[9] This capability positions Gaap as a conduit for intellectual enlightenment, enabling summoners to gain profound understanding in these fields rather than mere superficial learning.^[10] Central to Gaap's philosophical offerings is his ability to reveal truths about the mind and hidden aspects of existence, fostering a deeper comprehension of metaphysical and rational principles.^[9] The grimoire specifies that "His Office is to make men Insensible or Ignorant; as also in Philosophy to make them Knowing, and in all the Liberal Sciences," highlighting his dual potential to either obscure or illuminate knowledge at the conjurer's command.^[10] This emphasis on philosophical secrets underscores Gaap's role as a patron of contemplative and esoteric inquiry, distinguishing him from demons associated with physical or martial prowess. In the context of Renaissance occult practices, spirits like Gaap appealed to scholars seeking esoteric wisdom through grimoires. Unlike more combative demons focused on destruction or conflict, Gaap's gifts supported intellectual pursuits, making him a symbolic ally for those exploring the boundaries of rational and mystical knowledge during this era.

Emotional and Psychological Influences

In classical demonology, Gaap possesses the power to incite love between individuals or engender discord through hatred, manipulating interpersonal relationships with profound emotional sway. According to Johann Weyer's Pseudomonarchia Daemonum (1577), Gaap causes love and hatred.^[4] This ability underscores his role in emotional provocation, distinct from mere affection, as it can compel unwilling desires or rivalries. The Ars Goetia, a 17th-century grimoire, echoes this by stating that Gaap "excites love or hate," positioning him as an agent of relational harmony or rupture at the conjurer's command. Gaap further exerts psychological influence by rendering individuals insensible or ignorant of their intellectual pursuits, inducing a temporary state of cognitive dulling or amnesia-like forgetfulness. Weyer's text describes this insensibility as one of Gaap's core faculties, symbolizing a punitive inversion where knowledge is withheld rather than bestowed.^[4] In the Ars Goetia, this manifests as the demon making men "insensible or ignorant," a power invoked to impair adversaries' mental acuity or enforce humility through enforced oblivion. Such effects highlight Gaap's dominion over human cognition, temporarily stripping away rational faculties to emphasize vulnerability. These emotional and psychological manipulations were central to rituals in 17th-century occult manuals, where Gaap's invocation aimed to harness passion for love-binding spells or amnesia for concealment and retribution. The Ars Goetia outlines conjuration rites, including the use of his seal and specific incenses during southern zodiacal signs, to summon him for inducing overwhelming desire or mental haze in targets. For instance, practitioners might employ these methods to ignite forbidden romances or cause rivals to forget strategic knowledge, reflecting Gaap's princely authority over human wills in infernal hierarchies.^[4]

Transportation and Familiar Provision

Gaap possesses the ability to transport individuals or objects across vast distances with remarkable speed, effectively functioning as a form of supernatural conveyance described in classical demonological texts. According to the Ars Goetia section of the Lesser Key of Solomon, Gaap can "carry and re-carry men very speedily from one kingdom to another, at the command of the Exorcist," enabling rapid relocation akin to teleportation between distant realms.^[1] This power is similarly attested in Johann Weyer's Pseudomonarchia Daemonum, where Gaap is said to "transport a man with very swift course into various regions."^[4] Such capabilities underscore Gaap's role as a logistical aide in ritual contexts, facilitating movement that bypasses conventional barriers of space and time. In addition to his transportive faculties, Gaap is renowned for providing familiars—spirit aides that serve the summoner for sustained assistance in magical workings. The Lesser Key of Solomon specifies that Gaap "can deliver Familiars out of the Custody of other Magicians," implying the ability to procure or transfer these entities to the conjurer's service.^[1] Weyer's Pseudomonarchia Daemonum corroborates this by noting that Gaap "delivers familiars," positioning him as a supplier of these supportive spirits, which in broader goetic tradition often manifest in forms such as animals or humanoid figures to aid in ongoing occult endeavors.^[4] These familiars enhance the practitioner's capabilities, offering companionship and auxiliary powers tailored to the summoner's needs. Gaap's transportation and familiar-provision powers are subject to astrological constraints, rendering them most potent during specific celestial alignments. Both the Lesser Key of Solomon and Pseudomonarchia Daemonum indicate that Gaap appears and exercises his abilities effectively when the Sun is in the southern zodiacal signs—Virgo, Libra, or Scorpio—aligning his influence with the autumnal equinox period.^[1]^[4] This temporal limitation emphasizes the integration of Gaap's logistical gifts with broader ritual timing, occasionally intersecting with emotional manipulations, such as aiding relocations in love-binding ceremonies.

Cultural Impact

In Occult Traditions

In the late 19th and early 20th centuries, Gaap featured in ceremonial magic traditions, particularly within the Hermetic Order of the Golden Dawn, where practitioners integrated Goetic spirits into astrological rituals for acquiring esoteric knowledge. The Golden Dawn system assigned Gaap to the third decan of Aquarius (20°–30° Aquarius), linking him to invocations aimed at revealing philosophical truths, liberal sciences, and hidden matters, often through meditations on corresponding tarot cards like the Seven of Swords and planetary influences of Saturn and Mercury.^[11] These rituals emphasized protective circles and invocations to harness Gaap's guiding qualities, as outlined in the order's qabalistic frameworks, to facilitate intellectual enlightenment without direct confrontation. Contemporary evocation methods for Gaap remain rooted in the Ars Goetia, employing his distinctive sigil—a complex geometric seal depicting interlocking lines and curves—as the primary tool for manifestation during rituals. Practitioners typically perform these evocations within a consecrated circle, using the spirit's enn ("Linan Tasa Jedan Tasa Gaap") chanted repeatedly to establish contact, alongside incenses like storax or sandalwood to align with his mercurial and airy attributes, and timing the ceremony during daytime hours on Wednesdays or in the planetary hour of Mercury to enhance focus on knowledge and relocation. Warnings in these practices highlight Gaap's dual benevolent-malevolent nature, capable of imparting profound wisdom on past, present, and future events while potentially inciting intense emotions like love or hatred if not properly commanded, necessitating strong banishing rites post-ritual to avert psychological disruption. In chaos magic and neopagan traditions, Gaap is reinterpreted as a versatile entity embodying transformation and relocation, invoked through sigil-based pathworking or belief-shifting techniques to support personal evolution, geographic moves, or paradigm shifts, adapting his classical powers of transportation and philosophical instruction to fluid, results-oriented esotericism.^[12]

In Modern Media and Fiction

In the visual novel series Umineko When They Cry (2007–2011), Gaap is portrayed as a female demon serving the witch Beatrice, diverging from traditional male depictions by emphasizing her teleportation abilities through "gaps" that allow instantaneous travel and manipulation of space to create illusions of despair.^[13] This adaptation alters her classical gender and focuses on her role in ceremonial summonings and battles, where she assists in Beatrice's schemes with a fashionable, up-to-date persona.^[14] Gaap appears recurrently in the Shin Megami Tensei role-playing game series (starting 1987), often as a summonable demon retaining elements of her demonological origins, such as teaching philosophy and liberal sciences while exhibiting magical abilities like wind and ice spells.^[15] In games like Shin Megami Tensei II and Devil Children Messiah Riser, she is depicted with a neutral-chaos alignment, sometimes as a boss manipulating armies or resistances, and her design draws from classical imagery including bat-like wings, positioning her as a knowledgeable guide in philosophical and combative contexts.^[15] In the 2023 Black Mirror episode "Demon 79," Gaap manifests as a charismatic, disco-era demon summoned accidentally by a sales assistant named Nida, using powers such as teleportation, telepathy, and invisibility to urge moral dilemmas involving sacrifice to avert catastrophe.^[16] This television portrayal reimagines Gaap as a deuteragonist with a flamboyant appearance inspired by 1970s fashion, blending horror and satire while echoing her traditional themes of emotional influence and transportation.^[17] Gaap features in modern demonology-inspired fiction, including horror and occult narratives that highlight her associations with inciting love, facilitating travel, and imparting knowledge, as seen in works drawing from Goetic traditions without direct ritual invocation.^[18]