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Astaroth
Great duke of Hell in demonology From Wikipedia, the free encyclopedia
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Astaroth (also Ashtaroth, Astarot and Astetoth) is a biblical arch-demon. In demonology, he is considered to be the Great Duke of Hell.[2]
Astaroth was theorized as alter ego of various goddesses in ancient mythologies from different cultures which were demonized by Biblical demonology system.[3][4][5][6][7][8]
Astaroth also features as an archdemon associated with the qlippoth (adverse forces).[9]
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Background
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The name Astaroth was ultimately derived from that of 2nd millennium BC Phoenician goddess Astarte,[5][4][6] who was known in ancient Hebrew and Semitic tribes as Asherah,[7] an equivalent of the Babylonian Ishtar, [8] and the earlier Sumerian Inanna,[5] and the later Greek Aphrodite (Roman Venus).[3] In this context, D. P. Agrawal has grouped those goddesses as the Ishtar group, which consisted the names of Ishtar, Astarte, Astaroth, and Atargatis, among others.[10]
The name of Astarte was mentioned in the Hebrew Bible in the forms Ashtoreth (singular) and Ashtaroth (plural, in reference to multiple statues of it). This latter form was directly transliterated in the early Greek and Latin versions of the Bible, where it was less apparent that it had been a plural feminine in Hebrew. Lon Milo DuQuette and Christopher Hyatt opined that the male demon Astaroth is entirely unrelated to the benevolent goddess Ashtoreth.[5][dubious – discuss] Apparently, the parallel between goddess Astarte, which also idenified as Venus by Reginald Scot with Astaroth as demon was made in response to the act of Solomon, who once performed worship to an idol of Astarte from Sydonia.[11] Meanwhile, Ferdinand Justi attributed Zoroastrianism religion as the first ones to denounce the Aryan pagan worship towards Astaroth and Baal, implying their contribution to the demonization of those deities.[12]
The name of Ashtoreth was also known as one of the island in Erythia. Samuel Bochart then deduce the etymology of "Astaroth" must be "Asta Erythes" (the city of Erytha).[13]
The idolatry of Astaroth was also somehow related to the root of modern Wicca occultism. Gerald Gardner, a 19-20th century English occultist, participated in excavations of a temple devoted to Astaroth in Palestine. After Gardner returned to England later on, he was reportedly claimed himself to be able to recall memories of his former lives.[14]
Tale of Saint Bartholomew
The name Astaroth appeared during a sermon by Ælfric of Eynsham(d.1010 ce). Ælfric describes the demon named Astaroth as "immense Ethiop, with sharp visage and ample beard", Which Benjamin Thorpe interpret as "black-faced devil".[15]
Ælfric mentioned a Latin translation of "Martyrdom of Bartholomew", which relates to the account of Bartholomew's voyage to India to help the people there from Astaroth's deception. The devil tricked them into adoring him by inflicting diseases on them and promising to cure them only if they made offerings to him. This narrative continues with the conflict between Bartholomew and Astaroth, which ends with the former's victory and frees the people from the shackles of worshipping Astaroth. However, the narrative conclude with Bartholomew being murdered by a local king who becomes upset about the religious change perpetrated by Bartholomew.[16]
The modern commentary from Medieval Institute of Jacobus de Voragine's work titled "Life of Saint Bartholomew" about the location where Bartholomew fought Astaroth was actually Medieval Armenia, as Armenia during that time was known as third India.[17] This clarity about the location also was attested by the commentary from François Guizot of Orderic Vitalis's work. In this context, the antiquities term of "India" divided into several regions, where the first was meant for region which extends to modern Ethiopia; the second India was Medes; while the last India, where the worship of Astaroth took place, and was visited by Bartholomew, is a region "bounded on one side by the region of darkness, on the other by the ocean.".[18]
One of the most clear mention about the Catholic demonification of Astaroth the goddess was found in "Las cadenas del demonio" (The Devil's Fetters) in 1636 written by Pedro Calderón de la Barca (1600-1681), which told the origin of the spread of christianity in Armenia by Bartholomew in response of the Armenian people worship towards Astaroth in a slightly different premise. The narrative tells about the origin of the demon's worship Star try by princess Irene, a daughter of a king, who was imprisoned was denied by his father as he was told by his court astrologists that Irene will bring ruin to his kingdom. Faced with such condition, Irene prayed to the gods of her pagan religion. In response to her prayer, a figure of a young man who she believes as the physical manifestation of the god Astaroth appeared to grant her wish. The narration of de la Barca stated the man who appeared before Irene is actually the Devil, not the pagan deity's manifestation.[19]
Further depiction about the rivalry between Astaroth and Saint Bartholomew also mentioned by Francisco de Sobrecasas(d.1698). Sobrecasas wrote in 'Ideas varias de orar evangélicamente", that Astaroth is a monstrous force which causing ruin to the community.[20]
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Appearance in other literatures
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According to Concordantiae Caritatis, a chart written by Ulrich von Lilienfeld, Astaroth was listed as one of the seven archdevils representing Seven deadly sins. In this chart, Astaroth represents sloth, with a symbolic form of donkey. Ulrich was borrowing the iconography from Zoroastrianism.[21]
Astaroth was also appeared in The Book of Abramelin, purportedly written in Hebrew c. 1458, and recurred in most occult grimoires of the following centuries.[2]
Byzantine history expert Richard P. H. Greenfield noted that Astaroth also appeared in Eastern Orthodoxy tradition of demonology.[22]
In 1469, Johann Georg Faust mentioned Astaroth as one of the rulers of infernal kingdom in his work, "Faust’s Miraculous Art and Book of Marvels, or the Black Raven”.[23]
Astaroth also mentioned as one of co-signatories of a Diabolical pact between various demons with Urban Grandier.[2]
Dutch demonologist Johann Weyer mentioned Astaroth in his work, Pseudomonarchia Daemonum (1577), whom he stated as the great duke of hell with a shape of foul angel, who sat upon a hellish dragon creature, and carrying a snake on his left hand(Right hand, according to Reginald Scot. [11])" Astaroth could be summoned with a specific magical ring. Weyer also further described that there are around 40 legions which commanded by Astaroth.[24][25] Furthermore, Astaroth also featured as an archdemon according to later Kabbalistic texts, who rules over the qlippa of Jupiter, known as Gha'agsheblah.[9]
According to some demonologists of the 16th century, Astaroth reach his pray of strength over human during the month of August.[26]
Astaroth was similarly referred to in the 17th-century work The Lesser Key of Solomon.[citation needed]
French occultist Jacques Collin de Plancy wrote an entry of Astaroth in his work, Dictionnaire Infernal. The artistic depiction of the demon, which was illustrated by Louis Le Breton, was described as a nude man with reptilian claws punctuating long hands and feet, feathered wings, wearing a crown, holding a serpent in one hand, and riding a lupine demon with dragon-like wings and a serpent-like tail. Collin de Plancy himself described the demon as "a very ugly angel," his bushy hair kept under the crown of "a very powerful grand-duke.".[1]
Astaroth also makes an appearance in the book of Grimorium Verum (True Grimoire), as the infernal principality which rules the Americas.[27]
Francis Barrett (c. 1801) has mentioned Astaroth in his work, The Magus, as one of the nine princes of hell.[26] Barrett placed him as the eighth prince of the group. Furthermore, Barrett also mentioned him as the prince of accusers and inquisitors.[28] Barrett also stated that Astaroth is called Diabolus in the Greek language. Furthermore, Barrett also maintained that the demon has set up residence in America.[29]
In 20th century, Astaroth is mentioned in various literatures, often with very small details. Arthur Edward Waite mentioned in his work, "::The Book of Black Magic and of Pacts", that before Astaroth fell from heaven, he was a prince of the order of thrones. In another quote from Waite's other work, "The Lemegeton", Astaroth was referred as a great duke in the infernal regions. Meanwhile, Lewis Spence also mentioned Astaroth in his work, ":An Encyclopedia of Occultism". According to Spence, Astaroth was from the order of seraphim.[29]
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Depiction in popular culture
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Ashtaroth is one of three demons summoned by Faustus to attack Benvolio in Doctor Faustus.
The "Star of Astoroth" features prominently in the 1971 Disney film Bedknobs and Broomsticks, where it takes the form of a magical medallion.
Astaroth is named in the 1976 Hammer horror film To the Devil a Daughter.
In the 1920 silent horror film The Golem: How He Came into the World, Rabbi Loew and his assistant summon Astaroth to animate the Golem resulting in deadly and destructive results.
Astaroth also appears in the 2007 television series Blood Ties, with his symbol displayed in the first few episodes.
The Solomonic seal of Astaroth makes an appearance in the 2017 film Pyewacket.
Astaroth is also seen in anime adaptations, features as the djinn of Kouen Ren in "Magi".
Astaroth symbolism is also prevalent in the 2018 film Antrum: The Deadliest Film Ever Made, and a symbol of Astaroth appears in the movie over 170 times.
Astaroth is the title character in "Astaroth"/"Astaroth Female Demon", a film by the Brazilian director Larissa Anzoategui. The name of the company that made the film is also "Astaroth Produções"
Astaroth appears as the main antagonist of the 2022 movie R.I.P.D. 2: Rise of the Damned.
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