Correspondences:
Date: January 30th – February 8th
Direction: North or South
Tarot: Six of Swords
Planet: Sun
Metal: Gold
Element: Fire or Earth
Colour: Yellow
Plant: Mullein
Incense: Frankincense
Zodiac: 10–20° Aquarius
Other correspondences: Balm, cedar, vetiver, lemon, patchouli, sandalwood

Enn: Lirach tasa vefa welhc Belial

From the Goetia:
“He is a Powerful King, and was created next after LUCIFER. He appeareth in the Form of Two beautiful Angels sitting in a Chariot of Fire. He speaketh with a Comely Voice, and declareth that he fell first from among the worthier sort, that were before Michael, and other Heavenly Angels. His Office is to distribute Presentations and Senatorships, etc., and to cause favour of Friends and of Foes. He giveth excellent Familiars, and governeth 801 Legions of Spirits. Note well that this King Belial must have Offerings, Sacrifices and Gifts presented unto him by the Exorcist, or else he will not give True Answers unto his Demands. But then he tarrieth not one hour in the Truth, unless he be constrained by Divine Power.”

Belial is one of the most discussed and written about spirits in both the grimoires and modern demonolatry, but working through the layers of history and personal gnosis can be difficult. There is an enormous amount of material available online, yet much of it is based on people’s personal experiences with him rather than established sources. There is nothing wrong with that, Belial is a spirit who tends to form a very personal relationship with those who work with him. But when attempting to piece together a more grounded picture, we need to distinguish between etymology, textual references, and later interpretations.

The name Belial originates in Hebrew and is better understood as a title than a personal name. It is generally taken as a compound of belí (without) and yaʿal (value), translating to “without value,” and therefore “worthless.” This is the foundation of the Hebraic use of the word, where it was used as a term for worthlessness, corruption, or lawlessness. Attempts to link Belial to Babylonian, Assyrian, or Mesopotamian figures such as Bel, Belos, or Baal are tenuous. Those names translate more directly to “Lord” or “Master,” and though some people make connections, the Hebrew root of Belial does not support a direct line.

Belial also appears throughout later texts. In the Dead Sea Scrolls, he is described as the leader of the Sons of Darkness against the Sons of Light. In Milton’s Paradise Lost, he is presented as a figure of corruption, deceit, and indulgence. In The Sacred Magic of Abramelin, Belial is one of the four great kings of the infernal hierarchy, alongside Lucifer, Leviathan, and Satan. These wide-ranging sources contribute to the weight and notoriety Belial holds in occult traditions.

Johann Weyer’s Pseudomonarchia Daemonum (1577) states that some considered Belial to have been created immediately after Lucifer, and even that Solomon once worshipped him. Weyer also preserves the story of Solomon trapping demons in a brass vessel, which was later broken open by the Babylonians, who then worshipped Belial. Colin de Plancy’s Dictionnaire Infernal (1863) repeats much of this, while other later texts connect Belial to the Sidonians and even to the myth of Merlin, where Belial is said to be Merlin’s father.

In Demonolatry, Belial is a central figure. In the Dukanté Hierarchy, Belial is seen as the demonic force of Earth. In this role he represents the destructive aspect of earth, making him an appropriate spirit to call upon for execrations, necromancy, and even certain business pursuits that require decisive, forceful measures. Belial’s connection to earth also makes him relevant in ancestral work and the underworld, where the dead are thought to dwell beneath the soil or within the mountains.

S. Connolly notes in Keys of Ocat that Belial is best invoked from the northern quadrant of the ritual chamber, specifically in procession from the northeast to the northwest, and that he is most suited to daytime invocations, particularly those concerning necromancy.

Belial is also associated with deceit. In Milton, he is presented as a figure who makes “the worse appear the better reason,” charming with honeyed words yet hollow in truth. In some medieval plays, he even acts as a prosecutor for hell, bringing humanity to trial. This theme of Belial as both tempter and accuser repeats in many traditions.

Belial is a complex figure whose reputation shifts depending on the source. In the Hebrew Bible he is worthlessness and corruption. In Paradise Lost he is indulgence and vice. In the grimoires he is a powerful king requiring offerings and constraint. In demonolatry he is the destructive force of Earth, invoked for necromancy, power, and practical manifestation. What is consistent is that Belial is not a spirit to take lightly. His presence is commanding, his influence vast, and his role is undeniable.

For practitioners, the best way to approach Belial is with respect, clear intent, and proper preparation. As with all spirits, but especially with one so embedded in multiple traditions, direct experience and careful discernment are the keys to understanding his nature.