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Concerning the Spirits of the West:
The western ones are four, and all other daemons of the region are under them, of which Harthan is the king, Bileth, Milalu, and Habuchaba are his ministers, and they are subordinate to the Moon and its wind, which is called Zephyr. (2) And raising it up are these: Hebethel, Amocap, Oilol, Mylau, and Abuchaba, and they have these four daemons and their subordinates to raise up, congregate, scatter, constrain, and bind to their proper place. (3) T heir nature is to give silver as desired; they also carry things from place to place; they grant speed to horses; they tell the secrets of persons present and past. (4) Their bodies are large and ample, soft and phlegmatic, their color resembles dark and obscure clouds, and they have red eyes full of water, greatly inflated; they have no hair on their heads, and their teeth are like those of a boar. (5) Their movement is like a great rushing down of the sea, and the sign is that great rainfall will be seen near the circle when they are invoked.
The alternative name Cap or Caap for Gaap mirrors the phonetic structure of Amocap’s name, suggesting that the latter could be a regional or textual variant of the former. The prefix “Amo-” in Amocap may serve as an elaboration or adaptation, potentially emphasizing his emotional or binding qualities, while the core Cap remains intact, reinforcing the connection to Gaap’s role as a manipulator of boundaries and energies. This linguistic similarity, combined with their shared attributes, strengthens the hypothesis that Amocap is a reinterpretation or duplication of Gaap within the Sworn Book of Honorius tradition.
Both Amocap and Gaap are linked to Bileth, further consolidating their association within a common framework. Bileth’s role as a lunar spirit tied to emotional and psychological manipulation complements Gaap’s ability to influence thought and perception, as well as Amocap’s power to bind and direct forces. In demonological traditions, these figures often appear in tandem or as part of a larger hierarchy connected to lunar and western domains, where the moon’s cycles govern transformation, reflection, and the unseen. Gaap’s specific ability to impart hidden knowledge aligns closely with the west’s symbolic role as a region of endings and introspection, themes that also permeate Amocap’s description.
Another striking similarity is their connection to the movement of objects and individuals. Gaap’s capacity to transport people and treasures across great distances mirrors Amocap’s ability to carry objects from place to place, a task described in the Sworn Book of Honorius. This shared function further aligns their roles as intermediaries between realms, emphasizing their control over liminality and transitions, whether physical, emotional, or spiritual.
the prefix Amo- can be linked to notions of love or devotion in Latin (amor), though here it may also imply emotional entanglement or binding, given Amocap’s role in constraining and congregating. The suffix -cap could derive from roots implying capture or containment, reinforcing his function as a spirit who gathers, binds, and directs forces to their proper place.
The Hebrew version of Amocap can be rendered as עַמּוֹקָף (Amoqaf). The name is constructed using Hebrew letters to reflect the phonetic structure while imbuing it with symbolic depth. The first part, עַמּוֹ (Amo), derives from עַם (am), meaning “people” or “nation,” combined with vowel sounds to form Amo, which carries the connotation of “his people” or a collective belonging. The second part, קָף (qaf), uses the letters ק (Qof) and ף (final Pe) to capture the “cap” sound. Together, the name עַמּוֹקָף suggests “he who binds the people” or “his gathered people,” indicating an entity connected to unity, order, or spiritual assembly.
So even in hebrew Amocap has the power to bind.
Additionally, amoqaf’s Gematria is 296 also corresponds to רֶחֶם (rechem), the Hebrew word for “womb.”
When we examine the word Amocap and break it into its smaller phonetic components, we uncover a wealth of symbolic significance that resonates with themes of power, unity, and spiritual alignment. The first part of the name, Amo, carries an unmistakable connection to the Latin word amō, meaning “I love.”
The second component, cap, finds its origin in the Latin word caput, which translates to “head,” “summit,” or “leader.”
Now Amocap, literally meaning either head of love or leader of affection… does it remind of gaap’s most common title? That’s right, the leader of women! Who makes them burn!
The word Amo (“I love”) aligns him with the elemental force of passion, love, and emotional connection, mirroring Globa’s, Taob’s, and Hooab’s ability to make women burn with love for men. However, Caput (“head” or “leader”)
Globa, a duke, he appeareth like a man, he is the chiefest ruler of woomen, & to make them to burne in love with men, & he maketh woemen to be barren & to have noe children, & he hath under him 20 legions.
Globa, described as a duke, Globa’s role as “chief ruler of women” mirrors Amocap’s title as “leader of women,” yet Globa’s focus narrows to specific emotional manipulation and sterility. Globa burns women with desire for men but denies them fertility. introducing a destructive element to his rule.
Taob is a great prince. He appears in the form of a doctor when he takes on a human fo rm; is the best teacher/ doctor of women and he makes them burn with love fo r men. If they are told he is [?], makes them to be transf o nned into another form, and those who have come bef o re the beloved. The end makes them sterile.
Taob as a “doctor of women” reflects the caput element of Amocap’s name as “head” or “leader.” Taob’s power to ignite women’s love aligns him with the same emotional domain as Globa and Amocap, but his additional role as a teacher or healer emphasizes a constructive facet of leadership.
note that Both toab and Globa are described as being rulers of women, and make them sterile.
24 Hooab, a prince, preses magnus, he appeareth like a blacke bird, yet when he taketh the shape of a man, then he is a leader of woomen, & he maketh them to burne in the love of men, & if he be commaunded he maketh theme to be turned in to another
Hooab’s initial appearance as a black bird before assuming human form. His ability to ignite burning passion in women mirrors the fiery emotional control shared by Globa and Taob, yet his power of metamorphosis sets him apart. Hooab can transform women into other forms at will, suggesting a dynamic and direct capacity for altering identity and existence. While Amocap’s title as “leader of women” suggests structured, overarching control.
So here we can conclude a sort of demonic Map of The Being of Gaap.
Gaap is a very great spirit which whom has a lot of lore on him. Gaap is best seen as a river of blackness who descends both into the gross forms of Fire and Water. in so doing consider the central being of GAAP as this Blackened susbnce. in my workings this appeared to be both oily and gaseus in my physical vision.
in so doing we consider Amocap as a duplication or ghost of the fiery asepct of Bagaap which is an older name of GAAP but for easier visuatioziaon, i consider this as the central being. in so doing Bagaap is split into two categories, fire and water. Goap and Gaap respectively.
most of the times the fiery names of GAAP contain the letters “o” and “a” together. this is not random since in the decipherment of Bagoap i said: The appearance of “oa” or “ao” on his name is interesting because its always when it appears that the spirit is often mentioned with Fire.
Another interesting that about the elemental king of fire is the Enochian word Gaolo demonic name (reversal of Oloag) commanding cacodemons of Air of Fire. Which this can be a reference to Goap’s actually fiery nature and The son of Horu’s Hapy nature as a protecter of the spirit, lungs and air.
The appearance of the syllables “o” and “a” together is a very interesitn thing to notice as seen the later gematria of bagoap:
קִימָה (Qimah), meaning “arising” or “rising up,” provides a deeply evocative connection to Bagaap (or Bagoap), the lord of fire, particularly when we explore its symbolic and mystical dimensions through the lens of gematria. The concept of rising or ascension aligns profoundly with the nature of fire, which inherently moves upward, embodying the principle of transcendence and the striving toward higher realms. The numerical equivalence of קִימָה (155) and Bagaap
Fire’s upward motion has long been associated with the soul’s ascent and the drive for transcendence in many mystical traditions. The flames, ever reaching skyward, symbolize the soul’s yearning to rise above the physical, to purify itself and reconnect with the divine source. The word Qimah captures this motion of arising, emphasizing the dynamic and transformative energy of fire. Bagaap, as the lord of fire, embodies this principle, presiding over the eternal flame that urges all creation to ascend, evolve, and refine itself.
In the context of Qimah, the notion of “arising” can also be tied to the resurrection or renewal of life. In Hebrew thought, the concept of rising often refers to both physical resurrection and spiritual awakening. Fire, as a purifying force, is frequently seen as the agent that enables this rebirth, consuming the old to make way for the new. Bagaap’s role as a fiery lord connects him to this cycle of death and renewal, where destruction through fire leads to a higher, purer state of being—a theme echoed in the symbolism of Qimah.
The association between Qimah and fire also extends to the idea of spiritual awakening. In Kabbalistic teachings, fire represents divine light (Or), which illuminates the soul and reveals hidden truths. To “arise” in this sense is to awaken to one’s divine purpose, to ascend from ignorance to enlightenment. Bagaap, as a figure of fire, may symbolize the ignition of this spiritual awakening, the spark that sets the soul on its upward journey. The shared gematria of קִימָה and Bagaap reinforces this interpretation, suggesting that both encapsulate the transformative energy of ascension and spiritual elevation.
In the ritual of the burnt offering, the offering (typically an animal or bird - Note: The Appearnce of Toab, and the fact that the goetic Gaap appears as a prince that rides an Winged demon) is wholly dedicated to God, with no part reserved for human consumption. The fire acts as the divine intermediary, consuming the physical body of the sacrifice and transforming it into smoke that ascends (olah, from the root meaning “to go up”) toward the heavens. This upward motion of the smoke is a direct reflection of Qimah, signifying the rising of the soul, prayers, and intentions from the earthly to the divine.
The western ones are four, and all other daemons of the region are under them, of which Harthan is the king, Bileth, Milalu, and Habuchaba are his ministers, and they are subordinate to the Moon and its wind, which is called Zephyr. (2) And raising it up are these: Hebethel, Amocap, Oilol, Mylau, and Abuchaba, and they have these four daemons and their subordinates to raise up, congregate, scatter, constrain, and bind to their proper place. (3) T heir nature is to give silver as desired; they also carry things from place to place; they grant speed to horses; they tell the secrets of persons present and past. (4) Their bodies are large and ample, soft and phlegmatic, their color resembles dark and obscure clouds, and they have red eyes full of water, greatly inflated; they have no hair on their heads, and their teeth are like those of a boar. (5) Their movement is like a great rushing down of the sea, and the sign is that great rainfall will be seen near the circle when they are invoked.
- Peterson translation of the Sworn Book of Honorius
The alternative name Cap or Caap for Gaap mirrors the phonetic structure of Amocap’s name, suggesting that the latter could be a regional or textual variant of the former. The prefix “Amo-” in Amocap may serve as an elaboration or adaptation, potentially emphasizing his emotional or binding qualities, while the core Cap remains intact, reinforcing the connection to Gaap’s role as a manipulator of boundaries and energies. This linguistic similarity, combined with their shared attributes, strengthens the hypothesis that Amocap is a reinterpretation or duplication of Gaap within the Sworn Book of Honorius tradition.
Both Amocap and Gaap are linked to Bileth, further consolidating their association within a common framework. Bileth’s role as a lunar spirit tied to emotional and psychological manipulation complements Gaap’s ability to influence thought and perception, as well as Amocap’s power to bind and direct forces. In demonological traditions, these figures often appear in tandem or as part of a larger hierarchy connected to lunar and western domains, where the moon’s cycles govern transformation, reflection, and the unseen. Gaap’s specific ability to impart hidden knowledge aligns closely with the west’s symbolic role as a region of endings and introspection, themes that also permeate Amocap’s description.
Another striking similarity is their connection to the movement of objects and individuals. Gaap’s capacity to transport people and treasures across great distances mirrors Amocap’s ability to carry objects from place to place, a task described in the Sworn Book of Honorius. This shared function further aligns their roles as intermediaries between realms, emphasizing their control over liminality and transitions, whether physical, emotional, or spiritual.
the prefix Amo- can be linked to notions of love or devotion in Latin (amor), though here it may also imply emotional entanglement or binding, given Amocap’s role in constraining and congregating. The suffix -cap could derive from roots implying capture or containment, reinforcing his function as a spirit who gathers, binds, and directs forces to their proper place.
The Hebrew version of Amocap can be rendered as עַמּוֹקָף (Amoqaf). The name is constructed using Hebrew letters to reflect the phonetic structure while imbuing it with symbolic depth. The first part, עַמּוֹ (Amo), derives from עַם (am), meaning “people” or “nation,” combined with vowel sounds to form Amo, which carries the connotation of “his people” or a collective belonging. The second part, קָף (qaf), uses the letters ק (Qof) and ף (final Pe) to capture the “cap” sound. Together, the name עַמּוֹקָף suggests “he who binds the people” or “his gathered people,” indicating an entity connected to unity, order, or spiritual assembly.
So even in hebrew Amocap has the power to bind.
Additionally, amoqaf’s Gematria is 296 also corresponds to רֶחֶם (rechem), the Hebrew word for “womb.”
When we examine the word Amocap and break it into its smaller phonetic components, we uncover a wealth of symbolic significance that resonates with themes of power, unity, and spiritual alignment. The first part of the name, Amo, carries an unmistakable connection to the Latin word amō, meaning “I love.”
The second component, cap, finds its origin in the Latin word caput, which translates to “head,” “summit,” or “leader.”
Now Amocap, literally meaning either head of love or leader of affection… does it remind of gaap’s most common title? That’s right, the leader of women! Who makes them burn!
The word Amo (“I love”) aligns him with the elemental force of passion, love, and emotional connection, mirroring Globa’s, Taob’s, and Hooab’s ability to make women burn with love for men. However, Caput (“head” or “leader”)
Globa, a duke, he appeareth like a man, he is the chiefest ruler of woomen, & to make them to burne in love with men, & he maketh woemen to be barren & to have noe children, & he hath under him 20 legions.
Globa, described as a duke, Globa’s role as “chief ruler of women” mirrors Amocap’s title as “leader of women,” yet Globa’s focus narrows to specific emotional manipulation and sterility. Globa burns women with desire for men but denies them fertility. introducing a destructive element to his rule.
Taob is a great prince. He appears in the form of a doctor when he takes on a human fo rm; is the best teacher/ doctor of women and he makes them burn with love fo r men. If they are told he is [?], makes them to be transf o nned into another form, and those who have come bef o re the beloved. The end makes them sterile.
Taob as a “doctor of women” reflects the caput element of Amocap’s name as “head” or “leader.” Taob’s power to ignite women’s love aligns him with the same emotional domain as Globa and Amocap, but his additional role as a teacher or healer emphasizes a constructive facet of leadership.
note that Both toab and Globa are described as being rulers of women, and make them sterile.
24 Hooab, a prince, preses magnus, he appeareth like a blacke bird, yet when he taketh the shape of a man, then he is a leader of woomen, & he maketh them to burne in the love of men, & if he be commaunded he maketh theme to be turned in to another
Hooab’s initial appearance as a black bird before assuming human form. His ability to ignite burning passion in women mirrors the fiery emotional control shared by Globa and Taob, yet his power of metamorphosis sets him apart. Hooab can transform women into other forms at will, suggesting a dynamic and direct capacity for altering identity and existence. While Amocap’s title as “leader of women” suggests structured, overarching control.
So here we can conclude a sort of demonic Map of The Being of Gaap.
Gaap is a very great spirit which whom has a lot of lore on him. Gaap is best seen as a river of blackness who descends both into the gross forms of Fire and Water. in so doing consider the central being of GAAP as this Blackened susbnce. in my workings this appeared to be both oily and gaseus in my physical vision.
in so doing we consider Amocap as a duplication or ghost of the fiery asepct of Bagaap which is an older name of GAAP but for easier visuatioziaon, i consider this as the central being. in so doing Bagaap is split into two categories, fire and water. Goap and Gaap respectively.
most of the times the fiery names of GAAP contain the letters “o” and “a” together. this is not random since in the decipherment of Bagoap i said: The appearance of “oa” or “ao” on his name is interesting because its always when it appears that the spirit is often mentioned with Fire.
Another interesting that about the elemental king of fire is the Enochian word Gaolo demonic name (reversal of Oloag) commanding cacodemons of Air of Fire. Which this can be a reference to Goap’s actually fiery nature and The son of Horu’s Hapy nature as a protecter of the spirit, lungs and air.
The appearance of the syllables “o” and “a” together is a very interesitn thing to notice as seen the later gematria of bagoap:
קִימָה (Qimah), meaning “arising” or “rising up,” provides a deeply evocative connection to Bagaap (or Bagoap), the lord of fire, particularly when we explore its symbolic and mystical dimensions through the lens of gematria. The concept of rising or ascension aligns profoundly with the nature of fire, which inherently moves upward, embodying the principle of transcendence and the striving toward higher realms. The numerical equivalence of קִימָה (155) and Bagaap
Fire’s upward motion has long been associated with the soul’s ascent and the drive for transcendence in many mystical traditions. The flames, ever reaching skyward, symbolize the soul’s yearning to rise above the physical, to purify itself and reconnect with the divine source. The word Qimah captures this motion of arising, emphasizing the dynamic and transformative energy of fire. Bagaap, as the lord of fire, embodies this principle, presiding over the eternal flame that urges all creation to ascend, evolve, and refine itself.
In the context of Qimah, the notion of “arising” can also be tied to the resurrection or renewal of life. In Hebrew thought, the concept of rising often refers to both physical resurrection and spiritual awakening. Fire, as a purifying force, is frequently seen as the agent that enables this rebirth, consuming the old to make way for the new. Bagaap’s role as a fiery lord connects him to this cycle of death and renewal, where destruction through fire leads to a higher, purer state of being—a theme echoed in the symbolism of Qimah.
The association between Qimah and fire also extends to the idea of spiritual awakening. In Kabbalistic teachings, fire represents divine light (Or), which illuminates the soul and reveals hidden truths. To “arise” in this sense is to awaken to one’s divine purpose, to ascend from ignorance to enlightenment. Bagaap, as a figure of fire, may symbolize the ignition of this spiritual awakening, the spark that sets the soul on its upward journey. The shared gematria of קִימָה and Bagaap reinforces this interpretation, suggesting that both encapsulate the transformative energy of ascension and spiritual elevation.
In the ritual of the burnt offering, the offering (typically an animal or bird - Note: The Appearnce of Toab, and the fact that the goetic Gaap appears as a prince that rides an Winged demon) is wholly dedicated to God, with no part reserved for human consumption. The fire acts as the divine intermediary, consuming the physical body of the sacrifice and transforming it into smoke that ascends (olah, from the root meaning “to go up”) toward the heavens. This upward motion of the smoke is a direct reflection of Qimah, signifying the rising of the soul, prayers, and intentions from the earthly to the divine.