Sytry

One of the FALLEN ANGELS and 72 spirits of SOLOMON . Sytry is a PRINCE who appears as a man with a leopard’s head and griffin wings, but he will change to a beauti- ful man when commanded to do so. He causes love between men and women, and he makes women show themselves naked.

Suriel (Sariel, Sauriel, Suriyel, Suruel, Surufel, Surya)

A PRINCE OF THE PRESENCE , angel of healing and ANGEL OF DEATH . Suriel means “God’s command.” Suriel is sometimes identified with Ariel, Metatron, Uriel, and Saraqael. In 1 ENOCH , he is one of the four holy archangels who is “of eternity and of trembling.” In Kabbalistic lore he is one of seven ANGELS OF THE EARTH . ORIGEN identified Suriel as one of seven angels who are primordial powers. In Jewish lore, MOSES learns all of his knowledge from Suriel, who comes as the angel of death at the end of Moses’s life. In GNOSTI - CISM , Suriel is invoked for this protective powers.

Soterasiel YHVH (Sother, Sother Ashiel)

In 3 ENOCH , a great PRINCE of the seventh HEAVEN who prosecutes divine judgment in the heavenly court of law. The name Soterasiel means “who stirs up the fire of God.” Soterasiel is 70,000 PARASANGS tall. He serves in the divine presence over the four heads of the RIVER OF FIRE and is the keeper of their SEALS . He determines who will have permission to enter before the SHEKINAH , and he enters and leaves the presence of the Shekinah himself to explain the records of the inhabitants of earth. Soterasiel bows down before Soqedhozi. In GNOSTICISM , Sother is a name for God. He mar- ries SOPHIA.

Soqedhozi YHVH (Shoqed Chozi, Soqed Hozi, Skd Huzi)

In 3 ENOCH a PRINCE of the heavenly law court in the seventh HEAVEN who keeps the divine balances and weighs the merits of men in the presence of God.Soqedhozi is one of four angels appointed by God to the sword of MOSES . He bows down to Zehanpuryu.

Soperiel YHVH (Soperiel Mehayye and Soperiel Memeth)

In 3 ENOCH and the Zohar, two PRINCES in the seventh HEAVEN who keep the records of the names of all the living and the dead. In 3 Enoch, they are both referred to as Soperiel. They are clothed in royal robes and cloaks of majesty, and they wear kingly crowns. They are tall—the height of the seven heavens—and splen- dorous and have eyes like the sun. Their tongues are blazing torches and fire and lightning issue forth from their mouths; their sweat kindles fire. On their heads are sapphires (one each) and on their shoulders are wheels of swift cherubs. In their hands are pens of flame 3,000 PARASANGS tall and burning scrolls 3,000 myriads of parasangs long. Each letter they write is 365 parasangs tall. Though angels cannot or do not sit according to rabbinic lore, the Soperiel angels sit to write by standing upon the wheels of storms. Above Soperiel in stature is Rikbiel.

Solas (Stolas)

One of the FALLEN ANGELS and 72 spirits of SOLOMON . Solas is a powerful PRINCE who appears first as a raven and then as a man. He teaches astronomy and the virtues of herbs and precious stones.

Simiel (Chamuel, Semibel)

Archangel who was one of seven REPROBATED ANGELS condemned by a church council in Rome in 745.

Sidriel

PRINCE of the first HEAVEN , according to 3 ENOCH .

Sidqiel (Sidquiel)

In 3 ENOCH , PRINCE of the OPHANIM or SHINANIM and ruler of Venus.

Shoftiel

One of the ANGELS OF PUNISHMENT . Shoftiel means “the judge of God.”

shinanim

In 3 ENOCH , a high class of angels made of fire who descend from heaven to be present on Mt. Sinai when the Torah is revealed to MOSES . The shinanim are equated with the order of OPHANIM . According to the Zohar, myr- iads of thousands of them are on the chariot of God. The shinanim are led by either Zadkiel or Sidqiel.

Shepherd

Angel known as the ANGEL OF REPENTANCE who appears to HERMAS .

Shax (Chax, Scox)

One of the FALLEN ANGELS and 72 spirits of SOLOMON . Shax is a marquis who comes in the form of a stork and speaks with a hoarse voice. He destroys the eye- sight, hearing, and understanding of any person upon command. He steals money from kings and then returns it in 1,200 years. After he is commanded into the magician’s triangle, Shax will transport anything; otherwise, he will be deceptive. Upon command he will steal horses. He will find all hidden things unless they are being kept by evil spirits. He gives good FAMIL - IARS . He commands 30 legions.

Shamsiel

Angel who is both good and fallen. Shamsiel means “light of day” or “mighty son of god.” As a good angel, Shamsiel is a PRINCE of paradise, guardian of Eden, and ruler of the fourth HEAVEN . According to the Zohar, he is chief of 365 legions of angels and is one of two aids to Uriel in battle. He crowns prayers and takes them to the fifth heaven. Shamsiel served as guide to MOSES when he visited Paradise in the flesh. As a FALLEN ANGEL , Shamsiel is identified as one of the WATCHERS in the book of JUBILEES . In 1 ENOCH he is fallen angel who teaches the signs of the sun.

Serguanich

In the LEMEGETON , the ruling angel of the third hour of the night, called Quabrion. Serguanich commands 101,550 dukes and servants who are divided into 12 orders.

seraphim

In the pseudo-Dionysian hierarchy of angels, the highest and closest angels to God. The name “seraphim” is thought to be derived from the Hebrew verb saraf, which means to “burn,” “incinerate,” or “destroy,” and probably refers to the ability of seraphim to destroy by burning. The seraphim may have evolved from the uraeus, the gold serpent (specifically a cobra) worn by Egyptian pharaohs on their foreheads. Uraei without wings and with two or four wings were depicted in iconography throughout the Near East. They protected by spitting their poi- son, or fire. The seraphim who became angels in lore perhaps originally had serpent forms with human characteristics. In the Hebrew Bible, the term saraf is applied to fiery serpents. Numbers 21:6–8 refers to fiery ser- pents sent by the Lord to bite and kill sinning Israelites. After Moses prays for forgiveness, he is instructed to set a fiery serpent atop a pole. Whoever was bitten by it, when he looked upon it, would live. Moses makes a bronze serpent. Deuteronomy 8:15 refers to the “fiery serpents” and scorpions in the land of Egypt. The prophet ISAIAH described more humanlike seraphim in a vision (Isaiah 6:2–3). He sees the Lord on his throne with six-winged seraphim standing above him. Two wings covered the face and two the feet—probably to protect them from the intense bril- liance of the Lord—and the other two wings were used for flying. The seraphim call out to each other, “Holy, holy, holy is the Lord of hosts; and the whole earth is full of his glory.” One seraphim takes a burning coal and touches it to Isaiah’s lips, proclaiming that his guilt is taken away and his sin forgiven. According to 3 ENOCH there are four seraphim who correspond to the four winds of the world. Each has six wings that correspond to the six days of creation;each wing is as big as the fullness of a HEAVEN . Each has 16 faces, four facing in each direction, and each face is like the rising sun, the light of which is so bright that even the HAYYOTH , OPHANIM , and CHERUBIM cannot look upon it. The text goes on to say that the seraphim are so named because they burn the tablets of Satan. Every day Satan sits down with Sammael, prince of Rome, and Dubbiel, prince of Persia, to write down the sins of Israel on tablets. Satan gives the tablets to the seraphim to take to God so that God will destroy Israel. But the seraphim know that God does not wish to do so, and so they take the tablets and burn them. The Sefer Yetzirah says seraphim are the highest order of angels, and they exist in the Universe of Beriyah, where Binah, which is represented by fire, dominates. Beriyah is the world of the Throne that Isa- iah sees in his vision. Some Kabbalists call the seraphim POWERS , forces, or potentials rather than angels. Seraphim are mentioned in Jewish literature and pseudepigrapha, sometimes without specific descrip- tion, but as part of the high heavenly host. According to the Testament of Adam, the seraphim stand before God and serve his inner chamber, and, like the cheru- bim, sing the hourly “holy, holy, holy.” 2 Enoch describes them as having four faces and six wings. 3 Enoch says there are four seraphim, corresponding to the four winds of the world. Seraphim are not mentioned by name in the New Testament. In other lore, seraphim are the created representa- tions of divine love, the fire of which consumes them and keeps them close to the throne of God. They are the only angels to stand above the throne. They estab- lish the vibration of love, which in turn creates the field of life. They purify all and dispel the shadows of darkness. They are of such subtlety that they rarely are perceived by human consciousness. Rulers of the seraphim are Seraphiel, Jahoel, Metatron, Michael, and Satan prior to his fall from heaven. According to AGRIPPA , seraphim help humans per- fect the flame of love. The seraphim are sometimes equated with the Hayyoth. In the KABBALAH , they govern Geburah (Strength), the fifth sephirah of the TREE OF LIFE .

Seraphiel (Serapiel)

One of the angels named as chief of the SERAPHIM ; one of eight judgment throne angels and a PRINCE of the MERKABAH . In 3 ENOCH , Seraphiel is described as an enormous, brilliant angel as tall as the seven HEAVENS with a face like the face of angels and the body like the body of eagles. He is beautiful like lightning and the light of the morning star. His body is full of eyes like the limitless stars of heaven and each eye is like the morning star. He wears on his head a sapphire stone as big as the entire world. His radiant crown is the height of a journey of 502 years. As chief of the seraphim he is committed to their care and teaches them the songs to sing for the glorification of God. In magical lore, Seraphiel is one of the rulers of Tuesday and also the planet Mercury. He is invoked from the north.

Semyaza (Semiaza, Shemhazi, Shamayza, Shemyaza)

A leader of the FALLEN ANGELS , one of the Sons of God who cohabits with women. (See WATCHERS .) Semyaza probably means “meaning the name of Azza” or Uzza, which in turn mean “strength.” According to the Zohar, Semyaza cohabits with one of Eve’s daughters and produces two sons, Hiwa and Hiya, who eat every day a thousand each of camels, horses, and oxen. As punishment for his sins, he hangs upside down in the constellation Orion, suspended between heaven and earth. In 1 ENOCH , he is identified as the leader of the Watchers, and he is warned of their punishment by Michael.

Seere

One of the FALLEN ANGELS and 72 spirits of SOLOMON . Seere is a PRINCE under Amaymon, the King of the East. He appears as a beautiful man riding a strong, winged horse. He makes things happen instantly, transports anywhere instantly, and discovers all thefts. Seere will follow commands and is indifferent to good or bad.

Schemhamphorae

Seventy-two angels who bear the Names of God, which are given in Hebrew Scripture and expressed at the end of every verse. The verses are used in invocation and in magic. The Schemhamphorae function as NAMES of power. The Schemhamphorae and their verses are: 1. Vehujah: Thou, O Lord, art my guardian, and exal- test my head2. Ieliel: Do not remove Thy help from me, O Lord, and look to my defense. 3. Sirael: I shall say so to the Lord, Thou art my guardian, my God is my refuge, and I shall hope in Him. 4. Elemijel: Turn, O Lord, and deliver my soul, and save me for Thy mercy’s sake. 5. Lelahel: Let him who lives in Zion sing unto the Lord, and proclaim His goodwill among the peo- ples. 6. Achajah: The Lord is merciful and compassionate, long-suffering and of great goodness. 7. Mahasiah: I called upon the Lord and he heard me and delivered me from all my tribulations. 8. Cahatel: O come let us adore and fall down before God who bore us. 9. Haziel: Remember Thy mercies, O Lord, and Thy mercies which have been forever. 10. Aladiah: Perform Thy mercies upon us, for we have hoped in Thee. 11. Laviah: The Lord liveth, blessed is my God, and let the God of my salvation be exalted. 12. Hahajah: Why hast Thou departed, O Lord, so long from us perishing in the times of tribulation. 13. Jezalel: Rejoice in the Lord, all ye lands, sing, exult, and play upon a stringed instrument. 14. Mebahel: The Lord is a refuge, and my God the help of my hope. 15. Hariel: The Lord is a refuge for me and my God the help of my hope. 16. Hakamiah: O Lord, God of my salvation, by day have I called to Thee, and sought Thy presence by night. 17. Leviah: O Lord our Lord, How wonderful is Thy name in all the world. 18. Caliel: Judge me, O Lord, according to Thy loving kindness, and let not them be joyful over me, O Lord. 19. Luviah: I waited in hope for the Lord, and He turned to me. 20. Pahaliah: I shall call upon the name of the Lord, O Lord free my soul. 21. Nelakhel: In Thee also have I hoped, O Lord, and said, Thou art my God. 22. Jajajel: The Lord keep thee, the Lord be thy protec- tion on thy right hand. 23. Melahel: The Lord keep thine incoming and thine outgoing from this time forth for evermore. 24. Hahajah: The Lord is well pleased with those that fear Him and hope upon His mercy. 25. Haajah: I have called unto Thee with all my heart and shall tell forth all Thy wonders. 26. Nithhaja: I shall acknowledge Thee, O Lord, with all my heart, hear me, O Lord, and I shall seek my justification. 27. Jerathel: Save me, O Lord, from the evil man and deliver me from the wicked doer. 28. Sehijah: Let not God depart from me, look to my help, O God. 29. Rejajel: Behold, God is my helper, and the Lord is the guardian of my soul. 30. Omael: For Thou are my strength, O Lord. O Lord, Thou art my hope from my youth. 31. Lecabel: I shall enter into the power of the Lord, my God, I shall be mindful of Thy justice only. 32. Vasariah: For the word of the Lord is upright, and all His works faithful. 33. Jehuvajah: The Lord knows the thoughts of men, for they are in vain. 34. Lehahiah: Let Israel hope in the Lord from this time forth and for evermore. 35. Chavakiah: I am joyful, for the Lord hears the voice of my prayer. 36. Manadel: I have delighted in the beauty of Thy house, O Lord, and in the place of the habitation of Thy glory. 37. Aniel: O Lord God, turn Thy power toward us, and show us Thy face and we shall be saved. 38. Haamiah: For Thou art my hope, O Lord, and Thou has been my deepest refuge. 39. Rehael: The Lord has heard me and pitied me and the Lord is my helper. 40. Jejazel: Why drivest Thou away my soul, O Lord, and turnest Thy face from me? 41. Hahahel: O Lord, deliver my soul from wicked lips and a deceitful tongue. 42. Michael: The Lord protects thee from all evil and will protect thy soul. 43. Vevaliah: I have cried unto Thee, O Lord, and let my prayer come unto Thee. 44. Jelabiah: Make my wishes pleasing unto Thee, O Lord, and teach me Thy judgments. 45. Sealiah: If I say that my foot is moved, Thou wilt help me of Thy mercy. 46. Ariel: The Lord is pleasant to all the world and His mercies are over all His works. 47. Asaliah: How wonderful are Thy works, O Lord, and how deep Thy thoughts. 48. Michael: The Lord hath made thy salvation known in the sight of the peoples and will reveal His justice. 49. Vehael: Great is the Lord and worthy to be praised, and there is no end to His greatness. 50. Daniel: The Lord is pitiful and merciful, long-suf- fering and of great goodness. 51. Hahasiah: Let the Lord be in glory for ever and the Lord will rejoice in His works. 52. Imamiah: I shall make known the Lord, according to His justice, and sing hymns to the name of the Lord, the greatest53. Nanael: I have known Thee, O Lord, for Thy judg- ments are just, and in Thy truth have I abased myself. 54. Nithael: The Lord hath prepared His seat in heaven and His rule shall be over all. 55. Mebahiah: Thou remainest for ever, O Lord, and Thy memorial is from generation to generation. 56. Polial: The Lord raiseth up all who fall and setteth up the broken. 57. Nemamiah: They who fear the Lord have hoped in the Lord, He is their helper and their protector. 58. Jejalel: My soul is greatly troubled, but Thou, O Lord are here also. 59. Harahel: From the rising of the Sun to the going down of the same, the word of the Lord is worthy to be praised. 60. Mizrael: The Lord is just in all His ways and blessed in all His works. 61. Umbael: Let the name of the Lord be blessed from this time for evermore. 62. Iahael: See, O Lord, how I have delighted in Thy commandments according to Thy life-giving mercy. 63. Anaviel: Serve ye the Lord with gladness and enter into His sight with exultation. 64. Mehikiel: Behold the eyes of the Lord are upon those that fear Him and hope in His loving kindness. 65. Damabiah: Turn, O Lord, even here also, and be pleased with Thy servants. 66. Meniel: Neither leave me, Lord, nor depart from me. 67. Ejael: Delight in the Lord and He will give thee petitions of thy heart. 68. Habujah: Confess to the Lord, for He is God, and His mercy is for ever. 69. Roehel: The Lord is my inheritance and my cup and it is Thou who restorest mine inheritance. 70. Jabamiah: In the beginning God created the heaven and the earth. 71. Hajael: I shall confess to the Lord with my mouth and praise Him in the midst of the multitude. 72. Mumijah: Return to thy rest, my soul, for the Lord doeth thee good.

Scepter

In the Testament of Solomon, DEMON who appears in the form of a gigantic dog and who causes quartan fever. Scepter tells SOLOMON he has accomplished many unlawful deeds in the world and is so strong that he restrains the stars of heaven. He deceives men who follow his star closely and leads them into stupidity. He also subdues the hearts (thoughts) of men through their throats and destroys them. Solomon asks Scepter why he is so prosperous. The demon tells him to turn over his manservant, whom he will spirit off to a place in the mountains where he will be shown an emerald stone. The stone will adorn Solomon’s temple. Solomon does this, but he gives his servant his magical ring with which he can quell the demon. The servant retrieves the emerald, which is shaped like a leek and binds Scepter. Solomon extracts 200 shekels from the stone and locks it up. He commands Scepter and the headless demon Murder to cut marble for the temple.

Satanail

In 2 ENOCH , former ARCHANGEL and the leader of the WATCHERS , imprisoned in the fifth HEAVEN . Satanail is a name for Satan. Enoch relates the creation story as revealed to him by God, and how Satanail is cast from heaven on the second day, the day in which he creates all angels from a great fire he cuts off from the rock (foundation) of the heavens: But one under the order of the archangels deviated, together with the division that was under his authority. He thought up the impossible idea that he might place his throne higher in the clouds which are above the earth, and that he might become equal to my power And I hurled him from out of the height, together with his angels. And he was flying around in the air, cease- lessly, above the Bottomless. (29:4–5) Satanail is imprisoned in the fifth heaven along with the Watchers and NEPHILIM .

Satan

In Christianity, a FALLEN ANGEL who is the PRINCE and embodiment of all evil, and who is committed to tempting humanity into sin and thus condemning them into everlasting hell. Satan means “adversary,” “opponent,” or “obstacle” in Hebrew. Originally, among the Hebrews, Satan was not so thoroughly evil. He was not even any one angel in par- ticular. Rather, the term satan, with a lowercase “s,” was a common noun applied to an obstacle or adver- sary. The Israelites, who were engaged in constant struggles, demonized their enemies in the forms of monstrous beasts. But as time went on the term satan became applied to enemies, with an increasingly malevolent tint. Storytellers as early as the sixth century B . C . E . used a supernatural character called a satan, by which they meant any of God’s angels—the BENE HA - ELOHIM (“ SONS OF GOD ”)—whom God dispatched to block or obstruct human activity. Sometimes the blocking was a good idea, if the human characters were following a sinful path. In the Bible, the term satan appears for the first time in Numbers 22:23–35. God sends an ANGEL OF THE LORD to act as a satan to block the journey of BALAAM , who has displeased God. When Balaam’s ass sees the satan standing in the road, she balks, causing Balaam to strike her three times. The angel of the Lord reveals himself, and Balaam promises to do what God tells him through his emissary, the satan. In the book of Job a character named Satan, who seems to have the job of roaming the earth and keeping an eye on humans, torments JOB to test his faith. This Satan is described as one of God’s loyal servants. At about this same time in history—about 550 B . C . E .—the term satan described internal strife among the Israelites. In 1 Chronicles 21, a satan convinces King David to number his people against the wishes of God, causing God to send a destroying angel to kill 70,000 Israelites by means of the plague (despite the fact that David repents).ZECHARIAH uses satan to describe internal conflicts among the Jews. He also shows Satan as being hostile in his opposition to Joshua (Zechariah 3:1–2). Radical dissenters among the Israelites began to use satan more and more to characterize their own Jewish opponents, whom they viewed as obstacles to their objectives. They also used other terms including the names of wicked angels. All of these became associated with evil enemies: Satan, Beelzebub, Semyaza, Mas- tema, Azazel, and Belial. The name Satan was applied more than any other. Stories about angels who sinned and fell from heaven were applied to Jewish oppo- nents. Satan as a figure became increasingly prominent as a personality, one of evil. Satan became identified with the FALLEN ANGELS called WATCHERS who cohabited with women and thus were cast into a pit of darkness. The leaders of the Watchers are Semyaza and Azazel. The Enochian writ- ings tell of God sending the four archangels Raphael, Gabriel, Uriel and Michael to slay the giant offspring of the Watchers (the NEPHILIM ) and attack the Watchers themselves. Raphael binds Azazel and casts him into a pit. The book of JUBILEES says that one-tenth of the Watchers were spared by God so that they might be subject before Satan, their leader, on earth. (Jubilees also castigates Jews who do not keep themselves sepa- rate from Gentiles; the conflicts that arose were attrib- uted to Satan, Belial, or Mastema, all of whom represented the enemy within.) The story of the Watchers underwent many trans- formations and was influential among the Christians. The casting out of sinful angels, who became the demons of hell under a prince of evil, formed a crucial part of Christian theology. Satan became identified with Lucifer primarily from a passage in Isaiah 14:12–15: “How you have fallen from heaven, bright morning star.” “Bright morning star,” or more literally “bright son of the morning,” was translated into Latin as Lucifer. Christian thought also was influenced by the Essenes, a Jewish sect that coexisted briefly with Chris- tianity. The Essenes saw themselves as “sons of light” who battled the “sons of darkness.” Both forces were ruled by princes. However the Essenes did not person- ify these princes, but instead they saw them as univer- sal principles. The writers of the Gospels portrayed Satan as hav- ing been cast out of heaven for sin (in Luke 10:18 he falls like lightning), a being of evil who opposes God and Jesus. Jews who did not follow Jesus were cast in the role of agents of Satan (later, any gentiles who opposed Christians fell into the same camp). Jesus was cast as the focal point in the war between God’s forces of Good and Satan’s forces of Evil. His resurrection is a victory over Satan; thus those who follow Christ can- not lose in the great cosmic battle for souls. Throughout the New Testament, the name of Satan is associated only with evil. He is called: “accuser of the brethren” in Revelation 12:10; “adversary” in 1 Peter 5:8; “Beelzebub” in Matthew 12:24; “the Devil” in Matthew 4:1; “the enemy” in Matthew 13:39; “the evil one” in 1 John 5:19; “the father of lies and a mur- derer” in John 8:44; “the god of this age” (i.e., of false cults) in 2 Corinthians 4:4; “a roaring lion” (in terms of destructiveness) in 1 Peter 5:8–9; a “tempter” in Matthew 4:3; and a “serpent” in Revelation 12:9. Among his evil acts described in the New Testament are: tempting believers into sin (Ephesians 2:1–3; 1 Thessalonians 3:5); tempting believers to lie (Acts 5:3); tempting believers to commit sexually immoral acts (1 Corinthians 7:5); accusing and slandering believers (Revelation 12:10); hindering the work of believers in any way possible (1 Thessalonians 2:18);waging war against believers (Ephesians 6:11–12); inciting persecutions against believers (Revelation 2:10); opposing Christians with the ferociousness of a hungry lion (1 Peter 5:8); and fostering spiritual pride (1 Timothy 3:6). The role of Satan as the agent of evil became magni- fied over time. By the Middle Ages, Satan, as the devil, was believed in as a real, potent being who possessed terrible supernatural powers and was intent upon destroying man by undermining his morals. In this pursuit he was aided by his army of evil demons. Satan’s machinations were a driving force behind the Inquisition, which persecuted any enemy of the Chris- tian church—moral, political, ethnic, social, or reli- gious—as being one of Satan’s disciples. Modern views of Satan vary. Fundamentalists view him as a real being of pure evil, whose trickster tactics will trip up the unwary. His avowed purpose is to thwart the plan of God by any means possible. He fos- ters false prophets, teachers, Christs, and apostles. Others believe in Satan more in terms of the Essenes’ idea of a cosmic principle, the shadow aspect of light. According to the Catholic Church, the devil’s objective is to ruin the church. He is given special powers by God to try people, in order that they may have an opportunity to be cleansed. By keeping the Ten Commandments and steering clean of all sin, one stays out of the devil’s reach. God also permits evil spirits to possess people who have sinned.

Sasquiel

In the LEMEGETON , the ruling angel of the fifth hour of the day, called Fealech. Sasquiel rules 10 chief dukes and 100 lesser dukes and their servants.

Sasnigiel YHVH

In 3 ENOCH , one of the PRINCES OF THE WORLD , one of the SERAPHIM , and one of the ANGELS (princes) OF THE PRESENCE . Sasnigiel bows down to Zazriel. Sasnigiel also in one of the many names of Metatron.

Sariel (Sarakiel, Saraqael, Saraqel, Suruquel, Suriel, Uriel, Zerachiel)

Good and FALLEN ANGEL . In the Enochian writings, Sariel is Saraqel, not the same as Uriel. Sariel rules Aries and is one of the nine angels who preside over the summer solstice. As a fallen angel, he teaches the course of the moon. In the War of the Sons of Light and the Sons of Darkness (also known as the Triumph of God), one of the QUMRAN TEXTS , Sariel is one of the four leaders of the forces of good. The human warriors are given exact instructions on who is to fight where, with weapons described carefully. There are four subdivi- sions (towers) and each is to have the name of their archangel inscribed on their shield. Sariel is on the third tower. In the Ladder of JACOB , the Qumran fragments of the book of ENOCH , and in the Neofiti Targum, Sariel is the angel who is in charge of dreams and their inter- pretation.

Sarasael (Sarea, Saraqael, Sarga)

Seraph sent by God to NOAH to advise him on replant- ing the Tree of Life involved in the fall of ADAM AND EVE . Sarasael also is one of the five angels who recorded the 204 books dictated by EZRA . He has juris- diction over those who sin in the spirit.

Sarandiel

In the LEMEGETON , the ruling angel of the 12th hour of the night, called Xephan. Sarandiel has many dukes and servants.

Sarakiel (Saraqael)

Angel who rules the MINISTERING ANGELS and presides over their judgment councils. Sarakiel also rules the sign of Aries with Sataaran. In 1 ENOCH , he is one of the holy seven angels and is charged with watching over the children of sinners.