free ebooks ==> www.ebook777.com Buta Macan 89 Abramelin the Mage, 115; Von Worms, Book of Abramelin, 212, 247 Busas Variations: PRUflAS Busas holds the rank of both duke and prince, commanding twenty-six legions of demons as well as half of the Order of Thrones, and half of the Order of Angels (see DUKES OF HELL and PRINCES OF HELL) He appears as a flame with the head of an owl and is summoned for his ability to create conflicts, lies, quarrels, and wars Busas has a reputation for responding generously to requests made of him His home is reported to be near the Tower of Babylon Sources: Collin de Plancy, Dictionnaire Infernal, 413; Shah, Occultism, 67 Busasejal Variations: BASASAEL, Bezaliel (“shadow of God”) According to Enochian lore, Busasejal (“damaged”) was one of the FALLEN ANGELS who swore allegiance to SAMIAZA, rebelled against God, took a human wife, and fathered the NEPHILIM Sources: Ashe, Book of Enoch, 57; Ashley, Complete Book of Devils and Demons, 73; Charles, Book of Enoch, 137; Horne, Sacred Books and Early Literature of the East, 114 Bushyasp Variations: Bushyansia, “the fiend of decay,” “the fiend of laziness,” “the long-handed” From Persian and Zoroastrian demonology comes the DEV of sloth, Bushyasp He is most powerful in the mornings but can be driven off through prayer (see also DEVS WHO RESIDE IN MEN) Sources: Ford, Liber Hvhi, 160; Wilson, Pársí Religion as Contained in the Zand-Avastá, 335 Bushyasta Variations: Bushasp, “the long-handed” From Zoroastrian mythology comes the DAEVA known as Bushyasta (“sleep”) In service under AHRIMAN, he is the demon of lethargy and sloth Every day just before dawn Bushyasta attacks, leaving from the north, and rushes back into the darkness saying “Sleep on, O men! Sleep on, O sinners! Sleep on and live in sin” in the hopes that it will cause people to sleep through their religious obligations He also causes procrastination Bushyasta is described as an evil genius with a gaunt body, long arms, and yellow skin At dawn, he must return back to his darkness; he will abandon his plans with the coming of dawn or at the sight of Mithra’s mace Sources: Hyatt, Book of Demons, 56; Maberry, Vampire Universe, 64; Müller, Sacred Books of the East, 141– 2, 193–4 Buta In Indonesian mythology there is a classification of Javanese demon that is particularly evil known as buta (“demon”) Buta spread disease and illness and it is the religious obligation of the sanghuhu, lower caste priests, to appease them Sources: Atmosumarto, Learner’s Comprehensive Dictionary of Indonesian, 76; Gonda, Sanskrit in Indonesia, 300; Knappert, Encyclopedia of Myth and Legend, 38 Buta Cakil From Indonesian mythology come the demons known as buta cakil (“hook demons”), so named for their hooklike teeth They attack animals and humans alike It is the religious obligation of the sanghuhu, lower caste priests, to appease them (see BUTA) Sources: Atmosumarto, Learner’s Comprehensive Dictionary of Indonesian, 80; Knappert, Pacific Mythology, 38 Buta Kala Buta Kala (“demon spirit” or “demon animal”) from Indonesian mythology is the judge of the dead An earth spirit in service under Durga Sang Hyang Bathari (see TERRESTRIAL DEVILS), he is described as having large ears, a protruding chin, sharp teeth, a sparse beard, thin hair, and wide eyes Buta Kala lingers near crossroads and causes trouble between friends if they not maintain a good relationship He also hides items that may start a family quarrel It is the religious obligation of the sanghuhu, lower caste priests, to appease him If he is given proper respect by being invited to partake in ceremonial offerings of cock fights, onions, meat, and spices, he will become helpful (see also BUTA) Sources: Atmosumarto, Learner’s Comprehensive Dictionary of Indonesian, 220; Becker, Beyond Translation, 60; Howe, Changing World of Bali, 58, 69–71; Wiener, Visible and Invisible Realms, 52–4 Buta Macan Little is known about this demon from Indonesian mythology Buta Macan (“tiger demon”), like all buta demons, can be appeased by the sanghuhu, lower caste priests (see also BUTA) 53 Sources: Arnscheidt, ‘Debating’ Nature Conservation,