(Flauros, from Collin de Plancy's Dictionnaire Infernal, 1863)

The infernal demon Flauros (also known by the variant names Haures, Hauras, Havres) is the sixty-fourth demon described in the Goetia:

"He is a Great Duke, and appeareth at first like a Leopard, Mighty, Terrible, and Strong, but after a while, at the Command of the Exorcist, he putteth on Human Shape with Eyes Flaming and Fiery, and a most Terrible Countenance. He giveth True Answers of all things, Present, Past, and to Come. But if he be not commanded into a Triangle, he will Lie in all these Things, and deceive and beguile the Exorcist in these things or in such and such business. He will, lastly, talk of the Creation of the World, and of Divinity, and of how he and other Spirits fell. He destroyeth and burneth up those who be the Enemies of the Exorcist should he desire it; also he will not suffer him to be tempted by any other Spirit or otherwise. He governeth 36 Legions of Spirits..."

"Flauros a strong duke, is seene in the forme of a terrible strong leopard, in humane shape, he sheweth a terrible countenance, and fierie eies, he answereth trulie and fullie of things present, past, and to come; if he be [not] in a triangle, he lieth in all things and deceiveth on other things, and beguileth in other busines, he gladlie talketh of the divinitie, and of the creation of the world, and of the fall; he is constrained by divine vertue, and so are all divels or spirits, to burne and destroie all the conjurors adversaries. And if he be commanded, he suffereth the conjuror not to be tempted, and he hath twentie legions under him."

The square brackets above are mine. It is obvious that an error was made in Scot's text -- probably the error was in his manuscript source. Demons are usually invoked into a triangle, which in the Goetia is described as three feet long on each side, and located two feet away from the edge of the magic circle. The triangle is equilateral, and points away from the circle in the direction associated with the demon, if there is a particular direction linked to the demon (in the illustration in the Goetia it is shown pointing toward the east). A smaller circle fills the center of the triangle. The name of the angel Michael is written in the points of the triangle outside the boundary of the circle it contains -- the letters "Mi" are inscribed in the lower-left point of the triangle (from the perspective of the magus inside the great circle), the letters "ch" are inscribed in the upper point of the triangle, and the letters "al" are put in the lower-right point. Along the base of the triangle of evocation is written the word "Primeumaton," along the left side the word "Arrephezaton," and along the right side the word "Tetragrammaton."

The primary purpose of the triangle is to bring forth the demon into visible appearance, but its secondary purpose is to contain the demon and allow it to be commanded and compelled by the magus. When the demon is within the triangle, it is not wandering around the ritual chamber causing trouble, and cannot depart from the triangle without the permission of the magus. It is the smaller circle within the triangle that constrains, the triangle itself that evokes. The larger circle in which the magus stands serves as a protective barrier that the demon cannot penetrate, even should it escape from the smaller circle within the triangle. Inside the triangle, incense is burned to produce smoke, or water is boiled to make steam, providing the demon with a physical matrix upon which to manifest itself. The fumes of freshly spilled blood are sometimes used as an energy source to aid the manifestation of the demon. Alternatively, a mirror is placed within the triangle, and the demon becomes visible within the depths of the mirror and speaks from the mirror. Or a material image of the demon, such as a statue or picture, is placed in the triangle to act as a host for the demon during its evocation. The demon will then animate this image from within, changing its facial expressions, moving its hands, and even speaking aloud from its mouth.

The line from Scot that reads "he is constrained by divine vertue, and so are all divels or spirits" means that all spiritual beings, good or evil, can be commanded by the power and authority of the names of God, such as the Tetragrammaton. Divine virtue or power in inherent in these names, provided they are vibrated upon the air by one who has assumed the role of a servant or agent of God. Only a magus who has placed himself under the authority of God can legitimately employ the names of God as words of occult virtue. Those who attempt to use these power names without acknowledging the authority of their Source have no right to use them, and achieve no results with them. This is the meaning of the Biblical fable of the Jewish exorcists who attempted without success to use the name of Jesus as a word of power to exorcise demons from a man who was possessed (see Acts 19:13-16). Since they had not acknowledged Jesus as the Son of God, his name possessed no power over the demon when uttered by their lips.