Dæmonologie

Dæmonologie, or modernized, Demonology, published in 1597, is a book by King James VI of Scotland, later James I of England.

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Title Page

DÆMONOLOGIE,

IN FORME

of a Dialogue,

Diuided into three Bookes.

EDINBVRGH

Printed by Robert Walde-graue

Printer to the Kings Majestie. An. 1597

Cum Privilegio Regio

Preface

THE PREFACE

to the Reader.

THE fearefull aboundinge at this time in this countrie,
of these detestable slaues of the Deuill, the Witches or
enchaunters, hath moved me (beloued reader) to dispatch
in post, this following treatise of mine, not in any wise
(as I protest) to serue for a shew of my learning & ingine,
but onely (mooued of conscience) to preasse thereby, so
farre as I can, to resolue the doubting harts of many;
both that such assaultes of Sathan are most certainly
practized, & that the instrumentes thereof, merits most
severly to be punished: against the damnable opinions of
two principally in our age, wherof the one called SCOT an
Englishman, is not ashamed in publike print to deny, that
ther can be such a thing as Witch-craft: and so mainteines
the old error of the Sadducees, in denying of spirits.  The
other called VVIERVS, a German Phisition, sets out a publick
apologie for al these craftesfolkes, whereby, procuring for
their impunitie, he plainely bewrayes himselfe to haue bene
one of that Profession.  And for to make this treatise the
more pleasaunt and facill, I haue put it in forme of a
Dialogue, which I haue diuided into three bookes: The first
speaking of Magie in general, and Necromancie in special.
The second of Sorcerie and Witch-craft: and the thirde,
conteines a discourse of all these kindes of spirits, &
Spectres that appeares & trobles persones: together with a
conclusion of the whol work. My intention in this labour,
is only to proue two things, as I haue alreadie said: the
one, that such diuelish artes haue bene and are. The other,
what exact trial and seuere punishment they merite:
& therefore reason I, what kinde of things are possible to
be performed in these arts, & by what naturall causes they
may be, not that I touch every particular thing of the Deuils
power, for that were infinite: but onelie, to speak
scholasticklie, (since this can not bee spoken in our
language) I reason vpon genus leauing species, and differentia
to be comprehended therein.  As for example, speaking of the
power of Magiciens, in the first book & sixt Chapter: I say,
that they can suddenly cause be brought vnto them, all
kindes of daintie disshes, by their familiar spirit: Since
as a thiefe he delightes to steale, and as a spirite, he
can subtillie & suddenlie inough transport the same.  Now
vnder this genus, may be comprehended al particulars,
depending thereupon; Such as the bringing Wine out of a
Wall, (as we haue heard oft to haue bene practised) and such
others; which particulars, are sufficientlie proved by the
reasons of the general. And such like in the second booke
of Witch-craft in speciall, and fift Chap. I say and proue
by diuerse arguments, that Witches can, by the power of
their Master, cure or cast on disseases: Now by these same
reasones, that proues their power by the / Deuil of disseases
in generall, is aswell proued their power in speciall: as of
weakening the nature of some men, to make them vnable for
women: and making it to abound in others, more then the
ordinary course of nature would permit. And such like in
all other particular sicknesses; But one thing I will pray
thee to obserue in all these places, where I reason vpon the
deuils power, which is the diferent ends & scopes, that God
as the first cause, and the Devill as his instrument and
second cause shootes at in all these actiones of the Deuil,
(as Gods hang-man:) For where the deuilles intention in them
is euer to perish, either the soule or the body, or both of
them, that he is so permitted to deale with: God by the
contrarie, drawes euer out of that euill glorie to himselfe,
either by the wracke of the wicked in his justice, or by
the tryall of the patient, and amendment of the faithfull,
being wakened vp with that rod of correction. Hauing thus
declared vnto thee then, my full intention in this Treatise,
thou wilt easelie excuse, I doubt not, aswel my pretermitting,
to declare the whole particular rites and secretes of these
vnlawfull artes: as also their infinite and wounderfull
practises, as being neither of them pertinent to my purpose:
the reason whereof, is giuen in the hinder ende of the first
Chapter of the thirde booke: and who likes to be curious in
these thinges, he may reade, if he will here of their
practises, BODINVS Dæmonomanie, collected with greater
diligence, then written with judgement, together with their
confessions, that haue bene at this time apprehened.  If
he would know what hath bene the opinion of the Auncientes,
concerning their power: he shall see it wel descrybed by
HYPERIVS, & HEMMINGIVS, two, late Germaine writers: Besides
innumerable other neoterick Theologues, that writes largelie
vpon that subject: And if he woulde knowe what are the
particuler rites, & curiosities of these black arts (which
is both vnnecessarie and perilous,) he will finde it in the
fourth book of CORNELIVS Agrippa, and in VVIERVS, whomof
spak.  And so wishing my pains in this Treatise (beloued
Reader) to be effectual, in arming al them that reades the
same, against these aboue mentioned erroures, and recommending
my goodwill to thy friendly acceptation, I bid thee hartely
farewell.

JAMES Rx

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