Daemonologie in forme of a dialogue, diuided into three books 《惡魔學》

主題 Topic	Theology and Demonology
書刊名 Title	Daemonologie in forme of a dialogue, diuided into three books 《惡魔學》
作者 Author	King James I
出版社 Publisher	Edinburgh :Printed by Robert Walde-graue printer to the Kings Majestie, An. 1597
出版年 Year	1597
語言 Language	Original text: Italian (Translated into English by M. F. Rusnak)
裝訂 Binding	■平裝 Paperback　　　　□ 精裝 Hardcover
頁數 Pages	92
ISBN (10 / 13)
Bibliography Reference	STC (2nd ed.) / 14364 (STC, Duff, GW . . .)
來源網址 Web Link	https://www.bl.uk/collection-items/ king-james-vi-and-is-demonology-1597
劇本簡介撰稿者	李祁芳、林柏豪
撰寫日期 Date	8 Nov. 2016

A.   簡介 Introduction (within 100 words, Chinese or English) 

英格蘭國王詹姆斯一世(King James I)為本書之作者。其架構分為三部書(Book 1-3)，以對話形式呈現(in forme ofdialogue)。第一部包含了對於巫術的描述，例如：各式的魔法型態、咒語、占星學、惡魔與神的比較。第二部以第一部為根據，再深入探討宗教上的證據與迷思的差別，一般魔法(sorcery)與黑魔法(witchcraft)的分別，也探討了巫術與撒旦的關係。第三部介紹了惡魔的分類，以及型態與位階，在此部書裡更是說明了惡魔附身於人的步驟及後果。最後，第三部書的末處也為本書的結論。本書在神學上和國家治理上，皆有很大的影響。詹姆士國王對惡魔學的研究是為達成兩個目的。第一，對於未知的事物提供一個明確的定奪，；第二，則是對於治理國家的手段。惡魔與人的陋習有著深深的連結，在此書裡，詹姆士國王說明何種陋習會演變成何種惡魔，則需要接受何種的懲罰或治療，為國家治理的方法之一。

B.   文本摘錄 Extracts (4-6 Pages)

FIRST BOOKE.
CHAP. I. ARGVMENT.
Proven by the Scripture, that these vnlawfull artes in genere, have bene and may be put in practise.
PHILOMATHES and EPISTEMON reason the matter.
PHILOMATHES.

I AM surely verie glad to haue mette with you this daye, for I am of opinion, that ye can better resolue me of some thing, wherof I stand in great doubt, nor anie other whom-with I could haue mette.
EPI. In what I can, that ye like to speir at me, I will willinglie and freelie tell
my opinion, and if I proue it not sufficiently, I am heartely content that a better reason carie it away then.
PHI. What thinke yee of these strange newes, which now onelie furnishes purpose to al men at their meeting: I meane of these Witches?
EPI. Surelie they are wonderfull: And I think so cleare and plaine confessions in that purpose, haue neuer fallen out in anie age or cuntrey.
PHI. No question if they be true, but thereof the Doctours doubtes.
EPI. What part of it doubt ye of?
PHI. Even of all, for ought I can yet perceaue: and namelie, that there is such a thing as Witchcraft or Witches, and I would pray you to resolue me thereof if ye may: for I haue reasoned with sundrie in that matter, and yet could never be satisfied therein.
EPI. I shall with good will doe the best I can: But I thinke it the difficiller, since ye denie the thing it selfe in generall: for as it is said in the logick schools, Contra negantem principia non est disputandum. Alwaies for that part, that witchcraft, and Witches haue bene, and are, the former part is clearelie proved b the Scriptures, and the last by dailie experience and confessions.
PHI. I know Yee will alleadge me Saules Pythonisse: but that as appeares will not make much for you.
EPI. Not onlie that place, but divers others: But I marvel why that should not make much for me?
PHI. The reasones are these, first Yee may consider, that Saul[1] being troubled in spirit, and having fasted long before, as the text testifieth, and being come to a woman that was bruted to have such knowledge, and that to inquire so important news, he having so guiltie a conscience for his hainous offences, and specially, for that same vnlawful curiositie, and horrible defection: and then the woman crying out vpon the suddaine in great admiration, for the vncouth sicht that she alledged to haue sene, discovering him to be the King, thogh disguysed, & denied by him before: it was no wounder I say, that his senses being thus distracted, he could not perceaue hir faining of hir voice, hee being himselfe in an other chalmer, and seeing nothing. Next what could be, or was raised? The spirit of Samuel? Prophane and against all Theologie: the Diuell in his likenes? as vnappeirant, that either God would permit him to come in the shape of his Saintes (for then could neuer the Prophets in those daies haue bene sure, what Spirit spake to them in their visiones) or then that he could fore-tell what was to come there after; for Prophecie proceedeth onelie of G O D: and the Devill hath no knowledge of things to come.
EPI. Yet if Yee will marke the wordes of the text, ye will finde clearely, that Saul saw that apparition: for giving you that Saul was in an other Chalmer, at the making of the circles & conjurationes, needeful for that purpose (as none of that craft will permit any vthers to behold at that time) yet it is evident by the text, that how sone that once that vnclean spirit was fully risen, shee called in vpon Saul. For it is saide in the text, that Saule knew him to be Samuel, which coulde not haue bene, by the hearing tell onely of an olde man with an mantil, since there was many mo old men dead in Israel nor Samuel: And the common weid of that whole Cuntrey was mantils. As to the next, that it was not the spirit of Samuel, I grant: In the proving whereof ye neede not to insist, since all Christians of whatso-ever Religion agrees vpon that: and none but either mere ignorants, or Necromanciers or Witches doubtes thereof. And that the Diuel is permitted at som-times to put himself in the liknes of the Saintes, it is plaine in the Scriptures, where it is said, that Sathan can trans-forme himselfe into an Angell of light. Neither could that bring any inconvenient with the visiones of the Prophets, since it is most certaine, that God will not permit him so to deceiue his own: but only such, as first wilfully deceiues them-selves, by running vnto him, whome God then suffers to fall in their owne snares, and justlie permittes them to be illuded with great efficacy of deceit, because they would not beleeue the trueth (as Paul sayth). And as to the diuelles foretelling of things to come, it is true that he knowes not all things future, but yet that he knowes parte, the Tragicall event of this historie declares it, (which the wit of woman could never haue fore-spoken) not that he hath any prescience, which is only proper to God: or yet knows anie thing by loking vpon God, as in a mirrour (as the good Angels doe) he being for euer debarred from the fauorable presence & countenance of his creator, but only by one of these two meanes, either as being worldlie wise, and taught by an continuall experience, ever since the creation, judges by likelie-hood of thinges to come, according to the like that hath passed before, and the naturall causes, in respect of the vicissitude of all thinges; worldly: Or else by Gods employing of him in a turne, and so foreseene thereof: as appeares to haue bin in this, whereof we finde the verie like in Micheas propheticque discourse to King Achab[1]. But to prooue this my first proposition, that there can be such a thing as witch-craft, & witches, there are manie mo places in the Scriptures then this (as I said before). As first in the law of God, it is plainely prohibited: But certaine it is, that the Law of God speakes nothing in vaine, nether doth it lay curses, or injoyne punishmentes vpon shaddowes, condemning that to be il, which is not in essence or being as we call it. Secondlie it is plaine, where wicked Pharaohs wise-men imitated ane number of Moses miracles, to harden the tyrants heart there by. Thirdly, said not Samuell to Saull, that disobedience is as the sinne of Witch-craft?[4] To compare to a thing that were not, it were too too absurd. Fourthlie, was not Simon Magus, a man of that craft? And fiftlie, what was she that had the spirit of Python? beside innumerable other places that were irkesom to recite.