Discover the Truth Behind Witchcraft Stories. William Godwin

since that time, I will make up my rhime,

       it was called “The Devil’s Oak.”’

      But popular belief credited to certain men the power of being able to produce the Devil in a visible form, and these were called necromancers, sorcerers, magicians, etc. Of them Roger Bacon was said to have been one, and Johann Faust, whom Goethe has immortalized, and whose idealism is such a favourite on the lyric stage. But Johann Faust was not at all the Faust of Goethe. He was the son of poor parents, and born at Knittlingen, in Würtemberg, at the end of the fifteenth century. He was educated at the University of Cracow, thanks to a legacy left him by an uncle, and he seems to have been nothing better than a common cheat, called by Melancthon ‘an abominable beast, a sewer of many devils,’ and by Conrad Muth, who was a friend both of Melancthon and Luther, ‘a braggart and a fool who affects magic.’ However, he was very popular in England, and not only did Marlowe write a play about him, but there are many so-called lives of him in English, especially among the chap-books—in which he is fully credited with the power of producing the Devil in a tangible form by means of his magic art.

      But the spirits supposed to be raised by these magicians were not always maleficent; they were more demons than devils. It will therefore be as well if we quote a competent and learned authority on the subject of devils.

      Says Gyfford: ‘The Devils being the principall agents, and chiefe practisers in witchcrafts and sorceryes, it is much to the purpose to descrybe them and set them forth whereby wee shall bee the better instructed to see what he is able to do, in what maner, and to what ende and purpose. At the beginning (as God’s word doth teach us) they were created holy Angels, full of power and glory. They sinned, they were cast down from heauen, they were utterly depriued of glory, and preserued for iudgement. This therefore, and this change of theirs, did not destroy nor take away their former faculties; but utterly corrupt, peruert, and depraue the same: the essence of spirits remayned, and not onely, but also power and understanding, such as is in the Angels: y^e heavenly Angels are very mighty and strong, far above all earthly creatures in the whole world. The infernall Angels are, for their strength called principalityes and powers: those blessed ones applye all their might to set up and aduaunce the glory of God, to defend and succour his children: the deuils bend all their force against God, agaynst his glory, his truth and his people. And this is done with such fiercenes, rage and cruelty, that the holy ghost paynteth them out under the figure of a great red or fiery dragon, and roaring lyon, in very deed anything comparable to them. He hath such power and autority indeede, that hee is called the God of the world. His Kingdome is bound and inclosed within certayne limits, for he is y^e prince but of darknes; but yet within his sayd dominion (which is in ignorance of God) he exerciseth a mighty tyranny, our Saviour compareth him to a strong man armed which kepeth his castle.

      ‘And what shall we saie for the wisedome and understanding of Angels, which was giuen them in their creation, was it not far aboue that which men can reach unto? When they became diuels (euen those reprobate angels) their understanding was not taken awaie, but turned into malicious craft and subtiltie. He neuer doth any thing but of an euill purpose, and yet he can set such a colour, that the Apostle saith he doth change himselfe into the likenesse of an angell of light. For the same cause he is called the old serpent, he was subtill at the beginning, but he is now growne much more subtill by long experience, and continuall practise, he hath searched out and knoweth all the waies that may be to deceiue. So that, if God should not chaine him up, as it is set forth, Revel. 20, his power and subtiltie ioined together would overcome and seduce the whole world.

      ‘There be great multitudes of infernall spirits, as the holy scriptures doe euerie where shew, but yet they doe so ioine together in one, that they be called the divell in the singular number. They doe all ioine together (as our Saviour teacheth) to uphold one kingdome. For though they cannot loue one another indeede, yet the hatred they beare against God, is as a band that doth tye them together. The holie angels are ministring spirits, sent foorth for their sakes which shall inherit the promise. They haue no bodilie shape of themselues, but to set foorth their speedinesse, the scripture applieth itselfe unto our rude capacitie, and painteth them out with wings.

‘When they are to rescue and succour the seruants of God, they can straight waie from the high heauens, which are thousands of thousands of miles distant from the earth, bee present with them. Such quicknesse is also in the diuels; for their nature being spirituall, and not loden with any heauie matter as our bodies are, doth afford unto them such a nimblenes as we cannot conceiue. By this, they flie through the world over sea and land, and espie out al aduantages and occasions to doe euill.’3

      Indeed, ‘there be great multitudes of infernall spirits,’ if we can believe so eminent an authority upon the subject as Reginald Scott, who gives ‘An inuentarie of the names, shapes, powers, gouernement, and effects of diuels and spirits, of their seuerall segniories and degrees: a strange discourse woorth the reading.

‘Their first and principall King (which is of the power of the east) is called Baëll; who, when he is conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule sixtie and six legions of divels.’4

      All the other diabolical chiefs are described at the same length, but I only give their names, and the number of legions they command.

Agares		31
Marbas or Barbas		36
Amon or Aamon		40
Barbatos		30
Buer		50
Gusoin		40
Botis or Otis		60
Bathin or Mathinn		30
Purson or Curson		22
Eligor or Abigor		60
Leraie or Oray		30
Valefar or Malefar		10
Morax or Foraij		36
Ipos or Ayporos		36
Naberius or Cerberus		19
Glasya Labolas or Caacrinolaas		36
Zepar		26
Bileth		85
Sitri or Bitru		60
Paimon		20
Belial		none
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