Six Spirits Described in King James’ Daemonologie

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King James the Fifth departed for Copenhagen to marry Princess Anne,  the sister of the King of Denmark, in the late 1500’s. The journey back to Scotland was wrought with terrible storms, forcing them to seek shelter in Norway. Their return was thus delayed a matter of weeks. The admiral of the Danish fleet escorting the King implicated the wife of an official in Copenhagen, which resulted in the implication of other nobles in the Scottish court. Witchcraft trials were subsequently held in both countries. This event became the catalyst for thousands of witchcraft accusations to follow, resulting in three to four thousand deaths between the years of 1560-1707.

Later dubbed the North Berwick witch trials, this event was also the inspiration for King James to write Daemonologie, a three-book compendium on witchcraft, necromancy, and communication with the Devil. In the third book, he focuses on demonic spirits – their behavior, appearance, and means of exorcism.

The diuision of spirites in foure principall kindes. The description of the first kinde of them, called Spectra & vmbræ mortuorum. What is the best way to be free of their trouble.

Philomathes. I pray you now then go forward in telling what ye thinke fabulous, or may be trowed in that case.

Epi. That kinde of the Deuils conuersing in the earth, may be diuided in foure different kindes, whereby he affrayeth and troubleth the bodies of men: For of the abusing of the soule, [pg 057] I haue spoken alreadie. The first is, where spirites troubles some houses or solitarie places: The second, where spirites followes vpon certaine persones, and at diuers houres troubles them: The thirde, when they enter within them and possesse them: The fourth is these kinde of spirites that are called vulgarlie the Fayrie. Of the three former kindes, ye harde alreadie, how they may artificiallie be made by Witch-craft to trouble folke: Now it restes to speake of their naturall comming as it were, and not raysed by Witch-craft. But generally I must for-warne you of one thing before I enter in this purpose: that is, that although in my discourseing of them, I deuyde them in diuers kindes, yee must notwithstanding there of note my Phrase of speaking in that: For doubtleslie they are in effect, but all one kinde of spirites, who for abusing the more of mankinde, takes on these sundrie shapes, and vses diuerse formes of out-ward actiones, as if some were of nature better then other. Nowe I returne to my purpose: As to the first kinde of these spirites, that were called by the auncients by diuers names, according as their actions were. For if they were spirites that haunted some houses, by appearing in diuers and horrible formes, and making greate dinne: they were called Lemures or Spectra. If they appeared in likenesse of anie defunct to some friends of his, they wer called vmbræ mortuorum: And so innumerable stiles they got, according to their actiones, as I haue said alreadie. As we see by experience, how manie stiles they haue given [pg 058] them in our language in the like maner: Of the appearing of these spirites, wee are certified by the Scriptures, where the Prophet Esay 13. Esay. 13. Iere. 50. and 34. cap. threatning the destruction of Babell and Edom: declares, that it shal not onlie be wracked, but shall become so greate a solitude, as it shall be the habitackle of Howlettes, and of Ziim and Iim, which are the proper Hebrewe names for these Spirites. The cause whie they haunte solitarie places, it is by reason, that they may affraie and brangle the more the faith of suche as them alone hauntes such places. For our nature is such, as in companies wee are not so soone mooued to anie such kinde of feare, as being solitare, which the Deuill knowing well inough, hee will not therefore assaile vs but when we are weake: And besides that, GOD will not permit him so to dishonour the societies and companies of Christians, as in publicke times and places to walke visiblie amongst them. On the other parte, when he troubles certaine houses that are dwelt in, it is a sure token either of grosse ignorance, or of some grosse and slanderous sinnes amongst the inhabitantes thereof: which God by that extraordinarie rod punishes.

Phi. But by what way or passage can these Spirites enter in these houses, seeing they alledge that they will enter, Doore and Window being steiked?

Epi. They will choose the passage for their entresse, according to the forme that they are in at [pg 059] that time. For if they haue assumed a deade bodie, whereinto they lodge themselues, they can easely inough open without dinne anie Doore or Window, and enter in thereat. And if they enter as a spirite onelie, anie place where the aire may come in at, is large inough an entrie for them: For as I said before, a spirite can occupie no quantitie.

Phi. And will God then permit these wicked spirites to trouble the reste of a dead bodie, before the resurrection thereof? Or if he will so, I thinke it should be of the reprobate onely.

Epi. What more is the reste troubled of a dead bodie, when the Deuill carryes it out of the Graue to serue his turne for a space, nor when the Witches takes it vp and joyntes it, or when as Swine wortes vppe the graues? The rest of them that the Scripture speakes of, is not meaned by a locall remaining continuallie in one place, but by their resting from their trauelles and miseries of this worlde, while their latter conjunction againe with the soule at that time to receaue full glorie in both. And that the Deuill may vse aswell the ministrie of the bodies of the faithfull in these cases, as of the vn-faithfull, there is no inconvenient; for his haunting with their bodies after they are deade, can no-waies defyle them: In respect of the soules absence. And for anie dishonour it can be vnto them, by what reason can it be greater, then the hanging, heading, or many such shameful deaths, that good men will suffer? [pg 060] for there is nothing in the bodies of the faithfull, more worthie of honour, or freer from corruption by nature, nor in these of the vnfaithful, while time they be purged and glorified in the latter daie, as is dailie seene by the vilde diseases and corruptions, that the bodies of the faythfull are subject vnto, as yee will see clearelie proued, when I speake of the possessed and Dæmoniacques.

Phi. Yet there are sundrie that affirmes to haue haunted such places, where these spirites are alleaged to be: And coulde neuer heare nor see anie thing.

Epi. I thinke well: For that is onelie reserued to the secreete knowledge of God, whom he wil permit to see such thinges, and whome not.

Phi. But where these spirites hauntes and troubles anie houses, what is the best waie to banishe them?

Epi. By two meanes may onelie the remeid of such things be procured: The one is ardent prayer to God, both of these persones that are troubled with them, and of that Church whereof they are. The other is the purging of themselues by amendement of life from such sinnes, as haue procured that extraordinarie plague.

Phi. And what meanes then these kindes of spirites, when they appeare in the shaddow of a person newlie dead, or to die, to his friendes?

Epi. When they appeare vpon that occasion, they are called Wraithes in our language. Amongst the Gentiles the Deuill vsed that much, to make [pg 061] them beleeue that it was some good spirite that appeared to them then, ether to forewarne them of the death of their friend; or else to discouer vnto them, the will of the defunct, or what was the way of his slauchter, as is written in the booke of the histories Prodigious. And this way hee easelie deceiued the Gentiles, because they knew not God: And to that same effect is it, that he now appeares in that maner to some ignorant Christians. For he dare not so illude anie that knoweth that, neither can the spirite of the defunct returne to his friend, or yet an Angell vse such formes.

Phi. And are not our war-woolfes one sorte of these spirits also, that hauntes and troubles some houses or dwelling places?

Epi. There hath indeede bene an old opinion of such like thinges; For by the Greekes they were called λυκανθρωποι which signifieth men-woolfes. But to tell you simplie my opinion in this, if anie such thing hath bene, I take it to haue proceeded but of a naturall super-abundance of Melancholie, which as wee reade, that it hath made some thinke themselues Pitchers, and some horses, and some one kinde of beast or other: So suppose I that it hath so viciat the imagination and memorie of some, as per lucida interualla, it hath so highlie occupyed them, that they haue thought themselues verrie Woolfes indeede at these times: and so haue counterfeited their actiones in goeing on their handes and feete, preassing to deuoure women and barnes, fighting and snatching with all the towne [pg 062] dogges, and in vsing such like other bruitish actiones, and so to become beastes by a strong apprehension, Dan. 4. as Nebucad-netzar was seuen yeares: but as to their hauing and hyding of their hard & schellie sloughes, I take that to be but eiked, by vncertaine report, the author of all lyes.

The description of the next two kindes of Spirites, whereof the one followes outwardlie, the other possesses inwardlie the persones that they trouble. That since all Prophecies and visiones are nowe ceased, all spirites that appeares in these formes are euill.

Philomathes. Come forward now to the reste of these kindes of spirites.

Epi. As to the next two kindes, that is, either these that outwardlie troubles and followes some persones, or else inwardlie possesses them: I will conjoyne them in one, because aswel the causes ar alike in the persons that they are permitted to trouble: as also the waies whereby they may be remedied and cured.

Phi. What kinde of persones are they that vses to be so troubled?

Epi. Two kindes in speciall: Either such as being guiltie of greeuous offences, God punishes [pg 063] by that horrible kinde of scourdge, or else being persones of the beste nature peraduenture, that yee shall finde in all the Countrie about them, GOD permittes them to be troubled in that sort, for the tryall of their patience, and wakening vp of their zeale, for admonishing of the beholders, not to truste ouer much in themselues, since they are made of no better stuffe, and peraduenture blotted with no smaller sinnes (as Christ saide, Luc. 13. speaking of them vppon whome the Towre in Siloam fell:) And for giuing likewise to the spectators, matter to prayse GOD, that they meriting no better, are yet spared from being corrected in that fearefull forme.

Phi. These are good reasones for the parte of GOD, which apparantlie mooues him so to permit the Deuill to trouble such persones. But since the Deuil hath euer a contrarie respecte in all the actiones that GOD employes him in: which is I pray you the end and mark he shoots at in this turne?

Epi. It is to obtaine one of two thinges thereby, if he may: The one is the tinsell of their life, by inducing them to such perrilous places at such time as he either followes or possesses them, which may procure the same: And such like, so farre as GOD will permit him, by tormenting them to weaken their bodie, and caste them in incurable diseases. The other thinge that hee preases to obteine by troubling of them, is the tinsell of their soule, by intising them to mistruste [pg 064] and blaspheme God: Either for the intollerablenesse of their tormentes, as he assayed to haue done with Iob; Iob. i. or else for his promising vnto them to leaue the troubling of them, incase they would so do, as is knowen by experience at this same time by the confession of a young one that was so troubled.

Phi. Since ye haue spoken now of both these kindes of spirites comprehending them in one: I must nowe goe backe againe in speering some questions of euerie one of these kindes in speciall. And first for these that followes certaine persones, yee know that there are two sortes of them: One sorte that troubles and tormentes the persones that they haunt with: An other sort that are seruiceable vnto them in all kinde of their necessaries, and omittes neuer to forwarne them of anie suddaine perrell that they are to be in. And so in this case, I would vnderstande whither both these sortes be but wicked and damned spirites: Or if the last sorte be rather Angells, (as should appeare by their actiones) sent by God to assist such as he speciallie fauoures. For it is written in the Scriptures, Gen. 32. 1. Kin. 6. Psal. 34. that God sendes Legions of Angels to guarde and watch ouer his elect.

Epi. I know well inough where fra that errour which ye alleage hath proceeded: For it was the ignorant Gentiles that were the fountaine thereof. Who for that they knew not God, they forged in their owne imaginationes, euery man to be still accompanied with two spirites, whereof they called [pg 065] the one genius bonus, the other genius malus: the Greekes called them ευδαιμονα & κακοδαιμονα: wherof the former they saide, perswaded him to all the good he did: the other entised him to all the euill. But praised be God we that are christians, & walks not amongst the Cymmerian conjectures of man, knowes well inough, that it is the good spirite of God onely, who is the fountain of all goodnes, that perswads vs to the thinking or doing of any good: and that it is our corrupted fleshe and Sathan, that intiseth vs to the contrarie. And yet the Deuill for confirming in the heades of ignoraunt Christians, that errour first mainteined among the Gentiles, he whiles among the first kinde of spirits that I speak of, appeared in time of Papistrie and blindnesse, and haunted diuers houses, without doing any euill, but doing as it were necessarie turnes vp and down the house: and this spirit they called Brownie in our language, who appeared like a rough-man: yea, some were so blinded, as to beleeue that their house was all the sonsier, as they called it, that such spirites resorted there.

Phi. But since the Deuils intention in all his actions, is euer to do euill, what euill was there in that forme of doing, since their actions outwardly were good.

Epi. Was it not euill inough to deceiue simple ignorantes, in making them to take him for an Angell of light, and so to account of Gods enemie, as of their particular friend: where by the contrarie, all we that are Christians, ought assuredly to know [pg 066] that since the comming of Christ in the flesh, and establishing of his Church by the Apostles, all miracles, visions, prophecies, & appearances of Angels or good spirites are ceased. Which serued onely for the first sowing of faith, & planting of the Church. Where now the Church being established, and the white Horse whereof I spake before, hauing made his conqueste, the Lawe and Prophets are thought sufficient to serue vs, or make vs inexcusable, Luk. 16. as Christ saith in his parable of Lazarus and the riche man.

The description of a particular sort of that kind of following spirites, called Incubi and Succubi: And what is the reason wherefore these kindes of spirites hauntes most the Northeme and barbarous partes of the world.

Philomathes. The next question that I would speere, is likewise concerning this first of these two kindes of spirites that ye haue conjoyned: and it is this; ye knowe how it is commonly written and reported, that amongst the rest of the sortes of spirites that followes certaine persons, there is one more monstrous nor al the rest: in respect as it is alleaged, they converse naturally with them whom they trouble and hauntes with: and therefore I would knowe in two thinges your opinion herein: First if suche a thing can be: and next if it be: whether there be a difference of sexes amongst these spirites or not.

Epi. That abhominable kinde of the Deuils [pg 067] abusing of men or women, was called of old, Incubi and Succubi, according to the difference of the sexes that they conuersed with. By two meanes this great kinde of abuse might possibly be performed: The one, when the Deuill onelie as a spirite, and stealing out the sperme of a dead bodie, abuses them that way, they not graithlie seeing anie shape or feeling anie thing, but that which he so conuayes in that part: As we reade of a Monasterie of Nunnes which were burnt for their being that way abused. The other meane is when he borrowes a dead bodie and so visiblie, and as it seemes vnto them naturallie as a man converses with them. But it is to be noted, that in whatsoeuer way he vseth it, that sperme seemes intollerably cold to the person abused. For if he steale out the nature of a quick person, it cannot be so quicklie carryed, but it will both tine the strength and heate by the way, which it could neuer haue had for lacke of agitation, which in the time of procreation is the procurer & wakener vp of these two natural qualities. And if he occupying the dead bodie as his lodging expell the same out thereof in the dewe time, it must likewise be colde by the participation with the qualities of the dead bodie whereout of it comes. And whereas yee inquire if these spirites be diuided in sexes or not, I thinke the rules of Philosophie may easelie resolue a man of the contrarie: For it is a sure principle of that arte, that nothing can be diuided in sexes, except such liuing bodies as must haue a naturall seede to genere [pg 068] by. But we know spirites hath no seede proper to themselues, nor yet can they gender one with an other.

Phi. How is it then that they say sundrie monsters haue bene gotten by that way.

Epi. These tales are nothing but Aniles fabulæ. For that they haue no nature of their owne, I haue shewed you alreadie. And that the cold nature of a dead bodie, can woorke nothing in generation, it is more nor plaine, as being already dead of it selfe as well as the rest of the bodie is, wanting the naturall heate, and such other naturall operation, as is necessarie for woorking that effect, and incase such a thing were possible (which were all utterly against all the rules of nature) it would breed no monster, but onely such a naturall of-spring, as would haue cummed betuixt that man or woman and that other abused person, in-case they both being aliue had had a doe with other. For the Deuilles parte therein, is but the naked carrying or expelling of that substance: And so it coulde not participate with no qualitie of the same. Indeede, it is possible to the craft of the Deuill to make a womans bellie to swel after he hath that way abused her, which he may do, either by steiring vp her own humor, or by herbes, as we see beggars daily doe. And when the time of her deliuery should come to make her thoil great doloures, like vnto that naturall course, and then subtillie to slippe in the Mid-wiues handes, stockes, stones, or some monstruous barne brought from some other place, but this is more reported [pg 069] and gessed at by others, nor beleeued by me.

Phi. But what is the cause that this kinde of abuse is thought to be most common in such wild partes of the worlde, as Lap-land, and Fin-land, or in our North Iles of Orknay and Schet-land.

Epi. Because where the Deuill findes greatest ignorance and barbaritie, there assayles he grosseliest, as I gaue you the reason wherefore there was moe Witches of women kinde nor men.

Phi. Can anie be so vnhappie as to giue their willing consent to the Deuilles vilde abusing them in this forme.

Epi. Yea, some of the Witches haue confessed, that he hath perswaded them to giue their willing consent thereunto, that he may thereby haue them feltred the sikarer in his snares; But as the other compelled sorte is to be pittied and prayed for, so is this most highlie to be punished and detested.

Phi. It is not the thing which we cal the Mare, which takes folkes sleeping in their bedds, a kinde of these spirites, whereof ye are speaking?

Epi. No, that is but a naturall sicknes, which the Mediciners hath giuen that name of Incubus vnto ab incubando, because it being a thicke fleume, falling into our breast vpon the harte, while we are sleeping, intercludes so our vitall spirites, and takes all power from vs, as maks vs think that there were some vnnaturall burden or spirite, lying vpon vs and holding vs downe.

Daemonologie

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