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70-544: Daemonologie included a study of demonology and the methods demons used to bother troubled men. The book endorses the practice of witch hunting . This book is believed to be one of the main sources used by William Shakespeare in the production of Macbeth . Shakespeare attributed many quotes and rituals found within the book directly to the Weird Sisters , yet also attributed the Scottish themes and settings referenced from

140-570: A Buddha or a Bodhisattva . In his autobiography, The Blazing Splendor, Tulku Urgyen Rinpoche , a prominent Tibetan Buddhist master of the 20th century describes encounters with such beings. Therefore, depending on the context, in Buddhism demons may refer to both disturbed mind states and actual beings. Vedic scriptures include a range of spirits (Vetalas, Rakshasas , Bhutas, and Pishachas) that might be classified as demons. These spirits are souls of beings that have committed certain specific sins. As

210-479: A class of what they called 'reassuring apparitions' is of particular interest in this regard, as it suggests that the experiencing of hallucinations may even have an adaptive effect in certain subjects, making them better able to cope with adverse life events. This would fit with the model of schizotypy as essentially a normal dimension of personality, and might help to explain why the proneness to anomalous perceptual experiences has apparently not been 'weeded out' by

280-401: A mental "stage-carpenter", behind the scenes in the unconscious part of the mind, and constructing the quasi-perceptual experience that eventually appears on the stage of consciousness, so that it embodies paranormal information in a symbolic way, a person drowning at a distance appearing soaked in water, for example. The study and discussion of apparitions developed in a different direction in

350-639: A number of Indian demons finding permanent niches even in Taoist ritual texts. In the Kṣitigarbha Sūtra it states that heaven and hell change as the world changes and that many new hells with different demons can be created to fit the different ways that the human realm changes. Chinese Buddhism also influenced Taoism with beliefs of hell and the Taoists eventually came up with their own demonology lore which in turn created folk beliefs about spirits in hell which

420-491: A perception. In academic discussion, the term "apparitional experience" is preferred to the term " ghost " because: Attempts to apply modern scientific or investigative standards to the study of apparitional experiences began with the work of Edmund Gurney , Frederic W. H. Myers and Frank Podmore , who were leading figures in the early years of the Society for Psychical Research (founded in 1882). Their motive, as with most of

490-581: A person either does or does not have syphilis or tuberculosis, then to talk of the occurrence of an apparitional or hallucinatory experience in a normal person is either an oxymoron , or to be taken as an indication of latent or incipient psychosis . If, on the contrary, a dimensional view of the matter is taken, it becomes easier to conceive of how normal people, more or less high on the putative schizotypy dimension, might be more or less prone to anomalous perceptual experiences, without their ever tipping over into psychosis. Green and McCreery's identification of

560-514: A philosophical stance on society's legal aspects but sought to obtain the knowledge of Epistemon. This philosophical approach signified as a philomath seeking to obtain greater knowledge through epistemology , a term that was later coined by James Frederick Ferrier in 1854. Demonology Demonology is the study of demons within religious belief and myth . Depending on context, it can refer to studies within theology , religious doctrine , or occultism . In many faiths, it concerns

630-717: A purging punishment, they are condemned to roam without a physical form for a length of time, until a rebirth. Beings that died with unfulfilled desires or anger are also said to "linger" until those issues are resolved. Hindu text Atharvaveda gives an account of nature and habitats of such spirits including how to persuade / control them. There are occult traditions in Hinduism that seek to control such spirits to do their bidding. The Hindu text Garuda Purana details other kinds of punishments and judgments given out in Hell ; it also gives an account of how spirits travel to various nether worlds. In

700-475: A significant life event of some kind. If the temporal coincidence of the crisis and the distant apparitional experience cannot be explained by any conventional means, then in parapsychology the presumption is made that some as yet unknown form of communication, such as telepathy (a term coined by Myers ) has taken place. While it may be said that the work of Gurney and his colleagues failed to provide convincing evidence for either telepathy or survival of death,

770-744: A title which refers to what in English is called the Day Star or Morning Star (in Latin, lucifer , meaning "light-bearer", from the words lucem ferre ). There is more than one instance in Jewish medieval myth and lore where demons are said to have come to be, as seen by the Grigori angels, of Lilith leaving Adam, of demons such as vampires , unrest spirits in Jewish folklore such as the dybbuk . Traditionally, Buddhism affirms

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840-419: A witch and obtained a confession that caused the apprehension of several others later declared to be notorious witches. Agnis Tompson confessed before King James to have attempted his assassination using witchcraft on more than one occasion. The pamphlet details how she attempted these. She also confessed to participating in a sabbat during All Hallows' Eve where she and others sacrificed a cat and sent it into

910-414: Is always zoology as well. One prominent classification is given by al-Jahiz , who classifies jinn as: Zakariya al-Qazwini's Aja'ib al-Makhluqat mentions seven types of animals. The jinn are classified as an animal composed of fire and can appear in many forms. Among them, the angels are created from the light of fire, the jinn from a blaze of fire, and the devils from the smoke of fire. Satan

980-485: Is counted among these animals. They inhabited the earth before mankind. The German orientalist Almut Wieland-Karimi classified the Jinn in the ten most common categories mentioned in folklore literature: Judaism does not have a demonology or any set of doctrines about demons. Use of the name "Lucifer" stems from Isaiah 14:3–20 , a passage which does speak of the defeat of a particular Babylonian King, to whom it gives

1050-409: Is reported by some of the subjects of a lucid dream and out-of-body experiences , which therefore pose similar problems for the theory of direct realism. Apparitional experiences appear prima facie more compatible with the philosophical theory of representationalism . According to this theory, the immediate objects of experience when we are perceiving the world normally are representations of

1120-535: Is the study of demons from a Christian point of view. It is primarily based on the Bible ( Old Testament and New Testament ), the exegesis of scriptures, the writings of early Christian philosophers and hermits , tradition , and legends incorporated from other beliefs. Some scholars suggest that the origins of early Greek Old Testament demonology can be traced to two distinctive and often competing mythologies of evil— Adamic and Enochic. The first tradition —

1190-640: The Daemonologie by an anonymous critical pamphlet John Upaland which circulated in 1597 and alleged the Scottish court was bewitched. James begins the book: The feaefull aboundinge at this time in this countrie, of these detestable slaves of the Devil , the Witches or enchanters , hath moved me (beloved reader) to dispatch in post, this following treatise of mine (...) to resolve the doubting (...) both that such assaults of Satan are most certainly practised, and that

1260-582: The Kabbalistic tradition. While many people believe today Lucifer and Satan are different names for the same being, not all scholars subscribe to this view. A number of authors throughout Christian history have written about demons for a variety of purposes. Theologians like Thomas Aquinas wrote concerning the behaviors of which Christians should be aware, while witch hunters like Heinrich Kramer wrote about how to find and what to do with people they believed were involved with demons . Some texts such as

1330-694: The Lesser Key of Solomon or The Grimoire of Pope Honorius (although these, the earliest manuscripts, were from well after these individuals had died) are written with instructions on how to summon demons in the name of God and often were claimed to have been written by individuals respected within the Church. These latter texts were usually more detailed, giving names, ranks, and descriptions of demons individually and categorically. Most Christians commonly reject these texts as either diabolical or fictitious. Catholics accused Lutherans of believing in diabolatry or that

1400-491: The Zoroastrian tradition, Ahura Mazda , as the force of good Spenta Mainyu , will eventually be victorious in a cosmic battle with an evil force known as Angra Mainyu or Ahriman. Apparitional experience In parapsychology , an apparitional experience is an anomalous experience characterized by the apparent perception of either a living being or an inanimate object without there being any material stimulus for such

1470-593: The fathers of the Christian Church , held that the world was pervaded with spirits, the latter of whom advanced the belief that demons received the worship directed at pagan gods. Not all spirits across all cultures are considered malevolent. In Central Africa , the Mpongwe believe in local spirits, just as the Inuit do; but they are regarded as inoffensive in the main. Passers-by must make some nominal offering as they near

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1540-495: The galla dragging the god Dumuzid into the underworld. Like other demons, however, galla could also be benevolent and, in a hymn from King Gudea of Lagash ( c. 2144 – 2124 BC), a minor god named Ig-alima is described as "the great galla of Girsu ". Demons had no cult in Mesopotamian religious practice since demons "know no food, know no drink, eat no flour offering and drink no libation ." Christian demonology

1610-615: The Śūraṅgama Sūtra , a major Mahayana Buddhist text, describes fifty demonic states: the so-called fifty skandha maras, which are "negative" mirror-like reflections of or deviations from correct samādhi (meditative absorption) states. In this context demons are considered by Buddhists to be beings possessing some supernatural powers, who, in the past, might have practiced Dharma , the Buddha's teaching, but due to practicing it incorrectly failed to develop true wisdom and true compassion , which are inseparable attributes of an enlightened being such as

1680-461: The 1970s, with the work of Celia Green and Charles McCreery . They were not primarily interested in the question of whether apparitions could shed any light on the existence or otherwise of telepathy, or in the survival question; instead they were concerned to analyse a large number of cases with a view to providing a taxonomy of the different types of experience, viewed simply as a type of anomalous perceptual experience or hallucination . One of

1750-582: The Adamic tradition — ties demons to the fall of man caused by the serpent who beguiled Adam and Eve in the Garden of Eden . Thus, the Adamic story traces the source of evil to Satan's transgression and the fall of man, a trend reflected in the Books of Adam and Eve which explains the reason for Satan's demotion by his refusal to worship and submit to God. The other tradition — the early Enochic tradition — ties demons to

1820-531: The Chinese worldview, and were called mo . The idea of the imminent decline and collapse of the Buddhist religion amid a "great cacophony of demonic influences" was already a significant component of Buddhism when it reached China in the first century A.D., according to Michel Strickmann. Demonic forces had attained enormous power in the world. For some writers of the time, this state of affairs had been ordained to serve

1890-613: The King. The initial and subsequent publications of Daemonologie included a previously published news pamphlet detailing the accounts of the North Berwick witch trials that involved King James himself as he acted as judge over the proceedings. The deputy bailiff to the kingdom of Scotland, David Seaton, had a servant named Geillis Duncan who, within a short period of time, was found to have miraculously helped any who were troubled or grieved with sickness or infirmity. David Seaton examined her as

1960-454: The North Berwick witch trials may have directly contributed to Shakespeare 's work Macbeth . Evidence of this exists in the three witches' use of ritual magic and direct quotes that directly relate to the testimony given from the witch trials described in the Newes of Scotland pamphlet. Macbeth had come into public enjoyment a few years after the publication of Daemonologie and retains many of

2030-458: The ability to appear in diverse shapes or forms for varying purposes. Ultimately the works of demons (despite their attempts to do otherwise) will end in the further glorification of God . James provides a description of all of the kinds of spirits and specters that trouble men or women. His classification of demons is not based on separate demonic entities with their names, ranks, or titles. Instead, demonic entities are categorized according to

2100-530: The accuracy, or even the meaning, of the percipient's verbal report. Horowitz, for example, summarising his experience of questioning patients with chronic schizophrenia about their visual experiences during painting sessions, wrote: 'It was necessary to persist beyond initial verbal descriptions of their hallucinations, and insist that the patient describe and draw what he had seen. Initial descriptions of "vicious snakes" might then be drawn and redescribed as wavy lines. "Two armies struggling over my soul" arose from

2170-479: The affairs of the universe are supposed to be under the control of spirits, each ruling a certain " element " or even object, and themselves in subjection to a greater spirit. For example, the Inuit are said to believe in spirits of the sea, earth and sky, the winds, the clouds, and everything in nature. Every cove of the seashore, every point, every island and prominent rock has its guardian spirit. Some are potentially of

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2240-497: The book, King James was heavily influenced by his personal involvement in the North Berwick witch trials from 1590. Following the execution of an alleged sorcerer in the year 1591, the news of the trials was narrated in a news pamphlet titled Newes from Scotland and was included as the final chapter of the text. The book endorses the practice of witch hunting in a Christian society. King James may also have been prompted to write

2310-596: The bottom-up approach, exemplified by the work of James J. Gibson , emphasises the role of the external sensory stimulus. Apparitional experiences would seem to lend support to the importance of central factors, since they represent a form of quasi-perceptual experience in which the role of external stimuli is minimal or possibly non-existent, while the experience nevertheless continues to be phenomenologically indistinguishable from normal perception, at least in some cases. The interest of apparitional experiences to psychology has acquired an added dimension in recent years with

2380-401: The case of written reports by ostensibly normal subjects, in good health and not medicated at the time of the experience. At least some of the apparitional experiences reported by normal subjects appear to mimic normal perception to such a degree that the subject is deceived into thinking that what they are experiencing actually is normal perception. Similar close mimicking of normal perception

2450-421: The development of the concept of schizotypy or psychosis-proneness. This is conceived of as a dimension of personality, continuously distributed throughout the normal population, and analogous to the dimensions of extraversion or neuroticism . As long as mental illness is regarded under the disease model, according to which a person either does or does not 'have' schizophrenia or manic depression , just as

2520-415: The devil had unlimited powers. In modern times, some demonological texts have been written by Christians, usually in a similar vein of Thomas Aquinas, explaining their effects in the world and how faith may lessen or eliminate damage by them. A few Christian authors, such as Jack Chick and John Todd , write with intentions similar to Kramer, proclaiming that demons and their human agents are active in

2590-430: The different arguments the philosophers discuss, with citations of biblical scripture throughout the text. This work reads as a political and theological dissertation in the form of a philosophical dialogue between the characters Philomathes and Epistemon who debate the various topics of magic, sorcery, witchcraft and demonology. The purpose seems to be an educational piece on the study of witchcraft and to inform

2660-422: The distinction between top-down and bottom-up approaches (cf. article on Top-down and bottom-up design ). Top-down theories, such as that of Richard Langton Gregory , who conceives of perception as a process whereby the brain makes a series of hypotheses about the external world, stress the importance of central factors such as memory and expectation in determining the phenomenological content of perception; while

2730-625: The distinctive etiologies of corruption, in later Jewish and Christian demonological lore both antagonists are able to enter each other's respective stories in new conceptual capacities. In these later traditions Satanael is often depicted as the leader of the fallen angels while his conceptual rival Azazel is portrayed as a seducer of Adam and Eve. While historical Judaism never recognized any set of doctrines about demons, scholars believe its post-exilic concepts of eschatology , angelology, and demonology were influenced by Zoroastrianism . Some, however, believe these concepts were received as part of

2800-465: The early work of the Society, was to provide evidence for human survival after death. For this reason they had a particular interest in what are known as "crisis cases". These are cases in which a person reports having a hallucinatory experience, visual or otherwise, which apparently represents someone at a distance; this experience subsequently being considered to have coincided with that person's death, or

2870-483: The existence of hells populated by demons who torment sinners and tempt mortals to sin, or who seek to thwart their enlightenment , with a demon named Mara as chief tempter, "prince of darkness", or "Evil One" in Sanskrit sources. The followers of Mara were also called mara , the devils, and are frequently cited as a cause of disease or representations of mental obstructions. The mara became fully assimilated into

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2940-462: The experience, pointing out that it is virtually unknown for firsthand accounts to claim that apparitional figures leave any of the normal physical effects, such as footprints in snow, that one would expect of a real person. He develops the idea that the apparition may be a way for the unconscious part of the mind to bring to consciousness information that has been paranormally acquired – in crisis cases, for example. He introduces an evocative metaphor of

3010-435: The external world when we seem to be perceiving it, and not merely in direct contact with some mediating representation in our mind, such as a sense-datum or an image, which may or may not correspond to external reality. The psychologist J.J. Gibson, referred to above, became an advocate of the philosophical theory of direct realism. Hallucinatory experiences reported by sane people do not pose any new problem in principle for

3080-441: The fall of angels in the antediluvian period. This tradition bases its understanding of the origin of demons on the story of the fallen Watchers led by Azazel . Scholars believe these two enigmatic figures—Azazel and Satan —exercised formative influence on early Jewish demonology. While in the beginning of their conceptual journeys Azazel and Satan are posited as representatives of two distinctive and often rival trends tied to

3150-530: The farmer infringing on the domain of said spirit, and taking his property by cutting the corn; similarly, there is no reason why the less significant pantheon should be regarded as malevolent, and historical evidence has shown that the Petara of the Dyaks are viewed as invisible guardians of mankind rather than hostile malefactors. Demons are generally classified as spirits which are believed to enter into relations with

3220-484: The higher purpose of effecting a "preliminary cleansing" that would purge and purify humanity in preparation for an ultimate, messianic renewal. Medieval Chinese Buddhist demonology was heavily influenced by Indian Buddhism. Indian demonology is also fully and systematically described in written sources, though during Buddhism's centuries of direct influence in China, "Chinese demonology was whipped into respectable shape," with

3290-830: The human race. As such the term includes: Excluded are souls conceived as inhabiting another world. Yet just as gods are not necessarily spiritual, demons may also be regarded as corporeal; vampires for example are sometimes described as human heads with appended entrails, which issue from the tomb to attack the living during the night watches. The incubi and succubi of the Middle Ages are sometimes regarded as spiritual beings; but they were held to give proof of their bodily existence, such as offspring (though often deformed). Belief in demons goes back many millennia. The Zoroastrian faith teaches that there are 3,333 Demons, some with specific dark responsibilities such as war, starvation, sickness, etc. The ancient Mesopotamians believed that

3360-496: The instrument thereof merits most severely to be punished. As detailed in his preface, the main sources of this work were that of historically confessed witches, judicial case history and the Bible itself. He also amassed various dissertations on magical studies to expand his education on the relationships between infernal spirits and men. James generally sought to prove that the devilish arts have always been yet still are, but also explains

3430-437: The justification of a witch trial and the punishments which a practitioner of the dark arts merits. He also reasons scholastically what kinds of things are possible in the performance of these arts, and the natural causes of the Devil's power with the use of philosophical reasoning. King James sought to prove the existence of witchcraft to other Christians through biblical teachings. His work is separated into three books based on

3500-411: The large collection of firsthand written accounts which resulted from their methods may nevertheless be regarded as providing a valuable body of data concerning the phenomenology of hallucinations in the sane . A later discussion of apparitional experiences was that of G. N. M. Tyrrell , also a leading member of the Society for Psychical Research of his day. He accepted the hallucinatory character of

3570-440: The main plot, Philomathes hears news in the kingdom regarding the rumors of witchcraft which seems all miraculous and amazing but could find no one knowledgeable on the matter to have a serious political discussion on the issue. He finds a philosopher named Epistemon who is very knowledgeable on the topics of theology. The argument of the first book is on the following topics regarding the description of magic: The main argument of

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3640-431: The malignant type, to be propitiated by an appeal to knowledge of the supernatural. Traditional Korean belief posits that countless demons inhabit the natural world; they fill household objects and are present in all locations. By the thousands, they accompany travellers, seeking them out from their places in the elements. Greek philosophers such as Porphyry of Tyre (who claimed influence from Platonism ), as well as

3710-521: The methods that they use to inflict mischief or torment on a living individual or a deceased corpse. The four categories of demonic entities, based on their methods, are: Newes from Scotland – declaring the damnable life and death of Dr. Fian, a notable sorcerer is a pamphlet originally printed in London in 1591 that details the infamous North Berwick witch trials in Scotland and the confessions given before

3780-456: The methods used, how each of the witches were apprehended and the torture methods used in their punishments and death. The case of Doctor Fian follows his compact with Satan , a conflict he had with another witch who sabotaged an enchantment meant for her daughter, his examinations during the trial, the torture he endured, his escape and subsequent execution. It has been noted that the themes taken from Daemonologie and King James' involvement in

3850-424: The points that was highlighted by their work was point (2) listed above, namely that "real-life" accounts of apparitional experiences differ markedly from the traditional or literary ghost story. These are some of the more notable differences, at least as indicated by their own collection of 1800 firsthand accounts: Apparitional experiences have relevance to psychological theories of perception , and in particular to

3920-457: The process of natural selection . Apparitional experiences also have implications for the philosophy of perception . The occurrence of hallucinations, that is, perceptual experiences 'having the character of sense perception, but without relevant or adequate sensory stimulation [...]', have long been one of the standard objections to the philosophical theory of direct realism . According to this theory we are in some sense in direct contact with

3990-459: The public about the histories and etymologies of all subcategories involved in magical practices. The work also serves to make formal accusations against the practice of witchcraft and comparatively elaborates James' views against papistry . In the preface, King James states that he chose to write the content in the form of a dialogue to better entertain the reader. By doing so, he follows the method of many philosophical writers prior to his time. As

4060-409: The same Scottish themes and settings. Daemonologie assisted in the creation of witchcraft reform, heavily inspiring Richard Bernard in writing a manual on witch-finding in 1629 titled A Guide to Grand-Jury Men , which advised judicial trial procedure to take a stronger investigative approach to acquiring and analyzing evidence and obtaining witnesses to be present during witch-craft trials. There

4130-521: The sea as they chanted in hopes of summoning a tempest to sink a fleet of ships accompanying James as he was arriving in the port of Leith from a trip to Norway. One ship was sunk from the storm containing gifts meant for the Queen of Scotland but the others including the ship transporting King James were unharmed. Doctor Fian was deemed a notable sorcerer and was among many others that were put on trial. The pamphlet details their reasons for conducting sorcery,

4200-525: The second book is based on the following topics regarding the description of sorcery and witchcraft: The third book is the conclusion of the whole dialogue. James says that demons are under the direct supervision of God and are unable to act without God's permission, and he shows how God uses demonic forces as a "Rod of Correction" when men stray from His will. Demons may also be commissioned by witches or magicians to conduct acts of ill will against others. He quotes previous authors who state that each devil has

4270-404: The spirits' residence. The occasional mischievous act, such as the throwing down of a tree on a passer-by, is believed by the natives to be perpetuated by the class of spirits known as Ombuiri . Many spirits, especially those regarding natural processes, are often considered neutral or benevolent; ancient European peasant fears of the corn-spirit would crop up during irritation, as a result of

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4340-536: The study of a hierarchy of demons . Demons may be nonhuman separable souls , or discarnate spirits which have never inhabited a body. A sharp distinction is often drawn between these two classes, notably by the Melanesians , several African groups, and others. The Islamic jinn , for example, are not reducible to modified human souls. At the same time these classes are frequently conceived as producing identical results, e.g. diseases. According to some religions, all

4410-423: The subjective experience of seeing moving sets of dots. "Spiders" might be reduced, when the patient stated and drew what he actually saw, to a few radiating lines. In drawings of their hallucinations patients could often distinguish between those forms which duplicated what they saw with their eyes from those forms which were what they "made out of it".' Such difficulties of interpretation are much less obvious in

4480-425: The theory of direct realism, other than that posed already by the more widely discussed hallucinations reported by people in a state of psychosis or under other abnormal conditions such as sensory deprivation . They pose the problem in a particularly stark way, for the following reasons: In the case of hallucinations reported to have occurred in pathological or abnormal states there is some scope for uncertainty about

4550-559: The trials in which King James was involved. King James wrote a dissertation titled Daemonologie that was first sold in 1597, several years prior to the first publication of the King James Authorized Version of the Bible. Within three short books James wrote a philosophical dissertation in the form of a Socratic dialogue for the purpose of making arguments and comparisons between magic , sorcery and witchcraft , but wrote also his classification of demons . In writing

4620-507: The underworld (Kur) was home to many demons , which are sometimes referred to as "offspring of arali ". These demons could sometimes leave the underworld and terrorize mortals on earth. One class of demons that were believed to reside in the underworld were known as galla ; their primary purpose appears to have been to drag unfortunate mortals back to Kur. They are frequently referenced in magical texts, and some texts describe them as being seven in number. Several extant poems describe

4690-460: The world, rather than the world itself. These representations have been variously called sense-data or images. In the case of an apparitional experience one might say that the subject is aware of sense-data or images which happen not to correspond to, or represent, the external world in the normal way. The philosophical implications of hallucinatory experiences in the sane are discussed by McCreery. He argues that they provide empirical support for

4760-613: The world. These claims can stray from mainstream ideology, and may include such beliefs as that Christian rock is a means through which demons influence people. Not all Christians believe that demons exist in the literal sense. Some believe that the New Testament's exorcism language was originally part of curing ceremonies for what we now recognize as epilepsy, mental illness, etc. Many demonic or demon-like entities are not purely spiritual, but physical in nature and related to animals. Julius Wellhausen states, that Islamic demonology

4830-460: Was a combination of beliefs from the two religions. However, the demons in hell are viewed differently than Abrahamic faiths who instead of being pure evil are more of guards of hell although they are still viewed as malicious beings. They are ruled over by Yama which came from Buddhism's Hindu influences but certain scriptures and beliefs also state that there are 18 different Yamas in hell which have an army of demons and undead at their side. Also,

4900-512: Was also an influence on Matthew Hopkins in his work as a witch-finder between 1644 and 1646 in which an estimated 300 witches were tried and executed. In the year of Hopkins' death, 1647, he published The Discovery of Witches which directly cited Daemonologie as a source for creating methods in discovering a witch. The philosophical arguments King James poses through the character Epistemon are based on concepts of theological reasoning regarding society's belief as his opponent, Philomathes, takes

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