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by different authorities. It is certain that they fill the air, the earth, the water, as well as the subterranean globe. The air, according to Paracelsus, is not so full of flies in summer as it is at all times of invisible devils. Some writers, professing to follow Socrates and Plato, determine nine sorts. Whatever or wherever the supralunary may be, our world is more interested in the sublunary tribes. These are variously divided and subdivided. One authority computes six distinct kinds—Fiery, Aerial, Terrestrial, Watery, Subterranean and Central: these last inhabiting the central regions of the interior of the earth. The Fiery are those that work 'by blazing stars, fire-drakes; they counterfeit suns and moons, stars oftentimes. The Aerial live, for the most part, in the air, cause many tempests, thunder and lightning, tear oaks, fire steeples, houses; strike men and beasts; make it rain stones, as in Livy's time, wool, frogs, &c.; counterfeit armies in the air, strange noises ... all which Guil. Postellus useth as an argument (as, indeed, it is) to persuade them that will not believe there be spirits or devils. They cause whirlwinds on a sudden and tempestuous storms, which, though our meteorologists generally refer to natural causes, yet I am of Bodine's mind, they are more often caused by those aerial devils in their several quarters; for they ride on the storms as when a desperate man makes away with himself, which, by hanging or drowning, they frequently do, as Kormannus observes, tripudium agentes, dancing and rejoicing at the death of a sinner. These can corrupt the air, and cause sickness, plagues, storms, shipwrecks, fires, inundations.... Nothing so familiar (if we may believe those relations of Saxo Grammaticus, Olaus Magnus, &c.) as for witches and sorcerers in Lapland, Lithuania, and all over Scandia to sell winds to mariners and cause tempests, which Marcus Paulus, the Venetian, relates likewise of the Tartars.78

      'These are they which Cardan thinks desire so much carnal copulation with witches (Incubi and Succubi), transform bodies, and are so very cold if they be touched, and that serve magicians.... Water devils are those naiads or water nymphs which have been heretofore conversant about waters and rivers. The water (as Paracelsus thinks) is their chaos, wherein they live ... appearing most part (saith Trithemius) in women's shapes. Paracelsus hath several stories of them that have lived and been married to mortal men, and so continued for certain years with them, and after, upon some dislike, have forsaken them. Such an one was Egeria, with whom Numa was so familiar, Diana, Ceres, &c.... Terrestrial devils are Lares, Genii, Fauns, Satyrs, Wood-nymphs, Foliots, Fairies, Robin Goodfellows, Trulli; which, as they are most conversant with men, so they do them most harm. Some think it was they alone that kept the heathen people in awe of old.... Subterranean devils are as common as the rest, and do as much harm. Olaus Magnus makes six kinds of them, some bigger, some less, commonly seen about mines of metals, and are some of them noxious; some again do no harm (they are guardians of treasure in the earth, and cause earthquakes). The last (sort) are conversant about the centre of the earth, to torture the souls of damned men to the day of judgment; their egress and ingress some suppose to be about Ætna, Lipari, Hecla, Vesuvius, Terra del Fuego, because many shrieks and fearful cries are continually heard thereabouts, and familiar apparitions of dead men, ghosts, and goblins.'

      As for the particular offices and operations of those various tribes, 'Plato, in Critias, and after him his followers, gave out that they were men's governors and keepers, our lords and masters, as we are of our cattle. They govern provinces and kingdoms by oracles, auguries, dreams, rewards and punishments, prophecies, inspirations, sacrifices and religious superstitions, varied in as many forms as there be diversity of spirits; they send wars, plagues, peace, sickness, health, dearth, plenty, as appears by those histories of Thucydides, Livius, Dionysius Halicarnassensis, with many others, that are full of their wonderful stratagems.' They formerly devoted themselves, each one, to the service of particular individuals as familiar demons, 'private spirits.' Numa, Socrates, and many others were indebted to their Genius. The power of the devil is not limited to the body. 'Many think he can work upon the body, but not upon the mind. But experience pronounceth otherwise, that he can work both upon body and mind. Tertullian is of this opinion.'

The causes and inducements of 'possession' are many. One writer affirms that 'the devil being a slender, incomprehensible spirit can easily insinuate and wind himself into human bodies, and cunningly couched in our bowels, vitiate our healths, terrify our souls with fearful dreams, and shake our minds with furies. They go in and out of our bodies as bees do in a hive, and so provoke and tempt us as they perceive our temperature inclined of itself and most apt to be deluded.... Agrippa and Lavater are persuaded that this humour (the melancholy) invites the devil into it, wheresoever it is in extremity, and, of all other, melancholy persons are most subject to diabolical temptations and illusions, and most apt to entertain them, and the devil best able to work upon them. 'But whether,' declares Burton, 'by obsession, or possession, or otherwise, I will not determine; 'tis a difficult question.'79

The mediævalists believed themselves surrounded everywhere by spiritual beings; but unlike the ancients, they were convinced not so much that they were the peculiar care of heaven as that they were the miserable victims of hellish malice, ever seeking their temporal as well as eternal destruction; a fact apparent in the whole mediæval literature and art.80

Glanvil's conjectures on the cause of the comparative rarity of demoniac and other spiritual apparitions in general may interest the credulous or curious reader. ''Tis very probable,' reasons the Doctor, 'that the state wherein they are will not easily permit palpable intercourses between the bad genii and mankind: since 'tis like enough their own laws and government do not allow their frequent excursions into the world. Or it may with great probability be supposed that 'tis a very hard and painful thing for them to force their thin and tenuious bodies into a visible consistence, and such shapes as are necessary for their designs in their correspondence with witches. For in this action their bodies must needs be exceedingly compressed, which cannot well be without a painful sense. And this is, perhaps, a reason why there are so few apparitions, and why appearing spirits are commonly in such a hurry to be gone, viz. that they may be delivered of the unnatural pressure of their tender vehicles,81 which I confess holds more in the apparition of good than evil spirits ... the reason of which probably is the greater subtlety and tenuity of the former, which will require far greater degrees of compression and consequently of pain to make them visible; whereas the latter are feculent and gross, and so nearer allied to palpable existences, and more easily reducible to appearance and visibility.'82

'Palpable intercourses between the bad genii and mankind' are more frequent than Dr. Glanvil was disposed to believe; and he must have been conversant with the acts of Incubus and Succubus. In the first age (orbe novo cœloque recenti) under the Saturnian regime, 'while yet there was no fear of Jove,'83 innocence prevailed undisturbed; but soon as the silver age was inaugurated by the usurpation of Jove, liaisons between gods and mortals became frequent. Love affairs between good or bad 'genii' and mankind are of common occurrence in the mythology of most peoples. In the romance-tales of the middle age lovers find themselves unexpectedly connected with some mysterious being of inhuman kind. The writers in defence of witchcraft quote Genesis vi. in proof of the reality of such intercourses; and Justin Martyr and Tertullian, the great apologists of Christianity, and others of the Fathers, interpret Filios Dei to be angels or evil spirits who, enamoured with the beauty of the women, begot the primeval giants.84

Some tremendous results of diabolic connections appear in the metrical romances of the twelfth or thirteenth century, as well as in those early Anglo-Norman chroniclers or fabulists, who have been at the pains to inform us of the pre-historic events of their country. The author of the romance-poem of the well-known Merlin—so famous in British prophecy—in introducing his hero, enters upon a long dissertation on the origin of the infernal arts. He informs us on the authority of 'David the prophet, and of Moses,' that the greater part of the angels who rebelled under the leadership

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