James Grant, in the "Mysteries of All Nations" (page 1), remarks that the doctrine of devils is of great antiquity, probably dating from the Creation.
The immediate descendants of Adam and Eve must have learned from them, or by tradition, the circumstances connected with the temptation, fall, and expulsion from the Garden of Eden. Therefore it seems highly probable that the serpent was regarded, at a very early period, as something more than an ordinary earthly reptile.
In the Dark Ages popular opinion credited the Devil with a vast amount of erudition; and he was, moreover, reputed to be well versed in medical science and magical arts. Whenever a man of genius had accomplished some task which appeared to be above the powers of the human mind, it was commonly believed that the Devil either had performed the work or had at least rendered some assistance.[208:1]
Burton quotes from the German philosopher, Nicholas Taurellus (born 1547), as follows: "Many doubt whether the Devil can cure such diseases as he hath not made; and some flatly deny it. Howsoever, common experience confirms to our astonishment that magic can work such facts, and that the Devil without impediment can penetrate through all the parts of our bodies, and cure such maladies by means to us unknown."
Again, says Burton, many famous cures are daily performed, affording evidence that the Devil is an expert physician; and God oftentimes permits witches and magicians to produce these effects. Paracelsus encouraged his patients to cultivate a strong imagination, whereby they should experience beneficial results. . . . Therein lies the secret in a nutshell. If a man has confidence in the treatment prescribed by a charlatan, he may be benefited thereby. The Devil is a charlatan. Therefore, if God permit, even diabolical remedies may be efficacious, if the patient's faith in them is strong enough. It is not so much the quality as the strength of the faith, says Dr. McComb in "Religion and Medicine," that is of vital moment, so far as the removal of a given disorder is concerned.
The Christians of the early centuries accepted the pagan doctrine of demonology without modification. The belief in demoniac possession and the belief in witches were later developments from this same doctrine. In the third century originated a new order of ecclesiastics, whose members were known as exorcists. The expulsion of evil spirits was their special function. But in addition to the official exorcists, many sorcerers and magicians assumed to cure the possessed, as well as those suffering from other diseases. The idea of good and evil demons assumed in the Middle Ages a specifically Christian character, which resembled the ancient Babylonian doctrine except that the good demons were replaced by angels and saints, whereas the evil spirits were embodied in the Devil. Both saints and devils were thenceforth destined to play their part in the domain of medicine.
Martin Luther, as is well known, was a firm believer in the doctrine which held that the Devil was the originator of all diseases. No ailment, maintained the great reformer, comes from God, who is good, and does good to every one. It is the Devil who causes and performs all mischief, who interferes with all play and all arts, and who brings about pestilences and fevers. Luther believed that he himself was compelled, when his physical condition was out of order, to have a scuffle with the Evil One, and thereby obtain the mastery over him.[210:1]
Tatian, the Syrian writer, of the second century, declared that the profligacy of demons had made use of the productions of nature for evil purposes. The demons, he wrote, do not cure, but by their art make men their captives.
In that age, everybody, of whatever class or station in life, believed in the existence of demons, who were thought to be omnipresent, infesting men and the lower animals, as well as trees and rivers. At the time of the Reformation the same belief prevailed and was an important factor in influencing men's actions.[210:2]
A belief in the personality of the Evil One is amply warranted by Scripture. What is not warranted, says a writer in "Social England,"[210:3] by anything in Holy Writ, is the medieval conception of Satan, ruling over a kingdom of darkness, in rivalry with God.