Cp. art. in Biographie Universelle, and Mosheim, 17 Cent. pt. ii, ch. ii, § 35, and notes in Reid's ed. Bekker was not the first to combat demonology on scriptural grounds; Arnold Geulincx, of Leyden, and the French Protestant refugee Daillon having less confidently put the view before him, the latter in his Daimonologia, 1687 (trans. in English, 1723), and the former in his system of ethics. Gassendi, as we saw, had notably discredited witchcraft a generation earlier; Reginald Scot had impugned its actuality in 1584; and Wier, still earlier, in 1563. And even before the Reformation the learned King Christian II of Denmark (deposed 1523) had vetoed witch-burning in his dominions. (Allen, Hist. de Danemark, French tr. 1878, i, 281.) As Scot's Discoverie had been translated into Dutch in 1609, Bekker probably had a lead from him. Glanvill's Blow at Modern Sadducism (1688), reproduced in Sadducismus Triumphatus, undertakes to answer some objections of the kind later urged by Bekker; and the discussion was practically international. Bekker's treatise, entitled De Betooverte Wereld, was translated into English--first in 1695, from the French, under the title The World Bewitched (only 1 vol. published), and again in 1700 as The World turned upside down. In the French translation, Le Monde Enchanté (4 tom. 1694), it had a great vogue. A refutation was published in English in An Historical Treatise of Spirits, by J. Beaumont, in 1705. It is noteworthy that Bekker was included as one of "four modern sages (vier neuer Welt-Weisen)" with Descartes, Hobbes, and Spinoza, in a German folio tractate (hostile) of 1702.