affairs of this world, the question whether there are any such spirits at all has a purely theoretical interest. Indeed, we practically deny their existence when we ignore them as we do: _de non apparentibus et non existentibus eadem est lex_.--But to Scot’s contemporaries, the question of the existence of evil spirits involved the whole matter in debate,--and Scot granted their existence. A curious particular in the history of Scot’s Discoverie should also be considered in estimating its effect on the seventeenth century. The appearance of a new edition in 1665, shortly after the famous Bury St. Edmunds case,[56] may at first sight seem to indicate powerful and continuing influence on the part of the Discoverie. When we observe from the title-page, however, that the publisher has inserted nine chapters at the beginning of Book xv, and has added a second book to the Treatise on Divels and Spirits, our curiosity is excited. Investigation soon shows that these additions were calculated to destroy or minimize the total effect of Scot’s book. The prefixed chapters contain directions for making magical circles, for calling up “the ghost of one that hath hanged himself,” and for raising various orders of spirits. These chapters are thrust in without any attempt to indicate that they are not consistent with Scot’s general plan and his theories. They appear to be, and are, practical directions for magic and necromancy. The additional book is even more dangerous to Scot’s design. It is prefaced by the remark:--“Because the Author in his foregoing Treatise, upon the _Nature of Spirits and Devils_, hath only touched the subject thereof superficially, omitting the more material part; and with a brief and cursory Tractat, hath concluded to speak the least of this subject which indeed requires most amply to be illustrated; therefore I thought fit to adjoyn this subsequent discourse; as succedaneous to the fore-going, and conducing to the compleating of the whole work.”[57]