“You must get a body ready-made, Pug,
    I can create you none;”

and consequently Pug is advised to assume the body of a handsome cutpurse that morning hung at Tyburn.

[Footnote 1:  Daemonologie, p. 56.]

But the theory, though ingenious, was insufficient.  The devil would occasionally appear in the likeness of a living person; and how could that be accounted for?  Again, an evil spirit, with all his ingenuity, would find it hard to discover the dead body of a griffin, or a harpy, or of such eccentricity as was affected by the before-mentioned Balam; and these and other similar forms were commonly favoured by the inhabitants of the nether world.

47.  The second theory, therefore, became the more popular amongst the learned, because it left no one point unexplained.  The divines held that although the power of the Creator had in no wise been delegated to the devil, yet he was, in the course of providence, permitted to exercise a certain supernatural influence over the minds of men, whereby he could persuade them that they really saw a form that had no material objective existence.[1] Here was a position incontrovertible, not on account of the arguments by which it could be supported, but because it was impossible to reason against it; and it slowly, but surely, took hold upon the popular mind.  Indeed, the elimination of the diabolic factor leaves the modern sceptical belief that such apparitions are nothing more than the result of disease, physical or mental.

[Footnote 1:  Dialogicall Discourses, by Deacon and Walker, 4th Dialogue.  Bullinger, p. 361.  Parker Society.]

48.  But the semi-sceptical state of thought was in Shakspere’s time making its way only amongst the more educated portion of the nation.  The masses still clung to the old and venerated, if not venerable, belief that devils could at any moment assume what form soever they might please—­not troubling themselves further to inquire into the method of the operation.  They could appear in the likeness of an ordinary human being, as Harpax[1] and Mephistopheles[2] do, creating thereby the most embarrassing complications in questions of identity; and if this belief is borne in mind, the charge of being a devil, so freely made, in the times of which we write, and before alluded to, against persons who performed extraordinary feats of valour, or behaved in a manner discreditable and deserving of general reprobation, loses much of its barbarous grotesqueness.  There was no doubt as to Coriolanus,[3] as has been said; nor Shylock.[4] Even “the outward sainted Angelo is yet a devil;"[5] and Prince Hal confesses that “there is a devil haunts him in the likeness of an old fat man ... an old white-bearded Satan."[6]

[Footnote 1:  In The Virgin Martyr.]

[Footnote 2:  In Dr. Faustus.]

[Footnote 3:  Coriolanus, I. x. 16.]

[Footnote 4:  Merchant of Venice, III. i. 22.]