The History of the Devil, As Well Ancient as Modern: In Two Parts

In Short

This book presents a mock-biography of the Devil, tracing his trajectory from his angelic origins to his modern-day influence on human affairs. Rather than a traditional theological treatise, it uses wit and skepticism to demystify Satan, arguing that he is often unfairly blamed for the follies and vices that people commit of their own volition. By framing the Devil as a "foolish" and "diligent" manager of human mischief, the text serves as a biting social commentary on the hypocrisy, greed, and political corruption of the eighteenth century, remaining a landmark of early Enlightenment-era satirical prose.

The Story

The narrative begins with a bold premise: the Devil, though cast out of Heaven, is not the omnipresent monster of popular superstition, but a creature subject to the same failures as any other. The account moves through the Devil’s pre-human existence, noting the long, idle, and agonizing period of his initial exile. Once the Earth is created, his curiosity is piqued by the emergence of humans—a species he finds unexpectedly small yet uniquely powerful due to their "reasonable faculties."

The arc of the story follows Satan’s escalating efforts to derail the progress of humanity. He begins by tempting the earliest generations, moving from the antediluvian era to the era of Noah, whom he successfully lures into a state of shameful drunkenness. As the narrative progresses, the Devil’s tactics become increasingly sophisticated. He attempts to destroy the "Church" by corrupting the faithful, most notably through his calculated influence over King David, whom he goads into vanity, adultery, and domestic tragedy.

As the story transitions from the ancient world to more modern times, the Devil finds his old, overt methods—such as appearing in physical form or setting up oracles—increasingly ineffective. Because people have become "wiser" and more skeptical, Satan is forced to adapt. He stops working as an open adversary and begins operating "in the dark," using agents, spies, and the complex structures of government and trade to achieve his ends. The narrative posits that the Devil is now a permanent, though often invisible, participant in the world’s power centers, from state councils to personal business dealings.

In the final movements, the book examines the rise of witchcraft and superstition, dismissing much of the popular lore as mere theater. It argues that modern people have become so adept at their own destruction that the Devil is effectively redundant. He has essentially "retired" from needing to micromanage every sin, as human society has become so ingrained with malice, pride, and hypocrisy that the Devil’s work is carried out by humans who have effectively become "native devils" themselves. The book concludes with the assertion that while Satan remains a busy administrator of human folly, he is largely a scapegoat for the inherent corruption of the human heart, suggesting that many of the "hellish" acts in the world are simply human nature left to its own devices.

How It Unfolds

The exile of the angel The account establishes the Devil's heavenly origin and his long, miserable period of unemployment following his expulsion. This state of forced idleness is described as his first great punishment, where he existed only to gnaw on his own regrets.

The discovery of man Satan observes the creation of the world and realizes that humanity, though "contemptible" in size, possesses a spark that makes them a threat to his interests. He begins his campaign by studying this new species to determine how best to lead them astray.

The corruption of the ancients The narrative details early successes in tempting figures like Noah and Cain, demonstrating the Devil's ability to exploit human appetite and pride. These early chapters show a Devil who is still learning the mechanisms of human temptation.

The shift to subterfuge As history progresses, Satan realizes that his overt tricks, such as building monuments or speaking through oracles, no longer convince a modern, skeptical audience. He switches to a "cloven-foot" policy of double-dealing and subtle, political manipulation.

The modern administration The book argues that Satan now runs his empire through deputies and human agents who sit in the highest councils of the world. By the final sections, he is portrayed as less an active tempter and more a bureaucratic overseer of a world that has largely learned to sin without his direct help.

The People

Satan acts as the central, albeit elusive, protagonist. He is depicted as a "foolish" and "busy" entity who, despite his angelic lineage, has devolved into a common swindler. He wants to maintain his influence over the world, but his struggle is defined by his constant need to adapt to human skepticism. By the end, he is a tired middle-manager, often outwitted by the very people he tries to corrupt.

The "Graceless" Comrade and the Duke appear in a dialogue that highlights the era's cynicism. The Duke is a "wise Infidel" who denies the existence of the Devil entirely, while his companion mocks this stance as inconsistent. They represent the intellectual class of the time, whose dismissive arrogance toward morality is, in the book’s view, exactly the kind of environment where the Devil thrives.

Humanity serves as the collective subject of the Devil’s work. The narrative treats people not as helpless victims but as active participants in their own downfall. From the "monarchs" of the early world to the politicians of the author’s day, humans are shown to be hungry for power and easily seduced by flattery. They eventually become the primary antagonists, as they refine their own capacity for "rage, envy, and revenge" until they no longer need the Devil to prompt them.

In Its Own Voice

Bad as he is, the Devil may be abus'd, Be falsly charg'd, and causelesly accus'd, When Men, unwilling to be blam'd alone, Shift off these Crimes on Him which are their Own.

This introductory verse sets the tone for the entire work, arguing that humans frequently use the Devil as a convenient excuse for their own moral failures.

'Tis evident the Devil, as subtle and as frightful as he is, has acted the ridiculous and foolish Part, as much as most of God's Creatures, and daily does so.

This reflection appears early in the text, justifying the author's decision to treat the subject with satire rather than terror.

What It's Really About

The central argument is that the Devil is a convenient fiction used by humanity to avoid taking responsibility for its own systemic corruption. The book posits that human nature—characterized by pride, hypocrisy, and the pursuit of selfish gain—is more than capable of producing misery without any supernatural interference. It functions as a critique of political and social life in the 1700s, suggesting that "hell" is not a physical place but a human condition. By de-mythologizing the Devil, the author insists that people should stop looking for a monstrous tempter and instead look inward at the "divided heart" of their own society.

Why Read It Today

Readers who enjoy the biting, skeptical wit of the eighteenth century will find this a fascinating, if sometimes challenging, experience. Its tone is remarkably modern, balancing a mock-serious investigation of theology with a cynical, journalistic eye for human folly. It feels less like a religious text and more like an early investigative report on the "politics" of evil.

However, the reader must be prepared for the dense, rambling style characteristic of the era. The prose often loops through long, complex sentences, and the author frequently digresses into lists of "Chaldean" types of magic or obscure biblical interpretations that may test the patience of a modern audience. There is also a reliance on the period's specific political context and a somewhat archaic, albeit rhythmic, structure that requires a steady pace.

Despite these hurdles, the book stays with you because of its central, haunting observation: that the most frightening thing about the Devil is how much he resembles the society we live in. It is a work for those who appreciate seeing the high and mighty—and even the supernatural—brought down to earth with a sharp, ironical jab. It is not a book to read for comfort, but one to read for a cold, clear-eyed look at the durability of human ego and the clever ways we convince ourselves that the problem is always someone—or something—else.