蘇格蘭地區的巫術審判史上，詹姆斯六世身兼多重角色，為受害者，訊問官，審判官，而後之驗真魔鬼學專家。1590-91巫術風波中，刑訊逼供的自白指涉一叛國弒君之陰謀論，而後促其撰寫《魔鬼說》究詰巫術和魔鬼迷信等重罪要義。巫術原是叛信叛君王之重罪，現成為新教神權規訓要略重地，神官百吏合力建構相關知識，重返真經法規來規訓子民。作者於《魔鬼說》文中強調惡魔術法和治權神授對決，擁護君主中央集權，疾申正統神授政府能全面消滅超自然敵軍，肅清整民。此篇論文嘗試從傅柯《規訓與懲罰》所闡明的觀點出發，重新審視《魔鬼說》所代入的政治和宗教隱義，探討十六世紀後半葉蘇格蘭地區神權政權如何挪用告罪規訓技術論述巫術、入罪及斬巫除魔。

In the history of Scottish witch trials, King James VI has featured as a victim, an inquisitor, a judge, and later an experienced demonologist. The examinations of the principals in 1590-91 and their confessions accredit a cabal against the crown and hereafter occasion his writing of the Daemonologie on the forbidden crime. Being high treason against God, state, and king, witchcraft has become a new basis of the Reformed ecclesiastical discipline on the construction of its pertaining knowledge and the exploitation of canonical penance. Throughout the royal treatise, the author appeals to an antipathy between satanic demonocracy and godly magistracy. Therewith, it espouses a monarchical hegemony that the divine sanction of the de jure government alone can vanquish the real power of its supernatural enemies and bolster high-handed controls over the soul and body of the subjects. From the vantage-point of Michel Foucault's Discipline and Punish, this paper aims to look anew into the religio-political contexts and subtexts of the Daemonologie and to investigate how the technical apparatus of confession and penance has been appropriated to constitute, criminate, and eradicate magical arts in the realm.