by eTHan gUagliardo in 1563, not long after her coronation, elizabeth outlawed witchcraft. it was a dramatic act of self-promotion. in suppressing idolatry, the queen proved herself to be an agent of god. 1 yet if elizabeth hoped to cleanse the nation of demons, beginning in the late 1570s new fears of the hidden influence of witches, idolaters, and their devilish consorts over england suggested she had failed. as keith Thomas observes, this outbreak of iconophobia expressed the anxiety of many Protestants that the nation was being devoured from within by a moral and spiritual rot, traceable in this instance to the queen's marriage negotiations with the catholic duke of anjou. 2 John Stubbes even fumed that in flirting with the duke, elizabeth flirted with demons, tacitly allowing "idolatry the highest treason" to infiltrate england. She thus proved derelict in performing her divinely ordained duty: for if "Priuate men are bidden to flye away from idolatrye," all the more are "Princes [who] beare the lords sword to make it flee and to chace it far away." 3 Stubbes's language reveals the extent to which demonological habits of thought and elizabethan political theology were cut from the same conceptual cloth, an imaginative order in which political conflicts were the visible signs of an invisible, supernatural war. if the queen was god's earthly representative, his instrument for maintaining order in this life, then her subversive foil was the idolater, the devil's instrument for working mischief. 4 Trading on this interplay of political theology and demonology, William Perkins declared that "rebellion was as the sinne of Witchcraft" in both a religious and political sense: the witch, having committed "a most heinous and detestable sinne in the sight of god," also "betraies his Soueraigne, and consequently cannot be a friend vnto the common-wealth." 5 in this way, demonological theories of idolatry lent a high, mystical credence to the analogy between sovereigns and god: as the idolater's opposite, the magistrate appeared to be a white magician of politics, channeling divine authority. in 1563 this demonology was useful to elizabeth. as a new prince, she could play the savior of her people, liberating them from their catholic (and