The admirable history of the posession and conuersion of a penitent woman Seduced by a magician that made her to become a witch, and the princesse of sorcerers in the country of Prouince, who was brought to S. Baume to bee exorcised, in the yeare 1610, in the moneth of Nouember, by the authority of the reuerend father, and frier, Sebastian Michaëlis, priour of the couent royall of S. Magdalene at Saint Maximin, and also of the said place of Saint Baume. Who appointed the reuerend father, Frier Francis Domptius, Doctor of Diuinity, in the Vniuersity of Louaine, ... for the exorcismes and recollection of the acts. All faithfully set down, and fully verified. Wherunto is annexed a pneumology, or discourse of spirits made by the said father Michaëlis, ... Translated into English by W.B.
Michaelis, Sébastien, 1543?-1618., W. B., fl. 1613-1617.

CHAP. VI. That Sorcerers are as detestable, and as much forbidden by the law of God, as the very Oracles of the Heathen and their Idols were: that it is an idle speech which is giuen out of Sorcerers, that Princes should take heed of them: the diuersities of customes, whih the Sorcerers vsed in the olde time: all proued by the Scripture.

ALthough Pliny was of opinion, that Ma∣gicke was really nothing,* but meerely a bare name without a thing, and was no more in nature then is a Chimra: which hee goeth about to prooue by the expe∣rience of Nero, who was so hot in the pursuite of these curious Arts, that hee did initiate and dedicate himslfe vnto this trade, and yet for all this he could neuer giue satisfaction vnto himselfe in this kinde, although hee wanted neither wit nor will, much lesse authority, ri∣ches, and the most knowing men in these Artes, that he could get from all the quarters of the East. Yet ought we not to entertaine this opinion that Pliny hath, no more then his blasphemous conceite of the Deity, (for Page  64 he affirmeth that there is no other God but the Sunne) or his gibing at the resurrection of the flesh, which hee thinketh a meere ridiculous fancy: for in these two points he playeth the par of an Atheist, as indeede hee was; but the rule in Logicke doth easily ouerthrow his collection, when from a particular instance he would in∣ferre an vniuersall proposition: for as wee say, Ex par∣ticularibus nihil concludi potest, & a particulari ad vni∣uersale conclusio nulla. We could also allow vnto him the history of Iulian the Apostatate, who had as much authority, riches, wit, and as many masters as Nero e∣uer had, and a great deale of more will, but by the per∣mission of God, he grew more weary of the incertainty and barrennnesse thereof, then hee was before heated with the desire of knowing it. And this did rather happē vnto them both (that we may answere the obiection of Pliny) because their maine drift and designe was, to ab∣olish and annihilate the memory of Christ Iesus, and to prooue him a lyar, in that he had said, Ecce ego vobis∣cum sum vsque ad consummationem seculi. But there∣upon to deny the effects of the Deuill practised by his instruments the witches, it would sauour of too much rashnesse, especially since many authors so ancient and so renowned, are full of them. Let it suffice to haue al∣leaged for confirmation heereof certaine passages out of Lactantius and Saint Augustine, who giuing a rea∣son of such admirable effects, do attribute them to wic∣ked Spirits.* We will onely adde that which Philostra∣tus hath written of a sorceresse, who by her art did pro∣uide a sumptuous banquet for her louer Menippus: who being sate at table with many others, and hauing a good appetit to taste of those delicacies, vpon the sud∣daine all was taken away, and they were forced to rise more hungry then they were before. But wee will draw our proofes from the Scripture, least some should with Pliny conceite this relation to bee fabulous. First Saint Paule maketh mention of the Iamns,* and Iam∣bres,Page  65 whose history is recited in the booke of Exodus, that they resisted Moyses, and did worke by Magicke, whatsoever Moyses could do by Diuine power: they changed their roddes into serpents, and water into blood:* they also made frogges to come and couer the land of Aegypt: yet at the third plague (not at the third signe, as it is vulgarly receiued) they could not do as Moyses did before them: not because (as the Hebrewes would alleage) the Deuill cannot counterfeit any thing that is lesse then a barly corne, in regard that those things that are least require (say they) greatest subtilty to shape them, and therefore although the Magicians did make great snakes and frogges,* yet they could not bring lice vpon the land of Aegypt as Moyses did; for this opinion is not iustifiable, because afterwards they could not make great flyes, nor raise those hugh bot∣ches and tumours which were in the bodies of men, neither could they make haile, or lightning to descend from heauen, or cause the windes to blow and combate against themselues, which neuerthlesse he did in Iobs time: but the reason was, because at the third time, God tyed vp the power of Satan, and restrained him from passing further, as hee also inhibited him in the like case to put Iob to death, as he did his children. And this the Magicians were forced to confesse, saying, Digitus Dei est hic. From hence it is apparant, that there are those who contract secret familiarity with the Deuill, and by this meanes worke strange things, although for the most part they are ordained vnto wicked purposes. The Prophet Dauid doth take his similitude from the char∣mer who by his arte doth charme serpents;* so that this is a truth not to bee gaine-said, especially since God himselfe doth no lesse detest and prohibite such kinde of men in his law, then he doth Idols and Oracles of the Deuill. For when Sathan sawe that the people of God did abhorre his Oracles that were senslesse, and framed by the hands of men, hee insinuated himselfe amongst Page  66 them by another way more subtile then the former, by speaking vnto men, and making himselfe to be secretly adored by them. This is it which is so strictly forbid∣den in Leuiticus,*Non declinetis ad magos, nec ab Heri∣olis aliquid sciscitemini, ne polluamini per eos. And hee repeateth the same afterwards, Anima quae declinauerit ad magos & Hariolos, & fornicata fuerit cumeis, ponam faciem meam contra eam, & interficiam eam de medio populi sui.* Also it is said in Exodus, Maleficos non patie∣ris viuere, where the Hebrew word doth particularly apply it selfe vnto witches.* And in Deutronomy God speaketh thus vnto his people. Quando ingressus fueris terram quam Dominus Deus tuus dabit tibi, caue ne imitarivelis abominationes illarum gentium, nec inueni∣atur in te qui lustret filium suum, aut filiam ducens per ignem, at qui ariolos sciscitatur & obseruat somnia at∣que auguria, net sit maleficus, nec incantator, neque qui Pythones consulat, nec diuinos, & quaerat à mortuis ve∣ritatem. Omnia haec abominatr Dominus, & propter istiusmodi scelera delebit eos in introitu suo: perfectus eris & asque macula cum Domino Deo tuo, gentes ist ae quarum possidetis terram, augures & diuinos audiunt tu autem a Domino Deo tuo aliter institutus es. To bee breife, the Scripture doth often speake of these people, in so much as there is scarce a booke in the whole Bible, where mention is not made of them. Besides the passa∣ges already cited, those that are desirous may see. Num. 23. Ios. 13. 1. Reg. 15. and 28. 2. Paral. 33. Esay 47. and 44. Mich. 5. Naum. 3. In the new testament there is Simon Magus, * Elimas the south-sayer, Barieu, and a woman who had a familiar Spirit, and did foretell ma∣ny things, by which meanes she brought in much gaine vnto her masters. There is also mention made of the Ephesians,* who were exceedingly addicted to all kinds of curious artes, and these were nothing else amongst the Ancients but the artes of Magicke. but when they had their vnderstandings rectified by Saint Paules in∣structions, Page  67 they burned all their bookes, that were va∣lued at 50. thousand peices of siluer. When good King Iosias would reduce the religion of God into that first integrity, wherein it formerly stood, thereby to ap∣pease the wrath of God against the people of the Iewes, hee called a generall Councell in the temple at Hieru∣salem,* where amongst other things sit to be redressed, it was decreed, that all sorcerers and witches should be put to death: which the good King accordingly practi∣sed. Pythones (saith the text) & ariolos, & figuras idolo∣rum, & immunditias, & abominationes, quae fuerunt in terra Iudae & Hierusalem, abstulit Iosias, vt statueret verba legis. After his raigne all good Princes did the like, the law of God hauing expressely forbidden the vse of the same. As also in the Codices there are many lawes religiously ordained by Christian Emperours, as Constantius and others, against witch-craft and Mathe∣maticians. And how could they bee wanting in this duty, since the Heathens themselues haue made the practise of them punishable.*Cornelius Tacitus doth relate, that there was a law made in Roome, by whih all Mathematicians and Magicians were banished from all Italy, as excommunicated persons, and not worthy to liue amongst honest men. Which law was put in ex∣ecution in the time of Christ Iesus, not without a myste∣rious and Diuine meaning: for as our Sauiour by his comming into the world, did driue away and cast out the Deuils, so his pleasure was, that their speciall atten∣dants and worshippers, should by earthly Princes bee bannished out of their Dominions: which action did belong vnto the externall seate of Iustice.*Appollonius Thianeus a great Magician was cited to appeare be∣fore the Emperour Domitian, because hee was a sorce∣rer; as was Apuleius also before the gouernour of Affricke in the raigne of Antonius Pius; and was faine to purge himselfe by two Apologies which he made to cleere this accusation, or else he had beene put to death. Page  68 So that we must not imitate those of Geneua, (which is the well-spring of all Atheisme and diabolicall adora∣tions) where none is accused or condemned to dye, vn∣lesse hee be conuicted to haue cast abrode some charme hurtfull vnto man or beast, although they know him to blong vnto the Deuils Synagogue. It is certaine, that the greatest exorbitancy in this sinne is, that they who practise the same, do apostate from the true religon of God, and adore the Deuill: which is cleerely prooued in the Scriptures, for they do not much aggrauate this obliquity with any other great inforcement, then that they commit idolatry, which is a sinne directly against the Maiesty of God, and not against our neighbour. Thus in Exodus 22. a little after these wordes,* Thou shalt not suffer a witch to liue, it is added, whosoeuer shall sacrifice vnto other Gods, but the true God, hee shall be put to death.* In the 18. of Leuiticus it is said, you shall not go to Magicians, neither shall you aske questions of sorcerers, least you be defiled by them; and the conclusion thereupon inferred is: I am thy Lord thy God. Whereupon it doth follow, that therefore this sinne is so enormous, because it is dire••ly against the Maiesty of God: the same may be noted in the follow∣ing Chapter also,* which is the 20. The soule (saith God) that shall go vnto Magicians and sorcerers, and shall commit fornication with them, I will set my face a∣gainst them, and will cut them off from among my peo∣ple. It followeth, sanctifie your selues therefore and bee holy, for I am the Lord your God. In the 18. Chapter of Deutronomy it is also said: Let there not be found among you that vseth witch-craft, or that asketh coun∣sell of charmers and south-sayers, for this was the sinne of the Gentiles, whom for these abominations I cast out from their land, and placed you in their steed. As for thee thou hast bin otherwise taught by the Lord thy God. And then he addeth, God will raise vp a Prophet vnto you, who shall speake familiarly with you, not as Page  69 I spake in the mountaine in fire: but hee shall bee like vnto one of you, and vnto him shall you hearken. And whosoeuer will not harken vnto him, I will take ven∣geance vpon him. It is well worth the obseruation, that both by the letter of the text, a also by the exposition which Saint Stephen in the Acts of the Apostles maketh of the same, by this Prophet is meant Christ Iesus.* All which doth sufficiently declare that this impiety is a∣gainst the Maiesty of God and particularly against the person of Christ Iesus our Sauiour and Redeemer. For when from worshipping of an inuisible substance, these kinde of people do adore the Deuil, when he presenteth himselfe before them in a visible forme, it is manifest that in this he would rob the Sonne of God of his glory, who made himselfe visible, that he might be visibly adored. When Samuel would aggrauate the sinne of rebellion and contempt, which Saul committed against the Diuine Maiesty, he telleth him, that this sinne is like vnto the sinne of Sorcerers and Magicians, he could not compare this disobedience and rebellion to a grea∣ter sinne, then that of Witches and Magicians. And the euent declared how odious it was: for when Saul had thus set at nought the commandement of God, he was left vnto himselfe, and could neuer after that receiue any answere either by Preists or by dreames,* and nocturnal reuelations, or by Prophets. Yet for all this was he still King of Israel, but when he once did seeke vnto a witch, he fell into the gulph of all impiety, and was the next day slaine with his children, so that none of that stocke did euer after raige or beare sway in Israel. And which Kings and Princes should regardfully obserue, it is said in the 4. of Kings 23. that good King Iosias hauing laboured all he could to reduce true religion to that first state and integrity wherein it stood,* yet was not God fully appeased with this people, but did afterwards de∣liuer them vp into the hands of the barbarous Babylo∣nians, to be oppressed and in slauery vnto them: which Page  70 happened by reason of his grand-father Manasses, who did alwayes intertaine Magicians and Witches in the kingdome of Israel, and himselfe also was of that trade. Non est auersus (saith the text) Dominus ab ira furoris sui magni, quo iratus est furor eius contra Iudam propter irritationes, quibus prouocauerat eū Manasses. The abo∣minations of Manasses are described in the 4. booke of Kinges the 21. Chapter,* amongst which there is mention made of his south-saying, and diuinations, and how he had for that purpose a great number of Magici∣ans and Sorcerers about him, labouring to augment and adde reputation vnto that trade: by which abomi∣nations, and by other his daily prouocations of God, hee plucked downe the Viols of his wrath vpon him. It is very obseruable, that God for this very fault did sharply chastise the Kings of the earth, who were vtter∣ly vnacquainted with his law:* as appeareth in Esay, where God threatneth to destroy the great Citty of Ba∣bylon, and the whole Empire thereof, because (saith he) of the great multitude of Witches, that raigne within thee, and of that flintinesse of heart which hardneth thy Inchanters and Sorcerers.* And in Ezechiel the King of Babylon is represented vnto vs standing in the middle betwixt two wayes, and by the Arte of Magicke dispo∣sing and placing of arrowes, to know what would befall vnto him: but God threatneth to punish him greeuously for the same. And heere may we fitly speake vnto Chri∣stian Princes, and say with the Kingly Prophet Dauid, Nunc reges intelligite,*erudimini qui iudicatis terram, ne quando irascatur Dominus & pereatis de via insta. For there is no sinne in the world, that doth more trans∣plant the Crownes and Kingdomes of the Princes of the Earth, especially of christian Princes, then to tolle∣rate by any indulgence or conniuencie whatsoeuer, an impiety so derogatory from God, and Christ his Sonne, and to let it spread in the middest of the Church. Hence Dauid concludeth according to the Hebrew phrase, Page  71Ksse the Sonne least hee bee angry, and ye perish in the way,*hen his wrath shall suddenly burne. To kisse and to wor∣ship the Sonne, is to adore Christ Iesus with all purity and sincerenesse of heart, who will haue no fellowship or alliance with Beliall as S. Paul teacheth. We are not to imitate those of Geneua before mentioned, but wee are to execute the rigour and extremity of iustice vpon those that are guilty of this crime, because it is agaist the diuine Maiesty, and directly contrary to the first commandement of the law, although it be true withall, that this art cannot bee practised without the endam∣agement of our neighbours, as shall heereafter ap∣peare by their depositions. But the honour of God must take vp the first consideration, and wee are not to inuert and misplace things, or as the common saying is, put the cart before the horse. Yet it is not to be maruel∣led that the practise of Geneua runneth thus; for be∣sides their rage in depressing as much as in them lies the honour of God and his Saints (which was foretold in the Reuelation, that they should blaspheme God,* his tabernacle, the humanity of Christ Iesus, and them that dwelt in heauen, they haue the property that all Here∣ticks naturally haue, to loue Magicians and Sorcerers; as appeareth by the fist Hretick Simon Magus, men∣tioned in the Acts of the Apostles, and by the rest that followed after him, as Irenaeus and others do declare it.*

The Turkes (as I conceiue) doe not much esteeme these Arts, but the Sarazens did permit that men should teach this impietie publikely, about a thousand yeeres after Christ.* And if Antichrist bee to proceed from the urkes, whereof there is great likelihood, then is their Monarchie pointed out vnto vs by Babylon and the sa∣uage beast, that was to receiue great power & strength from the great Dragon, by vertue whereof hee might worke wonders, euen to make fire to descend from hea∣uen: all which he should doe through the power of the Diuell, shadowed out vnder the nature of the Dragon. Page  72 Touching the meanes, which such kinde of people vse in their witchcrafts, there can bee no certaine number set of them, for they are infinite, and the Diuell is so craftie and malicious withall, that (as it is said of a naughty fellow) Habet mille technas, mille nocendi ar∣tes. He inuenteth euery day new deuises, the more to please him, whom hee most desireth to hold fast in his gripe: and seeing that some are delighted with one thing, and some with another, he fitteth all according to their seuerall humours. And put case that these seue∣rall manners of Charmes be not hurtfull vnto the body, yet doe they defile and staine the soule of the Sorcerer, because they are euer tyed vnto superstition, which is a kinde of Idolatrie. Neuerthelesse, the Diuell striueth as much as hee can, to practise those charmes which are hurtfull vnto men, as bloodshed and murther: but when he meeteth with any (as sometimes he doth) whose con∣sciences are scrupulous to commit murther, or other∣wise to hurt mens persons, hee then is contented to ap∣plie himselfe vnto them, that at the least hee may gaine vnto him their beguiled soules. And it is probable (since there are so many diuersities of them mentioned in the Hebrew Bible) that as the Diuels in the Scriptures take their denominations from the effects that are obserued in them, so haue the Sorcerers their diuersities of names from the diuersities of effects and charmes, which they ordinarily practise. Thus the Magicians of Pharaoh, to make their charmes more powerfull, besides the roddes which they had in their hands, to shew themselues e∣quall vnto Moyses, they also vsed (whether secretly or openly it is not expressed) certaine plates of red-hot iron, newly forged; and their charmes in the 7. chapter of Exodus are called by the word Lahatim,* which sig∣nifieth, burning plates: and so is the flaming sword cal∣led which the Cherubin brandished in his hand in the fourth chapter of Genesis;* which is the particu∣lar obseruation of Rabby Dauid Quimhi. And from Page  73 hence we may gather an excellēt morall, since as S. Paul teacheth vs, the Magicians in this historie did represent Heretikes,* as Moyses did shadow forth the Catholike Doctors. Moyses did remaine contented with the rod which he held in his hand, & the catholike Doctor doth shake the rod of Gods word ouer those that doe trans∣gresse against the same. The Heretike likewise holdeth the rod of Gods word in his hand, but hee cannot pre∣uaile with it, except hee also vnsheath that flaming sword, which betokeneth warre, and the effusion of blood. And it may well be, that they mingled the blood of men, in the tempering and making of such swords: which is in these daies practised, and hath been vsuall in former times amōgst the Theraphins.* But let vs descend to other passages. In the 19. and 20. chapters of Leuiti∣cus these Magicians are called by this word Aob, which signifieth a pitcher, or a barrell. And it might be, there were a kinde of Sorcerers which did vse such vessels, as many doe in these daies, who cast certaine names into a vessell or bason full of water, to diuine and presage of something. In the 18. of Deuteronomy they are called Menahhesh, which importeth as much as,* to vse Ser∣pents, and it is probable enough, that they vsed Serpents in their charmes, as wee haue heretofore noted of the Romanes, who did the like ro rid Rome of the plague. Aben Ezra doth thinke, that it was nothing but cer∣taine figures and characters of Serpents, which such people did vse in their charmes and inchantments. King Manasses,* who was the greatest Sorcerer of the world, was accused to bee Mecasheph, which word is deriued from a verbe that signifieth to paint,* or by imbellishing the face with colours to attract and deceiue men, which is the propertie of wanton women, as Rabby Dauid Quimhi saith in his Comment vpon Nahum: and there∣upon Aben Ezra, who together with Quimhi is quo∣ted by Sanctes Pagninus, and by Munsterus,* doth de∣clare, that these are Sorcerers, who make a shew that Page  74 they transshape things, and by this meanes doe grossely abuse those men, whom they doe blinde with their ap∣paritions, and so make them beleeue they see that, which indeed they doe not see: like vnto those loose and light women, who set a glosse of whitenes vpon their face, which is not indeed in their persons. There is another word in the 3. of Michah,* that also expresseth these Ma∣gicians, and that is Quassam, which Dauid Quimhi (as is to be supposed, by the passages already alleaged) doth interprete to signifie all manner of Charmes and In∣chantments. Although then there bee diuers sorts of Charmes inuented by the Diuell, as it may bee concei∣ued that the superstitious vse of these things tooke strength with time, and grew more familiar, when once the spirit of man was tickled with the delight of them, yet are wee not to thinke, that these Diabolicall Charmes are endued with any naturall efficacie, or that wicked spirits are more delighted with one thing then another, or allured by some speciall charme, to doe whatsoeuer the Sorcerer would haue them: but it is to be attributed, by the third and generall reason, to the malice of the Diuell, who in all things is Gods ape, as Tertullian hath it.* For hee cunningly obserueth, that God maketh choyce from his pure and absolute will of certaine materiall substances, thereby to confirme and make effectuall his promises vnto men: as are the bread and wine in the Sacrament of the Eucharist, and water in Baptisme; yet haue these outward elements no na∣tiue force in themselues, to declare that vnto vs, which God by his power worketh in vs: and hereupon the Diuell maketh a voluntary election of such things as he thinketh fittest, whereby as by signes he maketh good those promises which he offereth vnto men, and taketh occasion to shew the greatnesse of his forces. And this is the resolution that is giuen by S. Augustine, Daemones (inquit) alliciuntur herbis, non tanquam animalia cibis, sed tanquam spiritus signis. An asse indeed is moued at Page  75 the sight of Oates, and the sheepe is greedy to browse vpon a tender twig which is set before him; but it is not so with Spirits, for they haue no need of any cor∣porall substance for their necessity, but vse outward things, as signes and pledges, whereby they expresse their pleasure vnto men, who otherwise could haue no aduertisement of the same. For it is the property both of reasonable and intellectuall creatures, to declare their will by externall signes; and therefore we are not to conceiue that it was the sound of Dauids Harpe that droue away the wicked spirit from Saul, or the gall of the fish that made Asmodeus to runne away; for hee standeth not in feare of any corporall thing, in respect that it is corporall, yea it cannot imprint any action in∣to him, nor so much as touch him: yet when such mate∣riall substances are the instruments by which God wor∣keth, and when vertuous people are confirmed by faith, of Gods power herein, then is it effectuall against the Diuell: and then must wee doe as wee are comman∣ded by S. Peter, cuiresistite fortes in fide. It is certaine that the Diuell doth somtimes obserue the course of the Moone in his workings, which is a corporall sub∣stance: and this is plaine in the fourth, and seuenteenth Chapter of S. Matthew,* where mention is made of one that was lunatickly possessed; but herein (saith S. Ie∣rome) he did secretly labour to desame Gods creature, and to make men beleeue, either that it was the Diuels creature, as the Manicheans conceited, of many crea∣tures that were very vsefull vnto man, or else that it was to bee adored as a God, because of the great power it had ouer the bodies of men: whereunto we may ad∣ioyne the saying of S. Augustine,* that the diuell, as one that is exceedingly cunning and wise (from whence al∣so hee hath his name) when hee would apply naturall causes one vnto the other, for his more easie and ready way, doth obserue the course of the Moone, which doth naturally giue assistance and inclination to such effects, Page  76 as haue their origine from lunacy. This experience teacheth to bee true in lunatick persons; and therefore the best practised Physitians doe obserue the same course, in the cures which they vndertake of this kind. As for bodily substances, he hath no vse of them, but as they serue for signes to binde Sorcerers vnto his Ser∣uice: as the outward elements in the Sacraments doe serue for tokens of Gods good pleasure in the vse and institution of them: so that such signes are meerly vo¦luntary, although they bee the true images and repre∣sentations of those, against whom they would practise their Witchcrafts;* as we reade in Zonaras that certaine lewd persons had made the very image of Simon Prince of Bulgaria; and as soone as they had cut off the head of the said Image, the Prince was instātly found dead. Vp∣on the like occasion did King, Lewes cause a certain wo∣man called Claudia, to be burned aliue, because shee had made his resemblance in wax, and would haue set it neerer and neerer vnto the fire,* that so as this Image in wax did melt away, so should he by little and little lan∣guish and pine away, and at last die. And because this History doth occasion vs to speake of women; let vs see whether they are giuen to these arts as men are.