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.

THE ELEVENTH ANNOTATION. Whether there be Incubi and Succubi?

VOs viri cum succubis, vos malieres cum in∣subis fornicati estis, &c. From hence wee may learne the reason why the Diuel ap∣peareth in the forme of a Goate, because hee is the most ranke and the most lust∣full of all other creatures whatsoeuer, neither doth hee euer obserue set times for his hot luxurious nature, as all other beasts vse to doe. The Diuell doth assemble his people in a place designed for such a purpose, and there maketh them to commit vncleannesse, and himselfe is the first and forwardest to practise the like abominati∣ons, and appeareth vnto women in the shape of a man, and vnto men in the fashion of a woman, by which meanes hee induceth them to defile themselues with those diuelish and execrable copulations with him; not that hee receiueth any delectation or pleasure from the same, but as S. Thomas saith, (giuing the reason why S. Augustine did affirme,* that the Diuell tooke more delight in Idolatry and fornication, then in any other sinne whatsoeuer) hee therefore is delighted with them both, because by the first he vsurpeth vpon the glory of God, which is his first and principall intention: and se∣condly, Page  152 he keepeth both men and women in his clawes with more security, by fastning them vnto him through the sinne of lust; for by reason of the strong and ve∣hement delectation which it carryeth with it, hee ma∣keth them to sticke close vnto him, so that when they fall into the same, they will bee hardly able to recouer themselues againe. Hee also maketh them to loose the vse of their reason, so that they haue no more command and soueraignty of themselues, then the very beastes haue: especially when they are once enured to these sensuall delights which are so vehement,* that Tertul∣lan was of opinion, that as the body of an Infant is in∣gendred from a portion of corporeall substance, so is the soule also begotten from a part of his soule that doth beget: for (saith he) wee see that in the act of ge∣neration, the soule, as if it were diuided into portions, hath not the power to produce any act of reason. And heereupon it groweth, that the Diuell is so much taken with this filthy and vncleane sensuality, as appeareth by the reasons which we haue alleaged. Neither are we to question whether such a thing may bee practised by the helpe and working of the Diuell, since it is out of all controuersy, that he doth and may take (when he is not in the act of adoration) any externall forme, that he pleaseth to inuest himselfe withall, especially amongst those who haue abandoned themselues vnto him, and haue done him fealty and homage. And although there were no other proofe then that two of the most famous Doctors, the one amongst the fathers, the other a∣mongst the Schoolemen,* that is to say, S. Augustine and S. Thomas doe concurre and agree vpon this point, and doe expresly auerre, that it were impudence to deny the cleerenesse of this truth, yet is this confirmation e∣nough to create a beleefe in men, that it is a certaine and vndoubted verity. And heereupon it is, why the Turkes do not thinke it strange which we haue amōgst the Articles of our Creed, that a Virgin should bee Page  153 conceiued by the holy Ghost, because they thinke that this may bee easily done vnto all Virgins, since they are assured by experience, that bee there Virgins neuer so closely restrained and kept from the company of men, yet are they many times found to bee with childe: and this is the cunning and practise of the Diuell, Qui sur∣ripit aes demum in fundit semen. Moreouer this is shadow∣ed out vnto vs by the auncient Histories and Poets, who doe frequently mention, that their Gods came downe from heauen to commit folly and vncleannesse with their fairest women, and had often times yssue by them. The like doth Apuleius report of his times: and these Gods (as they tearmed them) are nothing else but Diuels, as it is written, Omnes Dij gentium Daemo∣nia. To conclude this and the precedent Annotation, I should thus remember these kinde of people, that God doth permit the Diuell to appeare vnto them in the forme of a Goate, thereby to put them in minde, that they are to assure themselues they shall bee placed a∣mongst the Goates in that great and last day of iudge∣ment, because they haue leagued and combined them∣selues with Goates in this world, and haue commit∣ted execrable idolatry vnto them, as if they had beene Gods. Wee will onely adde, that the greatest part of the auncient Greeke and Latine Poets are cleare of opinion, that Diuels doe desire and practise to haue carnall knowledge with women: yea S. Ierome himselfe vseth these words. Daemones quibujdam amoribus ser∣uiunt, &c. And Iustin Martyr saith that this is not pecu∣liar to women alone, but is common vnto men also, whereby he doth plainly expresse himselfe, that Deuils doe vary sexes: which is also the opinion of S. Augu∣stine. For although they, that did labour to interpret and accommodate the sixth chapter of Genesis to this particular, are worthily reproued by him, because the precedent and following passages doe declare, that the mention which is there made, is of men, and not of Page  154 Angels: as S. Augustine well sheweth, yet doth hee not disapproue the opinion of the ancients touching this carnall commixtion, but on the contrary hee affirmeth, that it is an impudency to deny it. Iustin the Historian in his 11. Booke relateth, that Olympias mother vnto Alexander the great, did freely confesse vnto her hus∣band, that Alexander was no sonne of his, but was be∣gotten by a serpent, with whom she had carnall know∣ledge. And heereupon did her husband repudiate her as an adultresse, and euer after would Alexander stile him∣selfe the sonne of the Gods, and not of Philip. Hee also reporteth in his 15. Booke, that Loadice mother vnto Seleucus did affirme, that shee kept company with the God Apollo in her sleepe, who (as shee thought in her dreame) gaue a ring vnto her, and when she awoke in the morning, shee found the ring in her bed. But such kinde of women, are full of impiety, and God hath vt∣terly abandoned and giuen them vp vnto themselues.