The trade of exorcism has probably existed at all times In Greece, Epicurus and Aeschines, were sons of women who lived by this art, and each was bitterly reproached, the one by the Stoics, the other by Demosthenes, for having assisted his parent in her dishonourable practices.
We read in the Acts of the Apostles (XIX. 13) of the failure and disgrace of "certain of the vagabond Jews, exorcists," who, like the Apostles, "took upon them to call over them that had evil spirits the Name of the Lord Jesus." "God," says Josephus, "enabled Solomon to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also, by which distempers are alleviated, and he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return. And this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal, in the presence of Vespasian and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return unto him no more, making still mention of Solomon, and reciting the incantation which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set, a little way off, a cup or basin full of water, and commanded the demon as he went out of the man to overturn it, and thereby to let the spectators know that he had left the man." Some pretended fragments of these conjuring books of Solomon are noticed in the Codex Pseudepigraphus of Fabricus; and Josephus himself has described one of the antidemoniacal roots, in a measure reminiscent of the perils attendant on gathering the "mandrake." Another fragment of antiquity bearing on this subject is the exorcism practised by Tobit, upon which it is by no means easy to pronounce judgment. Grotius, in a note on that history, states that the Hebrews attributed all diseases arising from natural causes to the influence of demons; and this opinion it is well known, has been pushed much farther than Grotius intended, by Hugh Farmer and others of his school. These facts are derived in great measure from Bekker's most ingenious, though forgotten volumes Le Monde Enchanti, to which the reader may be referred for almost all that can be written on the necessity of exorcism.
Bekker relates an instance of exorcism practised by the modern Jews, to avert the evil influence of the demon Lilis, whom, the Rabbis esteem to be the wife of Satan. During the hundred and thirty years, says Rabbi Elias, in his Thisbi which elapsed before Adam was married to Eve, he was visited by certain she devils, of whom the four principal were Lilis, Naome, Ogere, and Machalas; these, from their commerce with him, produced a fruitful progeny of spirits. Lilis still continues to visit the chambers of women recently delivered, and endeavours to kill their babes, if boys on the eighth day, if girls, on the twenty-first, after their birth. In order to chase her away, the attendants describes circles on the walls of the chamber, with charcoal, and within each they write, "Adam, Eve, Lilis, avaunt!" On the door also of the chamber they write the names of the three angels who preside over medicine, Senoi, Sansenoi, and Sanmangelof,—a secret which it appears was taught them, somewhat unwittingly, by Lilis herself.
A particular ecclesiastical order of exorcists does not appear to have existed in the Christian church till the close of the third century; and Mosheim attributes its introduction to the prevalent fancies of the Gnostics. In the Xth. Canon of the Council of Antioch, held A.D. 341 exorcists are expressly mentioned in conjunction with subdeacons and readers, and their ordination is described by the IVth. Council of Carthage, 7. It consisted, without any imposition of hands, in the delivery, by the Bishop of a book containing forms of exorcism, and directions that they should exercise the office upon "Energumens," [a possessed person] whether baptized or only catechumens. The fire of exorcism, as St. Augustine terms it, always preceded baptism. Catechumens [a convert to Christianity receiving training in doctrine and discipline before baptism] were exorcised for twenty days previous to the administration of this sacrament. It should be expressly remarked, however, that in the case of such catechumens as were not at the same time energumens, these exorcisms were not directed against any supposed demoniacal possession. They were, as Cyril describes them, no more than prayers collected and composed out of the words of Holy Writ, to beseech God to break the dominion and power of Satan in new converts, and to deliver them from his slavery by expelling the spirit of wickedness and error.
Thus in the Greek Church, as Rycaut mentions, before baptism, the priest blows three times upon the child to dispossess the devil of his seat; and this may be understood as symbolical of the power of sin over the unbaptized, not as an assertion of their real or absolute possession.
The exorcists form one of the minor orders of the Romish Church. At their ordination the bishop addresses them as to their duties, and concludes with these words:—Take now the power of laying hands upon the energumens, and by the imposition of your hands, by the grace of the Holy Spirit, and the words of exorcism, the unclean spirits are driven from obsessed bodies. One of the completest manuals for a Romish exorcist which ever was compiled, is a volume of nearly 1300 pages, entitled, Thesaurus Exorcismorum et Conjurationum terribilium, potentissimorum, efficacissimorumque, cum Practica probatissima, quibus, Spiritus maligni, Daemones, malecifiaque omnia de corporibus humanis tanquam Flagellis Fustigusque fugantur, expellentus. Doctrinus refertissimus atque uberrimus; ad maximam Exorcistarum commodi-Tatem in lucem editus et recesus, Coloniae 1608. It contains the following Tracts: F. Valerii Polydori Patavini, Ordinis Minor, etc. "Practica Exorcistarum," two parts; F. Hieronymi Mengi Vitellianensis, "Flagellum Daemonum;" Ejusdem "Fustis Daemonium;" F. Zacharias Vicecomitis, "Complementum Artis Exorcistiae;" Petri Antonii Stampae, "Fuga Satanae."
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From the first of these treatises, it appears that the energumens were subjected to a very severe corporal as well as spiritual discipline. They were first exercised in Praexorcizationes which consist of confessions, postulations, protestations, concitations, and interrogations. The exorcisms themselves are nine in number: l. "ex Sanctis nominibus Dei," which are thus enumerated, "Schemhamphoras, Eloha, Ab, Bar, Ruachaccocies Jehovah, Tetragrammaton, Heheje, Haja hove vejhege, El Sabaoth, Agla, Adonai, Cados, Sciadai, Alpha and Omega, Agios and Yschiros, O Theos and Athanatos; 2. ex omnium Sanctorum ordine; 3. ex praecipuis animadversione dignis Sanctorum Angelorum; 4. ex actibus vitae gloriosae Virg. Mariae; 5. ex gestis, Domini Nostri Jesu Christi; 6. ex institutis venerabilium Sacramentorum; 7. ex praecipuis S. Ecclesiae Dogmatibus; 8. Apocacalypsis (Apocalypsews) Beati Joannis Apostoli." All these are accompanied with appropriate psalms, lessons, litanies, prayers, and adjurations. Then follow eight "Postexorcizationes." The three first are to be used according as the demon is more or less obstinately bent on retaining possession. If he is very sturdy, a picture of him is to be drawn, "effigie horribili ac turpi," with his name inscribed under it, and to be thrown into the flames, after having been signed with the cross, sprinkled with holy water and fumigated. The fourth and fifth are forms of thanksgiving and benediction after liberation. The sixth refers to "Incubi" and "Succubi." The seventh is for a haunted house, in which the service varies during every day of the week. The eighth is to drive away demoniacal storms and tempests—for which purpose are to be thrown into a huge fire large quantities of Sabine, Hupericonis, Palmae Christi, Arthemesize, Verbenae, Aristolochiae rotundae, Rutac, Aster, Attici, Sulphuris et Assae fetidae. The second part of the treatise "Dispersio Daemonum" contains many recipes for charms and amulets against possession. Besides these, there are directions for the diet and medicine of the possessed, as bread provided "contra Diaboli nequitiam et maleficiorum turbinem." Mutton " pro obsessi nutrimento atque Maleficii et Daemonis detrimento." Wine "pro maleficiatis nutriendis et maleficiis Diabolicisque quibuscunque infestationibus destruendis." Holy water for the same purpose, whenever wine is forbidden. A draught "ad omne maleficium indifferenter solvendum et Diabolum conterendum." Four separate lavements and a night draught for the delirious; two emetics "pro materialibus instruments maleficialibus emittendis." And finally, there is a conserve "virtuosius corroborativa ventriculi a maleficialium instrumentorum materialium vomitione fessi."
In the "Flagellum Daemonnm" are contained numerous cautions to the exorcist himself, not to be deceived by the arts of the demon, particularly when he is employed with possessed women. If the devil refuses to tell his name, the demoniac is to be fumigated. If it be necessary to break off the exorcism before the evil spirits be wholly expelled, they are to be adjured to quit the head, heart, and stomach of the energumen, and to abscond themselves in the lower parts of his body, "puta in ungues mortuos pedum."
In the "Fustis Daemonum" the exorcist is directed, whenever the evil spirit persists in staying, to load him with vituperative addresses. After this railing latinity, redoubled precaution is necessary, and if the demons still refuse to tell their names, the knowledge of which is always great gain, the worst names that can be thought of are to be attributed to them, and fumigations resorted to. The seventh exorcism in this treatise is "mirabilis efficaciae pro his qui in matrimonis a Daemonibus vel maleficis diabolica arte impediuntur seu maleficiantur." Among other things, they are to be largely anointed with holy oil; and if all adjurations fail, they are to be strenuously exhorted to patience. In the last form, dumbness is attacked, and a very effectual remedy against this infirmity is a draught of holy water with three drops of holy wax, swallowed on an empty stomach.
Father Vicecomes, in his Complementum Artis Exorcistias, explains the several signs of possession or bewitchment; also, in how many separate ways the evil spirit notifies his departure, sometimes by putting out the light, now and then by issuing like a flame, or a very cold blast, through the mouth, nose, or ears. He then writes many prescriptions for emetics, perfumes, and fumigations, calculated to promote these results. The writer concludes with a catalogue of the names of some of the devils of commonest occurrence, which is of very narrow dimensions: Astaroth, Baal, Cozbi, Dagon, Aseroth, Baalimm, Chamo, Beelphegor, Astarte, Bethage, Phogor, Moloch, Asmodaeus, Bele, Nergel, Melchon, Asima, Bel, Nexroth, Tartach, Acharon, Belial, Neabaz, Merodach, Adonides, Beaemot, Erobaal, Socothbenoth, Beelzebub, Leviathan, Lucifer, Satan, Mahomet.
The Fuga Satanae of Stampa is very brief, and does not contain any matter which deserves to be added to the much fuller instructions given by Mengs and Vicecomes. Several of the forms used by Mengs are translated and satirized, in the coarse ridicule which characterized those times, in a little tract entitled A Whip for the Devil, or the Roman Conjuror, 1683. A century and a half before this, Erasmus had directed his more polished and delicate wit to the same object; and his pleasant dialogue Exorcismus seu Spectrum is an agreeable and assuredly an unexaggerated picture of these practices.
Those who desire to peruse a treatise on practical exorcism should consult the Histoire admirable de la possession et conversion d'une Penitente, seduite par un Magicien, la faisant Sorciers et Princesse des Sorciers, au pais de Provence, conduite a la Scte. Baume, pour y estre exorcixee, l'an MDCX. au mois de Novembre, soubs I'authorite de R.P.F. Sebastien Michaelis, Prieur de Convente Royale de la Scte. Magdalene' a S. Maximin et dudict lieu de la Scte. Baume, Paris, 1613. The possessed in this case, Magdelaine de Palha, was exorcised during four months; she was under the power of five princes of the devils, Beelzebub, Leviathan, Baalberith, Asmodeus and Astaroth, "avec plusieurs autres inferieurs." Beelzebub abode in her forehead. Leviathan in the middle of her head, Astaroth in the hinder part of it; "la partie de la tete ou ils estoient faisoit, contre nature, un perpetual mouvement et battement; estans sortis la partie ne bougeoit point."
A second sister of the same convent, Loyse, was also possessed by three devils of the highest degree, Verin, Gresil, and Soneillon; and of these, Verin, through the proceedings of the exorcists, appears to have turned king's evidence, as it were; for, in spite of the remonstrances and rage of Beelzebub, "qui commenca a rugir et a jetter des cris comme feroit un taureau echauffe," he gave important information and instruction to his enemies, and appeared grievously to repent that he was a devil. The daily Acts and Examinations, from the 27th of November to the following 23rd of April, are specially recorded by the exorcist himself, and all the conversations of the devils are noted down verbatim. The whole business ended in a tragedy, and Louis Gaufridi, a priest of Marseilles, who was accused of witchcraft on the occasion was burned alive at Aix.
Michaelis is eminently distinguished in his line. We find him three years afterwards engaged in exorcising three nuns in the convent of St. Brigette, at Lisle. Whether the two unhappy women, Marie de Sains and her accomplice, Simone Dourlet, who were supposed to have been the causes of this possession, were put to death or not, does not appear. The proceedings may be found in a Histoire viritable et memorable de ce qui c'est passe sous l'Exorcisme de trois filles possedees au pais de Flandre, Paris 1623; and they are in some respects an appendix to those against Louis Gaufridi, whose imputed enormities are again related in a second volume of this work.
This transaction appears to have been the work of superstition alone; but one of far deeper dye, and of almost unparalleled atrocity, occurred at Loudun in 1634, when Grandier, cure and canon of that town, was mercilessly brought to the stake partly by the jealousy of some monks, partly to gratify the personal vengeance of Richelieu, who had been persuaded that this ecclesiast had lampooned him, an offence which he never forgave. Some Ursline nuns were tortured to feign themselves possessed, and Grandier was the person accused of having tenanted them with devils. Tranquille, one of the exorcists, published a Veritable relation des juste procidures observees au fait de la possession des Ursulines de Loudun, et au proces de Grandier, Paris 1634; and by a singular fatality, this reverend personage himself died within four years of the iniquitous execution of his victim, in a state of reputed possession, probably distracted by the self-accusations of remorse.
The last acknowledgment of exorcism in the Anglican Church, during the progress of the Reformation, occurs in the first Liturgy of Edward VI. in which is given the following form at baptism: "Then let the priest, looking upon the children, say, 'I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out and depart from these infants, whom our Lord Jesus Christ has vouchsafed to call to His holy baptism, to be made members of His Body and of His Holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remember the day to be at hand wherein thou shalt burn in fire everlasting prepared for thee and thy angels. And presume not hereafter to exercise any tyranny towards these infants whom Christ hath bought with His precious blood, and by this His holy baptism calleth to be of His flock.'" On the remonstrance of Bucer, in his censure of the liturgy, that that exorcism was not originally used to any but demoniacs, and that it was uncharitable to imagine that all were demoniacs who came to baptism, it was thought prudent by our reformers to omit it altogether, in their review of the liturgy in the 5th and 6th of Edward VI.
The LXXIId canon thus expresses itself on exorcism, "No minister shall, without the license of the bishop of the diocese, first obtained and had under his hand and seal, —attempt upon any pretence whatever, either of obsession or possession, by fasting or prayer, to cast out any devil or devils: under pain of the imputation of imposture or cosenage, and deposition from the ministry."
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