A shorter form of exorcism, which, being general, differs in aim and use, was published by order of Pope Leo XIII and may be found in the later editions of the _Rituale Romanum_, “Exorcismus in Satanam et Angelos apostalicos.”[41] After the customary invocation _In nomine_ ... the rite begins with a prayer to S. Michael, the solemn adjuration of some length follows with versicles and responses, a second prayer is next recited, and the whole concludes by three aspirations from the Litany: “From the deceits and crafts of the Devil; O Lord, deliver us. That it may please Thee to rule Thy Church so it shall alway serve Thee in lasting peace and true liberty; We beseech Thee, hear us. That Thou wouldst vouchsafe to beat down and subdue all the enemies of Thy Holy Church; We beseech Thee, hear us.” _And the place is sprinkled with Holy Water_,[42] is the final rubric. The Baptismal Exorcism and exorcisms such as those of water, salt,[43] and oil, it were perhaps impertinent to treat of here. It may, however, be noticed that in the ceremony of the Blessing of the Waters[44] (approved by the Sacred Congregation of Rites, 6 December, 1890), performed on the Vigil of the Epiphany, there occurs a solemn “Exorcismus contra Satanam et Angelos apostalicos,” followed by “Exorcismus salis” and “Exorcismus aquæ.” There are recorded throughout history innumerable examples of obsession and demoniacal possession, as also of potent and successful exorcism. It is, of course, quite possible, and indeed probable, that many of these cases were due to natural causes, epilepsy, acute hysteria, incipient lunacy, and the like. But, none the less, when every allowance has been made for incorrect diagnosis, for ill-informed ascriptions of rare and obscure forms of both physical and mental maladies, for credulity, honest mistakes, and exaggerations of every kind, there will yet remain a very considerable quota which it seems impossible to account for and explain save on the score of possession by some evil and hostile intelligence. But nobody is asked to accept all the instances of diabolic possession recorded in the history of the Church, nor even to form any definite opinion upon the historical evidence in favour of any particular case. That is primarily a matter for historical and medical science. And, perhaps, even at the present day and among civilized races this phenomenon is not so rare as is popularly supposed. The annals of Bedlam, of many a private madhouse, and many an asylum could tell strange and hideous histories. And if we may judge from the accounts furnished by the pioneers of the Faith in missionary countries the evidences of diabolical agency there are as clearly defined and unmistakable as they were in Galilee in the time of Christ.[45]