[107] _Nineteenth Century_, February 1891, pp. 339-40.
[108] Neither is it of any consequence whether the locality
of the supposed miracle was Gadara, or Gerasa, or
Gergesa. But I may say that I was well acquainted with
Origen's opinion respecting Gergesa. It is fully
discussed and rejected in Riehm's _Handwörterbuch_. In
Kitto's _Biblical Cyclopædia_ (ii. p. 51) Professor
Porter remarks that Origen merely "_conjectures_" that
Gergesa was indicated: and he adds, "Now, in a question
of this kind conjectures cannot be admitted. We must
implicitly follow the most ancient and creditable
testimony, which clearly pronounces in favour of
Gadarênhôn. This reading is adopted by Tischendorf,
Alford, and Tregelles."
[109] I may call attention, in passing, to the fact that this
authority, at any rate, has no sort of doubt of the
fact that Jewish Law did not rule in Gadara (indeed,
under the head of "Gadara," in the same work, it is
expressly stated that the population of the place
consisted "predominantly of heathens"), and that he
scouts the notion that the Gadarene swineherds were
Jews.
[110] The evidence adduced, so far as post-exile times are
concerned, appears to me insufficient to prove this
assertion.
[111] Even Leviticus xi. 26, cited without reference to the
context, will not serve the purpose; because the swine
_is_ "cloven-footed" (Lev. xi. 7).
[112] 1st Gospel: "And the devils _besought him_, saying,
If Thou cast us out send us away _into_ the herd of
swine." 2d Gospel: "They _besought him_, saying, Send
us _into_ the swine." 3d Gospel: "They _intreated him_
that he would give them leave to enter _into_ them."
[113] See Marquardt, _Römische Staatsverwaltung_, Bd. III.
p. 408.
[114] _Nineteenth Century_, March 1889 (p. 362).
[115] "The Value of Witness to the Miraculous." _Nineteenth
Century_, March 1889.
[116] I cannot ask the Editor of this Review to reprint pages
of an old article,--but the following passages
sufficiently illustrate the extent and the character of
the discrepancy between the facts of the case and Mr.
Gladstone's account of them:--
"Now, in the Gadarene affair, I do not think I am
unreasonably sceptical if I say that the existence of
demons who can be transferred from a man to a pig does
thus contravene probability. Let me be perfectly
candid. I admit I have no _à priori_ objection to
offer.... I declare, as plainly as I can, that I am
unable to show cause why these transferable devils
should not exist." ... ("Agnosticism," _Nineteenth
Century_, 1889, p. 177).
"What then do we know about the originator, or
originators, of this groundwork--of that threefold
tradition which all three witnesses (in Paley's phrase)
agree upon--that we should allow their mere statements
to outweigh the counter arguments of humanity, of
common sense, of exact science, and to imperil the
respect which all would be glad to be able to render to
their Master?" (_ibid._ p. 175).
I then go on through a couple of pages to discuss the
value of the evidence of the synoptics on critical and
historical grounds. Mr. Gladstone cites the essay from
which these passages are taken, whence I suppose he has
read it; though it may be that he shares the impatience
of Cardinal Manning where my writings are concerned.
Such impatience will account for, though it will not
excuse, his sixth proposition.
[117] The wicked, before being annihilated, returned to the
world to disturb men; they entered into the body of
unclean animals, "often that of a pig, as on the
Sarcophagus of Seti I. in the Soane
Museum."--Lenormant, _Chaldean Magic,_ p. 88, Editorial
Note.