3. The plunging of the herd of swine into the waters may have been less fatal than is commonly supposed. These animals are excellent swimmers. No higher authority for this statement can be found than Heilprin. When discussing the migration of animals, he says: The domestic pig, even at a very young age, has been known to swim five or six miles; and it is not exactly impossible that the wild hog, in cases of absolute necessity, might successfully attempt a passage of three or four times this distance.1 Huxley betrays no inkling of this fact, which is rather damaging to his advocacy of the imaginary claims of the "Gadarene Swinefolk."

THE WORTH OF SOME CRITICISMS

In connection with this miracle, Christ has been repeatedly accused of being a law-breaker and an

injurious person. Woolston asserted that no jury would have acquitted one arraigned and accused in such case; coarsely adding that our laws and judges of the last age would have made such a culprit "swing for it." 2 Strauss lauded the greater justice of Pythagoras, who is said to have compensated some fishermen for his alleged liberation of fish from their nets. Huxley has given us this flourish of trumpets:" Everything that I know of law and justice convinces me that the wanton destruction of other

people's property is a misdemeanour of evil example." 1 But as neither command nor permission from Jesus is discoverable in this regard, these ponderous accusations must take their place among exploded fallacies.

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Keepers of the Herd of Swine," Nineteenth Century, Dec. 1890.

CHAPTER VIII

ALLEGED CONTINUANCE OF GENUINE DEMONIC

POSSESSION

POSSESSION IN SUB-APOSTOLIC TIMES

T has been shown that apart from the earlier

IT

No

portion of the ministry of our Lord, cases of genuine demonic possession, as attested by the criterion of the Gospels, are not discoverable. case of this sort is reported by the Apostolic Fathers who shared the illumination of the Apostles. As a whole, their writings fall well within the first half of the second century; while the regions represented by them include Egypt, Italy, and Asia Minor. They possess very varied degrees of culture; but are at one in their freedom from the superstitions of possession and exorcism, so prominent in later ages. The sequel proves that they had abundant opportunity for the expression of such views, had they entertained them.

1. The Didache or Teaching of the Twelve Apostles, was written, apparently in Egypt, about 100 A.D. It forbids one to become "an omenwatcher or enchanter or astrologer or purifier,” or “to

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be willing to look" on the same (iii.). The way of death includes magic arts and sorceries (v.); and earnest counsel is given against things offered to idols; for it is a worship of dead gods" (vi.). Possession is not mentioned.

2. The Epistle of Clement of Rome, to the Corinthians, written about 92-101 A.D., shows a knowledge of Apocryphal literature in its quotation from the Book of Judith (lv.), whence we may presume a knowledge of the extra-canonical books. But the writer makes no mention of demons; and knows of no such powers disturbing the harmony of the universe (xx.). Their oppression of the human race is not contemplated by him.

3. The Shepherd of Hermas, written by a contemporary of Clement, in Italy, is a crude kaleidoscopic affair, a very primitive Pilgrim's Progress. Spirits and angels, good and evil, are much in evidence. In the building of the Tower (Church), twelve holy spirits appear as virgins-Faith, Continence, Power, Patience, Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, and Love (Sim. ix. 13, 15). There are also twelve evil spirits, appearing as women in sable robes and dishevelled hair-Unbelief, Incontinence, Disobedience, Deceit, Sorrow, Wickedness, Wantonness, Anger, Falsehood, Folly, Backbiting, and Hatred (Sim. ix. 15, 18). Doubt is an earthly spirit, daughter of the devil (Mand. ix.); Lust is another (Mand. xii. 2).

1 The Second Epistle of Clement is spurious.

Slander is a restless demon (Mand. ii.); Passion, an unclean spirit which straitens and strangles the Holy Spirit, Who then departs. From folly is begotten bitterness; and from bitterness, anger; and from anger, frenzy. When all these evils dwell in one vessel (the heart), in which the Holy Spirit also dwells, the vessel overflows. The tender Spirit, not being accustomed to dwell with the evil spirit, withdraws; and the man is henceforth filled with evil spirits (Mand. v. 1, 2). Grief is said to be “ more wicked than all the spirits," and crushes out the Holy Spirit (Mand. x. 1). Self-will with empty selfconfidence, is likewise a "great demon" (Sim. ix. 22). The spirit of the false prophet is empty, powerless, foolish, and devilish; fleeing from the assembly of the righteous, who are possessed of a spirit of divinity (Mand. ix.). There are also two classes of angels; indeed every man has two such attendants. When the angel of righteousness ascends into the heart, then he talks of righteousness, purity, chastity, contentment, and of every righteous deed and glorious virtue. When the angel of evil enters, then ensue anger, harshness, and a whole train of other vices (Mand. vi. 2). The enumeration of the works of the evil angels include sins already called demons. It is therefore evident that the language of Hermas is greatly pictorial. There is no reference to possession or exorcism. No suggestion of that sort can lie in the statement that one is saved in the Name of the Lord (Vis. iv. 2), nor in the declaration that one