And, that being the fact of the matter, patent to all who will take the trouble to enquire about what has been said about it, however obscure to those who merely talk of so doing, the thesis that the Gadarene swineherds, or owners, were Jews violating the Mosaic law shows itself to be an empty and most unfortunate guess.  But really, whether they that kept the swine were Jews, or whether they were Gentiles, is a consideration which has no relevance whatever to my case.  The legal provisions, which alone had authority over an inhabitant of the country of the Gadarenes, were the Gentile laws sanctioned by the Roman suzerain of the province of Syria, just as the only law, which has authority in England, is that recognised by the sovereign Legislature.  Jewish communities in England may have their private code, as they doubtless had in Gadara.  But an English magistrate, if called upon to enforce their peculiar laws, would dismiss the complainants from the judgment seat, let us hope with more politeness than Gallio did in a like case, but quite as firmly.  Moreover, in the matter of keeping pigs, we may be quite certain that Gadarene law left everybody free to do as he pleased, indeed encouraged the practice rather than otherwise.  Not only was pork one of the commonest and one of the most favourite articles of Roman diet; but, to both Greeks and Romans, the pig was a sacrificial animal of high importance.  Sucking pigs played an important part in Hellenic purificatory rites; and everybody knows the significance of the Roman suovetaurilia, depicted on so many bas-reliefs.

Under these circumstances, only the extreme need of a despairing “reconciler” drowning in a sea of adverse facts, can explain the catching at such a poor straw as the reckless guess that the swineherds of the “country of the Gadarenes” were erring Jews, doing a little clandestine business on their own account.  The endeavour to justify the asserted destruction of the swine by the analogy of breaking open a cask of smuggled spirits, and wasting their contents on the ground, is curiously unfortunate.  Does Mr. Gladstone mean to suggest that a Frenchman landing at Dover, and coming upon a cask of smuggled brandy in the course of a stroll along the cliffs, has the right to break it open and waste its contents on the ground?  Yet the party of Galileans who, according to the narrative, landed and took a walk on the Gadarene territory, were as much foreigners in the Decapolis as Frenchmen would be at Dover.  Herod Antipas, their sovereign, had no jurisdiction in the Decapolis—­they were strangers and aliens, with no more right to interfere with a pig-keeping Hebrew, than I have a right to interfere with an English professor of the Israelitic faith, if I see a slice of ham on his plate.  According to the law of the country in which these Galilean foreigners found themselves, men might keep pigs if they pleased.  If the men who kept them were Jews, it might be permissible for the strangers to inform the religious authority acknowledged by the Jews of Gadara; but to interfere themselves, in such a matter, was a step devoid of either moral or legal justification.