PROP. 6. Finally, he sets aside, on grounds not critical or historical, but partly subjective, the primary historical testimony on the subject, namely, that of the three Synoptic Evangelists, who write as contemporaries and deal directly with the subject, neither of which is done by any other authority.

Really this is too much!  The fact is, as anybody can see who will turn to my article of February 1889 [VII. supra], out of which all this discussion has arisen, that the arguments upon which I rest the strength of my case touching the swine-miracle, are exactly “historical” and “critical.”  Expressly, and in words that cannot be misunderstood, I refuse to rest on what Mr. Gladstone calls “subjective” evidence.  I abstain from denying the possibility of the Gadarene occurrence, and I even go so far as to speak of some physical analogies to possession.  In fact, my quondam opponent, Dr. Wace, shrewdly, but quite fairly, made the most of these admissions; and stated that I had removed the only “consideration which would have been a serious obstacle” in the way of his belief in the Gadarene story.[114]

So far from setting aside the authority of the synoptics on “subjective” grounds, I have taken a great deal of trouble to show that my non-belief in the story is based upon what appears to me to be evident; firstly, that the accounts of the three synoptic Gospels are not independent, but are founded upon a common source; secondly, that, even if the story of the common tradition proceeded from a contemporary, it would still be worthy of very little credit, seeing the manner in which the legends about mediaeval miracles have been propounded by contemporaries.  And in illustration of this position I wrote a special essay about the miracles reported by Eginhard.[115]

In truth, one need go no further than Mr. Gladstone’s sixth proposition to be convinced that contemporary testimony, even of well-known and distinguished persons, may be but a very frail reed for the support of the historian, when theological prepossession blinds the witness.[116]

PROP. 7. And he treats the entire question, in the narrowed form in which it arises upon secular testimony, as if it were capable of a solution so clear and summary as to warrant the use of the extremest weapons of controversy against those who presume to differ from him.

The six heretical propositions which have gone before are enunciated with sufficient clearness to enable me to prove, without any difficulty, that, whosesoever they are, they are not mine.  But number seven, I confess, is too hard for me.  I cannot undertake to contradict that which I do not understand.

What is the “entire question” which “arises” in a “narrowed form” upon “secular testimony”?  After much guessing, I am fain to give up the conundrum.  The “question” may be the ownership of the pigs; or the ethnological character of the Gadarenes; or the propriety of meddling with other people’s property without legal warrant.  And each of these questions might be so “narrowed” when it arose on “secular testimony” that I should not know where I was.  So I am silent on this part of the proposition.