Of course this is perfectly true.  I am afraid there is no man alive whose witness could be accepted, if the condition precedent were proof that he had never invented and promulgated a myth.  In the minds of all of us there are little places here and there, like the indistinguishable spots on a rock which give foothold to moss or stonecrop; on which, if the germ of a myth fall, it is certain to grow, without in the least degree affecting our accuracy or truthfulness elsewhere.  Sir Walter Scott knew that he could not repeat a story without, as he said, “giving it a new hat and stick.”  Most of us differ from Sir Walter only in not knowing about this tendency of the mythopoeic faculty to break out unnoticed.  But it is also perfectly true that the mythopoeic faculty is not equally active in all minds, nor in all regions and under all conditions of the same mind.  David Hume was certainly not so liable to temptation as the Venerable Bede, or even as some recent historians who could be mentioned; and the most imaginative of debtors, if he owes five pounds, never makes an obligation to pay a hundred out of it.  The rule of common sense is prima facie to trust a witness in all matters, in which neither his self-interest, his passions, his prejudices, nor that love of the marvellous, which is inherent to a greater or less degree in all mankind, are strongly concerned; and, when they are involved, to require corroborative evidence in exact proportion to the contravention of probability by the thing testified.

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 a priori objection to offer.  There are physical things, such as laeniae and trichinae which can be transferred from men to pigs, and vice versa, and which do undoubtedly produce most diabolical and deadly effects on both.  For anything I can absolutely prove to the contrary, there may be spiritual things capable of the same transmigration, with like effects.  Moreover I am bound to add that perfectly truthful persons, for I have the greatest respect, believe in stories about spirits of the present day, quite as improbable as that we are considering.

So I declare, as plainly as I can, that I am unable to show cause why these transferable devils should not exist; nor can I deny that, not merely the whole Roman Church, but many Wacean “infidels” of no mean repute, do honestly and firmly believe that the activity of such like demonic beings is in full swing in this year of grace 1889.

Nevertheless, as good Bishop Butler says, “probability is the guide of life”; and it seems to me that this is just one of the cases in which the canon of credibility and testimony, which I have ventured to lay down, has full force.  So that, with the most entire respect for many (by no means for all) of our witnesses for the truth of demonology, ancient and modern, I conceive their evidence on this particular matter to be ridiculously insufficient to warrant their conclusion.[36]