The discussion upon which we have entered goes so thoroughly to the root of the whole matter; the question of the day is so completely, as the author of “Robert Elsmere” says, the value of testimony, that I shall offer no apology for following it out somewhat in detail; and, by way of giving substance to the argument, I shall base what I have to say upon a case, the consideration of which lies strictly within the province of natural science, and of that particular part of it known as the physiology and pathology of the nervous system.

I find, in the second Gospel (chap. v.), a statement, to all appearance intended to have the same evidential value as any other contained in that history.  It is the well-known story of the devils who were cast out of a man, and ordered, or permitted, to enter into a herd of swine, to the great loss and damage of the innocent Gerasene, or Gadarene, pig owners.  There can be no doubt that the narrator intends to convey to his readers his own conviction that this casting out and entering in were effected by the agency of Jesus of Nazareth; that, by speech and action, Jesus enforced this conviction; nor does any inkling of the legal and moral difficulties of the case manifest itself.

On the other hand, everything that I know of physiological and pathological science leads me to entertain a very strong conviction that the phenomena ascribed to possession are as purely natural as those which constitute smallpox; everything that I know of anthropology leads me to think that the belief in demons and demoniacal possession is a mere survival of a once universal superstition, and that its persistence, at the present time, is pretty much in the inverse ratio of the general instruction, intelligence, and sound judgment of the population among whom it prevails.  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.  Again, the study of history, and especially of that of the fifteenth, sixteenth, and seventeenth centuries, leaves no shadow of doubt on my mind that the belief in the reality of possession and of witchcraft, justly based, alike by Catholics and Protestants, upon this and innumerable other passages in both the Old and New Testaments, gave rise, through the special influence of Christian ecclesiastics, to the most horrible persecutions and judicial murders of thousands upon thousands of innocent men, women, and children.  And when I reflect that the record of a plain and simple declaration upon such an occasion as this, that the belief in witchcraft and possession is wicked nonsense, would have rendered the long agony of mediaeval humanity impossible, I am prompted to reject, as dishonouring, the supposition that such declaration was withheld out of condescension to popular error.