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 mediæval miracles have been propounded by contemporaries. And, in illustration of this position, I wrote a special essay about the miracles reported by Eginhard.[1]
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.[2]
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 can not 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
- ↑ The Value of Witness to the Miraculous. Nineteenth Century, March, 1889. [Popular Science Monthly, September, 1889.]
- ↑ I can not ask the editor of this Review to reprint pages of an old article—but the following passages sufficiently illustrate the extent and the character of the discrepancy between the facts of the case and Mr. Gladstone's account of them:
"Now, in the Gadarene affair, I do not think I am unreasonably skeptical, 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. . . . I declare, as plainly as I can, that I am unable to show cause why these transferable devils should not exist.". . . (Agnosticism, Nineteenth Century, 1889, p. 177.) [Popular Science Monthly, April, 1889, pp. 758, 759.]
"What then do we know about the originator, or originators, of this groundwork—of that threefold tradition which all three witnesses (in Paley's phrase) agree upon—that we should allow their mere statements to outweigh the counter-arguments of humanity, of common sense, of exact science, and to imperil the respect which all would be glad to be able to render to their Master?" (Ibid., p. 175.) [Popular Science Monthly, p. 756.]
I then go on through a couple of pages to discuss the value of the evidence of the Synoptics on critical and historical grounds. Mr. Gladstone cites the essay from which these passages are taken, whence I suppose he has read it; though, it may be, that he shares the impatience of Cardinal Manning where my writings are concerned. Such impatience may account for, though it will not excuse, his sixth proposition.
