At this point a very obvious objection arises and deserves full and candid consideration. It may be said that critical skepticism carried to the length suggested is historical pyrrhonism; that if we are to altogether discredit an ancient or a modern historian, because he has assumed fabulous matter to be true, it will be as well to give up paying any attention to history. It may be said, and with great justice, that Eginhard's "Life of Charlemagne" is none the less trustworthy because of the astounding revelation of credulity, of lack of judgment, and even of respect for the eighth commandment, which he has unconsciously made in the "History of the Translation of the Blessed Martyrs Marcellinus and Paul." Or, to go no further back than the last number of this review, surely that excellent lady. Miss Strickland, is not to be refused all credence because of the myth about the second James's remains, which she seems to have unconsciously invented.
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 stone-crop; 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 mythopœic faculty to break out unnoticed. But it is also perfectly true that the mythopœic faculty is not equally active on 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 marvelous, 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 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. There are physical things, such as tæniæ and trichinæ, which can be transferred from men to pigs, and vice versa, and which do undoubtedly produce most diabolical and deadly effects
