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In an article characterised by the same qualities of thought and diction, entitled “A Great Lesson,” which appeared in the “Nineteenth Century” for September 1887, the Duke of Argyll, firstly, charged the whole body of men of science, interested in the question, with having conspired to ignore certain criticisms of Mr. Darwin’s theory of the origin of coral reefs; and, secondly, he asserted that some person unnamed had “actually induced” Mr. John Murray to delay the publication of his views on that subject “for two years.”

It was easy for me and for others to prove that the first statement was not only, to use the Duke of Argyll’s favourite expression, “contrary to fact,” but that it was without any foundation whatever. The second statement rested on the Duke of Argyll’s personal authority. All I could do was to demand the production of the evidence for it. Up to the present time, so far as I know, that evidence has not made its appearance; nor has there been any withdrawal of, or apology for, the erroneous charge.

Under these circumstances most people will understand why the Duke of Argyll may feel quite secure of having the battle all to himself, whenever it pleases him to attack me.

[See the note at the end of “Hasisadra’s Adventure” (vol iv. p. 283). The discussion on coral reefs, at the meeting of the British Association this year, proves that Mr. Darwin’s views are defended now, as strongly as in 1891, by highly competent authorities. October 25, 1893.]

FOOTNOTES:

[107] Nineteenth Century, February 1891, pp. 339-40.

[108] Neither is it of any consequence whether the locality of the supposed miracle was Gadara, or Gerasa, or Gergesa. But I may say that I was well acquainted with Origen’s opinion respecting Gergesa. It is fully discussed and rejected in Riehm’s Handwoerterbuch. In Kitto’s Biblical Cyclopaedia (ii. p. 51) Professor Porter remarks that Origen merely “conjectures” that Gergesa was indicated: and he adds, “Now, in a question of this kind conjectures cannot be admitted. We must implicitly follow the most ancient and creditable testimony, which clearly pronounces in favour of Gadarenhon. This reading is adopted by Tischendorf, Alford, and Tregelles.”

[109] I may call attention, in passing, to the fact that this authority, at any rate, has no sort of doubt of the fact that Jewish Law did not rule in Gadara (indeed, under the head of “Gadara,” in the same work, it is expressly stated that the population of the place consisted “predominantly of heathens”), and that he scouts the notion that the Gadarene swineherds were Jews.

[110] The evidence adduced, so far as post-exile times are concerned, appears to me insufficient to prove this assertion.

[111] Even Leviticus xi. 26, cited without reference to the context, will not serve the purpose; because the swine is “cloven-footed” (Lev. xi. 7).

[112] 1st Gospel: “And the devils besought him, saying, If Thou cast us out send us away into the herd of swine.” 2d Gospel: “They besought him, saying, Send us into the swine.” 3d Gospel: “They intreated him that he would give them leave to enter into them.”

[113] See Marquardt, Roemische Staatsverwaltung, Bd. III. p. 408.

[114] Nineteenth Century, March 1889 (p. 362).

[115] “The Value of Witness to the Miraculous.” Nineteenth Century, March 1889.

[116] I cannot 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 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…. 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).

“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).

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 will account for, though it will not excuse, his sixth proposition.

[117] The wicked, before being annihilated, returned to the world to disturb men; they entered into the body of unclean animals, “often that of a pig, as on the Sarcophagus of Seti I. in the Soane Museum.”–Lenormant, Chaldean Magic, p. 88, Editorial Note.