story, as told in the first Gospel, is merely a version of that told in the second and third. Nevertheless, the discrepancies are serious and irreconcilable; and, on this ground alone, a suspension of judgment, at the least, is called for. But there is a great deal more to be said. From the dawn of scientific biblical criticism until the present day the evidence against the long-cherished notion that the three synoptic gospels are the works of three independent authors, each prompted by divine inspiration, has steadily accumulated, until, at the present time, there is no visible escape from the conclusion that each of the three is a compilation consisting of a groundwork common to all three—the threefold tradition; and of a superstructure, consisting, firstly, of matter common to it with one of the others, and, secondly, of matter special to each. The use of the terms "groundwork" and "superstructure" by no means implies that the latter must be of later date than the former. On the contrary, some parts of it may be, and probably are, older than some parts of the groundwork.[1]
The story of the Gadarene swine belongs to the groundwork; at least, the essential part of it, in which the belief in demoniac possession is expressed, does; and therefore the compilers of the first, second, and third gospels, whoever they were, certainly accepted that belief (which, indeed, was universal among both Jews and pagans at that time), and attributed it to Jesus.
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?
Absolutely nothing.[2] There is no proof, nothing more than a fair presumption, that any one of the gospels existed, in the state in which we find it in the authorized version of the Bible, before the second century, or, in other words, sixty or seventy years after the events recorded. And, between that time and the date of the oldest extant manuscripts of the Gospels, there is no telling what additions and alterations and interpolations may have been made. It may be said that this is all mere speculation, but it is a good
- ↑ See, for an admirable discussion of the whole subject, Dr. Abbott's article on the Gospels in the "Encyclopædia Britannica"; and the remarkable monograph by Prof. Volkmar, "Jesus Nazarenus und die erste christliche Zeit"(1882). Whether we agree with the conclusions of these writers or not, the method of critical investigation which they adopt is unimpeachable.
- ↑ Notwithstanding the hard words shot at me from behind the hedge of anonymity by a writer in a recent number of the "Quarterly Review," I repeat, without the slightest fear of refutation, that the four Gospels, as they have come to us, are the work of unknown writers
