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.[34]

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.[35] 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 authorised 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 deal more. As competent
scholars and honest men, our revisers have felt compelled to point out
that such things have happened even since the date of the oldest known
manuscripts. The oldest two copies of the second Gospel end with the 8th
verse of the 16th chapter; the remaining twelve verses are spurious,
and it is noteworthy that the maker of the addition has not hesitated to
introduce a speech in which Jesus promises his disciples that "in My
name shall they cast out devils."

The other passage "rejected to the margin" is still more instructive. It
is that touching apologue, with its profound ethical sense, of the woman
taken in adultery--which, if internal evidence were an infallible guide,
might well be affirmed to be a typical example of the teachings of
Jesus. Yet, say the revisers, pitilessly, "Most of the ancient
authorities omit John vii. 53-viii. 11." Now let any reasonable man ask
himself this question: If, after an approximate settlement of the c