least recognise to have been some physical malady, and very many suppose to have been headache or some other similar periodical and painful affection, was in reality a form of epilepsy.(1) It has been ably argued that the representation of the malady as "an angel of Satan" to buffet him, directly connects it with nervous disorders like epilepsy, which the Jews especially ascribed to diabolical influence; and the mention of this [------] in immediate continuation of his remarks on "visions" and "revelations," which a tendency to this very malady would so materially assist in producing, further confirms the conjecture.(2) No one can deny, and medical and psychological annals prove, that many men have been subject to visions and hallucinations which have never been seriously attributed to supernatural causes. There is not one single valid reason removing the ecstatic visions and trances of the Apostle Paul from this class. We do not yet discuss the supposed vision in which he saw the risen Jesus, though it is no exception to the rest, but reserve it for the next chapter. At present, it suffices that we point out the bearing of our examination of Paul's general testimony to miracles upon our future consideration of his evidence for the Resurrection. If it be admitted that his judgment as to the miraculous character of the Charismata is fallacious, and that what he considered miraculous were simply natural phenomena, the theory of the reality of miracles {397} becomes less tenable than ever. And if, further, it be recognized, as we think it necessarily must be, that Paul was subject to natural ecstatic trances, with all their accompanying forms of nervous excitement: "kinds of tongues," visions, and religious hallucinations, a strong and clear light will fall upon his further testimony for miraculous occurrences which we shall shortly have before us. PART VI. THE RESURRECTION AND ASCENSION CHAPTER I. THE RELATION OF EVIDENCE TO SUBJECT