Here τινὸς θεῶν, says Paley, alludes to Dionysus or Cybele. Madness was sometimes thought to be sent by Pan for any neglect of his worship, so in the _Rhesus_ Hector cries (36-7): “Can it be that you are scared by the fear-causing stroke of Pan of old Kronos’s line?”[21] Aretæus, the medical writer, who is especially celebrated for his accuracy of diagnosis, in his _De signis chronicorum morborum_, VI, describes Corybantic frenzy as a mental malady and says that patients may be soothed and even cured by the strains of soft music.[22] We have here then the same remedy as was applied in the case of Saul, whom, we are told, “an evil spirit from the Lord troubled,”[23] and to whose court David, the sweet harper, was summoned. This seems to be the only instance of demoniac possession in the Old Testament and although the Hebrew word _rûah_ need not absolutely imply a personal influence, if we may judge from Josephus[24] the Jews certainly gave the word that meaning in this very passage. It may be well here clearly to explain the difference between possession and obsession, two technical terms sometimes confounded. By obsession is meant that the demon attacks a man’s body from without;[25] by possession is meant that he assumes control of it from within. Thus S. Jerome describes the obsessions which beset S. Hilarion: “Many were his temptations; day and night did the demons change and renew their snares.... As he lay down how often did not nude women encircle him? When he was an hungered how often a plenteous board was spread before him?”[26] S. Antony the Great, also was similarly attacked: “The devil did not let to attack him, at night assuming the form of some maiden and imitating a woman’s gestures to deceive Antony.”[27] These painful phenomena are not uncommon in the lives of the Saints. Very many examples might be cited, but one will suffice, that of S. Margaret of Cortona,[28] the Franciscan penitent,[29] who was long and terribly tormented: “Following her to and fro up and down her humble cell as she wept and prayed [the devil] sang the most filthy songs, and lewdly incited Christ’s dear handmaid, who with tears was commending herself to the Lord, to join him in trolling forth bawdy catches ... but her prayers and tears finally routed the foul spirit and drove him far away.”[30] The theologians, however, warn us to be very cautious in dealing with so difficult a matter, and the supreme authority of S. Alphonsus Liguori advises us that by far the greater part of these obsessions are distressing hallucinations, neurasthenia, imagination, hysteria, in a word, pathological: “It is advisable always to be very suspicious of such diabolic attacks, for it cannot be gainsaid that for the most part they are fancy, or the effect of imagination, or weakness, especially when women are concerned.”[31] Dom Dominic Schram presses home the same point with equal emphasis: “Very often what are supposed to be demoniacal