He then gives them a short, simple prayer, as a model for their efforts. On this point of prayer Jesus makes Himself clear beyond any possibility of misunderstanding, as in the case of fasting, and with apparently as little effect on the modern Christian. The very term "prayer-meeting" would be anathema to Jesus, and, if He were enticed into one of these "meetings," He would assuredly think He was in the midst of His old enemies, the Pharisees. [23] The "Gadarene swine" were the subject of a once famous controversy between Huxley and Gladstone (Huxley. Some Controverted Questions. Chaps. XIV, XV). In the course of the wordy battle there occurs a delicious bit of humor which is worth preserving. Huxley starts out by saying that, for himself, he does not believe the miracle ever occurred, and then adds that he should consider that "the wanton destruction of other people's property is a misdemeanor of evil example." Gladstone comments on this that, after eighteen centuries of worship of Jesus, "it has been reserved to a scientific inquirer to discover that He was not better than a law-breaker and an evil-doer." Huxley objects to this accusation, because, as he expressly said he did not believe Jesus ever sent any devils into any swine, he can hardly be guilty of charging Jesus with this evil-doing. In his following article Gladstone states Huxley's position, does not withdraw his accusation, but, in a manner of apology, says: "The difference, _from his point of view_, is probably material, and I therefore regret that I overlooked it." [24] This miracle occurs in Luke before the healing of Jairus' daughter (Luke VIII:41). [25] The account of Luke's miracle is so vague as to be very unsatisfactory. The dead man is unnamed and unknown, neither his dwelling nor any of his relatives are identified, no one solicits Jesus to perform the miracle, but the bier is met casually on the street or country road, and none of the witnesses are named, as in the case of Jairus' daughter. The narrator of such an unprecedented event, as the raising of one from the dead, ought at least to furnish some means of identifying the resurrected person. It is small wonder that Matthew, Mark and John know nothing of this miracle. A "doubting Thomas" might explain all three of these resurrection miracles on the hypothesis of unexpert diagnosis of death, a trance, a cataleptic fit, or other form of suspended animation. This would not be possible in the case of Lazarus, if he had been buried in the ground without the provision of some means of respiration. But he was laid in a cave covered only by a stone, so that ample means of respiration are not excluded.