Every consideration therefore proves that the entire narrative is either parabolic or an account of a visionary transaction, precisely similar to many of those described in the Old Testament, and not of an actual occurrence. This being so, we arrive at the inference that nowhere in the New Testament is Satanic influence described as interfering with the ordinary action of the forces of nature, by a direct exertion of power. It may however be objected that there were probably reasons why he was permitted to do so on this particular occasion; but on such a question I shall not enter. I shall only repeat that it is impossible to view the latter portion of the narrative as an account of an objective fact; and this being the case it is far more probable that the whole partakes of the same character. At any rate it is the single instance in the New Testament in which the possession of such power is ascribed to Satan. This has a very important bearing on the argument. The author affirms that the writers of the New Testament attributed to Satan a general power of interfering with the forces of nature, and of working miracles which may fairly be contrasted with the miracles of God. But whatever may have been the opinions of others on this subject, it is clear that such opinions were not held by them. If they had believed that Satanic agency was constantly exerted in the affairs of the visible universe, there is every reason why they should have invented numerous stories of this description, and ascribed them to Satanic intervention. The writer to whom I am referring, urges in the strongest manner, that the belief in magic, and in frequent exertions of demoniacal power over the external universe, was universal among the Jews at the time of the Advent. To prove this, he has adduced a number of opinions entertained by the writers of the Talmud and others, involving the most grovelling superstitions, and asserts that indications of the same are to be found in the Gospels. As an instance, he favours us with the following story told by Josephus, who declares that he was an eye‐witness of the fact. “Josephus had seen a countryman of his own, named Eliezer, release people possessed of devils in the presence of the Emperor Vespasian and his sons, and of his army. He put a ring containing one of the roots prescribed by Solomon, into the nose of a demoniac, and drew the demon out of his nostrils, and in the name of Solomon, and reciting one of his incantations, he adjured him to return no more. In order to demonstrate to the spectators that he had power to cast out demons, Eliezer was accustomed to set a pitcher of water a little way off, and he commanded the demon, as he left the body of the man, to overturn it, by which means the skill and wisdom of Solomon was made very manifest.”