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Moderne. In one text, at least, the popular belief is perfectly shown as confounding madness and possession: "He hath a devil, and is mad," John x, 20. Among the multitude of texts, those most relied upon were Matthew viii, 28, and Luke x, 17; and for the use of fetiches in driving out evil spirits, the account of the cures wrought by touching the garments of St. Paul in Acts xix, 12. On the general subject, see authorities already given, and as a typical passage, Tertullian, Ad. Scap., ii. For the very gross view taken by St. Basil, see Cudworth, Intellectual System, vol. ii, p. 648; also Archdeacon Farrar's Life of Christ. For the case related by St. Gregory the Great with comical details, see the Exempla of Archbishop Jacques de Vitrie, edited by Prof. T. F. Crane, of Cornell University, p. 59, art. cxxx. For a curious presentation of Greek views, see Lelut, Le demon Socrate, Paris, 1856; and for the transmission of these to Christianity, see the same, p. 201 and following. As a result of this idea, the Christian Church at an early period in its existence virtually gave up the noble conquests of Greek and Roman science in this field, and originated, for persons supposed to be possessed, a regular discipline, developed out of dogmatic theology. But during the centuries before theology and ecclesiasticism had become fully dominant this discipline was, as a rule, gentle and useful. The afflicted, when not too violent, were generally admitted to the exercises of public worship, and a kindly system of cure was attempted, in which prominence was given to holy water, sanctified ointments, the breath or spittle of the priest, the touching of relics, visits to holy places, and submission to mild forms of exorcism. There can be no doubt that many of these things, when judiciously used in that spirit of love