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great antiquity, particularly in Æschylus, Sophocles, Euripides, as well as in later dramatic Poets; nor are they mentioned in a manner that ⚫ would lead us to suppose they were ' not as common' (from p. 135) as madmen and epileptics are amongst us.

These dramatic writers, it should be remembered, give us the truest repre⚫sentation of life and manners. Demo⚫niacs occur also in their historians,'

the following note for the confirmation of his own no tions, demonstrate (very happily for the cause of truth) that the ancient heathens believed in the actual existence of Demons or Spirits, and that they had power to inspire (or possess) the bodies of men. In p. 78, note, he says"As to the Lymphatici, we read in Pliny" (Nat. Hist. lib. viii. sect. 71.) "Hi greges repenté lymphati

futura præcinunt." (Pliny therefore, it is manifest, did not consider this case either as the effect of a natural distemper like the delirium of a fever, or as " a mere "fiction of the imagination,” but clearly as a supernatural inspiration.) "The Lymphatici" (continues the learned author of the Essay)" are the viμgolog of the "Greeks, concerning whom Aristotle" (lib. 1. Ethicor. Epidem.) " says, τις συμβοληπτες επινοία δαιμόνια ενθυσιάζειν,” &c. Much more evidence to this purpose is cited in his notes in p. 80 and 81 of his Essay.

(for

(for which he cites Herodotus, and refers to his own observations upon it in p. 88) * as well as where we might

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• most

* But the ancients' (says he, in p. 88) 'did not consider any persons as possessed who were not disordered in their understandings; yet they did not consider all who were disordered in their understandings as possessed. (Thus he clearly allows that the ancients were sufficiently aware of the due distinction between natural and supernatural disorders of the mind)

The Greeks' (says he) did not impute to Demons the ⚫ delirium of the fever, and phrenzy caused by drinking 'to excess. We read in Herodotus, (lib. vi. cap. 84.)

that it was said of Cleomenes, that his insanity did not proceed from any Demon, but from hard drinking, 'Nevertheless, the turn of expression here used, serves to shew, that for the most part, madness was ascribed to possession. To this some have thought they impu⚫ted every species of madness, for which they could not account by the sole operation of natural causes. The fact seems to be, that they imputed to possession, only those cases of madness in which the symptoms appeared to them best to agree with the supposition of the patient having his faculties controuled by evil Demons, and with his speaking, and acting under their malig→ nantinfluence.?-A more reasonable distinction between natural and supernatural cases of mental disorders, could not possibly have been made: so that the learned Author of the Essay has really furnished us with ample testimonies against his own infidelity about the existence

of

• most naturally expect them, in the writings of their Physicians.'

From Hypocrates' (for which he cites his book, "de Morbo Sacro") 'it appears that it was a very common thing among his cotemporaries, to ascribe the epilepsy and different species of madness to the possession of Demons and Heroes.'

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With respect to their Philosophers; * it is needless to appeal to the testimonies of particular persons; for Demonolgy composed a very eminent part of the Pythagorean and Platonic

of Demons!

Besides madness (says he in the same pages, viz. 89) the ancients ascribed the epilepsy to possession; esteeming this disorder sacred on account of the entrance of Demons into the bodies of those who suffered under it.' For this, he has cited Aretæus de Causis Morbi Diuturn. lib. i. cap. 4. And Hippocrates (p. 103) de Morbo Sacro.

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* Demoniacs' (says he in a note) are mentioned in Aristotle, in such a manner as to shew, that though he denied, others asserted their existence.'

philoso

philosophy, which prevailed greatly after as well as before the time of • Christ' (p. 136). Lucian wrote his Philopseudes on purpose to expose the 'folly of the learned physicians and the ⚫ most able philosophers, the heads of their several sects, for their absurd attachment to Demonism, possessions, ⚫ and magic.'+

These articles, at that time, seem to have composed the common creed ⚫ of all men, except the followers of De

For which he refers to Plutarch, De Placit. Phil. lib. v. cap. 1. Cicero, De Divinat. lib. i. sect. 5, 6, 82. $7.

+In the Philopseudes of Lucian," (says the author of the Essay in a note) Cleodomus the Peripatetic, Dinomachus the Stoic, and Ion the Platonist, do all plead the cause of Demonism,' vol. ii. p. 330, &c. ed. Var. Amstel. 1687. Towards the close of the dialogue, p. 346, a Pythagorean is introduced to give his sanction to the same doctrine. So that possessions, exorcisms, and magic, composed the creed of the philosophers of different sects, as well as of the common people, in the time of Lucian.

Lucian

Lucian p. 349). The express mention made of Demoniacs (under this very

name) by Lucian,* by Plutarch,+ and by' (from p. 137) Appollonius,‡ bears ample testimony to the common persuasion concerning the existence of such persons in their times. The ́established theology of the Heathen

To this, the author of the Essay adds in a note as follows. 'He' (Lucian) 'speaks of those who delivered demoniacs from their terrors-85 daμovwvlas. • AñañλάTHOL TWY Bμay-Philopseud. p. 337. And he also refers to p. 23 of his own Essay on the Demoniacs in the New Testament.

Here again the author of the Essay adds in a note as follows: Plutarch says (Sympos. 1. vii. c. 5.) The magicians commanded the Demoniacs to read over and renounce the Ephesian letters. He uses' (says, the author of the Essay) the very word daμonomers which is commonly used in the New Testament.'

+ In Philostratus's Life of Apollonius,' (says the author of the Essay in a note) mention is made of a young man who had been a Demoniac two years,— • SasμorWY SE SUO Tn, lib. iii, cap. 38. p. 128, ed. Olear. Concerning another youth, it is said- Jasuar XαUVEL σE. And Apollonius undertook to cast out Demons,' lib. iv. cap. 20. p. 157.

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