tian writers, to heathen peoples, ancient and modern, and formularies for exorcism, found in the ritual of the early Church, have been in use until quite recent times. But authentic evidence of cases of demoniacal possession is lacking for times and places beyond the New Testament scope. It disappeared with miracles, at the close of the apostolic age.

It will be remembered of the great temptation in the wilderness, that when Satan had exhausted his wiles, he departed for a season. But it was only for a season. He soon recovered from his defeat, and sent a legion of his vassals into the land to annoy, to embarrass, to entangle and if possible to debase his victor. These emissaries swarmed around about him, and with malignant glee did what they could to work their master's will. They instigated the mob at Nazareth, they spread distempers of body and mind among the people, they perched upon the shoulder of many a jealous fanatic, and whispering vile suggestions in his ear, used him as a tool. Their spirit essence being intangible and invisible, the boldest sought to enlarge the limit of their power by stealing and using the brain and brawn of human victims, and thus more directly bring their force to bear upon the world of men and things. Yet while rejoicing in iniquity and distress, they never lost sight of the special purpose of their mission, to tempt, ensnare and overthrow the Nazarene.

In the Synagogue of Capernaum, as Jesus was teaching, an unclean spirit, speaking by the tongue of the man he possessed, suddenly vociferated:

"Ah, what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God." 34

A slight analysis finds this to be a very remarkable speech. The questions indicate that the conspirators believe and tremble. The first is a disclaimer for the whole cohort, and a lie. The second admits and deprecates his adverse power. Then follows an assertion of the speaker's own knowledge, testifying the divine character and origin of the teacher, and a truth. So anxious is the demon to reach his end, that he violates his own innermost nature, and tells the truth; another form of lie. See herein also a very artful temptation. Had Jesus accepted this freely offered, supernatural and true testimony in his behalf, or even allowed it to pass, it would have compromised and entangled him. But, however skillfully laid the snare, he could not be taken in its toils. Promptly he rebuked and commanded the demon:

"Hold thy peace, and come out of him."

The demon, having violently convulsed his victim as a parting token, obeyed with a loud cry of rage, came out of him, and so disappeared. The people were amazed at this exhibition of power and the report of it went out through all the city.

From the Synagogue, Jesus went with the brothers, Simon and Andrew, to dine and spend the Sabbath afternoon at their home in the suburb Bethsaida. The brothers, James and John, their partners in the business of fishery, also were invited, and accompanied him. There Simon Peter's wife's mother lay sick of a great fever. Jesus was told of it, and was besought for her. Consenting, he went in unto her, stood over her, took her by the hand, and raising her up rebuked the fever which immediately left her, and she arose and served in the en

tertainment of the guests. The remainder of the day was spent in quiet social converse.35

The whole city was outwardly quiet that Sabbath afternoon, but noiseless rumors of the exorcism in the Synagogue, and also of this fever cure, were flying, in the winged way that rumors have, through all its courts. In many a home of sickness and sorrow hope sprang up, and busy preparation. When the sun had set, which closed the Jewish Sabbath day, the people, restrained thus far by their scrupulous regard for its sanctity, poured into the streets, bearing their sick and afflicted, and made their way to Bethsaida. Soon in the twilight hour, a great crowd of hundreds gathered before the door of Peter's home, and filled the air with clamorous supplications. Here a young man supports the tottering steps of his feeble brother; there a father carries gently in his arms a pale little girl. Yonder a widow leads her boy frantic with a demon; beside her a husband holds in strong embrace his dying wife; and here two stalwart sons bear on a litter their aged palsied mother; these, and a hundred others, press forward, crying out for help and healing.

Heliand stands in the doorway, and glances over the crowd of anxious people. They hail him in loud. petitions. Moved with compassion, he steps down among them, a word here, another there, a touch on the right, another on the left, for this, for that, for the other sufferer. With rebuke he casts the demons out, not permitting them to speak, for they know him. And as he moves amid the thronging sufferers, with tears of pity in his eyes, there are before him clamors and groans and cries of pain, and shrieks and calls for succor; behind him are shouts of joy, glad greetings and loving

embraces, tears and smiles of gladness, and even psalms of thankful praises. As he passes through, groans abate, songs multiply, until at last there is a universal jubilee. For he healed them all, every one. On that blessed

evening, in the twilight hour, he turned sickness and sorrow to health and gladness, and his new home, Capernaum, was cleansed.

T

XI

THE FIRST TOUR AND ITS SEQUEL

HE next morning, which was Sunday, Jesus

rose before dawn, and went out to a solitary

place, as was his custom, for private prayer. Simon Peter and the others followed him, and when they found him they said, All men seek thee. And the multitudes also sought him, and came unto him, wishing him to stay, that he should not go from them. But he said to them, I must preach the good tidings to other cities also, for therefore was I sent. To his immediate disciples he said, Let us go elsewhere into the next towns, that I may preach there also, for to this end came I forth. And he went into the Synagogues throughout all Galilee.

That part of Palestine lying between the Mediterranean Sea and the Jordan with its lake, and north of the Carmel ridge, was called Galilee. The name Galilee, means a circle or circuit, and was originally applied to the region. around Kedesh in which were situated twenty towns given by Solomon to Hiram, King of Tyre, but ultimately was applied to the whole district. Except the triangular plain of Esdraelon in the southwest, the country is hilly and especially in the north mountainous, reaching up into the Lebanon range. In the first century Galilee was very populous, having a great number of towns and villages. The Jewish population was mixed with Phoni