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by Simon the Magician. Naturally, such leaders had very many adherents in that class, so large in all times, who find that "To follow foolish precedents and wink With both our eyes, is easier than to think."(384) (384) As to eminent physicians' finding a stumbling-block in hysterical mania, see Kirchhoff's article, p. 351, cited in previous chapter. It must be owned that their case seemed strong. Though in all human history, so far as it is closely known, these phenomena had appeared, and though every classical scholar could recall the wild orgies of the priests, priestesses, and devotees of Dionysus and Cybele, and the epidemic of wild rage which took its name from some of these, the great fathers and doctors of the Church had left a complete answer to any scepticism based on these facts; they simply pointed to St. Paul's declaration that the gods of the heathen were devils: these examples, then, could be transformed into a powerful argument for diabolic possession.(385) (385) As to the Maenads, Corybantes, and the disease "Corybantism," see, for accessible and adequate statements, Smith's Dictionary of Antiquities and Lewis and Short's Lexicon; also reference in Hecker's Essays upon the Black Death and the Dancing Mania. For more complete discussion, see Semelaigne, L'Alienation mentale dans l'Antiquite, Paris, 1869. But it was more especially the epidemics of diabolism in medieval and modern times which gave strength to the theological view, and from these I shall present a chain of typical examples. As early as the eleventh century we find clear accounts of diabolical