of the universe, but because they desired to deliver humanity from the thraldom which Superstition had cast about it—from its ridiculous passions and actions, its spells of speech and motion, its magic and witchcraft, its charmed circles and drum-beating, its impure purifications and its filthy cleansings, its barbaric and unlawful penances and its self-torturings at holy shrines. If these practices are pleasant to the gods, mankind is no better off than if the administration of the world were in the hands of the Typhons or the Giants.
But no disease is so difficult to cope with as Superstition. We must fly from it, but we must so fly from it that we do not run into the other extreme. "Aussi y en a il qui fuyans la Superstition, se vont ruer et precipiter en la rude et pierreuse impieté de l'atheisme, en sautant par dessus la vraye Religion, qui est assise au milieu entre les deux."
Such is a brief account of the contents of this famous tract. One thing becomes clear from its perusal, the fact that the advantage is altogether regarded as on the side of Atheism. Amyot, from whose translation we have taken its concluding sentence, sounds a note of serious alarm in a prefatory note to his version: "Ce traicté est dangereux à lire, et contient une doctrine fausse: Car il est certain que la Superstition est moins mauvaise, et approche plus pres du milieu de la vraye Religion, que ne fait l'Impieté et Atheisme." Others have followed Amyot in his view of this "dangerous" treatise; while Plutarch has not been without his champions against those who have
