streams of flame and Stygian cataracts threaten them; the gloom is horrid with spectral shapes, and piteous sights and sounds, with judges and executioners, and chasms crowded with a myriad woes.
The condition of the Atheist is far to be preferred. It was better for Tiresias to be blind than it was for Athamas and Agave to see their children in the shape of lions and stags. The Atheist does not see God at all: the superstitious man sees Him terrible instead of benign, a tyrant instead of a father, harsh instead of tender. The troubles of actual life are assigned by the Atheist to natural causes, to defects in himself or his circumstances; and he endeavours to mitigate or remove them by greater care. But to the victim of Superstition his bodily ailments, his pecuniary misfortunes, his children's deaths, his public failures, are the strokes of a god or the attacks of a dæmon, and cannot therefore be remedied by natural means, which would have the appearance of opposition to the will of God.[1] Hence light misfortunes are often allowed to become fatal disasters.[2] Thus, Midas was frightened to death by his dreams; Aristodemus of Messene committed suicide because the soothsayers had alarmed him about a trifling omen;[3] Nicias lost his life and his great army because he was afraid when a shadow crept over the moon. Let us pray to the gods, but let us not neglect reasonable human endeavour. "While the Greeks were
