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ONE:Daemonism, however, does not fill a very great place in the creed of Plutarch; and a comparison of him with his successors shows that the saner traditions of Greek thought only gradually gave way to the rising flood of ignorance and unreason. It is true that, as a moralist, the philosopher of Chaeronea considered religion of inestimable importance to human virtue and human happiness; while, as a historian, he accepted stories of supernatural occurrences with a credulity recalling that of Livy and falling little short of Dion Cassius. Nor did his own Platonistic monotheism prevent him from extending a very generous intellectual toleration to the different forms of polytheism which he found everywhere prevailing.395 In this respect, he and probably all the philosophers of that and the succeeding age, the Epicureans, the Sceptics, and some of the Cynics alone excepted, offer a striking contradiction to one of Gibbon��s most celebrated epigrams. To them the popular religions were not equally false but equally true, and, to a certain extent, equally useful. Where Plutarch drew the line was at what he called Deisidaimonia, the frightful mental malady which, as already mentioned, began to afflict Greece soon after the conquests of Alexander. It is generally translated superstition, but has a much narrower meaning. It expresses the beliefs and feelings of one who lives in perpetual dread of provoking supernatural vengeance, not254 by wrongful behaviour towards his fellow-men, nor even by intentional disrespect towards a higher power, but by the neglect of certain ceremonial observances; and who is constantly on the look-out for heaven-sent prognostications of calamities, which, when they come, will apparently be inflicted from sheer ill-will, Plutarch has devoted one of his most famous essays to the castigation of this weakness. He deliberately prefers atheism to it, showing by an elaborate comparison of instances that the former��with which, however, he has no sympathy at all��is much less injurious to human happiness, and involves much less real impiety, than such a constant attribution of meaningless malice to the gods. One example of Deisidaimonia adduced by Plutarch is Sabbatarianism, especially when carried, as it had recently been by the Jews during the siege of Jerusalem, to the point of entirely suspending military operations on the day of rest.396 That the belief in daemons, some of whom passed for being malevolent powers, might yield a fruitful crop of new superstitions, does not seem to have occurred to Plutarch; still less that the doctrine of future torments of which, following Plato��s example, he was a firm upholder, might prove a terror to others besides offenders against the moral law,��especially when manipulated by a class whose interest it was to stimulate the feeling in question to the utmost possible intensity.The tidings of this disaster roused the people of England to a pitch of desperation. The Ministers were condemned for their gross neglect and imbecile procrastination, and Byng was execrated as a coward and a traitor. Meanwhile, the most culpable man of all, Newcastle, was trembling with terror, and endeavouring to find a scapegoat somewhere. Fox was equally trembling, lest Newcastle should make that scapegoat of him. He declared to Dodington that he had urged Newcastle to send succour to Minorca as early as Christmas, and that Cumberland had joined him in urging this, to no purpose. He asserted that Newcastle ought to answer for it. "Yes," replied Dodington, "unless he can find some one to make a scapegoat of." This was the very fear that was haunting Fox, and he hastened, in October, to the king, and resigned the seals. This was a severe blow to Newcastle, and he immediately thought of Murray to succeed him; but, unfortunately, Sir Dudley Ryder, the Lord Chief Justice, just then having died, Murray had fixed his ambition on occupying his seat on the bench. They were obliged to give it to him, with the title[123] of Mansfield, or make a mortal enemy of him. Newcastle then thought of conciliating Pitt. Pitt refused to belong to any Ministry at all in which Newcastle remained. Newcastle, in his perplexity, next tried Lord Egmont, and even old Granville, but both declined the honour; and not a man being to be found who would serve under him, he was compelled most reluctantly to resign. He had certainly presided over the destinies of the nation far too long.

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