Of Atheism in Antiquity as defined here no treatment is known to me; but there exist an older and a newer book that deal with the question within a wider compass. The first of these is Krische, _Die theologischen Lehren der griechischen Denker_ (Göttingen, 1840); it is chiefly concerned with the philosophical conceptions of deity, but it touches also on the relations of philosophers to popular religion. The second is Decharme, _La critique des traditions religieuses chez les Grecs_ (Paris, 1904); it is not fertile in new points of view, but it has suggested several details which I might else have overlooked. Such books as Caird, _The Evolution of Theology in the Greek Philosophers_ (Glasgow, 1904), or Moon, _Religious Thought of the Greeks_ (Cambridge, Mass., 1919), barely touch on the relation to popular belief; of Louis, _Les doctrines religieuses des philosophes grecs_, I have not been able to make use. I regret that Poul Helms, _The Conception of God in Greek Philosophy_ (Danish, in _Studier for Sprog-og Oldtidsforskning_, No. 115), was not published until my essay was already in the press. General works on Atheism are indicated in Aveling’s article, “Atheism,” in the _Catholic Encyclopædia_, vol. ii., but none of them seem to be found at Copenhagen. In the _Dictionary of Religion and Ethics_, ii., there is a detailed article on Atheism in its relation to different religions; the section treating of Antiquity is written by Pearson, but is meagre. Works like Zeller, _Philosophie der Griechen_, and Gomperz, _Griechische Denker_, contain accounts of the attitude of philosophers (Gomperz also includes others) towards popular belief; of these books I have of course made use throughout, but they are not referred to in the following notes except on special occasion. Scattered remarks and small monographs on details are naturally to be found in plenty. Where I have met with such and found something useful in them, or where I express dissent from them, I have noticed it; but I have not aimed at exhausting the literature on my subject. On the other hand I have tried to make myself completely acquainted with the first-hand material, wherever it gave a direct support for assuming Atheism, and to take my own view of it. In many cases, however, the argumentation has had to be indirect: it has been necessary to draw inferences from what an author does not say in a certain connexion when he might be expected to say it, or what he generally and throughout avoids mentioning, or from his general manner and peculiarities in his way of speaking of the gods. In such cases I have often had to be content with my previous knowledge and my general impression of the facts; but then I have as a rule made use of the important modern literature on the subject. In working out the sketch of the ideas after the end of Antiquity, I have been almost without any guidance in modern literature. I have accordingly had to try, on the basis