All the denunciations in the Old Testament against witchcraft are properly denunciations not of devil worship, but of a relapse from the highly organised faith, to the inchoate form of religion suitable only for savages, from which the Divine Revelation had lifted the sons of Israel. We find precisely the same condition among the Greeks. They had their temples, their priests, their mythology. But this was beyond the spiritual range of some, and these had recourse to the Goetoi, true Schamans, that took their title from the cries they uttered. These Goetoi were, in fact, the successors of the medicine-men of pre-historic Hellas. They were looked upon with mistrust and some fear by the superior, cultured classes, and laws were passed, but always evaded, prohibiting these men from exercising their functions, and the people from having recourse to them. Superstition has been called the Shadow of Religion. It may be so regarded, as it always dogs its steps; but a more exact and philosophic view of superstition is to regard it as the protoplasm of belief, co-existing alongside with fully articulated religion, as the jelly-fish floats in the same wave where the vertebrate-fish swims. Superstition is the pap of religion to those incapable of digesting and assimilating a solidified creed. To those low in the psychic scale there is a consciousness of spirit; but spirit must be vague, and the means of holding communion with spirit must be something that appeals to their coarse, uneducated fancy, as hysteric convulsions or maniacal ravings. The Gospel was preached to Jew and Gentile, and a change came over the face of the religious world. Religion was carried into an infinitely higher sphere. Christianity stood above classic Paganism, as classic Paganism stood above Schamanism. Let us take a passage from the history of the Church in Apostolic times, and we shall see the reappearance of the same phenomenon. During the course of his second missionary journey, St. Paul came to Corinth, and abode there eighteen months, during which time he laboured to spread the Gospel. He addressed himself first to the Jews residing in Corinth, but roused so great an opposition that he turned to the Greeks, and succeeded so well in gathering about him a crowd of persons who made profession of conviction, that the Jews seized and dragged him before Gallio, the Roman proconsul, accusing him of opposition to the law of Moses. But the Governor put the whole matter from him, as one out of his jurisdiction, if not beneath his notice. Shortly after St. Paul departed to Syria by ship.