TWO:The fall of Granville became the revolution of all parties. The Pelhams, in order to prevent his return to the Ministry through the partiality of the king, determined to construct a Cabinet on what was called a broad bottomthat is, including some of both sections of the Whigs, and even some of the Tories. They opened a communication with Chesterfield, Gower, and Pitt, and these violent oppositionists were ready enough to obtain place on condition of uniting against Granville and Bath. The difficulty was to reconcile the king to them. George was not well affected towards Chesterfield, and would not consent to admit him to any post near his person, but permitted him, after much reluctance, to be named Lord-Lieutenant of Ireland. As for Pitt, he was even more repugnant to the king than Chesterfield, and Pitt, on his part, would accept nothing less than the post of Secretary at War. The Pelhams advised him to have patience and they would overcome the king's reluctance; but when they proposed that the Tory Sir John Hynde Cotton should have a place, George, in his anger, exclaimed, "Ministers are kings in this country!"and so they are for the time. After much negotiation and accommodating of interests and parties, the Ministry was ultimately arranged as follows:Lord Hardwicke remained Lord Chancellor; Pelham was First Lord of the Treasury and Chancellor of the Exchequer; the Duke of Newcastle became one Secretary of State, Lord Harrington the other; the Duke of Devonshire remained Steward of the Household; the Duke of Bedford was appointed First Lord of the Admiralty, with Lord Sandwich as Second Lord; Lord Gower was made Privy Seal; Lord Lyttelton became a member of the Treasury Board; Mr. Grenville was made a Junior Lord of the Admiralty; Sir John Hynde Cotton received the office of Treasurer of the Chamber in the Royal Household; and Bubb Doddington contrived to be included as Treasurer of the Navy. Lords Cobham and Hobart had also appointments; and the Duke of Dorset was made President of the Council.It must not be supposed that the influx of Asiatic religions into Europe was attended by any loss of faith in the old gods of Greece and Italy, or by any neglect of their worship. The researches of Friedl?nder have proved the absolute erroneousness of such an idea, widely entertained as it has been. Innumerable monuments are in existence testifying to the continued authority of the Olympian divinities, and particularly of Jupiter, over the whole extent of the Roman empire. Ample endowments were still devoted to the maintenance of their service; their temples still smoked with sacrifices; their litanies were still repeated as a duty which it would have been scandalous to neglect; in all hours of public and private danger their help was still implored, and acknowledged by the dedication of votive offerings when the danger was overcome; it was still believed, as in the days of Homer, that they occasionally manifested themselves on earth, signalising their presence by works of superhuman power.339 Nor was there anything anomalous in this peaceable co-existence of the old with the new faiths. So far back as we can trace the records both of Greek and Roman polytheism, they are remarkable for their receptive and assimilative capacity. Apollo and Artemis were imported into Greece from Lycia, Heracles and Aphrodite from Phoenicia, Dionysus and Ares probably from220 Thrace. Roman religion under its oldest form included both a Latin or Sabine and an Etruscan element; at a subsequent period it became Hellenised without losing anything of its grave and decorous character. In Greece, the elastic system of divine relationships was stretched a little further so as to make room for the new comers. The same system, when introduced into Roman mythology, served to connect and enliven what previously had been so many rigid and isolated abstractions. With both, the supreme religious conception continued to be what it had been with their Aryan ancestors, that of a heavenly Father Jove; and the fashionable deities of the empire were received into the pantheon of Homer and Hesiod as recovered or adopted children of the same Olympian sire. The danger to Hellenistic polytheism was not from another form of the same type, but from a faith which should refuse to amalgamate with it on any terms; and in the environment created by Roman imperialism with its unifying and cosmopolitan character, such a faith, if it existed anywhere, could not fail in the long-run to supersede and extinguish its more tolerant rivals. But the immediate effect produced by giving free play to mens religious instincts was not the concentration of their belief on a single object, or on new to the exclusion of old objects, but an extraordinary abundance and complexity of supernaturalism under all its forms. This general tendency, again, admits of being decomposed into two distinct currents, according as it was determined by the introduction of alien superstitions from without, or by the development of native and popular superstition from within. But, in each case, the retrogressive movement resulted from the same political revolution. At once critical and conservative, the city-aristocracies prevented the perennial germs of religious life from multiplying to any serious extent within the limits of their jurisdiction, no less vigilantly than they prohibited the importation of its completed products from abroad. We have now to study the221 behaviour of these germs when the restraint to which they had formerly been subjected was lightened or withdrawn.
