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THREE:The triumph of the Whigs was complete. Whilst Oxford, who had been making great efforts at the last to retrieve himself with his party by assisting them to seize the reins of power on the queen's illness, was admitted in absolute silence to kiss the king's hand, and that not without many difficulties, Marlborough, Somers, Halifax, and the rest were received with the most cordial welcome. Yet, on appointing the new cabinet, the king showed that he did not forget the double-dealing of Marlborough. He smiled on him, but did not place him where he hoped to be, at the head of affairs. He made Lord Townshend Secretary of State and Prime Minister; Stanhope, the second Secretary; the Earl of Mar was removed from the Secretaryship of Scotland to make way for the Duke of Montrose; Lord Halifax was made First Lord Commissioner of the Treasury, and was raised to an earldom, and was allowed to confer on his nephew the sinecure of Auditor of the Exchequer; Lord Cowper became Lord Chancellor; Lord Wharton was made Privy Seal, and created a marquis; the Earl of Nottingham became President of the Council; Mr. Pulteney was appointed Secretary-at-War; the Duke of Argyll, Commander-in-Chief for Scotland; Shrewsbury, Lord Chamberlain and Groom of the Stole; the Duke of Devonshire became Lord Steward of the Household; the Duke of Somerset, Master of the Horse; Sunderland, Lord-lieutenant of Ireland; Walpole was at first made simply Paymaster of the Forces, without a place in the cabinet, but his ability in debate and as a financier soon raised him to higher employment; Lord Orford was made First Lord of the Admiralty; and Marlborough, Commander-in-Chief and Master of the Ordnance. His power, however, was gone. In the whole new cabinet Nottingham was the only member who belonged to the Tory party, and of late he had been acting more in common with the Whigs. The Tories complained vehemently of their exclusion, as if their dealings with the Pretender had been a recommendation to the House of Hanover. They contended that the king should have shown himself the king of the whole people, and aimed at a junction of the two parties. FORE:And here we unexpectedly find ourselves confronted by a new relation between ancient and modern thought. Each acts as a powerful precipitant on the other, dissolving what might otherwise have passed for inseparable associations, and combining elements which a less complete experience might have led us to regard as necessarily incompatible with one another. The instance just analysed is highly significant; nor does it stand alone. Modern spiritualists often talk as if morality was impossible apart from their peculiar metaphysics. But the Stoics, confessedly the purest moralists of antiquity, were uncompromising materialists; while the spiritualist Aristotle taught what is not easily distinguishable from a very refined sort of egoism. Again, the doctrine of free-will is now commonly connected with a belief in the separability of consciousness from matter, and, like that, is declared to be an indispensable condition of morality. Among the Greeks,426 however, it was held by the materialist Epicureans more distinctly than by any other school; while the Stoics did not find necessarianism inconsistent with self-sacrificing virtue. The partial derivation of knowledge from an activity in our own minds is another supposed concomitant of spiritualism; although Aristotle traces every idea to an external source, while at the same time holding some cognitions to be necessarily true��a theory repudiated by modern experientialists. To Plato, the spirituality of the soul seemed to involve its pre-existence no less than its immortality, a consequence not accepted by his modern imitators. Teleology is now commonly opposed to pantheism; the two were closely combined in Stoicism; while Aristotle, although he believed in a personal God, attributed the marks of design in Nature to purely unconscious agencies.