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FORE:Cumberland was now appointed to command the troops in Hanover intended to co-operate with Prussia against France and Austria; but he had an intuitive dread of Pitt, and was very unwilling to quit the kingdom whilst that formidable man was Paymaster of the Forces. He therefore never rested till the king dismissed him from office. George himself required little urging. He had always hated Pitt for his anti-Hanoverian spirit; nor had his conduct in office, however respectful, done away with his dislike. George, therefore, was desirous to get rid of the able Pitt and recall the imbecile Newcastle. He complained that Pitt made harangues, even in the simplest matters of business, which he could not comprehend; and as for Lord Temple, his brother-in-law, he declared him to be pert and insolent. George therefore sent Lord Waldegrave to Newcastle to invite him to return to office, saying, "Tell him I do not look upon myself as king whilst I am in the hands of these scoundrels, and am determined to be rid of them at any rate." Newcastle longed to regain his favour, but he was afraid of a notice made in the House of Commons for an inquiry into the causes of the loss of Minorca. The king, nevertheless, dismissed Temple and Pitt, and Legge and others resigned. Cumberland, in great delight, then embarked for Hanover, thinking the main difficulty over; but, in fact, it had only just begun. The inquiry into the Minorca affair was, indeed, so managed that it did not absolutely condemn the Ministry of Newcastle, neither did it fully acquit them; whilst, at the same time, the public were highly incensed at the dismissal of Pitt, whom they rightly deemed the only man in the two Houses with abilities capable of conducting the affairs of the nation successfully. Addresses and presentations of the freedom of their cities came pouring in on Pitt from all the great towns of the kingdom. Horace Walpole said it literally rained gold boxes. Legge, as the firm ally of Pitt, received also his share of these honours.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 men��s 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.

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FORE:

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