ONE:A revolution of a similar character took place in France within a month of the fall of Ripperda in Spain. The Duke of Bourbon had exhibited a gross incapacity for governing France under the young king. He was replaced by Cardinal Fleury, whose pacific designs harmonised with those of Walpole. Thus Fleury's accession to power only strengthened the English alliance with France. As for Spain, notwithstanding the fall of Ripperda, Philip continued the same course of policy��clinging firmly to the Emperor, and employing Palm, the envoy of the Emperor in London, through bribery to the Duchess of Kendal and the king's Hanoverian Ministers, Bothmar and the rest, who were averse from the Treaty of Hanover, as in their estimation too exclusively calculated for British interests. They even produced a strong feeling of this kind in the mind of George, and they managed to detach the King of Prussia from the British alliance. On the other hand, Sweden was won over, by British gold and diplomacy, from Russian interests. The Dutch also, with their usual slowness, came into the Hanover Treaty. Several British fleets were at sea during the summer, watching the different points of possible attack. One under Admiral Wager sailed to the Baltic to overawe the Russians, which it did effectually. Admiral Jennings, with another squadron, having on board some land troops, scoured the coasts of Spain, kept the Spaniards in constant alarm, and returned home safe before winter. A third fleet, under Admiral Hosier, was not so fortunate. He was ordered to sail to the West Indies, and the shores of the Spanish Main, to obstruct or capture the galleons; but he was attacked off Porto Bello by the yellow fever, and lost a great number of his men.It remains to add a few words on the position which ancient and modern philosophy respectively occupy towards theology. Here their relation is one of contrast rather than of resemblance. The Greek thinkers start at an immense distance from religious belief, and their first allusions to it are marked by a scornful denial of its validity. Gradually, with the transition from physical to ethical enquiries, an approximation between the two is brought about, though not without occasional returns to their former attitude of hostility. Finally, in presence of a common danger they become interwoven and almost identified with one another; while the new religion against which they make common cause, itself presents the same spectacle of metaphysical and moral ideas entering into combination with the spontaneous products of popular mythology. And be it observed that throughout the whole of this process action and reaction were equal and contrary. The decline and corruption of philosophy was the price paid for the elevation and purification of religion. While the one was constantly sinking, the other was constantly rising, until they converged on the plane of dogmatic theology. By the very circumstances of the case, an opposite course has been imposed on the development of modern philosophy. Starting from an intimate union with religion, it slowly disengages itself from the compromising alliance; and, although, here also, the normal course of ideas has been interrupted by frequent reactions, the general movement of European thought has been no less decidedly towards a complete emancipation from the popular beliefs than the movement of Greek thought had been towards their conciliation and support.

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