THREE:We now pass to a form of supernaturalism more characteristic than any other of the direction which men��s thoughts were taking under the Roman empire, and more or less profoundly connected with all the other religious manifestations which have hitherto engaged our attention. This is the doctrine of immortality, a doctrine far more generally accepted in the first centuries of the Christian era, but quite apart from Christian influence, than is supposed by most persons. Here our most trustworthy information is derived from the epigraphic monuments. But for them, we might have continued to believe that public opinion on this subject was faithfully reflected by a few sceptical writers, who were, in truth, speaking only for themselves and for the numerically insignificant class to which they belonged. Not that the inscriptions all point one way and the books another way. On the contrary, there are epitaphs most distinctly repudiating the notion of a life beyond the grave, just as there are expressions let fall by men of learning which show that they accepted it as true. As much might be expected from the divisions then prevailing in the speculative world. Of all philosophical systems, Epicureanism was, at this time, the most widely diffused: its adherents rejected the belief in another world as a mischievous delusion; and many of them seem to have carefully provided that their convictions should be recorded on their tombs. The monument of one such philosopher, dedicated to eternal sleep, is still extant; others are dedicated to safe repose; others, again, speak of the opposite belief as a vain imagination. A favourite epitaph with persons of this school runs as follows:����I was nothing and became, I was and am no more, so much is true. To speak otherwise is to lie, for I shall be no more.��358 Sometimes,234 from the depths of their unconsciousness, the dead are made to express indifference to the loss of existence. Sometimes, in what was popularly believed to be the spirit of Epicureanism, but was, in reality, most alien to it, they exhort the passer-by to indulge his appetites freely, since death is the end of all.Carteret��or Granville, as we must now style him, for he succeeded to the earldom in 1744��still retained the favour of the king precisely in the same degree as he had forfeited that of the people and the Parliament, by his unscrupulous support of George's Hanoverian predilections. Elated with the favour of the king, Granville insisted on exercising the same supreme power in the Cabinet which Walpole had done. This drove Pelham and his brother, Newcastle, to inform the king that they or Granville must resign. George, unwilling to part with Granville, yet afraid of offending the Pelham party, and risking their support of the large subsidies which he required for Germany, was in a great strait. He sent for Lord Orford up from Houghton, who attended, though in the extreme agonies of the stone, which, in a few months later, brought him to his end. Walpole, notwithstanding the strong desire of the king to retain Granville, and that also of the Prince of Wales��who on this and all points connected with Hanover agreed with the king, though no one else did��decided that it was absolutely necessary that he should resign; and accordingly, on the 24th of November, Granville sullenly resigned the seals, and they were returned to his predecessor, the Earl of Harrington.

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