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FORE:The elections were now carried on with all the fire and zeal of the two parties. The Tories boasted of their successful efforts to stem the tide of expenditure for the war, to staunch the flow of blood, and restore all the blessings of peace. The Whigs, on the contrary, made the most of their opposition to the Treaty of Commerce, which they represented as designed to sacrifice our trade to the insane regard now shown to the French. To show their interest in trade, they wore locks of wool in their hats; and the Tories, to show their attachment to the Restoration and the Crown, wore green twigs of oak. Never was shown more completely the want of logical reason in the populace, for whilst they were declaring their zeal for the Protestant succession, and whilst burning in effigy on the 18th of November��Queen Bess's day��the Pope, the Devil, and the Pretender, they sent up a powerful majority of the men who were secretly growing more and more favourable to the Pretender's return. Never, indeed, had the chances of his restoration appeared so great. General Stanhope, on the close of the elections, told the Hanoverian minister that the majority was against them, and that if things continued ever so short a time on the present footing, the Elector would not come to the Crown unless he came with an army.Descartes�� theory of the universe included, however, something more than extension (or matter) and motion. This was Thought. If we ask whence came the notion of Thought, our philosopher will answer that it was obtained by looking into himself. It was, in reality, obtained by looking into Aristotle, or into some text-book reproducing his metaphysics. But the Platonic element in his system enabled Descartes to isolate Thought much more completely than it had been isolated by Aristotle. To understand this, we must turn once more to the Timaeus. Plato made up his universe from space and Ideas. But the Ideas were too vague or too unintelligible for scientific purposes. Even mediaeval Realists were content to replace them by Aristotle��s much clearer doctrine of Forms. On the other hand, Aristotle��s First Matter was anything but a satisfactory conception. It was a mere abstraction; the390 unknowable residuum left behind when bodies were stripped, in imagination, of all their sensible and cogitable qualities. In other words, there was no Matter actually existing without Form; whereas Form was never so truly itself, never so absolutely existent, as when completely separated from Matter: it then became simple self-consciousness, as in God, or in the reasonable part of the human soul. The revolution wrought by substituting space for Aristotle��s First Matter will now become apparent. Corporeal substance could at once be conceived as existing without the co-operation of Form; and at the same stroke, Form, liberated from its material bonds, sprang back into the subjective sphere, to live henceforward only as pure self-conscious thought.

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