objections from the change of colours in a pigeon's neck, or the
appearance of the broken oar in the water, must be allowed to
have weight. But these and the like objections vanish, if we do
not maintain the being of absolute external originals, but place
the reality of things in ideas,. fleeting indeed, and changeable;
-- however, not changed at random, but according to the fixed
order of nature. For, herein consists that constancy and truth of
things which secures all the concerns of life, and distinguishes
that which is real from the <irregular visions of> the fancy.
{259}

     . I agree to all you have now said., and must own that
nothing can incline me to embrace your opinion more than the
advantages I see it is attended with. I am by nature lazy; and
this would be a mighty abridgment in knowledge. What doubts, what
hypotheses, what labyrinths of amusement, what fields of
disputation, what an ocean of false learning, may be avoided by
that single notion of <Immaterialism>!

     . After all, is there anything farther remaining to be
done? You may remember you promised to embrace that opinion which
upon examination should appear most agreeable to Common Sense and
remote from Scepticism. This, by your own confession, is that
which denies Matter, or the  existence of corporeal
things. Nor is this all; the same notion has been proved several
ways, viewed in different lights, pursued in its consequences,
and all objections against it cleared. Can there be a greater
evidence of its truth? or is it possible it should have all the
marks of a true opinion and yet be false?

     . I own myself entirely satisfied for the present in
all respects. But, what security can I have that I shall still
continue the same full assent to your opinion, and that no
unthought-of objection or difficulty will occur hereafter?

     . Pray, Hylas, do you in other cases, when a point is
once evidently proved, withhold your consent on account of
objections or difficulties it may be liable to? Are the
difficulties that attend the doctrine of incommensurable
quantities, of the angle of contact, of the asymptotes to curves,
or the like, sufficient to make you hold out against mathematical
demonstration? Or will you disbelieve the Providence of God,
because there may be some particular things which you know not
how to reconcile with it? If there are difficulties <attending
Immaterialism>, there are at the same time direct and evident
proofs of it. But for the existence of Matter there is not one
proof, and far more numerous and insurmountable objections lie
against it. But where are those mighty difficulties you insist
on? Alas! you know not where or what they are; something which
may possibly occur hereafter. If this be a sufficient pretence
for withholding your full assent, you should never yield it to
any proposition, how free soever from exceptions, how clearly and
solidly soever demonstrated.

     . You have satisfied me, Philonous.

     . But, to arm you against all future objections, do
but consider: That which bears equally hard on two contradictory
{260} opinions can be proof against neither. Whenever, therefore,
any difficulty occurs, try if you can find a solution for it on
the hypothesis of the <Materialists>. Be not deceived by words;
but sound your own thoughts. And in case you cannot conceive it
easier by the help of <Materialism>, it is plain it can be no
objection against <Immaterialism>. Had you proceeded all along by
this rule, you would probably have spared yourself abundance of
trouble in objecting; since of all your difficulties I challenge
you to shew one that is explained by Matter: nay, which is not
more unintelligible with than without that supposition; and
consequently makes rather <against than> for it. You should
consider, in each particular, whether the difficulty arises from
the -<existence of Matter>. If it doth not, you might as
well argue from the infinite divisibility of extension against
the Divine prescience, as from such a difficulty against
<Immaterialism>. And yet, upon recollection, I believe you will
find this to have been often, if not always, the case. You should
likewise take heed not to argue on a <petitio principii>. One is
apt to say -- The unknown substances ought to be esteemed real
things, rather than the ideas in our minds: and who can tell but
the unthinking external substance may concur, as a cause or
instrument, in the productions of our ideas? But is not this
proceeding on a supposition that there are such external
substances? And to suppose this, is it not begging the question?
But, above all things, you should beware of imposing on yourself
by that vulgar sophism which is called <ignoratio elenchi>. You
talked often as if you thought I maintained the non-existence of
Sensible Things. Whereas in truth no one can be more thoroughly
assured of their existence than I am. And it is you who doubt; I
should have said, positively deny it. Everything that is seen,
felt, heard, or any way perceived by the senses, is, on the
principles I embrace, a real being; but not on yours. Remember,
the Matter you contend for is an Unknown Somewhat (if indeed it
may be termed ), which is quite stripped of all
sensible qualities, and can neither be perceived by sense, nor
apprehended by the mind. Remember I say, that it is not any
object which is hard or soft, hot or cold, blue or white, round
or square, &c. For all these things I affirm do exist. Though
indeed I deny they have an existence distinct from being
perceived; or that they exist out of all minds whatsoever. Think
on these points; let them be attentively considered and still
kept in view. Otherwise you will not comprehend the state of the