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or traces thereby made in the brain； is variously affected with
ideas。
。 And call you this an explication of the manner
whereby we are affected with ideas？
。 Why not； Philonous？ Have you anything to object
against it？
。 I would first know whether I rightly understand your
hypothesis。 You make certain traces in the brain to be the causes
or occasions of our ideas。 Pray tell me whether by the
you mean any sensible thing。
。 What else think you I could mean？
。 Sensible things are all immediately perceivable； and
those things which are immediately perceivable are ideas； and
these exist only in the mind。 Thus much you have； if I mistake
not； long since agreed to。
。 I do not deny it。
。 The brain therefore you speak of； being a sensible
thing； exists only in the mind。 Now； I would fain know whether
you think it reasonable to suppose that one idea or thing
existing in the mind occasions all other ideas。 And； if you think
so； pray how do you account for the origin of that primary idea
or brain itself？
。 I do not explain the origin of our ideas by that
brain which is perceivable to sense this being itself only a
combination of sensible ideas but by another which I imagine。
。 But are not things imagined as truly
as things perceived？
。 I must confess they are。
。 It comes； therefore； to the same thing； and you have
been all this while accounting for ideas by certain motions or
impressions of the brain； that is； by some alterations in an
idea； whether sensible or imaginable it matters not。
。 I begin to suspect my hypothesis。
。 Besides spirits； all that we know or conceive are
our own ideas。 When； therefore； you say all ideas are occasioned
by impressions in the brain； do you conceive this brain or no？ If
you do； then you talk of ideas imprinted in an idea causing that
same idea； which is absurd。 If you do not conceive it； you talk
unintelligibly； instead of forming a reasonable hypothesis。 ｛210｝
。 I now clearly see it was a mere dream。 There is
nothing in it。
。 You need not be much concerned at it； for after all；
this way of explaining things； as you called it； could never have
satisfied any reasonable man。 What connexion is there between a
motion in the nerves； and the sensations of sound or colour in
the mind？ Or how is it possible these should be the effect of
that？
。 But I could never think it had so little in it as now
it seems to have。
。 Well then； are you at length satisfied that no
sensible things have a real existence； and that you are in truth
an arrant sceptic？
。 It is too plain to be denied。
。 Look！ are not the fields covered with a delightful
verdure？ Is there not something in the woods and groves； in the
rivers and clear springs； that soothes； that delights； that
transports the soul？ At the prospect of the wide and deep ocean；
or some huge mountain whose top is lost in the clouds； or of an
old gloomy forest； are not our minds filled with a pleasing
horror？ Even in rocks and deserts is there not an agreeable
wildness？ How sincere a pleasure is it to behold the natural
beauties of the earth！ To preserve and renew our； relish for
them； is not the veil of night alternately drawn over her face；
and doth she not change her dress with the seasons？ How aptly are
the elements disposed！ What variety and use ＇in the meanest
productions of nature＇！＇4＇ What delicacy； what beauty； what
contrivance； in animal and vegetable bodies I How exquisitely are
all things suited； as well to their particular ends； as to
constitute opposite parts of the whole I And； while they mutually
aid and support； do they not also set off and illustrate each
other？ Raise now your thoughts from this ball of earth to all
those glorious luminaries that adorn the high arch of heaven。 The
motion and situation of the planets； are they not admirable for
use and order？ Were those （miscalled ） globes once known
to stray； in their repeated journeys through the pathless void？
Do they not measure areas round the sun ever proportioned to the
times？ So fixed； so immutable are the laws by which the unseen
Author of nature actuates the universe。 ｛211｝ How vivid and
radiant is the lustre of the fixed stars！ How magnificent and
rich that negligent profusion with which they appear to be
scattered throughout the whole azure vault！ Yet； if you take the
telescope； it brings into your sight a new host of stars that
escape the naked eye。 Here they seem contiguous and minute； but
to a nearer view immense orbs of fight at various distances； far
sunk in the abyss of space。 Now you must call imagination to your
aid。 The feeble narrow sense cannot descry innumerable worlds
revolving round the central fires； and in those worlds the energy
of an all…perfect Mind displayed in endless forms。 But； neither
sense nor imagination are big enough to comprehend the boundless
extent； with all its glittering furniture。 Though the labouring
mind exert and strain each power to its utmost reach； there still
stands out ungrasped a surplusage immeasurable。 Yet all the vast
bodies that compose this mighty frame； how distant and remote
soever； are by some secret mechanism； some Divine art and force；
linked in a mutual dependence and intercourse with each other；
even with this earth； which was almost slipt from my thoughts and
lost in the crowd of worlds。 Is not the whole system immense；
beautiful； glorious beyond expression and beyond thought！ What
treatment； then； do those philosophers deserve； who would deprive
these noble and delightful scenes of all ？ How should
those Principles be entertained that lead us to think all the
visible beauty of the creation a false imaginary glare？ To be
plain； can you expect this Scepticism of yours will not be
thought extravagantly absurd by all men of sense？
。 Other men may think as they please； but for your part
you have nothing to reproach me with。 My comfort is； you are as
much a sceptic as I am。
。 There； Hylas； I must beg leave to differ from you。
。 What！ Have you all along agreed to the premises； and
do you now deny the conclusion； and leave me to maintain those
paradoxes by myself which you led me into？ This surely is not
fair。
。 deny that I agreed with you in those notions
that led to Scepticism。 You indeed said the of sensible
things consisted in ； or distinct from their being perceived。 And pursuant to
this notion of reality； are obliged to deny sensible things
any ｛212｝ real existence： that is； according to your own
definition； you profess yourself a sceptic。 But I neither said
nor thought the reality of sensible things was to be defined
after that manner。 To me it is evident for the reasons you allow
of； that sensible things cannot exist otherwise than in a mind or
spirit。 Whence I conclude； not that they have no real existence；
but that。； seeing they depen