HYL. I did.

PHIL. That is to say, when you conceive the real existence of qualities, you do withal conceive Something which you cannot conceive?

HYL. It was wrong, I own. But still I fear there is some fallacy or other. Pray what think you of this? It is just come into my head that the ground of all our mistake lies in your treating of each quality by itself. Now, I grant that each quality cannot singly subsist without the mind. Colour cannot without extension, neither can figure without some other sensible quality. But, as the several qualities united or blended together form entire sensible things, nothing hinders why such things may not be supposed to exist without the mind.

PHIL. Either, Hylas, you are jesting, or have a very bad memory. Though indeed we went through all the qualities by name one after another, yet my arguments or rather your concessions, nowhere tended to prove that the Secondary Qualities did not subsist each alone by itself; but, that they were not AT ALL without the mind. Indeed, in treating of figure and motion we concluded they could not exist without the mind, because it was impossible even in thought to separate them from all secondary qualities, so as to conceive them existing by themselves. But then this was not the only argument made use of upon that occasion. But (to pa.s.s by all that hath been hitherto said, and reckon it for nothing, if you will have it so) I am content to put the whole upon this issue. If you can conceive it possible for any mixture or combination of qualities, or any sensible object whatever, to exist without the mind, then I will grant it actually to be so.

HYL. If it comes to that the point will soon be decided. What more easy than to conceive a tree or house existing by itself, independent of, and unperceived by, any mind whatsoever? I do at this present time conceive them existing after that manner.

PHIL. How say you, Hylas, can you see a thing which is at the same time unseen?

HYL. No, that were a contradiction.

PHIL. Is it not as great a contradiction to talk of CONCEIVING a thing which is UNCONCEIVED?

HYL. It is.

PHIL. The tree or house therefore which you think of is conceived by you?

HYL. How should it be otherwise?

PHIL. And what is conceived is surely in the mind?

HYL. Without question, that which is conceived is in the mind.

PHIL. How then came you to say, you conceived a house or tree existing independent and out of all minds whatsoever?

HYL. That was I own an oversight; but stay, let me consider what led me into it.--It is a pleasant mistake enough. As I was thinking of a tree in a solitary place, where no one was present to see it, methought that was to conceive a tree as existing unperceived or unthought of; not considering that I myself conceived it all the while. But now I plainly see that all I can do is to frame ideas in my own mind. I may indeed conceive in my own thoughts the idea of a tree, or a house, or a mountain, but that is all. And this is far from proving that I can conceive them EXISTING OUT OF THE MINDS OF ALL SPIRITS.

PHIL. You acknowledge then that you cannot possibly conceive how any one corporeal sensible thing should exist otherwise than in the mind?

HYL. I do.

PHIL. And yet you will earnestly contend for the truth of that which you cannot so much as conceive?

HYL. I profess I know not what to think; but still there are some scruples remain with me. Is it not certain I SEE THINGS at a distance?

Do we not perceive the stars and moon, for example, to be a great way off? Is not this, I say, manifest to the senses?

PHIL. Do you not in a dream too perceive those or the like objects?

HYL. I do.

PHIL. And have they not then the same appearance of being distant?

HYL. They have.

PHIL. But you do not thence conclude the apparitions in a dream to be without the mind?

HYL. By no means.

PHIL. You ought not therefore to conclude that sensible objects are without the mind, from their appearance, or manner wherein they are perceived.

HYL. I acknowledge it. But doth not my sense deceive me in those cases?

PHIL. By no means. The idea or thing which you immediately perceive, neither sense nor reason informs you that it actually exists without the mind. By sense you only know that you are affected with such certain sensations of light and colours, &c. And these you will not say are without the mind.

HYL. True: but, beside all that, do you not think the sight suggests something of OUTNESS OR DISTANCE?

PHIL. Upon approaching a distant object, do the visible size and figure change perpetually, or do they appear the same at all distances?

HYL. They are in a continual change.

PHIL. Sight therefore doth not suggest, or any way inform you, that the visible object you immediately perceive exists at a distance, or will be perceived when you advance farther onward; there being a continued series of visible objects succeeding each other during the whole time of your approach.

HYL. It doth not; but still I know, upon seeing an object, what object I shall perceive after having pa.s.sed over a certain distance: no matter whether it be exactly the same or no: there is still something of distance suggested in the case.

PHIL. Good Hylas, do but reflect a little on the point, and then tell me whether there be any more in it than this: from the ideas you actually perceive by sight, you have by experience learned to collect what other ideas you will (according to the standing order of nature) be affected with, after such a certain succession of time and motion.

HYL. Upon the whole, I take it to be nothing else.

PHIL. Now, is it not plain that if we suppose a man born blind was on a sudden made to see, he could at first have no experience of what may be SUGGESTED by sight?

HYL. It is.

PHIL. He would not then, according to you, have any notion of distance annexed to the things he saw; but would take them for a new set of sensations, existing only in his mind?

HYL. It is undeniable.

PHIL. But, to make it still more plain: is not DISTANCE a line turned endwise to the eye?

HYL. It is.

PHIL. And can a line so situated be perceived by sight?

HYL. It cannot.

PHIL. Doth it not therefore follow that distance is not properly and immediately perceived by sight?

HYL. It should seem so.

PHIL. Again, is it your opinion that colours are at a distance?

HYL. It must be acknowledged they are only in the mind.

PHIL. But do not colours appear to the eye as coexisting in the same place with extension and figures?

HYL. They do.