However, some other assertions are made by Mr. Lilly which more or less involve matters of opinion whereof the rights and wrongs are less easily settled, but in respect of which he seems to me to err quite as seriously as about the topics we have been hitherto discussing. And the importance of these subjects leads me to venture upon saying something about them, even though I am thereby compelled to leave the safe ground of personal knowledge. Before launching the three torpedoes which have so sadly exploded on board his own ship, Mr. Lilly says that with whatever "rhetorical ornaments I may {219} gild my teaching," it is "Materialism." Let me observe, in passing, that rhetorical ornament is not in my way, and that gilding refined gold would, to my mind, be less objectionable than varnishing the fair face of truth with that pestilent cosmetic, rhetoric. If I believed that I had any claim to the title of "Materialist," as that term is understood in the language of philosophy and not in that of abuse, I should not attempt to hide it by any sort of gilding. I have not found reason to care much for hard names in the course of the last thirty years, and I am too old to develop a new sensitiveness. But, to repeat what I have more than once taken pains to say in the most unadorned of plain language, I repudiate, as philosophical error, the doctrine of Materialism as I understand it, just as I repudiate the doctrine of Spiritualism as Mr. Lilly presents it, and my reason for thus doing is, in both cases, the same; namely, that, whatever their differences, Materialists and Spiritualists agree in making very positive assertions about matters of which I am certain I know nothing, and about which I believe they are, in truth, just as ignorant. And further, that, even when their assertions are confined to topics which lie within the range of my faculties, they often appear to me to be in the wrong. And there is yet another reason for objecting to be identified with either of these sects; and that is that each is extremely fond of attributing to the other, by way of reproach, conclusions which are the property of neither, though they infallibly flow from the logical {220} development of the first principles of both. Surely a prudent man is not to be reproached because he keeps clear of the squabbles of these philosophical Bianchi and Neri, by refusing to have anything to do with either?