perceive to be large, round, hard, and either rotating or motionless, has no more perception of its own extension, figure, solidity, motion, or rest than a snowball has of its colour or temperature. But all this, though perfectly true, has nothing to do with the question, which is not _what_ qualities of matter are, but _where_ they are, and whether they can exist anywhere but in mind; and this question, I submit, is distinctly begged by those who assume, as is done throughout the reasoning under examination, that our _sensations_ with regard to material objects, and the _qualities_ of those objects, are synonymous and convertible terms. Incontestably, sensations are affections of the mind which neither have nor can have any existence outside the mind. If, then, the qualities of objects are identical with the sensations which arise in the mind concerning those objects, why, of course, the qualities likewise can exist nowhere but in the mind. On narrowly scrutinising, however, the supposed identity, we shall find that it involves somewhat reckless confusion of diametrical opposites. When I look at or smell a rose, or eat a beefsteak, or listen to a piano, the sensations which thereupon arise within me, whether immediately or subsequently, either are the results of my seeing, smelling, eating, or hearing, or they are not. To say that they are not is equivalent to saying that an object need not be within reach of the perceptive faculties in order to be perceived; that I may see or smell a rose, though there be no rose to be seen or smelt; may dine sumptuously off empty dishes, and be raised to the seventh heaven of delight by the audible strains of a music which is not being executed. _Fortunati nimium_--only too lucky would mankind be, did this turn out to be a correct theory, affording as it would a solution of every social problem, and serving as a panacea for every social evil. Psychology would then be the only science worth attention, for of whatever things proficiency in that branch of study had qualified any one to form mental images, of those same things would he simultaneously become possessor in full property. Whoever had succeeded in training himself to imagine vigorously might at once have, do, or be whatever it pleased him to imagine, becoming _ipso facto_, as the Stoics used to say an acquirer of virtue does, 'rich, beautiful, a king.' Woe betide any one, however, who, as long as the cosmical constitution remains what it is, shall attempt to put the theory into practice, and desisting from all those animal functions, involving intercourse with a real or imaginary external world, which are vulgarly supposed essential to animal existence, shall obstinately restrict himself to the sensations which he believes the mind to be, without any such intercourse, capable of creating for the body's sustenance and delectation. The physical extinction inevitably consequent on such devotion to principle would