subject to be an effect of bare power, and not the communication of any quality, which was really in the efficient, when we find no such sensible quality in the thing that produced it. But ourselves not being able to discover any unlikeness between the idea produced in us and the quality of the object producing it, we are apt to imagine that our ideas are resemblances of some thing in the objects, and not the effects of certain powers placed in the modification of their primary qualities, with which primary qualities the ideas produced in us have no resemblance.’ Vol. i. page 127. From the secondary qualities later writers, as Hume and Berkeley, have proceeded to the primary ones, and have endeavoured to shew that they have not a real existence out of the mind, any more than the others. Hume says, ‘The fundamental principle of the modern philosophy is the opinion concerning colours, sounds, tastes, smells, heat and cold,’ &c.; and Bishop Berkeley has made use of the same principle to banish the least particle of matter out of the universe. What Hume has said is merely taken from Berkeley, from whom his opinions are generally borrowed. As I do not know that I shall have a better opportunity, I will here state Berkeley’s arguments against the existence of these primary qualities, or his _ideal_ system, in his own words. I will only first observe, on the argument against the existence of the secondary qualities of things, from their different effects in different circumstances and on different persons, which Hume considers as the only solid one, but which Berkeley thinks more doubtful, seems to me no argument at all; for that an object changes its colour, or food its taste, is in consequence of distance or of the interposition of another object, or of the indisposition of the organ, and does not prove that the object has not a particular colour, or the food a particular taste, but that colour is combined with and altered by the colour of the air, and that taste is combined with and altered by another taste in the mouth or stomach. The logical inference is merely that one object has not the same sensible qualities as another, or, as Berkeley has remarked, that we do not know what the true or natural qualities of any object are.