In fine, we could never know that we _know_ either anything or nothing; for, we should have silenced the deepest of all utterances,--_the_ one upon which all truth and reason depend. We should have relegated our Mind along with our God, to the same abysmal gulf of the Unknowable. Henceforth, we could predicate of Mind nothing essential to purposes of knowledge,--and least of all essentials,--Veracity. Mr. Mill closes his laborious endeavours to explain our natural belief in Mind as follows: "The truth is, that we are here face to face with that final inexplicability, at which, as Sir W. Hamilton observes, we inevitably arrive when we reach ultimate facts; and in general, one mode of stating it only appears more incomprehensible than another, because the whole of human language is accommodated to the one, and is so incongruous with the other, that it cannot be expressed in any terms which do not deny its truth. The real stumbling-block is perhaps not in any theory of the fact, but in the fact itself. The true incomprehensibility perhaps is, that something which has ceased, or is not yet in existence, can still be in a manner, present: that a series of feelings, the infinitely greater part of which is past or future, can be gathered up, as it were, into a single present conception, accompanied by a belief of reality. I think, by far the wisest thing we can do, is to accept the inexplicable fact, without any theory of how it takes place; and when we are obliged to speak of it in terms which assume a theory, to use them with a reservation as to their meaning."[113] Two pages further he ingenuously adds: "I do not profess to have adequately accounted for the belief in Mind." In other words, the perplexities remain on Mill's system as they do on all systems. But the Belief and the Fact remain likewise. It is the same with our belief of other ultimate facts. We live an individual life,--we know not what. We see and perceive,--we know not how. Yet such are the facts, and we thoroughly believe and act upon them. The pivot on which these and similar beliefs turn is a subject of the greatest interest and importance. On this same pivot turns our primary affirmative Argument for Natural Theism. To establish it will be the purpose of the next Chapter, and a succession of affirmative arguments, separate but convergent, will occupy the remainder of this Essay. * * * * * COROLLARY:--If any reader of these pages has felt the fascination of some one among the many materializing hypotheses now in vogue, let him remember that, in fair debate, Materialism can never have the slightest chance against Idealism. All materializing theories labour under an enormous weight of unverified postulates. They set out from neither the most _natural_, nor yet the _surest_, sources of our knowledge. Naturally, we start from _self-ness_, and learn to put outer things and beings in opposition to our own primary self-consciousness.