[132] In the just published Edition of Hume's Treatise on Human Nature, I. p. 140. We must all regret the loss of Dean Mansel's ultimate thoughts on "The real error of Berkeley's Idealism." Letters &c. p. 391. But more than a dozen years earlier, he wrote, (_Prolegomena Logica_, Chap. V.) "The fault of Berkeley did not consist in doubting the existence of matter, but in asserting its non-existence." How far Mansel himself went in the direction of this same doubt may be judged from the following passage, which occurs in the Prolegomena one page before. "Beyond the range of conscious beings, we can have only a negative idea of substance. The name is applied in relation to certain collections of sensible phenomena, natural or artificial, connected with each other in various ways; by locomotion, by vegetation, by contributing to a common end, by certain positions in space. But here we have no positive notion of substance distinct from phenomena. I do not attribute to the billiard ball a consciousness of its own figure, colour, and motion; but, in denying consciousness, I deny the only form in which unity and substance have been presented to me. I have therefore no data for thinking one way or the other on the question. Some kind of unity between the several phenomena may exist, or it may not; but if it does exist, it exists in a manner of which I can form no conception; and if it does not exist, my faculties do not enable me to detect its absence." In other words (as Mr. O'Hanlon might have phrased it) "My friend Smith is I know a person,--therefore a substance. But Smith's hat and coat, being unconscious, lack the only forms in which unity and substance have been presented to me. Smith's coat is blue, its fabric woollen; his hat black, and of silken texture;--there may or may not be unities in which these phenomena of colour and structural appearance cohere; my faculties do not, however, enable me to decide whether hat and coat are or are not _positively_ substantial unifications. It would appear from all this, that hats and coats and other familiar so-called substances, are as little _essentially_ known to us as that vast territory of supernatural Being which has been named the "Unknowable." [133] From Mr. Wallace's translation of Hegel's Logik, pp. 65, 8, and 9. As the translator preserves the numbering of the Sections, reference is easy to the original German. Hegel adds a remark well worthy of attention:--"The scepticism of Hume, by whom this observation was chiefly made, should be clearly marked off from Greek scepticism. Hume founds his remarks on the truth of the empirical element, on feeling and sensation, and proceeds to attack universal truths and laws, because they do not derive their authority from sense-perception. So far was ancient scepticism from making feeling and sensation a canon of truth, that it turned against the deliverances of sense first of all."--Ibid. p. 69.