We hear of study resumed in improved health in the home in Holy well Street. In October a _Miscellany, containing several Tracts on various Subjects_, “by the Bishop of Cloyne,” appeared simultaneously in London and Dublin. The Tracts were reprints, with the exception of _Further Thoughts on Tar-water_, which may have been written before he left Ireland. The third edition of _Alciphron_ also appeared in this autumn. But _Siris_ is the latest record of his philosophical thought. A comparison of the _Commonplace Book_ and the _Principles_ with the _Analyst_ and _Siris_ gives the measure of his advancement. After the sanguine beginning perhaps the comparison leaves a sense of disappointment, when we find metaphysics mixed up with mathematics in the _Analyst_, and metaphysics obscurely mixed up with medicine in _Siris_. It is curious that, although in 1752 David Hume’s _Treatise of Human Nature_ had been before the world for thirteen years and his _Inquiry concerning Human Understanding_ for four years, there is no allusion to Hume by Berkeley. He was Berkeley’s immediate successor in the eighteenth-century evolution of European thought. The sceptical criticism of Hume was applied to the dogmatic religious philosophy of Berkeley, to be followed in its turn by the abstractly rational and the moral reconstructive criticism of Kant. _Alciphron_ is, however, expressly referred to by Hume; indirectly, too, throughout the religious agnosticism of his _Inquiry_, also afterwards in the _Dialogues on Natural Religion_, in a vindication of minute philosophy by profounder reasonings than those which satisfied Lysicles and Alciphron. Berkeley, Hume, and Kant are the three significant philosophical figures of their century, each holding the supreme place successively in its beginning, middle, and later years. Perhaps Reid in Scotland did more than any other in his generation to make Berkeley known; not, however, for his true work in constructive religious thought, but for his supposed denial of the reality of the things we see and touch.(43) The ideal life in Oxford did not last long. On the evening of Sunday, January 14, 1753, Berkeley was suddenly confronted by the mystery of death. “As he was sitting with my mother, my sister, and myself,” so his son wrote to Johnson at Stratford, in October, “suddenly, and without the least previous notice or pain, he was removed to the enjoyment of eternal rewards; and although all possible means were instantly used, no symptom of life ever appeared after; nor could the physicians assign any cause for his death. He arrived at Oxford on August 25, and had received great benefit from the change of air, and by God’s blessing on tar-water, insomuch that for some years he had not been in better health than he was the instant before he left us(44).” Six days later he was buried in Oxford, in the Cathedral of Christ Church(45), where his tomb bears an appropriate inscription by Dr. Markham, afterwards Archbishop of York.