indeed　I　deny　they　have　an　existence　distinct　from　being
  perceived；　or　that　they　exist　out　of　all　minds　whatsoever。　Think
  on　these　points；　let　them　be　attentively　considered　and　still
  kept　in　view。　Otherwise　you　will　not　comprehend　the　state　of　the
  question；　without　which　your　objections　｛261｝　will　always　be　wide
  of　the　mark；　and；　instead　of　mine；　may　possibly　be　directed　（as
  more　than　once　they　have　been）　against　your　own　notions。
  。　I　must　needs　own；　Philonous；　nothing　seems　to　have
  kept　me　from　agreeing　with　you　more　than　this　same　。　In　denying　Matter；。　at　first；　glimpse　I　am　tempted　to
  imagine　you　deny　the　things　we　see　and　feel：　but；　upon　reflexion；
  find　there　is　no　ground　for　it。　What　think　you；　therefore；　of
  retaining　the　name　；　and　applying　it　to　？　This　may　be　done　without　any　change　in　your　sentiments：
  and；　believe　me；　it　would　be　a　means　of　reconciling　them　to　some
  persons　who　may　be　more　shocked　at　an　innovation　in　words　than　in
  opinion。
  。　With　all　my　heart：　retain　the　word　；　and
  apply　it　to　the　objects　of　sense；　if　you　please；　provided　you　do
  not　attribute　to　them　any　subsistence　distinct　from　their　being
  perceived。　I　shall　never　quarrel　with　you　for　an　expression。
  ；　or　；　are　terms　introduced　by
  philosophers；　and；　as　used　by　them；　imply　a　sort　of　independency；
  or　a　subsistence　distinct　from　being　perceived　by　a　mind：　but　are
  never　used　by　common　people；　or；　if　ever；　it　is　to　signify　the
  immediate　objects　of　sense。　One　would　think；　therefore；　so　long
  as　the　names　of　all　particular　things；　with　the　；
  ；　；　；　and　the　like；　are　retained；　the
  word　　should　be　never　missed　in　common　talk。　And　in
  philosophical　discourses　it　seems　the　best　way　to　leave　it　quite
  out：　since　there　is　not；　perhaps；　any　one　thing　that　hath　more
  favoured　and　strengthened　the　depraved　bent　of　the　mind　towards
  Atheism　than　the　use　of　that　general　confused　term。
  。　Well　but；　Philonous；　since　I　am　content　to　give　up
  the　notion　of　an　unthinking　substance　exterior　to　the　mind；　I
  think　you　ought　not　to　deny　me　the　privilege　of　using　the　word
  as　I　please；　and　annexing　it　to　a　collection　of　sensible
  qualities　subsisting　only　in　the　mind。　I　freely　own　there　is　no
  other　substance；　in　a　strict　sense；　than　。　But　I　have
  been　so　long　accustomed　to　the　　that　I　know　not　how
  to　part　with　it：　to　say；　there　is　no　　in　the　world；　is
  still　shocking　to　me。　Whereas　to　say　　There　is　no　；　if
  by　that　term　be　meant　an　unthinking　substance　existing　without
  the　mind；　but　if　by　　is　meant　some　sensible　thing；　whose
  existence　consists　in　being　perceived；　then　there　is　：
  distinction　gives　it　quite　another　turn；　and　men　will　come
  into　your　notions　with　｛262｝　small　difficulty；　when　they　are
  proposed　in　that　manner。　For；　after　all；　the　controversy　about
  in　the　strict　acceptation　of　it；　lies　altogether　between
  you　and　the　philosophers：　whose　principles；　I　acknowledge；　are
  not　near　so　natural；　or　so　agreeable　to　the　common　sense　of
  mankind；　and　Holy　Scripture；　as　yours。　There　is　nothing　we　either
  desire　or　shun　but　as　it　makes；　or　is　apprehended　to　make；　some
  part　of　our　happiness　or　misery。　But　what　hath　happiness　or
  misery；　joy　or　grief；　pleasure　or　pain；　to　do　with　Absolute
  Existence；　or　with　unknown　entities；　？　It　is　evident；　things　regard　us　only　as　they　are　pleasing
  or　displeasing：　and　they　can　please　or　displease　only　so　far
  forth　as　they　are　perceived。　Farther；　therefore；　we　are　not
  concerned；　and　thus　far　you　leave　things　as　you　found　them。　Yet
  still　there　is　something　new　in　this　doctrine。　It　is　plain；　I　do
  not　now　think　with　the　Philosophers；　nor　yet　altogether　with　the
  vulgar。　I　would　know　how　the　case　stands　in　that　respect；
  precisely；　what　you　have　added　to；　or　altered　in　my　former
  notions。
  。　I　do　not　pretend　to　be　a　setter…up　of　new　notions。
  My　endeavours　tend　only　to　unite；　and　place　in　a　clearer　light；
  that　truth　which　was　before　shared　between　the　vulgar　and　the
  philosophers：　　the　former　being　of　opinion；　that　；　and　the　latter；
  that　；　。　Which　two　notions　put　together；　do；　in　effect；
  constitute　the　substance　of　what　I　advance。
  。　I　have　been　a　long　time　distrusting　my　senses：
  methought　I　saw　things　by　a　dim　light　and　through　false　glasses。
  Now　the　glasses　are　removed　and　a　new　light　breaks　in　upon　my
  under　standing。　I　am　clearly　convinced　that　I　see　things　in　their
  native　forms；　and　am　no　longer　in　pain　about　their　。　This　is　the　state　I　find　myself
  in　at　present；　though；　indeed；　the　course　that　brought　me　to　it　I
  do　not　yet　thoroughly　comprehend。　You　set　out　upon　the　same
  principles　that　Academics；　Cartesians；　and　the　like　sects　usually
  do；　and　for　a　long　time　it　looked　as　if　you　were　advancing　their
  philosophical　Scepticism：　but；　in　the　end；　your　conclusions　are
  directly　opposite　to　theirs。
  。　You　see；　Hylas；　the　water　of　yonder　fountain；　how　it
  is　forced　upwards；　in　a　round　column；　to　a　certain　height；　at
  ｛263｝　which　it　breaks；　and　falls　back　into　the　basin　from　whence
  it　rose：　its　ascent；　as　well　as　descent；　proceeding　from　the　same
  uniform　law　or　principle　of　gravitation。　just　so；　the　same
  Principles　which；　at　first　view；　lead　to　Scepticism；　pursued　to　a
  certain　point；　bring　men　back　to　Common　Sense。
  Notes：
  ＇2＇＇Text　within　brackets　is　not　contained　in　the　first　and　second
  editions。＇
  ＇3＇＇〃Size　or　figure；　or　sensible　quality〃　　〃size；　colour；　&c；〃
  in　the　first　and　second
  editions。＇
  ＇4＇＇〃In　stones　and　minerals〃　　in　first　and　second　editions。＇
  ＇5＇＇The　passage　within　brackets　first　appeared　in　the　third
  edition。＇
  ＇6＇＇0mitted　in　last　edition。＇
  ＇7＇〃Tell　me；　Hylas；〃　　〃So　Hylas〃　　in　first　and　second
  editions。＇
  ＇8＇＇This　important　passage；　printed　within　brackets；　is　not　found
  in　the　first　and　second　editions　of　the　Didogues。　It　is；　by
  anticipation；　Berkeley's　answer　to　Hume's　application　of　the
  objections　to　the　reality　of　abstract　or　unperceived　Matter；　to
  the　reality　of　the　Ego　or　Self；　of　which　we　are　aware　through
  memory；　as　identical　amid　the　changes　of　its　successive　states。…
  A。　C。　F。＇
  ＇9＇＇The　words　within　brackets　are　omitted　in　the　third　edition。＇
  ＇10＇＇Omitted　in　authoes　last　edition。＇
  ＇11＇＇In　the　first　and　second　editions　only。＇
  The　End