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it difficult for the solipsist always to remember his solitude. Yet when he reflects, he perceives it; and all his heroic efforts are concentrated on not asserting and not implying anything, but simply noticing what he finds. Scepticism is not concerned to abolish ideas; it can relish the variety and order of a pictured world, or of any number of them in succession, without any of the qualms and exclusions proper to dogmatism. Its case is simply not to credit these ideas, not to posit any of these fancied worlds, nor this ghostly mind imagined as viewing them. The attitude of the sceptic is not inconsistent; it is merely difficult, because it is hard for the greedy intellect to keep its cake without eating it. Very voracious dogmatists like Spinoza even assert that it is impossible, but the impossibility is only psychological, and due to their voracity; they no doubt speak truly for themselves when they say that the idea of a horse, if not contradicted by some other idea, is a belief that the horse exists; but this would not be the case if they felt no impulse to ride that imagined horse, or to get out of its way. Ideas become beliefs only when by precipitating tendencies to action they persuade me that they are signs of things; and these things are not those ideas simply hypostatised, but are believed to be compacted of many parts, and full of ambushed powers, entirely absent from the ideas. The belief is imposed on me surreptitiously by a latent mechanical reaction of my body on the object producing the idea; it is by no means implied in any qualities obvious in that idea. Such a latent reaction, being mechanical, can hardly be avoided, but it may be discounted in reflection, if a man has experience and the poise of a philosopher; and scepticism is not the less honourable for being difficult, when it is inspired by a firm determination to probe this confused and terrible apparition of life to the bottom.