 A stronger connection between Berkeley and Bayle would be the text itself, and especially note H, of the same Zeno article. By appeal to theoretical parsimony, according to Bayle, “the Cartesians may maintain that no such thing as matter exists; for whether it doth or doth not exist, God could equally communicate to us all the thought we have.” Such divine communication is, of course, precisely what Berkeley was to advocate. Moreover, Bayle in note G extends Zeno’s argument against motion by denying that extension exists. His argument is that extension cannot be composed of mathematical points or of atoms, nor can it be infinitely divisible. It remains an open question how this squares with Berkeley’s comment in his notebooks, which he repeats there, that “Malebranche’s &amp; Bayle’s arguments do not seem to prove against Space, but onely Bodies.” The only other time Bayle is mentioned in Berkeley’s entire work is in the Theory of Vision Vindicated, where he is mentioned, with Hobbes, Spinoza and Leibniz, as an author whose popularity shows how atheistic principles have taken root.