NOVUM ORGAN UM. 39 



but admits a tincture of the will and passions, which gene 

 rate their own system accordingly : for man always believes 

 more readily that which he prefers. He therefore rejects 

 difficulties for want of patience in investigation ; sobriety, 

 because it limits his hope ; the depths of nature, from 

 superstition ; the light of experiment from arrogance and 

 pride, lest his mmd should appear to be occupied with 

 common and varying objects ; paradoxes, from a fear of the 

 opinion of the vulgar; in short, his feelings imbue and 

 corrupt his understanding in innumerable and sometimes 

 imperceptible ways. 



50. But by far the greatest impediment and aberration 

 of the human understanding proceeds from the dulness, 

 incompetency, and errors of the senses: since whatever 

 strikes the senses preponderates over every thing, however 

 superior, which does not immediately strike them. Hence 

 contemplation mostly ceases with sight ; and a very scanty, 

 or perhaps no regard is paid to invisible objects. The 

 entire operation, therefore, of spirits inclosed in tangible 

 bodies is concealed and escapes us. All that more delicate 

 change of formation in the parts of coarser substances (vul 

 garly called alteration, but in fact a change of position in 

 the smallest particles) is equally unknown ; and yet, unless 

 the two matters we have mentioned be explored and brought 

 to light, no great effect can be produced in nature. Again, 

 the very nature of common air, and all bodies of less density 

 (of which there are many) is almost unknown. For the 

 senses are weak and erring, nor can instruments be of 

 great use in extending their sphere or acuteness; all the 

 better interpretations of nature are worked out by instances, 

 and fit and apt experiments, where the senses only judge 

 of the experiment, the experiment of nature and the thing 

 itself. 



51. The human understanding is, by its own nature, 

 prone to abstraction, and supposes that which is fluctuating 

 to be fixed. But it is better to dissect than abstract na 

 ture; such was the method employed by the school of 

 Democritus, which made greater progress in penetrating 

 nature than the rest. It is best to consider matter, its con 

 formation, and the changes of that conformation, its own 

 action, and the law of this action or motion, for forms 

 are a mere fiction of the human mind, unless you will 

 call the laws of action by that name. Such are the idols 

 of the tribe, which arise either from the uniformity of the 

 constitution of man s spirit, or its prejudices, or its limited 



