156 BACON 



We give this doctrine a name from its use, because its true use 

 is indeed redargution and caution about the employing of 

 words. So, likewise, that part concerning predicaments, if 

 rightly treated, as to the cautions against confounding or trans- 

 posing the terms of definitions and divisions, is of principal use, 

 and belongs to the present article. And thus much for the 

 confutation of interpretation. 



As to the confutations of images, or idols, we observe that 

 idols are the deepest fallacies of the human mind ; for they do 

 not deceive in particulars, as the rest, by clouding and ensnar- 

 ing the judgment ; but from a corrupt predisposition, or bad 

 complexion of the mind, which distorts and infects all the an- 

 ticipations of the understanding. For the mind, darkened by 

 its covering the body, is far from being a flat, equal, and clear 

 mirror that receives and reflects the rays without mixture, but 

 rather a magical glass, full of superstitions and apparitions. 

 Idols are imposed upon the understanding, either, i. by the gen- 

 eral nature of mankind ; 2. the nature of each particular man ; 

 or 3. by words, or communicative nature. The first kind we 

 call idols of the tribe ; the second kind, idols of the den ; and the 

 third kind, idols of the market. There is also a fourth kind, 

 which we call idols of the theatre, being superinduced by false 

 theories, or philosophies, and the perverted laws of demonstra- 

 tion. This last kind we are not at present concerned with, as 

 it may be rejected and laid aside ; but the others seize the mind 

 strongly, and cannot be totally eradicated. Therefore no art 

 of analytics can be expected here, but the doctrine of the con- 

 futation of idols is the primary doctrine of idols. Nor, indeed, 

 can the doctrine of idols be reduced to an art, but can only be 

 employed by means of a certain contemplative prudence to 

 prevent them. 



For the idols of the tribe, it is observable, that the nature 

 of the understanding is more affected with affirmatives and 

 actives than with negatives and privatives, though in justness 

 it should be equally affected with them both ; but if things fall 

 out right, or keep their course, the mind receives a stronger 

 impression of this than of a much greater number of failures, or 

 contrary events, which is the root of all superstition and credu- 

 lity. Hence Diagoras, being shown in Neptune's temple 

 many votive pictures of such as had escaped shipwreck, and 

 thereupon asked by his guide, if he did not now acknowl- 



