XXXI. It is in vain to expect any great progress in the sciences by the superinducing or ingrafting new matters upon old. An instauration must be made from the very foundations, if we do not wish to revolve forever in a circle, making only some slight and contemptible progress.
XXXII. The ancient authors and all others are left in undisputed possession of their honors; for we enter into no comparison of capacity or talent, but of method, and assume the part of a guide rather than of a critic.
XXXIII. To speak plainly, no correct judgment can be formed either of our method or its discoveries by those anticipations which are now in common use; for it is not to be required of us to submit ourselves to the judgment of the very method we ourselves arraign.
XXXIV. Nor is it an easy matter to deliver and explain our sentiments; for those things which are in themselves new can yet be only understood from some analogy to what is old.
XXXV. Alexander Borgia7 said of the expedition of the French into Italy that they came with chalk in their hands to mark up their lodgings, and not with weapons to force their passage. Even so do we wish our philosophy to make its way quietly into those minds that are fit for it, and of good capacity; for we have no need of contention where we differ in first principles, and in our very notions, and even in our forms of demonstration.
XXXVI. We have but one simple method of delivering our sentiments, namely, we must bring men to particulars and their regular series and order, and they must for a while renounce their notions, and begin to form an acquaintance with things.
XXXVII. Our method and that of the sceptics8 agree in some respects at first setting out, but differ most widely, and are completely opposed to each other in their conclusion; for they roundly assert that nothing can be known; we, that but a small part of nature can be known, by the present method; their next step, however, is to destroy the authority of the senses and understanding, while we invent and supply them with assistance.
XXXVIII. The idols and false notions which have already preoccupied the human understanding, and are deeply rooted in it, not only so beset men’s minds that they become difficult of access, but even when access is obtained will again meet and trouble us in the instauration of the sciences, unless mankind when forewarned guard themselves with all possible care against them.
XXXIX. Four species of idols beset the human mind,9 to which (for distinction’s sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.
XL. The formation of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.10
XLI. The idols of the tribe are inherent in human nature and the very tribe or race of man; for man’s sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the universe, and the human mind resembles those uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.11
XLII. The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and as it were actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world.
XLIII. There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy – words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies.
XLIV. Lastly, there are idols which have crept into men’s minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. We must, however, discuss each species of idols more fully and distinctly in order to guard the human understanding against them.
XLV. The human understanding, from its peculiar nature, easily supposes a greater degree of order and equality in things than it really finds; and although many things in nature be sui generis and most irregular, will yet invent parallels and conjugates and relatives, where no such thing is. Hence the fiction, that all celestial bodies move in perfect circles, thus rejecting entirely spiral and serpentine lines (except as explanatory terms).12 Hence also the element of fire is introduced with its peculiar orbit,13 to keep square with those other three which are objects of our senses. The relative rarity of the elements (as they are called) is arbitrarily made to vary in tenfold progression, with many other dreams of the like nature.14 Nor is this folly confined to theories, but it is to be met with even in simple notions.
XLVI. The human understanding, when any proposition has been once laid down (either from general admission and belief, or from the pleasure it affords), forces everything else to add fresh support and confirmation; and although most cogent and abundant instances may exist to the contrary, yet either does not observe or despises them, or gets rid of and rejects them by some distinction, with violent and injurious prejudice, rather than sacrifice the authority of its first conclusions. It was well answered by him15 who was shown in a temple the votive tablets suspended by such as had escaped the peril of shipwreck, and was pressed as to whether he would then recognize the power of the gods, by an inquiry, But where are the portraits of those who have perished in spite of their vows? All superstition is much the same, whether it be that of astrology, dreams, omens, retributive judgment, or the like, in all of which the deluded believers observe events which are fulfilled, but neglect and pass over their failure, though it be much more common. But this evil insinuates itself still more craftily in philosophy and the sciences, in which a settled maxim vitiates and governs every other circumstance, though the latter be much more worthy of confidence. Besides, even in the absence of that eagerness and want of thought (which we have mentioned), it is the peculiar and perpetual error of the human understanding to be more moved and excited by affirmatives than negatives, whereas it ought duly and regularly to be impartial; nay, in establishing any true axiom the negative instance is the most powerful.
XLVII. The human understanding is most excited by that which strikes and enters the mind at once and suddenly, and by