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arranged with any reference to those two general heads; while in Valerius Terminus the larger division is not alluded to at all, and the order in which the four Idols are there enumerated, the first and third being of one class, the second and fourth of the other, seems to prove that no such classification was then in his mind. Besides, it is to be remembered that the Idola Fori, however distinct in their origin, are in their nature and qualities much nearer akin to the other two than to the Idola Theatri. For though they come from without, yet when they are once in they naturalise themselves and take up their abode along with the natives, produce as much confusion, and can as hardly be expelled. Philosophical systems may be exploded, false methods of demonstration may be discarded, but intercourse of words is "inseparable from our condition in life."

At any rate, let the logical error implied be as large as it may, it is certain that Bacon did in fact always class these three together. Wherever he mentions the Idols of the Market-place with any reference to classification, they are grouped with those of the Tribe and the Cave, and distinguished from those of the Theatre. In the Temporis Partus Masculus, c. 2. (which is I think the earliest form of the Redargutio Philosophiarum though probably of later date than the Delineatio) we find "Nam Idola quisque sua (non jam scenæ dico, sed præcipue fori et specûs"), &c. In the De Augmentis Scientiarum where the four kinds of Idols are enumerated by name and in order, the line of separation is drawn not between the two first and the two last (as it would have been if Bacon had meant to balance the members of his classification on the "dichotomising principle," as suggested by Mr. Ellis, p. 91.), but between the three first and the fourth; the Idola Fori being classed along with the Idola Tribûs and Specûs, as "quæ plane obsident mentem, neque evelli possunt,” the Idola Theatri being broadly distinguished from them, as "quæ abnegari possunt et deponi," and which may therefore for the present be set aside. In the Novum Organum itself, though the divisions between aphorism and aphorism tend, as I have said, to obscure the divisions of subject, yet if we look carefully we shall see that the line of demarcation is drawn exactly in the same place, and almost as distinctly. For after speaking of the three first kinds of Idol, Bacon proceeds (Aph. 61.), "At Idola Theatri innata non sunt [like those of the Tribe and Cave] nec occulto insinuata in Intellectum [like those of the Market-place], sed ex fabulis theoriarum et perversis legibus demonstrationum plane indita et recepta." Lastly, in the Distributio Operis, where the particular Idols are not mentioned by name, but the more general classification of the Delineatio is retained, it is plain that under the class Adscititia he meant to include the Idols of the Theatre only("adscititia vero immigrârunt in mentes hominum, vel ex philosophorum placitis et sectis, vel ex perversis legibus

demonstrationum") — and therefore he must still have meant to include the Idols of the Market-place, along with the two first, under the class Innata.

It is worthy of remark however that, in the Novum Organum itself, the distinction between Adscititia and Innata disappears. And the fact probably is that when he came to describe the several Idols one by one, he became aware both of the logical inconsistency of classing the Idola Fori among the Innata, and of the practical inconvenience of classing them among the Adscititia, and therefore resolved to drop the dichotomy altogether and range them in four co-ordinate classes. And it is the removal of this boundary line which makes it seem at first sight as if the arrangement were quite changed, whereas it is in fact only inverted. According to the plan of the Partis secundæ Delineatio and also of the Distributio Operis, the confutation of the Immigrants,—that is, the Redargutio Philosophiarum and Redargutio Demonstrationum,—was to have the precedence, and the confutation of the Natives,—that is, the Redargutio Rationis humanæ nativa, was to follow. As it is, he begins with the last and ends with the first. And the reason of this change of plan is not difficult to divine. The Redargutio Philosophiarum, as he handles it, traverses a wider and more various field, and rises gradually into a strain of prophetic anticipation, after which the Redargutio Rationis would have sounded flat.

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