tion. Under the first head, Bacon again instances Aristotle, whom he accuses of "fashioning the world out of categories"; under the second he glances especially at the alchemists; and under the third he refers to Pythagoras and Plato. To follow Bacon into these historic issues does not belong to our present purpose. Suffice it to notice the continued vitality of these three classes of speculative error. Bacon's judgment of Aristotle—that "he did not consult experience as he should have done, in order to the framing of his decisions and axioms; but, having first determined the question according to his will, he then resorts to experience, and, bending her into conformity with his placets, leads her about like a captive in a procession"—is at least equally applicable to thinkers like Hegel and his followers. Empiricism has by no means been eliminated from the scientific or would-be scientific world. And as for the philosophy which is corrupted by myth and tradition, the countless attempts that are still made to "reconcile" the facts of science with the data and prepossessions of theology are enough to prove that, mutato nomine, the methods of Pythagoras and Plato and of those who in Bacon's day sought "to found a system of natural philosophy on the first chapter of Genesis, on the book of Job, and other parts of the sacred writings," are as yet far from obsolete.
It is hardly necessary to call attention to the fact that there is a close similarity between systematic empiricism and some of the dangers brought out in connection with the Idols of the Tribe, for in each case stress must be laid on the tendency to generalize hastily, depend on scattered and inadequate data, and seek for light in the "narrowness and darkness" of insufficient knowledge. This matter is important only as showing how a common weakness may be caught up and dignified in a philosophic system and rendered more dangerous by the adventitious weight and influence which it gains thereby. Another point, not distinctly dealt with by Bacon, calls, however, for special remark. While the various Idols of the Theater, or of Systems, exercise their own peculiar and characteristic influences for evil, they all tend to the debasement of thought by reason of the authority which they gradually acquire. Associated with great names, promulgated by schools, officially expounded by disciples and commentators, they finally settle into a creed which is regarded as having oracular and dogmatic supremacy. The formula "Thus saith the Master" closes discussion. Not the fact itself, but what this or that teacher has said about the fact, comes at last to be the all-important question. In the condition of mind thus engendered there is no chance for intellectual freedom, self-reliance, growth. Lewes related an anecdote of a mediæval student "who, having detected spots in the sun, communicated his discov-
