(4) The world of 'idols of the tribe,' illusions or prejudices common to the race. All educated people recognize these as forming one sub-universe. The motion of the sky round the earth, for example, belongs to this world. That motion is not a recognized item of any of the other worlds; but as an 'idol of the tribe' it really exists. For certain philosophers 'matter' exists only as an idol of the tribe. For science, the 'secondary qualities' of matter are but 'idols of the tribe.' (5) The various supernatural worlds, the Christian heaven and hell, the world of the Hindoo mythology, the world of Swedenborg's _visa et audita_, etc. Each of these is a consistent system, with definite relations among its own parts. Neptune's trident, e.g., has no status of reality whatever in the Christian heaven; but within the classic Olympus certain definite things are true of it, whether one believe in the reality of the classic mythology as a whole or not. The various worlds of deliberate fable may be ranked with these worlds of faith--the world of the _Iliad_, that of _King Lear_, of the _Pickwick Papers_, etc.[296] (6) The various worlds of individual opinion, as numerous as men are. (7) The worlds of sheer madness and vagary, also indefinitely numerous. _Every object we think of gets at last referred to one world or another of this or of some similar list._ It settles into our belief as a common-sense object, a scientific object, an abstract object, a mythological object, an object of some one's mistaken conception, or a madman's object; and it reaches this state sometimes immediately, but often only after being hustled and bandied about amongst other objects until it finds some which will tolerate its presence and stand in relations to it which nothing contradicts. The molecules and ether-waves of the scientific world, for example, simply kick the object's warmth and color out, they refuse to have any relations with them. But the world of 'idols of the tribe' stands ready to take them in. Just so the world of classic myth takes up the winged horse; the world of individual hallucination, the vision of the candle; the world of abstract truth, the proposition that justice is kingly, though no actual king be just. The various worlds themselves, however, appear (as aforesaid) to most men's minds in no very definitely conceived relation to each other, and our attention, when it turns to one, is apt to drop the others for the time being out of its account. Propositions concerning the different worlds are made from 'different points of view'; and in this more or less chaotic state the consciousness of most thinkers remains to the end. Each world _whilst it is attended to_ is real after its own fashion; only the reality lapses with the attention. THE WORLD OF 'PRACTICAL REALITIES.'