All this trouble caused by the Hegelian theory of what philosophy involves--viz. really beginning at the beginning, is saved by a device well known to the several branches of Science. It is the way with them to assume that the student has a rough general image of the objects which they examine; and under the guidance, or with the help of this generalised image, they go on to explain and describe its outlines more completely. They start with an approximate conception, such as anybody may be supposed to have; and this they seek to render more definite. The geologist, for example, could scarcely teach geology', unless he could pre-suppose or produce some acquaintance on the part of his pupils with what Hume would have called an 'impression' or an 'idea' of the rocks and formations of which he has to treat. The geometer gives a short, and, as it were, popular explanation of the sense in which angles, circles, triangles, &c. are to be understood : and then by the aid of these provisional definitions we come to a more scientific notion of the same terms. The third book of Euclid, for example, brings before us a clearer notion of what a circle is, than the nominal explanation in the list of definitions. By means of these temporary aids, or, as we may call them, leading-strings for the intellect, the progress of the ordinary scientific student is made tolerably easy. But v in philosophy, as it is found in Hegel, there is quite another way of working. The helps in question are absent: and until it be seen that they are not even needed, the Hegelian theory will remain a sealed mystery. For that which the first glance seemed to show as an enigma, is only the plain and unambiguous statement of thought. Instead of casting around for images and accustomed names, we have only to accept the several terms and articles in the development of thought as they present themselves. These terms merely require to be apprehended. They stand in no immediate need of illustration from our experience. What we have to bring to the work, is patience, self-restraint, the sacrifice of our cherished habits of mind, the surrender of the natural wish to see at once what it all comes to, what it is good for, how it squares with other convictions. As Bacon reminded his age, Into the kingdom of philosophy, as into the kingdom of heaven, none can enter, _nisi sub persona infantis_: i. e. unless he at least steadfastly resolve to renounce that world which lieth in the Evil.