It is no new thing to find Hegelianism in general obloquy. Even in 1830 the Catholic philosopher and theologian Günther[2]--an admirer, but by no means a follower of Hegel--wrote that, 'for some years it had been the fashion in learned Germany to look upon philosophy, and above all Hegelian philosophy, as a door-mat on which everybody cleaned his muddy boots before entering the sanctuary of politics and religion.' What is true as regards the alleged surcease of Hegelianism is that in the reaction which from various causes turned itself against philosophy in the two decennia after 1848, that system, as the most deeply committed part of the 'metaphysical' host, suffered most severely. History and science seemed to triumph along the whole line. But it may be perhaps permissible to remark that Hegelianism had predicted for itself the fate that it proved had fallen on all other philosophies. After the age of Idealism comes the turn of Realism. The Idea had to die--had to sink as a germ in the fields of nature and history before it could bear its fruit. Above all it is not to be expected that such a system, so ambitious in aim and concentrated in expression, could find immediate response and at once disclose all its meaning. His first disciples are not the--truest interpreters of any great teacher. What he saw in the one comprehensive glance of genius, his successors must often be content to gather by the slow accumulation of years, and perhaps centuries, of experience. It is not to Theophrastus that we go for the truest and fullest conception of Aristotelianism; nor is Plato to be measured by what his immediate successors in the Academy managed to make out of him. It is now more than a century since Kant gave his lesson to the public, and we are still trying to get him focussed in a single view: it may be even longer till Hegel comes fully within the range of our historians of thought. Aristotelianism too had to wait centuries till it fully entered the consciousness even of the thinking world.