The notion is a process of three factors and three characteristics.

The last note introduces us to a new side of Dr. Appleton's intellectual activity. His ambition was to re-write and complete the Logic of Hegel, which the great German thinker had confessedly left unfinished. The work was an arduous one, demanding time and leisure such as Dr. Appleton's short and busy life prevented him from getting. I have found other notes on the same subject, constantly in his thoughts as I know it at one time to have been. But among the fragments of thought which he has left us, bearing on no one special branch of inquiry, there are a few which are worthy of record, even in this age of active speculation and many books. Thus we have the following:

Metaphysical ideas are not untrue in themselves, any more than the bodily desires are evil in themselves. They become untrue when isolated.

Being, in the Platonic sense of the word, was to Descartes a survival, an hereditary idea, which he never consciously abandoned.

The mind does not enter into experience and form part of it, but is limited by it. This is what is called finite thinking. The infinite object is the total object which includes the mind.

Mr. Matthew Arnold does not recognize the fact that knowledge is equally a master-desire with men as happiness. Matthew Arnold's statement, that happiness is the chief concern with all of us, leads to pessimism.

The mind can only pass from one attitude to another by traversing particular curves, just as you cannot jump out of bed without passing through every position in space between a recumbent position and a standing one.

Metaphysical ideas are not the ideas which have made history, except when they have been the vehicles of emotion; but they are the ideas which have determined the course of human experience.

But I must stop here, lest I incur the charge too frequently and with too much justice brought against the

editor of a posthumous work-the charge, I mean, of publishing what the author himself would have wished to remain unknown. The contents of a commonplace book are not intended for public perusal, and a fastidious writer like Dr. Appleton would have shrunk from seeing his crude first thoughts or roughly-composed jottings exposed to literary criticism. It is difficult for a friend to distinguish between what should be preserved and what should be thrown away; to him, naturally, all is alike sacred, and he cannot put himself in the position of the unconcerned reader. But I feel sure that, if he err at all, it is better to err on the side of suppression and brevity. There have been writers and thinkers whose fair fame has been sullied or destroyed after death by the indiscreet admiration of their friends. No man would desire to submit the whole range of his thoughts and imaginings to public scrutiny, and there is no man who could stand the ordeal.

The pages that follow are mainly occupied by what were intended to be the earlier chapters of Dr. Appleton's work on the "Ego." They have been published in the Contemporary Review for July, 1874, November, 1876, and December, 1876. But they are here reprinted, with considerable additions, partly contained in the author's original manuscript, but omitted in the published articles; partly supplemented by himself after publication. The chapter on "Development" was to have followed them.

The other articles comprised in the present volume are evidences of Dr. Appleton's wide sympathies. That on "American Efforts after International Copyright," reprinted from the Fortnightly Review of February, 1877, is a valuable contribution to a subject of great practical importance, into which Dr. Appleton flung himself with his customary energy and enthusiasm. Lastly, two

articles have been reprinted from Blunt's "Dictionary of Christian Theology," by the courtesy of the editor, which

exhibit Dr. Appleton's research and line of thought in those theological questions in which he always took so deep an interest. It is a matter of regret that it has not been possible to introduce into the volume anything bearing upon the movement with which his name is connected in so special a manner-the movement, I mean, for the Endowment of Research.

LUXOR, January, 1880.

A. H. SAYCE.