have produced real systems of thought, and the speculations of only a few can be said to have had a history. Many do not rise beyond the mythological stage. Even the theories of Oriental peoples, the Hindus, Egyptians, Chinese, consist, in the main, of mythological and ethical doctrines, and are not thoroughgoing systems of thought: they are shot through with poetry and faith. We shall, therefore, limit ourselves to the study of the Western countries, and begin with the philosophy of the ancient Greeks, on whose culture our own civilization in part, rests." There are doubtless many other people who hold such uninformed and untrue beliefs, which only show their ignorance of Indian matters. It is not necessary to say anything in order to refute these views, for what follows will I hope show the falsity of their beliefs. If they are not satisfied, and want to know more definitely and elaborately about the contents of the different systems, I am afraid they will have to go to the originals referred to in the bibliographical notices of the chapters. There is another opinion, that the time has not yet come for an attempt to write a history of Indian philosophy. Two different reasons are given from two different points of view. It is said that the field of Indian philosophy is so vast, and such a vast literature exists on each of the systems, that it is not possible for anyone to collect his materials directly from the original sources, before separate accounts are prepared by specialists working in each of the particular systems. There is some truth in this objection, but although in some of the important systems the literature that exists is exceedingly vast, yet many of them are more or less repetitions of the same subjects, and a judicious selection of twenty or thirty important works on each of the systems could certainly be made, which would give a fairly correct exposition. In my own undertaking in this direction I have always drawn directly from the original texts, and have always tried to collect my materials from those sources in which they appear at their best. My space has been very limited and I have chosen the features which appeared to me to be the most important. I had to leave out many discussions of difficult problems and diverse important bearings of each of the systems to many interesting aspects of philosophy. This I hope may be excused in a history of philosophy which does not aim at completeness. There are indeed many defects and shortcomings, and 5 these would have been much less in the case of a writer abler than the present one. At any rate it may be hoped that the imperfections of the present attempt will be a stimulus to those whose better and more competent efforts will supersede it. No attempt ought to be called impossible on account of its imperfections.