The subjects discussed in the seven succeeding Lectures are as follows:--the antiquity of China, and the general system of her empire--the mental culture, moral and political institutions, and philosophy of the Hindoos--the science and corruption of Egypt--the selection of the Hebrew people for the maintenance of Divine revelation in its purity--the destinies and special guidance of that nation--next an account of those nations of classical antiquity, to whom were assigned a mighty historical power, and a paramount influence over the world--such as the Persians, with their Nature-worship, their manners, and their conquests--the Greeks, with the spirit of their science, and dominion--and the Romans, together with the universal empire which they were the first to establish in Europe. The next five Lectures treat of Christianity, its consolidation and wider diffusion throughout the world--of the emigration of the German tribes, and its consequences--and of the Saracenic empire in the brilliant age of the first Caliphs. Then follows an account of the various epochs and the various stages of the progress which the modern European nations have made in science and civil polity, according to their use and application of the light of truth vouchsafed to them. So the subjects here treated are--the establishment of a Christian imperial dignity in the old German empire--the great schism of the West, and the struggles of the middle age and the period of the Crusades, down to the discovery of the New World, and the new awakening of science. The three following Lectures are devoted to the Religious Wars, the period of Illuminism, and the time of the French Revolution. The eighteenth and concluding Lecture turns on the prevailing spirit of the age, and on the universal regeneration of society. We have yet to make the following observations with respect to this undertaking, in which we have attempted to lay the foundations of a new general Philosophy. The first awakening and excitement of human consciousness to the true perception and knowledge of truth has been already unfolded in my work on "the Philosophy of Life." To point out now the progressive restoration in humanity of the effaced image of God, according to the gradation of grace in the various periods of the world, from the revelation of the beginning, down to the middle revelation of redemption and love, and from the latter to the last consummation, is the object of this Philosophy of History. A third work, treating of the science of thought in the department of faith and nature, will with more immediate reference to the Philosophy of Language, comprehend the complete restoration of consciousness, according to the triple divine principle. It is my wish that this work should as soon as circumstances will permit, speedily follow the two works "The Philosophy of Life," and "The Philosophy of History," now presented to the Public. _Vienna, Sept. 6th, 1828._ CONTENTS OF VOL. I.