as a race the major portion of mankind has reached a certain stage of development, the progress made by different individuals composing the race--or even a nation which forms a component part of the race--varies between very wide limits, so that all the different systems of philosophy and religion find their adherents in a race or a nation at any one particular period of its development. In the Aryan race these systems seem to have prevailed in some form or other ever since the beginning of history, and there are, no doubt, at the present moment, thinkers of no mean order whose intellectual sympathies incline to the ultra-materialistic system of Charvaka or to some other system lying between that and the most spiritual system of Vedanta, so that any attempt at tracing an historical order of the origin and development of the different systems of philosophy may not prove quite so fruitful. In tracing, however, the psychological order of intellectual development as represented by the Indian systems of philosophy which correspond to the several stages thereof, those systems may perhaps range themselves in an order which may roughly correspond to the original historical order of their development.

13. As has been shown above, when there arises a necessity to widen man's experience beyond the limited range of the senses, the necessity

expresses itself as a yearning on the part of man for pleasures more durable and intense than the earth can afford, or than his limited vision can suggest resources for; and then he is furnished, under Divine Dispensation, with a code of ethics and ritual by Teachers who are detailed to the work by the Divine Providence. By duly acting up to it, he attains to unearthly pleasures hereafter. Under the immediate guidance of the Divine Teachers, or the Divine King-sages, the people follow the law with unbounded faith. But when these Divine Guides give up the role of direct Instructors with a view to strengthen human intellect by stimulating in it a spirit of independent enquiry and thought on the materials of thought thus supplied, i.e., when there is no visible Divine Personage in the person of a Mann or an Ikshvaku, to whom an appeal can be made by those whose faith in things invisible is shaken the least by any circumstance whatsoever, all but those few who find some reason to adhere to the received teachings as to the unseen world turn to their ordinary experience for guidance. In course of time a thorough reaction is produced in their minds against that unquestioning faith of the orthodox which culminates in a stupendous system of priestcraft and an almost meaningless ritualism born of ignorance and selfishness gathering themselves round the pure central core of a scientific ritual. This strong reactionary