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inferiority; nay, I confess that in rendering Kant's arguments in English I have thought far less of elegance, smoothness, or rhythm, than of accuracy and clearness. What I have attempted to do is to give an honest, and, as far as possible, a literal translation, and, before all, a translation that will construe; and I venture to say that even to a German student of Kant this English translation will prove in many places more intelligible than the German original. It is difficult to translate thehymns of the Veda and thestrains of the Upanishads, the odes of Pindar and the verses of Lucretius; but I doubt whether the difficulty of turning Kant's metaphysical German into intelligible and construable English is less. Nor do I wish my readers to believe that I have never failed in making Kant's sentences intelligible. There are a few sentences in Kant's Critique which I have not been able to construe to my own satisfaction, and where none of the friends whom I consulted could help me. Here all I could do was to give a literal rendering, hoping that future editors may succeed in amending the text, and extracting from it a more intelligible sense. [xxxiv] Why I thought I ought to translate Kant's Critique? But my friends in blaming me for wasting my time on a translation of Kant's Critique of Pure Reason gave me to understand that, though I might not be quite unfit, I was certainly not specially called upon to undertake such a work. It is true, no doubt, that no one could have blamed me for not translating Kant, but I should have blamed myself; in fact, I have blamed myself for many years for not doing a work which I felt mustbe done sooner or later. Yearafter year I hoped I should find leisure to carry out the long-cherished plan, and when at last the Centenary of the publication of Kant's Critik der reinen Vernunft drew near, I thought I was in honour bound not todelay any longer this tribute to the memory of the greatest philosopher of modern times. Kant's Critique has been myconstant companion through life. It drove me to despair when I first attempted to read it, a mere school-boy. During my university days I worked hard at it under Weisse, Lotze, and Drobisch, at Leipzig, and my first literary attempts in philosophy, now just forty years old, were essays on Kant's Critique. Having once learnt from Kant what man can and what he cannot know, my plan of life was very simple, namely, to learn, so far as literature, tradition, and language allow us to do so, how man came to believe that he could know so much more than he ever can know in religion, in mythology, and in philosophy. This required special studies in the field of the most ancient languages and literatures. But though these more special studies drew me away for many years towards distant times and distant countries, whatever purpose or method there may have been in the work of my life was due to my beginning life with Kant. [xxxv] Even at Oxford, whether I had to lecture on German literature or on the Science of Language, I have often, in season and out of season, been preaching Kant; and nothing I have missed so much, when wishing to come to an understanding on the great problems of life with some of my philosophical friends in England, than the common ground which is supplied by Kant for the proper discussion of every one of them. We need not be blind wor-shippers of Kant, but if for the solution of philosophical problems we are to take any well-defined stand, we must, in this century of .