This is apparent not only in the very various manner, in which sacred Tradition--the external word to man revealed--was conceived, developed and disfigured among each of those nations; but in the peculiar form and direction which the internal word in man--that is to say his higher consciousness and intellectual life assumed among each. Such an intellectual opposition evidently exists between those two great primitive nations already characterized, that inhabit the extreme East and South of Asia--an opposition between reason and imagination. In regard to the intellectual and moral character of nations as well as of individuals, Reason is that human faculty which is conversant with grammatical construction, logical inferences, dialectic contests, systematic arrangement; and in practical life it serves as the divine regulator, in so far as it adheres to the higher order of God. But when it refuses to do this, and wishes to deduce all from itself and its own individuality, then it becomes an egotistical, over-refining, selfish, calculating, degenerate Reason, the inventress of all the arbitrary systems of science and morals, dividing and splitting every thing into sects and parties. Imagination must not be considered as a mere faculty for fiction, nor confined to the circle of art and poetry--it includes a faculty for scientific discoveries, nor did a mind destitute of all imagination ever make a great scientific discovery. There is even a higher, purely speculative fancy which finds its proper sphere in a mysticism, like the Indian, that has already been described. Even if a mysticism, like that which constitutes the basis of the Indian philosophy, were entirely free from all admixture of sensual feelings, and were entirely destitute of images, we should certainly not be right in refusing on that account to imagination its share in this peculiar intellectual phenomenon. That in the intellectual character of the Chinese, reason, and not imagination, was the predominant element, it would, after the sketch we have before given of that people, and which was drawn from the best and most recent sources and authorities, be scarcely necessary to prove at any length--so clearly is that fact established. Originally when the old system of Chinese manners was regulated by the pure worship of God, not disfigured as among other nations by manifold fictions, but breathing the better spirit of Confucius, it was undoubtedly in a sound, upright Reason, conformable to God, that the Chinese placed the foundation of their moral and political existence; since they designated the Supreme Being by the name of Divine Reason. Although some modern writers in our time have, like the Chinese, applied the term _divine reason_ to Almighty God; yet I cannot adopt this Chinese mode of speech, since, though according to the doctrine from which I start, and the truth of which has been all along pre-supposed, the living God is a spirit; yet it by no means follows