592 MENTAL QUALITIES OF THE EUKOPEAN AND ASIATIC. 



are distributed geographically, though, as we have seen, this is a divis- 

 ion which has no philosophical foundation, we may proceed to an exam- 

 ination of the psychical state of the European and Asiatic, whose history 

 furnishes us abundant materials for this purpose. The black nations of 

 Africa and the red tribes of America, from the imperfect advances they 

 have made toward civilization, can supply but few facts for such an in- 

 vestigation. 



We can not read the histories of Europe and Asia we can not exam- 

 Synthetical me the present condition of those continents, without coming 

 mind of the to the conclusion that the people inhabiting them possess a 

 lyticai mind of different mental constitution. After what has been said re- 

 the European. S p ec ting the influence of physical circumstances on the or- 

 ganization of man, it is unnecessary for us to inquire here in what that 

 difference has originated. It is, perhaps, most significantly expressed 

 if we say that the mind of the Asiatic is essentially synthetic, that of the 

 European analytic. The former is the creator of systems of theology, 

 law, science, some of which have endured for thousands of years, and 

 have been adopted by a large portion of the human race. The latter 

 pursues his course in a way less grand, but which, since it has a better 

 ascertained foundation, leads to more certain, and, in the course of cen- 

 turies, will show more powerful, widespread, and equally lasting results. 

 The intellectual peculiarity of the Asiatic has been attended with the ad- 

 vantage of producing an almost definite social state. In Asia the cus- 

 toms remain invariable ; every thing is in a state, as we might term it, 

 of stagnation, or, as they consider it, of repose. On the other hand, the 

 analytical tendency of the European has led to the intellectual and polit- 

 ical anarchy of our times, when fundamental doctrines of every kind are 

 called in question, and scarcely two men can be found whose views on re- 

 ligious, political, and social questions coincide. In Asia there are no 

 questions, but only affirmations. Europe, except when the Church for 

 a thousand years enforced the Asiatic system, has ever been prone to ask 

 questions. Since the fourteenth century, when she returned to this pro- 

 pensity, she has been passing through a chaos of doubt in the innumer- 

 able answers she receives. 



With an intellect of this analytical kind, it may be doubtful whether 

 Necessity of the European could ever have spontaneously entered on the 

 Europ^aiTdv- career f civilization. The contact of the Asiatic was essen- 

 iiization. tial to him, as giving him the material on which to work. 

 Nor was it of importance whether the basis from which he thus started, 

 and the additions which, from time to time, he has received, were true or 

 false ; they furnished him with the essential condition that was wanting. 

 The dissector must have his subject. The history of Europe, whether 

 as regards philosophical, religious, or political affairs, bears the impress 



