opment, accompany the imaginative processes of mind.
Or, since imagination to our literal thought implies in some degree the
fanciful (though wrongly so in essence), we might perhaps better say
that that form of writing is the fit attendant and exponent of those
functions of mind which cognize the inner meanings of the facts of life
directly, rather than those which study them through the correlation of
their phenomena. And also, that the development by any people of an
alphabetic out of a hieroglyphic system, does not imply a greater
advance in linguistic perfection on their part, but indicates a
corresponding mental and inner change of attitude towards ideas and
things, and a different conception of the self as related to them all.

It is not at all necessary to assume that the knowledge gained by one
method is deeper or more exact than the other. True science may exist as
fully under one set of circumstances as the other. If we will take the
type of the so-called most primitive form, the monosyllabic--the
Chinese, we shall find all this evidenced in the clearest manner. To
note but one illustration, a study of the scientific and philosophical
ideas involved in and conveyed by the word _k'ung_, for Space, ether,
the fundamental substratum of sound or vibration, as well as the
"interetheric" central point of balance and power, will disclose an
understanding that has nothing to fear from modern comparisons.

And the very fact that Chinese has had to depend on placement of its
monosyllables to express all the relations for which speech is called
upon, instead of relying on changes of form, seems to have, and indeed
has so stimulated the development of pure linguistic power that the
language is actually as perfect and clear a medium of cultured and
learned intercourse, as is the Sanskrit, the supreme type of the
so-called most developed form, the inflectional. And by reason of its
possession of the ideographic element it has a vividness which the
Sanskrit has not. No language can be a highly developed one which does
not provide in some way for the expression of all possible needed
relations between the three fundamental postulates of life and
activity--the self, the action and the world; and Chinese does this in
spite of its monosyllabic structure by the development of its syntax of
position. And it should be remembered further that Chinese syntax, in
strict correspondence to the genius of the language, is not the same
f