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Traits of Chinese Character

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ly, the inore constant the calls upon this artificial affability, until at fast all their motions are performed according to the code of rites. But if these over polite people are taken unawares,-if their passions are roused, theit self-interest hurt, or their names defamed, they be- come coarser than the savage, and their behavior borders upon brutality.

True gentility is indeed a sure sign of civilization, but when eti quette becomes an object of life, and unmeaning compliments are sub- stituted for the genuine feelings of the heart, the character of man is most materially deteriorated. Such in a great degree is the case with the Chinese Taught to conceal their true sentiments, they dissemble, lie and prevaricate, look satisfied and gratified, when they feel displeased; and appear grave and imperturbable, when every passion is aroused. Falsehood becomes a system; and every body endeavors to overreach his neighbor.

If you listen to the language which persons hold with each other, you would infer, that they emulated each other in disinterestedness, and denied themselves comforts to oblige their neighbors. But take them at their word, and their countenance falls; they did not sup- pose you meant to take in earnest what they said. The terms they apply to each other partake of the same character; nothing is too self abasing in the appellations by which they designate themselves; no terms too high and honorable to be applied to their neighbors. The pronoun I, though written in English with a capital letter, is too high au assumption, and a truly polite man only uses the word when speaking to inferiors. The minds of the people being thus perverted by the repetition of unmeaning compliments, truth in all matters is constantly violated by the majority of the people. They are indeed a formal nation, but deceit and hypocrisy are great lineaments of their character.

There is another thralldom to which the people are subjected by their education.

From the structure of the government, the sphere of an individual is much circumscribed. His thoughts, ener- gies and exertions are limited, first by precept, and soon after by habit. Does he wish to become a scholar; he learns whatever the sages have bequeathed him. When a boy, he goes to school, me. morizes the peerless classics, listens to the exhortations of Confucius, and moves in the circle of ideas therein marked out for him. Though the sages never intended to make man an antomaton, he becomes so by habit. Nothing is taught in the public schools besides the clas sics, and the literature of the country is based upon them. Would a