《中国人的性格》是美国传教士阿瑟·史密斯（明恩溥）基于1872年赴华传教期间的社会观察撰写的著作，首版英文名《Chinese Characteristics》于19世纪末问世，。作者在华生活逾五十年，书中融合人类学视角与传教士立场，记录了晚清民众的性格特征与文化形态。
全书以27个主题章节剖析中国人行为模式，包含“保全面子”“省吃俭用”等生活哲学，以及“漠视精确”“因循守旧”等社会现象。通过对比西方工业文明，着重探讨东方特有的生存韧性，如环境适应力与疼痛耐受性。书中案例多源自山东乡村生活经历，涉及衣食住行、孝悌观念等主题，部分结论因宗教立场存在视角争议。该著作开创西方研究中国国民性先河，被译成多国文字，成为近代中西文化互鉴的重要文本。
第二十五章 缺乏诚信
“信”，英语里一般译为“sincerity”；在汉字中，它是个会意字，由“人”和“言”两部分组成，其意义也是这两部分字面所表达的。“五常”中，它位列最后。许多了解中国的人认为，“信”在天朝上邦，事实上可能是最罕见的美德。他们也将会同意基德教授的看法。基德教授在谈了中国人“信”的观念之后，接着又说：“如果在民族性格中有一种美德，不仅在行动中受到蔑视，而且也和现有的处世态度形成强烈的反差，这一特征非信莫属。中国人公开的和私下里的表现，都与信背道而驰，他们的敌人也以此讽刺他们，虚伪矫饰，欺骗、不真诚和趋炎附势是这个民族的显著特征。”这种评价多大程度上符合事实，我们最好在详细地考察了下面的事例后再作判断。
我们完全有理由认为，现代中国人和古代中国人没有多少差异，而且我们还深信，有资格的学者也会支持这一观点。在信的标准上，中国人不同于西方人。一些思想敏锐的学者，在仔细推敲中国的古代经典时，会从字里行间发现很多拐弯抹角、含糊其辞的地方。他还会发现，对西方人的直率，中国人有句很有意思的话：“直率而无分寸就成了无礼。”《论语》中孺悲与孔子的故事，西方人觉得意味深长，而儒生们却一点儿也不理解。下面一段选自莱格的译文：“孺思想拜见孔子，孔子托辞有病，谢绝见他。但传话人一出房门，孔子便取下瑟，边弹边唱，故意让孺悲听见。”孔子不想接见孺悲这样的人，便以中国的方式来解决。
孔子的做法后来为孟子所仿效。孟子曾在某国作为客人被邀请上朝，但他希望国王能给他以第一次召见的荣誉，因此托病不出。第二天，为表明这只是个借口，便在别处觐见国王。陪伴孟子的官员，夜里与孟子就孔子的上述行为，进行了一次长谈，但讨论只局限在礼节惯例方面，没有涉及到为方便而撒谎的道德问题，也没有任何证据表明有人思考过这一问题，现代的孔门弟子在给学生解释这一段时，也没有超出上面的讨论。
在保存典籍的本能方面，古代中国人远远高出许多国家的当代人。他们历史虽然冗长；但包罗万象。很多西方学者似乎最推崇中国的历史，言辞中常流露出过分的信任。维也纳大学教师基·辛格博士1788年7月在《中国评论》上发表了一篇论文，其中有这样一段：“科学考据很早就认识到，并且越来越证明了中国古典文献的历史真实性。”例如，最新一代中最广博的中国研究者——瑞恰斯芬，在讨论中国人性格中惊人的矛盾成分时，发现一方面他们在统计记录历史事件时，具有忠实精神和探索真理的强烈愿望，另一方面在日常生活和外交谈判中处处充满谎言与欺骗，此二者形成了鲜明的对比。精确地记录历史有两种不同的途径：一，按特定的顺序和比重叙述事件；二、根据一定的精神和动机分析。阐释事件。一些广泛地研究了中国历史的人认为，从前者看，这些历史著作无疑大大地超出了撰写的时代；从后者看，它们绝没有辛格博士所认为的谨严。对不了解的事物，我们不发表意见，只是想让人们注意，一个民族沉溺于谎言，同时又能培养出尊重事实的史官，即使不是史无前例，也是独一无二的。强烈的爱或恨扭曲其他国家的历史，在中国，难道它们就不起作用吗？在世界其他地区发挥作用的因素难道在中国会失效吗？
不仅儒家思想本身存在较大缺陷，而孔大圣人也不严格尊重史实。莱格博士并不紧盯着“圣人生平的暇疵”不放，而是重点研究孔子编篡《春秋》时处理历史材料的方式。这部著作记录了鲁国二百三十四年的历史，向后延续到孔子死后两年。下面一段引自莱格博士有关儒教的演讲，发表在他的多卷本《中国宗教》中：“孟子把《春秋》视为孔子最伟大的成就，说它的问世使乱臣贼子惧。作者自己也说过同样的话，并说世人因此了解他，也因此毁谤他。”但是当孔子谈到世人因此毁谤他时，不知他心里是否充满了疑虑。事实上，这部书不仅极为简约，而且含糊其辞，具有欺骗性。《春秋》问世后，不足百年，公羊便对之作修正与补正，说《春秋》“为尊者讳，为长者讳，为贤者讳”。我在《中国经典》第五卷中指出，“讳”包含三种含义——省略，掩盖和篡改。对此，我们能说什么呢？……我常常想快刀斩乱麻，干脆否认《春秋》的真诚性和真实性。但是孔子生活在他记录的那个时代，他把历史与自己的笔法紧密地联系在一起了，如果一个外国学习者采用曲解的办法，使他看不到大圣人不尊重史实的缺点，中国的统治者和大多数学者可不会怜悯他，也不会同情他的苦恼。孔子及其弟子一直倡导真实性，但《春秋》使他们的同胞在可能损及帝国或圣人名誉的情况下，学会了掩盖真相。
我们已经看出，宣称中国历史真实的人只准备承认，在中国，真实仅存在历史的记述中。当然，不可能证明每一个中国人都撒谎。即使有可能，我们也不愿那样做。等到中国人的良知苏醒，开始关注自己的信义时，自己会提供最有力的证据。他们在谈论自己的民族时，我们经常可以听到，像海南岛首领所说的：“我们一开口，谎言就诞生。”可是，对我们来说，中国人并不像一些人认为的，是为撒谎而撒谎，撒谎是为了获得谎言之外的某种利益。巴伯先生说：“他们不说真话，同样也不相信真话。”一位学过英语的中国小伙子在拜访笔者的朋友时，为增加词汇量，希望学会说“你撒谎”的英语表述方式。我的朋友就告诉他，这句话最好别用来说外国人，否则，肯定会挨揍。小伙子毫不掩饰地对此表示惊讶，他觉得这句话就像说“你骗人”一样，不会伤害人。库克先生，1857年在作伦敦《泰晤士报》驻中国记者时，谈到西方人最讨厌被称为说谎者，“但是，如果你对中国人说同样的话，他一点儿也不会气恼，也不会感到受了侮辱。他不否认事实，只回答道：‘我可不敢对阁下撒谎’。说一个中国人‘撒谎成性，眼下正在撒谎’，就像对英国人说，‘你这家伙就爱说俏皮话，我保证现在你脑袋里装满了糟透了的俏皮话’。”
中国人平时说话缺乏诚信，虽未达到作伪的程度，但他们所说的每一件，几乎都不是真相，真相在中国是最难获得的，谁都不敢保证，自己获得了事实的全部真相。即使有人寻求你的帮助，比如打官司，他希望你全权代理，你仍会发现，他向你隐瞒了重要的事实。这显然是支吾搪塞的本能所致，而非蓄意如此，尽管这样做，受害者只能是他本人。无论你从何处着手处理，整个事情一直到最后才会显露出来。较为了解中国的人不会听了一方陈述就觉得掌握了全部情况，他宁愿把听到的和其他情况结合起来，最后找来几位他最信任的人，就那些陈述再调查一番，才判断事情的真相。
缺乏诚信，再加上猜疑，就足以解释为什么中国人经常交谈了很长时间，却没有谈出任何实质性的内容，对外国人来说，中国人不可理喻，主要归咎于他们虚伪。我们不知道他们在希求什么，但总觉得他们的言谈背后隐藏着更多的东西。因此，当一个中国人走到你跟前，贴在你耳边，神秘地告诉你一个你感兴趣的中国人的事，你不可能不心头一沉。你不能确定他是在说事实，还是在诬陷那人。你也从来不能保证中国人的最后通牒真的就是最后的。对于生意人、旅行家、外交官来说，这个很容易阐释的命题，包含着诸多令人烦恼的因素。
所有事情的真正原因几乎都难以预料，即便知道，也不能确保是事实。每一个中国人，即使没受过教育，其本性也像一头狡猾的乌贼，受到追踪时，立刻能喷出大量的墨汁，使自己退到最安全的地方。如果你在旅途中，受到拜访，请求捐款给一些穷人，他们希望开发新的土地，你的仆人不会像你一样，干脆说：“你花钱不关我的事，随你的便。”而是“面带孩子般的笑容”解释道，你袋里的钱只够你自己用的。这样，你就无法捐款了。我们也很少发现某个看门的人，会像外国人对待他那样，对一群中国人说：“这儿你不能进。”他只是在一旁悄悄地看着，等他们一进去，他就放狗。
中国人能自觉守约者，寥寥无几。这与他们误解的天赋、淡薄的时间观念有关。不管失约的真正原因是什么，你将有趣地发现他们会寻找各种各样的借口。一般，中国人被指责爽约时，会说道，这个约会无足轻重，重要的约会，他总会守约。如果谴责他的某个缺点，发誓改正的话就会像流水一样从他嘴里喷泻而出。他承认错误很全面——实际上是太全面了，除了信用之外，你再没别的可期待了。
一位中国先生，曾被雇来抄写，注释一些格言。在一些古老的警句之后，他解释道，不能马上拒绝别人的请求，相反，即使实际上不想帮忙，也要表面上答应。“拖到明天，接着，再一个明天，这样，请求者心里会得到安慰。”负债的人一般也采用这种方法。谁也别指望一次就可把债讨回，要债者也不会因此失望，欠债者会信誓旦旦地说，下一次还。然后再下一次，再下一次。
最能说明中国人虚伪的，是他们对待孩子的态度。孩子们从小就学会不诚实，而且无论孩子本人，还是施教者竟都没有意识到这一点。孩子还在牙牙学语、朦朦胧胧懂话的时候，大人就告诉他，要是不听话，藏在大人袖子里的怪物就会出来咬他。外国人也常被比做未知的怪物，这也能较好地说明为什么中国人经常对我们说脏话。孩子们很小就对我们怀有模糊的恐惧感，长大后，一旦意识到我们并不可怕，只是可笑而已，怎么会不在街上哄赶我们呢？
车夫拉着外国人，后面跟着一群高声喊叫的顽童。他被激怒了，向他们吼道，他要捉几个，绑在车后面拖死。船夫遇到这种情况，也会吓唬道，用开水浇他们。“我揍你”、“我砍死你”这类话，对懂点事的孩子来说，就等于“别那样做”。
中国人要想装得“懂礼”，必须掌握一大套词汇，他们能表现出说话者的谦卑，听话者的高贵。“懂礼”的人提到自己的妻子，如果必须称呼，就说“拙荆”，或其他类似的文雅的谦称。农村人，虽然不会文雅的辞令，也能抓住“礼”的精髓，称和自己患难与共的伴侣为“臭婆娘”。中国人自己的一个故事，可以恰当地说明他们注意礼节的特征。一位拜访者身穿最好的礼服，坐在客厅里等候主人的出现。一只老鼠正在梁上嬉戏，把鼻子伸进梁上的油罐中，客人的突然到来吓了老鼠一跳，它转身就逃，结果碰翻了油罐，正打在客人的身上，华丽的外衣立刻沾满了油污。正当客人气得脸色发青时，主人进来了。一阵寒喧之后，客人解释道：“鄙人来到贵舍，坐于贵梁之下，不慎惊动贵鼠，贵鼠走，贵油罐落于鄙人寒服之上，狼狈之极实令足下见笑。”
不用说，很少有外国人能以中国人的方式招待中国人，这需要长期的锻炼。主人走向宴席时，要热情地向一群客人鞠躬，温和地招呼：“诸位请坐，请用膳。”或把茶杯举到唇边，环视左右，郑重地对客人说：“诸位请用茶。”更令人难以接受的是在不同场合的“叩头”、“叩头”，来表示“我能、我会、我可以、我必须、我应该”（视情况而定）“拜倒在你脚下”。偶尔还会插入这样的话：“我该打，我该死”，意思是礼数不周，忽略了小细节。或者，骑着马，中途遇到熟人，就停下来，对他说：“我下来，你骑吧。”一点也不考虑你往哪儿走，或他的做法是否符合情理。即使是最没教养、最无知的中国人也会经常摆出邀请的姿态，迫使最无同情心的西方人无意识中对此赞叹不已，因为别人会，而他不会。我们在各种场合不断看到的小小的礼仪，是个人对整个社会的奉献，它使得社会摩擦减少了。如果拒绝作出这种奉献，就会遭到惩罚，因为他走上了歧途。车夫停下来问路，假如忘了取下辫子，很可能会被指错路，另外，还可能会遭到辱骂。
判断送什么礼物最合适，在东方，这也是一门学问，其他国家可能也如此。对于收礼物的人，有些东西，绝对不能接受，而另外一些东西则不能全部接受。假如外国人在这方面自作主张，一定会做错事。一般情况下，有人送礼，要慎重对待，特别是在出乎意料的情况下。即使是生儿子这样的喜事，也要小心，“我怕希腊人，即使他带着礼物”，这句格言在世界各地都具有永久的生命力，在中国也一样。送礼背后总有文章，像中国歇后语说的“老鼠拉木锨，大头在后面”，或者，换句话说（实质上是），要求的回报要比送的多。
许多居住在中国的外国人，对送礼的虚伪性，都有所体会，我们曾有幸熟悉了送礼的全部细节。为了对几个外国人表示尊敬，一个小村庄为他们搭台唱戏，当然，谁都明白，外国人应该设宴回敬。可是村民们对此执意拒绝，请求他们捐一笔款，哪怕是一点点也行，可以用于公共设施的建设。在这个村子，他们照做了。此后不久，又有十“一个村子，说是被外国人救济灾荒和医疗救助的精神深深地感动，接二连三地派代表请他们去看戏。这些村子都清楚，邀请肯定会被拒绝。每个代表听到被拒绝的消息时，脸上都露出同样悲哀的惊愕神情，然后又全部转向捐款问题，仍然是公共设施。他们每个人都是点到为止，没有再作进一步的表示。
不单单是外国人在这方面受到困扰。富有的中国人不幸遇到喜事时，邻居就会拿着一点儿不值得一提的礼物前来祝贺，比如为新生婴儿买的不值钱的玩具，但是主人必须设宴答谢——在中国，这是一种永远合乎时宜的方式。这时，即使最不了解中国的人，也会赞叹中国格言的精妙：“吃自己的，吃出泪水；吃别人的，吃出汗水。”主人还要被迫装出一副真诚欢迎的样子。为了不丢“面子”，满腔怒火全都压抑在肚子里，丢“面子”可比损失食物更要命。
这表明，中国人有许多行为都是为了“讲面子”有意做出来的。在受雇时，中国人对待外国人的大部分礼节，只是一种虚伪的客套，尤其是在大城市中，将一个人在公共场合和私下里的行为比较一下，很容易发现这一点。据说，有一位中国先生，在他的外国主人家里，向来被奉为遵守礼节的楷模。可假如他在北京街头遇到主人，就会怒目而视，好像要“杀掉他”，因为倘若和主人打招呼，就会让别人看出，这位饱读诗书的先生在某种程度上要依靠野蛮的外国人来混碗饭吃——尽管这情形已是众所周知，但在表面上，尤其在公共场合不能承认。几个中国人进屋时，只给屋里的中国人行礼，完全无视其中外国人的存在，是很正常的事。中国老师会称赞他的外国学生听力准确，发音完美，在接受语言方面会很快超过其他同学。可同时，这位学生的一些奇怪的发音错误，却会成为这位老师与他同事间的笑料。一般情况下，雇来教汉语的老师理所当然被视为最有权决定他汉语语音正确性的人。
另一个可以说明中国礼貌的表面性与虚伪性的现象，是口头上应承，而实际上不做。送礼没有带来预期的好处，送礼者也不灰心丧气，因为早就知道事情可能办不成，但送礼者的面子保住了。同样，假如在酒馆里，你和老板在付款上发生了争执，你的车夫可能会站出来调停，决定不足的部分由他来付，然后将手伸进你的钱袋。如果他掏自己的钱，最后账仍会算在你头上。倘若提醒是他自己要付的，他会说：“你能指望参加葬礼的人一同被埋进坟墓吗？”
尽管表里不一，中国仍有许多人是真正谦逊的，不过，无论男女，肯定也有不少人的谦逊是假的。当人们清醒地意识到，某些观念难以直接表达时，他们就谈论一些不愉快的事间接地来表达。可这些谈吐优雅的人，一旦被激怒，连最难听的话都骂得出。
虚假的谦逊与虚伪的同情同是由空话组成。但是，中国人不应因此受到谴责，因为他们没有足够的财富长期维持对如此众多人的同情。最令人恶心的倒不是空洞的同情，而是对死者假装同情时，又流露出兴高采烈的神情。巴伯先生提到四川的一个苦力，看到两条野狗在纤道上吞吃死尸，竟止不住哈哈大笑。梅杜斯先生告诉我们，他的汉语老师听到自己的好朋友死得很有趣，竟也捧腹大笑。最疼爱的孩子夭折，长时间的悲痛会使父母变得表情麻木，这与上面的情形不同，因为沉默的悲痛和违背人性、对自己自然感情的粗鲁愚弄之间有着巨大的差异。
如前所述，西方人和中国人实行贸易往来已有数百年的历史了，在此过程中，中国人的商业信誉也多次得到验证。为不使结论显得有如空穴来风，应该举些例证作基础。下面就是一个范例。香港和上海银行经理卡麦伦先生在他的告别发言中，有这样一段：“我已谈了西方商团的高标准的贸易原则，在这方面，中国人一点也不落后。实际上，没有谁能像中国商人和银行家那样，很快赢得我们的信任。当然，任何事情都有例外。但为了表明我有足够的理由得出这一有力的结论，我可以告诉诸位，过去二十五年内，我们的银行在上海与中国人做了很大一笔生意，总额达数亿两白银，迄今为止，我们还未遇到过不守信用的中国人”。对这段发言最好的评价可能是三年后发生的另一件事：这家银行在香港的一位买办，使银行在蒙受损失，没有保障的情况下，仍能每年赚取一百万元的利润。
中国商业活动中的零售与整卖是否有本质区别，我们无从得知。但为了使我们的思考显得更全面，确实应该考虑一下，上述结果是否完全没有中国人令人赞叹的责任感的作用——这是一个西方人应该好好学习的优点，中国人在与西方人做生意时，讲信用可以使他们获得最大限度的利润，所以，我们获得中国人毫无疑问的最大限度的信任，本来就是自然而然的事。尽管如此，长期广泛的观察仍只能证明：中国人的商业活动是这个民族缺乏信用的最大例证。
一位聪明的学者，写过一篇很有意思的论文，论述中国人的普通商业活动只是一方欺骗另一方的活动。这两个人之间的关系，一般来说，就是雅各布和拉班之间的关系，或者像中国说的，是铁刷遇铜盆。没有谁不知道，让孩子做生意，其实就等于毁了他。假秤、假尺、假钱和假货——所有的这些现象在中国都难以避免。即使一些大字号，挂着醒目的招牌，告诉顾客，本店“货真价实”，“绝无二价”，实际上绝不是这么一回事。
我们无意于表明中国无诚实，不过，根据我们的观察和经验，很难保证可以找到。和一个不重视事实的民族交往，还会出现别的情况吗？一个衣冠楚楚的学者，大言不惭地告诉外国人，他不识字。可如果递给他一本小书，他会毫不迟疑地悄悄地从人群中溜走，钱都不付，虽然那本小书至多只值三个铜板。对此，他一点儿也不觉得羞耻，反倒沾沾自喜，把愚蠢的外国人骗了，那家伙竟然相信一个完全陌生的人。中国人向外国人买东西，经常少付一个铜钱。他宣称，身上没钱了。如果你告诉他，他的耳朵上正夹着一枚铜钱呢，他会极不情愿地取下来交给你，那情形就跟受了骗似的。同样，一个人会磨蹭“老半天”，想免费从你那儿得到点东西，理由是他一个钱也没有。可是最后却会取出一大串铜钱，满脸不高兴地递给你，叮嘱你只取他应付的钱。假如你相信了他，让他不付钱就把东西拿走，他会心花怒放，就像杀死了一条蛇。
中国人一向有向亲戚“借东西”的习惯，而且总是有意无意地不打招呼，这大概也是社会团结的一种表现吧。“借”来的东西大部分被立即送进了当铺，主人想要时，必须自己拿钱去取。教会学校的一个中国男孩，在偷一个管学生宿舍的单身女士的钱时，被发现了。在不容置辩的证据面前，他抽抽搭搭地解释说，在家时，他一直习惯于偷妈妈的钱，而这位外国老师太像他的妈妈了，于是，他不由地想偷一偷。
中国社会明显存在许多邪恶，西方无疑也存在，但最重要的是，要清醒地意识到两者之间的本质区别。我们前面说过，中国人缺乏信义，其事虽不常见，但经常可以找到。一些例子，在我们讨论其他论题时，已经列举了，还有一些应作详细的论述。
要是具备必要的知识，可以就中国人的敲诈勒索写一套非常有趣的书——上至龙椅上的皇帝，下至最卑贱的乞丐，人人都那样干。中国人具有注重实际的智慧，他们惜以使敲诈勒索形成一个完备的行为体系，每个人就像离不开大气层一样，脱离不了这一天罗地网的笼罩。它是如此恶毒，堕落，除非对整个帝国进行彻底整顿，才能将其铲除。
中国人的性格，以及中国的现状，必然导致西方人很难以务实的态度在最大范围内同中国人交往，同时还能保住“上等人”的名誉——假如他有幸获得这一名誉。人们经常说，车夫、船夫、酒馆老板、苦力、买卖中间人，不论犯什么罪，按常规，一律杀头。他们，以及与他们地位相当的人，和外国人间的关系很特殊。因为外国人宁愿忍受欺诈，也不愿引起社会风波。这方面，他们一般既没有兴趣也没有能力。然而中国人内部如果破坏了公正原则，却只有通过社会风波才能使社会最终达到平衡。
一个人难以做到不偏不倚时，努力做到这一点，他一定是个非凡的人物。既不猜疑，又不轻信，是中庸之道最完美的体现。如果我们对似乎必需的不诚实表示不满，敏于判断人的性格的中国人，就会把我们归入“性情人物”那一类。佛的涅盘境界，对于易激动的人来说，想时刻保持，并不容易，即使我们能够保持这种宁静的品性，也会被当成被进一步任意勒索的最佳对象。有一个典型的中国人，受雇为外国人做事。有一天，看见一个小贩沿街叫卖泥捏的外国小人，那些小人造型精巧，服饰得体。他就停下来，看了一会儿，对小贩说：“啊，你玩的不过是玩具，我玩弄的可是真家伙。”
勿需赘言，就我们所知，中国政府似乎是我们正在讨论的这一特点的重要例证。在整个中外关系史上，以及有名的中国官僚与民众的关系史上，也都可以找到这种例子。各级官员经常颁布的文告，就是一个独特、简明的例证。这些文告篇幅冗长，文辞华美，内容繁杂，表现出高尚的道德境界。唯一缺少的就是真实，因为这些华美的命令并不准备让人们去执行。这一点，写的人和看的人都很清楚，从不会发生误解。“中国政客的生平和公文，就像卢梭的《忏悔录》，情感高尚，而行为卑鄙。他砍下十万颗头颅，却引用孟子的话论述生命的神圣。他把修筑堤坝的钱塞进自己的腰包，导致河水淹没一个省，却为人民背井离乡而哀叹。他高声痛斥发假誓的人，却在签定一项协议后，私下里说，那不过是一时骗人的玩艺儿。”勿容置疑，中国也有公正无私的官员，不过很难找到而已，而且，他们的生活环境，使他们处在孤立无援的境地，无法如愿以偿。把最有机会了解中国经典的人的处境和这些经典的教义比较一下，明显可以看出，他们在引导社会走向更高一种境界时，是多么的无能为力。
“你知道多少值得信任的中国人？”这里仅指受过正规教育的中国人。不同的人，有着不同的经验和评价中国人的标准，因此回答也千差万别。大多数外国人会回答：“很少”，“七、八个”，“一打”，视情况而定。有时，也有人回答：“很多”，“多得记不清”，可是，我们深信，在有见识和辨别能力的人当中，做出这种回答的肯定极少。
观察被一个民族视为理所当然的事，是一种富有智慧的做法。在探讨中国人相互猜疑的特征时，我们已经看出，中国人把不信任别人看成很自然的事，其理由他们心里都很明白。这种状况使得中国的前途充满了不确定性。这个民族不是由精英分子来统治，相反，掌握全部权力的是帝国中最卑鄙、无耻的家伙。一位聪明的道台，对外国人说：“皇帝以下的所有官员都是坏蛋，全该杀掉，但是杀了我们没有用，下一任仍会和我们一样坏。”中国谚语说，蛇知道自己的窟在哪儿。另一个很有意味的现象是，中国的官僚阶层受到商人阶层的极度不信任。他们知道，所谓的“改革”，不过是一层表面的外壳，不久，就会脱落。一个中国的泥瓦匠，花了很长时间，用没调和好的灰浆抹平盖得很糟的烟囱与屋顶，可他心里很清楚，第一次生火，烟囱会四处冒烟；第一次下雨，屋顶会漏水。在中国，这不过是一桩极平常的事。
中国有足够的实力开发各处的资源，只要有信心，羞怯的资本就会从隐蔽的地方走出来。在中国，开发资源所需要的各种知识都十分丰富，各类人才应有尽有。但是，假如没有建立在真诚基础上的彼此信任，这一切都不足以使帝国复兴。
几年前，一位善于思考的中国人来向笔者请教，如何解决某个地区打井难的问题。中国人打井，一般是井内从上至下都用砖头砌上。可在当地，井打好后，过了一段时间，整个地面就会下沉，井壁也随之坍塌，只剩一个小洞，井也渐渐地干枯了。治疗中国长期忍受的病痛，与对直隶省的这个不幸地区的补救相同，一切药方都难以将其根治。所有的治疗都是表面的，整个帝国最终只能像满载珠宝的大车陷进绝望的泥潭。
英文原版：
XXV. THE ABSENCE OFSINCERITY
HE Chinese ideograph which is commonly translated “sincerity”is composed of the radicals denoting man and words. Its meaning lies upon the surface.It is the last in the series of the Five Constant Virtues enumerated by the Chinese,and in the opinion of many who are well acquainted with them it is in fact about the last virtue which in the Celes- tial Empire is likely to be met with on any considerable scale. Many who know the Chinese will agree with the observation of Professor Kidd,who,after speaking of the Chinese doc- trine of“sincerity,"continues:“But if this virtue had been chosen as a national characteristic,not only to be set at de- fiance in practice,but to form the most striking contrast to existing manners,a more appropriate one than sincerity could not have been found.So opposed is the public and private character of the Chinese to genuine sincerity,that an enemy might have selected it as ironically descriptive of their con- duct in contrast with their pretensions.Falsehood,duplic- ity,insincerity,and obsequious accommodation to favourable circumstances are national features remarkably prominent.” How far this judgment is justified by the facts of Chinese life we may be able better to decide when we shall have consid- ered those facts in detail.
We have assumed that it is a reasonable theory,and one which we believe is supported by the opinion of competent scholars,that the Chinese of the present day do not differ to any great extent from the Chinese of antiquity.There can hardly be a doubt that the standard of the Chinese and the present standard of Western nations as to what ought to be called sincerity differ widely.He who peruses the Chinese Classics with a discerning eye will be able to read between the lines much indirection,prevarication,and falsehood which are not distinctly expressed. He will also find the Chinese opinion of Occidental openness condensed into the significant expression,"Straightforwardness without the rules of propri- ety becomes rudeness.”To an Occidental there is a signifi- cance in the incident related of Confucius and Ju-pei,as found in the Confucian“Analects,”which is not at all apprehensible to a Confucianist.The following is the passage,from Legge's translation:“Ju-pei wished to see Confucius,but Confucius declined to see him on the ground of being sick.When the bearer of this message went out at the door,Confucius took his harpsichord,and sang to it,in order that Ju-pei might hear.”The object of Confucius was to avoid the disagree- able task of saying that the character of Ju-pei was not such that Confucius wished to meet him,and he took this charac- teristically Chinese way to do it.
The example of Confucius in this matter was toiiowed by Mencius.Being a guest in a certain kingdom he was invited to court,but hoping that the king would honour him by the first call,Mencius alleged sickness,and the next day,to show that this was a mere excuse made a call elsewhere. The officer with whom Mencius spent the night held a long con- versation with the Sage as to the merits of this proceeding, but the discussion between them turns exclusively on the ques- tion of propriety and precedent,and no reference whatever to the morality of lying for the sake of convenience.There is no apparent reason to suppose that this point was ever thought of by any of the persons concerned,any more than it is by a modern Confucian teacher who explains the passage to his pupils.
There is no doubt that the ancient Chinese were far in advance of their contemporaries in many other lands in the instinct of preserving records of the past. Their histories, however prolix,are undoubtedly comprehensive.Many West- ern writers seem to feel the greatest admiration for Chinese histories,and place unrestricted confidence in their statements. The following paragraph is taken from an essay by Dr.J. Singer,lector of the University of Vienna,translated and pub- lished in the China Review,July,1888:“Scientific criticism has long ago recognised and in ever-increasing extent proved the historical reliability of the ancient documents of China. Richthofen,for instance,the latest and most thorough-going explorer of China,in discussing the surprisingly contradictory elements which make up the character of the Chinese as a people,contrasts their strict truthfulness in recording historical events and their earnestness in the search for correct knowl- edge,whenever statistical facts are concerned,with that abso- lute and generally sanctioned license in lying and dissimulation which prevails everywhere in China,in popular intercourse and in diplomatic negotiations."It should be borne distinctly in mind that historical accuracy may be exhibited in two widely different lines:the narration of events in due order and proportion,and the explanation of those events by an analysis of character and motives.It is said by those who have looked into Chinese histories most extensively,that while in the former particular these works are no doubt far in advance of the times in which they were written,in the latter particular they are by no means adapted to carry the impres- sion of that scrupulosity which Dr.Singer supposes.Without expressing any opinion on a subject of which we have no spe- cial knowledge,we will merely call attention to the singular, if not unprecedented,circumstance that a nation which is affirmed to indulge in a license for lying,can at the same time furnish successive generations of historiographers who are reverent of the truth.Do not the same passions which have distorted the history of other lands operate in China? Do not the same causes produce in China the same effects as in the rest of the world?
It is important to bear in mind that not only is the teaching of Confucianism greatly defective in the particular noted,but the practice of the great Master himself is not such as to com- mend historical fidelity. Dr.Legge,who does not lay much stress on“certain charges which have been made from un- important incidents in the Sage's career,"attaches great importance to the manner in which Confucius handled his materials in the"Spring and Autumn Annals,"a work which contains the record of the kingdom of Lu for two hundred and forty-two years,down to within two years of Confucius' death.The following paragraphs are taken from Dr.Legge's lecture on Confucianism,published in his volume on"The Religions of China”:“Mencius regarded the Ch'un Ch'iu ["Spring and Autumn Annals"]as the greatest of the Mas- ter's achievements,and says that its appearance struck terror into rebellious ministers and unfilial sons. The author him- self had a similar opinion of it,and said that it was from it men would know him,and also(some of them)condemn him. Was his own heart misgiving him when he thus spoke of men condemning him for the Ch‘un Ch'iu? The fact is that the annals are astonishingly meagre,and not only so,but evasive and deceptive.‘The Ch‘un Ch'iu,’ says Kung Yang,who commented on it,and supplemented it within a century after its composition,'conceals [the truth]out of regard to the high in rank,to kinship,and to men of worth.'And I have shown in the fifth volume of my'Chinese Classics'that this‘concealing'covers all the ground embraced in our three English words—ignoring,concealing,and misrepresenting. What shall we say to these things?...I often wish that I could cut the knot by denying the genuineness and authenticity of the'Spring and Autumn’as we now have it;but the chain of evidence that binds it to the hand and pencil of Confucius in the close of his life is very strong.And if a foreign student take so violent a method to enable him to look at the charac- ter of the philosoplher without this flaw of historical untruthful- ness,the governors of China and the majority of its scholars will have no sympathy with him,and no compassion for his mental distress.Truthfulness was one of the subjects that Confucius often insisted on with his disciples;but the Ch‘un Ch‘iu has led his countrymen to conceal the truth from them- selves and others wherever they think it would injuriously affect the reputation of the Empire or of its sages.”
We have just seen that those who claim truthfulness for the Chinese in their histories are ready enough to admit that in China truth is confined to histories.It is of course impossible to prove that every Chinese will lie,and we have no wish to do so if it were possible. The strongest testimony on this point can be gathered from the Chinese themselves,whenever their consciences have been sufficiently awakened and their attention directed to the matter.Such persons are frequently heard to say of their race,as the South Sea Island chief said of his:“As soon as we open our mouths a lie is born.”To us,however,it does not seem that the Chinese lie for the sake of lying,as some have supposed,but mainly for the sake of certain advantages not otherwise to be had."Incapable of speaking the truth,"says Mr.Baber,"they are equally in- capable of believing it.”A friend of the writer received a visit from a Chinese lad who had learned English,and who wished to add to his vocabulary an expression meaning"You lie.”He was told the phrase,but cautioned not to use it to a foreigner,as the result would certainly be that he would be knocked down.He expressed unfeigned surprise at this strange announcement,for to his mind the words conveyed a meaning as harmless as the remark,“You are humbugging me.” Mr.Cooke,the China correspondent of the London Times in 1857,speaking of the antipathy of Occidentals to be called liars,observes:“But if you say the same thing to a Chinaman,you arouse in him no sense of outrage,no sen- timent of degradation. He does not deny the fact. His answer is,'I should not dare to lie to your Excellency.'To say to a Chinaman;'You are an habitual liar,and you are meditating a lie at this moment,'is like saying to an English- man,'You are a confirmed punster,and I am satisfied you have some horrible pun in your head at this moment.'”
The ordinary speech of the Chinese is so full of insincerity, which yet does not rise to the dignity of falsehood,that it is very difficult to learn the truth in almost any case.In China it is literally true that a fact is the hardest thing in the world to get.One never feels sure that he has been told the whole of anything. Even where a person is seeking your help,as, for example,in a lawsuit,and wishes to put his case entirely in your hands,nothing is more probable than that you will discover subsequently that several important particulars have been suppressed,apparently from the general instinct of pre- varication and not of malice prepense,since the person him- self must be the only loser by the suppression.The whole of anything does not come out till afterwards,no matter at what point you take it up.A person who is well acquainted with the Chinese will not feel that he understands a matter because he has heard all about it,but will rather take the items which he has heard and combine them with others,and finally call a council of the Chinese whom he trusts most and hold a kind of inquest over these alleged facts to ascertain what their real bearing probably is.
Lack of sincerity,combined with the suspicion which has been already discussed,accounts for the fact that a Chinese will often talk for a very great length of time,saying practi- cally nothing whatever. Much of the incomprehensibility of the Chinese,so far as foreigners are concerned,is due to their insincerity.W e cannot be sure what they are after.We always feel that there is more behind.It is for this reason that when a Chinese comes to you and whispers to you mys- teriously something about another Chinese in whom you are much interested,you are not unlikely to experience a sink- ing sensation in the pit of the stomach. You are uncertain whether the one who is speaking is telling the truth,or whether the character of the one of whom he is speaking has caved in. One never has any assurance that a Chinese ultimatum is ulti- mate.This proposition,so easily stated,contains in itself the germ of multitudinous anxieties for the trader,the traveller, and the diplomatist.
The real reason for anything is hardly ever to be expected, and even when it has been given,one cannot be sure of this fact.Every Chinese,the uneducated not less than others,is by nature a kind of cuttle-fish capable of distilling any amount of turbid ink,into which he can retreat with the utmost safety so far as pursuit is concerned.If you are interviewed on a journey and invited to contribute to the travelling-expenses of some impecunious individual who hopes to exploit a new field, your attendant does not say,as you would do,"Your ex- penses are none of my affair,begone with you!”but“with a smile that is child-like and bland,"he explains that your allowance of money is barely sufficient for your own use,and so you will be deprived of the pleasure of contributing to your fellow-traveller.We have seldom met a Chinese gate-keeper who would say to a Chinese crowd,as a foreigner tells him to do,"Y ou cannot come in here,"but he will observe instead, that they must not come in,because the big dog will bite them if they do.
There are few Chinese who have any well-developed con- science on the subject of keeping an engagement.This char- acteristic is connected with their talent for misunderstanding, and with their disregard of time.But whatever the real reason for the failure,it is interesting to see what a variety of alleged reasons exist for it.The Chinese in general resemble the man who,being accused of having broken his promise,replied that it was of no consequence,as he could make another just as good.If it is a fault for which he is reproved,promises of amendment flow in limpid streams from his lips.His acknowl- edgments of wrong are complete—in fact,too complete,and leave nothing to be desired but sincerity.
A Chinese teacher who was employed in inditing and com- menting upon Chinese aphorisms,after writing down a fine sentiment of the ancients,made an annotation to the effect that one should never refuse a request in an abrupt manner, but should,on the contrary,grant it in form,although with no intention to do so in substance.“Put him off till to-mor- row,and then until another to-morrow.Thus,"he remarked in his note,“you comfort his heart!”So far as we know the principle here avowed is the one which is generally acted upon by the Chinese who have debts for which payment is sought. No one expects to collect his debt at the time that he applies for it,and he is not disappointed;but he is told most positively tlhat he will get it the next time,and the next, and the next.
One of the ways in which the native insincerity of the Chinese is most characteristically manifested is their demean- our towards children,who are taught to be insincere without consciousness of the fact either on their own part or on the part of those who teach them.Before he is old enough to talk,and when he can attach only the vaguest significance to the words which he hears,a child is told that unless he does as he is bid some terrific object,said to be concealed in the sleeve of a grown person,will catch him.It is not uncom- mon for foreigners to be put in the place of the unknown mon- ster,and this fact alone would be sufficient to account for all the bad words which we frequently hear applied to ourselves. Why should not children who may have been affrighted with our vague terrors when they were young,hoot us in the streets as soon as they have grown large enough to perceive that we are not dangerous but only ridiculous?
The carter who is annoyed by the urchins in the street yell- ing after his foreign passenger,shouts to them that he will cap- ture several of them,tie them on behind his cart and carry them off.The boatman under like provocation contents him- self with the observation that he will pour scalding water upon them.The expressions,“I'll beat you,"“I'll kill you,” are understood by a Chinese child of some experience to con- stitute an ellipsis for“Stop that!”
There is in Chinese a whole vocabulary of words which are indispensable to one who wishes to pose as a“polite”person, words in which whatever belongs to the speaker is treated with scorn and contempt,and whatever relates to the person addressed is honourable.The“polite”Chinese will refer to his wife,if driven to the extremity of referring to her at all,as his“dull thorn,”or in some similar elegant figure of speech, while the rustic,who grasps at the substance of“politeness,” although ignorant of its formal expression,perhaps alludes to the companion of his joys and sorrows as his“stinking woman.”This trait of Chinese etiquette is not inaptly pre- sented in one of their own tales,in which a visitor is repre- sented as calling clad in his best robes,and seated in the reception-room awaiting the arrival of his host.A rat which had been disporting itself upon the beams above,insinuating its nose into a jar of oil which was put there for safe-keeping, frightened at the sudden intrusion of the caller,ran away,and in so doing upset the oil-jar,which fell directly on the caller, striking him a severe blow,and ruining his elegant garments with the saturation of the oil. Just as the face of the guest was purple with rage at this disaster,the host entered,when the proper salutations were performed,after which the guest proceeded to explain the situation. “As I entered your honourable apartment and seated myself under your honour- able beam,I inadvertently terrified your honourable rat,which fled and upset your honourable oil-jar upon my mean and in- significant clothing,which is the reason of my contemptible appearance in your honourable presence."
That very few foreigners can ever bring themselves to give Chinese invitations in a Chinese way,goes without saying.It requires long practice to bow cordially to a Chinese crowd as one goes to a meal,and remark blandly,"Please all sit down and eat,"or to sweep a cup of tea in a semicircle just as it is raised to the lips,and,addressing one's self to the multitude, observe with gravity,“Please all drink.”Not less real is the moral difficulty of exclaiming at suitable situations,“Ko-t'ou, k‘o-tou," signifying,“I can,may,must,might,could,would, or should”(as the case may be)“give you a prostration”;or of occasionally interjecting the observation,“I ought to be beaten,I ought to be killed,"meaning that I have offended against some detail of the rules of etiquette;or of stopping in the midst of a horseback ride,upon meeting a casual acquaint- ance,and proposing to him,"I will get off and you shall mount,"quite irrespective of the direction in which you may be travelling,or the general irrationality of the procedure. Yet the most ignorant and uncultivated Chinese will frequently give these invitations with an air,which,as already remarked, extorts admiration from the most unsympathetic Occidental, who pays the unconscious tribute of him who cannot to him who can.Such little ceremonies,as we have had repeated occasion to observe,are enforced contributions on the part of individuals to society at arge,that friction may be diminished, and he who refuses to contribute will be punished in a man- ner not the less real because it is oblique.Thus a carter who neglects to take his cue down from his head and descend from his cart when he has occasion to inquire the way,will not improbably be given a wrong direction,and reviled besides.
To be able to determine what is the proper thing to be done when Orientals offer presents,is in itself a science,and perhaps as much so in China as in other countries.Some things must not be accepted at all,while others must not be altogether refused,and there is generally a broad debatable land,in regard to which a foreigner can be sure of nothing except that,left to his own judgment,he will almost infallibly do the wrong thing.In general,offers of presents are to be suspected,especially those which are in any particular extraor- dinary.Of this class are those which are tendered on the oc- casion of the birth of a son,in reference to which the classical dictum,"I fear the Greeks,even bearing gifts,"is universally and perennially appropriate.There is always something be- hind such an offer,and,as the homely Chinese proverb says of a rat dragging a shovel,the"larger end is the one that is behind,"or,in other words,what is (virtually)required in return is much greater than what is given.
Of the hollowness of these offers many foreigners in China have had experience. We have ourselves had occasion to be but too familiar with the details of a case in which a theatrical exhibition was offered to a few foreigners by a Chinese village, as a mark of respect,of course with the implied understanding that it should be duly acknowledged by suitable feasts.When this honour was definitely declined,it was proposed to devote the funds,or rather a small part of them,to the construction of a building for public use,which,in the case of the first village,was actually done. No sooner was this agreed upon than eleven other villages,also deeply smitten with gratitude for famine relief and medical help,proceeded to send deputa- tions to make on their part formal offers of theatrical exhibi- tions,which they were perfectly aware would be and must be declined.The representatives of each village received the intelligence of the refusal of these honours with the same sad surprise,each of them offered to divert the funds in question to the public building already referred to,and each one of them allowed the matter to drop at that point,and no further reference whatever was ever made to it by any one of them!
It is not foreigners only who are beset in this way.Rich Chinese who have had the misfortune to be made happy,are sometimes visited by their neighbours with congratulatory gifts of a trifing character,such as toys for a new-born heir,pres- ents the total value of which is practically nothing,but which must be acknowledged by a feast—the invariable and always appropriate Chinese response.It is on occasions like this that the most inexpert in Chinese affairs learns to appreciate the accuracy of the Chinese aphorism,which observes,"When one is eating one's own,he eats till the tears come;but when he is eating the food of others,he eats till the perspiration flows.”It frequently happens under such conditions that the host is obliged to assume the most cordial appearance of wel- come,when he is inwardly fuming with rage which cannot possibly be expressed without the loss of his"face,"which would be even more deadly than-the loss of the food.
This suggests that large class of expressions which come under the general designation of“face-talk.”That much of the external decorum with which foreigners are treated by Chinese in their employ,especially in large cities,is a mere external veneer,is easily seen by contrasting the behaviour of the same persons in public and in private. It is said that a Chinese teacher who is a model of the proprieties at his for- eign master's house,is not unlikely to“cut him dead”if he meets the same master on the streets of Peking,for the reason that to notice him at that time would lead to a public recog- nition of the fact that the Chinese pundit is in some way in- debted to the foreign barbarian for replenishing the rice-bowl of the Chinese—a circumstance which,however notorious, must not be formally admitted,especially in public.It is very common for a number of Chinese,on entering a room where there is a foreigner,to salute all the Chinese in the room by turn,and totally ignore the foreigner.A Chinese teacher is not unlikely to flatter his foreign pupil with the information that his ear is remarkably correct and his pronunciation almost perfect,and that he will soon surpass all his contemporaries in the acquisition of the language,while at the very same time the peculiar errors of the pupil are not improbably matter of sport between the teacher and his companions.In general,it may be taken for granted that the last person to set one right in matters of Chinese speech is the teacher who is employed for that purpose.
One of the ways in which the formal and hollow politeness of the Chinese manifests itself,is in voluntary offers to do what it is very desirable should be done,but which others cannot or will not undertake. If the offer comes to nothing we should not be disappointed,for it is not improbable that it was made with the definite knowledge that it could not be carried out, but the“face”of the friend who made the offer is assured. In like manner,if there is a dispute as to the amount of money to be paid at an inn,your carter will probably come forward as arbitrator,and decide that he will make up the difference himself,which he does by taking the amount required from your cash-bag.Or if he were to pay the money from his own funds,he would bring in his bill for the same,and if he was reminded that he offered of his own accord to make it up,he would reply,“Do you expect the man who attends the funeral to be buried in the coffin too?”
There is a great deal of real modesty in China notwith- standing appearances to the contrary,but it cannot for a mo- ment be doubted that there is likewise a great deal of mock modesty,both on the part of men and of women.It is very common to hear it said of some disagreeable matter,that it is wholly unmentionable,that the words are totally unutterable, etc.,when all parties are perfectly aware that this is a mere form denoting reluctance to express an opinion.The very persons who use this high-toned language would be ready enough to employ the foulest expressions of vituperation whenever they were excited by anger.
False modesty is matched by a false sympathy,which con- sists of empty words;but for this the Chinese are not to be blamed,as they have no adequate material out which sym- pathy for others can be developed in any considerable quanti- ties and for any length of time. But empty sympathy is not so repugnant to good taste as that mockery of sympathy and of all true feeling which contemplates death with boisterous merriment.Mr.Baber mentions a Szechuan coolie who burst into a delighted laugh at the spectacle of two dogs devour- ing a corpse on the tow-path.Mr.Meadows tells us that his Chinese teacher laughed till he held his sides at the amusing death of his most constant companion. It is no explanation of these strange exhibitions,often observed in the case of parents at the death of children of whom they were fond,that long grief has dried up its external expression,for there is a wide distinction between a silent grief and that rude mockery of natural feeling which offends the instincts of.mankind.
It is,as we have had occasion to remark,several hundred years since foreigners began to have commercial relations with the Chinese. There have been multiplied testimonies to the business honesty of those with whom these relations have been held. Without generalising to a degree which might be precarious,it is safe to say that there must be a good basis for testimonies of this sort.As a specimen of what these testi- monies are,we may quote the words of Mr.Cameron,Man- ager of the Hongkong and Shanghai Bank,on occasion of his farewell to Shanghai:“I have referred to the high commer- cial standing of the foreign community. The Chinese are in no way behind us ourselves in that respect;in fact,I know of no people in the world I would sooner trust than the Chinese merchant and banker.Of course there are exceptions to every rule,but to show that I have good reasons for making such a strong statement,I may mention that for the last twenty-five years the bank has been doing a very large business with Chinese in Shanghai,amounting,I should say,to hundreds of millions of taels,and we have never yet met with a defaulting Chinaman.”Perhaps the best commentary on the statement just quoted is the fact that within three years after it was made,a Chinese compradore of the same bank in Hongkong so crippled it by losses for which it did not appear that there was any security that a million dollars were subtracted from the annual profits.
Whether there is an essentar diference between Chinese business as conducted by wholesale and that by retail,we have no means of knowing.But without abating in the least from the value of the testimonies to which reference has been made,it is a fair question whether a large part of results noted are not due to the admirable system of mutual responsibility already described—a system which Western nations would do well to imitate.It is only natural that foreigners doing busi- ness with the Chinese should avail themselves to the fullest extent of such commercial safeguards as exist,and for such results as are thus attained the Chinese are unquestionably entitled to the fullest credit.Yet after all such acknowledg- ments are made,it remains true,as testified by a vast array of witnesses,and by wide and long observation,that the com- merce of the Chinese is a gigantic example of the national insincerity.
An interesting essay has been written by one who knerv of what he was affirming,on the process by which in ordinary trade two Chinese each succeed in cheating the other.The relation of two such individuals is generally the relation be- tween Jacob and Laban,or,as the Chinese phrase runs,it is the iron brush meeting the brass wash-dish.It is a popular proverb that to put a lad into trade is to ruin him.False weights,false measures,false currency,and false goods—these are phenomena from which it is difficult to escape in China. Even in the great establishments which put up conspicuous signs,notifying the public that they will here find“goods genuine,prices real,"“positively no two prices,"the state of things does not correspond to the surface seeming.
We by no means intend to affirm such a proposition as that there is no honesty to be found in China,but only that,so far as our experience and observation go,it is literally impossible to be sure of finding it anywhere. How can it be otherwise with a people who have so little regard for truth?A well- dressed scholar who meets a foreigner is not ashamed to affirm in reply to a question,that he cannot read,and then when a little book has been handed him to look at,he does not hesi- tate to slink away in the crowd without paying the three cash which is the cost. He has no sense of shame at such a pro- ceeding,but rather a thrill of joy that he has circumvented the silly foreigner,who has so ittle astuteness as to trust a total stranger.It is very common for a man who is buying from a foreigner to give a cash less than the proper amount,alleging that he has not another cash with him.When he is informed that there is one in his ear at the moment,he takes it out with reluctance,feeling that he has been defrauded.In like man- ner a man who has spent"an old half-day"in trying to get something free of cost,on the ground that he is totally with- out money,will at last draw forth a string of a thousand cash, hand it to you with an air of melancholy,and request you to take out the proper amount.But if he is believed,and gets something for nothing,he departs with a keen joy in his heart, like that of one who has slain a serpent.
The solidarity of Chinese society finds one of its manifesta- tions in the constant habit of borrowing what belongs to a relative,with or without a notification of the intention so to do.Many of the articles thus"borrowed"are at once put in pawn,and if they are wanted again the owners must redeem them.A Chinese boy in a mission school was detected in stealing money from the single lady who had charge of the scholars'rooms. Upon being confronted with irrefragable proof of his guilt,he explained,with sobs,that when at home he had always been in the habit of stealing from his mother, and that his foreign teacher was so much like an own mother to him that he was betrayed into stealing from her too!
While it is undoubtedly true that many of the evils which are so conspicuous in Chinese social life are to be found also in Western lands,it is of the utmost importance clearly to per- ceive the points of essential contrast. One of these we take to be that already mentioned,in that insincerity in China, while not always to be met with,is always to be looked for. Instances of this have been already cited in speaking of other topics,and others might be referred to at almost any length.
An interesting volume remains to be written by some one who has the requisite knowledge,on the theory and practice of Chinese squeezes—a practice which extends from the Em- peror on his throne to the lowest beggar in the Empire.With that practical sagacity for which they are so deservedly noted, the Chinese have reduced this business to a perfect system, which can no more be escaped than one can escape the press- ure of the atmosphere.Vicious and demoralising as the sys- tem is,it is not easy to see how it can be done away with, except by a complete reorganisation of the Empire.
The result of this state of things,and of the characteristics of the Chinese which have led to it,is that it is very difficult for a foreigner to have to do with the Chinese in a practical way,and on any extended scale,and yet contrive to preserve his reputation—should he be so fortunate as to have one—as a“superior man.”It is a proverb constantly quoted,and self-verifying,that carters,boatmen,inn-keepers,coolies,and middlemen,irrespective of any specific offence,all deserve to be killed on general principles.The relation of this class of persons and others like them to foreigners is peculiar,for it is known that foreigners will consent to a great deal of imposi- tion rather than have a social typhoon,for which they gener- ally lack both the taste and the talent;yet it is by the social typhoon that,in case of any supposed breach of equity on the part of Chinese towards Chinese,the social atmosphere is brought at last to a state of equilibrium.
He must be a rare man who has no blind side upon which those Chinese who choose to do so cannot get. Not to be too suspicious and not to be too confiding is a rare illustra- tion of the golden mean.If one exhibits that just disappro- bation towards insincerity which it seems to demand,the Chinese,who are shrewd judges of human nature,set it down to our discredit as a mark of"temper";while if we maintain the placid demeanour of a Buddha absorbed in his Nirvana, a demeanour which is not easy for all temperaments at all times,we are at once marked as fit subjects for further and indefinite exactions.That was a typical Chinese who,being in foreign employ,saw one day a peddler on the street,vend- ing little clay images of foreigners,cleverly executed and in appropriate costume. Stopping for a moment to examine them,he said to the dealer in images,"Ah,you play with these toys;I play with the real things.”
It is unnecessary to do more than to allude in passing to the fact that the Chinese government,so far as it is knowable, appears to be a gigantic example of the trait which we are discussing.Instances are to be found in the entire history of foreign relations with China,and one might almost say in all that is known of the relations of Chinese officials to the people. A single but compendious illustration is to be found in those virtuous proclamations which are issued with such unfailing regularity,in such superlative abundance,with such felicity of diction,on allvarieties of subjects and from all grades of officials.One thing only is lacking,namely,reality,for these fine commands are not intended to be enforced.This is quite understood by all concerned,and on this point there are no illusions."The life and state papers of a Chinese statesman, like the Confessions of Rousseau,abound in the finest senti- ments and the foulest deeds. He cuts off ten thousand heads,and cites a passage from Mencius about the sanctity of human life.He pockets the money given him to repair an embankment and thus inundates a province,and he deplores the land lost to the cultivator of the soil.He makes a treaty which he secretly declares to be only a deception for the mo- ment,and he declaims against the crime of perjury.”Doubt- less there may be pure-minded and upright officials in China, but it is very hard to find them,and from the nature of their environment they are utterly helpless to accomplish the good which they may have at heart.When we compare the actual condition of those who have had the best opportunity to be- come acquainted with the Chinese Classics,with the teachings of these Classics,we gain a vivid conception of how practically inert they have been to bring society to their high standard.
"How many Chinese have you ever known whom you would implicitly trust?”This question must be understood to relate only to those who have come under no influences outside of regular Chinese education.Different replies will be given by different persons according to their experience, and according to their standard of judging of Chinese charac- ter. Most foreigners would probably reply,"A very few," "Six or eight,""A dozen,"as the case may be.Occasionally the answer will be,“A great many,more than I can remem- ber.”But we must believe that intelligent and discriminating observers who can truthfully give the latter reply are exceed- ingly few in number.
It is always prudent to observe what things a people take for granted,and to act accordingly. As we have seen in the discussion of mutual suspicion as a factor in Chinese social life,the Chinese take it for granted that they are not to trust others,for reasons which they well understand.It is pre- cisely this state of things which makes the future of China so full of uncertainty. The governing class as a whole is not the best but the worst in the Empire.An intelligent Taotai remarked to a foreigner that“the officials under the Emperor are all bad men and ought to be killed,but it would be of no use to kill us,as the next incumbents would be just as bad as we.”The serpent,as the Chinese adage runs,knows his own hole,and it is a significant fact that the official class in China is profoundly distrusted by the class next below it,the mer- cantile.They know that the so-called“reformation”is but a superficial shell,which will soon scale off.A Chinese mason spending a vast amount of time smoothing the outside of chimneys and roofs which he has built badly with untempered mortar,and which he knows will smoke and leak at the first opportunity,is a type of many things in China.
There is wealth enough in China to develop the resources of the Empire,if there were but the confidence,without which timid capital will not emerge from its hiding-place.There is learning enough in China for all its needs.There is no lack of talent of every description.But without mutual confidence, based upon real sincerity of purpose,all these are insufficient for the regeneration of the Empire.
A few years ago the writer was consulted by an intelligent Chinese in regard to the possibility of doing something for the relief of a district that has great trouble with its wells, which are made in the usual Chinese way,and bricked up by a wall begun from the top and lowered as the well is deep- ened. But in this particular locality the soil is of such a char- acter that after a time the whole ground sinks,taking the well and its brick lining with it,leaving only a hole,which event- ually caves in and becomes dry.Like the attempt to remedy the evils of this unfortunate district in the province of Chihli is any prescription to cure the ills from which China is suffer- ing,and has long suffered,which does not go deep enough to reach the roots of character.All superficial treatment will prove at last to be but burying cart-loads of excellent material in a Slough of Despond.
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