missed, merely because the England of his time most disastrously missed it. In this case, as in every case, the only way to measure justly the excess of a foreign country is to measure the defect of our own country. For in this matter the human mind is the victim of a curious little unconscious trick, the cause of nearly all international dislikes. A man treats his own faults as original sin and supposes them scattered everywhere with the seed of Adam. He supposes that men have then added their own foreign vices to the solid and simple foundation of his own private vices. It would astound him to realise that they have actually, by their strange erratic path, avoided his vices as well as his virtues. His own faults are things with which he is so much at home that he at once forgets and assumes them abroad. He is so faintly conscious of them in himself that he is not even conscious of the absence of them in other people. He assumes that they are there so that he does not see that they are not there. The Englishman takes it for granted that a Frenchman will have all the English faults. Then he goes on to be seriously angry with the Frenchman for having dared to complicate them by the French faults. The notion that the Frenchman has the French faults and not the English faults is a paradox too wild to cross his mind.
He is like an old Chinaman who should laugh at Europeans for wearing ludicrous top-hats and curling up their pig-tails inside them; because obviously all men have pig-tails, as all monkeys have tails. Or he is like an old Chinese lady who should justly deride the high-heeled shoes of the West, considering them a needless addition to the sufficiently tight and secure
