bandaging of the foot; for, of course, all women bind up their feet, as all women bind up their hair. What these Celestial thinkers would not think of, or allow for, is the wild possibility that we do not have pig-tails although we do have top-hats, or that our ladies are not silly enough to have Chinese feet, though they are silly enough to have high-heeled shoes. Nor should we necessarily have come an inch nearer to the Chinese extravagances even if the chimney-pot hat rose higher than a factory chimney or the high heels had evolved into a sort of stilts. By the same fallacy the Englishman will not only curse the French peasant as a miser, but will also try to tip him as a beggar. That is, he will first complain of the man having the surliness of an independent man, and then accuse him of having the servility of a dependent one. Just as the hypothetical Chinaman cannot believe that we have top-hats but not pig-tails, so the Englishman cannot believe that peasants are not snobs even when they are savages. Or he sees that a Paris paper is violent and sensational; and then supposes that some millionaire owns twenty such papers and runs them as a newspaper trust. Surely the Yellow Press is present everywhere to paint the map yellow, as the British Empire to paint it red. It never occurs to such a critic that the French paper is violent because it is personal, and personal because it belongs to a real and responsible person, and not to a ring of nameless millionaires. It is a pamphlet, and not an anonymous pamphlet. In a hundred other cases the same truth could be illustrated; the situation in which the black man first assumes that all mankind is black, and then accuses the rest of the artificial vice of painting their
