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36 the use of courts and to the intercourse of diplomatic life, a part of the routine of daily contact with others. We do not mean that in their everyday life the Chinese are bound by such an intricate and complex mass of rules as we have mentioned, but that the code, like a set of holiday clothes, is always to be put on when the occasion for it arises, which happens at certain junctures the occurrence of which the Chinese recognise by an unerring instinct. On such occasions, not to know what to do would be for a Chinese as ridiculous as for an educated man in a Western land not to be able to tell, on occasion, how many nine times nine are.

The difficulty of Occidental appreciation of Chinese politeness is that we have in mind such ideas as are embodied in the definition which affirms that "politeness is real kindness kindly expressed." So it may be in the view of a civilisation which has learned to regard the welfare of one as (theoretically) the welfare of all, but in China politeness is nothing of this sort. It is a ritual of technicalities which, like all technicalities, are important, not as the indices of a state of mind or of heart, but as individual parts of a complex whole. The entire theory and practice of the use of honorific terms, so bewildering, not to say maddening, to the Occidental, is simply that these expressions help to keep in view those fixed relations of graduated superiority which are regarded as essential to the conservation of society. They also serve as lubricating fluids to smooth human intercourse. Each antecedent has its consequent, and each consequent its antecedent, and when both antecedent and consequent are in the proper place, everything goes on well. It is like a game of chess in which the first player observes, "I move my insignificant King's pawn two squares." To which his companion responds, "I move my humble King's pawn in the same manner." His antagonist then announces, "I attack your honourable King's pawn with my contemptible King's knight, to his King's