god; we say to it, "Though thou slay me, yet will I trust in thee." And
so it slays us. The Chinese have not this defect, but they have the
opposite one, of believing that good intentions are the only thing
really necessary. I will give an illustration. Forsythe Sherfesee,
Forestry Adviser to the Chinese Government, gave an address at the
British Legation in January 1919 on "Some National Aspects of Forestry
in China."[37] In this address he proves (so far as a person ignorant of
forestry can judge) that large parts of China which now lie waste are
suitable for forestry, that the importation of timber (_e.g_. for
railway sleepers) which now takes place is wholly unnecessary, and that
the floods which often sweep away whole districts would be largely
prevented if the slopes of the mountains from which the rivers come were
reafforested. Yet it is often difficult to interest even the most
reforming Chinese in afforestation, because it is not an easy subject
for ethical enthusiasm. Trees are planted round graves, because
Confucius said they should be; if Confucianism dies out, even these will
be cut down. But public-spirited Chinese students learn political theory
as it is taught in our universities, and despise such humble questions
as the utility of trees. After learning all about (say) the proper
relations of the two Houses of Parliament, they go home to find that
some Tuchun has dismissed both Houses, and is governing in a fashion not
considered in our text-books. Our theories of politics are only true in
the West (if there); our theories of forestry are equally true
everywhere. Yet it is our theories of politics that Chinese students are
most eager to learn. Similarly the practical study of industrial
processes might be very useful, but the Chinese prefer the study of our
theoretical economics, which is hardly applicable except where industry
is already developed. In all these respects, however, there is beginning
to be a marked improvement.