reverence, it is true, should be reciprocal; a sovereign forfeits all
right to reverence and obedience when he ceases to be a minister of
good. But then, only the man who has developed virtues in himself is
considered competent to rule a family or a State; for the same virtues
which enable a man to rule the one, will enable him to rule the other.
No man can teach others who cannot teach his own family. The greatest
stress, as we have seen, is laid by Confucius on filial piety, which
consists in obedience to authority,--in serving parents according to
propriety, that is, with the deepest affection, and the father of the
State with loyalty. But while it is incumbent on a son to obey the
wishes of his parents, it is also a part of his duty to remonstrate with
them should they act contrary to the rules of propriety. All
remonstrances, however, must be made humbly. Should these remonstrances
fail, the son must mourn in silence the obduracy of the parents. He
carried the obligations of filial piety so far as to teach that a son
should conceal the immorality of a father, forgetting the distinction of
right and wrong. Brotherly love is the sequel of filial piety. "Happy,"
says he, "is the union with wife and children; it is like the music of
lutes and harps. The love which binds brother to brother is second only
to that which is due from children to parents. It consists in mutual
friendship, joyful harmony, and dutiful obedience on the part of the
younger to the elder brothers."

While obedience is exacted to an elder brother and to parents, Confucius
said but little respecting the ties which should bind husband and wife.
He had but little respect for woman, and was divorced from his wife
after living with her for a year. He looked on women as every way
inferior to men, and only to be endured as necessary evils. It was not
until a woman became a mother, that she was treated with respect in
China. Hence, according to Confucius, the great object of marriage is to