increase the family, especially to give birth to sons. Women could be
lawfully and properly divorced who had no children,--which put women
completely in the power of men, and reduced them to the condition of
slaves. The failure to recognize the sanctity of marriage is the great
blot on the system of Confucius as a scheme of morals.

But the sage exalts friendship. Everybody, from the Emperor downward,
must have friends; and the best friends are those allied by ties of
blood. "Friends," said he, "are wealth to the poor, strength to the
weak, and medicine to the sick." One of the strongest bonds to
friendship is literature and literary exertion. Men are enjoined by
Confucius to make friends among the most virtuous of scholars, even as
they are enjoined to take service under the most worthy of great
officers. In the intercourse of friends, the most unbounded sincerity
and frankness is imperatively enjoined. "He who is not trusted by his
friends will not gain the confidence of the sovereign, and he who is not
obedient to parents will not be trusted by friends."

Everything is subordinated to the State; but, on the other hand, the
family, friends, culture, virtue,--the good of the people,--is the main
object of good government. "No virtue," said Emperor Kuh, 2435 B.C.,
"is higher than love to all men, and there is no loftier aim in
government than to profit all men." When he was asked what should be
done for the people, he replied, "Enrich them;" and when asked what more
should be done, he replied, "Teach them." On these two principles the
whole philosophy of the sage rested,--the temporal welfare of the
people, and their education. He laid great stress on knowledge, as
leading to virtue; and on virtue, as leading to prosperity. He made the
profession of a teacher the most honorable calling to which a citizen
could aspire. He himself was a teacher. All sages are teachers, though