ibit in his
dealings towards his superiors.

In the Book of Poetry it is written, "The parents of the people are much
to be congratulated. A sovereign whose loves and hates correspond with
those of his people is his people's father." To gain the people is to
gain the state; therefore a ruler's primary concern should be his own
integrity, for thereby he wins his people's loyalty, and through that
loyalty he obtains the state, and therewith the wealth of the whole
country.

Virtue is the root, wealth but the branches. See first, therefore, to
the root.

In the Records of Khu one reads, "The State of Khu values men, not gems
nor robes."

A country is wealthy if it consumes less than it produces, and that man
is rich whose income exceeds his expenditure.

The virtuous ruler gathers wealth on account of the reputation it can
bring him. The wicked ruler seeks wealth for its own sake, sacrificing
even virtue to obtain it.

A benevolent sovereign makes a just people. When the people are just the
affairs of the sovereign prosper. The state's prosperity consists in
righteousness, not in riches.

CHUNG YUNG, OR DOCTRINE OF THE MEAN

_INTRODUCTORY_

The "Chung Yung" is more correctly rendered "The state of equilibrium
and harmony" (Legge, etc.) than by "The Doctrine of the Mean," its usual
appellation. Other titles suggested have been "The Just Mean," "The True
Mean," "The Golden Mean," and "The Constant Mean." The word "chung"
means "middle," "yung" denoting "course" or "way." Hence, "Chung Yung"
means literally, "The middle way." Compare Aristotle's doctrine of The
Mean ("Ethics" Book II.).

This treatise occurs as Book 28 of the "Li-Ki" and by Chinese scholars
has been declared to be the most valuable part of the Book of Rites. We
have here the fullest account existing of the philosophy and ethics of
the master. Apart from its value as such, the "Chung Yung" is
exceedingly interesting as a monument of the teaching of the ancient
Chinese. In its existing form the "Chung Yung" is arranged in five
divisions, containing, in all, thirty-three chapters. No attempt is made
in the epitomes that follow to retain these divisions and chapters. For
the authorship and date of this third book see what is said in the
introduction to the "Ta-Hsio."

_THE GOOD MAN'S PATH_

The sense of obligation has been implanted in man by Heaven. The path of
duty is a life in accordance with this heaven-implanted intuition. Every
m