In fact, a society without the sense of honour in men, and without morality in its politics, ot, I say, be held together, or at any rate, ot last. For in such a society the poli, upon whom the lawyer, politi, magistrate and president of a republic depend to carry out their fraud, will thus argue with himself. He is told that he must do his duty for the good of society. But he, the poor poli, is also a part of that society_to himself and his family, at least, the most important part of that society. Now if by some other way than by being a poli, perhaps by being an anti-poli, he get better pay to improve the dition of himself and his family, that also means the good of society. In that way the poli must sooner or later e to the clusion that, as there is .no such thing as a sense of honour and morality in politics, there is then hly reason why, if he get better pay, which means also the good of society_no reason why, instead of being a poli, he should not bee a revolutionist or anarchist- In a society when the poli ones to the clusion that there is no reason why, if he get better pay, he should not bee a revolutionist or anarchist_that society is doomed. Mencius said:_"When fucius pleted his Spring and Autumn Annals"_the book in which he taught the State religion of his _and in which he showed that the society of his time_in which there was then, as in the world to-day, no sense of honour in publi and no morality in politics_was doomed; when fucius wrote that book, "the Jesuits and anarchists (lit. bandits) of his time, became afraid."
But to return from the digression, I say, a society without the sense of honour ot be held together, ot last. For if, as we have seen, even in the relatioween men ected with matters of little or no vital importance such as gambling and trading in human society, the reition of the sense of honour is so important and necessary, how much more so it must be in the relatioween men in human society, which establish the two most essential institutions in that society, the Family and the State. Now, as you all know, the rise of civil society in the history of all nations begins always with the institution of marriage. The Church religion in Europe makes marriage a sacrament, i.e.,something sacred and inviolable. The san for the sacrament of marriage in Europe is given by the Churd the authority for the san is God. But that is only an outward, formal, or so to speak, legal san. The true, ihe really binding san for the inviolability of marriage_as we see it in tries where there is no church religion, is the sense of honour, the law of the gentleman in the man and woman. fucius says, "The reition of the law of the gentleman begins with the reition of the relatioween husband and wife. "** In other words, the reition of the sense of honour_the law of the gentleman_in all tries where there is civil society, establishes the institution of marriage. The institution of marriage establishes the Family.
I said that the State religion which fucius taught is a Code of Honour, and I told you that fucius made this Code out of the law of the gentleman. But now I must tell you that long before fucius time there existed already in a an undefined and unwritten code of the law of the gentleman. This undefined and unwritten code of the law of the gentleman in a before fucius time was known as li (U) the law of propriety, good taste ood manners. Later on in history before fucius time a great statesman arose in a_the m