28 SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL. I42 



yin. The happiness and welfare of society depends on keeping the 

 female principle under control of the yang. The husband is the 

 master, and it is the duty of a woman to obey her father, her father- 

 in-law, and her husband. After the death of her husband, she must 

 obey her oldest son. 



The pattern of the family is carried over into the political organiza- 

 tion. The sovereign is the parent of the people, and there is mutual 

 dependence as between parents and children. Local leaders are the 

 connecting links btween the rulers and their subjects. The emperor 

 is appointed by Heaven, but his tenure of office depends on the will 

 of the people. His conduct should be exemplary, for his subjects will 

 follow his example, and his good conduct will bring prosperity to all. 

 It is the duty of subjects to render perfect and respectful obedience. 



Most of the property belongs to the family and not to the individual. 

 Marriages are family affairs, arranged by representatives of the two 

 families. The consent of the two young people is not necessary, and 

 often they do not see or meet each other until their marriage. After 

 marriage the young couple live in the same home as the parents, 

 grandparents, brothers, and unmarried sisters of the groom, and with 

 the wives and children. The wife then practically ceases to be a 

 member of the family into which she was born, and becomes a mem- 

 ber of her husband's family. Property is inherited only by sons, and 

 a family is divided into new families after the death of the parents. 



In each family the oldest male is the ruler, and the other members 

 of the family are under obligation to obey him. He in turn is respon- 

 sible to the government and to society for the conduct of the members 

 of his family. While under obligation to obey, wives often in direct 

 and indirect ways exert much influence over their husbands. 



Much that has been described in the last paragraphs had been 

 changed by law and social practice, or was in the process of change, 

 by 1948. While the ideal was for a family to remain together in the 

 same home for several generations — sometimes as many as five, 

 poverty and the lack of property often made it necessary for a family 

 to divide and to form new families in new homes. 



An essential element of filial piety is respect for the aged. Age and 

 gray hairs bring high honors and good treatment, and, in the best 

 families, love and kindness. Younger brothers are respectful and 

 obedient to older brothers, and young women to older women. 



As we have said before, the Chinese are socially minded, and their 

 ethics are social ethics. What is considered good or bad depends much 

 on what will be helpful or injurious to human beings and especially 

 to the familv. 



