love, magnanimity, affection for others, sympathy and pity, which were ever recognized to be supreme virtues, the highest of all the attributes of the human soul. Benevolence was deemed a princely virtue in a twofold sense;—princely among the manifold attributes of a noble spirit; princely as particularly befitting a princely profession. We needed no Shakespeare to feel—though, perhaps, like the rest of the world, we needed him to express it—that mercy became a monarch better than his crown, that it was above his sceptered sway. How often both Confucius and Mencius repeat the highest requirement of a ruler of men to consist in benevolence. Confucius would say, “Let but a prince cultivate virtue, people will flock to him; with people will come to him lands; lands will bring forth for him wealth; wealth will give him the benefit of right uses. Virtue is the root, and wealth an outcome.” Again, “Never has there been a case of a sovereign loving benevolence, and the people not loving righteousness,” Mencius follows close at his heels and says, “Instances are on record where individuals attained to supreme power in a single state, without benevolence, but never have I heard of a whole empire falling into the hands of one who lacked this virtue.” Also,—“It is impossible that any one should become ruler of the people to whom they have not yielded the subjection of their hearts.” Both defined this indispensable requirement in a ruler by saying, “Benevolence—Benevolence is Man.” Under the régime of feudalism, which could easily be perverted into militarism, it was to Benevolence that we owed our deliverance from despotism of the worst kind. An utter surrender of “life and limb” on the part of the governed would have left nothing for the governing but self-will, and this has for its natural consequence the growth of that absolutism so often called “oriental despotism,”—as though there were no despots of occidental history!