Confucianism, or the Chinese system of ethics, is, briefly stated, an expansion of the root idea of filial piety. It is duty based on relation. Given the five great relations, all the manifold duties of life follow. The five relations are that of king and subject (prince and minister), of parent and child, of husband and wife, of the elder brother and the younger brother, and between friends. The cardinal virtues inculcated, or “The Five Constituents of Worth,” or constant virtues displayed, according to the teachings of Confucius, by the perfect man are: 1, Benevolence; 2, Uprightness of Mind; 3, Propriety of Demeanor; 4, Knowledge or Enlightenment; 5, Good Faith; or, Affection, Justice, Deference, Wisdom, Confidence. With the ethics of the Chinese came their philosophy, which is based on the dual system of the universe, and of which in Corean, yum-yang (positive and negative, active and passive, or male and female) is the expression. All things in heaven, earth, and man are the result of the interaction of the yum (male or active principle) and the yang (female or passive principle). Even the metals and minerals in the earth are believed to be produced through the yum-yang, and to grow like plants or animals. The Confucian ethics, suiting well a state of feudalism, and being ever acceptable to the possessors of authority, found congenial soil in the peninsula, as they had already taken root in Kokorai. They nourished the spirit of filial piety and personal loyalty, of feud and of blood-revenge, by forbidding a man to live under the same heaven with the murderer of his father or master. Notwithstanding the doctrines and loftier morals of Buddha, the Chinese ethics and ancestor-worship, especially in the northern part of the peninsula, underlaid the outward adherence of the people to the religion of the Enlightened One. As the average Christian, in spite of the spirit of Jesus and the Sermon on the Mount, is very apt to base his behavior and legal procedure on the code of Justinian, so the Corean, though he may believe in Fo (Buddha), practises after the rules of Kong-ja (Confucius). Official sacrifices are regulated by the government and are offered up publicly at the national festivals. Something of the regulated subordination in vogue among the Chinese prevails in Chō-sen when ancestors are honored. High officials may sacrifice to three ancestors, the gentry only to father and grandfather, and the common people to father only. In every province, capital, and city ranked as Tai-mu-kan, there are buildings containing statues of Confucius and his thirty-two disciples, which are maintained at the public expense.