--'Perhaps you know that the fundamental idea in Buddhism is mercy and forbearance. These attributes would already suggest an idea of forgiving and of not taking offence. Then, again, in Japan there are several new Buddhist sects, which are very much like Protestantism in Europe. In fact, some of them go so far as to allow priests to marry. I say new sects, but not so new as you may imagine, because they are as old as eight hundred years. The essence of the tenets held by them is that the great Budha Amida is the very embodiment of mercy and forgiveness, and therefore, if one devoutly throws oneself upon him and asks his salvation, all sins committed by the suppliant would be at once forgiven and salvation granted. Theologically speaking, there is much room for discussion about this, but it is not the point which I have in view. I only mean to say that this theory is nothing else than a great example of pardon. In Confucian ethics there are more names given to different kinds of virtues than in the West. The word "Jen" is the name of a virtue most comprehensive. There is no word corresponding to it in the West. There are some who translate it as "humanity," others "benevolence," some even as "charity" in its broadest sense, but all these only represent a part of the original meaning. In that word the idea of pardoning and forgiving is amply implied. A lord who pardons an offender magnanimously is a lord rich in the virtue of "Jen," There is also one classification of virtues, comprised in two words, "chung," "shu." The first word is generally translated as loyalty, but in this instance it is not necessarily loyalty to a master, but faithfulness and truthfulness in general. The second word, "shu," has no equivalent in the Western language. It means this: We should put ourselves in the position of any one who has done wrong against us or otherwise committed some error, and we view the matter with the greatest leniency, and thus give the most favourable consideration. The Chinese ideograph of it is composed of two other ideographs, "like" and "mind," that is to say, "like one's own mind," meaning--consider the matter as your own, and act toward him in such a way as your own mind would like him to act toward you under the same circumstances if he were in your place. This ideograph is often used for the very purpose of an action which cannot be any other than the equivalent of pardoning and forgiving. Are you not becoming a little wearied?' --'Oh, no! Go on.'