Among the Matopos Mr. Rhodes, according to his own wish, was buried. A railway has been built from Bulawayo to the Matopos by the trustees of the Rhodes estate, as it was Mr. Rhodes's wish “that the people of Bulawayo may enjoy the glory of the Matopos from Saturday to Monday." The grandeur of those hills is aptly described in the words of Mr. Rhodes when he called them "the view of the world."

The other renowned locality is that of the Great Zimbabwe. The historical associations of these ancient monuments contrast with the modern associations of the Matopos; but they have this in common, that they represent the commerce and civilization of their respective ages. When the contemplated railway to Victoria has been built, it will give access to the Great Zimbabwe, which is now recognized as one of the finest ancient shrines in the world.

The founder of Rhodesia and the builders of the Great Zimbabwe bring into association the British and the Sabæans, and thus unite across the ages two of the most celebrated commercial nations. How to develop and maintain communications between the coast and inland parts has been the vital problem in modern economic development, as it probably was in that of ancient times. The chief ports at present available are Chinde, Beire, and those of the Cape. To these will probably be added, in time, Durban and Lourenço Marquez. Schemes have been mooted which will give access to Rhodesia from the West Coast through Angola and German Southwest Africa. At present the two main highways of trade are from Beira and the Cape ports. Bulawayo, which may be taken as the central point of the Rhodesian system, is distant 676 miles from Beira, 1,198 miles from Port Elizabeth, 1,259 miles from East London, 1,360 miles from Cape Town. There is not much difference in the amount of goods passing through Beira and the Cape ports. Much will depend, however, on the future railway administration. According to the British consul at Beira. it would appear that under present arrangements "freights to Umtali and Salisbury, which are respectively distant 203 and 375 miles from the coast, cost approximately £5 per ton more than the railway freights to these places over the Cape government railways from Port Elizabeth, which traverse over 1,400 miles to reach the same destination." a There has been some concern at Cape Town regarding the future relation of the town and port with Rhodesia; but it would seem from the above report that there is a reasonable prospect of Cape Town, with its rapid oceanic communications, maintaining its commercial and strategic importance as the chief gateway to Rhodesia and the north.

a Foreign Office Report on the Trade of the Consular District of Beira for 1902. (Annual Series, No. 3024.)

THE ETHICS OF JAPAN."

By Baron KENCHO SUYEMATSU, B. A., LL. M.

I have been asked by your council to read before you a paper on the ethics of Japan, and this is my attempt in response to that request, though very imperfect it must necessarily be.

There are three sources of factors which influenced the molding of the ethical system in Japan, namely, Shintoism, Buddhism, and Confucianism. The first is the native religion of Japan; the second is, needless to say, a religion originated in India and introduced to Japan through China and Korea, and the third is the moral teaching of China. As to the relative positions of these three, I have already fully explained this in an article entitled "The religions of Japan," in the December number of the Independent Review. They are not antagonistic to one another, as people not living in Japan might imagine, and as would only appear natural to them from their own notions of religion. Of these three, Buddhism is the most religionlike in the ordinary sense of the term. Shintoism ranks next, but it is very simple and liberal if viewed in the light of a religion. Confucianism comes last; it is ordinarily classed by western writers as a religion, but as a matter of fact its religious aspect is very vague, and it is not considered a religion by the Orientals. Perhaps a better term for it would be the Chinese teaching of morality, because moral notions which can be gathered from Chinese study are comprised in all sorts of Chinese writings, and Confucius, the great sage, is only one of the exponents thereof. Confucius, however, takes a very high place among those exponents, and therefore he came to be revered more than any others by Orientals, and thus Chinese teaching came to be usually associated with the name of the great sage. I can not do better than follow this example and call Chinese teaching by the name of Confucianism.

Comparing these three systems of teachings with regard to ethics, Confucianism stands out very prominently in its systematic exposition

a Reprinted, by permission, from Journal of the Society of Arts, London, No. 2729, Vol. LIII, March 10, 1905.

and practical utility. Buddhism, it is said, is very philosophical, and deep in its ideas of the cosmos, and there is no doubt that it is capable of exercising a great influence on the popular notion of a future life, though it does not do so as much in Japan as in some parts of the Asiatic continent. It has, however, very little to say with regard to ethics relative to the actual life of the human being. It says you must not do wrong; it says you must do good; but as to what is good or what is bad it is very vague in its meaning. It suggests rather religious notions than practical ethics, how one should behave in this world toward one's fellow-creatures or toward the community or state to which one belongs. It speaks of ten warnings and four benevolences. The ten warnings are: 1. Do not kill the living. 2. Do not steal. 3. Do not commit adultery. 4. Do not speak wantonly. 5. Do not make sensational exaggerations. 6. Do not calumniate. 7. Do not use a double tongue. 8. Do not be greedy. 9. Do not be angry. 10. Do not entertain crooked views.

The four benevolences which one has to remember are: 1. The father and the mother. 2. The ruler of the land. 3. "All beings. 4. The three treasures, i. e., the Buddha, the laws, and the priesthood (order).

It speaks of compassion and forbearance. It also speaks of eight correct ways: 1. Correct views. 2. Correct thoughts. 3. Correct words. 4. Correct conduct. 5. Correct living. 6. Correct ministration, meaning self-reflection and aspirations. 7. Correct conception. 8. Correct mediation. In their essense, however, all these teachings are mostly of negative character, and, moreover, I must say that they have more importance from a religious point of view than from an ordinary and a practical ethical point of view. Therefore I can say that Buddhism has very little to do with the ethics of Japan in the sense of a systematic exposition of them, though in an indirect way it has had some influence on the moral atmosphere of the Japanese, as I shall show later on.

The Chinese teaching, otherwise called Confucianism, is a system of moral teaching founded upon a patriarchal system of community. It does not, therefore, only speak of the good conduct of an individual as relating to his fellowship with other individuals, but also from the point of view of the whole system of community as a state. Therefore it speaks of modes of governing and of being governed, as well as of individual relationship between man and man. It does not recognize any difference between sovereignty and ruler, nor does it notice a difference between state and country. In it the greatest natural bonds of humanity are five, and they are: and subjects; (2) father (implying also mother) and child; (3) husband and wife; (4) brothers (implying also sisters); (5) friends. To each of these relationships the essential duty which is to be borne in

(1) Sovereign