musicians, which Ke Hwan received, and for three days no court was held. Confucius took his departure.

V. 1. The madman of Ts'oo, Tsëě-yu, passed by Confucius, singing and saying, "Oh FUNG! Oh FUNG! How is your virtue degenerated! As to the past, reproof is useless; but the future may be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government."

2. Confucius alighted and wished to converse with him, but Tsëĕ-yu hastened away, so that he could not talk with him.

VI. 1. Ch'ang-tseu and Këĕ-neih were at work in the field together, when Confucius passed by them, and sent Tsze-loo to inquire for the ford.

2. Ch'ang-tseu said, "Who is he that holds the reins in the carriage there?" Tsze-loo told him, "It is K'ung K'ew." "Is it not K'ung K'ew of Loo?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford."

3. Tsze-loo then inquired of Kee-neih, who said to him, "Who are you, Sir?" He answered, "I am Chung Yew." "Are you not the disciple of K'ung K'ew of Loo?" asked the other. "I am," replied he; and then Këĕ-neih said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change it for you? Than follow one who merely with

To

under his administration, Loo would overtop and subdue them all. prevent this, the duke of Ts'e sent a present to Loo of fine horses and of eighty highly accomplished beauties. The duke of Loo was induced to receive these by the advice of the head of the Ke family, Ke Sze or Ke Hwan. The sage was forgotten; government was neglected. Confucius, indignant and sorrowful, withdrew from office, and for a time, from the country too.

5. CONFUCIUS AND THE MADMAN OF Ts'00, WHO BLAMES HIS NOT RETIRING FROM THE WORLD. 1. Ts'ëĕ-yu was the designation of one Luh T'ung, a native of Ts'oo, who feigned himself mad, to escape being importuned to engage in public service. It must have been about the year B.C. 489, that the incident in the text occurred. By the fung or phoenix, his satirizer or adviser intended Confucius; see IX. viii.

6. CONFUCIUS AND THE TWO RECLUSES, CH'ANG-TSEU AND KëĚ-neiH; WHY HE WOULD NOT WITHDRAW FROM THE WORLD. 1. The surnames and names of these worthies are not known. It is supposed that they belonged to Ts'oo, like the hero of the last chapter, and that the interview with them occurred about the same time. The designations in the text

draws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.

4. Tsze-loo went and reported their remarks, when his master observed with a sigh, " It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people,-with mankind,with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state."

VII. 1. Tsze-loo, following the Master, happened to fall behind, when he met an old man, carrying, across his shoulder on a staff, a basket for weeds. Tsze-loo said to him, "Have you seen my master, Sir!" The old man replied, “Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain :-who is your master?" With this, he planted his staff in the ground, and proceeded to weed.

2. Tsze-loo joined his hands across his breast, and stood before him.

3. The old man kept Tsze-loo to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons.

4. Next day, Tsze-loo went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-loo back to see him again, but when he got to the place, the old man was gone.

are descriptive of their character, and="the long Rester," and "the firm Recluse." What kind of field labour is here denoted cannot be determined. 2. The original of "he knows the ford," indicates that "he" is emphatic, he, going about everywhere, and seeking to be employed, ought to know the ford. The use of "his Master" in the last paragraph is remarkable. It must mean "his Master and not "the Master." The compiler of this chapter can hardly have been a disciple of the sage.

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7. TSZE-LOO'S RENCONTRE WITH AN OLD MAN, A RECLUSE: HIS VINDICATION OF HIS MASTER'S COURSE. The incident in this chapter was probably nearly contemporaneous with those which occupy the two previous ones. Some say that the old man belonged to Shě, which was a part of Ts'oo. "The five grains" are "rice, millet, sacrificial millet, wheat, and pulse." But they are sometimes otherwise enumerated. We have also "the six kinds," "the eight kinds,"" the nine kinds," and perhaps other classifications. 2. Tsze-loo, standing with his arms across his breast, indicated his respect, and won upon the old man.

5.

5. Tsze-loo then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that.'

وو

VIII. 1. The men who have retired to privacy from the world have been Pih-e, Shuh-ts'e, Yu-chung, E-yih, Choo-chang, Hwuy of Lew-hea, and Shaou-leen.

2. The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons ;-such, I think, were Pih-e and Shuh-ts'e.

3. "It may be said of Hwuy of Lew-hea, and of Shaoulëen, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them.

4. "It may be said of Yu-chung and E-yih, that, while they hid themselves in their seclusion, they gave a license to their words, but in their persons they succeeded in preserving their purity, and in their retirement they acted according to the exigency of the times.

Tsze-loo is to be understood as here speaking the sentiments of the Master, and vindicating his course. By "the relations between old and young," he refers to the manner in which the old man had introduced his sons to him the evening before, and to all the orderly intercourse between old and young, which he had probably seen in the family.

8. CONFUCIUS' JUDGMENT OF FORMER WORTHIES WHO HAD KEPT FROM THE WORLD. HIS OWN GUIDING PRINCIPLE. 1. On the word "retired" with which this chapter commences, it is said:" Retirement here is not that of seclusion, but is characteristic of men of large souls, who cannot be measured by ordinary rules. They may display their character by retiring from the world. They may display it also in the manner of their discharge of office." The phrase is guarded in this way, I suppose, because of its application to Hwuy of Lew-hea, who did not obstinately withdraw from the world. Pih-e, and Shuh-ts'e,-see V. xxii. Yu-chung should probably be Woo-chung. He was the brother of T'ae-pih, called Chung-yung, and is mentioned in the note on VIII. i. He retired with T'ae-pih among the barbarous tribes, then occupying the country of Woo, and succeeded to the chieftaincy of them on his brother's death,

5. "I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined."

IX. 1. The grand music-master, Che, went to Ts'e. 2. Kan, the master of the band at the second meal, went to Ts'oo. Leaou, the band-master at the third meal, went to Ts'ae. Keuch, the band-master at the fourth meal, went to Ts'in.

3. Fang-shuh, the drum-master, withdrew to the north of the river.

4. Woo, the master of the hand-drum, withdrew to the Han.

5. Yang, the assistant music-master, and Sëang, master of the musical stone, withdrew to an island in the sea. X. The duke of Chow addressed his son, the duke of Loo, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great

"E-yih and Choo-chang," says Choo He, "are not found in the classics and histories. From a passage in the Le-ke, XXI. i. 14, it appears that Shaou-lëen belonged to one of the barbarous tribes on the east, but was well acquainted with, and observant of, the rules of propriety, particularly those relating to mourning. 4. "Living in retirement, they gave a license to their words,"-this is intended to show that in this respect they were inferior to Hwuy and Shaou-lëen. 5. Confucius's openness to act according to circumstances is to be understood as being always in subordination to right and propriety.

9. THE DISPERSION OF THE MUSICIANS OF Loo. The dispersion here narrated is supposed to have taken place in the time of Duke Gae. When once Confucius had rectified the music of Loo (IX. xiv.), the musicians would no longer be assisting in the prostitution of their art, and so, as the disorganization and decay proceeded, the chief among them withdrew to other countries, or from society altogether. 1. "The music-master, Che," -see VIII. xv. 2. The princes of China, it would appear, had music at their meals, and a separate band performed at each meal, or possibly, the band might be the same, but under the superintendence of a separate officer at each meal. The emperor had four meals a day, and the princes of States only three, but it was the prerogative of the duke of Loo to use the ceremonies of the imperial household. Nothing is said here of the band-master at the first meal, perhaps because he did not leave Loo, or nothing may have been known of him. 3. "The river" is of Course "the Yellow River." 5. It was from Sëang that Confucius learned to play on the lute.

10. INSTRUCTIONS OF CHOW-KUNG TO HIS SON ABOUT GOVERNMENT; A GENEROUS CONSIDERATION OF OTHERS TO BE CHERISHED. See VI. v.

It would seem that the duke of Chow was himself appointed to the

cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

XI. To Chow belonged the eight officers, Pih-tă, Pihkwõh, Chung-tŭh, Chung-hwůh, Shuh-yay, Shuh-hea, Ke-suy, and Ke-kwa.

BOOK XIX.

CHAPTER I. Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

II. Tsze-chang said, "When a man holds fast virtue, but without seeking to enlarge it, and believes right prin

principality of Loo, but being detained at court by his duties to the young Emperor Ch'ing, he sent his son, here called "the duke of Loo," to that State as his representative.

11. THE FRUITFULNESS OF THE EARLY TIME OF THE CHOW DYNASTY IN ABLE OFFICERS. The eight individuals mentioned here are said to have been brothers, four pairs of twins by the same mother. This is intimated in their names, the two first being primi, the next pair secundi, the third tertii, and the last two ultimi. One mother, bearing twins four times in succession, and all proving distinguished men, showed the vigour of the early days of the dynasty in all that was good.-It is disputed to what reign these brothers belonged, nor is their surname ascertained.

HEADING AND CONTENTS OF THIS BOOK. "Tsze-chang-No. XIX.” Confucius does not appear personally in this book at all. Choo He says:" This book records the words of the disciples, Tsze-hea being the most frequent speaker, and Tsze-kung next to him. For in the Confucian school, after Yen Yuen there was no one of such discriminating understanding as Tsze-kung, and, after Tsång Sin no one of such firm sincerity as Tsze-hea." The disciples deliver their sentiments very much after the manner of their master, and yet we can discern a falling off from him.

1. TSZE-CHANG'S OPINION OF THE CHIEF ATTRIBUTES OF THE TRUE SCHOLAR.

2. TSZE-CHANG ON NARROW-MINDEDNESS AND A HESITATING FAITH. Hing Ping interprets this chapter in the following way :"If a man grasp hold of his virtue, and is not widened and enlarged by it, although he may believe good principles, he cannot be sincere and generous." But