1. The Master was put in fear in K'wang.

2. He said, "After the death of King Wa?n, was not the cause of truth lodged here in me?

3. SOME COMMON PRACTICES IN DIFFERENT AND OTHERS NOT. 1. The cap here spoken of was that prescribed to be worn in the ancestral temple, and made of very fine linen dyed of a deep dark colour. There are long discussions about the number of threads that went into its warp. It had fallen into disuse, and was superseded by a simpler one of silk. Rather than be singular, Confucius gave in to a practice, which involved no principle of right, and was economical. 2. Choo He explained the 拜下, 拜乎上, thus: 'In the ceremonial intercourse between ministers and their prince, it was proper for them to bow below the raised hall. This the prince declined, on which they ascended and completed the homeage.' See this illustrated in the 经注集证, in loc. The prevailing disregard of the first part of the cer. Conf. considered inconsistent with the proper distance to be observed between prince and minister, and therefore he would be singular in adhering to the rule.

4. FRAILTIES FROM WHICH CONFUCIUS WAS FREE. 母, it is said, is not prohibitive here, but simply negative, =无. This criticism is made to make it appear that it was not by any effort, as 绝 and 母 more naturally suggest, that Confucius attained to these things.

5. CONFUCIUS ASSURED IN A TIME OF DANGER BY HIS CONCIVTION OF A DIVINE MISSION. Comp. VII.22, but the adventure to which this ch. refers is placed in the sage's history before the other, and seems to have occurred in his 57th year, not long after he had resigned office, and left Loo. 1. There are different opinions as to what state K'wang belonged to. The most likely is that it was a border town of Ch'ing, and its site is now to be found in the dep. of K'ae-fung in Ho-nan. The account is that K'wang had suffered from 阳虎, an officer of Loo, to whom Conf. here a resemblance. As he passed by the place moreover, a disciple, 颜刻, who had been associated with Yang Foo in his operations against K'wang, was driving him. These circum. made the people think that Conf. was their old enemy, so they attacked him, and kept him prisoner for five days. The accounts of his escape vary, some of them being evidently fabulous. The disciples were in fear. 畏would indicate that Confucius himself was so, but this is denied. 2. 文,—I render by 'the cause of truth'. More exactly, it is the truth embodied in literature, ceremonies, &c., and its use instead of道, 'truth in its principles', is attributed to Conf. modesty. 在兹, 'in this', ref. to himself. 3. There may be modesty in his use of 文, but he here identifies himself with the line of the great sages, to whom Heaven has intrusted the instruction of men. In all the six centuries between himself and king Wa?n, he does not admit of such another. 后死者, 'he who dies afterwards', =a future mortal.

3. "If Heaven had wished to let this cause of truth perish, then I, afuture mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?"