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

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.

8. CONFUCIUS' JUDGMENT OF FORMER WORTHIES WHO HAD KEPT FROM THE WORLD. HIS OWN GUIDING PRINCIPLE. 1.逸民,—'retired people'. 民 is used here just as we sometimes use people, without reference to the rank of the individuals spoken of. The 备旨 quotes, upon the phrase, from the 说统, to the following effect:—' 逸 here is not the 逸 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 Shuhts'e,—see V.22. Yu-chung should probably be Woo(吴)-chung. He was the brother of T'ae-pih, called Chungyung(仲雍), and is mentioned in the note on VIII.1. He retired with T'ae-pih among the barbarous tribes, then occupying the country of Woo, and succeeded to the chieftainey of them on his brother's death. 'E-yih and Choo-chang', says Choo He, 'are not found in the king and chuen(经传).' See, however, 集证, in loc. From a passage in the Le-ke, XXI. i. 14, it appears that Shaou-l?en 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. 3. The 谓, at the beginning of this paragraph and the next, are very perplexing. As there is neither 谓 nor曰at the beginning of par. 5, the子曰 of p. 2 must evidently be carried on to the end of the chapter. Commentators do not seem to have felt the difficulty, and understand 谓 to be in the 3d pers.—'He, i.e., the master, said', &c. I have made the best of it I could. 伦=义理之次第, 'the order and series of righteousness and principles'. 虑=人心之思虑, 'the thoughts and solicitudes of men's hearts'. 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-l?en, who 言中伦. 权,—see note on IX. 29. 5. Confucius' openness to act according to circumstances is to be understood as being always in subordination to right and propriety.

3. "It may be said of Hwuy of Lew-hea, and of Shaou-lёёn, 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.

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