1. Ch'ang-tseu and Kёe?-neih were at work in the field together, when Confucius passed by them, and sent Tsze-loo to enquire 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 enquired of Kёe?-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 Kёe?-neih said to him, "Disorder, like a swelling flood, spreads over the whole empire,

5. CONFUCIUS AND THE MADMAN OF TS'OO, WHO BLAMES HIS NOT RETIRING FROM THE WORLD. 1. Ts'?e?-yu was the designation of one Luh T'ung(陆通), a native of Ts'oo, who feigned himself mad, to escape being importuned to engage in public service. There are several notices of him in the 集澄, in loc. It must have been about the year, B.C.489, that the incident in the text occurred. By the fung, his satirizer or adviser intended Confucius; see IX. 8. The three而in the song are simply expletives, pauses for the voice to help out the rhythm. 追, 'to overtake', generally with reference to the past, but here it has reference to the future. In the dict., with reference to this passage, it is explained by 及, 'to come up to', and 救, 'to save',= to provide against.

6. CONFUCIUS AND THE TWO RECLUSES, CH'ANG-TSEU AND KEE-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 are descriptive of their character and= 'the long Rester (沮者止而不出)', and 'the firm Recluse (溺者沉而不返)'.

and who is he that will change it for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?"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." What kind of field labour is here denoted by 耕cannot be determinded. 2. 执舆者, 'he who holds the carriage',=执辔在车者, as in the transl. It is supposed that it was the remarkable appearance of Confucius, which elicited the inquiry. In 是知津, 是= 'he'; i.e., he, going about every where, and seeking to be employed, ought to know the ford. 3. 滔滔者天下,—the speaker here probably pointed to the surging waters before them, for the ford to cross which the travellers were asking. Translating literally, we should say—'swelling and surging, such is all the empire'. 且而,—而=汝, 'you'. 辟人, 辟世, —comp. XIV. 39. 耨, 'an implement for drawing the soil over the seed'. It may have been a hoe, or a rake. 4. 徒, is here=类, 'class'. 吾非斯人之徒与而谁与,= 'If I am not to associate with the class of these men, i.e., with mankind, with whom am I to associate? I cannot associate with birds and beasts.'丘不与易,—不与, it is said, 作无用,—'there would be no use'. Literally, 'I should not have for whom to change the state of the empire.'—The use of夫子in this 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.