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XtI,-x, _l. THE ANh_L_CYrS;
fill ,_ _, Love and hate are the common human pas-
sions, but man's life and death are of divine disposal and
not of man's will, hence to wish a man to die or live by
one's love or hate is a fallacy. L Having wished him
to live, you also wish him to die. This is a case of delu-
sion. Z. cumque volueris ipsum vivere, rursus velle ipsum
mot], est hallucinari. K. You wish to live and you hate
to die. But while clinging to life, you yet hanker after
those things which can only shorten life; that is a great
delusion in life. Couv. d6sirer la mort d'un homme dont
vous d6sirez auparavant la conservation ; c'est vous trom-
per.
3- _J_ ::_ with reason thinks that this quotation should
follow XVI. 12. It is from the _ _ II. IV. 4, 3. L.
It may not be olt account of her being rich, yet you come
to make a difference. Z. xvi. 12. Vere non pensant
divitias, sed solum pensat excellentiam. K. Truly, your
wealth and pelf avail you nought. To have what others
want is all you sought. Couv. (xvi. I2) non _ cause
de leurs richesses, mails seulement _ cause de leur rare
vertu.
CHAPTER XI.--A PRINCE, YET NOT A PRINCE.
--This must have occuned in B.C. 518 when Confucius,
thirty-five years of age, was in _, At this time the Duke
had lost the reins of government which were held by his
minister [_ ]_, who w6n the people by l_rgesses ; motZe-
over the Duke had many concubines, through whose jea-
lousies he had not yet appointed his successor, so that the
relationships of _ 1_ _ "-_-. were all astray, Hence
the advice of Confucius. The Duke however diff not fo_
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