contrary to the established rules of propriety, his real object being to keep his sovereign out of danger. In this way the two parties separated, they of Ch'i filled with shame at being foiled and disgraced by 'the man of ceremonies;' and the result was that the lands of Lu which had been appropriated by Ch'i were restored [1]. For two years more Confucius held the office of minister of Crime. Some have supposed that he was further raised to the dignity of chief minister of the State [2], but that was not the case. One instance of the manner in which he executed his functions is worth recording. When any matter came before him, he took the opinion of different individuals upon it, and in giving judgment would say, 'I decide according to the view of so and so.' There was an approach to our jury system in the plan, Confucius's object being to enlist general sympathy, and carry the public judgment with him in his administration of justice. A father having brought some charge against his son, Confucius kept them both in prison for three months, without making any difference in favour of the father, and then wished to dismiss them both. The head of the Chi was dissatisfied, and said, 'You are playing with me, Sir minister of Crime. Formerly you told me that in a State or a family filial duty was the first thing to be insisted on. What hinders you now from putting to death this unfilial son as an example to all the people?' Confucius with a sigh replied, 'When superiors fail in their duty, and yet go to put their inferiors to death, it is not right. This father has not taught his son to be filial; to listen to his charge would be to slay the guiltless. The manners of the age have been long in a sad condition; we cannot expect the people not to be transgressing the laws [3].' At this time two of his disciples, Tsze-lu and Tsze-yu, entered the employment of the Chi family, and lent their influence, the former especially, to forward the plans of their master. One great cause of disorder in the State was the fortified cities held by the three chiefs, in which they could defy the supreme authority, and were in turn defied themselves by their officers. Those cities were like the castles of the barons of England in the time of the Norman 1 This meeting at Chia-ku is related in Sze-ma Ch'ien, the 'Narratives of the school,' and Ku-liang, with many exaggerations. I have followed 左氏傳, 定公十年. 2 The 家語 says Bk. II, 孔子為魯司寇, 攝相事. But he was a 相 only in the sense of an assistant of ceremonies, as at the meeting in Chia-ku, described above. 3 See the 家語, Bk. II.