When she died, at a period subsequent to the present, Li kept on weeping aloud for her after the period for such a demonstration of grief had expired, when Confucius sent a message to him that his sorrow must be subdued, and the obedient son dried his tears [2]. We are glad to know that on one occasion the death of his favourite disciple, Yen Hui -- the tears of Confucius himself would flow over and above the measure of propriety [3]. 7. We come to the short period of Confucius's official life. In the [Sidebar] He holds office. B.C. 500-496. year B.C. 501, things had come to a head between the chiefs of the three Families and their ministers, and had resulted in the defeat of the latter. In that year the resources of Yang Hu were exhausted, and he fled into Ch'i, so that the State was delivered from its greatest troubler, and the way was made more clear for Confucius to go into office, should an opportunity occur. It soon presented itself. Towards the end of that year he was made chief magistrate of the town of Chung-tu [4]. 1 Ana. XVI. xiii. 2 See the Li Chi, II. Pt. I. i. 27. 3 Ana. XI. ix. 4 中都宰. Amiot says this was 'la ville meme ou le Souverain tenoit sa Cour' (Vie de Confucius, p. 147). He is followed of course by Thornton and Pauthier. My reading has not shown me that such was the case. In the notes to K'ang-hsi's edition of the 'Five Ching,' Li Chi, II Sect. I. iii. 4, it is simply said-- 'Chung-tu,-- the name of a town of Lu. It afterwards belonged to Ch'i when it was called Ping-lu (平陸).' Just before he received this appointment, a circumstance occurred of which we do not well know what to make. When Yang-hu fled into Ch'i, Kung-shan Fu-zao, who had been confederate with him, continued to maintain an attitude of rebellion, and held the city of Pi against the Chi family. Thence he sent a message to Confucius inviting him to join him, and the Sage seemed so inclined to go that his disciple Tsze-lu remonstrated with him, saying, 'Indeed you cannot go! why must you think of going to see Kung-shan?' Confucius replied, 'Can it be without some reason that he has invited me? If any one employ me, may I not make an eastern Chau [1]?' The upshot, however, was that he did not go, and I cannot suppose that he had ever any serious intention of doing so. Amid the general gravity of his intercourse with his followers, there gleam out a few instances of quiet pleasantry, when he amused himself by playing with their notions about him. This was probably one of them. As magistrate of Chung-tu he produced a marvellous reformation of the manners of the people in a short time. According to the 'Narratives of the School,' he enacted rules for the nourishing of the living and all observances to the dead. Different food was assigned to the old and the young, and different burdens to the strong and the weak. Males and females kept apart from each other in the streets. A thing dropped on the road was not picked up. There was no fraudulent carving of vessels.