{ { Plot } } Tom plays pool in a deserted pool hall , pocketing two balls by lowdown means and then wakes Jerry up by shooting the 10-ball into the pocket where he is sleeping . Jerry awakes just in time to avoid the 10-ball and is carried out to the ball return , where the 10 and the 13 smash the mouse between each other . Jerry is mad and walks up through the pocket , first sees nothing , but after a few steps back to the pocket , he spots Tom perched behind it . Jerry tries to jump into another corner pocket , but Tom aims a cue ball with so much force that it roll's into the pocket , and spins back out of it and it rolls Jerry backwards to Tom , who has made a ramp with his cue stick for the mouse to slide up . Jerry stops at the top of the stick and is then blown down by Tom , who then shoots a stream of balls to make the mouse flat . The whole train rebounds back towards the cat and the balls stack up at Tom's end of the table . Tom shoots all the balls in succession with his cue , and then tries to shoot Jerry , but the mouse hangs onto the cue tip . The cat , as if he were saying '' Have it your way '' , chalks up and shoots the 8-ball using Jerry . The mouse drops off the cue tip and then is upended by the 8-ball rolling in circles , and Tom forces Jerry to jump through the ball rack as if he were a circus performer . Tom then sets it on fire to add an additional level of torment , and when Jerry accomplishes this with poise , Tom discards the flaming rack and shoots the 8-ball across the table and back .

Why is Jerry mad?

In the rest of the world, China's supreme sage, Kongfuzi (K'ung Fu-tzu), is better known by the romanized name "Confucius." He was born in 551 b.c. in what is now Shandong Province in eastern China. So profound was his influence that eleven Chinese emperors made pilgrimages to the birthplace of the Great Teacher. You, too, can pay your respects at the vast temple raised on the site of his home in the small town of Qufu (Chufu), and at his tomb in the woods just to the north. The classics of Confucius, while seldom addressing spiritual and metaphysical matters, set standards for social and political conduct that still underlie many of the Chinese ways of doing and perceiving. Confucius laid great stress on the proper and harmonious relationships between ruler and subject, parent and child, teacher and student, the individual and the state. These relationships were deemed to be hierarchical and dictatorial. If the order was disturbed, dire consequences inevitably resulted. The son who disobeyed the father would bring disaster upon himself and his family, just as the emperor who defied the "mandate of heaven" or ignored the good of the empire brought ruin upon the nation. Over the centuries Confucius has suffered more changes of fortune than probably any other philosopher. Honored soon after his death as the greatest of scholars, he was later revered as semi-divine; you can still visit temples to Confucius in many Chinese cities. During the Cultural Revolution (19661976), however, he was denounced as a counter-revolutionary force. It was only after the death of Chairman Mao (1976) and the opening of China to the outside world under more progressive reformers that Confucius, too, was "rehabilitated." Unlike Confucius, about whose life many specific and even colorful details are known, the philosopher Laozi (Lao Tse or Lao-Tzu) is an enigma. Estimates of his date of birth vary by well over a century. One legend even says he taught the young Confucius. Laozi is immortalized by his book of thoughts on man, nature, and the universe, Daodejing ("The Way and Its Power"), which became the major text of China's greatest indigenous religion, Daoism (Taoism). With its emphasis on nature, intuition, the individual, paradox ("The knowledge which is not knowledge"), and the cosmic flow known as "The Way," Daoism became the religion of artists and philosophers. After the death of Confucius, the Zhou Dynasty entered a period of strife known as the "Warring States" period (475221 b.c.).

What was the period of strive that started after Kongfuzi (K'ung Fu-tzu) death known as?

On to the Twentieth Century: The British extended their control over the peninsula by putting together the whole panoply of colonial administrationcivil service, public works, judiciary force, police force, post office, education, and land regulationwith teams of British administrators, teachers, engineers, and doctors to go with it. At the same time, the tin industry, dominated by Chinese using labor-intensive methods in the 19th century, passed increasingly into Western hands, who employed the modern technology of gravel pumps and mining dredges. Petroleum had been found in northern Borneo, at Miri, and in Brunei, and the Anglo-Dutch Shell company used Singapore as its regional depot for its oil supplies and exports. But the major breakthrough for the Malay economy was the triumph of rubber, when Singapore's new garden director, Henry Ridle ("Rubber Ridley" to his friends, "Mad Ridley" to all doubting Thomases) had developed new planting and tapping methods and painstakingly spread his faith in rubber around the peninsula. World demand increased with the growth of the motor-car and electrical industries, and sky-rocketed during World War I. By 1920, Malaya was producing 53 percent of the world's rubber, which had overtaken tin as its main source of income. The Malay ruling class again took a back seat. Together with effective control of the rubber and tin industries, the British now firmly held the reins of government. The sultans were left in charge of local and religious affairs, content with their prestige, prosperity, and security. The census of 1931 served as an alarm signal for the Malay national consciousness. Bolstered by a new influx of immigrants to meet the rubber and tin booms of the 1920s, non-Malays now slightly outnumbered the indigenous population. The Great Depression of 1929 stepped up ethnic competition in the shrinking job market, and nationalism developed to safeguard Malay interests against the Chinese and Indians rather than the British imperial authority. Though hampered by the peninsula's division into the States and the Straits Settlements, relatively conservative Muslim intellectuals and community leaders came together at the Pan-Malayan Malay Congress in Kuala Lumpur in 1939. In Singapore the following year, they were joined by representatives from Sarawak and Brunei. Teachers and journalists urged the revival of the common Malay-Indonesian consciousness, split by the Anglo-Dutch dismemberment of the region in the 19th century. This spirit became a factor in the gathering clouds of war.
What caused the Malay ruling class to take a back seat?