CHÊNG CH’IAO (1108-1166) began his literary career in studious seclusion, cut off from all human intercourse. Then he spent some time in visiting various places of interest, devoting himself to searching out marvels, investigating antiquities, and reading (and remembering) every book that came in his way. In 1149 he was summoned to an audience, and received an honorary post. He was then sent home to copy out his History of China, which covered a period from about B.C. 2800 to A.D. 600. A fine edition of this work, in forty-six large volumes, was published in 1749 by Imperial command, with a preface by the Emperor Ch‘ien Lung. He also wrote essays and poetry, besides a treatise in which he showed that the inscriptions on the Stone Drums, now in Peking, belong rather to the latter half of the third century B.C. than to the tenth or eleventh century B.C., as usually accepted. * * * * * [Sidenote: CHU HSI] The name of CHU HSI (1130-1200) is a household word throughout the length and breadth of literary China. He graduated at nineteen, and entered upon a highly successful official career. He apparently had a strong leaning towards Buddhism--some say that he actually became a Buddhist priest; at any rate, he soon saw the error of his ways, and gave himself up completely to a study of the orthodox doctrine. He was a most voluminous writer. In addition to his revision of the history of Ssŭ-ma Kuang, which, under the title of _T‘ung Chien Kang Mu_, is still regarded as the standard history of China, he placed himself first in the first rank of all commentators on the Confucian Canon. He introduced interpretations either wholly or partly at variance with those which had been put forth by the scholars of the Han dynasty and hitherto received as infallible, thus modifying to a certain extent the prevailing standard of political and social morality. His principle was simply one of consistency. He refused to interpret words in a given passage in one sense, and the same words occurring elsewhere in another sense. The result, as a whole, was undoubtedly to quicken with intelligibility many paragraphs the meaning of which had been obscured rather than elucidated by the earlier scholars of the Han dynasty. Occasionally, however, the great commentator o’erleapt himself. Here are two versions of one passage in the Analects, as interpreted by the rival schools, of which the older seems unquestionably to be preferred:-- _Han._ Mêng Wu asked Confucius concerning filial piety. The Master said, “It consists in giving your parents no cause for anxiety save from your natural ailments.” _Chu Hsi._ Mêng Wu asked Confucius concerning filial piety. The Master said, “Parents have the sorrow of thinking anxiously about their children’s ailments.”