They were in exact conformity with the text of the Classics adopted by Chang Hsuan in his commentaries; and they exist at the present day at the city of Hsi-an, Shen-hsi, still called by the same name. The Sung dynasty did not accomplish a similar work itself, nor did either of the two which followed it think it necessary to engrave in stone in this way the ancient Classics. About the middle of the sixteenth century, however, the literary world in China was startled by a reprt that the slabs of Wei which contained the Great Learning had been discovered. But this was nothing more than the result f an impudent attempt at an imposition, for which it is difficult to a foreigner to assign any adequate cause. The treatise, as printed from these slabs, has some trifling additions, and many alterations in the order of the text, but differing from the arrangements proposed by Chu Hsi, and by other scholars. There seems to be now no difference of opinion among Chinese critics that the whole affair was a forgery. The text of the Great Learning, as it appears in the Record of Rites with the commentary of Chang Hsuan, and was thrice engraved on stone, in three different dynasties, is, no doubt, that which was edited in the Han dynasty by Ma Yung. 3. I have said, that it is possible that the tablets containing the 1 陜碑. text were not arranged with sufficient care by him; and indeed, any one who studies the treatise attentively, will probably come to the conclusion that the part of it forming the first six chapters of commentary in the present Work is but a fragment. It would not be a difficult task to propose an arrangement of the text different from any which I have yet seen; but such an undertaking would not be interesting out of China. My object here is simply to mention the Chinese scholars wh have rendered themselves famous or notorious in their own country by what they hav done in this way. The first was Ch'ang Hao, a native of Lo-yang in Ho-nan Province, in the eleventh century [1]. His designation of Po-shun, but since his death he has been known chiefly by the style of Ming-tao [2], which we may render the Wise-in-doctrine. The eulogies heaped on him by Chu Hsi and others are extravagant, and he is placed immediately after Mencious in the list of great scholars. Doubtless he was a man of vast literary acquirements. The greatest change which he introduced into the Great Learning, was to read sin [3] for ch'in [4], at the commencement, making the second object proposed in the treatise to be the renovation of the people, instead of loving them. This alteration and his various transpositions of the text are found in Mao Hsi-ho's treatise on 'The Attested Text of the Great Learning [5].' Hardly less illustrious than Ch'ang Hao was his younger brother Ch'ang I, known by the style of Chang-shu [6], and since his death by that of I-chwan [7].