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 ÔE¸O.


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