decided against the Jesuits and their Imperial ally. This was too much for the pride of Kʽang Hsi, and he forthwith declared that in future he would only allow facilities for preaching to those priests who shared his view. In 1716, an edict was issued, banishing all missionaries unless excepted as above. The Emperor had indeed been annoyed by another ecclesiastical squabble, on a minor scale of importance, which had been raging almost simultaneously around the choice of an appropriate Chinese term for God. The term approved, if not suggested, by Kʽang Hsi, and indisputably the right one, as shown by recent research, was set aside by the Pope in 1704 in favour of one which was supposed for a long time to have been coined for the purpose, but which had really been applied for many centuries previously to one of the eight spirits of ancient mythology.

In addition to his military campaign, Kʽang Hsi carried out several journeys of considerable length, and managed to see something of the empire beyond the walls of Peking. He climbed the famous mountain, Tʽai-shan, in Shantung, the summit of which had been reached in 219 B.C. by the famous First Emperor, burner of the books and part builder of the Great Wall, and where a century later another Emperor had instituted a mysterious worship of Heaven and Earth. The ascent of Tʽai-shan had been previously accomplished by only six Emperors in all, the last of whom went up in the year 1008; since Kʽang Hsi no further Imperial attempts have been made, so that his will close the list in connexion with the Manchu dynasty. It was on this occasion too that he visited the tomb of Confucius, also in Shantung.

The vagaries of the Yellow River, named "China's Sorrow" by a later Emperor, were always a source of great anxiety to Kʽang Hsi; so much so that he paid a personal visit to the scene, and went carefully into the various plans for keeping the waters to a given course. Besides causing frequently recurring floods, with immense loss of life and property, this river has a way of changing unexpectedly its bed; so lately as 1856, it turned off at right angles near the city of Kʽai-fêng, in Honan, and instead of emptying itself into the Yellow Sea about latitude 34°, found a new outlet in the Gulf of Peichili, latitude 38°.

Kʽang Hsi several times visited Hangchow, returning to Tientsin by the Grand Canal, a distance of six hundred and ninety miles. This canal, it will be remembered, was designed and executed under Kublai Khan in the thirteenth century, and helped to form an almost unbroken line of water communication between Peking and Canton. At Hangchow, during one visit, he held an examination of all the (so-called) B.A.'s and M.A.'s, especially to test their poetical skill; and he also did the same at Soochow and Nanking, taking the opportunity, while at Nanking, to visit the mausoleum of the founder of the Ming dynasty, who lies buried near by, and whose descendants had been displaced by the Manchus. Happily for Kʽang Hsi's complacency, the book of fate is hidden from Emperors, as well as from subjects,—