Shu King, Shi King, Pref. and Introd. pp. 1-27, by Dr. Legge; _Sacred Books of the East_, vol. iii. Footnote 376: _Mémoire sur la Vie et les Opinions de Lao-tsze._ Footnote 377: Translation of the Tâo-teh-King, under the title, _Le Livre de la Voie et de la Vertu_. Footnote 378: μέθοδος, Prof. Douglas, _Confucianism and Taoism_, p. 189. Footnote 379: It is very interesting to find, so long before Christianity, and so far from its cradle, this fundamental rule in Christian morals. In the Book of Proverbs its enunciation may have preceded that in the Tao-teh-King in point of time; but its being uttered at the end of the world, along with the “golden rule” of Confucius, prove how essentially one are the moral instincts of humanity. Footnote 380: Dr. Legge’s Preface to vol. iii. of _Sacred Books of the East_, p. xxi; also Art. LAO-TSZE, _Encyc. Brit._ vol. xiv. Footnote 381: Dr. Edkins, _Chinese Buddhism_, pp. 128, 202; Beal, _Introduction to Fa-Hian_, p. 27. Footnote 382: Douglas, _Confucianism_, p. 84; Beal, _Buddhism in China_, p. 235; Edkins, _Chinese Buddhism_, p. 333. Footnote 383: In the whole range of the Catacombs no crucifix, and only very few crosses have been found, and these generally in a disguised form. The communion of the early Church was with Christ risen and triumphant; it was only when the spirit and fervour of worship declined that it made so much of the crucifixion.—Northcote and Brownlow’s Abridgment of De Rossi’s _Roma Sotterranea_; Smith and Cheetham, _Dict. of Christian Antiq._, Art. CATACOMBS, pp. 294 _seq._; Witherow, _Catacombs_, pp. 260, 281. Footnote 384: The efficiency of _relic-worship_ may be said to have been established as early as the fourth century. Julian compares the churches to whited sepulchres, full of dead men’s bones. Development of _image-worship_ proceeded _pari passu_ with the erection of fine churches and their adornment with painting and sculpture. There were all along strong protests from individual bishops, and even prohibitions by Councils, but the fashion was too strong for their fulminations. Even in the eighth century the iconoclastic reformation of Leo the Isaurian was too late. His zeal, moreover, was wrongly directed. He assailed high art, and condemned only the truly fine paintings, sparing the ruder and more ancient productions, and leaving untouched the worship of and disgraceful traffic in relics, real and spurious. It is not to be wondered at that in opposition to all this Gregory in the West became the champion of art as an aid to devotion.—Milman, _Lat. Christianity_, vol. ii. p. 152. Footnote 385: