Consequently, when a mere specialist comes forward and dogmatises on the beauty of the universe the principles which underlie all creation, the position occupied by the ancients in reference to the beauty of the universe, and the limits of the supernatural,--it follows that the TAO of inner wisdom and of outer strength is obscured and prevented from asserting itself. Every one alas! regards the course he prefers as the infallible course. The various schools diverge never to meet again; and posterity is debarred from viewing the original purity of the universe and the grandeur of the ancients. For the system of TAO is scattered in fragments over the face of the earth. Not to covet posthumous fame, nor to aim at dazzling the world, nor to pose as a benefactor of mankind, but to be a strict self-disciplinarian while lenient to the faults of others,--herein lay the TAO of the ancients. Mih Tzŭ and Ch'in Hua Li A disciple of Mih Tzŭ. became enthusiastic followers of TAO, but they pushed the system too far, carrying their practice to excess. The former wrote an essay _Against Music_, and another which he entitled _Economy_. To be found in the collection which passes under the name of Mih Tzŭ. There was to be no singing in life, no mourning after death. He taught universal love and beneficence towards one's fellow men, without contentions, without censure of others. He loved learning, but not in order to become different from others. Yet his views were not those of the ancient Sages, whose music and rites he set aside. The Yellow Emperor gave us the _Hsien-ch'ih_. Yao gave us the _Ta-chang_. Shun, the _Ta-shao_. Yü, the _Ta-hsia_. T'ang, the _Ta-hu_. Wên Wang, the _P'i-yung_. Wu Wang and Chou Kung added the _Wu_. Famous musical compositions. The mourning ceremonial of old was according to the estate of each, and determined in proportion to rank. Thus, the body of the Son of Heaven was enclosed in a seven-fold coffin. That of a feudal prince, in a five-fold coffin. That of a minister, in a three-fold coffin. That of a private individual, in a two-fold coffin. But now Mih Tzŭ would have no singing in life, no mourning after death, and a single coffin of only three inches in thickness as the rule for all alike! Such doctrines do not illustrate his theory of universal love; They betray a want of sympathy with human weaknesses. neither does his practice of them establish the fact of his own personal self-respect. They may not suffice to destroy his system altogether; though it is unreasonable to prohibit singing, and weeping, and rejoicing in due season.