latter; and I shall probably refer to them again. There is at least one respect in which the writings of Lao-tzŭ resemble those of Schelling—that is, in being frequently quite unintelligible to all ordinary mortals. Pauthier, however, seems to have observed what the Chinese critic apparently failed to notice—namely, that all Lao-tzŭ’s teachings are the elucidation and development of his idea of the relations between something which he names _Tao_ and the Universe. In taking a general view of Lao-tzŭ’s philosophy, this is the first observation I have to make:—It is a system which refers all things to _Tao_, as the ultimate ideal unity of the universe. The sum of the _Tao-tê Ching_ may be said to be that Tao originated all things, is the everlasting model of rule for all things, and that into it all things are finally absorbed. It behoves us then, at the outset, to endeavour to ascertain what that is which Lao-tzŭ designates by this name, and to find some sort of an equivalent for it in our own language, if possible. Now the character Tao 道 is used in several very different senses in the _Tao-tê Ching_. (1) It is used in the sense of the _way or means_ of doing a thing.[3] (2) In some passages it means to speak of or describe.[4] (3) It is used in the sense of the course—literal and metaphorical—characteristic of and pursued by Heaven, Earth, the perfect man, &c.[5] This usage of the word is common to Lao-tzŭ with the Confucianists and all other Chinese writers. In some places also it seems to be used in the sense of good principles—truth—as in Confucianist writings. (_See Ch._ 46.). (4) There is the transcendental use of the word, perhaps originated by Lao-tzŭ,[6] but at least chiefly transmitted through him. It is with _Tao_ used in this last sense alone that we have to deal at present, and I shall accordingly now give a sketch of Lao-tzŭ’s own account of the _Tao_ which has given a name to his philosophy.