_Tao_, then, is something which existed before heaven and earth were, before Deity was, and which is, indeed, eternal.[7] It has not any name really,[8] and it never had a name; but Lao-tzŭ feels himself obliged to devise an epithet for it, and he adopts the word _Tao_. This word, however, is not to be taken in any of its ordinary significations,[9] but is used in a peculiar sense, to denote that which would otherwise be nameless. This _Tao_ cannot be apprehended by any of the bodily senses.[10] It is profound, mysterious, and extremely subtle.[11] Represented as existing eternally, it is in its nature calm, void, solitary, and unchanging;[12] but represented as in operation, it revolves through the universe of being, acting everywhere, but acting “mysteriously, spontaneously, and without effort.”[13] It contains matter, and an inherent power of production; and though itself formless, it yet comprehends all possible forms.[14] It is the ultimate cause of the universe, and it is the model or rule for all creatures, but chiefly for man.[15] It represents also that ideal state of perfection in which all things acted harmoniously and spontaneously, and when good and evil were unknown; and the return to which constitutes the _summum bonum_ of existence.[16] Lao-tzŭ speaks of the _Tao_ under various metaphors—it is the spirit of the void[17] (lit., spirit of the valley)—a hollow utensil[18]—a river or ocean[19]—a parent[20]—a ruler.[21] We will have more to say of this _Tao_ shortly; but the above will perhaps suffice for the present to give an idea of what meaning Lao-tzŭ attached to the word, or rather, it should be said, the meanings; for he does not seem to have had in his mind a very clear conception of what _Tao_ actually was.