The theories of Lao-tzŭ and Confucius on the physical world being probably merely the popular and traditional notions of the time, might naturally be expected to have not a little in common. For example, the emanation of the visible universe, including also all that makes up man, from an eternal existence at once material and immaterial, seems to have been an old idea with the Chinese, and it is found in the teachings of both the sages. Thus, as has been seen, the Tʽai-chi (太極) or Grand Extreme, as it is translated, is only _Tao_ under another name. Indeed Confucius uses the latter word in this connection very much after the manner of Lao-tzŭ. In the appendix to the Yi-ching (易經) it is stated that what is antecedent to external form is called _Tao_; and in another passage it is said that one passive and one active element (one Yin and one Yang) are called Tao.[3] In the Li-chi (禮記) Confucius says to Tzŭ-kung that _Tao_ is that which the whole world, (天下 may also mean the empire), esteems.[4] Other writers also, such as the author of the preface to the Yi-ching, distinctly assert that the two terms Tʽai-chi and Tao have the same signification. Lao-tzŭ’s doctrine of dualism also, and his theory that contraries produce each other are found explicitly taught in the Confucian classics. Thus the Yi-ching says that hard and soft alternately thrust each other forth,[5] and in another passage it is said that the Yin and the Yang, or the passive and active elements or powers of nature, generate each other. Again Lao-tzŭ teaches that all the operations of Nature (Tao) and Heaven and earth are carried on without any show of effort, silently and quietly. So also does Confucius teach. In the Li-chi, for example, he says that the Tʽien-tao or Way of Heaven is to be without exertion and yet have the world completed.[6] In the Chung-yung a similar observation is made respecting Chʽêng (誠) which Legge translates “sincerity” but which is evidently another designation of Tao, as Mr. Meadows long ago stated.[7] Further, it is almost unnecessary to state that in the quinary classification of such things as tastes and colours our two sages perfectly agree. Not only, however, do we find the same ideas on these matters in Confucian classics and the Tao-tê Ching but we also not seldom find in them similar forms of expression.[8] Thus, for instance, the poetical metaphor by which Lao-tzŭ speaks of the sea and the great rivers as being kings to the small streams which flow into them is found in the Shu King and the Shi Khing. In the former the Chiang (江) and Han (漢) are described as proceeding to the sovereign Court of the Sea,[9] and in the latter it is written that the full tide flows back to pay court to the sea, but the people of the country forget their allegiance. It may be mentioned that we ourselves speak of _tributary_ streams, and Tennyson has expressed the Chinese idea fully in the words “Flow down, cold rivulet, to the sea, Thy tribute wave deliver.”