forms the Canon of Poetry with its vigour, the Canon of History with its usefulness, the Canon of Rites with its adaptability, the Canon of Music with its harmonising influence, the Canon of Changes with its mysterious Principles, and the Spring and Autumn with its discriminations. Spread over the whole world, it is focussed in the Middle Kingdom, and the learning of all schools renders constant homage to its power.
But when the world is disorganised, true Sages do not manifest themselves, Tao ceases to exist as One, and the world becomes cognisant of the idiosyncrasies of the individual. These are like the senses of hearing, sight, smell, and taste,—not common to each organ. Or like the skill of various artisans,—each excellent of its kind and each useful in its turn, but not equally at the command of all.
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.
