and visit the wilds of Hsiang-ch'êng. My sight is now much better, and I continue to dwell without the points of the compass. I should govern the empire in just the same way. What else should I do?" "Of course," said the Yellow Emperor, "government is not your trade. Still I should be glad to hear what you would do." The boy declined to answer, but on being again urged, cried out, "What difference is there between governing the empire and looking after horses? See that no harm comes to the horses, that is all!" Thereupon the Emperor prostrated himself before the boy; and addressing him as Divine Teacher, took his leave. Divine Teacher means "inspired by God." The term used is that employed in modern times for the head or Pope of debased Taoism, often wrongly rendered as the "Master of Heaven." * * * * * If schemers have nothing to give them anxiety, they are not happy. If dialecticians have not their premisses and conclusion, they are not happy. If critics have none on whom to vent their spleen, they are not happy. Such men are the slaves of objective existences. Those who attract the sympathies of the world, start new dynasties. Those who win the people's hearts, take high official rank. Those who are strong undertake difficulties. Those who are brave encounter dangers. Men of arms delight in war. Men of peace think of nothing but reputation. Men of law strive to improve the administration. Professors of ceremony and music cultivate deportment. Moralists devote themselves to the obligations between man and man. Take away agriculture from the husbandman, and his classification is gone. Take away trade from the merchant, and his classification is gone. Daily work is the stimulus of the labourer. The skill of the artisan is his pride. If money cannot be made, the avaricious man is sad. If his power meets with a check, the boaster will repine. Ambitious men love change. Thus, men are always doing something; inaction is to them impossible. They observe in this the same regularity as the seasons, ever without change. They hurry to destruction, dissipating in all directions their vital forces, alas! never to return. * * * * * Chuang Tzŭ said, "If archers who aimed at nothing and hit something were accounted good shots, everybody in the world would be another Yi. See p. 308. Could this be so?" "It could," replied Hui Tzŭ. "If there was no general standard of right in the world," continued Chuang Tzŭ, "but each man had his own, then everybody would be a Yao. Could this be so?" "It could," replied Hui Tzŭ. "Very well," said Chuang Tzŭ. "Now there are the Confucianists, the Mihists, the schools of Yang Yang Chu. See ch. viii. and Ping, Kung Sun Lung. See ch. xvii. making with your own five in all. Pray which of these is right? "Possibly it is a similar case to that of Lu Chü? Of whom there is no record.