meaning; as the _Shêng-jĕn_ is not only holy, but also supremely wise. He is the ideal or typical man, who rules ever and transforms the world; and, failing a better, I shall translate it by the expression _godlike man_. In ancient times, it was the _Shêng-jĕn_, or godlike man, who was appointed ruler; and if such were the case now, the world would be in peace and prosperity. The man who is destined to become king will not use violence to obtain the honour.[6] On the contrary he will be humble and yielding; and so, as water wears away the hard opposing rocks, he will finally triumph. In confirmation hereof Lao-tzŭ cites the saying of a godlike man:—“To bear the reproaches of a kingdom is to preside over the sacrifices to the gods of the land and grain (_i.e._ to be prince), and to bear a kingdom’s misfortunes is to be king of the whole empire”—words true, though seeming paradoxical.[7] Lao-tzŭ, however, has a very high opinion of the position and dignity of the sovereign. There are four great things in the universe, and he is one of them; the remaining three being Nature (_Tao_), Heaven, and Earth[8] In another place he even puts the king immediately before Heaven.[9] 2. _The relations of the ruler to his subjects_.—With Lao-tzŭ, as with all Chinese writers on politics, the mode in which, government ought to be conducted is a supremely important subject. In his homely manner, he compares the ruling of a large kingdom to the cooking of a small fish, or the handling of a fine and delicate implement.[10] Too much cooking spoils the implement. So is it with the kingdom. It is an etherial instrument which cannot be wrought with—if one works with it he destroys it, and if one handles it he loses it.