merciful will conquer in battle (Ch. 67). Endowed with these characteristics, the good man need fear nothing. Like Horace's
"Integer vitæ scelerisque purus,"
he is preserved from danger. The horn of the rhinoceros, the claws of the tiger, the blade of the sword, cannot hurt him (Ch., 50). He is like a new-born child: serpents do not sting it, nor wild beasts seize it, nor birds of prey attack it.[1]
A few features, which do not directly enter into the delineation of the character of the sage, must still be added to complete that image. And first, a prominent place must be assigned to a quality which is a large ingredient in Laò-tsé's conception of goodness, both human and divine. It is that of gentleness, or, as he would call it, weakness. It is a favorite principle of his, that the weak things of the earth overcome the strong, and that they overcome in virtue of that very weakness. He has an aversion to all conspicuous exercise of force. The deity of his philosophy is one who is indeed all-powerful, but who never displays his power. The method of Heaven—and it should also be that of man—is apparent yielding, leading to real supremacy. "It strives not, yet is able to overcome. It speaks not, yet is able to obtain an answer. It summons not, yet men come to it of their own accord; is long-suffering, yet is able to succeed in its designs" (Ch., 73). The superiority of the weak—or the seeming weak—to the strong, is further illustrated by Laò-tsé in several parallels. We enter life soft and feeble; we quit it hard and strong. Therefore softness and feebleness are the companions of life; hardness and strength of death (Ch., 76). And does not the wife overcome her husband by her quietness? (Ch., 61.) Is not water the softest and weakest of all things in the world, yet is there anything which ever attacks the hard and strong that is able to surpass it? (Ch., 78.) Thus, the most yielding of all substances overcomes the most inflexible. Hence is manifest the advantage of inactivity and of silence (Ch., 43). It is fully in accordance with these notions that Laò-tsé should distinctly deprecate warfare, and should assert that the most competent general will not be warlike.
- ↑ Ch. 55. Von Strauss explains this to mean that he is like the child in its unconsciousness of danger from these sources.
