In the exercise of government Lao-tzŭ does not allow the use of violence, and he inveighs nobly against military oppression. If the prince keep himself from being absorbed in worldly interests—do not confer honour and emoluments on brilliant parts—nor prize what the world holds valuable—nor make display of that which is coveted: his example will have such virtue that all his subjects will cease from strife and violence, and live in peaceful obedience.[19] But if he try to have the empire through force, he will fail. He who according to the Law of Nature (_Tao_) would assist the prince will not compel the empire by arms—this sort of thing is wont to have its recompense. Where the General pitches his tent, thorns and briers spring up; and in the wake of a great army there are inevitably bad years. If there be necessity for fighting—and only then—he who is wise in ruling will strike a decisive blow at the fit time, and then lay down his arms, not glorying in his conquest. Fine arms are inauspicious implements, hated by all things; and he who holds to Nature will not continue to use them. The noble man (君子) in private life esteems the left side, and in time of war esteems the right—the left being symbolic of the _Yang_ (陽) or preserving principle, and the right of the _Yin_ (陰) or killing principle. Arms are inauspicious implements—not such as the noble man employs; he uses them only when he has no alternative, but he looks on superiority with indifference, and takes no glory in victory. He who glories in victory delights in the massacre of men, and such an one cannot have his will in the empire. To him who slays a multitude of men, a position of dignity is assigned corresponding to that of the chief mourner at a funeral, viz., the right hand side, which in inauspicious matters is the post of honour, just as in auspicious matters the left hand side is the post of honour.[20] Thus not only is the ruler not to use military power to keep his subjects in subjection, but he is also not to drag these latter into war for his own aggrandisement. The fighting to which Lao-tzŭ mainly alludes is that of the different principalities of the country among themselves, and on this subject the words of Pascal may be not unaptly added to those of our author:—“Le plus grand des maux est les guerres civiles. Elles sont sûres si on veut récompenser le mérite; car tous diraient qu’ils meritent. Le mal à craindre d’un sot qui succède par droit de naissance n’est ni si grand ni si sûr.”[21] War is the result, according to Lao-tzŭ, of bad government, of the lust of power and property. If good government prevail in a country, its fleet horses will be employed on the farm; but if ill government prevail, and lust and ambition have scope, feuds will continue until war steeds beget war steeds on the plains of the frontier.[22] Whether, therefore, for the purpose of solidifying the prince’s power over his subjects, or for state aggrandisement, war and all violent measures