Lao-tzŭ, as has been seen, is not unmindful of the infirmity of noble minds which expects a recompense for a virtuous life. Nor are the inducements which he holds out of a slight or unworthy nature. On the contrary, they are to souls which have begun to delight in the path of virtue, and also to those still walking in “error’s wandering wood,” calculated to have a great effect. The desires and appetites must all be overcome and self must be subdued, but to him who obtains the victory there remain grand prizes. The gateways of knowledge are open to him, and he can contemplate the mysterious operations of nature.[49] Fame and greatness come to him unsolicited, and the years of his life are increased. Having the guileless purity of an infant—becoming like a little child—he will enjoy an exemption from the fear of noxious animals and wicked men.[50] Fierce beasts cannot gore or tear him, nor the soldier wound him in battle, that is, having perfect love towards all things he will not fear harm from any.[51] The godlike man does not use his neighbour as a foil to set off his own excellence, but rather assimilates himself to all. Thus he comes into intimate union with his fellow creatures and is set on high without incurring any ill-will. He lives not for himself but for others, and his life is prolonged by so doing. He does not amass for himself, nor does he bury his talent in the barren ground of itself. He spends it in the service of his fellows and it comes back to him with interest.[52] The more he serves the more he has wherewith to serve, and the more he gives the richer he becomes. It is almost surprising to find this thought thus expressed by Lao-tzŭ, and the words of one of his disciples, following out the idea, are somewhat remarkable—“There is also accumulation which causes deficiency, and a non-hoarding which results in having something over.”[53] There are several passages in the Tao-tê Ching besides the above, which might be included among the “testimonia animæ naturaliter Christianæ.” Humility, charity, and the forgiveness of injuries which are sometimes spoken of as purely Christian virtues are certainly inculcated by Lao-tzŭ.[54] But to return to our subject.—Man’s life ought thus to be continued opposition to self, gaining more and more control over it, until the passions cease to trouble and self is perfectly vanquished. Then comes the end which crowns the work. When the fleshly appetites have been subdued, and the spirit has attained that state in which it is —“equable and pure; No fears to beat away—no strife to heal— The past unsighed for, and the future sure,”