Confucius, however, and his followers seem to have believed that the virtuous neighbouring state, the pious sovereign, or the successful rebel received a Heavenly edict to annex the wicked territory, slay the mutinous chief, or dethrone the impious prince—a political idea not confined to ancient times or to China. Yet there are several passages in the Classics which seem to represent Confucius, too, as forbidding, or at least disapproving of, capital punishment. Thus in the Lun-yü he is made to say to Chi-kʽang, who had asked him about slaying the bad in order to perfect the good—“Why use capital punishment at all? Do you desire virtue and the people will be virtuous. The moral character of the ruler is to that of his subjects as wind is to grass—when the wind blows the grass bends.”[15] And in another passage he is represented as approving of an old saying that after good government for a hundred years capital punishment might be dispensed with.[16] Another maxim of the Tao-tê Ching also inculcated by Confucius is this—that the sovereign ought to anticipate and be prepared for reverses of fortune—that he ought to devise measures for repressing rebellion while as yet there is no sign of disturbance; this, says the Shu King, was the method pursued by the ancient rulers.[17] So also both sages taught that the ruler should always be grave and serious, mindful of the solemn charge which he has received from Heaven.[18] In the Confucian writings, again, no less than in the Tao-tê Ching, rulers are forbidden to covet and strive for rare and outlandish objects, such things having a tendency to stir up strife and lead the heart astray.[19] Further in the high pre-eminence assigned to the sovereign, Confucius is of the same mind with Lao-tzŭ. As the latter ranks him with Heaven and Earth, so also does the former.[20] In the opinion of each he reigns by divine right, and is himself indeed at least half divine. Son of Heaven is a frequent designation of him in the Classics. Confucius indeed in some places is much more wildly extravagant in his statements about the sovereign than we would be inclined to expect. Finally, to both sages the great and paramount consideration for a prince or chief seemed to be the peace and prosperity of his people. Light taxes, few legal restrictions, and a general kind treatment are strongly recommended by both.[21] They differ, however, in this respect that while Lao-tzŭ overlooks or slights education, Confucius regards it as of great importance; but few who know the nature of the education which Confucius recommended to his son of carp-derived name, but which he did not give him, would be disposed to regret the want of it in a ruler or magistrate.