The Art of War by Zi Sun (recommended ebook reader .TXT) 📕

Confucius ordered ceremonies and regulated music. Now war constitutes one of the five classes of State ceremonial, [66] and must not be treated as an independent branch of study. Hence, the words "I am unversed in" must be taken to mean that there are things which even an inspired Teacher does not know. Those who have to lead an army and devise stratagems, must learn the art of war. But if one can command the services of a good general like Sun Tzu, who was employed by Wu Tzu-hsu, there is no need to learn it oneself. Hence the remark added by Confucius: "If I fight, I conquer." The men of the present day, however, willfully interpret these words of Confucius in their narrowest sense, as though he meant that books on the art of war were not worth reading. With blind persistency, they adduce the example of Chao Kua, who pored over his father's books to no purpose, [67] as a proof that all military theory is useless. Again, seeing that books on war have to do with such things as opportunism in designing plans, and the conversion of spies, they hold that the art is immoral and unworthy of a sage. These people ignore the fact that the studies of our scholars and the civil administration of our officials also require steady application and practice before efficiency is reached. The ancients were particularly chary of allowing mere novices to botch their work. [68] Weapons are baneful [69] and fighting perilous; and useless unless a general is in constant practice, he ought not to hazard other men's lives in battle. [70] Hence it is essential that Sun Tzu's 13 chapters should be studied. Hsiang Liang used to instruct his nephew Chi [71] in the art of war. Chi got a rough idea of the art in its general bearings, but would not pursue his studies to their proper outcome, the consequence being that he was finally defeated and overthrown. He did not realize that the tricks and artifices of war are beyond verbal computation. Duke Hsiang of Sung and King Yen of Hsu were brought to destruction by their misplaced humanity. The treacherous and underhand nature of war necessitates the use of guile and stratagem suited to the occasion. There is a case on record of Confucius himself having violated an extorted oath, [72] and also of his having left the Sung State in disguise. [73] Can we then recklessly arraign Sun Tzu for disregarding truth and honesty?

Bibliography ——————

     The following are the oldest Chinese treatises on war, after
Sun Tzu. The notes on each have been drawn principally from the
SSU K`U CH`UAN SHU CHIEN MING MU LU, ch. 9, fol. 22 sqq.

     1. WU TZU, in 1 CHUAN or 6 chapters. By Wu Ch`i (d. 381
B.C.). A genuine work. See SHIH CHI, ch. 65.

2. SSU-MA FA, in 1 CHUAN or 5 chapters. Wrongly attributed to Ssu-ma Jang-chu of the 6th century B.C. Its date, however, must be early, as the customs of the three ancient dynasties are constantly to be met within its pages. See SHIH CHI, ch. 64. The SSU K`U CH`UAN SHU (ch. 99, f. 1) remarks that the oldest three treatises on war, SUN TZU, WU TZU and SSU-MA FA, are, generally speaking, only concerned with things strictly military — the art of producing, collecting, training and drilling troops, and the correct theory with regard to measures of expediency, laying plans, transport of goods and the handling of soldiers — in strong contrast to later works, in which the science of war is usually blended with metaphysics, divination and magical arts in general.

3. LIU T`AO, in 6 CHUAN, or 60 chapters. Attributed to Lu Wang (or Lu Shang, also known as T`ai Kung) of the 12th century B.C. [74] But its style does not belong to the era of the Three Dynasties. Lu Te-ming (550-625 A.D.) mentions the work, and enumerates the headings of the six sections so that the forgery cannot have been later than Sui dynasty.

4. WEI LIAO TZU, in 5 CHUAN. Attributed to Wei Liao (4th cent. B.C.), who studied under the famous Kuei-ku Tzu. The work appears to have been originally in 31 chapters, whereas the text we possess contains only 24. Its matter is sound enough in the main, though the strategical devices differ considerably from those of the Warring States period. It is been furnished with a commentary by the well-known Sung philosopher Chang Tsai.

5. SAN LUEH, in 3 CHUAN. Attributed to Huang-shih Kung, a legendary personage who is said to have bestowed it on Chang Liang (d. 187 B.C.) in an interview on a bridge. But here again, the style is not that of works dating from the Ch`in or Han period. The Han Emperor Kuang Wu [25-57 A.D.] apparently quotes from it in one of his proclamations; but the passage in question may have been inserted later on, in order to prove the genuineness of the work. We shall not be far out if we refer it to the Northern Sung period [420-478 A.D.], or somewhat earlier.

6. LI WEI KUNG WEN TUI, in 3 sections. Written in the form of a dialogue between T`ai Tsung and his great general