We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He also appeals to the authority of the Classics:—
Our Master Confucius, answering Duke Ling of Wei, said: “I have never studied matters connected with armies and battalions.”[[136]] Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed about buff-coats and weapons.”[[137]] But if we turn to the meeting at Chia-ku,[[138]] we find that he used armed force against the men of Lai,[[139]] so that the marquis of Ch‘i was overawed. Again, when the inhabitants of Pi revolted, he ordered his officers to attack them, whereupon they were defeated and fled in confusion.[[140]] He once uttered the words: “If I fight, I conquer.”[[141]] And Jan Yu also said: “The Sage exercises both civil and military functions.”[[142]] Can it be a fact that Confucius never studied or received instruction in the art of war? We can only say that he did not specially choose matters connected with armies and fighting to be the subject of his teaching.[[143]]
Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:—
Confucius said: “I am unversed in military matters.” He also said: “If I fight, I conquer.”[[144]] Confucius ordered ceremonies and regulated music. Now war constitutes one of the five classes of State ceremonial,[[145]] 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 Tzŭ, who was employed by Wu Tzŭ-hsü, there is no need to learn it oneself. Hence the remark added by Confucius: “If I fight, I conquer.”[[146]]
The men of the present day, however, wilfully 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,[[147]] 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.[[148]] Weapons are baneful[[149]] and fighting perilous; and unless a general is in constant practice, he ought not to hazard other men’s lives in battle.[[150]] Hence it is essential that Sun Tzŭ’s 13 chapters should be studied.[[151]]
Hsiang Liang used to instruct his nephew Chi[[152]] 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 realise that the tricks and artifices of war are beyond verbal computation. Duke Hsiang of Sung[[153]] and King Yen of Hsü[[154]] 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,[[155]] and also of his having left the Sung State in disguise.[[156]] Can we then recklessly arraign Sun Tzŭ for disregarding truth and honesty?[[157]]
Bibliography.
The following are the oldest Chinese treatises on war, after Sun Tzŭ. The notes on each have been drawn principally from the 四庫全書簡明目錄 Ssŭ k‘u ch‘üan shu chien ming mu lu, ch. 9, fol. 22 sqq.
1. 吳子 Wu Tzŭ, in 1 chüan or 6 篇 chapters. By 吳起 Wu Ch‘i (d. B.C. 381). A genuine work. See Shih Chi, ch. 65.
2. 司馬法 Ssŭ-ma Fa, in 1 chüan or 5 chapters. Wrongly attributed to 司馬穰苴 Ssŭ-ma Jang-chü 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 with in its pages.[[158]] See Shih Chi, ch. 64.