Silver's Gods, Rich X Curtis [digital ebook reader TXT] 📗
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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 Tzŭ’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 Tzŭ for disregarding truth and honesty?
The following are the oldest Chinese treatises on war, after Sun Tzŭ. 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 Tzŭ, 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 Tzŭ, Wu Tzŭ 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 Tzŭ, in 5 chuan. Attributed to Wei Liao (4th cent. B.C.), who studied under the famous Kuei-ku Tzŭ. 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 Li Ching, it is usually ascribed to the latter. Competent authorities consider it a forgery, though the author was evidently well versed in the art of war.
7. Li Ching Ping Fa (not to be confounded with the foregoing) is a short treatise in 8 chapters, preserved in the T’ung Tien, but not published separately. This fact explains its omission from the Ssu K’u Ch’uan Shu.
8. Wu Ch’i Ching, in 1 chuan. Attributed to the legendary minister Feng Hou, with exegetical notes by Kung-sun Hung of the Han dynasty (d. 121 B.C.), and said to have been eulogized by the celebrated general Ma Lung (d. 300 A.D.). Yet the earliest mention of it is in the Sung Chih. Although a forgery, the work is well put together.
Considering the high popular estimation in which Chu-ko Liang has always been held, it is not surprising to find more than one work on war ascribed to his pen. Such are (1) the Shih Liu Ts’e (1 chuan), preserved in the Yung Lo Ta Tien; (2) Chiang Yuan (1 chuan); and (3) Hsin Shu (1 chuan), which steals wholesale from Sun Tzŭ. None of these has the slightest claim to be considered genuine.
Most of the large Chinese encyclopedias contain extensive sections devoted to the literature of war. The following references may be found useful:—
T’ung Tien (circa 800 A.D.), ch. 148-162.
T’ai P’ing Yu Lan (983), ch. 270-359.
Wen Hsien Tung K’ao (13th cent.), ch. 221.
Yu Hai (13th cent.), ch. 140, 141.
San Ts’ai T’u Hui (16th cent).
Kuang Po Wu Chih (1607), ch. 31, 32.
Ch’ien Ch’io Lei Shu (1632), ch. 75.
Yuan Chien Lei Han (1710), ch. 206-229.
Ku Chin T’u Shu Chi Ch’eng (1726), section XXX, esp. ch. 81-90.
Hsu Wen Hsien T’ung K’ao (1784), ch. 121-134.
Huang Ch’ao Ching Shih Wen Pien (1826), ch. 76, 77.
The bibliographical sections of certain historical works also deserve mention:—
Ch’ien Han Shu, ch. 30.
Sui Shu, ch. 32-35.
Chiu T’ang Shu, ch. 46, 47.
Hsin T’ang Shu, ch. 57,60.
Sung Shih, ch. 202-209.
T’ung Chih (circa 1150), ch. 68.
To these of course must be added the great Catalogue of the Imperial Library:—
Ssu K’u Ch’uan Shu Tsung Mu T’i Yao (1790), ch. 99, 100.
Footnotes1. Shih Chi, ch. 65.
2. He reigned from 514 to 496 B.C.
3. Shih Chi, ch. 130.
4. The appellation of Nang Wa.
5. Shih Chi, ch. 31.
6. Shih Chi, ch. 25.
7. The appellation of Hu Yen, mentioned in ch. 39 under the year 637.
8. Wang-tzu Ch’eng-fu, ch. 32, year 607.
9. The mistake is natural enough. Native critics refer to a work of the Han dynasty, which says: "Ten li outside the Wu gate [of the city of Wu, now Soochow in Kiangsu] there is a great mound, raised to commemorate the entertainment of Sun Wu of Ch’i, who excelled in the art of war, by the King of Wu."
10. "They attached strings to wood to make bows, and sharpened wood to make arrows. The use of bows and arrows is to keep the Empire in awe."
11. The son and successor of Ho Lu. He was finally defeated and overthrown by Kou chien, King of Yüeh, in 473 B.C. See post.
12. King Yen of Hsu, a fabulous being, of whom Sun Hsing-yen says in his preface: "His humanity brought him to destruction."
13. The passage I have put in brackets is omitted in the T’u Shu, and may be an interpolation. It was known, however to Chang Shou-chieh of the T’ang dynasty, and appears in the T’ai P’ing Yu Lan.
14. Ts’ao Kung seems to be thinking of the first part of chap. II, perhaps especially of § 8.
15. See chap. XI.
16. On the other hand, it is noteworthy that Wu Tzŭ, which is not in 6 chapters, has 48 assigned to it in the Han Chih. Likewise, the Chung Yung is credited with 49 chapters, though now only in one only. In the case of very short works, one is tempted to think that p’ien might simply mean "leaves."
17. Yeh Shih of the Sung dynasty [1151-1223].
18. He hardly deserves to be bracketed with assassins.
19. See Chapter 7, § 27 and Chapter 11, § 28.
20. See Chapter 11, § 28. Chuan Chu is the abbreviated form of his name.
21. I.e. Po P’ei. See ante.
22. The nucleus of this work is probably genuine, though large additions have been made by later hands. Kuan chung died in 645 B.C.
23. See infra, beginning of INTRODUCTION.
24. I do not know what this work, unless it be the last chapter of another work. Why that chapter should be singled out, however, is not clear.
25. About 480 B.C.
26. That is, I suppose, the age of Wu Wang and Chou Kung.
27. In the 3rd century B.C.
28. Ssu-ma Jang-chu, whose family name was T’ien, lived in the latter half of the 6th century B.C., and is also believed to have written a work on war. See Shih Chi, ch. 64, and infra at the beginning of the INTRODUCTION.
29. See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that the Tso Chuan must have been written in the 5th century, but not before 424 B.C.
30. See Mencius III. 1. iii. 13-20.
31. When Wu first appears in the Ch’un Ch’iu in 584, it is already at variance with its powerful neighbour. The Ch’un Ch’iu first mentions Yüeh in 537, the Tso Chuan in 601.
32. This is explicitly stated in the Tso Chuan, XXXII, 2.
33. There is this to be said for the later period, that the feud would tend to grow more bitter after each encounter, and thus more fully justify the language used in XI. § 30.
34. With Wu Yuan himself the case is just the reverse:—a spurious treatise on war has been fathered on him simply because he was a great general. Here we have an obvious inducement to forgery. Sun Wu, on the other hand, cannot have been widely known to fame in the 5th century.
35. From Tso Chuan: "From the date of King Chao’s accession [515] there was no year in which Ch’u was not attacked by Wu."
36. Preface ad fin: "My family comes from Lo-an, and we are really descended from Sun Tzŭ. I am ashamed to say that I only read my ancestor’s work from a literary point of view, without comprehending the military technique. So long have we been enjoying the blessings of peace!"
37. Hoa-yin is about 14 miles from T’ung-kuan on the eastern border of Shensi. The temple in question is still visited by those about the ascent of the Western Sacred Mountain. It is mentioned in a text as being "situated five li east of the district city of Hua-yin. The temple contains the Hua-shan tablet inscribed by the T’ang Emperor Hsuan Tsung [713-755]."
38. See my "Catalogue of Chinese Books" (Luzac & Co., 1908), no. 40.
39. This is a discussion of 29 difficult passages in Sun Tzŭ.
40. Cf. Catalogue
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