Later scholars have misread Sun Tzŭ, distorting his words and trying to make them square with their own one-sided views. Thus, though commentators have not been lacking, only a few have proved equal to the task. My friend Shêng-yü has not fallen into this mistake. In attempting to provide a critical commentary for Sun Tzŭ’s work, he does not lose sight of the fact that these sayings were intended for states engaged in internecine warfare; that the author is not concerned with the military conditions prevailing under the sovereigns of the three ancient dynasties,[107] nor with the nine punitive measures prescribed to the Minister of War.[108] Again, Sun Wu loved brevity of diction, but his meaning is always deep. Whether the subject be marching an army, or handling soldiers, or estimating the enemy, or controlling the forces of victory, it is always systematically treated; the sayings are bound together in strict logical sequence, though this has been obscured by commentators who have probably failed to grasp their meaning. In his own commentary, Mei Shêng-yü has brushed aside all the obstinate prejudices of these critics, and has tried to bring out the true meaning of Sun Tzŭ himself. In this way, the clouds of confusion have been dispersed and the sayings made clear. I am convinced that the present work deserves to be handed down side by side with the three great commentaries; and for a great deal that they find in the sayings, coming generations will have constant reason to thank my friend Shêng-yü.[109] Making some allowance for the exuberance of friendship, I am inclined to endorse this favourable judgment, and would certainly place him above Ch‘ên Hao in order of merit. 9. 王晳 Wang Hsi, also of the Sung dynasty, is decidedly original in some of his interpretations, but much less judicious than Mei Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond of comparing his own commentary with that of Ts‘ao Kung, but the comparison is not often flattering to him. We learn from Ch‘ao Kung-wu that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae and correcting mistakes.[110]