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.