65. Supra. 66. The other four being worship, mourning, entertainment of guests, and festive rites. See _Shu Ching_, ii. 1. III. 8, and _Chou Li_, IX. fol. 49. 67. See XIII. § 11, note. 68. This is a rather obscure allusion to the _Tso Chuan_, where Tzŭ-ch’an says: "If you have a piece of beautiful brocade, you will not employ a mere learner to make it up." 69. Cf. _Tao Te Ching_, ch. 31. 70. Sun Hsing-yen might have quoted Confucius again. See _Lun Yu_, XIII. 29, 30. 71. Better known as Hsiang Yu [233-202 B.C.]. 72. _Shih Chi_, ch. 47. 73. _Shih Chi_, ch. 38. 74. See XIII. § 27, note. Further details on T’ai Kung will be found in the _Shih Chi_, ch. 32 ad init. Besides the tradition which makes him a former minister of Chou Hsin, two other accounts of him are there given, according to which he would appear to have been first raised from a humble private station by Wen Wang. Chapter I. LAYING PLANS [Ts’ao Kung, in defining the meaning of the Chinese for the title of this chapter, says it refers to the deliberations in the temple selected by the general for his temporary use, or as we should say, in his tent. See. § 26.] 1. Sun Tzŭ said: The art of war is of vital importance to the State. 2. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected. 3. The art of war, then, is governed by five constant factors, to be taken into account in one’s deliberations, when seeking to determine the conditions obtaining in the field. 4. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline. [It appears from what follows that Sun Tzŭ means by "Moral Law" a principle of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One might be tempted to render it by "morale," were it not considered as an attribute of the _ruler_ in § 13.] 5, 6. _The Moral Law_ causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger. [Tu Yu quotes Wang Tzŭ as saying: "Without constant practice, the officers will be nervous and undecided when mustering for battle; without constant practice, the general will be wavering and irresolute when the crisis is at hand."] 7. _Heaven_ signifies night and day, cold and heat, times and seasons. [The commentators, I think, make an unnecessary mystery of two words here. Meng Shih refers to "the hard and the soft, waxing and waning" of Heaven. Wang Hsi, however, may be right in saying that what is meant is "the general economy of Heaven," including the five elements, the four seasons, wind and clouds, and other phenomena.] 8. _Earth_ comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death. 9. _The Commander_ stands for the virtues of wisdom, sincerity, benevolence, courage and strictness.