The next piece is taken from Tu Mu’s preface to his commentary on Sun Tzǔ:—
War may be defined as punishment, which is one of the functions of government. It was the profession of Chung Yu and Jan Chʽiu, both disciples of Confucius. Nowadays, the holding of trials and hearing of litigation, the imprisonment of offenders and their execution by flogging in the marketplace, are all done by officials. But the wielding of huge armies, the throwing down of fortified cities, the hauling of women and children into captivity, and the beheading of traitors—this is also work which is done by officials. The objects of the rack129 and of military weapons are essentially the same. There is no intrinsic difference between the punishment of flogging and cutting off heads in war. For the lesser infractions of law, which are easily dealt with, only a small amount of force need be employed: hence the use of military weapons and wholesale decapitation. In both cases, however, the end in view is to get rid of wicked people, and to give comfort and relief to the good130 …
Chi-sun asked Jan Yu, saying: ‘Have you, Sir, acquired your military aptitude by study, or is it innate?’ Jan Yu replied: ‘It has been acquired by study.’131 ‘How can that be so,’ said Chi-sun, ‘seeing that you are a disciple of Confucius?’ ‘It is a fact,’ replied Jan Yu; ‘I was taught by Confucius. It is fitting that the great Sage should exercise both civil and military functions, though to be sure my instruction in the art of fighting has not yet gone very far.’
Now, who the author was of this rigid distinction between the ‘civil’ and the ‘military,’ and the limitation of each to a separate sphere of action, or in what year of which dynasty it was first introduced, is more than I can say. But, at any rate, it has come about that the members of the governing class are quite afraid of enlarging on military topics, or do so only in a shamefaced manner. If any are bold enough to discuss the subject, they are at once set down as eccentric individuals of coarse and brutal propensities. This is an extraordinary instance in which, through sheer lack of reasoning, men unhappily lose sight of fundamental principles.132
When the Duke of Chou was minister under Chʽêng Wang, he regulated ceremonies and made music, and venerated the arts of scholarship and learning; yet when the barbarians of the River Huai revolted,133 he sallied forth and chastised them. When Confucius held office under the Duke of Lu, and a meeting was convened at Chia-ku,134 he said: ‘If pacific negotiations are in progress, warlike preparations should have been made beforehand.’ He rebuked and shamed the Marquis of Chʽi, who cowered under him and dared not proceed to violence. How can it be said that these two great Sages had no knowledge of military matters?135
We have seen that the great Chu Hsi held Sun Tzǔ 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 Kʽung Wên-tzǔ, 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 Chʽi 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 Tzǔ, writes in similar strain:—
Confucius said: ‘I am unversed in military matters.’144 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 Tzǔ, who was employed by Wu Tzǔ-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, 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,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
