Sun Tzu - biography, facts from life, photographs, reference information. Treatise on the Art of War Application of the "Art of War"

: sūnzǐ)

This article is about the Chinese strategist and military leader Sun Tzu. For the Chinese mathematician of the same name, see Sun Tzu (mathematician).

Historical facts

Biographical information about Sun Tzu is recorded by Sima Qian in his Historical Notes. Sun Tzu's name was Wu. He was born in the kingdom of Qi. Sun Tzu served as a mercenary commander for Prince Huo Lyu in the kingdom of Wu.

According to Sima Qian, the prince invited Sun Tzu to talk about military affairs. In order to show his art, the commander asked the prince to give him his harems. Sun Tzu divided the concubines into two groups, placing each at the head of the main concubine, giving them a halberd each, and began to explain the military commands. The detachments took up battle formation. When Sun Tzu began to command "to the right", "to the left", "forward" - no one executed the commands, but everyone just laughed. This happened several times. Then Sun Tzu said: if the commands are not executed, it is the fault of the commanders. And he ordered the execution of the two main concubines. The prince, realizing that this was not a joke, began to ask to cancel the execution, but Sun Tzu said that in war the commander is more important than the ruler and no one dares to cancel his orders. The concubines were executed. After that, all the women clenched their teeth and began to follow the commands regularly. However, when the prince was called to conduct a review of the troops, the prince did not appear. Sun Tzu reproached the prince that he could only talk about military affairs. Nevertheless, when a military danger arose, the prince was forced to call Sun Tzu and entrust him with an army, and Sun Tzu won major victories.

As commander of the troops, Sun Tzu defeated the strong kingdom of Chu, captured its capital - the city of Ying, defeated the kingdoms of Qi, and Jin. Thanks to his victories, the kingdom increased its power, and became one of the kingdoms of civilized China, headed by the kings of the Zhou dynasty, and King Huo Lu became part of the "zhuhou" - officially recognized rulers of independent possessions. In the IV century BC. e. Wei Lao Zi wrote: “There was a man who had only 30,000 troops, and no one in China could resist him. Who is it? Answer: Sun Tzu.

At the request of Prince Ho Lu, Sun Tzu wrote a treatise on the art of war, traditionally called The Art of War (translated by N.I. Konrad, V.A. Shaban). He then returned to his native Qi realm and died there soon after. Centuries later, members of the Suni clan (Sun Jian, Sun Ce, Sun Quan) who lived in the Three Kingdoms era claimed descent from Sun Tzu.

Notes

Literature

Sun Tzu, Wu Tzu. Treatises on the art of war. - M.: "AST", 2002. ISBN 5-17-010705-6.
Sun Tzu. Treatise on the art of war. Per. with other whale. Shaban V. A. - S.-Pb. almanac "F2", 2008.
Zotov O. V. On the logic and structure of Sun Tzu's treatise //25th Scientific Conference "Society and State in China". M., 1994. S.86-95.
McNeilly, Mark R. (2001), Sun Tzu and the Art of Modern Warfare, Oxford University Press, ISBN 0-19-513340-4.

Categories:

Personalities in alphabetical order
Born in 544 B.C. e.
Died in 496 B.C. e.
Philosophers of the Zhou era
Philosophers of the 6th century BC e.
Warlords of China
Military theorists

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Sun Wu (6th-5th centuries BC), other Chinese. commander and soldier theorist. Genus. in the kingdom of Qi. In 514 496 BC. e. served as a military leader in the kingdom of U. Thanks to the military. the art of S. c. the army of this small kingdom managed to defeat the troops more than ... ... Soviet historical encyclopedia

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Ancient Chinese military theorist and commander. 6th-5th centuries BC e. Author of a treatise on the art of war (the relationship between war and politics, factors of victory, strategy and tactics). * * * SUNG ZI SUNG ZI, an ancient Chinese military theorist and commander in the 6th and 5th centuries. before … encyclopedic Dictionary

Sun Wu (6th-5th centuries BC), ancient Chinese commander and military theorist. Born in the kingdom of Qi. In 514 496 BC. e. He was the commander of the kingdom of Wu and successfully led campaigns against the kingdoms of Chu, Qi and Jin. Author of a treatise on the art of war Great Soviet Encyclopedia

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1. Ancient Chinese commander SUNG ZI Sun Wu (Martial), Zhangqing (6 5 BC), ancient Chinese commander, strategist, theorist of military art and the founder of the school of military philosophy (Bing Jia). A native of the Middle Kingdom of Qi, ... ... Collier Encyclopedia

Of all the "Seven Military Canons," Sun Tzu's "Military Strategy," traditionally known as "The Art of War," is the most widespread in the West. First translated by a French missionary about two centuries ago, it was constantly studied and used by Napoleon, and possibly by some of the Nazi high command. For the last two millennia, it has remained the most important military treatise in Asia, where even the common people knew its name. Chinese, Japanese, Korean military theorists and professional soldiers necessarily studied it, and many of the strategies played an important role in the legendary military history Japan since the 8th century. For more than a thousand years, the concept of the book has generated continuous discussion and passionate philosophical debate, attracting the attention of highly influential figures in various fields. Although the book has been translated into English many times, and translations by L. Giles and S. Griffith have not lost their significance so far, new ones continue to appear.

sun tzu and text

It has long been considered that The Art of War is China's oldest and most profound military treatise, and all other books are second-rate at best. Traditionalists attributed the book to the historical character Sun Wu, who was active at the end of the 6th century. BC, starting from 512. BC, recorded in "Shi Ji" and in "Springs and Autumns of Wu and Yue". According to them, the book must date from this time and contain the theories and military concepts of Sun Wu himself. However, other scholars first identified numerous historical anachronisms in the surviving text, such as: terms, events, technologies, and philosophical concepts; secondly, they emphasized the absence of any evidence (which should have been in the "Zuo zhuan" - the classic chronicle of the political events of that time) confirming the strategic role of Sun Wu in the wars between Wu and Yue; and, thirdly, they drew attention to the divergence of the concept of large-scale war discussed in The Art of War, on the one hand, and, on the other hand, remembered only as an atavism of the battle of the end of the 6th century. BC.

The traditional interpretation sees a significant proof of its correctness in the fact that numerous passages from the Art of War can be found in many other military treatises, which, and it is proved, could not have been the case if the text had not been earlier. It is even believed that this wholesale imitation means that The Art of War is the earliest military treatise, valued above any other work, oral or written. The emergence of certain analytical concepts, such as the classification of localities, is also associated with Sun Tzu; further, their use by the compilers of "Sima fa" is considered indisputable evidence of the historical primacy of "Sunzi", and the possibility that Sunzi himself proceeded from other works is not taken into account.

However, even if we ignore the possibility of later accretions and changes, the traditional position still ignores the fact that there were more than two thousand years of warfare and tactics before 500 BC. and attributes the actual creation of the strategy to Sun Tzu alone. The concise, often abstract nature of his passages is cited as evidence that the book was composed at an early stage in the development of Chinese writing, but an equally compelling argument can be made that such a philosophically sophisticated style is only possible with combat experience and a tradition of serious study. military theme. Basic concepts and general passages are likely to speak in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing".

With the exception of the obsolete position of skeptics who considered the work a late forgery, there are three points of view on the time of the creation of the "Art of War". The first ascribes the book to the historical figure Sun Wu, believing that the final edition was made shortly after his death at the beginning of the 5th century. BC. The second, based on the text itself, ascribes it to the mid-second half of the Warring Kingdoms period; that is, to the IV or III centuries. BC. The third, also based on the text itself, as well as on previously discovered sources, places it somewhere in the second half of the 5th century. BC. It is unlikely that the true date will ever be established, for traditionalists are extremely emotional in defending the authenticity of Sun Tzu. However, it is quite likely that such historical figure existed, and Sun Wu himself not only served as a strategist and, possibly, commander, but also compiled the outline of the book that bears his name. Then, the most essential was passed down from generation to generation in the family or school of the closest students, corrected over the years and becoming more and more widespread. The earliest text was possibly edited by the famous descendant of Sun Tzu, Sun Bin, who also made extensive use of his teachings in his Martial Methods.

The "Shi Ji" contains biographies of many prominent strategists and generals, including Sun Tzu. However, "Spring and Autumn Wu and Yue" offers a more interesting option:

"In the third year of Helui-wang's reign, the generals from Wu wanted to attack Chu, but no action followed. Wu Zixu and Bo Xi said to each other: "We are preparing warriors and calculations on behalf of the ruler. These strategies will be beneficial for the state and therefore the ruler should attack Chu. But he does not give orders and does not want to raise an army. What should we do?"

Some time later, the King of Wu asked Wu Zixu and Bo Xi, "I want to send an army. What do you think about this?" Wu Zixu and Bo Xi replied, "We would like to receive orders." Lord Wu secretly believed that the two harbored a deep hatred for Chu. He was very afraid that those two would lead an army only to be destroyed. He climbed the tower, turned his face to the south wind and sighed heavily. After a while, he sighed again. None of the ministers understood the thoughts of the ruler. Wu Zixu guessed that the ruler would not make a decision, and then recommended Sunzi to him.

Sunzi, named Wu, was originally from Wu. He excelled in military strategy, but lived away from the court, so ordinary people did not know about his abilities. Wu Zixu, being knowledgeable, wise and insightful, knew that Sunzi could infiltrate the enemy and destroy him. One morning, when he was discussing military affairs, he recommended Sunzi seven times. Ruler Wu said, "Since you found an excuse to nominate this husband, I want to see him." He asked Sun Tzu about military strategy, and every time he posted one or another part of his book, he could not find enough words to praise.

Very pleased, the ruler asked, "If possible, I'd like to put your strategy to a little test." Sunzi said, "It's possible. We can check with the women from the inner palace." The ruler said: "I agree." Sunzi said, "Let your majesty's two favorite concubines lead two divisions, each lead one." He ordered all three hundred women to put on helmets and armor, carry swords and shields, and line up. He taught them military rules, that is, go forward, retreat, turn left and right, and turn around in accordance with the beat of the drum. He announced the prohibitions and then ordered: "At the first beat of the drum, you must all assemble, with the second blow, advance with weapons in your hands, with the third, line up in battle formation." The women covered their mouths with their hands and laughed.

Sun Tzu then personally took up the chopsticks and struck the drum, giving orders three times and explaining them five times. They laughed as before. Sun Tzu realized that women would continue to laugh and would not stop.

whale. trad. 孫子; at birth sun wu, second name Zhangqing

OK. 313 - 238 BC e.

short biography

Not to be confused with the philosopher Xun Tzu (荀子; c. 313-238 BC - also known as Xun Kuang).

Sun Tzu(traditional Chinese 孫子, exercise 孙子, pinyin: sūnzǐ; at birth sun wu, second name Zhangqing) - Chinese strategist and thinker, who lived in the VI century BC. e. Author of the famous treatise on military strategy, The Art of War.

Historical facts

Traditionally, the dates of Sun Tzu's life were dated 544-496 BC. e. However, a new expanded version of Sun Tzu's work, found in 1972 in a burial site from the beginning of the Han era, gives reason to date its creation to the second half of the 5th century BC. e. (453-403 BC). And the results of a number of later studies conducted by both Chinese and Western scientists indicate that Sun Tzu may be identical to the real historical person, the commander Sun Bin, who lived in the Kingdom of Qi in the 4th century BC. e. (approximately 380-325 BC) during the Warring States period. Another historical prototype of Sun Tzu is called Wu Zixu.

Biographical information about Sun Tzu is recorded by Sima Qian in his Historical Notes. Sun Tzu's name was "Wu". He was born in the kingdom of Qi. Sun Tzu served as a mercenary commander for Prince Helui in the kingdom of Wu.

"The Art of War" by Sun Tzu in the form of a "bamboo book" - jiandu during the Qianlong Emperor (1736-1795). From the collection of the University of California at Riverside.

According to Sima Qian, Prince Helui invited Sun Tzu to talk about military matters. In order to show his art, the commander asked the prince to give him his harems. Sun Tzu divided the concubines into two groups, placing each at the head of the main concubine, giving them a halberd each, and began to explain the military commands. The detachments took up battle formation. When Sun Tzu began to command "to the right", "to the left", "forward" - no one executed the commands, but everyone just laughed. This happened several times. Then Sun Tzu said: if the commands are not executed, it is the fault of the commanders. And he ordered the execution of the two main concubines. The prince, realizing that this was not a joke, began to ask to cancel the execution, but Sun Tzu said that in war the commander is more important than the ruler and no one dares to cancel his orders. The concubines were executed. After that, all the women clenched their teeth and began to follow the commands regularly. However, when the prince was called to conduct a review of the troops, the prince did not appear. Sun Tzu reproached the prince that he could only talk about military affairs. Nevertheless, when a military danger arose, the prince was forced to call Sun Tzu and entrust him with an army, and Sun Tzu won major victories.

As commander of the troops, Sun Tzu defeated the strong kingdom of Chu, captured its capital, the city of Ying, and defeated the kingdoms of Qi and Jin. Thanks to his victories, the kingdom of Wu increased its power, and became one of the kingdoms of civilized China, headed by the kings of the Zhou dynasty, and King Heluy became part of the "zhuhou" - officially recognized rulers of independent possessions. In the IV century BC. e. Wei Lao Zi wrote: “There was a man who had only 30,000 troops, and no one in China could resist him. Who is it? Answer: Sun Tzu.

At the request of Prince Helui, Sun Tzu wrote a treatise on the art of war, traditionally called The Art of War (translations by N. I. Konrad, V. A. Shaban, V. V. Malyavin). He then returned to his native Qi realm and died there soon after. Centuries later, members of the Suni clan (Sun Jian, Sun Ce, Sun Quan) who lived in the Three Kingdoms era claimed descent from Sun Tzu.

Ideas

Sun Tzu considered war to be a necessary evil that should be avoided as much as possible. He notes that "war is like fire, people who do not lay down their arms will die from their own weapons." A war must be waged quickly to avoid economic losses: “No long war has brought profit to a country: 100 victories in 100 battles is simply ridiculous. Anyone who distinguished himself by crushing the enemy received a victory even before the enemy threat became real. According to the book, massacres and atrocities should be avoided, because this can provoke resistance and give the enemy the opportunity to turn the war in their favor.

The general ideology of Sun Tzu combines the Confucian foundations of maintaining social homeostasis with the Taoist dialectics of the universal Tao, the cosmic cyclism of the yin-yang school, the legalist "political science" and the managerial pragmatism of the Mohists. This synthesis, representing war (bin), on the one hand, as “the great cause of the state”, “the soil of life and death, the path (tao) of existence and death”, and on the other hand, as the “path of deception”, is summarized in 5 principles:

"ways" (unanimity of the people and the upper classes),
"sky" (corresponding to time),
"earth" (corresponding to the place),
“commander” (correct leadership, in particular, characterized by reliability - xin and humanity - jen),
"law" (organization and discipline).

These principles must be implemented through 7 "calculations":

the presence of the ruler of the Tao,
the ability of the commander,
comprehend the features of heaven and earth,
enforceability of laws and orders,
army force,
training of commanders and soldiers,
clarity of rewards and punishments.

In the future, this dialectic of loyalty and deceit, strength and weakness, militancy and peacefulness became one of the main methodologies of traditional Chinese culture, the art of stratagems.

Sun Tzu sees war as an organic whole, from diplomacy and mobilization to espionage. One should never forget the purpose of the war - to make the population prosper and be loyal to the ruler.

The ideal victory is the subjugation of other states by diplomatic means, without entering into hostilities. Therefore, it is necessary to conduct active diplomacy, destroy enemy alliances and break his strategy.

Sun Tzu constantly emphasizes that military action is an expensive undertaking that brings loss to the state and disaster to the people. Therefore, war must be fast, efficient and mobile. To drag out the war is inhumane towards the people.

At the heart of Sun Tzu's concept is the control of the enemy, creating opportunities for easy victory. It is necessary to lure the enemy into traps and avoid clashes with prepared enemy forces. A non-equilibrium distribution of forces and a strategic concentration are needed.

It is necessary to collect information about the terrain and the actions of the enemy, and at the same time hide their actions. Any payment for the activities of spies will cost less than the maintenance of the army. Therefore, one should not spare money for espionage and bribery.

Current page: 1 (total book has 4 pages) [accessible reading excerpt: 1 pages]

Sun Tzu
Art of War

Translator's Preface

Of all the "Seven Military Canons," Sun Tzu's "Military Strategy," traditionally known as "The Art of War," is the most widespread in the West. First translated by a French missionary about two centuries ago, it was constantly studied and used by Napoleon and possibly some of the Nazi high command. For the last two millennia, it has remained the most important military treatise in Asia, where even the common people knew its name. Chinese, Japanese, Korean military theorists and professional soldiers have studied it, and many of the strategies have played an important role in the legendary military history of Japan since the 8th century. For more than a thousand years, the concept of the book has generated continuous discussion and passionate philosophical debate, attracting the attention of highly influential figures in various fields. Although the book has been translated into English many times, and translations by L. Giles and S. Griffith have not lost their significance so far, new ones continue to appear.

sun tzu and text

It has long been considered that The Art of War is China's oldest and most profound military treatise, and all other books are second-rate at best. Traditionalists attributed the book to the historical character Sun Tzu, whose active work at the end of the 6th century. BC e., starting from 512 BC. e., recorded in "Shi Ji" and in "Springs and Autumns of Wu and Yue". According to them, the book should date from this time and contain the theories and military concepts of Sun Wu himself. However, other scholars, firstly, identified numerous historical anachronisms in the surviving text, such as: terms, events, technologies and philosophical concepts; secondly, they emphasized the absence of any evidence (which should have been in Zuo Zhuan, the classic chronicle of the political events of the time) confirming the strategic role of Sun Tzu in the wars between Wu and Yue; and thirdly, they drew attention to the discrepancy between the concept of large-scale war discussed in The Art of War and the battle of the late sixth century. BC e., remembered only as an atavism.

The traditional interpretation sees a significant proof of its correctness in the fact that numerous passages from the Art of War can be found in many other military treatises, which, it has been shown, could not have been the case if the text had not been earlier. It is even believed that such wholesale imitation means that The Art of War is the earliest military treatise, valued above any other work, oral or written. The emergence of certain analytical concepts, such as the classification of localities, is also associated with Sun Tzu; further, their use by the compilers of the Sima Fa is considered indisputable evidence of the historical primacy of Sun Tzu, and the possibility that Sun Tzu himself came from other works is not taken into account.

However, even if we ignore the possibility of later accretions and changes, the traditional position still ignores the fact that there were more than two thousand years of warfare and tactics before 500 BC. e. and attributes the actual creation of the strategy to one Sun Tzu. The concise, often abstract nature of his passages is cited as evidence that the book was composed at an early stage in the development of Chinese writing, but an equally compelling argument can be made that such a philosophically sophisticated style is only possible with combat experience and a tradition of serious military study. . Basic concepts and general passages are more likely to speak in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

With the exception of the obsolete position of skeptics who considered the work a late forgery, there are three points of view on the time of the creation of The Art of War. The first ascribes the book to the historical figure Sun Wu, believing that the final edition was made shortly after his death at the beginning of the 5th century. BC e. The second, based on the text itself, attributes it to the middle to second half of the Warring States period; that is, to the IV or III centuries. BC e. The third, also based on the text itself, as well as on previously discovered sources, places it somewhere in the second half of the 5th century. BC e. It is unlikely that the true date will ever be established, for traditionalists are extremely emotional in defending the authenticity of Sun Tzu. However, it is likely that such a historical figure existed, and Sun Wu himself not only served as a strategist and, possibly, commander, but also wrote the outline of the book that bears his name. Then the most essential was passed down from generation to generation in the family or school of the closest students, corrected over the years and becoming more and more widespread. The earliest text was possibly edited by the famous descendant of Sun Tzu, Sun Bin, who also made extensive use of his teachings in his Martial Methods.

The Shi Ji contains biographies of many prominent strategists and generals, including Sun Tzu. However, "Spring and Autumn Wu and Yue" offers a more interesting option:

“In the third year of Helui-wang's reign, the generals from Wu wanted to attack Chu, but no action followed. Wu Zixu and Bo Xi said to each other: “We are preparing warriors and calculations on behalf of the ruler. These strategies will be beneficial for the state and therefore the ruler should attack Chu. But he does not give orders and does not want to raise an army. What should we do?"

Some time later, the king of Wu asked Wu Zixu and Bo Xi, “I want to send an army. What do you think about this?" Wu Zixu and Bo Xi replied, "We would like to receive orders." Lord Wu secretly believed that the two harbored a deep hatred for Chu. He was very afraid that those two would lead an army only to be destroyed. He climbed the tower, turned his face to the south wind and sighed heavily. After a while, he sighed again. None of the ministers understood the thoughts of the ruler. Wu Zixu guessed that the ruler would not make a decision, and then recommended Sun Tzu to him.

A Sun Tzu named Wu was from Wu. He excelled in military strategy, but lived away from the court, so the common people did not know about his abilities. Wu Zixu, being knowledgeable, wise and insightful, knew that Sun Tzu could infiltrate the ranks of the enemy and destroy him. One morning, when he was discussing military affairs, he recommended Sun Tzu seven times. Ruler Wu said, "Since you found an excuse to nominate this husband, I want to see him." He asked Sun Tzu about military strategy, and every time he laid out this or that part of his book, he could not find enough words to praise.

Very pleased, the ruler asked, "If possible, I would like to put your strategy to a little test." Sun Tzu said, “It is possible. We can check with the women from the inner palace." The ruler said: "I agree." Sun Tzu said: "Let Your Majesty's two beloved concubines lead two divisions, each leading one." He ordered all three hundred women to put on helmets and armor, carry swords and shields, and line up. He taught them military rules, that is, go forward, retreat, turn left and right, and turn around in accordance with the beat of the drum. He announced the prohibitions and then ordered: "With the first beat of the drum, you must all assemble, with the second blow, advance with weapons in your hands, with the third, line up in battle formation." The women covered their mouths with their hands and laughed.

Then Sun Tzu personally took up the sticks and struck the drum, giving orders three times and explaining them five times. They laughed as before. Sun Tzu realized that women would continue to laugh and would not stop.

Sun Tzu was furious. His eyes were wide open, his voice was like a roar of a tiger, his hair stood on end, and the strings of his cap were torn at the neck. He said to the Adept of the Laws, "Bring the executioner's axes."

[Then] Sun Tzu said: “If the instructions are not clear, if the explanations and orders are not trusted, then this is the commander’s fault. But when these instructions are repeated three times, and the orders explained five times, and the troops still do not follow them, then it is the fault of the commanders. According to military discipline, what is the punishment?” The law expert said, "Beheading!" Then Sun Tzu ordered to cut off the heads of the commanders of two divisions, that is, the two favorite concubines of the ruler.

Sun Tzu said, “I have already been appointed general. According to the rules for generals, when I command an army, even if you give orders, I can not follow them. [And beheaded them].

He struck the drum again, and they moved left and right, forward and backward, turned around according to the prescribed rules, not even daring to squint. The units were silent, not daring to look around. Sun Tzu then reported to Governor Wu: “The army is already obeying well. I ask Your Majesty to look at them. Whenever you want to use them, even make them go through fire and water, it will not be difficult. They can be used to bring the Celestial Empire in order.”

Sun Tzu said: "Your Majesty loves only words, but cannot comprehend the meaning." Wu Zixu admonished, “I heard that the army is a thankless job and cannot be arbitrarily tested. Therefore, if one forms an army but does not launch a punitive campaign, the military Tao will not manifest. Now, if Your Majesty is sincerely looking for talented people and wants to raise an army in order to punish the cruel kingdom of Chu, become a hegemon in the 5th Celestial Empire and frighten the specific princes, if you do not appoint Sun Tzu as the commander-in-chief, who will be able to cross the Huai, cross the Si and pass a thousand to join the battle? Then King Wu was inspired. He ordered drums to be beaten to assemble the army headquarters, summoned the troops, and attacked Chu. Sun Tzu took Chu, killing two defecting commanders: Kai Yu and Zhu Yong.

The biography contained in the Shi Ji goes on to say that “in the west he defeated the mighty Chu kingdom and reached Ying. In the north, he frightened Qi and Jin, and his name became famous among the specific princes. This was due to the power of Sun Tzu." Some military historians associate his name with those who followed after 511 BC. e. - the year of the first meeting of Sun Tzu with Helui-wang - campaigns against the kingdom of Chu, although he was never mentioned again in written sources as the commander-in-chief of the troops. Apparently, Sun Tzu realized the difficulty of life in the constantly changing, unstable political conditions of that time and lived at a distance from business, leaving his work and thereby setting an example for future generations.

The biography in "Shi chi" in another fundamentally differs from that contained in the "Springs and Autumns of Wu and Yue", because he considers Sun Tzu to be a native of the kingdom of Qi, and not Wu. Then his roots would be in the state where the heritage of Tai Gong's thought played a significant role - a state that was originally located on the periphery of the political world of Ancient Zhou, which nevertheless was famous for the diversity of views and richness of various theories existing there. Since traces of Taoist concepts are clearly visible in The Art of War and this treatise is very sophisticated philosophically, Sun Tzu could well be from Chi.

The main concepts of the "Art of War"

The Art of War by Sun Tzu, handed down through the centuries to the present day, consists of thirteen chapters of various sizes - each of which, obviously, is devoted to a specific topic. Although many contemporary Chinese military scholars continue to regard the work as an organic whole, marked by internal logic and plot development from beginning to end, kinship between supposedly related passages is often difficult to establish, or even non-existent. Nevertheless, the main concepts receive widespread and logical processing, which speaks in favor of attributing the book to one person or spiritually unified school.

The military treatises found in the tomb of Linyi of the Han Dynasty include a version of The Art of War, mostly in the traditional form, supplemented by such highly important material as the Questions of Ruler Wu. The translation offered below is based on a carefully annotated classical version, for it reflects the understanding and views of the text over the past millennium, as well as the beliefs on which rulers and military men based their actions in real life. The traditional text has been changed only when materials found in burials have clarified previously incomprehensible passages, although the impact of such changes on the content as a whole remains minimal.

Since The Art of War is an exceptionally clear text, if only concise and sometimes cryptic, only a brief introduction to the main themes is required.

At the time when The Art of War was created, hostilities had already become a threat to the existence of almost all states. Therefore, Sun Tzu understood that the mobilization of the people for war and the introduction of the army must be carried out with all seriousness. His holistic approach to warfare is deeply analytical, requiring careful preparation and the formulation of an overall strategy before launching a campaign. The goal of all fundamental strategy should be to create conditions for the population to prosper and be content, so that their desire to obey the ruler cannot even be questioned.

Further, diplomatic initiatives are needed, although military training cannot be neglected. The primary goal should be the subjugation of other states without entering into a military conflict, that is, the ideal of complete victory. Whenever possible, this should be achieved by diplomatic coercion, the destruction of the enemy's plans and alliances, and the frustrating of his strategy. The government should resort to military conflict only if the enemy threatens the state with a military attack or refuses to yield without being forced into submission by force. Even with this choice, the goal of any military campaign should be to achieve maximum results with minimal risk and loss, reducing, as far as possible, the resulting damage and disasters.

Throughout The Art of War, Sun Tzu emphasizes the need for self-control, insisting on avoiding collisions without a deep analysis of the situation and one's own capabilities. Haste and fear or cowardice, as well as anger and hatred when making decisions in the state and in command are unacceptable. An army should never thoughtlessly engage in battle, be pushed into war, or muster unnecessarily. Instead, restraint must be exercised, although every means should be used to ensure the invincibility of the army. In addition, some tactical situations and types of terrain should be avoided, and if necessary, act in such a way that they become advantages. Then, Special attention should be given to the implementation of a predetermined campaign strategy and the application of appropriate tactics to defeat the enemy.

At the heart of Sun Tzu's concept is the control of the enemy, creating opportunities for easy victory. For this he makes a classification of types of locality and their use; puts forward various ways of recognizing, controlling and weakening the enemy; conceptualizes the tactical situation in terms of multiple mutually defining elements; advocates the use of both conventional V (zheng) and strange (qi) troops to achieve victory. The enemy is lured into traps by profit, he is robbed of his courage, weakened and exhausted before the attack; infiltrate its ranks with troops unexpectedly assembled in its most vulnerable places. The army must always be active, even on the defensive, in order to create and exploit the moment of tactical advantage that will ensure victory. Avoidance of a collision with great forces is not evidence of cowardice, but of wisdom, for sacrificing oneself is never and nowhere an advantage.

The basic principle is as follows: “Go forward where no one is waiting; to attack where they were not prepared. This principle can be realized only thanks to the secrecy of all actions, complete self-control and iron discipline in the army and also "incomprehensibility". War is the path of deceit, the constant organization of false attacks, the spread of disinformation, the use of tricks and cunning. When such deception is cleverly conceived and effectively applied, the enemy will not know where to attack, what forces to use, and thus be doomed to fatal errors.

In order to be unknown to the enemy, one should seek and obtain information about him by all possible means, including the active use of spies. Fundamental Principle consists in never relying on the good will of others or on chance circumstances, but by means of knowledge, active study and defensive preparation, to ensure that no surprise attack by the enemy is possible or to achieve victory by mere coercion.

Throughout the book, Sun Tzu discusses major problem command: the creation of a clear organization that controls disciplined, obedient troops. The essential element is the spirit, known as qi - the most important Vital energy. This component is associated with will and motivation; when people are well trained, properly fed, clothed and equipped, if their spirits are kindled, they will fight fiercely. However, if the physical condition or material conditions have dulled their spirit, if there is a slump in the relations between commanders and subordinates, if for some reason people have lost their incentives, the army will be defeated. On the contrary, the commander must manage the situation so as to avoid the enemy when he is strong in spirit - as, for example, at the beginning of the day - and use every opportunity when this state weakens and the troops are unwilling to fight, as, for example, when returning to camp. A protracted war can only lead to exhaustion; therefore, accurate calculations are a necessary condition for guaranteeing the rapid implementation of the strategy of the entire campaign. Certain situations, such as deadly terrain, where a desperate battle is ahead, require the greatest effort from the army. Others - debilitating and dangerous - should be avoided. Rewards and punishments form the basis for monitoring the condition of the troops, but every effort must be made to encourage the desire to fight and dedication. Therefore, all harmful influences, such as omens and rumors, must be eliminated.

Finally, Sun Tzu was looking for ways to maneuver the army and take it to a position where its tactical advantage would be so significant that the impact of its attack, the impulse of its "strategic power" (shi) would be like a stream of water suddenly falling down from the top of a mountain. . Deployment of troops in convenient formations (shin); creating the desired "disbalance of power" (quan); the compression of forces in a given direction, the use of the advantages of the terrain, the stimulation of the spiritual state of people - everything should be directed towards this decisive goal.

Nicholas Konrad

Chapter I 1
Some particularly controversial places of translation are stipulated in the "Notes". The numbers in the following text refer to the corresponding note to this chapter. We remind you, moreover, that almost every phrase of the treatise is explained in the corresponding chapter of the Notes.

preliminary calculations 2
In view of the fact that in different editions of the treatise there is a different breakdown into paragraphs, often even violating the unity of the phrase, the translator considered himself entitled to make his own breakdown, based on the sign of completeness of a particular thought.

1. Sun Tzu said: war is a great thing for the state, it is the soil of life and death, it is the way of existence and death. This needs to be understood.

2. Therefore, it is based on 1
In the commentary literature, there are great disagreements on the question of understanding the word "ching". Du Mu suggests the meaning of "measure". Such an interpretation can be supported by a special one, namely technical significance this word used in the construction business; in this area, "ching" means: to measure the area intended for construction. Since such a measurement represented the first action of the builder, this word received a more general meaning: to make a preliminary calculation at the beginning of any enterprise in general. In favor of such an understanding of "ching" is also the possible comparison of this word with the somewhat further "jiao", which has the meaning of "weigh", in the future - "compare". Since "jiao" can be considered parallel to "ching", it turns out that the word "ching" is best translated in relation to the word "weigh" by the word "measure".
Such an interpretation has serious grounds behind it, but nevertheless I dwell on something else and convey the "ching" in Russian with the words "to lay the foundation." The main, really original meaning of "ching", as you know, comes from the field of weaving, not construction. The word "ching" denoted the basis of the fabric, as opposed to the word "wei", which denoted the weft. At the same time, according to the technique of the weaving process itself, the warp, that is, the longitudinal threads, remains motionless all the time of weaving, that is, it constitutes the “warp”, while the weft, that is, the transverse threads, is superimposed on this warp. Thus, in technical language, as a verb, this word means “to weave a foundation”, and in a general sense - “to lay a foundation”, “to put something in the foundation”. It is in this sense that Zhang Yu and Wang Zhe understand "ching" in this place. As for the parallelism with "jiao", this is a matter of understanding the whole place as a whole - in relation to the general content of the chapter. If we translate “ching” in parallel with “jiao” (“weigh”) with the word “measure”, then both phrases will speak of two equal and generally close in meaning actions: the war is measured by this, weighed by that. But, as can be seen from the entire content of the chapter, these are “completely two different things. “Five elements” is completely different than seven calculations”: and (the meaning is different, and the form of presentation is different, and the formulation of the question is different. Therefore, here the parallelism is not two identical or close actions, but the parallelism of two different actions: one is put in the basis, with calculations are made with the help of another.” In addition, as it is indicated in the translation, the clearly erroneous placement of the phrase with “jiao” immediately after the phrase with “ching” also speaks against the direct comparison of “ching” and “jiao”.

Five phenomena [it is weighed with seven calculations and this determines the position] 3
The words put in the translation here and everywhere where it follows, in brackets, represent a repetition of the same words in some other place of the treatise, and there they are quite appropriate, being closely related to the general context, but here they are clearly superfluous. So, for example, in this case, these words are repeated a little lower - in paragraph 4, where they should be in content.

3. The first is the Way, the second is the Sky, the third is the Earth, the fourth is the Commander, the fifth is the Law.

The path is when they reach the point that the thoughts of the people are the same as the thoughts of the ruler 4
The word "shan" could be taken in the meaning of "higher", "rulers". I don’t do this because in this sense it is usually used in parallel with the word “sya” - “lower”, “controlled”; in this context, the word "shan" is opposed to the word "min" - "people"; usually the concept of "people" is opposed to the concept of "sovereign", "ruler". Therefore, I take for “shan” not “higher”, not “government” and not “rulers” - in the plural, but in the singular - “ruler”.

When the people are ready to die with him, ready to live with him, when he knows neither fear nor doubt 5
I take “Wei” in the sense of the verb “and”, as most commentators (Tsao-gun, Du Yu, Du Mu, Zhang Yu) do, that is, in the sense of “to have doubts”.

The sky is light and darkness, cold and heat, this is the order of time 2
The expression "shi zhi" can be understood in two ways - depending on what meaning to attach to the word "zhi". If we understand it in the sense in which it appears in the compound word "zhidu" - "order", system, "system", etc., the expression "shizhi" will mean "order of time", "laws of time", etc. It is possible to understand "zhi" in the spirit of the Russian verbal name - "order", "management", since "zhi" can also have a verbal meaning - "dispose", "manage". This is how Mei Yao-chen understands this word, who paraphrases the expression "shizhi" as follows: "deal with it in a timely manner", at the right, right moment. There is an expression in Sima Fa's treatise that is very close in meaning to this passage by Sun Tzu: - "follow the sky (i.e., the weather. - N.K.) and keep the time. Liu Yin, explaining this passage, paraphrases Sun Tzu: […] ( So hereinafter in the text the ancient Chinese hieroglyphs are indicated.(Note. ed.)), that is, “this (i.e., the given expression of Sima Fa. - N.K.) is what is said (in Sun Tzu's words. - N.K.): "darkness and light, cold and heat ... deal with it in a timely manner"). By the way, this paraphrase of Liu Ying clarifies what object is meant by the verb "zhi": the word "zhi" undoubtedly refers to the previous one, that is, to the words "darkness and light, cold and heat." With this interpretation, Sun Tzu's general thought can be rephrased as follows: "Sky" is atmospheric, climatic, meteorological conditions, seasons, weather conditions. From the point of view of warfare, it is important to be able to adapt to the weather and choose the right moment.
However, I do not dwell on such a decoding of this passage of the text. It seems to me that this place has a definite, clearly expressed structure: it is the definition of certain concepts (“The Way”, “Heaven”, “Earth”, etc.), and the disclosure of the content of these concepts is done in the form of a listing of what is included into their composition. At the same time, the individual elements of this enumeration are independent and have their own content, and do not cover all the previous ones. So here we are clearly talking about three things: about astronomical phenomena (light and darkness), about meteorological and climatic phenomena (cold and heat), and about the "order of time", that is, about the year, months, days, seasons, etc. d.

Earth is far and near, uneven and even, wide and narrow, death and life. 3
I really wanted to convey in the Russian translation the expressions […] each in one Russian word: “distance”, “relief”, “size”. Undoubtedly, this is what these expressions really mean. But here a purely philological consideration stopped me. It would be possible to translate this way if these expressions were separate words. It seems to me that for the author of the text they were phrases. Such a conclusion is prompted by the following expression […], which in the entire treatise of Sun Tzu is never used otherwise than as a combination of two independent words. Subsequently, it also became one word "life" - in the sense in which we use this word in such phrases as "this is a matter of life", that is, where one word "life" at once denotes the concepts of "life" and "death" (cf. similar Russian word"health", covering the concepts of "health" and "illness"). But, I repeat, for Sun Tzu these are still two independent concepts. And if so, then according to the laws of parallelism and according to the general context, one has to assume that the first three expressions are also represented by phrases.

The commander is the mind, impartiality, humanity, courage, severity. Law is the military system, command and supply 6
Of all the numerous and equal interpretations of difficult terms […] I choose the interpretation of Mei Yao-chen, certainly […] closest to Sun Tzu’s general concrete mindset and his desire to always try to talk about things that are closely related to military affairs. Therefore, I dwell on such translations of these three concepts: “military system”, “command”, “supply”.

There is no commander who has not heard about these five phenomena, but the one who mastered them wins; the one who has not mastered them does not win.

4. Therefore, the war is weighed in seven calculations and in this way the position is determined.

Which of the sovereigns has the Way? Which commanders have talents? Who used Heaven and Earth? Who follows the rules and orders? Who has the stronger army? Whose officers and soldiers are better trained? 4
I translate the expression […] with the word “army”, believing that it is not necessary to translate each character separately (“bin” is a combatant, “zhong” is a non-combatant), since, most likely, in this case we have in Chinese one word conveying general concept"troops" - in all its composition.
Immediately there are for the first time the words denoting various categories of the military: "shi" and "zu". Throughout Sun Tzu, these words are used as the most general designations for officers and privates, commanders and soldiers. Below, in ch. K, 15, and also in ch. X, 9 a new term "li" is given, also opposed to […], that is, "lower ranks". This term apparently serves as a designation for the commanders of large units […], the commanding staff of the army.
In chapter X, 9, the term "dali" is also given, which refers to the main of these higher commanders, direct assistants to the commander, denoted everywhere by Sun Tzu with the hieroglyph "jiang".
Undoubtedly, in their origin, all these terms are not directly military designations. So, for example, the sign "shi" in Ancient China denoted people belonging to the second layer of the ruling class, following […]; the hieroglyph "zu" denoted servants in general, primarily from slaves; the hieroglyph […] was used to designate persons belonging to the administrative apparatus. Thus, these names not only reveal to us the structure of the ancient Chinese army, but also shed light on the class side of its organization, at least in its origins. In the time of Sun Tzu, as the treatise itself testifies to this, the soldiers were by no means slaves: from the indication that one court out of eight provided recruits, it is clear that the bulk of the soldiers were members of the land community.

Who is properly rewarded and punished?

By all this, I will know who will win and who will lose.

5. If the commander begins to apply my calculations having learned, he will certainly win; I stay with him. If the general begins to apply my calculations without mastering them, he will certainly fail; I'm leaving him 5
According to the generally accepted tradition, Sun Tzu wrote his treatise for Prince Kholui, in whose service he was. In view of this, these words can be considered as a direct appeal to the prince, an invitation to accept the methods recommended by him and try to put them into practice, and the author considers it possible to declare that if his methods are properly understood and applied, victory is assured. In order to have a greater impact on the prince, Sun Tzu resorts to a kind of threat: he warns that if the prince does not take advantage of his advice, he will leave him, go to the service of another prince and thus deprive the prince of his help.
Zhang Yu offers a slightly different interpretation of this phrase: he takes the word "jiang" not in the sense of "commander", but in the sense of a service word to designate the future tense. In this case, the whole phrase would have taken the following form in Russian: “If you, prince, learn my methods, I will stay with you, if you do not learn them, I will leave you.” However, I settled on a form of translation based on the understanding of the word "jiang" in the sense of "commander". The reason for this is the following: firstly, in the entire treatise of Sun Tzu there is not a single case of the use of this word in the meaning of an indicator of the future tense, and secondly, the word "commander" here is quite applicable to the prince, who himself commanded his army. This is what Chen Hao says: "At that time, the prince waged wars, and in most cases he himself was a commander."
There is one more grammatically possible interpretation of this place: “If the commander begins to apply my calculations, having mastered them ... etc., leave him with you. If the commander begins to apply my calculations without mastering them ... etc., remove him. However, it seems to me that the general situation, especially in Chen Hao's explanation, makes the understanding given in the translation more acceptable.

If he assimilates them in a beneficial way, they will constitute a power that will help beyond them.

6. Power is the ability to use tactics 6
I propose for the very difficult word "quan" in this text the Russian "tactics", "tactical maneuver", "tactical technique". The considerations that led me to choose this translation are given in the commentary to this place in the text, so it is unnecessary to repeat them here. I will only point out in passing that I propose the Russian word "strategy" for the translation - at least in ancient military texts - of the Chinese word "mou". Only with such a translation does this word get a very real meaning, making it convenient and simple to translate such phrases as, for example, the titles of chapters in Wei Liao-chi's treatise (ch. V and ch. VI) - "offensive tactics" and "defense tactics" . In this translation, these titles quite accurately convey the content of the chapters. This translation is also supported by the usual designation of military theorists and writers - "Quanmoujia". So they are called in the "Han history", in the section "Iwen-chih": "military strategists." “Quanmoujia” corresponds exactly to the Russian “strategy”, since in our country the concept of “strategy” in the broad sense combines both concepts - “strategy” and “tactics”, and by “strategist” we mean both a strategist in the narrow sense of the word and tactics; and historically the word "strategist", which was used to call both the commander and the theoretician of military affairs in ancient Greece, exactly corresponds to those persons about whom the "Quanmou-chia" departments speak in Chinese dynastic histories. It goes without saying that at the present time for these concepts - strategy and tactics - in Chinese there are completely different words.

Based on profit.

7. War is a path of deceit 7
The Chinese […] is not fully covered by the Russian "deceit". The content of this Chinese concept covers what we convey by the words "deceit" and "cunning". Therefore, those methods that Sun Tzu further recommends are partly what we would call deception, partly what we would characterize as cunning. Not wanting to give two words in the Russian translation in place of one Chinese, I dwell on the word "deceit", since by "cunning" we mean indirect and mostly deceitful moves in achieving our goals.

Therefore, if you can do anything, show the enemy that you cannot; if you use something, show him that you do not use it; even though you were close, show that you are far away; even though you are far away, show that you are close; lure him with profit; make him upset and take him; if he is full, be ready; if he is strong, dodge him; arousing anger in him, bring him into a state of disorder; having assumed a humble air, arouse self-conceit in him; if his strength is fresh, wear him out; if he has friendly warriors, separate; attack him when he is not ready; show up when he's not expecting.

8. All this ensures victory for the leader; however, nothing can be taught in advance.

9. Who - even before the battle - wins by preliminary calculation 7
The expression "miaosuan" has a very specific meaning. In the era of Sun Tzu, the ancestral temple - "miao", located on the palace territory, usually in its eastern part, was a room for the most important meetings of the ruler's advisers. It was, so to speak, a "council room." Naturally, before the war, a military council was held here, at which all the chances of war were weighed and a plan of action was developed. Therefore, the expression "Miaosuan" has the meaning of "the war plan adopted at the military council" before it began, that is, the preliminary plan for the war. However, since not only issues of war were discussed at the palace council, the expression “miaosuan” had a general meaning - any preliminary plan worked out at the council; in the future, this word came to mean a plan or calculation worked out on the basis of preliminary reflection or discussion, that is, in general, a preliminary calculation.
The fact that the territory of the ancestral temple served as a place for the most important ceremonies and meetings, we learn, in particular, from the treatise Wu-tzu, which tells about the feasts held in the courtyard of the ancestral temple in honor of those who distinguished themselves in the service of the state (Wu-tzu, VI , one).

He has many chances; who - even before the battle - does not win by calculation, he has little chance. Who has a lot of chances - wins; who has few chances - does not win; especially the one who has no chance at all. Therefore, for me - at the sight of this one - victory and defeat are already clear.

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“There was a man who had only 30,000 troops and no one in the Celestial Empire could resist him. Who is it? Answer: Sun Tzu.

According to the "Notes" of Sima Qian, Sun Tzu was the commander of the principality of Wu during the reign of Prince Ho-lui (514-495 BC). It is to the merits of Sun Tzu that the military successes of the principality of Wu are attributed, which brought the title of hegemon to his prince. According to tradition, it is believed that it was for Prince Ho-lui that the “Treatise on the Art of War” (500 BC) was written.

Sun Tzu's treatise had a fundamental influence on all military art East. As the first of all treatises on the art of war, Sun Tzu's treatise is constantly cited by Chinese military theorists from Wu Tzu to Mao Tse-tung. A special place in the military-theoretical literature of the East is occupied by commentaries on Sun Tzu, of which the first appeared in the Han era (206 BC - 220 AD), and new ones continue to be created to this day. , although Sun Tzu himself did not care to accompany his treatise with examples and explanations.

The Art of War has long been considered the oldest and most profound military treatise in China. However, even if we ignore the possibility of later layers and changes, we cannot ignore the fact of more than two thousand years of history of warfare and the existence of tactics before 500 BC. and to attribute the actual creation of the strategy to Sun Tzu alone. The concise, often abstract nature of his passages is cited as evidence that the book was composed at an early stage in the development of Chinese writing, but an equally compelling argument can be made that such a philosophically sophisticated style is only possible with combat experience and a tradition of serious military study. . Basic concepts and general passages are more likely to speak in favor of an extensive military tradition and progressive knowledge and experience than in favor of "creation from nothing."

There are currently three points of view on the timing of the creation of The Art of War. The first ascribes the book to the historical figure Sun Wu, believing that the final edition was made shortly after his death at the beginning of the 5th century. BC. The second, based on the text itself, ascribes it to the middle to the second half of the Warring Kingdoms period (4th or 3rd century BC). The third, also based on the text itself, as well as on previously discovered sources, places it somewhere in the second half of the 5th century. BC.
It is unlikely that the true date will be established, however, it is likely that such a historical figure existed, and Sun Wu himself not only served as a strategist and, possibly, commander, but also wrote the outline of the book that bears his name. Then, the most essential was passed down from generation to generation in the family or school of the closest students, corrected over the years and becoming more and more widespread. The earliest text was possibly edited by the famous descendant of Sun Tzu, Sun Bin, who also made extensive use of his teachings in his Martial Methods.

Sun Tzu is mentioned by many historical sources, including "Shi chi", but "Spring and Autumn Wu and Yue" offer a more interesting option:
"In the third year of Helui-wang's reign, the generals from Wu wanted to attack Chu, but no action followed. Wu Zixu and Bo Xi told each other: "We are preparing warriors and calculations on behalf of the ruler. These strategies will be beneficial for the state, and therefore the ruler should attack Chu. But he doesn't give orders and doesn't want to raise an army. What should we do?" this?" Wu Zixu and Bo Xi replied, "We would like to receive orders." Lord Wu secretly believed that the two held a deep hatred for Chu. He was very afraid that the two would lead an army only to be destroyed. He climbed the tower ", turned to face the south wind and sighed heavily. After a while, he sighed again. None of the ministers understood the thoughts of the ruler. Wu Zixu guessed that the ruler would not make a decision, and then recommended Sun Tzu to him.

Sun Tzu, named Wu, was from Wu. He excelled in military strategy, but lived away from the court, so ordinary people did not know about his abilities. Wu Zixu, being knowledgeable, wise and insightful, knew that Sun Tzu could infiltrate the ranks of the enemy and destroy him. One morning, when he was discussing military affairs, he recommended Sun Tzu seven times. Ruler Wu said, "Since you found an excuse to nominate this husband, I want to see him." He asked Sun Tzu about military strategy, and every time he laid out this or that part of his book, he could not find enough words to praise. Very pleased, the ruler asked, "If possible, I would like to put your strategy to a little test." Sun Tzu said, “It is possible. We can check with the women from the inner palace." The ruler said: "I agree." Sun Tzu said: "Let Your Majesty's two beloved concubines lead two divisions, each leading one." He ordered all three hundred women to put on helmets and armor, carry swords and shields, and line up. He taught them military rules, that is, go forward, retreat, turn left and right, and turn around in accordance with the beat of the drum. He announced the prohibitions and then ordered: "With the first beat of the drum, you must all assemble, with the second blow, advance with your hands, with the third, line up in battle formation." The women covered their mouths with their hands and laughed. Then Sun Tzu personally took up the sticks and struck the drum, giving orders three times and explaining them five times. They laughed as before. Sun Tzu realized that women would continue to laugh and would not stop. Sun Tzu was furious. His eyes were wide open, his voice was like the roar of a tiger, his hair stood on end, and the strings of his cap were torn at the neck. He said to the Adept of the Laws, "Bring the executioner's axes."

Ruler Wu went up to the platform to watch as his two favorite concubines were about to be beheaded. He hurriedly sent an official down with the order: “I realized that the commander can lead the troops. Without these two concubines, I will not enjoy food. Better not to behead them." Sun Tzu said, “I have already been appointed general. According to the rules for commanders, when I command an army, even if you give orders, I can carry out. [And beheaded them].

However, King Wu was suddenly dissatisfied. He said, “I know that you are excellent in leading the army. Even if I become a hegemon through this, there will be no place for their training. Commander, please disband the army and return to your place. I don't want to continue." Sun Tzu said: "Your Majesty loves only words, but cannot comprehend the meaning." Wu Zixu admonished, “I heard that the army is a thankless job and cannot be arbitrarily tested. Therefore, if one forms an army but does not launch a punitive campaign, the military Tao will not manifest. Now, if Your Majesty is sincerely looking for talented people and wants to raise an army in order to punish the cruel kingdom of Chu, become a hegemon in the Celestial Empire and frighten the specific princes, if you do not appoint Sun Tzu as the commander-in-chief, who will be able to cross the Huai, cross the Si and pass a thousand or to join the battle?

Then King Wu was inspired. He ordered drums to be beaten to assemble the army headquarters, summoned the troops, and attacked Chu. Sun Tzu took Shu, killing two defecting commanders: Kai Yu and Zhu Yong."

After 511 BC Sun Tzu was never mentioned in written sources either as the commander-in-chief of the troops or as a courtier. Apparently, Sun Tzu, being a purely military man, did not want to participate in the court political games of that time and lived at a distance from palace intrigues and chroniclers.

Historical facts

Notes

Literature

See what "Sun Tzu" is in other dictionaries:

short biography

Historical facts

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Sun Tzu Art of War

Translator's Preface

sun tzu and text

The main concepts of the "Art of War"

Sun Tzu
Art of War