The reference in this article is from the "General Garden" in the "Zhuge Liang Collection", and it is said that the "General Garden" was written by Zhuge Liang, but the author is still questioned. For the analysis of the author who questioned the author, it will be expressed at the end of the article, and we will first look at how Zhuge Liang discussed "Barbarian Yidi".
The author of the Three Kingdoms noticed that Zhuge Liang had crossed the lu in May and went deep into the barren. Through the efforts of generals everywhere led by Zhuge Liang. Breaking Sun Quan's blockade and the harassment of the "Southern Barbarians" ethnic groups, it laid the foundation for the northern expedition and the stability of the Shu Han Dynasty.
Today we will follow the order of "barbarians and Yidi" to see how Zhuge Liang intends to "take" the four squares.
1: Nanban
Zhuge Liang believes that there are many races (ethnic groups) in the southern barbarians, and its character is difficult to educate. The southern barbarian departments like joint development, but if the alliance fails, they basically rely only on war to solve it. The southern barbarians generally gathered in caves on the mountain, sometimes with a high density of habitation and sometimes with a low density. The area of southern man's residence extended from Kunlun in the west to Yanghai in the east (which was known at that time). The south is bordered by the sea to the east, so the seafood is abundant. Because of its abundance of seafood, it has a greedy personality and is brave and good at war. In the southern barbarian region, a large-scale epidemic will occur in the spring and summer, and if the southern barbarians are crusaded, the military process cannot be long-lasting, and a quick decision should be made.
Original text: Zhuge Liang (doubtful)? Translation (paraphrasing): Talking about the Author of the Three Kingdoms XXY
2: Xi Rong
Zhuge Liang said that the personality of the Xirong people was brave but greedy. Some of the people of Xirong live in the city, and some live in a state of no city. Their rice grain is scarce, but it is a good horse. The Xijong people are brave enough to fight, and it is generally difficult to win completely. The Xirong people, who are west of the Moraine (Ji) Mountain (which Xiaobian believes should be the Anima QingShan in southeastern Qinghai Province), are more ethnically more complex and the terrain is more sinister, and the people there have a stronger and fiercer personality and will not easily surrender. Therefore, the capture of Xijong should be attacked when the Xijong people provoke other external powers, or when the ethnic infighting can have a chance to break through.
3: Dongyi
Zhuge Liang pointed out that the character of the Dongyi people (if it was really written by Zhuge Liang, the Dongyi people should be foreign peoples in the Korean Peninsula, the Japanese Archipelago, and the Ryukyu Islands east of China) did not understand etiquette and lacked great righteousness. Dongyi people are fierce and aggressive, surrounded by mountains and seas, relying on danger to defend themselves. If the Dongyi people are harmonious from top to bottom and the people live and work in peace and contentment, they must not rush to attack. If the Dongyi people are in disarray, they should use the divergence meter to catalyze their contradictions and let the Dongyi people have a greater gap. If Dongyi is successfully separated, the local cultivators will take the initiative to vote. After the sages have moved inland, we will attack with strong troops, and we will certainly be able to conquer Dongyi.
4: Beiddi
Zhuge Liang believed that there were no fixed cities and pools for living in Northern Di, and that the Northern Di people lived in an environment with abundant water sources and grasslands. If the Northern Di people are strong (relative to the Central Plains), they will definitely take the initiative to invade the south, and if they become weaker, they will definitely retreat to the north. They will rely on yin mountain (small editor thinks it is yin mountain), so it is generally enough to defend themselves. When the Beidi people are hungry, they will catch wild beasts to eat, and when they are thirsty, they will generally drink animal milk, and when they are cold, they will sleep on the skin of animals and wear fur clothing. The Beidi people often hunted and killed as their survival skills. Therefore, under normal circumstances, moral culture cannot impress them, and it is difficult to be effective in attacking. At that time, the Han Dynasty slowly learned from the experience and did not force the Northern Di. There are three reasons for this, first, Han used to cultivate and fight, and wanted to get rid of Beidi. However, on the contrary, it will make the army and the people tired (referring to the farming technology of the Han Dynasty and the northern weather reference to the agricultural work that can be obtained requires huge labor and is not easy to harvest) and afraid of the Northern Di, facing the enemy with fatigue, and facing the xiao yong with timidity. Second, the Han Dynasty's specialty was infantry, and the Northern Di was good at riding horses, and its mobility was several times that of ours. If we attacked Beidi, we needed more logistics so that the attack could not be driven straight in. And Beidi attacked us, without taking too much weight, riding back on horseback that day. This is the natural gap of transport loads. Third, the strongest fighting force in the Han Dynasty was the infantry, and the Northern Di was the cavalry. If strategically important areas are contested, the enemy cavalry will effortlessly occupy easily the easily defended areas, and our army will not be able to gain a strategic geographical advantage. With these three points, we have only one way. That is to defend the border pass, select good generals to command the defense, and train good soldiers to resist. Extensive cultivation of heavy land at the border pass ensures that materials are abundant, and beacon towers are set up at any time. If in the course of development, when the northern peoples have a reproductive node or when the nation is weak, we can take advantage of the void, because they first decay themselves before we can win. This is precisely the effortlessness to eliminate oneself, and the self-indulgence of one's self-indulgence without tiring.
The authenticity of the work of "General Garden" and the author questioned
The book "General Garden" is an ancient Chinese military work dedicated to the way of the general. The Song Dynasty was called "General Garden", and the Ming Dynasty was called "Book of Hearts". However, this book is said to have been written by Zhuge Liang, but Chen Shou did not mention anything about it, nor does it appear in the historical texts of the Sui and Tang Dynasties, and it actually appeared in the Song Dynasty's "Sui Chu Tang Bibliography", entitled "Zhuge Liang General Garden".
It was not until the Ming Dynasty that people slowly paid attention to this "Zhuge Liang General Garden" and officially incorporated it into the classics. Therefore, in the Qing Dynasty's "Examination of Ancient and Modern Pseudo-Books", the "Zhuge Liang General Garden" was judged to be a forgery book.
The General Bibliography of the Siku Quanshu (outline of the title of the Siku Quanshu) also identifies Zhuge Liang as a pseudo-book.
Professor Gu Shi, an ancient literary scholar (that is, the one who edited the "Guoxue Series" with Chen Zhongfan and others), once said that the word count of each article of Zhuge Liang's General Garden is not very long, so the real author should be a talentless person (he believes that it is someone else's work, and he forged Zhuge Liang's work).
Some of the current views:
1: Those who support consent will generally not speak out, while those who disagree or disagree will take the initiative to speak out and cause waves.
2: Even if it is not written by Zhuge Liang, in the face of a very interesting ancient military classic, its content is discussed from all angles as the way of the general, which is a representative work reflecting ancient Chinese military thought... It still has a positive reference effect on today's real life. The original words are concise and concise, the witty words are beaded, and the aphorisms are repeated, which has a high appreciation value in literature.