Behind the Green Mask : Truth is scarier than fiction.

This book exposes the extent to which the globalists have infiltrated every level of government from the national governments to local city councils in pursuit of their UN Agenda 21 goals. If you haven't woken up to the fact that your future is being hijacked by a psychopathic elite, then this book may awaken you.

 " Behind the Green Mask " is the title of a book authored by Rosa Koire, ASA, is the executive director of the Post Sustainability Institute. She is a forensic commercial real estate appraiser specializing in eminent domain valuation. Her nearly 30 years of experience analyzing land use and property value enabled her to recognize the planning revolution sweeping the country. While fighting to stop a huge redevelopment project in her city she researched the corporate, political, and financial interests behind it and found UN Agenda 21. Impacting every aspect of our lives, UN Agenda 21/Sustainable Development is a corporate manipulation using the Green Mask of environmental concern to forward a globalist plan.

Rosa Koire, author of “Behind the Green Mask“. She exposed UN Agenda 21 and Agenda 2030 and the climate change hoax. She understood why the suburbs are under attack and fought the fight in her home state of California.

https://m.youtube.com/watch?v=7O1i_Pv6bJY

Rosa Koire passed away on May 31, 2021 just 11 days after she was admitted to Kaiser Hospital in Santa Rosa CA due to difficulty breathing. She tested negative for Covid-19. A CAT scan showed that she was suffering from a pulmonary embolism and revealed metastatic lung cancer, a big surprise. It is said that the author of " BEHIND THE GREEN MASK: U.N. Agenda 21 " passed away at midnight, May 30, 2021. The book has clearly stated how you can manual for identifying and fighting UN Agenda 21. 

I happened to be listening to Coast to Coast AM while driving. The guest was Rosa Koire. While listening to this well-spoken, professional, real-estate appraiser speak about UN Agenda 21 my eyes were opened. Rosa is a fantastic speaker who is clear, concise, and gets to the bones of the matter. And that is exactly what she does with her book, Behind the Green Mask.

Rosa's speaking ability and knowledge was so profound (not some ridiculous gibberish by some conspiracy nut) that both my wife and I decided to order her book. And we weren't disappointed in her ability to write about what she knows.

The book itself isn't too long which is perfect. I think this is because Rosa knows how to get her message across, substantiated with amazing facts that you and I can verify online, with clear writing. We learned about how government (Federal, State, and local) are instituting Agenda 21 (Agenda for the 21st century) across America. It has to do with control of where and how we live via the manipulation of zoning laws, property taxes, real-estate developers (big money), and ultimately squeezing citizens into "smart" communities with no recourse of the constitutional freedoms to live our lives the way we see fit.

This is real. Her depth of understanding is unparalleled and it is that strength that has made powerful people come after her. No joke. I urge anyone who cares about freedom to read, Behind the Green Mask. If you wish to understand why malls go in with the same corporate stores ALL THE TIME and why these condos are popping up all the time above corporate storefronts and near transportation corridors, read this book and get active in fighting the power of the globalists. Don't be a space occupier, a clock watcher, and a consumer.

If anyone read her book, then you have a powerful expose on Agenda 21 which is in large measure the operational plan of the New World Order. It is good to know that stopping Agenda 21 and fighting The Great and Abominable Church of the Devil is something that can unite ALL human beings and this author does a great job of tying it all together. 

reading Behind the Green Mask- excellent information on the frightening plan for the 21st century, already in place, and our government continues to implement. The year, 2012, marked the 20th anniversary of the Rio Summit, where they shall meet again and continue planning the overthrow of liberty in America and the world. If you were frightened by the Holocaust in Germany, read what they are working towards for the WORLD.

Must read absolutely essential if you want to understand the way the world is run and why it seems so crazy. Throw the light of day upon the reasons your local newspaper and TV news is full of odd complaints and proposals for restricting your everyday use of your property, your right to travel, your right to be armed, your right to even leave your dog in your own house with the windows open.

Yes, that last one was tried in my home county, also they wanted to pass a noise ordinance so low that you would not have been able to crank your SUV, or allow your children to romp in the park. Those also were denied for now............How many ways can Agenda 21 affect you? All ways, just think of an activity, it will be included if Agenda 21 is fully accepted by your local government. Reading Rosa Koire's Behind the Green Mask, is in your best interest if you want to have any choice of any sort over your life.

Why is important to read all about UN Agenda 21?

If you about to understand where is the worlds top political maffia is hiding, you'll make efforts to study this topic. If you understand what regionalization is and why it is invented by the gangsters in UN, you'll suddenly scream 'Omygod' and will ask for disbanding the European Union!

When you learn what does it mean being "delphied" you'll feel a shame, you'll have sensation of not just being naive, but rather stupid.

For the sake of next generations, read it and understand what is hidden behind the green mask.

I'm not into conspiracy, but it seems that there are strong evidences that witness the act of intentional subtle manipulation of consciousness of societies aimed at the hearth of the cohesion force that's holding the nations together and it's the soul of their self defence capabilities, first of all!

The entire concept is a figment of a group of communists, (nova days they call self liberals or socialists) obsessed with the utopian idea. However, not these dummies are the real danger, but the background elite that uses them to achieve its own goals.

The proof of this manipulation is, among many other signs that is very difficult to detect, can be found in behaviour of our Millennials, and it doesn't matter which criteria we use to define it. The majority is so clueless, so ignorant, so illiterate, so saturated with ideas that lead to chaos that is really scary. I think we are heading into some twilight with no return. The betrayal of democracy is on way and it's irreversible. Truth is scarier than fiction. 

The “Green Mask” is the false face of the hijacked ecology movement. The world’s ruling elites behind the United Nations did the hijacking. What they are masking is a set of initiatives and projects aimed at making the world into the image desired by the elites. Those projects and initiatives are expressed for public consumption in the United Nations Agenda 21 Sustainable Development project. In her book, Ms. Koire tells us what Agenda 21 is, and what the implications of it are for humanity.

WHAT THE FIGHT LOOKS LIKE

Since it seems the general public is not aware of UN Agenda 21 (outside of misinformation), let me note what Ms. Koire says about its origin. She tells us it is based on United Nations policies that have been around at least since the 1970s. They were given firmer shape in 1987 with “the World Commission on Environment and Development (called the Brundtland Commission,)….” This commission came up with Agenda 21 and presented it to the world “At the Rio Earth Summit in 1992….” To quote Ms. Koire:

“In a nutshell, the plan calls for governments to take control of all land use and not leave any of the decision making in the hands of private property owners.”

The philosophical bedrock for Agenda 21 is the concept of “Communitarianism.” This is the idea that the needs of the individual must be balanced against the needs of the community. That sounds nice. The problem is that under the agenda, the community wins every time. And the community is that of the governing elite.

It is also important to understand that the collection of Agenda 21 policies is called “sustainable development.” This term is often used instead of “Agenda 21.” It also sounds like a good thing. Indeed, many of the ideas offered by Agenda 21 sound good. They promise: a move from polluting fossil fuels to renewable energy, abandoning practices that harm the earth, and revamping the way people live so as to be easier on the environment. But this “Green New Deal” is a cover for the imposition of a world governance of tyranny. It is a “Green Mask.”

The first part of Behind the Green Mask: U.N. Agenda 21 describes the agenda and the methodology of those who would push it upon the world. Ms. Koire talks about the implementation roles of NGOs (Non-Governmental Organizations), Regionalization, and “the International Council on Local Environmental Initiatives—ICLEI.” She also describes the Delphi Technique, which is a psychological manipulation used to push citizen groups (and city councils) into adopting Agenda 21 policies and thinking it is their idea.

The imposition of Agenda 21 is then shown in action by the next third (at least) of the book. This section is Ms. Koire’s description of her battle with the city council over the enacting of Agenda 21 policies in Santa Rosa, California. This is a long, illustrative section describing the specifics of the fight against city ordinances that would restrict property owners use of their land and increase their tax burden. Other initiatives created “transportation corridors” for bicycles and closing off parts of roads to cars. She explains how these are all Agenda 21 initiatives and this memoir section illustrates how to fight them at the local level.

The last third of the book is a further examination of Agenda 21 policies and how recent events were engineered to implement them. The final section is a lengthy discussion of what readers can personally do to fight the agenda.

PART AGENDA DESCRIPTION AND PART ACTIVIST GUIDE

Agenda 21 is a globalist agenda, meant to culminate with a world government. Its implementation is built on deception. Constituent initiatives are presented as unarguable and good for the earth and for people. Examination of them, however, reveals they promote the opposite of what they promise. This intentionally makes it more difficult to reveal the evil behind Agenda 21. This book is meant to provide that education. I believe it does for the thoughtful reader.

The middle section where Ms. Koire describes her city council battles is instructive, but it bogs down at points in the minutiae of local government procedures. I found it easy to lose the thread here and had to restart a couple of times to follow it.

While the memoir section is illustrative, it is long and distracting from the rest of the narrative. The same is true, somewhat, for the final chapter (What can I Do?), which is a lengthy recommendation for anti-agenda activists.

The next-to-last chapter (Our Spartan Future: Neo-Feudalism) contains a list of the goals and effects of Agenda 21. This list is helpful in pulling off the mask to expose the presence of the agenda in your city.

BUILT ON DECEPTION

Because Agenda 21 is built on deception and is composed of many parts, it can be difficult to answer the question of just exactly what it is. This is especially true if the question comes from someone with no previous knowledge of the agenda, and who accepts official narratives without question. Getting a grasp on the reality of things requires study. This book, though a challenge to the reader’s patience at points, is a good start to your education.

There is a feeling of urgency permeating Behind the Green Mask. Rightly so, in this time of health crisis hoax and killer injections. Such are powerful tools of the elites for the implementation of Agenda 21. This book, though published well before the current crisis, warns us about the dystopian nightmare scenario unfolding that Agenda 21 covers like a green mask.

Scary stuff. I read this because I heard someone mention a quote from it that sounded like exactly what was happening in the USA today. Ever since "the pandemic" began I've seen so many news stories about things like, how much less pollution there is now, how many wild animals are returning to the cities because of less human activity, how many cities are closing streets to traffic so people can walk and bike.... and I thought to myself: this is all very green, is it not? And like it was planned that way. I guess if we don't agree with the doom-saying climate change prophets they will force their New World Order upon us? Yes, and it's called Agenda 21/Sustainability 2030. It's the plan behind the plandemic.

... This book is perhaps the only one of its kind on the market. Whereas the underground media has been competent at covering Globalist posturing at the national level, little attention has been given to NWO tentacles now ensnaring local political processes. Koire’s book exposes this and packs priceless information that cannot be found elsewhere. The book could be more streamlined in its organization of ideas. The arguments appeal to both pathos and logos, are succinct and poignant, and cover the issues from several angles. Combined, these attributes ultimately make this book one of the tastiest reads of the year.

3 ATTACK BY STRATAGEM

 [并排比较显示了 2023 年中国和美国的相对常规战斗力。

Side-by-side comparison showcasing the relative conventional fighting strengths of China and United States for the year 2023.] 

3. ATTACK BY STRATAGEM

1

Sun Tzu said: In the practical art of war, the best thing of all is to take the enemy's country whole and intact; to shatter and destroy it is not so good. So, too, it is better to recapture an army entire than to destroy it, to capture a regiment, a detachment or a company entire than to destroy them. 

The equivalent to an army corps, according to Ssu-ma Fa, consisted nominally of 12500 men; according to Ts`ao Kung, the equivalent of a regiment contained 500 men, the equivalent to a detachment consists from any number between 100 and 500, and the equivalent of a company contains from 5 to 100 men. For the last two, however, Chang Yu gives the exact figures of 100 and 5 respectively.

2

Hence to fight and conquer in all your battles is not supreme excellence; supreme excellence consists in breaking the enemy's resistance without fighting. 

Here again, no modern strategist but will approve the words of the old Chinese general. Moltke's greatest triumph, the capitulation of the huge French army at Sedan, was won practically without bloodshed.

3

Thus the highest form of generalship is to balk the enemy's plans; 

Perhaps the word "balk" falls short of expressing the full force of the Chinese word, which implies not an attitude of defense, whereby one might be content to foil the enemy's stratagems one after another, but an active policy of counter-attack. Ho Shih puts this very clearly in his note: "When the enemy has made a plan of attack against us, we must anticipate him by delivering our own attack first."

the next best is to prevent the junction of the enemy's forces; 

Isolating him from his allies. We must not forget that Sun Tzu, in speaking of hostilities, always has in mind the numerous states or principalities into which the China of his day was split up.

the next in order is to attack the enemy's army in the field; 

When he is already at full strength.

and the worst policy of all is to besiege walled cities. 

4

The rule is, not to besiege walled cities if it can possibly be avoided. 

Another sound piece of military theory. Had the Boers acted upon it in 1899, and refrained from dissipating their strength before Kimberley, Mafeking, or even Ladysmith, it is more than probable that they would have been masters of the situation before the British were ready seriously to oppose them.

The preparation of mantlets, movable shelters, and various implements of war, will take up three whole months; 

It is not quite clear what the Chinese word, here translated as "mantlets", described. Ts`ao Kung simply defines them as "large shields," but we get a better idea of them from Li Ch`uan, who says they were to protect the heads of those who were assaulting the city walls at close quarters. This seems to suggest a sort of Roman TESTUDO, ready made. Tu Mu says they were wheeled vehicles used in repelling attacks, but this is denied by Ch`en Hao. See supra II. 14. The name is also applied to turrets on city walls. Of the "movable shelters" we get a fairly clear description from several commentators. They were wooden missile-proof structures on four wheels, propelled from within, covered over with raw hides, and used in sieges to convey parties of men to and from the walls, for the purpose of filling up the encircling moat with earth. Tu Mu adds that they are now called "wooden donkeys."

and the piling up of mounds over against the walls will take three months more. 

These were great mounds or ramparts of earth heaped up to the level of the enemy's walls in order to discover the weak points in the defense, and also to destroy the fortified turrets mentioned in the preceding note.

5

The general, unable to control his irritation, will launch his men to the assault like swarming ants, 

This vivid simile of Ts`ao Kung is taken from the spectacle of an army of ants climbing a wall. The meaning is that the general, losing patience at the long delay, may make a premature attempt to storm the place before his engines of war are ready.

with the result that one-third of his men are slain, while the town still remains untaken. Such are the disastrous effects of a siege. 

We are reminded of the terrible losses of the Japanese before Port Arthur, in the most recent siege which history has to record.

6

Therefore the skillful leader subdues the enemy's troops without any fighting; he captures their cities without laying siege to them; he overthrows their kingdom without lengthy operations in the field. 

Chia Lin notes that he only overthrows the Government, but does no harm to individuals. The classical instance is Wu Wang, who after having put an end to the Yin dynasty was acclaimed "Father and mother of the people."

7

With his forces intact he will dispute the mastery of the Empire, and thus, without losing a man, his triumph will be complete. 

Owing to the double meanings in the Chinese text, the latter part of the sentence is susceptible of quite a different meaning: "And thus, the weapon not being blunted by use, its keenness remains perfect."

This is the method of attacking by stratagem. 

8

It is the rule in war, if our forces are ten to the enemy's one, to surround him; if five to one, to attack him; 

Straightway, without waiting for any further advantage.

if twice as numerous, to divide our army into two. 

Tu Mu takes exception to the saying; and at first sight, indeed, it appears to violate a fundamental principle of war. Ts'ao Kung, however, gives a clue to Sun Tzu's meaning: "Being two to the enemy's one, we may use one part of our army in the regular way, and the other for some special diversion." Chang Yu thus further elucidates the point: "If our force is twice as numerous as that of the enemy, it should be split up into two divisions, one to meet the enemy in front, and one to fall upon his rear; if he replies to the frontal attack, he may be crushed from behind; if to the rearward attack, he may be crushed in front." This is what is meant by saying that 'one part may be used in the regular way, and the other for some special diversion.' Tu Mu does not understand that dividing one's army is simply an irregular, just as concentrating it is the regular, strategical method, and he is too hasty in calling this a mistake."

9

If equally matched, we can offer battle; #

Li Ch`uan, followed by Ho Shih, gives the following paraphrase: "If attackers and attacked are equally matched in strength, only the able general will fight."

if slightly inferior in numbers, we can avoid the enemy; 

The meaning, "we can WATCH the enemy," is certainly a great improvement on the above; but unfortunately there appears to be no very good authority for the variant. Chang Yu reminds us that the saying only applies if the other factors are equal; a small difference in numbers is often more than counterbalanced by superior energy and discipline.

if quite unequal in every way, we can flee from him. 

10

Hence, though an obstinate fight may be made by a small force, in the end it must be captured by the larger force. 

11

Now the general is the bulwark of the State; if the bulwark is complete at all points; the State will be strong; if the bulwark is defective, the State will be weak. 

As Li Ch`uan tersely puts it: "Gap indicates deficiency; if the general's ability is not perfect (i.e. if he is not thoroughly versed in his profession), his army will lack strength."

12

There are three ways in which a ruler can bring misfortune upon his army: 

13

(1) By commanding the army to advance or to retreat, being ignorant of the fact that it cannot obey. This is called hobbling the army. 

Li Ch`uan adds the comment: "It is like tying together the legs of a thoroughbred, so that it is unable to gallop." One would naturally think of "the ruler" in this passage as being at home, and trying to direct the movements of his army from a distance. But the commentators understand just the reverse, and quote the saying of T`ai Kung: "A kingdom should not be governed from without, and army should not be directed from within." Of course it is true that, during an engagement, or when in close touch with the enemy, the general should not be in the thick of his own troops, but a little distance apart. Otherwise, he will be liable to misjudge the position as a whole, and give wrong orders.

14

(2) By attempting to govern an army in the same way as he administers a kingdom, being ignorant of the conditions which obtain in an army. This causes restlessness in the soldier's minds. 

Ts`ao Kung's note is, freely translated: "The military sphere and the civil sphere are wholly distinct; you can't handle an army in kid gloves." And Chang Yu says: "Humanity and justice are the principles on which to govern a state, but not an army; opportunism and flexibility, on the other hand, are military rather than civil virtues to assimilate the governing of an army"—to that of a State, understood.

15

(3) By employing the officers of his army without discrimination, 

That is, he is not careful to use the right man in the right place.

through ignorance of the military principle of adaptation to circumstances. This shakes the confidence of the soldiers. 

I follow Mei Yao-ch`en here. The other commentators refer not to the ruler, as in SS. 13, 14, but to the officers he employs. Thus Tu Yu says: "If a general is ignorant of the principle of adaptability, he must not be entrusted with a position of authority." Tu Mu quotes: "The skillful employer of men will employ the wise man, the brave man, the covetous man, and the stupid man. For the wise man delights in establishing his merit, the brave man likes to show his courage in action, the covetous man is quick at seizing advantages, and the stupid man has no fear of death."

16

But when the army is restless and distrustful, trouble is sure to come from the other feudal princes. This is simply bringing anarchy into the army, and flinging victory away. 

17

Thus we may know that there are five essentials for victory: (1) He will win who knows when to fight and when not to fight. 

Chang Yu says: If he can fight, he advances and takes the offensive; if he cannot fight, he retreats and remains on the defensive. He will invariably conquer who knows whether it is right to take the offensive or the defensive.

(2) He will win who knows how to handle both superior and inferior forces. 

This is not merely the general's ability to estimate numbers correctly, as Li Ch`uan and others make out. Chang Yu expounds the saying more satisfactorily: "By applying the art of war, it is possible with a lesser force to defeat a greater, and vice versa. The secret lies in an eye for locality, and in not letting the right moment slip. Thus Wu Tzu says: 'With a superior force, make for easy ground; with an inferior one, make for difficult ground.'"

(3) He will win whose army is animated by the same spirit throughout all its ranks. (4) He will win who, prepared himself, waits to take the enemy unprepared. (5) He will win who has military capacity and is not interfered with by the sovereign. 

Tu Yu quotes Wang Tzu as saying: "It is the sovereign's function to give broad instructions, but to decide on battle it is the function of the general." It is needless to dilate on the military disasters which have been caused by undue interference with operations in the field on the part of the home government. Napoleon undoubtedly owed much of his extraordinary success to the fact that he was not hampered by central authority.

18

Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. 

Li Ch`uan cites the case of Fu Chien, prince of Ch`in, who in 383 A.D. marched with a vast army against the Chin Emperor. When warned not to despise an enemy who could command the services of such men as Hsieh An and Huan Ch`ung, he boastfully replied: "I have the population of eight provinces at my back, infantry and horsemen to the number of one million; why, they could dam up the Yangtsze River itself by merely throwing their whips into the stream. What danger have I to fear?" Nevertheless, his forces were soon after disastrously routed at the Fei River, and he was obliged to beat a hasty retreat.

If you know neither the enemy nor yourself, you will succumb in every battle. 

Chang Yu said: "Knowing the enemy enables you to take the offensive, knowing yourself enables you to stand on the defensive." He adds: "Attack is the secret of defense; defense is the planning of an attack." It would be hard to find a better epitome of the root-principle of war.

 [并排比较显示了 2023 年中国和美国的相对常规战斗力。Bìngpái bǐjiào xiǎnshìle 2023 nián zhōngguó hé měiguó de xiāngduì chángguī zhàndòulì.

Side-by-side comparison showcasing the relative conventional fighting strengths of China and United States for the year 2023.] 

并排比较提供了两个潜在（或现役）军事对手之间战争基础的理论视角。Bìngpái bǐjiào tígōngle liǎng gè qiánzài (huò xiànyì) jūnshì duìshǒu zhī jiān zhànzhēng jīchǔ de lǐlùn shìjiǎo.  The side-by-side comparison provides a theoretical look at war footing between two potential (or active) military rivals.

COUNTRIES 国家 Guójiā

China 🇨🇳 : Power Index: 0.0722.

Score of 0.0000 being optimal. (Rank #3 of 145 countries) 

中国 🇨🇳：火力指数：0.0722。

  0.0000 的分数是最佳的。 （在 145 个国家中排名第 3）

United States 🇺🇸: Power Index: 0.0712 .

Score of 0.0000 being optimal. (Rank #1 of 145 countries. )

2. WAGING WAR (Sun Tzu Art of War)

 2. WAGING WAR

Ts`ao Kung has the note: "He who wishes to fight must first count the cost," which prepares us for the discovery that the subject of the chapter is not what we might expect from the title, but is primarily a consideration of ways and means.

1

Sun Tzu said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers, 

The "swift chariots" were lightly built and, according to Chang Yu, used for the attack; the "heavy chariots" were heavier, and designed for purposes of defense. Li Ch`uan, it is true, says that the latter were light, but this seems hardly probable. It is interesting to note the analogies between early Chinese warfare and that of the Homeric Greeks. In each case, the war-chariot was the important factor, forming as it did the nucleus round which was grouped a certain number of foot-soldiers. With regard to the numbers given here, we are informed that each swift chariot was accompanied by 75 footmen, and each heavy chariot by 25 footmen, so that the whole army would be divided up into a thousand battalions, each consisting of two chariots and a hundred men.

with provisions enough to carry them a thousand LI, 

2.78 modern LI go to a mile. The length may have varied slightly since Sun Tzu's time.

the expenditure at home and at the front, including entertainment of guests, small items such as glue and paint, and sums spent on chariots and armor, will reach the total of a thousand ounces of silver per day. Such is the cost of raising an army of 100,000 men. 

2

When you engage in actual fighting, if victory is long in coming, then men's weapons will grow dull and their ardor will be damped. If you lay siege to a town, you will exhaust your strength. 

3

Again, if the campaign is protracted, the resources of the State will not be equal to the strain. 

4

Now, when your weapons are dulled, your ardor damped, your strength exhausted and your treasure spent, other chieftains will spring up to take advantage of your extremity. Then no man, however wise, will be able to avert the consequences that must ensue. 

5

Thus, though we have heard of stupid haste in war, cleverness has never been seen associated with long delays. 

This concise and difficult sentence is not well explained by any of the commentators. Ts`ao Kung, Li Ch`uan, Meng Shih, Tu Yu, Tu Mu and Mei Yao-ch`en have notes to the effect that a general, though naturally stupid, may nevertheless conquer through sheer force of rapidity. Ho Shih says: "Haste may be stupid, but at any rate it saves expenditure of energy and treasure; protracted operations may be very clever, but they bring calamity in their train." Wang Hsi evades the difficulty by remarking: "Lengthy operations mean an army growing old, wealth being expended, an empty exchequer and distress among the people; true cleverness insures against the occurrence of such calamities." Chang Yu says: "So long as victory can be attained, stupid haste is preferable to clever dilatoriness." Now Sun Tzu says nothing whatever, except possibly by implication, about ill-considered haste being better than ingenious but lengthy operations. What he does say is something much more guarded, namely that, while speed may sometimes be injudicious, tardiness can never be anything but foolish—if only because it means impoverishment to the nation. In considering the point raised here by Sun Tzu, the classic example of Fabius Cunctator will inevitably occur to the mind. That general deliberately measured the endurance of Rome against that of Hannibals's isolated army, because it seemed to him that the latter was more likely to suffer from a long campaign in a strange country. But it is quite a moot question whether his tactics would have proved successful in the long run. Their reversal it is true, led to Cannae; but this only establishes a negative presumption in their favor.

6

There is no instance of a country having benefited from prolonged warfare. 

7

It is only one who is thoroughly acquainted with the evils of war that can thoroughly understand the profitable way of carrying it on. 

That is, with rapidity. Only one who knows the disastrous effects of a long war can realize the supreme importance of rapidity in bringing it to a close. Only two commentators seem to favor this interpretation, but it fits well into the logic of the context, whereas the rendering, "He who does not know the evils of war cannot appreciate its benefits," is distinctly pointless.

8

The skillful soldier does not raise a second levy, neither are his supply-wagons loaded more than twice. 

Once war is declared, he will not waste precious time in waiting for reinforcements, nor will he return his army back for fresh supplies, but crosses the enemy's frontier without delay. This may seem an audacious policy to recommend, but with all great strategists, from Julius Caesar to Napoleon Bonaparte, the value of time—that is, being a little ahead of your opponent—has counted for more than either numerical superiority or the nicest calculations with regard to commissariat.

9

Bring war material with you from home, but forage on the enemy. Thus the army will have food enough for its needs. 

The Chinese word translated here as "war material" literally means "things to be used", and is meant in the widest sense. It includes all the impedimenta of an army, apart from provisions.

10

Poverty of the State exchequer causes an army to be maintained by contributions from a distance. Contributing to maintain an army at a distance causes the people to be impoverished. 

The beginning of this sentence does not balance properly with the next, though obviously intended to do so. The arrangement, moreover, is so awkward that I cannot help suspecting some corruption in the text. It never seems to occur to Chinese commentators that an emendation may be necessary for the sense, and we get no help from them there. The Chinese words Sun Tzu used to indicate the cause of the people's impoverishment clearly have reference to some system by which the husbandmen sent their contributions of corn to the army direct. But why should it fall on them to maintain an army in this way, except because the State or Government is too poor to do so?

11

On the other hand, the proximity of an army causes prices to go up; and high prices cause the people's substance to be drained away. 

Wang Hsi says high prices occur before the army has left its own territory. Ts`ao Kung understands it of an army that has already crossed the frontier.

12

When their substance is drained away, the peasantry will be afflicted by heavy exactions. 

13,14

With this loss of substance and exhaustion of strength, the homes of the people will be stripped bare, and three-tenths of their income will be dissipated;

Tu Mu and Wang Hsi agree that the people are not mulcted not of 3/10, but of 7/10, of their income. But this is hardly to be extracted from our text. Ho Shih has a characteristic tag: "The PEOPLE being regarded as the essential part of the State, and FOOD as the people's heaven, is it not right that those in authority should value and be careful of both?"

while government expenses for broken chariots, worn-out horses, breast-plates and helmets, bows and arrows, spears and shields, protective mantles, draught-oxen and heavy wagons, will amount to four-tenths of its total revenue. 

15

Hence a wise general makes a point of foraging on the enemy. One cartload of the enemy's provisions is equivalent to twenty of one's own, and likewise a single PICUL of his provender is equivalent to twenty from one's own store. 

Because twenty cartloads will be consumed in the process of transporting one cartload to the front. A PICUL is a unit of measure equal to 133.3 pounds (65.5 kilograms).

16

Now in order to kill the enemy, our men must be roused to anger; that there may be advantage from defeating the enemy, they must have their rewards. 

Tu Mu says: "Rewards are necessary in order to make the soldiers see the advantage of beating the enemy; thus, when you capture spoils from the enemy, they must be used as rewards, so that all your men may have a keen desire to fight, each on his own account."

17

Therefore in chariot fighting, when ten or more chariots have been taken, those should be rewarded who took the first. Our own flags should be substituted for those of the enemy, and the chariots mingled and used in conjunction with ours. The captured soldiers should be kindly treated and kept. 

18

This is called, using the conquered foe to augment one's own strength. 

19

In war, then, let your great object be victory, not lengthy campaigns.

As Ho Shih remarks: "War is not a thing to be trifled with." Sun Tzu here reiterates the main lesson which this chapter is intended to enforce."

20

Thus it may be known that the leader of armies is the arbiter of the people's fate, the man on whom it depends whether the nation shall be in peace or in peril. 

NEXT 

3. ATTACK BY STRATAGEM 

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孫子 (Sūnzi) Sun Tzu's ART OF WAR

 The Art of War by Sun Tzu, the most important and most famous military treatise in Asia for the last two thousand years. 

All business students must read and internalise these wisdom to succeed in their endeavors. 

Sun Tzu (l. c. 500 BCE) was a Chinese military strategist and general best known as the author of the work The Art of War, a treatise on military strategy (also known as The Thirteen Chapters). He was associated (formally or as an inspiration) with The School of the Military, one of the philosophical systems of the Hundred Schools of Thought of the Spring and Autumn Period (c. 772-476 BCE), which advocated military preparedness in maintaining peace and social order.

Whether an individual by the name of Sun-Tzu existed at all has been disputed in the same way scholars and historians debate the existence of his supposed contemporary Lao-Tzu (l. c. 500 BCE), the Taoist philosopher. The existence of The Art of War, however, and its profound influence since publication clearly proves that someone existed to produce said work, and tradition holds that the work was written by one Sun-Tzu.

His historicity would seem to have been confirmed by the discovery in 1972 CE of his work, as well as that of his apparent descendant, Sun Bin (d. 316 BCE) who wrote another Art of War, in a tomb in Linyi (Shandong province). Scholars who challenge his historicity, however, still claim that this proves nothing as the earlier Art of War could still have been composed by someone other than Sun-Tzu.

Sun-Tzu is said to have lived, fought, and composed his work during the Spring and Autumn Period which preceded the Warring States Period (c. 481-221 BCE) during which the Zhou Dynasty (1046-256 BCE) was declining and the states once bound to it fought each other for supremacy and control of China.

THE ART OF WAR

1.Laying Plans

2.Waging War

3.Attack by Stratagem

4.Tactical Dispositions

5.Energy

6.Weak Points and Strong

7.Maneuvering

8.Variation in Tactics

9.The Army on the March

10.Terrain

11.The Nine Situations

12.The Attack by Fire

13.The Use of Spies

1. 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 ss. 26.

1

Sun Tzu 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 Tzu means by "Moral Law" a principle of harmony, not unlike the Tao of Lao Tzu in its moral aspect. One might be tempted to render it by "morale," were it not considered as an attribute of the ruler in ss. 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 Tzu 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. 

The five cardinal virtues of the Chinese are (1) humanity or benevolence; 

(2) uprightness of mind; 

(3) self-respect, self-control, or "proper feeling;"

(4) wisdom; 

(5) sincerity or good faith. 

Here "wisdom" and "sincerity" are put before "humanity or benevolence," and the two military virtues of "courage" and "strictness" substituted for "uprightness of mind" and "self-respect, self-control, or 'proper feeling.'"

10

By METHOD AND DISCIPLINE are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure. 

11

These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail. 

12

Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise: 

13

(1) Which of the two sovereigns is imbued with the Moral law? 

I.e., "is in harmony with his subjects." Cf. ss. 5.

(2) Which of the two generals has most ability? 

(3) With whom lie the advantages derived from Heaven and Earth? 

See ss. 7,8

(4) On which side is discipline most rigorously enforced? 

Tu Mu alludes to the remarkable story of Ts`ao Ts`ao (A.D. 155-220), who was such a strict disciplinarian that once, in accordance with his own severe regulations against injury to standing crops, he condemned himself to death for having allowed his horse to shy into a field of corn! However, in lieu of losing his head, he was persuaded to satisfy his sense of justice by cutting off his hair. Ts`ao Ts`ao's own comment on the present passage is characteristically curt: "when you lay down a law, see that it is not disobeyed; if it is disobeyed the offender must be put to death."

(5) Which army is stronger? 

Morally as well as physically. As Mei Yao-ch`en puts it, freely rendered, "ESPIRIT DE CORPS and 'big battalions.'"

(6) On which side are officers and men more highly trained? 

Tu Yu quotes Wang Tzu 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) In which army is there the greater constancy both in reward and punishment? 

On which side is there the most absolute certainty that merit will be properly rewarded and misdeeds summarily punished?

14

By means of these seven considerations I can forecast victory or defeat. 

15

The general that hearkens to my counsel and acts upon it, will conquer: let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat: let such a one be dismissed! 

The form of this paragraph reminds us that Sun Tzu's treatise was composed expressly for the benefit of his patron Ho Lu, king of the Wu State.

16

While heeding the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules. 

17

According as circumstances are favorable, one should modify one's plans. 

Sun Tzu, as a practical soldier, will have none of the "bookish theoric." He cautions us here not to pin our faith to abstract principles; "for," as Chang Yu puts it, "while the main laws of strategy can be stated clearly enough for the benefit of all and sundry, you must be guided by the actions of the enemy in attempting to secure a favorable position in actual warfare." On the eve of the battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the Duke of Wellington in order to learn what his plans and calculations were for the morrow, because, as he explained, he might suddenly find himself Commander-in-chief and would be unable to frame new plans in a critical moment. The Duke listened quietly and then said: "Who will attack the first tomorrow—I or Bonaparte?" "Bonaparte," replied Lord Uxbridge. "Well," continued the Duke, "Bonaparte has not given me any idea of his projects; and as my plans will depend upon his, how can you expect me to tell you what mine are?"[1="Words on Wellington," by Sir. W. Fraser.] .

18

All warfare is based on deception. 

The truth of this pithy and profound saying will be admitted by every soldier. Col. Henderson tells us that Wellington, great in so many military qualities, was especially distinguished by "the extraordinary skill with which he concealed his movements and deceived both friend and foe."

19

Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near. 

20

Hold out baits to entice the enemy. Feign disorder, and crush him. 

All commentators, except Chang Yu, say, "When he is in disorder, crush him." It is more natural to suppose that Sun Tzu is still illustrating the uses of deception in war.

21

If he is secure at all points, be prepared for him. If he is in superior strength, evade him. 

22

If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant. 

Wang Tzu, quoted by Tu Yu, says that the good tactician plays with his adversary as a cat plays with a mouse, first feigning weakness and immobility, and then suddenly pouncing upon him.

23

If he is taking his ease, give him no rest. 

This is probably the meaning though Mei Yao-ch`en has the note: "while we are taking our ease, wait for the enemy to tire himself out." The YU LAN has "Lure him on and tire him out."

If his forces are united, separate them. 

Less plausible is the interpretation favored by most of the commentators: "If sovereign and subject are in accord, put division between them."

24

Attack him where he is unprepared, appear where you are not expected. 

25

These military devices, leading to victory, must not be divulged beforehand. #

26

Now the general who wins a battle makes many calculations in his temple ere the battle is fought. (ERE is preceding in time : earlier than : before.) 

Chang Yu tells us that in ancient times it was customary for a temple to be set apart for the use of a general who was about to take the field, in order that he might there elaborate his plan of campaign.

The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose. 

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2. WAGING WAR

宋姓 Song/Soong/Sung surname

 一分钟了解宋姓

Get to know the Song/Soong/Sung 

surname in one minute

宋姓，中华姓氏之一，最早源自子姓，

Sòng xìng, zhōnghuá xìngshì zhī yī, 

zuìzǎo yuán zì zi xìng, 

起源于河南商丘，微子启为得姓始祖。

qǐyuán yú hénán shāngqiū, wēi zi qǐ 

wéi dé xìng shǐzǔ .

  The Song/Soong/Sung surname, 

one of the Chinese surnames, 

originated from the Zi surname, 

which originated in Shangqiu,             

 Henan, and Wei Ziqi was the 

ancestor of the surname.

宋姓在宋版《百家姓》中位列第118位。

Sòng xìng zài sòng bǎn 《“bǎi jiā 

xìng”》 zhōng wèi liè dì 118 wèi.

The Song/Soong/Sung surname ranks 118th 

in the Song edition of "Hundred 

Family Surnames".

  当代，宋姓总人口约1120万，

约占中国总人口的0.81%，

为第22位大姓。

Dāngdài, sòng xìng zǒng rénkǒu yuē 

1120 wàn, yuē zhàn zhōngguó zǒng 

rénkǒu de 0.81%, 

Wèi dì 22 wèi dàxìng.

 In contemporary times, the total 

population of the Song surname is 

about 11.2 million, accounting for 

about 0.81% of the total population 

of China, and it is the 22nd most 

common surname.

宋姓祖先发明并继承建木晷天。

Sòng xìng zǔxiān fāmíng bìng 

jìchéng jiàn mù guǐ tiān. 

The ancestors surnamed 

Song/Soong/Sung invented 

and inherited Jianmu sundial.

宋 由“宀”和“木”组成。 

Sòng yóu “mián” hé “mù” zǔchéng. 

The Song/Soong/Sung is 

composed of "宀" and "wood".

木代表建木，

Mù dàibiǎo jiàn mù,

the Wood represents building 

wood,

“宀”上的点代表“天齐”，

“mián” shàng de diǎn dàibiǎo 

“tiān qí”,

The dot on "宀" represents 

"Tianqi", 天 is heaven , 齐 is together. 

“冖”代表天穹，

“mì” dàibiǎo tiānqióng,

"冖" represents the sky,

表示晷天历度。

biǎoshì guǐ tiān lì dù.

Indicates the sundial calendar.

Look at this... 👀 看这个 Kàn zhège

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Song (Chinese surname)

Song is the pinyin transliteration of the Chinese family name 宋. It is transliterated as Sung in Wade-Giles, and Soong is also a common transliteration. In addition to being a common surname, it is also the name of a Chinese dynasty, the Song dynasty, written with the same character.

Song character in ancient script on top, modern script at bottom

Pronunciation

Sòng (Mandarin)

Language(s)

chinese

Other names

Variant form(s)

Sung, Soong, Tống

In 2019, it was the 24th most common surname in Mainland China.

Historical origin :

The first written record of the character 宋 was found on the oracle bones of the Shang dynasty.

State of Song:

In the written records of Chinese history, the first time the character Song was used as a surname appeared in the early stage of the Zhou dynasty. One of the children of the last emperor of Shang dynasty, Weizi Qi (微子启), was a duke owned state named Song, the descent of his ancestor Xie (契), derived from surname Zi (子). Xie was born by Jiandi from swallow of black bird egg, who came from Yousong (有娀) the legendary state.[1] The State of Song, Song's personal dominion, became part of the Zhou dynasty after the fall of the Shang dynasty, inherited the dynasty formally in 11th century BC. Citizens of the former State of Song commemorate to the overthrow of their state in 286 BC by the State of Qi owned by Tian, whom began to use the character Song as their surname, which is the authentic branch mainly.

From Taiping Guangji, The Duke Jing of Song deigned surname Song to a savage, who named Ziwei (子韦) in charge of astronomy as Fangshi, alias Sixing (司星).

Song dynasty:

Emperor Huizong of Song's officer changed to name Song, using dynasty name as family name, who is imperial clan branch of Song dynasty.[3]

Charlie Soong was Changed his family name from Han to Soon, then Soong, which was on of accepted English spellings of the dynasty name Song, the dynasty from the tenth to the thirteenth century in China.[4][5]

Others: 

A branch of Miao people located in Guizhou announced that they are descendants of State of Song historically, called Songjia (宋家), known as Chiefdom of Shuidong afterwards, who had a sub-branch merged into Luodian Kingdom as Yi-speaking people.[6]

Otherwise, a clan of Xiqiang (西羌) people was submitted to Northern Wei dynasty during Southern and Northern Dynasties period in the year AD 518, using that surname.[2] Previously, there was a person called Song Jian (宋建) from Fuhan, who was one of the leaders of Liang Province rebellion belonged to Qiang tribes.

There is an family clan origin located in Pingyang called Dashila (答失剌), who used this character since Ming dynasty.[2]

Moreover, the surname contains a branch clan derived from an ancestor named Temuer or Timur (帖木儿) with grant of seal, used the character since Ming dynasty. From history record, it may refer to Knight of Fenyang, who is the descendants of Godan Khan.[2]

Blood type distribution : 

Population of surname Song's ABO blood type distribution is O blood type 31.3%, B blood type 30.6%, A blood type 28.4% and AB blood type 9.7%.[7]

Variations : 

A less common Chinese family name (崇 pinyin Chóng) can also be transliterated to Soong in some Chinese dialects.

The surname is also used in Korea.

In Vietnam, the surname is pronounced as Tống.

Notable people

Historical figures :

Song Wuji, Zhou dynasty fangshi of Fangxian Tao in State of Yan

Song Yu, Zhou dynasty poet

Song Yi, died 207 BC, minister of Chu

Empress Song (Han dynasty), Han dynasty empress

Song Qian, Eastern Wu military officer in the Three Kingdoms era

Song Hun, d. 361, regent of the Chinese state Former Liang during the Sixteen Kingdoms era

Song Bian, Northern Wei official, during Southern and Northern Dynasties period

Song Zhiwen, b. 656, early Tang dynasty poet

Song Jingang, d. 620, one of leaders of popular uprising in late Sui Dynasty

Song Jing, b. 663, Tang dynasty chancellor

Song Shenxi, d. 833, Tang dynasty chancellor

Song Wentong, b. 856, Tang dynasty warlord, changed surname to Li since 886

Song Jingyang, b.911, local chief administrative officer became Tusi chieftain of Chiefdom of Shuidong

Empress Song (Song dynasty), b. 952, entitled Empress Xiaozhang in early Song dynasty

Song Shou, b. 991, Song dynasty assistant administer of political affairs

Song Di, b. ca. 1015, Song dynasty scholar-official and artist

Song Ci, b. 1186, Song dynasty writer of Collected Cases of Injustice Rectified

Song Zhun, Song dynasty scholar

Song Lian, b. 1310, Ming dynasty historian

Song Maojin, b. 1368, Ming dynasty landscape painter

Song Xu, b. 1525, Ming dynasty landscape painter

Song Maocheng, b. 1570, Ming dynasty writer, changed surname from Zhao family clan

Song Yingxing, b. 1587, Ming dynasty scientist and encyclopedist

Song Wan, b. 1614, Qing dynasty Chinese poet and government official

Modern figures : 

Song Yuren, b. 1857, early period positive reformist philosopher

Charlie Soong, b. 1863, missionary and businessman, several of whose children were highly influential in early 20th century China:

children include (see, chronologically, below): Soong sisters (Soong Ai-ling, Soong Ching-ling and Soong Mei-ling), and their brother T. V. Soong

Sir Song Ong Siang, b. 1871, Singaporean lawyer and Knight Commander of the Order of the British Empire

Song Shijie, b. 1873, Chinese revolutionary

Song Jiaoren, b. 1882, President of the Kuomintang

Song Zheyuan, b. 1885, Kuomintang general

Soong Ai-ling, b. 1890, wife of H. H. Kung

Soong Ching-ling, b. 1893, wife of Sun Yat Sen and Vice chairman of the People's Republic of China

T. V. Soong, b. 1894, businessman and Premier of the Republic of China

Soong Mei-ling, b. 1897, wife of Chiang Kai-shek

Song Shi-Lun, b. 1899, PLA general

Song Renqiong, b. 1909, PLA general

Song Ping, b. 1917, Communist Party official

Song Xi, b. 1920, former President of the Chinese Culture University

Song Jian, b. 1931, aerospace engineer, demographer, and politician

James Soong, b. 1942, Republic of China governor

Song Defu (politician), b. 1946, Communist Party politician

Sung, Chi-li, b. 1948, Taiwanese religious leader

Song Tao, b. 1955, diplomat and politician

Song Xiaobo, b. 1958, female basketball player and coach

Song Dandan, b. 1961, actress

Song Lianyong, b. 1965, football player from Hong Kong

Song Tao, b. 1965, basketball player

Song Zuying, b. 1966, ethnic Miao Chinese singer

Song Ligang, b. 1967, Chinese basketball player

Song Weiping, b. 1967, billionaire

Song Zude, b. 1968, entertainment manager

Anna Song, b. 1976, Taiwanese American journalist

Song Aimin, b. 1978, discus thrower

Devon Song, b. 1980, Taiwanese singer-songwriter

Song Lun, b. 1981, figure skater

Song Zhenyu, b. 1981, football player

Song Hongjuan, b. 1984, Chinese race walker

Sarah Song, b. 1985, Miss Chinese International 2007

Song Qian b. 1987, leader of the female South Korean group f(x)

Song Yuqi, b. 1999, dancer, singer, member of the South Korean group (G)I-DLE

Song Dan, b. 1990, female Chinese javelin thrower

Song Nan, b. 1990, figure skater

Sung Chia-Hao, b. 1992, Taiwanese baseball pitcher who plays with Tohoku Rakuten Golden Eagles

Song Andong, b. 1997, first Chinese-born ice hockey player ever drafted by an NHL pro team (2015)

Sung Yu-hsieh, b. 1956, former Minister of Research, Development and Evaluation Commission of the Republic of China

Jeannette Song, Chinese and American management scientist

Sung Nien-yu, b. 1983, Taiwanese singer, songwriter, and record producer

Raymond Song, b. 1994, Taiwanese chess player

Song Weilong, b. 1999, Chinese actor and model

Song Yaxuan, b. 2004, Chinese singer and actor

Fictional characters

Song Jiang, major character in 14th century novel Water Margin, one of the Four Great Classical Novels of Chinese literature

Song Qing younger brother of Song Jiang

Song Wan, fictional character in the Water Margin

Song Yiren, character featured within the famed Ming dynasty novel Investiture of the Gods

Song Yuanqiao, b. 1295, character in novel The Heaven Sword and Dragon Saber by Jin Yong

Song Qingshu, son of Song Yuanqiao

Noonien Soong, The creator of the android Data in Star Trek

Arik Soong, great-grandfather of Noonien Soong

Song (Korean name)

Brenda Song, b. 1988, 熊 (original surname Xiong (熊; Xyooj in Hmong), but changed their last name to Song when the family immigrated to the United States

Xirong, ancient people

Taiyi Zhenren, a deity in Chinese religion and Taoism

References

 Gopal Sukhu (2017). The Songs of Chu, An Anthology of Ancient Chinese Poetry by Qu Yuan and Others. New York: Columbia University Press. p. 87. ISBN 978-0-231-54465-8.

 徐铁生 (2017). 《百家姓》新解. 北京: 中华书局. pp. 303–304. ISBN 9787101125337.

 Li Yueshen (2006). 松江府宋氏家族世系及文学成就概述. Journal of Zhejiang University.

 Sterling Seagrave (1986). The Soong Dynasty. New York: Harper & Row, Publisher. pp. 23, 63. ISBN 0-06-091318-5.

 Hannah Pakula (2009). The Last Empress, Madame Chiang Kai-shek and the Birth of Modern China. Simon & Schuster. pp. Chapter 1. ISBN 978-1-4391-4893-8.

 Laura Hostetler (2001). Qing Colonial Enterprise: Ethnography and Cartography in Early Modern China. Chicago and London: The University of Chicago Press. pp. 134–137. ISBN 0-226-35420-2.

 袁义达等 (2002). 中国姓氏：群体遗传和人口分布. 华东师范大学出版社. p. 96. ISBN 7-5617-2769-0.