A Arte da Guerra

Chapter III. ATTACK BY STRATAGEM

1. Sun Tzŭ 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 capture 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 baulk 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 defence, 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 Tzŭ, 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 defence, 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 skilful 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 Tzŭ’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 §§ 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 skilful 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 Tzŭ 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 Tzŭ 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.]

Victory lies in the knowledge of these five points.

[Literally, “These five things are knowledge of the principle of victory.”]

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 defence; defence is the planning of an attack." It would be hard to find a better epitome of the root-principle of war.]

Chapter IV. TACTICAL DISPOSITIONS

[Ts’ao Kung explains the Chinese meaning of the words for the title of this chapter: "marching and countermarching on the part of the two armies with a view to discovering each other’s condition." Tu Mu says: "It is through the dispositions of an army that its condition may be discovered. Conceal your dispositions, and your condition will remain secret, which leads to victory; show your dispositions, and your condition will become patent, which leads to defeat." Wang Hsi remarks that the good general can "secure success by modifying his tactics to meet those of the enemy."]

1. Sun Tzŭ said: The good fighters of old first put themselves beyond the possibility of defeat, and then waited for an opportunity of defeating the enemy.

2. To secure ourselves against defeat lies in our own hands, but the opportunity of defeating the enemy is provided by the enemy himself.

[That is, of course, by a mistake on the enemy’s part.]

3. Thus the good fighter is able to secure himself against defeat,

[Chang Yu says this is done, "By concealing the disposition of his troops, covering up his tracks, and taking unremitting precautions."]

but cannot make certain of defeating the enemy.

4. Hence the saying: One may know how to conquer without being able to do it.

5. Security against defeat implies defensive tactics; ability to defeat the enemy means taking the offensive.

[I retain the sense found in a similar passage in §§ 1-3, in spite of the fact that the commentators are all against me. The meaning they give, "He who cannot conquer takes the defensive," is plausible enough.]

6. Standing on the defensive indicates insufficient strength; attacking, a superabundance of strength.

7. The general who is skilled in defence hides in the most secret recesses of the earth;

[Literally, "hides under the ninth earth," which is a metaphor indicating the utmost secrecy and concealment, so that the enemy may not know his whereabouts."]

he who is skilled in attack flashes forth from the topmost heights of heaven.

[Another metaphor, implying that he falls on his adversary like a thunderbolt, against which there is no time to prepare. This is the opinion of most of the commentators.]

Thus on the one hand we have ability to protect ourselves; on the other, a victory that is complete.

8. To see victory only when it is within the ken of the common herd is not the acme of excellence.

[As Ts’ao Kung remarks, "the thing is to see the plant before it has germinated," to foresee the event before the action has begun. Li Ch’uan alludes to the story of Han Hsin who, when about to attack the vastly superior army of Chao, which was strongly entrenched in the city of Ch’eng-an, said to his officers: "Gentlemen, we are going to annihilate the enemy, and shall meet again at dinner." The officers hardly took his words seriously, and gave a very dubious assent. But Han Hsin had already worked out in his mind the details of a clever stratagem, whereby, as he foresaw, he was able to capture the city and inflict a crushing defeat on his adversary."]

9. Neither is it the acme of excellence if you fight and conquer and the whole Empire says, "Well done!"

[True excellence being, as Tu Mu says: "To plan secretly, to move surreptitiously, to foil the enemy’s intentions and balk his schemes, so that at last the day may be won without shedding a drop of blood." Sun Tzŭ reserves his approbation for things that

"the world’s coarse thumb
And finger fail to plumb."

10. To lift an autumn hair is no sign of great strength;

["Autumn hair" is explained as the fur of a hare, which is finest in autumn, when it begins to grow afresh. The phrase is a very common one in Chinese writers.]

to see sun and moon is no sign of sharp sight; to hear the noise of thunder is no sign of a quick ear.

[Ho Shih gives as real instances of strength, sharp sight and quick hearing: Wu Huo, who could lift a tripod weighing 250 stone; Li Chu, who at a distance of a hundred paces could see objects no bigger than a mustard seed; and Shih K’uang, a blind musician who could hear the footsteps of a mosquito.]

11. What the ancients called a clever fighter is one who not only wins, but excels in winning with ease.

[The last half is literally "one who, conquering, excels in easy conquering." Mei Yao-ch’en says: "He who only sees the obvious, wins his battles with difficulty; he who looks below the surface of things, wins with ease."]

12. Hence his victories bring him neither reputation for wisdom nor credit for courage.

[Tu Mu explains this very well: "Inasmuch as his victories are gained over circumstances that have not come to light, the world as large knows nothing of them, and he wins no reputation for wisdom; inasmuch as the hostile state submits before there has been any bloodshed, he receives no credit for courage."]

13. He wins his battles by making no mistakes.

[Ch’en Hao says: "He plans no superfluous marches, he devises no futile attacks." The connection of ideas is thus explained by Chang Yu: "One who seeks to conquer by sheer strength, clever though he may be at winning pitched battles, is also liable on occasion to be vanquished; whereas he who can look into the future and discern conditions that are not yet manifest, will never make a blunder and therefore invariably win."]

Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated.

14. Hence the skilful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy.

[A "counsel of perfection" as Tu Mu truly observes. "Position" need not be confined to the actual ground occupied by the troops. It includes all the arrangements and preparations which a wise general will make to increase the safety of his army.]

15. Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory.

[Ho Shih thus expounds the paradox: "In warfare, first lay plans which will ensure victory, and then lead your army to battle; if you will not begin with stratagem but rely on brute strength alone, victory will no longer be assured."]

16. The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success.

17. In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory.

18. Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances.

[It is not easy to distinguish the four terms very clearly in the Chinese. The first seems to be surveying and measurement of the ground, which enable us to form an estimate of the enemy’s strength, and to make calculations based on the data thus obtained; we are thus led to a general weighing-up, or comparison of the enemy’s chances with our own; if the latter turn the scale, then victory ensues. The chief difficulty lies in third term, which in the Chinese some commentators take as a calculation of numbers, thereby making it nearly synonymous with the second term. Perhaps the second term should be thought of as a consideration of the enemy’s general position or condition, while the third term is the estimate of his numerical strength. On the other hand, Tu Mu says: "The question of relative strength having been settled, we can bring the varied resources of cunning into play." Ho Shih seconds this interpretation, but weakens it. However, it points to the third term as being a calculation of numbers.]

19. A victorious army opposed to a routed one, is as a pound’s weight placed in the scale against a single grain.

[Literally, "a victorious army is like an i (20 oz.) weighed against a shu (1/24 oz.); a routed army is a shu weighed against an i." The point is simply the enormous advantage which a disciplined force, flushed with victory, has over one demoralized by defeat. Legge, in his note on Mencius, I. 2. ix. 2, makes the i to be 24 Chinese ounces, and corrects Chu Hsi’s statement that it equaled 20 oz. only. But Li Ch’uan of the T’ang dynasty here gives the same figure as Chu Hsi.]

20. The onrush of a conquering force is like the bursting of pent-up waters into a chasm a thousand fathoms deep. So much for tactical dispositions.

Chapter V. ENERGY

1. Sun Tzŭ said: The control of a large force is the same principle as the control of a few men: it is merely a question of dividing up their numbers.

[That is, cutting up the army into regiments, companies, etc., with subordinate officers in command of each. Tu Mu reminds us of Han Hsin’s famous reply to the first Han Emperor, who once said to him: "How large an army do you think I could lead?" "Not more than 100,000 men, your Majesty." "And you?" asked the Emperor. "Oh!" he answered, "the more the better."]

2. Fighting with a large army under your command is nowise different from fighting with a small one: it is merely a question of instituting signs and signals.

3. To ensure that your whole host may withstand the brunt of the enemy’s attack and remain unshaken—this is effected by manœuvers direct and indirect.

[We now come to one of the most interesting parts of Sun Tzŭ’s treatise, the discussion of the cheng and the ch’i." As it is by no means easy to grasp the full significance of these two terms, or to render them consistently by good English equivalents; it may be as well to tabulate some of the commentators’ remarks on the subject before proceeding further. Li Ch’uan: "Facing the enemy is cheng, making lateral diversion is ch’i. Chia Lin: "In presence of the enemy, your troops should be arrayed in normal fashion, but in order to secure victory abnormal manœuvers must be employed." Mei Yao-ch’en: "Ch’i is active, cheng is passive; passivity means waiting for an opportunity, activity brings the victory itself." Ho Shih: "We must cause the enemy to regard our straightforward attack as one that is secretly designed, and vice versa; thus cheng may also be ch’i, and ch’i may also be cheng." He instances the famous exploit of Han Hsin, who when marching ostensibly against Lin-chin (now Chao-i in Shensi), suddenly threw a large force across the Yellow River in wooden tubs, utterly disconcerting his opponent. [Ch’ien Han Shu, ch. 3.] Here, we are told, the march on Lin-chin was cheng, and the surprise manœuver was ch’i." Chang Yu gives the following summary of opinions on the words: "Military writers do not agree with regard to the meaning of ch’i and cheng. Wei Liao Tzŭ [4th cent. B.C.] says: ‘Direct warfare favours frontal attacks, indirect warfare attacks from the rear.’ Ts’ao Kung says: ‘Going straight out to join battle is a direct operation; appearing on the enemy’s rear is an indirect manœuver.’ Li Wei-kung [6th and 7th cent. A.D.] says: ‘In war, to march straight ahead is cheng; turning movements, on the other hand, are ch’i.’ These writers simply regard cheng as cheng, and ch’i as ch’i; they do not note that the two are mutually interchangeable and run into each other like the two sides of a circle [see infra, § 11]. A comment on the T’ang Emperor T’ai Tsung goes to the root of the matter: ‘A ch’i manœuver may be cheng, if we make the enemy look upon it as cheng; then our real attack will be ch’i, and vice versa. The whole secret lies in confusing the enemy, so that he cannot fathom our real intent.’" To put it perhaps a little more clearly: any attack or other operation is cheng, on which the enemy has had his attention fixed; whereas that is ch’i," which takes him by surprise or comes from an unexpected quarter. If the enemy perceives a movement which is meant to be ch’i," it immediately becomes cheng."]

4. That the impact of your army may be like a grindstone dashed against an egg—this is effected by the science of weak points and strong.

5. In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory.

[Chang Yu says: "Steadily develop indirect tactics, either by pounding the enemy’s flanks or falling on his rear." A brilliant example of "indirect tactics" which decided the fortunes of a campaign was Lord Roberts’ night march round the Peiwar Kotal in the second Afghan war. [1]

6. Indirect tactics, efficiently applied, are inexhausible as Heaven and Earth, unending as the flow of rivers and streams; like the sun and moon, they end but to begin anew; like the four seasons, they pass away but to return once more.

[Tu Yu and Chang Yu understand this of the permutations of ch’i and cheng. But at present Sun Tzŭ is not speaking of cheng at all, unless, indeed, we suppose with Cheng Yu-hsien that a clause relating to it has fallen out of the text. Of course, as has already been pointed out, the two are so inextricably interwoven in all military operations, that they cannot really be considered apart. Here we simply have an expression, in figurative language, of the almost infinite resource of a great leader.]

7. There are not more than five musical notes, yet the combinations of these five give rise to more melodies than can ever be heard.

8. There are not more than five primary colours (blue, yellow, red, white, and black), yet in combination they produce more hues than can ever be seen.

9 There are not more than five cardinal tastes (sour, acrid, salt, sweet, bitter), yet combinations of them yield more flavours than can ever be tasted.

10. In battle, there are not more than two methods of attack—the direct and the indirect; yet these two in combination give rise to an endless series of manœuvers.

11. The direct and the indirect lead on to each other in turn. It is like moving in a circle—you never come to an end. Who can exhaust the possibilities of their combination?

12. The onset of troops is like the rush of a torrent which will even roll stones along in its course.

13. The quality of decision is like the well-timed swoop of a falcon which enables it to strike and destroy its victim.

[The Chinese here is tricky and a certain key word in the context it is used defies the best efforts of the translator. Tu Mu defines this word as "the measurement or estimation of distance." But this meaning does not quite fit the illustrative simile in §. 15. Applying this definition to the falcon, it seems to me to denote that instinct of self-restraint which keeps the bird from swooping on its quarry until the right moment, together with the power of judging when the right moment has arrived. The analogous quality in soldiers is the highly important one of being able to reserve their fire until the very instant at which it will be most effective. When the "Victory" went into action at Trafalgar at hardly more than drifting pace, she was for several minutes exposed to a storm of shot and shell before replying with a single gun. Nelson coolly waited until he was within close range, when the broadside he brought to bear worked fearful havoc on the enemy’s nearest ships.]

14. Therefore the good fighter will be terrible in his onset, and prompt in his decision.

[The word "decision" would have reference to the measurement of distance mentioned above, letting the enemy get near before striking. But I cannot help thinking that Sun Tzŭ meant to use the word in a figurative sense comparable to our own idiom "short and sharp." Cf. Wang Hsi’s note, which after describing the falcon’s mode of attack, proceeds: "This is just how the ‘psychological moment’ should be seized in war."]

15. Energy may be likened to the bending of a crossbow; decision, to the releasing of the trigger.

[None of the commentators seem to grasp the real point of the simile of energy and the force stored up in the bent cross-bow until released by the finger on the trigger.]

16. Amid the turmoil and tumult of battle, there may be seeming disorder and yet no real disorder at all; amid confusion and chaos, your array may be without head or tail, yet it will be proof against defeat.

[Mei Yao-ch’en says: "The subdivisions of the army having been previously fixed, and the various signals agreed upon, the separating and joining, the dispersing and collecting which will take place in the course of a battle, may give the appearance of disorder when no real disorder is possible. Your formation may be without head or tail, your dispositions all topsy-turvy, and yet a rout of your forces quite out of the question."]

17. Simulated disorder postulates perfect discipline; simulated fear postulates courage; simulated weakness postulates strength.

[In order to make the translation intelligible, it is necessary to tone down the sharply paradoxical form of the original. Ts’ao Kung throws out a hint of the meaning in his brief note: "These things all serve to destroy formation and conceal one’s condition." But Tu Mu is the first to put it quite plainly: "If you wish to feign confusion in order to lure the enemy on, you must first have perfect discipline; if you wish to display timidity in order to entrap the enemy, you must have extreme courage; if you wish to parade your weakness in order to make the enemy over-confident, you must have exceeding strength."]

18. Hiding order beneath the cloak of disorder is simply a question of subdivision;

[See supra, § 1.]

concealing courage under a show of timidity presupposes a fund of latent energy;

[The commentators strongly understand a certain Chinese word here differently than anywhere else in this chapter. Thus Tu Mu says: "seeing that we are favourably circumstanced and yet make no move, the enemy will believe that we are really afraid."]

masking strength with weakness is to be effected by tactical dispositions.

[Chang Yu relates the following anecdote of Kao Tsu, the first Han Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to report on their condition. But the Hsiung-nu, forewarned, carefully concealed all their able-bodied men and well-fed horses, and only allowed infirm soldiers and emaciated cattle to be seen. The result was that spies one and all recommended the Emperor to deliver his attack. Lou Ching alone opposed them, saying: ‘When two countries go to war, they are naturally inclined to make an ostentatious display of their strength. Yet our spies have seen nothing but old age and infirmity. This is surely some ruse on the part of the enemy, and it would be unwise for us to attack.’ The Emperor, however, disregarding this advice, fell into the trap and found himself surrounded at Po-teng.”]

19. Thus one who is skilful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act.

[Ts’ao Kung’s note is "Make a display of weakness and want." Tu Mu says: "If our force happens to be superior to the enemy’s, weakness may be simulated in order to lure him on; but if inferior, he must be led to believe that we are strong, in order that he may keep off. In fact, all the enemy’s movements should be determined by the signs that we choose to give him." Note the following anecdote of Sun Pin, a descendent of Sun Wu: In 341 B.C., the Ch’i State being at war with Wei, sent T’ien Chi and Sun Pin against the general P’ang Chuan, who happened to be a deadly personal enemy of the later. Sun Pin said: "The Ch’i State has a reputation for cowardice, and therefore our adversary despises us. Let us turn this circumstance to account." Accordingly, when the army had crossed the border into Wei territory, he gave orders to show 100,000 fires on the first night, 50,000 on the next, and the night after only 20,000. P’ang Chuan pursued them hotly, saying to himself: "I knew these men of Ch’i were cowards: their numbers have already fallen away by more than half." In his retreat, Sun Pin came to a narrow defile, which he calculated that his pursuers would reach after dark. Here he had a tree stripped of its bark, and inscribed upon it the words: "Under this tree shall P’ang Chuan die." Then, as night began to fall, he placed a strong body of archers in ambush near by, with orders to shoot directly if they saw a light. Later on, P’ang Chuan arrived at the spot, and noticing the tree, struck a light in order to read what was written on it. His body was immediately riddled by a volley of arrows, and his whole army thrown into confusion. [The above is Tu Mu’s version of the story; the Shih Chi, less dramatically but probably with more historical truth, makes P’ang Chuan cut his own throat with an exclamation of despair, after the rout of his army.] ]

He sacrifices something, that the enemy may snatch at it.

20. By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.

[With an emendation suggested by Li Ching, this then reads, "He lies in wait with the main body of his troops."]

21. The clever combatant looks to the effect of combined energy, and does not require too much from individuals.

[Tu Mu says: "He first of all considers the power of his army in the bulk; afterwards he takes individual talent into account, and uses each men according to his capabilities. He does not demand perfection from the untalented."]

Hence his ability to pick out the right men and utilise combined energy.

22. When he utilises combined energy, his fighting men become as it were like unto rolling logs or stones. For it is the nature of a log or stone to remain motionless on level ground, and to move when on a slope; if four-cornered, to come to a standstill, but if round-shaped, to go rolling down.

[Ts’au Kung calls this "the use of natural or inherent power."]

23. Thus the energy developed by good fighting men is as the momentum of a round stone rolled down a mountain thousands of feet in height. So much on the subject of energy.

[The chief lesson of this chapter, in Tu Mu’s opinion, is the paramount importance in war of rapid evolutions and sudden rushes. "Great results," he adds, "can thus be achieved with small forces."]

[1] "Forty-one Years in India," chapter 46.

Chapter VI. WEAK POINTS AND STRONG

[Chang Yu attempts to explain the sequence of chapters as follows: "Chapter IV, on Tactical Dispositions, treated of the offensive and the defensive; chapter V, on Energy, dealt with direct and indirect methods. The good general acquaints himself first with the theory of attack and defence, and then turns his attention to direct and indirect methods. He studies the art of varying and combining these two methods before proceeding to the subject of weak and strong points. For the use of direct or indirect methods arises out of attack and defence, and the perception of weak and strong points depends again on the above methods. Hence the present chapter comes immediately after the chapter on Energy."]

1. Sun Tzŭ said: Whoever is first in the field and awaits the coming of the enemy, will be fresh for the fight; whoever is second in the field and has to hasten to battle, will arrive exhausted.

2. Therefore the clever combatant imposes his will on the enemy, but does not allow the enemy’s will to be imposed on him.

[One mark of a great soldier is that he fight on his own terms or fights not at all. [1] ]

3. By holding out advantages to him, he can cause the enemy to approach of his own accord; or, by inflicting damage, he can make it impossible for the enemy to draw near.

[In the first case, he will entice him with a bait; in the second, he will strike at some important point which the enemy will have to defend.]

4. If the enemy is taking his ease, he can harass him;

[This passage may be cited as evidence against Mei Yao- Ch’en’s interpretation of I. § 23.]

if well supplied with food, he can starve him out; if quietly encamped, he can force him to move.

5. Appear at points which the enemy must hasten to defend; march swiftly to places where you are not expected.

6. An army may march great distances without distress, if it marches through country where the enemy is not.

[Ts’ao Kung sums up very well: "Emerge from the void [q.d. like "a bolt from the blue"], strike at vulnerable points, shun places that are defended, attack in unexpected quarters."]

7. You can be sure of succeeding in your attacks if you only attack places which are undefended.

[Wang Hsi explains "undefended places" as "weak points; that is to say, where the general is lacking in capacity, or the soldiers in spirit; where the walls are not strong enough, or the precautions not strict enough; where relief comes too late, or provisions are too scanty, or the defenders are variance amongst themselves."]

You can ensure the safety of your defence if you only hold positions that cannot be attacked.

[I.e., where there are none of the weak points mentioned above. There is rather a nice point involved in the interpretation of this later clause. Tu Mu, Ch’en Hao, and Mei Yao-ch’en assume the meaning to be: "In order to make your defence quite safe, you must defend even those places that are not likely to be attacked;" and Tu Mu adds: "How much more, then, those that will be attacked." Taken thus, however, the clause balances less well with the preceding—always a consideration in the highly antithetical style which is natural to the Chinese. Chang Yu, therefore, seems to come nearer the mark in saying: "He who is skilled in attack flashes forth from the topmost heights of heaven [see IV. § 7], making it impossible for the enemy to guard against him. This being so, the places that I shall attack are precisely those that the enemy cannot defend…. He who is skilled in defence hides in the most secret recesses of the earth, making it impossible for the enemy to estimate his whereabouts. This being so, the places that I shall hold are precisely those that the enemy cannot attack."]

8. Hence that general is skilful in attack whose opponent does not know what to defend; and he is skilful in defence whose opponent does not know what to attack.

[An aphorism which puts the whole art of war in a nutshell.]

9. O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible;

[Literally, "without form or sound," but it is said of course with reference to the enemy.]

and hence we can hold the enemy’s fate in our hands.

10. You may advance and be absolutely irresistible, if you make for the enemy’s weak points; you may retire and be safe from pursuit if your movements are more rapid than those of the enemy.

11. If we wish to fight, the enemy can be forced to an engagement even though he be sheltered behind a high rampart and a deep ditch. All we need do is attack some other place that he will be obliged to relieve.

[Tu Mu says: "If the enemy is the invading party, we can cut his line of communications and occupy the roads by which he will have to return; if we are the invaders, we may direct our attack against the sovereign himself." It is clear that Sun Tzŭ, unlike certain generals in the late Boer war, was no believer in frontal attacks.]

12. If we do not wish to fight, we can prevent the enemy from engaging us even though the lines of our encampment be merely traced out on the ground. All we need do is to throw something odd and unaccountable in his way.

[This extremely concise expression is intelligibly paraphrased by Chia Lin: "even though we have constructed neither wall nor ditch." Li Ch’uan says: "we puzzle him by strange and unusual dispositions;" and Tu Mu finally clinches the meaning by three illustrative anecdotes—one of Chu-ko Liang, who when occupying Yang-p’ing and about to be attacked by Ssu-ma I, suddenly struck his colors, stopped the beating of the drums, and flung open the city gates, showing only a few men engaged in sweeping and sprinkling the ground. This unexpected proceeding had the intended effect; for Ssu-ma I, suspecting an ambush, actually drew off his army and retreated. What Sun Tzŭ is advocating here, therefore, is nothing more nor less than the timely use of "bluff."]

13. By discovering the enemy’s dispositions and remaining invisible ourselves, we can keep our forces concentrated, while the enemy’s must be divided.

[The conclusion is perhaps not very obvious, but Chang Yu (after Mei Yao-ch’en) rightly explains it thus: "If the enemy’s dispositions are visible, we can make for him in one body; whereas, our own dispositions being kept secret, the enemy will be obliged to divide his forces in order to guard against attack from every quarter."]

14. We can form a single united body, while the enemy must split up into fractions. Hence there will be a whole pitted against separate parts of a whole, which means that we shall be many to the enemy’s few.

15. And if we are able thus to attack an inferior force with a superior one, our opponents will be in dire straits.

16. The spot where we intend to fight must not be made known; for then the enemy will have to prepare against a possible attack at several different points;

[Sheridan once explained the reason of General Grant’s victories by saying that "while his opponents were kept fully employed wondering what he was going to do, he was thinking most of what he was going to do himself."]

and his forces being thus distributed in many directions, the numbers we shall have to face at any given point will be proportionately few.

17. For should the enemy strengthen his van, he will weaken his rear; should he strengthen his rear, he will weaken his van; should he strengthen his left, he will weaken his right; should he strengthen his right, he will weaken his left. If he sends reinforcements everywhere, he will everywhere be weak.

[In Frederick the Great’s Instructions to his Generals we read: "A defensive war is apt to betray us into too frequent detachment. Those generals who have had but little experience attempt to protect every point, while those who are better acquainted with their profession, having only the capital object in view, guard against a decisive blow, and acquiesce in small misfortunes to avoid greater."]

18. Numerical weakness comes from having to prepare against possible attacks; numerical strength, from compelling our adversary to make these preparations against us.

[The highest generalship, in Col. Henderson’s words, is "to compel the enemy to disperse his army, and then to concentrate superior force against each fraction in turn."]

19. Knowing the place and the time of the coming battle, we may concentrate from the greatest distances in order to fight.

[What Sun Tzŭ evidently has in mind is that nice calculation of distances and that masterly employment of strategy which enable a general to divide his army for the purpose of a long and rapid march, and afterwards to effect a junction at precisely the right spot and the right hour in order to confront the enemy in overwhelming strength. Among many such successful junctions which military history records, one of the most dramatic and decisive was the appearance of Blucher just at the critical moment on the field of Waterloo.]

20. But if neither time nor place be known, then the left wing will be impotent to succour the right, the right equally impotent to succour the left, the van unable to relieve the rear, or the rear to support the van. How much more so if the furthest portions of the army are anything under a hundred li apart, and even the nearest are separated by several li!

[The Chinese of this last sentence is a little lacking in precision, but the mental picture we are required to draw is probably that of an army advancing towards a given rendezvous in separate columns, each of which has orders to be there on a fixed date. If the general allows the various detachments to proceed at haphazard, without precise instructions as to the time and place of meeting, the enemy will be able to annihilate the army in detail. Chang Yu’s note may be worth quoting here: "If we do not know the place where our opponents mean to concentrate or the day on which they will join battle, our unity will be forfeited through our preparations for defence, and the positions we hold will be insecure. Suddenly happening upon a powerful foe, we shall be brought to battle in a flurried condition, and no mutual support will be possible between wings, vanguard or rear, especially if there is any great distance between the foremost and hindmost divisions of the army."]

21. Though according to my estimate the soldiers of Yüeh exceed our own in number, that shall advantage them nothing in the matter of victory. I say then that victory can be achieved.

[Alas for these brave words! The long feud between the two states ended in 473 B.C. with the total defeat of Wu by Kou Chien and its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s death. With his present assertion compare IV. § 4. Chang Yu is the only one to point out the seeming discrepancy, which he thus goes on to explain: "In the chapter on Tactical Dispositions it is said, ‘One may know how to conquer without being able to do it,’ whereas here we have the statement that ‘victory’ can be achieved.’ The explanation is, that in the former chapter, where the offensive and defensive are under discussion, it is said that if the enemy is fully prepared, one cannot make certain of beating him. But the present passage refers particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s calculations, will be kept in ignorance of the time and place of the impending struggle. That is why he says here that victory can be achieved."]

22. Though the enemy be stronger in numbers, we may prevent him from fighting. Scheme so as to discover his plans and the likelihood of their success.

[An alternative reading offered by Chia Lin is: "Know beforehand all plans conducive to our success and to the enemy’s failure."

23. Rouse him, and learn the principle of his activity or inactivity.

[Chang Yu tells us that by noting the joy or anger shown by the enemy on being thus disturbed, we shall be able to conclude whether his policy is to lie low or the reverse. He instances the action of Cho-ku Liang, who sent the scornful present of a woman’s head-dress to Ssu-ma I, in order to goad him out of his Fabian tactics.]

Force him to reveal himself, so as to find out his vulnerable spots.

24. Carefully compare the opposing army with your own, so that you may know where strength is superabundant and where it is deficient.

[Cf. IV. § 6.]

25. In making tactical dispositions, the highest pitch you can attain is to conceal them;

[The piquancy of the paradox evaporates in translation. Concealment is perhaps not so much actual invisibility (see supra § 9) as "showing no sign" of what you mean to do, of the plans that are formed in your brain.]

conceal your dispositions, and you will be safe from the prying of the subtlest spies, from the machinations of the wisest brains.

[Tu Mu explains: "Though the enemy may have clever and capable officers, they will not be able to lay any plans against us."]

26. How victory may be produced for them out of the enemy’s own tactics—that is what the multitude cannot comprehend.

27. All men can see the tactics whereby I conquer, but what none can see is the strategy out of which victory is evolved.

[I.e., everybody can see superficially how a battle is won; what they cannot see is the long series of plans and combinations which has preceded the battle.]

28. Do not repeat the tactics which have gained you one victory, but let your methods be regulated by the infinite variety of circumstances.

[As Wang Hsi sagely remarks: "There is but one root-principle underlying victory, but the tactics which lead up to it are infinite in number." With this compare Col. Henderson: "The rules of strategy are few and simple. They may be learned in a week. They may be taught by familiar illustrations or a dozen diagrams. But such knowledge will no more teach a man to lead an army like Napoleon than a knowledge of grammar will teach him to write like Gibbon."]

29. Military tactics are like unto water; for water in its natural course runs away from high places and hastens downwards.

30. So in war, the way is to avoid what is strong and to strike at what is weak.

[Like water, taking the line of least resistance.]

31. Water shapes its course according to the nature of the ground over which it flows; the soldier works out his victory in relation to the foe whom he is facing.

32. Therefore, just as water retains no constant shape, so in warfare there are no constant conditions.

33. He who can modify his tactics in relation to his opponent and thereby succeed in winning, may be called a heaven-born captain.

34. The five elements (water, fire, wood, metal, earth) are not always equally predominant;

[That is, as Wang Hsi says: "they predominate alternately."]

the four seasons make way for each other in turn.

[Literally, "have no invariable seat."]

There are short days and long; the moon has its periods of waning and waxing.

[Cf. V. § 6. The purport of the passage is simply to illustrate the want of fixity in war by the changes constantly taking place in Nature. The comparison is not very happy, however, because the regularity of the phenomena which Sun Tzŭ mentions is by no means paralleled in war.]

[1] See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., vol. II, p. 490.