Sun the Master said:—
In respect to the conduct of war there are:—
Distracting ground; disturbing ground; ground of contention; intersecting ground; path-ridden ground; deeply-involved ground; difficult ground; enclosed ground; death ground.
At all times, when the prince fights in his own territory, it is called distracting[13]ground.
That ground a short way inside the enemy’s border is called disturbing ground.
Ground giving advantage to whichever side is in possession, is called ground of contention.
Ground to which either side has access, is called intersecting ground.
Ground between three provinces firstpossession of which enables the peoples of the earth to be controlled, is called path-ridden ground.
The interior of the enemy’s country with many of his fortified towns in rear, is called deeply-involved ground.
Mountain and forest, precipices, ravines, marsh and swamp, all places where passage is hard, are called difficult ground.
A narrow entrance and winding outlet, where a small number can oppose a large force, is called enclosed ground.
That ground where delay means disaster, is called death ground.
Wherefore, do not fight on distracting ground; do not linger on disturbing ground.
If the enemy be in possession of disputed ground, do not attack.
In intersecting ground, do not interrupt the highways.
At the crossing of highways, cultivate intercourse.
When deeply involved, levy and store up the enemy’s property.
Quickly depart from difficult ground.
On enclosed ground, use stratagem.
On death ground, fight.
The skilful fighters of old were at pains to disconnect the enemy’s front and rear; they cut asunder small and large forces of the enemy; prevented mutual help between his officers and men; spread mistrust between high and low. They scattered the enemy, and prevented him from concentrating; if his soldiers were assembled, they were without unity.
If there be a chance of victory, move; if there be no chance of success, stand fast.
If I were asked how a powerful and united force of the enemy should be met, I would say: lay hands on what the enemy cherishes and he will conform to our desires.
In war, above all, speed sustains the spirit of the troops. Strike before the enemy is ready; and attack his unpreparedness from an unexpected quarter.
With regard to war in foreign lands. When strangers in a far country the soldiers are united and are proof against defeat. Plunder fertile plains so that the army isfed; be careful of the health of the soldiers; do not tire them uselessly; unite their minds; store up strength; plan well and secretly. If there be no refuge the soldiers will not fly from death.
If there be no alternative but death, the soldiers exert themselves to the utmost.
In desperate places, soldiers lose the sense of fear.
If there be no place of refuge, there will be no wavering.
If deeply involved in the enemy’s country, there is unity.
If it be unavoidable, the soldiers will fight their hardest. Even without warnings they are vigilant; they comply without insistence; without stipulations they are tractable; without explicit instructions they will trust the general and obey him.
Prohibit the discussion of signs and omens, and remove the soldiers’ doubts; then to the moment of death they will be undistracted.
Riches are denied the soldiers, not because money is a bad thing; old age is forbiddenthem, but not because long life is evil. Hardships and danger are the proper lot of the soldier.
When the order for attack is given, the collars of those who are sitting may be wet with tears; tears may roll down the cheeks of those reclining; yet these men, in a desperate place, will fight with the courage of Chu and Kuei.
Soldiers should be used like the snakes on Mt. Chang; which, if you hit on the head, the tail will strike you; if you hit the tail, the head will strike you; if you strike its middle, head and tail will strike you together.
Should any one ask me whether men can be made to move like these snakes, I say, yes. The men of Wu and Yueh hate each other; yet, if they cross a river in the same boat and a storm overtake them, they help each other like the two hands.
The horses may be tied, and the chariot wheels sunk in the mud; but that does not prevent flight.
Universal courage and unity depend on good management.
The best results from both the weak and strong are obtained by a proper use of the ground.
The skilful warrior can lead his army, as a man leads another by the hand, because he places it in a desperate position.
The general should be calm, inscrutable, just and prudent. He should keep his officers and men in ignorance of his plans, and inform no one of any changes or fresh departures. By changing his camps, and taking devious and unexpected routes, his plans cannot be guessed.
As one taking away the ladder from under those mounted upon the roof, so acts the general when his men are assembled to fight. He penetrates into the heart of the enemy’s country and then divulges his plans. He drives the army hither and thither like a flock of sheep, knowing not whither they go.
Therefore the general should assemble the armies, and place them in a desperate position.
The different natures of the Nine Grounds; the suiting of the means to the occasion; the hearts of men: these are things that must be studied.
When deep in the interior of a hostile country, there is cohesion; if only on the borders, there is distraction. To leave home and cross the borders is to be free from interference.
On distracting ground, unite the soldiers’ minds.
On disturbing ground, keep together.
On disputed ground, try to take the enemy in rear.
On intersecting ground, look well to the defences.
On path-ridden ground, cultivate intercourse.
On deeply-involved ground be careful of supplies.
On difficult ground, do not linger.
On enclosed ground, close the path of escape.
On death ground, show the soldiers that there is no chance of survival.
It is the nature of soldiers to defend when surrounded, to fight with energy when compelled thereto, to pursue the enemy if he retreat.
He cannot treat with other rulers who knows not their ambitions.
He who knows not mountain and forest; cliffs; ravines; lakes and marshes; cannot conduct an army.
He who does not use guides, cannot take advantage of the ground.
He who has not a complete knowledge of the Nine Grounds, cannot gain military dominion.
The great general, when attacking a powerful nation, prevents the enemy from concentrating his hosts.
He overawes the enemy so that other states cannot join against him.
He does not struggle for the favour of other states; nor is he careful of their rights. He has confidence in himself, and awes the enemy.
Therefore he easily takes the fortress, or reduces the country to subjection.
In the bestowal of rewards, or in his orders, he is not bound by ancient rule.
He manages his forces as though they were one man.
Orders should direct the soldiers; but while what is advantageous should be made known, what is disadvantageous should be concealed.
If the forces be plunged into danger, there is survival; from death ground there is retrieval; for the force in danger gains the victory.
Discover the enemy’s intentions by conforming to his movements. When these are discovered, then, with one stroke, the general may be killed, even though he be one hundred leagues distant.
When war is declared, close the barriers; destroy passports; prevent the passage of the enemy’s spies; conduct the business of the government with vigilance.
Take immediate advantage of the enemy’s weakness; discover what he most values, and plan to seize it.
Shape your plans according to rule, and the circumstances of the enemy.
At first behave with the discretion of a maiden; then, when the enemy gives an opening, dart in like a rabbit.
The enemy cannot defend himself.
Sun the Master said:—
There are five ways of attack by fire:
The first is called barrack burning; the second, commissariat burning; the third, equipment burning; the fourth, store burning; the fifth, the company burning.
The moment for the fire assault must be suitable. Further, appliances must always be kept at hand.
There is a time and day proper for the setting and carrying out of the fire assault; namely: such time as the weather is dry; and a day when the moon is in the quartersof the stars Chi, Pi, I, Chen: for these are days of wind.
Regard well the developments that will certainly arise from the fire, and act upon them. When fire breaks out inside the enemy’s camp, thrust upon him with all speed from without; but if his soldiers be quiet, wait, and do not attack.
When the fire is at its height, attack or not, as opportunity may arise.
If the opportunity be favourable, set fire to the enemy’s camp, and do not wait for it to break out from within.
When fire breaks out on the windward side, do not attack from the leeward.
Wind that rises in the day lasts long. Wind that rises in the night time quickly passes away.
The peculiarities of the five burnings must be known, and the calendar studied, and, if the attack is to be assisted, the fire must be unquenchable.
If water is to assist the attack, the flood must be overwhelming.
Water may isolate or divide the enemy;fire may consume his camp; but unless victory or possession be obtained, the enemy quickly recovers, and misfortunes arise. The war drags on, and money is spent.
Let the enlightened lord consider well; and the good general keep the main object in view. If no advantage is to be gained thereby, do not move; without prospect of victory, do not use the soldiers; do not fight unless the state be in danger.
War should not be undertaken because the lord is in a moment of passion. The general must not fight because there is anger in his heart.
Do not make war unless victory may be gained thereby; if there be prospect of victory, move; if there be no prospect, do not move.
For passion may change to gladness, anger passes away; but a country, once overturned, cannot be restored; the dead cannot be brought to life.
Wherefore it is written, the enlightened lord is circumspect, and the good general takes heed; then is the state secure, and the army victorious in battle.
Sun the Master said:—
Calling 100,000 men to arms, and transporting them a hundred leagues, is such an undertaking that in one day 1,000 taels of the citizens’ and nobles’ money are spent; commotions arise within and without the state; carriers fall down exhausted on the line of march of the army; and the occupations of 700,000[14]homes are upset.
Again, for years the armies may face each other; yet the issue may depend on a single day’s victory.
Wherefore, by grudging slight expense in titles and salaries to spies, to remain in ignorance of the enemy’s circumstances, isto be without humanity. Such a person is no general; he is no assistance to his lord; he is no master of victory.
The enlightened ruler and the wise general who act, win, and are distinguished beyond the common, are informed beforehand.
This knowledge is not to be got by calling on gods and demons; nor does it come of past experience nor calculation. It is through men that knowledge of the enemy is gained.
Now the five kinds of spies are these: village spies, inner spies, converted spies, death spies, living spies.
If these five means be employed simultaneously, none can discover their working. This is called the Mysterious Thread: it is the Lord’s Treasure.
Village spies are such people of the country as give information.
Inner spies are those of the enemy’s officials employed by us.
Converted spies are those of the enemy’s spies in our pay.
Death[15]spies are sent to misinform the enemy, and to spread false reports through our spies already in the enemy’s lines.
Living spies[16]return to report.
In connection with the armies, spies should be treated with the greatest kindness; and in dealing out reward, they should receive the most generous treatment. All matters relating to spies are secret.
Without infinite capacity in the general, the employment of spies is impossible. Their treatment requires benevolence and uprightness. Except they be observed with the closest attention, the truth will not be obtained from them.
Wonderful indeed is the power of spies.
There is no occasion when they cannot be used.
If a secret matter be spoken of before the time is ripe, the spy who told the matter, and the man who repeated the same, should be put to death.
If desirous of attacking an army; of besieging a fortress; or of killing a certain person; first of all, learn the names of the general in charge; of his right-hand[17]men; of those who introduce visitors to the Presence; of the gate keeper and the sentries. Then set the spies to watch them.
Seek out the enemy’s spies who come to spy on us; give them money; cause them to be lodged and cared for; and convert them to the service. Through them we are enabled to obtain spies among the enemy’s villagers and officials.
By means of the converted spy, we can construct a false story for the death spy to carry to the enemy.
It is through the converted spy that we are able to use the five varieties, to their utmost advantage; therefore he must be liberally treated.
In ancient times the rise to power of the province of Yin was due to Ichih, who was sent to the country of Hsia.Likewise during the foundation of the state of Chu, Luya lived among the people of Shang.
Wherefore, intelligent rulers and wise generals use the cleverest men as spies, and invariably acquire great merit. The spy is a necessity to the army. Upon him the movement of the army depends.
Now Wu, albeit clothed in the raiment of a scholar, was a man skilled in the art of war.
And Wen, Lord of Wei, came unto him and said:—
“I am a man of peace, caring not for military affairs.”
And Wu said:—
“Your actions are witnesses of your mind; why do your words say not what is in your heart?
“You do prepare and dress hides and leather through the four seasons, ornamenting them with red lacquer and the figures of panthers and elephants; which give not warmth in winter, neither in summer, coolness. Moreover, you make halberds,24[18]feet long, and pikes 12 feet long, and leather (covered) chariots so large as to fill up the gateways, wheels with ornament, and naves capped with leather. Now, these are neither beautiful to the eye nor light in the chase; I know not for what use my lord makes these things.
“But, although provided with these instruments of war, if the leader be not competent, a brooding hen might as well strike a badger, or a dog with young challenge the tiger: the spirit of encounter may be present, but there is no end but death.
“In ancient times, the Prince Chengsang cultivated virtue, and put away military things, and his kingdom fell.
“The Prince Yuhu put his trust in numbers, and delighted in war and was driven from the throne.
“Therefore the enlightened ruler should ponder over these things; encourage learning and virtue in the kingdom, and be prepared against war from without.
“To hesitate before the enemy is not a cause for righteousness; remorse for the fallen is not true humanity.”
And when Lord Wen heard these words, he himself spread a seat, and his wife offered up a cup, and Wu was appointed general before the altar.
Now, in the defence of Hsihe against different states there were fought seventy-six great fights, of which sixty-four were complete victories, and the remainder undecided. And the kingdom grew and stretched 1,000 leagues on every side, which was all due to the virtue of Wu.
And Wu the Master said:—
The mighty rulers of old first trained their retainers, and then extended their regard to their outlying feudatories.
There are four discords:—
Discord in the state: then never make war.
Discord in the army: then do not strike camp.
Discord in the camp: then do not advance to attack.
Discord in the battle array: then seek not to decide the issue.
Therefore, wise rulers who would employ their subjects in great endeavours, should first establish harmony among them.
Lend not a ready ear to human counsellors, but lay the matter before the altar; seek inside the turtle,[19]and consider well the time and season. Then, if all be well, commit ourselves to the undertaking.
If the people know that their lord is careful of their lives, and laments their death beyond all else; then, in the time of danger, the soldiers advance, and, advancing, find glory in death; and in survival after retreat, dishonour.
The Master said:—
The Way must follow the only truepath: righteousness lies at the root of achievement and merit.
The object of stratagem is to avoid loss and gain advantage.
The object of government is to guard enterprise and to preserve the state.
If conduct depart from the Way, and the undertaking accord not with righteousness, then disaster befalls the mighty.
Therefore, wise men maintain order by keeping in the Way, and governing with righteousness; they move with discretion, and with benevolence they make the people amenable.
If these four virtues be practised, there is prosperity; if they be neglected, there is decay.
For, when Lord Tang of Cheng defeated Lord Chieh, the people of Hsia rejoiced, and when Wu of Chou defeated Lord Chou, the people of Yin were not discomfited. And this was because it was ordained by Providence and human desire.
The Master said:—
In the government of a country andcommand of an army, the inculcation of propriety, stimulation of righteousness, and the promotion of a sense of shame are required.
When men possess a sense of shame, they will attack with resolution when in strength, and when few in number defend to the last.
But while victory is easy in attack, it is difficult in defence.
Now, of the fighting races below heaven; those who gained five victories have been worn out; those who have won four victories have been impoverished; three victories have given dominion; two victories have founded a kingdom; and upon one victory an empire has been established.
For those who have gained power on earth by many victories are few; and those who have lost it, many.
The Master said:—
The causes of war are five:—
First, ambition; second, profit; third, overburdened hate; fourth, internal disorder; fifth, famine.
Again, the natures of war are five:—
First, a righteous war; second, a war of might; third, a war of revenge; fourth, a war of tyranny; fifth, an unrighteous war.
The prevention of tyranny and the restoration of order is just; to strike in reliance on numbers is oppression; to raise the standard for reasons of anger is a war of revenge; to quit propriety, and seize advantage is tyranny; when the state is disordered and the people worn out, to harbour designs, and set a multitude in motion, is a war of unrighteousness.
There is a way of overcoming each of these five.
Righteousness is overcome by propriety; might by humanity; revenge by words; tyranny by deception; unrighteousness by strategy.
Lord Wen asked and said:—
“I would know the way to control an army, to measure men, and make the country strong.”
Wu answered and said:—
“The enlightened rulers of antiquityrespected propriety between sovereign and people; established etiquette between high and low; settled officials and citizens in close accord; gave instruction in accordance with custom; selected men of ability, and thereby provided against what should come to pass.
“In ancient times, Prince Huan of Chi assembled 50,000 men at arms, and became chief among the princes; Prince Wen of Chin put 40,000 mighty men in the van, and gained his ambition; Prince Mu of Chin gathered together 30,000 invincibles, and subdued his neighbouring foes. Wherefore, the princes of powerful states must consider their people, and assemble the valiant and spirited men by companies.
“Those who delight to attack, and to display their valour and fealty should be formed in companies.
“Those skilful in scaling heights, or covering long distances, and who are quick and light of foot must be collected in companies.
“Retainers who have lost their rank, and who are desirous of displaying their prowessbefore their superiors should be gathered into companies.
“Those who have abandoned a castle, or deserted their trust, and are desirous of atoning for their misconduct, should be collected and formed into companies.
“These five bodies form the flower of the army. With 3,000 of such troops, if they issue from within, an encompassing enemy can be burst asunder; if they enter from without, a castle can be overthrown.”
Lord Wen asked and said:—
“I desire to know how to fix the battle array, render defence secure, and attack with certainty of victory.”
Wu answered and said:—
“To see with the eye is better than ready words. Yet, I say, if the wise men be put in authority and the ignorant in low places, then the army is already arranged.
“If the people be free from anxiety about their estates, and love their officials, then defence is already secure.
“If all the lieges be proud of their lord, and think ill of neighbouring states, then is the battle already won.”
The Lord Wen once assembled a number of his subjects to discuss affairs of state: and none could equal him in wisdom, and when he left the council chamber his face was pleased.
Then Wu advanced and said:—
In ancient times, Lord Chuang of Chu once consulted with his lieges, and none were like unto him in wisdom; and when the Lord left the council chamber his countenance was troubled. Then the Duke Shen asked and said: “Why is my Lord troubled?” And he answered: “I have heard that the world is never without sages, and that in every country there are wise men; that good advisers are the foundation of an empire; and friends of dominion. Now, if I, lacking wisdom, have no equal among the multitude of my officers, dangerous indeed is the state of Chu. It grieves me that whereas Prince Chuang of Chu was troubled in a like case my Lord should be pleased.”
And hearing this Lord Wen was inwardly troubled.
And Lord Wen said to Wu:—
“Chin threatens us on the west; Chu surrounds us on the south; Chao presses us in the north; Chi watches us in the east; Yen stops our rear, and Han is posted in our front. Thus, the armies of six nations encompass us on every side, and our condition is very unpropitious. Canst thou relieve my anxiety?”
Wu answered and said:—
“The path of safety of a state lies first of all in vigilance. Now my Lord has already taken warning, wherefore misfortunes are yet distant.
“Let me state the habits of these six countries. The forces of Chi are weighty but without solidity; the soldiers of Chin are scattered, and fight each of his own accord: the army of Chu is well ordered, but cannot endure: the soldiers of Yendefend well, but are without dash: the armies of the three Chins are well governed, but cannot be used.
“The nature of Chi is stubborn and the country rich, but prince and officials are proud and luxurious, and neglectful of the common people; government is loose and rewards not impartial; in one camp there are two minds; the front is heavy, but the rear is light. Therefore it is ponderous without stability. To attack it, the force must be divided into three parts, and, by threatening it on three sides, its front can be broken.
“The nature of Chin is strong, the country rugged, and the government firm; rewards and punishments just, the people indomitable, and all have the fighting spirit; wherefore, when separated, each fights of his own accord.
“To defeat this people, they must first be tempted by gain to leave their cause, so that the soldiers, greedy of profit, desert their general: then, taking advantage of their disobedience, their scattered forcescan be chased, ambushes laid, favourable opportunities taken, and their general captured.
“The nature of Chu is weak, its territory wide, the government weak, and the people exhausted; the troops are well ordered but of short endurance.
“The way to defeat them is to assault their camp, throw it into confusion and crush their spirit, advance softly, and retire quickly; tire them out, avoid a serious encounter, and they may be defeated.
“The nature of Yen is straightforward; its people are cautious, loving courage and righteousness, and without guile; wherefore they defend but are not daring.
“The way to defeat them is to draw close and press them; tease them and pass to a distance; move quickly, and appear in the rear, thus causing bewilderment to their officers and fear in their ranks. Our chariots and horsemen will act with circumspection and avoid encounter. Thus their general can be captured.
“The three Chins are the middle kingdom: their nature is peaceful and their rule just. Their people are tired of war; their troops are trained, but their leaders are despised; pay is small, and the soldiers lack the spirit of sacrifice, thus they are well governed but cannot be used.
“The way to defeat them is to threaten them from afar. If a multitude attack—defend; if they retreat—pursue, and tire them out.
“In every army there are mighty warriors with strength to lift the Censer, swifter of foot than the war horse; who can take the enemy’s standard, or slay his general. If such men be selected, and set apart, cared for and honoured, they are the life of the army.
“Those who use the five arms[20]with skill, who are clever, strong and quick, and careless of the enemy, should be given rank and decoration, and used to decide the victory. Their parents and families should be cared for, encouraged by rewards, and kept in fear of punishment. These menconsolidate the battle array; their presence causes endurance.
“If these men be well selected, double their number can be defeated.”
And Lord Wen said:—
“It is good!”
Wu the Master said:—
“In the estimation of the enemy there are eight cases when, without consulting the oracles, he may be attacked.
“First, an enemy who, in great wind and cold, has risen early, started forth across ice and rivers, and braved stress and hardships.
“Second, an enemy who, in the height of summer, and in great heat, has risen early, has travelled incessantly, is hungry and without water, and is striving to reach a distance.
“Third, an enemy who has been encamped long in one place, who is without provisions, when the farmers are vexed and indignant, who has suffered frequent calamities, and whose officers are unable to establish confidence.
“Fourth, when the enemy’s funds are exhausted, fuel and fodder scarce; whenthe heavens have been overcast by long continued rain; when there is the desire to loot, but no place to loot withal.
“Fifth, when their numbers are few; when water is scarce; when men and horses are scourged by pestilence, and from no quarter is succour at hand.
“Sixth, when night falls, and the way is yet far; when officers and men are worn out and fearful, weary and without food, and have laid aside their armour and are resting.
“Seventh, when the general’s authority is weak, the officials false, and the soldiers unsettled; when their army has been alarmed, and no help is forthcoming.
“Eighth, when the battle formation is not yet fixed, or camp pitched; when climbing a hill, or passing through a difficult place; when half is hidden and half exposed.
“An enemy in these situations may be smitten without hesitation.
“There are six enemies, that, without consulting oracles, should be avoided.
“First, wide and vast territories, and a large and rich population.
“Second, where the officials care for the people, and bestow bountiful favours and rewards.
“Third, where rewards are well deserved, punishment accurately apportioned, and operations undertaken only when the time is fitting.
“Fourth, where merit is recognised and given rank, wise men appointed, and ability employed.
“Fifth, where the troops are many and their weapons excellent.
“Sixth, when help is at hand on every side, or from a powerful ally.
“For, if the enemy excel in the foregoing, he must be avoided without hesitation. As it is written, if it be judged good, advance; if it be known to be difficult, retreat.”
And Lord Wen asked and said:—
“I desire to know how the interior of the enemy can be known from his outer appearance; the form of his camp by observing his advance, and how victory may be determined?”
And Wu answered and said:—
“If the coming of the enemy be reckless like roaring waters, his banners and pennons disordered, and horses and men frequently looking behind, then ten can be struck with one. Panic will certainly seize them.
“Before the various princes have assembled, before harmony has been established between lord and lieges, before ditches have been dug, or regulations established, and the army is alarmed; wishing to advance, but unable; wishing to retreat, but unable: then the force can strike twice their numbers, and in a hundred fights there is no fear of retreat.”
Lord Wen asked:—
“How can the enemy be certainly defeated?”
Wu answered and said:—
“Make certain of the enemy’s real condition and quickly strike his weak point; strike an enemy who has just arrived from afar, before his ranks are arranged; or one who has eaten and has not completed his dispositions; or an enemy who is hurrying about, or is busily occupied; or has notmade favourable use of the ground, or has let pass the opportunity; or one who has come a long distance, and those in rear are late and have not rested.
“Strike an enemy who is half across waters; or who is on a difficult or narrow road; or whose flags and banners are in confusion; or who is frequently changing position; or whose general is not in accord with the soldiers; or who is fearful.
“All such should be assaulted by the picked men; and the remainder of the army should be divided, and follow after them. They may be attacked at once without hesitation.”
Lord Wen said:—
“What is of first importance in operations of war?”
Wu answered and said:—
“Lightness, of which there are fournatures, Weight, of which there are two natures, and Confidence must be clearly comprehended.”
And Wen said:—
“What are these?”
And Wu answered:—
“If the way be easy, the horses are light of foot; if the horses be light of foot, the chariots travel freely; if the chariots travel easily, men can ride in them without difficulty; if the men be free to move, the fight prospers. If the difficult and easy ways be known, the horses are lightened; if the horses be fed at proper intervals, the chariots are swift; if there be plenty of oil on the axles of the chariots, the riders are quickly conveyed; if the spears be sharp and the armour strong, the men make the fight easy.
“Large rewards in advance, heavy punishment in retreat, and impartiality in their bestowal are required.
“He who well understands these things is the master of victory.”
And Lord Wen asked and said:—
“By what means can the army gain the victory?”
And Wu answered:—
“The foundation of victory is good government.”
Again, Wen asked and said:—
“Is it not determined by numbers?”
And Wu replied:—
“If laws and orders be not clear; if rewards and punishments be not just; if the bell be sounded and they halt not, or drum be beaten and men do not advance; even if there be a hundred thousand men at arms, they are of no avail.
“Where there is order, then there is propriety at rest, and dignity in motion; none can withstand the attack, and retreat forbids pursuit; motion is regulated, and movements to right and left are made in answer to the signal; if the ranks be cut asunder, formation is preserved; if scattered, they are maintained; in fortune or in danger, there is unity; if a number be collected, they cannot be separated; they may be used but not wearied; inwhatever situation they are placed, nothing under heaven can withstand them. The army may be called a father and his children.”
And Wu said:—
“In marching, movements and halts must be properly adjusted, suitable occasions for rationing not missed; the strength of men and horses not exhausted. If these three things be observed, the commands of the superior can be carried out; if the commands of the superior be carried out, order is maintained. If advances and halts be without method, victualling unsuitable, horses and men tired and weary—neither unsaddled or housed—it is because the orders cannot be obeyed; if the orders be set aside, there is disorder in the camp, and in battle—defeat.”
Wu the Master said:—
“On that depository of corpses, the battlefield, if there be certain expectation of death, there is life; if there be happy expectation of life, there is death. The good general is like unto one sitting ina leaking ship, or lying under a burning roof; the wisest man cannot contrive against him; the strongest man cannot destroy his composure; and the enemy’s onslaught can be withstood. For procrastination is the greatest enemy of the general; disasters to the army are born of indecision.”
Wu the Master said:—
“Men meet their death from lack of ability or unskilfulness. Wherefore training is the first requirement of war. One man with a knowledge of war can teach ten; ten men skilled in war can teach one hundred; one hundred can teach one thousand; one thousand can teach ten thousand; and ten thousand men can train an army.
“An enemy from a distance should be awaited, and struck at short range; an enemy that is tired should be met in good order; hunger should be opposed by full bellies; the battle formation should be round or square, the men should kneel or stand; go or remain; move to the right or left; advance or retire; concentrate ordisperse; close or extend when the signal is given.
“All these changes must be learnt, and the weapons distributed. This is the business of the general.”
Wu the Master said:—
“In the teaching of war, spears are given to the short; bows and catapults to the tall; banners and standards to the strong; the bell and drum to the bold; fodder and provisions to the feeble; the arrangement of the plan to the wise. Men of the same district should be united; and groups and squads should help each other. At one beat of the drum the ranks are put in order; at two beats of the drum, formation will be made; at three beats of the drum, food will be issued; at four beats of the drum, the men will prepare to march; at five beats of the drum, ranks will be formed; when the drums beat together, then the standards will be raised.”
And Lord Wen asked and said:—
“What is the way of marching and halting an army?”
And Wu answered:—
“Natural ovens and dragons’ heads should be avoided. Natural ovens are the mouths of large valleys. Dragons’ heads are the extremities of large mountains. The green dragons (banners) should be placed on the left, and the white tigers on the right; the red sparrows in front; the snakes and tortoises behind; the pole star (standard) above; and the soldiers will look to the standard.
“When going forth to battle, the direction of the wind must be studied; if blowing in the direction of the enemy, the soldiers will be assembled and follow the wind; if a head wind, the position will be strengthened, and a wait made for the wind to change.”
And Lord Wen asked and said:—
“In what way should horses be treated?”
And Wu answered and said:—
“The places where they are kept should be made comfortable; fodder should be suitable and timely. In winter their stables should be warmed, and in summer sheltered from the heat; their coats clipped, theirfeet carefully pared, their attention directed so that they be not alarmed, their paces regulated, and their going and halting trained; horses and men should be in accord, and then the horses can be used. The harness, the saddle, bit, bridle, and reins must be strong; if the horse be without vice at the beginning, he can be used to the end; if the horse be hungry it is good; if his belly be full, his value decreases; if the sun be falling and the way still long, dismount frequently. For it is proper that the men be worked, but the horses must be used with discretion, so that they may be prepared should the enemy suddenly attack us.
“If these things be well known, then there is free passage under heaven.”
Wu the Master said:—
“The leader of the army is one who is master of both arms and letters. He who is both brave and tender can be entrusted with troops.
“In the popular estimation of generals, courage alone is regarded; nevertheless, courage is but one of the qualifications of the leader. Courage is heedless in encounter; and rash encounter, which is ignorant of the consequences, cannot be called good.
“There are five matters which leaders must carefully consider.
“First, reason; second, preparation; third, determination; fourth, vigilance; fifth, simplicity.
“With reason, a multitude can be controlled like a small number.
“Preparedness sees an enemy outside the gate.
“Determination before the enemy has no thought of life.
“Even after a victory, vigilance behaves as before the first encounter.
“Simplicity ensures few regulations, and preserves order.
“When the leader receives his orders, he forthwith departs. Not until the enemy has been vanquished does he speak of return. This is the duty of the general.
“Wherefore, from the day of departure of the army, the general seeks glory in death, and dreams not of return in dishonour.”
Wu the Master said:—
“In war there are four important influences.
“First, spirit; second, ground; third, opportunity; fourth, force.
“The military value of the nation’s forces—of one hundred times ten thousand fighting men—depends upon the personality of one man alone; this is called the influence of spirit.
“When the road is steep and narrow, when there are famous mountains and fastnesses where ten men can defend and one thousand cannot pass them by; such is the influence of ground.
“When spies have been skilfully sown, and mounted men pass to and from the enemy’s camp, so that his masses are divided, his sovereign and ministers vexed with each other, and superiors and inferiors mutually censorious; this is the moment of opportunity.
“When the linch-pins are secure, the oars and sweeps ready for use in the boats, the armed men trained for war, and the horses exercised, we have what is called the influence of force.
“He who understands these four matters has the qualifications of a general. Furthermore, dignity, virtue, benevolence, courage, are needed to lead the troops, to calm the multitude, to put fear in the enemy, to remove doubts. When orders are issued, the subordinates do not defy them. Wheresoever the army is, that place theenemy avoids. If these four virtues be present, the country is strong; if they be not present, the country is overthrown.
“Of such is the good general.”
Wu the Master said:—
“The use of drums and bells is to attract the ear; of flags, standards, and banners to strike the eye; of laws and penalties to put fear in the heart.
“To attract the ear the sound must be clear; to strike the eye the colours must be bright. The heart is awed by punishment, therefore punishment must be strict.
“If these three matters be not ordered, the state may, peradventure, be preserved, but defeat by the enemy is certain. Therefore, as it has been said (if these three things be present), there is no departing from the commands of the general; when he orders, there is no going back from death.”
Wu the Master said:—
“The secret of war is, first, to know who is the enemy’s general, and to judge his ability. If our plans depend on his dispositions, then success will be achieved without toil.
“If their general be stupid, and heedlessly trustful, he may be enticed by fraud; if he be avaricious and careless of his fame, he may be bribed with gifts. If he make unconsidered movements without plan, he should be tired out and placed in difficulties. If the superiors be wealthy and proud, and the inferiors avaricious and resentful, they should be set against each other. An enemy that is undetermined, now advancing and then retreating, whose soldiers have nought wherein to put their trust, should be alarmed, and put to flight.
“When an enemy thinks lightly of the general, and desires to return home, the easy roads should be blocked, and the difficult and narrow roads opened; await their coming and capture them.
“If their advance be easy and retreat difficult, await their coming and then advance against them.
“If their advance be difficult and retreat easy, then press and strike them.
“An army that is camped in marshy ground, where there are no water-courses, and long and frequent rains, should be inundated.
“An army that is camped in wild marshes, covered with dark and overhanging grass and brambles, and swept by frequent high winds, should be overthrown by fire.
“An army that has halted long without moving; whose general and soldiers have grown careless, and neglect precautions, should be approached by stealth, and taken by surprise.”
Lord Wen asked, saying:—
“If the two armies be facing each other, and the name of the enemy’s general unknown, in what manner can we discover it?”
And Wu answered and said:—
“A brave man of low degree, lightly but well equipped, should be employed. He should think only of flight and naught of advantage. Then, if he observe the enemy’s pursuit, if there be first a haltand then an advance, order is established. If we retreat and the enemy pursue, but pretend not to be able to overtake us, see an advantage but pretend not to be aware of it, then their general may be called a wise general, and conflict with him must be avoided. If their army be full of uproar; their banners and standards disordered, their soldiers going about or remaining of their own accord, some in line, others in column; if such an enemy be eager to pursue, and see an advantage which they are desperate to seize, then their general is a fool: even if there be a host, they may be taken.”
Lord Wen asked and said:—
“If strong chariots, good horses, strong and valiant soldiers suddenly meet the enemy, and are thrown into confusion, and ranks broken, what should be done?”
And Wu answered and said:—
“In general, the method of fighting is to effect order in daylight by means of flags and banners, pennons and batons; at night by gongs and drums, whistles and flutes. If a signal be made to the left, the troops move to the left; if to the right, they move to the right. Advance is made at the sound of the drum; halt at the sound of the gong; one blast of the whistle is for advance, two for the rally. If those who disobey be cut down, the forces are subject to authority. If officers and soldiers carry out orders, asuperior enemy cannot exist; no position is impregnable in the attack.”
Lord Wen asked and said:—
“What is to be done if the enemy be many and we be few?”
And Wu answered and said:—
“Avoid such an enemy on open ground, and meet him in the narrow way; for, as it is written, if 1 is to stand against 1,000, there is naught better than a pass; if 10 are to hold against 100, there is nothing better than a steep place; if 1,000 are to strike 10,000, there is nothing better than a difficult place. If a small force, with beat of gong and drum, suddenly arise in a narrow way, even a host will be upset. Wherefore it is written: ‘He who has a multitude seeks the plain, and he who has few seeks the narrow way.’”
And Lord Wen asked and said:—
“A mighty host, strong and courageous, which is on the defence with a mountain behind, a precipice between, high ground on the right, and a river on the left, with deep moats, and high walls, and which hasartillery; whose retreat is like the removal of a mountain, advance like the hurricane, and whose supplies are in abundance, is an enemy against whom long defence is difficult. In effect, what should be done in such a case?”
And Wu answered and said:—
“This indeed is a great question, whose issue depends, not upon the might of chariot and horse, but upon the schemes of a wise man.
“Let 1,000 chariots and 10,000 horse, well equipped and with foot-men added to them, be divided into five armies, and a road allotted to each army.
“Then if there be five armies, and each army take a different road, the enemy will be puzzled, and know not in what quarter to be prepared. If the enemy’s defence be strong and united, send envoys quickly to him to discover his intention. If he listen to our advices, he will strike camp and withdraw. But, if he listen not to our advice, but strikes down the messenger, and burns his papers, then divide and attackfrom five quarters. If victorious, do not pursue; if defeated, flee to a distance. If feigning retreat, proceed slowly, and, if the enemy approach, strike swiftly.
“One army will hold the enemy in front, with another cut his rear, two more with gags in their mouths[21]will attack his weak point, whether on the right or on the left. If five armies thus make alternate onslaughts, success is certain.
“This is the way to strike strength.”
And Lord Wen asked and said:—
“If the enemy draw near and encompass us, and we would retreat, but there is no way, and in our multitude there is fear, what should be done?”
And Wu answered and said:—
“In such a case, if we be many and they be few, divide and fall upon them; if the enemy be many and we be few, use stratagem and act according to opportunity; and if opportunities be untiringly seized, even if the enemy be many, he will be reduced to subjection.”
Lord Wen asked and said:—
“If, in a narrow valley with steep places on either side, the enemy be met, and they are many and we are few, what should be done?”
And Wu answered and said:—
“If they be met among hills, woods, in deep mountains, or wide fens, advance quickly, retire swiftly, and hesitate not. If the enemy be suddenly met among high mountains or deep valleys, be the first to strike the drum and fall upon them. Let bow and cross bow advance; shoot and capture; observe the state of their ranks; and, if there be confusion, do not hesitate to strike.”
Lord Wen asked and said:—
“If the enemy be suddenly met in a narrow place with high mountains on either side, and advance and retreat are alike impossible, what should be done in such a case?”
And Wu answered and said:—
“This is called War in valleys where numbers are of no avail. The ablest officers should be collected, and set against theenemy. Men light of foot and well armed should be placed in front; the chariots divided; the horsemen drawn up, and placed in ambush on four sides, with many leagues between, and without showing their weapons. Then, the enemy will certainly make his defence firm, and neither advance or retreat. Whereupon, the standards will be raised, and the ranks of banners shown, the mountains left, and camp pitched in the plain.
“The enemy will then be fearful, and should be challenged by chariot and horse, and allowed no rest.
“This is the method of fighting in valleys.”
And Lord Wen asked and said:—
“If the enemy be met in a marsh where the water is out, so that the wheels of the chariots sink in, and the shafts be covered, and the chariots and horsemen overcome by the waters, when there are no boats or oars, and it is impossible either to advance or retreat, what should be done in such a case?”
And Wu answered and said:—
“This is called water fighting. Chariots and horsemen cannot be used, and they must be put for a time on one side. Go up to the top of a high place, and look out to the four quarters. Then the state of the waters will certainly be seen; their extent, and the deep places and shallows fully ascertained. Then, by stratagem, the enemy may be defeated.
“If the enemy should cross the waters he should be engaged when half over.”
And Lord Wen asked and said:—
“If there has been long continued rain so that the horses sink, and the chariots cannot move; if the enemy appear from four quarters, and the forces are frightened, what is the course in such a case?”
And Wu answered and said:—
“When wet and overcast, the chariots should halt; when fine and dry, they should arise. Seek height, and avoid low places; drive the strong chariots, and choose well the road on which to advance or halt. If the enemy suddenly arise, immediately pursue them.”
Lord Wen asked and said:—
“If our fields and pastures be suddenly pillaged, and our oxen and sheep taken, what should be done?”
And Wu answered and said:—
“Lawless enemies that arise are to be feared; defend well and do not reply. When, at sunset, they seek to withdraw, they will certainly be overladen and fearful. Striving to return quickly to their homes, connection will be lost. Then if they be pursued and attacked, they can be overthrown.”
Wu the Master said:—
“The way of attacking the enemy and investing his castle is as follows:—
“When the outlying buildings have been taken, and the assaulting parties enter the innermost sanctuary, make use of the enemy’s officials, and take charge of their weapons. Let the army on no account fell trees or enter dwellings, cut the crops, slay the six domestic animals, or burn the barns; and show the people that there is no cruel desire. Those who wish to surrender, should be received and freed from anxiety.”