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.
XII
ASSAULT BY FIRE
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 quarters of 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.
XIII
THE EMPLOYMENT OF SPIES
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, is to 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.
THE SAYINGS OF WUTZU
INTRODUCTION
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.
I
THE GOVERNMENT OF A COUNTRY
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 true path: 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 and command 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 antiquity respected 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 prowess before 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.
II
ESTIMATION OF THE ENEMY
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 Yen defend 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
forces can 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
men consolidate 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;
when the 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.