Part 3

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 is fed; 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 forbidden them, 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.

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.