Generalship and Prevention of Anarchy

Then there is the working out of plans and schemes, the lying in ambush in grass, the use of water and of fire, Many ways of skill. the introduction of some strange surprises, the cries and shouting of the army so as to confound the ear of the enemy, the dragging of branches so as to raise a screen of clouds of dust whereby to bewilder his eyes. These are the skilful ways of feints and stratagems. To make defences by planting the mighty hammer, etc., to that the soldiers gain confidence and are not frightened, the avoidance of bribery by bestowed of power or advantage, these are skilful ways by means of which to gain power and fitness. Celerity, swiftness, intrepidity, courage, contempt of danger and of the enemy are the essentials of surprise attacks. The survey of the land comprises the erection of serried ranks of huts or tents, the construction of stockades, the occuption of high ground and of beacon towers, making sure of the line of communications, and so on, is what is meant by a skilful use of terrain. Take advantage of the enemy's hunger and thirst, of biting cold and torrid heat, of his labours and fatigue, of his exhaustion and consequent lack of discipline, of his nervousness, and the afflicted state of his feet and footwear, and then select your warriors and attack him in the depth of night. This is the skill which makes use of special occasions and adapts action to circumstances.

Take advantage of the enemy's hunger and thirst, of biting cold and torrid heat, of his labours and fatigue, of his exhaustion and consequent lack of discipline, of his nervousness, and the afflicted state of his feet and footwear, and then select your warriors and attack him in the depth of night. This is the skill which makes use of special occasions and adapts action to circumstances. Ride in chariots where the roads are level: in difficult p. 215 climbs or winding mountain roads, take to horse: for the most part use the simple bow (not the crossbow), in crossing water: and the crossbow when in mountain defiles. Let the banners fly in the day and light many fires for the night, and in the twilight let the drums be well sounded. This is the skill used in making preparations. All these eight matters are necessary; not one should be omitted. Notwithstanding, they are not the most important The most important is for the General to have a clear mind. in military affairs. The following are more vital. He who is commanding should see and know better than any other. He is the only one who sees what other men don't see, the only one who knows what other men do not know: the only one who sees what other men don't see means that he may be said to be clear-minded: knowing what other men don't know, means him to be mentally penetrating and to have taken the first steps towards victory. To have a defence that cannot be assaulted, and to be undefeated in battle, are matters of care in preparation. What is meant by carelessness is a disunion between those above and those below, viz., that the petty officers are not acting together, that treatment is

Preparation and unity of spirit. not just, that there is a growing resentment in the soldiers' minds, resulting in disobedience. What is meant by care is that the emperor is clear-minded and the commanders are honest, that superiors and subordinates are of one spirit and the whole rise and act together. This is what is meant by "care in preparation." If water is thrown on fire, what happens is a collapse of the fire: a retreat follows pressure or coercion. Hardness and yieldingness are mutually incompatible. Victory is the result of stable equilibrium. Victory where the right spirit prevails. When the strong and weak are of dissimilar strength, the victory will rest with that side which has real strength. Hence successful attack does not depend on the fewness of soldiers: a skilful defence with the smallness p. 216 of the country: victory will be where awe prevails: defeat follows the loss of the right Spirit. Now where there is the right spirit, there will be ardent fighting: where this is lacking there will be flight. Where there is an overflow of vital unity there will be might: where there is degeneracy and decay defeat follows. Fu Ch‛a, king of Wu, had a territory Examples. of 2,000 li and armoured armies of 700,000 men. In the south he warred with Yüeh and captured him at Ku‛ei Chi. In the north he warred with Ch‛i and broke his power at Ai Ling. In the west he met with the Duke of Ts‛in and took him prisoner at Huang Ch‛ih. These successes he won through the spirit of his people. Afterwards he became inordinately proud, and gave reins to his lust for women, wealth and territory. He despised the remonstrances of his ministers and pursued his lawless pleasure and continued in his evil ways. It was impossible to correct his habits by good advice. The great minsters hated and resented him and the soldiers refused him obedience. The king of Yüeh picked 3,000 troops and took him prisoner in Kan Sui. He captured him through his vanity and want of solidity. Now the spirit of man has its times of strength and weakness just as light must give way, at times, to darkness. Thus the conquering soldiers do not always possess strength, and defeated soldiers are not always weak. The right plan is to be able to give the strength of unity to the spirit of the people in order to meet the want of harmony in the enemy's camp. The incompetent man disunites the spirit of unity in his people, and meets the united spirit of others with divided strength. Hence the spirit of solidarity or the reverse are two elements highly considered in military affairs. When any country faces danger the king calls his commander to the palace

In case of war. and instructs him, saying: "The life of our home-land is in the hands of you as commander of the army, and in the trouble now facing it, I beg you; my General, to face the danger." The commander received the commands. The emperor then orders p. 217 the minister of worship and the diviner, first having observed three days of ceremonial cleansing, to go to the ancestral temple and test the mystic tortoise, and cast a horoscope for the auspicious day for giving out the drum and the flags of war. The king enters the temple gate and stands facing west. The commander enters the temple, and proceeding with arms akimbo (a sign of respect) to a place below the hall, stands facing north. The king takes the great hammer{31} and holds it by the head and gives the handle to the commander saying: "From henceforth, the commander of our armies controls all, even up to Heaven above," again taking the smaller hammer by the head he gives the handle to the commander saying, "All below, even to all the seas, is under the control of the commander of our armies." And the commander having received both hammers replies, saying, "The kingdom in its politics is not to be ordered from outside. i.e. by the army: the army will not be directed from the palace. There can be no divided heart in the service of the king, nor can there be any hesitation in dealing with the enemy. I, the commander, having received control as herein expressed, and I, having received the authority of the drums, the hammers, will not seek instructions again. May the king no more give any word of instruction to me. If the king does not agree to this compact I will not dare to act.32 If the king agrees, then I bid goodbye and go to pare my nails,33 and prepare my shroud. I go out by the dread door."34 Mounting the commander's chariot and loading the drum, flags, with the two hammers, he departs, weighted with great responsibility. When the commander gets near the enemy, he engages in battle, regardless of death. There is no divided mind; he fights unconscious of heaven above, of earth below, of enemy in front or king behind; he presses forward, thinking not of glory or of guilt, should there be retreat. His thought is centred only on the battle. That the people be protected, and the king magnified, are his only thoughts. This is what is important to the kingdom that the principles of the high commanders

p. 218 be such as these. These things being so, the wise will take thought of them: the brave will fight for their country. Spirit will be Victory. ardent and high as the clouds, swift like the racing horse, Wu. In this way, even before battle is joined, the enemy will be filled with dread. If victory is won and the enemy put to flight, the end is attained. There will follow the distribution of honours and largesse. Officers will be advanced in position. Officials will get titles and emoluments. Areas will be apportioned for stations of the troops before they return to their country: the conduct Dispositions. of the soldiers will be decided within the army and the guilty executed. When it returns to the country, the commander will furl his flags to enter the gate, and surrender the hammer and the halberd and inform the prince of the end of the war, saying, "The army has no control after this. I go to put on calico garments and into retirement,35 please define my guilt." The prince will say: "Forgiveness is granted. Go and put on silk clothes." After a great victory, the commander returns home after a residence of three years in the palace, two years residence after a moderate victory, and one year for an inconsequential victory, The Country against whom the army is sent is necessarily a lawless one and the possibility of a victorious campaign is promising because the war is not one of revenge. Results: Territory taken from the enemy shall not be given back: the people shall not have any pestilence: the commander will not have an untimely death: the crops will be luxuriant: the wind and rains will fall seasonably. A victory in foreign parts will ensure great prosperity at home. And so renown is secure and there will be no excess of calamity afterwards.36