In literature a drama genre deserves your attention. Dramas are usually called plays. Every person is made up of two parts: good and evil. Due to life circumstances, the human reveals one or another side of his nature. In drama we can see the full range of emotions : it can be love, jealousy, hatred, fear, etc. The best drama books are full of dialogue. This type of drama is one of the oldest forms of storytelling and has existed almost since the beginning of humanity. Drama genre - these are events that involve a lot of people. People most often suffer in this genre, because they are selfish. People always think to themselves first, they want have a benefit.Jericho by T.K. Eldridge (ebook reader play store TXT) 📖
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7. The general who is skilled in defence hides in the most secret recesses of the earth;
[Literally, "hides under the ninth earth," which is a metaphor indicating the utmost secrecy and concealment, so that the enemy may not know his whereabouts."]
he who is skilled in attack flashes forth from the topmost heights of heaven.
[Another metaphor, implying that he falls on his adversary like a thunderbolt, against which there is no time to prepare. This is the opinion of most of the commentators.]
Thus on the one hand we have ability to protect ourselves; on the other, a victory that is complete.
8. To see victory only when it is within the ken of the common herd is not the acme of excellence.
[As Ts’ao Kung remarks, "the thing is to see the plant before it has germinated," to foresee the event before the action has begun. Li Ch’uan alludes to the story of Han Hsin who, when about to attack the vastly superior army of Chao, which was strongly entrenched in the city of Ch’eng-an, said to his officers: "Gentlemen, we are going to annihilate the enemy, and shall meet again at dinner." The officers hardly took his words seriously, and gave a very dubious assent. But Han Hsin had already worked out in his mind the details of a clever stratagem, whereby, as he foresaw, he was able to capture the city and inflict a crushing defeat on his adversary."]
9. Neither is it the acme of excellence if you fight and conquer and the whole Empire says, "Well done!"
[True excellence being, as Tu Mu says: "To plan secretly, to move surreptitiously, to foil the enemy’s intentions and balk his schemes, so that at last the day may be won without shedding a drop of blood." Sun Tzŭ reserves his approbation for things that
"the world’s coarse thumb
And finger fail to plumb."
10. To lift an autumn hair is no sign of great strength;
["Autumn hair" is explained as the fur of a hare, which is finest in autumn, when it begins to grow afresh. The phrase is a very common one in Chinese writers.]
to see sun and moon is no sign of sharp sight; to hear the noise of thunder is no sign of a quick ear.
[Ho Shih gives as real instances of strength, sharp sight and quick hearing: Wu Huo, who could lift a tripod weighing 250 stone; Li Chu, who at a distance of a hundred paces could see objects no bigger than a mustard seed; and Shih K’uang, a blind musician who could hear the footsteps of a mosquito.]
11. What the ancients called a clever fighter is one who not only wins, but excels in winning with ease.
[The last half is literally "one who, conquering, excels in easy conquering." Mei Yao-ch’en says: "He who only sees the obvious, wins his battles with difficulty; he who looks below the surface of things, wins with ease."]
12. Hence his victories bring him neither reputation for wisdom nor credit for courage.
[Tu Mu explains this very well: "Inasmuch as his victories are gained over circumstances that have not come to light, the world as large knows nothing of them, and he wins no reputation for wisdom; inasmuch as the hostile state submits before there has been any bloodshed, he receives no credit for courage."]
13. He wins his battles by making no mistakes.
[Ch’en Hao says: "He plans no superfluous marches, he devises no futile attacks." The connection of ideas is thus explained by Chang Yu: "One who seeks to conquer by sheer strength, clever though he may be at winning pitched battles, is also liable on occasion to be vanquished; whereas he who can look into the future and discern conditions that are not yet manifest, will never make a blunder and therefore invariably win."]
Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated.
14. Hence the skilful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy.
[A "counsel of perfection" as Tu Mu truly observes. "Position" need not be confined to the actual ground occupied by the troops. It includes all the arrangements and preparations which a wise general will make to increase the safety of his army.]
15. Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory.
[Ho Shih thus expounds the paradox: "In warfare, first lay plans which will ensure victory, and then lead your army to battle; if you will not begin with stratagem but rely on brute strength alone, victory will no longer be assured."]
16. The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success.
17. In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory.
18. Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances.
[It is not easy to distinguish the four terms very clearly in the Chinese. The first seems to be surveying and measurement of the ground, which enable us to form an estimate of the enemy’s strength, and to make calculations based on the data thus obtained; we are thus led to a general weighing-up, or comparison of the enemy’s chances with our own; if the latter turn the scale, then victory ensues. The chief difficulty lies in third term, which in the Chinese some commentators take as a calculation of numbers, thereby making it nearly synonymous with the second term. Perhaps the second term should be thought of as a consideration of the enemy’s general position or condition, while the third term is the estimate of his numerical strength. On the other hand, Tu Mu says: "The question of relative strength having been settled, we can bring the varied resources of cunning into play." Ho Shih seconds this interpretation, but weakens it. However, it points to the third term as being a calculation of numbers.]
19. A victorious army opposed to a routed one, is as a pound’s weight placed in the scale against a single grain.
[Literally, "a victorious army is like an i (20 oz.) weighed against a shu (1/24 oz.); a routed army is a shu weighed against an i." The point is simply the enormous advantage which a disciplined force, flushed with victory, has over one demoralized by defeat. Legge, in his note on Mencius, I. 2. ix. 2, makes the i to be 24 Chinese ounces, and corrects Chu Hsi’s statement that it equaled 20 oz. only. But Li Ch’uan of the T’ang dynasty here gives the same figure as Chu Hsi.]
20. The onrush of a conquering force is like the bursting of pent-up waters into a chasm a thousand fathoms deep. So much for tactical dispositions.
1. Sun Tzŭ said: The control of a large force is the same principle as the control of a few men: it is merely a question of dividing up their numbers.
[That is, cutting up the army into regiments, companies, etc., with subordinate officers in command of each. Tu Mu reminds us of Han Hsin’s famous reply to the first Han Emperor, who once said to him: "How large an army do you think I could lead?" "Not more than 100,000 men, your Majesty." "And you?" asked the Emperor. "Oh!" he answered, "the more the better."]
2. Fighting with a large army under your command is nowise different from fighting with a small one: it is merely a question of instituting signs and signals.
3. To ensure that your whole host may withstand the brunt of the enemy’s attack and remain unshaken—this is effected by manœuvers direct and indirect.
[We now come to one of the most interesting parts of Sun Tzŭ’s treatise, the discussion of the cheng and the ch’i." As it is by no means easy to grasp the full significance of these two terms, or to render them consistently by good English equivalents; it may be as well to tabulate some of the commentators’ remarks on the subject before proceeding further. Li Ch’uan: "Facing the enemy is cheng, making lateral diversion is ch’i. Chia Lin: "In presence of the enemy, your troops should be arrayed in normal fashion, but in order to secure victory abnormal manœuvers must be employed." Mei Yao-ch’en: "Ch’i is active, cheng is passive; passivity means waiting for an opportunity, activity brings the victory itself." Ho Shih: "We must cause the enemy to regard our straightforward attack as one that is secretly designed, and vice versa; thus cheng may also be ch’i, and ch’i may also be cheng." He instances the famous exploit of Han Hsin, who when marching ostensibly against Lin-chin (now Chao-i in Shensi), suddenly threw a large force across the Yellow River in wooden tubs, utterly disconcerting his opponent. [Ch’ien Han Shu, ch. 3.] Here, we are told, the march on Lin-chin was cheng, and the surprise manœuver was ch’i." Chang Yu gives the following summary of opinions on the words: "Military writers do not agree with regard to the meaning of ch’i and cheng. Wei Liao Tzŭ [4th cent. B.C.] says: ‘Direct warfare favours frontal attacks, indirect warfare attacks from the rear.’ Ts’ao Kung says: ‘Going straight out to join battle is a direct operation; appearing on the enemy’s rear is an indirect manœuver.’ Li Wei-kung [6th and 7th cent. A.D.] says: ‘In war, to march straight ahead is cheng; turning movements, on the other hand, are ch’i.’ These writers simply regard cheng as cheng, and ch’i as ch’i; they do not note that the two are mutually interchangeable and run into each other like the two sides of a circle [see infra, § 11]. A comment on the T’ang Emperor T’ai Tsung goes to the root of the matter: ‘A ch’i manœuver may be cheng, if we make the enemy look upon it as cheng; then our real attack will be ch’i, and vice versa. The whole secret lies in confusing the enemy, so that he cannot fathom our real intent.’" To put it perhaps a little more clearly: any attack or other operation is cheng, on which the enemy has had his attention fixed; whereas that is ch’i," which takes him by surprise or comes from an unexpected quarter. If the enemy perceives a movement which is meant to be ch’i," it immediately becomes cheng."]
4. That the impact of your army may be like a grindstone dashed against an egg—this is effected by the science of weak points and strong.
5. In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory.
[Chang Yu says: "Steadily develop indirect tactics, either by pounding the enemy’s flanks or falling on his rear." A brilliant example of "indirect tactics" which decided the fortunes of a campaign was Lord Roberts’ night march round the Peiwar Kotal in the second Afghan war. [1]
6. Indirect tactics, efficiently applied, are inexhausible as Heaven and Earth, unending as the flow of rivers and streams; like the sun and moon, they end but to begin anew; like the four seasons, they pass away but to return once more.
[Tu Yu and Chang Yu understand this of the permutations of ch’i and cheng. But at present Sun Tzŭ is not speaking of cheng at all, unless, indeed, we suppose with Cheng Yu-hsien that a clause relating to it has fallen out of the text. Of course, as has already been pointed out, the two are so inextricably interwoven in all military operations, that they cannot really be considered apart. Here we simply have an expression, in figurative language, of the almost infinite resource of a
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