The Art of War Sun Tzu (most read books of all time txt) 📖

strong and weak and to make both serviceable is to utilise accidental features of the ground.” Less reliable troops, if posted in strong positions, will hold out as long as better troops on more exposed terrain. The advantage of position neutralises the inferiority in stamina and courage. Col. Henderson says: “With all respect to the text books, and to ordinary tactical teaching, I am inclined to think that the study of ground is often overlooked, and that by no means sufficient importance is attached to the selection of positions⁠ ⁠… and to the immense advantages that are to be derived, whether you are defending or attacking, from the proper utilisation of natural features.”787 ↩

Tu Mu says: 喩易也 “The simile has reference to the ease with which he does it.” 不得已 means that he makes it impossible for his trooops to do otherwise than obey. Chang Yü quotes a jingle, to be found in Wu Tzǔ, ch. 4: 將之所揮, 莫不從移, 將之所指, 莫不前死. ↩

靜 seems to combine the meanings “noiseless” and “imperturbable,” both of which attributes would of course conduce to secrecy. Tu Mu explains 幽 as 幽深難測 “deep and inscrutable,” and 正 as 平正無偏 “fair and unbiased.” Mei Yao-chʽên alone among the commentators takes 治 in the sense of 自治 “self-controlled.” 幽 and 治 are causally connected with 靜 and 正 respectively. This is not brought out at all in Capt. Calthrop’s rendering: “The general should be calm, inscrutable, just and prudent.” The last adjective, moreover, can in no sense be said to represent 治. ↩

Literally, “to deceive their eyes and ears”⁠—愚 being here used as a verb in the sense of 誤. ↩

Tsʽao Kung gives us one of his excellent apophthegms: 民可與樂成不可與慮始 “The troops must not be allowed to share your schemes in the beginning; they may only rejoice with you over their happy outcome.” “To mystify, mislead, and surprise the enemy,” is one of the first principles in war, as has been frequently pointed out. But how about the other process⁠—the mystification of one’s own men? Those who may think that Sun Tzǔ is over-emphatic on this point would do well to read Col. Henderson’s remarks on Stonewall Jackson’s Valley campaign: “The infinite pains,” he says, “with which Jackson sought to conceal, and his thoughts, a commander less thorough would have pronounced useless”⁠—etc. etc.788 In the year 88 AD, as we read in ch. 47 of the Hou Han Shu, “Pan Chʽao took the field with 25,000 men from Khotan and other Central Asian states with the object of crushing Yarkand. The King of Kutcha replied by dispatching his chief commander to succour the place with an army drawn from the kingdoms of Wên-su, Ku-mo and Wei-tʽou, totalling 50,000 men. Pan Chʽao summoned his officers and also the King of Khotan to a council of war, and said: ‘Our forces are now outnumbered and unable to make head against the enemy. The best plan, then, is for us to separate and disperse, each in a different direction. The King of Khotan will march away by the easterly route, and I will then return myself towards the west. Let us wait until the evening drum has sounded and then start.’ Pan Chʽao now secretly released the prisoners whom he had taken alive, and the King of Kutcha was thus informed of his plans. Much elated by the news, the latter set off at once at the head of 10,000 horsemen to bar Pan Chʽao’s retreat in the west, while the King of Wên-su rode eastwards with 8000 horse in order to intercept the King of Khotan. As soon as Pan Chʽao knew that the two chieftains had gone, he called his divisions together, got them well in hand, and at cockcrow hurled them against the army of Yarkand, as it lay encamped. The barbarians, panic-stricken, fled in confusion, and were closely pursued by Pan Chʽao. Over 5000 heads were brought back as trophies, besides immense spoils in the shape of horses and cattle and valuables of every description. Yarkand then capitulating, Kutcha and the other kingdoms drew off their respective forces. From that time forward, Pan Chʽao’s prestige completely overawed the countries of the west.” In this case, we see that the Chinese general not only kept his own officers in ignorance of his real plans, but actually took the bold step of dividing his army in order to deceive the enemy. ↩

Wang Hsi thinks that this means, not using the same stratagem twice. He says: 已行之事已施之謀當革易之不可再之. ↩

Note that 人 denotes the enemy, as opposed to the 士卒 of the previous paragraph. Capt. Calthrop, not perceiving this, joins the two paragraphs into one. Chang Yü quotes 太白山人 as saying: 兵貴詭道者非止詭敵也抑詭我士卒使由而不使知之也 “The axiom, that war is based on deception, does not apply only to deception of the enemy. You must deceive even your own soldiers. Make them follow you, but without letting them know why.” ↩

Wang Hsi paraphrases 易其居 as 處易者 “camp on easy ground,” and Chang Yü follows him, saying: 其居則去險而就易. But his is an utterly untenable view. For 迂其途, cf. note 349 on VII. Chia Lin, retaining his old interpretation of those words, is now obliged to explain