Chapter VII. MANŒUVERING
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Sunzi, active 6th century B.C. and Giles, Lionel
19. Let your plans be dark and impenetrable as night, and when you move, fall like a thunderbolt.
[Tu Yu quotes a saying of T’ai Kung which has passed into a proverb: "You cannot shut your ears to the thunder or your eyes to the lighting—so rapid are they." Likewise, an attack should be made so quickly that it cannot be parried.]
20. When you plunder a countryside, let the spoil be divided amongst your men;
[Sun Tzŭ wishes to lessen the abuses of indiscriminate plundering by insisting that all booty shall be thrown into a common stock, which may afterwards be fairly divided amongst all.]
when you capture new territory, cut it up into allotments for the benefit of the soldiery.
[Ch’en Hao says "quarter your soldiers on the land, and let them sow and plant it." It is by acting on this principle, and harvesting the lands they invaded, that the Chinese have succeeded in carrying out some of their most memorable and triumphant expeditions, such as that of Pan Ch’ao who penetrated to the Caspian, and in more recent years, those of Fu-k’ang-an and Tso Tsung-t’ang.]
21. Ponder and deliberate before you make a move.
[Chang Yu quotes Wei Liao Tzŭ as saying that we must not break camp until we have gained the resisting power of the enemy and the cleverness of the opposing general. Cf. the "seven comparisons" in I. § 13.]
22. He will conquer who has learnt the artifice of deviation.
[See supra, §§ 3, 4.]
Such is the art of manœuvering.
[With these words, the chapter would naturally come to an end. But there now follows a long appendix in the shape of an extract from an earlier book on War, now lost, but apparently extant at the time when Sun Tzŭ wrote. The style of this fragment is not noticeably different from that of Sun Tzŭ himself, but no commentator raises a doubt as to its genuineness.]
23. The Book of Army Management says:
[It is perhaps significant that none of the earlier commentators give us any information about this work. Mei Yao- Ch’en calls it "an ancient military classic," and Wang Hsi, "an old book on war." Considering the enormous amount of fighting that had gone on for centuries before Sun Tzŭ’s time between the various kingdoms and principalities of China, it is not in itself improbable that a collection of military maxims should have been made and written down at some earlier period.]
On the field of battle,
[Implied, though not actually in the Chinese.]
the spoken word does not carry far enough: hence the institution of gongs and drums. Nor can ordinary objects be seen clearly enough: hence the institution of banners and flags.
24. Gongs and drums, banners and flags, are means whereby the ears and eyes of the host may be focussed on one particular point.
[Chang Yu says: "If sight and hearing converge simultaneously on the same object, the evolutions of as many as a million soldiers will be like those of a single man."!]
25. The host thus forming a single united body, is it impossible either for the brave to advance alone, or for the cowardly to retreat alone.
[Chuang Yu quotes a saying: "Equally guilty are those who advance against orders and those who retreat against orders." Tu Mu tells a story in this connection of Wu Ch’i, when he was fighting against the Ch’in State. Before the battle had begun, one of his soldiers, a man of matchless daring, sallied forth by himself, captured two heads from the enemy, and returned to camp. Wu Ch’i had the man instantly executed, whereupon an officer ventured to remonstrate, saying: "This man was a good soldier, and ought not to have been beheaded." Wu Ch’i replied: "I fully believe he was a good soldier, but I had him beheaded because he acted without orders."]
This is the art of handling large masses of men.
26. In night-fighting, then, make much use of signal-fires and drums, and in fighting by day, of flags and banners, as a means of influencing the ears and eyes of your army.
[Ch’en Hao alludes to Li Kuang-pi’s night ride to Ho-yang at the head of 500 mounted men; they made such an imposing display with torches, that though the rebel leader Shih Ssu-ming had a large army, he did not dare to dispute their passage.]
27. A whole army may be robbed of its spirit;
["In war," says Chang Yu, "if a spirit of anger can be made to pervade all ranks of an army at one and the same time, its onset will be irresistible. Now the spirit of the enemy’s soldiers will be keenest when they have newly arrived on the scene, and it is therefore our cue not to fight at once, but to wait until their ardor and enthusiasm have worn off, and then strike. It is in this way that they may be robbed of their keen spirit." Li Ch’uan and others tell an anecdote (to be found in the Tso Chuan, year 10, § 1) of Ts’ao Kuei, a protege of Duke Chuang of Lu. The latter State was attacked by Ch’i, and the duke was about to join battle at Ch’ang-cho, after the first roll of the enemy’s drums, when Ts’ao said: "Not just yet." Only after their drums had beaten for the third time, did he give the word for attack. Then they fought, and the men of Ch’i were utterly defeated. Questioned afterwards by the Duke as to the meaning of his delay, Ts’ao Kuei replied: "In battle, a courageous spirit is everything. Now the first roll of the drum tends to create this spirit, but with the second it is already on the wane, and after the third it is gone altogether. I attacked when their spirit was gone and ours was at its height. Hence our victory." Wu Tzŭ (chap. 4) puts "spirit" first among the "four important influences" in war, and continues: "The value of a whole army—a mighty host of a million men—is dependent on one man alone: such is the influence of spirit!"]
a commander-in-chief may be robbed of his presence of mind.
[Chang Yu says: "Presence of mind is the general’s most important asset. It is the quality which enables him to discipline disorder and to inspire courage into the panic-stricken." The great general Li Ching (A.D. 571-649) has a saying: "Attacking does not merely consist in assaulting walled cities or striking at an army in battle array; it must include the art of assailing the enemy’s mental equilibrium."]
28. Now a soldier’s spirit is keenest in the morning;
[Always provided, I suppose, that he has had breakfast. At the battle of the Trebia, the Romans were foolishly allowed to fight fasting, whereas Hannibal’s men had breakfasted at their leisure. See Livy, XXI, liv. 8, lv. 1 and 8.]
by noonday it has begun to flag; and in the evening, his mind is bent only on returning to camp.
29. A clever general, therefore, avoids an army when its spirit is keen, but attacks it when it is sluggish and inclined to return. This is the art of studying moods.
30. Disciplined and calm, to await the appearance of disorder and hubbub amongst the enemy:—this is the art of retaining self-possession.
31. To be near the goal while the enemy is still far from it, to wait at ease while the enemy is toiling and struggling, to be well-fed while the enemy is famished:—this is the art of husbanding one’s strength.
32. To refrain from intercepting an enemy whose banners are in perfect order, to refrain from attacking an army drawn up in calm and confident array:—this is the art of studying circumstances.
33. It is a military axiom not to advance uphill against the enemy, nor to oppose him when he comes downhill.
34. Do not pursue an enemy who simulates flight; do not attack soldiers whose temper is keen.
35. Do not swallow a bait offered by the enemy.
[Li Ch’uan and Tu Mu, with extraordinary inability to see a metaphor, take these words quite literally of food and drink that have been poisoned by the enemy. Ch’en Hao and Chang Yu carefully point out that the saying has a wider application.]
Do not interfere with an army that is returning home.