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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..b30d8f1 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #66706 (https://www.gutenberg.org/ebooks/66706) diff --git a/old/66706-0.txt b/old/66706-0.txt deleted file mode 100644 index cf7aec3..0000000 --- a/old/66706-0.txt +++ /dev/null @@ -1,13040 +0,0 @@ -*** START OF THE PROJECT GUTENBERG EBOOK 66706 *** - - - - - Transcriber’s Note: - -This is a complete unabridged transcription of Lionel Gile’s translation -of The Art of War. See additional notes at the end of the book. - - - - - 孫子兵法 - - Sun Tzŭ - on the - Art of War - - THE OLDEST MILITARY TREATISE IN THE WORLD - - - Translated from the Chinese with introduction and critical notes - - BY - LIONEL GILES, M.A. - - Assistant in the Department of Oriental Printed Books and MSS. - in the British Museum - - - London - LUZAC & C^o. - 1910 - - Printed by E. J. Bbill, Leyden (Holland). - - - - - To my brother - Captain Valentine Giles, R.G. - in the hope that - a work 2400 years old - may yet contain lessons worth consideration - by the soldier of to-day - this translation - is affectionately dedicated - - - - - CONTENTS - - - Page - Preface vii - Introduction - Sun Wu and his Book xi - The Text of Sun Tzŭ xxx - The Commentators xxxiv - Appreciations of Sun Tzŭ xlii - Apologies for War xliii - Bibliography l - Chap. I. Laying plans 1 - „ II. Waging War 9 - „ III. Attack by Stratagem 17 - „ IV. Tactical Dispositions 26 - „ V. Energy 33 - „ VI. Weak Points and Strong 42 - „ VII. Manœuvring 55 - „ VIII. Variation of Tactics 71 - „ IX. The Army on the March 80 - „ X. Terrain 100 - „ XI. The Nine Situations 114 - „ XII. The Attack by Fire 150 - „ XIII. The Use of Spies 160 - Chinese Concordance 176 - Index 192 - - - - - PREFACE - - -The seventh volume of “Mémoires concernant l’histoire, les sciences, -les arts, les mœurs, les usages, &c., des Chinois”[1] is devoted to the -Art of War, and contains, amongst other treatises, “Les Treize Articles -de Sun-tse,” translated from the Chinese by a Jesuit Father, Joseph -Amiot. Père Amiot appears to have enjoyed no small reputation as a -sinologue in his day, and the field of his labours was certainly -extensive. But his so-called translation of Sun Tzŭ, if placed side -by side with the original, is seen at once to be little better than an -imposture. It contains a great deal that Sun Tzŭ did not write, and -very little indeed of what he did. Here is a fair specimen, taken from -the opening sentences of chapter 5:— - - _De l’habileté dans le gouvernement des Troupes._ Sun-tse dit: - Ayez les noms de tous les Officiers tant généraux que subalternes; - inscrivez-les dans un catalogue à part, avec la note des talents & - de la capacité de chacun d’eux, afin de pouvoir les employer avec - avantage lorsque l’occasion en sera venue. Faites en sorte que - tous ceux que vous devez commander soient persuadés que votre - principale attention est de les préserver de tout dommage. Les - troupes que vous ferez avancer contre l’ennemi doivent être comme - des pierres que vous lanceriez contre des œufs. De vous à l’ennemi - il ne doit y avoir d’autre différence que celle du fort au foible, - du vuide au plein. Attaquez à découvert, mais soyez vainqueur en - secret. Voilà en peu de mots en quoi consiste l’habileté & toute - la perfection même du gouvernement des troupes. - -Throughout the nineteenth century, which saw a wonderful development -in the study of Chinese literature, no translator ventured to tackle -Sun Tzŭ, although his work was known to be highly valued in China as -by far the oldest and best compendium of military science. It was not -until the year 1905 that the first English translation, by Capt. E. F. -Calthrop, R.F.A., appeared at Tokyo under the title “Sonshi” (the -Japanese form of Sun Tzŭ)[2]. Unfortunately, it was evident that the -translator’s knowledge of Chinese was far too scanty to fit him to -grapple with the manifold difficulties of Sun Tzŭ. He himself plainly -acknowledges that without the aid of two Japanese gentlemen “the -accompanying translation would have been impossible.” We can only -wonder, then, that with their help it should have been so excessively -bad. It is not merely a question of downright blunders, from which -none can hope to be wholly exempt. Omissions were frequent; hard -passages were wilfully distorted or slurred over. Such offences are -less pardonable. They would not be tolerated in any edition of a Greek -or Latin classic, and a similar standard of honesty ought to be -insisted upon in translations from Chinese. - -From blemishes of this nature, at least, I believe that the present -translation is free. It was not undertaken out of any inflated estimate -of my own powers; but I could not help feeling that Sun Tzŭ deserved a -better fate than had befallen him, and I knew that, at any rate, I -could hardly fail to improve on the work of my predecessors. Towards -the end of 1908, a new and revised edition of Capt. Calthrop’s -translation was published in London, this time, however, without any -allusion to his Japanese collaborators. My first three chapters were -then already in the printer’s hands, so that the criticisms of Capt. -Calthrop therein contained must be understood as referring to -his earlier edition. In the subsequent chapters I have of course -transferred my attention to the second edition. This is on the whole an -improvement on the other, though there still remains much that cannot -pass muster. Some of the grosser blunders have been rectified and -lacunae filled up, but on the other hand a certain number of new -mistakes appear. The very first sentence of the introduction is -startlingly inaccurate; and later on, while mention is made of “an army -of Japanese commentators” on Sun Tzŭ (who are these, by the way?), not -a word is vouchsafed about the Chinese commentators, who nevertheless, -I venture to assert, form a much more numerous and infinitely more -important “army.” - -A few special features of the present volume may now be noticed. In -the first place, the text has been cut up into numbered paragraphs, -both in order to facilitate cross-reference and for the convenience of -students generally. The division follows broadly that of Sun -Hsing-yen’s edition; but I have sometimes found it desirable to join -two or more of his paragraphs into one. In quoting from other works, -Chinese writers seldom give more than the bare title by way of -reference, and the task of research is apt to be seriously hampered in -consequence. With a view to obviating this difficulty so far as Sun -Tzŭ is concerned, I have also appended a complete concordance of -Chinese characters, following in this the admirable example of Legge, -though an alphabetical arrangement has been preferred to the -distribution under radicals which he adopted. Another feature borrowed -from “The Chinese Classics” is the printing of text, translation and -notes on the same page; the notes, however, are inserted, according to -the Chinese method, immediately after the passages to which they -refer. From the mass of native commentary my aim has been to extract -the cream only, adding the Chinese text here and there when it seemed -to present points of literary interest. Though constituting in itself -an important branch of Chinese literature, very little commentary of -this kind has hitherto been made directly accessible by translation.[3] - -I may say in conclusion that, owing to the printing off of my -sheets as they were completed, the work has not had the benefit of a -final revision. On a review of the whole, without modifying the -substance of my criticisms, I might have been inclined in a few -instances to temper their asperity. Having chosen to wield a bludgeon, -however, I shall not cry out if in return I am visited with more than -a rap over the knuckles. Indeed, I have been at some pains to put a -sword into the hands of future opponents by scrupulously giving either -text or reference for every passage translated. A scathing review, -even from the pen of the Shanghai critic who despises “mere -translations,” would not, I must confess, be altogether unwelcome. -For, after all, the worst fate I shall have to dread is that which -befell the ingenious paradoxes of George in _The Vicar of Wakefield_. - - - - - INTRODUCTION - - Sun Wu and his Book. - - -Ssŭ-ma Ch‘ien gives the following biography of Sun Tzŭ:[4]— - - 孫子武 Sun Tzŭ Wu was a native of the Ch‘i State. His _Art of War_ - brought him to the notice of 闔廬 Ho Lu,[5] King of 吳 Wu. Ho Lu said - to him: I have carefully perused your 13 chapters. May I submit your - theory of managing soldiers to a slight test? - - Sun Tzŭ replied: You may. - - Ho Lu asked: May the test be applied to women? - - The answer was again in the affirmative, so arrangements were made - to bring 180 ladies out of the Palace. Sun Tzŭ divided them into - two companies, and placed one of the King’s favourite concubines - at the head of each. He then bade them all take spears in their - hands, and addressed them thus: I presume you know the difference - between front and back, right hand and left hand? - - The girls replied: Yes. - - Sun Tzŭ went on: When I say “Eyes front,” you must look straight - ahead. When I say “Left turn,” you must face towards your left - hand. When I say “Right turn,” you must face towards your right - hand. When I say “About turn,” you must face right round towards - the back. - - Again the girls assented. The words of command having been thus - explained, he set up the halberds and battle-axes in order to - begin the drill. Then, to the sound of drums, he gave the order - “Right turn.” But the girls only burst out laughing. Sun Tzŭ said: - If words of command are not clear and distinct, if orders are not - thoroughly understood, then the general is to blame. - - So he started drilling them again, and this time gave the order - “Left turn,” whereupon the girls once more burst into fits of - laughter. Sun Tzŭ said: If words of command are not clear and - distinct, if orders are not thoroughly understood, the general is - to blame. But if his orders _are_ clear, and the soldiers - nevertheless disobey, then it is the fault of their officers. - - So saying, he ordered the leaders of the two companies to be - beheaded. Now the King of Wu was watching the scene from the top - of a raised pavilion; and when he saw that his favourite - concubines were about to be executed, he was greatly alarmed and - hurriedly sent down the following message: We are now quite - satisfied as to our general’s ability to handle troops. If We are - bereft of these two concubines, our meat and drink will lose their - savour. It is our wish that they shall not be beheaded. - - Sun Tzŭ replied: Having once received His Majesty’s commission to - be general of his forces, there are certain commands of His - Majesty which, acting in that capacity, I am unable to accept. - - Accordingly, he had the two leaders beheaded, and straightway - installed the pair next in order as leaders in their place. When - this had been done, the drum was sounded for the drill once more; - and the girls went through all the evolutions, turning to the - right or to the left, marching ahead or wheeling back, kneeling or - standing, with perfect accuracy and precision, not venturing to - utter a sound. Then Sun Tzŭ sent a messenger to the King saying: - Your soldiers, Sire, are now properly drilled and disciplined, and - ready for Your Majesty’s inspection. They can be put to any use - that their sovereign may desire; bid them go through fire and - water, and they will not disobey. - - But the King replied: Let our general cease drilling and return to - camp. As for us, We have no wish to come down and inspect the - troops. - - Thereupon Sun Tzŭ said: The King is only fond of words, and cannot - translate them into deeds. - - After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle - an army, and finally appointed him general. In the West, he - defeated the Ch‘u State and forced his way into Ying, the capital; - to the north, he put fear into the States of Ch‘i and Chin, and - spread his fame abroad amongst the feudal princes. And Sun Tzŭ - shared in the might of the King. - -About Sun Tzŭ himself this is all that Ssŭ-ma Ch‘ien has to tell us in -this chapter. But he proceeds to give a biography of his descendant, -孫臏 Sun Pin, born about a hundred years after his famous ancestor’s -death, and also the outstanding military genius of his time. The -historian speaks of him too as Sun Tzŭ, and in his preface we read: -孫子臏脚而論兵法 “Sun Tzŭ had his feet cut off and yet continued to -discuss the art of war.”[6] It seems likely, then, that “Pin” was a -nickname bestowed on him after his mutilation, unless indeed the story -was invented in order to account for the name. The crowning incident -of his career, the crushing defeat of his treacherous rival P‘ang -Chüan, will be found briefly related on p. 40. - -To return to the elder Sun Tzŭ. He is mentioned in two other passages -of the _Shih Chi_:— - - In the third year of his reign [512 B.C.] Ho Lu, King of Wu, took - the field with 子胥 Tzŭ-hsü [i.e. 伍員 Wu Yüan] and 伯嚭 Po P‘ei, - and attacked Ch‘u. He captured the town of 舒 Shu and slew the two - prince’s sons who had formerly been generals of Wu. He was then - meditating a descent on 郢 Ying [the capital]; but the general Sun - Wu said: “The army is exhausted.[7] It is not yet possible. We - must wait”....[8] [After further successful fighting,] in the - ninth year [506 B.C.], King Ho Lu of Wu addressed Wu Tzŭ-hsü and - Sun Wu, saying: “Formerly, you declared that it was not yet - possible for us to enter Ying. Is the time ripe now?” The two men - replied: “Ch‘u’s general, 子常 Tzŭ-ch‘ang,[9] is grasping and - covetous, and the princes of 唐 T‘ang and 蔡 Ts‘ai both have a - grudge against him. If Your Majesty has resolved to make a grand - attack, you must win over T‘ang and Ts‘ai, and then you may - succeed.” Ho Lu followed this advice, [beat Ch‘u in five pitched - battles and marched into Ying].[10] - -This is the latest date at which anything is recorded of Sun Wu. He -does not appear to have survived his patron, who died from the effects -of a wound in 496. - -In the chapter entitled 律書 (the earlier portion of which M. Chavannes -believes to be a fragment of a treatise on Military Weapons), there -occurs this passage:[11] - - From this time onward, a number of famous soldiers arose, one after - the other: 咎犯 Kao-fan,[12] who was employed by the Chin State; - Wang-tzŭ,[13] in the service of Ch‘i; and Sun Wu, in the service of - Wu. These men developed and threw light upon the principles of war - (申明軍約). - -It is obvious that Ssŭ-ma Ch‘ien at least had no doubt about the -reality of Sun Wu as an historical personage; and with one exception, -to be noticed presently, he is by far the most important authority on -the period in question. It will not be necessary, therefore, to say -much of such a work as the 吳越春秋 _Wu Yüeh Ch‘un Ch‘iu_, which is -supposed to have been written by 趙曄 Chao Yeh of the 1st century A.D. -The attribution is somewhat doubtful; but even if it were otherwise, -his account would be of little value, based as it is on the _Shih Chi_ -and expanded with romantic details. The story of Sun Tzŭ will be -found, for what it is worth, in chapter 2. The only new points in it -worth noting are: 1) Sun Tzŭ was first recommended to Ho Lu by Wu -Tzŭ-hsü. 2) He is called a native of Wu.[14] 3) He had previously -lived a retired life, and his contemporaries were unaware of his -ability.[15] - -The following passage occurs in 淮南子 Huai-nan Tzŭ: “When sovereign and -ministers show perversity of mind, it is impossible even for a Sun Tzŭ -to encounter the foe.”[16] Assuming that this work is genuine (and -hitherto no doubt has been cast upon it), we have here the earliest -direct reference to Sun Tzŭ, for Huai-nan Tzŭ died in 122 B.C., many -years before the _Shih Chi_ was given to the world. - -劉向 Liu Hsiang (B.C. 80–9) in his 新序 says: “The reason why Sun Wu at -the head of 30,000 men beat Ch‘u with 200,000 is that the latter were -undisciplined.”[17] - -鄧名世 Têng Ming-shih in his 姓氏辨證書 (completed in 1134) informs us -that the surname 孫 was bestowed on Sun Wu’s grandfather by 景公 Duke -Ching of Ch‘i [547–490 B.C.]. Sun Wu’s father Sun 馮 P‘ing, rose to be -a Minister of State in Ch‘i, and Sun Wu himself, whose style was 長卿 -Ch‘ang-ch‘ing, fled to Wu on account of the rebellion which was being -fomented by the kindred of 田鮑 T‘ien Pao. He had three sons, of whom -the second, named 明 Ming, was the father of Sun Pin. According to this -account, then, Pin was the grandson of Wu,[18] which, considering that -Sun Pin’s victory over 魏 Wei was gained in 341 B.C., may be dismissed -as chronologically impossible. Whence these data were obtained by Têng -Ming-shih I do not know, but of course no reliance whatever can be -placed in them. - -An interesting document which has survived from the close of the Han -period is the short preface written by the great 曹操 Ts‘ao Ts‘ao, or -魏武帝 Wei Wu Ti, for his edition of Sun Tzŭ. I shall give it in full:— - - I have heard that the ancients used bows and arrows to their - advantage.[19] The _Lun Yü_ says: “There must be a sufficiency of - military strength.”[20] The _Shu Ching_ mentions “the army” among - the “eight objects of government.”[21] The _I Ching_ says: “師 - ‘army’ indicates firmness and justice; the experienced leader will - have good fortune.”[22] The _Shih Ching_ says: “The King rose - majestic in his wrath, and he marshalled his troops.”[23] The - Yellow Emperor, T‘ang the Completer and Wu Wang all used spears - and battle-axes in order to succour their generation. The _Ssŭ-ma - Fa_ says: “If one man slay another of set purpose, he himself may - rightfully be slain.”[24] He who relies solely on warlike measures - shall be exterminated; he who relies solely on peaceful measures - shall perish. Instances of this are Fu Ch‘ai[25] on the one hand - and Yen Wang on the other.[26] In military matters, the Sage’s - rule is normally to keep the peace, and to move his forces only - when occasion requires. He will not use armed force unless driven - to it by necessity.[27] - - Many books have I read on the subject of war and fighting; but the - work composed by Sun Wu is the profoundest of them all. [Sun Tzŭ - was a native of the Ch‘i state, his personal name was Wu. He wrote - the _Art of War_ in 13 chapters for Ho Lü, King of Wu. Its - principles were tested on women, and he was subsequently made a - general. He led an army westwards, crushed the Ch‘u State and - entered Ying the capital. In the north, he kept Ch‘i and Chin in - awe. A hundred years and more after his time, Sun Pin lived. He - was a descendant of Wu].[28] In his treatment of deliberation and - planning, the importance of rapidity in taking the field,[29] - clearness of conception, and depth of design, Sun Tzŭ stands - beyond the reach of carping criticism. My contemporaries, however, - have failed to grasp the full meaning of his instructions, and - while putting into practice the smaller details in which his work - abounds, they have overlooked its essential purport. That is the - motive which has led me to outline a rough explanation of the - whole.[30] - -One thing to be noticed in the above is the explicit statement that -the 13 chapters were specially composed for King Ho Lu. This is -supported by the internal evidence of I. § 15, in which it seems clear -that some ruler is addressed. - -In the bibliographical section of the _Han Shu_,[31] there is an -entry which has given rise to much discussion: 吳孫子八十二篇圖九卷 “The -works of Sun Tzŭ of Wu in 82 _p‘ien_ (or chapters), with diagrams in 9 -_chüan_.” It is evident that this cannot be merely the 13 chapters -known to Ssŭ-ma Ch‘ien, or those we possess to-day. Chang Shou-chieh -in his 史記正義 refers to an edition of Sun Tzŭ’s 兵法 of which the “13 -chapters” formed the first _chüan_, adding that there were two other -_chüan_ besides.[32] This has brought forth a theory, that the bulk -of these 82 chapters consisted of other writings of Sun Tzŭ—we should -call them apocryphal—similar to the 問答 _Wên Ta_, of which a specimen -dealing with the Nine Situations[33] is preserved in the 通典 _T‘ung -Tien_, and another in Ho Shih’s commentary. It is suggested that -before his interview with Ho Lu, Sun Tzŭ had only written the 13 -chapters, but afterwards composed a sort of exegesis in the form of -question and answer between himself and the King. 畢以珣 Pi I-hsün, -author of the 孫子敘錄 _Sun Tzŭ Hsü Lu_, backs this up with a quotation -from the _Wu Yüeh Ch‘un Ch‘iu_: “The King of Wu summoned Sun Tzŭ, and -asked him questions about the art of war. Each time he set forth a -chapter of his work, the King could not find words enough to praise -him.”[34] As he points out, if the whole work was expounded on the -same scale as in the above-mentioned fragments, the total number of -chapters could not fail to be considerable.[35] Then the numerous -other treatises attributed to Sun Tzŭ[36] might also be included. The -fact that the _Han Chih_ mentions no work of Sun Tzŭ except the 82 -_p‘ien_, whereas the Sui and T‘ang bibliographies give the titles of -others in addition to the “13 chapters,” is good proof, Pi I-hsün -thinks, that all of these were contained in the 82 _p‘ien_. Without -pinning our faith to the accuracy of details supplied by the _Wu Yüeh -Ch‘un Ch‘iu_, or admitting the genuineness of any of the treatises -cited by Pi I-hsün, we may see in this theory a probable solution of -the mystery. Between Ssŭ-ma Ch‘ien and Pan Ku there was plenty of time -for a luxuriant crop of forgeries to have grown up under the magic -name of Sun Tzŭ, and the 82 _p‘ien_ may very well represent a -collected edition of these lumped together with the original work. It -is also possible, though less likely, that some of them existed in the -time of the earlier historian and were purposely ignored by him.[37] - -Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, -composed the preface to his edition[38] about the middle of the ninth -century. After a somewhat lengthy defence of the military art,[39] he -comes at last to Sun Tzŭ himself, and makes one or two very startling -assertions:—“The writings of Sun Wu,” he says, “originally comprised -several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, -pruned away all redundancies and wrote out the essence of the whole, -so as to form a single book in 13 chapters.”[40] He goes on to remark -that Ts‘ao Ts‘ao’s commentary on Sun Tzŭ leaves a certain proportion -of difficulties unexplained. This, in Tu Mu’s opinion, does not -necessarily imply that he was unable to furnish a complete -commentary.[41] According to the _Wei Chih_, Ts‘ao himself wrote a -book on war in something over 100,000 words, known as the 新書. It -appears to have been of such exceptional merit that he suspects Ts‘ao -to have used for it the surplus material which he had found in Sun -Tzŭ. He concludes, however, by saying: “The _Hsin Shu_ is now lost, so -that the truth cannot be known for certain.”[42] - -Tu Mu’s conjecture seems to be based on a passage in the 漢官解詁 “Wei -Wu Ti strung together Sun Wu’s Art of War,”[43] which in turn may have -resulted from a misunderstanding of the final words of Ts‘ao Kung’s -preface: 故撰爲略解焉. This, as Sun Hsing-yen points out,[44] is only a -modest way of saying that he made an explanatory paraphrase,[45] or in -other words, wrote a commentary on it. On the whole, the theory has -met with very little acceptance. Thus, the 四庫全書 says:[46] “The -mention of the 13 chapters in the _Shih Chi_ shows that they were in -existence before the _Han Chih_, and that later accretions are not to -be considered part of the original work. Tu Mu’s assertion can -certainly not be taken as proof.”[47] - -There is every reason to suppose, then, that the 13 chapters existed -in the time of Ssŭ-ma Ch‘ien practically as we have them now. That the -work was then well known he tells us in so many words: “Sun Tzŭ’s 13 -Chapters and Wu Ch‘i’s Art of War are the two books that people -commonly refer to on the subject of military matters. Both of them are -widely distributed, so I will not discuss them here.”[48] But as we go -further back, serious difficulties begin to arise. The salient fact -which has to be faced is that the _Tso Chuan_, the great contemporary -record, makes no mention whatever of Sun Wu, either as a general or as -a writer. It is natural, in view of this awkward circumstance, that -many scholars should not only cast doubt on the story of Sun Wu as -given in the _Shih Chi_, but even show themselves frankly sceptical as -to the existence of the man at all. The most powerful presentment of -this side of the case is to be found in the following disquisition by -葉水心 Yeh Shui-hsin:[49]— - - It is stated in Ssŭ-ma Ch‘ien’s history that Sun Wu was a native - of the Ch‘i State, and employed by Wu; and that in the reign of Ho - Lü he crushed Ch‘u, entered Ying, and was a great general. But in - Tso’s Commentary no Sun Wu appears at all. It is true that Tso’s - Commentary need not contain absolutely everything that other - histories contain. But Tso has not omitted to mention vulgar - plebeians and hireling ruffians such as Ying K‘ao-shu,[50] Ts‘ao - Kuei,[51] Chu Chih-wu[52] and Chuan Shê-chu.[53] In the case of - Sun Wu, whose fame and achievements were so brilliant, the - omission is much more glaring. Again, details are given, in their - due order, about his contemporaries Wu Yüan and the Minister - P‘ei.[54] Is it credible that Sun Wu alone should have been passed - over?[55] - - In point of literary style, Sun Tzŭ’s work belongs to the same - school as _Kuan Tzŭ_,[56] the _Liu T‘ao_,[57] and the _Yüeh Yü_,[58] - and may have been the production of some private scholar living - towards the end of the “Spring and Autumn” or the beginning of the - “Warring States” period.[59] The story that his precepts were - actually applied by the Wu State, is merely the outcome of big - talk on the part of his followers.[60] - - From the flourishing period of the Chou dynasty[61] down to the - time of the “Spring and Autumn,” all military commanders were - statesmen as well, and the class of professional generals, for - conducting external campaigns, did not then exist. It was not - until the period of the “Six States”[62] that this custom changed. - Now although Wu was an uncivilised State, is it conceivable that - Tso should have left unrecorded the fact that Sun Wu was a great - general and yet held no civil office? What we are told, therefore, - about Jang-chü[63] and Sun Wu, is not authentic matter, but the - reckless fabrication of theorising pundits. The story of Ho Lü’s - experiment on the women, in particular, is utterly preposterous - and incredible.[64] - -Yeh Shui-hsin represents Ssŭ-ma Ch‘ien as having said that Sun Wu -crushed Ch‘u and entered Ying. This is not quite correct. No doubt the -impression left on the reader’s mind is that he at least shared in -these exploits; but the actual subject of the verbs 破, 入, 威 and 顯 -is certainly 闔廬, as is shown by the next words: 孫子與有力焉.[65] -The fact may or may not be significant; but it is nowhere explicitly -stated in the _Shih Chi_ either that Sun Tzŭ was general on the -occasion of the taking of Ying, or that he even went there at all. -Moreover, as we know that Wu Yüan and Po P‘ei both took part in the -expedition, and also that its success was largely due to the dash and -enterprise of 夫槩 Fu Kai, Ho Lu’s younger brother, it is not easy to -see how yet another general could have played a very prominent part in -the same campaign. - -陳振孫 Ch‘ên Chên-sun of the Sung dynasty has the note:[66]— - - Military writers look upon Sun Wu as the father of their art. But - the fact that he does not appear in the _Tso Chuan_, although he - is said to have served under Ho Lü King of Wu, makes it uncertain - what period he really belonged to.[67] - -He also says:— - - The works of Sun Wu and Wu Ch‘i may be of genuine antiquity.[68] - -It is noticeable that both Yeh Shui-hsin and Ch‘ên Chên-sun, while -rejecting the personality of Sun Wu as he figures in Ssŭ-ma Ch‘ien’s -history, are inclined to accept the date traditionally assigned to -the work which passes under his name. The author of the _Hsü Lu_ fails -to appreciate this distinction, and consequently his bitter attack -on Ch‘ên Chên-sun really misses its mark. He makes one or two points, -however, which certainly tell in favour of the high antiquity of -our “13 chapters.” “Sun Tzŭ,” he says, “must have lived in the age -of Ching Wang [519–476], because he is frequently plagiarised in -subsequent works of the Chou, Ch‘in and Han dynasties.”[69] The two -most shameless offenders in this respect are Wu Ch‘i and Huai-nan Tzŭ, -both of them important historical personages in their day. The former -lived only a century after the alleged date of Sun Tzŭ, and his death -is known to have taken place in 381 B.C. It was to him, according to -Liu Hsiang, that 曾申 Tsêng Shên delivered the _Tso Chuan_, which had -been entrusted to him by its author.[70] Now the fact that quotations -from the _Art of War_, acknowledged or otherwise, are to be found -in so many authors of different epochs, establishes a very strong -probability that there was some common source anterior to them all,—in -other words, that Sun Tzŭ’s treatise was already in existence towards -the end of the 5th century B.C. Further proof of Sun Tzŭ’s antiquity -is furnished by the archaic or wholly obsolete meanings attaching to -a number of the words he uses. A list of these, which might perhaps -be extended, is given in the _Hsü Lu_; and though some of the -interpretations are doubtful, the main argument is hardly affected -thereby.[71] Again, it must not be forgotten that Yeh Shui-hsin, a -scholar and critic of the first rank, deliberately pronounces the -style of the 13 chapters to belong to the early part of the fifth -century. Seeing that he is actually engaged in an attempt to disprove -the existence of Sun Wu himself, we may be sure that he would not -have hesitated to assign the work to a later date had he not honestly -believed the contrary. And it is precisely on such a point that -the judgment of an educated Chinaman will carry most weight. Other -internal evidence is not far to seek. Thus, in XIII. § 1, there is an -unmistakable allusion to the ancient system of land-tenure which had -already passed away by the time of Mencius, who was anxious to see it -revived in a modified form.[72] The only warfare Sun Tzŭ knows is that -carried on between the various feudal princes (諸侯), in which armoured -chariots play a large part. Their use seems to have entirely died out -before the end of the Chou dynasty. He speaks as a man of Wu, a state -which ceased to exist as early as 473 B.C. On this I shall touch -presently. - -But once refer the work to the 5th century or earlier, and the -chances of its being other than a _bonâ fide_ production are sensibly -diminished. The great age of forgeries did not come until long after. -That it should have been forged in the period immediately following -473 is particularly unlikely, for no one, as a rule, hastens to -identify himself with a lost cause. As for Yeh Shui-hsin’s theory, -that the author was a literary recluse,[73] that seems to me quite -untenable. If one thing is more apparent than another after reading -the maxims of Sun Tzŭ, it is that their essence has been distilled -from a large store of personal observation and experience. They -reflect the mind not only of a born strategist, gifted with a rare -faculty of generalisation, but also of a practical soldier closely -acquainted with the military conditions of his time. To say nothing -of the fact that these sayings have been accepted and endorsed by all -the greatest captains of Chinese history, they offer a combination -of freshness and sincerity, acuteness and common sense, which quite -excludes the idea that they were artificially concocted in the study. -If we admit, then, that the 13 chapters were the genuine production of -a military man living towards the end of the “Ch‘un Ch‘iu” period, are -we not bound, in spite of the silence of the _Tso Chuan_, to accept -Ssŭ-ma Ch‘ien’s account in its entirety? In view of his high repute as -a sober historian, must we not hesitate to assume that the records he -drew upon for Sun Wu’s biography were false and untrustworthy? The -answer, I fear, must be in the negative. There is still one grave, if -not fatal, objection to the chronology involved in the story as told -in the _Shih Chi_, which, so far as I am aware, nobody has yet -pointed out. There are two passages in Sun Tzŭ in which he alludes -to contemporary affairs. The first is in VI. § 21:— - - Though according to my estimate the soldiers of Yüeh exceed our - own in number, that shall advantage them nothing in the matter of - victory. I say then that victory can be achieved. - -The other is in XI. § 30:— - - Asked if an army can be made to imitate the _shuai-jan_, I should - answer, Yes. For the men of Wu and the men of Yüeh are enemies; - yet if they are crossing a river in the same boat and are caught - by a storm, they will come to each other’s assistance just as the - left hand helps the right. - -These two paragraphs are extremely valuable as evidence of the date of -composition. They assign the work to the period of the struggle -between Wu and Yüeh. So much has been observed by Pi I-hsün. But what -has hitherto escaped notice is that they also seriously impair the -credibility of Ssŭ-ma Ch‘ien’s narrative. As we have seen above, the -first positive date given in connection with Sun Wu is 512 B.C. He is -then spoken of as a general, acting as confidential adviser to Ho Lu, -so that his alleged introduction to that monarch had already taken -place, and of course the 13 chapters must have been written earlier -still. But at that time, and for several years after, down to the -capture of Ying in 506, 楚 Ch‘u, and not Yüeh, was the great hereditary -enemy of Wu. The two states, Ch‘u and Wu, had been constantly at war -for over half a century,[74] whereas the first war between Wu and Yüeh -was waged only in 510,[75] and even then was no more than a short -interlude sandwiched in the midst of the fierce struggle with Ch‘u. -Now Ch‘u is not mentioned in the 13 chapters at all. The natural -inference is that they were written at a time when Yüeh had become the -prime antagonist of Wu, that is, after Ch‘u had suffered the great -humiliation of 506. At this point, a table of dates may be found useful. - - B.C. - - 514 Accession of Ho Lu. - - 512 Ho Lu attacks Ch‘u, but is dissuaded from entering 郢 Ying, the - capital. _Shih Chi_ mentions Sun Wu as general. - - 511 Another attack on Ch‘u. - - 510 Wu makes a successful attack on Yüeh. This is the first war - between the two states. - - 509 Ch‘u invades Wu, but is signally defeated at 豫章 Yü-chang. - or - 508 - - 506 Ho Lu attacks Ch‘u with the aid of T‘ang and Ts‘ai. Decisive - battle of 柏舉 Po-chü, and capture of Ying. Last mention - of Sun Wu in _Shih Chi_. - - 505 Yüeh makes a raid on Wu in the absence of its army. Wu is - beaten by Ch‘in and evacuates Ying. - - 504 Ho Lu sends 夫差 Fu Ch‘ai to attack Ch‘u. - - 497 勾踐 Kou Chien becomes King of Yüeh. - - 496 Wu attacks Yüeh, but is defeated by Kou Chien at 檇李 Tsui-li. - Ho Lu is killed. - - 494 Fu Ch‘ai defeats Kou Chien in the great battle of 夫椒 Fu-chiao, - and enters the capital of Yüeh. - - 485 Kou Chien renders homage to Wu. Death of Wu Tzŭ-hsü. - or - 484 - - 482 Kou Chien invades Wu in the absence of Fu Ch‘ai. - - 478 Further attacks by Yüeh on Wu. - to - 476 - - 475 Kou Chien lays siege to the capital of Wu. - - 473 Final defeat and extinction of Wu. - -The sentence quoted above from VI. § 21 hardly strikes me as one that -could have been written in the full flush of victory. It seems rather -to imply that, for the moment at least, the tide had turned against -Wu, and that she was getting the worst of the struggle. Hence we may -conclude that our treatise was not in existence in 505, before which -date Yüeh does not appear to have scored any notable success against -Wu. Ho Lu died in 496, so that if the book was written for him, it -must have been during the period 505–496, when there was a lull in -the hostilities, Wu having presumably been exhausted by its supreme -effort against Ch‘u. On the other hand, if we choose to disregard the -tradition connecting Sun Wu’s name with Ho Lu, it might equally well -have seen the light between 496 and 494, or possibly in the period -482–473, when Yüeh was once again becoming a very serious menace.[76] -We may feel fairly certain that the author, whoever he may have been, -was not a man of any great eminence in his own day. On this point -the negative testimony of the _Tso Chuan_ far outweighs any shred of -authority still attaching to the _Shih Chi_, if once its other facts -are discredited. Sun Hsing-yen, however, makes a feeble attempt to -explain the omission of his name from the great commentary. It was Wu -Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because -the latter (being an alien) was not rewarded with an office in the -State.[77] - -How then did the Sun Tzŭ legend originate? It may be that the growing -celebrity of the book imparted by degrees a kind of factitious renown -to its author. It was felt to be only right and proper that one so -well versed in the science of war should have solid achievements -to his credit as well. Now the capture of Ying was undoubtedly the -greatest feat of arms in Ho Lu’s reign; it made a deep and lasting -impression on all the surrounding states, and raised Wu to the -short-lived zenith of her power. Hence, what more natural, as time -went on, than that the acknowledged master of strategy, Sun Wu, should -be popularly identified with that campaign, at first perhaps only in -the sense that his brain conceived and planned it; afterwards, that it -was actually carried out by him in conjunction with Wu Yüan,[78] Po -P‘ei and Fu Kai? - -It is obvious that any attempt to reconstruct even the outline of Sun -Tzŭ’s life must be based almost wholly on conjecture. With this -necessary proviso, I should say that he probably entered the service -of Wu about the time of Ho Lu’s accession, and gathered experience, -though only in the capacity of a subordinate officer, during the -intense military activity which marked the first half of that prince’s -reign.[79] If he rose to be a general at all, he certainly was never -on an equal footing with the three above mentioned. He was doubtless -present at the investment and occupation of Ying, and witnessed Wu’s -sudden collapse in the following year. Yüeh’s attack at this critical -juncture, when her rival was embarrassed on every side, seems to have -convinced him that this upstart kingdom was the great enemy against -whom every effort would henceforth have to be directed. Sun Wu was -thus a well-seasoned warrior when he sat down to write his famous -book, which according to my reckoning must have appeared towards the -end, rather than the beginning, of Ho Lu’s reign. The story of the -women may possibly have grown out of some real incident occurring -about the same time. As we hear no more of Sun Wu after this from any -source, he is hardly likely to have survived his patron or to have -taken part in the death-struggle with Yüeh, which began with the -disaster at Tsui-li. - -If these inferences are approximately correct, there is a certain -irony in the fate which decreed that China’s most illustrious man -of peace should be contemporary with her greatest writer on war. - - - The Text of Sun Tzŭ. - -I have found it difficult to glean much about the history of Sun Tzŭ’s -text. The quotations that occur in early authors go to show that the -“13 chapters” of which Ssŭ-ma Ch‘ien speaks were essentially the same -as those now extant. We have his word for it that they were widely -circulated in his day, and can only regret that he refrained from -discussing them on that account.[80] Sun Hsing-yen says in his preface:— - - During the Ch‘in and Han dynasties Sun Tzŭ’s _Art of War_ was in - general use amongst military commanders, but they seem to have - treated it as a work of mysterious import, and were unwilling to - expound it for the benefit of posterity. Thus it came about that - Wei Wu was the first to write a commentary on it.[81] - -As we have already seen, there is no reasonable ground to suppose that -Ts‘ao Kung tampered with the text. But the text itself is often so -obscure, and the number of editions which appeared from that time -onward so great, especially during the T‘ang and Sung dynasties, that -it would be surprising if numerous corruptions had not managed to -creep in. Towards the middle of the Sung period, by which time all the -chief commentaries on Sun Tzŭ were in existence, a certain 吉天保 Chi -T‘ien-pao published a work in 15 _chüan_ entitled 十家孫子會注 “Sun Tzŭ -with the collected commentaries of ten writers.”[82] There was another -text, with variant readings put forward by Chu Fu of 大興 Ta-hsing,[83] -which also had supporters among the scholars of that period; but in -the Ming editions, Sun Hsing-yen tells us, these readings were for -some reason or other no longer put into circulation.[84] Thus, until -the end of the 18th century, the text in sole possession of the field -was one derived from Chi T‘ien-pao’s edition, although no actual copy -of that important work was known to have survived. That, therefore, -is the text of Sun Tzŭ which appears in the War section of the great -Imperial encyclopaedia printed in 1726, the 古今圖書集成 _Ku Chin T‘u -Shu Chi Ch‘êng_. Another copy at my disposal of what is practically -the same text, with slight variations, is that contained in the -周秦十一子 “Eleven philosophers of the Chou and Ch‘in dynasties” -[1758]. And the Chinese printed in Capt. Calthrop’s first edition -is evidently a similar version which has filtered through Japanese -channels. So things remained until 孫星衍 Sun Hsing-yen [1752–1818], a -distinguished antiquarian and classical scholar,[85] who claimed to be -an actual descendant of Sun Wu,[86] accidentally discovered a copy of -Chi T‘ien-pao’s long-lost work, when on a visit to the library of the -華陰 Hua-yin temple.[87] Appended to it was the 遺說 _I Shuo_ of 鄭友賢 -Chêng Yu-hsien, mentioned in the _T‘ung Chih_, and also believed to -have perished.[88] This is what Sun Hsing-yen designates as the 古本 -or 原本 “original edition (or text)”—a rather misleading name, for it -cannot by any means claim to set before us the text of Sun Tzŭ in -its pristine purity. Chi T‘ien-pao was a careless compiler,[89] and -appears to have been content to reproduce the somewhat debased version -current in his day, without troubling to collate it with the earliest -editions then available. Fortunately, two versions of Sun Tzŭ, even -older than the newly discovered work, were still extant, one buried -in the _T‘ung Tien_, Tu Yu’s great treatise on the Constitution, the -other similarly enshrined in the _T‘ai P‘ing Yü Lan_ encyclopaedia. In -both the complete text is to be found, though split up into fragments, -intermixed with other matter, and scattered piecemeal over a number of -different sections. Considering that the _Yü Lan_ takes us back to -the year 983, and the _T‘ung Tien_ about 200 years further still, to -the middle of the T‘ang dynasty, the value of these early transcripts -of Sun Tzŭ can hardly be overestimated. Yet the idea of utilising them -does not seem to have occurred to anyone until Sun Hsing-yen, acting -under Government instructions, undertook a thorough recension of the -text. This is his own account:— - - Because of the numerous mistakes in the text of Sun Tzŭ which his - editors had handed down, the Government ordered that the ancient - edition [of Chi T‘ien-pao] should be used, and that the text - should be revised and corrected throughout. It happened that Wu - Nien-hu, the Governor Pi Kua, and Hsi, a graduate of the second - degree, had all devoted themselves to this study, probably - surpassing me therein. Accordingly, I have had the whole work cut - on blocks as a text-book for military men.[90] - -The three individuals here referred to had evidently been occupied on -the text of Sun Tzŭ prior to Sun Hsing-yen’s commission, but we are -left in doubt as to the work they really accomplished. At any rate, -the new edition, when ultimately produced, appeared in the names of -Sun Hsing-yen and only one co-editor, 吳人驥 Wu Jên-chi. They took the -“original text” as their basis, and by careful comparison with the -older versions, as well as the extant commentaries and other sources -of information such as the _I Shuo_, succeeded in restoring a very -large number of doubtful passages, and turned out, on the whole, what -must be accepted as the closest approximation we are ever likely to -get to Sun Tzŭ’s original work. This is what will hereafter be -denominated the “standard text.” - -The copy which I have used belongs to a re-issue dated 1877. It is in -6 _pên_, forming part of a well-printed set of 23 early philosophical -works in 83 _pên_.[91] It opens with a preface by Sun Hsing-yen -(largely quoted in this introduction), vindicating the traditional -view of Sun Tzŭ’s life and performances, and summing up in remarkably -concise fashion the evidence in its favour. This is followed by Ts‘ao -Kung’s preface to his edition, and the biography of Sun Tzŭ from -the _Shih Chi_, both translated above. Then come, firstly, Chêng -Yu-hsien’s _I Shuo_,[92] with author’s preface, and next, a short -miscellany of historical and bibliographical information entitled -孫子敘錄 _Sun Tzŭ Hsü Lu_, compiled by 畢以珣 Pi I-hsün. As regards the -body of the work, each separate sentence is followed by a note on the -text, if required, and then by the various commentaries appertaining -to it, arranged in chronological order. These we shall now proceed to -discuss briefly, one by one. - - - The Commentators. - -Sun Tzŭ can boast an exceptionally long and distinguished roll of -commentators, which would do honour to any classic. 歐陽修 Ou-yang Hsiu -remarks on this fact, though he wrote before the tale was complete, -and rather ingeniously explains it by saying that the artifices of -war, being inexhaustible, must therefore be susceptible of treatment -in a great variety of ways.[93] - -1. 曹操 Ts‘ao Ts‘ao or 曹公 Ts‘ao Kung, afterwards known as 魏武帝 Wei -Wu Ti [A.D. 155–220]. There is hardly any room for doubt that the -earliest commentary on Sun Tzŭ actually came from the pen of this -extraordinary man, whose biography in the _San Kuo Chih_[94] reads -like a romance. One of the greatest military geniuses that the world -has seen, and Napoleonic in the scale of his operations, he was -especially famed for the marvellous rapidity of his marches, which has -found expression in the line 說曹操曹操就到 “Talk of Ts‘ao Ts‘ao, and -Ts‘ao Ts‘ao will appear.” Ou-yang Hsiu says of him that he was a great -captain who “measured his strength against Tung Cho, Lü Pu and the two -Yüan, father and son, and vanquished them all; whereupon he divided -the Empire of Han with Wu and Shu, and made himself king. It is -recorded that whenever a council of war was held by Wei on the eve -of a far-reaching campaign, he had all his calculations ready; those -generals who made use of them did not lose one battle in ten; -those who ran counter to them in any particular saw their armies -incontinently beaten and put to flight.”[95] Ts‘ao Kung’s notes on Sun -Tzŭ, models of austere brevity, are so thoroughly characteristic -of the stern commander known to history, that it is hard indeed to -conceive of them as the work of a mere _littérateur_. Sometimes, -indeed, owing to extreme compression, they are scarcely intelligible -and stand no less in need of a commentary than the text itself.[96] As -we have seen, Ts‘ao Kung is the reputed author of the 新書, a book on -war in 100,000 odd words, now lost, but mentioned in the 魏志.[97] - -2. 孟氏 Mêng Shih. The commentary which has come down to us under this -name is comparatively meagre, and nothing about the author is known. -Even his personal name has not been recorded. Chi T‘ien-pao’s edition -places him after Chia Lin, and 鼂公武 Ch‘ao Kung-wu also assigns him to -the T‘ang dynasty,[98] but this is obviously a mistake, as his work is -mentioned in the 隋書經籍志. In Sun Hsing-yen’s preface, he appears as -Mêng Shih of the Liang dynasty [502–557]. Others would identify him -with 孟康 Mêng K‘ang of the 3rd century. In the 宋史藝文志,[99] he is -named last of the 五家 “Five Commentators,” the others being Wei Wu Ti, -Tu Mu, Ch‘ên Hao and Chia Lin. - -3. 李筌 Li Ch‘üan of the 8th century was a well-known writer on -military tactics. His 太白陰經 has been in constant use down to the -present day. The 通志 mentions 閫外春秋 (lives of famous generals from -the Chou to the T‘ang dynasty) as written by him.[100] He is also -generally supposed to be the real author of the popular Taoist -tract, the 陰符經. According to Ch‘ao Kung-wu and the _T‘ien-i-ko_ -catalogue,[101] he followed the 太乙遁甲 text of Sun Tzŭ, which differs -considerably from those now extant. His notes are mostly short and to -the point, and he frequently illustrates his remarks by anecdotes from -Chinese history. - -4. 杜佑 Tu Yu (died 812) did not publish a separate commentary on Sun -Tzŭ, his notes being taken from the _T‘ung Tien_, the encyclopaedic -treatise on the Constitution which was his life-work. They are largely -repetitions of Ts‘ao Kung and Mêng Shih, besides which it is believed -that he drew on the ancient commentaries of 王凌 Wang Ling and others. -Owing to the peculiar arrangement of the _T‘ung Tien_, he has to explain -each passage on its merits, apart from the context, and sometimes his -own explanation does not agree with that of Ts‘ao Kung, whom he always -quotes first. Though not strictly to be reckoned as one of the “Ten -Commentators,” he was added to their number by Chi T‘ien-pao, being -wrongly placed after his grandson Tu Mu. - -5. 杜牧 Tu Mu (803–852) is perhaps best known as a poet—a bright star -even in the glorious galaxy of the T‘ang period. We learn from Ch‘ao -Kung-wu that although he had no practical experience of war, he was -extremely fond of discussing the subject, and was moreover well read -in the military history of the _Ch‘un Ch‘iu_ and _Chan Kuo_ eras.[102] -His notes, therefore, are well worth attention. They are very copious, -and replete with historical parallels. The gist of Sun Tzŭ’s work is -thus summarised by him: “Practise benevolence and justice, but on the -other hand make full use of artifice and measures of expediency.”[103] -He further declared that all the military triumphs and disasters of -the thousand years which had elapsed since Sun Wu’s death would, upon -examination, be found to uphold and corroborate, in every particular, -the maxims contained in his book.[104] Tu Mu’s somewhat spiteful -charge against Ts‘ao Kung has already been considered elsewhere. - -6. 陳皥 Ch‘ên Hao appears to have been a contemporary of Tu Mu. Ch‘ao -Kung-wu says that he was impelled to write a new commentary on Sun Tzŭ -because Ts‘ao Kung’s on the one hand was too obscure and subtle, and -that of Tu Mu on the other too long-winded and diffuse.[105] Ou-yang -Hsiu, writing in the middle of the 11th century, calls Ts‘ao Kung, Tu -Mu and Ch‘ên Hao the three chief commentators on Sun Tzŭ (三家), and -observes that Ch‘ên Hao is continually attacking Tu Mu’s shortcomings. -His commentary, though not lacking in merit, must rank below those of -his predecessors. - -7. 賈林 Chia Lin is known to have lived under the T‘ang dynasty, for -his commentary on Sun Tzŭ is mentioned in the 唐書 and was afterwards -republished by 紀燮 Chi Hsieh of the same dynasty together with those -of Mêng Shih and Tu Yu.[106] It is of somewhat scanty texture, and in -point of quality, too, perhaps the least valuable of the eleven. - -8. 梅堯臣 Mei Yao-ch‘ên (1002–1060), commonly known by his “style” -as Mei 聖兪 Shêng-yü, was, like Tu Mu, a poet of distinction. His -commentary was published with a laudatory preface by the great Ou-yang -Hsiu, from which we may cull the following:— - - Later scholars have misread Sun Tzŭ, distorting his words and - trying to make them square with their own one-sided views. Thus, - though commentators have not been lacking, only a few have proved - equal to the task. My friend Shêng-yü has not fallen into this - mistake. In attempting to provide a critical commentary for Sun - Tzŭ’s work, he does not lose sight of the fact that these sayings - were intended for states engaged in internecine warfare; that the - author is not concerned with the military conditions prevailing - under the sovereigns of the three ancient dynasties,[107] nor with - the nine punitive measures prescribed to the Minister of War.[108] - Again, Sun Wu loved brevity of diction, but his meaning is always - deep. Whether the subject be marching an army, or handling - soldiers, or estimating the enemy, or controlling the forces of - victory, it is always systematically treated; the sayings are - bound together in strict logical sequence, though this has been - obscured by commentators who have probably failed to grasp their - meaning. In his own commentary, Mei Shêng-yü has brushed aside all - the obstinate prejudices of these critics, and has tried to bring - out the true meaning of Sun Tzŭ himself. In this way, the clouds - of confusion have been dispersed and the sayings made clear. I am - convinced that the present work deserves to be handed down side by - side with the three great commentaries; and for a great deal that - they find in the sayings, coming generations will have constant - reason to thank my friend Shêng-yü.[109] - -Making some allowance for the exuberance of friendship, I am inclined -to endorse this favourable judgment, and would certainly place him -above Ch‘ên Hao in order of merit. - -9. 王晳 Wang Hsi, also of the Sung dynasty, is decidedly original -in some of his interpretations, but much less judicious than Mei -Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond -of comparing his own commentary with that of Ts‘ao Kung, but the -comparison is not often flattering to him. We learn from Ch‘ao Kung-wu -that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae -and correcting mistakes.[110] - -10. 何延錫 Ho Yen-hsi of the Sung dynasty. The personal name of this -commentator is given as above by 鄭樵 Chêng Ch‘iao in the _T‘ung Chih_, -written about the middle of the twelfth century, but he appears simply -as 何氏 Ho Shih in the _Yü Hai_, and Ma Tuan-lin quotes Ch‘ao Kung-wu -as saying that his personal name is unknown. There seems to be no -reason to doubt Chêng Ch‘iao’s statement, otherwise I should have -been inclined to hazard a guess and identify him with one 何去非 -Ho Ch‘ü-fei, the author of a short treatise on war entitled 備論, -who lived in the latter part of the 11th century.[111] Ho Shih’s -commentary, in the words of the _T‘ien-i-ko_ catalogue, 有所裨益 -“contains helpful additions” here and there, but is chiefly remarkable -for the copious extracts taken, in adapted form, from the dynastic -histories and other sources. - -11. 張預 Chang Yü. The list closes with a commentator of no great -originality perhaps, but gifted with admirable powers of lucid -exposition. His commentary is based on that of Ts‘ao Kung, whose terse -sentences he contrives to expand and develop in masterly fashion. -Without Chang Yü, it is safe to say that much of Ts‘ao Kung’s -commentary would have remained cloaked in its pristine obscurity and -therefore valueless. His work is not mentioned in the Sung history, -the _T‘ung K‘ao_, or the _Yü Hai_, but it finds a niche in the _T‘ung -Chih_, which also names him as the author of the 百將傳 “Lives of -Famous Generals.”[112] - -It is rather remarkable that the last-named four should all have -flourished within so short a space of time. Ch‘ao Kung-wu accounts for -it by saying: “During the early years of the Sung dynasty the Empire -enjoyed a long spell of peace, and men ceased to practise the art -of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the -frontier generals were defeated time after time, the Court made -strenuous enquiry for men skilled in war, and military topics became -the vogue amongst all the high officials. Hence it is that the -commentators of Sun Tzŭ in our dynasty belong mainly to that -period.”[113] - -Besides these eleven commentators, there are several others whose work -has not come down to us. The _Sui Shu_ mentions four, namely 王凌 Wang -Ling (often quoted by Tu Yu as 王子); 張子尙 Chang Tzŭ-shang; 賈詡 Chia -Hsü of 魏 Wei;[114] and 沈友 Shên Yu of 吳 Wu. The _T‘ang Shu_ adds -孫鎬 Sun Hao, and the _T‘ung Chih_ 蕭吉 Hsiao Chi, while the _T‘u Shu_ -mentions a Ming commentator, 黃潤玉 Huang Jun-yü. It is possible that -some of these may have been merely collectors and editors of other -commentaries, like Chi T‘ien-pao and Chi Hsieh, mentioned above. -Certainly in the case of the latter, the entry 紀夑注孫子 in the _T‘ung -K‘ao_, without the following note, would give one to understand that -he had written an independent commentary of his own. - -There are two works, described in the _Ssu K‘u Ch‘üan Shu_[115] and no -doubt extremely rare, which I should much like to have seen. One is -entitled 孫子參同, in 5 _chüan_. It gives selections from four new -commentators, probably of the Ming dynasty, as well as from the eleven -known to us. The names of the four are 解元 Hsieh Yüan; 張鏊 Chang Ao; -李村 Li Ts‘ai; and 黃治徵 Huang Chih-chêng. The other work is 孫子彚徵 -in 4 _chüan_, compiled by 鄭端 Chêng Tuan of the present dynasty. It is -a compendium of information on ancient warfare, with special reference -to Sun Tzŭ’s 13 chapters. - - - Appreciations of Sun Tzŭ. - -Sun Tzŭ has exercised a potent fascination over the minds of some of -China’s greatest men. Among the famous generals who are known to have -studied his pages with enthusiasm may be mentioned 韓信 Han Hsin (_d._ -B.C. 196),[116] 馮異 Fêng I (d. A.D. 34),[117] 呂蒙 Lü Mêng (_d._ -219),[118] and 岳飛 Yo Fei (1103–1141).[119] The opinion of Ts‘ao Kung, -who disputes with Han Hsin the highest place in Chinese military -annals, has already been recorded.[120] Still more remarkable, in one -way, is the testimony of purely literary men, such as 蘇洵 Su Hsün (the -father of Su Tung-p‘o), who wrote several essays on military topics, -all of which owe their chief inspiration to Sun Tzŭ. The following -short passage by him is preserved in the _Yü Hai:_[121]— - - Sun Wu’s saying, that in war one cannot make certain of - conquering,[122] is very different indeed from what other books - tell us.[123] Wu Ch‘i was a man of the same stamp as Sun Wu: they - both wrote books on war, and they are linked together in popular - speech as “Sun and Wu.” But Wu Ch‘i’s remarks on war are less - weighty, his rules are rougher and more crudely stated, and there - is not the same unity of plan as in Sun Tzŭ’s work, where the - style is terse, but the meaning fully brought out.[124] - -The 性理彚要, ch. 17, contains the following extract from the 藝圃折衷 -“Impartial Judgments in the Garden of Literature” by 鄭厚 Chêng Hou:— - - Sun Tzŭ’s 13 chapters are not only the staple and base of all - military men’s training, but also compel the most careful - attention of scholars and men of letters. His sayings are terse - yet elegant, simple yet profound, perspicuous and eminently - practical. Such works as the _Lun Yü_, the _I Ching_ and the great - Commentary,[125] as well as the writings of Mencius, Hsün K‘uang - and Yang Chu, all fall below the level of Sun Tzŭ.[126] - -Chu Hsi, commenting on this, fully admits the first part of the -criticism, although he dislikes the audacious comparison with -the venerated classical works. Language of this sort, he says, -“encourages a ruler’s bent towards unrelenting warfare and reckless -militarism.”[127] - - - Apologies for War. - -Accustomed as we are to think of China as the greatest peace-loving -nation on earth, we are in some danger of forgetting that her -experience of war in all its phases has also been such as no modern -State can parallel. Her long military annals stretch back to a point -at which they are lost in the mists of time. She had built the Great -Wall and was maintaining a huge standing army along her frontier -centuries before the first Roman legionary was seen on the Danube. -What with the perpetual collisions of the ancient feudal States, -the grim conflicts with Huns, Turks and other invaders after the -centralisation of government, the terrific upheavals which accompanied -the overthrow of so many dynasties, besides the countless rebellions -and minor disturbances that have flamed up and flickered out again one -by one, it is hardly too much to say that the clash of arms has never -ceased to resound in one portion or another of the Empire. - -No less remarkable is the succession of illustrious captains to whom -China can point with pride. As in all countries, the greatest are -found emerging at the most fateful crises of her history. Thus, Po -Ch‘i stands out conspicuous in the period when Ch‘in was entering upon -her final struggle with the remaining independent states. The stormy -years which followed the break-up of the Ch‘in dynasty are illumined -by the transcendent genius of Han Hsin. When the House of Han in turn -is tottering to its fall, the great and baleful figure of Ts‘ao Ts‘ao -dominates the scene. And in the establishment of the T‘ang dynasty, -one of the mightiest tasks achieved by man, the superhuman energy of -Li Shih-min (afterwards the Emperor T‘ai Tsung) was seconded by the -brilliant strategy of Li Ching. None of these generals need fear -comparison with the greatest names in the military history of Europe. - -In spite of all this, the great body of Chinese sentiment, from Lao -Tzŭ downwards, and especially as reflected in the standard literature -of Confucianism, has been consistently pacific and intensely opposed -to militarism in any form. It is such an uncommon thing to find any of -the literati defending warfare on principle, that I have thought it -worth while to collect and translate a few passages in which the -unorthodox view is upheld. The following, by Ssŭ-ma Ch‘ien, shows that -for all his ardent admiration of Confucius, he was yet no advocate of -peace at any price:— - - Military weapons are the means used by the Sage to punish - violence and cruelty, to give peace to troublous times, to remove - difficulties and dangers, and to succour those who are in peril. - Every animal with blood in its veins and horns on its head will - fight when it is attacked. How much more so will man, who carries - in his breast the faculties of love and hatred, joy and anger! - When he is pleased, a feeling of affection springs up within him; - when angry, his poisoned sting is brought into play. That is the - natural law which governs his being.... What then shall be said of - those scholars of our time, blind to all great issues, and without - any appreciation of relative values, who can only bark out their - stale formulas about “virtue” and “civilisation,” condemning the - use of military weapons? They will surely bring our country to - impotence and dishonour and the loss of her rightful heritage; or, - at the very least, they will bring about invasion and rebellion, - sacrifice of territory and general enfeeblement. Yet they - obstinately refuse to modify the position they have taken up. The - truth is that, just as in the family the teacher must not spare - the rod, and punishments cannot be dispensed with in the State, so - military chastisement can never be allowed to fall into abeyance - in the Empire. All one can say is that this power will be - exercised wisely by some, foolishly by others, and that among - those who bear arms some will be loyal and others rebellious.[128] - -The next piece is taken from Tu Mu’s preface to his commentary on -Sun Tzŭ:— - - War may be defined as punishment, which is one of the functions of - government. It was the profession of Chung Yu and Jan Ch‘iu, both - disciples of Confucius. Nowadays, the holding of trials and - hearing of litigation, the imprisonment of offenders and their - execution by flogging in the market-place, are all done by - officials. But the wielding of huge armies, the throwing down of - fortified cities, the haling of women and children into captivity, - and the beheading of traitors—this is also work which is done by - officials. The objects of the rack[129] and of military weapons - are essentially the same. There is no intrinsic difference between - the punishment of flogging and cutting off heads in war. For the - lesser infractions of law, which are easily dealt with, only a - small amount of force need be employed: hence the institution of - torture and flogging. For more serious outbreaks of lawlessness, - which are hard to suppress, a greater amount of force is - necessary: hence the use of military weapons and wholesale - decapitation. In both cases, however, the end in view is to get - rid of wicked people, and to give comfort and relief to the - good....[130] - - Chi-sun asked Jan Yu, saying: “Have you, Sir, acquired your - military aptitude by study, or is it innate?” Jan Yu replied: “It - has been acquired by study.”[131] “How can that be so,” said - Chi-sun, “seeing that you are a disciple of Confucius?” “It is a - fact,” replied Jan Yu; “I was taught by Confucius. It is fitting - that the great Sage should exercise both civil and military - functions, though to be sure my instruction in the art of fighting - has not yet gone very far.” - - Now, who the author was of this rigid distinction between the - “civil” and the “military,” and the limitation of each to a - separate sphere of action, or in what year of which dynasty it - was first introduced, is more than I can say. But, at any rate, - it has come about that the members of the governing class are - quite afraid of enlarging on military topics, or do so only in a - shamefaced manner. If any are bold enough to discuss the subject, - they are at once set down as eccentric individuals of coarse and - brutal propensities. This is an extraordinary instance of the way - in which, through sheer lack of reasoning, men unhappily lose - sight of fundamental principles.[132] - - When the Duke of Chou was minister under Ch‘êng Wang, he - regulated ceremonies and made music, and venerated the arts of - scholarship and learning; yet when the barbarians of the River Huai - revolted,[133] he sallied forth and chastised them. When Confucius - held office under the Duke of Lu, and a meeting was convened at - Chia-ku,[134] he said: “If pacific negotiations are in progress, - warlike preparations should have been made beforehand.” He rebuked - and shamed the Marquis of Ch‘i, who cowered under him and dared - not proceed to violence. How can it be said that these two great - Sages had no knowledge of military matters?[135] - -We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He -also appeals to the authority of the Classics:— - - Our Master Confucius, answering Duke Ling of Wei, said: “I have - never studied matters connected with armies and battalions.”[136] - Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed - about buff-coats and weapons.”[137] But if we turn to the meeting - at Chia-ku,[138] we find that he used armed force against the men - of Lai,[139] so that the marquis of Ch‘i was overawed. Again, when - the inhabitants of Pi revolted, he ordered his officers to attack - them, whereupon they were defeated and fled in confusion.[140] - He once uttered the words: “If I fight, I conquer.”[141] And - Jan Yu also said: “The Sage exercises both civil and military - functions.”[142] Can it be a fact that Confucius never studied or - received instruction in the art of war? We can only say that he - did not specially choose matters connected with armies and - fighting to be the subject of his teaching.[143] - -Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:— - - Confucius said: “I am unversed in military matters.” He also - said: “If I fight, I conquer.”[144] Confucius ordered ceremonies - and regulated music. Now war constitutes one of the five - classes of State ceremonial,[145] and must not be treated as an - independent branch of study. Hence, the words “I am unversed in” - must be taken to mean that there are things which even an inspired - Teacher does not know. Those who have to lead an army and devise - stratagems, must learn the art of war. But if one can command the - services of a good general like Sun Tzŭ, who was employed by Wu - Tzŭ-hsü, there is no need to learn it oneself. Hence the remark - added by Confucius: “If I fight, I conquer.”[146] - - The men of the present day, however, wilfully interpret these - words of Confucius in their narrowest sense, as though he meant - that books on the art of war were not worth reading. With blind - persistency, they adduce the example of Chao Kua, who pored over - his father’s books to no purpose,[147] as a proof that all - military theory is useless. Again, seeing that books on war have - to do with such things as opportunism in designing plans, and - the conversion of spies, they hold that the art is immoral and - unworthy of a sage. These people ignore the fact that the studies - of our scholars and the civil administration of our officials - also require steady application and practice before efficiency is - reached. The ancients were particularly chary of allowing mere - novices to botch their work.[148] Weapons are baneful[149] and - fighting perilous; and unless a general is in constant practice, - he ought not to hazard other men’s lives in battle.[150] Hence it - is essential that Sun Tzŭ’s 13 chapters should be studied.[151] - - Hsiang Liang used to instruct his nephew Chi[152] in the art of - war. Chi got a rough idea of the art in its general bearings, - but would not pursue his studies to their proper outcome, the - consequence being that he was finally defeated and overthrown. He - did not realise that the tricks and artifices of war are beyond - verbal computation. Duke Hsiang of Sung[153] and King Yen of - Hsü[154] were brought to destruction by their misplaced humanity. - The treacherous and underhand nature of war necessitates the use - of guile and stratagem suited to the occasion. There is a case on - record of Confucius himself having violated an extorted oath,[155] - and also of his having left the Sung State in disguise.[156] Can - we then recklessly arraign Sun Tzŭ for disregarding truth and - honesty?[157] - - - Bibliography. - -The following are the oldest Chinese treatises on war, after Sun Tzŭ. -The notes on each have been drawn principally from the 四庫全書簡明目錄 -_Ssŭ k‘u ch‘üan shu chien ming mu lu_, ch. 9, fol. 22 _sqq._ - -1. 吳子 Wu Tzŭ, in 1 _chüan_ or 6 篇 chapters. By 吳起 Wu Ch‘i (_d._ -B.C. 381). A genuine work. See _Shih Chi_, ch. 65. - -2. 司馬法 Ssŭ-ma Fa, in 1 _chüan_ or 5 chapters. Wrongly attributed to -司馬穰苴 Ssŭ-ma Jang-chü of the 6th century B.C. Its date, however, must -be early, as the customs of the three ancient dynasties are constantly -to be met with in its pages.[158] See _Shih Chi_, ch. 64. - -The _Ssŭ K‘u Ch‘üan Shu_ (ch. 99, f. 1) remarks that the oldest three -treatises on war, _Sun Tzŭ_, _Wu Tzŭ_ and the _Ssŭ-ma Fa_, are, -generally speaking, only concerned with things strictly military—the -art of producing, collecting, training and drilling troops, and the -correct theory with regard to measures of expediency, laying plans, -transport of goods and the handling of soldiers[159]—in strong contrast -to later works, in which the science of war is usually blended with -metaphysics, divination and magical arts in general. - -3. 六韜 Liu T‘ao, in 6 _chüan_ or 60 chapters. Attributed to 呂望 Lü -Wang (or Lü 尙 Shang, also known as 太公 T‘ai Kung) of the 12th century -B.C.[160] But its style does not belong to the era of the Three -Dynasties.[161] 陸德明 Lu Tê-ming (550–625 A.D.) mentions the work, and -enumerates the headings of the six sections, 文, 武, 虎, 豹, 龍 and 犬, -so that the forgery cannot have been later than the Sui dynasty. - -4. 尉繚子 Wei Liao Tzŭ, in 5 _chüan_. Attributed to Wei Liao (4th cent. -B.C.), who studied under the famous 鬼谷子 Kuei-ku Tzŭ. The 漢志, under -兵家, mentions a book of Wei Liao in 31 chapters, whereas the text we -possess contains only 24. Its matter is sound enough in the main, -though the strategical devices differ considerably from those of the -Warring States period.[162] It has been furnished with a commentary by -the well-known Sung philosopher 張載 Chang Tsai. - -5. 三略 San Lüeh, in 3 _chüan_. Attributed to 黃石公 Huang-shih Kung, a -legendary personage who is said to have bestowed it on Chang Liang -(_d._ B.C. 187) in an interview on a bridge.[163] But here again, the -style is not that of works dating from the Ch‘in or Han period. The -Han Emperor Kuang Wu [A.D. 25–57] apparently quotes from it in one of -his proclamations; but the passage in question may have been inserted -later on, in order to prove the genuineness of the work. We shall not -be far out if we refer it to the Northern Sung period [420–478 A.D.], -or somewhat earlier.[164] - -6. 李衞公問對 Li Wei Kung Wên Tui, in 3 sections. Written in the form -of a dialogue between T‘ai Tsung and his great general 李靖 Li Ching, -it is usually ascribed to the latter. Competent authorities consider -it a forgery, though the author was evidently well versed in the art -of war.[165] - -7. 李靖兵法 Li Ching Ping Fa (not to be confounded with the foregoing) -is a short treatise in 8 chapters, preserved in the _T‘ung Tien_, but -not published separately. This fact explains its omission from the -_Ssŭ K‘u Ch‘üan Shu_. - -8. 握奇經 Wu Ch‘i Ching,[166] in 1 _chüan_. Attributed to the legendary -minister 風后 Fêng Hou, with exegetical notes by 公孫宏 Kung-sun Hung -of the Han dynasty (_d._ B.C. 121), and said to have been eulogised by -the celebrated general 馬隆 Ma Lung (_d._ A.D. 300). Yet the earliest -mention of it is in the 宋志. Although a forgery, the work is well put -together.[167] - -Considering the high popular estimation in which 諸葛亮 Chu-ko Liang -has always been held, it is not surprising to find more than one work -on war ascribed to his pen. Such are (1) the 十六策 Shih Liu Ts‘ê (1 -_chüan_), preserved in the 永樂大典 _Yung Lo Ta Tien_; (2) 將苑 Chiang -Yüan (1 _ch._); and (3) 心書 Hsin Shu (1 _ch._), which steals wholesale -from Sun Tzŭ. None of these has the slightest claim to be considered -genuine. - -Most of the large Chinese encyclopaedias contain extensive sections -devoted to the literature of war. The following references may be -found useful:— - - 通典 T‘ung Tien (_circâ_ 800 A.D.), ch. 148–162. - - 太平御覽 T‘ai P‘ing Yü Lan (983), ch. 270–359. - - 文獻通考 Wên Hsien T‘ung K‘ao (13th cent.), ch. 221. - - 玉海 Yü Hai (13th cent.), ch. 140, 141. - - 三才圖會 San Ts‘ai T‘u Hui (16th cent.), 人事 ch. 7, 8. - - 廣博物志 Kuang Po Wu Chih (1607), ch. 31, 32. - - 潛確類書 Ch‘ien Ch‘io Lei Shu (1632), ch. 75. - - 淵鑑類函 Yüan Chien Lei Han (1710), ch. 206–229. - - 古今圖書集成 Ku Chin T‘u Shu Chi Ch‘êng (1726), section XXX, - _esp._ ch. 81–90. - - 續文獻通考 Hsü Wên Hsien T‘ung K‘ao (1784), ch. 121–134. - - 皇朝經世文編 Huang Ch‘ao Ching Shih Wên Pien (1826), ch. 76, 77. - -The bibliographical sections of certain historical works -also deserve mention:— - - 前漢書 Ch‘ien Han Shu, ch. 30. - - 隋書 Sui Shu, ch. 32–35. - - 舊唐書 Chiu T‘ang Shu, ch. 46, 47. - - 新唐書 Hsin T‘ang Shu, ch. 57–60. - - 宋史 Sung Shih, ch. 202–209. - - 通志 T‘ung Chih (_circâ_ 1150), ch. 68. - -To these of course must be added the great Catalogue of the -Imperial Library:— - - 四庫全書總目提要 Ssŭ K‘u Ch‘üan Shu Tsung Mu T‘i Yao (1790), ch. 99, 100. - - - - - I. 計篇 - - LAYING PLANS. - - - This is the only possible meaning of 計, which M. Amiot and Capt. - Calthrop wrongly translate “Fondements de l’art militaire” and - “First principles” respectively. Ts‘ao Kung says it refers to the - deliberations in the temple selected by the general for his - temporary use, or as we should say, in his tent. See § 26. - -1. 孫子曰兵者國之大事 - -Sun Tzŭ said: The art of war is of vital importance to the State. - -2. 死生之地存亡之道不可不察也 - -It is a matter of life and death, a road either to safety or to ruin. -Hence it is a subject of inquiry which can on no account be neglected. - -3. 故經之以五校之以計而索其情 - -The art of war, then, is governed by five constant factors, to be -taken into account in one’s deliberations, when seeking to determine -the conditions obtaining in the field. - - The old text of the _T‘ung Tien_ has 故經之以五校之計, etc. Later - editors have inserted 事 after 五, and 以 before 計. The former - correction is perhaps superfluous, but the latter seems necessary - in order to make sense, and is supported by the accepted reading - in § 12, where the same words recur. I am inclined to think, - however, that the whole sentence from 校 to 情 is an interpolation - and has no business here at all. If it be retained, Wang Hsi must - be right in saying that 計 denotes the “seven considerations” in - § 13. 情 are the circumstances or conditions likely to bring about - victory or defeat. The antecedent of the first 之 is 兵者; of the - second, 五. 校 contains the idea of “comparison with the enemy,” - which cannot well be brought out here, but will appear in § 12. - Altogether, difficult though it is, the passage is not so - hopelessly corrupt as to justify Capt. Calthrop in burking it - entirely. - -4. 一曰道二曰天三曰地四曰將五曰法 - -These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The -Commander; (5) Method and discipline. - - It appears from what follows that Sun Tzŭ means by 道 a principle - of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One - might be tempted to render it by “morale,” were it not considered - as an attribute of the _ruler_ in § 13. - -5. 道者令民與上同意也 - -6. 故可與之死可與之生而民不畏危 - -_The Moral Law_ causes the people to be in complete accord with their -ruler, so that they will follow him regardless of their lives, -undismayed by any danger. - - The original text omits 令民, inserts an 以 after each 可, and - omits 民 after 而. Capt. Calthrop translates: “If the ruling - authority be upright, the people are united”—a very pretty - sentiment, but wholly out of place in what purports to be a - translation of Sun Tzŭ. - -7. 天者陰陽寒暑時制也 - -_Heaven_ signifies night and day, cold and heat, times and seasons. - - The commentators, I think, make an unnecessary mystery of 陰陽. - Thus Mêng Shih defines the words as 剛柔盈縮 “the hard and the - soft, waxing and waning,” which does not help us much. Wang Hsi, - however, may be right in saying that what is meant is 總天道 “the - general economy of Heaven,” including the five elements, the four - seasons, wind and clouds, and other phenomena. - -8. 地者遠近險易廣狹死生也 - -_Earth_ comprises distances, great and small; danger and security; -open ground and narrow passes; the chances of life and death. - - 死生 (omitted by Capt. Calthrop) may have been included here - because the safety of an army depends largely on its quickness to - turn these geographical features to account. - -9. 將者智信仁勇嚴也 - -_The Commander_ stands for the virtues of wisdom, sincerity, -benevolence, courage and strictness. - - The five cardinal virtues of the Chinese are (1) 仁 humanity or - benevolence; (2) 義 uprightness of mind; (3) 禮 self-respect, - self-control, or “proper feeling;” (4) 智 wisdom; (5) 信 sincerity - or good faith. Here 智 and 信 are put before 仁, and the two - military virtues of “courage” and “strictness” substituted for 義 - and 禮. - -10. 法者曲制官道主用也 - -By _Method and discipline_ are to be understood the marshalling of the -army in its proper subdivisions, the gradations of rank among the -officers, the maintenance of roads by which supplies may reach the -army, and the control of military expenditure. - - The Chinese of this sentence is so concise as to be practically - unintelligible without commentary. I have followed the - interpretation of Ts‘ao Kung, who joins 曲制 and again 主用. Others - take each of the six predicates separately. 曲 has the somewhat - uncommon sense of “cohort” or division of an army. Capt. Calthrop - translates: “Partition and ordering of troops,” which only covers - 曲制. - -11. 凡此五者將莫不聞知之者勝不知者不勝 - -These five heads should be familiar to every general: he who knows -them will be victorious; he who knows them not will fail. - -12. 故校之以計而索其情 - -Therefore, in your deliberations, when seeking to determine the -military conditions, let them be made the basis of a comparison, in -this wise:— - - The _Yü Lan_ has an interpolated 五 before 計. It is obvious, - however, that the 五者 just enumerated cannot be described as 計. - Capt. Calthrop, forced to give some rendering of the words which - he had omitted in § 3, shows himself decidedly hazy: “Further, - with regard to these and the following seven matters, the - condition of the enemy must be compared with our own.” He does not - appear to see that the seven queries or considerations which - follow arise directly out of the Five heads, instead of being - supplementary to them. - -13. 曰主孰有道將孰有能天地孰得法令孰行兵衆孰强士卒孰練賞罰孰明 - -(1) Which of the two sovereigns is imbued with the Moral law? - - I.e., “is in harmony with his subjects.” Cf. § 5. - -(2) Which of the two generals has most ability? - -(3) With whom lie the advantages derived from Heaven and Earth? - - See §§ 7, 8. - -(4) On which side is discipline most rigorously enforced? - - Tu Mu alludes to the remarkable story of Ts‘ao Ts‘ao (A.D. - 155–220), who was such a strict disciplinarian that once, in - accordance with his own severe regulations against injury to - standing crops, he condemned himself to death for having allowed - his horse to shy into a field of corn! However, in lieu of losing - his head, he was persuaded to satisfy his sense of justice by - cutting off his hair. Ts‘ao Ts‘ao’s own comment on the present - passage is characteristically curt: 設而不犯犯而必誅 “when you lay - down a law, see that it is not disobeyed; if it is disobeyed, the - offender must be put to death.” - -(5) Which army is the stronger? - - Morally as well as physically. As Mei Yao-ch‘ên puts it, 內和外附, - which might be freely rendered “_esprit de corps_ and ‘big - battalions.’” - -(6) On which side are officers and men more highly trained? - - Tu Yu quotes 王子 as saying: “Without constant practice, the - officers will be nervous and undecided when mustering for battle; - without constant practice, the general will be wavering and - irresolute when the crisis is at hand.” - -(7) In which army is there the greater constancy both in reward and -punishment? - - 明, literally “clear;” that is, on which side is there the most - absolute certainty that merit will be properly rewarded and - misdeeds summarily punished? - -14. 吾以此知勝負矣 - -By means of these seven considerations I can forecast victory or defeat. - -15. 將聽吾計用之必勝留之將不聽吾計用之必敗去之 - -The general that hearkens to my counsel and acts upon it, will -conquer:—let such a one be retained in command! The general that -hearkens not to my counsel nor acts upon it, will suffer defeat:—let -such a one be dismissed! - - The form of this paragraph reminds us that Sun Tzŭ’s treatise was - composed expressly for the benefit of his patron 闔閭 Ho Lü, king of - the Wu State. It is not necessary, however, to understand 我 before - 留之 (as some commentators do), or to take 將 as “generals under my - command.” - -16. 計利以聽乃爲之勢以佐其外 - -While heeding the profit of my counsel, avail yourself also of any -helpful circumstances over and beyond the ordinary rules. - - Capt. Calthrop blunders amazingly over this sentence: “Wherefore, with - regard to the foregoing, considering that with us lies the advantage, - and the generals agreeing, we create a situation which promises - victory.” Mere logic should have kept him from penning such frothy - balderdash. - -17. 勢者因利而制權也 - -According as circumstances are favourable, one should modify one’s -plans. - - Sun Tzŭ, as a practical soldier, will have none of the “bookish - theoric.” He cautions us here not to pin our faith to abstract - principles; “for,” as Chang Yü puts it, “while the main laws of - strategy can be stated clearly enough for the benefit of all and - sundry, you must be guided by the actions of the enemy in attempting - to secure a favourable position in actual warfare.” On the eve of the - battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the - Duke of Wellington in order to learn what his plans and calculations - were for the morrow, because, as he explained, he might suddenly find - himself Commander-in-chief and would be unable to frame new plans in a - critical moment. The Duke listened quietly and then said: “Who will - attack the first to-morrow—I or Bonaparte?” “Bonaparte,” replied Lord - Uxbridge. “Well,” continued the Duke, “Bonaparte has not given me any - idea of his projects; and as my plans will depend upon his, how can - you expect me to tell you what mine are?”[168] - -18. 兵者詭道也 - -All warfare is based on deception. - - The truth of this pithy and profound saying will be admitted by - every soldier. Col. Henderson tells us that Wellington, great in - so many military qualities, was especially distinguished by “the - extraordinary skill with which he concealed his movements and - deceived both friend and foe.” - -19. 故能而示之不能用而示之不用近而示之遠遠而示之近 - -Hence, when able to attack, we must seem unable; when using our -forces, we must seem inactive; when we are near, we must make the -enemy believe we are far away; when far away, we must make him believe -we are near. - -20. 利而誘之亂而取之 - -Hold out baits to entice the enemy. Feign disorder, and crush him. - - 取, as often in Sun Tzŭ, is used in the sense of 擊. It is rather - remarkable that all the commentators, with the exception of Chang - Yü, refer 亂 to the enemy: “when he is in disorder, crush him.” It - is more natural to suppose that Sun Tzŭ is still illustrating the - uses of deception in war. - -21. 實而備之强而避之 - -If he is secure at all points, be prepared for him. If he is in -superior strength, evade him. - - The meaning of 實 is made clear from chap. VI, where it is opposed - to 虛 “weak or vulnerable spots.” 强, according to Tu Yu and other - commentators, has reference to the keenness of the men as well as - to numerical superiority. Capt. Calthrop evolves an - extraordinarily far-fetched translation: “If there are defects, - give an appearance of perfection, and awe the enemy. Pretend to be - strong, and so cause the enemy to avoid you”! - -22. 怒而撓之卑而驕之 - -If your opponent is of choleric temper, seek to irritate him. Pretend -to be weak, that he may grow arrogant. - - I follow Chang Yü in my interpretation of 怒. 卑 is expanded by Mei - Yao-ch‘ên into 示以卑弱. Wang Tzŭ, quoted by Tu Yu, says that the - good tactician plays with his adversary as a cat plays with a - mouse, first feigning weakness and immobility, and then suddenly - pouncing upon him. - -23. 佚而勞之親而離之 - -If he is taking his ease, give him no rest. - - This is probably the meaning, though Mei Yao-ch‘ên has the note: - 以我之佚待彼之勞 “while we are taking our ease, wait for the enemy - to tire himself out.” The _Yü Lan_ has 引而勞之 “Lure him on and - tire him out.” This would seem also to have been Ts‘ao Kung’s - text, judging by his comment 以利勞之. - -If his forces are united, separate them. - - Less plausible is the interpretation favoured by most of the - commentators: “If sovereign and subject are in accord, put - division between them.” - -24. 攻其無備出其不意 - -Attack him where he is unprepared, appear where you are not expected. - -25. 此兵家之勝不可先傳也 - -These military devices, leading to victory, must not be divulged -beforehand. - - This seems to be the way in which Ts‘ao Kung understood the - passage, and is perhaps the best sense to be got out of the text - as it stands. Most of the commentators give the following - explanation: “It is impossible to lay down rules for warfare - before you come into touch with the enemy.” This would be very - plausible if it did not ignore 此, which unmistakably refers to the - maxims which Sun Tzŭ has been laying down. It is possible, of - course, that 此 may be a later interpolation, in which case the - sentence would practically mean: “Success in warfare cannot be - taught.” As an alternative, however, I would venture to suggest - that a second 不 may have fallen out after 可, so that we get: - “These maxims for succeeding in war are the first that ought to be - imparted.” - -26. 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算 -乎吾以此觀之勝負見矣 - -Now the general who wins a battle makes many calculations in his -temple ere the battle is fought. - - Chang Yü tells us that in ancient times it was customary for a - temple to be set apart for the use of a general who was about to - take the field, in order that he might there elaborate his plan of - campaign. Capt. Calthrop misunderstands it as “the shrine of the - ancestors,” and gives a loose and inaccurate rendering of the - whole passage. - -The general who loses a battle makes but few calculations beforehand. -Thus do many calculations lead to victory, and few calculations to -defeat: how much more no calculation at all! It is by attention to -this point that I can foresee who is likely to win or lose. - - - - - II. 作戰篇 - - WAGING WAR. - - - Ts‘ao Kung has the note: 欲戰必先算其費務 “He who wishes to fight - must first count the cost,” which prepares us for the discovery - that the subject of the chapter is not what we might expect from - the title, but is primarily a consideration of ways and means. - -1. 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材 -車甲之奉日費千金然後十萬之師舉矣 - -Sun Tzŭ said: In the operations of war, where there are in the field a -thousand swift chariots, as many heavy chariots, and a hundred -thousand mail-clad soldiers, - - The 馳車 were lightly built and, according to Chang Yü, used for - the attack; the 革車 were heavier, and designed for purposes of - defence. Li Ch‘üan, it is true, says that the latter were light, - but this seems hardly probable. Capt. Calthrop translates - “chariots” and “supply wagons” respectively, but is not supported - by any commentator. It is interesting to note the analogies - between early Chinese warfare and that of the Homeric Greeks. In - each case, the war-chariot was the important factor, forming as it - did the nucleus round which was grouped a certain number of - foot-soldiers. With regard to the numbers given here, we are - informed that each swift chariot was accompanied by 75 footmen, - and each heavy chariot by 25 footmen, so that the whole army would - be divided up into a thousand battalions, each consisting of two - chariots and a hundred men. - -with provisions enough to carry them a thousand _li_, - - 2.78 modern _li_ go to a mile. The length may have varied slightly - since Sun Tzŭ’s time. - -the expenditure at home and at the front, including entertainment of -guests, small items such as glue and paint, and sums spent on chariots -and armour, will reach the total of a thousand ounces of silver per day. - - 則, which follows 糧 in the _textus receptus_, is important as - indicating the apodosis. In the text adopted by Capt. Calthrop it - is omitted, so that he is led to give this meaningless translation - of the opening sentence: “Now the requirements of War are such - that we need 1,000 chariots,” etc. The second 費, which is - redundant, is omitted in the _Yü Lan_. 千金, like 千里 above, is - meant to suggest a large but indefinite number. As the Chinese - have never possessed gold coins, it is incorrect to translate it - “1000 pieces of gold.” - -Such is the cost of raising an army of 100,000 men. - - Capt. Calthrop adds: “You have the instruments of victory,” which - he seems to get from the first five characters of the next sentence. - -2. 其用戰也勝久則鈍兵挫銳攻城則力屈 - -When you engage in actual fighting, if victory is long in coming, the -men’s weapons will grow dull and their ardour will be damped. - - The _Yü Lan_ omits 勝; but though 勝久 is certainly a bold phrase, - it is more likely to be right than not. Both in this place and in - § 4, the _T‘ung Tien_ and _Yü Lan_ read 頓 (in the sense of “to - injure”) instead of 鈍. - -If you lay siege to a town, you will exhaust your strength. - - As synonyms to 屈 are given 盡, 殫, 窮 and 困. - -3. 久暴師則國用不足 - -Again, if the campaign is protracted, the resources of the State will -not be equal to the strain. - - 久暴師 means literally, “If there is long exposure of the army.” - Of 暴 in this sense K‘ang Hsi cites an instance from the biography - of 竇融 Tou Jung in the _Hou Han Shu_, where the commentary defines - it by 露. Cf. also the following from the 戰國策: 將軍久暴露於外 - “General, you have long been exposed to all weathers.” - -4. 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣 - -Now, when your weapons are dulled, your ardour damped, your strength -exhausted and your treasure spent, other chieftains will spring up to -take advantage of your extremity. Then no man, however wise, will be -able to avert the consequences that must ensue. - - Following Tu Yu, I understand 善 in the sense of “to make good,” - i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good - plans”—for the future. - -5. 故兵聞拙速未睹巧之久也 - -Thus, though we have heard of stupid haste in war, cleverness has -never been seen associated with long delays. - - This concise and difficult sentence is not well explained by any - of the commentators. Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu - Mu and Mei Yao-ch‘ên have notes to the effect that a general, - though naturally stupid, may nevertheless conquer through sheer - force of rapidity. Ho Shih says: “Haste may be stupid, but at any - rate it saves expenditure of energy and treasure; protracted - operations may be very clever, but they bring calamity in their - train.” Wang Hsi evades the difficulty by remarking: “Lengthy - operations mean an army growing old, wealth being expended, an - empty exchequer and distress among the people; true cleverness - insures against the occurrence of such calamities.” Chang Yü says: - “So long as victory can be attained, stupid haste is preferable to - clever dilatoriness.” Now Sun Tzŭ says nothing whatever, except - possibly by implication, about ill-considered haste being better - than ingenious but lengthy operations. What he does say is - something much more guarded, namely that, while speed may - sometimes be injudicious, tardiness can never be anything but - foolish—if only because it means impoverishment to the nation. - Capt. Calthrop indulges his imagination with the following: - “Therefore it is acknowledged that war cannot be too short in - duration. But though conducted with the utmost art, if long - continuing, misfortunes do always appear.” It is hardly worth - while to note the total disappearance of 拙速 in this precious - concoction. In considering the point raised here by Sun Tzŭ, the - classic example of Fabius Cunctator will inevitably occur to the - mind. That general deliberately measured the endurance of Rome - against that of Hannibal’s isolated army, because it seemed to him - that the latter was more likely to suffer from a long campaign in - a strange country. But it is quite a moot question whether his - tactics would have proved successful in the long run. Their - reversal, it is true, led to Cannae; but this only establishes a - negative presumption in their favour. - -6. 夫兵久而國利者未之有也 - -There is no instance of a country having benefited from prolonged -warfare. - - The _Yü Lan_ has 圖 instead of 國—evidently the mistake of a scribe. - -7. 故不盡知用兵之害者則不能盡知用兵之利也 - -It is only one who is thoroughly acquainted with the evils of war that -can thoroughly understand the profitable way of carrying it on. - - That is, with rapidity. Only one who knows the disastrous effects - of a long war can realise the supreme importance of rapidity in - bringing it to a close. Only two commentators seem to favour this - interpretation, but it fits well into the logic of the context, - whereas the rendering, “He who does not know the evils of war - cannot appreciate its benefits,” is distinctly pointless. - -8. 善用兵者役不再籍糧不三載 - -The skilful soldier does not raise a second levy, neither are his -supply-waggons loaded more than twice. - - Once war is declared, he will not waste precious time in waiting - for reinforcements, nor will he turn his army back for fresh - supplies, but crosses the enemy’s frontier without delay. This may - seem an audacious policy to recommend, but with all great - strategists, from Julius Caesar to Napoleon Buonaparte, the value - of time—that is, being a little ahead of your opponent—has counted - for more than either numerical superiority or the nicest - calculations with regard to commissariat. 籍 is used in the sense - of 賦. The _T‘ung Tien_ and _Yü Lan_ have the inferior reading 藉. - The commentators explain 不三載 by saying that the waggons are - loaded once before passing the frontier, and that the army is met - by a further consignment of supplies on the homeward march. The - _Yü Lan_, however, reads 再 here as well. - -9. 取用於國因糧於敵故軍食可足也 - -Bring war material with you from home, but forage on the enemy. Thus -the army will have food enough for its needs. - - 用, “things to be used,” in the widest sense. It includes all the - impedimenta of an army, apart from provisions. - -10. 國之貧於師者遠輸遠輸則百姓貧 - -Poverty of the State exchequer causes an army to be maintained by -contributions from a distance. Contributing to maintain an army at a -distance causes the people to be impoverished. - - The beginning of this sentence does not balance properly with the - next, though obviously intended to do so. The arrangement, - moreover, is so awkward that I cannot help suspecting some - corruption in the text. It never seems to occur to Chinese - commentators that an emendation may be necessary for the sense, - and we get no help from them here. Sun Tzŭ says that the cause of - the people’s impoverishment is 遠輸; it is clear, therefore, that - the words have reference to some system by which the husbandmen - sent their contributions of corn to the army direct. But why - should it fall on them to maintain an army in this way, except - because the State or Government is too poor to do so? Assuming - then that 貧 ought to stand first in the sentence in order to - balance 近 (the fact that the two words rhyme is significant), and - thus getting rid of 國之, we are still left with 於師, which latter - word seems to me an obvious mistake for 國. “Poverty in the army” - is an unlikely expression, especially as the general has just been - warned not to encumber his army with a large quantity of supplies. - If we suppose that 師 somehow got written here instead of 國 (a - very simple supposition, as we have 近於師 in the next sentence), - and that later on somebody, scenting a mistake, prefixed the gloss - 國之 to 貧, without however erasing 於師, the whole muddle may be - explained. My emended text then would be 貧於國者, etc. - -11. 近於師者貴賣貴賣則百姓財竭 - -On the other hand, the proximity of an army causes prices to go up; -and high prices cause the people’s substance to be drained away. - - 近, that is, as Wang Hsi says, before the army has left its own - territory. Ts‘ao Kung understands it of an army that has already - crossed the frontier. Capt. Calthrop drops the 於, reading 近師者, - but even so it is impossible to justify his translation “Repeated - wars cause high prices.” - -12. 財竭則急於丘役 - -When their substance is drained away, the peasantry will be afflicted -by heavy exactions. - - Cf. Mencius VII. 2. xiv. 2, where 丘民 has the same meaning as - 丘役. 丘 was an ancient measure of land. The full table, as given - by 司馬法, may not be out of place here: 6 尺 = 1 步; 100 步 = 1 畝; - 100 畝 = 1 夫; 3 夫 = 1 屋; 3 屋 = 1 井; 4 井 = 1 邑; 4 邑 = 1 丘; 4 - 丘 = 1 甸. According to the _Chou Li_, there were nine husbandmen - to a 井, which would assign to each man the goodly allowance of - 100 畝 (of which 6.6 now go to an acre). What the values of these - measures were in Sun Tzŭ’s time is not known with any certainty. - The lineal 尺, however, is supposed to have been about 20 cm. 急 - may include levies of men, as well as other exactions. - -13. 力屈財殫中原內虛於家百姓之費十去其七 - -14. 公家之費破車罷馬甲胄矢弩戟楯蔽櫓丘牛大車十去其六 - -With this loss of substance and exhaustion of strength, the homes of -the people will be stripped bare, and three-tenths of their incomes -will be dissipated; - - The _Yü Lan_ omits 財殫. I would propose the emended reading - 力屈則中, etc. In view of the fact that we have 財竭 in the two - preceding paragraphs, it seems probable that 財 is a scribe’s - mistake for 則, 殫 having been added afterwards to make sense. - 中原內虛於家, literally: “Within the middle plains there is - emptiness in the homes.” For 中原 cf. _Shih Ching_ II. 3. vi. 3 and - II. 5. ii. 3. With regard to 十去其七, Tu Mu says: 家業十耗其七也, - and Wang Hsi: 民費大半矣; that is, the people are mulcted not of - 3⁄10, but of 7⁄10, of their income. But this is hardly to be - extracted from our text. Ho Shih has a characteristic tag: - 國以民爲本民以食爲天居人上者宜乎重惜 “The _people_ being regarded as - the essential part of the State, and _food_ as the people’s - heaven, is it not right that those in authority should value and - be careful of both?” - -while Government expenses for broken chariots, worn-out horses, -breast-plates and helmets, bows and arrows, spears and shields, -protective mantlets, draught-oxen and heavy waggons, will amount to -four-tenths of its total revenue. - - The _Yü Lan_ has several various readings here, the more important - of which are 疲 for the less common 罷 (read _p‘i_^2), 干 for 蔽, - and 兵牛 for 丘牛, which latter, if right, must mean “oxen from the - country districts” (cf. _supra_, § 12). For the meaning of 櫓, see - note on III, § 4. Capt. Calthrop omits to translate 丘牛大車. - -15. 故智將務食於敵食敵一鍾當吾二十鍾𦮼秆一石當吾二十石 - -Hence a wise general makes a point of foraging on the enemy. One -cartload of the enemy’s provisions is equivalent to twenty of one’s -own, and likewise a single picul of his provender is equivalent to -twenty from one’s own store. - - Because twenty cartloads will be consumed in the process of - transporting one cartload to the front. According to Ts‘ao Kung, a - 鍾 = 6 斛 4 㪷, or 64 㪷, but according to Mêng Shih, 10 斛 make a - 鍾. The 石 picul consisted of 70 斤 catties (Tu Mu and others say - 120). 𦮼秆, literally, “beanstalks and straw.” - -16. 故殺敵者怒也取敵之利者貨也 - -Now in order to kill the enemy, our men must be roused to anger; that -there may be advantage from defeating the enemy, they must have their -rewards. - - These are two difficult sentences, which I have translated in - accordance with Mei Yao-ch‘ên’s paraphrase. We may incontinently - reject Capt. Calthrop’s extraordinary translation of the first: - “Wantonly to kill and destroy the enemy must be forbidden.” Ts‘ao - Kung quotes a jingle current in his day: 軍無財士不來軍無賞士不往. Tu - Mu says: “Rewards are necessary in order to make the soldiers see - the advantage of beating the enemy; thus, when you capture spoils - from the enemy, they must be used as rewards, so that all your men - may have a keen desire to fight, each on his own account.” Chang Yü - takes 利 as the direct object of 取, which is not so good. - -17. 故車戰得車十乘已上賞其先得者而更其旌旗車雜而乘之卒善而養之 - -Therefore in chariot fighting, when ten or more chariots have been -taken, those should be rewarded who took the first. - - Capt. Calthrop’s rendering is: “They who are the first to lay - their hands on more than ten of the enemy’s chariots, should be - encouraged.” We should have expected the gallant captain to see - that such Samson-like prowess deserved something more substantial - than mere encouragement. The _T‘u Shu_ omits 故, and has 以上 in place - of the more archaic 已上. - -Our own flags should be substituted for those of the enemy, and the -chariots mingled and used in conjunction with ours. The captured -soldiers should be kindly treated and kept. - -18. 是謂勝敵而益强 - -This is called, using the conquered foe to augment one’s own strength. - -19. 故兵貴勝不貴久 - -In war, then, let your great object be victory, not lengthy campaigns. - - As Ho Shih remarks: 兵不可玩武不可黷 “Soldiers are not to be used as - playthings. War is not a thing to be trifled with.” Sun Tzŭ here - reiterates the main lesson which this chapter is intended to enforce. - -20. 故知兵之將民之司命國家安危之主也 - -Thus it may be known that the leader of armies is the arbiter of the -people’s fate, the man on whom it depends whether the nation shall be -in peace or in peril. - - In the original text, there is a 生 before the 民. - - - - - III. 謀攻篇 - - ATTACK BY STRATAGEM. - - -1. 孫子曰凡用兵之法全國爲上破國次之全軍爲上破軍次之全旅爲上破旅次之全卒爲上破卒次 -之全伍爲上破伍次之 - -Sun Tzŭ said: In the practical art of war, the best thing of all is to -take the enemy’s country whole and intact; to shatter and destroy it -is not so good. So, too, it is better to capture an army entire than -to destroy it, to capture a regiment, a detachment or a company entire -than to destroy them. - - A 軍 “army corps,” according to the _Ssŭ-ma Fa_, consisted nominally - of 12500 men; according to Ts‘ao Kung, a 旅 contained 500 men, a 卒 - any number between 100 and 500, and a 伍 any number between 5 and - 100. For the last two, however, Chang Yü gives the exact figures - of 100 and 5 respectively. - -2. 是故百戰百勝非善之善者也不戰而屈人之兵善之善者也 - -Hence to fight and conquer in all your battles is not supreme -excellence; supreme excellence consists in breaking the enemy’s -resistance without fighting. - - Here again, no modern strategist but will approve the words of the - old Chinese general. Moltke’s greatest triumph, the capitulation - of the huge French army at Sedan, was won practically without - bloodshed. - -3. 故上兵伐謀其次伐交其次伐兵下政攻城 - -Thus the highest form of generalship is to baulk the enemy’s plans; - - I.e., as Li Ch‘üan says (伐其始謀也), in their very inception. - Perhaps the word “baulk” falls short of expressing the full force - of 伐, which implies not an attitude of defence, whereby one might - be content to foil the enemy’s stratagems one after another, but - an active policy of counter-attack. Ho Shih puts this very clearly - in his note: “When the enemy has made a plan of attack against us, - we must anticipate him by delivering our own attack first.” - -the next best is to prevent the junction of the enemy’s forces; - - Isolating him from his allies. We must not forget that Sun Tzŭ, in - speaking of hostilities, always has in mind the numerous states or - principalities into which the China of his day was split up. - -the next in order is to attack the enemy’s army in the field; - - When he is already in full strength. - -and the worst policy of all is to besiege walled cities. - - The use of the word 政 is somewhat unusual, which may account for - the reading of the modern text: 其下攻城. - -4. 攻城之法爲不得已修櫓轒轀具器械三月而後成距闉又三月而後已 - -The rule is, not to besiege walled cities if it can possibly be avoided. - - Another sound piece of military theory. Had the Boers acted upon - it in 1899, and refrained from dissipating their strength before - Kimberley, Mafeking, or even Ladysmith, it is more than probable - that they would have been masters of the situation before the - British were ready seriously to oppose them. - -The preparation of mantlets, movable shelters, and various implements -of war, will take up three whole months; - - It is not quite clear what 櫓 were. Ts‘ao Kung simply defines them - as 大楯 “large shields,” but we get a better idea of them from Li - Ch‘üan, who says they were to protect the heads of those who were - assaulting the city walls at close quarters. This seems to suggest - a sort of Roman _testudo_, ready made. Tu Mu says they were “what - are now termed 彭排” (wheeled vehicles used in repelling attacks, - according to K‘ang Hsi), but this is denied by Ch‘ên Hao. See - _supra_, II. 14. The name is also applied to turrets on city - walls. Of 轒轀 (_fên yün_) we get a fairly clear description from - several commentators. They were wooden missile-proof structures on - four wheels, propelled from within, covered over with raw hides, - and used in sieges to convey parties of men to and from the walls, - for the purpose of filling up the encircling moat with earth. Tu - Mu adds that they are now called 木驢 “wooden donkeys.” Capt. - Calthrop wrongly translates the term, “battering-rams.” I follow - Ts‘ao Kung in taking 具 as a verb, co-ordinate and synonymous with - 修. Those commentators who regard 修 as an adjective equivalent to - 長 “long,” make 具 presumably into a noun. - -and the piling up of mounds over against the walls will take three -months more. - - The 距闉 (or 堙, in the modern text) were great mounds or ramparts - of earth heaped up to the level of the enemy’s walls in order to - discover the weak points in the defence, and also to destroy the - 樓櫓 fortified turrets mentioned in the preceding note. Tu Yu - quotes the Tso Chuan: 楚司馬子反乘堙而窺宋城也. - -5. 將不勝其忿而蟻附之殺士三分之一而城不拔者此攻之災 - -The general, unable to control his irritation, will launch his men to -the assault like swarming ants, - - Capt. Calthrop unaccountably omits this vivid simile, which, as - Ts‘ao Kung says, is taken from the spectacle of an army of ants - climbing a wall. The meaning is that the general, losing patience - at the long delay, may make a premature attempt to storm the place - before his engines of war are ready. - -with the result that one-third of his men are slain, while the town -still remains untaken. Such are the disastrous effects of a siege. - - We are reminded of the terrible losses of the Japanese before Port - Arthur, in the most recent siege which history has to record. The - _T‘ung Tien_ reads 不勝心之忿 ... 則殺士卒 ... 攻城之災. For 其忿 the - _Yü Lan_ has 心怒. Capt. Calthrop does not translate 而城不拔者, and - mistranslates 此攻之災. - -6. 故善用兵者屈人之兵而非戰也拔人之城而非攻也毁人之國而非久也 - -Therefore the skilful leader subdues the enemy’s troops without any -fighting; he captures their cities without laying siege to them; he -overthrows their kingdom without lengthy operations in the field. - - Chia Lin notes that he only overthrows the 國, that is, the - Government, but does no harm to individuals. The classical - instance is Wu Wang, who after having put an end to the Yin - dynasty was acclaimed “Father and mother of the people.” - -7. 必以全爭於天下故兵不頓而利可全此謀攻之法也 - -With his forces intact he will dispute the mastery of the Empire, -and thus, without losing a man, his triumph will be complete. - - Owing to the double meanings of 兵, 頓 [= 鈍] and 利, the latter - part of the sentence is susceptible of quite a different meaning: - “And thus, the weapon not being blunted by use, its keenness - remains perfect.” Chang Yü says that 利 is “the advantage of a - prosperous kingdom and a strong army.” - -This is the method of attacking by stratagem. - -8. 故用兵之法十則圍之五則攻之倍則分之 - -It is the rule in war, if our forces are ten to the enemy’s one, to -surround him; if five to one, to attack him; - - Straightaway, without waiting for any further advantage. - -if twice as numerous, to divide our army into two. - - Note that 之 does not refer to the enemy, as in the two preceding - clauses. This sudden change of object is quite common in Chinese. - Tu Mu takes exception to the saying; and at first sight, indeed, - it appears to violate a fundamental principle of war. Ts‘ao Kung, - however, gives a clue to Sun Tzŭ’s meaning: 以二敵一則一術爲正一術爲奇 - “Being two to the enemy’s one, we may use one part of our army in - the regular way, and the other for some special diversion.” [For - explanation of 正 and 奇, see V. 3, note.] Chang Yü thus further - elucidates the point: “If our force is twice as numerous as that - of the enemy, it should be split up into two divisions, one to - meet the enemy in front, and one to fall upon his rear; if he - replies to the frontal attack, he may be crushed from behind; if - to the rearward attack, he may be crushed in front. This is what - is meant by saying that “one part may be used in the regular - way, and the other for some special diversion.” Tu Mu does not - understand that dividing one’s army is simply an irregular, just - as concentrating it is the regular, strategical method, and he is - too hasty in calling this a mistake.” - -9. 敵則能戰之少則能逃之不若則能避之 - -If equally matched, we can offer battle; - - Li Ch‘üan, followed by Ho Shih, gives the following paraphrase: - 主客力敵惟善者戰 “If attackers and attacked are equally matched in - strength, only the able general will fight.” He thus takes 能 as - though it were 能者, which is awkward. - -if slightly inferior in numbers, we can avoid the enemy; - - The _T‘u Shu_ has 守 instead of 逃, which is hardly distinguishable - in sense from 避 in the next clause. The meaning, “we can _watch_ the - enemy,” is certainly a great improvement on the above; but - unfortunately there appears to be no very good authority for the - variant. Chang Yü reminds us that the saying only applies if the - other factors are equal; a small difference in numbers is often - more than counterbalanced by superior energy and discipline. - -if quite unequal in every way, we can flee from him. - -10. 故小敵之堅大敵之擒也 - -Hence, though an obstinate fight may be made by a small force, in the -end it must be captured by the larger force. - - In other words: “C’est magnifique; mais ce n’est pas la guerre.” - -11. 夫將者國之輔也輔周則國必强輔隙則國必弱 - -Now the general is the bulwark of the State: if the bulwark is -complete at all points, the State will be strong; if the bulwark is -defective, the State will be weak. - - 隙 cannot be restricted to anything so particular as in Capt. - Calthrop’s translation, “divided in his allegiance.” It is simply - keeping up the metaphor suggested by 周. As Li Ch‘üan tersely puts - it: 隙缺也將才不備兵必弱 “_Ch‘i_, gap, indicates deficiency; if the - general’s ability is not perfect (i.e. if he is not thoroughly - versed in his profession), his army will lack strength.” - -12. 故君之所以患於軍者三 - -There are three ways in which a ruler can bring misfortune upon his -army:— - -13. 不知軍之不可以進而謂之進不知軍之不可以退而謂之退是謂縻軍 - -(1) By commanding the army to advance or to retreat, being ignorant of -the fact that it cannot obey. This is called hobbling the army. - - Ts‘ao Kung weakly defines 縻 as 御 “control,” “direct.” Cf. § 17 - _ad fin._ But in reality it is one of those graphic metaphors - which from time to time illuminate Sun Tzŭ’s work, and is rightly - explained by Li Ch‘üan as = 絆. He adds the comment: - 如絆驥足無馳驟也. “It is like tying together the legs of a - thoroughbred, so that it is unable to gallop.” One would naturally - think of “the ruler” in this passage as being at home, and trying - to direct the movements of his army from a distance. But the - commentators understand just the reverse, and quote the saying of - T‘ai Kung: 國不可以從外治軍不可以從中御 “A kingdom should not be - governed from without, an army should not be directed from - within.” Of course it is true that, during an engagement, or when - in close touch with the enemy, the general should not be in the - thick of his own troops, but a little distance apart. Otherwise, - he will be liable to misjudge the position as a whole, and give - wrong orders. - -14. 不知三軍之事而同三軍之政者則軍士惑矣 - -(2) By attempting to govern an army in the same way as he administers -a kingdom, being ignorant of the conditions which obtain in an army. -This causes restlessness in the soldier’s minds. - - Ts‘ao Kung’s note is: 軍容不入國國容不入軍禮不可以治兵也, which may be - freely translated: “The military sphere and the civil sphere are - wholly distinct; you can’t handle an army in kid gloves.” And - Chang Yü says: “Humanity and justice (仁義) are the principles on - which to govern a state, but not an army; opportunism and - flexibility (權變), on the other hand, are military rather than - civic virtues.” 同三軍之政, “to assimilate the governing of an - army”—to that of a State, understood. The _T‘ung Tien_ has 欲 - inserted before 同, here and in § 15. - -15. 不知三軍之權而同三軍之任則軍士疑矣 - -(3) By employing the officers of his army without discrimination, - - That is, he is not careful to use the right man in the right place. - -through ignorance of the military principle of adaptation to -circumstances. This shakes the confidence of the soldiers. - - I follow Mei Yao-ch‘ên here. The other commentators make 不知 etc. - refer, not to the ruler, as in §§ 13, 14, but to the officers he - employs. Thus Tu Yu says: 將若不知權變不可付以勢位 “If a general is - ignorant of the principle of adaptability, he must not be - entrusted with a position of authority.” Tu Mu quotes 黃石公: “The - skilful employer of men will employ the wise man, the brave man, - the covetous man, and the stupid man. For the wise man delights in - establishing his merit, the brave man likes to show his courage in - action, the covetous man is quick at seizing advantages, and the - stupid man has no fear of death.” The _T‘ung Tien_ reads 軍覆疑, - which Tu Yu explains as 覆敗 “is utterly defeated.” Capt. Calthrop - gives a very inaccurate rendering: “Ignorant of the situation of - the army, to interfere in its dispositions.” - -16. 三軍既惑且疑則諸侯之難至矣是謂亂軍引勝 - -But when the army is restless and distrustful, trouble is sure to come -from the other feudal princes. This is simply bringing anarchy into -the army, and flinging victory away. - - Most of the commentators take 引 in the sense of 奪, which it seems - to bear also in the _Li Chi_, 玉藻, I. 18. [卻 is there given as - its equivalent, but Legge tries notwithstanding to retain the more - usual sense, translating “draw ... back,” which is hardly - defensible.] Tu Mu and Wang Hsi, however, think 引勝 means “leading - up to the _enemy’s_ victory.” - -17. 故知勝有五知可以戰與不可以戰者勝識衆寡之用者勝上下同欲者勝以虞待不虞者勝 -將能而君不御者勝此五者知勝之道也 - -Thus we may know that there are five essentials for victory: (1) He -will win who knows when to fight and when not to fight. - - Chang Yü says: “If he can fight, he advances and takes the - offensive; if he cannot fight, he retreats and remains on the - defensive. He will invariably conquer who knows whether it is - right to take the offensive or the defensive.” - -(2) He will win who knows how to handle both superior and inferior -forces. - - This is not merely the general’s ability to estimate numbers - correctly, as Li Ch‘üan and others make out. Chang Yü expounds the - saying more satisfactorily: “By applying the art of war, it is - possible with a lesser force to defeat a greater, and _vice - versâ_. The secret lies in an eye for locality, and in not letting - the right moment slip. Thus Wu Tzŭ says: ‘With a superior force, - make for easy ground; with an inferior one, make for difficult - ground.’” - -(3) He will win whose army is animated by the same spirit throughout -all its ranks. - - Ts‘ao Kung refers 上下 less well to sovereign and subjects. - -(4) He will win who, prepared himself, waits to take the enemy -unprepared. - -(5) He will win who has military capacity and is not interfered with -by the sovereign. - - Tu Yu quotes 王子 as saying: 指授在君決戰在將也 “It is the - sovereign’s function to give broad instructions, but to decide on - battle is the function of the general.” It is needless to dilate - on the military disasters which have been caused by undue - interference with operations in the field on the part of the home - government. Napoleon undoubtedly owed much of his extraordinary - success to the fact that he was not hampered by any central - authority,—that he was, in fact, 將 and 君 in one. - -Victory lies in the knowledge of these five points. - - Literally, “These five things are knowledge of the principle of - victory.” - -18. 故曰知彼知己百戰不殆不知彼而知己一勝一負不知彼不知己每戰必殆 - -Hence the saying: If you know the enemy and know yourself, you need -not fear the result of a hundred battles. If you know yourself but not -the enemy, for every victory gained you will also suffer a defeat. - - Li Ch‘üan cites the case of 苻堅 Fu Chien, prince of 秦 Ch‘in, who - in 383 A.D. marched with a vast army against the 晉 Chin Emperor. - When warned not to despise an enemy who could command the services - of such men as 謝安 Hsieh An and 桓沖 Huan Ch‘ung, he boastfully - replied: “I have the population of eight provinces at my back, - infantry and horsemen to the number of one million; why, they - could dam up the Yangtsze River itself by merely throwing their - whips into the stream. What danger have I to fear?” Nevertheless, - his forces were soon after disastrously routed at the 淝 Fei River, - and he was obliged to beat a hasty retreat. - -If you know neither the enemy nor yourself, you will succumb in every -battle. - - The modern text, represented by the 北堂書鈔 and _T‘u Shu_, has - 必敗, which I should be inclined to adopt in preference to 殆 here, - though the _T‘ung Tien_ and _Yü Lan_ both have the latter. Chang - Yü offers the best commentary on 知彼知己. He says that these words - “have reference to attack and defence: knowing the enemy enables - you to take the offensive, knowing yourself enables you to stand - on the defensive.” He adds: 攻是守之機守是攻之策 “Attack is the - secret of defence; defence is the planning of an attack.” It would - be hard to find a better epitome of the root-principle of war. - - - - - IV. 形篇 - - TACTICAL DISPOSITIONS. - - - 形 is a very comprehensive and somewhat vague term. Literally, - “form,” “body,” it comes to mean “appearance,” “attitude” or - “disposition;” and here it is best taken as something between, or - perhaps combining, “tactics” and “disposition of troops.” Ts‘ao - Kung explains it as 軍之形也，我動彼應兩敵相察情也 “marching and - counter-marching on the part of the two armies with a view to - discovering each other’s condition.” Tu Mu says: “It is through - the 形 dispositions of an army that its condition may be - discovered. Conceal your dispositions (無形), and your condition - will remain secret, which leads to victory; show your - dispositions, and your condition will become patent, which leads - to defeat.” Wang Hsi remarks that the good general can - 變化其形因敵以制勝 “secure success by modifying his tactics to meet - those of the enemy.” In the modern text, the title of the chapter - appears as 軍形, which Capt. Calthrop incorrectly translates “the - order of battle.” - -1. 孫子曰昔之善戰者先爲不可勝以待敵之可勝 - -Sun Tzŭ said: The good fighters of old first put themselves beyond the -possibility of defeat, and then waited for an opportunity of defeating -the enemy. - -2. 不可勝在己可勝在敵 - -To secure ourselves against defeat lies in our own hands, but the -opportunity of defeating the enemy is provided by the enemy himself. - - That is, of course, by a mistake on his part. Capt. Calthrop has: - “The causes of defeat come from within; victory is born in the - enemy’s camp,” which, though certainly an improvement on his - previous attempt, is still incorrect. - -3. 故善戰者能爲不可勝不能使敵必可勝 - -Thus the good fighter is able to secure himself against defeat, - - “By concealing the disposition of his troops, covering up his - tracks, and taking unremitting precautions” (Chang Yü). - -but cannot make certain of defeating the enemy. - - The original text reads 使敵之可勝, which the modern text has - further modified into 使敵之必可勝. Capt. Calthrop makes out the - impossible meaning, “and further render the enemy incapable of - victory.” - -4. 故曰勝可知而不可爲 - -Hence the saying: One may _know_ how to conquer without being able to -_do_ it. - - Capt. Calthrop translates: “The conditions necessary for victory - may be present, but they cannot always be obtained,” which is more - or less unintelligible. - -5. 不可勝者守也可勝者攻也 - -Security against defeat implies defensive tactics; ability to defeat -the enemy means taking the offensive. - - For 不可勝 I retain the sense which it undoubtedly bears in §§ 1–3, - in spite of the fact that the commentators are all against me. The - meaning they give, “He who cannot conquer takes the defensive,” is - plausible enough, but it is highly improbable that 勝 should - suddenly become active in this way. An incorrect variant in the - _Yü Lan_ is 不可勝則守可勝則攻. - -6. 守則不足攻則有餘 - -Standing on the defensive indicates insufficient strength; attacking, -a superabundance of strength. - -7. 善守者藏於九地之下善攻者動於九天之上故能自保而全勝也 - -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. The 九地 of this passage have of - course no connection with the 九地 “Nine situations” of chap. XI. - -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, though Ts‘ao Kung, - followed by Tu Yu, explains 地 as the hills, rivers, and other - natural features which will afford shelter or protection to the - attacked, and 天 as the phases of weather which may be turned to - account by the attacking party. Capt. Calthrop’s “The skilful in - attack push to the topmost heaven” conveys no meaning at all. - -Thus on the one hand we have ability to protect ourselves; on the -other, a victory that is complete. - - Capt. Calthrop draws on a fertile imagination for the following: - “If these precepts be observed, victory is certain.” - -8. 見勝不過衆人之所知非善之善者也 - -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, 當見未萌 “the thing is to see the plant - before it has germinated,” to foresee the event before the action - has begun. Li Ch‘üan alludes to the story of Han Hsin who, when - about to attack the vastly superior army of 趙 Chao, which was - strongly entrenched in the city of 成安 Ch‘êng-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. For the full story, - see 前漢書, chap. 34, 韓信傳. Capt. Calthrop again blunders badly - with: “A victory, even if popularly proclaimed as such by the - common folk, may not be a true success.” - -9. 戰勝而天下曰善非善之善者也 - -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: 陰謀潛運攻心伐謀勝敵之日曾不血刃 - “To plan secretly, to move surreptitiously, to foil the enemy’s - intentions and baulk 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. 故舉秋毫不爲多力見日月不爲明目聞雷霆不爲聰耳 - -To lift an autumn hair is no sign of great strength; - - 秋毫 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. Cf. Mencius, I. 1. vii. 10, and Chuang Tzŭ, - 知北遊, _et al._ - -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: 烏𫉬 Wu Huo, who could lift a tripod weighing 250 stone; - 離朱 Li Chu, who at a distance of a hundred paces could see objects - no bigger than a mustard seed; and 師曠 Shih K‘uang, a blind - musician who could hear the footsteps of a mosquito. - -11. 古之所謂善戰者勝勝易勝者也 - -What the ancients called a clever fighter is one who not only wins, -but excels in winning with ease. - - The original text, followed by the _T‘u Shu_, has 勝於易勝者也. But - this is an alteration evidently intended to smooth the awkwardness - of 勝勝易勝者也, which means literally: “one who, conquering, excels - in easy conquering.” Mei Yao-ch‘ên says: “He who only sees the - obvious, wins his battles with difficulty; he who looks below the - surface of things, wins with ease.” - -12. 故善戰者之勝也無智名無勇功 - -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 - at 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. 故其戰勝不忒不忒者其所措必勝勝已敗者也 - -He wins his battles by making no mistakes. - - Ch‘ên Hao says: “He plans no superfluous marches, he devises no - futile attacks.” The connection of ideas is thus explained by - Chang Yü: “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.” Li Ch‘üan thinks that the - character 忒 should be 貳 “to have doubts.” But it is better not to - tamper with the text, especially when no improvement in sense is - the result. - -Making no mistakes is what establishes the certainty of victory, for -it means conquering an enemy that is already defeated. - - The _T‘u Shu_ omits 必. 措 is here = 置. Chia Lin says it is put for - 錯 in the sense of 雜; but this is far-fetched. Capt. Calthrop - altogether ignores the important word 忒. - -14. 故善戰者立於不敗之地而不失敵之敗也 - -Hence the skilful fighter puts himself into a position which makes -defeat impossible, and does not miss the moment for defeating the enemy. - - A 不可爲之計 “counsel of perfection,” as Tu Mu truly observes. 地 - need not be confined strictly 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. 是故勝兵先勝而後求戰敗兵先戰而後求勝 - -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. 善用兵者修道而保法故能爲勝敗之政 - -The consummate leader cultivates the moral law, and strictly adheres -to method and discipline; - - For 道 and 法, see _supra_, I. 4 sqq. I think that Chang Yü is - wrong in altering their signification here, and taking them as - 爲戰之道 and 制敵之法 respectively. - -thus it is in his power to control success. - -17. 兵法一曰度二曰量三曰數四曰稱五曰勝 - -In respect of military method, we have, firstly, Measurement; -secondly, Estimation of quantity; thirdly, Calculation; fourthly, -Balancing of chances; fifthly, Victory. - -18. 地生度度生量量生數數生稱稱生勝 - -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 度量數稱 very clearly. - The first seems to be surveying and measurement of the ground, - which enable us to 量 form an estimate of the enemy’s strength, and - to 數 make calculations based on the data thus obtained; we are - thus led to 稱 a general weighing-up, or comparison of the enemy’s - chances with our own; if the latter turn the scale, then 勝 victory - ensues. The chief difficulty lies in 數, which some commentators - take as a calculation of _numbers_, thereby making it nearly - synonymous with 量. Perhaps 量 is rather a consideration of the - enemy’s general position or condition (情 or 形勢), while 數 is - the estimate of his numerical strength. On the other hand, Tu Mu - defines 數 as 機數, and adds: 强弱已定然後能用機變數也 “the question - of relative strength having been settled, we can bring the - varied resources of cunning into play.” Ho Shih seconds this - interpretation, which is weakened, however, by the fact that 稱 is - given as logically consequent on 數; this certainly points to the - latter being a calculation of numbers. Of Capt. Calthrop’s version - the less said the better. - -19. 故勝兵若以鎰稱銖敗兵若以銖稱鎰 - -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 鎰 _i_ (20 oz.) weighed - against a 銖 _shu_ (1⁄24 oz.); a routed army as a _shu_ weighed - against an _i_.” The point is simply the enormous advantage which - a disciplined force, flushed with victory, has over one - demoralised by defeat. Legge, in his note on Mencius, I. 2. ix. 2, - makes the 鎰 to be 24 Chinese ounces, and corrects Chu Hsi’s - statement that it equalled 20 oz. only. But Li Ch‘üan of the T‘ang - dynasty here gives the same figure as Chu Hsi. - -20. 勝者之戰民也若決積水於千仞之谿者形也 - -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. - - The construction here is slightly awkward and elliptical, but the - general sense is plain. The _T‘u Shu_ omits 民也. A 仞 = 8 尺 or - Chinese feet. - - - - - V. 埶篇 - - ENERGY. - - - 埶 here is said to be an older form of 勢; Sun Tzŭ, however, would - seem to have used the former in the sense of “power,” and the latter - only in the sense of “circumstances.” The fuller title 兵勢 is found - in the _T‘u Shu_ and the modern text. Wang Hsi expands it into 積勢之變 - “the application, in various ways, of accumulated power;” and Chang Yü - says: 兵勢以成然後任勢以取勝 “When the soldiers’ energy has reached its - height, it may be used to secure victory.” - -1. 孫子曰凡治衆如治寡分數是也 - -Sun Tzŭ said: The control of a large force is the same in 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” (多多益辦耳). Chang Yü gives the - following curious table of the subdivisions of an army:—5 men make - a 列; 2 列 make a 火; 5 火 make a 隊; 2 隊 make a 官; 2 官 make a - 曲; 2 曲 make a 部; 2 部 make a 校; 2 校 make a 裨; 2 裨 make a 軍. - A 軍 or army corps thus works out at 3200 men. But cf. III. § 1, - note. For 曲, see I. § 10. It is possible that 官 in that paragraph - may also be used in the above technical sense. - -2. 鬥衆如鬥寡形名是也 - -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. - - One must be careful to avoid translating 鬥衆 “fighting _against_ a - large number,” no reference to the enemy being intended. 形 is - explained by Ts‘ao Kung as denoting flags and banners, by means of - which every soldier may recognise his own particular regiment or - company, and thus confusion may be prevented. 名 he explains as - drums and gongs, which from the earliest times were used to sound - the advance and the retreat respectively. Tu Mu defines 形 as 陳形 - “marshalling the troops in order,” and takes 名 as the flags and - banners. Wang Hsi also dissents from Ts‘ao Kung, referring 形 to - the ordering of the troops by means of banners, drums and gongs, - and 名 to the various names by which the regiments might be - distinguished. There is much to be said for this view. - -3. 三軍之衆可使必受敵而無敗者奇正是也 - -To ensure that your whole host may withstand the brunt of the enemy’s -attack and remain unshaken—this is effected by manœuvres direct and -indirect. - - For 必, there is another reading 畢, “all together,” adopted by - Wang Hsi and Chang Yü. We now come to one of the most interesting - parts of Sun Tzŭ’s treatise, the discussion of the 正 and the 奇. - As it is by no means easy to grasp the full significance of these - two terms, or to render them at all 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‘üan: 當敵爲正傍出爲奇 “Facing the enemy is _chêng_, making - lateral diversions is _ch‘i_.” Chia Lin: 當敵以正陳取勝以奇兵 “In - presence of the enemy, your troops should be arrayed in normal - fashion, but in order to secure victory abnormal manœuvres must be - employed.” Mei Yao-ch‘ên: 動爲奇靜爲正靜以待之動以勝之 “_Ch‘i_ is - active, _chêng_ is passive; passivity means waiting for an - opportunity, activity brings the victory itself.” Ho Shih: - 我之正使敵視之爲奇我之奇使敵視之爲正正亦爲奇奇亦爲正 “We must cause the - enemy to regard our straightforward attack as one that is secretly - designed, and _vice versâ_; thus _chêng_ may also be _ch‘i_, and - _ch‘i_ may also be _chêng_.” He instances the famous exploit of - Han Hsin, who when marching ostensibly against 臨晉 Lin-chin (now - 朝邑 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. 34.] Here, we are told, the march on - Lin-chin was 正, and the surprise manœuvre was 奇. Chang Yü gives - the following summary of opinions on the words: “Military writers - do not all agree with regard to the meaning of _ch‘i_ and _chêng_. - 尉繚子 Wei Liao Tzŭ [4th cent. B.C.] says: 正兵貴先奇兵貴後 ‘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 - manœuvre.’ 李衛公 Li Wei-kung [6th and 7th cent. A.D.] says: ‘In - war, to march straight ahead is _chêng_; turning movements, on the - other hand, are _ch‘i_.’ These writers simply regard _chêng_ as - _chêng_, 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 of the T‘ang - Emperor T‘ai Tsung goes to the root of the matter: ‘A _ch‘i_ - manœuvre may be _chêng_, if we make the enemy look upon it as - _chêng_; then our real attack will be _ch‘i_, and _vice versâ_. - 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 正, on which the enemy has had his - attention fixed; whereas that is 奇, which takes him by surprise or - comes from an unexpected quarter. If the enemy perceives a - movement which is meant to be 奇, it immediately becomes 正. - -4. 兵之所加如以碬投卵者虛實是也 - -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. - - 虛實, literally “the hollow and the solid,” is the title of chap. - VI. 碫 _tuan_ is the _T‘u Shu_ reading, 碬 _hsia_ that of the - standard text. It appears from K‘ang Hsi that there has been much - confusion between the two characters, and indeed, it is probable - that one of them has really crept into the language as a mistake - for the other. - -5. 凡戰者以正合以奇勝 - -In all fighting, the direct method may be used for joining battle, but -indirect methods will be needed in order to secure victory. - - Chang Yü says: 徐發奇兵或擣其旁或擊其後 “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.[169] - -6. 故善出奇者無窮如天地不竭如江河終而復始日月是也死而復生四時是也 - -Indirect tactics, efficiently applied, are inexhaustible as Heaven and -Earth, unending as the flow of rivers and streams; - - 奇 is the universally accepted emendation for 兵, the reading of - the 北堂書鈔. - -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 Yü understand this of the permutations of 奇 and - 正. But at present Sun Tzŭ is not speaking of 正 at all, unless, - indeed, we suppose with 鄭友賢 Chêng 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 great leader. - -7. 聲不過五五聲之變不可勝聽也 - -There are not more than five musical notes, - - 宮商角微羽. - -yet the combinations of these five give rise to more melodies than can -ever be heard. - -8. 色不過五五色之變不可勝觀也 - -There are not more than five primary colours, - - 靑黃赤白黑 blue, yellow, red, white and black. - -yet in combination they produce more hues than can ever be seen. - -9. 味不過五五味之變不可勝嘗也 - -There are not more than five cardinal tastes, - - 酸辛醎甘苦 sour, acrid, salt, sweet, bitter. - -yet combinations of them yield more flavours than can ever be tasted. - -10. 戰埶不過奇正奇正之變不可勝窮也 - -In battle, there are not more than two methods of attack—the direct -and the indirect; yet these two in combination give rise to an endless -series of manœuvres. - -11. 奇正相生如循環之無端孰能窮之 - -The direct and the indirect lead on to each other in turn. It is like -moving in a circle—you never come to an end. Who can exhaust the -possibilities of their combination? - - The _T‘u Shu_ adds 哉. The final 之 may refer either to the circle - or, more probably, to the 奇正之變 understood. Capt. Calthrop is - wrong with: “They are a mystery that none can penetrate.” - -12. 激水之疾至於漂石者埶也 - -The onset of troops is like the rush of a torrent which will even roll -stones along in its course. - -13. 鷙鳥之疾至於毁折者節也 - -The quality of decision is like the well-timed swoop of a falcon which -enables it to strike and destroy its victim. - - For 疾 the _Yü Lan_ reads 擊, which is also supported by a - quotation in the 呂氏春秋 [3rd cent. B.C.]. 節 in this context is a - word which really defies the best efforts of the translator. Tu - Mu says that it is equivalent to 節量遠近 “the measurement or - estimation of distance.” But this meaning does not quite fit the - illustrative simile in § 15. As applied to the falcon, it seems to - me to denote that instinct of _self-restraint_ which keeps the - bird from swooping on its quarry until the right moment, together - with the power of judging when the right moment has arrived. The - analogous quality in soldiers is the highly important one of being - able to reserve their fire until the very instant at which it - will be most effective. When the “Victory” went into action at - Trafalgar at hardly more than drifting pace, she was for several - minutes exposed to a storm of shot and shell before replying with - a single gun. Nelson coolly waited until he was within close - range, when the broadside he brought to bear worked fearful havoc - on the enemy’s nearest ships. That was a case of 節. - -14. 是故善戰者其埶險其節短 - -Therefore the good fighter will be terrible in his onset, and prompt -in his decision. - - Tu Yu defines 節 here by the word 斷, which is very like “decision” - in English. 短 is certainly used in a very unusual sense, even if, - as the commentators say, it = 近. This would have reference to the - measurement of distance mentioned above, letting the enemy get - near before striking. But I cannot help thinking that Sun Tzŭ - meant to use the word in a figurative sense comparable to our - own idiom “short and sharp.” Cf. Wang Hsi’s note, which after - describing the falcon’s mode of attack, proceeds: 兵之乘機當如是耳 - “This is just how the ‘psychological moment’ should be seized in - war.” I do not care for Capt. Calthrop’s rendering: “The spirit of - the good fighter is terrifying, his occasions sudden.” - -15. 埶如彍弩節如發機 - -Energy may be likened to the bending of a cross-bow; decision, to the -releasing of the trigger. - - “Energy” seems to be the best equivalent here for 埶, because the - comparison implies that the force is potential, being stored up in - the bent cross-bow until released by the finger on the trigger. - None of the commentators seem to grasp the real point of the simile. - -16. 紛紛紜紜鬥亂而不可亂也渾渾沌沌形圓而不可敗也 - -Amid the turmoil and tumult of battle, there may be seeming disorder -and yet no real disorder at all; amid confusion and chaos, your array -may be without head or tail, yet it will be proof against defeat. - - 形圓, literally “formation circular”, is explained by Li Ch‘üan as - 無向背也 “without back or front.” Mei Yao-ch‘ên says: “The - subdivisions of the army having been previously fixed, and the - various signals agreed upon, the separating and joining, the - dispersing and collecting which will take place in the course of a - battle, may give the appearance of disorder when no real disorder - is possible. Your formation may be without head or tail, your - dispositions all topsy-turvy, and yet a rout of your forces quite - out of the question.” It is a little difficult to decide whether - 鬥亂 and 形圓 should not be taken as imperatives: “fight in - disorder (for the purpose of deceiving the enemy), and you will be - secure against real disorder.” Cf. I. § 20: 亂而取之. - -17. 亂生於治怯生於勇弱生於彊 - -Simulated disorder postulates perfect discipline; simulated fear -postulates courage; simulated weakness postulates strength. - - In order to make the translation intelligible, it is necessary to - tone down the sharply paradoxical form of the original. Ts‘ao Kung - throws out a hint of the meaning in his brief note: 皆毁形匿情也 - “These things all serve to destroy formation and conceal one’s - condition.” But Tu Mu is the first to put it quite plainly: “If - you wish to feign confusion in order to lure the enemy on, you - must first have perfect discipline; if you wish to display - timidity in order to entrap the enemy, you must have extreme - courage; if you wish to parade your weakness in order to make the - enemy over-confident, you must have exceeding strength.” - -18. 治亂數也勇怯埶也彊弱形也 - -Hiding order beneath the cloak of disorder is simply a question of -subdivision; - - See _supra_, § 1. - -concealing courage under a show of timidity presupposes a fund of -latent energy; - - It is passing strange that the commentators should understand 埶 - here as “circumstances”—a totally different sense from that which - it has previously borne in this chapter. Thus Tu Mu says: - 見有利之勢而不動敵人以我爲實怯也 “seeing that we are favourably - circumstanced and yet make no move, the enemy will believe that we - are really afraid.” - -masking strength with weakness is to be effected by tactical -dispositions. - - Chang Yü relates the following anecdote of Kao Tsu, the first Han - Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to - report on their condition. But the Hsiung-nu, forewarned, - carefully concealed all their able-bodied men and well-fed horses, - and only allowed infirm soldiers and emaciated cattle to be seen. - The result was that the spies one and all recommended the Emperor - to deliver his attack.” 婁敬 Lou Ching alone opposed them, saying: - “When two countries go to war, they are naturally inclined to make - an ostentatious display of their strength. Yet our spies have seen - nothing but old age and infirmity. This is surely some _ruse_ on - the part of the enemy, and it would be unwise for us to attack.” - The Emperor, however, disregarding this advice, fell into the trap - and found himself surrounded at 白登 Po-têng.” - -19. 故善動敵者形之敵必從之予之敵必取之 - -Thus one who is skilful at keeping the enemy on the move maintains -deceitful appearances, according to which the enemy will act. - - Ts‘ao Kung’s note is 見羸形也 “Make a display of weakness and - want,” but Tu Mu rightly points out that 形 does not refer only to - weakness: “If our force happens to be superior to the enemy’s, - weakness may be simulated in order to lure him on; but if - inferior, he must be led to believe that we are strong, in order - that he may keep off. In fact, all the enemy’s movements should be - determined by the signs that we choose to give him.” The following - anecdote of 孫臏 Sun Pin, a descendant of Sun Wu, is related at - length in the 史記, chap. 65: In 341 B.C., the 齊 Ch‘i State being - at war with 魏 Wei, sent 田忌 T‘ien Chi and Sun Pin against the - general 龐涓 P‘ang Chüan, who happened to be a deadly personal - enemy of the latter. Sun Pin said: “The Ch‘i State has a - reputation for cowardice, and therefore our adversary despises us. - Let us turn this circumstance to account.” Accordingly, when the - army had crossed the border into Wei territory, he gave orders to - show 100,000 fires on the first night, 50,000 on the next, and the - night after only 20,000. P‘ang Chüan pursued them hotly, saying to - himself: “I knew these men of Ch‘i were cowards: their numbers - have already fallen away by more than half.” In his retreat, Sun - Pin came to a narrow defile, which he calculated that his pursuers - would reach after dark. Here he had a tree stripped of its bark, - and inscribed upon it the words: “Under this tree shall P‘ang - Chüan die.” Then, as night began to fall, he placed a strong body - of archers in ambush near by, with orders to shoot directly they - saw a light. Later on, P‘ang Chüan arrived at the spot, and - noticing the tree, struck a light in order to read what was - written on it. His body was immediately riddled by a volley of - arrows, and his whole army thrown into confusion. [The above is Tu - Mu’s version of the story; the _Shih Chi_, less dramatically but - probably with more historical truth, makes P‘ang Chüan cut his own - throat with an exclamation of despair, after the rout of his army.] - -He sacrifices something, that the enemy may snatch at it. - - 予 here = 與. - -20. 以利動之以卒待之 - -By holding out baits, he keeps him on the march; then with a body of -picked men he lies in wait for him. - - This would appear to be the meaning if we retain 卒, which Mei - Yao-ch‘ên explains as 精卒 “men of spirit.” The _T‘u Shu_ reads 本, - an emendation suggested by 李靖 Li Ching. The meaning then would - be, “He lies in wait with the main body of his troops.” - -21. 故善戰者求之於埶不責於人故能擇人而任埶 - -The clever combatant looks to the effect of combined energy, and does -not require too much from individuals. - - Tu Mu says: “He first of all considers the power of his army in - the bulk; afterwards he takes individual talent into account, and - uses each man according to his capabilities. He does not demand - perfection from the untalented.” - -Hence his ability to pick out the right men and to utilise combined -energy. - - Another reading has 之 instead of 埶. It would be interesting if - Capt. Calthrop could tell us where the following occurs in the - Chinese: “yet, when an opening or advantage shows, he pushes it to - its limits.” - -22. 任埶者其戰人也如轉木石木石之性安則靜危則動方則止圓則行 - -When he utilises combined energy, his fighting men become as it were -like unto rolling logs or stones. For it is the nature of a log or -stone to remain motionless on level ground, and to move when on a -slope; if four-cornered, to come to a standstill, but if round-shaped, -to go rolling down. - - Ts‘ao Kung calls this 任自然勢 “the use of natural or inherent - power.” Capt. Calthrop ignores the last part of the sentence - entirely. In its stead he has: “So await the opportunity, and so - act when the opportunity arrives”—another absolutely gratuitous - interpolation. The _T‘ung Tien_ omits 任. - -23. 故善戰人之埶如轉圓石於千仞之山者埶也 - -Thus the energy developed by good fighting men is as the momentum of a -round stone rolled down a mountain thousands of feet in height. So -much on the subject of energy. - - The _T‘ung Tien_ omits 善. The chief lesson of this chapter, in Tu - Mu’s opinion, is the paramount importance in war of rapid - evolutions and sudden rushes. “Great results,” he adds, “can thus - be achieved with small forces.” - - - - - VI. 虛實篇 - - WEAK POINTS AND STRONG. - - - Chang Yü attempts to explain the sequence of chapters as follows: - “Chapter IV, on Tactical Dispositions, treated of the offensive - and the defensive; chapter V, on Energy, dealt with direct and - indirect methods. The good general acquaints himself first with - the theory of attack and defence, and then turns his attention to - direct and indirect methods. He studies the art of varying and - combining these two methods before proceeding to the subject of - weak and strong points. For the use of direct or indirect methods - arises out of attack and defence, and the perception of weak and - strong points depends again on the above methods. Hence the - present chapter comes immediately after the chapter on Energy.” - -1. 孫子曰凡先處戰地而待敵者佚後處戰地而趨戰者勞 - -Sun Tzŭ said: Whoever is first in the field and awaits the coming of -the enemy, will be fresh for the fight; whoever is second in the field -and has to hasten to battle, will arrive exhausted. - - Instead of 處, the _Yü Lan_ has in both clauses the stronger word - 據. For the antithesis between 佚 and 勞, cf. I. § 23, where - however 勞 is used as a verb. - -2. 故善戰者致人而不致於人 - -Therefore the clever combatant imposes his will on the enemy, but does -not allow the enemy’s will to be imposed on him. - - The next paragraph makes it clear that 致 does not merely mean, as - Tu Mu says, 令敵來就我 “to make the enemy approach me,” but rather - to make him go in any direction I please. It is thus practically - synonymous with 制. Cf. Tu Mu’s own note on V. § 19. One mark of a - great soldier is that he fights on his own terms or fights not at - all.[170] - -3. 能使敵人自至者利之也能使敵人不得至者害之也 - -By holding out advantages to him, he can cause the enemy to approach -of his own accord; or, by inflicting damage, he can make it impossible -for the enemy to draw near. - - In the first case, he will entice him with a bait; in the second, - he will strike at some important point which the enemy will have - to defend. - -4. 故敵佚能勞之飽能飢之安能動之 - -If the enemy is taking his ease, he can harass him; - - This passage may be cited as evidence against Mei Yao-Ch‘ên’s - interpretation of I. § 23. - -if well supplied with food, he can starve him out; - - 飢 is probably an older form than 饑, the reading of the original - text. Both are given in the 說文. - -if quietly encamped, he can force him to move. - - The subject to 能 is still 善戰者; but these clauses would read - better as direct admonitions, and in the next sentence we find Sun - Tzŭ dropping insensibly into the imperative. - -5. 出其所必趨趨其所不意 - -Appear at points which the enemy must hasten to defend; march swiftly -to places where you are not expected. - - The original text, adopted by the _T‘u Shu_, has 出其所不趨; it has - been altered to suit the context and the commentaries of Ts‘ao - Kung and Ho Shih, who evidently read 必趨. The other reading would - mean: “Appear at points to which the enemy cannot hasten;” but in - this case there is something awkward in the use of 趨. Capt. - Calthrop is wrong of course with “appearing where the enemy is not.” - -6. 行千里而不勞者行於無人之地也 - -An army may march great distances without distress, if it marches -through country where the enemy is not. - - We must beware of understanding 無人之地 as “uninhabited country.” - Sun Tzŭ habitually uses 人 in the sense of 敵, e.g. _supra_, § 2. - Ts‘ao Kung sums up very well: 出空擊虛避其所守擊其不意 “Emerge from - the void [_q.d._ like “a bolt from the blue”], strike at - vulnerable points, shun places that are defended, attack in - unexpected quarters.” The difference of meaning between 空 and 虛 - is worth noting. - -7. 攻而必取者攻其所不守也守而必固者守其所不攻也 - -You can be sure of succeeding in your attacks if you only attack -places which are undefended. - - 所不守 is of course hyperbolical; Wang Hsi rightly explains it as “weak - points; that is to say, where the general is lacking in capacity, or - the soldiers in spirit; where the walls are not strong enough, or the - precautions not strict enough; where relief comes too late, or - provisions are too scanty, or the defenders are variance amongst - themselves.” - -You can ensure the safety of your defence if you only hold positions -that cannot be attacked. - - _I.e._, where there are none of the weak points mentioned above. There - is rather a nice point involved in the interpretation of this latter - clause. Tu Mu, Ch‘ên Hao, and Mei Yao-ch‘ên assume the meaning to be: - “In order to make your defence quite safe, you must defend _even_ - those places that are not likely to be attacked;” and Tu Mu adds: “How - much more, then, those that will be attacked.” Taken thus, however, - the clause balances less well with the preceding—always a - consideration in the highly antithetical style which is natural to the - Chinese. Chang Yü, therefore, seems to come nearer the mark in saying: - “He who is skilled in attack flashes forth from the topmost heights of - heaven [see IV. § 7], making it impossible for the enemy to guard - against him. This being so, the places that I shall attack are - precisely those that the enemy cannot defend.... He who is skilled in - defence hides in the most secret recesses of the earth, making it - impossible for the enemy to estimate his whereabouts. This being so, - the places that I shall hold are precisely those that the enemy cannot - attack.” - -8. 故善攻者敵不知其所守善守者敵不知其所攻 - -Hence that general is skilful in attack whose opponent does not know -what to defend; and he is skilful in defence whose opponent does not -know what to attack. - - An aphorism which puts the whole art of war into a nutshell. - -9. 微乎微乎至於無形神乎神乎至於無聲故能爲敵之司命 - -O divine art of subtlety and secrecy! Through you we learn to be -invisible, through you inaudible; - - Literally, “without form or sound,” but it is said of course with - reference to the enemy. Chang Yü, whom I follow, draws no sharp - distinction between 微 and 神, but Tu Mu and others think that 微 - indicates the secrecy to be observed on the defensive, and 神 the - rapidity to be displayed in attack. The _Yü Lan_ text differs - considerably from ours, reading: 微乎微乎故能隱於常形神乎神乎故能爲敵 - 司命. - -and hence we can hold the enemy’s fate in our hands. - - The _T‘ung Tien_ has 故能爲變化司命. Capt. Calthrop’s version of - this paragraph is so remarkable that I cannot refrain from quoting - it in full: “Now the secrets of the art of offence are not to be - easily apprehended, as a certain shape or noise can be understood, - of the senses; but when these secrets are once learnt, the enemy - is mastered.” - -10. 進而不可禦者衝其虛也退而不可追者速而不可及也 - -You may advance and be absolutely irresistible, if you make for the -enemy’s weak points; you may retire and be safe from pursuit if your -movements are more rapid than those of the enemy. - - The second member of the sentence is weak, because 不可及 is nearly - tautologous with 不可追. The _Yü Lan_ reads 遠 for 速. - -11. 故我欲戰敵雖高壘深溝不得不與我戰者攻其所必救也 - -If we wish to fight, the enemy can be forced to an engagement even -though he be sheltered behind a high rampart and a deep ditch. All we -need do is to attack some other place that he will be obliged to -relieve. - - Tu Mu says: “If the enemy is the invading party, we can cut his - line of communications and occupy the roads by which he will have - to return; if we are the invaders, we may direct our attack - against the sovereign himself.” It is clear that Sun Tzŭ, unlike - certain generals in the late Boer war, was no believer in frontal - attacks. - -12. 我不欲戰畫地而守之敵不得與我戰者乖其所之也 - -If we do not wish to fight, we can prevent the enemy from engaging us -even though the lines of our encampment be merely traced out on the -ground. All we need do is to throw something odd and unaccountable in -his way. - - In order to preserve the parallelism with § 11, I should prefer to - follow the _T‘u Shu_ text, which inserts 雖 before 畫地. This - extremely concise expression is intelligibly paraphrased by Chia - Lin: 雖未修壘壍 “even though we have constructed neither wall nor - ditch.” The real crux of the passage lies in 乖其所之也. 之 of - course = 至. Ts‘ao Kung defines 乖 by the word 戾, which is perhaps - a case of _obscurum per obscurius_. Li Ch‘üan, however, says: - 設奇異而疑之 “we puzzle him by strange and unusual dispositions;” - and Tu Mu finally clinches the meaning by three illustrative - anecdotes—one of 諸葛亮 Chu-ko Liang, who when occupying 陽平 - Yang-p‘ing and about to be attacked by 司馬懿 Ssŭ-ma I, suddenly - struck his colours, stopped the beating of the drums, and flung - open the city gates, showing only a few men engaged in sweeping - and sprinkling the ground. This unexpected proceeding had the - intended effect; for Ssŭ-ma I, suspecting an ambush, actually drew - off his army and retreated. What Sun Tzŭ is advocating here, - therefore, is nothing more nor less than the timely use of - “bluff.” Capt. Calthrop translates: “and prevent the enemy from - attacking by keeping him in suspense,” which shows that he has not - fully grasped the meaning of 乖. - -13. 故形人而我無形則我專而敵分 - -By discovering the enemy’s dispositions and remaining invisible -ourselves, we can keep our forces concentrated, while the enemy’s must -be divided. - - The conclusion is perhaps not very obvious, but Chang Yü (after - Mei Yao-ch‘ên) rightly explains it thus: “If the enemy’s - dispositions are visible, we can make for him in one body; - whereas, our own dispositions being kept secret, the enemy will be - obliged to divide his forces in order to guard against attack from - every quarter.” 形 is here used as an active verb: “to make to - appear.” See IV, note on heading. Capt. Calthrop’s “making feints” - is quite wrong. - -14. 我專爲一敵分爲十是以十共其一也則我衆而敵寡 - -We can form a single united body, while the enemy must split up into -fractions. Hence there will be a whole pitted against separate parts -of a whole, - - The original text has 以敵攻其一也, which in accordance with the - _T‘ung Tien_ and _Yü Lan_ has been altered as above. I adopt the - more plausible reading of the _T‘u Shu_: 是以十攻其一也, in spite of - having to refer 十 to ourselves and not to the enemy. Thus Tu Yu - and Mei Yao-ch‘ên both regard 十 as the undivided force, consisting - of so many parts, and 一 as each of the isolated fractions of the - enemy. The alteration of 攻 into 共 can hardly be right, though the - true text might conceivably have been 是以十共攻其一也. - -which means that we shall be many to the enemy’s few. - -15. 能以衆擊寡者則吾之所與戰者約矣 - -And if we are able thus to attack an inferior force with a superior -one, our opponents will be in dire straits. - - For 擊, the _T‘ung Tien_ and _Yü Lan_ have 敵. Tu Yu, followed by - the other commentators, arbitrarily defines 約 as 少而易勝 “few and - easy to conquer,” but only succeeds thereby in making the sentence - absolutely pointless. As for Capt. Calthrop’s translation: “In - superiority of numbers there is economy of strength,” its meaning - is probably known to himself alone. In justification of my own - rendering of 約, I would refer to _Lun Yü_ IV. 2 and VII. 25 (3). - -16. 吾所與戰之地不可知不可知則敵所備者多敵所備者多則吾所與戰者寡矣 - -The spot where we intend to fight must not be made known; for then the -enemy will have to prepare against a possible attack at several -different points; - - Sheridan once explained the reason of General Grant’s victories by - saying that “while his opponents were kept fully employed - wondering what he was going to do, _he_ was thinking most of what - he was going to do himself.” - -and his forces being thus distributed in many directions, the numbers -we shall have to face at any given point will be proportionately few. - -17. 故備前則後寡備後則前寡備左則右寡備右則左寡無所不備則無所不寡 - -For should the enemy strengthen his van, he will weaken his rear; -should he strengthen his rear, he will weaken his van; should he -strengthen his left, he will weaken his right; should he strengthen -his right, he will weaken his left. If he sends reinforcements -everywhere, he will everywhere be weak. - - In Frederick the Great’s _Instructions to his Generals_ we read: - “A defensive war is apt to betray us into too frequent detachment. - Those generals who have had but little experience attempt to - protect every point, while those who are better acquainted with - their profession, having only the capital object in view, guard - against a decisive blow, and acquiesce in smaller misfortunes to - avoid greater.” - -18. 寡者備人者也衆者使人備己者也 - -Numerical weakness comes from having to prepare against possible -attacks; numerical strength, from compelling our adversary to make -these preparations against us. - - The highest generalship, in Col. Henderson’s words, is “to compel - the enemy to disperse his army, and then to concentrate superior - force against each fraction in turn.” - -19. 故知戰之地知戰之日則可千里而會戰 - -Knowing the place and the time of the coming battle, we may -concentrate from the greatest distances in order to fight. - - There is nothing about “defeating” anybody in this sentence, as - Capt. Calthrop translates. What Sun Tzŭ evidently has in mind is - that nice calculation of distances and that masterly employment of - strategy which enable a general to divide his army for the purpose - of a long and rapid march, and afterwards to effect a junction at - precisely the right spot and the right hour in order to confront - the enemy in overwhelming strength. Among many such successful - junctions which military history records, one of the most dramatic - and decisive was the appearance of Blücher just at the critical - moment on the field of Waterloo. - -20. 不知戰地不知戰日則左不能救右右不能救左前不能救後後不能救前而況遠者 -數十里近者數里乎 - -But if neither time nor place be known, then the left wing will be -impotent to succour the right, the right equally impotent to succour -the left, the van unable to relieve the rear, or the rear to support -the van. How much more so if the furthest portions of the army are -anything under a hundred _li_ apart, and even the nearest are -separated by several _li_! - - The Chinese of this last sentence is a little lacking in - precision, but the mental picture we are required to draw is - probably that of an army advancing towards a given rendez-vous in - separate columns, each of which has orders to be there on a fixed - date. If the general allows the various detachments to proceed at - haphazard, without precise instructions as to the time and place - of meeting, the enemy will be able to annihilate the army in - detail. Chang Yü’s note may be worth quoting here: “If we do not - know the place where our opponents mean to concentrate or the - day on which they will join battle, our unity will be forfeited - through our preparations for defence, and the positions we hold - will be insecure. Suddenly happening upon a powerful foe, we - shall be brought to battle in a flurried condition, and no - mutual support will be possible between wings, vanguard or rear, - especially if there is any great distance between the foremost - and hindmost divisions of the army.” - -21. 以吾度之越人之兵雖多亦奚益於勝敗哉故曰勝可爲也 - -Though according to my estimate the soldiers of Yüeh exceed our own in -number, that shall advantage them nothing in the matter of victory. - - Capt. Calthrop omits 以吾度之, and his translation of the remainder - is flabby and inaccurate. As Sun Tzŭ was in the service of the 吳 - Wu State, it has been proposed to read 吳 instead of 吾—a wholly - unnecessary tampering with the text. Yüeh coincided roughly with - the present province of Chehkiang. Li Ch‘üan very strangely takes - 越 not as the proper name, but in the sense of 過 “to surpass.” No - other commentator follows him. 勝敗 belongs to the class of - expressions like 遠近 “distance,” 大小 “magnitude,” etc., to which - the Chinese have to resort in order to express abstract ideas of - degree. The _T‘u Shu_, however, omits 敗. - -I say then that victory can be achieved. - - Alas for these brave words! The long feud between the two states - ended in 473 B.C. with the total defeat of Wu by 勾踐 Kou Chien and - its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s - death. With his present assertion compare IV. § 4: 勝可知而不可爲 - (which is the obviously mistaken reading of the _Yü Lan_ here). - Chang Yü is the only one to point out the seeming discrepancy, - which he thus goes on to explain: “In the chapter on Tactical - Dispositions it is said, ‘One may _know_ how to conquer without - being able to _do_ it,’ whereas here we have the statement that - ‘victory can be achieved.’ The explanation is, that in the former - chapter, where the offensive and defensive are under discussion, - it is said that if the enemy is fully prepared, one cannot make - certain of beating him. But the present passage refers - particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s - calculations, will be kept in ignorance of the time and place of - the impending struggle. That is why he says here that victory can - be achieved.” - -22. 敵雖衆可使無鬥故策之而知得失之計 - -Though the enemy be stronger in numbers, we may prevent him from -fighting. - - Capt. Calthrop quite unwarrantably translates: “_If_ the enemy be - many in number, prevent him,” etc. - -Scheme so as to discover his plans and the likelihood of -their success. - - This is the first of four similarly constructed sentences, all of - which present decided difficulties. Chang Yü explains 知得失之計 as - 知其計之得失. This is perhaps the best way of taking the words, - though Chia Lin, referring 計 to ourselves and not the enemy, - offers the alternative of 我得彼失之計皆先知也 “Know beforehand all - plans conducive to our success and to the enemy’s failure.” - -23. 作之而知動靜之理形之而知死生之地 - -Rouse him, and learn the principle of his activity or inactivity. - - Instead of 作, the _T‘ung Tien_, _Yü Lan_, and also Li Ch‘üan’s - text have 候, which the latter explains as “the observation of - omens,” and Chia Lin simply as “watching and waiting.” 作 is - defined by Tu Mu as 激作, and Chang Yü tells us that by noting the - joy or anger shown by the enemy on being thus disturbed, we shall - be able to conclude whether his policy is to lie low or the - reverse. He instances the action of Chu-ko Liang, who sent the - scornful present of a woman’s head-dress to Ssŭ-ma I, in order to - goad him out of his Fabian tactics. - -Force him to reveal himself, so as to find out his vulnerable spots. - - Two commentators, Li Ch‘üan and Chang Yü, take 形之 in the sense - of 示之 “put on specious appearances.” The former says: “You may - either deceive the enemy by a show of weakness—striking your - colours and silencing your drums; or by a show of strength—making - a hollow display of camp-fires and regimental banners.” And the - latter quotes V. 19, where 形之 certainly seems to bear this sense. - On the other hand, I would point to § 13 of this chapter, where 形 - must with equal certainty be active. It is hard to choose between - the two interpretations, but the context here agrees better, I - think, with the one that I have adopted. Another difficulty arises - over 死生之地, which most of the commentators, thinking no doubt of - the 死地 in XI. § 1, refer to the actual _ground_ on which the - enemy is encamped. The notes of Chia Lin and Mei Yao-ch‘ên, - however, seem to favour my view. The same phrase has a somewhat - different meaning in I. § 2. - -24. 角之而知有餘不足之處 - -Carefully compare the opposing army with your own, - - Tu Yu is right, I think, in attributing this force to 角; Ts‘ao - Kung defines it simply as 量. Capt. Calthrop surpasses himself with - the staggering translation “Flap the wings”! Can the Latin _cornu_ - (in its figurative sense) have been at the back of his mind? - -so that you may know where strength is superabundant and where it is -deficient. - -Cf. IV. § 6. - -25. 故形兵之極至於無形無形則深閒不能窺知者不能謀 - -In making tactical dispositions, the highest pitch you can attain is -to conceal them; - - The piquancy of the paradox evaporates in translation. 無形 is - perhaps not so much actual invisibility (see _supra_, § 9) as - “showing no sign” of what you mean to do, of the plans that are - formed in your brain. - -conceal your dispositions, and you will be safe from the prying of the -subtlest spies, from the machinations of the wisest brains. - - 深閒 is expanded by Tu Mu into 雖有閒者深來窺我. [For 閒, see XIII, - note on heading.] He explains 知者 in like fashion: - 雖有智能之士亦不能謀我也 “though the enemy may have clever and - capable officers, they will not be able to lay any plans against - us.” - -26. 因形而錯勝於衆衆不能知 - -How victory may be produced for them out of the enemy’s own -tactics—that is what the multitude cannot comprehend. - - All the commentators except Li Ch‘üan make 形 refer to the enemy. - So Ts‘ao Kung: 因敵形而立勝. 錯 is defined as 置. The _T‘u Shu_ has - 措, with the same meaning. See IV. § 13. The _Yü Lan_ reads 作, - evidently a gloss. - -27. 人皆知我所以勝之形而莫知吾所以制勝之形 - -All men can see the tactics whereby I conquer, but what none can see -is the strategy out of which victory is evolved. - - _I.e._, everybody can see superficially how a battle is won; what - they cannot see is the long series of plans and combinations which - has preceded the battle. It seems justifiable, then, to render the - first 形 by “tactics” and the second by “strategy.” - -28. 故其戰勝不復而應形於無窮 - -Do not repeat the tactics which have gained you one victory, but let -your methods be regulated by the infinite variety of circumstances. - - As Wang Hsi sagely remarks: “There is but one root-principle (理) - underlying victory, but the tactics (形) which lead up to it are - infinite in number.” With this compare Col. Henderson; “The rules - of strategy are few and simple. They may be learned in a week. - They may be taught by familiar illustrations or a dozen diagrams. - But such knowledge will no more teach a man to lead an army like - Napoleon than a knowledge of grammar will teach him to write like - Gibbon.” - -29. 夫兵形象水水之行避高而趨下 - -Military tactics are like unto water; for water in its natural course -runs away from high places and hastens downwards. - - 行 is 劉晝子 Liu Chou-tzŭ’s reading for 形 in the original text. - -30. 兵之形避實而擊虛 - -So in war, the way is to avoid what is strong and to strike at what is -weak. - - Like water, taking the line of least resistance. - -31. 水因地而制流兵因敵而制勝 - -Water shapes its course according to the nature of the ground over -which it flows; - - The _T‘ung Tien_ and _Yü Lan_ read 制形,—the latter also 制行. The - present text is derived from Chêng Yu-hsien. - -the soldier works out his victory in relation to the foe whom he is -facing. - -32. 故兵無常勢水無常形 - -Therefore, just as water retains no constant shape, so in warfare -there are no constant conditions. - -33. 能因敵變化而取勝者謂之神 - -He who can modify his tactics in relation to his opponent and thereby -succeed in winning, may be called a heaven-born captain. - -34. 故五行無常勝四時無常位日有短長月有死生 - -The five elements - - Water, fire, wood, metal, earth. - -are not always equally predominant; - - That is, as Wang Hsi says: 迭相克也 “they predominate alternately.” - -the four seasons make way for each other in turn. - - Literally, “have no invariable seat.” - -There are short days and long; the moon has its periods of waning and -waxing. - - Cf. V. § 6. The purport of the passage is simply to illustrate the - want of fixity in war by the changes constantly taking place in - Nature. The comparison is not very happy, however, because the - regularity of the phenomena which Sun Tzŭ mentions is by no means - paralleled in war. - - - - - VII. 軍爭篇 - - MANŒUVRING. - - - The commentators, as well as the subsequent text, make it clear - that this is the real meaning of 軍爭. Thus, Li Ch‘üan says that 爭 - means 趨利 “marching rapidly to seize an advantage”; Wang Hsi - says: 爭者爭利得利則勝 “‘Striving’ means striving for an advantage; - this being obtained, victory will follow;” and Chang Yü: - 兩軍相對而爭利也 “The two armies face to face, and each striving to - obtain a tactical advantage over the other.” According to the - latter commentator, then, the situation is analogous to that of - two wrestlers manœuvring for a “hold,” before coming to actual - grips. In any case, we must beware of translating 爭 by the word - “fighting” or “battle,” as if it were equivalent to 戰. Capt. - Calthrop falls into this mistake. - -1. 孫子曰凡用兵之法將受命於君 - -Sun Tzŭ said: In war, the general receives his commands from the -sovereign. - - For 君 there is another reading 天, which Li Ch‘üan explains as - 恭行天罰 “being the reverent instrument of Heaven’s chastisement.” - -2. 合軍聚衆交和而舍 - -Having collected an army and concentrated his forces, he must blend -and harmonise the different elements thereof before pitching his camp. - - Ts‘ao Kung takes 和 as referring to the 和門 or main gate of the - military camp. This, Tu Mu tells us, was formed with a couple of - flags hung across. [Cf. _Chou Li_, ch. xxvii. fol. 31 of the - Imperial edition: 直旌門.] 交和 would then mean “setting up his 和門 - opposite that of the enemy.” But Chia Lin’s explanation, which has - been adopted above, is on the whole simpler and better. Chang Yü, - while following Ts‘ao Kung, adds that the words may also be taken - to mean “the establishment of harmony and confidence between the - higher and lower ranks before venturing into the field;” and he - quotes a saying of Wu Tzŭ (chap. 1 _ad init._): “Without harmony - in the State, no military expedition can be undertaken; without - harmony in the army, no battle array can be formed.” In the - historical romance 東周列國, chap. 75, Sun Tzŭ himself is - represented as saying to 伍員 Wu Yüan: 大凡行兵之法先除內患然後方可外征 - “As a general rule, those who are waging war should get rid of all - domestic troubles before proceeding to attack the external foe.” 舍 - is defined as 止. It here conveys the notion of encamping after - having taken the field. - -3. 莫難於軍爭軍爭之難者以迂爲直以患爲利 - -After that, comes tactical manœuvring, than which there is nothing -more difficult. - - I have departed slightly from the traditional interpretation of - Ts‘ao Kung, who says: 從始受命至於交和軍爭難也 “From the time of - receiving the sovereign’s instructions until our encampment over - against the enemy, the tactics to be pursued are most difficult.” - It seems to me that the 軍爭 tactics or manœuvres can hardly be - said to begin until the army has sallied forth and encamped, - and Ch‘ên Hao’s note gives colour to this view: “For levying, - concentrating, harmonising and intrenching an army, there are - plenty of old rules which will serve. The real difficulty comes - when we engage in tactical operations.” Tu Yu also observes that - “the great difficulty is to be beforehand with the enemy in - seizing favourable positions.” - -The difficulty of tactical manœuvring consists in turning the devious -into the direct, and misfortune into gain. - - 以迂爲直 is one of those highly condensed and somewhat enigmatical - expressions of which Sun Tzŭ is so fond. This is how it is - explained by Ts‘ao Kung: 示以遠速其道里先敵至也 “Make it appear that - you are a long way off, then cover the distance rapidly and arrive - on the scene before your opponent.” Tu Mu says: “Hoodwink the - enemy, so that he may be remiss and leisurely while you are - dashing along with the utmost speed.” Ho Shih gives a slightly - different turn to the sentence: “Although you may have difficult - ground to traverse and natural obstacles to encounter, this is a - drawback which can be turned into actual advantage by celerity of - movement.” Signal examples of this saying are afforded by the two - famous passages across the Alps—that of Hannibal, which laid Italy - at his mercy, and that of Napoleon two thousand years later, which - resulted in the great victory of Marengo. - -4. 故迂其途而誘之以利後人發先人至此知迂直之計者也 - -Thus, to take a long and circuitous route, after enticing the enemy -out of the way, and though starting after him, to contrive to reach -the goal before him, shows knowledge of the artifice of _deviation_. - - Chia Lin understands 途 as the _enemy’s_ line of march, thus: “If - our adversary’s course is really a short one, and we can manage to - divert him from it (迂之) either by simulating weakness or by - holding out some small advantage, we shall be able to beat him in - the race for good positions.” This is quite a defensible view, - though not adopted by any other commentator. 人 of course = 敵, - and 後 and 先 are to be taken as verbs. Tu Mu cites the famous - march of 趙奢 Chao Shê in 270 B.C. to relieve the town of 閼與 - O-yü, which was closely invested by a 秦 Ch‘in army. [It should be - noted that the above is the correct pronunciation of 閼與, as given - in the commentary on the _Ch‘ien Han Shu_, ch. 34. Giles’ - dictionary gives “Yü-yü,” and Chavannes, I know not on what - authority, prefers to write “Yen-yü.” The name is omitted - altogether from Playfair’s “Cities and Towns.”] The King of Chao - first consulted 廉頗 Lien P‘o on the advisability of attempting a - relief, but the latter thought the distance too great, and the - intervening country too rugged and difficult. His Majesty then - turned to Chao Shê, who fully admitted the hazardous nature of the - march, but finally said: “We shall be like two rats fighting in a - hole—and the pluckier one will win!” So he left the capital with - his army, but had only gone a distance of 30 _li_ when he stopped - and began throwing up intrenchments. For 28 days he continued - strengthening his fortifications, and took care that spies should - carry the intelligence to the enemy. The Ch‘in general was - overjoyed, and attributed his adversary’s tardiness to the fact - that the beleaguered city was in the Han State, and thus not - actually part of Chao territory. But the spies had no sooner - departed than Chao Shê began a forced march lasting for two days - and one night, and arrived on the scene of action with such - astonishing rapidity that he was able to occupy a commanding - position on the 北山 “North hill” before the enemy had got wind of - his movements. A crushing defeat followed for the Ch‘in forces, - who were obliged to raise the siege of O-yü in all haste and - retreat across the border. [See 史記, chap. 81.] - -5. 故軍爭爲利衆爭爲危 - -Manœuvring with an army is advantageous; with an undisciplined -multitude, most dangerous. - - I here adopt the reading of the T‘ung Tien, Chêng Yu-hsien and the - _T‘u Shu_, where 衆 appears to supply the exact _nuance_ required - in order to make sense. The standard text, on the other hand, in - which 軍 is repeated, seems somewhat pointless. The commentators - take it to mean that manœuvres may be profitable, or they may be - dangerous: it all depends on the ability of the general. Capt. - Calthrop translates 衆爭 “the wrangles of a multitude”! - -6. 舉軍而爭利則不及委軍而爭利則輜重捐 - -If you set a fully equipped army in march in order to snatch an -advantage, the chances are that you will be too late. - - The original text has 故 instead of 舉; but a verb is needed to - balance 委. - -On the other hand, to detach a flying column for the purpose involves -the sacrifice of its baggage and stores. - - 委軍 is evidently unintelligible to the Chinese commentators, who - paraphrase the sentence as though it began with 棄輜. Absolute - tautology in the apodosis can then only be avoided by drawing an - impossibly fine distinction between 棄 and 捐. I submit my own - rendering without much enthusiasm, being convinced that there is - some deep-seated corruption in the text. On the whole, it is clear - that Sun Tzŭ does not approve of a lengthy march being undertaken - without supplies. Cf. _infra_, § 11. - -7. 是故卷甲而趨日夜不處倍道兼行百里而爭利則擒三將軍 - -Thus, if you order your men to roll up their buff-coats, - - 卷甲 does not mean “to discard one’s armour,” as Capt. Calthrop - translates, but implies on the contrary that it is to be carried - with you. Chang Yü says: 猶悉甲也 “This means, in full panoply.” - -and make forced marches without halting day or night, covering double -the usual distance at a stretch, - - The ordinary day’s march, according to Tu Mu, was 30 _li_; but on one - occasion, when pursuing 劉備 Liu Pei, Ts‘ao Ts‘ao is said to have - covered the incredible distance of 300 _li_ within twenty-four hours. - -doing a hundred _li_ in order to wrest an advantage, the leaders of -all your three divisions will fall into the hands of the enemy. - -8. 勁者先罷者後其法十一而至 - -The stronger men will be in front, the jaded ones will fall behind, -and on this plan only one-tenth of your army will reach its destination. - - For 罷, see II. § 14. The moral is, as Ts‘ao Kung and others point - out: Don’t march a hundred _li_ to gain a tactical advantage, - either with or without impedimenta. Manœuvres of this description - should be confined to short distances. Stonewall Jackson said: - “The hardships of forced marches are often more painful than the - dangers of battle.” He did not often call upon his troops for - extraordinary exertions. It was only when he intended a surprise, - or when a rapid retreat was imperative, that he sacrificed - everything to speed.[171] - -9. 五十里而爭利則蹶上將軍其法半至 - -If you march fifty _li_ in order to outmanœuvre the enemy, you will -lose the leader of your first division, and only half your force will -reach the goal. - - 蹶 is explained as similar in meaning to 挫: literally, “the leader - of the first division will be _torn away_.” Cf. Tso Chuan, 襄 19th - year: 是謂蹶其本 “This is a case of [the falling tree] tearing up - its roots.” - -10. 三十里而爭利則三分之二至 - -If you march thirty _li_ with the same object, two-thirds of your army -will arrive. - - In the _T‘ung Tien_ is added: 以是知軍爭之難 “From this we may know - the difficulty of manœuvring.” - -11. 是故軍無輜重則亡無糧食則亡無委積則亡 - -We may take it then that an army without its baggage-train is lost; -without provisions it is lost; without bases of supply it is lost. - - 委積 is explained by Tu Yu as 芻草之屬 “fodder and the like;” by Tu - Mu and Chang Yü as 財貨 “goods in general;” and by Wang Hsi as - 薪鹽蔬材之屬 “fuel, salt, foodstuffs, etc.” But I think what Sun Tzŭ - meant was “stores accumulated in dépôts,” as distinguished from - 輜重 and 糧食, the various impedimenta accompanying an army on its - march. Cf. _Chou Li_, ch. xvi. fol. 10: 委人 ... 斂薪芻凡疏材木材凡 - 畜聚之物. - -12. 故不知諸侯之謀者不能豫交 - -We cannot enter into alliances until we are acquainted with the -designs of our neighbours. - - 豫 = 先. Li Ch‘üan understands it as 備 “guard against,” which is - hardly so good. An original interpretation of 交 is given by Tu Mu, - who says it stands for 交兵 or 合戰 “join in battle.” - -13. 不知山林險阻沮澤之形者不能行軍 - -We are not fit to lead an army on the march unless we are familiar -with the face of the country—its mountains and forests, its pitfalls - - 險, defined as 坑塹 (Ts‘ao Kung) or 坑坎 (Chang Yü). - -and precipices, - - 阻, defined as 一高一下. - -its marshes - - 沮, defined as 水草漸洳者. - -and swamps. - - 澤, defined as 衆水所歸而不流者. - -14. 不用鄉導者不能得地利 - -We shall be unable to turn natural advantages to account unless we -make use of local guides. - - §§ 12–14 are repeated in chap. XI. § 52. - -15. 故兵以詐立以利動 - -In war, practise dissimulation, and you will succeed. - - According to Tu Mu, 立 stands for 立勝. Cf. I. § 18. In the tactics - of Turenne, deception of the enemy, especially as to the numerical - strength of his troops, took a very prominent position.[172] - -Move only if there is a real advantage to be gained. - - This is the interpretation of all the commentators except Wang - Hsi, who has the brief note 誘之也 “Entice out the enemy” (by - offering him some apparent advantage). - -16. 以分合爲變者也 - -Whether to concentrate or to divide your troops, must be decided by -circumstances. - -17. 故其疾如風其徐如林 - -Let your rapidity be that of the wind, - - The simile is doubly appropriate, because the wind is not only - swift but, as Mei Yao-ch‘ên points out, 無形跡 “invisible and - leaves no tracks.” - -your compactness that of the forest. - - It is hardly possible to take 徐 here in its ordinary sense of - “sedate,” as Tu Yu tries to do. Mêng Shih comes nearer the mark in - his note 緩行須有行列 “When slowly marching, order and ranks must be - preserved”—so as to guard against surprise attacks. But natural - forests do not grow in rows, whereas they do generally possess the - quality of density or compactness. I think then that Mei Yao-ch‘ên - uses the right adjective in saying 如林之森然. - -18. 侵掠如火不動如山 - -In raiding and plundering be like fire, - - Cf. _Shih Ching_, IV. 3. iv. 6: 如火烈烈則莫我敢曷 “Fierce as a - blazing fire which no man can check.” - -in immovability like a mountain. - - That is, when holding a position from which the enemy is trying to - dislodge you, or perhaps, as Tu Yu says, when he is trying to - entice you into a trap. - -19. 難知如陰動如雷霆 - -Let your plans be dark and impenetrable as night, and when you move, -fall like a thunderbolt. - - The original text has 震 instead of 霆. Cf. IV. § 7. Tu Yu quotes a - saying of T‘ai Kung which has passed into a proverb: - 疾雷不及掩耳疾電不及瞑目 “You cannot shut your ears to the thunder or - your eyes to the lightning—so rapid are they.” Likewise, an attack - should be made so quickly that it cannot be parried. - -20. 掠鄉分衆廓地分利 - -When you plunder a countryside, let the spoil be divided amongst your -men; - - The reading of Tu Yu, Chia Lin, and apparently Ts‘ao Kung, is - 指向分衆, which is explained as referring to the subdivision of the - army, mentioned in V. §§ 1, 2, by means of banners and flags, - serving to point out (指) to each man the way he should go (向). - But this is very forced, and the ellipsis is too great, even for - Sun Tzŭ. Luckily, the _T‘ung Tien_ and _Yü Lan_ have the variant - 嚮, which not only suggests the true reading 鄉, but affords some - clue to the way in which the corruption arose. Some early - commentator having inserted 向 as the sound of 鄉, the two may - afterwards have been read as one character; and this being - interchangeable with 向, 鄉 must finally have disappeared - altogether. Meanwhile, 掠 would have been altered to 指 in order to - make sense. As regards 分衆, I believe that Ho Shih alone has - grasped the real meaning, the other commentators understanding it - as “dividing the men into parties” to search for plunder. 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. - - That this is the meaning, may be gathered from Tu Mu’s note: - 開土拓境則分割與有功者. The 三略 gives the same advice: 𫉬地裂之. 廓 - means “to enlarge” or “extend”—at the expense of the enemy, - understood. Cf. _Shih Ching_, III. 1. vii. 1: 憎其式廓 “hating all - the great States.” Ch‘ên Hao also says 屯兵種蒔 “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 班超 Pan - Ch‘ao who penetrated to the Caspian, and in more recent years, - those of 福康安 Fu-k‘ang-an and 左宗棠 Tso Tsung-t‘ang. - -21. 懸權而動 - -Ponder and deliberate - - Note that both these words, like the Chinese 懸權, are really - metaphors derived from the use of scales. - -before you make a move. - - Chang Yü quotes 尉繚子 as saying that we must not break camp until - we have gauged the resisting power of the enemy and the cleverness - of the opposing general. Cf. the “seven comparisons” in I. § 13. - Capt. Calthrop omits this sentence. - -22. 先知迂直之計者勝此軍爭之法也 - -He will conquer who has learnt the artifice of deviation. - - See _supra_, §§ 3, 4. - -Such is the art of manœuvring. - - 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. 軍政曰言不相聞故爲金鼓視不相見故爲旌旗 - -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‘ên calls it - 軍之舊典 “an ancient military classic,” and Wang Hsi, 古軍書 “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. - - I have retained the words 金鼓 of the original text, which recur in - the next paragraph, in preference to the other reading 鼓鐸 “drums - and bells,” which is found in the _T‘ung Tien_, _Pei T‘ang Shu - Ch‘ao_ and _Yü Lan_. 鐸 is a bell with a clapper. See _Lun Yü_ III. - 24, _Chou Li_ XXIX. 15, 29. 金 of course would include both gongs - and bells of every kind. The _T‘u Shu_ inserts a 之 after each 爲. - -Nor can ordinary objects be seen clearly enough: hence the institution -of banners and flags. - -24. 夫金鼓旌旗者所以一民之耳目也 - -Gongs and drums, banners and flags, are means whereby the ears and -eyes of the host - - The original text, followed by the _T‘u Shu_, has 人 for 民 here - and in the next two paragraphs. But, as we have seen, 人 is - generally used in Sun Tzŭ for the enemy. - -may be focussed on one particular point. - - Note the use of 一 as a verb. Chang Yü says: - 視聽均齊則雖百萬之衆進退如一矣 “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. 民既專一則勇者不得獨進怯者不得獨退此用衆之法也 - -The host thus forming a single united body, it is impossible either -for the brave to advance alone, or for the cowardly to retreat alone. - - Chang Yü quotes a saying: 令不進而進與令不退而退厥罪惟均 “Equally - guilty are those who advance against orders and those who retreat - against orders.” Tu Mu tells a story in this connection of 吳起 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. 故夜戰多火鼓晝戰多旌旗所以變民之耳目也 - -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. - - The _T‘ung Tien_ has the bad variant 便 for 變. With regard to the - latter word, I believe I have hit off the right meaning, the whole - phrase being slightly elliptical for “influencing the movements of - the army through their senses of sight and hearing.” Li Ch‘üan, Tu - Mu and Chia Lin certainly seem to understand it thus. The other - commentators, however, take 民 (or 人) as the enemy, and 變 as - equivalent to 變惑 or 變亂 “to perplex” or “confound.” This does - not agree so well with what has gone before, though on the other - hand it renders the transition to § 27 less abrupt. The whole - question, I think, hinges on the alternative readings 民 and 人. - The latter would almost certainly denote the enemy. Ch‘ên Hao - alludes to 李光弼 Li Kuang-pi’s night ride to 河陽 Ho-yang at the - head of 500 mounted men; they made such an imposing display with - torches, that though the rebel leader 史思明 Shih Ssŭ-ming had a - large army, he did not dare to dispute their passage. [Ch‘ên Hao - gives the date as 天寳末 A.D. 756; but according to the 新唐書 New - T‘ang History, 列傳 61, it must have been later than this, probably - 760.] - -27. 故三軍可奪氣將軍可奪心 - -A whole army may be robbed of its spirit; - - “In war,” says Chang Yü, “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 - ardour and enthusiasm have worn off, and then strike. It is in - this way that they may be robbed of their keen spirit.” Li Ch‘üan - and others tell an anecdote (to be found in the _Tso Chuan_, 莊公 - year 10, § 1) of 曹劌 Ts‘ao Kuei, a _protégé_ of Duke Chuang of Lu. - The latter State was attacked by Ch‘i, and the Duke was about to - join battle at 長勺 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.” 吳子 (chap. 4) puts “spirit” first - among the “four important influences” in war, and continues: - 三軍之衆百萬之師張設輕重在於一人是謂氣機 “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. - - Capt. Calthrop goes woefully astray with “defeat his general’s - ambition.” Chang Yü says: 心者將之所主也夫治亂勇怯皆主於心 “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 李靖 Li Ching (A.D. - 571–649) has a saying: 夫攻者不止攻其城擊其陳而已必有攻其心之術焉 - “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.” [問對, pt. 3.] - -28. 是故朝氣銳晝氣惰暮氣歸 - -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. 故善用兵者避其銳氣擊其惰歸此治氣者也 - -A clever general, therefore, - - The 故, which certainly seems to be wanted here, is omitted in the - _T‘u Shu_. - -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. - - The _T‘ung Tien_, for reasons of 避諱 “avoidance of personal names - of the reigning dynasty,” reads 理 for 治 in this and the two next - paragraphs. - -30. 以治待亂以靜待譁此治心者也 - -Disciplined and calm, to await the appearance of disorder and hubbub -amongst the enemy:—this is the art of retaining self-possession. - -31. 以近待遠以佚待勞以飽待飢此治力者也 - -To be near the goal while the enemy is still far from it, to wait at -ease - - The _T‘ung Tien_ has 逸 for 佚. The two characters are practically - synonymous, but according to the commentary, the latter is the - form always used in Sun Tzŭ. - -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. 無要正正之旗勿擊堂堂之陳此治變者也 - -To refrain from intercepting - - 邀 is the reading of the original text. But the 兵書要訣 quotes the - passage with 要 _yao_^1 (also meaning “to intercept”), and this is - supported by the _Pei T‘ang Shu Ch‘ao_ the _Yü Lan_, and Wang - Hsi’s text. - -an enemy whose banners are in perfect order, to refrain from attacking -an army drawn up in calm and confident array: - - For this translation of 堂堂, I can appeal to the authority of Tu - Mu, who defines the phrase as 無懼. The other commentators mostly - follow Ts‘ao Kung, who says 大, probably meaning “grand and - imposing”. Li Ch‘üan, however, has 部分 “in subdivisions,” which is - somewhat strange. - -—this is the art of studying circumstances. - - I have not attempted a uniform rendering of the four phrases 治氣, - 治心, 治力 and 治變, though 治 really bears the same meaning in each - case. It is to be taken, I think, not in the sense of “to govern” - or “control,” but rather, as K‘ang Hsi defines it, = 簡習 “to - examine and practise,” hence “look after,” “keep a watchful eye - upon.” We may find an example of this use in the _Chou Li_, XVIII. - fol. 46: 治其大禮. Sun Tzŭ has not told us to control or restrain - the quality which he calls 氣, but only to observe the time at - which it is strongest. As for 心, it is important to remember that - in the present context it can only mean “presence of mind.” To - speak of “controlling presence of mind” is absurd, and Capt. - Calthrop’s “to have the heart under control” is hardly less so. - The whole process recommended here is that of VI. § 2: 致人而不致於人. - -33. 故用兵之法高陵勿向背邱勿逆 - -It is a military axiom not to advance uphill against the enemy, nor to -oppose him when he comes downhill. - - The _Yü Lan_ reads 倍 for 背. - -34. 佯北勿從銳卒勿攻 - -Do not pursue an enemy who simulates flight; do not attack soldiers -whose temper is keen. - -35. 餌兵勿食歸師勿遏 - -Do not swallow a bait offered by the enemy. - - Li Ch‘üan 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‘ên Hao and Chang Yü carefully - point out that the saying has a wider application. The _T‘ung - Tien_ reads 貪 “to covet” instead of 食. The similarity of the two - characters sufficiently accounts for the mistake. - -Do not interfere with an army that is returning home. - - The commentators explain this rather singular piece of advice by - saying that a man whose heart is set on returning home will fight - to the death against any attempt to bar his way, and is therefore - too dangerous an opponent to be tackled. Chang Yü quotes the words - of Han Hsin: 從思東歸之士何所不克 “Invincible is the soldier who - hath his desire and returneth homewards.” A marvellous tale is - told of Ts‘ao Ts‘ao’s courage and resource in ch. 1 of the _San - Kuo Chih_, 武帝紀: In 198 A.D., he was besieging 張繡 Chang Hsiu in - 穰 Jang, when 劉表 Liu Piao sent reinforcements with a view to - cutting off Ts‘ao’s retreat. The latter was obliged to draw off - his troops, only to find himself hemmed in between two enemies, - who were guarding each outlet of a narrow pass in which he had - engaged himself. In this desperate plight Ts‘ao waited until - nightfall, when he bored a tunnel into the mountain side and laid - an ambush in it. Then he marched on with his baggage-train, and - when it grew light, Chang Hsiu, finding that the bird had flown, - pressed after him in hot pursuit. As soon as the whole army had - passed by, the hidden troops fell on its rear, while Ts‘ao himself - turned and met his pursuers in front, so that they were thrown - into confusion and annihilated. Ts‘ao Ts‘ao said afterwards: - 虜遏吾歸師而與吾死地戰吾是以知勝矣 “The brigands tried to check my - army in its retreat and brought me to battle in a desperate - position: hence I knew how to overcome them.” - -36. 圍師必闕窮宼勿迫 - -When you surround an army, leave an outlet free. - - This does not mean that the enemy is to be allowed to escape. The - object, as Tu Mu puts it, is 示以生路令無必死之心 “to make him - believe that there is a road to safety, and thus prevent his - fighting with the courage of despair.” Tu Mu adds pleasantly: - 因而擊之 “After that, you may crush him.” - -Do not press a desperate foe too hard. - - For 迫, the _T‘u Shu_ reads 追 “pursue.” Ch‘ên Hao quotes the - saying: 鳥窮則搏獸窮則噬 “Birds and beasts when brought to bay will - use their claws and teeth.” Chang Yü says: 敵若焚舟破釜決一戰則不可逼 - 迫來 “If your adversary has burned his boats and destroyed his - cooking-pots, and is ready to stake all on the issue of a battle, - he must not be pushed to extremities.” The phrase 窮宼 doubtless - originated with Sun Tzŭ. The _P‘ei Wên Yün Fu_ gives four examples - of its use, the earliest being from the _Ch‘ien Han Shu_, and - I have found another in chap. 34 of the same work. Ho Shih - illustrates the meaning by a story taken from the life of 符彥卿 Fu - Yen-ch‘ing in ch. 251 of the 宋史. That general, together with his - colleague 杜重威 Tu Chung-wei, was surrounded by a vastly superior - army of Khitans in the year 945 A.D. The country was bare and - desert-like, and the little Chinese force was soon in dire straits - for want of water. The wells they bored ran dry, and the men were - reduced to squeezing lumps of mud and sucking out the moisture. - Their ranks thinned rapidly, until at last Fu Yen-ch‘ing - exclaimed: “We are desperate men. Far better to die for our - country than to go with fettered hands into captivity!” A strong - gale happened to be blowing from the north-east and darkening the - air with dense clouds of sandy dust. Tu Chung-wei was for waiting - until this had abated before deciding on a final attack; but - luckily another officer, 李守貞 Li Shou-chêng by name, was quicker - to see an opportunity, and said: “They are many and we are few, - but in the midst of this sandstorm our numbers will not be - discernible; victory will go to the strenuous fighter, and the - wind will be our best ally.” Accordingly, Fu Yen-ch‘ing made a - sudden and wholly unexpected onslaught with his cavalry, routed - the barbarians and succeeded in breaking through to safety. - [Certain details in the above account have been added from the - 歴代紀事年表, ch. 78.] - -37. 此用兵之法也 - -Such is the art of warfare. - - Chêng Yu-hsien in his 遺說 inserts 妙 after 法. I take it that these - words conclude the extract from the 軍政 which began at § 23. - - - - - VIII. 九變篇 - - VARIATION OF TACTICS. - - - The heading means literally “The Nine Variations,” but as Sun Tzŭ - does not appear to enumerate these, and as, indeed, he has already - told us (V. §§ 6–11) that such deflections from the ordinary - course are practically innumerable, we have little option but to - follow Wang Hsi, who says that “Nine” stands for an indefinitely - large number. “All it means is that in warfare 當極其變 we ought to - vary our tactics to the utmost degree ... I do not know what Ts‘ao - Kung makes these Nine Variations out to be [the latter’s note is - 變其正得其所用九也], but it has been suggested that they are - connected with the Nine Situations”—of chap. XI. This is the view - adopted by Chang Yü: see note on 死地, § 2. The only other - alternative is to suppose that something has been lost—a - supposition to which the unusual shortness of the chapter lends - some weight. - -1. 孫子曰凡用兵之法將受命於君合軍聚衆 - -Sun Tzŭ said: In war, the general receives his commands from the -sovereign, collects his army and concentrates his forces. - - Repeated from VII. § 1, where it is certainly more in place. It - may have been interpolated here merely in order to supply a - beginning to the chapter. - -2. 圮地無舍衢地合交絶地無留圍地則謀死地則戰 - -When in difficult country, do not encamp. - - For explanation of 圮地, see XI. § 8. - -In country where high roads intersect, join hands with your allies. - - See XI, §§ 6, 12. Capt. Calthrop omits 衢地. - -Do not linger in dangerously isolated positions. - - 絶地 is not one of the Nine Situations as given in the beginning - of chap. XI, but occurs later on (_ibid._ § 43, _q.v._). We may - compare it with 重地 (XI. § 7). Chang Yü calls it a 危絶之地, - situated across the frontier, in hostile territory. Li Ch‘üan says - it is “country in which there are no springs or wells, flocks or - herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms - and precipices, without a road by which to advance.” - -In hemmed-in situations, you must resort to stratagem. - - See XI. §§ 9, 14. Capt. Calthrop has “mountainous and wooded - country,” which is a quite inadequate translation of 圍. - -In a desperate position, you must fight. - - See XI. §§ 10, 14. Chang Yü has an important note here, which must - be given in full. “From 圮地無舍,” he says, “down to this point, - the Nine Variations are presented to us. The reason why only five - are given is that the subject is treated _en précis_ (舉其大略也). - So in chap. XI, where he discusses the variations of tactics - corresponding to the Nine Grounds, Sun Tzŭ mentions only six - variations; there again we have an abridgment. [I cannot - understand what Chang Yü means by this statement. He can only be - referring to §§ 11–14 or §§ 46–50 of chap. XI; but in both places - all the nine grounds are discussed. Perhaps he is confusing - these with the Six 地形 of chap. X.] All kinds of ground have - corresponding military positions, and also a variation of tactics - suitable to each (凡地有勢有變). In chap. XI, what we find - enumerated first [§§ 2–10] are the situations; afterwards - [§§ 11–14] the corresponding tactics. Now, how can we tell that - the 九變 “Nine Variations” are simply the 九地之變 “variations of - tactics corresponding to the Nine Grounds”? It is said further - on [§ 5] that ‘the general who does not understand the nine - variations of tactics may be well acquainted with the features - of the country, yet he will not be able to turn his knowledge to - practical account.’ Again, in chap. XI [§ 41] we read: ‘The - different measures adapted to the nine varieties of ground - (九地之變) and the expediency of aggressive or defensive tactics - must be carefully examined.’ From a consideration of these - passages the meaning is made clear. When later on the nine grounds - are enumerated, Sun Tzŭ recurs to these nine variations. He wishes - here to speak of the Five Advantages [see _infra_, § 6], so he - begins by setting forth the Nine Variations. These are inseparably - connected in practice, and therefore they are dealt with - together.” The weak point of this argument is the suggestion that - 五事 “five things” can stand as a 大畧, that is, an abstract or - abridgment, of nine, when those that are omitted are not less - important than those that appear, and when one of the latter is - not included amongst the nine at all. - -3. 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受 - -There are roads which must not be followed, - - “Especially those leading through narrow defiles,” says Li Ch‘üan, - “where an ambush is to be feared.” - -armies which must not be attacked, - - More correctly, perhaps, “there are times when an army must not be - attacked.” Ch‘ên Hao says: “When you see your way to obtain a - trivial advantage, but are powerless to inflict a real defeat, - refrain from attacking, for fear of overtaxing your men’s strength.” - -towns - - Capt. Calthrop says “castles”—an unfortunate attempt to introduce - local colour. - -which must not be besieged, - - Cf. III. § 4. Ts‘ao Kung gives an interesting illustration from - his own experience. When invading the territory of 徐州 Hsü-chou, - he ignored the city of 華費 Hua-pi, which lay directly in his path, - and pressed on into the heart of the country. This excellent - strategy was rewarded by the subsequent capture of no fewer than - fourteen important district cities. Chang Yü says: “No town should - be attacked which, if taken, cannot be held, or if left alone, - will not cause any trouble.” 荀罃 Hsün Ying, when urged to attack - 偪陽 Pi-yang, replied: “The city is small and well-fortified; even - if I succeed in taking it, ’t will be no great feat of arms; - whereas if I fail, I shall make myself a laughing-stock.” In the - seventeenth century, sieges still formed a large proportion of - war. It was Turenne who directed attention to the importance of - marches, countermarches and manœuvres. He said: “It is a great - mistake to waste men in taking a town when the same expenditure of - soldiers will gain a province.”[173] - -positions which must not be contested, commands of the sovereign which -must not be obeyed. - - This is a hard saying for the Chinese, with their reverence for - authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim: - 兵者凶器也爭者逆德也將者死官也 “Weapons are baleful instruments, - strife is antagonistic to virtue, a military commander is the - negation of civil order!” The unpalatable fact remains, however, - that even Imperial wishes must be subordinated to military - necessity. Cf. III. § 17. (5), X. § 23. The _T‘ung Tien_ has 將在軍 - before 君命, etc. This is a gloss on the words by Chu-ko Liang, - which being repeated by Tu Yu became incorporated with the text. - Chang Yü thinks that these five precepts are the 五利 referred - to in § 6. Another theory is that the mysterious 九變 are here - enumerated, starting with 圮地無舍 and ending at 地有所不爭, while - the final clause 君命有所不受 embraces and as it were sums up all - the nine. Thus Ho Shih says: “Even if it be your sovereign’s - command to encamp in difficult country, linger in isolated - positions, etc., you must not do so.” The theory is perhaps a - little too ingenious to be accepted with confidence. - -4. 故將通於九變之利者知用兵矣 - -The general who thoroughly understands the advantages that accompany -variation of tactics knows how to handle his troops. - - Before 利 in the original text there is a 地 which is obviously not - required. - -5. 將不通於九變之利者雖知地形不能得地之利矣 - -The general who does not understand these, may be well acquainted with -the configuration of the country, yet he will not be able to turn his -knowledge to practical account. - - Literally, “get the advantage of the ground,” which means not only - securing good positions, but availing oneself of natural - advantages in every possible way. Chang Yü says: “Every kind of - ground is characterised by certain natural features, and also - gives scope for a certain variability of plan. How is it possible - to turn these natural features to account unless topographical - knowledge is supplemented by versatility of mind?” - -6. 治兵不知九變之術雖知五利不能得人之用矣 - -So, the student of war who is unversed in the art of varying his -plans, even though he be acquainted with the Five Advantages, will -fail to make the best use of his men. - - Ts‘ao Kung says that the 五利 are 下五事也 “the five things that - follow;” but this cannot be right. We must rather look back to the - five “variations” contained in § 3. Chia Lin (who reads 五變 here - to balance the 五利) tells us that these imply five obvious and - generally advantageous lines of action, namely: “if a certain road - is short, it must be followed; if an army is isolated, it must - be attacked; if a town is in a parlous condition, it must be - besieged; if a position can be stormed, it must be attempted; and - if consistent with military operations, the ruler’s commands must - be obeyed.” But there are circumstances which sometimes forbid a - general to use these advantages. For instance, “a certain road may - be the shortest way for him, but if he knows that it abounds in - natural obstacles, or that the enemy has laid an ambush on it, he - will not follow that road. A hostile force may be open to attack, - but if he knows that it is hard-pressed and likely to fight with - desperation, he will refrain from striking,” and so on. Here the - 變 comes in to modify the 利, and hence we see the uselessness of - knowing the one without the other—of having an eye for weaknesses - in the enemy’s armour without being clever enough to recast one’s - plans on the spur of the moment. Capt. Calthrop offers this - slovenly translation: “In the management of armies, if the art of - the Nine Changes be understood [_sic_], a knowledge of the Five - Advantages is of no avail.” - -7. 是故智者之慮必雜於利害 - -Hence in the wise leader’s plans, considerations of advantage and of -disadvantage will be blended together. - - “Whether in an advantageous position or a disadvantageous one,” - says Ts‘ao Kung, “the opposite state should be always present to - your mind.” - -8. 雜於利而務可信也 - -If our expectation of advantage be tempered in this way, we may -succeed in accomplishing the essential part of our schemes. - - 信, according to Tu Mu, is equivalent to 申, and 務可信也 is - paraphrased by Chang Yü as 可以伸己之事. Tu Mu goes on to say: “If - we wish to wrest an advantage from the enemy, we must not fix our - minds on that alone, but allow for the possibility of the enemy - also doing some harm to us, and let this enter as a factor into - our calculations.” - -9. 雜於害而患可解也 - -If, on the other hand, in the midst of difficulties we are always -ready to seize an advantage, we may extricate ourselves from misfortune. - - A translator cannot emulate the conciseness of 雜於害 “to blend - [thoughts of advantage] with disadvantage,” but the meaning is as - given. Tu Mu says: “If I wish to extricate myself from a dangerous - position, I must consider not only the enemy’s ability to injure - me, but also my own ability to gain an advantage over the enemy. - If in my counsels these two considerations are properly blended, - I shall succeed in liberating myself.... For instance, if I am - surrounded by the enemy and only think of effecting an escape, the - nervelessness of my policy will incite my adversary to pursue and - crush me; it would be far better to encourage my men to deliver a - bold counter-attack, and use the advantage thus gained to free - myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, VII. - § 35, note. In his first edition, Capt. Calthrop translated §§ 7–9 - as follows: “The wise man perceives clearly wherein lies advantage - and disadvantage. While recognising an opportunity, he does not - overlook the risks, and saves future anxiety.” This has now been - altered into: “The wise man considers well both advantage and - disadvantage. He sees a way out of adversity, _and on the day of - victory to danger is not blind_.” Owing to a needless inversion of - the Chinese, the words which I have italicised are evidently - intended to represent § 8! - -10. 是故屈諸侯者以害役諸侯者以業趨諸侯者以利 - -Reduce the hostile chiefs by inflicting damage on them; - - Chia Lin enumerates several ways of inflicting this injury, some - of which would only occur to the Oriental mind:—“Entice away the - enemy’s best and wisest men, so that he may be left without - counsellors. Introduce traitors into his country, that the - government policy may be rendered futile. Foment intrigue and - deceit, and thus sow dissension between the ruler and his - ministers. By means of every artful contrivance, cause - deterioration amongst his men and waste of his treasure. Corrupt - his morals by insidious gifts leading him into excess. Disturb and - unsettle his mind by presenting him with lovely women.” Chang Yü - (after Wang Hsi) considers the 害 to be military chastisement: “Get - the enemy,” he says, “into a position where he must suffer injury, - and he will submit of his own accord.” Capt. Calthrop twists Sun - Tzŭ’s words into an absurdly barbarous precept: “In reducing an - enemy to submission, inflict all possible damage upon him.” - -make trouble for them, - - 業 is defined by Ts‘ao Kung as 事, and his definition is generally - adopted by the commentators. Tu Mu, however, seems to take it in - the sense of “possessions,” or, as we might say, “assets,” which - he considers to be 兵衆國富人和令行 “a large army, a rich exchequer, - harmony amongst the soldiers, punctual fulfilment of commands.” - These give us a whip-hand over the enemy. - -and keep them constantly engaged; - - 役, literally, “make servants of them.” Tu Yu says 令不得安佚 - “prevent them from having any rest.” - -hold out specious allurements, and make them rush to any given point. - - Mêng Shih’s note contains an excellent example of the idiomatic - use of 變: 令忘變而速至 “cause them to forget _pien_ (the reasons - for acting otherwise than on their first impulse), and hasten in - our direction.” - -11. 故用兵之法無恃其不來恃吾有以待也無恃其不攻恃吾有所不可攻也 - -The art of war teaches us to rely not on the likelihood of the enemy’s -not coming, but on our own readiness to receive him; - - The _T‘ung Tien_ and _Yü Lan_ read 有能以待之也, but the conciser - form is more likely to be right. - -not on the chance of his not attacking, but rather on the -fact that we have made our position unassailable. - - The _T‘ung Tien_ and _Yü Lan_ insert 吾也 after the first 攻, and - omit 有所. - -12. 故將有五危必死可殺也必生可虜也忿速可侮也廉潔可辱也愛民可煩也 - -There are five dangerous faults which may affect a general: (1) -Recklessness, which leads to destruction; - - 勇而無慮 “Bravery without forethought,” as Ts‘ao Kung analyses it, - which causes a man to fight blindly and desperately like a mad - bull. Such an opponent, says Chang Yü, “must not be encountered - with brute force, but may be lured into an ambush and slain.” Cf. - Wu Tzŭ, chap. IV _ad init._: 凡人論將常觀於勇勇之於將乃數分之一耳夫勇者 - 必輕合輕合而不知利未可也 “In estimating the character of a general, - men are wont to pay exclusive attention to his courage, forgetting - that courage is only one out of many qualities which a general - should possess. The merely brave man is prone to fight recklessly; - and he who fights recklessly, without any perception of what is - expedient, must be condemned.” The _Ssŭ-ma Fa_, too, makes the - incisive remark 上死不勝 “Simply going to one’s death does not bring - about victory.” - -(2) cowardice, which leads to capture; - - 必生 is explained by Ts‘ao Kung of the man “whom timidity prevents - from advancing to seize an advantage,” and Wang Hsi adds, “who is - quick to flee at the sight of danger.” Mêng Shih gives the closer - paraphrase 志必生反 “he who is bent on returning alive,” that is, - the man who will never take a risk. But, as Sun Tzŭ knew, nothing - is to be achieved in war unless you are willing to take risks. - T‘ai Kung said: 失利後時反受其殃 “He who lets an advantage slip will - subsequently bring upon himself real disaster.” In 404 A.D., 劉裕 - Liu Yü pursued the rebel 桓𤣥 Huan Hsüan up the Yangtsze and fought - a naval battle with him at 崢嶸洲 the island of Ch‘êng-hung. The - loyal troops numbered only a few thousands, while their opponents - were in great force. But Huan Hsüan, fearing the fate which was in - store for him should he be overcome, had a light boat made fast to - the side of his war-junk, so that he might escape, if necessary, - at a moment’s notice. The natural result was that the fighting - spirit of his soldiers was utterly quenched, and when the - loyalists made an attack from windward with fireships, all - striving with the utmost ardour to be first in the fray, Huan - Hsüan’s forces were routed, had to burn all their baggage and fled - for two days and nights without stopping. [_See_ 晉書, chap. 99, - fol. 13.] Chang Yü tells a somewhat similar story of 趙嬰齊 Chao - Ying-ch‘i, a general of the Chin State who during a battle with - the army of Ch‘u in 597 B.C. had a boat kept in readiness for him - on the river, wishing in case of defeat to be the first to get - across. - -(3) a hasty temper, which can be provoked by insults; - - I fail to see the meaning of Capt. Calthrop’s “which brings - insult.” Tu Mu tells us that 姚襄 Yao Hsiang, when opposed in 357 - A.D. by 黃眉 Huang Mei, 鄧羌 Têng Ch‘iang and others, shut himself - up behind his walls and refused to fight. Têng Ch‘iang said: “Our - adversary is of a choleric temper and easily provoked; let us make - constant sallies and break down his walls, then he will grow angry - and come out. Once we can bring his force to battle, it is doomed - to be our prey.” This plan was acted upon, Yao Hsiang came out to - fight, was lured on as far as 三原 San-yuan by the enemy’s - pretended flight, and finally attacked and slain. - -(4) a delicacy of honour which is sensitive to shame; - - This need not be taken to mean that a sense of honour is really - a defect in a general. What Sun Tzŭ condemns is rather an - exaggerated sensitiveness to slanderous reports, the thin-skinned - man who is stung by opprobrium, however undeserved. Mei Yao-ch‘ên - truly observes, though somewhat paradoxically: 徇名不顧 “The seeker - after glory should be careless of public opinion.” - -(5) over-solicitude for his men, which exposes him to worry and -trouble. - - Here again, Sun Tzŭ does not mean that the general is to be - careless of the welfare of his troops. All he wishes to emphasise - is the danger of sacrificing any important military advantage to - the immediate comfort of his men. This is a shortsighted policy, - because in the long run the troops will suffer more from the - defeat, or, at best, the prolongation of the war, which will be - the consequence. A mistaken feeling of pity will often induce - a general to relieve a beleaguered city, or to reinforce a - hard-pressed detachment, contrary to his military instincts. It - is now generally admitted that our repeated efforts to relieve - Ladysmith in the South African War were so many strategical - blunders which defeated their own purpose. And in the end, relief - came through the very man who started out with the distinct - resolve no longer to subordinate the interests of the whole to - sentiment in favour of a part. An old soldier of one of our - generals who failed most conspicuously in this war, tried once, I - remember, to defend him to me on the ground that he was always “so - good to his men.” By this plea, had he but known it, he was only - condemning him out of Sun Tzŭ’s mouth. - -13. 凡此五者將之過也用兵之災也 - -These are the five besetting sins of a general, ruinous to the conduct -of war. - -14. 覆軍殺將必以五危不可不察也 - -When an army is overthrown and its leader slain, the cause will surely -be found among these five dangerous faults. Let them be a subject of -meditation. - - - - - IX. 行軍篇 - - THE ARMY ON THE MARCH. - - - The contents of this interesting chapter are better indicated in § 1 - than by this heading. - -1. 孫子曰凡處軍相敵絶山依谷 - -Sun Tzŭ said: We come now to the question of encamping the army, and -observing signs of the enemy. - - The discussion of 處軍, as Chang Yü points out, extends from here - down to 伏姦之所藏處也 (§§ 1–17), and 相敵 from that point down to - 必謹察之 (§§ 18–39). The rest of the chapter consists of a few - desultory remarks, chiefly on the subject of discipline. - -Pass quickly over mountains, - - For this use of 絶, cf. _infra_. § 3. See also 荀子, ch. 1. fol. 2 - (standard edition of 1876): 絶江河; _Shih Chi_, ch. 27 _ad init._: - 後六星絶漢. - -and keep in the neighbourhood of valleys. - - Tu Mu says that 依 here = 近. The idea is, not to linger among - barren uplands, but to keep close to supplies of water and grass. - Capt. Calthrop translates “camp in valleys,” heedless of the very - next sentence. Cf. Wu Tzŭ, ch. 3: 無當天竈 “Abide not in natural - ovens,” _i.e._ 大谷之口 “the openings of large valleys.” Chang Yü - tells the following anecdote: “武都羗 Wu-tu Ch‘iang was a robber - captain in the time of the Later Han, and 馬援 Ma Yüan was sent to - exterminate his gang. Ch‘iang having found a refuge in the hills, - Ma Yüan made no attempt to force a battle, but seized all the - favourable positions commanding supplies of water and forage. - Ch‘iang was soon in such a desperate plight for want of provisions - that he was forced to make a total surrender. He did not know the - advantage of keeping in the neighbourhood of valleys.” - -2. 視生處高戰隆無登此處山之軍也 - -Camp in high places, - - Not on high hills, but on knolls or hillocks elevated above the - surrounding country. - -facing the sun. - - 視生 = 面陽. Tu Mu takes this to mean “facing south,” and Ch‘ên Hao - “facing east.” Cf. _infra_, §§ 11, 13. - -Do not climb heights in order to fight. - - 隆 is here simply equivalent to 高. The _T‘ung Tien_ and _Yü Lan_ - read 降. - -So much for mountain warfare. - - After 山, the _T‘ung Tien_ and _Yü Lan_ insert 谷. - -3. 絶水必遠水 - -After crossing a river, you should get far away from it. - - “In order to tempt the enemy to cross after you,” according to - Ts‘ao Kung, and also, says Chang Yü, “in order not to be impeded - in your evolutions.” The _T‘ung Tien_ reads 敵若絶水 “If _the - enemy_ crosses a river,” etc. But in view of the next sentence, - this is almost certainly an interpolation. - -4. 客絶水而來勿迎之於水內令半濟而擊之利 - -When an invading force crosses a river in its onward march, do not -advance to meet it in mid-stream. It will be best to let half the army -get across, and then deliver your attack. - - The _T‘ung Tien_ and _Yü Lan_ read 度 for 濟, without change of - meaning. Wu Tzŭ plagiarises this passage twice over:—ch. II _ad - fin._, 涉水半渡可擊; ch. V, 敵若絶水半渡而擊. Li Ch‘üan alludes to - the great victory won by Han Hsin over 龍且 Lung Chü at the 濰 Wei - River. Turning to the _Ch‘ien Han Shu_, ch. 34, fol. 6 _verso_, we - find the battle described as follows: “The two armies were drawn - up on opposite sides of the river. In the night, Han Hsin ordered - his men to take some ten thousand sacks filled with sand and - construct a dam a little higher up. Then, leading half his army - across, he attacked Lung Chü; but after a time, pretending to have - failed in his attempt, he hastily withdrew to the other bank. Lung - Chü was much elated by this unlooked-for success, and exclaiming: - “I felt sure that Han Hsin was really a coward!” he pursued him - and began crossing the river in his turn. Han Hsin now sent a - party to cut open the sandbags, thus releasing a great volume of - water, which swept down and prevented the greater portion of Lung - Chü’s army from getting across. He then turned upon the force - which had been cut off, and annihilated it, Lung Chü himself being - amongst the slain. The rest of the army, on the further bank, also - scattered and fled in all directions.” - -5. 欲戰者無附於水而迎客 - -If you are anxious to fight, you should not go to meet the invader -near a river which he has to cross. - - For fear of preventing his crossing. Capt. Calthrop makes the - injunction ridiculous by omitting 欲戰者. - -6. 視生處高無迎水流此處水上之軍也 - -Moor your craft higher up than the enemy, and facing the sun. - - See _supra_, § 2. The repetition of these words in connection with - water is very awkward. Chang Yü has the note: 或岸邊爲陳或水上泊舟皆 - 須面陽而居高 “Said either of troops marshalled on the river-bank, - or of boats anchored in the stream itself; in either case it is - essential to be higher than the enemy and facing the sun.” The - other commentators are not at all explicit. One is much tempted - to reject their explanation of 視生 altogether, and understand it - simply as “seeking safety.” [Cf. 必生 in VIII. § 12, and _infra_, - § 9.] It is true that this involves taking 視 in an unusual, though - not, I think, an impossible sense. Of course the earlier passage - would then have to be translated in like manner. - -Do not move up-stream to meet the enemy. - - Tu Mu says: “As water flows downwards, we must not pitch our camp - on the lower reaches of a river, for fear the enemy should open - the sluices and sweep us away in a flood. This is implied above - in the words 視生處高. Chu-ko Wu-hou has remarked that ‘in river - warfare we must not advance against the stream,’ which is as - much as to say that our fleet must not be anchored below that of - the enemy, for then they would be able to take advantage of the - current and make short work of us.” There is also the danger, - noted by other commentators, that the enemy may throw poison on - the water to be carried down to us. Capt. Calthrop’s first version - was: “Do not cross rivers in the face of the stream”—a sapient - piece of advice, which made one curious to know what the correct - way of crossing rivers might be. He has now improved this into: - “Do not fight when the enemy is between the army and the source of - the river.” - -So much for river warfare. - -7. 絶斥澤惟亟去無留 - -In crossing salt-marshes, your sole concern should be to get over them -quickly, without any delay. - - Because of the lack of fresh water, the poor quality of the - herbage, and last but not least, because they are low, flat, and - exposed to attack. - -8. 若交軍於斥澤之中必依水草而背衆樹此處斥澤之軍也 - -If forced to fight in a salt-marsh, you should have water and grass -near you, and get your back to a clump of trees. - - Li Ch‘üan remarks that the ground is less likely to be treacherous - where there are trees, while Tu Yu says that they will serve to - protect the rear. Capt. Calthrop, with a perfect genius for going - wrong, says “in the neighbourhood of a marsh.” For 若 the _T‘ung - Tien_ and _Yü Lan_ wrongly read 爲, and the latter also has 倍 - instead of 背. - -So much for operations in salt-marshes. - -9. 平陸處易而右背高前死後生此處平陸之軍也 - -In dry, level country, take up an easily accessible position - - This is doubtless the force of 易, its opposite being 險. Thus, Tu - Mu explains it as 坦易平穩之處 “ground that is smooth and firm,” and - therefore adapted for cavalry; Chang Yü as 坦易無坎陷之處 “level - ground, free from depressions and hollows.” He adds later on - that although Sun Tzŭ is discussing flat country, there will - nevertheless be slight elevations and hillocks. - -with rising ground to your right and on your rear, - - The Yü Lan again reads 倍 for 背. Tu Mu quotes T‘ai Kung as saying: - “An army should have a stream or a marsh on its left, and a hill - or tumulus on its right.” - -so that the danger may be in front, and safety lie behind. - - Wang Hsi thinks that 後生 contradicts the saying 視生 in § 2, and - therefore suspects a mistake in the text. - -So much for campaigning in flat country. - -10. 凡此四軍之利黃帝之所以勝四帝也 - -These are the four useful branches of military knowledge - - Those, namely, concerned with (1) mountains, (2) rivers, (3) - marshes, and (4) plains. Compare Napoleon’s “Military Maxims,” no. - 1. - -which enabled the Yellow Emperor to vanquish four several sovereigns. - - Mei Yao-ch‘ên asks, with some plausibility, whether 帝 is not a - mistake for 軍 “armies,” as nothing is known of Huang Ti having - conquered four other Emperors. The _Shih Chi_ (ch. I _ad init._) - speaks only of his victories over 炎帝 Yen Ti and 蚩尤 Ch‘ih Yu. - In the 六韜 it is mentioned that he “fought seventy battles and - pacified the Empire.” Ts‘ao Kung’s explanation is, that the Yellow - Emperor was the first to institute the feudal system of vassal - princes, each of whom (to the number of four) originally bore - the title of Emperor. Li Ch‘üan tells us that the art of war - originated under Huang Ti, who received it from his Minister 風后 - Fêng Hou. - -11. 凡軍喜高而惡下貴陽而賤陰 - -All armies prefer high ground to low, - - “High ground,” says Mei Yao-ch‘ên, “is not only more agreeable and - salubrious, but more convenient from a military point of view; low - ground is not only damp and unhealthy, but also disadvantageous - for fighting.” The original text and the _T‘u Shu_ have 好 instead - of 喜. - -and sunny places to dark. - -12. 養生而處實軍無百疾是謂必勝 - -If you are careful of your men, - - Ts‘ao Kung says: 向水草可放牧養畜 “Make for fresh water and pasture, - where you can turn out your animals to graze.” And the other - commentators follow him, apparently taking 生 as = 牲. Cf. Mencius, - V. 1. ix. 1, where 養牲者 means a cattle-keeper. But here 養生 - surely has reference to the health of the troops. It is the title - of Chuang Tzŭ’s third chapter, where it denotes moral rather than - physical well-being. - -and camp on hard ground, - - 實 must mean dry and solid, as opposed to damp and marshy, ground. - This is to be found as a rule in high places, so the commentators - explain 實 as practically equivalent to 高. - -the army will be free from disease of every kind, - - Chang Yü says: “The dryness of the climate will prevent the - outbreak of illness.” - -and this will spell victory. - -13. 邱陵隄防必處其陽而右背之此兵之利地之助也 - -When you come to a hill or a bank, occupy the sunny side, with the -slope on your right rear. Thus you will at once act for the benefit of -your soldiers and utilise the natural advantages of the ground. - -14. 上雨水沫至欲涉者待其定也 - -When, in consequence of heavy rains up-country, a river which you -wish to ford is swollen and flecked with foam, you must wait until it -subsides. - - The _T‘ung Tien_ and _Yü Lan_ have a superfluous 下 before 水. - -15. 凡地有絶澗天井天牢天羅天陷天隙必亟去之勿近也 - -Country in which there are precipitous cliffs with torrents running -between, - - 絶澗, explained by Mei Yao-ch‘ên as 前後險峻水橫其中. - -deep natural hollows, - - 天井, explained as 四面峻坂澗壑所歸 “places enclosed on every side - by steep banks, with pools of water at the bottom.” - -confined places, - - 天牢 “natural pens or prisons,” explained as 三面環絶易入難出 - “places surrounded by precipices on three sides—easy to get into, - but hard to get out of.” - -tangled thickets, - - 天羅, explained as 草木蒙密鋒鏑莫施 “places covered with such dense - undergrowth that spears cannot be used.” - -quagmires - - 天陷, explained as 卑下汙𣾈車騎不通 “low-lying places, so heavy with - mud as to be impassible for chariots and horsemen.” - -and crevasses, - - 天隙 is explained by Mei Yao-ch‘ên as 兩山相向洞道狹惡 “a narrow - difficult way between beetling cliffs,” but Ts‘ao Kung says - 山澗迫狹地形深數尺長數丈者, which seems to denote something on a much - smaller scale. Tu Mu’s note is 地多溝坑坎陷木石 “ground covered - with trees and rocks, and intersected by numerous ravines and - pitfalls.” This is very vague, but Chia Lin explains it clearly - enough as a defile or narrow pass: 兩邊險絶形狹長而數里, and Chang - Yü takes much the same view. On the whole, the weight of the - commentators certainly inclines to the rendering “defile”. But the - ordinary meaning of 隙 (a crack or fissure) and the fact that 絶澗 - above must be something in the nature of a defile, make me think - that Sun Tzŭ is here speaking of crevasses. The _T‘ung Tien_ and - _Yü Lan_ read 郄 for 隙, with the same meaning; the latter also - has 大害 after 天郄—a palpable gloss. - -should be left with all possible speed and not approached. - -16. 吾遠之敵近之吾迎之敵背之 - -While we keep away from such places, we should get the enemy to -approach them; while we face them, we should let the enemy have them -on his rear. - -17. 軍旁有險阻蔣潢井生葭葦小林蘙薈必謹覆索之此伏姦之所藏處也 - -If in the neighbourhood of your camp - - The original text has 軍行, but 旁 has been generally adopted as - yielding much better sense. - -there should be any hilly country, - - 險阻 is 邱阜之地, according to Chang Yü. - -ponds surrounded by aquatic grass, hollow basins filled with reeds, - - The original text omits 蔣 and 生, so that 潢 and 井 join to make a - pair: “ponds and basins.” This is plausible enough at first sight, - but there are several objections to the reading: (1) 蔣 is unlikely - to have got into the text as a gloss on 潢; (2) it is easy to - suppose, on the other hand, that 蔣 and afterwards 生 (to restore - the balance of the sentence) were omitted by a copyist who jumped - to the conclusion that 潢 and 井 must go together; (3) the sense, - when one comes to consider it, actually requires 蔣, for it is - absurd to talk of pools and ponds as in themselves suitable places - for an ambush; (4) Li Ching (571–649 A. D.) in his 兵法 “Art - of War” has the words: 蔣潢蘙薈則必索其伏. This is evidently a - reminiscence of Sun Tzŭ, so there can be little doubt that 蔣 stood - in the text at this early date. It may be added that the _T‘ung - Tien_ and _Yü Lan_ both have 蔣, and the latter also reads 并 for 井. - -or woods with thick undergrowth, - - I read 小林 with the _Yü Lan_ in preference to 山林, given in the - original text, which is accepted by the commentators without - question. The text of the _T‘u Shu_ up to this point runs as - follows: 潢井蒹葭林木蘙薈者. - -they must be carefully routed out and searched; for these are places -where men in ambush or insidious spies are likely to be lurking. - - The original text omits 藏, which has been restored from the _T‘ung - Tien_ and _Yü Lan_. The _T‘u Shu_ omits 處 as well, making 所 a - substantive. On 姦 Chang Yü has the note: 又慮姦細潛隱覘我虛實聽我號令 - 伏姦當爲兩事 “We must also be on our guard against traitors who may - lie in close covert, secretly spying out our weaknesses and - overhearing our instructions. _Fu_ and _chien_ are to be taken - separately.” - -18. 敵近而靜者恃其險也 - -When the enemy is close at hand and remains quiet, he is relying on -the natural strength of his position. - - Here begin Sun Tzŭ’s remarks on the reading of signs, much of - which is so good that it could almost be included in a modern - manual like Gen. Baden-Powell’s “Aids to Scouting.” - -19. 遠而挑戰者欲人之進也 - -When he keeps aloof and tries to provoke a battle, he is anxious for -the other side to advance. - - Probably because we are in a strong position from which he wishes - to dislodge us. “If he came close up to us,” says Tu Mu, “and - tried to force a battle, he would seem to despise us, and there - would be less probability of our responding to the challenge.” - -20. 其所居者易利也 - -If his place of encampment is easy of access, he is tendering a bait. - - 易 is here the opposite of 險 in § 18. The reading of the _T‘ung - Tien_ and _Yü Lan_, 其所處者居易利也, is pretty obviously corrupt. - The original text, which transposes 易 and 者, may very possibly be - right. Tu Mu tells us that there is yet another reading: - 士爭其所居者易利也. - -21. 衆樹動者來也衆草多障者疑也 - -Movement amongst the trees of a forest shows that the enemy is -advancing. - - Ts‘ao Kung explains this as “felling trees to clear a passage,” - and Chang Yü says: “Every army sends out scouts to climb high - places and observe the enemy. If a scout sees that the trees of a - forest are moving and shaking, he may know that they are being cut - down to clear a passage for the enemy’s march.” - -The appearance of a number of screens in the midst of thick grass -means that the enemy wants to make us suspicious. - - Whenever the meaning of a passage happens to be somewhat elusive, - Capt. Calthrop seems to consider himself justified in giving free - rein to the imagination. Thus, though his text is here identical - with ours, he renders the above: “Broken branches and trodden - grass, as of the passing of a large host, must be regarded with - suspicion.” Tu Yu’s explanation, borrowed from Ts‘ao Kung, is as - follows: “The presence of a number of screens or sheds in the - midst of thick vegetation is a sure sign that the enemy has fled - and, fearing pursuit, has constructed these hiding-places in order - to make us suspect an ambush.” It appears that these “screens” - were hastily knotted together out of any long grass which the - retreating enemy happened to come across. - -22. 鳥起者伏也獸駭者覆也 - -The rising of birds in their flight is the sign of an ambuscade. - - Chang Yü’s explanation is doubtless right: “When birds that are - flying along in a straight line suddenly shoot upwards, it means - that soldiers are in ambush at the spot beneath.” - -Startled beasts indicate that a sudden attack is coming. - - An example of 覆 _fou_^4 in the meaning of “ambuscade” may be found - in the _Tso Chuan_, 隱 9th year: 君爲三覆以待之. In the present - passage, however, it is to be distinguished from 伏 just above, in - that it implies onward motion on the part of the attacking force. - Thus, Li Ch‘üan defines it as 不意而至, and Tu Mu as 來襲我也. - -23. 塵高而銳者車來也卑而廣者徒來也散而條達者樵採也少而往來者營軍也 - -When there is dust rising in a high column, it is the sign of chariots -advancing; when the dust is low, but spread over a wide area, it -betokens the approach of infantry. - - 高而銳 “high and sharp,” or rising to a peak, is of course somewhat - exaggerated as applied to dust. The commentators explain the - phenomenon by saying that horses and chariots, being heavier than - men, raise more dust, and also follow one another in the same - wheel-track, whereas foot-soldiers would be marching in ranks, - many abreast. According to Chang Yü, “every army on the march must - have scouts (探候之人) some way in advance, who on sighting dust - raised by the enemy, will gallop back and report it to the - commander-in-chief.” Cf. Gen. Baden-Powell: “As you move along, - say, in a hostile country, your eyes should be looking afar for - the enemy or any signs of him: figures, dust rising, birds getting - up, glitter of arms, etc.”[174] - -When it branches out in different directions, it shows that parties -have been sent to collect firewood. - - There is some doubt about the reading 樵採. The _T‘ung Tien_ and - _Yü Lan_ have 薪採, and Li Ch‘üan proposes 薪來. - -A few clouds of dust moving to and fro signify that the army is -encamping. - - Chang Yü says: “In apportioning the defences for a cantonment, - light horse will be sent out to survey the position and ascertain - the weak and strong points all along its circumference. Hence the - small quantity of dust and its motion.” - -24. 辭卑而益備者進也辭强而進驅者退也 - -Humble words and increased preparations are signs that the enemy is -about to advance. - - “As though they stood in great fear of us,” says Tu Mu. “Their - object is to make us contemptuous and careless, after which they - will attack us.” Chang Yü alludes to the story of 田單 T‘ien Tan of - the Ch‘i State, who in 279 B.C. was hard-pressed in his defence of - 卽墨 Chi-mo against the Yen forces, led by 騎劫 Ch‘i Chieh. In ch. - 82 of the _Shih Chi_ we read: “T‘ien Tan openly said: ‘My only - fear is that the Yen army may cut off the noses of their Ch‘i - prisoners and place them in the front rank to fight against us; - that would be the undoing of our city.’ The other side being - informed of this speech, at once acted on the suggestion; - but those within the city were enraged at seeing their - fellow-countrymen thus mutilated, and fearing only lest they - should fall into the enemy’s hands, were nerved to defend - themselves more obstinately than ever. Once again T‘ien Tan sent - back converted spies who reported these words to the enemy: ‘What - I dread most is that the men of Yen may dig up the ancestral - tombs outside the town, and by inflicting this indignity on our - forefathers cause us to become faint-hearted.’ Forthwith the - besiegers dug up all the graves and burned the corpses lying in - them. And the inhabitants of Chi-mo, witnessing the outrage from - the city-walls, wept passionately and were all impatient to go out - and fight, their fury being increased tenfold. T‘ien Tan knew then - that his soldiers were ready for any enterprise. But instead of a - sword, he himself took a mattock in his hands, and ordered others - to be distributed amongst his best warriors, while the ranks were - filled up with their wives and concubines. He then served out all - the remaining rations and bade his men eat their fill. The regular - soldiers were told to keep out of sight, and the walls were manned - with the old and weaker men and with women. This done, envoys were - despatched to the enemy’s camp to arrange terms of surrender, - whereupon the Yen army began shouting for joy. T‘ien Tan also - collected 20,000 ounces of silver from the people, and got the - wealthy citizens of Chi-mo to send it to the Yen general with the - prayer that, when the town capitulated, he would not allow their - homes to be plundered or their women to be maltreated. Ch‘i Chieh, - in high good humour, granted their prayer; but his army now became - increasingly slack and careless. Meanwhile, T‘ien Tan got together - a thousand oxen, decked them with pieces of red silk, painted - their bodies, dragon-like, with coloured stripes, and fastened - sharp blades on their horns and well-greased rushes on their - tails. When night came on, he lighted the ends of the rushes, and - drove the oxen through a number of holes which he had pierced in - the walls, backing them up with a force of 5000 picked warriors. - The animals, maddened with pain, dashed furiously into the enemy’s - camp where they caused the utmost confusion and dismay; for their - tails acted as torches, showing up the hideous pattern on their - bodies, and the weapons on their horns killed or wounded any with - whom they came into contact. In the meantime, the band of 5000 had - crept up with gags in their mouths, and now threw themselves on - the enemy. At the same moment a frightful din arose in the city - itself, all those that remained behind making as much noise as - possible by banging drums and hammering on bronze vessels, until - heaven and earth were convulsed by the uproar. Terror-stricken, - the Yen army fled in disorder, hotly pursued by the men of Ch‘i, - who succeeded in slaying their general Ch‘i Chieh.... The result - of the battle was the ultimate recovery of some seventy cities - which had belonged to the Ch‘i State.” - -Violent language and driving forward as if to the attack are signs -that he will retreat. - - I follow the original text here, also adopted by the _T‘u Shu_. - The standard text reads 辭詭而强進驅者退也 on the strength of Ts‘ao - Kung’s commentary 詭詐也, which shows that his text included - the word 詭. Strong as this ground is, I do not think it can - counterbalance the obvious superiority of the other reading in - point of sense. 詭 not only provides no antithesis to 卑, but makes - the whole passage absurd; for if the language of the enemy is - calculated to deceive, it cannot be known as deceitful at the - time, and can therefore afford no “sign.” Moreover, the extra word - in 强進驅者 (an awkward locution, by the way) spoils the parallelism - with 益備者. - -25. 輕車先出居其側者陳也 - -When the light chariots - - The same, according to Tu Yu, as the 馳車 of II. § 1. - -come out first and take up a position on the wings, it is a sign that -the enemy is forming for battle. - - The _T‘ung Tien_ omits 出. - -26. 無約而請和者謀也 - -Peace proposals unaccompanied by a sworn covenant indicate a plot. - - Tu Yu defines 約 as 要約, and Li Ch‘üan as 質盟之約 “a treaty - confirmed by oaths and hostages.” Wang Hsi and Chang Yü, on the - other hand, simply say 無故 “without reason,” “on a frivolous - pretext,” as though 約 bore the rather unusual sense of - “important.” Capt. Calthrop has “without consultation,” which is - too loose. - -27. 奔走而陳兵者期也 - -When there is much running about - - Every man hastening to his proper place under his own regimental - banner. - -and the soldiers fall into rank, - - I follow the _T‘u Shu_ in omitting 車 after 兵. Tu Mu quotes the - _Chou Li_, ch. xxix. fol. 31: 車驟徒趨及表乃止. - -it means that the critical moment has come. - - What Chia Lin calls 晷刻之期, as opposed to 尋常之期. - -28. 半進半退者誘也 - -When some are seen advancing and some retreating, it is a lure. - - Capt. Calthrop is hardly right in translating: “An advance, - followed by sudden retirement.” It is rather a case of feigned - confusion. As Tu Mu says: 僞爲雜亂不整之狀. - -29. 倚仗而立者飢也 - -When the soldiers stand leaning on their spears, they are faint from -want of food. - - 仗 is here probably not a synonym for 倚, but = 兵 “a weapon.” The - original text has 杖而立者, which has been corrected from the - _T‘ung Tien_ and _Yü Lan_. - -30. 汲而先飮者渴也 - -If those who are sent to draw water begin by drinking themselves, the -army is suffering from thirst. - - As Tu Mu remarks: 覩一人三軍可知也 “One may know the condition of a - whole army from the behaviour of a single man.” The 先 may mean - either that they drink before drawing water for the army, or before - they return to camp. Chang Yü takes the latter view. The _T‘ung - Tien_ has the faulty reading 汲役先飮者, and the _Yü Lan_, worse - still, 汲設飮者. - -31. 見利而不進者勞也 - -If the enemy sees an advantage to be gained - - Not necessarily “booty,” as Capt. Calthrop translates it. The - _T‘ung Tien_ and _Yü Lan_ read 向人見利, etc. - -and makes no effort to secure it, the soldiers are exhausted. - -32. 鳥集者虛也夜呼者恐也 - -If birds gather on any spot, it is unoccupied. - - A useful fact to bear in mind when, for instance, as Ch‘ên Hao - says, the enemy has secretly abandoned his camp. - -Clamour by night betokens nervousness. - - Owing to false alarms; or, as Tu Mu explains it: 恐懼不安故夜呼以 - 自壯也 “Fear makes men restless; so they fall to shouting at night - in order to keep up their courage.” The _T‘ung Tien_ inserts 喧 - before 呼. - -33. 軍擾者將不重也旌旗動者亂也吏怒者倦也 - -If there is disturbance in the camp, the general’s authority is weak. -If the banners and flags are shifted about, sedition is afoot. - - The _T‘ung Tien_ and _Yü Lan_ omit 旌. - -If the officers are angry, it means that the men are weary. - - And therefore, as Capt. Calthrop says, slow to obey. Tu Yu - understands the sentence differently: “If all the officers of an - army are angry with their general, it means that they are broken - with fatigue” [owing to the exertions which he has demanded from - them]. - -34. 粟馬肉食軍無懸缻不返其舍者窮宼也 - -When an army feeds its horses with grain and kills its cattle for food, - - 粟馬肉食 is expanded by Mei Yao-ch‘ên (following Tu Mu) into - 給糧以𥞊乎馬殺畜以饗乎士, which is the sense I have given above. In - the ordinary course of things, the men would be fed on grain and - the horses chiefly on grass. - -and when the men do not hang their cooking-pots - - The _T‘ung Tien_ reads 缶, which is much the same as 缻, and the _Yü - Lan_ 箠, which is manifestly wrong. - -over the camp-fires, showing that they will not return to their tents, - - For 返, the _T‘ung Tien_ and _Yü Lan_ both read 及. - -you may know that they are determined to fight to the death. - - For 窮宼, see VII. § 36. I may quote here the illustrative passage - from the _Hou Han Shu_, ch. 71, given in abbreviated form by - the _P‘ei Wên Yün Fu_: “The rebel 王國 Wang Kuo of 梁 Liang was - besieging the town of 陳倉 Ch‘ên-ts‘ang, and 皇甫嵩 Huang-fu Sung, - who was in supreme command, and 董卓 Tung Cho were sent out against - him. The latter pressed for hasty measures, but Sung turned a deaf - ear to his counsel. At last the rebels were utterly worn out, and - began to throw down their weapons of their own accord. Sung was - now for advancing to the attack, but Cho said: ‘It is a principle - of war not to pursue desperate men and not to press a retreating - host.’ Sung answered: ‘That does not apply here. What I am about - to attack is a jaded army, not a retreating host; with disciplined - troops I am falling on a disorganised multitude, not a band of - desperate men.’ Thereupon he advanced to the attack unsupported by - his colleague, and routed the enemy, Wang Kuo being slain.” The - inferior reading of the _T‘u Shu_ for § 34 is as follows: 殺馬肉食者 - 軍無糧也懸缻不返其舍者窮宼也. The first clause strikes me as rather - shallow for Sun Tzŭ, and it is hard to make anything of 懸缻 in - the second without the negative. Capt. Calthrop, nothing daunted, - set down in his first edition: “When they _cast away_ their - cooking-pots.” He now has: “When the cooking-pots are hung up on - the wall.” - -35. 諄諄翕翕徐言入入者失衆也 - -The sight of men whispering together - - 諄諄 is well explained by Tu Mu as 乏氣聲促 “speaking with bated - breath.” - -in small knots - - The _Shuo Wên_ rather strangely defines 翕 by the word 起, but the - _Êrh Ya_ says 合 “to join” or “contract,” which is undoubtedly its - primary meaning. Chang Yü is right, then, in explaining it here by - the word 聚. The other commentators are very much at sea: Ts‘ao - Kung says 失志貌, Tu Yu 不眞, Tu Mu 顚倒失次貌, Chia Lin 不安貌, Mei - Yao-ch‘ên 曠職事, Wang Hsi 患其上. - -or speaking in subdued tones - - 入入 is said to be the same as 如如. - -points to disaffection amongst the rank and file. - - 失衆 is equivalent to 失其衆心, the subject of course being “the - general,” understood. In the original text, which seems to be - followed by several commentators, the whole passage stands thus: - 諄諄翕翕徐與人言者失衆也. Here it would be the general who is talking - to his men, not the men amongst themselves. For 翕, which is the - chief stumbling-block in the way of this reading, the _T‘u Shu_ - gives the very plausible emendation 𧬈 (also read _hsi_, and - defined by K‘ang Hsi as 疾言 “to speak fast”). But this is - unnecessary if we keep to the standard text. - -36. 屢賞者窘也數罰者困也 - -Too frequent rewards signify that the enemy is at the end of his -resources; - - Because, when an army is hard pressed, as Tu Mu says, there is - always a fear of mutiny, and lavish rewards are given to keep the - men in good temper. - -too many punishments betray a condition of dire distress. - - Because in such case discipline becomes relaxed, and unwonted - severity is necessary to keep the men to their duty. - -37. 先暴而後畏其衆者不精之至也 - -To begin by bluster, but afterwards to take fright at the enemy’s -numbers, shows a supreme lack of intelligence. - - I follow the interpretation of Ts‘ao Kung: 先輕敵後聞其衆則心惡之也, - also adopted by Li Ch‘üan, Tu Mu and Chang Yü. Another possible - meaning, set forth by Tu Yu, Chia Lin, Mei Yao-ch‘ên and Wang Hsi, - is: “The general who is first tyrannical towards his men, and then - in terror lest they should mutiny, etc.” This would connect the - sentence with what went before about rewards and punishments. The - _T‘ung Tien_ and _Yü Lan_ read 情 “affection” instead of 精. - -38. 來委謝者欲休息也 - -When envoys are sent with compliments in their mouths, it is a sign -that the enemy wishes for a truce. - - Tu Mu says: 所以委質來謝此乃勢已窮或有他故必欲休息也 “If the enemy - open friendly relations by sending hostages, it is a sign that - they are anxious for an armistice, either because their strength - is exhausted or for some other reason.” But it hardly needs a Sun - Tzŭ to draw such an obvious inference; and although Tu Mu is - supported by Mei Yao-ch‘ên and Chang Yü, I cannot think that - hostages are indicated by the word 委. - -39. 兵怒而相迎久而不合又不相去必謹察之 - -If the enemy’s troops march up angrily and remain facing ours for -a long time without either joining battle or taking themselves off -again, the situation is one that demands great vigilance and -circumspection. - - Capt. Calthrop falls into a trap which often lurks in the word 相. - He translates: “When both sides, eager for a fight, face each - other for a considerable time, neither advancing nor retiring,” - etc. Had he reflected a little, he would have seen that this is - meaningless as addressed to a commander who has control over the - movements of his own troops. 相迎, then, does not mean that the two - armies go to meet each other, but simply that the other side comes - up to us. Likewise with 相去. If this were not perfectly clear of - itself, Mei Yao-ch‘ên’s paraphrase would make it so: 怒而來逆我, - etc. As Ts‘ao Kung points out, a manœuvre of this sort may be only - a _ruse_ to gain time for an unexpected flank attack or the laying - of an ambush. - -40. 兵非益多也惟無武進足以倂力料敵取人而已 - -If our troops are no more in number than the enemy, that is amply -sufficient; - - Wang Hsi’s paraphrase, partly borrowed from Ts‘ao Kung, is - 權力均足矣. Another reading, adopted by Chia Lin and the _T‘u Shu_, - is 兵非貴益多, which Capt. Calthrop renders, much too loosely: - “Numbers are no certain mark of strength.” - -it only means that no direct attack can be made. - - Literally, “no martial advance.” That is to say, 正 “_chêng_” - tactics and frontal attacks must be eschewed, and stratagem - resorted to instead. - -What we can do is simply to concentrate all our available strength, -keep a close watch on the enemy, and obtain reinforcements. - - This is an obscure sentence, and none of the commentators succeed - in squeezing very good sense out of it. The difficulty lies - chiefly in the words 取人, which have been taken in every possible - way. I follow Li Ch‘üan, who appears to offer the simplest - explanation: 惟得人者勝也 “Only the side that gets more men will - win.” Ts‘ao Kung’s note, concise as usual to the verge of - incomprehensibility, is 厮養足也. Fortunately we have Chang Yü to - expound its meaning to us in language which is lucidity itself: - 兵力既均又未見便雖未足剛進足以取人於厮養之中以并兵合力察敵而取勝不必假他 - 兵以助己 “When the numbers are even, and no favourable opening - presents itself, although we may not be strong enough to deliver - a sustained attack, we can find additional recruits amongst our - sutlers and camp-followers, and then, concentrating our forces - and keeping a close watch on the enemy, contrive to snatch the - victory. But we must avoid borrowing foreign soldiers to help us.” - He then quotes from Wei Liao Tzŭ, ch. 3: 助卒名爲十萬其實不過數萬耳 - “The nominal strength of mercenary troops may be 100,000, but - their real value will be not more than half that figure.” - According to this interpretation, 取人 means “to get recruits,” not - from outside, but from the tag-rag and bobtail which follows in - the wake of a large army. This does not sound a very soldierly - suggestion, and I feel convinced that it is not what Sun Tzŭ - meant. Chia Lin, on the other hand, takes the words in a different - sense altogether, namely “to conquer the enemy” [cf. I. § 20]. But - in that case they could hardly be followed by 而已. Better than - this would be the rendering “to make isolated captures,” as - opposed to 武進 “a general attack.” - -41. 夫惟無慮而易敵者必擒於人 - -He who exercises no forethought but makes light of his opponents is -sure to be captured by them. - - The force of 夫惟 is not easy to appreciate. Ch‘én Hao says 殊無遠慮 - 但輕敵者, thus referring 惟 to the second verb. He continues, quoting - from the _Tso Chuan_: 蜂蠆有毒而况國乎則小敵亦不可輕 “If bees and - scorpions carry poison, how much more will a hostile state! [僖公, - XXII. 3.] Even a puny opponent, then, should not be treated with - contempt.” - -42. 卒未親附而罰之則不服不服則難用也卒已親附而罰不行則不可用也 - -If soldiers are punished before they have grown attached to you, they -will not prove submissive; and, unless submissive, they will be -practically useless. If, when the soldiers have become attached to -you, punishments are not enforced, they will still be useless. - - This is wrongly translated by Capt. Calthrop: “If the troops know - the general, but are not affected by his punishments, they are - useless.” - -43. 故令之以文齊之以武是謂必取 - -Therefore soldiers must be treated in the first instance with -humanity, but kept under control by means of iron discipline. - - 文 and 武, according to Ts‘ao Kung, are here equivalent to 仁 and - 法 respectively. Compare our two uses of the word “civil.” 晏子 Yen - Tzŭ [✝ B.C. 493] said of 司馬穰苴 Ssŭ-ma Jang-chü: 文能附衆武能威敵也 - “His civil virtues endeared him to the people; his martial prowess - kept his enemies in awe.” Cf. Wu Tzŭ, ch. 4 _init_.: 夫總文武者軍之 - 將也兼剛柔者兵之事也 “The ideal commander unites culture with a - warlike temper; the profession of arms requires a combination - of hardness and tenderness.” Again I must find fault with Capt. - Calthrop’s translation: “By humane treatment we obtain obedience; - authority brings uniformity.” - -This is a certain road to victory. - -44. 令素行以教其民則民服令不素行以教其民則民不服 - -If in training soldiers commands are habitually enforced, the army -will be well-disciplined; if not, its discipline will be bad. - - The _T‘ung Tien_ and _Yü Lan_ read: 令素行以教其人者也令素行則人服令素 - 不行則人不服. - -45. 令素信著者與衆相得也 - -If a general shows confidence in his men but always insists on his -orders being obeyed, - - The original text has 令素行者. 令素 is certainly awkward without - 行, but on the other hand it is clear that Tu Mu accepted the - _T‘ung Tien_ text, which is identical with ours. He says: “A - general ought in time of peace to show kindly confidence in his - men and also make his authority respected, so that when they - come to face the enemy, orders may be executed and discipline - maintained, because they all trust and look up to him.” What Sun - Tzŭ has said in § 44, however, would lead one rather to expect - something like this: “If a general is always confident that his - orders will be carried out,” etc. Hence I am tempted to think that - he may have written 令素信行者. But this is perhaps too conjectural. - -the gain will be mutual. - - Chang Yü says: 上以信使民民以信服上是上下相得也 “The general has - confidence in the men under his command, and the men are docile, - having confidence in him. Thus the gain is mutual.” He quotes a - pregnant sentence from Wei Liao Tzŭ, ch. 4: 令之之法小過無更小疑無中 - “The art of giving orders is not to try to rectify minor blunders - and not to be swayed by petty doubts.” Vacillation and fussiness - are the surest means of sapping the confidence of an army. Capt. - Calthrop winds up the chapter with a final mistranslation of a - more than usually heinous description: “Orders are always obeyed, - if general and soldiers are in sympathy.” Besides inventing the - latter half of the sentence, he has managed to invert protasis and - apodosis. - - - - - X. 地形篇 - - TERRAIN. - - - Only about a third of the chapter, comprising §§ 1–13, deals with - 地形, the subject being more fully treated in ch. XI. The “six - calamities” are discussed in §§ 14–20, and the rest of the chapter - is again a mere string of desultory remarks, though not less - interesting, perhaps, on that account. - -1. 孫子曰地形有通者有挂者有支者有隘者有險者有遠者 - -Sun Tzŭ said: We may distinguish six kinds of terrain, to wit: -(1) Accessible ground; - - Mei Yao-ch‘ên says: 道路交達 “plentifully provided with roads and - means of communication.” - -(2) entangling ground; - -The same commentator says: 網羅之地往必掛綴 “Net-like country, venturing -into which you become entangled.” - -(3) temporising ground; - - Tu Yu explains 支 as 久. This meaning is still retained in modern - phrases such as 支托, 支演 “stave off,” “delay.” I do not know why - Capt. Calthrop calls 支地 “suspended ground,” unless he is - confusing it with 挂地. - -(4) narrow passes; (5) precipitous heights; - - The root idea in 隘 is narrowness; in 險, steepness. - -(6) positions at a great distance from the enemy. - - It is hardly necessary to point out the faultiness of this - classification. A strange lack of logical perception is shown in - the Chinaman’s unquestioning acceptance of glaring cross-divisions - such as the above. - -2. 我可以往彼可以來曰通 - -Ground which can be freely traversed by both sides is called -_accessible_. - - Generally speaking, 平陸 “level country” is meant. Cf. IX. § 9: 處易. - -3. 通形者先居高陽利糧道以戰則利 - -With regard to ground of this nature, - - The _T‘ung Tien_ reads 居通地. - -be before the enemy in occupying the raised and sunny spots, - - See IX. § 2. The _T‘ung Tien_ reads 先據其地. - -and carefully guard your line of supplies. - - A curious use of 利 as a verb, if our text is right. The general - meaning is doubtless, as Tu Yu says, 無使敵絶己糧道 “not to allow - the enemy to cut your communications.” Tu Mu, who was not a - soldier and can hardly have had any practical experience of - fighting, goes more into detail and speaks of protecting the line - of communications by a wall (壘), or enclosing it by embankments on - each side (作甬道)! In view of Napoleon’s dictum, “the secret of - war lies in the communications,”[175] we could wish that Sun Tzŭ - had done more than skirt the edge of this important subject here - and in I. § 10, VII. § 11. Col. Henderson says: “The line of - supply may be said to be as vital to the existence of an army as - the heart to the life of a human being. Just as the duellist who - finds his adversary’s point menacing him with certain death, and - his own guard astray, is compelled to conform to his adversary’s - movements, and to content himself with warding off his thrusts, so - the commander whose communications are suddenly threatened finds - himself in a false position, and he will be fortunate if he has - not to change all his plans, to split up his force into more or - less isolated detachments, and to fight with inferior numbers on - ground which he has not had time to prepare, and where defeat will - not be an ordinary failure, but will entail the ruin or the - surrender of his whole army.”[176] - -Then you will be able to fight with advantage. - - Omitted by Capt. Calthrop. - -4. 可以往難以返曰挂 - -Ground which can be abandoned but is hard to re-occupy is called -_entangling_. - - Capt. Calthrop is wrong in translating 返 “retreat from it.” - -5. 挂形者敵無備出而勝之敵若有備出而不勝難以返不利 - -From a position of this sort, if the enemy is unprepared, you may -sally forth and defeat him. But if the enemy is prepared for your -coming, and you fail to defeat him, then, return being impossible, -disaster will ensue. - - 不利 (an example of litotes) is paraphrased by Mei Yao-ch‘ên as - 必受制 “you will receive a check.” - -6. 我出而不利彼出而不利曰支 - -When the position is such that neither side will gain by making the -first move, it is called _temporising_ ground. - - 俱不便久相持也 “Each side finds it inconvenient to move, and the - situation remains at a deadlock” (Tu Yu). - -7. 支形者敵雖利我我無出也引而去令敵半出而擊之利 - -In a position of this sort, even though the enemy should offer us an -attractive bait, - - Tu Yu says 佯背我去 “turning their backs on us and pretending to - flee.” But this is only one of the lures which might induce us to - quit our position. Here again 利 is used as a verb, but this time - in a different sense: “to hold out an advantage to.” - -it will be advisable not to stir forth, but rather to retreat, thus -enticing the enemy in his turn; then, when part of his army has come -out, we may deliver our attack with advantage. - - Mei Yao-ch‘ên paraphrases the passage in a curious jingle, the scheme - of rhymes being _abcbdd_: 各居所險，先出必敗，利而誘我，我不可愛，僞去引敵，半出而擊. - -8. 隘形者我先居之必盈之以待敵 - -With regard to _narrow passes_, if you can occupy them first, - - Capt. Calthrop says: “Defiles, make haste to occupy.” But this is - a conditional clause, answering to 若敵先居之 in the next paragraph. - -let them be strongly garrisoned and await the advent of the enemy. - - Because then, as Tu Yu observes, 皆制在我然後出奇以制敵 “the - initiative will lie with us, and by making sudden and unexpected - attacks we shall have the enemy at our mercy.” The commentators - make a great pother about the precise meaning of 盈, which to the - foreign reader seems to present no difficulty whatever. - -9. 若敵先居之盈而勿從不盈而從之 - -Should the enemy forestall you in occupying a pass, do not go after -him if the pass is fully garrisoned, but only if it is weakly -garrisoned. - -10. 險形者我先居之必居高陽以待敵 - -With regard to _precipitous heights_, if you are beforehand with your -adversary, you should occupy the raised and sunny spots, and there -wait for him to come up. - - Ts‘ao Kung says: 地形險隘尤不可致於人 “The particular advantage of - securing heights and defiles is that your actions cannot then - be dictated by the enemy.” [For the enunciation of the grand - principle alluded to, see VI. § 2]. Chang Yü tells the following - anecdote of 裴行儉 P‘ei Hsing-chien (A.D. 619–682), who was sent - on a punitive expedition against the Turkic tribes. “At nightfall - he pitched his camp as usual, and it had already been completely - fortified by wall and ditch, when suddenly he gave orders that the - army should shift its quarters to a hill near by. This was highly - displeasing to his officers, who protested loudly against the - extra fatigue which it would entail on the men. P‘ei Hsing-chien, - however, paid no heed to their remonstrances and had the camp - moved as quickly as possible. The same night, a terrific storm - came on, which flooded their former place of encampment to the - depth of over twelve feet. The recalcitrant officers were amazed - at the sight, and owned that they had been in the wrong. ‘How did - you know what was going to happen?’ they asked. P‘ei Hsing-chien - replied: ‘From this time forward be content to obey orders without - asking unnecessary questions.’ [See _Chiu T‘ang Shu_, ch. 84, fol. - 12 _r_^o, and _Hsin T‘ang Shu_, ch. 108, fol. 5 _v_^o.] From this - it may be seen,” Chang Yü continues, “that high and sunny places - are advantageous not only for fighting, but also because they are - immune from disastrous floods.” - -11. 若敵先居之引而去之勿從也 - -If the enemy has occupied them before you, do not follow him, but -retreat and try to entice him away. - - The turning-point of 李世民 Li Shih-min’s campaign in 621 A.D. - against the two rebels, 竇建德 Tou Chien-tê, King of 夏 Hsia, and - 王世充 Wang Shih-ch‘ung, Prince of 鄭 Chêng, was his seizure of the - heights of 武牢 Wu-lao, in spite of which Tou Chien-tê persisted in - his attempt to relieve his ally in Lo-yang, was defeated and taken - prisoner. [See _Chiu T‘ang Shu_, ch. 2, fol. 5 _v_^o and also ch. - 54.] - -12. 遠形者勢均難以挑戰戰而不利 - -If you are situated at a great distance from the enemy, and the -strength of the two armies is equal, - - The _T‘ung Tien_ reads 夫通形均勢. - -it is not easy to provoke a battle, - - Ts‘ao Kung says that 挑戰 means 延敵 “challenging the enemy.” But - the enemy being far away, that plainly involves, as Tu Yu says, - 迎敵 “going to meet him.” The point of course is, that we must not - think of undertaking a long and wearisome march, at the end of - which 是我困敵銳 “we should, be exhausted and our adversary fresh - and keen.” - -and fighting will be to your disadvantage. - -13. 凡此六者地之道也將之至任不可不察也 - -These six are the principles connected with Earth. - - Or perhaps, “the principles relating to ground.” See, however, I. - § 8. - -The general who has attained a responsible post must be careful to -study them. - - Capt. Calthrop omits 至任. Out of the foregoing six 地形, it will - be noticed that nos. 3 and 6 have really no reference to the - configuration of the country, and that only 4 and 5 can be said to - convey any definite geographical idea. - -14. 故兵有走者有弛者有陷者有崩者有亂者有北者凡此六者非天之災將之過也 - -Now an army is exposed to six several calamities, not arising from -natural causes, - - The _T‘u Shu_ reads 天地之災. - -but from faults for which the general is responsible. These are: (1) -Flight; (2) insubordination; (3) collapse; (4) ruin; (5) -disorganisation; (6) rout. - - I take exception to Capt. Calthrop’s rendering of 陷 and 崩 as - “distress” and “disorganisation,” respectively. - -15. 夫勢均以一擊十曰走 - -Other conditions being equal, if one force is hurled against another -ten times its size, the result will be the _flight_ of the former. - - Cf. III. § 10. The general’s fault here is that of 不料力 “not - calculating the enemy’s strength.” It is obvious that 勢 cannot - have the same force as in § 12, where it was equivalent to 兵力. I - should not be inclined, however, to limit it, with Chang Yü, to - 將之智勇兵之利銳 “the wisdom and valour of the general and the - sharpness of the weapons.” As Li Ch‘üan very justly remarks, - 若得形便之地用奇伏之計則可矣 “Given a decided advantage in position, - or the help of some stratagem such as a flank attack or an - ambuscade, it would be quite possible [to fight in the ratio of - one to ten].” - -16. 卒强吏弱曰弛吏强卒弱曰陷 - -When the common soldiers are too strong and their officers too weak, -the result is _insubordination_. - - 弛 “laxity”—the metaphor being taken from an unstrung bow. Capt. - Calthrop’s “relaxation” is not good, on account of its ambiguity. - Tu Mu cites the unhappy case of 田布 T‘ien Pu [_Hsin T‘ang Shu_, - ch. 148], who was sent to 魏 Wei in 821 A.D. with orders to lead an - army against 王廷湊 Wang T‘ing-ts‘ou. But the whole time he was in - command, his soldiers treated him with the utmost contempt, and - openly flouted his authority by riding about the camp on donkeys, - several thousands at a time. T‘ien Pu was powerless to put a stop - to this conduct, and when, after some months had passed, he made an - attempt to engage the enemy, his troops turned tail and dispersed - in every direction. After that, the unfortunate man committed - suicide by cutting his throat. - -When the officers are too strong and the common soldiers too weak, the -result is _collapse_. - - Ts‘ao Kung says: 吏强欲進卒弱輒陷 “The officers are energetic and - want to press on, the common soldiers are feeble and suddenly - collapse.” Note that 弱 is to be taken literally of physical - weakness, whereas in the former clause it is figurative. Li Ch‘üan - makes 陷 equivalent to 敗, and Tu Mu explains it as 陷沒於死地 - “stumbling into a death-trap.” - -17. 大吏怒而不服遇敵懟而自戰將不知其能曰崩 - -When the higher officers - - 大吏, according to Ts‘ao Kung, are the 小將 “generals of inferior - rank.” But Li Ch‘üan, Ch‘ên Hao and Wang Hsi take the term as - simply convertible with 將 or 大將. - -are angry and insubordinate, and on meeting the enemy give battle -on their own account from a feeling of resentment, before the -commander-in-chief can tell whether or no he is in a position to -fight, the result is _ruin_. - - Ts‘ao Kung makes 大將, understood, the subject of 怒, which seems - rather far-fetched. Wang Hsi’s note is: 謂將怒不以理且不知裨佐之才激致 - 其兇懟如山之崩壞也 “This means, the general is angry without just - cause, and at the same time does not appreciate the ability of his - subordinate officers; thus he arouses fierce resentment and brings - an avalanche of ruin upon his head.” He takes 能, therefore, - in the sense of 才; but I think that Ch‘ên Hao is right in his - paraphrase 不顧能否 “they don’t care if it be possible or no.” My - interpretation of the whole passage is that of Mei Yao-ch‘ên and - Chang Yü. Tu Mu gives a long extract from the _Tso Chuan_, 宣公, - XII. 3, showing how the great battle of 邲 Pi [597 B.C.] was lost - for the 晉 Chin State through the contumacy of 先縠 Hsien Hu and - the resentful spite of 魏錡 Wei I and 趙旃 Chao Chan. Chang Yü also - alludes to the mutinous conduct of 欒黶 Luan Yen [_ibid._ 襄公, - XIV. 3]. - -18. 將弱不嚴教道不明吏卒無常陳兵縱橫曰亂 - -When the general is weak and without authority; when his orders are -not clear and distinct; - - Wei Liao Tzŭ (ch. 4) says: 上無疑令，則衆不二聽，動無疑事，則衆不二志 “If - the commander gives his orders with decision, the soldiers will not - wait to hear them twice; if his moves are made without vacillation, - the soldiers will not be in two minds about doing their duty.” - General Baden-Powell says, italicising the words: “The secret of - getting successful work out of your trained men lies in one - nutshell—in the clearness of the instructions they receive.”[177] - Assuming that clear instructions beget confidence, this is very much - what Wei Liao Tzŭ (_loc. cit._) goes on to say: 未有不信其心而能得其 - 力者也. Cf. also Wu Tzŭ ch. 3: 用兵之害猶豫最大三軍之災生於狐疑 “the - most fatal defect in a military leader is diffidence; the worst - calamities that befall an army arise from hesitation.” - -when there are no fixed duties assigned to officers and men, - - 吏卒皆不拘常度 “Neither officers nor men have any regular routine” - [Tu Mu]. - -and the ranks are formed in a slovenly haphazard manner, the result is -utter _disorganisation_. - -19. 將不能料敵以少合衆以弱擊强兵無選鋒曰北 - -When a general, unable to estimate the enemy’s strength, allows an -inferior force to engage a larger one, or hurls a weak detachment -against a powerful one, and neglects to place picked soldiers in the -front rank, the result must be a _rout_. - - Chang Yü paraphrases the latter part of the sentence 不選驍勇之士使爲 - 先鋒兵必敗北也, and continues: 凡戰必用精銳爲前鋒者一則壯吾志一則挫敵威也 - “Whenever there is fighting to be done, the keenest spirits - should be appointed to serve in the front ranks, both in order to - strengthen the resolution of our own men and to demoralise the - enemy.” Cf. the _primi ordines_ of Caesar (“De Bello Gallico,” - V. 28, 44 _et al._). There seems little to distinguish 北 from 走 - in § 15, except that 北 is a more forcible word. - -20. 凡此六者敗之道也將之至任不可不察也 - -These are six ways of courting defeat, - - Ch‘ên Hao makes them out to be: (1) 不量寡衆 “neglect to estimate - the enemy’s strength;” (2) 本乏刑德 “want of authority;” (3) - 失於訓練 “defective training;” (4) 非理興怒 “unjustifiable anger;” - (5) 法令不行 “non-observance of discipline;” (6) 不擇驍果 “failure - to use picked men.” - -which must be carefully noted by the general who has attained a -responsible post. - - See _supra_, § 13. - -21. 夫地形者兵之助也料敵制勝計險阨遠近上將之道也 - -The natural formation of the country is the soldier’s best ally; - - Chia Lin’s text has the reading 易 for 助. Ch‘ên Hao says: 天時不如 - 地利 “The advantages of weather and season are not equal to those - connected with ground.” - -but a power of estimating the adversary, - - The insertion of a “but” is necessary to show the connection of - thought here. A general should always utilise, but never rely - wholly on natural advantages of terrain. - -of controlling the forces of victory, - - 制勝 is one of those condensed expressions which mean so much in - Chinese, and so little in an English translation. What it seems to - imply is complete mastery of the situation from the beginning. - -and of shrewdly calculating difficulties, dangers and distances, - - The _T‘ung Tien_ and _Yü Lan_ read 計極險易利害遠近. I am decidedly - puzzled by Capt. Calthrop’s translation: “an eye for steepness, - _command_ and distances.” Where did he find the word which I have - put in italics? - -constitutes the test of a great general. - - A somewhat free translation of 道. As Chang Yü remarks, these are - 兵之本 “the essentials of soldiering,” ground being only a helpful - accessory. - -22. 知此而用戰者必勝不知此而用戰者必敗 - -He who knows these things, and in fighting puts his knowledge into -practice, will win his battles. He who knows them not, nor practises -them, will surely be defeated. - -23. 故戰道必勝主曰無戰必戰可也戰道不勝主曰必戰無戰可也 - -If fighting is sure to result in victory, then you must fight, even -though the ruler forbid it; if fighting will not result in victory, -then you must not fight even at the ruler’s bidding. - - Cf. VIII. § 3 _fin._ Huang-shih Kung of the Ch‘in dynasty, who - is said to have been the patron of 張良 Chang Liang and to have - written the 三略, has these words attributed to him: 出軍行師將在自專 - 進退內御則功難成故聖主明王跪而推轂 “The responsibility of setting an - army in motion must devolve on the general alone; if advance and - retreat are controlled from the Palace, brilliant results will - hardly be achieved. Hence the god-like ruler and the enlightened - monarch are content to play a humble part in furthering their - country’s cause [_lit._, kneel down to push the chariot wheel].” - This means that 閫外之事將軍裁之 “in matters lying outside the - zenana, the decision of the military commander must be absolute.” - Chang Yü also quotes the saying: 軍中不聞天子之詔 “Decrees of the - Son of Heaven do not penetrate the walls of a camp.” Napoleon, who - has been accused of allowing his generals too little independence - of action, speaks in the same sense: “Un général en chef n’est pas - à couvert de ses fautes à la guerre par un ordre de son souverain - ou du ministre, quand celui qui le donne est éloigné du champ - d’opération, et qu’il connaît mal, ou ne connaît pas du tout le - dernier état des choses.”[178] - -24. 故進不求名退不避罪唯民是保而利合於主國之寳也 - -The general who advances without coveting fame and retreats without -fearing disgrace, - - It was Wellington, I think, who said that the hardest thing of all - for a soldier is to retreat. - -whose only thought is to protect his country and do good service for -his sovereign, - - 合, which is omitted by the _T‘u Shu_, is said by Ch‘ên Hao to be - equivalent to 歸. If it had to be separately translated, it would - be something like our word “accrue.” - -is the jewel of the kingdom. - - A noble presentment, in few words, of the Chinese “happy warrior.” - Such a man, says Ho Shih, 罪及其身不悔也 “even if he had to suffer - punishment, would not regret his conduct.” - -25. 視卒如嬰兒故可與之赴深谿視卒如愛子故可與之俱死 - -Regard your soldiers as your children, and they will follow you into -the deepest valleys; look on them as your own beloved sons, and they -will stand by you even unto death. - - Cf. I. § 6. In this connection, Tu Mu draws for us an engaging - picture of the famous general Wu Ch‘i, from whose treatise on war - I have frequently had occasion to quote: “He wore the same clothes - and ate the same food as the meanest of his soldiers, refused to - have either a horse to ride or a mat to sleep on, carried his own - surplus rations wrapped in a parcel, and shared every hardship - with his men. One of his soldiers was suffering from an abscess, - and Wu Ch‘i himself sucked out the virus. The soldier’s mother, - hearing this, began wailing and lamenting. Somebody asked her, - saying: ‘Why do you cry? Your son is only a common soldier, and - yet the commander-in-chief himself has sucked the poison from his - sore.’ The woman replied: ‘Many years ago, Lord Wu performed a - similar service for my husband, who never left him afterwards, and - finally met his death at the hands of the enemy. And now that he - has done the same for my son, he too will fall fighting I know not - where’.” Li Ch‘üan mentions 楚子 the Viscount of Ch‘u, who invaded - the small state of 蕭 Hsiao during the winter. 申公 The Duke of - Shên said to him: “Many of the soldiers are suffering severely - from the cold.” So he made a round of the whole army, comforting - and encouraging the men; and straightway they felt as if they - were clothed in garments lined with floss silk. [_Tso Chuan_, 宣公, - XII. 5]. Chang Yü alludes to the same passage, saying: 温言一撫士同 - 挾纊. - -26. 厚而不能使愛而不能令亂而不能治譬如驕子不可用也 - -If, however, you are indulgent, but unable to make your authority -felt; kind-hearted, but unable to enforce your commands; and -incapable, moreover, of quelling disorder: - - Capt. Calthrop has got these three clauses quite wrong. The last - he translates: “overindulgence may produce disorder.” - -then your soldiers must be likened to spoilt children; they are -useless for any practical purpose. - - Cf. IX. § 42. We read in the 陰符經, pt. 2: 害生于思 “Injury comes - out of kindness.” Li Ching once said that if you could make your - soldiers afraid of you, they would not be afraid of the enemy. Tu - Mu recalls an instance of stern military discipline which occurred - in 219 A.D., when 呂蒙 Lü Mêng was occupying the town of 江陵 - Chiang-ling. He had given stringent orders to his army not to - molest the inhabitants nor take anything from them by force. - Nevertheless, a certain officer serving under his banner, who - happened to be a fellow-townsman, ventured to appropriate a bamboo - hat (笠) belonging to one of the people, in order to wear it over - his regulation helmet as a protection against the rain. Lü Mêng - considered that the fact of his being also a native of 汝南 Ju-nan - should not be allowed to palliate a clear breach of discipline, - and accordingly he ordered his summary execution, the tears - rolling down his face, however, as he did so. This act of severity - filled the army with wholesome awe, and from that time forth even - articles dropped in the highway were not picked up. [_San Kuo - Chih_, ch. 54, f. 13 _r_^o. & _v_^o.]. - -27. 知吾卒之可以擊而不知敵之不可擊勝之半也 - -If we know that our own men are in a condition to attack, but are -unaware that the enemy is not open to attack, we have gone only -halfway towards victory. - - That is, as Ts‘ao Kung says, “the issue in this case is uncertain.” - -28. 知敵之可擊而不知吾卒之不可以擊勝之半也 - -If we know that the enemy is open to attack, but are unaware that our -own men are not in a condition to attack, we have gone only halfway -towards victory. - - Cf. III. § 13 (1). - -29. 知敵之可擊知吾卒之可以擊而不知地形之不可以戰勝之半也 - -If we know that the enemy is open to attack, and also know that our -men are in a condition to attack, but are unaware that the nature of -the ground makes fighting impracticable, we have still gone only -halfway towards victory. - - I may take this opportunity of pointing out the rather nice - distinction in meaning between 擊 and 攻. The latter is simply “to - attack” without any further implication, whereas 擊 is a stronger - word which in nine cases out of ten means “to attack with - expectation of victory,” “to fall upon,” as we should say, or even - “to crush.” On the other hand, 擊 is not quite synonymous with 伐, - which is mostly used of operations on a larger scale, as of one - State _making war_ on another, often with the added idea of - invasion. 征, finally, has special reference to the subjugation of - rebels. See Mencius, VII. 2. ii. 2. - -30. 故知兵者動而不迷舉而不窮 - -Hence the experienced soldier, once in motion, is never bewildered; -once he has broken camp, he is never at a loss. - - The reason being, according to Tu Mu, that he has taken his - measures so thoroughly as to ensure victory beforehand. “He does - not move recklessly,” says Chang Yü, “so that when he does move, - he makes no mistakes.” Another reading substitutes 困 for 迷 and - 頓 for 窮. The latter variant only is adopted by the _T‘ung Tien_ - and _Yü Lan_. Note that 窮 here means “at the end of his _mental_ - resources.” - -31. 故曰知彼知己勝乃不殆知地知天勝乃可全 - -Hence the saying: If you know the enemy and know yourself, your -victory will not stand in doubt; - - Capt. Calthrop makes the saying end here, which cannot be justified. - -if you know Heaven and know Earth, - - 天 and 地 are transposed for the sake of the jingle between 天 and - 全. The original text, however, has 知天知地, and the correction - has been made from the _T‘ung Tien_. - -you may make your victory complete. - - As opposed to 勝之半, above. The original text has 勝乃不窮, the - corruption being perhaps due to the occurrence of 不窮 in the - preceding sentence. Here, however 不窮 would not be synonymous - with 不困, but equivalent to 不可以窮 “inexhaustible,” “beyond - computation.” Cf. V. § 11. The _T‘ung Tien_ has again supplied the - true reading. Li Ch‘üan sums up as follows: 人事天時地利三者同知則 - 百戰百勝 “Given a knowledge of three things—the affairs of man, the - seasons of heaven and the natural advantages of earth—, victory - will invariably crown your battles.” - - - - - XI. 九地篇 - - THE NINE SITUATIONS. - - - Li Ch‘üan is not quite right in calling these 勝敵之地. As we shall - see, some of them are highly disadvantageous from the military - point of view. Wang Hsi more correctly says: 用兵之地利害有九也 - “There are nine military situations, good and bad.” One would like - to distinguish the 九地 from the six 地形 of chap. X by saying that - the latter refer to the natural formation or geographical features - of the country, while the 九地 have more to do with the condition - of the army, being 地勢 “situations” as opposed to “grounds.” But - it is soon found impossible to carry out the distinction. Both are - cross-divisions, for among the 地形 we have “temporising ground” - side by side with “narrow passes,” while in the present chapter - there is even greater confusion. - -1. 孫子曰用兵之法有散地有輕地有爭地有交地有衢地有重地有圮地有圍地有死地 - -Sun Tzŭ said: The art of war recognises nine varieties of ground: (1) -Dispersive ground; (2) facile ground; (3) contentious ground; (4) open -ground; (5) ground of intersecting highways; (6) serious ground; (7) -difficult ground; (8) hemmed-in ground; (9) desperate ground. - -2. 諸侯自戰其地者爲散地 - -When a chieftain is fighting in his own territory, it is dispersive -ground. - - So called because the soldiers, being near to their homes and - anxious to see their wives and children, are likely to seize the - opportunity afforded by a battle and scatter in every direction. - “In their advance,” observes Tu Mu, “they will lack the valour of - desperation, and when they retreat, they will find harbours of - refuge.” The 者, which appears in the _T‘u Shu_, seems to have been - accidentally omitted in my edition of the standard text. - -3. 入人之地而不深者爲輕地 - -When he has penetrated into hostile territory, but to no great -distance, it is facile ground. - - Li Ch‘üan and Ho Shih say 輕於退也 “because of the facility for - retreating,” and the other commentators give similar explanations. - Tu Mu remarks: 師出越境必焚舟梁示民無返顧之心 “When your army has - crossed the border, you should burn your boats and bridges, in - order to make it clear to everybody that you have no hankering - after home.” I do not think that “disturbing ground,” Capt. - Calthrop’s rendering of 輕地, has anything to justify it. If an - idiomatic translation is out of the question, one should at least - attempt to be literal. - -4. 我得則利彼得亦利者爲爭地 - -Ground the possession of which imports great advantage to either side, -is contentious ground. - - I must apologise for using this word in a sense not known to the - dictionary, i.e. “to be contended for”—Tu Mu’s 必爭之地. Ts‘ao Kung - says: 可以少勝衆弱勝强 “ground on which the few and the weak can - defeat the many and the strong,” such as 阨喉 “the neck of a pass,” - instanced by Li Ch‘üan. Thus, Thermopylae was a 爭地, because the - possession of it, even for a few days only, meant holding the - entire invading army in check and thus gaining invaluable time. - Cf. Wu Tzŭ, ch. V. _ad init._: 以一擊十莫善於阨 “For those who have - to fight in the ratio of one to ten, there is nothing better - than a narrow pass.” When 呂光 Lü Kuang was returning from his - triumphant expedition to Turkestan in 385 A.D., and had got as far - as 宜禾 I-ho, laden with spoils, 梁熙 Liang Hsi, administrator of - 涼州 Liang-chou, taking advantage of the death of Fu Chien, King - of Ch‘in, plotted against him and was for barring his way into the - province. 楊翰 Yang Han, governor of 高昌 Kao-ch‘ang, counselled - him, saying: “Lü Kuang is fresh from his victories in the west, - and his soldiers are vigorous and mettlesome. If we oppose him in - the shifting sands of the desert, we shall be no match for him, - and we must therefore try a different plan. Let us hasten to - occupy the defile at the mouth of the 高梧 Kao-wu pass, thus - cutting him off from supplies of water, and when his troops are - prostrated with thirst, we can dictate our own terms without - moving. Or if you think that the pass I mention is too far off, - we could make a stand against him at the 伊吾 I-wu pass, which is - nearer. The cunning and resource of 子房 Tzŭ-fang himself [i.e. - 張良] would be expended in vain against the enormous strength of - these two positions.” Liang Hsi, refusing to act on this advice, - was overwhelmed and swept away by the invader. [See 晉書, ch. 122, - fol. 3 _r_^o, and 歴代紀事年表, ch. 43, fol. 26.] - -5. 我可以往彼可以來者爲交地 - -Ground on which each side has liberty of movement is open ground. - - This is only a makeshift translation of 交, which according to - Ts‘ao Kung stands for 交錯 “ground covered with a network of - roads,” like a chess-board. Another interpretation, suggested by - Ho Shih, is 交通 “ground on which intercommunication is easy.” In - either case, it must evidently be 平原 “flat country,” and - therefore 不可杜絶 “cannot be blocked.” Cf. 通形, X. § 2. - -6. 諸侯之地三屬先至而得天下之衆者爲衢地 - -Ground which forms the key to three contiguous states, - - 我與敵相當而旁有他國也 “Our country adjoining the enemy’s and a third - country conterminous with both.” [Ts‘ao Kung.] Mêng Shih instances - the small principality of 鄭 Chêng, which was bounded on the - north-east by 齊 Ch‘i, on the west by 晉 Chin, and on the south by - 楚 Ch‘u. - -so that he who occupies it first has most of the Empire at his command, - - 天下 of course stands for the loose confederacy of states into - which China was divided under the Chou dynasty. The belligerent - who holds this dominating position can constrain most of them to - become his allies. See _infra_, § 48. 衆 appears at first sight to - be “the masses” or “population” of the Empire, but it is more - probably, as Tu Yu says, 諸侯之衆. - -is ground of intersecting highways. - - Capt. Calthrop’s “path-ridden ground” might stand well enough for - 交地 above, but it does not bring out the force of 衢地, which - clearly denotes the central position where important highways meet. - -7. 入人之地深背城邑多者爲重地 - -When an army has penetrated into the heart of a hostile country, -leaving a number of fortified cities in its rear, - - After 多, the _T‘ung Tien_ intercalates the gloss 難以返. - -it is serious ground. - - Wang Hsi explains the name by saying that 兵至此者事勢重也 “when an - army has reached such a point, its situation is serious.” Li - Ch‘üan instances (1) the victorious march of 樂毅 Yo I into the - capital of Ch‘i in 284 B.C., and (2) the attack on Ch‘u, six years - later, by the Ch‘in general 白起 Po Ch‘i. - -8. 山林險阻沮澤凡難行之道者爲圮地 - -Mountain forests, - - Or simply, “forests.” I follow the _T‘u Shu_ in omitting the 行 - before 山林, given in the standard text, which is not only otiose - but spoils the rhythm of the sentence. - -rugged steeps, marshes and fens—all country that is hard to traverse: -this is difficult ground. - - 圮 _p‘i_^3 (to be distinguished from 圯 i^4) is defined by K‘ang - Hsi (after the _Shuo Wên_) as 毁 “to destroy.” Hence Chia Lin - explains 圮地 as ground 經水所毁 “that has been ruined by water - passing over it,” and Tu Yu simply as 沮洳之地 “swampy ground.” But - Ch‘ên Hao says that the word is specially applied to deep - hollows—what Chu-ko Liang, he tells us, used to designate by the - expressive term 地獄 “earth-hells.” Compare the 天井 of IX. § 15. - -9. 所由入者隘所從歸者迂彼寡可以擊吾之衆者爲圍地 - -Ground which is reached through narrow gorges, and from which we can -only retire by tortuous paths, so that a small number of the enemy -would suffice to crush a large body of our men: this is hemmed-in -ground. - -10. 疾戰則存不疾戰則亡者爲死地 - -Ground on which we can only be saved from destruction by fighting -without delay, is desperate ground. - - The situation, as pictured by Ts‘ao Kung, is very similar to the - 圍地, except that here escape is no longer possible: 前有高山後有大水 - 進則不得退則有礙 “A lofty mountain in front, a large river behind, - advance impossible, retreat blocked.” Ch‘ên Hao says: 人在死地如 - 坐漏船伏燒屋 “to be on ‘desperate ground’ is like sitting in a - leaking boat or crouching in a burning house.” Tu Mu quotes - from Li Ching a vivid description of the plight of an army thus - entrapped: “Suppose an army invading hostile territory without the - aid of local guides:—it falls into a fatal snare and is at the - enemy’s mercy. A ravine on the left, a mountain on the right, a - pathway so perilous that the horses have to be roped together - and the chariots carried in slings, no passage open in front, - retreat cut off behind, no choice but to proceed in single - file (鴈行魚貫之嚴). Then, before there is time to range our - soldiers in order of battle, the enemy in overwhelming strength - suddenly appears on the scene. Advancing, we can nowhere take a - breathing-space; retreating, we have no haven of refuge. We seek a - pitched battle, but in vain; yet standing on the defensive, none - of us has a moment’s respite. If we simply maintain our ground, - whole days and months will crawl by; the moment we make a move, we - have to sustain the enemy’s attacks on front and rear. The country - is wild, destitute of water and plants; the army is lacking in the - necessaries of life, the horses are jaded and the men worn-out, - all the resources of strength and skill unavailing, the pass so - narrow that a single man defending it can check the onset of ten - thousand; all means of offence in the hands of the enemy, all - points of vantage already forfeited by ourselves:—in this terrible - plight, even though we had the most valiant soldiers and the - keenest of weapons, how could they be employed with the slightest - effect?” Students of Greek history may be reminded of the awful - close to the Sicilian expedition, and the agony of the Athenians - under Nicias and Demosthenes. [_See_ Thucydides, VII. 78 sqq.]. - -11. 是故散地則無以戰輕地則無止爭地則無攻 - -On dispersive ground, therefore, fight not. On facile ground, halt -not. On contentious ground, attack not. - - But rather let all your energies be bent on occupying the - advantageous position first. So Ts‘ao Kung. Li Ch‘üan and others, - however, suppose the meaning to be that the enemy has already - forestalled us, so that it would be sheer madness to attack. In - the 孫子敘錄, when the King of Wu inquires what should be done in - this case, Sun Tzŭ replies: “The rule with regard to contentious - ground is that those in possession have the advantage over the - other side. If a position of this kind is secured first by the - enemy, beware of attacking him. Lure him away by pretending to - flee—show your banners and sound your drums—make a dash for other - places that he cannot afford to lose—trail brushwood and raise a - dust—confound his ears and eyes—detach a body of your best troops, - and place it secretly in ambuscade. Then your opponent will sally - forth to the rescue.” - -12. 交地則無絶衢地則合交 - -On open ground, do not try to block the enemy’s way. - - Because the attempt would be futile, and would expose the blocking - force itself to serious risks. There are two interpretations of - 無絶. I follow that of Chang Yü (不可以兵阻絶其路). The other - is indicated in Ts‘ao Kung’s brief note: 相及屬也 “Draw closer - together”—_i.e._, see that a portion of your own army is not cut - off. Wang Hsi points out that 交地 is only another name for the - 通地 “accessible ground” of X. § 2, and says that the advice here - given is simply a variation of 利糧道 “keep a sharp eye on the line - of supplies,” be careful that your communications are not cut. The - _T‘ung Tien_ reads 無相絶. - -On ground of intersecting highways, join hands with your -allies. - - Or perhaps, “form alliances with neighbouring states.” Thus Ts‘ao - Kung has: 結諸侯也. Capt. Calthrop’s “cultivate intercourse” is - much too timid and vague. The original text reads 交合. - -13. 重地則掠圮地則行 - -On serious ground, gather in plunder. - - On this, Li Ch‘üan has the following delicious note: 深入敵境不可 - 非義失人心如漢高祖入秦無犯婦女無取寳貨得人心也此筌以掠字爲無掠字 “When - an army penetrates far into the enemy’s country, care must be - taken not to alienate the people by unjust treatment. Follow - the example of the Han Emperor Kao Tsu, whose march into Ch‘in - territory was marked by no violation of women or looting of - valuables. [_Nota bene_: this was in 207 B.C., and may well cause - us to blush for the Christian armies that entered Peking in 1900 - A.D.] Thus he won the hearts of all. In the present passage, then, - I think that the true reading must be, not 掠 ‘plunder’, but 無掠 - ‘do not plunder’.” Alas, I fear that in this instance the worthy - commentator’s feelings outran his judgment. Tu Mu, at least, - has no such illusions. He says: “When encamped on ‘serious - ground,’ there being no inducement as yet to advance further, - and no possibility of retreat, one ought to take measures for a - protracted resistance by bringing in provisions from all sides, - and keep a close watch on the enemy.” Cf. also II. § 9: 因糧於敵. - -In difficult ground, keep steadily on the march. - - Or, in the words of VIII. §2, 無舍 “do not encamp.” - -14. 圍地則謀死地則戰 - -On hemmed-in ground, resort to stratagem. - - Ts‘ao Kung says: 發奇謀 “Try the effect of some unusual artifice;” - and Tu Yu amplifies this by saying: 居此則當權謀詐譎可以免難 “In - such a position, some scheme must be devised which will suit the - circumstances, and if we can succeed in deluding the enemy, the - peril may be escaped.” This is exactly what happened on the famous - occasion when Hannibal was hemmed in among the mountains on - the road to Casilinum, and to all appearances entrapped by the - Dictator Fabius. The stratagem which Hannibal devised to baffle - his foes was remarkably like that which T‘ien Tan had also - employed with success exactly 62 years before. [See IX. § 24, - note.] When night came on, bundles of twigs were fastened to the - horns of some 2000 oxen and set on fire, the terrified animals - being then quickly driven along the mountain side towards the - passes which were beset by the enemy. The strange spectacle of - these rapidly moving lights so alarmed and discomfited the Romans - that they withdrew from their position, and Hannibal’s army passed - safely through the defile. [See Polybius, III. 93, 94; Livy, XXII. - 16, 17.] - -On desperate ground, fight. - - For, as Chia Lin remarks: 力戰或生守隅則死 “if you fight with all - your might, there is a chance of life; whereas death is certain if - you cling to your corner.” - -15. 所謂古之善用兵者能使敵人前後不相及衆寡不相恃貴賤不相救上下不相扶 - -Those who were called skilful leaders of old - - 所謂 is omitted in the _T‘u Shu_ text. - -knew how to drive a wedge between the enemy’s front and rear; - - More literally, “cause the front and rear to lose touch with each - other.” - -to prevent co-operation between his large and small divisions; to -hinder the good troops from rescuing the bad, - - I doubt if 貴賤 can mean “officers and men,” as Capt. Calthrop - translates. This is wanted for 上下. - -the officers from rallying their men. - - The reading 扶, derived from the _Yü Lan_, must be considered very - doubtful. The original text has 救, and the _T‘u Shu_ 收. - -16. 卒離而不集兵合而不齊 - -When the enemy’s men were scattered, they prevented them from -concentrating; - - Capt. Calthrop translates 卒離 “they scattered the enemy,” which - cannot be right. - -even when their forces were united, they managed to keep them in -disorder. - - Mei Yao-ch‘ên’s note makes the sense plain: 或已離而不能合或雖合而 - 不能齊. All these clauses, of course, down to 不齊, are dependent - on 使 in § 15. - -17. 合於利而動不合於利而止 - -When it was to their advantage, they made a forward move; when -otherwise, they stopped still. - - Mei Yao-ch‘ên connects this with the foregoing: 然能使敵若此當須有利則 - 動無利則止 “Having succeeded in thus dislocating the enemy, they would - push forward in order to secure any advantage to be gained; if there - was no advantage to be gained, they would remain where they were.” - -18. 敢問敵衆整而將來待之若何曰先奪其所愛則聽矣 - -If asked how to cope with a great host of the enemy in orderly array -and on the point of marching to the attack, - - 敢問 is like 或問, introducing a supposed question. - -I should say: “Begin by seizing something which your opponent holds -dear; then he will be amenable to your will.” - - Opinions differ as to what Sun Tzŭ had in mind. Ts‘ao Kung thinks - it is 其所恃之利 “some strategical advantage on which the enemy is - depending.” Tu Mu says: 據我便地畧我田野利其糧道斯三者敵人之所愛惜倚 - 恃者也 “The three things which an enemy is anxious to do, and on - the accomplishment of which his success depends, are: (1) to - capture our favourable positions; (2) to ravage our cultivated - land; (3) to guard his own communications.” Our object then must - be to thwart his plans in these three directions and thus render - him helpless. [Cf. III. § 3.] But this exegesis unduly strains the - meaning of 奪 and 愛, and I agree with Ch‘ên Hao, who says that - 所愛 does not refer only to strategical advantages, but is any - person or thing that may happen to be of importance to the enemy. - By boldly seizing the initiative in this way, you at once throw - the other side on the defensive. - -19. 兵之情主速乘人之不及由不虞之道攻其所不戒也 - -Rapidity is the essence of war: - - 兵之情 means “the conditions of war,” not, as Capt. Calthrop says, - “the spirit of the troops.” According to Tu Mu, 此統言兵之情狀 - “this is a summary of leading principles in warfare,” and he adds: - 此乃兵之深情將之至事也 “These are the profoundest truths of military - science, and the chief business of the general.” The following - anecdotes, told by Ho Shih, show the importance attached to speed - by two of China’s greatest generals. In 227 A.D., 孟達 Mêng Ta, - governor of 新城 Hsin-ch‘êng under the Wei Emperor Wên Ti, was - meditating defection to the House of Shu, and had entered into - correspondence with Chu-ko Liang, Prime Minister of that State. - The Wei general Ssŭ-ma I was then military governor of 宛 Wan, and - getting wind of Mêng Ta’s treachery, he at once set off with an - army to anticipate his revolt, having previously cajoled him by a - specious message of friendly import. Ssŭ-ma’s officers came to him - and said: “If Mêng Ta has leagued himself with Wu and Shu, the - matter should be thoroughly investigated before we make a move.” - Ssŭ-ma I replied: “Mêng Ta is an unprincipled man, and we ought to - go and punish him at once, while he is still wavering and before - he has thrown off the mask.” Then, by a series of forced marches, - he brought his army under the walls of Hsin-ch‘êng within the - space of eight days. Now Mêng Ta had previously said in a letter - to Chu-ko Liang: “Wan is 1200 _li_ from here. When the news of - my revolt reaches Ssŭ-ma I, he will at once inform his Imperial - Master, but it will be a whole month before any steps can be - taken, and by that time my city will be well fortified. Besides, - Ssŭ-ma I is sure not to come himself, and the generals that will - be sent against us are not worth troubling about.” The next - letter, however, was filled with consternation: “Though only eight - days have passed since I threw off my allegiance, an army is - already at the city-gates. What miraculous rapidity is this!” A - fortnight later, Hsin-ch‘êng had fallen and Mêng Ta had lost his - head. [See _Chin Shu_, ch. 1, f. 3.] In 621 A.D., Li Ching was - sent from 夔州 K‘uei-chou in Ssŭ-ch‘uan to reduce the successful - rebel 蕭銑 Hsiao Hsien, who had set up as Emperor at the modern - 荆州 Ching-chou Fu in Hupeh. It was autumn, and the Yangtsze being - then in flood, Hsiao Hsien never dreamt that his adversary would - venture to come down through the gorges, and consequently made no - preparations. But Li Ching embarked his army without loss of time, - and was just about to start when the other generals implored him - to postpone his departure until the river was in a less dangerous - state for navigation. Li Ching replied: “To the soldier, - overwhelming speed is of paramount importance, and he must never - miss opportunities. Now is the time to strike, before Hsiao Hsien - even knows that we have got an army together. If we seize the - present moment when the river is in flood, we shall appear before - his capital with startling suddenness, like the thunder which is - heard before you have time to stop your ears against it. [_See_ - VII, § 19, note.] This is the great principle in war. Even if he - gets to know of our approach, he will have to levy his soldiers in - such a hurry that they will not be fit to oppose us. Thus the full - fruits of victory will be ours.” All came about as he predicted, - and Hsiao Hsien was obliged to surrender, nobly stipulating that - his people should be spared and he alone suffer the penalty of - death. [See _Hsin T‘ang Shu_, ch. 93, f. 1 _v_^o.] - -take advantage of the enemy’s unreadiness, make your way by unexpected -routes, and attack unguarded spots. - -20. 凡爲客之道深入則專主人不克 - -The following are the principles to be observed by an invading force: -The further you penetrate into a country, the greater will be the -solidarity of your troops, and thus the defenders will not prevail -against you. - -21. 掠於饒野三軍足食 - -Make forays in fertile country in order to supply your army with food. - - Cf. _supra_, § 13. Li Ch‘üan does not venture on a note here. - -22. 謹養而勿勞併氣積力運兵計謀爲不可測 - -Carefully study the well-being of your men, - - 謹養, according to Wang Hsi, means: 撫循飮食周謹之 “Pet them, humour - them, give them plenty of food and drink, and look after them - generally.” - -and do not overtax them. Concentrate your energy and hoard your -strength. - - Tu Mu explains these words in a rhyming couplet: 氣全力盛一發取勝; - and Ch‘ên Hao recalls the line of action adopted in 224 B.C. by the - famous general 王翦 Wang Chien, whose military genius largely - contributed to the success of the First Emperor. He had invaded - the Ch‘u State, where a universal levy was made to oppose him. - But, being doubtful of the temper of his troops, he declined all - invitations to fight and remained strictly on the defensive. In - vain did the Ch‘u general try to force a battle: day after day - Wang Chien kept inside his walls and would not come out, but - devoted his whole time and energy to winning the affection and - confidence of his men. He took care that they should be well fed, - sharing his own meals with them, provided facilities for bathing, - and employed every method of judicious indulgence to weld them - into a loyal and homogeneous body. After some time had elapsed, - he told off certain persons to find out how the men were amusing - themselves. The answer was, that they were contending with one - another in putting the weight and long-jumping (投石超距). When - Wang Chien heard that they were engaged in these athletic - pursuits, he knew that their spirits had been strung up to the - required pitch and that they were now ready for fighting. By this - time the Ch‘u army, after repeating their challenge again and - again, had marched away eastwards in disgust. The Ch‘in general - immediately broke up his camp and followed them, and in the - battle that ensued they were routed with great slaughter. Shortly - afterwards, the whole of Ch‘u was conquered by Ch‘in, and the king - 負芻 Fu-ch‘u led into captivity. [See _Shih Chi_, ch. 73, f. 5 _r_^o. - It should be noted that, 楚 being a taboo character under the Ch‘in - dynasty, the name figures as 荆 throughout.] - -Keep your army continually on the move, - - In order that the enemy may never know exactly where you are. It - has struck me, however, that the true reading might be, not 運兵, - but 連兵 “link your army together” [cf. _supra_ § 46, 吾將使之屬], - which would be more in keeping with 併氣積力. Capt. Calthrop cuts - the Gordian knot by omitting the words altogether. - -and devise unfathomable plans. - - Ch‘ang Yü’s paraphrase is: 常爲不可測度之計. - -23. 投之無所往死且不北死焉不得士人盡力 - -Throw your soldiers into positions whence there is no escape, and they -will prefer death to flight. - - Cf. Nicias’ speech to the Athenians: Τό τε ξύμπαν γνῶτε, ὦ ἄνδρες - στρατιῶται, ἀναγκαῖόν τε ὂν ὑμῖν ἀνδράσιν ἀγαθοῖς γίγνεσθαι ὡς μὴ - ὄντος χωρίου ἐγγὺς ὅποι ἂν μαλακισθέντες σωθείητε, etc. [Thuc. - VII. 77. vii.] - -If they will face death, there is nothing they may not achieve. - - 死 by itself constitutes the protasis, and 焉 is the interrogative - = 安. Capt. Calthrop makes the protasis end with 得: “If there be - no alternative but death.” But I do not see how this is to be got - out of the Chinese. Chang Yü gives a clear paraphrase: 士卒死戰安不得志, - and quotes his favourite Wei Liao Tzŭ (ch. 3): 一夫仗劔擊於市萬人無不避之者 - 臣謂非一人之獨勇萬人皆不肖也何則必死與必生固不侔也 “If one man were to run - amok with a sword in the market-place, and everybody else tried to - get out of his way, I should not allow that this man alone had - courage and that all the rest were contemptible cowards. The truth - is, that a desperado and a man who sets some value on his life do - not meet on even terms.” - -Officers and men alike will put forth their uttermost strength. - - 士人 appears to stand for the more usual 士卒. Chang Yü says: 同在 - 難地安得不共竭其力 “If they are in an awkward place together, they - will surely exert their united strength to get out of it.” - -24. 兵士甚陷則不懼無所往則固深入則拘不得已則鬥 - -Soldiers when in desperate straits lose the sense of fear. If there is -no place of refuge, they will stand firm. If they are in the heart of -a hostile country, they will show a stubborn front. - - Capt. Calthrop weakly says: “there is unity,” as though the text - were 則專, as in § 20. But 拘 introduces quite a new idea—that of - _tenacity_—which Ts‘ao Kung tries to explain by the word 縛 “to - bind fast.” - -If there is no help for it, they will fight hard. - -25. 是故其兵不修而戒不求而得不約而親不令而信 - -Thus, without waiting to be marshalled, the soldiers will be -constantly on the _qui vive_; - - Tu Mu says: 不待修整而自戒懼. Capt. Calthrop wrongly translates 不修 - “without warnings.” - -without waiting to be asked, they will do your will; - - Literally, “without asking, you will get.” Chang Yü’s paraphrase - is: 不求索而得情意. - -without restrictions, they will be faithful; - - Chang Yü says: 不約束而親上. - -without giving orders, they can be trusted. - - This last clause is very similar in sense to the one preceding, - except that 親 indicates the soldiers’ attachment to their leader, - and 信 the leader’s attitude towards them. I rather doubt if - 信 can mean “they will have confidence in their leader,” as the - commentary seems to indicate. That way, the sense is not nearly - so good. On the other hand, it is just possible that here, as in - VIII. § 8 and _infra_, § 55, 信 may = 申: “without orders, they - will carry out [their leader’s plans].” The whole of this - paragraph, of course, has reference to “desperate ground.” - -26. 禁祥去疑至死無所災 - -Prohibit the taking of omens, and do away with superstitious doubts. - - 祥 is amplified by Ts‘ao Kung into 妖祥之言, and 疑 into 疑惑之計. - Cf. the _Ssŭ-ma Fa_, ch. 3: 滅厲祥. - -Then, until death itself comes, no calamity need be feared. - - The superstitious, “bound in to saucy doubts and fears,” - degenerate into cowards and “die many times before their deaths.” - Tu Mu quotes Huang-shih Kung: 禁巫祝不得爲吏士卜問軍之吉凶恐亂軍士之心 - “‘Spells and incantations should be strictly forbidden, and no - officer allowed to inquire by divination into the fortunes of an - army, for fear the soldier’s minds should be seriously perturbed.’ - The meaning is,” he continues, “that if all doubts and scruples - are discarded, your men will never falter in their resolution - until they die.” The reading of the standard text is 無所之 “there - will be no refuge,” which does not fit in well here. I therefore - prefer to adopt the variant 災, which evidently stood in Li - Ch‘üan’s text. - -27. 吾士無餘財非惡貨也無餘命非惡壽也 - -If our soldiers are not overburdened with money, it is not because -they have a distaste for riches; if their lives are not unduly long, -it is not because they are disinclined to longevity. - - Chang Yü has the best note on this passage: 貨與壽人之所愛也所以燒擲 - 財寳割棄性命者非憎惡之也不得已也 “Wealth and long life are things for - which all men have a natural inclination. Hence, if they burn or - fling away valuables, and sacrifice their own lives, it is not - that they dislike them, but simply that they have no choice.” Sun - Tzŭ is slyly insinuating that, as soldiers are but human, it is - for the general to see that temptations to shirk fighting and grow - rich are not thrown in their way. Capt. Calthrop, mistaking 惡 for - the adjective, has: “not because money is a bad thing ... not - because long life is evil.” - -28. 令發之日士卒坐者涕霑襟偃臥者涕交頤投之無所往者諸劌之勇也 - -On the day they are ordered out to battle, your soldiers may weep, - - The word in the Chinese is 涕 “snivel.” This is taken to indicate - more genuine grief than tears alone. - -those sitting up bedewing their garments, and those lying down letting -the tears run down their cheeks. - - Not because they are afraid, but because, as Ts‘ao Kung says, - 皆持必死之計 “all have embraced the firm resolution to do or - die.” We may remember that the heroes of the Iliad were equally - childlike in showing their emotion. Chang Yü alludes to the - mournful parting at the 易 I River between 荆軻 Ching K‘o and his - friends, when the former was sent to attempt the life of the King - of Ch‘in (afterwards First Emperor) in 227 B.C. The tears of all - flowed down like rain as he bade them farewell and uttered the - following lines: 風蕭蕭兮，易水寒，壯士一去兮，不復還 “The shrill blast - is blowing, Chilly the burn; Your champion is going—Not to - return.”[179] - -But let them once be brought to bay, and they will display the courage -of a Chu or a Kuei. - - 諸 was the personal name of 專諸 Chuan Chu, a native of the Wu - State and contemporary with Sun Tzŭ himself, who was employed by - 公子光 Kung-tzŭ Kuang, better known as Ho Lü Wang, to assassinate - his sovereign 王僚 Wang Liao with a dagger which he secreted in - the belly of a fish served up at a banquet. He succeeded in his - attempt, but was immediately hacked to pieces by the king’s - bodyguard. This was in 515 B.C. The other hero referred to, 曹劌 - Ts‘ao Kuei (or Ts‘ao 沫 Mo), performed the exploit which has made - his name famous 166 years earlier, in 681 B.C. Lu had been - thrice defeated by Ch‘i, and was just about to conclude a treaty - surrendering a large slice of territory, when Ts‘ao Kuei suddenly - seized 桓公 Huan Kung, the Duke of Ch‘i, as he stood on the altar - steps and held a dagger against his chest. None of the Duke’s - retainers dared to move a muscle, and Ts‘ao Kuei proceeded to - demand full restitution, declaring that Lu was being unjustly - treated because she was a smaller and weaker state. Huan Kung, in - peril of his life, was obliged to consent, whereupon Ts‘ao Kuei - flung away his dagger and quietly resumed his place amid the - terrified assemblage without having so much as changed colour. As - was to be expected, the Duke wanted afterwards to repudiate the - bargain, but his wise old counsellor 管仲 Kuan Chung pointed out - to him the impolicy of breaking his word, and the upshot was that - this bold stroke regained for Lu the whole of what she had lost - in three pitched battles. [For another anecdote of Ts‘ao Kuei see - VII. § 27, note; and for the biographies of these three bravos, - Ts‘ao, Chuan and Ching, see _Shih Chi_, ch. 86.] - -29. 故善用兵譬如率然率然者常山之虵也擊其首則尾至擊其尾則首至擊其中則首尾俱至 - -The skilful tactician may be likened to the _shuai-jan_. Now the -_shuai-jan_ is a snake that is found in the Ch‘ang mountains. - - 率然 means “suddenly” or “rapidly,” and the snake in question - was doubtless so called owing to the rapidity of its movements. - Through this passage, the term has now come to be used in the - sense of “military manœuvres.” The 常山 have apparently not been - identified. - -Strike at its head, and you will be attacked by its tail; strike at -its tail, and you will be attacked by its head; strike at its middle, - - Another reading in the _Yü Lan_ for 中 is 腹 “belly.” - -and you will be attacked by head and tail both. - -30. 敢問兵可使如率然乎曰可夫吳人與越人相惡也當其同舟而濟遇風其相救也如左右手 - -Asked if an army can be made to imitate the _shuai-jan_, - - That is, as Mei Yao-ch‘ên says, 可使兵首尾率然相應如一體乎 “Is it - possible to make the front and rear of an army each swiftly - responsive to attack on the other, just as though they were parts - of a single living body?” - -I should answer, Yes. For the men of Wu and the men of Yüeh are enemies; - - Cf. VI. § 21. - -yet if they are crossing a river in the same boat and are caught by a -storm, they will come to each other’s assistance just as the left hand -helps the right. - - The meaning is: If two enemies will help each other in a time - of common peril, how much more should two parts of the same - army, bound together as they are by every tie of interest and - fellow-feeling. Yet it is notorious that many a campaign has been - ruined through lack of co-operation, especially in the case of - allied armies. - -31. 是故方馬埋輪未足恃也 - -Hence it is not enough to put one’s trust in the tethering of horses, - - 方 is said here to be equivalent to 縛. - -and the burying of chariot wheels in the ground. - - These quaint devices to prevent one’s army from running away - recall the Athenian hero Sôphanes, who carried an anchor with him - at the battle of Plataea, by means of which he fastened himself - firmly to one spot. [See Herodotus, IX. 74.] It is not enough, - says Sun Tzŭ, to render flight impossible by such mechanical - means. You will not succeed unless your men have tenacity and - unity of purpose, and, above all, a spirit of sympathetic - co-operation. This is the lesson which can be learned from the - _shuai-jan_. - -32. 齊勇若一政之道也 - -The principle on which to manage an army is to set up one standard of -courage which all must reach. - - Literally, “level the courage [of all] as though [it were that of] - one.” If the ideal army is to form a single organic whole, then it - follows that the resolution and spirit of its component parts - must be of the same quality, or at any rate must not fall below a - certain standard. Wellington’s seemingly ungrateful description of - his army at Waterloo as “the worst he had ever commanded” meant no - more than that it was deficient in this important particular—unity - of spirit and courage. Had he not foreseen the Belgian defections - and carefully kept those troops in the background, he would almost - certainly have lost the day. - -33. 剛柔皆得地之理也 - -How to make the best of both strong and weak—that is a question -involving the proper use of ground. - - This is rather a hard sentence on the first reading, but the key - to it will be found, firstly, in the pause after 得, and next, in - the meaning of 得 itself. The best equivalent for this that I - can think of is the German “zur Geltung kommen.” Mei Yao-ch‘ên’s - paraphrase is: 兵無强弱皆得用者是因地之勢也 “The way to eliminate the - differences of 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.”[180] - -34. 故善用兵者攜手若使一人不得已也 - -Thus the skilful general conducts his army just as though he were -leading a single man, willy-nilly, by the hand. - - 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 - troops to do otherwise than obey. Chang Yü quotes a jingle, to be - found in Wu Tzŭ, ch. 4: 將之所揮，莫不從移，將之所指，莫不前死. - -35. 將軍之事靜以幽正以治 - -It is the business of a general to be quiet and thus ensure secrecy; -upright and just, and thus maintain order. - - 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 unbiassed.” Mei Yao-ch‘ên 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. - -36. 能愚士卒之耳目使之無知 - -He must be able to mystify his officers and men by false reports and -appearances, - - Literally, “to deceive their eyes and ears”—愚 being here used as - a verb in the sense of 誤. - -and thus keep them in total ignorance. - - Ts‘ao 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 Tzŭ 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, even from his most trusted staff - officers, his movements, his intentions, and his thoughts, a - commander less thorough would have pronounced useless”—etc. - etc.[181] In the year 88 A.D., as we read in ch. 47 of the _Hou - Han Shu_, “Pan Ch‘ao 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-t‘ou, totalling 50,000 men. Pan - Ch‘ao 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 Ch‘ao 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 Ch‘ao’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 Ch‘ao knew that the two chieftains had gone, he called his - divisions together, got them well in hand, and at cock-crow - hurled them against the army of Yarkand, as it lay encamped. The - barbarians, panic-stricken, fled in confusion, and were closely - pursued by Pan Ch‘ao. 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 Ch‘ao’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. - -37. 易其事革其謀使人無識易其居迂其途使人不得慮 - -By altering his arrangements and changing his plans, - - 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. - -he keeps the enemy without definite knowledge. - - Note that 人 denotes the _enemy_, as opposed to the 士卒 of § 36. - 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.” - -By shifting his camp and taking circuitous routes, he prevents the -enemy from anticipating his purpose. - - 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 this is an - utterly untenable view. For 迂其途, cf. VII. 4. Chia Lin, retaining - his old interpretation of those words, is now obliged to explain - 易其居 as “cause the enemy to shift his camp,” which is awkward in - the extreme. - -38. 帥與之期如登高而去其梯帥與之深入諸侯之地而發其機 - -At the critical moment, the leader of an army acts like one who has -climbed up a height and then kicks away the ladder behind him. - - I must candidly confess that I do not understand the syntax of - 帥與之期, though the meaning is fairly plain. The difficulty has - evidently been felt, for Tu Mu tells us that one text omits 期如. - It is more likely, however, that a couple of characters have - dropped out. - -He carries his men deep into hostile territory before he shows his hand. - - 發其機, literally, “releases the spring” (see V. § 15), that is, - takes some decisive step which makes it impossible for the army to - return—like 項羽 Hsiang Yü, who sunk his ships after crossing a - river. Ch‘ên Hao, followed by Chia Lin, understands the words less - well as 發其心機 “puts forth every artifice at his command.” But 機 - in this derived sense occurs nowhere else in Sun Tzŭ. - -39. 焚舟破釜若驅羣羊而往驅而來莫知所之 - -He burns his boats and breaks his cooking-pots; - - Omitted in the _T‘u Shu_. - -like a shepherd driving a flock of sheep, he drives his men this way -and that, and none knows whither he is going. - - The _T‘u Shu_ inserts another 驅 after 羊. Tu Mu says: 三軍但知進 - 退之命不知攻取之端也 “The army is only cognisant of orders to - advance or retreat; it is ignorant of the ulterior ends of - attacking and conquering.” - -40. 聚三軍之衆投之於險此謂將軍之事也 - -To muster his host and bring it into danger:—this may be termed the -business of the general. - - Sun Tzŭ means that after mobilisation there should be no delay in - aiming a blow at the enemy’s heart. With 投之於險 cf. _supra_, - § 23: 投之無所往. Note how he returns again and again to this point. - Among the warring states of ancient China, desertion was no doubt - a much more present fear and serious evil than it is in the armies - of to-day. - -41. 九地之變屈伸之利人情之理不可不察也 - -The different measures suited to the nine varieties of ground; - - Chang Yü says: 九地之法不可拘泥 “One must not be hide-bound in - interpreting the rules for the nine varieties of ground. - -the expediency of aggressive or defensive tactics; - - The use of 屈伸 “contraction and expansion” may be illustrated by - the saying 屈以求伸, which almost exactly corresponds to the French - “il faut reculer pour mieux sauter.”[182] Capt. Calthrop, _more - suo_, avoids a real translation and has: “the suiting of the means - to the occasion.” - -and the fundamental laws of human nature: these are things that must -most certainly be studied. - -42. 凡爲客之道深則專淺則散 - -When invading hostile territory, the general principle is, that -penetrating deeply brings cohesion; penetrating but a short way means -dispersion. - - Cf. _supra_, § 20. - -43. 去國越境而師者絶地也四達者衢地也 - -When you leave your own country behind, and take your army across -neighbouring territory, - - Chang Yü’s paraphrase is 而用師者. - -you find yourself on critical ground. - - This “ground” is cursorily mentioned in VIII. § 2, but it does not - figure among the Nine 地 of this chapter or the Six 地形 in chap. - X. One’s first impulse would be to translate it “distant ground” - (絶域 is commonly used in the sense of “distant lands”), but this, - if we can trust the commentators, is precisely what is not meant - here. Mei Yao-ch‘ên says it is 進不及輕退不及散在二地之間也 “a position - not far enough advanced to be called ‘facile,’ and not near enough - to home to be called ‘dispersive,’ but something between the two.” - That, of course, does not explain the name 絶, which seems to imply - that the general has severed his communications and temporarily - cut himself off from his base. Thus, Wang Hsi says: “It is ground - separated from home by an interjacent state, whose territory we - have had to cross in order to reach it. Hence it is incumbent - on us to settle our business there quickly.” He adds that this - position is of rare occurrence, which is the reason why it is not - included among the 九地. Capt. Calthrop gives but a poor rendering - of this sentence: “To leave home and cross the borders is to be - free from interference.” - -When there are means of communication - - The _T‘u Shu_ reads 通 for 達. - -on all four sides, the ground is one of intersecting highways. - - From 四達 down to the end of § 45, we have some of the definitions - of the early part of the chapter repeated in slightly different - language. Capt. Calthrop omits these altogether. - -44. 入深者重地也入淺者輕地也 - -When you penetrate deeply into a country, it is serious ground. When -you penetrate but a little way, it is facile ground. - -45. 背固前隘者圍地也無所往者死地也 - -When you have the enemy’s strongholds on your rear, - - 固 = 險固. - -and narrow passes in front, it is hemmed-in ground. When there is no -place of refuge at all, it is desperate ground. - -46. 是故散地吾將一其志輕地吾將使之屬 - -Therefore, on dispersive ground, I would inspire my men with unity of -purpose. - - This end, according to Tu Mu, is best attained by remaining on the - defensive, and avoiding battle. Cf. _supra_, § 11. - -On facile ground, I would see that there is close connection between -all parts of my army. - - The _T‘ung Tien_ has 其 instead of 之. The present reading is - supported by the 遺說 of Chêng Yu-hsien. As Tu Mu says, the object - is to guard against two possible contingencies: 一者備其逃逸二者恐 - 其敵至 “(1) the desertion of our own troops; (2) a sudden attack - on the part of the enemy.” Cf. VII. § 17: 其徐如林. Mei Yao-ch‘ên - says: 行則隊校相繼止則營壘聯屬 “On the march, the regiments should be - in close touch; in an encampment, there should be continuity - between the fortifications.” He seems to have forgotten, by the - way, what Sun Tzŭ says above: 輕地則無止. - -47. 爭地吾將趨其後 - -On contentious ground, I would hurry up my rear. - - This is Ts‘ao Kung’s interpretation. Chang Yü adopts it, saying: - 當疾進其後使首尾俱至 “We must quickly bring up our rear, so that - head and tail may both reach the goal.” That is, they must not be - allowed to straggle up a long way apart. Mei Yao-ch‘ên offers - another equally plausible explanation: 敵未至其地我若在後則當疾趨以爭之 - “Supposing the enemy has not yet reached the coveted position, and - we are behind him, we should advance with all speed in order to - dispute its possession.” 其 would thus denote the enemy, 後 being - the preposition, and 趨 would retain its usual intransitive sense. - Cf. VII. § 4: 後人發先人至. Ch‘ên Hao, on the other hand, assuming - that the enemy has had time to select his own ground, quotes VI. § 1, - where Sun Tzŭ warns us against coming exhausted to the attack. His - own idea of the situation is rather vaguely expressed: 若地利在前先 - 分精銳以據之彼若恃衆來爭我以大衆趨其後無不尅者 “If there is a favourable - position lying in front of you, detach a picked body of troops to - occupy it; then if the enemy, relying on their numbers, come up to - make a fight for it, _you may fall quickly on their rear_ with your - main body, and victory will be assured.” It was thus, he adds, - that Chao Shê beat the army of Ch‘in. [See p. 57.] Li Ch‘üan would - read 多 for 趨, it is not easy to see why. - -48. 交地吾將謹其守衢地吾將固其結 - -On open ground, I would keep a vigilant eye on my defences. - - As Wang Hsi says, 懼襲我也 “fearing a surprise attack.” The - _T‘ung Tien_ reads here 固其結 (see next sentence). - -On ground of intersecting highways, I would consolidate my alliances. - - The _T‘ung Tien_ reads 謹其市, which Tu Yu explains as “watching - the market towns,” 變事之端 “the hotbeds of revolution.” Capt. - Calthrop translates 固其結 by the same words as 合交 in § 12: - “cultivate intercourse.” - -49. 重地吾將繼其食圮地吾將進其塗 - -On serious ground, I would try to ensure a continuous stream of -supplies. - - The commentators take this as referring to forage and plunder, - not, as one might expect, to an unbroken communication with a home - base. One text, indeed, gives the reading 掠其食. Cf. § 13. Capt. - Calthrop’s “be careful of supplies” fails to render the force of 繼. - -On difficult ground, I would keep pushing on along the road. - - Capt. Calthrop’s “do not linger” cannot be called a translation, - but only a paraphrase of the paraphrase offered by Ts‘ao Kung: - 疾過去也 “Pass away from it in all haste.” - -50. 圍地吾將塞其闕死地吾將示之以不活 - -On hemmed-in ground, I would block any way of retreat. - - 意欲突圍示以守固 “To make it seem that I mean to defend the - position, whereas my real intention is to burst suddenly through - the enemy’s lines” [Mêng Shih]; 使士卒必死戰也 “in order to make my - soldiers fight with desperation” [Mei Yao-ch‘ên]; 懼人有走心 - “fearing lest my men be tempted to run away” [Wang Hsi]. Tu Mu - points out that this is the converse of VII. § 36, where it is the - enemy who is surrounded. In 532 A.D., 高歡 Kao Huan, afterwards - Emperor and canonised as 神武 Shên-wu, was surrounded by a great - army under 爾朱兆 Êrh-chu Chao and others. His own force was - comparatively small, consisting only of 2000 horse and something - under 30,000 foot. The lines of investment had not been drawn very - closely together, gaps being left at certain points. But Kao Huan, - instead of trying to escape, actually made a shift to block all - the remaining outlets himself by driving into them a number of - oxen and donkeys roped together. As soon as his officers and men - saw that there was nothing for it but to conquer or die, their - spirits rose to an extraordinary pitch of exaltation, and they - charged with such desperate ferocity that the opposing ranks broke - and crumbled under their onslaught. [See Tu Mu’s commentary, and - 北齊書 ch. 1, fol. 6.] - -On desperate ground, I would proclaim to my soldiers the hopelessness -of saving their lives. - - Tu Yu says: 焚輜重棄糧食塞井夷竈示之無活必殊死戰也 “Burn your baggage - and impedimenta, throw away your stores and provisions, choke up - the wells, destroy your cooking-stoves, and make it plain to your - men that they cannot survive, but must fight to the death.” Mei - Yao-ch‘ên says epigrammatically: 必死可生 “The only chance of life - lies in giving up all hope of it.” This concludes what Sun Tzŭ has - to say about “grounds” and the “variations” corresponding to them. - Reviewing the passages which bear on this important subject, we - cannot fail to be struck by the desultory and unmethodical fashion - in which it is treated. Sun Tzŭ begins abruptly in VIII. § 2 to - enumerate “variations” before touching on “grounds” at all, but - only mentions five, namely nos. 7, 5, 8 and 9 of the subsequent - list, and one that is not included in it. A few varieties of - ground are dealt with in the earlier portion of chap. IX, and then - chap. X sets forth six new grounds, with six variations of plan - to match. None of these is mentioned again, though the first - is hardly to be distinguished from ground no. 4 in the next - chapter. At last, in chap. XI, we come to the Nine Grounds _par - excellence_, immediately followed by the variations. This takes us - down to § 14. In §§ 43–45, fresh definitions are provided for nos. - 5, 6, 2, 8 and 9 (in the order given), as well as for the tenth - ground noticed in chap VIII; and finally, the nine variations - are enumerated once more from beginning to end, all, with the - exception of 5, 6 and 7, being different from those previously - given. Though it is impossible to account for the present state - of Sun Tzŭ’s text, a few suggestive facts may be brought into - prominence: (1) Chap. VIII, according to the title, should deal - with nine variations, whereas only five appear. (2) It is an - abnormally short chapter. (3) Chap. XI is entitled The Nine - Grounds. Several these are defined twice over, besides which there - are two distinct lists of the corresponding variations. (4) The - length of the chapter is disproportionate, being double that of - any other except IX. I do not propose to draw any inferences from - these facts, beyond the general conclusion that Sun Tzŭ’s work - cannot have come down to us in the shape in which it left his - hands: chap. VIII is obviously defective and probably out of - place, while XI seems to contain matter that has either been added - by a later hand or ought to appear elsewhere. - -51. 故兵之情圍則禦不得已則鬥過則從 - -For it is the soldier’s disposition to offer an obstinate resistance -when surrounded, to fight hard when he cannot help himself, and to -obey promptly when he has fallen into danger. - - 過則從 is rendered by Capt. Calthrop: “to pursue the enemy if he - retreat.” But 過 cannot mean “to retreat.” Its primary sense is - to pass over, hence to go too far, to exceed or to err. Here, - however, the word has lost all implication of censure, and appears - to mean “to pass the boundary line dividing safety from danger,” - or, as Chang Yü puts it, 深陷于危難之地 “to be deeply involved in a - perilous position.” The latter commentator alludes to the conduct - of Pan Ch‘ao’s devoted followers in 73 A.D. The story runs thus in - the _Hou Han Shu_, ch. 47, fol. 1 _v_^o: “When Pan Ch‘ao arrived at - 鄯善 Shan-shan, 廣 Kuang, the King of the country, received him at - first with great politeness and respect; but shortly afterwards - his behaviour underwent a sudden change, and he became remiss - and negligent. Pan Ch‘ao spoke about this to the officers of his - suite: ‘Have you not noticed,’ he said, ‘that Kuang’s polite - intentions are on the wane? This must signify that envoys have - come from the Northern barbarians, and that consequently he is in - a state of indecision, not knowing with which side to throw in his - lot. That surely is the reason. The truly wise man, we are told, - can perceive things before they have come to pass; how much more, - then, those that are already manifest!’ Thereupon he called one of - the natives who had been assigned to his service, and set a trap - for him, saying: ‘Where are those envoys from the Hsiung-nu who - arrived some days ago?’ The man was so taken aback that between - surprise and fear he presently blurted out the whole truth. Pan - Ch‘ao, keeping his informant carefully under lock and key, then - summoned a general gathering of his officers, thirty-six in all, - and began drinking with them. When the wine had mounted into their - heads a little, he tried to rouse their spirit still further by - addressing them thus: ‘Gentlemen, here we are in the heart of an - isolated region, anxious to achieve riches and honour by some - great exploit. Now it happens that an ambassador from the - Hsiung-nu arrived in this kingdom only a few days ago, and the - result is that the respectful courtesy extended towards us by our - royal host has disappeared. Should this envoy prevail upon him to - seize our party and hand us over to the Hsiung-nu, our bones will - become food for the wolves of the desert. What are we to do?’ With - one accord, the officers replied: ‘_Standing as we do in peril of - our lives, we will follow our commander through life and death_’ - (今在危亡之地死生從司馬).” For the sequel of this adventure, see - chap. XII. § 1, note. - -52. 是故不知諸侯之謀者不能預交不知山林險阻沮澤之形者不能行軍不用鄉導者不能得地利 - -We cannot enter into alliance with neighbouring princes until we are -acquainted with their designs. We are not fit to lead an army on -the march unless we are familiar with the face of the country—its -mountains and forests, its pitfalls and precipices, its marshes and -swamps. We shall be unable to turn natural advantages to account -unless we make use of local guides. - - These three sentences are repeated from VII. §§ 12–14—in order - to emphasise their importance, the commentators seem to think. I - prefer to regard them as interpolated here in order to form an - antecedent to the following words. With regard to local guides, - Sun Tzŭ might have added that there is always the risk of going - wrong, either through their treachery or some misunderstanding - such as Livy records (XXII. 13): Hannibal, we are told, ordered a - guide to lead him into the neighbourhood of Casinum, where there - was an important pass to be occupied; but his Carthaginian accent, - unsuited to the pronunciation of Latin names, caused the guide to - understand Casilinum instead of Casinum, and turning from his - proper route, he took the army in that direction, the mistake not - being discovered until they had almost arrived. - -53. 四五者不知一非霸王之兵也 - -To be ignorant of any one of the following four or five principles - - Referring, I think, to what is contained in §§ 54, 55. Ts‘ao Kung, - thinking perhaps of the 五利 in VIII. § 6, takes them to be 九地之 - 利害 “the advantages and disadvantages attendant on the nine - varieties of ground.” The _T‘u Shu_ reads 此五者. - -does not befit a warlike prince. - - 霸王, “one who rules by force,” was a term specially used for those - princes who established their hegemony over other feudal states. - The famous 五霸 of the 7th century B.C. were (1) 齊桓公 Duke Huan - of Ch‘i, (2) 晉文公 Duke Wên of Chin, (3) 宋襄公 Duke Hsiang of Sung, - (4) 楚莊王 Prince Chuang of Ch‘u, (5) 秦穆公 Duke Mu of Ch‘in. Their - reigns covered the period 685–591 B.C. - -54. 夫霸王之兵伐大國則其衆不得聚威加於敵則其交不得合 - -When a warlike prince attacks a powerful state, his generalship shows -itself in preventing the concentration of the enemy’s forces. He -overawes his opponents, - - Here and in the next sentence, the _Yü Lan_ inserts 家 after 敵. - -and their allies are prevented from joining against him. - - Mei Yao-ch‘ên constructs one of the chains of reasoning that are - so much affected by the Chinese: “In attacking a powerful state, - if you can divide her forces, you will have a superiority in - strength; if you have a superiority in strength, you will overawe - the enemy; if you overawe the enemy, the neighbouring states will - be frightened; and if the neighbouring states are frightened, the - enemy’s allies will be prevented from joining her.” The following - gives a stronger meaning to 威加: 若大國一敗則小國離而不聚矣 “If the - great state has once been defeated (before she has had time to - summon her allies), then the lesser states will hold aloof and - refrain from massing their forces.” Ch‘ên Hao and Chang Yü take - the sentence in quite another way. The former says: “Powerful - though a prince may be, if he attacks a large state, he will be - unable to raise enough troops, and must rely to some extent on - external aid; if he dispenses with this, and with overweening - confidence in his own strength, simply tries to intimidate the - enemy, he will surely be defeated.” Chang Yü puts his view thus: - “If we recklessly attack a large state, our own people will be - discontented and hang back. But if (as will then be the case) our - display of military force is inferior by half to that of the - enemy, the other chieftains will take fright and refuse to join - us.” According to this interpretation, 其 would refer, not to the - 大國, but to the 霸王 himself. - -55. 是故不爭天下之交不養天下之權信己之私威加於敵故其城可拔其國可隳 - -Hence he does not strive - - For 爭 the _Yü Lan_ reads 事. - -to ally himself with all and sundry, - - 天下, as in § 6, stands for 諸侯 “the feudal princes,” or the - states ruled by them. - -nor does he foster the power of other states. He carries out his own -secret designs, - - For 信 (read _shên_^1) in the meaning of 伸, cf. VIII. § 8. The - commentators are unanimous on this point, and we must therefore - beware of translating 信己之私 by “secretly self-confident” or the - like. Capt. Calthrop (omitting 之私) has: “he has confidence in - himself.” - -keeping his antagonists in awe. - - The train of thought appears to be this: Secure against a - combination of his enemies. 能絶天下之交惟得伸己之私志威而無外交者 “he - can afford to reject entangling alliances and simply pursue his - own secret designs, his prestige enabling him to dispense with - external friendships.” (Li Ch‘üan.) - -Thus he is able to capture their cities and overthrow their kingdoms. - - This paragraph, though written many years before the Ch‘in State - became a serious menace, is not a bad summary of the policy by - which the famous Six Chancellors gradually paved the way for her - final triumph under Shih Huang Ti. Chang Yü, following up his - previous note, thinks that Sun Tzŭ is condemning this attitude of - cold-blooded selfishness and haughty isolation. He again refers 其 - to the warlike prince, thus making it appear that in the end he is - bound to succumb. - -56. 施無法之賞懸無政之令犯三軍之衆若使一人 - -Bestow rewards without regard to rule, - - Wu Tzŭ (ch. 3) less wisely says: 進有重賞退有重刑 “Let advance be - richly rewarded and retreat be heavily punished.” - -issue orders - - 懸, literally, “hang” or “post up.” - -without regard to previous arrangements; - - 杜姦媮 “In order to prevent treachery,” says Wang Hsi. The general - meaning is made clear by Ts‘ao Kung’s quotation from the _Ssŭ-ma - Fa:_ 見敵作誓瞻功作賞 “Give instructions only on sighting the enemy; - give rewards only when you see deserving deeds.” 無政, however, - presents some difficulty. Ts‘ao Kung’s paraphrase, 軍法令不應預施懸也, - I take to mean: “The final instructions you give to your army - should not correspond with those that have been previously posted - up.” Chang Yü simplifies this into 政不預告 “your arrangements - should not be divulged beforehand.” And Chia Lin says: 不守常法常政 - “there should be no fixity in your rules and arrangements.” Not - only is there danger in letting your plans be known, but war often - necessitates the entire reversal of them at the last moment. - -and you will be able to handle a whole army - - 犯, according to Ts‘ao Kung, is here equal to 用. The exact meaning - is brought out more clearly in the next paragraph. - -as though you had to do with but a single man. - - Cf. supra, § 34. - -57. 犯之以事勿告以言犯之以利勿告以害 - -Confront your soldiers with the deed itself; never let them know your -design. - - Literally, “do not tell them words;” _i.e._ do not give your - reasons for any order. Lord Mansfield once told a junior colleague - to “give no reasons” for his decisions, and the maxim is even more - applicable to a general than to a judge. Capt. Calthrop translates - this sentence with beautiful simplicity: “Orders should direct the - soldiers.” That is all. - -When the outlook is bright, bring it before their eyes; but tell them -nothing when the situation is gloomy. - -58. 投之亡地然後存陷之死地然後生 - -Place your army in deadly peril, and it will survive; plunge it into -desperate straits, and it will come off in safety. - - Compare the paradoxical saying 亡者存之基死者生之本. These words of - Sun Tzŭ were once quoted by Han Hsin in explanation of the tactics - he employed in one of his most brilliant battles, already alluded - to on p. 28, In 204 B.C., he was sent against the army of Chao, - and halted ten miles from the mouth of the 井陘 Ching-hsing pass, - where the enemy had mustered in full force. Here, at midnight, - he detached a body of 2000 light cavalry, every man of which was - furnished with a red flag. Their instructions were to make their - way through narrow defiles and keep a secret watch on the enemy. - “When the men of Chao see me in full flight,” Han Hsin said, “they - will abandon their fortifications and give chase. This must be the - sign for you to rush in, pluck down the Chao standards and set - up the red banners of 漢 Han in their stead.” Turning then to - his other officers, he remarked: “Our adversary holds a strong - position, and is not likely to come out and attack us until he - sees the standard and drums of the commander-in-chief, for fear - I should turn back and escape through the mountains.” So saying, - he first of all sent out a division consisting of 10,000 men, and - ordered them to form in line of battle with their backs to the - River 泜 Ti. Seeing this manœuvre, the whole army of Chao broke - into loud laughter. By this time it was broad daylight, and Han - Hsin, displaying the generalissimo’s flag, marched out of the pass - with drums beating, and was immediately engaged by the enemy. A - great battle followed, lasting for some time; until at length Han - Hsin and his colleague 張耳 Chang Ni, leaving drums and banner on - the field, fled to the division on the river bank, where another - fierce battle was raging. The enemy rushed out to pursue them and - to secure the trophies, thus denuding their ramparts of men; but - the two generals succeeded in joining the other army, which was - fighting with the utmost desperation. The time had now come for - the 2000 horsemen to play their part. As soon as they saw the men - of Chao following up their advantage, they galloped behind the - deserted walls, tore up the enemy’s flags and replaced them by - those of Han. When the Chao army turned back from the pursuit, the - sight of these red flags struck them with terror. Convinced that - the Hans had got in and overpowered their king, they broke up in - wild disorder, every effort of their leader to stay the panic - being in vain. Then the Han army fell on them from both sides and - completed the rout, killing a great number and capturing the rest, - amongst whom was King 歇 Ya himself.... After the battle, some of - Han Hsin’s officers came to him and said: “In the _Art of War_ we - are told to have a hill or tumulus on the right rear, and a river - or marsh on the left front. [This appears to be a blend of Sun Tzŭ - and T‘ai Kung. See IX. § 9, and note.] You, on the contrary, - ordered us to draw up our troops with the river at our back. Under - these conditions, how did you manage to gain the victory?” The - general replied: “I fear you gentlemen have not studied the Art of - War with sufficient care. Is it not written there: ‘_Plunge your - army into desperate straits and it will come off in safety; place - it in deadly peril and it will survive_’? Had I taken the usual - course, I should never have been able to bring my colleagues - round. What says the Military Classic (經)?—‘Swoop down on the - market-place and drive the men off to fight’ (毆市人而戰之). [This - passage does not occur in the present text of Sun Tzŭ.] If I had - not placed my troops in a position where they were obliged to - fight for their lives, but had allowed each man to follow his own - discretion, there would have been a general _débandade_, and it - would have been impossible to do anything with them.” The officers - admitted the force of his argument, and said: “These are higher - tactics than we should have been capable of.” [See _Ch‘ien Han - Shu_, ch. 34, ff. 4, 5.] - -59. 夫衆陷於害然後能爲勝敗 - -For it is precisely when a force has fallen into harm’s way that it is -capable of striking a blow for victory. - - Danger has a bracing effect. - -60. 故爲兵之事在於順詳敵之意 - -Success in warfare is gained by carefully accommodating ourselves to -the enemy’s purpose. - - Ts‘ao Kung says: 佯愚也 “Feign stupidity”—by an appearance of - yielding and falling in with the enemy’s wishes. Chang Yü’s note - makes the meaning clear: “If the enemy shows an inclination to - advance, lure him on to do so; if he is anxious to retreat, delay - on purpose that he may carry out his intention.” The object is to - make him remiss and contemptuous before we deliver our attack. - -61. 并敵一向千里殺將 - -By persistently hanging on the enemy’s flank, - - I understand the first four words to mean “accompanying the enemy - in one direction.” Ts‘ao Kung says: 幷兵向敵 “unite the soldiers - and make for the enemy.” But such a violent displacement of - characters is quite indefensible. Mei Yao-ch‘ên is the only - commentator who seems to have grasped the meaning: 隨敵一向然後發伏 - 出奇. The _T‘u Shu_ reads 并力. - -we shall succeed in the long run - - Literally, “after a thousand _li_.” - -in killing the commander-in-chief. - -Always a great point with the Chinese. - -62. 此謂巧能成事者也 - - This is called ability to accomplish a thing by sheer cunning. - - The _T‘u Shu_ has 是謂巧於成事, and yet another reading, mentioned - by Ts‘ao Kung, is 巧攻成事. Capt. Calthrop omits this sentence, - after having thus translated the two preceding: “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.” - -63. 是故政舉之日夷關折符無通其使 - -On the day that you take up your command, - - 政舉 does not mean “when war is declared,” as Capt. Calthrop says, - nor yet exactly, as Ts‘ao Kung paraphrases it, 謀定 “when your - plans are fixed,” when you have mapped out your campaign. The - phrase is not given in the _P‘ei Wên Yün Fu_. There being no - causal connection discoverable between this and the preceding - sentence, 是故 must perforce be left untranslated. - -block the frontier passes, - - 夷 is explained by Mei Yao-ch‘ên as 滅塞. - -destroy the official tallies, - - The _locus classicus_ for these tallies is _Chou Li_, XIV. fol. 40 - (Imperial edition): 門關用符節貨賄用璽節道路用旌節. The generic term - thus appears to be 節, 符 being the special kind used at city-gates - and on the frontier. They were tablets of bamboo or wood, one half - of which was issued as a permit or passport by the official in - charge of a gate (司門 or 司關. Cf. the 封人 “border-warden” of _Lun - Yü_ III. 24, who may have had similar duties.) When this half was - returned to him, within a fixed period, he was authorised to open - the gate and let the traveller through. - -and stop the passage of all emissaries. - - Either to or from the enemy’s country. - -64. 厲於廊廟之上以誅其事 - -Be stern in the council-chamber, - - Show no weakness, and insist on your plans being ratified by the - sovereign. 廊廟 indicates a hall or temple in the Palace. Cf. I. - § 26. It is not clear if other officers would be present. Hardly - anything can be made of 勵, the reading of the standard text, so I - have adopted Tu Mu’s conjecture 厲, which appears in the _T‘u Shu_. - -so that you may control the situation. - - Ts‘ao Kung explains 誅 by 治, and Ho Shih by 責成. Another reading - is 謀, and Mei Yao-ch‘ên, adopting this, understands the whole - sentence to mean: Take the strictest precautions to ensure secrecy - in your deliberations. Capt. Calthrop glides rather too smoothly - over the rough places. His translation is: “conduct the business - of the government with vigilance.” - -65. 敵人開闔必亟入之 - -If the enemy leaves a door open, you must rush in. - - This looks a very simple sentence, yet Ts‘ao Kung is the only - commentator who takes it as I have done. Mêng Shih, followed by - Mei Yao-ch‘ên and Chang Yü, defines 開闔 as 間者 “spies,” and - makes 入 an active verb: “If spies come from the enemy, we must - quickly let them in.” But I cannot find that the words 開闔 have - this meaning anywhere else. On the other hand, they may be taken - as two verbs, 或開或闔, expressing the enemy’s indecision whether - to advance or retreat, that being the best moment to attack him. - [Cf. _Tao Tê Ching_, chap. X: 天門開闔能爲雌乎; also _Li Chi_, 曲禮, - I. ii. 25.] It is not easy to choose between this and Ts‘ao Kung’s - explanation; the fact that 敵人開戶 occurs shortly afterwards, in - § 68, might be adduced in support of either. 必 must be understood - in the sense of 宜 or 當. The only way to avoid this is to put 開闔 - between commas and translate: “If we leave a door open, the enemy - is sure to rush in.” - -66. 先其所愛微與之期 - -Forestall your opponent by seizing what he holds dear, - - Cf. _supra_, § 18. - -and subtly contrive to time his arrival on the ground. - - Capt. Calthrop hardly attempts to translate this difficult - paragraph, but invents the following instead: “Discover what he - most values, and plan to seize it.” Ch‘ên Hao’s explanation, - however, is clear enough: 我若先奪便地而敵不至雖有其利亦奚用之是以欲取 - 其愛惜之處必先微與敵人相期誤之使必至 “If I manage to seize a favourable - position, but the enemy does not appear on the scene, the - advantage thus obtained cannot be turned to any practical account. - He who intends, therefore, to occupy a position of importance - to the enemy, must begin by making an artful appointment, so to - speak, with his antagonist, and cajole him into going there as - well.” Mei Yao-ch‘ên explains that this “artful appointment” is - to be made through the medium of the enemy’s own spies, who will - carry back just the amount of information that we choose to give - them. Then, having cunningly disclosed our intentions, 我後人發先人至 - “we must manage, though starting after the enemy, to arrive before - him” (VII. § 4). We must start after him in order to ensure his - marching thither; we must arrive before him in order to capture - the place without trouble. Taken thus, the present passage lends - some support to Mei Yao-ch‘ên’s interpretation of § 47. - -67. 踐墨隨敵以決戰事 - -Walk in the path defined by rule, - - 墨 stands for 繩墨 “a marking-line,” hence a rule of conduct. See - Mencius VII. 1. xli. 2. Ts‘ao Kung explains it by the similar - metaphor 規矩 “square and compasses.” The baldness of the sentiment - rather inclines me to favour the reading 剗 adopted by Chia Lin in - place of 踐, which yields an exactly opposite sense, namely: - “Discard hard and fast rules.” Chia Lin says: 惟勝是利不可守以繩墨而爲 - “Victory is the only thing that matters, and this cannot be - achieved by adhering to conventional canons.” It is unfortunate - that this variant rests on very slight authority, for the sense - yielded is certainly much more satisfactory. Napoleon, as we know, - according to the veterans of the old school whom he defeated, won - his battles by violating every accepted canon of warfare. - -and accommodate yourself to the enemy until you can fight a decisive -battle. - - The last four words of the Chinese are omitted by Capt. Calthrop. - Tu Mu says: 隨敵人之形若有可乘之勢則出而決戰 “Conform to the enemy’s - tactics until a favourable opportunity offers; then come forth and - engage in a battle that shall prove decisive.” - -68. 是故始如處女敵人開戶後如脫兎敵不及拒 - -At first, then, exhibit the coyness of a maiden, until the enemy gives -you an opening; afterwards emulate the rapidity of a running hare, and -it will be too late for the enemy to oppose you. - - As the hare is noted for its extreme timidity, the comparison - hardly appears felicitous. But of course Sun Tzŭ was thinking only - of its speed. The words have been taken to mean: You must flee - from the enemy as quickly as an escaping hare; but this is rightly - rejected by Tu Mu. Capt. Calthrop is wrong in translating 兎 - “rabbit.” Rabbits are not indigenous to China, and were certainly - not known there in the 6th century B.C. The last sixteen - characters evidently form a sort of four-line jingle. Chap. X, it - may be remembered, closed in similar fashion. - - - - - XII. 火攻篇 - - THE ATTACK BY FIRE. - - - Rather more than half the chapter (§§ 1–13) is devoted to the subject - of fire, after which the author branches off into other topics. - -1. 孫子曰凡火攻有五一曰火人二曰火積三曰火輜四曰火庫五曰火隊 - -Sun Tzŭ said: There are five ways of attacking with fire. The first -is to burn soldiers in their camp; - - So Tu Mu. Li Ch‘üan says: 焚其營殺其士卒也 “Set fire to the camp, - and kill the soldiers” (when they try to escape from the flames). - Pan Ch‘ao, sent on a diplomatic mission to the King of Shan-shan - [see XI. § 51, note], found himself placed in extreme peril by - the unexpected arrival of an envoy from the Hsiung-nu [the mortal - enemies of the Chinese]. In consultation with his officers, he - exclaimed: “‘Never venture, never win![183] The only course open - to us now is to make an assault by fire on the barbarians under - cover of night, when they will not be able to discern our numbers. - Profiting by their panic, we shall exterminate them completely; - this will cool the King’s courage and cover us with glory, besides - ensuring the success of our mission.’ The officers all replied - that it would be necessary to discuss the matter first with the - Intendant (從事). Pan Ch‘ao then fell into a passion: ‘It is - to-day,’ he cried, ‘that our fortunes must be decided! The - Intendant is only a humdrum civilian, who on hearing of our - project will certainly be afraid, and everything will be brought - to light. An inglorious death is no worthy fate for valiant - warriors.’ All then agreed to do as he wished. Accordingly, as - soon as night came on, he and his little band quickly made their - way to the barbarian camp. A strong gale was blowing at the time. - Pan Ch‘ao ordered ten of the party to take drums and hide behind - the enemy’s barracks, it being arranged that when they saw flames - shoot up, they should begin drumming and yelling with all their - might. The rest of his men, armed with bows and crossbows, he - posted in ambuscade at the gate of the camp. He then set fire to - the place from the windward side, whereupon a deafening noise of - drums and shouting arose on the front and rear of the Hsiung-nu, - who rushed out pell-mell in frantic disorder. Pan Ch‘ao slew three - of them with his own hand, while his companions cut off the heads - of the envoy and thirty of his suite. The remainder, more than a - hundred in all, perished in the flames. On the following day, Pan - Ch‘ao went back and informed 郭恂 Kuo Hsün [the Intendant] of what - he had done. The latter was greatly alarmed and turned pale. - But Pan Ch‘ao, divining his thoughts, said with uplifted hand: - ‘Although you did not go with us last night, I should not think, - Sir, of taking sole credit for our exploit.’ This satisfied Kuo - Hsün, and Pan Ch‘ao, having sent for Kuang, King of Shan-shan, - showed him the head of the barbarian envoy. The whole kingdom was - seized with fear and trembling, which Pan Ch‘ao took steps to - allay by issuing a public proclamation. Then, taking the king’s - son as hostage, he returned to make his report to 竇固 Tou Ku.” - [_Hou Han Shu_, ch. 47, ff. 1, 2.] - -the second is to burn stores; - - Tu Mu says: 糧食薪芻 “Provisions, fuel and fodder.” In order to - subdue the rebellious population of Kiangnan, 高潁 Kao Kêng - recommended Wên Ti of the Sui dynasty to make periodical raids and - burn their stores of grain, a policy which in the long run proved - entirely successful. [隋書, ch. 41, fol. 2.] - -the third is to burn baggage-trains; - - An example given is the destruction of 袁紹 Yüan Shao’s waggons and - impedimenta by Ts‘ao Ts‘ao in 200 A.D. - -the fourth is to burn arsenals and magazines; - - Tu Mu says that the things contained in 輜 and 庫 are the same. He - specifies weapons and other implements, bullion and clothing. Cf. - VII. § 11. - -the fifth is to hurl dropping fire amongst the enemy. - - No fewer than four totally diverse explanations of this sentence - are given by the commentators, not one of which is quite - satisfactory. It is obvious, at any rate, that the ordinary - meaning of 隊 (“regiment” or “company”) is here inadmissible. In - spite of Tu Mu’s note, 焚其行伍因亂而擊之, I must regard “company - burning” (Capt. Calthrop’s rendering) as nonsense pure and simple. - We may also, I think, reject the very forced explanation given - by Li Ch‘üan, Mei Yao-ch‘ên and Chang Yü, of whom the last-named - says: 焚其隊仗使兵無戰具 “burning a regiment’s weapons, so that the - soldiers may have nothing to fight with.” That leaves only two - solutions open: one, favoured by Chia Lin and Ho Shih, is to take - 隊 in the somewhat uncommon sense of “a road,” = 隧. The commentary - on a passage in the 穆天子傳, quoted in _K‘ang Hsi_, defines 隊 - (read _sui_) as 谷中險阻道 “a difficult road leading through a - valley.” Here it would stand for the 糧道 “line of supplies,” which - might be effectually interrupted if the country roundabout was - laid waste with fire. Finally, the interpretation which I have - adopted is that given by Tu Yu in the _T‘ung Tien_. He reads 墜 - (which is not absolutely necessary, 隊 _chui_ being sometimes used - in the same sense), with the following note: 以火墮敵營中也火墜之法 - 以鐵籠火着箭頭頸强弩射敵營中 “To drop fire into the enemy’s camp. The - method by which this may be done is to set the tips of arrows - alight by dipping them into a brazier, and then shoot them from - powerful crossbows into the enemy’s lines.” - -2. 行火必有因煙火必素具 - -In order to carry out an attack with fire, we must have means available. - - Ts‘ao Kung thinks that 姦人 “traitors in the enemy’s camp” are - referred to. He thus takes 因 as the efficient cause only. But - Ch‘ên Hao is more likely to be right in saying: 須得其便不獨姦人 “We - must have favourable circumstances in general, not merely traitors - to help us.” Chia Lin says: 因風燥 “We must avail ourselves of wind - and dry weather.” - -The material for raising fire should always be kept in readiness. - - 煙火 is explained by Ts‘ao Kung as 燒具 “appliances for making - fire.” Tu Mu suggests 艾蒿荻葦薪芻膏油之屬 “dry vegetable matter, - reeds, brushwood, straw, grease, oil, etc.” Here we have the - material cause. Chang Yü says: 𫎓火之器燃火之物 “vessels for - hoarding fire, stuff for lighting fires.” - -3. 發火有時起火有日 - -There is a proper season for making attacks with fire, and special -days for starting a conflagration. - - A fire must not be begun 妄 “recklessly” or 偶然 “at haphazard.” - -4. 時者天之燥也日者宿在箕壁翼軫也凡此四宿者風起之日也 - -The proper season is when the weather is very dry; the special days -are those when the moon is in the constellations of the Sieve, the -Wall, the Wing or the Cross-bar; - - These are, respectively, the 7th, 14th, 27th, and 28th of the - 二十八宮 Twenty-eight Stellar Mansions, corresponding roughly - to Sagittarius, Pegasus, Crater and Corvus. The original text, - followed by the _T‘u Shu_, has 月 in place of 宿; the present - reading rests on the authority of the _T‘ung Tien_ and _Yü Lan_. - Tu Mu says: 宿者月之所宿也. For 箕壁, both _T‘ung Tien_ and _Yü Lan_ - give the more precise location 戊箕東壁. Mei Yao-ch‘ên tells us - that by 箕 is meant the tail of the 龍 Dragon; by 壁, the eastern - part of that constellation; by 翼 and 軫, the tail of the 鶉 Quail. - -for these four are all days of rising wind. - - 此四宿者 is elliptical for 月在此四宿之日. 蕭繹 Hsiao I (afterwards - fourth Emperor of the Liang dynasty, A.D. 552–555) is quoted by Tu - Yu as saying that the days 丙丁 of spring, 戊已 of summer, 壬癸 of - autumn, and 甲乙 of winter bring fierce gales of wind and rain. - -5. 凡火攻必因五火之變而應之 - -In attacking with fire, one should be prepared to meet five possible -developments: - - I take 五 as qualifying 變, not 火, and therefore think that Chang - Yü is wrong in referring 五火 to the five methods of attack set - forth in § 1. What follows has certainly nothing to do with these. - -6. 火發於內則早應之於外 - -(1) When fire breaks out inside the enemy’s camp, respond at once - - The _Yü Lan_ incorrectly reads 軍 for 早. - -with an attack from without. - -7. 火發而其兵靜者待而勿攻 - -(2) If there is an outbreak of fire, but the enemy’s soldiers remain -quiet, bide your time and do not attack. - - The original text omits 而其. The prime object of attacking with - fire is to throw the enemy into confusion. If this effect is not - produced, it means that the enemy is ready to receive us. Hence - the necessity for caution. - -8. 極其火力可從而從之不可從而止 - -(3) When the force of the flames has reached its height, follow it up -with an attack, if that is practicable; if not, stay where you are. - - Ts‘ao Kung says: 見可而進知難而退 “If you see a possible way, - advance; but if you find the difficulties too great, retire.” - -9. 火可發於外無待於內以時發之 - -(4) If it is possible to make an assault with fire from without, do -not wait for it to break out within, but deliver your attack at a -favourable moment. - - Tu Mu says that the previous paragraphs had reference to the fire - breaking out (either accidentally, we may suppose, or by the - agency of incendiaries) inside the enemy’s camp. “But,” he - continues, 若敵居荒澤草穢或營栅可焚之地卽須及時發火不必更待內發作然後應之恐 - 敵人自燒野草我起火無益 “if the enemy is settled in a waste place - littered with quantities of grass, or if he has pitched his camp - in a position which can be burnt out, we must carry our fire - against him at any seasonable opportunity, and not wait on in - hopes of an outbreak occurring within, for fear our opponents - should themselves burn up the surrounding vegetation, and thus - render our own attempts fruitless.” The famous 李陵 Li Ling once - baffled the 單于 leader of the Hsiung-nu in this way. The latter, - taking advantage of a favourable wind, tried to set fire to the - Chinese general’s camp, but found that every scrap of combustible - vegetation in the neighbourhood had already been burnt down. On - the other hand, 波才 Po-ts‘ai, a general of the 黃巾賊 Yellow - Turban rebels, was badly defeated in 184 A.D. through his neglect - of this simple precaution. “At the head of a large army he was - besieging 長社 Ch‘ang-shê, which was held by 皇甫嵩 Huang-fu Sung. - The garrison was very small, and a general feeling of nervousness - pervaded the ranks; so Huang-fu Sung called his officers together - and said: ‘In war, there are various indirect methods of attack, - and numbers do not count for everything. [The commentator here - quotes Sun Tzŭ, V. §§ 5, 6 and 10.] Now the rebels have pitched - their camp in the midst of thick grass (依草結營), which will - easily burn when the wind blows. If we set fire to it at night, - they will be thrown into a panic, and we can make a sortie and - attack them on all sides at once, thus emulating the achievement - of T‘ien Tan.’ [See p. 90.] That same evening, a strong breeze - sprang up; so Huang-fu Sung instructed his soldiers to bind reeds - together into torches and mount guard on the city walls, after - which he sent out a band of daring men, who stealthily made their - way through the lines and started the fire with loud shouts - and yells. Simultaneously, a glare of light shot up from the - city-walls, and Huang-fu Sung, sounding his drums, led a rapid - charge, which threw the rebels into confusion and put them to - headlong flight.” [_Hou Han Shu_, ch. 71, f. 2 _r_^o.] - -10. 火發上風無攻下風 - -(5) When you start a fire, be to windward of it. Do not attack from -the leeward. - - Chang Yü, following Tu Yu, says: 燒之必退退而逆擊之必死戰則不便也 “When - you make a fire, the enemy will retreat away from it; if you - oppose his retreat and attack him then, he will fight desperately, - which will not conduce to your success.” A rather more obvious - explanation is given by Tu Mu: “If the wind is in the east, begin - burning to the east of the enemy, and follow up the attack - yourself from that side. If you start the fire on the east side, - and then attack from the west, you will suffer in the same way as - your enemy.” - -11. 晝風久夜風止 - -A wind that rises in the daytime lasts long, but a night breeze soon -falls. - - Cf. Lao Tzŭ’s saying: 飄風不終朝 “A violent wind does not last the - space of a morning.” (_Tao Tê Ching_, chap. 23.) Mei Yao-ch‘ên and - Wang Hsi say: “A day breeze dies down at nightfall, and a night - breeze at daybreak. This is what happens as a general rule.” The - phenomenon observed may be correct enough, but how this sense is - to be obtained is not apparent. - -12. 凡軍必知有五火之變以數守之 - -In every army, the five developments connected with fire must be -known, the movements of the stars calculated, and a watch kept for the -proper days. - - Tu Mu’s commentary shows what has to be supplied in order to make - sense out of 以數守之. He says: 須筭星𨇠之數守風起之日乃可發火 “We - must make calculations as to the paths of the stars, and watch for - the days on which wind will rise, before making our attack with - fire.” Chang Yü seems to take 守 in the sense of 防: “We must not - only know how to assail our opponents with fire, but also be on - our guard against similar attacks from them.” - -13. 故以火佐攻者明以水佐攻者强 - -Hence those who use fire as an aid to the attack show intelligence; - - I have not the least hesitation in rejecting the commentators’ - explanation of 明 as = 明白. Thus Chang Yü says: 灼然可以取勝 “... - will _clearly_ [i.e. obviously] be able to gain the victory.” This - is not only clumsy in itself, but does not balance 强 in the next - clause. For 明 “intelligent,” cf. _infra_, § 16, and _Lun Yü_ XII. 6. - -those who use water as an aid to the attack gain an accession of -strength. - - Capt. Calthrop gives an extraordinary rendering of the paragraph: - “... if the attack is to be assisted, the fire must be - unquenchable. If water is to assist the attack, the flood must be - overwhelming.” - -14. 水可以絶不可以奪 - -By means of water, an enemy may be intercepted, but not robbed of all -his belongings. - - Ts‘ao Kung’s note is: 但可以絶敵道分敵軍不可以奪敵蓄積 “We can merely - obstruct the enemy’s road or divide his army, but not sweep away - all his accumulated stores.” Water can do useful service, but it - lacks the terrible destructive power of fire. This is the reason, - Chang Yü concludes, why the former is dismissed in a couple of - sentences, whereas the attack by fire is discussed in detail. Wu - Tzŭ (ch. 4) speaks thus of the two elements: 居軍下濕水無所通霖雨數至 - 可灌而沉居軍荒澤草楚幽穢風飆數至可焚而滅 “If an army is encamped on - low-lying marshy ground, from which the water cannot run off, and - where the rainfall is heavy, it may be submerged by a flood. If an - army is encamped in wild marsh lands thickly overgrown with weeds - and brambles, and visited by frequent gales, it may be - exterminated by fire.” - -15. 夫戰勝攻取而不修其功者凶命曰費留 - -Unhappy is the fate of one who tries to win his battles and succeed in -his attacks without cultivating the spirit of enterprise; for the -result is waste of time and general stagnation. - - This is one of the most perplexing passages in Sun Tzŭ. The - difficulty lies mainly in 不修其功, of which two interpretations - appear possible. Most of the commentators understand 修 in the - sense (not known to _K‘ang Hsi_) of 賞 “reward” or 舉 “promote,” - and 其功 as referring to the merit of officers and men. Thus Ts‘ao - Kung says: 賞善不踰日 “Rewards for good service should not be - deferred a single day.” And Tu Mu: “If you do not take opportunity - to advance and reward the deserving, your subordinates will not - carry out your commands, and disaster will ensue.” 費留 would then - probably mean 留滯費耗 “stoppage of expenditure,” or as Chia Lin - puts it, 惜費 “the grudging of expenditure.” For several reasons, - however, and in spite of the formidable array of scholars on the - other side, I prefer the interpretation suggested by Mei Yao-ch‘ên - alone, whose words I will quote: 欲戰必勝攻必取者在因時乘便能作爲功也作 - 爲功者修火攻水攻之類不可坐守其利也坐守其利者凶也 “Those who want to make - sure of succeeding in their battles and assaults must seize the - favourable moments when they come and not shrink on occasion from - heroic measures: that is to say, they must resort to such means of - attack as fire, water and the like. What they must not do, and - what will prove fatal, is to sit still and simply hold on to the - advantages they have got.” This retains the more usual meaning of - 修, and also brings out a clear connection of thought with the - previous part of the chapter. With regard to 費留, Wang Hsi - paraphrases it as 費財老師 “expending treasure and tiring out - [_lit._, ageing] the army.” 費 of course is expenditure or waste - in general, either of time, money or strength. But the soldier is - less concerned with the saving of money than of time. For the - metaphor expressed in “stagnation” I am indebted to Ts‘ao Kung, - who says: 若水之留不復還也. Capt. Calthrop gives a rendering which - bears but little relation to the Chinese text: “unless victory or - possession be obtained, the enemy quickly recovers, and - misfortunes arise. The war drags on, and money is spent.” - -16. 故曰明主慮之良將修之 - -Hence the saying: The enlightened ruler lays his plans well ahead; the -good general cultivates his resources. - - As Sun Tzŭ quotes this jingle in support of his assertion in § 15, - we must suppose 修之 to stand for 修其功 or something analogous. - The meaning seems to be that the ruler lays plans which the - general must show resourcefulness in carrying out. It is now - plainer than ever that 修 cannot mean “to reward.” Nevertheless, Tu - Mu quotes the following from the 三略, ch. 2: 霸者制士以權結士以 - 信使士以賞信衰則士疏賞虧則士不用命 “The warlike prince controls his - soldiers by his authority, knits them together by good faith, and - by rewards makes them serviceable. If faith decays, there will be - disruption; if rewards are deficient, commands will not be - respected.” - -17. 非利不動非得不用非危不戰 - -Move not unless you see an advantage; - - 起, the _Yü Lan’s_ variant for 動, is adopted by Li Ch‘üan and Tu Mu. - -use not your troops unless there is something to be gained; fight not -unless the position is critical. - - Sun Tzŭ may at times appear to be over-cautious, but he never goes - so far in that direction as the remarkable passage in the _Tao Tê - Ching_, ch. 69: 吾不敢爲主而爲客不敢進寸而退尺 “I dare not take the - initiative, but prefer to act on the defensive; I dare not advance - an inch, but prefer to retreat a foot.” - -18. 主不可以怒而興師將不可以愠而致戰 - -No ruler should put troops into the field merely to gratify his own -spleen; no general should fight a battle simply out of pique. - - Again compare Lao Tzŭ, ch. 68: 善戰者不怒. Chang Yü says that 愠 is - a weaker word than 怒, and is therefore applied to the general as - opposed to the sovereign. The _T‘ung Tien_ and _Yü Lan_ read 軍 - for 師, and the latter 合 for 致. - -19. 合於利而動不合於利而止 - -If it is to your advantage, make a forward move; if not, stay where -you are. - - This is repeated from XI. § 17. Here I feel convinced that it is an - interpolation, for it is evident that § 20 ought to follow immediately - on § 18. For 動, the _T‘ung Tien_ and _Yü Lan_ have 用. Capt. Calthrop - invents a sentence which he inserts before this one: “Do not make war - unless victory may be gained thereby.” While he was about it, he might - have credited Sun Tzŭ with something slightly less inane. - -20. 怒可以復喜愠可以復悅 - -Anger may in time change to gladness; vexation may be succeeded by -content. - - According to Chang Yü, 喜 denotes joy outwardly manifested in the - countenance, 悅 the inward sensation of happiness. - -21. 亡國不可以復存死者不可以復生 - -But a kingdom that has once been destroyed can never come again into -being; - - The Wu State was destined to be a melancholy example of this - saying. See p. 50. - -nor can the dead ever be brought back to life. - -22. 故明君愼之良將警之此安國全軍之道也 - -Hence the enlightened ruler is heedful, and the good general full of -caution. - - 警, which usually means “to warn,” is here equal to 戒. This is a - good instance of how Chinese characters, which stand for ideas, - refuse to be fettered by dictionary-made definitions. The _T‘u - Shu_ reads 故曰, as in § 16. - -This is the way to keep a country at peace and an army intact. - - It is odd that 全軍 should not have the same meaning here as in - III. § 1, _q.v._ This has led me to consider whether it might not - be possible to take the earlier passage thus: “to preserve your - own army (country, regiment, etc.) intact is better than to - destroy the enemy’s.” The two words do not appear in the _T‘ung - Tien_ or the _Yü Lan_. Capt. Calthrop misses the point by - translating: “then is the state secure, and the army victorious in - battle.” - - - - - XIII. 用間篇 - - THE USE OF SPIES. - - - 間 is really a vulgar form of 閒, and does not appear in the _Shuo - Wên_. In practice, however, it has gradually become a distinct - character with special meanings of its own, and I have therefore - followed my edition of the standard text in retaining this form - throughout the chapter. In VI. § 25, on the other hand, the - correct form 閒 will be found. The evolution of the meaning “spy” - is worth considering for a moment, provided it be understood that - this is very doubtful ground, and that any dogmatism is out of - place. The _Shuo Wên_ defines 閒 as 隟 (the old form of 隙) “a - crack” or “chink,” and on the whole we may accept 徐鍇 Hsü Ch‘ieh’s - analysis as not unduly fanciful: 夫門夜閉閉而見月光是有閒隟也 “At - night, a _door_ is shut; if, when it is shut, the light of the - _moon_ is visible, it must come through a _chink_.” From this - it is an easy step to the meaning “space between,” or simply - “between,” as for example in the phrase 往來閒諜 “to act as a - secret spy between enemies.” Here 諜 is the word which means “spy;” - but we may suppose that constant association so affected the - original force of 閒, that 諜 could at last be dropped altogether, - leaving 閒 to stand alone with the same signification. Another - possible theory is that the word may first have come to mean 覗 “to - peep” (see 博雅, quoted in _K‘ang Hsi_) which would naturally be - suggested by “crack” or “crevice,” and afterwards the man who - peeps, or spy. - -1. 孫子曰凡興師十萬出兵千里百姓之費公家之奉日費千金內外騷動怠於道路不得操事者 -七十萬家 - -Sun Tzŭ said: Raising a host of a hundred thousand men and marching -them great distances entails heavy loss on the people and a drain on -the resources of the State. The daily expenditure will amount to a -thousand ounces of silver. - - Cf. II. §§ 1, 13, 14. - -There will be commotion at home and abroad, and men will drop down -exhausted on the highways. - - 怠於道路, which is omitted by the _Yü Lan_, appears at first sight - to be explained by the words immediately following, so that the - obvious translation would be “(enforced) idleness along the line - of march.” [Cf. _Tao Tê Ching_, ch. 30: 師之所處荆棘生焉 “Where - troops have been quartered, brambles and thorns spring up.”] The - commentators, however, say that 怠 is here equivalent to 疲—a - meaning which is still retained in the phrase 倦怠. Tu Mu refers 怠 - to those who are engaged in conveying provisions to the army. But - this can hardly be said to emerge clearly from Sun Tzŭ’s text. - Chang Yü has the note: “We may be reminded of the saying: ‘On - serious ground, gather in plunder’ [XI. § 13]. Why then should - carriage and transportation cause exhaustion on the highways?—The - answer is, that not victuals alone, but all sorts of munitions of - war have to be conveyed to the army. Besides, the injunction to - ‘forage on the enemy’ only means that when an army is deeply - engaged in hostile territory, scarcity of food must be provided - against. Hence, without being solely dependent on the enemy for - corn, we must forage in order that there may be an uninterrupted - flow of supplies. Then, again, there are places like salt deserts - (磧鹵之地), where provisions being unobtainable, supplies from home - cannot be dispensed with.” - -As many as seven hundred thousand families will be impeded in their -labour. - - Mei Yao-ch‘ên says: 廢於耒耜 “Men will be lacking at the - plough-tail.” The allusion is to 井田 the system of dividing land - into nine parts, as shown in the character 井, each consisting - of a 夫 or 頃 (about 15 acres), the plot in the centre being - cultivated on behalf of the State by the tenants of the other - eight. It was here also, so Tu Mu tells us, that their cottages - were built and a well sunk, to be used by all in common. [See II. - § 12, note.] These groups of eight peasant proprietors were called - 鄰. In time of war, one of the families had to serve in the army, - while the other seven contributed to its support (一家從軍七家奉弓). - Thus, by a levy of 100,000 men (reckoning one able-bodied soldier - to each family) the husbandry of 700,000 families would be affected. - -2. 相守數年以爭一日之勝而愛爵祿百金不知敵之情者不仁之至也 - -Hostile armies may face each other for years, striving for the -victory which is decided in a single day. This being so, to remain -in ignorance of the enemy’s condition simply because one grudges -the outlay of a hundred ounces of silver in honours and emoluments, - - “For spies” is of course the meaning, though it would spoil the - effect of this curiously elaborate exordium if spies were actually - mentioned at this point. - -is the height of inhumanity. - - Sun Tzŭ’s argument is certainly ingenious. He begins by adverting - to the frightful misery and vast expenditure of blood and treasure - which war always brings in its train. Now, unless you are kept - informed of the enemy’s condition, and are ready to strike at the - right moment, a war may drag on for years. The only way to get - this information is to employ spies, and it is impossible to - obtain trustworthy spies unless they are properly paid for their - services. But it is surely false economy to grudge a comparatively - trifling amount for this purpose, when every day that the war - lasts eats up an incalculably greater sum. This grievous burden - falls on the shoulders of the poor, and hence Sun Tzŭ concludes - that to neglect the use of spies is nothing less than a crime - against humanity. - -3. 非人之將也非主之佐也非勝之主也 - -One who acts thus is no leader of men, no present help to his sovereign, - - An inferior reading for 主 is 仁, thus explained by Mei Yao-ch‘ên: - 非以仁佐國者也. - -no master of victory. - - This idea, that the true object of war is peace, has its root in - the national temperament of the Chinese. Even so far back as 597 - B.C., these memorable words were uttered by Prince 莊 Chuang of the - Ch‘u State: 夫文止戈爲武 ... 夫武禁暴戢兵保大定功安民和衆豐財者也 “The - character for ‘prowess’ (武) is made up of 止 ‘to stay’ and 戈 ‘a - spear’ (cessation of hostilities). Military prowess is seen in the - repression of cruelty, the calling in of weapons, the preservation - of the appointment of Heaven, the firm establishment of merit, the - bestowal of happiness on the people, putting harmony between the - princes, the diffusion of wealth.” [_Tso Chuan_, 宣公 XII. 3 _ad - fin._] - -4. 故明君賢將所以動而勝人成功出於衆者先知也 - -Thus, what enables the wise sovereign and the good general to strike -and conquer, and achieve things beyond the reach of ordinary men, is -_foreknowledge_. - - That is, knowledge of the enemy’s dispositions, and what he means - to do. - -5. 先知者不可取於鬼神不可象於事不可驗於度 - -Now this foreknowledge cannot be elicited from spirits; - - 以禱祀 “by prayers or sacrifices,” says Chang Yü. 鬼 are the - disembodied spirits of men, and 神 supernatural beings or “gods.” - -it cannot be obtained inductively from experience, - - Tu Mu’s note makes the meaning clear: 象, he says, is the same as - 類 reasoning by analogy; 不可以他事比類而求 “[knowledge of the - enemy] cannot be gained by reasoning from other analogous cases.” - -nor by any deductive calculation. - - Li Ch‘üan says: 夫長短闊狹遠近小大卽可驗之於度數人之情僞度不能知也 - “Quantities like length, breadth, distance and magnitude, are - susceptible of exact mathematical determination; human actions - cannot be so calculated.” - -6. 必取於人知敵之情者也 - -Knowledge of the enemy’s dispositions can only be obtained from other -men. - - Mei Yao-ch‘ên has rather an interesting note: 鬼神之情可以筮卜知形氣之 - 物可以象類求天地之理可以度數驗唯敵之情必由間者而後知也 “Knowledge of the - spirit-world is to be obtained by divination; information in - natural science may be sought by inductive reasoning; the laws of - the universe can be verified by mathematical calculation: but the - dispositions of an enemy are ascertainable through spies and spies - alone.” - -7. 故用間有五有鄉間有內間有反間有死間有生間 - -Hence the use of spies, of whom there are five classes: (1) Local -spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) -surviving spies. - -8. 五間俱起莫知其道是謂神紀人君之寳也 - -When these five kinds of spy are all at work, none can discover the -secret system. - - 道 is explained by Tu Mu as 其情泄形露之道 “the way in which facts - leak out and dispositions are revealed.” - -This is called - - 爲 is the reading of the standard text, but the _T‘ung Tien_, _Yü - Lan_ and _T‘u Shu_ all have 謂. - -“divine manipulation of the threads.” - - Capt. Calthrop translates 神紀 “the Mysterious Thread,” but Mei - Yao-ch‘ên’s paraphrase 神妙之綱紀 shows that what is meant is the - _control_ of a number of threads. - -It is the sovereign’s most precious faculty. - - “Cromwell, one of the greatest and most practical of all cavalry - leaders, had officers styled ‘scout masters,’ whose business it - was to collect all possible information regarding the enemy, - through scouts and spies, etc., and much of his success in war was - traceable to the previous knowledge of the enemy’s moves thus - gained.”[184] - -9. 鄉間者因其鄉人而用之 - -Having _local spies_ - - 鄉間 is the emended reading of Chia Lin and the _T‘u Shu_ for the - unintelligible 因間, here and in § 7, of the standard text, which - nevertheless reads 鄉間 in § 22. - -means employing the services of the inhabitants of a district. - - Tu Mu says: “In the enemy’s country, win people over by kind - treatment, and use them as spies.” - -10. 內間者因其官人而用之 - -Having _inward spies_, making use of officials of the enemy. - - 官 includes both civil and military officials. Tu Mu enumerates the - following classes as likely to do good service in this respect: - “Worthy men who have been degraded from office, criminals who have - undergone punishment; also, favourite concubines who are greedy - for gold, men who are aggrieved at being in subordinate positions, - or who have been passed over in the distribution of posts, others - who are anxious that their side should be defeated in order that - they may have a chance of displaying their ability and talents, - fickle turncoats who always want to have a foot in each boat - (飜覆變詐常持兩端之心者). Officials of these several kinds,” he - continues, “should be secretly approached and bound to one’s - interests by means of rich presents. In this way you will be able - to find out the state of affairs in the enemy’s country, ascertain - the plans that are being formed against you, and moreover disturb - the harmony and create a breach between the sovereign and his - ministers.” The necessity for extreme caution, however, in dealing - with “inward spies,” appears from an historical incident related - by Ho Shih: “羅尙 Lo Shang, Governor of 益州 I-chou, sent his - general 隗伯 Wei Po to attack the rebel 李雄 Li Hsiung of 蜀 Shu in - his stronghold at 郫 P‘i. After each side had experienced a number - of victories and defeats, Li Hsiung had recourse to the services - of a certain 朴泰 P‘o-t‘ai, a native of 武都 Wu-tu. He began by - having him whipped until the blood came, and then sent him off to - Lo Shang, whom he was to delude by offering to co-operate with him - from inside the city, and to give a fire signal at the right - moment for making a general assault. Lo Shang, confiding in these - promises, marched out all his best troops, and placed Wei Po and - others at their head with orders to attack at P‘o-t‘ai’s bidding. - Meanwhile, Li Hsiung’s general, 李驤 Li Hsiang, had prepared an - ambuscade on their line of march; and P‘o-t‘ai, having reared - long scaling-ladders against the city walls, now lighted the - beacon-fire. Wei Po’s men raced up on seeing the signal and began - climbing the ladders as fast as they could, while others were - drawn up by ropes lowered from above. More than a hundred of Lo - Shang’s soldiers entered the city in this way, every one of whom - was forthwith beheaded. Li Hsiung then charged with all his - forces, both inside and outside the city, and routed the enemy - completely.” [This happened in 303 A.D. I do not know where Ho - Shih got the story from. It is not given in the biography of Li - Hsiung or that of his father Li 特 T‘ê, _Chin Shu_, ch. 120, 121.] - -11. 反間者因其敵間而用之 - -Having _converted spies_, getting hold of the enemy’s spies and using -them for our own purposes. - - By means of heavy bribes and liberal promises detaching them - from the enemy’s service, and inducing them to carry back false - information as well as to spy in turn on their own countrymen. - Thus Tu Yu: 因厚賂重許反使爲我間也. On the other hand, 蕭世諴 Hsiao - Shih-hsien in defining the 反間 says that we pretend not to - have detected him, but contrive to let him carry away a false - impression of what is going on (敵使人來候我我佯不知而示以虛事). - Several of the commentators accept this as an alternative - definition; but that it is not what Sun Tzŭ meant is conclusively - proved by his subsequent remarks about treating the converted spy - generously (§ 21 _sqq._). Ho Shih notes three occasions on which - converted spies were used with conspicuous success: 1) by T‘ien - Tan in his defence of Chi-mo (see _supra_, p. 90); 2) by Chao Shê - on his march to O-yü (see p. 57); and by the wily 范雎 Fan Chü - in 260 B.C., when Lien P‘o was conducting a defensive campaign - against Ch‘in. The King of Chao strongly disapproved of Lien P‘o’s - cautious and dilatory methods, which had been unable to avert a - series of minor disasters, and therefore lent a ready ear to the - reports of his spies, who had secretly gone over to the enemy and - were already in Fan Chü’s pay. They said: “The only thing which - causes Ch‘in anxiety is lest 趙括 Chao Kua should be made general. - Lien P‘o they consider an easy opponent, who is sure to be - vanquished in the long run.” Now this Chao Kua was a son of the - famous Chao Shê. From his boyhood, he had been wholly engrossed - in the study of war and military matters, until at last he came - to believe that there was no commander in the whole Empire who - could stand against him. His father was much disquieted by this - overweening conceit, and the flippancy with which he spoke of such - a serious thing as war, and solemnly declared that if ever Kua was - appointed general, he would bring ruin on the armies of Chao. This - was the man who, in spite of earnest protests from his own mother - and the veteran statesman 藺相如 Lin Hsiang-ju, was now sent to - succeed Lien P‘o. Needless to say, he proved no match for the - redoubtable Po Ch‘i and the great military power of Ch‘in. He - fell into a trap by which his army was divided into two and his - communications cut; and after a desperate resistance lasting 46 - days, during which the famished soldiers devoured one another, he - was himself killed by an arrow, and his whole force, amounting, - it is said, to 400,000 men, ruthlessly put to the sword. [See - 歷代紀事年表, ch. 19, ff. 48–50]. - -12. 死間者爲誑事於外令吾間知之而傳於敵 - -Having _doomed spies_, doing certain things openly for purposes of -deception, and allowing our own spies to know of them and report them -to the enemy. - - 傳 is Li Ch‘üan’s conjecture for 待, which is found in the _T‘ung - Tien_ and the _Yü Lan_. The _T‘u Shu_, unsupported by any good - authority, adds 間也 after 敵. In that case, the doomed spies would - be those of the enemy, to whom our own spies had conveyed false - information. But this is unnecessarily complicated. Tu Yu gives - the best exposition of the meaning: “We ostentatiously do things - calculated to deceive our own spies, who must be led to believe - that they have been unwittingly disclosed. Then, when these spies - are captured in the enemy’s lines, they will make an entirely - false report, and the enemy will take measures accordingly, only - to find that we do something quite different. The spies will - thereupon be put to death.” Capt. Calthrop makes a hopeless muddle - of the sentence. As an example of doomed spies, Ho Shih mentions - the prisoners released by Pan Ch‘ao in his campaign against - Yarkand. (See p. 132.) He also refers to 唐儉 T‘ang Chien, who - in 630 A.D. was sent by T‘ai Tsung to lull the Turkish Khan 頡利 - Chieh-li into fancied security, until Li Ching was able to deliver - a crushing blow against him. Chang Yü says that the Turks revenged - themselves by killing T‘ang Chien, but this is a mistake, for we - read in both the Old and the New T‘ang History (ch. 58, fol. 2 and - ch. 89, fol. 8 respectively) that he escaped and lived on until - 656. 酈食其 Li I-chi[185] played a somewhat similar part in 203 - B.C., when sent by the King of Han to open peaceful negotiations - with Ch‘i. He has certainly more claim to be described as a 死間; - for the King of Ch‘i, being subsequently attacked without warning - by Han Hsin, and infuriated by what he considered the treachery of - Li I-chi, ordered the unfortunate envoy to be boiled alive. - -13. 生間者反報也 - -_Surviving spies_, finally, are those who bring back news from the -enemy’s camp. - - This is the ordinary class of spies, properly so called, forming a - regular part of the army. Tu Mu says: 生間者必取內明外愚形劣心壯趫健勁勇 - 閑於鄙事能忍饑寒垢耻者爲之 “Your surviving spy must be a man of - keen intellect, though in outward appearance a fool; of shabby - exterior, but with a will of iron. He must be active, robust, - endowed with physical strength and courage; thoroughly accustomed - to all sorts of dirty work, able to endure hunger and cold, and to - put up with shame and ignominy.” Ho Shih tells the following story - of 達奚武 Ta-hsi Wu of the Sui dynasty: “When he was governor of - Eastern Ch‘in, 神武 Shên-wu of Ch‘i made a hostile movement upon - 沙苑 Sha-yüan. The Emperor T‘ai Tsu [? Kao Tsu] sent Ta-hsi Wu to - spy upon the enemy. He was accompanied by two other men. All three - were on horseback and wore the enemy’s uniform. When it was dark, - they dismounted a few hundred feet away from the enemy’s camp and - stealthily crept up to listen, until they succeeded in catching - the passwords used by the army. Then they got on their horses - again and boldly passed through the camp under the guise of - night-watchmen (警夜者); and more than once, happening to come - across a soldier who was committing some breach of discipline, - they actually stopped to give the culprit a sound cudgelling! Thus - they managed to return with the fullest possible information about - the enemy’s dispositions, and received warm commendation from the - Emperor, who in consequence of their report was able to inflict a - severe defeat on his adversary.” With the above classification it - is interesting to compare the remarks of Frederick the Great:[186] - “Es giebt vielerley Sorten von Spions: 1. Geringe Leute, welche - sich von diesem Handwerk meliren. 2. Doppelte Spions. 3. Spions - von Consequenz, und endlich 4. Diejenigen, welche man zu diesem - unglücklichen Hankwerk zwinget.” This of course is a bad - cross-division. The first class (“Bürgersleute, Bauern, Priesters, - etc.”) corresponds roughly to Sun Tzŭ’s “local spies,” and the - third to “inward spies.” Of “Doppelte Spions” it is broadly stated - that they are employed “um dem Feinde falsche Nachrichten - aufzubinden.” Thus they would include both converted and doomed - spies. Frederick’s last class of spies does not appear in Sun - Tzŭ’s list, perhaps because the risk in using them is too great. - -14. 故三軍之親莫親於間賞莫厚於間事莫密於間 - -Hence it is that with none in the whole army are more intimate -relations to be maintained than with spies. - - The original text and the _T‘u Shu_ have 事 in place of the first - 親. Tu Mu and Mei Yao-ch‘ên point out that the spy is privileged to - enter even the general’s private sleeping-tent. Capt. Calthrop has - an inaccurate translation: “In connection with the armies, spies - should be treated with the greatest kindness.” - -None should be more liberally rewarded. - - Frederick concludes his chapter on spies with the words: “Zu allem - diesem füge ich noch hinzu, dass man in Bezahlung der Spions - freygebig, ja verschwenderisch seyn muss. Ein Mench, der um eures - Dienstes halber den Strick waget, verdienet dafür belohnet zu - werden.” - -In no other business should greater secrecy be preserved. - - Tu Mu gives a graphic touch: 出口入耳也, that is to say, all - communications with spies should be carried on “mouth-to-ear.” - Capt. Calthrop has: “All matters relating to spies are secret,” - which is distinctly feeble. An inferior reading for 密 is 審. The - following remarks on spies may be quoted from Turenne, who made - perhaps larger use of them than any previous commander: “Spies - are attached to those who give them most, he who pays them ill is - never served. They should never be known to anybody; nor should - they know one another. When they propose anything very material, - secure their persons, or have in your possession their wives - and children as hostages for their fidelity. Never communicate - anything to them but what it is absolutely necessary that they - should know.”[187] - -15. 非聖智不能用間 - -Spies cannot be usefully employed - - This is the _nuance_ of Tu Yu’s paraphrase 不能得間人之用. - -without a certain intuitive sagacity. - - Mei Yao-ch‘ên says: 知其情僞辨其邪正則能用 “In order to use them, one - must know fact from falsehood, and be able to discriminate between - honesty and double-dealing.” Wang Hsi takes 聖 and 智 separately, - defining the former as 通而先識 “intuitive perception” and the - latter as 明於事 “practical intelligence.” Tu Mu strangely refers - these attributes to the spies themselves: 先量間者之性誠實多智然後可用之 - “Before using spies we must assure ourselves as to their integrity - of character and the extent of their experience and skill.” But he - continues: 厚貌深情險於山川非聖人莫能知 “A brazen face and a crafty - disposition are more dangerous than mountains or rivers; it takes - a man of genius to penetrate such.” So that we are left in some - doubt as to his real opinion on the passage. - -16. 非仁義不能使間 - -They cannot be properly managed without benevolence and -straightforwardness. - - Chang Yü says that 仁 means “not grudging them honours and pay;” - 義, “showing no distrust of their honesty.” “When you have - attracted them by substantial offers, you must treat them with - absolute sincerity; then they will work for you with all their - might.” - -17. 非微妙不能得間之實 - -Without subtle ingenuity of mind, one cannot make certain of the truth -of their reports. - - Mei Yao-ch‘ên says: “Be on your guard against the possibility of - spies going over to the service of the enemy.” The _T‘ung Tien_ - and _Yü Lan_ read 密 for 妙. - -18. 微哉微哉無所不用間也 - -Be subtle! be subtle! - - Cf. VI. § 9: 微乎微乎. Capt. Calthrop translates: “Wonderful indeed - is the power of spies.” - -and use your spies for every kind of business. - -19. 間事未發而先聞者間與所告者皆死 - -If a secret piece of news is divulged by a spy before the time is -ripe, he must be put to death together with the man to whom the secret -was told. - - The Chinese here is so concise and elliptical that some expansion - is necessary for the proper understanding of it. 間事 denotes - important information about the enemy obtained from a surviving - spy. The subject of 未發, however, is not this information itself, - but the secret stratagem built up on the strength of it. 聞者 means - “is heard”—by anybody else. Thus, word for word, we get: “If spy - matters are heard before [our plans] are carried out,” etc. Capt. - Calthrop, in translating 間與所告者 “the spy who told the matter, - and the man who repeated the same,” may appeal to the authority of - the commentators; but he surely misses the main point of Sun Tzŭ’s - injunction. For, whereas you kill the spy himself 惡其泄 “as a - punishment for letting out the secret,” the object of killing the - other man is only, as Ch‘ên Hao puts it, 以滅口 “to stop his mouth” - and prevent the news leaking any further. If it had already been - repeated to others, this object would not be gained. Either way, - Sun Tzŭ lays himself open to the charge of inhumanity, though Tu - Mu tries to defend him by saying that the man deserves to be put - to death, for the spy would certainly not have told the secret - unless the other had been at pains to worm it out of him. The - _T‘ung Tien_ and _Yü Lan_ have the reading ... 先聞其間者與, etc., - which, while not affecting the sense, strikes me as being better - than that of the standard text. The _T‘u Shu_ has ... 聞與所告者, - which I suppose would mean: “the man who heard the secret and the - man who told it to him.” - -20. 凡軍之所欲擊城之所欲攻人之所欲殺必先知其守將左右謁者門者舍人之姓名令吾間 -必索知之 - -Whether the object be to crush an army, to storm a city, or to -assassinate an individual, it is always necessary to begin by finding -out the names of the attendants, - - 左右 is a comprehensive term for those who wait on others, servants - and retainers generally. Capt. Calthrop is hardly happy in - rendering it “right-hand men.” - -the aides-de-camp, - - 謁者, literally “visitors,” is equivalent, as Tu Yu says, to - 主告事者 “those whose duty it is to keep the general supplied with - information,” which naturally necessitates frequent interviews - with him. Chang Yü goes too far afield for an explanation in - saying that they are 典賓客之將 “the leaders of mercenary troops.” - -the door-keepers and sentries - - 閽吏 and 守舍之人. - -of the general in command. - - 守將, according to Chang Yü, is simply 守官任職之將 “a general on - active service.” Capt. Calthrop is wrong, I think, in making 守將 - directly dependent on 姓名 (... “the names of the general in - charge,” etc.). - -Our spies must be commissioned to ascertain these. - - As the first step, no doubt, towards finding out if any of these - important functionaries can be won over by bribery. Capt. Calthrop - blunders badly with: “Then set the spies to watch them.” - -21. 必索敵人之間來間我者因而利之導而舍之故反間可得而用也 - -The enemy’s spies who have come to spy on us must be sought out, - - 必索 is omitted by the _T‘ung Tien_ and _Yü Lan_. Its recurrence is - certainly suspicious, though the sense may seem to gain by it. The - _T‘u Shu_ has this variation: ... 敵間之來間吾者, etc. - -tempted with bribes, led away and comfortably housed. - - 舍 is probably more than merely 居止 or 稽留 “detain.” Cf. § 25 _ad - fin._, where Sun Tzŭ insists that these converted spies shall be - treated well. Chang Yü’s paraphrase is 館舍. - -Thus they will become converted spies and available for our service. - -22. 因是而知之故鄉間內間可得而使也 - -It is through the information brought by the converted spy that we are -able to acquire and employ local and inward spies. - - Tu Yu expands 因是而知之 into 因反敵間而知敵情 “through conversion of - the enemy’s spies we learn the enemy’s condition.” And Chang Yü - says: 因是反間知彼鄉人之貪利者官人之有隙者誘而使之 “We must tempt the - converted spy into our service, because it is he that knows which - of the local inhabitants are greedy of gain, and which of the - officials are open to corruption.” In the _T‘ung Tien_, 鄉 has been - altered to 因, doubtless for the sake of uniformity with § 9. - -23. 因是而知之故死間爲誑事可使告敵 - -It is owing to his information, again, that we can cause the doomed -spy to carry false tidings to the enemy. - - “Because the converted spy knows how the enemy can best be - deceived” (Chang Yü). The _T‘ung Tien_ text, followed by the _Yü - Lan_, has here the obviously interpolated sentence 因是可得而攻也. - -24. 因是而知之故生間有使如期 - -Lastly, it is by his information that the surviving spy can be used on -appointed occasions. - - Capt. Calthrop omits this sentence. - -25. 五間之事主必知之知之必在於反間故反間不可不厚也 - -The end and aim of spying in all its five varieties is knowledge of -the enemy; - - I have ventured to differ in this place from those commentators—Tu - Yu and Chang Yü—who understand 主 as 人主, and make 五間之事 the - antecedent of 之 (the others ignoring the point altogether). It - is plausible enough that Sun Tzŭ should require the ruler to be - familiar with the methods of spying (though one would rather - expect 將 “general” in place of 主). But this involves taking 知之 - here in quite a different way from the 知之 immediately following, - as also from those in the previous sentences. 之 there refers - vaguely to the enemy or the enemy’s condition, and in order to - retain the same meaning here, I make 主 a verb, governed by - 五間之事. Cf. XI. § 19, where 主 is used in exactly the same - manner. The sole objection that I can see in the way of this - interpretation is the fact that the 死間, or fourth variety of spy, - does not add to our knowledge of the enemy, but only misinforms - the enemy about us. This would be, however, but a trivial - oversight on Sun Tzŭ’s part, inasmuch as the “doomed spy” is in - the strictest sense not to be reckoned as a spy at all. Capt. - Calthrop, it is hardly necessary to remark, slurs over the whole - difficulty. - -and this knowledge can only be derived, in the first instance, from -the converted spy. - - As explained in §§ 22–24. He not only brings information himself, - but makes it possible to use the other kinds of spy to advantage. - - Hence it is essential that the converted spy be treated with the - utmost liberality. - -26. 昔殷之興也伊摯在夏周之興也呂牙在殷 - -Of old, the rise of the Yin dynasty - - Sun Tzŭ means the 商 Shang dynasty, founded in 1766 B.C. Its name - was changed to Yin by 盤庚 P‘an Kêng in 1401. - -was due to I Chih - - Better known as 伊尹 I Yin, the famous general and statesman who - took part in Ch‘êng T‘ang’s campaign against 桀癸 Chieh Kuei. - -who had served under the Hsia. Likewise, the rise of the Chou dynasty -was due to Lü Ya - - 呂尙 Lü Shang, whose “style” was 子牙, rose to high office - under the tyrant 紂辛 Chou Hsin, whom he afterwards helped to - overthrow. Popularly known as 太公, a title bestowed on him by Wên - Wang, he is said to have composed a treatise on war, erroneously - identified with the 六韜. - -who had served under the Yin. - - There is less precision in the Chinese than I have thought it well to - introduce into my translation, and the commentaries on the passage are - by no means explicit. But, having regard to the context, we can hardly - doubt that Sun Tzŭ is holding up I Chih and Lü Ya as illustrious - examples of the converted spy, or something closely analogous. His - suggestion is, that the Hsia and Yin dynasties were upset owing to the - intimate knowledge of their weaknesses and shortcomings which these - former ministers were able to impart to the other side. Mei Yao-ch‘ên - appears to resent any such aspersion on these historic names: “I Yin - and Lü Ya,” he says, “were not rebels against the Government - (非叛於國也). Hsia could not employ the former, hence Yin employed him. - Yin could not employ the latter, hence Chou employed him. Their great - achievements were all for the good of the people.” Ho Shih is also - indignant: 伊呂聖人之耦豈爲人間哉今孫子引之者言五間之用須上智之人如伊呂之才智者 - 可以用間葢重之之辭耳 “How should two divinely inspired men such as I and - Lü have acted as common spies? Sun Tzŭ’s mention of them simply means - that the proper use of the five classes of spies is a matter which - requires men of the highest mental calibre like I and Lü, whose - wisdom and capacity qualified them for the task. The above words only - emphasise this point.” Ho Shih believes then that the two heroes are - mentioned on account of their supposed skill in the use of spies. But - this is very weak, as it leaves totally unexplained the significant - words 在夏 and 在殷. Capt. Calthrop speaks, rather strangely, of “the - province of Yin ... the country of Hsia ... the State of Chu ... the - people of Shang.” - -27. 故惟明君賢將能以上智爲間者必成大功此兵之要三軍之所恃而動也 - -Hence it is only the enlightened ruler and the wise general who will -use the highest intelligence of the army for purposes of spying, - - Ch‘ên Hao compares § 15: 非聖智不能用間. He points out that 湯武之聖 - 伊呂宜用 “the god-like wisdom of Ch‘êng T‘ang and Wu Wang led them - to employ I Yin and Lü Shang.” The _T‘u Shu_ omits 惟. - -and thereby they achieve great results. - - Tu Mu closes with a note of warning: 夫水所以能濟舟亦有因水而覆沒者間 - 所以能成功亦有憑間而傾敗者 “Just as water, which carries a boat from - bank to bank, may also be the means of sinking it, so reliance on - spies, while productive of great results, is oft-times the cause - of utter destruction.” - -Spies are a most important element in war, because on them depends an -army’s ability to move. - - The antecedent to 此 must be either 間者 or 用間者 understood from - the whole sentence. Chia Lin says that an army without spies is - like a man without ears or eyes. - - - - - CHINESE CONCORDANCE - - [PROPER NAMES ARE INDICATED BY AN ASTERISK] - -Ai 愛 VIII. 12; X. 25, 26; XI. 18, 66; XIII. 2. - -„ 阨 X. 21. - -an 安 II. 20; V. 22; VI. 4; XII. 22. - -Cha 詐 VII. 15. - -ch‘a 察 I. 2; VIII. 14; IX. 39; X. 13, 20; XI. 41. - -chan 戰 _passim_. - -„ 霑 XI. 28. - -chang 障 IX. 21. - -„ 仗 IX. 29. - -ch‘ang 常 VI. 32, 34; X. 18; XI. 29.* - -„ 長 VI. 34. - -„ 嘗 V. 9. - -chao 朝 VII. 28. - -chê 者 _passim_. - -„ 折 V. 13; XI. 63. - -chên 軫 XII. 4.* - -ch‘ên 陳 VII. 32; IX. 25, 27; X. 18. - -„ 塵 IX. 23. - -chêng 爭 III. 7; VII. 3, 5, 6, 7, 9, 10, 22: VIII. 3; XI. 1, 4, 11, 47, -55; XIII. 2. - -chêng 正 V. 3, 5, 10, 11; VII. 32; XI. 35. - -„ 政 III. 3, 14; IV. 16; VII. 23; XI. 32, 56, 63. - -„ 整 XI. 18. - -ch‘êng 成 III. 4; XI. 62; XIII. 4, 27. - -„ 城 II. 2; III. 3, 4, 5, 6; VIII. 3; XI. 7, 55; XIII. 20. - -„ 乘^2 II. 4, 17; XI. 19. - -„ 乘^4 II. 1, 17. - -„ 稱 IV. 17, 18, 19. - -chi 計 I. 3, 12, 15, 16; VI. 22; VII. 4, 22; X. 21; XI. 22. - -„ 及 VI. 10; VII. 6; XI. 15, 19, 68. - -„ 汲 IX. 30. - -„ 急 II. 12. - -„ 己 III. 18; IV. 2; VI. 18; X. 31; XI. 55. - -„ 紀 XIII. 8. - -„ 𦮼 II. 15. - -„ 擊 VI. 15, 30; VII. 29, 32; VIII. 3; IX. 4; X. 7, 15, 19, 27, 28, 29; -XI. 9, 29; XIII. 20. - -chi 亟 IX. 7, 15; XI. 65. - -„ 極 VI. 25; XII. 8. - -„ 集 IX. 32; XI. 16. - -„ 激 V. 12. - -„ 既 III. 16; VII. 25. - -„ 疾 V. 12, 13; VII. 17; IX. 12; XI. 10. - -„ 機 V. 15; XI. 38. - -„ 飢 VI. 4; VII. 31; IX. 29. - -„ 積 IV. 20; VII. 11; XI. 22; XII. 1. - -„ 㦸 II. 14. - -„ 籍 II. 8. - -„ 箕 XII. 4.* - -„ 濟 IX. 4; XI. 30. - -„ 繼 XI. 49. - -ch‘i 其 _passim_. - -„ 期 IX. 27; XI. 38, 66; XIII. 24. - -„ 旗 II. 17; VII. 23, 24, 26, 32; IX. 33. - -„ 器 III. 4. - -„ 漆 II. 1. - -„ 起 II. 4; IX. 22; XII. 3, 4; XIII. 8. - -„ 隙 III. 11; IX. 15. - -„ 齊 IX. 43; XI. 16, 32. - -„ 七 II. 13; XIII. 1. - -„ 奇 V. 3, 5, 6, 10, 11. - -„ 谿 IV. 20; X. 25. - -„ 氣 VII. 27, 28, 29; XI. 22. - -chia 家 I. 25; II. 13, 14, 20; XIII. 1. - -„ 甲 II. 1, 14; VII. 7. - -„ 加 V. 4; XI. 54, 55. - -chia 葭 IX. 17. - -chiang 江 V. 6. - -„ 彊 V. 17, 18. - -„ 將^1 XI. 18, 46, 47, 48, 49, 50. - -„ 將^4 I. 4, 9, 11, 13, 15; II. 15, 20; III. 5, 11, 17; VII. 1, 7, 9, -27; VIII. 1, 4, 5, 12, 13, 14; IX. 33; X. 13, 14, 17, 18, 19, 20, 21; -XI. 35, 40, 61; XII. 16, 18, 22; XIII. 3, 4, 20, 27. - -„ 蔣 IX. 17. - -ch‘iang 强 I. 13, 21; II. 18; III. 11; IX. 24; X. 16, 19; XII. 13. - -chiao 交 III. 3; VII. 2, 12; VIII. 2; IX. 8; XI. 1, 5, 12, 28, 48, 52, -54, 55. - -„ 校 I. 3, 12. - -„ 教 IX. 44; X. 18. - -„ 驕 I. 22; X. 26. - -„ 膠 II. 1. - -ch‘iao 巧 II. 5; XI. 62. - -„ 樵 IX. 23. - -chieh 竭 II. 11, 12; V. 6. - -„ 皆 VI. 27; XI. 33; XIII. 19. - -„ 戒 XI. 19, 25. - -„ 潔 VIII. 12. - -„ 節 V. 13, 14, 15. - -„ 解 VIII. 9. - -„ 結 XI. 48. - -ch‘ieh 且 III. 16; XI. 23. - -ch‘ieh 怯 V. 17, 18; VII. 25. - -chien 閒 or 間 VI. 25; XIII. _passim_. - -„ 澗 IX. 15. - -„ 兼 VII. 7. - -„ 姦 IX. 17. - -„ 堅 III. 10. - -„ 賤 IX. 11; XI. 15. - -„ 踐 XI. 67. - -„ 見 I. 26; IV. 8, 10; VII. 23; IX. 31. - -ch‘ien 千 II. 1; IV. 20; V. 23; VI. 6, 19; XI. 61; XIII. 1. - -„ 淺 XI. 42, 44. - -„ 前 VI. 17, 20; IX. 9; XI. 15, 45. - -chih 知 _passim_. - -„ 智 I. 9; II. 4, 15; IV. 12; VIII. 7; XIII. 15, 27. - -„ 之 _passim_. - -„ 之 [=至] VI. 12; XI. 39. - -„ 止 V. 22; XI. 11, 17; XII. 8, 11, 19. - -„ 支 X. 1, 6, 7. - -„ 直 VII. 3, 4, 22. - -„ 制 I. 7, 10, 17; VI. 27, 31; X. 21. - -„ 志 XI. 46. - -„ 摯 XIII. 26.* - -„ 鷙 V. 13. - -„ 治 V. 1, 17, 18; VII. 29, 30, 31, 32; VIII. 6; X. 26; XI. 35. - -„ 至 III. 16; V. 12, 13; VI. 3, 9, 25; VII. 4, 8, 9, 10; IX. 14, 37; X. -13, 20; XI. 6, 26, 29; XIII. 2. - -chih 致 VI. 2; XII. 18. - -ch‘ih 馳 II. 1. - -„ 斥 IX. 7, 8. - -chin 近 I. 8, 19; II. 11; VI. 20; VII. 31; IX. 15, 16, 18; X. 21. - -„ 進 III. 13; VI. 10; VII. 25; IX. 19, 24, 28, 31, 40; X. 24; XI. 49. - -„ 盡 II. 7; XI. 23. - -„ 金 II. 1; VII. 23, 24; XIII. 1, 2. - -„ 謹 IX. 17, 39; XL 22, 48. - -„ 禁 XI. 26. - -„ 襟 XI. 28. - -ch‘in 親 I. 23; IX. 42; XI. 25; XIII. 14. - -„ 擒 III. 10; VII. 7; IX. 41. - -„ 侵 VII. 18. - -„ 靜 V. 22; VI. 23; VII. 30; IX. 18; XI. 35; XII. 7. - -„ 旌 II. 17: VII. 23, 24, 26; IX. 33. - -„ 井 IX. 15, 17. - -„ 勁 VII. 8. - -„ 經 I. 3. - -„ 精 IX. 37. - -„ 警 XII. 22. - -„ 境 XI. 43. - -ch‘ing 情 I. 3, 12; XI. 19, 41, 51; XIII. 2, 6. - -„ 請 IX. 26. - -ch‘ing 輕 IX. 25; XI. 1, 3, 11, 44, 46. - -chio 角 VI. 24. - -„ 爵 XIII. 2. - -chiu 九 IV. 7; VIII. 4, 5, 6; XI. 41. - -„ 久 II. 2, 3, 5, 6, 19; III. 6; IX. 39; XII. 11. - -„ 救 VI. 11, 20; XI. 15, 30. - -ch‘iu 求 IV. 15; V. 21; X. 24; XI. 25. - -„ 丘 II. 12, 14. - -„ 邱 VII. 33; IX. 13. - -„ 秋 IV. 10. - -chiung 窘 IX. 36. - -ch‘iung 窮 V. 6, 10, 11; VI. 28; VII. 36; IX. 34; X. 30. - -cho 拙 II. 5. - -chou 晝 VII. 26, 28; XII. 11. - -„ 舟 XI. 30, 39. - -„ 周 III. 11: XIII. 26.* - -„ 胄 II. 14. - -chu 主 I. 10, 13; II. 20; X. 23, 24; XI. 19, 20; XII. 16, 18; XIII. 3, -25. - -„ 諸 II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 28,* 38, 52. - -„ 著 IX. 45. - -„ 助 IX. 13; X. 21. - -„ 誅 XI. 64. - -„ 屬 XI. 6, 46. - -ch‘u 處^3 VI. 1, 24, 30; VII. 7; IX. 1, 2, 6, 8, 9, 12, 13: XI. 68. - -ch‘u 處^4 IX. 17. - -„ 出 I. 24; V. 6; VI. 5; IX. 25; X. 5, 6, 7; XIII. 1, 4. - -chuan 專 VI. 13, 14; VII. 25; XI. 20, 42. - -„ 轉 V. 22, 23. - -ch‘uan 傳 I. 25; XIII. 12. - -chui 追 VI. 10. - -„ 隊 XII. I. - -chun 諄 IX. 35. - -„ 衆 _passim_. - -„ 重 VII. 6, 11; IX. 33; XI. 1, 7, 13, 44, 49. - -„ 鍾 II. 15. - -„ 終 V. 6. - -„ 中 II. 13; IX. 8; XI. 29. - -ch‘ung 衝 VI. 10. - -chü 居 IX. 20, 25; X. 3, 8, 9, 10, 11; XI. 37. - -„ 舉 II. 1; IV. 10; VII. 6; X. 30; XI. 63. - -„ 聚 VII. 2; VIII. 1; XI. 40, 54. - -„ 車 II. 1, 14, 17; IX. 23, 25. - -„ 具 III. 4; XII. 2. - -„ 俱 X. 25; XI. 29; XIII. 8. - -„ 沮 VII. 13; XI. 8, 52. - -„ 拒 XI. 68. - -„ 距 III. 4. - -„ 拘 XI. 24. - -„ 懼 XI. 24. - -ch‘ü 去 I. 15; II. 13, 14; IX. 7, 15, 39; X. 7, 11; XI. 26, 38, 43. - -ch‘ü 取 I. 20; II. 9, 16; V. 19; VI. 7, 33; IX. 40, 43; XII. 15; XIII. -5, 6. - -„ 屈 II. 2, 4, 13; III. 2, 6; VIII. 10; XI. 41. - -„ 趨 VI. 1, 5, 29, 30; VII. 7: VIII. 10; XI. 47. - -„ 驅 IX. 24; XI. 39. - -„ 衢 VIII. 2; XI. 1, 6, 12, 43, 48. - -„ 曲 I. 10. - -chüan 卷 VII. 7. - -„ 倦 IX. 33. - -ch‘üan 全 III. 1, 7; IV. 7; X. 31; XII. 22. - -„ 權 I. 17; III. 15; VII. 21; XI. 55. - -chüeh 絶 VIII. 2; IX. 1, 3, 4, 7, 15; XI. 22, 43; XII. 14. - -„ 決 IV. 20; XI. 67. - -„ 蹶 VII. 9. - -ch‘üeh 闕 VII. 36; XI. 50. - -chün 君 III. 12, 17; VII. 1; VIII. 1, 3; XII. 22; XIII. 4, 8, 27. - -„ 軍 _passim_. - -„ 均 X. 12, 15. - -ch‘ün 羣 XI. 39. - -Êrh 二 I. 4; II. 15; IV. 17; VII. 10; XII. 1. - -êrh 耳 IV. 10; VII. 24, 26; XI. 36. - -„ 兒 X. 25. - -„ 而 _passim_. - -Fa 法 I. 4, 10, 13; II. 1; III. 1, 4, 7, 8; IV. 16, 17; VII. 1, 8, 9, -22, 25, 33, 37; VIII. 1, 11; XI. 1, 56. - -Fa 發 V. 15; VII. 4; XI. 28, 38; XII. 3, 6, 7, 9, 10; XIII. 19. - -„ 罰 I. 13; IX. 36, 42. - -„ 伐 III. 3; XI. 54. - -fan 反 XIII. 7, 11, 13, 21, 25. - -„ 返 IX. 34; X. 4, 5. - -„ 凡 _passim_. - -„ 犯 XI. 56, 57. - -„ 煩 VIII. 12. - -fang 方 V. 22; XI. 31. - -„ 防 IX. 13. - -fei 費 II. 1, 13, 14; XII. 15; XIII. 1. - -„ 非 III. 2, 6; IV. 8, 9; IX. 40; X. 14; XI. 27, 53; XII. 17; XIII. 3, -15, 16, 17. - -fên 分 III. 5, 8; V. 1; VI. 13, 14; VII. 10, 16, 20. - -„ 忿 III. 5; VIII. 12. - -„ 紛 V. 16. - -„ 焚 XI. 39. - -„ 轒 III. 4. - -fêng 風 VII. 17; XI. 30; XII. 4, 10, 11. - -„ 奉 II. 1; XIII. 1. - -„ 鋒 X. 19. - -fou 缻 IX. 34. - -„ 覆 IX. 22. - -fu 符 XI. 63. - -„ 附 III. 5; IX. 5, 42. - -„ 夫 _passim_. - -„ 扶 XI. 15. - -„ 復 V. 6; VI. 28; XII. 20, 21. - -„ 覆 VIII. 14; IX. 17. - -„ 伏 IX. 17, 22. - -„ 負 I. 14, 26; III. 18. - -„ 服 IX. 42, 44; X. 17. - -„ 釜 XI. 39. - -„ 赴 X. 25. - -„ 輔 III. 11. - -Hai 害 II. 7; VI. 3; VIII. 7, 9, 10; XI. 57, 59. - -han 寒 I. 7. - -hao 亳 IV. 10. - -hêng 橫 X. 18. - -ho 合 V. 5; VII. 2, 16; VIII. 1, 2; IX. 39; X. 19, 24; XI. 12, 16, 17, -54; XII. 19. - -„ 闔 XI. 65. - -„ 何 XI. 18. - -„ 河 V. 6. - -„ 和 VII. 2; IX. 26. - -hou 厚 X. 26; XIII. 14, 25. - -„ 侯 II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 52. - -„ 後 _passim_. - -hsi 昔 IV. 1; XIII. 26. - -„ 喜 IX. 11; XII. 20. - -„ 奚 VI. 21. - -„ 翕 IX. 35. - -„ 息 IX. 38. - -„ 攜 XI. 34. - -hsia 下 III. 3, 7, 17; IV. 7, 9; VI. 29; IX. 11; XI. 6, 15, 55; XII. 10. - -„ 夏 XIII. 26.* - -hsia 狹 I. 8. - -hsiang 相^1 V. 11; VII. 23; IX. 39, 45; XI. 15, 30; XIII. 2. - -„ 相^4 IX. 1. - -„ 鄉 VII. 14, 20; XI. 52; XIII. 7, 9, 22. - -„ 向 VII. 33; XI. 61. - -„ 象 VI. 29; XIII. 5. - -„ 祥 XI. 26. - -„ 詳 XI. 60. - -hsiao 小 III. 10; IX. 17. - -hsieh 械 III. 4. - -„ 駭 IX. 22. - -„ 謝 IX. 38. - -hsien 先 _passim_. - -„ 險 I. 8; V. 14; VII. 13; IX. 17, 18; X. 1, 10, 21; XI. 8, 40, 52. - -„ 陷 IX. 15; X. 14, 16; XI. 24, 58, 59. - -hsien 賢 XIII. 4, 27. - -hsin 信 I. 9; IX. 45; XI. 25. - -„ 心 VII. 27, 30. - -hsing 行 I. 13; V. 22; VI. 6, 29, 34; VII. 7, 13; IX. 42, 44; XI. 8, 13, -52; XII. 2. - -„ 形 _passim_. - -„ 興 XII. 18: XIII. 1, 26. - -„ 性 V. 22. - -hsing 姓 II. 10, 11, 13; XIII. 1, 20. - -hsiu 修 III. 4; IV. 6; XI. 25; XII. 15, 16. - -„ 休 IX. 38. - -hsiung 凶 XII. 15. - -hsü 虛 II. 13; V. 4; VI. 10; IX. 32. - -„ 徐 VII. 17; IX. 35. - -„ 宿 XII. 4. - -hsüan 懸 VII. 21; IX. 34; XI. 56. - -„ 選 X. 19. - -hsün 循 V. 11. - -hu 乎 I. 26; VI. 9; XI. 30. - -„ 呼 IX. 32. - -„ 戶 XI. 68. - -hua 化 VI. 33. - -„ 畫 VI. 12. - -„ 譁 VII. 30. - -huan 患 III. 12; VII. 3; VIII. 9. - -„ 環 V. 11. - -huang 黃 IX. 10.* - -„ 潢 IX. 17. - -hui 毁 III. 6; V. 13. - -„ 隳 XI. 55. - -„ 會 VI. 19. - -hun 渾 V. 16. - -huo 貨 II. 4, 16; XI. 27. - -„ 火 VII. 18, 26; XII. _passim_. - -„ 惑 III. 14, 16. - -„ 活 XI. 50. - -I 一 _passim_. - -„ 已 II. 17; III. 4; IV. 13; IX. 40, 42; XI. 24, 34, 51. - -I 易 I. 8; IV. 11; IX. 9, 20, 41; XI. 37. - -„ 意 I. 5, 24; VI. 5; XI. 60. - -„ 益 II. 18; VI. 21; IX. 24, 40. - -„ 鎰 IV. 19. - -„ 疑 III. 15, 16; IX. 21; XI. 26. - -„ 佚 I. 23; VI. 1, 4; VII. 31. - -„ 役 II. 8, 12; VIII. 10. - -„ 亦 VI. 21; XI. 4. - -„ 俅 IX. 1, 8. - -„ 倚 IX. 29. - -„ 伊 XIII. 26.* - -„ 邑 XI. 7. - -„ 頤 XI. 28. - -„ 夷 XI. 63. - -„ 義 XIII. 16. - -„ 蟻 III. 5. - -„ 翼 XII. 4.* - -„ 蘙 IX. 17. - -„ 以 _passim_. - -„ 矣 _passim_. - -Jan 然 II. 1; XI. 29, 30, 58, 59. - -jao 擾 IX. 33. - -„ 饒 XI. 21. - -jên 人 _passim_. - -„ 仁 I. 9; XIII. 2, 16. - -„ 任 III. 15; V. 21, 22; X. 13, 20. - -„ 仞 IV. 20; V. 23. - -jih 日 II. 1; IV. 10; V. 6; VI. 19, 20, 34; VII. 7; XI. 28, 63; XII. 3, -4; XIII. 1, 2. - -jo 若 III. 9; IV. 19, 20; IX. 8; X. 5, 9, 11; XI. 18, 32, 34, 39, 56. - -„ 弱 III. 11; V. 17, 18; X. 16, 18, 19. - -jou 肉 IX. 34. - -„ 柔 XI. 33. - -ju 辱 VIII. 12. - -„ 入 IX. 35; XI. _passim_. - -„ 如 V. _passim_; VII. 17, 18, 19; X. 25, 26; XI. 29, 30, 38, 68; XIII. -24. - -jui 鋭 II. 2, 4; VII. 28, 29, 34; IX. 23. - -K‘ai 開 XI. 65, 68. - -kan 敢 XI. 18, 30. - -„ 秆 II. 15. - -kang 剛 XI. 33. - -kao 高 VI. 11, 29; VII. 33; IX. 2, 6, 9, 11, 23: X. 3, 10; XI. 38. - -„ 告 XI. 57; XIII. 19, 23. - -kêng 更 II. 17. - -ko 革 II. 1; XI. 37. - -k‘o 渴 IX. 30. - -„ 客 II. 1; IX. 4, 5; XI. 20, 42. - -„ 克 XI. 20. - -„ 可 _passim_. - -kou 溝 VI. 11. - -k‘ou 宼 VII. 36; IX. 34. - -ku 古 IV. 11; XI. 15. - -„ 固 VI. 7; XI. 24, 45, 48. - -„ 故 _passim_. - -„ 谷 IX. 1. - -„ 鼓 VII. 23, 24, 26. - -k‘u 庫 XII. 1. - -kua 寡 III. 17; V. 1, 2; VI. 14, 15, 16, 17, 18; XI. 9, 15. - -„ 挂 X. 1, 4, 5. - -kuai 乖 VI. 12. - -kuan 官 I. 10; XIII. 10. - -„ 關 XI. 63. - -„ 觀 I. 26; V. 8. - -kuang 廣 I. 8; IX. 23. - -k‘uang 況 I. 26; VI. 20. - -„ 誑 XIII. 12, 23. - -kuei 歸 VII. 28, 29, 35; XI. 9. - -„ 鬼 XIII. 5. - -„ 貴 II. 11, 19; IX. 11; XI. 15. - -„ 劌 XI. 28.* - -„ 詭 I. 18. - -k‘uei 窺 VI. 25. - -„ 饋 II. 1. - -k‘un 困 IX. 36. - -kung 公 II. 14; XIII. 1. - -„ 功 IV. 12; XIII. 4, 27. - -„ 攻 _passim_. - -„ 共 VI. 14. - -k‘ung 恐 IX. 32. - -kuo 國 I. 1; II. 3, 6, 9, 10, 20; III. 1, 6, 11; X. 24; XI. 43, 54, 55; -XII. 21, 22. - -„ 過 IV. 8; V. 7, 8, 9, 10; VIII. 13; X. 14; XI. 51. - -„ 彍 V. 15. - -k‘uo 廓 VII. 20. - -Lai 來 VIII. 11; IX. 4, 21, 23, 38; X. 2; XI. 5, 18, 39; XIII. 21. - -lang 廊 XI. 64. - -lao 勞 I. 23; VI. 1, 4, 6; VII. 31; IX. 31; XI. 22. - -„ 牢 IX. 15. - -lei 壘 VI. 11. - -„ 雷 IV. 10; VII. 19. - -li 吏 IX. 33; X. 16, 17, 18. - -„ 里 II. 1; VI. 6, 19, 20; VII. 7, 9, 10; XI. 61; XIII. 1. - -„ 理 VI. 23; XI. 33, 41. - -„ 力 II. 2, 4, 13; IV. 10; VII. 31; IX. 40; XI. 22, 23; XII. 8. - -„ 立 IV. 14; VII. 15; IX. 29. - -„ 離 I. 23; XI. 16. - -„ 厲 XI. 64. - -„ 利 _passim_. - -liang 量 IV. 17, 18. - -„ 糧 II. 1, 8, 9; VII. 11; X. 3. - -„ 良 XII. 16, 22. - -liao 料 IX. 40; X. 19, 21. - -lien 廉 VIII. 12. - -„ 練 I. 13. - -lin 林 VII. 13, 17; IX. 17; XI. 8, 52. - -ling 令 I. 5, 13; IX. 4, 43, 44, 45; X. 7, 26; XI. 25, 28, 56; XIII. 12, -20. - -„ 陵 VII. 33; IX. 13. - -liu 六 II. 14; X. 13, 14, 20. - -„ 留 I. 15; VIII. 2; IX. 7; XII. 15. - -„ 流 VI. 31; IX. 6. - -lo 羅 IX. 15. - -lu 虜 VIII. 12. - -„ 櫓 II. 14; III. 4. - -„ 路 XIII. 1. - -„ 陸 IX. 9. - -„ 祿 XIII. 2. - -luan 亂 I. 20; III. 16; V. 16, 17, 18; VII. 30; IX. 33; X. 14, 18, 26. - -„ 卵 V. 4. - -lun 輪 XI. 31. - -lung 隆 IX. 2. - -lü 慮 VIII. 7; IX. 41; XI. 37; XII. 16. - -„ 呂 XIII. 26.* - -„ 旅 III. 1. - -„ 屢 IX. 36. - -lüeh 掠 VII. 18, 20; XI. 13, 21. - -Ma 馬 II. 14; IX. 34; XI. 31. - -mai 賣 II. 11. - -„ 埋 XI. 31. - -mei 每 III. 18. - -mên 門 XIII. 20. - -mi 縻 III. 13. - -„ 迷 X. 30. - -„ 密 XIII. 14. - -miao 廟 I. 26; XI. 64. - -„ 妙 XII. 17. - -min 民 I. 5, 6; II. 20; IV. 20; VII. 24, 25, 26; VIII. 12: IX. 44; X. 24. - -ming 命 II. 20; VI. 9; VII. 1; VIII. 1, 3; XI. 27; XII. 15. - -„ 名 IV. 12; V. 2; X. 24; XIII. 20. - -ming 明 I. 13; IV. 10; X. 18; XII. 13, 16, 22: XIII. 4, 27. - -mo 沫 IX. 14. - -„ 墨 XI. 67. - -„ 莫 I. 11; VI. 27; VII. 3; XI. 39; XIII. 8, 14. - -mou 謀 III. 3, 7; VI. 25; VII. 12; VIII. 2; IX. 26: XI. 14, 22, 37, 52. - -mu 目 IV. 10: VII. 24, 26; XI. 36. - -„ 木 V. 22. - -„ 暮 VII. 28. - -Nai 乃 I. 16; X. 31. - -nan 難 III. 16; VII. 3, 19; IX. 42; X. 4, 5, 12; XI. 8. - -nao 撓 I. 22. - -nei 內 II. 1, 13; IX. 4; XII. 6, 9; XIII. 1, 7, 10, 22. - -nêng 能 _passim_. - -ni 餌 VII. 35. - -„ 逆 VII. 33. - -niao 鳥 V. 13; IX. 22, 32. - -nien 年 XIII. 2. - -niu 牛 II. 14. - -nu 怒 I. 22; II. 16; IX. 33, 39; X. 17; XII. 18, 20. - -„ 弩 II. 14; V. 15. - -nü 女 XI. 68. - -O 遏 VII. 35. - -Pa 拔 III. 5, 6; XI. 55. - -„ 霸 XI. 53, 54. - -pai 敗 I. 15; IV. 13, 14, 15, 16, 19; V. 3, 16; VI. 21; X. 20, 22; XI. -59. - -pan 半 VII. 9; IX. 4, 28; X. 7, 27, 28, 29. - -p‘ang 旁 IX. 17. - -pao 保 IV. 7, 16; X. 24. - -„ 寳 X. 24; XIII. 8. - -„ 報 XIII. 13. - -„ 暴 II. 3; IX. 37. - -„ 飽 VI. 4; VII. 31. - -pei 倍 III. 8; VII. 7. - -„ 北 VII. 34; X. 14, 19; XI. 23. - -„ 背 VII. 33; IX. 8, 9, 13, 16; XI. 7, 45. - -„ 卑 I. 22; IX. 23, 24. - -„ 備 I. 21, 24; VI. 16, 17, 18; IX. 24; X. 5. - -pên 奔 IX. 27. - -p‘êng 崩 X. 14, 17. - -pi 壁 XII. 4.* - -„ 避 I. 21; III. 9; VI. 29; VII. 29; X. 24. - -„ 弊 II. 4. - -„ 蔽 II. 14. - -„ 必 _passim_. - -„ 彼 III. 18; X. 2, 6, 31; XI. 4, 5, 9. - -p‘i 譬 X. 26; XI. 29. - -„ 圮 VIII. 2; XI. 1, 8, 13, 49. - -„ 罷 II. 14; VII. 8. - -p‘iao 漂 V. 12. - -pien 變 V. 7, 8, 9, 10; VI. 33; VII. 16, 26, 32; VIII. 4, 5, 6; XI. 41; -XII. 5, 12. - -pin 賓 II. 1. - -p‘in 貧 II. 10. - -ping 并 XI. 61. - -„ 併 IX. 40; XI. 22. - -„ 兵 _passim_. - -p‘ing 平 IX. 9. - -po 百 II. 10, 11, 13; III. 2, 18; VII. 7; IX. 12; XIII. 1. 2. - -„ 迫 VII. 36. - -p‘o 破 II. 14; III. 1; XI. 39. - -pu 不 _passim_. - -Sai 塞 XI. 50. - -san 三 I. 4; II. 8; III. _passim_; IV. 17; V. 2; VII. 7, 10, 27; XI. 6, -21, 40, 56; XII. 1; XIII. 14, 27. - -„ 散 IX. 23; XI. 1, 2, 11, 42, 46. - -sao 燥 XII. 4. - -„ 騷 XIII. 1. - -sê 色 V. 8. - -sha 殺 II. 16; III. 5; VIII. 12, 14; XI. 6; XIII. 20. - -shan 山 V. 23; VII. 13, 18; IX. 1, 2; XI. 8, 29, 52. - -„ 善 _passim_. - -shang 上 I. 5; III. 1, 3, 17; IV. 7; VII. 9; IX. 6, 14; X. 21; XI. 15, -64; XII. 10; XIII. 27. - -„ 賞 I. 13; II. 17; IX. 36; XI. 56; XIII. 14. - -shao 少 I. 26; III. 9; IX. 23; X. 19. - -shê 舍 VII. 2; VIII. 2; IX. 34; XIII. 20, 21. - -„ 虵 XI. 29. - -„ 涉 IX. 14. - -shên 深 VI. 11, 25; X. 25; XI. _passim_. - -„ 信 VIII. 8; XI. 55. [See under _hsin_.] - -„ 伸 XI. 41. - -„ 神 VI. 9, 33; XIII. 5, 8. - -„ 甚 XI. 24. - -„ 愼 XII. 22. - -shêng 勝 _passim_. - -„ 生 I. 2, 6, 8; IV. 18; V. 6, 11, 17; VI. 23, 34; VIII. 12; IX. 2, 6, 9, -12, 17; XI. 58; XII. 21; XIII. 7, 13, 24. - -„ 聲 V. 7; VI. 9. - -„ 聖 XIII. 15. - -shih 是 _passim_. - -„ 矢 II. 14. - -„ 失 IV. 14; VI. 22; IX. 35. - -„ 石 II. 15; V. 12, 22, 23. - -„ 始 V. 6; XI. 68. - -„ 示 I. 19; XI. 50. - -„ 施 XI. 56. - -„ 弛 X. 14, 16. - -„ 時 I. 7; V. 6; VI. 34; XII. 3, 4, 9. - -„ 識 III. 17; XI. 37. - -„ 埶 V. _passim_. - -„ 勢 I. 16, 17; VI. 32; X. 12, 15. - -shih 十 II. 1, 13, 14, 15, 17; III. 8; VI. 14, 20; VII. 8, 9, 10; X. 15; -XIII. 1. - -„ 士 I. 13; III. 5, 14, 15; XI. 23, 24, 27, 28, 36. - -„ 實 I. 21; V. 4; VI. 30; IX. 12; XIII. 17. - -„ 使 IV. 3; V. 3; VI. 3, 18, 22; X. 26; XI. _passim_; XIII. 16, 22, 23, -24. - -„ 事 I. 1; III. 14; XI, XIII. _passim_. - -„ 恃 VIII. 11; IX. 18; XI. 15, 31; XIII. 27. - -„ 師 II. 1, 3, 10, 11; VII. 36; XI. 43; XII. 18; XIII. 1. - -„ 視 VII. 23; IX. 2, 6; X. 25. - -„ 食 II. 9, 15; VII. 11, 35; IX. 34; XI. 21, 49. - -shou 受 V. 3; VII. 1; VIII. 1, 3. - -„ 守 IV. 5, 6, 7; VI. 7, 8, 12; XI. 48; XII. 12; XIII. 2, 20. - -„ 手 XI. 30, 34. - -„ 獸 IX. 22. - -„ 首 XI. 29. - -„ 壽 XI. 27. - -shu 數 IV. 17, 18; V. 1, 18; VI. 20; IX. 36; XII. 12; XIII. 2. - -„ 樹 IX. 8, 21. - -„ 孰 I. 13; V. 11. - -„ 銖 IV. 19. - -„ 輸 II. 10. - -„ 暑 I. 7. - -„ 術 VIII. 6. - -shuai 率 XI. 29, 30. - -„ 帥 XI. 38. - -shui 水 IV. 20; V. 12; VI. 29, 31, 32; IX. 3, 4, 5, 6, 8, 14; XII. 13, -14. - -shun 楯 II. 14. - -„ 順 XI. 60. - -so 所 _passim_. - -„ 索 I. 3, 12; IX. 17; XIII. 20, 21. - -ssŭ 死 I. 2, 6, 8; V. 6; VI. 23, 34; VIII. 2, 12; IX. 9, 10; X. 25; XI. -_passim_; XII. 21; XIII. 7, 12, 19, 23. - -„ 四 I. 4; IV. 17; V. 6; VI. 34; XI. 43, 53; XII. 1, 4. - -„ 駟 II. 1. - -„ 司 II. 20; VI. 9. - -„ 私 XI. 55. - -su 速 II. 5; VI. 10; VIII. 12; XI. 19. - -„ 素 IX. 44, 45; XII. 2. - -„ 粟 IX. 34. - -suan 算 I. 26. - -sui 雖 II. 4; VI. 11, 21, 22; VIII. 5, 6; X. 7. - -„ 隨 XI. 67. - -sun 孫 _passim_. - -Ta 大 I. 1; II. 14; III. 10; X. 17; XI. 54; XIII. 27. - -„ 達 IX. 23; XI. 43. - -tai 待 III. 17; IV. 1; V. 20; VI. 1; VII. 30, 31; VIII. 11; IX. 14; X. 8, -10; XI. 18; XII. 7, 9. - -tai 殆 III. 18; X. 31. - -„ 怠 XIII. 1. - -„ 帶 II. 1. - -tan 殫 II. 4, 13. - -tang 當 II. 15; XI. 30. - -t‘ang 堂 VII. 32. - -tao 道 I. _passim_; III. 17; IV. 16; VII. 7; X. _passim_; XI. 8, 19, 20, -32, 42; XII. 22; XIII. 1, 8. - -„ 導 VII. 14; XI. 52; XIII. 21. - -t‘ao 逃 III. 9. - -tê 得 _passim_. - -t‘ê 忒 IV. 13. - -têng 登 IX. 2; XI. 38. - -ti 地 I. 2, 4, 8, 13; IV. 7, 14, 18; V. 6; VI. _passim_; VII. 14, 20; -VIII. 2, 3, 5; IX. 13, 15; X. 1, 13, 21, 29, 31; XI. _passim_. - -„ 敵 II. 9, 15, 16, 18; III. 9, 10; IV. 1, 2, 3, 14; V. 3, 19; VI, IX, X, -XI, XIII. passim. - -„ 帝 IX. 10. - -„ 隄 IX. 13. - -t‘i 梯 XI. 38. - -„ 涕 XI. 28. - -t‘iao 挑 IX. 19; X. 12. - -„ 條 IX. 23. - -t‘ien 天 I. 4, 7, 13; III. 7; IV. 7, 9; V. 6; IX. 15; X. 14, 31; XI. 6, -55; XII. 4. - -ting 定 IX. 14. - -t‘ing 聽 I. 15, 16; V. 7; XI. 18. - -„ 霆 IV. 10; VII. 19. - -to 度 IV. 18; VI. 21; XIII. 5. - -„ 惰 VII. 28, 29. - -„ 奪 VII. 27; XI. 18; XII. 14. - -„ 多 I. 26; IV. 10; VI. 16, 21; VII. 26; IX. 21, 40; XI. 7. - -t‘o 脫 XI. 68. - -tou 鬥 V. 2, 16; VI. 22; XI. 24, 51. - -t‘ou 投 V. 4; XI. 23, 28, 40, 58. - -tsa 雜 II. 17; VIII. 7, 8, 9. - -tsai 在 _passim_. - -„ 災 III. 5; VIII. 13; X. 14; XI. 26. - -„ 哉 VI. 21; XIII. 18. - -„ 再 II. 8. - -„ 載 II. 8. - -ts‘ai 財 II. 11, 12, 13; XI. 27. - -„ 材 II. 1. - -„ 採 IX. 23. - -ts‘ang 藏 IV. 7; IX. 17. - -tsao 早 XII. 6. - -ts‘ao 草 IX. 8, 21. - -„ 操 XIII. 1. - -tsê 則 _passim_. - -„ 擇 V. 21. - -„ 澤 VII. 13; IX. 7, 8; XI. 8, 52. - -„ 責 V. 21. - -ts‘ê 側 IX. 25. - -„ 測 XI. 22. - -ts‘ê 策 VI. 22. - -tso 左 VI. 17, 20; XI. 30; XIII. 20. - -„ 佐 I. 16; XII. 13; XIII. 3. - -„ 作 VI. 23. - -„ 坐 XI. 28. - -ts‘o 挫 II. 2, 4. - -„ 措 IV. 13. - -„ 錯 VI. 26. - -tsou 走 IX. 27; X. 14, 15. - -tsu 卒 I. 13; II. 17; III. 1; V. 20; VII. 34; IX. 42; X. 16, 18, 25, 27, -28, 29; XI. 16, 28, 36. - -„ 足 II. 3, 9; IV. 6; VI. 24; IX. 40; XI. 21, 31. - -„ 阻 VII. 13; IX. 17; XI. 8, 52. - -tsui 罪 X. 24. - -ts‘un 存 I. 2; XI. 10, 58; XII. 21. - -tsung 縱 X. 18. - -ts‘ung 從 V. 19; VII. 34; X. 9, 11; XI. 9, 51; XII. 8. - -„ 聰 IV. 10. - -tu 睹 II. 5. - -„ 獨 VII. 25. - -t‘u 徒 IX. 23. - -„ 兎 XI. 68. - -„ 途 VII. 4; XI. 37. - -„ 塗 VIII. 3; XI. 49. - -tuan 短 V. 14; VI. 34. - -„ 端 V. 11. - -„ 碫 V. 4. - -tui 懟 X. 17. - -t‘ui 退 III. 13; VI. 10; VII. 25; IX. 24, 28; X. 24. - -tun 沌 V. 16. - -„ 鈍 II. 2, 4. - -„ 頓 III. 7. - -tung 動 IV. 7; V. 19, 20, 22; VI. 4, 23; VII. 15, 18, 19, 21; IX. 21, 33; -X. 30; XI. 17; XII. 17, 19; XIII. 1, 4, 27. - -t‘ung 通 VIII. 4, 5; X. 1, 2, 3; XI. 63. - -„ 同 I. 5; III. 14, 15, 17; XI. 30. - -tzŭ 子 I. 1; X. 25, 26; _et al._ - -„ 自 IV. 7; VI. 3; X. 17; XI. 2. - -„ 輜 VII. 6, 11; XII. 1. - -tz‘ŭ 此 _passim_. - -Wai 外 I. 16; II. 1; XII. 6, 9; XIII. 1, 12. - -wan 萬 II. 1; XIII. 1. - -wang 往 IX. 23; X. 2, 4; XI. 5, 23, 24, 28, 39, 45. - -„ 亡 I. 2; VII. 11; XI. 10, 58; XII. 21. - -„ 王 XI. 53, 54. - -wei 爲 _passim_. - -„ 謂 II. 18; III. 13, 16; IV. 11; VI. 33; IX. 12. 43; XI. 15, 40, 62; -XIII. 8. - -„ 畏 I. 6; IX. 37. - -„ 危 I. 6; II. 20; V. 22; VII. 5; VIII. 12, 14; XII. 17. - -„ 唯 X. 24. - -„ 惟 IX. 7, 40, 41; XIII. 27. - -„ 尾 XI. 29. - -wei 威 XI. 54, 55. - -„ 未 _passim_. - -„ 味 V. 9. - -„ 位 VI. 34. - -„ 薈 IX. 17. - -„ 委 VII. 6, 11; IX. 38. - -„ 微 VI. 9; XI. 66; XIII. 17, 18. - -„ 圍 III. 8; VII. 36; VIII. 2; XI. 1, 9, 14, 45, 50, 51. - -„ 葦 IX. 17. - -wên 文 IX. 43. - -„ 愠 XII. 18, 20. - -„ 問 XI. 18, 30. - -„ 聞 I. 11; II. 5; IV. 10; VII. 23; XIII. 19. - -wo 我 VI. 11, 12, 13, 14, 27; X. 2, 6, 7, 8, 10; XI. 4, 5; XIII. 21. - -„ 臥 XI. 28. - -wu 無 _passim_. - -„ 勿 VII. 32, 33, 34, 35, 36; IX. 4, 15; X. 9, 11; XI. 22, 57; XII. 7. - -„ 五 _passim_. - -„ 伍 III. 1. - -„ 吾 _passim_. - -„ 務 II. 15; VIII. 8. - -„ 侮 VIII. 12. - -„ 惡 IX. 11; XI. 27, 30. - -„ 武 IX. 40, 43. - -„ 吳 XI. 30.* - -Ya 牙 XIII. 26.* - -yai 隘 X. 1, 8; XI. 9, 45. - -yang 羊 XI. 39. - -„ 佯 VII. 34. - -„ 養 II. 17; IX. 12; XI. 22, 55. - -„ 陽 I. 7; IX. 11, 13; X. 3, 10. - -yao 要 VII. 32; XIII. 27. - -yeh 也 _passim_. - -„ 業 VIII. 10. - -„ 野 XI. 21. - -„ 謁 XIII. 20. - -„ 夜 VII. 7, 26; IX. 32: XII. 11. - -yen 焉 XI. 23. - -„ 言 VII. 23; IX. 35; XI. 57. - -„ 嚴 I. 9; X. 18. - -„ 驗 XIII. 5. - -„ 煙 XII. 2. - -„ 偃 XI. 28. - -yin 引 III. 16; X. 7, 11. - -„ 陰 I. 7; VII. 19; IX. 11. - -„ 飮 IX. 30. - -„ 闉 III. 4. - -„ 殷 XIII. 26.* - -„ 因 I. 17; II. 9; VI. 26, 31, 33; XII. 2, 5; XIII. _passim_. - -ying 營 IX. 23. - -„ 盈 X. 8, 9. - -„ 嬰 X. 25. - -„ 應 VI. 28; XII. 5, 6. - -„ 迎 IX. 4, 5, 6, 16, 39. - -yo 約 VI. 15; IX. 26; XI. 25. - -yu 有 _passim_. - -„ 右 VI. 17, 20; IX. 9, 13; XI. 30; XIII. 20. - -yu 由 VIII. 3; XI. 9, 19. - -„ 誘 I. 20; VII. 4; IX. 28. - -„ 又 III. 4; IX. 39. - -„ 幽 XI. 35. - -yung 用 _passim_. - -„ 勇 I. 9; IV. 12; V. 17, 18; VII. 25; XI. 28, 32. - -yü 雨 IX. 14. - -„ 於 _passim_. - -„ 予 V. 19. - -„ 御 III. 17. - -„ 禦 VI. 10; XI. 51. - -„ 愚 XI. 36. - -„ 遇 X. 17; XI. 30. - -„ 虞 III. 17; XI. 19. - -„ 豫 VII. 12; XI. 52. - -„ 迁 VII. 3, 4, 22; XI. 9, 37. - -yü 餘 IV. 6; VI. 24; XI. 27. - -„ 欲 III. 17; VI. 11, 12; IX. 5, 14, 19, 38; XIII. 20. - -„ 與 _passim_. - -yüan 遠 I. 8, 19; II. 10; VI. 20; VII. 31; IX. 3, 16, 19; X. 1, 12, 21. - -„ 原 II. 13. - -„ 捐 VII. 6. - -„ 圓 V. 16, 22, 23. - -yüeh 曰 _passim_. - -„ 月 III. 4; IV. 10; V. 6; VI. 34. - -„ 越 VI. 21*; XI. 30*, 43. - -„ 悅 XII. 20. - -yün 紜 V. 16. - -„ 輪 III. 4. - -„ 運 XI. 22. - - - - - INDEX - - [The numerals refer to pages] - -Abstract ideas of degree, 50. - -Accessible ground, 100, 101, 119. - -Accommodating oneself to the enemy, 145, 148. - -Adaptation to circumstances, 23. - -Aides-de-camp, 171. - -“Aids to Scouting,” quoted, 88, 89, 107, 164. - -Alliances, 60, 119, 140, 142. - -Allotments of land, 62. - -Alps, crossings of the, 57. - -Amiot, Père, vii, 1. - -Anger, succeeded by gladness, 159. - -Army, divisions of the, 17, 33. - -Army on the march, 140. - -Arsenals, burning of, 151. - -“Art of War,” quoted by Han Hsin, 144. - -Art of war in a nutshell, 44. - -Athletics, 124. - -Attack, skill in, 28. - -Attack and defence, 25, 44. - -Autumn hair, 29. - - -Baden-Powell, General. _See_ “Aids to Scouting.” - -Baggage, 58. - -Baggage-train, 60. - -Baggage-trains, burning of, 151. - -Bait, offered by the enemy, 68. - -Balancing of chances, 31. - -Banners. _See_ Flags and banners. - -Bases of supply, 60. - -Beasts, startled, sign of surprise attack, 89. - -Belgians at Waterloo, 130. - -Benevolence to spies, 170. - -Biot’s _Chou Li_, ix. - -Birds rising, sign of ambuscade, 89. - -Blücher, 48. - -Bluster, 95. - -Boers, 18. - -“Book of Army Management,” 63. - -Buff-coats, 58. - -Burning one’s boats, 133. - - -Calamities, six, 105. - -Calthrop, Capt.: his edition of Sun Tzŭ’s text, xxxii; his translation -of Sun Tzŭ, viii; quoted, _passim_. - -Camp, shifting, 133. - -Camping, 80 _sqq._ - -Cannae, battle of, 11. - -Casinum, 140. - -“Catalogue of Chinese Books,” xxxiv. - -_Chan Kuo Ts‘ê_, quoted, 10; referred to, xxiv. - -_Chan Tou Ta Chia Ping Fa_, xviii. - -Chang Ao, a commentator, xlii. - -Chang Hsiu, 69. - -Chang Liang, li, 109, 116. - -Chang Ni, 144. - -Chang Shang-ying, lii. - -Chang Shou-chieh, xvi, xvii. - -Chang Tsai, li. - -Chang Tzŭ-shang, a commentator, xli. - -Chang Yü’s commentary on Sun Tzŭ, xl; quoted, 5, 8, 9, 11, 20, 21, 22, -24, 25, 27, 30, 33, 34, 35, 39, 42, 44, 46, 49, 50, 51, 55, 56, 58, 60, -63, 64, 65, 66, 68, 69, 72, 73, 74, 75, 76, 77, 78, 80, 81, 82, 83, 85, -87, 88, 89, 90, 92, 94, 97, 99, 103, 105, 107, 109, 111, 112, 119, 124, -125, 126, 127, 131, 132, 133, 134, 136, 139, 141, 142, 143, 145, 152, -155, 156, 158, 159, 161, 163, 167, 170, 171, 172; referred to, 6, 15, -17, 31, 36, 45, 71, 86, 95, 96, 106, 147, 153, 173. - -Ch‘ang mountains, 128. - -Ch‘ang-cho, battle of, 66. - -Ch‘ang-shê, siege of, 154. - -Chao State, army of, 28, 143; defeated by Ch‘in, 166; King of, 57. - -Chao Chan, 106. - -Chao Kua, xlviii, 166. - -Chao Shê, famous march of, 57, 136; his use of spies, 166. - -Chao Yeh, xiv. - -Chao Ying-ch‘i, 78. - -Chao Yüan-hao’s rebellion, xli. - -Ch‘ao Kung-wu, quoted, xxxvi, xxxvii, xxxviii, xl, xli. - -Chariots, 9, 91. - -Chariot fighting, 15, 16. - -Chariot wheels, burying of, 129. - -Chavannes, M.: his “Mémoires Historiques” referred to, xiii, xvi, xlvi, -57. - -Ch‘ên Chên-sun, quoted, xxiii. - -Ch‘ên Hao’s commentary on Sun Tzŭ, xxxvi, xxxviii; quoted, 30, 44, 56, -62, 65, 69, 73, 81, 93, 97, 106, 108, 110, 117, 118, 122, 124, 133, 136, -141, 147, 152, 170, 175; referred to, 18, 68. - -Ch‘ên-ts‘ang, siege of 94. - -Chêng, principality of, 104, 116. - -_Chêng_ and _ch‘i_. See Tactics, direct and indirect. - -Chêng Ch‘iao, xl. - -Chêng Hou, quoted, xliii. - -Chêng Hsüan’s commentary on the _Chou Li_, xviii. - -Chêng Tuan, xlii. - -Chêng Yu-hsien’s _I Shuo_, xxxii, xxxiv; referred to, 36, 53, 58, 70, -136. - -Ch‘êng-an, city of, captured by Han Hsin, 28. - -Ch‘êng-hung, battle of, 78. - -Ch‘êng T‘ang, xvi, 173, 175. - -Chi Hsieh, editor of commentaries on Sun Tzŭ, xxxviii, xli. - -Chi-mo, siege of, 90. - -Chi T‘ien-pao’s edition of Sun Tzŭ, xxxi, xxxii, xxxiii, xxxvi, xxxvii. - -Ch‘i State, xii, xvi, 128. - -Ch‘i Chieh, 90. - -Chia Hsü, a commentator, xli. - -Chia-ku, meeting at, xlvii. - -Chia Lin’s commentary on Sun Tzŭ, xxxvi, xxxviii; quoted, 20, 30, 34, -46, 50, 57, 72, 75, 76, 86, 92, 94, 95, 97, 117, 120, 133, 143, 148, -152, 157, 175; referred to, 51, 55, 62, 65, 96, 108, 164. - -_Chia Yü_, referred to, xlvii. - -Chiang-ling, town of, 111. - -_Chiang Yüan_, a spurious work, lii. - -Chieh Kuei, the tyrant, 173. - -Chieh-li, a Turkish Khan, 167. - -_Ch‘ien Ch‘io Lei Shu_, liii. - -_Ch‘ien Fu Lun_, referred to, xxiv. - -_Ch‘ien Han Shu_, quoted 81, 145, 167; referred to, li, 28, 34, 57, 69; -bibliographical section of, quoted, xvii, xix, li; referred to, xviii, -xx, liii. - -Ch‘ih Yu, 84. - -Chin State, xii, xvi, 106. - -_Chin Shu_, quoted, 78, 116; referred to, 123, 165. - -Ch‘in State, 142. - -China’s experience of war, xliv. - -Chinese characters, elasticity of, 159. - -Chinese sentiment opposed to militarism, xliv. - -Ching, Duke of Ch‘i, xv. - -Ching-chou Fu, 123. - -Ching-hsing pass, battle of, 143. - -Ching K‘o, 127. - -Ching Wang, period of, xxiii. - -_Chiu T‘ang Shu_, referred to, 104, 167; bibliographical section of, -referred to, liii. - -_Chou Ch‘in Shih I Tzŭ_, text of Sun Tzŭ in, xxxi. - -Chou dynasty, 174. - -Chou Hsin, the tyrant, l, 174. - -_Chou Li_, quoted, 14, 55, 60, 68, 92, 146; referred to, xxxix, xlviii, -64; Biot’s translation of, ix. - -Chu Chih-wu, xxi. - -Chu Fu’s edition of Sun Tzŭ, xvii, xxxi. - -Chu Hsi, corrected by Legge, 32; quoted, xliii, xlvii. - -Chu-ko Liang, 46, 51, 74, 82, 117, 122; supposititious works of, lii. - -Chu-ko Wu-hou. _See_ Chu-ko Liang. - -Ch‘u State, xii, xiii, xvi, 124; the hereditary enemy of Wu, xxvii; -Viscount of, 110. - -Chuan Chu, xxi, 128. - -Chuan Shê-chu. _See_ Chuan Chu. - -Chuang, Duke of Lu, 66. - -Chuang, Prince of Ch‘u, 141, 162. - -_Chuang Tzŭ_, referred to, 29, 85. - -_Chung Yung_, xix. - -Circumstances, art of studying, 68. - -Classics, compared with Sun Tzŭ, xliii. - -Clearness of orders, 107. - -Clever fighter, the, 29, 41, 42. - -Cohesion, 134. - -Collapse, one of the six calamities, 105, 106. - -Columns, marching in, 49. - -Commander, the, 2, 3. _See also_ General. - -Commander-in-chief, killing the, 145; presence of mind of the, 66. - -Commentary, native, on Sun Tzŭ, ix, xxxiv _sqq._ - -Communications, line of, 101, 119. - -Compactness, 61. - -Confucius, and the art of war, xlvi, xlvii, xlviii; contemporary with -Sun Tzŭ, xxx; violates extorted oath, xlix. - -Constellations, 153. - -Contentious ground, 115, 118, 136. - -Contraction and expansion, 134. - -Conventional canons of warfare, 148. - -Co-operation, 129. - -Council-chamber, sternness in the, 146. - -Country, natural features of, 60. - -Courage, one standard of, 130. - -Courant’s “Catalogue des Livres Chinois,” lii. - -Cowardice, 78. - -Critical ground, 134, 135. - -Cromwell’s use of spies, 164. - -Cross-divisions, 100. - -Cunning, 145. - - -Danger, bracing effect of, 139, 145. - -Dangerously isolated ground, 72. - -Deception, war based on, 6, 132. - -Decision, 37, 38. - -Deductive calculation, 163. - -Defence, skill in, 27. - -Deliberation, 63. - -Demosthenes, the Athenian general, 118. - -Desertion, 134, 136. - -Desperado, running amok, 125. - -Desperate foe, not to be pressed, 69, 94. - -Desperate ground, 72, 114, 117, 120, 125, 126, 135, 138, 143. - -Deviation, artifice of, 57, 63. - -Difficult ground, 71, 117, 120, 137. - -Disaffection, signs of, 95. - -Discipline, 2, 3, 4, 98, 111. - -Disorder, seeming, 38. - -Disorganisation, 105, 107. - -Dispersive ground, 114, 118, 135. - -Disposition of troops, 26. - -Dispositions, concealment of, 51, 52; knowledge of the enemy’s, 163. - -Dissimulation, 61. - -Dividing the enemy, 47. - -Divination, to be prohibited, 126. - -“Divine manipulation of the threads,” 164. - -Door, left open by the enemy, 147. - -Doorkeepers, 171. - -Drums, 34, 64, 65. - -Dust, sign of the enemy, 89. - - -Earth, as opposed to Heaven, 2, 4, 27, 28, 113; six principles connected -with, 104. - -Economy, false, 162. - -Energy, 38, 39, 41; concentration of, 124. - -Entangling ground, 100, 102. - -Enterprise, the spirit of, 157. - -Enticing the enemy, 102. - -Êrh-chu Chao, 138. - -_Êrh Ya_, quoted, 94. - -Excellence, supreme, 17; the acme of, 28. - -Expenditure on war, 9, 10, 160. - - -Fabius Cunctator, 11, 120. - -Facile ground, 115, 118, 135, 136. - -Fan Chü’s use of spies, 166. - -Fei River, battle of the, 25. - -Fêng Hou, lii, 84. - -Fêng I, a student of Sun Tzŭ, xlii. - -Fire, as an aid to the attack, 156; dropping, 151, 152; five ways of -attacking with, 150; material for, 152; proper seasons for attacking -with, 152, 153; to be started on the windward side, 155. - -Five advantages, the, 72, 74, 75. - -Five cardinal tastes, 36. - -Five cardinal virtues, 3. - -Five classes of State ceremonial, xlviii. - -Five dangerous faults, 77. - -Five developments in attacking with fire, 153 _sqq._ - -Five elements, the, 53. - -Five essentials for victory, 23, 24. - -Five factors in war, 1. - -Five musical notes, 36. - -Five _Pa Wang_, xlix, 141. - -Five primary colours, 36. - -Flags and banners, 16, 34, 64, 65. - -Flat country, campaigning in, 83, 84. - -Flight, 105. - -Foraging, 12, 15, 123, 161. - -Foreknowledge, 163. - -Forestalling the enemy, 147. - -Forethought, want of, 97. - -“Forty-one Years in India,” referred to, 35. - -Four seasons, the, 54. - -Frederick the Great, quoted, 48, 168, 169. - -Frontier passes, 146. - -Frontal attacks, 45. - -Fu Ch‘ai, xvi. - -Fu Chien, 25, 115. - -Fu-ch‘u, King of Ch‘u, 124. - -Fu Kai, xxiii, xxix. - -Fu-k‘ang-an, 63. - -Fu Yen-ch‘ing, 69, 70. - - -General, the, 4, 5, 7, 8, 15, 16, 19, 21, 44, 55, 66, 77, 98, 107, 109, -110, 130, 131, 134, 157, 159, 163, 171, 174. - -Generals, professional, xxii. - -Generalship, degrees of, 17, 18; the highest, 48. - -Giles’ Biographical Dictionary, quoted, 128. - -Giles’ Chinese-English Dictionary, referred to, 57, 134. - -Gongs, 34, 64. - -Grant, General, 47. - -Great Wall of China, xliv. - -Greeks, Homeric, 9. - -Grindstone and egg, 35. - -Ground, high and low, 84; of intersecting highways, 71, 116, 119, 135, -137; proper use of, 130. - -Grounds, the nine, 114, 134, 138. - -Guides, local, 60, 140. - - -Han, red banners of, 144. - -_Han Chih_. See _Ch‘ien Han Shu_, bibliographical section of. - -_Han Kuan Chieh Ku_, quoted, xx. - -Han Hsin, xliv, 28, 33, 34, 81, 143, 167; a student of Sun Tzŭ, xlii; -quoted, 68. - -_Han Shu_. See _Ch‘ien Han Shu_. - -Hannibal, 11, 57, 66, 120, 140. - -Hasty temper, 78. - -Hearing, quick, 29. - -Heaven, 2, 4. 28, 113. - -Heights, precipitous, 100, 103. - -Hemmed-in ground, 72, 117, 120, 135, 137. - -Henderson, Col., quoted, 6, 42, 48, 52, 59, 101, 130, 131. - -Herodotus, referred to, 129. - -Ho Ch‘ü-fei, xl. - -_Ho Kuan Tzŭ_, referred to, xxiv. - -Ho Lu (or Ho Lü), King of Wu, xi, xiii, xvi, xvii, xviii, xxvi, 5, 128. - -Ho Shih. _See_ Ho Yen-hsi. - -Ho-yang, night ride to, 65. - -Ho Yen-hsi’s commentary on Sun Tzŭ, xl; quoted, 11, 14, 16, 18, 21, 29, -30, 34, 56, 69, 74, 110, 115, 116, 122, 147, 165, 166, 167, 168, 174; -referred to, xvii, 31, 43, 62, 152. - -Horses, tethering of, 129. - -_Hou Han Shu_, quoted, 10, 94, 132, 139, 151, 155; referred to, xlii. - -Hsi, the graduate, xxxiii. - -Hsia dynasty, 174. - -Hsiang, Duke of Sung, xlix, 141. - -Hsiang Chi, xlix, 133. - -Hsiang Liang, xlix. - -Hsiang Yü. _See_ Hsiang Chi. - -Hsiao State, 110. - -Hsiao Chi, a commentator, xli. - -Hsiao Hsien, 123. - -Hsiao I, 153, 166. - -Hsiao Shih-hsien. _See_ Hsiao I. - -Hsieh An, 25. - -Hsieh Yüan, a commentator, xlii. - -Hsien Hu, 106. - -Hsin-ch‘êng, town of, 122. - -_Hsin Hsü_, xiv. - -_Hsin Shu_ (by Ts‘ao Kung), xix, xxxvi. - -_Hsin Shu_ (a work attributed to Chu-ko Liang), lii. - -_Hsin T‘ang Shu_, referred to, 65, 104, 105, 123, 167; bibliographical -section of, referred to, xviii, liii. - -_Hsing Li Hui Yao_, quoted, xliii, xlviii. - -_Hsing Shih Pien Chêng Shu_, xv. - -Hsiung-nu, 39, 139, 150. - -Hsü Ch‘ieh, quoted, 160. - -Hsü-chou, invaded by Ts‘ao Ts‘ao, 73. - -_Hsü Wên Hsien T‘ung K‘ao_, liii. - -Hsüan Tsung, T‘ang Emperor, xxxii. - -_Hsün Tzŭ_, quoted, 80. - -Hsün Ying, 73. - -Hu Yen, xiii. - -Hua-pi, city of, 73. - -Hua-yin temple, xxxii. - -Huai-nan Tzŭ, plagiary of Sun Tzŭ, xxiv; quoted, xiv. - -Huan, Duke of Ch‘i, 128, 141. - -Huan Ch‘ung, 25. - -Huan Hsüan, 78. - -Huang Ch‘ao Ching Shih Wên Pien, liii. - -Huang Chih-chêng, a commentator, xlii. - -Huang Jun-yü, a commentator, xli. - -Huang Mei, 78. - -Huang-shih Kung, li; quoted, 109, 126. - -Huang Ti. _See_ Yellow Emperor. - -Huang-fu Sung, 94, 154, 155. - -Human nature, to be studied, 134. - -Humanity, misplaced, xlix; soldiers to be treated with, 98. - -Husbanding one’s strength, 67. - -Husbandry, impeded by war, 161. - - -I river, 127. - -I Chih, 173, 174, 175. - -_I Ching_, quoted, xv. - -I-chou, 165. - -I-ho, 115. - -_I Pu Chê Chung_, xliii. - -_I Shuo_. _See_ Chêng Yu-hsien. - -I-wu pass, 115. - -I Yin. _See_ I Chih. - -Iliad, heroes of the, 127. - -Impoverishment of the people, 13, 14. - -Induction from experience, 163. - -Inhumanity, the height of, 162. - -Insubordination, 105. - -Intuition necessary in dealing with spies, 169. - -Invading force, principles to be observed by an, 123. - - -Jackson, Stonewall, 59, 131. - -Jan Yu, disciple of Confucius, xlvi, xlviii. - -Jang, siege of, 69. - -Jingles, 149, 158. - -Ju-nan, 111. - -Julius Caesar, 12; his “De Bello Gallico” referred to, 108. - -Junction of forces, 48. - - -K‘ang Hsi’s dictionary, referred to, 10, 18, 35, 68, 95, 117, 152, 157, -160. - -Kao-ch‘ang, 115. - -Kao-fan. _See_ Hu Yen. - -Kao Huan, afterwards Emperor, 137. - -Kao Kêng, 151. - -Kao Tsu, first Han Emperor, 33, 39, 119. - -Kao Tsu, Sui Emperor, 168. - -Kao-wu pass, 115. - -Khitans, 69. - -Khotan, 132. - -Kiangnan rebels under Sui dynasty, 151. - -Kindness to the soldiers, 110, 111. - -Kou Chien, King of Yüeh, xvi, 50. - -_Ku Chin T‘u Shu Chi Ch‘êng_, quoted, xvi, xxxvii, xxxix; referred to, -xix, xli, li, liii. _See also_ Sun Tzŭ, _T‘u Shu_ text of. - -Kuan Chung, 128. - -_Kuan Tzŭ_, xxi. - -Kuang, King of Shan-shan, 139, 151. - -_Kuang Po Wu Chih_, liii. - -Kuang Wu, Han Emperor, li. - -Kuei-ku Tzŭ, li. - -K‘uei-chou, 123. - -_K‘un Wai Ch‘un Ch‘iu_, xxxvi. - -Kung-sun Hung, lii. - -_Kuo Ch‘ao Shih Jên Chêng Lüeh_, xxxii. - -Kuo Hsün, 151. - -Kutcha, King of, 132. - - -Ladder, kicking away the, 133. - -Ladysmith, relief of, 79. - -Land-tenure, ancient system of, xxv, 161. - -Lao Tzŭ, the Tao of, 2; quoted, 155, 158. See also _Tao Tê Ching_. - -Legge’s “Chinese Classics,” referred to, ix, xxiv, 23, 32. - -Lengthy operations, 10, 11. - -_Li_, length of the, 9. - -_Li Chi_, referred to, 23, 147. - -Li Ching, the general, xliv, 41, 123, 167; quoted, 35, 66, 87, 111, 118; -supposed author of a work on war, lii. - -_Li Ching Ping Fa_, lii. - -Li Chu, 29. - -Li Ch‘üan’s commentary on Sun Tzŭ, xxxvi; quoted, 9, 11, 18, 21, 22, 24, -25, 28, 30, 32, 34, 38, 46, 49, 50, 51, 55, 60, 65, 67, 68, 72, 73, 81, -83, 84, 89, 92, 97, 105, 106, 110, 113, 114, 115, 117, 118, 119, 136, -142, 150, 158, 163, 167; referred to, 52, 95, 123, 127, 151. - -Li Hsiang, 165. - -Li Hsiung, 165. - -Li I-chi, 167. - -Li Kuang-pi, 65. - -Li Ling, 154. - -Li Shih-min, afterwards the Emperor T‘ai Tsung, xliv, lii, 35, 104, 167. - -Li Shou-chêng, 70. - -_Li Tai Chi Shih Nien Piao_, quoted, 70, 116, 166. - -Li T‘ê, 165. - -Li Ts‘ai, a commentator, xlii. - -Li Wei-kung. _See_ Li Ching. - -_Li Wei Kung Wên Tui_, lii. - -Liang, kingdom of, 94. - -Liang-chou, 115. - -Liang Hsi, 115. - -Lien P‘o, 57, 166. - -Lin-chin, in Shensi, 34. - -Lin Hsiang-ju, 166. - -Line of least resistance, 53. - -Liu Chou-tzŭ, 53. - -Liu Hsiang, quoted, xiv, xxiv. - -Liu Pei, 59. - -Liu Piao, 69. - -_Liu T‘ao_ (attributed to T‘ai Kung), xxi, l, li, 144, 174; quoted, 22, -62, 78, 84. - -Liu Yü, 78. - -Livy, quoted, 66, 120, 140. - -Lo Shang, 165. - -Lo-yang, 104. - -Logs and stones, rolling, 41. - -Longevity, 127. - -Lou Ching, 39. - -Lu State, 128. - -Lu Tê-ming, quoted, li. - -Lü Kuang, 115. - -Lü Mêng, a disciplinarian, 111; a student of Sun Tzŭ, xlii. - -Lü Pu, xxxv. - -Lü Shang, known as T‘ai Kung, l, 174, 175. See also _Liu T‘ao_. - -_Lü Shih Ch‘un Ch‘iu_, referred to, xxiv, 37. - -Lü Wang (or Lii Ya). _See_ Lü Shang. - -Luan Yen, 106. - -_Lun Yü_, quoted, xv, 146; referred to, xlvii, xlix, 47, 64, 156. - -Lung Chü, 81. - - -Ma Lung, lii. - -Ma Tuan-lin, xl. See also _Wên Hsien T‘ung K‘ao_. - -Ma Yüan, 80. - -Maiden, coyness of a, 148. - -Mansfield, Lord, 143. - -Mantlets, 14, 18. - -Marches, forced, 59. - -Marengo, battle of, 57. - -“Marshal Turenne,” quoted, 73, 169; referred to, 61. - -Marshes, 60. - -Measures, of land, 14; of length, 32; of weight, 15, 32. - -Mei Yao-ch‘ên’s commentary on Sun Tzŭ, xxxviii; quoted, 4, 6, 7, 11, 29, -34, 38, 40, 44, 47, 61, 63, 79, 84, 85, 86, 93, 94, 95, 96, 100, 102, -121, 129, 130, 131, 135, 136, 137, 138, 141, 145, 147, 148, 153, 155, -157, 161, 162, 163, 164, 168, 169, 170, 174; referred to, 15, 23, 43, -46, 51, 106, 151. - -“Mémoires concernant les Chinois,” quoted, vii. - -“Mémoires Historiques,” referred to, xvi. _See also_ Chavannes. - -_Mencius_, quoted, xxv, xliii, 14, 85; referred to, 29, 32, 112, 148. - -Mêng K‘ang, xxxvi. - -Mêng Shih’s commentary on Sun Tzŭ, xxxvi; quoted, 2, 11, 15, 61, 77, 78, -116, 137, 147. - -Mêng Ta, 122. - -Method, 2, 3, 31. - -“Military Classic,” 144. - -Military tactics like water, 53. - -Military virtues, 22. - -Misfortune, three ways in which a ruler can cause, 21 _sqq._ - -Mistakes, making no, 30. - -Modern text of Sun Tzŭ. _See_ Sun Tzŭ. - -Modification of plans, 5. - -Moltke, 17. - -Moods, art of studying, 67. - -Moral Law, the, 2, 4, 31. - -Mounds, used in sieges, 19. - -Mountains, 80. - -Movable shelters, 18. - -Mu, Duke of Ch‘in, 141. - -_Mu-so_, an instrument of torture, xlvi. - -_Mu T‘ien Tzŭ Chuan_, 152. - -Mystification of one’s men, 131. - - -Nang Wa, xiii. - -Napoleon Bonaparte, 5, 12, 148; his passage across Alps, 57; not -hampered by central authority, 24; his “Maximes de Guerre,” quoted, 84, -109; his “Pensées,” quoted, 101. - -Nelson, at Trafalgar, 37. - -Nervousness, a sign of, 93. - -Nicias, the Athenian general, 118; speech of, quoted, 125. - -Night-fighting, 65. - -Nine grounds (or situations), the, 72, 114. - -Nine punitive measures, the, xxxix. - -Nine variations, the, 71, 72, 74, 138. - -“North hill”, battle of the, 57. - - -O-yü, town of, 57. - -Omens, not to be regarded, 126. - -Onset of troops, 37, 38. - -Open ground, 116, 119, 137. - -Opportunism, xlix. - -Orders, not to be divulged, 142, 143. - -Original text of Sun Tzŭ. _See_ Sun Tzŭ. - -Ou-yang Hsiu, quoted, xxxiv, xxxv, xxxviii. - -Overawing the enemy, 141. - -Over-caution, 158. - -Over-solicitude for one’s men, 79. - - -_Pa Chên T‘u_, xviii. - -_Pa Wang_, the five, 141. - -Pan Ch‘ao, 63; at Shan-shan, 139, 150; his attack on Yarkand, 132, 167. - -P‘an Kêng, 173. - -P‘ang Chüan, xii, 40. - -Passes, narrow, 100, 103. - -Peace, the true object of war, 162. - -_Pei Ch‘i Shu_, referred to, 138. - -_Pei Lun_, xl. - -_Pei T‘ang Shu Ch‘ao_, 25, 36, 64, 67. - -P‘ei Hsing-chien, 103. - -_P‘ei Wên Yün Fu_, quoted, 94; referred to, xlvi, 69, 146. - -Pelliot, M., xxxvi. - -Pi, battle of, 106. - -Pi I-hsün, xviii, xxvi, xxxiv. See also _Sun Tzŭ Hsü Lu_. - -Pi Kua, xxxiii. - -Pi-yang, city of, 73. - -P‘i, siege of, 165. - -Picked soldiers in front rank, 107, 108. - -_Ping Fa Tsa Chan_, xviii. - -Ping Shu Yao Chüeh, 67. - -Pique, battles not to be fought out of, 158. - -Pitfalls, 60. - -Plagiaries of Sun Tzŭ, xxiii, xxiv. - -Plans, baulking the enemy’s, 17; change of, 5, 132. - -Plataea, battle of, 129. - -Playfair’s “Cities and Towns of China”, referred to. 57. - -Plunder, 62. - -Po Ch‘i xliv, 117, 166. - -_Po Chiang Chuan_, xli. - -Po P‘ei, xiii, xxiii, xxix. - -Po-têng, battle of, 39. - -Po-ts‘ai, a leader of the Yellow Turban rebels, 154. - -_Po Ya_, referred to, 160. - -P‘o-t‘ai, a spy, 165. - -Polybius, referred to, 120. - -Port Arthur, siege of, 19. - -Presence of mind, 66. - -Punishment, 95, 97, 98. - - -Rabbits, not indigenous to China, 149. - -Rapidity, 12, 61; the essence of war, 122. - -Rewards, 15, 95, 142. - -Reward and punishment, constancy in, 4. - -Riches, soldiers not to acquire, 127. - -River, crossing a, 129. - -River warfare, 81, 82. - -Roberts, Lord, night march of, 35; on Sun Tzŭ, xlii. - -Rout, 105, 107. - -Ruin, one of the six calamities, 105, 106. - -Ruler, military commander independent of the, 109; the enlightened, 157, -159, 174. - -Rules of warfare, conventional, 148. - - -Salt-marshes, 83. - -_San Kuo Chih_, quoted, 69, 111; referred to, xxxv, xli, xlii. See also -_Wei Chih_. - -_San Lüeh_, li; quoted, 62, 158. - -_San Shih Êrh Lei Ching_, xviii. - -_San Ts‘ai T‘u Hui_, liii. - -San-yüan, 79. - -“Science of War,” quoted, 101, 130. - -Scouts, 88, 89. - -Screens, grass, 88. - -Secrecy, 45, 131. - -Secrets, divulged by a spy, 170. - -Sedan, capitulation of, 17. - -Self-possession, 67. - -Sensitiveness in a general, 79. - -Sentries, 171. - -Serious ground, 117, 119, 135, 137. - -Seven considerations, 1, 4. - -Sha-yüan, 168. - -Shan-shan, 139; King of, 150, 151. - -Shang dynasty, 173. - -Shên, Duke of, 110. - -Shên-wu of Ch‘i, 168. - -Shên Yu, a commentator, xli. - -Shepherd driving sheep, 133. - -Sheridan, General, 47. - -_Shih Chi_, objection to the chronology of, xxvi; quoted, xi, xiii, xv, -xx, xlv, 40, 58, 80, 84, 90, 124, 128; referred to, xvi, xxii, xxiv, -xxxiv, xlvi, xlvii, xlix, 1. _See also_ Ssŭ-ma Ch‘ien. - -_Shih Ching_, quoted, xvi, 61, 62; referred to, 14. - -Shih Huang Ti, 127, 142. - -Shih K‘uang, 29. - -_Shih L‘iu Ts‘ê_, lii. - -Shih Ssŭ-ming, the rebel leader, 65. - -_Shu Ching_, quoted, xv; referred to, xlvii, xlviii. - -_Shu Lu Chieh T‘i_, xxiii. - -_Shuai-jan_, the, xxvi, 128, 129. - -_Shuo Wên_, quoted, 94, 117, 160. - -Sicilian expedition, 118. - -Sieges, 10, 18, 19, 73. - -Sight, sharp, 29. - -Signal-fires, 65. - -Signals, 33. - -Signs, observation of, 88. - -Situations, the nine. _See_ Nine grounds. - -Six Chancellors of the Ch‘in State, 142. - -“Six States” period, xxii. - -Skilful fighter, the, 30. - -Skilful leaders of old, 120. - -Solidarity of troops, 123. - -Sôphanes at Plataea, 129. - -Sovereign, the, 55; the wise, 163. - -Spies, xlix, 52, 147, 148; converted, 90, 166, 172, 173; doomed, 167, -172, 173; five classes of, 164; Frederick’s classification of, 168; -importance of, 175; intimate relations to be maintained with, 168; -inward, 165, 172; local, 164, 172; surviving, 167, 172; to be properly -paid, 162, 169. - -Spirit, an army’s, 65, 66. - -Spirits, 163. - -“Spy,” evolution of the character meaning, 160. - -Spying, end and aim of, 173. - -_Ssŭ K‘u Ch‘üan Shu Chien Ming Mu Lu_, quoted, l, li, lii. - -_Ssŭ K‘u Ch‘üan Tsung Mu T‘i Yao_, quoted, xx, xli, l; referred to, xl, -lii, liii. - -Ssŭ-ma Ch‘ien, xiv, xx; quoted, xi, xii, xlv; credibility of his -narrative, xxvi; his letter to Jên An, referred to, xlvi; his mention -of the 13 chapters, xxx. See also _Shih Chi_. - -_Ssŭ-ma Fa_, l; quoted, xvi, 14, 17, 78, 126, 143. - -Ssŭ-ma I, 46, 51, 122. - -Ssŭ-ma Jang-chü, xxii, 1, 98. - -Stagnation, 157. - -Standard text of Sun Tzŭ. _See_ Sun Tzŭ. - -Stellar Mansions, the twenty-eight, 153. - -Stonewall Jackson, biography of, quoted, 42, 59, 131. - -Strategy and tactics, 52. - -Strength, great, 29. - -Stupidity, to be feigned, 145. - -Su Hsün, quoted, xlii. - -_Su Shu_, an ethical treatise, li. - -Subdivisions of an army. 17, 33, 39. - -_Sui Shu_, quoted, 151; bibliographical section of, quoted, xviii, xli; -referred to, xxxvi, liii. - -Sun Hao, a commentator, xli. - -Sun Hsing-yen, xxxii; his edition of Sun Tzŭ, ix; his preface, xxxiv; -quoted, xvi, xxix, xxx, xxxi, xxxii, xxxiii, xxxvi, xlviii. - -Sun Pin, xii, xv, xvi, 40. - -_Sun Tzŭ_, archaic words in, xxiv; bibliographical description of -edition used, xxxiv; corruptions in the text of, xxxi; difficult -passages in, xxxiv; state of the text, 138; probable date of the work, -xxviii. - -—Modern text, 25, 26, 27, 33. - -—Original text, xxxii, xxxiii, 2, 16, 27, 29, 43, 47, 53, 58, 62, 64, -67, 84, 86, 87, 88, 91, 92, 95, 98, 113, 119, 121, 153, 154, 168. - -—Standard text, xxxiv, 10, 58, 91, 95, 117, 127, 164. - -—_T‘ai I Tun Chia_ text, xxxvi. - -—_T‘u Shu_ text, xxxi, 16, 21, 25, 29, 30, 32, 33, 35, 37, 40, 43, 46, -47, 50, 52, 58, 64, 67, 69, 84, 87, 91, 92, 94, 95, 96 105, 110, 114, -117, 120, 121, 133, 135, 140, 145, 146, 153, 159, 164, 167, 168, 171, -172, 175. - -—_T‘ung Tien_ text, xxxiii, 1, 10, 12, 19, 22, 23, 25, 41, 45, 47, 50, -53, 58, 59, 62, 64, 65, 67, 68, 74, 77, 81, 83, 85, 86, 87, 88, 89, 91, -92, 93, 94, 95, 98, 101, 104, 108, 112, 113, 117, 119, 136, 137, 152, -153, 158, 159, 164, 167, 170, 171, 172. - -—_Yü Lan_ text, xxxiii, 3, 7, 10, 12, 14, 15, 19, 25, 27, 37, 42, 45, -47, 50, 52, 53, 62, 64, 67, 68, 77, 81, 83, 84, 85, 86, 87, 88, 89, 92, -93, 94, 95, 98, 108, 112, 121, 129, 141, 153, 158, 159, 161, 164, 167, -170, 171, 172. - -_Sun Tzŭ Hsü Lu_, xviii, xxxiv; quoted, xxiii, xxiv, 118. - -_Sun Tzŭ Hui Chêng_, xlii. - -_Sun Tzŭ Ts‘an T‘ung_, xlii. - -_Sun Tzŭ Wên Ta_, xvii. - -Sun Wu, a practical soldier, xxv; conjectural outline of his life, xxix; -not a man of eminent position, xxviii; probable origin of the legend -connected with, xxix; Ssŭ-ma Ch‘ien’s biography of, xi; supposititious -works of, xvii, xviii. See also _Sun Tzŭ_. - -_Sun Wu Sun Tzŭ_, xvii. - -_Sung Shih_, referred to, xlii; bibliographical section of, xvii, xxxi, -xxxvi, lii, liii. - -Superstitious doubts, 126. - -Supplies, 137, 161: line of, 101. - - -Ta-hsi Wu, 168. - -_Ta Ming I T‘ung Chih_, quoted, xxxii. - -Taboo character, 124. - -Tactical manœuvring, 56. - -Tactician, the skilful, 128. - -Tactics, direct and indirect, 20, 34 _sqq._; modification of, 52, 53; -not to be repeated, 52; variation of, 26, 71, 74. - -T‘ai Kung. _See_ Lü Shang. - -_T‘ai Kung Ping Fa_, li. - -_T‘ai P‘ing Yü Lan_, xvi, xxxiii, liii. See also Sun Tzŭ, _Yü Lan_ text. - -T‘ai-po Shan-jên, quoted, 132. - -_T‘ai Po Yin Ching_, xxxvi. - -T‘ai Tsung, the Emperor. _See_ Li Shih-min. - -_T‘ai Yüan Ching_, referred to, xxiv. - -Tallies, official, 146. - -T‘ang, prince of, xiii. - -T‘ang, the Completer. _See_ Ch‘êng T’ang. - -T‘ang Chien, 167. - -_T‘ang Shu_, bibliographical section of, referred to, xxxviii, xli. See -also _Hsin T‘ang Shu_ and _Chiu T‘ang Shu_. - -_Tao Tê Ching_, quoted, xlix, 147, 155, 158, 161. - -Temple, used for deliberations, 7, 8. - -Temporising ground, 100, 102. - -Tenacity, 125. - -Têng Ch‘iang, 78. - -Têng Ming-shih, quoted, xv. - -Terrain, natural advantages of, 108; six kinds of, 100. - -Textual criticism and emendations, 1, 7, 13, 14, 25, 29, 30, 36, 41, 43, -46, 47, 49, 71, 74, 86, 87, 91, 94, 99, 113, 117, 121, 124, 127, 133, -158, 167. - -Thermopylae, 115. - -Three ancient dynasties, the, xxxix. - -Thucydides, quoted, 125; referred to, 118. - -Ti river, 144. - -T‘ien Chi, 40. - -_T‘ien-i-ko_ catalogue, quoted, xxxvi, xl. - -T‘ien Pao, xv. - -T‘ien Pu, 105. - -T‘ien Tan, defender of Chi-mo, 90, 120, 155; his use of spies, 166. - -Time, value of, 12; waste of, 157. - -Tou Chien-tê, King of Hsia, 104. - -Tou Ku, 151. - -Trafalgar, battle of, 37. - -Training of officers and men, 4. - -Trebia, battle of the, 66. - -Ts‘ai, prince of, xiii. - -Ts‘ao Kuei, mentioned in the _Tso Chuan_, xxi; on the advantage of -spirit, 66; threatens Huan Kung, 128. - -Ts‘ao Kung or Ts‘ao Ts‘ao, xix, xxxi, xxxvi, xlii, xliv, 4, 59, 69, 76, -151; his commentary on Sun Tzŭ, xxxv, xxxvii, xxxviii, xl; quoted, 1, -7, 9, 11, 13, 15, 17, 18, 20, 22, 24, 26, 28, 34, 35, 39, 40, 41, 44, -46, 51, 52, 55, 56, 59, 60, 67, 71, 73, 75, 76, 77, 78, 81, 84, 86, 88, -91, 94, 95, 96, 97, 98, 103, 104, 106, 111, 115, 116, 118, 119, 120, -122, 125, 126, 127, 131, 137, 140, 142, 143, 145, 146, 147, 148, 152, -154, 156, 157; referred to, 19, 43, 62, 136; his preface, xx, xxxiv; -translated, xv _sqq._ - -Tsêng Shên, xxiv. - -_Tso Chuan_, delivered to Wu Ch‘i, xxiv; has no mention of Sun Tzŭ, xx, -xxvi, xxviii; quoted, xxvii, xxix, xlix, 19, 59, 65, 89, 97, 106, 111, -162; referred to, xxi, xlvii. - -Tso Tsung-t‘ang, 63. - -Tsui-li, battle of, xxx. - -Tu Chung-wei, 69, 70. - -Tu Mu’s commentary on Sun Tzŭ, xxxvi, xxxvii, xxxviii; quoted, 4, 11, -14, 15, 18, 19, 23, 26, 28, 29, 30, 31, 33, 34, 37, 39, 40, 41, 42, 44, -45, 46, 50, 52, 55, 56, 57, 59, 60, 61, 62, 64, 67, 68, 69, 75, 76, 77, -78, 80, 81, 82, 83, 84, 86, 88, 89, 90, 92, 93, 94, 95, 96, 98, 101, -105, 106, 107, 110, 111, 112, 114, 115, 118, 119, 122, 124, 126, 131, -133, 136, 137, 138, 146, 148, 149, 151, 152, 153, 154, 155, 156, 157, -158, 161, 163, 164, 165, 167, 168, 169, 171, 175; referred to, 20, 65, -73, 150; his preface, quoted, xix, xxxvii, xxxviii, xlv. - -_Tu Shu Chih_, lii. - -Tu Yu, xxxiii; his notes on Sun Tzŭ in the _T‘ung Tien_, xxxvii; quoted, -4, 6, 11, 19, 23, 24, 36, 38, 47, 56, 60, 61, 62, 77, 83, 88, 91, 92, -93, 94, 95, 100, 101, 102, 103, 104, 116, 117, 120, 137, 138, 152, 153, -166, 167, 169, 171, 172; referred to, 28, 51, 74, 155, 173. - -_T‘u Shu_ encyclopaedia. See _Ku Chin T‘u Shu Chi Ch‘êng_. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Tung Cho, xxxv, 94. - -_T‘ung Chou Lieh Kuo_, quoted, 56. - -_T‘ung Chih_, referred to, xxxii, xxxvi, xl, xli, liii. - -_T‘ung Tien_, xvii, xxxiii, xxxvii, lii, liii. _See also_ Tu Yu. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Turenne, Marshal, on deceiving the enemy, 61; on sieges, 73; on spies, -169. - -Tzŭ-ch‘an, saying of, xlix. - -Tzŭ-ch‘ang. _See_ Nang Wa. - - -“Unterricht des Königs von Preussen,” quoted, 168, 169. - -Uxbridge, Lord, 5. - - -Valleys, 80. - -Victory, halfway towards, 111, 112; without fighting, 17. - -Virtues, the five cardinal, 3. - - -Wan, town of, 122. - -Wang Chien, 124. - -Wang Hsi’s commentary on Sun Tzŭ, xl; quoted, 1, 2, 11, 13, 14, 23, 26, -33, 34, 38, 44, 52, 53, 55, 60, 61, 63, 71, 78, 84, 92, 94, 95, 96, 106, -114, 117, 119, 124, 132, 133, 135, 137, 142, 155, 157, 169; referred to, -67, 76. - -Wang Kuo, the rebel, 94. - -Wang Liao, 128. - -Wang Ling, a commentator, xxxvii, xli. _See also_ Wang Tzŭ. - -Wang Shih-ch‘ung, 104. - -Wang T‘ing-ts‘ou, 105. - -Wang Tzŭ, quoted, 4, 6, 24. - -Wang-tzŭ Ch‘eng-fu, xiii. - -War, want of fixity in, 54. - -Warlike prince, 141, 158. - -Water, an aid to the attack, 156. - -Waterloo, battle of, 5, 48, 130. - -Weapons, 14. - -Weeping, 127. - -Wei, kingdom of, xxxv; province of, 105. - -Wei river, 81. - -_Wei Chih_ (in the _San Kuo Chih_), xix, xxxvi. - -Wei I, 106. - -_Wei Liao Tzŭ_, li; quoted, 35, 73, 97, 99, 107, 125; referred to, xxiv. - -Wei Po, 165. - -Wei Wu Ti. _See_ Ts‘ao Kung. - -Well-being of one’s men, to be studied, 123. - -Wellington, his description of his army at Waterloo, 130; on the eve of -Waterloo, 5; saying, of, 110; skilful in dissimulation, 6. - -Wên, Duke of Chin, 141. - -_Wên Hsien T‘ung K‘ao_, quoted, xxxvii, xxxviii, xl, xli; referred to, -xxi, xxiii, xxxvi, liii. - -Wên-su, King of, 132. - -Wên Ti, Emperor of Sui dynasty, 151. - -Wên Wang, l, 174. - -Western Sacred Mountain, xxxii. - -Wind, days of, 153; duration of, 155. - -“Words on Wellington,” quoted, 5. - -Wu, city of, xiv; king of, 118. _See also_ Ho Lu. - -Wu State, xxv, 49, 50, 129, 159; dates in the history of, xxvii, xxviii; -first mentioned in history, xxvii. - -Wu Ch‘i, l, 64, 65, 110; compared with Sun Wu, xliii; plagiary of Sun -Tzŭ, xxiv. See also _Wu Tzŭ_. - -_Wu Ch‘i Ching_, lii. - -Wu Huo, 29. - -Wu Jên-chi, xxxiii. - -Wu-lao, heights of, 104. - -Wu Nien-hu, xxxiii. - -Wu-tu, town of, 165. - -Wu-tu Ch‘iang, 80. - -_Wu Tzŭ_, xix, l; quoted, 24, 56, 66, 77, 80, 81, 98, 107, 115, 131, -142, 156; referred to, xxiv. - -Wu Tzŭ-Hsü, xxix, xlviii. _See also_ Wu Yüan. - -Wu Wang, xvi, 20, 175. - -Wu Yüan, xiii, xxiii, 56; a spurious treatise fathered on, xxix. - -_Wu Yüeh Ch‘un Ch‘iu_, quoted, xiv, xviii. - -Wylie’s “Notes,” referred to, xli, lii. - - -Ya, King of Chao, 144. - -Yang Han, 115. - -Yang-p‘ing, city of, 46. - -Yangtsze river, 123. - -Yao Hsiang, 78. - -Yarkand, battle of, 132. - -Yeh Shih or Yeh Shui-hsin, his theory about Sun Tzŭ, xxi, xxiii, xxv; -on Sun Tzŭ’s style, xxiv. - -Yellow Emperor, the, xvi, 84. - -Yellow Turban rebels, 154. - -Yen, King of Hsü, xvi, xlix. - -Yen Shih-ku, 167. - -Yen Ti, 84. - -Yen Tzŭ, quoted, 98. - -_Yin_ and _Yang_, 2. - -Yin dynasty, 173, 174. - -_Yin Fu Ching_, xxxvi, 111. - -Ying, capital of Ch‘u, xii, xiii, xvi, xxix. - -Ying K‘ao-shu, xxi. - -Yo Fei, a student of Sun Tzŭ, xlii. - -Yo I, 117. - -_Yü Hai_, quoted, xlii; referred to, xxxvi, xl, lii, liii. - -_Yü Lan_ encyclopaedia. See _T‘ai P‘ing Yü Lan_. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Yüan, the two, opponents of Ts‘ao Ts‘ao, xxxv. - -_Yüan Chien Lei Han_, liii. - -Yüan Shao, 151. - -Yüeh State, 129; compared with Wu, xxvi, 49, 50; first mentioned in -history, xxvii. - -_Yüeh Chüeh Shu_, quoted, xiv. - -_Yüeh Yü_, xxi. - -_Yung Lo Ta Tien_, lii. - - - - - CORRIGENDA - - -[Transcriber’s note: the corrigenda listed below has been incorporated -into the text.] - -P. ix, _note_: For “edition” read “translation.” - -„ 14, line 3: For “by” read “in the.” - -„ 16, line 5: For “T.” read “_T‘u Shu_.” - -„ „ § 19, _note_: Before “War” insert “Soldiers are not to be used as -playthings.” - -„ 17, § 1: 全軍, etc. The more I think about it, the more I prefer the -rendering suggested on p. 159, § 22, _note_. - -„ „ § 1 _note_, and p. 78, line 6: Insert “the” before “Ssŭ-ma Fa.” - -„ 33, note on heading: Cf. X. § 12, where 勢 is translated “strength,” -though it might also be “conditions.” The three words 執, 埶 and 勢 have -been much confused. It appears from the _Shuo Wên_ that the last -character is post-classical, so that Sun Tzŭ must have used either 執 -or 埶 in all senses. - -„ 45, line 1: For “sublety” read “subtlety.” - -„ 63, line 4: M. Chavannes writes in the _T‘oung Pao_, 1906, p. 210: -“Le général Pan Tch‘ao n’a jamais porté les armes chinoises jusque sur -les bords de la mer Caspienne.” I hasten to correct my statement on this -authority. - -„ 80, 9th line from the bottom: For 囗 read 口. - -„ 109, § 23, _note_, and p. 126, 5th line from bottom: For “Huang -Shih-kung” read “Huang-shih Kung.” - -„ 124, line 7: For “Ch‘ên” read “Ch‘ên Hao.” - -„ 136, 11th line from bottom: Insert “to” before “select.” - -„ 152, § 2: Substitute semi-colon for full stop after “available.” - - - - - Footnotes - -[1] Published at Paris in 1782. - -[2] A rather distressing Japanese flavour pervades the work throughout. -Thus, King Ho Lu masquerades as “Katsuryo,” Wu and Yüeh become “Go” and -“Etsu,” etc. etc. - -[3] A notable exception is to be found in Biot’s translation of the -_Chou Li_. - -[4] _Shih Chi_, ch. 65. - -[5] Also written 闔閭 Ho Lü. He reigned from 514 to 496 B.C. - -[6] _Shih Chi_, ch. 130, f. 6 _r_^o. - -[7] I note that M. Chavannes translates 民勞 “le peuple est épuisé.” -But in Sun Tzŭ’s own book (see especially VII §§ 24–26) the ordinary -meaning of 民 is “army,” and this, I think, is more suitable here. - -[8] These words are given also in Wu Tzŭ-hsü’s biography, ch. 66, fol. -3 _r_^o. - -[9] The appellation of 囊瓦 Nang Wa. - -[10] _Shih Chi_, ch. 31, fol. 6 _r_^o. - -[11] _Ibid._ ch. 25, fol. 1 _r_^o. - -[12] The appellation of 狐偃 Hu Yen, mentioned in ch. 39 under the year -637. - -[13] 王子城父 Wang-tzŭ Ch‘êng-fu, ch. 32, year 607. - -[14] The mistake is natural enough. Native critics refer to the 越絶書, -a work of the Han dynasty, which says (ch. 2, fol. 3 _v_^o of my -edition): 巫門外大冢吳王客齊孫武冢也去縣十里善爲兵法 “Ten _li_ outside the Wu -gate [of the city of 吳 Wu, now Soochow in Kiangsu] there is a great -mound, raised to commemorate the entertainment of Sun Wu of Ch‘i who -excelled in the art of war, by the King of Wu.” - -[15] 孫子者吳人也善爲兵法辟幽居世人莫知其能. - -[16] 君臣乖心則孫子不能以應敵. - -[17] 孫武以三萬破楚二十萬者楚無法故也. - -[18] The _Shih Chi_, on the other hand, says: 臏亦孫武之後世子孫也. -I may remark in passing that the name 武 for one who was a great -warrior is just as suspicious as 臏 for a man who had his feet cut -off. - -[19] An allusion to 易經, 繫辭, II. 2: 弦木爲弧剡木爲矢弧矢之利以威天下 “They -attached strings to wood to make bows, and sharpened wood to make -arrows. The use of bows and arrows is to keep the Empire in awe.” - -[20] 論語 XII. 7. - -[21] 書經 V. iv. 7. - -[22] 易經, 7th diagram (師). - -[23] 詩經 III. 1. vii. 5. - -[24] 司馬法 ch. 1 (仁本) _ad init._ The text of the passage in the 圖書 -_T‘u Shu_ (戎政典, ch. 85) is: 是故殺人安人殺之可也. - -[25] The son and successor of Ho Lu. He was finally defeated and -overthrown by 勾踐 Kou Chien, King of Yüeh, in 473 B.C. See _post_. - -[26] King Yen of 徐 Hsü, a fabulous being, of whom Sun Hsing-yen says in -his preface: 仁而敗 “His humanity brought him to destruction.” See _Shih -Chi_ ch. 5, f. 1 _v_^o and M. Chavannes’ note, _Mémoires Historiques_, -tom. II, p. 8. - -[27] _T‘u Shu_, _ibid._ ch. 90: 操聞上古有弧矢之利論語曰足兵尙書八政曰師易曰師 -貞丈人吉詩曰王赫斯怒爰征其旅黃帝 湯武咸用干戚以濟世也司馬法曰人故殺人殺之可也恃武 -者滅恃文者亡夫差偃王是也聖人之用兵戢而時動不得已而用之. - -[28] The passage I have put in brackets is omitted in the _T‘u Shu_, and -may be an interpolation. It was known, however, to 張守節 Chang Shou-chieh -of the T‘ang dynasty, and appears in the _T‘ai P‘ing Yü Lan_. - -[29] Ts‘ao Kung seems to be thinking of the first part of chap. II, -perhaps especially of § 8. - -[30] 吾觀兵書戰策多矣孫武所著深矣孫子者齊人也名武爲吳王闔閭作兵法一十三篇試之 -婦人卒以爲將西破强楚入郢北威齊晉後百歲餘有孫臏是武之後也審計重舉明畫深圖不可相誣 -而但世人未之深亮訓說況文煩富行於世者失其旨要故撰爲略解焉. - -[31] 漢書藝文志，兵權謀. - -[32] The 宋藝文志 mentions two editions of Sun Tzŭ in 3 _chüan_, namely -孫武孫子 and 朱服校定孫子. - -[33] See chap. XI. - -[34] 吳王召孫子問以兵法每陳一篇王不知口之稱善. - -[35] 按此皆釋九地篇義辭意甚詳故其篇帙不能不多也. - -[36] Such as the 八陣圖, quoted in 鄭玄 Chêng Hsüan’s commentary on the -_Chou Li_, the 戰鬭大甲兵法 and 兵法雜占, mentioned in the 隋志 _Sui Chih_, -and the 三十二壘經, in the _Hsin T‘ang Chih_. - -[37] On the other hand, it is noteworthy that 吳子 _Wu Tzŭ_, which is now -in 6 chapters, has 48 assigned to it in the _Han Chih_. Likewise, the 中庸 -_Chung Yung_ is credited with 49 chapters, though now in one only. In -the case of such very short works, one is tempted to think that 篇 might -simply mean “leaves.” - -[38] See _T‘u Shu_, 經籍典, ch. 442, 彚考 2. - -[39] An extract will be found on p. xlv. - -[40] 武所著書凡數十萬言曹魏武帝削其繁剩筆其精切凡十三篇成爲一編. - -[41] 其所爲注解十不釋一此蓋非曹不能盡注解也. - -[42] 予尋魏志見曹自作兵書十餘萬言諸將征戰皆以新書從事從令者克捷違教者負敗意曹自於 -新書中馳驟其說自成一家事業不欲隨孫武後盡解其書不然者曹其不能耶今新書已亡不可復知. - -[43] 魏氏瑣連孫武之法. - -[44] See 孫子兵法序. - -[45] 謙言解其觕略. - -[46] Ch. 99, fol. 5 _r_^o. - -[47] 然史記稱十三篇在漢志之前不得以後來附益者爲本書牧之言固未可以爲據也. - -[48] _Shih Chi_, ch. 65 _ad fin:_ 世俗所稱師旅皆道孫子十三篇吳起兵法世多有故弗論. - -[49] 葉適 Yeh Shih of the Sung dynasty [1151–1223]. See 文獻通考, -ch. 221, ff. 7, 8. - -[50] See _Tso Chuan_ 隱公, I. 3 _ad fin._ and XI. 3 _ad init._ He hardly -deserves to be bracketed with assassins. - -[51] See pp. 66, 128. - -[52] See _Tso Chuan_, 僖公, XXX. 5. - -[53] See p. 128. Chuan Chu is the abbreviated form of his name. - -[54] _I.e._ Po P‘ei. See _ante_. - -[55] 遷載孫武齊人而用於吳在闔閭時破楚入郢爲大將按左氏無孫武他書所有左氏不必 -盡有然穎考叔曹劌燭之武鱄設諸之流微賤暴用事左氏未嘗遺而武功名章灼如此乃更闕又 -同時伍員宰嚭一一銓次乃獨不及武邪. - -[56] The nucleus of this work is probably genuine, though large -additions have been made by later hands. Kuan Chung died in 645 B.C. - -[57] See _Infra_, p. 1. - -[58] I do not know what work this is, unless it be the last chapter of -the 國語. Why that chapter should be singled out, however, is not clear. - -[59] About 480 B.C. - -[60] 詳味孫子與管子六韜越語相出入春秋末戰國初山林處士所爲其言得用於吳者其徒 -夸大之說也. - -[61] That is, I suppose, the age of Wu Wang and Chou Kung. - -[62] In the 3rd century B.C. - -[63] Ssŭ-ma Jang-chü, whose family name was 田 T‘ien, lived in the -latter half of the 6th century B.C., and is also believed to have -written a work on war. See _Shih Chi_, ch. 64, and _infra_, p. 1. - -[64] 自周之盛至春秋凡將兵者必與聞國政未有特將於外者六國時此制始改吳雖蠻夷而孫武爲 -大將乃不爲命卿而左氏無傳焉可乎故凡謂穰苴孫武者皆辯士妄相標指非事實其言闔閭試以婦 -人尤爲奇險不足信. - -[65] See the end of the passage quoted from the _Shih Chi_ on p. xii. - -[66] In the 書錄解題, a classified catalogue of his family library. - -[67] See _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9 _r_^o: 世之言兵者祖孫武然 -孫武事吳闔閭而不見於左傳不知果何時人也. - -[68] See _Hsü Lu_, f. 14 _r_^o: 孫吳或是古書. - -[69] 按孫子生於敬王之代故周秦兩漢諸書皆多襲用其文. Here is a list of the -passages in Sun Tzŭ from which either the substance or the actual words -have been appropriated by early authors: VII. 9; IX. 17; I. 24 (戰國策). -IX. 23; IX. 1, 3, 7; V. 1; III. 18; XI. 58; VII. 31; VII. 24; VII. 26; -IX. 15; IX. 4 (_bis_) (吳子). III. 8; IV. 7 (尉繚子). VII. 19; V. 14; -III. 2 (鶡冠子). III. 8; XI. 2; I. 19; XI. 58; X. 10 & VI. 1 (史記. Two -of the above are given as quotations). V. 13; IV. 2 (呂氏春秋). IX. 11, -12; XI. 30; I. 13; VII. 19 & IV. 7; VII. 32; VII. 25; IV. 20 & V. 23; -IX. 43; V. 15; VII. 26; V. 4 & XI. 39; VIII. 11; VI. 4 (淮南子). V. 4 -(太元經). II. 20; X. 14 (潛夫論). - -[70] See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that -the _Tso Chuan_ must have been written in the 5th century, but not -before 424 B.C. - -[71] The instances quoted are:—III. 14, 15: 同 is said to be equivalent -to 昌; II. 15: 𦮼 = 萁; VII. 28: 歸 = 息; XI. 60: 詳 = 佯; XI. 24: the use -of 鬥 instead of 鬭 (the later form); XI. 64: 誅 = 治; IX. 3: 絶 = 越; -III. 11: 周 and 隙 antithetically opposed in the sense of 無缺 and 有缺; -XI. 56: 犯 = 動; XI. 31: 方 = 縛. - -[72] See _Mencius_ III. 1. iii. 13–20. - -[73] 山林處士 need not be pressed to mean an actual dweller in the -mountains. I think it simply denotes a person living a retired life -and standing aloof from public affairs. - -[74] When Wu first appears in the _Ch‘un Ch‘iu_ in 584, it is already at -variance with its powerful neighbour. The _Ch‘un Ch‘iu_ first mentions -Yüeh in 537, the _Tso Chuan_ in 601. - -[75] This is explicitly stated in the _Tso Chuan_, 昭公 XXXII, 2: -夏吳伐越始用師於越也. - -[76] There is this to be said for the later period, that the feud would -tend to grow more bitter after each encounter, and thus more fully -justify the language used in XI. § 30. - -[77] See his preface to Sun Tzŭ:—入郢威齊晉之功歸之子胥故春秋傳不載其名葢功成不 -受官. - -[78] With Wu Yüan himself the case is just the reverse:—a spurious -treatise on war has been fathered on him simply because he was a -great general. Here we have an obvious inducement to forgery. Sun -Wu, on the other hand, cannot have been widely known to fame in the -5th century. - -[79] See _Tso Chuan_, 定公, 4th year (506), § 14: 自昭王卽位無歲不有吳師 -“From the date of King Chao’s accession [515] there was no year in -which Ch‘u was not attacked by Wu.” - -[80] See _supra_, p. xx. - -[81] 秦漢已來用兵皆用其法而或祕其書不肯注以傳世魏武始爲之注. - -[82] See 宋藝文志. - -[83] Alluded to on p. xvii, note 3. - -[84] _Loc. cit._: 葢宋人又從大興朱氏處見明人刻本餘則世無傳者. - -[85] A good biographical notice, with a list of his works, will be found -in the 國朝詩人徵略, ch. 48, fol. 18 _sqq._ - -[86] Preface _ad fin._: 吾家出樂安眞孫子之後媿余徒讀祖書考証文字不通方略亦享承 -平之福者久也 “My family comes from Lo-an, and we are really descended -from Sun Tzŭ. I am ashamed to say that I only read my ancestor’s work -from a literary point of view, without comprehending the military -technique. So long have we been enjoying the blessings of peace!” - -[87] Hua-yin is about 14 miles from 潼關 T‘ung-kuan on the eastern -border of Shensi. The temple in question is still visited by those -about to make the ascent of the 華山 or Western Sacred Mountain. It -is mentioned in the 大明一統志 [A.D. 1461], ch. 32, f. 22, as the 西嶽廟:—在 -華陰縣東五里廟有唐𤣥宗所製華山碑 “Situated five _li_ east of the district -city of Hua-yin. The temple contains the Hua-shan tablet inscribed by -the T‘ang Emperor Hsüan Tsung [713–755].” - -[88] 曩予游𨵿中讀華陰嶽廟道藏見有此書後有鄭友賢遺說一卷. - -[89] Cf. Sun Hsing-yen’s remark _à propos_ of his mistakes in the names -and order of the commentators: 吉天保之不深究此書可知. - -[90] 國家令甲以孫子校士所傳本或多錯謬當用古本是正其文適吳念湖太守畢恬溪孝廉皆爲此 -學所得或過于予遂刋一編以課武士. - -[91] _See_ my “Catalogue of Chinese Books” (Luzac & Co., 1908), -no. 40. - -[92] This is a discussion of 29 difficult passages in Sun Tzŭ, namely: -I. 2; 26; 16; II. 9 & 10; III. 3; III & VII; III. 17; IV. 4; 6; V. 3; -10 & 11; 14; the headings of the 13 chapters, with special reference to -chap. VII; VII. 5; 15 & 16; 27; 33, &c.; VIII. 1–6; IX. 11; X. 1–20; -XI. 23; 31; 19; 43; VII. 12–14 & XI. 52; XI. 56; XIII. 15 & 16; 26; -XIII in general. - -[93] Preface to Mei Yao-ch‘ên’s edition: 孫子注者尤多武之書本於兵兵之術非 -一而以不窮爲奇宜其說者之多也. - -[94] See 魏書, ch. 1. - -[95] _Loc. cit.:_ 然前世言善用兵稱曹公曹公嘗與董呂諸袁角其力而勝之遂與吳蜀分漢而 -王傳言魏之將出兵千里每坐計勝敗授其成算諸將用之十不失一一有違者兵輒敗北. - -[96] Cf. 天一閣藏書總目 Catalogue of the library of the 范 Fan family at -Ningpo, 子部, fol. 12 _v_^o: 其註多隱辭引而不發 “His commentary is frequently -obscure; it furnishes a clue, but does not fully develop the meaning.” - -[97] See 玉海, ch. 141 _ad init._ - -[98] _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9 _v_^o. - -[99] Ch. 207, f. 5 _r_^o. - -[100] It is interesting to note that M. Pelliot has recently -discovered chapters 1, 4 and 5 of this lost work in the “Grottos of -the Thousand Buddhas.” _See_ B. E. F. E. O, t. VIII, nos. 3–4, p. 525. - -[101] _Loc. cit._ - -[102] _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9: 世謂牧慨然最喜論兵欲試而不得者 -其學能道春秋戰國時事甚博而詳知兵者有取焉. - -[103] Preface to his commentary (_T‘u Shu_, 經籍典, ch. 442): 武之所論大約 -用仁義使機權也. - -[104] _Ibid._: 自武死後凡千歲將兵者有成者有敗者勘其事跡皆與武所著書一一相抵當. - -[105] _T‘ung K‘ao, loc. cit._: 皥以曹公注隱微杜牧注闊踈重爲之注云. - -[106] _Ibid._ - -[107] The Hsia, the Shang and the Chou. Although the last-named was -nominally existent in Sun Tzŭ’s day, it retained hardly a vestige of -power, and the old military organisation had practically gone by the -board. I can suggest no other explanation of the passage. - -[108] See _Chou Li_, XXIX. 6–10. - -[109] See _T‘u Shu_, 戎政典, ch. 90, f. 2 _v_^o: 後之學者徒見其書又各牽於己 -見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰此戰國相傾之說也三代王者之師司馬 -九伐之法武不及也然亦愛其文略而意深其行師用兵料敵制勝亦皆有法其言甚有序次而注者汨 -之或失其意乃自爲注凡膠于偏見者皆抉去傅以己意而發之然後武之說不汨而明吾知此書當與三 -家並傳而後世取其說者往往于吾聖兪多焉. - -[110] _T‘ung K‘ao_, ch. 221, f. 11 _r_^o: 晳以古本校正闕誤. - -[111] See 四庫全書, ch. 99, f. 16 _v_^o. - -[112] This appears to be still extant. See Wylie’s “Notes,” p. 91 -(new edition). - -[113] _T‘ung K‘ao, loc. cit._: 仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗 -訪知兵者士大夫人人言兵矣故本朝注解孫武書者大抵皆其時人也. - -[114] A notable person in his day. His biography is given in the -_San Kuo Chih_, ch. 10. - -[115] Ch. 100, ff. 2, 3. - -[116] _See_ p. 144. - -[117] _Hou Han Shu_, ch. 17 _ad init._ - -[118] _San Kuo Chih_, ch. 54, f. 10 _v_^o (commentary). - -[119] _Sung Shih_, ch. 365 _ad init._ - -[120] The few Europeans who have yet had an opportunity of acquainting -themselves with Sun Tzŭ are not behindhand in their praise. In this -connection, I may perhaps be excused for quoting from a letter from -Lord Roberts, to whom the sheets of the present work were submitted -previous to publication: “Many of Sun Wu’s maxims are perfectly -applicable to the present day, and no. 11 on page 77 is one that the -people of this country would do well to take to heart.” - -[121] Ch. 140, f. 13 _r_^o. - -[122] _See_ IV. § 3. - -[123] The allusion may be to Mencius VI. 2. ix. 2: 戰必克. - -[124] 武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳然而起之言 -兵也輕法制草略無所統紀不若武之書詞約而義盡. - -[125] The _Tso Chuan_. - -[126] 孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論語易大傳之 -流孟荀楊著書皆不及也. - -[127] 是啟人君窮兵黷武之心. - -[128] _Shih Chi_, ch. 25, fol. 1: 兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴 -角之獸見犯則校而况於人懷好惡喜怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於 -大較不權輕重猥云德化不當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑 -罰不可捐於國誅伐不可偃於天下用之有巧拙行之有逆順耳. - -[129] The first instance of 木索 given in the _P‘ei Wên Yün Fu_ is from -Ssŭ-ma Ch‘ien’s letter to 任安 Jên An (see 文選, ch. 41, f. 9 _r_^o), -where M. Chavannes translates it “la cangue et la chaîne.” But in the -present passage it seems rather to indicate some single instrument of -torture. - -[130] 兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人笞死于市者 -吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃無異意也笞之與斬無 -異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也俱期於除去惡民安活善民. - -[131] Cf. _Shih Chi_, ch. 47, f. 11 _v_^o. - -[132] 季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉有曰卽學之於 -孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年何人分爲二道曰文曰武離而 -俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最 -甚. - -[133] See _Shu Ching_, preface § 55. - -[134] See _Tso Chuan_, 定公 X. 2; _Shih Chi_, ch. 47, f. 4 _r_^o. - -[135] 周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰有文事者必有 -武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎. - -[136] _Lun Yü_, XV. 1. - -[137] _Tso Chuan_, 哀公, XI. 7. - -[138] See _supra_. - -[139] _Tso Chuan_, 定公, X. 2. - -[140] _Ibid._ XII. 5; _Chia Yü_, ch. 1 _ad fin._ - -[141] I have failed to trace this utterance. See note 2 on p. xliii. - -[142] See _supra_. - -[143] 性理彙要, _loc. cit._: 昔吾夫子對衛靈公以軍旅之事未之學答孔文子以甲兵之事 -未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而費人北嘗曰我戰則克而 -冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵之事非所以爲訓也. - -[144] See _supra_. - -[145] _Viz._, 軍禮, the other four being 吉, 凶, 賓 and 嘉 “worship, -mourning, entertainment of guests and festive rites.” See _Shu Ching_, -II. 1. iii. 8, and _Chou Li_, IX. fol. 49. - -[146] Preface to Sun Tzŭ: 孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮 -之一不必以爲專門之學故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用 -孫子又何必自學之故又曰我戰則克也. - -[147] See p. 166. - -[148] This is a rather obscure allusion to _Tso Chuan_, 襄公, XXXI. 4, -where Tzŭ-ch‘an says: 子有美錦不使人學製焉 “If you have a piece of -beautiful brocade, you will not employ a mere learner to make it up.” - -[149] Cf. _Tao Tê Ching_, ch. 31: 兵者不祥之器. - -[150] Sun Hsing-yen might have quoted Confucius again. See _Lun Yü_, -XIII. 29, 30. - -[151] 今世泥孔子之言以爲兵書不足觀又泥趙括徒能讀父書之言以爲成法不足用又見兵書有 -權謀有反間以爲非聖人之法皆不知吾儒之學者吏之治事可習而能然古人猶有學製之懼兵凶戰危 -將不素習未可以人命爲嘗試則十三篇之不可不觀也. - -[152] Better known as Hsiang 羽 Yü [B.C. 233–202]. - -[153] The third among the 五伯 (or 霸) enumerated on p. 141. For the -incident referred to, see _Tso Chuan_, 僖公, XXII. 4. - -[154] See _supra_, p. xvi, note 4. - -[155] _Shih Chi_, ch. 47, f. 7 _r_^o. - -[156] _Ibid._, ch. 38, f. 8 _v_^o. - -[157] 項梁教籍兵法籍略知其意不肯竟學卒以傾覆不知兵法之弊可勝言哉宋襄徐偃仁而敗兵 -者危機當用權謀孔子猶有要盟勿信微服過宋之時安得妄責孫子以言之不純哉. - -[158] 其時去古未遠三代遺規往往於此書見之. - -[159] 其最古者當以孫子吳子司馬法爲本大抵生聚訓練之術權謀運用之宜而已. - -[160] See p. 174. Further details on T‘ai Kung will be found in the -_Shih Chi_, ch. 32 _ad init._ Besides the tradition which makes him a -former minister of Chou Hsin, two other accounts of him are there -given, according to which he would appear to have been first raised -from a humble private station by Wên Wang. - -[161] 其文義不類三代. - -[162] 其言多近於正與戰國權謀頗殊. - -[163] See _Han Shu_, 張良傳, ch. 40. The work is there called 太公兵法. -Hence it has been confused with the _Liu T‘ao_. The _T‘u Shu_ -attributes both the _Liu T‘ao_ and the _San Lüeh_ to T‘ai Kung. - -[164] 其文不類秦漢間書漢光武帝詔雖嘗引之安知非反摭詔中所引二語以證實其書謂之北宋 -以前舊本則可矣. Another work said to have been written by Huang-shih -Kung, and also included in the military section of the Imperial -Catalogue, is the 素書 _Su Shu_ in 1 _chüan_. A short ethical treatise -of Taoist savour, having no reference whatever to war, it is -pronounced a forgery from the hand of 張商英 Chang Shang-ying -(_d._ 1121), who edited it with commentary. Correct Wylie’s “Notes,” -new edition, p. 90, and Courant’s “Catalogue des Livres Chinois,” -no. 5056. - -[165] 其書雖僞亦出於有學識謀略者之手也. We are told in the 讀書志 that the -above six works, together with Sun Tzŭ, were those prescribed for -military training in the 元豐 period (1078–85). See _Yü Hai_, ch. 140, -f. 4 _r_^o. - -[166] Also written 握機經 and 幄機經 _Wu Chi Ching_. - -[167] 其言具有條理. - -[168] “Words on Wellington,” by Sir W. Fraser. - -[169] “Forty-one Years in India,” chap. 46. - -[170] See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., -vol. II, p. 490. - -[171] _See_ Col. Henderson, _op. cit._ vol. I. p. 426. - -[172] For a number of maxims on this head, see “Marshal Turenne” -(Longmans, 1907), p. 29. - -[173] “Marshal Turenne,” p. 50. - -[174] “Aids to Scouting,” p. 26. - -[175] See “Pensées de Napoléon I^{er},” no. 47. - -[176] “The Science of War,” chap. 2. - -[177] “Aids to Scouting,” p. xii. - -[178] “Maximes de Guerre,” no. 72. - -[179] Giles’ Biographical Dictionary, no. 399. - -[180] “The Science of War,” p. 333. - -[181] “Stonewall Jackson,” vol. I, p. 421. - -[182] See Giles’ Dictionary, no. 9817. - -[183] 不入虎穴不得虎子 “Unless you enter the tiger’s lair, you cannot get -hold of the tiger’s cubs.” - -[184] “Aids to Scouting,” p. 2. - -[185] _Ch‘ien Han Shu_, ch. 43, fol. 1. 顔師古 Yen Shih-ku _in loc._ -says: 食音異其音基. - -[186] “Unterricht des Königs von Preussen an die Generale seiner -Armeen,” cap. 12 (edition of 1794). - -[187] “Marshal Turenne,” p. 311. - - - - - Transcriber’s Note: - - Text Notes: - 1. The text contains Chinese characters. Character variants matching - the printed text are used whenever possible rather than more - common versions. Only Unicode normalized form C versions were - used (see below). For best results, insure that the eReader has - the latest Chinese font packages. - - 2. Italicized text is indicated with leading and trailing underscores - (_). Superscript text is indicated with a leading caret (^). If - more than one character, the text is wrapped in braces({}). - Ordinal numbers with superscripts (i.e. 1st, 2nd, 3rd, etc.) are - printed without the caret. - - 3. Footnotes have been renumbered and placed at the end of the - book. - - 4. Smaller font text blocks such as contained in block quotes and - annotation text is indented. The original printed text did not - indent this text. - - 5. In the Introduction pages xi and xii, sentence groups in the - quotation from Ssŭ-ma Ch‘ien’s biography of Sun Tzŭ separated by - em-dashes are now separated into paragraphs for clarity. - - 6. In the original book, several Chinese text lines were placed in - the top quarter of a page and the translation in the bottom three - quarters of the page. This transcription places each Chinese text - line above its corresponding translation. - - 7. Missing quotation marks, capitalization, punctuation, and spaces - silently corrected. - - 8. Except as mentioned above and in the Change List that follows, - every effort has been made to replicate this text as faithfully - as possible, including non-standard punctuation, inconsistently - hyphenated words, etc. The corrigenda has already been - incorporated into the text. - - Change List (page numbers from original printed book): - - Page x - befel changed to - befell - - Page xx - then changed to - them - - Page xxv - abready changed to - already - - Page xxxi - surrived changed to - survived - - Page xlviii footnote #1 - have changed to - I have - - Page xlviii - combine two instances of footnote #4 - - Page 17 - according to Ssŭ-ma Fa, changed to - according to the _Ssŭ-ma Fa_, - - Page 29 and 62 - Using variant 獲 (U+7372) in place of 𫉬 (U+2B26C) since the latter - code point is not handled by some TTS systems. - - Page 39 - meaniug changed to - meaning - - Page 44 - succeding changed to - succeeding - - Page 70 - exclained changed to - exclaimed - - Page 125 - σωθεῖτε changed to - σωθείητε - - Page 136 - Chang Yü adopts its, changed to - Chang Yü adopts it, - - Page 152 - the material for changed to - The material for - - Page 154 and 156 - Using variant 荒 (U+798F) in place of 𮎰 (U+2E3B0, ⿱艹㠩) since the - latter code point is rare in fonts. - - Page 168 - accompained changed to - accompanied - - Page 171 - leaders of mercenary troops.”. changed to - leaders of mercenary troops.” - - Several pages - Using variant 隙 (U+9699) in place of 𨻶 (U+28EF6) since the latter - code point is not handled by some TTS systems. - - Character changes to Unicode normalized form C versions: - - 節 (U+FA56) → 節 (U+7BC0) - 神 (U+FA19) → 神 (U+795E) - 既 (U+FA42) → 既 (U+65E2) - 祥 (U+FA1A) → 祥 (U+7965) - 福 (U+FA1B) → 福 (U+798F) - 館 (U+FA2C) → 館 (U+9928) - 祖 (U+FA50) → 祖 (U+7956) - - -*** END OF THE PROJECT GUTENBERG EBOOK 66706 *** diff --git a/old/66706-h/66706-h.htm b/old/66706-h/66706-h.htm deleted file mode 100644 index c162e6b..0000000 --- a/old/66706-h/66706-h.htm +++ /dev/null @@ -1,13581 +0,0 @@ -<!DOCTYPE html> -<html lang="en"> -<head> - <meta charset="UTF-8"> - <title> - Sun Tzŭ on the Art of War | Project Gutenberg - </title> - <link rel="icon" href="images/cover.png" type="image/x-cover"> - <style> - -body { - margin-left: 10%; 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- color: black; - font-size:smaller; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; } - -/* Poetry indents */ -.poetry .indent0 {text-indent: -3em;} -.poetry .indent1 {text-indent: -2em;} - - </style> - </head> -<body> -<div>*** START OF THE PROJECT GUTENBERG EBOOK 66706 ***</div> - -<div class="transnote"><p class="center">Transcriber’s Note</p> - -<p class="smaller noindent">This is a complete unabridged transcription of Lionel Gile’s translation -of <cite>The Art of War</cite>. See additional notes <a href="#AddNotes">at the end -of the book</a>.</p></div> - -<div class="titlepage"> -<p class="ctitle center" lang="zh"><bdo dir="rtl"><span lang="zh">孫子兵法</span></bdo></p> - -<h1><span class="v-large">SUN TZŬ</span><br> -<span class="small">ON THE</span><br> -ART OF WAR</h1> - -<p role="doc-subtitle" class="smaller center p2">THE OLDEST MILITARY TREATISE IN THE WORLD</p> - -<p class="center smcap p3">Translated from the Chinese with introduction and critical notes</p> - -<p class="center smcap p1">by</p> -<p class="center p1">LIONEL GILES, M.A.</p> - -<p class="center smaller">Assistant in the Department of Oriental Printed Books and MSS. - in the British Museum</p> - -<figure class="mt3 figcenter"> - <img alt="" class="illowe7" src="images/illus1.png"> -</figure> - -<p class="center p3"><span class="small">LONDON</span><br> -LUZAC & C<sup>o</sup>.<br> -1910</p> - -<p class="smaller center p3"><span class="smcap">printed by e. j. bbill,</span> Leyden (Holland).</p> -</div> - -<p class="center p4 antiqua">To my brother<br> -<span class="larger">Captain Valentine Giles, R.G.</span><br> -in the hope that<br> -a work 2400 years old<br> -may yet contain lessons worth consideration<br> -by the soldier of to-day<br> -this translation<br> -is affectionately dedicated</p> - -<div class="chapter"> -<h2 class="nobreak">CONTENTS</h2> -<hr class="chap"> -</div> - -<table class="tocList"> -<tbody> - -<tr> -<td colspan="3"></td> -<td class="tocPageNum small">Page</td> -</tr> -<tr> -<td class="smcap" colspan="3">Preface</td> -<td class="tocPageNum"><a href="#Page_VII">vii</a></td> -</tr> -<tr> -<td class="smcap" colspan="3">Introduction</td> -<td></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Sun Wu and his Book</td> -<td class="tocPageNum"><a href="#SunWuAndHisBook">xi</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">The Text of Sun Tzŭ</td> -<td class="tocPageNum"><a href="#TheTextOfSunTzu">xxx</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">The Commentators</td> -<td class="tocPageNum"><a href="#TheCommentators">xxxiv</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Appreciations of Sun Tzŭ</td> -<td class="tocPageNum"><a href="#AppreciationsOfSunTzu">xlii</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Apologies for War</td> -<td class="tocPageNum"><a href="#ApologiesForWar">xliii</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Bibliography</td> -<td class="tocPageNum"><a href="#Bibliography">l</a></td> -</tr> -<tr> -<td>Chap.</td><td class="chptr">I.</td><td>Laying Plans</td><td class="tocPageNum"><a href="#Page_1">1</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">II.</td><td>Waging War</td><td class="tocPageNum"><a href="#Page_9">9</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">III.</td><td>Attack by Stratagem</td><td class="tocPageNum"><a href="#Page_17">17</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">IV.</td><td>Tactical Dispositions</td><td class="tocPageNum"><a href="#Page_26">26</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">V.</td><td>Energy</td><td class="tocPageNum"><a href="#Page_33">33</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VI.</td><td>Weak Points and Strong</td><td class="tocPageNum"><a href="#Page_42">42</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VII.</td><td>Manœuvring</td><td class="tocPageNum"><a href="#Page_55">55</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VIII.</td><td>Variation of Tactics </td><td class="tocPageNum"><a href="#Page_71">71</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">IX.</td><td>The Army on the March</td><td class="tocPageNum"><a href="#Page_80">80</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">X.</td><td>Terrain</td><td class="tocPageNum"><a href="#Page_100">100</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XI.</td><td>The Nine Situations</td><td class="tocPageNum"><a href="#Page_114">114</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XII.</td><td>The Attack by Fire</td><td class="tocPageNum"><a href="#Page_150">150</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XIII.</td><td>The Use of Spies</td><td class="tocPageNum"><a href="#Page_160">160</a></td> -</tr> -<tr> -<td class="smcap" colspan="3">Chinese Concordance</td> -<td class="tocPageNum"><a href="#Page_176">176</a></td> -</tr><tr> -<td class="smcap" colspan="3">Index</td> -<td class="tocPageNum"><a href="#Page_192">192</a></td> -</tr> -</tbody> -</table> - -<section role="doc-preface" aria-labelledby="pref-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_VII">{VII}</p> -<h2 id="pref-hd" class="nobreak">PREFACE</h2> -<hr class="chap"> -</div> - -<p>The seventh volume of “<span lang="fr">Mémoires concernant l’histoire, les sciences, -les arts, les mœurs, les usages, &c., des Chinois</span>”<a role="doc-noteref" href="#Footnote1" class="fnanchor" id="FNanchor1"><sup>[1]</sup></a> is devoted to the -Art of War, and contains, amongst other treatises, “<span lang="fr">Les Treize Articles -de Sun-tse,</span>” translated from the Chinese by a Jesuit Father, Joseph -Amiot. Père Amiot appears to have enjoyed no small reputation as a -sinologue in his day, and the field of his labours was certainly -extensive. But his so-called translation of Sun Tzŭ, if placed side -by side with the original, is seen at once to be little better than an -imposture. It contains a great deal that Sun Tzŭ did not write, and -very little indeed of what he did. Here is a fair specimen, taken from -the opening sentences of chapter 5:—</p> - -<div class="blockquot smaller"> -<p lang="fr"><i>De l’habileté dans le gouvernement des Troupes.</i> Sun-tse dit: -Ayez les noms de tous les Officiers tant généraux que subalternes; -inscrivez-les dans un catalogue à part, avec la note des talents & -de la capacité de chacun d’eux, afin de pouvoir les employer avec -avantage lorsque l’occasion en sera venue. Faites en sorte que -tous ceux que vous devez commander soient persuadés que votre -principale attention est de les préserver de tout dommage. Les -troupes que vous ferez avancer contre l’ennemi doivent être comme -des pierres que vous lanceriez contre des œufs. De vous à l’ennemi -il ne doit y avoir d’autre différence que celle du fort au foible, -du vuide au plein. Attaquez à découvert, mais soyez vainqueur en -secret. Voilà en peu de mots en quoi consiste l’habileté & toute -la perfection même du gouvernement des troupes.</p> -</div> - -<p>Throughout the nineteenth century, which saw a wonderful development -in the study of Chinese literature, no translator ventured to tackle -Sun Tzŭ, although his work was known to be highly valued in China as -by far the<span class="pagenum" id="Page_VIII">{VIII}</span> oldest and best compendium of military science. It -was not until the year 1905 that the first English translation, by -Capt. E. F. Calthrop, R.F.A., appeared at Tokyo under the title -“Sonshi” (the Japanese form of Sun Tzŭ)<a role="doc-noteref" href="#Footnote2" class="fnanchor" id="FNanchor2"><sup>[2]</sup></a>. Unfortunately, it was evident -that the translator’s knowledge of Chinese was far too scanty to fit -him to grapple with the manifold difficulties of Sun Tzŭ. He himself -plainly acknowledges that without the aid of two Japanese gentlemen -“the accompanying translation would have been impossible.” We can only -wonder, then, that with their help it should have been so excessively -bad. It is not merely a question of downright blunders, from which -none can hope to be wholly exempt. Omissions were frequent; hard -passages were wilfully distorted or slurred over. Such offences are -less pardonable. They would not be tolerated in any edition of a Greek -or Latin classic, and a similar standard of honesty ought to be -insisted upon in translations from Chinese.</p> - -<p>From blemishes of this nature, at least, I believe that the present -translation is free. It was not undertaken out of any inflated estimate -of my own powers; but I could not help feeling that Sun Tzŭ deserved a -better fate than had befallen him, and I knew that, at any rate, I -could hardly fail to improve on the work of my predecessors. Towards -the end of 1908, a new and revised edition of Capt. Calthrop’s -translation was published in London, this time, however, without any -allusion to his Japanese collaborators. My first three chapters were -then already in the printer’s hands, so that the criticisms of Capt. -Calthrop therein contained must be understood as referring to -his earlier edition. In the subsequent chapters I have of course -transferred my attention to the second edition. This is on the whole an -improvement on the other, though there still remains much that cannot -pass<span class="pagenum" id="Page_IX">{IX}</span> muster. Some of the grosser blunders have been rectified and -lacunae filled up, but on the other hand a certain number of new -mistakes appear. The very first sentence of the introduction is -startlingly inaccurate; and later on, while mention is made of “an army -of Japanese commentators” on Sun Tzŭ (who are these, by the way?), not -a word is vouchsafed about the Chinese commentators, who nevertheless, -I venture to assert, form a much more numerous and infinitely more -important “army.”</p> - -<p>A few special features of the present volume may now be noticed. In -the first place, the text has been cut up into numbered paragraphs, -both in order to facilitate cross-reference and for the convenience of -students generally. The division follows broadly that of Sun -Hsing-yen’s edition; but I have sometimes found it desirable to join -two or more of his paragraphs into one. In quoting from other works, -Chinese writers seldom give more than the bare title by way of -reference, and the task of research is apt to be seriously hampered in -consequence. With a view to obviating this difficulty so far as Sun -Tzŭ is concerned, I have also appended a complete concordance of -Chinese characters, following in this the admirable example of Legge, -though an alphabetical arrangement has been preferred to the -distribution under radicals which he adopted. Another feature borrowed -from “The Chinese Classics” is the printing of text, translation and -notes on the same page; the notes, however, are inserted, according to -the Chinese method, immediately after the passages to which they -refer. From the mass of native commentary my aim has been to extract -the cream only, adding the Chinese text here and there when it seemed -to present points of literary interest. Though constituting in itself -an important branch of Chinese literature, very little commentary of -this kind has hitherto been made directly accessible by translation.<a role="doc-noteref" href="#Footnote3" class="fnanchor" id="FNanchor3"><sup>[3]</sup></a></p> - -<p class="pagenum" id="Page_X">X</p> - -<p>I may say in conclusion that, owing to the printing off of my -sheets as they were completed, the work has not had the benefit of a -final revision. On a review of the whole, without modifying the -substance of my criticisms, I might have been inclined in a few -instances to temper their asperity. Having chosen to wield a bludgeon, -however, I shall not cry out if in return I am visited with more than -a rap over the knuckles. Indeed, I have been at some pains to put a -sword into the hands of future opponents by scrupulously giving either -text or reference for every passage translated. A scathing review, -even from the pen of the Shanghai critic who despises “mere -translations,” would not, I must confess, be altogether unwelcome. -For, after all, the worst fate I shall have to dread is that which -befell the ingenious paradoxes of George in <cite>The Vicar of Wakefield</cite>.</p> -</section> - -<section role="doc-introduction" aria-labelledby="intro-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_XI">XI</p> -<h2 id="intro-hd">INTRODUCTION</h2> -<hr class="chap"> -</div> - -<h3 id="SunWuAndHisBook" class="smcap">Sun Wu and his Book.</h3> - -<p>Ssŭ-ma Ch‘ien gives the following biography of Sun Tzŭ:<a role="doc-noteref" href="#Footnote4" class="fnanchor" id="FNanchor4"><sup>[4]</sup></a>—</p> - -<div class="blockquot smaller"> -<p><span lang="zh">孫子武</span> Sun Tzŭ Wu was a native of the Ch‘i State. His <cite>Art of War</cite> -brought him to the notice of <span lang="zh">闔廬</span> Ho Lu,<a role="doc-noteref" href="#Footnote5" class="fnanchor" id="FNanchor5"><sup>[5]</sup></a> King of <span lang="zh">吳</span> Wu. Ho Lu said -to him: I have carefully perused your 13 chapters. May I submit your -theory of managing soldiers to a slight test?</p> - -<p>Sun Tzŭ replied: You may.</p> - -<p>Ho Lu asked: May the test be applied to women?</p> - -<p>The answer was again in the affirmative, so arrangements were made -to bring 180 ladies out of the Palace. Sun Tzŭ divided them into -two companies, and placed one of the King’s favourite concubines -at the head of each. He then bade them all take spears in their -hands, and addressed them thus: I presume you know the difference -between front and back, right hand and left hand?</p> - -<p>The girls replied: Yes.</p> - -<p>Sun Tzŭ went on: When I say “Eyes front,” you must look straight -ahead. When I say “Left turn,” you must face towards your left -hand. When I say “Right turn,” you must face towards your right -hand. When I say “About turn,” you must face right round towards -the back.</p> - -<p>Again the girls assented. The words of command having been thus -explained, he set up the halberds and battle-axes in order to -begin the drill. Then, to the sound of drums, he gave the order -“Right turn.” But the girls only burst out laughing. Sun Tzŭ said: -If words of command are not clear and distinct, if orders are not -thoroughly understood, then the general is to blame.</p> - -<p>So he started drilling them again, and this time gave the order -“Left turn,” whereupon the girls once more burst into fits of -laughter. Sun Tzŭ said: If words of command are not clear and -distinct, if orders are not thoroughly understood, the general is -to blame. But if his orders <em>are</em> clear, and the soldiers -nevertheless disobey, then it is the fault of their officers.</p> - -<p>So saying, he ordered the leaders of the two companies to be -beheaded. Now the King of Wu was watching the<span class="pagenum" id="Page_XII">{XII}</span> scene from the top -of a raised pavilion; and when he saw that his favourite -concubines were about to be executed, he was greatly alarmed and -hurriedly sent down the following message: We are now quite -satisfied as to our general’s ability to handle troops. If We are -bereft of these two concubines, our meat and drink will lose their -savour. It is our wish that they shall not be beheaded.</p> - -<p>Sun Tzŭ replied: Having once received His Majesty’s commission to -be general of his forces, there are certain commands of His -Majesty which, acting in that capacity, I am unable to accept.</p> - -<p>Accordingly, he had the two leaders beheaded, and straightway -installed the pair next in order as leaders in their place. When -this had been done, the drum was sounded for the drill once more; -and the girls went through all the evolutions, turning to the -right or to the left, marching ahead or wheeling back, kneeling or -standing, with perfect accuracy and precision, not venturing to -utter a sound. Then Sun Tzŭ sent a messenger to the King saying: -Your soldiers, Sire, are now properly drilled and disciplined, and -ready for Your Majesty’s inspection. They can be put to any use -that their sovereign may desire; bid them go through fire and -water, and they will not disobey.</p> - -<p>But the King replied: Let our general cease drilling and return to -camp. As for us, We have no wish to come down and inspect the -troops.</p> - -<p>Thereupon Sun Tzŭ said: The King is only fond of words, and cannot -translate them into deeds.</p> - -<p>After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle -an army, and finally appointed him general. In the West, he -defeated the Ch‘u State and forced his way into Ying, the capital; -to the north, he put fear into the States of Ch‘i and Chin, and -spread his fame abroad amongst the feudal princes. And Sun Tzŭ -shared in the might of the King.</p> -</div> - -<p>About Sun Tzŭ himself this is all that Ssŭ-ma Ch‘ien has to tell us in -this chapter. But he proceeds to give a biography of his descendant, -<span lang="zh">孫臏</span> Sun Pin, born about a hundred years after his famous ancestor’s -death, and also the outstanding military genius of his time. The -historian speaks of him too as Sun Tzŭ, and in his preface we read: -<span lang="zh">孫子臏脚而論兵法</span> “Sun Tzŭ had his feet cut off and yet continued to -discuss the art of war.”<a role="doc-noteref" href="#Footnote6" class="fnanchor" id="FNanchor6"><sup>[6]</sup></a> It seems likely, then, that “Pin” was a -nickname bestowed on him after his mutilation, unless indeed the story -was invented in order to account for the name. The crowning incident -of his career, the crushing defeat of his treacherous rival P‘ang -Chüan, will be found briefly related on p. <a href="#Page_40">40</a>.</p> - -<p class="pagenum" id="Page_XIII">{XIII}</p> - -<p>To return to the elder Sun Tzŭ. He is mentioned in two other passages -of the <cite>Shih Chi</cite>:—</p> - -<div class="blockquot smaller"> -<p>In the third year of his reign [512 B.C.] Ho Lu, King of Wu, took -the field with <span lang="zh">子胥</span> Tzŭ-hsü [i.e. <span lang="zh">伍員</span> Wu Yüan] and <span lang="zh">伯嚭</span> Po P‘ei, -and attacked Ch‘u. He captured the town of <span lang="zh">舒</span> Shu and slew the two -prince’s sons who had formerly been generals of Wu. He was then -meditating a descent on <span lang="zh">郢</span> Ying [the capital]; but the general Sun -Wu said: “The army is exhausted.<a role="doc-noteref" href="#Footnote7" class="fnanchor" id="FNanchor7"><sup>[7]</sup></a> It is not yet possible. We -must wait”....<a role="doc-noteref" href="#Footnote8" class="fnanchor" id="FNanchor8"><sup>[8]</sup></a> [After further successful fighting,] in the -ninth year [506 B.C.], King Ho Lu of Wu addressed Wu Tzŭ-hsü and -Sun Wu, saying: “Formerly, you declared that it was not yet -possible for us to enter Ying. Is the time ripe now?” The two men -replied: “Ch‘u’s general, <span lang="zh">子常</span> Tzŭ-ch‘ang,<a role="doc-noteref" href="#Footnote9" class="fnanchor" id="FNanchor9"><sup>[9]</sup></a> is grasping and -covetous, and the princes of <span lang="zh">唐</span> T‘ang and <span lang="zh">蔡</span> Ts‘ai both have a -grudge against him. If Your Majesty has resolved to make a grand -attack, you must win over T‘ang and Ts‘ai, and then you may -succeed.” Ho Lu followed this advice, [beat Ch‘u in five pitched -battles and marched into Ying].<a role="doc-noteref" href="#Footnote10" class="fnanchor" id="FNanchor10"><sup>[10]</sup></a></p> -</div> - -<p>This is the latest date at which anything is recorded of Sun Wu. He -does not appear to have survived his patron, who died from the effects -of a wound in 496.</p> - -<p>In the chapter entitled <span lang="zh">律書</span> (the earlier portion of which M. Chavannes -believes to be a fragment of a treatise on Military Weapons), there -occurs this passage:<a role="doc-noteref" href="#Footnote11" class="fnanchor" id="FNanchor11"><sup>[11]</sup></a></p> - -<div class="blockquot smaller"> -<p>From this time onward, a number of famous soldiers arose, one after -the other: <span lang="zh">咎犯</span> Kao-fan,<a role="doc-noteref" href="#Footnote12" class="fnanchor" id="FNanchor12"><sup>[12]</sup></a> who was employed by the Chin State; -Wang-tzŭ,<a role="doc-noteref" href="#Footnote13" class="fnanchor" id="FNanchor13"><sup>[13]</sup></a> in the service of Ch‘i; and Sun Wu, in the service of -Wu. These men developed and threw light upon the principles of war -(<span lang="zh">申明軍約</span>).</p> -</div> - -<p class="pagenum" id="Page_XIV">{XIV}</p> - -<p>It is obvious that Ssŭ-ma Ch‘ien at least had no doubt about the -reality of Sun Wu as an historical personage; and with one exception, -to be noticed presently, he is by far the most important authority on -the period in question. It will not be necessary, therefore, to say -much of such a work as the <span lang="zh">吳越春秋</span> <cite>Wu Yüeh Ch‘un Ch‘iu</cite>, which is -supposed to have been written by <span lang="zh">趙曄</span> Chao Yeh of the 1st century A.D. -The attribution is somewhat doubtful; but even if it were otherwise, -his account would be of little value, based as it is on the <cite>Shih Chi</cite> -and expanded with romantic details. The story of Sun Tzŭ will be -found, for what it is worth, in chapter 2. The only new points in it -worth noting are: 1) Sun Tzŭ was first recommended to Ho Lu by Wu -Tzŭ-hsü. 2) He is called a native of Wu.<a role="doc-noteref" href="#Footnote14" class="fnanchor" id="FNanchor14"><sup>[14]</sup></a> 3) He had previously -lived a retired life, and his contemporaries were unaware of his -ability.<a role="doc-noteref" href="#Footnote15" class="fnanchor" id="FNanchor15"><sup>[15]</sup></a></p> - -<p>The following passage occurs in <span lang="zh">淮南子</span> Huai-nan Tzŭ: “When sovereign and -ministers show perversity of mind, it is impossible even for a Sun Tzŭ -to encounter the foe.”<a role="doc-noteref" href="#Footnote16" class="fnanchor" id="FNanchor16"><sup>[16]</sup></a> Assuming that this work is genuine (and -hitherto no doubt has been cast upon it), we have here the earliest -direct reference to Sun Tzŭ, for Huai-nan Tzŭ died in 122 B.C., many -years before the <cite>Shih Chi</cite> was given to the world.</p> - -<p><span lang="zh">劉向</span> Liu Hsiang (B.C. 80–9) in his <span lang="zh">新序</span> says: “The reason why Sun Wu at -the head of 30,000 men beat<span class="pagenum" id="Page_XV">{XV}</span> Ch‘u with 200,000 is that the latter were -undisciplined.”<a role="doc-noteref" href="#Footnote17" class="fnanchor" id="FNanchor17"><sup>[17]</sup></a></p> - -<p><span lang="zh">鄧名世</span> Têng Ming-shih in his <span lang="zh">姓氏辨證書</span> (completed in 1134) informs us -that the surname <span lang="zh">孫</span> was bestowed on Sun Wu’s grandfather by <span lang="zh">景公</span> Duke -Ching of Ch‘i [547–490 B.C.]. Sun Wu’s father Sun <span lang="zh">馮</span> P‘ing, rose to be -a Minister of State in Ch‘i, and Sun Wu himself, whose style was <span lang="zh">長卿</span> -Ch‘ang-ch‘ing, fled to Wu on account of the rebellion which was being -fomented by the kindred of <span lang="zh">田鮑</span> T‘ien Pao. He had three sons, of whom -the second, named <span lang="zh">明</span> Ming, was the father of Sun Pin. According to this -account, then, Pin was the grandson of Wu,<a role="doc-noteref" href="#Footnote18" class="fnanchor" id="FNanchor18"><sup>[18]</sup></a> which, considering that -Sun Pin’s victory over <span lang="zh">魏</span> Wei was gained in 341 B.C., may be dismissed -as chronologically impossible. Whence these data were obtained by Têng -Ming-shih I do not know, but of course no reliance whatever can be -placed in them.</p> - -<p>An interesting document which has survived from the close of the Han -period is the short preface written by the great <span lang="zh">曹操</span> Ts‘ao Ts‘ao, or -<span lang="zh">魏武帝</span> Wei Wu Ti, for his edition of Sun Tzŭ. I shall give it in full:—</p> - -<div class="blockquot smaller"> -<p>I have heard that the ancients used bows and arrows to their -advantage.<a role="doc-noteref" href="#Footnote19" class="fnanchor" id="FNanchor19"><sup>[19]</sup></a> The <cite>Lun Yü</cite> says: “There must be a sufficiency of -military strength.”<a role="doc-noteref" href="#Footnote20" class="fnanchor" id="FNanchor20"><sup>[20]</sup></a> The <cite>Shu Ching</cite> mentions “the army” among -the “eight objects of government.”<a role="doc-noteref" href="#Footnote21" class="fnanchor" id="FNanchor21"><sup>[21]</sup></a> The <cite>I Ching</cite> says: “<span lang="zh">師</span> -‘army’ indicates firmness and justice; the experienced leader will -have good fortune.”<a role="doc-noteref" href="#Footnote22" class="fnanchor" id="FNanchor22"><sup>[22]</sup></a><span class="pagenum" id="Page_XVI">{XVI}</span> The <cite>Shih Ching</cite> says: “The King rose -majestic in his wrath, and he marshalled his troops.”<a role="doc-noteref" href="#Footnote23" class="fnanchor" id="FNanchor23"><sup>[23]</sup></a> The -Yellow Emperor, T‘ang the Completer and Wu Wang all used spears -and battle-axes in order to succour their generation. The <cite>Ssŭ-ma -Fa</cite> says: “If one man slay another of set purpose, he himself may -rightfully be slain.”<a role="doc-noteref" href="#Footnote24" class="fnanchor" id="FNanchor24"><sup>[24]</sup></a> He who relies solely on warlike measures -shall be exterminated; he who relies solely on peaceful measures -shall perish. Instances of this are Fu Ch‘ai<a role="doc-noteref" href="#Footnote25" class="fnanchor" id="FNanchor25"><sup>[25]</sup></a> on the one hand -and Yen Wang on the other.<a role="doc-noteref" href="#Footnote26" class="fnanchor" id="FNanchor26"><sup>[26]</sup></a> In military matters, the Sage’s -rule is normally to keep the peace, and to move his forces only -when occasion requires. He will not use armed force unless driven -to it by necessity.<a role="doc-noteref" href="#Footnote27" class="fnanchor" id="FNanchor27"><sup>[27]</sup></a></p> - -<p>Many books have I read on the subject of war and fighting; but the -work composed by Sun Wu is the profoundest of them all. [Sun Tzŭ -was a native of the Ch‘i state, his personal name was Wu. He wrote -the <cite>Art of War</cite> in 13 chapters for Ho Lü, King of Wu. Its -principles were tested on women, and he was subsequently made a -general. He led an army westwards, crushed the Ch‘u State and -entered Ying the capital. In the north, he kept Ch‘i and Chin in -awe. A hundred years and more after his time, Sun Pin lived. He -was a descendant of Wu].<a role="doc-noteref" href="#Footnote28" class="fnanchor" id="FNanchor28"><sup>[28]</sup></a> In his treatment of deliberation and -planning, the importance of rapidity in taking the field,<a role="doc-noteref" href="#Footnote29" class="fnanchor" id="FNanchor29"><sup>[29]</sup></a> -clearness of conception, and depth of design, Sun<span class="pagenum" id="Page_XVII">{XVII}</span> Tzŭ stands -beyond the reach of carping criticism. My contemporaries, however, -have failed to grasp the full meaning of his instructions, and -while putting into practice the smaller details in which his work -abounds, they have overlooked its essential purport. That is the -motive which has led me to outline a rough explanation of the -whole.<a role="doc-noteref" href="#Footnote30" class="fnanchor" id="FNanchor30"><sup>[30]</sup></a></p> -</div> - -<p>One thing to be noticed in the above is the explicit statement that -the 13 chapters were specially composed for King Ho Lu. This is -supported by the internal evidence of <a href="#c1_p15">I. § 15</a>, in which it seems clear -that some ruler is addressed.</p> - -<p>In the bibliographical section of the <cite>Han Shu</cite>,<a role="doc-noteref" href="#Footnote31" class="fnanchor" id="FNanchor31"><sup>[31]</sup></a> there is an -entry which has given rise to much discussion: <span lang="zh">吳孫子八十二篇圖九卷</span> “The -works of Sun Tzŭ of Wu in 82 <i>p‘ien</i> (or chapters), with diagrams in 9 -<i>chüan</i>.” It is evident that this cannot be merely the 13 chapters -known to Ssŭ-ma Ch‘ien, or those we possess to-day. Chang Shou-chieh -in his <span lang="zh">史記正義</span> refers to an edition of Sun Tzŭ’s <span lang="zh">兵法</span> of which the “13 -chapters” formed the first <i>chüan</i>, adding that there were two other -<i>chüan</i> besides.<a role="doc-noteref" href="#Footnote32" class="fnanchor" id="FNanchor32"><sup>[32]</sup></a> This has brought forth a theory, that the bulk -of these 82 chapters consisted of other writings of Sun Tzŭ—we should -call them apocryphal—similar to the <span lang="zh">問答</span> <cite>Wên Ta</cite>, of which a specimen -dealing with the Nine Situations<a role="doc-noteref" href="#Footnote33" class="fnanchor" id="FNanchor33"><sup>[33]</sup></a> is preserved in the <span lang="zh">通典</span> <cite>T‘ung -Tien</cite>, and another in Ho Shih’s commentary. It is suggested<span class="pagenum" id="Page_XVIII">{XVIII}</span> that -before his interview with Ho Lu, Sun Tzŭ had only written the 13 -chapters, but afterwards composed a sort of exegesis in the form of -question and answer between himself and the King. <span lang="zh">畢以珣</span> Pi I-hsün, -author of the <span lang="zh">孫子敘錄</span> <cite>Sun Tzŭ Hsü Lu</cite>, backs this up with a quotation -from the <cite>Wu Yüeh Ch‘un Ch‘iu</cite>: “The King of Wu summoned Sun Tzŭ, and -asked him questions about the art of war. Each time he set forth a -chapter of his work, the King could not find words enough to praise -him.”<a role="doc-noteref" href="#Footnote34" class="fnanchor" id="FNanchor34"><sup>[34]</sup></a> As he points out, if the whole work was expounded on the -same scale as in the above-mentioned fragments, the total number of -chapters could not fail to be considerable.<a role="doc-noteref" href="#Footnote35" class="fnanchor" id="FNanchor35"><sup>[35]</sup></a> Then the numerous -other treatises attributed to Sun Tzŭ<a role="doc-noteref" href="#Footnote36" class="fnanchor" id="FNanchor36"><sup>[36]</sup></a> might also be included. The -fact that the <cite>Han Chih</cite> mentions no work of Sun Tzŭ except the 82 -<i>p‘ien</i>, whereas the Sui and T‘ang bibliographies give the titles of -others in addition to the “13 chapters,” is good proof, Pi I-hsün -thinks, that all of these were contained in the 82 <i>p‘ien</i>. Without -pinning our faith to the accuracy of details supplied by the <cite>Wu Yüeh -Ch‘un Ch‘iu</cite>, or admitting the genuineness of any of the treatises -cited by Pi I-hsün, we may see in this theory a probable solution of -the mystery. Between Ssŭ-ma Ch‘ien and Pan Ku there was plenty of time -for a luxuriant crop of forgeries to have grown up under the magic -name of Sun Tzŭ, and the 82 <i>p‘ien</i> may very well represent a -collected edition of these lumped together with the original work.<span class="pagenum" id="Page_XIX">{XIX}</span> It -is also possible, though less likely, that some of them existed in the -time of the earlier historian and were purposely ignored by him.<a role="doc-noteref" href="#Footnote37" class="fnanchor" id="FNanchor37"><sup>[37]</sup></a></p> - -<p>Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, -composed the preface to his edition<a role="doc-noteref" href="#Footnote38" class="fnanchor" id="FNanchor38"><sup>[38]</sup></a> about the middle of the ninth -century. After a somewhat lengthy defence of the military art,<a role="doc-noteref" href="#Footnote39" class="fnanchor" id="FNanchor39"><sup>[39]</sup></a> he -comes at last to Sun Tzŭ himself, and makes one or two very startling -assertions:—“The writings of Sun Wu,” he says, “originally comprised -several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, -pruned away all redundancies and wrote out the essence of the whole, -so as to form a single book in 13 chapters.”<a role="doc-noteref" href="#Footnote40" class="fnanchor" id="FNanchor40"><sup>[40]</sup></a> He goes on to remark -that Ts‘ao Ts‘ao’s commentary on Sun Tzŭ leaves a certain proportion -of difficulties unexplained. This, in Tu Mu’s opinion, does not -necessarily imply that he was unable to furnish a complete -commentary.<a role="doc-noteref" href="#Footnote41" class="fnanchor" id="FNanchor41"><sup>[41]</sup></a> According to the <cite>Wei Chih</cite>, Ts‘ao himself wrote a -book on war in something over 100,000 words, known as the <span lang="zh">新書</span>. It -appears to have been of such exceptional merit that he suspects Ts‘ao -to have used for it the surplus material which he had found in Sun -Tzŭ. He concludes, however, by saying: “The <cite>Hsin Shu</cite> is now lost, so -that the truth cannot be known for certain.”<a role="doc-noteref" href="#Footnote42" class="fnanchor" id="FNanchor42"><sup>[42]</sup></a></p> - -<p>Tu Mu’s conjecture seems to be based on a passage<span class="pagenum" id="Page_XX">{XX}</span> in the <span lang="zh">漢官解詁</span> “Wei -Wu Ti strung together Sun Wu’s Art of War,”<a role="doc-noteref" href="#Footnote43" class="fnanchor" id="FNanchor43"><sup>[43]</sup></a> which in turn may have -resulted from a misunderstanding of the final words of Ts‘ao Kung’s -preface: <span lang="zh">故撰爲略解焉</span>. This, as Sun Hsing-yen points out,<a role="doc-noteref" href="#Footnote44" class="fnanchor" id="FNanchor44"><sup>[44]</sup></a> is only a -modest way of saying that he made an explanatory paraphrase,<a role="doc-noteref" href="#Footnote45" class="fnanchor" id="FNanchor45"><sup>[45]</sup></a> or in -other words, wrote a commentary on it. On the whole, the theory has -met with very little acceptance. Thus, the <span lang="zh">四庫全書</span> says:<a role="doc-noteref" href="#Footnote46" class="fnanchor" id="FNanchor46"><sup>[46]</sup></a> “The -mention of the 13 chapters in the <cite>Shih Chi</cite> shows that they were in -existence before the <cite>Han Chih</cite>, and that later accretions are not to -be considered part of the original work. Tu Mu’s assertion can -certainly not be taken as proof.”<a role="doc-noteref" href="#Footnote47" class="fnanchor" id="FNanchor47"><sup>[47]</sup></a></p> - -<p>There is every reason to suppose, then, that the 13 chapters existed -in the time of Ssŭ-ma Ch‘ien practically as we have them now. That the -work was then well known he tells us in so many words: “Sun Tzŭ’s 13 -Chapters and Wu Ch‘i’s Art of War are the two books that people -commonly refer to on the subject of military matters. Both of them are -widely distributed, so I will not discuss them here.”<a role="doc-noteref" href="#Footnote48" class="fnanchor" id="FNanchor48"><sup>[48]</sup></a> But as we go -further back, serious difficulties begin to arise. The salient fact -which has to be faced is that the <cite>Tso Chuan</cite>, the great contemporary -record, makes no mention whatever of Sun<span class="pagenum" id="Page_XXI">{XXI}</span> Wu, either as a general or as -a writer. It is natural, in view of this awkward circumstance, that -many scholars should not only cast doubt on the story of Sun Wu as -given in the <cite>Shih Chi</cite>, but even show themselves frankly sceptical as -to the existence of the man at all. The most powerful presentment of -this side of the case is to be found in the following disquisition by -<span lang="zh">葉水心</span> Yeh Shui-hsin:<a role="doc-noteref" href="#Footnote49" class="fnanchor" id="FNanchor49"><sup>[49]</sup></a>—</p> - -<div class="blockquot smaller"> -<p>It is stated in Ssŭ-ma Ch‘ien’s history that Sun Wu was a native -of the Ch‘i State, and employed by Wu; and that in the reign of Ho -Lü he crushed Ch‘u, entered Ying, and was a great general. But in -Tso’s Commentary no Sun Wu appears at all. It is true that Tso’s -Commentary need not contain absolutely everything that other -histories contain. But Tso has not omitted to mention vulgar -plebeians and hireling ruffians such as Ying K‘ao-shu,<a role="doc-noteref" href="#Footnote50" class="fnanchor" id="FNanchor50"><sup>[50]</sup></a> Ts‘ao -Kuei,<a role="doc-noteref" href="#Footnote51" class="fnanchor" id="FNanchor51"><sup>[51]</sup></a> Chu Chih-wu<a role="doc-noteref" href="#Footnote52" class="fnanchor" id="FNanchor52"><sup>[52]</sup></a> and Chuan Shê-chu.<a role="doc-noteref" href="#Footnote53" class="fnanchor" id="FNanchor53"><sup>[53]</sup></a> In the case of -Sun Wu, whose fame and achievements were so brilliant, the -omission is much more glaring. Again, details are given, in their -due order, about his contemporaries Wu Yüan and the Minister -P‘ei.<a role="doc-noteref" href="#Footnote54" class="fnanchor" id="FNanchor54"><sup>[54]</sup></a> Is it credible that Sun Wu alone should have been passed -over?<a role="doc-noteref" href="#Footnote55" class="fnanchor" id="FNanchor55"><sup>[55]</sup></a></p> - -<p>In point of literary style, Sun Tzŭ’s work belongs to the same -school as <cite>Kuan Tzŭ</cite>,<a role="doc-noteref" href="#Footnote56" class="fnanchor" id="FNanchor56"><sup>[56]</sup></a> the <cite>Liu T‘ao</cite>,<a role="doc-noteref" href="#Footnote57" class="fnanchor" id="FNanchor57"><sup>[57]</sup></a> and the <cite>Yüeh Yü</cite>,<a role="doc-noteref" href="#Footnote58" class="fnanchor" id="FNanchor58"><sup>[58]</sup></a> -and may have<span class="pagenum" id="Page_XXII">{XXII}</span> been the production of some private scholar living -towards the end of the “Spring and Autumn” or the beginning of the -“Warring States” period.<a role="doc-noteref" href="#Footnote59" class="fnanchor" id="FNanchor59"><sup>[59]</sup></a> The story that his precepts were -actually applied by the Wu State, is merely the outcome of big -talk on the part of his followers.<a role="doc-noteref" href="#Footnote60" class="fnanchor" id="FNanchor60"><sup>[60]</sup></a></p> - -<p>From the flourishing period of the Chou dynasty<a role="doc-noteref" href="#Footnote61" class="fnanchor" id="FNanchor61"><sup>[61]</sup></a> down to the -time of the “Spring and Autumn,” all military commanders were -statesmen as well, and the class of professional generals, for -conducting external campaigns, did not then exist. It was not -until the period of the “Six States”<a role="doc-noteref" href="#Footnote62" class="fnanchor" id="FNanchor62"><sup>[62]</sup></a> that this custom changed. -Now although Wu was an uncivilised State, is it conceivable that -Tso should have left unrecorded the fact that Sun Wu was a great -general and yet held no civil office? What we are told, therefore, -about Jang-chü<a role="doc-noteref" href="#Footnote63" class="fnanchor" id="FNanchor63"><sup>[63]</sup></a> and Sun Wu, is not authentic matter, but the -reckless fabrication of theorising pundits. The story of Ho Lü’s -experiment on the women, in particular, is utterly preposterous -and incredible.<a role="doc-noteref" href="#Footnote64" class="fnanchor" id="FNanchor64"><sup>[64]</sup></a></p> -</div> - -<p>Yeh Shui-hsin represents Ssŭ-ma Ch‘ien as having said that Sun Wu -crushed Ch‘u and entered Ying. This is not quite correct. No doubt the -impression left on the reader’s mind is that he at least shared in -these exploits; but the actual subject of the verbs <span lang="zh">破</span>, <span lang="zh">入</span>, <span lang="zh">威</span> and <span lang="zh">顯</span> -is certainly <span lang="zh">闔廬</span>, as is shown by the next words: <span lang="zh">孫子與有力焉</span>.<a role="doc-noteref" href="#Footnote65" class="fnanchor" id="FNanchor65"><sup>[65]</sup></a> -The fact may or may not be significant; but it is nowhere explicitly -stated in the <cite>Shih Chi</cite> either that Sun Tzŭ was general on the -occasion of<span class="pagenum" id="Page_XXIII">{XXIII}</span> the taking of Ying, or that he even went there at all. -Moreover, as we know that Wu Yüan and Po P‘ei both took part in the -expedition, and also that its success was largely due to the dash and -enterprise of <span lang="zh">夫槩</span> Fu Kai, Ho Lu’s younger brother, it is not easy to -see how yet another general could have played a very prominent part in -the same campaign.</p> - -<p><span lang="zh">陳振孫</span> Ch‘ên Chên-sun of the Sung dynasty has the note:<a role="doc-noteref" href="#Footnote66" class="fnanchor" id="FNanchor66"><sup>[66]</sup></a>—</p> - -<div class="blockquot smaller"> -<p>Military writers look upon Sun Wu as the father of their art. But -the fact that he does not appear in the <cite>Tso Chuan</cite>, although he -is said to have served under Ho Lü King of Wu, makes it uncertain -what period he really belonged to.<a role="doc-noteref" href="#Footnote67" class="fnanchor" id="FNanchor67"><sup>[67]</sup></a></p> -</div> - -<p class="noindent">He also says:—</p> - -<div class="blockquot smaller"> -<p>The works of Sun Wu and Wu Ch‘i may be of genuine antiquity.<a role="doc-noteref" href="#Footnote68" class="fnanchor" id="FNanchor68"><sup>[68]</sup></a></p> -</div> - -<p>It is noticeable that both Yeh Shui-hsin and Ch‘ên Chên-sun, while -rejecting the personality of Sun Wu as he figures in Ssŭ-ma Ch‘ien’s -history, are inclined to accept the date traditionally assigned to -the work which passes under his name. The author of the <cite>Hsü Lu</cite> fails -to appreciate this distinction, and consequently his bitter attack -on Ch‘ên Chên-sun really misses its mark. He makes one or two points, -however, which certainly tell in favour of the high antiquity of -our “13 chapters.” “Sun Tzŭ,” he says, “must have lived in the age -of Ching Wang [519–476], because he is frequently plagiarised in -subsequent works of the Chou, Ch‘in and Han dynasties.”<a role="doc-noteref" href="#Footnote69" class="fnanchor" id="FNanchor69"><sup>[69]</sup></a><span class="pagenum" id="Page_XXIV">{XXIV}</span> The two -most shameless offenders in this respect are Wu Ch‘i and Huai-nan Tzŭ, -both of them important historical personages in their day. The former -lived only a century after the alleged date of Sun Tzŭ, and his death -is known to have taken place in 381 B.C. It was to him, according to -Liu Hsiang, that <span lang="zh">曾申</span> Tsêng Shên delivered the <cite>Tso Chuan</cite>, which had -been entrusted to him by its author.<a role="doc-noteref" href="#Footnote70" class="fnanchor" id="FNanchor70"><sup>[70]</sup></a> Now the fact that quotations -from the <cite>Art of War</cite>, acknowledged or otherwise, are to be found -in so many authors of different epochs, establishes a very strong -probability that there was some common source anterior to them all,—in -other words, that Sun Tzŭ’s treatise was already in existence towards -the end of the 5<sup>th</sup> century B.C. Further proof of Sun Tzŭ’s antiquity -is furnished by the archaic or wholly obsolete meanings attaching to -a number of the words he uses. A list of these, which might perhaps -be extended, is given in the <cite>Hsü Lu</cite>; and though some of the -interpretations are doubtful, the main argument is hardly affected -thereby.<a role="doc-noteref" href="#Footnote71" class="fnanchor" id="FNanchor71"><sup>[71]</sup></a> Again, it must not be forgotten that Yeh Shui-hsin, a -scholar and critic of the first rank, deliberately pronounces the -style of the 13 chapters to<span class="pagenum" id="Page_XXV">{XXV}</span> belong to the early part of the fifth -century. Seeing that he is actually engaged in an attempt to disprove -the existence of Sun Wu himself, we may be sure that he would not -have hesitated to assign the work to a later date had he not honestly -believed the contrary. And it is precisely on such a point that -the judgment of an educated Chinaman will carry most weight. Other -internal evidence is not far to seek. Thus, in <a href="#c13_p1">XIII. § 1</a>, there is an -unmistakable allusion to the ancient system of land-tenure which had -already passed away by the time of Mencius, who was anxious to see it -revived in a modified form.<a role="doc-noteref" href="#Footnote72" class="fnanchor" id="FNanchor72"><sup>[72]</sup></a> The only warfare Sun Tzŭ knows is that -carried on between the various feudal princes (<span lang="zh">諸侯</span>), in which armoured -chariots play a large part. Their use seems to have entirely died out -before the end of the Chou dynasty. He speaks as a man of Wu, a state -which ceased to exist as early as 473 B.C. On this I shall touch -presently.</p> - -<p>But once refer the work to the 5<sup>th</sup> century or earlier, and the -chances of its being other than a <i>bonâ fide</i> production are sensibly -diminished. The great age of forgeries did not come until long after. -That it should have been forged in the period immediately following -473 is particularly unlikely, for no one, as a rule, hastens to -identify himself with a lost cause. As for Yeh Shui-hsin’s theory, -that the author was a literary recluse,<a role="doc-noteref" href="#Footnote73" class="fnanchor" id="FNanchor73"><sup>[73]</sup></a> that seems to me quite -untenable. If one thing is more apparent than another after reading -the maxims of Sun Tzŭ, it is that their essence has been distilled -from a large store of personal observation and experience. They -reflect the mind not only of a born strategist, gifted with a rare -faculty of generalisation, but also of a practical soldier closely -acquainted with the military conditions of his time. To say nothing<span class="pagenum" id="Page_XXVI">{XXVI}</span> -of the fact that these sayings have been accepted and endorsed by all -the greatest captains of Chinese history, they offer a combination -of freshness and sincerity, acuteness and common sense, which quite -excludes the idea that they were artificially concocted in the study. -If we admit, then, that the 13 chapters were the genuine production of -a military man living towards the end of the “Ch‘un Ch‘iu” period, are -we not bound, in spite of the silence of the <cite>Tso Chuan</cite>, to accept -Ssŭ-ma Ch‘ien’s account in its entirety? In view of his high repute as -a sober historian, must we not hesitate to assume that the records he -drew upon for Sun Wu’s biography were false and untrustworthy? The -answer, I fear, must be in the negative. There is still one grave, if -not fatal, objection to the chronology involved in the story as told -in the <cite>Shih Chi</cite>, which, so far as I am aware, nobody has yet -pointed out. There are two passages in Sun Tzŭ in which he alludes -to contemporary affairs. The first is in <a href="#c6_p21">VI. § 21</a>:—</p> - -<div class="blockquot smaller"> -<p>Though according to my estimate the soldiers of Yüeh exceed our -own in number, that shall advantage them nothing in the matter of -victory. I say then that victory can be achieved.</p> -</div> - -<p class="noindent">The other is in <a href="#c11_p30">XI. § 30</a>:—</p> - -<div class="blockquot smaller"> -<p>Asked if an army can be made to imitate the <i>shuai-jan</i>, I should -answer, Yes. For the men of Wu and the men of Yüeh are enemies; -yet if they are crossing a river in the same boat and are caught -by a storm, they will come to each other’s assistance just as the -left hand helps the right.</p> -</div> - -<p>These two paragraphs are extremely valuable as evidence of the date of -composition. They assign the work to the period of the struggle -between Wu and Yüeh. So much has been observed by Pi I-hsün. But what -has hitherto escaped notice is that they also seriously impair the -credibility of Ssŭ-ma Ch‘ien’s narrative. As we have seen above, the -first positive date given in connection with Sun Wu is 512 B.C. He is -then spoken of as a general, acting as confidential adviser to Ho Lu, -so that his alleged introduction to that monarch had already taken -place,<span class="pagenum" id="Page_XXVII">{XXVII}</span> and of course the 13 chapters must have been written earlier -still. But at that time, and for several years after, down to the -capture of Ying in 506, <span lang="zh">楚</span> Ch‘u, and not Yüeh, was the great hereditary -enemy of Wu. The two states, Ch‘u and Wu, had been constantly at war -for over half a century,<a role="doc-noteref" href="#Footnote74" class="fnanchor" id="FNanchor74"><sup>[74]</sup></a> whereas the first war between Wu and Yüeh -was waged only in 510,<a role="doc-noteref" href="#Footnote75" class="fnanchor" id="FNanchor75"><sup>[75]</sup></a> and even then was no more than a short -interlude sandwiched in the midst of the fierce struggle with Ch‘u. -Now Ch‘u is not mentioned in the 13 chapters at all. The natural -inference is that they were written at a time when Yüeh had become the -prime antagonist of Wu, that is, after Ch‘u had suffered the great -humiliation of 506. At this point, a table of dates may be found useful.</p> - -<table> - <tr><td>B.C.</td><th></th></tr> - -<tr><td>514</td><td>Accession of Ho Lu.</td></tr> - -<tr><td>512</td><td>Ho Lu attacks Ch‘u, but is dissuaded from entering <span lang="zh">郢</span> Ying, the - capital. <cite>Shih Chi</cite> mentions Sun Wu as general.</td></tr> - -<tr><td>511</td><td>Another attack on Ch‘u.</td></tr> - -<tr><td>510</td><td>Wu makes a successful attack on Yüeh. This is the first war - between the two states.</td></tr> - -<tr><td>509 or 508</td><td>Ch‘u invades Wu, but is signally defeated at <span lang="zh">豫章</span> Yü-chang.</td></tr> - -<tr><td>506</td><td>Ho Lu attacks Ch‘u with the aid of T‘ang and Ts‘ai. Decisive - battle of <span lang="zh">柏舉</span> Po-chü, and capture of Ying. Last mention - of Sun Wu in <cite>Shih Chi</cite>.</td></tr> - -<tr><td>505</td><td>Yüeh makes a raid on Wu in the absence of its army. Wu is - beaten by Ch‘in and evacuates Ying.</td></tr> - -<tr><td>504</td><td>Ho Lu sends <span lang="zh">夫差</span> Fu Ch‘ai to attack Ch‘u.</td></tr> - -<tr><td>497</td><td><span lang="zh">勾踐</span> Kou Chien becomes King of Yüeh.</td></tr> - -<tr><td>496</td><td>Wu attacks Yüeh, but is defeated by Kou Chien at <span lang="zh">檇李</span> Tsui-li. - Ho Lu is killed.<span class="pagenum" id="Page_XXVIII">{XXVIII}</span></td></tr> - -<tr><td>494</td><td>Fu Ch‘ai defeats Kou Chien in the great battle of <span lang="zh">夫椒</span> Fu-chiao, - and enters the capital of Yüeh.</td></tr> - -<tr><td>485 or 484</td><td>Kou Chien renders homage to Wu. Death of Wu Tzŭ-hsü.</td></tr> - -<tr><td>482</td><td>Kou Chien invades Wu in the absence of Fu Ch‘ai.</td></tr> - -<tr><td>478 to 476</td><td>Further attacks by Yüeh on Wu.</td></tr> - -<tr><td>475</td><td>Kou Chien lays siege to the capital of Wu.</td></tr> - -<tr><td>473</td><td>Final defeat and extinction of Wu.</td></tr> -</table> - -<p>The sentence quoted above from <a href="#c6_p21">VI. § 21</a> hardly strikes me as one that -could have been written in the full flush of victory. It seems rather -to imply that, for the moment at least, the tide had turned against -Wu, and that she was getting the worst of the struggle. Hence we may -conclude that our treatise was not in existence in 505, before which -date Yüeh does not appear to have scored any notable success against -Wu. Ho Lu died in 496, so that if the book was written for him, it -must have been during the period 505–496, when there was a lull in -the hostilities, Wu having presumably been exhausted by its supreme -effort against Ch‘u. On the other hand, if we choose to disregard the -tradition connecting Sun Wu’s name with Ho Lu, it might equally well -have seen the light between 496 and 494, or possibly in the period -482–473, when Yüeh was once again becoming a very serious menace.<a role="doc-noteref" href="#Footnote76" class="fnanchor" id="FNanchor76"><sup>[76]</sup></a> -We may feel fairly certain that the author, whoever he may have been, -was not a man of any great eminence in his own day. On this point -the negative testimony of the <cite>Tso Chuan</cite> far outweighs any shred of -authority still attaching to the <cite>Shih Chi</cite>, if once its other facts -are discredited. Sun Hsing-yen, however, makes a feeble attempt to -explain the omission of his name from<span class="pagenum" id="Page_XXIX">{XXIX}</span> the great commentary. It was Wu -Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because -the latter (being an alien) was not rewarded with an office in the -State.<a role="doc-noteref" href="#Footnote77" class="fnanchor" id="FNanchor77"><sup>[77]</sup></a></p> - -<p>How then did the Sun Tzŭ legend originate? It may be that the growing -celebrity of the book imparted by degrees a kind of factitious renown -to its author. It was felt to be only right and proper that one so -well versed in the science of war should have solid achievements -to his credit as well. Now the capture of Ying was undoubtedly the -greatest feat of arms in Ho Lu’s reign; it made a deep and lasting -impression on all the surrounding states, and raised Wu to the -short-lived zenith of her power. Hence, what more natural, as time -went on, than that the acknowledged master of strategy, Sun Wu, should -be popularly identified with that campaign, at first perhaps only in -the sense that his brain conceived and planned it; afterwards, that it -was actually carried out by him in conjunction with Wu Yüan,<a role="doc-noteref" href="#Footnote78" class="fnanchor" id="FNanchor78"><sup>[78]</sup></a> Po -P‘ei and Fu Kai?</p> - -<p>It is obvious that any attempt to reconstruct even the outline of Sun -Tzŭ’s life must be based almost wholly on conjecture. With this -necessary proviso, I should say that he probably entered the service -of Wu about the time of Ho Lu’s accession, and gathered experience, -though only in the capacity of a subordinate officer, during the -intense military activity which marked the first half of that prince’s -reign.<a role="doc-noteref" href="#Footnote79" class="fnanchor" id="FNanchor79"><sup>[79]</sup></a> If he rose to be a general at all, he certainly was never -on an equal footing with the three<span class="pagenum" id="Page_XXX">{XXX}</span> above mentioned. He was doubtless -present at the investment and occupation of Ying, and witnessed Wu’s -sudden collapse in the following year. Yüeh’s attack at this critical -juncture, when her rival was embarrassed on every side, seems to have -convinced him that this upstart kingdom was the great enemy against -whom every effort would henceforth have to be directed. Sun Wu was -thus a well-seasoned warrior when he sat down to write his famous -book, which according to my reckoning must have appeared towards the -end, rather than the beginning, of Ho Lu’s reign. The story of the -women may possibly have grown out of some real incident occurring -about the same time. As we hear no more of Sun Wu after this from any -source, he is hardly likely to have survived his patron or to have -taken part in the death-struggle with Yüeh, which began with the -disaster at Tsui-li.</p> - -<p>If these inferences are approximately correct, there is a certain -irony in the fate which decreed that China’s most illustrious man -of peace should be contemporary with her greatest writer on war.</p> - -<h3 id="TheTextOfSunTzu" class="smcap">The Text of Sun Tzŭ.</h3> - -<p>I have found it difficult to glean much about the history of Sun Tzŭ’s -text. The quotations that occur in early authors go to show that the -“13 chapters” of which Ssŭ-ma Ch‘ien speaks were essentially the same -as those now extant. We have his word for it that they were widely -circulated in his day, and can only regret that he refrained from -discussing them on that account.<a role="doc-noteref" href="#Footnote80" class="fnanchor" id="FNanchor80"><sup>[80]</sup></a> Sun Hsing-yen says in his preface:—</p> - -<div class="blockquot smaller"> -<p>During the Ch‘in and Han dynasties Sun Tzŭ’s <cite>Art of War</cite> was in -general use amongst military commanders, but they seem to have -treated it as a work of mysterious import, and were unwilling to -expound it for<span class="pagenum" id="Page_XXXI">{XXXI}</span> the benefit of posterity. Thus it came about that -Wei Wu was the first to write a commentary on it.<a role="doc-noteref" href="#Footnote81" class="fnanchor" id="FNanchor81"><sup>[81]</sup></a></p> -</div> - -<p>As we have already seen, there is no reasonable ground to suppose that -Ts‘ao Kung tampered with the text. But the text itself is often so -obscure, and the number of editions which appeared from that time -onward so great, especially during the T‘ang and Sung dynasties, that -it would be surprising if numerous corruptions had not managed to -creep in. Towards the middle of the Sung period, by which time all the -chief commentaries on Sun Tzŭ were in existence, a certain <span lang="zh">吉天保</span> Chi -T‘ien-pao published a work in 15 <i>chüan</i> entitled <span lang="zh">十家孫子會注</span> “Sun Tzŭ -with the collected commentaries of ten writers.”<a role="doc-noteref" href="#Footnote82" class="fnanchor" id="FNanchor82"><sup>[82]</sup></a> There was another -text, with variant readings put forward by Chu Fu of <span lang="zh">大興</span> Ta-hsing,<a role="doc-noteref" href="#Footnote83" class="fnanchor" id="FNanchor83"><sup>[83]</sup></a> -which also had supporters among the scholars of that period; but in -the Ming editions, Sun Hsing-yen tells us, these readings were for -some reason or other no longer put into circulation.<a role="doc-noteref" href="#Footnote84" class="fnanchor" id="FNanchor84"><sup>[84]</sup></a> Thus, until -the end of the 18<sup>th</sup> century, the text in sole possession of the field -was one derived from Chi T‘ien-pao’s edition, although no actual copy -of that important work was known to have survived. That, therefore, -is the text of Sun Tzŭ which appears in the War section of the great -Imperial encyclopaedia printed in 1726, the <span lang="zh">古今圖書集成</span> <cite>Ku Chin T‘u -Shu Chi Ch‘êng</cite>. Another copy at my disposal of what is practically -the same text, with slight variations, is that contained in the -<span lang="zh">周秦十一子</span> “Eleven philosophers of the Chou and Ch‘in dynasties”<span class="pagenum" id="Page_XXXII">{XXXII}</span> -[1758]. And the Chinese printed in Capt. Calthrop’s first edition -is evidently a similar version which has filtered through Japanese -channels. So things remained until <span lang="zh">孫星衍</span> Sun Hsing-yen [1752–1818], a -distinguished antiquarian and classical scholar,<a role="doc-noteref" href="#Footnote85" class="fnanchor" id="FNanchor85"><sup>[85]</sup></a> who claimed to be -an actual descendant of Sun Wu,<a role="doc-noteref" href="#Footnote86" class="fnanchor" id="FNanchor86"><sup>[86]</sup></a> accidentally discovered a copy of -Chi T‘ien-pao’s long-lost work, when on a visit to the library of the -<span lang="zh">華陰</span> Hua-yin temple.<a role="doc-noteref" href="#Footnote87" class="fnanchor" id="FNanchor87"><sup>[87]</sup></a> Appended to it was the <span lang="zh">遺說</span> <cite>I Shuo</cite> of <span lang="zh">鄭友賢</span> -Chêng Yu-hsien, mentioned in the <cite>T‘ung Chih</cite>, and also believed to -have perished.<a role="doc-noteref" href="#Footnote88" class="fnanchor" id="FNanchor88"><sup>[88]</sup></a> This is what Sun Hsing-yen designates as the <span lang="zh">古本</span> -or <span lang="zh">原本</span> “original edition (or text)”—a rather misleading name, for it -cannot by any means claim to set before us the text of Sun Tzŭ in -its pristine purity. Chi T‘ien-pao was a careless compiler,<a role="doc-noteref" href="#Footnote89" class="fnanchor" id="FNanchor89"><sup>[89]</sup></a> and -appears to have been content to reproduce the somewhat debased version -current in his day, without troubling to collate it<span class="pagenum" id="Page_XXXIII">{XXXIII}</span> with the earliest -editions then available. Fortunately, two versions of Sun Tzŭ, even -older than the newly discovered work, were still extant, one buried -in the <cite>T‘ung Tien</cite>, Tu Yu’s great treatise on the Constitution, the -other similarly enshrined in the <cite>T‘ai P‘ing Yü Lan</cite> encyclopaedia. In -both the complete text is to be found, though split up into fragments, -intermixed with other matter, and scattered piecemeal over a number of -different sections. Considering that the <cite>Yü Lan</cite> takes us back to -the year 983, and the <cite>T‘ung Tien</cite> about 200 years further still, to -the middle of the T‘ang dynasty, the value of these early transcripts -of Sun Tzŭ can hardly be overestimated. Yet the idea of utilising them -does not seem to have occurred to anyone until Sun Hsing-yen, acting -under Government instructions, undertook a thorough recension of the -text. This is his own account:—</p> - -<div class="blockquot smaller"> -<p>Because of the numerous mistakes in the text of Sun Tzŭ which his -editors had handed down, the Government ordered that the ancient -edition [of Chi T‘ien-pao] should be used, and that the text -should be revised and corrected throughout. It happened that Wu -Nien-hu, the Governor Pi Kua, and Hsi, a graduate of the second -degree, had all devoted themselves to this study, probably -surpassing me therein. Accordingly, I have had the whole work cut -on blocks as a text-book for military men.<a role="doc-noteref" href="#Footnote90" class="fnanchor" id="FNanchor90"><sup>[90]</sup></a></p> -</div> - -<p>The three individuals here referred to had evidently been occupied on -the text of Sun Tzŭ prior to Sun Hsing-yen’s commission, but we are -left in doubt as to the work they really accomplished. At any rate, -the new edition, when ultimately produced, appeared in the names of -Sun Hsing-yen and only one co-editor, <span lang="zh">吳人驥</span> Wu Jên-chi. They took the -“original text” as their basis, and by careful comparison with the -older versions, as well as the extant commentaries and other sources -of information such as<span class="pagenum" id="Page_XXXIV">{XXXIV}</span> the <cite>I Shuo</cite>, succeeded in restoring a very -large number of doubtful passages, and turned out, on the whole, what -must be accepted as the closest approximation we are ever likely to -get to Sun Tzŭ’s original work. This is what will hereafter be -denominated the “standard text.”</p> - -<p>The copy which I have used belongs to a re-issue dated 1877. It is in -6 <i>pên</i>, forming part of a well-printed set of 23 early philosophical -works in 83 <i>pên</i>.<a role="doc-noteref" href="#Footnote91" class="fnanchor" id="FNanchor91"><sup>[91]</sup></a> It opens with a preface by Sun Hsing-yen -(largely quoted in this introduction), vindicating the traditional -view of Sun Tzŭ’s life and performances, and summing up in remarkably -concise fashion the evidence in its favour. This is followed by Ts‘ao -Kung’s preface to his edition, and the biography of Sun Tzŭ from -the <cite>Shih Chi</cite>, both translated above. Then come, firstly, Chêng -Yu-hsien’s <cite>I Shuo</cite>,<a role="doc-noteref" href="#Footnote92" class="fnanchor" id="FNanchor92"><sup>[92]</sup></a> with author’s preface, and next, a short -miscellany of historical and bibliographical information entitled -<span lang="zh">孫子敘錄</span> <cite>Sun Tzŭ Hsü Lu</cite>, compiled by <span lang="zh">畢以珣</span> Pi I-hsün. As regards the -body of the work, each separate sentence is followed by a note on the -text, if required, and then by the various commentaries appertaining -to it, arranged in chronological order. These we shall now proceed to -discuss briefly, one by one.</p> - -<h3 id="TheCommentators" class="smcap">The Commentators.</h3> - -<p>Sun Tzŭ can boast an exceptionally long and distinguished roll of -commentators, which would do honour to any classic. <span lang="zh">歐陽修</span> Ou-yang Hsiu -remarks on this fact, though he wrote before the tale was complete, -and rather ingeniously explains it by saying that the artifices of -war, being<span class="pagenum" id="Page_XXXV">{XXXV}</span> inexhaustible, must therefore be susceptible of treatment -in a great variety of ways.<a role="doc-noteref" href="#Footnote93" class="fnanchor" id="FNanchor93"><sup>[93]</sup></a></p> - -<p>1. <span lang="zh">曹操</span> Ts‘ao Ts‘ao or <span lang="zh">曹公</span> Ts‘ao Kung, afterwards known as <span lang="zh">魏武帝</span> Wei -Wu Ti [A.D. 155–220]. There is hardly any room for doubt that the -earliest commentary on Sun Tzŭ actually came from the pen of this -extraordinary man, whose biography in the <cite>San Kuo Chih</cite><a role="doc-noteref" href="#Footnote94" class="fnanchor" id="FNanchor94"><sup>[94]</sup></a> reads -like a romance. One of the greatest military geniuses that the world -has seen, and Napoleonic in the scale of his operations, he was -especially famed for the marvellous rapidity of his marches, which has -found expression in the line <span lang="zh">說曹操曹操就到</span> “Talk of Ts‘ao Ts‘ao, and -Ts‘ao Ts‘ao will appear.” Ou-yang Hsiu says of him that he was a great -captain who “measured his strength against Tung Cho, Lü Pu and the two -Yüan, father and son, and vanquished them all; whereupon he divided -the Empire of Han with Wu and Shu, and made himself king. It is -recorded that whenever a council of war was held by Wei on the eve -of a far-reaching campaign, he had all his calculations ready; those -generals who made use of them did not lose one battle in ten; -those who ran counter to them in any particular saw their armies -incontinently beaten and put to flight.”<a role="doc-noteref" href="#Footnote95" class="fnanchor" id="FNanchor95"><sup>[95]</sup></a> Ts‘ao Kung’s notes on Sun -Tzŭ, models of austere brevity, are so thoroughly characteristic -of the stern commander known to history, that it is hard indeed to -conceive of them as the work of a mere <i lang="fr">littérateur</i>. Sometimes, -indeed, owing to extreme<span class="pagenum" id="Page_XXXVI">{XXXVI}</span> compression, they are scarcely intelligible -and stand no less in need of a commentary than the text itself.<a role="doc-noteref" href="#Footnote96" class="fnanchor" id="FNanchor96"><sup>[96]</sup></a> As -we have seen, Ts‘ao Kung is the reputed author of the <span lang="zh">新書</span>, a book on -war in 100,000 odd words, now lost, but mentioned in the <span lang="zh">魏志</span>.<a role="doc-noteref" href="#Footnote97" class="fnanchor" id="FNanchor97"><sup>[97]</sup></a></p> - -<p>2. <span lang="zh">孟氏</span> Mêng Shih. The commentary which has come down to us under this -name is comparatively meagre, and nothing about the author is known. -Even his personal name has not been recorded. Chi T‘ien-pao’s edition -places him after Chia Lin, and <span lang="zh">鼂公武</span> Ch‘ao Kung-wu also assigns him to -the T‘ang dynasty,<a role="doc-noteref" href="#Footnote98" class="fnanchor" id="FNanchor98"><sup>[98]</sup></a> but this is obviously a mistake, as his work is -mentioned in the <span lang="zh">隋書經籍志</span>. In Sun Hsing-yen’s preface, he appears as -Mêng Shih of the Liang dynasty [502–557]. Others would identify him -with <span lang="zh">孟康</span> Mêng K‘ang of the 3<sup>rd</sup> century. In the <span lang="zh">宋史藝文志</span>,<a role="doc-noteref" href="#Footnote99" class="fnanchor" id="FNanchor99"><sup>[99]</sup></a> he is -named last of the <span lang="zh">五家</span> “Five Commentators,” the others being Wei Wu Ti, -Tu Mu, Ch‘ên Hao and Chia Lin.</p> - -<p>3. <span lang="zh">李筌</span> Li Ch‘üan of the 8<sup>th</sup> century was a well-known writer on -military tactics. His <span lang="zh">太白陰經</span> has been in constant use down to the -present day. The <span lang="zh">通志</span> mentions <span lang="zh">閫外春秋</span> (lives of famous generals from -the Chou to the T‘ang dynasty) as written by him.<a role="doc-noteref" href="#Footnote100" class="fnanchor" id="FNanchor100"><sup>[100]</sup></a> He is also -generally supposed to be the real author of the popular Taoist -tract, the <span lang="zh">陰符經</span>. According to Ch‘ao Kung-wu and the <cite>T‘ien-i-ko</cite> -catalogue,<a role="doc-noteref" href="#Footnote101" class="fnanchor" id="FNanchor101"><sup>[101]</sup></a> he followed the <span lang="zh">太乙遁甲</span> text of Sun Tzŭ, which differs -considerably from those<span class="pagenum" id="Page_XXXVII">{XXXVII}</span> now extant. His notes are mostly short and to -the point, and he frequently illustrates his remarks by anecdotes from -Chinese history.</p> - -<p>4. <span lang="zh">杜佑</span> Tu Yu (died 812) did not publish a separate commentary on Sun -Tzŭ, his notes being taken from the <cite>T‘ung Tien</cite>, the encyclopaedic -treatise on the Constitution which was his life-work. They are largely -repetitions of Ts‘ao Kung and Mêng Shih, besides which it is believed -that he drew on the ancient commentaries of <span lang="zh">王凌</span> Wang Ling and others. -Owing to the peculiar arrangement of the <cite>T‘ung Tien</cite>, he has to explain -each passage on its merits, apart from the context, and sometimes his -own explanation does not agree with that of Ts‘ao Kung, whom he always -quotes first. Though not strictly to be reckoned as one of the “Ten -Commentators,” he was added to their number by Chi T‘ien-pao, being -wrongly placed after his grandson Tu Mu.</p> - -<p>5. <span lang="zh">杜牧</span> Tu Mu (803–852) is perhaps best known as a poet—a bright star -even in the glorious galaxy of the T‘ang period. We learn from Ch‘ao -Kung-wu that although he had no practical experience of war, he was -extremely fond of discussing the subject, and was moreover well read -in the military history of the <i>Ch‘un Ch‘iu</i> and <i>Chan Kuo</i> eras.<a role="doc-noteref" href="#Footnote102" class="fnanchor" id="FNanchor102"><sup>[102]</sup></a> -His notes, therefore, are well worth attention. They are very copious, -and replete with historical parallels. The gist of Sun Tzŭ’s work is -thus summarised by him: “Practise benevolence and justice, but on the -other hand make full use of artifice and measures of expediency.”<a role="doc-noteref" href="#Footnote103" class="fnanchor" id="FNanchor103"><sup>[103]</sup></a> -He further declared that all the military<span class="pagenum" id="Page_XXXVIII">{XXXVIII}</span> triumphs and disasters of -the thousand years which had elapsed since Sun Wu’s death would, upon -examination, be found to uphold and corroborate, in every particular, -the maxims contained in his book.<a role="doc-noteref" href="#Footnote104" class="fnanchor" id="FNanchor104"><sup>[104]</sup></a> Tu Mu’s somewhat spiteful -charge against Ts‘ao Kung has already been considered elsewhere.</p> - -<p>6. <span lang="zh">陳皥</span> Ch‘ên Hao appears to have been a contemporary of Tu Mu. Ch‘ao -Kung-wu says that he was impelled to write a new commentary on Sun Tzŭ -because Ts‘ao Kung’s on the one hand was too obscure and subtle, and -that of Tu Mu on the other too long-winded and diffuse.<a role="doc-noteref" href="#Footnote105" class="fnanchor" id="FNanchor105"><sup>[105]</sup></a> Ou-yang -Hsiu, writing in the middle of the 11<sup>th</sup> century, calls Ts‘ao Kung, Tu -Mu and Ch‘ên Hao the three chief commentators on Sun Tzŭ (<span lang="zh">三家</span>), and -observes that Ch‘ên Hao is continually attacking Tu Mu’s shortcomings. -His commentary, though not lacking in merit, must rank below those of -his predecessors.</p> - -<p>7. <span lang="zh">賈林</span> Chia Lin is known to have lived under the T‘ang dynasty, for -his commentary on Sun Tzŭ is mentioned in the <span lang="zh">唐書</span> and was afterwards -republished by <span lang="zh">紀燮</span> Chi Hsieh of the same dynasty together with those -of Mêng Shih and Tu Yu.<a role="doc-noteref" href="#Footnote106" class="fnanchor" id="FNanchor106"><sup>[106]</sup></a> It is of somewhat scanty texture, and in -point of quality, too, perhaps the least valuable of the eleven.</p> - -<p>8. <span lang="zh">梅堯臣</span> Mei Yao-ch‘ên (1002–1060), commonly known by his “style” -as Mei <span lang="zh">聖兪</span> Shêng-yü, was, like Tu Mu, a poet of distinction. His -commentary was published with a laudatory preface by the great Ou-yang -Hsiu, from which we may cull the following:—</p> - -<div class="blockquot smaller"> -<p>Later scholars have misread Sun Tzŭ, distorting his words and -trying to make them square with their own one-sided views. Thus, -though<span class="pagenum" id="Page_XXXIX">{XXXIX}</span> commentators have not been lacking, only a few have proved -equal to the task. My friend Shêng-yü has not fallen into this -mistake. In attempting to provide a critical commentary for Sun -Tzŭ’s work, he does not lose sight of the fact that these sayings -were intended for states engaged in internecine warfare; that the -author is not concerned with the military conditions prevailing -under the sovereigns of the three ancient dynasties,<a role="doc-noteref" href="#Footnote107" class="fnanchor" id="FNanchor107"><sup>[107]</sup></a> nor with -the nine punitive measures prescribed to the Minister of War.<a role="doc-noteref" href="#Footnote108" class="fnanchor" id="FNanchor108"><sup>[108]</sup></a> -Again, Sun Wu loved brevity of diction, but his meaning is always -deep. Whether the subject be marching an army, or handling -soldiers, or estimating the enemy, or controlling the forces of -victory, it is always systematically treated; the sayings are -bound together in strict logical sequence, though this has been -obscured by commentators who have probably failed to grasp their -meaning. In his own commentary, Mei Shêng-yü has brushed aside all -the obstinate prejudices of these critics, and has tried to bring -out the true meaning of Sun Tzŭ himself. In this way, the clouds -of confusion have been dispersed and the sayings made clear. I am -convinced that the present work deserves to be handed down side by -side with the three great commentaries; and for a great deal that -they find in the sayings, coming generations will have constant -reason to thank my friend Shêng-yü.<a role="doc-noteref" href="#Footnote109" class="fnanchor" id="FNanchor109"><sup>[109]</sup></a></p> -</div> - -<p>Making some allowance for the exuberance of friendship, I am inclined -to endorse this favourable judgment, and would certainly place him -above Ch‘ên Hao in order of merit.</p> - -<p class="pagenum" id="Page_XL">{XL}</p> - -<p>9. <span lang="zh">王晳</span> Wang Hsi, also of the Sung dynasty, is decidedly original -in some of his interpretations, but much less judicious than Mei -Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond -of comparing his own commentary with that of Ts‘ao Kung, but the -comparison is not often flattering to him. We learn from Ch‘ao Kung-wu -that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae -and correcting mistakes.<a role="doc-noteref" href="#Footnote110" class="fnanchor" id="FNanchor110"><sup>[110]</sup></a></p> - -<p>10. <span lang="zh">何延錫</span> Ho Yen-hsi of the Sung dynasty. The personal name of this -commentator is given as above by <span lang="zh">鄭樵</span> Chêng Ch‘iao in the <cite>T‘ung Chih</cite>, -written about the middle of the twelfth century, but he appears simply -as <span lang="zh">何氏</span> Ho Shih in the <cite>Yü Hai</cite>, and Ma Tuan-lin quotes Ch‘ao Kung-wu -as saying that his personal name is unknown. There seems to be no -reason to doubt Chêng Ch‘iao’s statement, otherwise I should have -been inclined to hazard a guess and identify him with one <span lang="zh">何去非</span> -Ho Ch‘ü-fei, the author of a short treatise on war entitled <span lang="zh">備論</span>, -who lived in the latter part of the 11<sup>th</sup> century.<a role="doc-noteref" href="#Footnote111" class="fnanchor" id="FNanchor111"><sup>[111]</sup></a> Ho Shih’s -commentary, in the words of the <cite>T‘ien-i-ko</cite> catalogue, <span lang="zh">有所裨益</span> -“contains helpful additions” here and there, but is chiefly remarkable -for the copious extracts taken, in adapted form, from the dynastic -histories and other sources.</p> - -<p>11. <span lang="zh">張預</span> Chang Yü. The list closes with a commentator of no great -originality perhaps, but gifted with admirable powers of lucid -exposition. His commentary is based on that of Ts‘ao Kung, whose terse -sentences he contrives to expand and develop in masterly fashion. -Without Chang Yü, it is safe to say that much of Ts‘ao Kung’s -commentary would have remained cloaked in its pristine obscurity and -therefore valueless. His work is not mentioned in the Sung history, -the <cite>T‘ung K‘ao</cite>, or<span class="pagenum" id="Page_XLI">{XLI}</span> the <cite>Yü Hai</cite>, but it finds a niche in the <cite>T‘ung -Chih</cite>, which also names him as the author of the <span lang="zh">百將傳</span> “Lives of -Famous Generals.”<a role="doc-noteref" href="#Footnote112" class="fnanchor" id="FNanchor112"><sup>[112]</sup></a></p> - -<p>It is rather remarkable that the last-named four should all have -flourished within so short a space of time. Ch‘ao Kung-wu accounts for -it by saying: “During the early years of the Sung dynasty the Empire -enjoyed a long spell of peace, and men ceased to practise the art -of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the -frontier generals were defeated time after time, the Court made -strenuous enquiry for men skilled in war, and military topics became -the vogue amongst all the high officials. Hence it is that the -commentators of Sun Tzŭ in our dynasty belong mainly to that -period.”<a role="doc-noteref" href="#Footnote113" class="fnanchor" id="FNanchor113"><sup>[113]</sup></a></p> - -<p>Besides these eleven commentators, there are several others whose work -has not come down to us. The <cite>Sui Shu</cite> mentions four, namely <span lang="zh">王凌</span> Wang -Ling (often quoted by Tu Yu as <span lang="zh">王子</span>); <span lang="zh">張子尙</span> Chang Tzŭ-shang; <span lang="zh">賈詡</span> Chia -Hsü of <span lang="zh">魏</span> Wei;<a role="doc-noteref" href="#Footnote114" class="fnanchor" id="FNanchor114"><sup>[114]</sup></a> and <span lang="zh">沈友</span> Shên Yu of <span lang="zh">吳</span> Wu. The <cite>T‘ang Shu</cite> adds -<span lang="zh">孫鎬</span> Sun Hao, and the <cite>T‘ung Chih</cite> <span lang="zh">蕭吉</span> Hsiao Chi, while the <cite>T‘u Shu</cite> -mentions a Ming commentator, <span lang="zh">黃潤玉</span> Huang Jun-yü. It is possible that -some of these may have been merely collectors and editors of other -commentaries, like Chi T‘ien-pao and Chi Hsieh, mentioned above. -Certainly in the case of the latter, the entry <span lang="zh">紀夑注孫子</span> in the <cite>T‘ung -K‘ao</cite>, without the following note, would give one to understand that -he had written an independent commentary of his own.</p> - -<p>There are two works, described in the <cite>Ssu K‘u Ch‘üan<span class="pagenum" id="Page_XLII">{XLII}</span> Shu</cite><a role="doc-noteref" href="#Footnote115" class="fnanchor" id="FNanchor115"><sup>[115]</sup></a> and no -doubt extremely rare, which I should much like to have seen. One is -entitled <span lang="zh">孫子參同</span>, in 5 <i>chüan</i>. It gives selections from four new -commentators, probably of the Ming dynasty, as well as from the eleven -known to us. The names of the four are <span lang="zh">解元</span> Hsieh Yüan; <span lang="zh">張鏊</span> Chang Ao; -<span lang="zh">李村</span> Li Ts‘ai; and <span lang="zh">黃治徵</span> Huang Chih-chêng. The other work is <span lang="zh">孫子彚徵</span> -in 4 <i>chüan</i>, compiled by <span lang="zh">鄭端</span> Chêng Tuan of the present dynasty. It is -a compendium of information on ancient warfare, with special reference -to Sun Tzŭ’s 13 chapters.</p> - -<h3 id="AppreciationsOfSunTzu" class="smcap">Appreciations of Sun Tzŭ.</h3> - -<p>Sun Tzŭ has exercised a potent fascination over the minds of some of -China’s greatest men. Among the famous generals who are known to have -studied his pages with enthusiasm may be mentioned <span lang="zh">韓信</span> Han Hsin (<i>d.</i> -B.C. 196),<a role="doc-noteref" href="#Footnote116" class="fnanchor" id="FNanchor116"><sup>[116]</sup></a> <span lang="zh">馮異</span> Fêng I (d. A.D. 34),<a role="doc-noteref" href="#Footnote117" class="fnanchor" id="FNanchor117"><sup>[117]</sup></a> <span lang="zh">呂蒙</span> Lü Mêng (<i>d.</i> -219),<a role="doc-noteref" href="#Footnote118" class="fnanchor" id="FNanchor118"><sup>[118]</sup></a> and <span lang="zh">岳飛</span> Yo Fei (1103–1141).<a role="doc-noteref" href="#Footnote119" class="fnanchor" id="FNanchor119"><sup>[119]</sup></a> The opinion of Ts‘ao Kung, -who disputes with Han Hsin the highest place in Chinese military -annals, has already been recorded.<a role="doc-noteref" href="#Footnote120" class="fnanchor" id="FNanchor120"><sup>[120]</sup></a> Still more remarkable, in one -way, is the testimony of purely literary men, such as <span lang="zh">蘇洵</span> Su Hsün (the -father of Su Tung-p‘o), who wrote several essays on military topics, -all of which owe their chief inspiration to Sun Tzŭ. The following -short passage by him is preserved in the <cite>Yü Hai:</cite><a role="doc-noteref" href="#Footnote121" class="fnanchor" id="FNanchor121"><sup>[121]</sup></a>—</p> - -<p class="pagenum" id="Page_XLIII">{XLIII}</p> - -<div class="blockquot smaller"> -<p>Sun Wu’s saying, that in war one cannot make certain of -conquering,<a role="doc-noteref" href="#Footnote122" class="fnanchor" id="FNanchor122"><sup>[122]</sup></a> is very different indeed from what other books -tell us.<a role="doc-noteref" href="#Footnote123" class="fnanchor" id="FNanchor123"><sup>[123]</sup></a> Wu Ch‘i was a man of the same stamp as Sun Wu: they -both wrote books on war, and they are linked together in popular -speech as “Sun and Wu.” But Wu Ch‘i’s remarks on war are less -weighty, his rules are rougher and more crudely stated, and there -is not the same unity of plan as in Sun Tzŭ’s work, where the -style is terse, but the meaning fully brought out.<a role="doc-noteref" href="#Footnote124" class="fnanchor" id="FNanchor124"><sup>[124]</sup></a></p> -</div> -<p>The <span lang="zh">性理彚要</span>, ch. 17, contains the following extract from the <span lang="zh">藝圃折衷</span> -“Impartial Judgments in the Garden of Literature” by <span lang="zh">鄭厚</span> Chêng Hou:—</p> - -<div class="blockquot smaller"> -<p>Sun Tzŭ’s 13 chapters are not only the staple and base of all -military men’s training, but also compel the most careful -attention of scholars and men of letters. His sayings are terse -yet elegant, simple yet profound, perspicuous and eminently -practical. Such works as the <cite>Lun Yü</cite>, the <cite>I Ching</cite> and the great -Commentary,<a role="doc-noteref" href="#Footnote125" class="fnanchor" id="FNanchor125"><sup>[125]</sup></a> as well as the writings of Mencius, Hsün K‘uang -and Yang Chu, all fall below the level of Sun Tzŭ.<a role="doc-noteref" href="#Footnote126" class="fnanchor" id="FNanchor126"><sup>[126]</sup></a></p> -</div> - -<p>Chu Hsi, commenting on this, fully admits the first part of the -criticism, although he dislikes the audacious comparison with -the venerated classical works. Language of this sort, he says, -“encourages a ruler’s bent towards unrelenting warfare and reckless -militarism.”<a role="doc-noteref" href="#Footnote127" class="fnanchor" id="FNanchor127"><sup>[127]</sup></a></p> - -<h3 id="ApologiesForWar" class="smcap">Apologies for War.</h3> - -<p>Accustomed as we are to think of China as the greatest peace-loving -nation on earth, we are in some danger of<span class="pagenum" id="Page_XLIV">{XLIV}</span> forgetting that her -experience of war in all its phases has also been such as no modern -State can parallel. Her long military annals stretch back to a point -at which they are lost in the mists of time. She had built the Great -Wall and was maintaining a huge standing army along her frontier -centuries before the first Roman legionary was seen on the Danube. -What with the perpetual collisions of the ancient feudal States, -the grim conflicts with Huns, Turks and other invaders after the -centralisation of government, the terrific upheavals which accompanied -the overthrow of so many dynasties, besides the countless rebellions -and minor disturbances that have flamed up and flickered out again one -by one, it is hardly too much to say that the clash of arms has never -ceased to resound in one portion or another of the Empire.</p> - -<p>No less remarkable is the succession of illustrious captains to whom -China can point with pride. As in all countries, the greatest are -found emerging at the most fateful crises of her history. Thus, Po -Ch‘i stands out conspicuous in the period when Ch‘in was entering upon -her final struggle with the remaining independent states. The stormy -years which followed the break-up of the Ch‘in dynasty are illumined -by the transcendent genius of Han Hsin. When the House of Han in turn -is tottering to its fall, the great and baleful figure of Ts‘ao Ts‘ao -dominates the scene. And in the establishment of the T‘ang dynasty, -one of the mightiest tasks achieved by man, the superhuman energy of -Li Shih-min (afterwards the Emperor T‘ai Tsung) was seconded by the -brilliant strategy of Li Ching. None of these generals need fear -comparison with the greatest names in the military history of Europe.</p> - -<p>In spite of all this, the great body of Chinese sentiment, from Lao -Tzŭ downwards, and especially as reflected in the standard literature -of Confucianism, has been consistently pacific and intensely opposed -to militarism in any form. It is such an uncommon thing to find any of -the literati<span class="pagenum" id="Page_XLV">{XLV}</span> defending warfare on principle, that I have thought it -worth while to collect and translate a few passages in which the -unorthodox view is upheld. The following, by Ssŭ-ma Ch‘ien, shows that -for all his ardent admiration of Confucius, he was yet no advocate of -peace at any price:—</p> - -<div class="blockquot smaller"> -<p>Military weapons are the means used by the Sage to punish -violence and cruelty, to give peace to troublous times, to remove -difficulties and dangers, and to succour those who are in peril. -Every animal with blood in its veins and horns on its head will -fight when it is attacked. How much more so will man, who carries -in his breast the faculties of love and hatred, joy and anger! -When he is pleased, a feeling of affection springs up within him; -when angry, his poisoned sting is brought into play. That is the -natural law which governs his being.... What then shall be said of -those scholars of our time, blind to all great issues, and without -any appreciation of relative values, who can only bark out their -stale formulas about “virtue” and “civilisation,” condemning the -use of military weapons? They will surely bring our country to -impotence and dishonour and the loss of her rightful heritage; or, -at the very least, they will bring about invasion and rebellion, -sacrifice of territory and general enfeeblement. Yet they -obstinately refuse to modify the position they have taken up. The -truth is that, just as in the family the teacher must not spare -the rod, and punishments cannot be dispensed with in the State, so -military chastisement can never be allowed to fall into abeyance -in the Empire. All one can say is that this power will be -exercised wisely by some, foolishly by others, and that among -those who bear arms some will be loyal and others rebellious.<a role="doc-noteref" href="#Footnote128" class="fnanchor" id="FNanchor128"><sup>[128]</sup></a></p> -</div> - -<p>The next piece is taken from Tu Mu’s preface to his commentary on -Sun Tzŭ:—</p> - -<div class="blockquot smaller"> -<p>War may be defined as punishment, which is one of the functions of -government. It was the profession of Chung Yu and Jan Ch‘iu, both<span class="pagenum" id="Page_XLVI">{XLVI}</span> -disciples of Confucius. Nowadays, the holding of trials and -hearing of litigation, the imprisonment of offenders and their -execution by flogging in the market-place, are all done by -officials. But the wielding of huge armies, the throwing down of -fortified cities, the haling of women and children into captivity, -and the beheading of traitors—this is also work which is done by -officials. The objects of the rack<a role="doc-noteref" href="#Footnote129" class="fnanchor" id="FNanchor129"><sup>[129]</sup></a> and of military weapons -are essentially the same. There is no intrinsic difference between -the punishment of flogging and cutting off heads in war. For the -lesser infractions of law, which are easily dealt with, only a -small amount of force need be employed: hence the institution of -torture and flogging. For more serious outbreaks of lawlessness, -which are hard to suppress, a greater amount of force is -necessary: hence the use of military weapons and wholesale -decapitation. In both cases, however, the end in view is to get -rid of wicked people, and to give comfort and relief to the -good....<a role="doc-noteref" href="#Footnote130" class="fnanchor" id="FNanchor130"><sup>[130]</sup></a></p> - -<p>Chi-sun asked Jan Yu, saying: “Have you, Sir, acquired your -military aptitude by study, or is it innate?” Jan Yu replied: “It -has been acquired by study.”<a role="doc-noteref" href="#Footnote131" class="fnanchor" id="FNanchor131"><sup>[131]</sup></a> “How can that be so,” said -Chi-sun, “seeing that you are a disciple of Confucius?” “It is a -fact,” replied Jan Yu; “I was taught by Confucius. It is fitting -that the great Sage should exercise both civil and military -functions, though to be sure my instruction in the art of fighting -has not yet gone very far.”</p> - -<p>Now, who the author was of this rigid distinction between the -“civil” and the “military,” and the limitation of each to a -separate sphere of action, or in what year of which dynasty it -was first introduced, is more than I can say. But, at any rate, -it has come about that the members of the governing class are -quite afraid of enlarging on military topics, or do so only in a -shamefaced manner. If any are bold enough to discuss the subject, -they are at once set down as eccentric individuals of coarse and -brutal propensities. This is an extraordinary instance of the way -in<span class="pagenum" id="Page_XLVII">{XLVII}</span> which, through sheer lack of reasoning, men unhappily lose -sight of fundamental principles.<a role="doc-noteref" href="#Footnote132" class="fnanchor" id="FNanchor132"><sup>[132]</sup></a></p> - -<p>When the Duke of Chou was minister under Ch‘êng Wang, he -regulated ceremonies and made music, and venerated the arts of -scholarship and learning; yet when the barbarians of the River Huai -revolted,<a role="doc-noteref" href="#Footnote133" class="fnanchor" id="FNanchor133"><sup>[133]</sup></a> he sallied forth and chastised them. When Confucius -held office under the Duke of Lu, and a meeting was convened at -Chia-ku,<a role="doc-noteref" href="#Footnote134" class="fnanchor" id="FNanchor134"><sup>[134]</sup></a> he said: “If pacific negotiations are in progress, -warlike preparations should have been made beforehand.” He rebuked -and shamed the Marquis of Ch‘i, who cowered under him and dared -not proceed to violence. How can it be said that these two great -Sages had no knowledge of military matters?<a role="doc-noteref" href="#Footnote135" class="fnanchor" id="FNanchor135"><sup>[135]</sup></a></p> -</div> - -<p>We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He -also appeals to the authority of the Classics:—</p> - -<div class="blockquot smaller"> -<p>Our Master Confucius, answering Duke Ling of Wei, said: “I have -never studied matters connected with armies and battalions.”<a role="doc-noteref" href="#Footnote136" class="fnanchor" id="FNanchor136"><sup>[136]</sup></a> -Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed -about buff-coats and weapons.”<a role="doc-noteref" href="#Footnote137" class="fnanchor" id="FNanchor137"><sup>[137]</sup></a> But if we turn to the meeting -at Chia-ku,<a role="doc-noteref" href="#Footnote138" class="fnanchor" id="FNanchor138"><sup>[138]</sup></a> we find that he used armed force against the men -of Lai,<a role="doc-noteref" href="#Footnote139" class="fnanchor" id="FNanchor139"><sup>[139]</sup></a> so that the marquis of Ch‘i was overawed. Again, when -the inhabitants of Pi revolted, he ordered his officers to attack -them, whereupon they were defeated and fled in confusion.<a role="doc-noteref" href="#Footnote140" class="fnanchor" id="FNanchor140"><sup>[140]</sup></a> -He once uttered the words: “If I fight, I<span class="pagenum" id="Page_XLVIII">{XLVIII}</span> conquer.”<a role="doc-noteref" href="#Footnote141" class="fnanchor" id="FNanchor141"><sup>[141]</sup></a> And -Jan Yu also said: “The Sage exercises both civil and military -functions.”<a role="doc-noteref" href="#Footnote142" class="fnanchor" id="FNanchor142"><sup>[142]</sup></a> Can it be a fact that Confucius never studied or -received instruction in the art of war? We can only say that he -did not specially choose matters connected with armies and -fighting to be the subject of his teaching.<a role="doc-noteref" href="#Footnote143" class="fnanchor" id="FNanchor143"><sup>[143]</sup></a></p> -</div> - -<p>Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:—</p> - -<div class="blockquot smaller"> -<p>Confucius said: “I am unversed in military matters.” He also -said: “If I fight, I conquer.”<a role="doc-noteref" href="#Footnote144" class="fnanchor" id="FNanchor144"><sup>[144]</sup></a> Confucius ordered ceremonies -and regulated music. Now war constitutes one of the five -classes of State ceremonial,<a role="doc-noteref" href="#Footnote145" class="fnanchor" id="FNanchor145"><sup>[145]</sup></a> and must not be treated as an -independent branch of study. Hence, the words “I am unversed in” -must be taken to mean that there are things which even an inspired -Teacher does not know. Those who have to lead an army and devise -stratagems, must learn the art of war. But if one can command the -services of a good general like Sun Tzŭ, who was employed by Wu -Tzŭ-hsü, there is no need to learn it oneself. Hence the remark -added by Confucius: “If I fight, I conquer.”<a role="doc-noteref" href="#Footnote146" class="fnanchor" id="FNanchor146"><sup>[146]</sup></a></p> - -<p>The men of the present day, however, wilfully interpret these -words of Confucius in their narrowest sense, as though he meant -that books on the art of war were not worth reading. With blind -persistency, they adduce the example of Chao Kua, who pored over -his father’s books to no purpose,<a role="doc-noteref" href="#Footnote147" class="fnanchor" id="FNanchor147"><sup>[147]</sup></a> as a proof that all -military theory is useless. Again, seeing<span class="pagenum" id="Page_XLIX">{XLIX}</span> that books on war have -to do with such things as opportunism in designing plans, and -the conversion of spies, they hold that the art is immoral and -unworthy of a sage. These people ignore the fact that the studies -of our scholars and the civil administration of our officials -also require steady application and practice before efficiency is -reached. The ancients were particularly chary of allowing mere -novices to botch their work.<a role="doc-noteref" href="#Footnote148" class="fnanchor" id="FNanchor148"><sup>[148]</sup></a> Weapons are baneful<a role="doc-noteref" href="#Footnote149" class="fnanchor" id="FNanchor149"><sup>[149]</sup></a> and -fighting perilous; and unless a general is in constant practice, -he ought not to hazard other men’s lives in battle.<a role="doc-noteref" href="#Footnote150" class="fnanchor" id="FNanchor150"><sup>[150]</sup></a> Hence it -is essential that Sun Tzŭ’s 13 chapters should be studied.<a role="doc-noteref" href="#Footnote151" class="fnanchor" id="FNanchor151"><sup>[151]</sup></a></p> - -<p>Hsiang Liang used to instruct his nephew Chi<a role="doc-noteref" href="#Footnote152" class="fnanchor" id="FNanchor152"><sup>[152]</sup></a> in the art of -war. Chi got a rough idea of the art in its general bearings, -but would not pursue his studies to their proper outcome, the -consequence being that he was finally defeated and overthrown. He -did not realise that the tricks and artifices of war are beyond -verbal computation. Duke Hsiang of Sung<a role="doc-noteref" href="#Footnote153" class="fnanchor" id="FNanchor153"><sup>[153]</sup></a> and King Yen of -Hsü<a role="doc-noteref" href="#Footnote154" class="fnanchor" id="FNanchor154"><sup>[154]</sup></a> were brought to destruction by their misplaced humanity. -The treacherous and underhand nature of war necessitates the use -of guile and stratagem suited to the occasion. There is a case on -record of Confucius himself having violated an extorted oath,<a role="doc-noteref" href="#Footnote155" class="fnanchor" id="FNanchor155"><sup>[155]</sup></a> -and also of his having left the Sung State in disguise.<a role="doc-noteref" href="#Footnote156" class="fnanchor" id="FNanchor156"><sup>[156]</sup></a> Can -we then recklessly arraign Sun Tzŭ for disregarding truth and -honesty?<a role="doc-noteref" href="#Footnote157" class="fnanchor" id="FNanchor157"><sup>[157]</sup></a></p> -</div> - -<p class="pagenum" id="Page_L">{L}</p> - -<h3 id="Bibliography" class="smcap">Bibliography.</h3> - -<p>The following are the oldest Chinese treatises on war, after Sun Tzŭ. -The notes on each have been drawn principally from the <span lang="zh">四庫全書簡明目錄</span> -<i>Ssŭ k‘u ch‘üan shu chien ming mu lu</i>, ch. 9, fol. 22 <i>sqq.</i></p> - -<p>1. <span lang="zh">吳子</span> <b>Wu Tzŭ</b>, in 1 <i>chüan</i> or 6 <span lang="zh">篇</span> chapters. By <span lang="zh">吳起</span> Wu Ch‘i (<i>d.</i> -B.C. 381). A genuine work. See <cite>Shih Chi</cite>, ch. 65.</p> - -<p>2. <span lang="zh">司馬法</span> <b>Ssŭ-ma Fa</b>, in 1 <i>chüan</i> or 5 chapters. Wrongly attributed to -<span lang="zh">司馬穰苴</span> Ssŭ-ma Jang-chü of the 6<sup>th</sup> century B.C. Its date, however, must -be early, as the customs of the three ancient dynasties are constantly -to be met with in its pages.<a role="doc-noteref" href="#Footnote158" class="fnanchor" id="FNanchor158"><sup>[158]</sup></a> See <cite>Shih Chi</cite>, ch. 64.</p> - -<p>The <cite>Ssŭ K‘u Ch‘üan Shu</cite> (ch. 99, f. 1) remarks that the oldest three -treatises on war, <cite>Sun Tzŭ</cite>, <cite>Wu Tzŭ</cite> and the <cite>Ssŭ-ma Fa</cite>, are, -generally speaking, only concerned with things strictly military—the -art of producing, collecting, training and drilling troops, and the -correct theory with regard to measures of expediency, laying plans, -transport of goods and the handling of soldiers<a role="doc-noteref" href="#Footnote159" class="fnanchor" id="FNanchor159"><sup>[159]</sup></a>—in strong contrast -to later works, in which the science of war is usually blended with -metaphysics, divination and magical arts in general.</p> - -<p>3. <span lang="zh">六韜</span> <b>Liu T‘ao</b>, in 6 <i>chüan</i> or 60 chapters. Attributed to <span lang="zh">呂望</span> Lü -Wang (or Lü <span lang="zh">尙</span> Shang, also known as <span lang="zh">太公</span> T‘ai Kung) of the 12<sup>th</sup> century -B.C.<a role="doc-noteref" href="#Footnote160" class="fnanchor" id="FNanchor160"><sup>[160]</sup></a> But<span class="pagenum" id="Page_LI">{LI}</span> its style does not belong to the era of the Three -Dynasties.<a role="doc-noteref" href="#Footnote161" class="fnanchor" id="FNanchor161"><sup>[161]</sup></a> <span lang="zh">陸德明</span> Lu Tê-ming (550–625 A.D.) mentions the work, and -enumerates the headings of the six sections, <span lang="zh">文</span>, <span lang="zh">武</span>, <span lang="zh">虎</span>, <span lang="zh">豹</span>, <span lang="zh">龍</span> and <span lang="zh">犬</span>, -so that the forgery cannot have been later than the Sui dynasty.</p> - -<p>4. <span lang="zh">尉繚子</span> <b>Wei Liao Tzŭ</b>, in 5 <i>chüan</i>. Attributed to Wei Liao (4<sup>th</sup> cent. -B.C.), who studied under the famous <span lang="zh">鬼谷子</span> Kuei-ku Tzŭ. The <span lang="zh">漢志</span>, under -<span lang="zh">兵家</span>, mentions a book of Wei Liao in 31 chapters, whereas the text we -possess contains only 24. Its matter is sound enough in the main, -though the strategical devices differ considerably from those of the -Warring States period.<a role="doc-noteref" href="#Footnote162" class="fnanchor" id="FNanchor162"><sup>[162]</sup></a> It has been furnished with a commentary by -the well-known Sung philosopher <span lang="zh">張載</span> Chang Tsai.</p> - -<p>5. <span lang="zh">三略</span> <b>San Lüeh</b>, in 3 <i>chüan</i>. Attributed to <span lang="zh">黃石公</span> Huang-shih Kung, a -legendary personage who is said to have bestowed it on Chang Liang -(<i>d.</i> B.C. 187) in an interview on a bridge.<a role="doc-noteref" href="#Footnote163" class="fnanchor" id="FNanchor163"><sup>[163]</sup></a> But here again, the -style is not that of works dating from the Ch‘in or Han period. The -Han Emperor Kuang Wu [A.D. 25–57] apparently quotes from it in one of -his proclamations; but the passage in question may have been inserted -later on, in order to prove the genuineness of the work. We shall not -be far out if we refer it to the Northern Sung period [420–478 A.D.], -or somewhat earlier.<a role="doc-noteref" href="#Footnote164" class="fnanchor" id="FNanchor164"><sup>[164]</sup></a></p> - -<p class="pagenum" id="Page_LII">{LII}</p> - -<p>6. <span lang="zh">李衞公問對</span> <b>Li Wei Kung Wên Tui</b>, in 3 sections. Written in the form -of a dialogue between T‘ai Tsung and his great general <span lang="zh">李靖</span> Li Ching, -it is usually ascribed to the latter. Competent authorities consider -it a forgery, though the author was evidently well versed in the art -of war.<a role="doc-noteref" href="#Footnote165" class="fnanchor" id="FNanchor165"><sup>[165]</sup></a></p> - -<p>7. <span lang="zh">李靖兵法</span> <b>Li Ching Ping Fa</b> (not to be confounded with the foregoing) -is a short treatise in 8 chapters, preserved in the <cite>T‘ung Tien</cite>, but -not published separately. This fact explains its omission from the -<cite>Ssŭ K‘u Ch‘üan Shu</cite>.</p> - -<p>8. <span lang="zh">握奇經</span> <b>Wu Ch‘i Ching</b>,<a role="doc-noteref" href="#Footnote166" class="fnanchor" id="FNanchor166"><sup>[166]</sup></a> in 1 <i>chüan</i>. Attributed to the legendary -minister <span lang="zh">風后</span> Fêng Hou, with exegetical notes by <span lang="zh">公孫宏</span> Kung-sun Hung -of the Han dynasty (<i>d.</i> B.C. 121), and said to have been eulogised by -the celebrated general <span lang="zh">馬隆</span> Ma Lung (<i>d.</i> A.D. 300). Yet the earliest -mention of it is in the <span lang="zh">宋志</span>. Although a forgery, the work is well put -together.<a role="doc-noteref" href="#Footnote167" class="fnanchor" id="FNanchor167"><sup>[167]</sup></a></p> - -<p>Considering the high popular estimation in which <span lang="zh">諸葛亮</span> Chu-ko Liang -has always been held, it is not surprising to find more than one work -on war ascribed to his pen. Such are (1) the <span lang="zh">十六策</span> <b>Shih Liu Ts‘ê</b> (1 -<i>chüan</i>), preserved in the <span lang="zh">永樂大典</span> <cite>Yung Lo Ta Tien</cite>; (2) <span lang="zh">將苑</span> <b>Chiang -Yüan</b> (1 <i>ch.</i>); and (3) <span lang="zh">心書</span> <b>Hsin Shu</b> (1 <i>ch.</i>), which steals wholesale -from Sun Tzŭ. None of these has the slightest claim to be considered -genuine.</p> - -<p class="pagenum" id="Page_LIII">{LIII}</p> - -<p>Most of the large Chinese encyclopaedias contain extensive sections -devoted to the literature of war. The following references may be -found useful:—</p> - -<p><span lang="zh">通典</span> <b>T‘ung Tien</b> (<i>circâ</i> 800 A.D.), ch. 148–162.</p> - -<p><span lang="zh">太平御覽</span> <b>T‘ai P‘ing Yü Lan</b> (983), ch. 270–359.</p> - -<p><span lang="zh">文獻通考</span> <b>Wên Hsien T‘ung K‘ao</b> (13<sup>th</sup> cent.), ch. 221.</p> - -<p><span lang="zh">玉海</span> <b>Yü Hai</b> (13<sup>th</sup> cent.), ch. 140, 141.</p> - -<p><span lang="zh">三才圖會</span> <b>San Ts‘ai T‘u Hui</b> (16<sup>th</sup> cent.), <span lang="zh">人事</span> ch. 7, 8.</p> - -<p><span lang="zh">廣博物志</span> <b>Kuang Po Wu Chih</b> (1607), ch. 31, 32.</p> - -<p><span lang="zh">潛確類書</span> <b>Ch‘ien Ch‘io Lei Shu</b> (1632), ch. 75.</p> - -<p><span lang="zh">淵鑑類函</span> <b>Yüan Chien Lei Han</b> (1710), ch. 206–229.</p> - -<p><span lang="zh">古今圖書集成</span> <b>Ku Chin T‘u Shu Chi Ch‘êng</b> (1726), section XXX, -<i>esp.</i> ch. 81–90.</p> - -<p><span lang="zh">續文獻通考</span> <b>Hsü Wên Hsien T‘ung K‘ao</b> (1784), ch. 121–134.</p> - -<p><span lang="zh">皇朝經世文編</span> <b>Huang Ch‘ao Ching Shih Wên Pien</b> (1826), ch. 76, 77.</p> - -<p>The bibliographical sections of certain historical works -also deserve mention:—</p> - -<p><span lang="zh">前漢書</span> <b>Ch‘ien Han Shu</b>, ch. 30.</p> - -<p><span lang="zh">隋書</span> <b>Sui Shu</b>, ch. 32–35.</p> - -<p><span lang="zh">舊唐書</span> <b>Chiu T‘ang Shu</b>, ch. 46, 47.</p> - -<p><span lang="zh">新唐書</span> <b>Hsin T‘ang Shu</b>, ch. 57–60.</p> - -<p><span lang="zh">宋史</span> <b>Sung Shih</b>, ch. 202–209.</p> - -<p><span lang="zh">通志</span> <b>T‘ung Chih</b> (<i>circâ</i> 1150), ch. 68.</p> - -<p>To these of course must be added the great Catalogue of the -Imperial Library:—</p> - -<p><span lang="zh">四庫全書總目提要</span> <b>Ssŭ K‘u Ch‘üan Shu Tsung Mu T‘i Yao</b> (1790), ch. 99, 100.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c01-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_1">{1}</p> -<h2 id="c01-hd" class="nobreak">I. <span lang="zh">計篇</span><br><br> -LAYING PLANS.</h2> -</div> - -<p class="annot">This is the only possible meaning of <span lang="zh">計</span>, which M. Amiot and Capt. -Calthrop wrongly translate “<span lang="fr">Fondements de l’art militaire</span>” and -“First principles” respectively. Ts‘ao Kung says it refers to the -deliberations in the temple selected by the general for his -temporary use, or as we should say, in his tent. See <a href="#c1_p26">§ 26</a>.</p> - -<p lang="zh" class="ctext" id="c1_p1"><span lang="en">1.</span> 孫子曰兵者國之大事</p> - -<p>Sun Tzŭ said: The art of war is of vital importance to the State.</p> - -<p lang="zh" class="ctext" id="c1_p2"><span lang="en">2.</span> 死生之地存亡之道不可不察也</p> - -<p>It is a matter of life and death, a road either to safety or to ruin. -Hence it is a subject of inquiry which can on no account be neglected.</p> - -<p lang="zh" class="ctext" id="c1_p3"><span lang="en">3.</span> 故經之以五校之以計而索其情</p> - -<p>The art of war, then, is governed by five constant factors, to be -taken into account in one’s deliberations, when seeking to determine -the conditions obtaining in the field.</p> - -<p class="annot">The old text of the <cite>T‘ung Tien</cite> has <span lang="zh">故經之以五校之計</span>, etc. Later -editors have inserted <span lang="zh">事</span> after <span lang="zh">五</span>, and <span lang="zh">以</span> before <span lang="zh">計</span>. The former -correction is perhaps superfluous, but the latter seems necessary -in order to make sense, and is supported by the accepted reading -in <a href="#c1_p12">§ 12</a>, where the same words recur. I am inclined to think, -however, that the whole sentence from <span lang="zh">校</span> to <span lang="zh">情</span> is an interpolation -and has no business here at all. If it be retained, Wang Hsi must -be right in saying that <span lang="zh">計</span> denotes the “seven considerations” in <a href="#c1_p13">§ 13</a>. -<span lang="zh">情</span> are the circumstances or conditions likely to bring about -victory or defeat. The antecedent of the first <span lang="zh">之</span> is <span lang="zh">兵者</span>; of the -second, <span lang="zh">五</span>. <span lang="zh">校</span><span class="pagenum" id="Page_2">{2}</span> contains the idea of “comparison with the enemy,” -which cannot well be brought out here, but will appear in <a href="#c1_p12">§ 12</a>. -Altogether, difficult though it is, the passage is not so -hopelessly corrupt as to justify Capt. Calthrop in burking it -entirely.</p> - -<p lang="zh" class="ctext" id="c1_p4"><span lang="en">4.</span> 一曰道二曰天三曰地四曰將五曰法</p> - -<p>These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The -Commander; (5) Method and discipline.</p> - -<p class="annot">It appears from what follows that Sun Tzŭ means by <span lang="zh">道</span> a principle -of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One -might be tempted to render it by “morale,” were it not considered -as an attribute of the <em>ruler</em> in <a href="#c1_p13">§ 13</a>.</p> - -<p lang="zh" class="ctext" id="c1_p5"><span lang="en">5.</span> 道者令民與上同意也</p> - -<p lang="zh" class="ctext2" id="c1_p6"><span lang="en">6.</span> 故可與之死可與之生而民不畏危</p> - -<p><em>The Moral Law</em> causes the people to be in complete accord with their -ruler, so that they will follow him regardless of their lives, -undismayed by any danger.</p> - -<p class="annot">The original text omits <span lang="zh">令民</span>, inserts an <span lang="zh">以</span> after each <span lang="zh">可</span>, and -omits <span lang="zh">民</span> after <span lang="zh">而</span>. Capt. Calthrop translates: “If the ruling -authority be upright, the people are united”—a very pretty -sentiment, but wholly out of place in what purports to be a -translation of Sun Tzŭ.</p> - -<p lang="zh" class="ctext" id="c1_p7"><span lang="en">7.</span> 天者陰陽寒暑時制也</p> - -<p><em>Heaven</em> signifies night and day, cold and heat, times and seasons.</p> - -<p class="annot">The commentators, I think, make an unnecessary mystery of <span lang="zh">陰陽</span>. -Thus Mêng Shih defines the words as <span lang="zh">剛柔盈縮</span> “the hard and the -soft, waxing and waning,” which does not help us much. Wang Hsi, -however, may be right in saying that what is meant is <span lang="zh">總天道</span> “the -general economy of Heaven,” including the five elements, the four -seasons, wind and clouds, and other phenomena.</p> - -<p lang="zh" class="ctext" id="c1_p8"><span lang="en">8.</span> 地者遠近險易廣狹死生也</p> - -<p><em>Earth</em> comprises distances, great and small; danger and security; -open ground and narrow passes; the chances of life and death.</p> - -<p class="annot"><span lang="zh">死生</span> (omitted by Capt. Calthrop) may have been included here -because the safety of an army depends largely on its quickness to -turn these geographical features to account.</p> - -<p class="pagenum" id="Page_3">{3}</p> - -<p lang="zh" class="ctext" id="c1_p9"><span lang="en">9.</span> 將者智信仁勇嚴也</p> - -<p><em>The Commander</em> stands for the virtues of wisdom, sincerity, -benevolence, courage and strictness.</p> - -<p class="annot">The five cardinal virtues of the Chinese are (1) <span lang="zh">仁</span> humanity or -benevolence; (2) <span lang="zh">義</span> uprightness of mind; (3) <span lang="zh">禮</span> self-respect, -self-control, or “proper feeling;” (4) <span lang="zh">智</span> wisdom; (5) <span lang="zh">信</span> sincerity -or good faith. Here <span lang="zh">智</span> and <span lang="zh">信</span> are put before <span lang="zh">仁</span>, and the two -military virtues of “courage” and “strictness” substituted for <span lang="zh">義</span> -and <span lang="zh">禮</span>.</p> - -<p lang="zh" class="ctext" id="c1_p10"><span lang="en">10.</span> 法者曲制官道主用也</p> - -<p>By <em>Method and discipline</em> are to be understood the marshalling of the -army in its proper subdivisions, the gradations of rank among the -officers, the maintenance of roads by which supplies may reach the -army, and the control of military expenditure.</p> - -<p class="annot">The Chinese of this sentence is so concise as to be practically -unintelligible without commentary. I have followed the -interpretation of Ts‘ao Kung, who joins <span lang="zh">曲制</span> and again <span lang="zh">主用</span>. Others -take each of the six predicates separately. <span lang="zh">曲</span> has the somewhat -uncommon sense of “cohort” or division of an army. Capt. Calthrop -translates: “Partition and ordering of troops,” which only covers -<span lang="zh">曲制</span>.</p> - -<p lang="zh" class="ctext" id="c1_p11"><span lang="en">11.</span> 凡此五者將莫不聞知之者勝不知者不勝</p> - -<p>These five heads should be familiar to every general: he who knows -them will be victorious; he who knows them not will fail.</p> - -<p lang="zh" class="ctext" id="c1_p12"><span lang="en">12.</span> 故校之以計而索其情</p> - -<p>Therefore, in your deliberations, when seeking to determine the -military conditions, let them be made the basis of a comparison, in -this wise:—</p> - -<p class="annot">The <cite>Yü Lan</cite> has an interpolated <span lang="zh">五</span> before <span lang="zh">計</span>. It is obvious, -however, that the <span lang="zh">五者</span> just enumerated cannot be described as <span lang="zh">計</span>. -Capt. Calthrop, forced to give some rendering of the words which -he had omitted in <a href="#c1_p3">§ 3</a>, shows himself decidedly hazy: “Further, -with regard to these and the following seven matters, the -condition of the enemy must be compared with our own.” He does not -appear to see that the seven queries or considerations which -follow arise directly out of the Five heads, instead of being -supplementary to them.</p> - -<p class="pagenum" id="Page_4">{4}</p> - -<p lang="zh" class="ctext" id="c1_p13"><span lang="en">13.</span> 曰主孰有道將孰有能天地孰得法令孰行兵衆孰强士卒孰練賞罰孰明</p> - -<p>(1) Which of the two sovereigns is imbued with the Moral law?</p> - -<p class="annot">I.e., “is in harmony with his subjects.” Cf. <a href="#c1_p5">§ 5</a>.</p> - -<p class="trans_noindent">(2) Which of the two generals has most ability?</p> - -<p class="trans_noindent">(3) With whom lie the advantages derived from Heaven and Earth?</p> - -<p class="annot">See <a href="#c1_p7">§§ 7, 8</a>.</p> - -<p class="trans_noindent">(4) On which side is discipline most rigorously enforced?</p> - -<p class="annot">Tu Mu alludes to the remarkable story of Ts‘ao Ts‘ao (A.D. -155–220), who was such a strict disciplinarian that once, in -accordance with his own severe regulations against injury to -standing crops, he condemned himself to death for having allowed -his horse to shy into a field of corn! However, in lieu of losing -his head, he was persuaded to satisfy his sense of justice by -cutting off his hair. Ts‘ao Ts‘ao’s own comment on the present -passage is characteristically curt: <span lang="zh">設而不犯犯而必誅</span> “when you lay -down a law, see that it is not disobeyed; if it is disobeyed, the -offender must be put to death.”</p> - -<p class="trans_noindent">(5) Which army is the stronger?</p> - -<p class="annot">Morally as well as physically. As Mei Yao-ch‘ên puts it, <span lang="zh">內和外附</span>, -which might be freely rendered “<i>esprit de corps</i> and ‘big -battalions.’”</p> - -<p class="trans_noindent">(6) On which side are officers and men more highly trained?</p> - -<p class="annot">Tu Yu quotes <span lang="zh">王子</span> as saying: “Without constant practice, the -officers will be nervous and undecided when mustering for battle; -without constant practice, the general will be wavering and -irresolute when the crisis is at hand.”</p> - -<p class="trans_noindent">(7) In which army is there the greater constancy both in reward and -punishment?</p> - -<p class="annot"><span lang="zh">明</span>, literally “clear;” that is, on which side is there the most -absolute certainty that merit will be properly rewarded and -misdeeds summarily punished?</p> - -<p lang="zh" class="ctext" id="c1_p14"><span lang="en">14.</span> 吾以此知勝負矣</p> - -<p>By means of these seven considerations I can forecast victory or defeat.</p> - -<p class="pagenum" id="Page_5">{5}</p> - -<p lang="zh" class="ctext" id="c1_p15"><span lang="en">15.</span> 將聽吾計用之必勝留之將不聽吾計用之必敗去之</p> - -<p>The general that hearkens to my counsel and acts upon it, will -conquer:—let such a one be retained in command! The general that -hearkens not to my counsel nor acts upon it, will suffer defeat:—let -such a one be dismissed!</p> - -<p class="annot">The form of this paragraph reminds us that Sun Tzŭ’s treatise was -composed expressly for the benefit of his patron <span lang="zh">闔閭</span> Ho Lü, king of -the Wu State. It is not necessary, however, to understand <span lang="zh">我</span> before -<span lang="zh">留之</span> (as some commentators do), or to take <span lang="zh">將</span> as “generals under my -command.”</p> - -<p lang="zh" class="ctext" id="c1_p16"><span lang="en">16.</span> 計利以聽乃爲之勢以佐其外</p> - -<p>While heeding the profit of my counsel, avail yourself also of any -helpful circumstances over and beyond the ordinary rules.</p> - -<p class="annot">Capt. Calthrop blunders amazingly over this sentence: “Wherefore, with -regard to the foregoing, considering that with us lies the advantage, -and the generals agreeing, we create a situation which promises -victory.” Mere logic should have kept him from penning such frothy -balderdash.</p> - -<p lang="zh" class="ctext" id="c1_p17"><span lang="en">17.</span> 勢者因利而制權也</p> - -<p>According as circumstances are favourable, one should modify one’s -plans.</p> - -<p class="annot">Sun Tzŭ, as a practical soldier, will have none of the “bookish -theoric.” He cautions us here not to pin our faith to abstract -principles; “for,” as Chang Yü puts it, “while the main laws of -strategy can be stated clearly enough for the benefit of all and -sundry, you must be guided by the actions of the enemy in attempting -to secure a favourable position in actual warfare.” On the eve of the -battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the -Duke of Wellington in order to learn what his plans and calculations -were for the morrow, because, as he explained, he might suddenly find -himself Commander-in-chief and would be unable to frame new plans in a -critical moment. The Duke listened quietly and then said: “Who will -attack the first to-morrow—I or Bonaparte?” “Bonaparte,” replied Lord -Uxbridge. “Well,” continued the Duke, “Bonaparte has not given me any -idea of his projects; and as my plans will depend upon his, how can -you expect me to tell you what mine are?”<a role="doc-noteref" href="#Footnote168" class="fnanchor" id="FNanchor168"><sup>[168]</sup></a></p> - -<p class="pagenum" id="Page_6">{6}</p> - -<p lang="zh" class="ctext" id="c1_p18"><span lang="en">18.</span> 兵者詭道也</p> - -<p>All warfare is based on deception.</p> - -<p class="annot">The truth of this pithy and profound saying will be admitted by -every soldier. Col. Henderson tells us that Wellington, great in -so many military qualities, was especially distinguished by “the -extraordinary skill with which he concealed his movements and -deceived both friend and foe.”</p> - -<p lang="zh" class="ctext" id="c1_p19"><span lang="en">19.</span> 故能而示之不能用而示之不用近而示之遠遠而示之近</p> - -<p>Hence, when able to attack, we must seem unable; when using our -forces, we must seem inactive; when we are near, we must make the -enemy believe we are far away; when far away, we must make him believe -we are near.</p> - -<p lang="zh" class="ctext" id="c1_p20"><span lang="en">20.</span> 利而誘之亂而取之</p> - -<p>Hold out baits to entice the enemy. Feign disorder, and crush him.</p> - -<p class="annot"><span lang="zh">取</span>, as often in Sun Tzŭ, is used in the sense of <span lang="zh">擊</span>. It is rather -remarkable that all the commentators, with the exception of Chang -Yü, refer <span lang="zh">亂</span> to the enemy: “when he is in disorder, crush him.” It -is more natural to suppose that Sun Tzŭ is still illustrating the -uses of deception in war.</p> - -<p lang="zh" class="ctext" id="c1_p21"><span lang="en">21.</span> 實而備之强而避之</p> - -<p>If he is secure at all points, be prepared for him. If he is in -superior strength, evade him.</p> - -<p class="annot">The meaning of <span lang="zh">實</span> is made clear from <a href="#Page_26">chap. VI</a>, where it is opposed -to <span lang="zh">虛</span> “weak or vulnerable spots.” <span lang="zh">强</span>, according to Tu Yu and other -commentators, has reference to the keenness of the men as well as -to numerical superiority. Capt. Calthrop evolves an -extraordinarily far-fetched translation: “If there are defects, -give an appearance of perfection, and awe the enemy. Pretend to be -strong, and so cause the enemy to avoid you”!</p> - -<p lang="zh" class="ctext" id="c1_p22"><span lang="en">22.</span> 怒而撓之卑而驕之</p> - -<p>If your opponent is of choleric temper, seek to irritate him. Pretend -to be weak, that he may grow arrogant.</p> - -<p class="annot">I follow Chang Yü in my interpretation of <span lang="zh">怒</span>. <span lang="zh">卑</span> is expanded by Mei -Yao-ch‘ên into <span lang="zh">示以卑弱</span>. Wang Tzŭ, quoted by Tu Yu,<span class="pagenum" id="Page_7">{7}</span> says that the -good tactician plays with his adversary as a cat plays with a -mouse, first feigning weakness and immobility, and then suddenly -pouncing upon him.</p> - -<p lang="zh" class="ctext" id="c1_p23"><span lang="en">23.</span> 佚而勞之親而離之</p> - -<p>If he is taking his ease, give him no rest.</p> - -<p class="annot">This is probably the meaning, though Mei Yao-ch‘ên has the note: -<span lang="zh">以我之佚待彼之勞</span> “while we are taking our ease, wait for the enemy -to tire himself out.” The <cite>Yü Lan</cite> has <span lang="zh">引而勞之</span> “Lure him on and -tire him out.” This would seem also to have been Ts‘ao Kung’s -text, judging by his comment <span lang="zh">以利勞之</span>.</p> - -<p class="trans_noindent">If his forces are united, separate them.</p> - -<p class="annot">Less plausible is the interpretation favoured by most of the -commentators: “If sovereign and subject are in accord, put -division between them.”</p> - -<p lang="zh" class="ctext" id="c1_p24"><span lang="en">24.</span> 攻其無備出其不意</p> - -<p>Attack him where he is unprepared, appear where you are not expected.</p> - -<p lang="zh" class="ctext" id="c1_p25"><span lang="en">25.</span> 此兵家之勝不可先傳也</p> - -<p>These military devices, leading to victory, must not be divulged -beforehand.</p> - -<p class="annot">This seems to be the way in which Ts‘ao Kung understood the -passage, and is perhaps the best sense to be got out of the text -as it stands. Most of the commentators give the following -explanation: “It is impossible to lay down rules for warfare -before you come into touch with the enemy.” This would be very -plausible if it did not ignore <span lang="zh">此</span>, which unmistakably refers to the -maxims which Sun Tzŭ has been laying down. It is possible, of -course, that <span lang="zh">此</span> may be a later interpolation, in which case the -sentence would practically mean: “Success in warfare cannot be -taught.” As an alternative, however, I would venture to suggest -that a second <span lang="zh">不</span> may have fallen out after <span lang="zh">可</span>, so that we get: -“These maxims for succeeding in war are the first that ought to be -imparted.”</p> - -<p lang="zh" class="ctext" id="c1_p26"><span lang="en">26.</span> 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算乎吾以此觀之勝負見矣</p> - -<p>Now the general who wins a battle makes many calculations in his -temple ere the battle is fought.</p> - -<p class="pagenum" id="Page_8">{8}</p> - -<p class="annot">Chang Yü tells us that in ancient times it was customary for a -temple to be set apart for the use of a general who was about to -take the field, in order that he might there elaborate his plan of -campaign. Capt. Calthrop misunderstands it as “the shrine of the -ancestors,” and gives a loose and inaccurate rendering of the -whole passage.</p> - -<p class="trans_noindent">The general who loses a battle makes but few calculations beforehand. -Thus do many calculations lead to victory, and few calculations to -defeat: how much more no calculation at all! It is by attention to -this point that I can foresee who is likely to win or lose.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c02-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_9">{9}</p> -<h2 id="c02-hd" class="nobreak">II. <span lang="zh">作戰篇</span><br><br> -WAGING WAR.</h2> -</div> - -<p class="annot">Ts‘ao Kung has the note: <span lang="zh">欲戰必先算其費務</span> “He who wishes to fight -must first count the cost,” which prepares us for the discovery -that the subject of the chapter is not what we might expect from -the title, but is primarily a consideration of ways and means.</p> - -<p lang="zh" class="ctext" id="c2_p1"><span lang="en">1.</span> 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材車甲之奉日費千金然後十萬之師舉矣</p> - -<p>Sun Tzŭ said: In the operations of war, where there are in the field a -thousand swift chariots, as many heavy chariots, and a hundred -thousand mail-clad soldiers,</p> - -<p class="annot">The <span lang="zh">馳車</span> were lightly built and, according to Chang Yü, used for -the attack; the <span lang="zh">革車</span> were heavier, and designed for purposes of -defence. Li Ch‘üan, it is true, says that the latter were light, -but this seems hardly probable. Capt. Calthrop translates -“chariots” and “supply wagons” respectively, but is not supported -by any commentator. It is interesting to note the analogies -between early Chinese warfare and that of the Homeric Greeks. In -each case, the war-chariot was the important factor, forming as it -did the nucleus round which was grouped a certain number of -foot-soldiers. With regard to the numbers given here, we are -informed that each swift chariot was accompanied by 75 footmen, -and each heavy chariot by 25 footmen, so that the whole army would -be divided up into a thousand battalions, each consisting of two -chariots and a hundred men.</p> - -<p class="trans_noindent">with provisions enough to carry them a thousand <i>li</i>,</p> - -<p class="annot">2.78 modern <i>li</i> go to a mile. The length may have varied slightly -since Sun Tzŭ’s time.</p> - -<p class="trans_noindent">the expenditure at home and at the front, including entertainment of -guests, small items such as glue and paint,<span class="pagenum" id="Page_10">{10}</span> and sums spent on chariots -and armour, will reach the total of a thousand ounces of silver per day.</p> - -<p class="annot"><span lang="zh">則</span>, which follows <span lang="zh">糧</span> in the <i>textus receptus</i>, is important as -indicating the apodosis. In the text adopted by Capt. Calthrop it -is omitted, so that he is led to give this meaningless translation -of the opening sentence: “Now the requirements of War are such -that we need 1,000 chariots,” etc. The second <span lang="zh">費</span>, which is -redundant, is omitted in the <cite>Yü Lan</cite>. <span lang="zh">千金</span>, like <span lang="zh">千里</span> above, is -meant to suggest a large but indefinite number. As the Chinese -have never possessed gold coins, it is incorrect to translate it -“1000 pieces of gold.”</p> - -<p class="trans_noindent">Such is the cost of raising an army of 100,000 men.</p> - -<p class="annot">Capt. Calthrop adds: “You have the instruments of victory,” which -he seems to get from the first five characters of the next sentence.</p> - -<p lang="zh" class="ctext" id="c2_p2"><span lang="en">2.</span> 其用戰也勝久則鈍兵挫銳攻城則力屈</p> - -<p>When you engage in actual fighting, if victory is long in coming, the -men’s weapons will grow dull and their ardour will be damped.</p> - -<p class="annot">The <cite>Yü Lan</cite> omits <span lang="zh">勝</span>; but though <span lang="zh">勝久</span> is certainly a bold phrase, -it is more likely to be right than not. Both in this place and in -<a href="#c2_p4">§ 4</a>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">頓</span> (in the sense of “to -injure”) instead of <span lang="zh">鈍</span>.</p> - -<p class="trans_noindent">If you lay siege to a town, you will exhaust your strength.</p> - -<p class="annot">As synonyms to <span lang="zh">屈</span> are given <span lang="zh">盡</span>, <span lang="zh">殫</span>, <span lang="zh">窮</span> and <span lang="zh">困</span>.</p> - -<p lang="zh" class="ctext" id="c2_p3"><span lang="en">3.</span> 久暴師則國用不足</p> - -<p>Again, if the campaign is protracted, the resources of the State will -not be equal to the strain.</p> - -<p class="annot"><span lang="zh">久暴師</span> means literally, “If there is long exposure of the army.” -Of <span lang="zh">暴</span> in this sense K‘ang Hsi cites an instance from the biography -of <span lang="zh">竇融</span> Tou Jung in the <cite>Hou Han Shu</cite>, where the commentary defines -it by <span lang="zh">露</span>. Cf. also the following from the <span lang="zh">戰國策</span>: <span lang="zh">將軍久暴露於外</span> -“General, you have long been exposed to all weathers.”</p> - -<p class="pagenum" id="Page_11">{11}</p> - -<p lang="zh" class="ctext" id="c2_p4"><span lang="en">4.</span> 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣</p> - -<p>Now, when your weapons are dulled, your ardour damped, your strength -exhausted and your treasure spent, other chieftains will spring up to -take advantage of your extremity. Then no man, however wise, will be -able to avert the consequences that must ensue.</p> - -<p class="annot">Following Tu Yu, I understand <span lang="zh">善</span> in the sense of “to make good,” -i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good -plans”—for the future.</p> - -<p lang="zh" class="ctext" id="c2_p5"><span lang="en">5.</span> 故兵聞拙速未睹巧之久也</p> - -<p>Thus, though we have heard of stupid haste in war, cleverness has -never been seen associated with long delays.</p> - -<p class="annot">This concise and difficult sentence is not well explained by any -of the commentators. Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu -Mu and Mei Yao-ch‘ên have notes to the effect that a general, -though naturally stupid, may nevertheless conquer through sheer -force of rapidity. Ho Shih says: “Haste may be stupid, but at any -rate it saves expenditure of energy and treasure; protracted -operations may be very clever, but they bring calamity in their -train.” Wang Hsi evades the difficulty by remarking: “Lengthy -operations mean an army growing old, wealth being expended, an -empty exchequer and distress among the people; true cleverness -insures against the occurrence of such calamities.” Chang Yü says: -“So long as victory can be attained, stupid haste is preferable to -clever dilatoriness.” Now Sun Tzŭ says nothing whatever, except -possibly by implication, about ill-considered haste being better -than ingenious but lengthy operations. What he does say is -something much more guarded, namely that, while speed may -sometimes be injudicious, tardiness can never be anything but -foolish—if only because it means impoverishment to the nation. -Capt. Calthrop indulges his imagination with the following: -“Therefore it is acknowledged that war cannot be too short in -duration. But though conducted with the utmost art, if long -continuing, misfortunes do always appear.” It is hardly worth -while to note the total disappearance of <span lang="zh">拙速</span> in this precious -concoction. In considering the point raised here by Sun Tzŭ, the -classic example of Fabius Cunctator will inevitably occur to the -mind. That general deliberately measured the endurance of Rome -against that of Hannibal’s isolated army, because it seemed to him -that the latter was more likely to suffer from a long campaign in -a strange country. But it is quite a moot question whether his -tactics would have proved successful in the long run. Their -reversal, it is true, led to Cannae; but this only establishes a -negative presumption in their favour.</p> - -<p class="pagenum" id="Page_12">{12}</p> - -<p lang="zh" class="ctext" id="c2_p6"><span lang="en">6.</span> 夫兵久而國利者未之有也</p> - -<p>There is no instance of a country having benefited from prolonged -warfare.</p> - -<p class="annot">The <cite>Yü Lan</cite> has <span lang="zh">圖</span> instead of <span lang="zh">國</span>—evidently the mistake of a scribe.</p> - -<p lang="zh" class="ctext" id="c2_p7"><span lang="en">7.</span> 故不盡知用兵之害者則不能盡知用兵之利也</p> - -<p>It is only one who is thoroughly acquainted with the evils of war that -can thoroughly understand the profitable way of carrying it on.</p> - -<p class="annot">That is, with rapidity. Only one who knows the disastrous effects -of a long war can realise the supreme importance of rapidity in -bringing it to a close. Only two commentators seem to favour this -interpretation, but it fits well into the logic of the context, -whereas the rendering, “He who does not know the evils of war -cannot appreciate its benefits,” is distinctly pointless.</p> - -<p lang="zh" class="ctext" id="c2_p8"><span lang="en">8.</span> 善用兵者役不再籍糧不三載</p> - -<p>The skilful soldier does not raise a second levy, neither are his -supply-waggons loaded more than twice.</p> - -<p class="annot">Once war is declared, he will not waste precious time in waiting -for reinforcements, nor will he turn his army back for fresh -supplies, but crosses the enemy’s frontier without delay. This may -seem an audacious policy to recommend, but with all great -strategists, from Julius Caesar to Napoleon Buonaparte, the value -of time—that is, being a little ahead of your opponent—has counted -for more than either numerical superiority or the nicest -calculations with regard to commissariat. <span lang="zh">籍</span> is used in the sense -of <span lang="zh">賦</span>. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the inferior reading <span lang="zh">藉</span>. -The commentators explain <span lang="zh">不三載</span> by saying that the waggons are -loaded once before passing the frontier, and that the army is met -by a further consignment of supplies on the homeward march. The -<cite>Yü Lan</cite>, however, reads <span lang="zh">再</span> here as well.</p> - -<p lang="zh" class="ctext" id="c2_p9"><span lang="en">9.</span> 取用於國因糧於敵故軍食可足也</p> - -<p>Bring war material with you from home, but forage on the enemy. Thus -the army will have food enough for its needs.</p> - -<p class="annot"><span lang="zh">用</span>, “things to be used,” in the widest sense. It includes all the -impedimenta of an army, apart from provisions.</p> - -<p class="pagenum" id="Page_13">{13}</p> - -<p lang="zh" class="ctext" id="c2_p10"><span lang="en">10.</span> 國之貧於師者遠輸遠輸則百姓貧</p> - -<p>Poverty of the State exchequer causes an army to be maintained by -contributions from a distance. Contributing to maintain an army at a -distance causes the people to be impoverished.</p> - -<p class="annot">The beginning of this sentence does not balance properly with the -next, though obviously intended to do so. The arrangement, -moreover, is so awkward that I cannot help suspecting some -corruption in the text. It never seems to occur to Chinese -commentators that an emendation may be necessary for the sense, -and we get no help from them here. Sun Tzŭ says that the cause of -the people’s impoverishment is <span lang="zh">遠輸</span>; it is clear, therefore, that -the words have reference to some system by which the husbandmen -sent their contributions of corn to the army direct. But why -should it fall on them to maintain an army in this way, except -because the State or Government is too poor to do so? Assuming -then that <span lang="zh">貧</span> ought to stand first in the sentence in order to -balance <span lang="zh">近</span> (the fact that the two words rhyme is significant), and -thus getting rid of <span lang="zh">國之</span>, we are still left with <span lang="zh">於師</span>, which latter -word seems to me an obvious mistake for <span lang="zh">國</span>. “Poverty in the army” -is an unlikely expression, especially as the general has just been -warned not to encumber his army with a large quantity of supplies. -If we suppose that <span lang="zh">師</span> somehow got written here instead of <span lang="zh">國</span> (a -very simple supposition, as we have <span lang="zh">近於師</span> in the next sentence), -and that later on somebody, scenting a mistake, prefixed the gloss -<span lang="zh">國之</span> to <span lang="zh">貧</span>, without however erasing <span lang="zh">於師</span>, the whole muddle may be -explained. My emended text then would be <span lang="zh">貧於國者</span>, etc.</p> - -<p lang="zh" class="ctext" id="c2_p11"><span lang="en">11.</span> 近於師者貴賣貴賣則百姓財竭</p> - -<p>On the other hand, the proximity of an army causes prices to go up; -and high prices cause the people’s substance to be drained away.</p> - -<p class="annot"><span lang="zh">近</span>, that is, as Wang Hsi says, before the army has left its own -territory. Ts‘ao Kung understands it of an army that has already -crossed the frontier. Capt. Calthrop drops the <span lang="zh">於</span>, reading <span lang="zh">近師者</span>, -but even so it is impossible to justify his translation “Repeated -wars cause high prices.”</p> - -<p lang="zh" class="ctext" id="c2_p12"><span lang="en">12.</span> 財竭則急於丘役</p> - -<p>When their substance is drained away, the peasantry will be afflicted -by heavy exactions.</p> - -<p class="pagenum" id="Page_14">{14}</p> - -<p class="annot">Cf. Mencius VII. 2. xiv. 2, where <span lang="zh">丘民</span> has the same meaning as -<span lang="zh">丘役</span>. <span lang="zh">丘</span> was an ancient measure of land. The full table, as given -in the <span lang="zh">司馬法</span>, may not be out of place here: 6 <span lang="zh">尺</span> = 1 <span lang="zh">步</span>; 100 <span lang="zh">步</span> = 1 <span lang="zh">畝</span>; -100 <span lang="zh">畝</span> = 1 <span lang="zh">夫</span>; 3 <span lang="zh">夫</span> = 1 <span lang="zh">屋</span>; 3 <span lang="zh">屋</span> = 1 <span lang="zh">井</span>; 4 <span lang="zh">井</span> = 1 <span lang="zh">邑</span>; 4 <span lang="zh">邑</span> = 1 <span lang="zh">丘</span>; 4 -<span lang="zh">丘</span> = 1 <span lang="zh">甸</span>. According to the <cite>Chou Li</cite>, there were nine husbandmen -to a <span lang="zh">井</span>, which would assign to each man the goodly allowance of -100 <span lang="zh">畝</span> (of which 6.6 now go to an acre). What the values of these -measures were in Sun Tzŭ’s time is not known with any certainty. -The lineal <span lang="zh">尺</span>, however, is supposed to have been about 20 cm. <span lang="zh">急</span> -may include levies of men, as well as other exactions.</p> - -<p lang="zh" class="ctext" id="c2_p13"><span lang="en">13.</span> 力屈財殫中原內虛於家百姓之費十去其七</p> - -<p lang="zh" class="ctext2" id="c2_p14"><span lang="en">14.</span> 公家之費破車罷馬甲胄矢弩戟楯蔽櫓丘牛大車十去其六</p> - -<p>With this loss of substance and exhaustion of strength, the homes of -the people will be stripped bare, and three-tenths of their incomes -will be dissipated;</p> - -<p class="annot">The <cite>Yü Lan</cite> omits <span lang="zh">財殫</span>. I would propose the emended reading -<span lang="zh">力屈則中</span>, etc. In view of the fact that we have <span lang="zh">財竭</span> in the two -preceding paragraphs, it seems probable that <span lang="zh">財</span> is a scribe’s -mistake for <span lang="zh">則</span>, <span lang="zh">殫</span> having been added afterwards to make sense. -<span lang="zh">中原內虛於家</span>, literally: “Within the middle plains there is -emptiness in the homes.” For <span lang="zh">中原</span> cf. <cite>Shih Ching</cite> II. 3. vi. 3 and -II. 5. ii. 3. With regard to <span lang="zh">十去其七</span>, Tu Mu says: <span lang="zh">家業十耗其七也</span>, -and Wang Hsi: <span lang="zh">民費大半矣</span>; that is, the people are mulcted not of -3⁄10, but of 7⁄10, of their income. But this is hardly to be -extracted from our text. Ho Shih has a characteristic tag: -<span lang="zh">國以民爲本民以食爲天居人上者宜乎重惜</span> “The <em>people</em> being regarded as -the essential part of the State, and <em>food</em> as the people’s -heaven, is it not right that those in authority should value and -be careful of both?”</p> - -<p class="trans_noindent">while Government expenses for broken chariots, worn-out horses, -breast-plates and helmets, bows and arrows, spears and shields, -protective mantlets, draught-oxen and heavy waggons, will amount to -four-tenths of its total revenue.</p> - -<p class="pagenum" id="Page_15">{15}</p> - -<p class="annot">The <cite>Yü Lan</cite> has several various readings here, the more important -of which are <span lang="zh">疲</span> for the less common <span lang="zh">罷</span> (read <i>p‘i</i><sup>2</sup>), <span lang="zh">干</span> for <span lang="zh">蔽</span>, -and <span lang="zh">兵牛</span> for <span lang="zh">丘牛</span>, which latter, if right, must mean “oxen from the -country districts” (cf. <i>supra</i>, <a href="#c2_p12">§ 12</a>). For the meaning of <span lang="zh">櫓</span>, see -note on <a href="#c3_p4">III, § 4</a>. Capt. Calthrop omits to translate <span lang="zh">丘牛大車</span>.</p> - -<p lang="zh" class="ctext" id="c2_p15"><span lang="en">15.</span> 故智將務食於敵食敵一鍾當吾二十鍾𦮼秆一石當吾二十石</p> - -<p>Hence a wise general makes a point of foraging on the enemy. One -cartload of the enemy’s provisions is equivalent to twenty of one’s -own, and likewise a single picul of his provender is equivalent to -twenty from one’s own store.</p> - -<p class="annot">Because twenty cartloads will be consumed in the process of -transporting one cartload to the front. According to Ts‘ao Kung, a -<span lang="zh">鍾</span> = 6 <span lang="zh">斛</span> 4 <span lang="zh">㪷</span>, or 64 <span lang="zh">㪷</span>, but according to Mêng Shih, 10 <span lang="zh">斛</span> make a -<span lang="zh">鍾</span>. The <span lang="zh">石</span> picul consisted of 70 <span lang="zh">斤</span> catties (Tu Mu and others say -120). <span lang="zh">𦮼秆</span>, literally, “beanstalks and straw.”</p> - -<p lang="zh" class="ctext" id="c2_p16"><span lang="en">16.</span> 故殺敵者怒也取敵之利者貨也</p> - -<p>Now in order to kill the enemy, our men must be roused to anger; that -there may be advantage from defeating the enemy, they must have their -rewards.</p> - -<p class="annot">These are two difficult sentences, which I have translated in -accordance with Mei Yao-ch‘ên’s paraphrase. We may incontinently -reject Capt. Calthrop’s extraordinary translation of the first: -“Wantonly to kill and destroy the enemy must be forbidden.” Ts‘ao -Kung quotes a jingle current in his day: <span lang="zh">軍無財士不來軍無賞士不往</span>. Tu -Mu says: “Rewards are necessary in order to make the soldiers see -the advantage of beating the enemy; thus, when you capture spoils -from the enemy, they must be used as rewards, so that all your men -may have a keen desire to fight, each on his own account.” Chang Yü -takes <span lang="zh">利</span> as the direct object of <span lang="zh">取</span>, which is not so good.</p> - -<p lang="zh" class="ctext" id="c2_p17"><span lang="en">17.</span> 故車戰得車十乘已上賞其先得者而更其旌旗車雜而乘之卒善而養之</p> - -<p>Therefore in chariot fighting, when ten or more chariots have been -taken, those should be rewarded who took the first.</p> - -<p class="pagenum" id="Page_16">{16}</p> - -<p class="annot">Capt. Calthrop’s rendering is: “They who are the first to lay -their hands on more than ten of the enemy’s chariots, should be -encouraged.” We should have expected the gallant captain to see -that such Samson-like prowess deserved something more substantial -than mere encouragement. The <cite>T‘u Shu</cite> omits <span lang="zh">故</span>, and has <span lang="zh">以上</span> in place of the -more archaic <span lang="zh">已上</span>.</p> - -<p class="trans_noindent">Our own flags should be substituted for those of the enemy, and the -chariots mingled and used in conjunction with ours. The captured -soldiers should be kindly treated and kept.</p> - -<p lang="zh" class="ctext" id="c2_p18"><span lang="en">18.</span> 是謂勝敵而益强</p> - -<p>This is called, using the conquered foe to augment one’s own strength.</p> - -<p lang="zh" class="ctext" id="c2_p19"><span lang="en">19.</span> 故兵貴勝不貴久</p> - -<p>In war, then, let your great object be victory, not lengthy campaigns.</p> - -<p class="annot">As Ho Shih remarks: <span lang="zh">兵不可玩武不可黷</span> “Soldiers are not to be used as playthings. War is not a thing to be -trifled with.” Sun Tzŭ here reiterates the main lesson which this -chapter is intended to enforce.</p> - -<p lang="zh" class="ctext" id="c2_p20"><span lang="en">20.</span> 故知兵之將民之司命國家安危之主也</p> - -<p>Thus it may be known that the leader of armies is the arbiter of the -people’s fate, the man on whom it depends whether the nation shall be -in peace or in peril.</p> - -<p class="annot">In the original text, there is a <span lang="zh">生</span> before the <span lang="zh">民</span>.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c03-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_17">{17}</p> -<h2 id="c03-hd" class="nobreak">III. <span lang="zh">謀攻篇</span><br><br> -ATTACK BY STRATAGEM.</h2> -</div> - -<p lang="zh" class="ctext" id="c3_p1"><span lang="en">1.</span> 孫子曰凡用兵之法全國爲上破國次之全軍爲上破軍次之全旅爲上破旅次之全卒爲上破卒次之全伍爲上破伍次之</p> - -<p>Sun Tzŭ said: In the practical art of war, the best thing of all is to -take the enemy’s country whole and intact; to shatter and destroy it -is not so good. So, too, it is better to capture an army entire than -to destroy it, to capture a regiment, a detachment or a company entire -than to destroy them.</p> - -<p class="annot">A <span lang="zh">軍</span> “army corps,” according to the <cite>Ssŭ-ma Fa</cite>, consisted nominally of -12500 men; according to Ts‘ao Kung, a <span lang="zh">旅</span> contained 500 men, a <span lang="zh">卒</span> -any number between 100 and 500, and a <span lang="zh">伍</span> any number between 5 and -100. For the last two, however, Chang Yü gives the exact figures -of 100 and 5 respectively.</p> - -<p lang="zh" class="ctext" id="c3_p2"><span lang="en">2.</span> 是故百戰百勝非善之善者也不戰而屈人之兵善之善者也</p> - -<p>Hence to fight and conquer in all your battles is not supreme -excellence; supreme excellence consists in breaking the enemy’s -resistance without fighting.</p> - -<p class="annot">Here again, no modern strategist but will approve the words of the -old Chinese general. Moltke’s greatest triumph, the capitulation -of the huge French army at Sedan, was won practically without -bloodshed.</p> - -<p lang="zh" class="ctext" id="c3_p3"><span lang="en">3.</span> 故上兵伐謀其次伐交其次伐兵下政攻城</p> - -<p>Thus the highest form of generalship is to baulk the enemy’s plans;</p> - -<p class="pagenum" id="Page_18">{18}</p> - -<p class="annot">I.e., as Li Ch‘üan says (<span lang="zh">伐其始謀也</span>), in their very inception. -Perhaps the word “baulk” falls short of expressing the full force -of <span lang="zh">伐</span>, which implies not an attitude of defence, whereby one might -be content to foil the enemy’s stratagems one after another, but -an active policy of counter-attack. Ho Shih puts this very clearly -in his note: “When the enemy has made a plan of attack against us, -we must anticipate him by delivering our own attack first.”</p> - -<p class="trans_noindent">the next best is to prevent the junction of the enemy’s forces;</p> - -<p class="annot">Isolating him from his allies. We must not forget that Sun Tzŭ, in -speaking of hostilities, always has in mind the numerous states or -principalities into which the China of his day was split up.</p> - -<p class="trans_noindent">the next in order is to attack the enemy’s army in the field;</p> - -<p class="annot">When he is already in full strength.</p> - -<p class="trans_noindent">and the worst policy of all is to besiege walled cities.</p> - -<p class="annot">The use of the word <span lang="zh">政</span> is somewhat unusual, which may account for -the reading of the modern text: <span lang="zh">其下攻城</span>.</p> - -<p lang="zh" class="ctext" id="c3_p4"><span lang="en">4.</span> 攻城之法爲不得已修櫓轒轀具器械三月而後成距闉又三月而後已</p> - -<p>The rule is, not to besiege walled cities if it can possibly be avoided.</p> - -<p class="annot">Another sound piece of military theory. Had the Boers acted upon -it in 1899, and refrained from dissipating their strength before -Kimberley, Mafeking, or even Ladysmith, it is more than probable -that they would have been masters of the situation before the -British were ready seriously to oppose them.</p> - -<p>The preparation of mantlets, movable shelters, and various implements -of war, will take up three whole months;</p> - -<p class="annot">It is not quite clear what <span lang="zh">櫓</span> were. Ts‘ao Kung simply defines them -as <span lang="zh">大楯</span> “large shields,” but we get a better idea of them from Li -Ch‘üan, who says they were to protect the heads of those who were -assaulting the city walls at close quarters. This seems to suggest -a sort of Roman <i>testudo</i>, ready made. Tu Mu says they were “what -are now termed <span lang="zh">彭排</span>” (wheeled vehicles used in repelling attacks, -according to K‘ang Hsi), but this is denied by Ch‘ên Hao. See -<i>supra</i>, II. 14. The name is also applied to turrets on city -walls. Of <span lang="zh">轒轀</span> (<i>fên yün</i>) we get<span class="pagenum" id="Page_19">{19}</span> a fairly clear description from -several commentators. They were wooden missile-proof structures on -four wheels, propelled from within, covered over with raw hides, -and used in sieges to convey parties of men to and from the walls, -for the purpose of filling up the encircling moat with earth. Tu -Mu adds that they are now called <span lang="zh">木驢</span> “wooden donkeys.” Capt. -Calthrop wrongly translates the term, “battering-rams.” I follow -Ts‘ao Kung in taking <span lang="zh">具</span> as a verb, co-ordinate and synonymous with -<span lang="zh">修</span>. Those commentators who regard <span lang="zh">修</span> as an adjective equivalent to -<span lang="zh">長</span> “long,” make <span lang="zh">具</span> presumably into a noun.</p> - -<p class="trans_noindent">and the piling up of mounds over against the walls will -take three months more.</p> - -<p class="annot">The <span lang="zh">距闉</span> (or <span lang="zh">堙</span>, in the modern text) were great mounds or ramparts -of earth heaped up to the level of the enemy’s walls in order to -discover the weak points in the defence, and also to destroy the -<span lang="zh">樓櫓</span> fortified turrets mentioned in the preceding note. Tu Yu -quotes the Tso Chuan: <span lang="zh">楚司馬子反乘堙而窺宋城也</span>.</p> - -<p lang="zh" class="ctext" id="c3_p5"><span lang="en">5.</span> 將不勝其忿而蟻附之殺士三分之一而城不拔者此攻之災</p> - -<p>The general, unable to control his irritation, will launch his men to -the assault like swarming ants,</p> - -<p class="annot">Capt. Calthrop unaccountably omits this vivid simile, which, as -Ts‘ao Kung says, is taken from the spectacle of an army of ants -climbing a wall. The meaning is that the general, losing patience -at the long delay, may make a premature attempt to storm the place -before his engines of war are ready.</p> - -<p class="trans_noindent">with the result that one-third of his men are slain, while -the town still remains untaken. Such are the disastrous -effects of a siege.</p> - -<p class="annot">We are reminded of the terrible losses of the Japanese before Port -Arthur, in the most recent siege which history has to record. The -<cite>T‘ung Tien</cite> reads <span lang="zh">不勝心之忿</span> ... <span lang="zh">則殺士卒</span> ... <span lang="zh">攻城之災</span>. For <span lang="zh">其忿</span> the -<cite>Yü Lan</cite> has <span lang="zh">心怒</span>. Capt. Calthrop does not translate <span lang="zh">而城不拔者</span>, and -mistranslates <span lang="zh">此攻之災</span>.</p> - -<p lang="zh" class="ctext" id="c3_p6"><span lang="en">6.</span> 故善用兵者屈人之兵而非戰也拔人之城而非攻也毁人之國而非久也</p> - -<p>Therefore the skilful leader subdues the enemy’s troops without<span class="pagenum" id="Page_20">{20}</span> any -fighting; he captures their cities without laying siege to them; he -overthrows their kingdom without lengthy operations in the field.</p> - -<p class="annot">Chia Lin notes that he only overthrows the <span lang="zh">國</span>, that is, the -Government, but does no harm to individuals. The classical -instance is Wu Wang, who after having put an end to the Yin -dynasty was acclaimed “Father and mother of the people.”</p> - -<p lang="zh" class="ctext" id="c3_p7"><span lang="en">7.</span> 必以全爭於天下故兵不頓而利可全此謀攻之法也</p> - -<p>With his forces intact he will dispute the mastery of the Empire, -and thus, without losing a man, his triumph will be complete.</p> - -<p class="annot">Owing to the double meanings of <span lang="zh">兵</span>, <span lang="zh">頓</span> [= <span lang="zh">鈍</span>] and <span lang="zh">利</span>, the latter -part of the sentence is susceptible of quite a different meaning: -“And thus, the weapon not being blunted by use, its keenness -remains perfect.” Chang Yü says that <span lang="zh">利</span> is “the advantage of a -prosperous kingdom and a strong army.”</p> - -<p>This is the method of attacking by stratagem.</p> - -<p lang="zh" class="ctext" id="c3_p8"><span lang="en">8.</span> 故用兵之法十則圍之五則攻之倍則分之</p> - -<p>It is the rule in war, if our forces are ten to the enemy’s one, to -surround him; if five to one, to attack him;</p> - -<p class="annot">Straightaway, without waiting for any further advantage.</p> - -<p class="trans_noindent">if twice as numerous, to divide our army into two.</p> - -<p class="annot">Note that <span lang="zh">之</span> does not refer to the enemy, as in the two preceding -clauses. This sudden change of object is quite common in Chinese. -Tu Mu takes exception to the saying; and at first sight, indeed, -it appears to violate a fundamental principle of war. Ts‘ao Kung, -however, gives a clue to Sun Tzŭ’s meaning: <span lang="zh">以二敵一則一術爲正一術爲奇</span> -“Being two to the enemy’s one, we may use one part of our army in -the regular way, and the other for some special diversion.” [For -explanation of <span lang="zh">正</span> and <span lang="zh">奇</span>, see V. 3, note.] Chang Yü thus further -elucidates the point: “If our force is twice as numerous as that -of the enemy, it should be split up into two divisions, one to -meet the enemy in front, and one to fall upon his rear; if he -replies to the frontal attack, he may be crushed from behind; if -to the rearward attack, he may be crushed in front. This is what -is meant by saying that “one part may be used in the regular -way, and the other for some special diversion.” Tu Mu does not -understand that dividing one’s army is simply an irregular, just -as concentrating it is the regular, strategical method, and he is -too hasty in calling this a mistake.”</p> - -<p class="pagenum" id="Page_21">{21}</p> - -<p lang="zh" class="ctext" id="c3_p9"><span lang="en">9.</span> 敵則能戰之少則能逃之不若則能避之</p> - -<p>If equally matched, we can offer battle;</p> - -<p class="annot">Li Ch‘üan, followed by Ho Shih, gives the following paraphrase: -<span lang="zh">主客力敵惟善者戰</span> “If attackers and attacked are equally matched in -strength, only the able general will fight.” He thus takes <span lang="zh">能</span> as -though it were <span lang="zh">能者</span>, which is awkward.</p> - -<p class="trans_noindent">if slightly inferior in numbers, we can avoid the enemy;</p> - -<p class="annot">The <cite>T‘u Shu</cite> has <span lang="zh">守</span> instead of <span lang="zh">逃</span>, which is hardly distinguishable -in sense from <span lang="zh">避</span> in the next clause. The meaning, “we can <em>watch</em> the -enemy,” is certainly a great improvement on the above; but -unfortunately there appears to be no very good authority for the -variant. Chang Yü reminds us that the saying only applies if the -other factors are equal; a small difference in numbers is often -more than counterbalanced by superior energy and discipline.</p> - -<p class="trans_noindent">if quite unequal in every way, we can flee from him.</p> - -<p lang="zh" class="ctext" id="c3_p10"><span lang="en">10.</span> 故小敵之堅大敵之擒也</p> - -<p>Hence, though an obstinate fight may be made by a small force, in the -end it must be captured by the larger force.</p> - -<p class="annot">In other words: “<span lang="fr">C’est magnifique; mais ce n’est pas la guerre.</span>”</p> - -<p lang="zh" class="ctext" id="c3_p11"><span lang="en">11.</span> 夫將者國之輔也輔周則國必强輔隙則國必弱</p> - -<p>Now the general is the bulwark of the State: if the bulwark is -complete at all points, the State will be strong; if the bulwark is -defective, the State will be weak.</p> - -<p class="annot"><span lang="zh">隙</span> cannot be restricted to anything so particular as in Capt. -Calthrop’s translation, “divided in his allegiance.” It is simply -keeping up the metaphor suggested by <span lang="zh">周</span>. As Li Ch‘üan tersely puts -it: <span lang="zh">隙缺也將才不備兵必弱</span> “<i>Ch‘i</i>, gap, indicates deficiency; if the -general’s ability is not perfect (i.e. if he is not thoroughly -versed in his profession), his army will lack strength.”</p> - -<p lang="zh" class="ctext" id="c3_p12"><span lang="en">12.</span> 故君之所以患於軍者三</p> - -<p>There are three ways in which a ruler can bring misfortune upon his -army:—</p> - -<p class="pagenum" id="Page_22">{22}</p> - -<p lang="zh" class="ctext" id="c3_p13"><span lang="en">13.</span> 不知軍之不可以進而謂之進不知軍之不可以退而謂之退是謂縻軍</p> - -<p>(1) By commanding the army to advance or to retreat, being ignorant of -the fact that it cannot obey. This is called hobbling the army.</p> - -<p class="annot">Ts‘ao Kung weakly defines <span lang="zh">縻</span> as <span lang="zh">御</span> “control,” “direct.” Cf. <a href="#c3_p17">§ 17</a> -<i>ad fin.</i> But in reality it is one of those graphic metaphors -which from time to time illuminate Sun Tzŭ’s work, and is rightly -explained by Li Ch‘üan as = <span lang="zh">絆</span>. He adds the comment: -<span lang="zh">如絆驥足無馳驟也</span>. “It is like tying together the legs of a -thoroughbred, so that it is unable to gallop.” One would naturally -think of “the ruler” in this passage as being at home, and trying -to direct the movements of his army from a distance. But the -commentators understand just the reverse, and quote the saying of -T‘ai Kung: <span lang="zh">國不可以從外治軍不可以從中御</span> “A kingdom should not be -governed from without, an army should not be directed from -within.” Of course it is true that, during an engagement, or when -in close touch with the enemy, the general should not be in the -thick of his own troops, but a little distance apart. Otherwise, -he will be liable to misjudge the position as a whole, and give -wrong orders.</p> - -<p lang="zh" class="ctext" id="c3_p14"><span lang="en">14.</span> 不知三軍之事而同三軍之政者則軍士惑矣</p> - -<p>(2) By attempting to govern an army in the same way as he administers -a kingdom, being ignorant of the conditions which obtain in an army. -This causes restlessness in the soldier’s minds.</p> - -<p class="annot">Ts‘ao Kung’s note is: <span lang="zh">軍容不入國國容不入軍禮不可以治兵也</span>, which may be -freely translated: “The military sphere and the civil sphere are -wholly distinct; you can’t handle an army in kid gloves.” And -Chang Yü says: “Humanity and justice (<span lang="zh">仁義</span>) are the principles on -which to govern a state, but not an army; opportunism and -flexibility (<span lang="zh">權變</span>), on the other hand, are military rather than -civic virtues.” <span lang="zh">同三軍之政</span>, “to assimilate the governing of an -army”—to that of a State, understood. The <cite>T‘ung Tien</cite> has <span lang="zh">欲</span> -inserted before <span lang="zh">同</span>, here and in <a href="#c3_p15">§ 15</a>.</p> - -<p class="pagenum" id="Page_23">{23}</p> - -<p lang="zh" class="ctext" id="c3_p15"><span lang="en">15.</span> 不知三軍之權而同三軍之任則軍士疑矣</p> - -<p>(3) By employing the officers of his army without discrimination,</p> - -<p class="annot">That is, he is not careful to use the right man in the right place.</p> - -<p class="trans_noindent">through ignorance of the military principle of adaptation to -circumstances. This shakes the confidence of the soldiers.</p> - -<p class="annot">I follow Mei Yao-ch‘ên here. The other commentators make <span lang="zh">不知</span> etc. -refer, not to the ruler, as in <a href="#c3_p13">§§ 13, 14</a>, but to the officers he -employs. Thus Tu Yu says: <span lang="zh">將若不知權變不可付以勢位</span> “If a general is -ignorant of the principle of adaptability, he must not be -entrusted with a position of authority.” Tu Mu quotes <span lang="zh">黃石公</span>: “The -skilful employer of men will employ the wise man, the brave man, -the covetous man, and the stupid man. For the wise man delights in -establishing his merit, the brave man likes to show his courage in -action, the covetous man is quick at seizing advantages, and the -stupid man has no fear of death.” The <cite>T‘ung Tien</cite> reads <span lang="zh">軍覆疑</span>, -which Tu Yu explains as <span lang="zh">覆敗</span> “is utterly defeated.” Capt. Calthrop -gives a very inaccurate rendering: “Ignorant of the situation of -the army, to interfere in its dispositions.”</p> - -<p lang="zh" class="ctext" id="c3_p16"><span lang="en">16.</span> 三軍既惑且疑則諸侯之難至矣是謂亂軍引勝</p> - -<p>But when the army is restless and distrustful, trouble is sure to come -from the other feudal princes. This is simply bringing anarchy into -the army, and flinging victory away.</p> - -<p class="annot">Most of the commentators take <span lang="zh">引</span> in the sense of <span lang="zh">奪</span>, which it seems -to bear also in the <cite>Li Chi</cite>, <span lang="zh">玉藻</span>, I. 18. [<span lang="zh">卻</span> is there given as -its equivalent, but Legge tries notwithstanding to retain the more -usual sense, translating “draw ... back,” which is hardly -defensible.] Tu Mu and Wang Hsi, however, think <span lang="zh">引勝</span> means “leading -up to the <em>enemy’s</em> victory.”</p> - -<p lang="zh" class="ctext" id="c3_p17"><span lang="en">17.</span> 故知勝有五知可以戰與不可以戰者勝識衆寡之用者勝上下同欲者勝以虞待不虞者勝將能而君不御者勝此五者知勝之道也</p> - -<p>Thus we may know that there are five essentials<span class="pagenum" id="Page_24">{24}</span> for victory: (1) He -will win who knows when to fight and when not to fight.</p> - -<p class="annot">Chang Yü says: “If he can fight, he advances and takes the -offensive; if he cannot fight, he retreats and remains on the -defensive. He will invariably conquer who knows whether it is -right to take the offensive or the defensive.”</p> - -<p class="trans_noindent">(2) He will win who knows how to handle both superior and inferior -forces.</p> - -<p class="annot">This is not merely the general’s ability to estimate numbers -correctly, as Li Ch‘üan and others make out. Chang Yü expounds the -saying more satisfactorily: “By applying the art of war, it is -possible with a lesser force to defeat a greater, and <i>vice -versâ</i>. The secret lies in an eye for locality, and in not letting -the right moment slip. Thus Wu Tzŭ says: ‘With a superior force, -make for easy ground; with an inferior one, make for difficult -ground.’”</p> - -<p class="trans_noindent">(3) He will win whose army is animated by the same spirit throughout -all its ranks.</p> - -<p class="annot">Ts‘ao Kung refers <span lang="zh">上下</span> less well to sovereign and subjects.</p> - -<p class="trans_noindent">(4) He will win who, prepared himself, waits to take the enemy -unprepared.</p> - -<p class="trans_noindent">(5) He will win who has military capacity and is not interfered with -by the sovereign.</p> - -<p class="annot">Tu Yu quotes <span lang="zh">王子</span> as saying: <span lang="zh">指授在君決戰在將也</span> “It is the -sovereign’s function to give broad instructions, but to decide on -battle is the function of the general.” It is needless to dilate -on the military disasters which have been caused by undue -interference with operations in the field on the part of the home -government. Napoleon undoubtedly owed much of his extraordinary -success to the fact that he was not hampered by any central -authority,—that he was, in fact, <span lang="zh">將</span> and <span lang="zh">君</span> in one.</p> - -<p class="trans_noindent">Victory lies in the knowledge of these five points.</p> - -<p class="annot">Literally, “These five things are knowledge of the principle of -victory.”</p> - -<p lang="zh" class="ctext" id="c3_p18"><span lang="en">18.</span> 故曰知彼知己百戰不殆不知彼而知己一勝一負不知彼不知己每戰必殆</p> - -<p>Hence the saying: If you know the enemy and know yourself, you need -not fear the result of a hundred<span class="pagenum" id="Page_25">{25}</span> battles. If you know yourself but not -the enemy, for every victory gained you will also suffer a defeat.</p> - -<p class="annot">Li Ch‘üan cites the case of <span lang="zh">苻堅</span> Fu Chien, prince of <span lang="zh">秦</span> Ch‘in, who -in 383 A.D. marched with a vast army against the <span lang="zh">晉</span> Chin Emperor. -When warned not to despise an enemy who could command the services -of such men as <span lang="zh">謝安</span> Hsieh An and <span lang="zh">桓沖</span> Huan Ch‘ung, he boastfully -replied: “I have the population of eight provinces at my back, -infantry and horsemen to the number of one million; why, they -could dam up the Yangtsze River itself by merely throwing their -whips into the stream. What danger have I to fear?” Nevertheless, -his forces were soon after disastrously routed at the <span lang="zh">淝</span> Fei River, -and he was obliged to beat a hasty retreat.</p> - -<p class="trans_noindent">If you know neither the enemy nor yourself, you will succumb in every -battle.</p> - -<p class="annot">The modern text, represented by the <span lang="zh">北堂書鈔</span> and <cite>T‘u Shu</cite>, has -<span lang="zh">必敗</span>, which I should be inclined to adopt in preference to <span lang="zh">殆</span> here, -though the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> both have the latter. Chang -Yü offers the best commentary on <span lang="zh">知彼知己</span>. He says that these words -“have reference to attack and defence: knowing the enemy enables -you to take the offensive, knowing yourself enables you to stand -on the defensive.” He adds: <span lang="zh">攻是守之機守是攻之策</span> “Attack is the -secret of defence; defence is the planning of an attack.” It would -be hard to find a better epitome of the root-principle of war.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c04-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_26">{26}</p> -<h2 id="c04-hd" class="nobreak">IV. <span lang="zh">形篇</span><br><br> -TACTICAL DISPOSITIONS.</h2> -</div> - -<p class="annot"><span lang="zh">形</span> is a very comprehensive and somewhat vague term. Literally, -“form,” “body,” it comes to mean “appearance,” “attitude” or -“disposition;” and here it is best taken as something between, or -perhaps combining, “tactics” and “disposition of troops.” Ts‘ao -Kung explains it as <span lang="zh">軍之形也，我動彼應兩敵相察情也</span> “marching and -counter-marching on the part of the two armies with a view to -discovering each other’s condition.” Tu Mu says: “It is through -the <span lang="zh">形</span> dispositions of an army that its condition may be -discovered. Conceal your dispositions (<span lang="zh">無形</span>), and your condition -will remain secret, which leads to victory; show your -dispositions, and your condition will become patent, which leads -to defeat.” Wang Hsi remarks that the good general can -<span lang="zh">變化其形因敵以制勝</span> “secure success by modifying his tactics to meet -those of the enemy.” In the modern text, the title of the chapter -appears as <span lang="zh">軍形</span>, which Capt. Calthrop incorrectly translates “the -order of battle.”</p> - -<p lang="zh" class="ctext" id="c4_p1"><span lang="en">1.</span> 孫子曰昔之善戰者先爲不可勝以待敵之可勝</p> - -<p>Sun Tzŭ said: The good fighters of old first put themselves beyond the -possibility of defeat, and then waited for an opportunity of defeating -the enemy.</p> - -<p lang="zh" class="ctext" id="c4_p2"><span lang="en">2.</span> 不可勝在己可勝在敵</p> - -<p>To secure ourselves against defeat lies in our own hands, but the -opportunity of defeating the enemy is provided by the enemy himself.</p> - -<p class="annot">That is, of course, by a mistake on his part. Capt. Calthrop has: -“The causes of defeat come from within; victory is born in the -enemy’s camp,” which, though certainly an improvement on his -previous attempt, is still incorrect.</p> - -<p class="pagenum" id="Page_27">{27}</p> - -<p lang="zh" class="ctext" id="c4_p3"><span lang="en">3.</span> 故善戰者能爲不可勝不能使敵必可勝</p> - -<p>Thus the good fighter is able to secure himself against defeat,</p> - -<p class="annot">“By concealing the disposition of his troops, covering up his -tracks, and taking unremitting precautions” (Chang Yü).</p> - -<p class="trans_noindent">but cannot make certain of defeating the enemy.</p> - -<p class="annot">The original text reads <span lang="zh">使敵之可勝</span>, which the modern text has -further modified into <span lang="zh">使敵之必可勝</span>. Capt. Calthrop makes out the -impossible meaning, “and further render the enemy incapable of -victory.”</p> - -<p lang="zh" class="ctext" id="c4_p4"><span lang="en">4.</span> 故曰勝可知而不可爲</p> - -<p>Hence the saying: One may <em>know</em> how to conquer without being able to -<em>do</em> it.</p> - -<p class="annot">Capt. Calthrop translates: “The conditions necessary for victory -may be present, but they cannot always be obtained,” which is more -or less unintelligible.</p> - -<p lang="zh" class="ctext" id="c4_p5"><span lang="en">5.</span> 不可勝者守也可勝者攻也</p> - -<p>Security against defeat implies defensive tactics; ability to defeat -the enemy means taking the offensive.</p> - -<p class="annot">For <span lang="zh">不可勝</span> I retain the sense which it undoubtedly bears in <a href="#c4_p1">§§ 1–3</a>, -in spite of the fact that the commentators are all against me. The -meaning they give, “He who cannot conquer takes the defensive,” is -plausible enough, but it is highly improbable that <span lang="zh">勝</span> should -suddenly become active in this way. An incorrect variant in the -<cite>Yü Lan</cite> is <span lang="zh">不可勝則守可勝則攻</span>.</p> - -<p lang="zh" class="ctext" id="c4_p6"><span lang="en">6.</span> 守則不足攻則有餘</p> - -<p>Standing on the defensive indicates insufficient strength; attacking, -a superabundance of strength.</p> - -<p lang="zh" class="ctext" id="c4_p7"><span lang="en">7.</span> 善守者藏於九地之下善攻者動於九天之上故能自保而全勝也</p> - -<p>The general who is skilled in defence hides in the most secret -recesses of the earth;</p> - -<p class="annot">Literally, “hides under the ninth earth,” which is a metaphor -indicating the utmost secrecy and concealment, so that the enemy -may not know<span class="pagenum" id="Page_28">{28}</span> his whereabouts. The <span lang="zh">九地</span> of this passage have of -course no connection with the <span lang="zh">九地</span> “Nine situations” of <a href="#Page_80">chap. XI</a>.</p> - -<p class="trans_noindent">he who is skilled in attack flashes forth from the topmost heights of -heaven.</p> - -<p class="annot">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, though Ts‘ao Kung, -followed by Tu Yu, explains <span lang="zh">地</span> as the hills, rivers, and other -natural features which will afford shelter or protection to the -attacked, and <span lang="zh">天</span> as the phases of weather which may be turned to -account by the attacking party. Capt. Calthrop’s “The skilful in -attack push to the topmost heaven” conveys no meaning at all.</p> - -<p class="trans_noindent">Thus on the one hand we have ability to protect ourselves; on the -other, a victory that is complete.</p> - -<p class="annot">Capt. Calthrop draws on a fertile imagination for the following: -“If these precepts be observed, victory is certain.”</p> - -<p lang="zh" class="ctext" id="c4_p8"><span lang="en">8.</span> 見勝不過衆人之所知非善之善者也</p> - -<p>To see victory only when it is within the ken of the common herd is -not the acme of excellence.</p> - -<p class="annot">As Ts‘ao Kung remarks, <span lang="zh">當見未萌</span> “the thing is to see the plant -before it has germinated,” to foresee the event before the action -has begun. Li Ch‘üan alludes to the story of Han Hsin who, when -about to attack the vastly superior army of <span lang="zh">趙</span> Chao, which was -strongly entrenched in the city of <span lang="zh">成安</span> Ch‘êng-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. For the full story, -see <span lang="zh">前漢書</span>, chap. 34, <span lang="zh">韓信傳</span>. Capt. Calthrop again blunders badly -with: “A victory, even if popularly proclaimed as such by the -common folk, may not be a true success.”</p> - -<p lang="zh" class="ctext" id="c4_p9"><span lang="en">9.</span> 戰勝而天下曰善非善之善者也</p> - -<p>Neither is it the acme of excellence if you fight and conquer and the -whole Empire says, “Well done!”</p> - -<p class="annot">True excellence being, as Tu Mu says: <span lang="zh">陰謀潛運攻心伐謀勝敵之日曾不血刃</span> -“To plan secretly, to move surreptitiously,<span class="pagenum" id="Page_29">{29}</span> to foil the enemy’s -intentions and baulk 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</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse"> -<div class="indent1 smaller">“the world’s coarse thumb</div> -<div class="indent0 smaller">And finger fail to plumb.”</div> -</div> -<!--end verse--> -</div> -<!--end stanza--> -</div> -<!--end poetry--> -</div> -<!--end container--> - -<p lang="zh" class="ctext" id="c4_p10"><span lang="en">10.</span> 故舉秋毫不爲多力見日月不爲明目聞雷霆不爲聰耳</p> - -<p>To lift an autumn hair is no sign of great strength;</p> - -<p class="annot"><span lang="zh">秋毫</span> 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. Cf. Mencius, I. 1. vii. 10, and Chuang Tzŭ, -<span lang="zh">知北遊</span>, <i>et al.</i></p> - -<p class="trans_noindent">to see sun and moon is no sign of sharp sight; to hear the noise of -thunder is no sign of a quick ear.</p> - -<p class="annot">Ho Shih gives as real instances of strength, sharp sight and quick -hearing: <span lang="zh">烏獲</span> Wu Huo, who could lift a tripod weighing 250 stone; -<span lang="zh">離朱</span> Li Chu, who at a distance of a hundred paces could see objects -no bigger than a mustard seed; and <span lang="zh">師曠</span> Shih K‘uang, a blind -musician who could hear the footsteps of a mosquito.</p> - -<p lang="zh" class="ctext" id="c4_p11"><span lang="en">11.</span> 古之所謂善戰者勝勝易勝者也</p> - -<p>What the ancients called a clever fighter is one who not only wins, -but excels in winning with ease.</p> - -<p class="annot">The original text, followed by the <cite>T‘u Shu</cite>, has <span lang="zh">勝於易勝者也</span>. But -this is an alteration evidently intended to smooth the awkwardness -of <span lang="zh">勝勝易勝者也</span>, which means literally: “one who, conquering, excels -in easy conquering.” Mei Yao-ch‘ên says: “He who only sees the -obvious, wins his battles with difficulty; he who looks below the -surface of things, wins with ease.”</p> - -<p lang="zh" class="ctext" id="c4_p12"><span lang="en">12.</span> 故善戰者之勝也無智名無勇功</p> - -<p>Hence his victories bring him neither reputation for wisdom nor credit -for courage.</p> - -<p class="annot">Tu Mu explains this very well: “Inasmuch as his victories are -gained over circumstances that have not come to light, the world -at 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.”</p> - -<p class="pagenum" id="Page_30">{30}</p> - -<p lang="zh" class="ctext" id="c4_p13"><span lang="en">13.</span> 故其戰勝不忒不忒者其所措必勝勝已敗者也</p> - -<p>He wins his battles by making no mistakes.</p> - -<p class="annot">Ch‘ên Hao says: “He plans no superfluous marches, he devises no -futile attacks.” The connection of ideas is thus explained by -Chang Yü: “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.” Li Ch‘üan thinks that the -character <span lang="zh">忒</span> should be <span lang="zh">貳</span> “to have doubts.” But it is better not to -tamper with the text, especially when no improvement in sense is -the result.</p> - -<p class="trans_noindent">Making no mistakes is what establishes the certainty of victory, for -it means conquering an enemy that is already defeated.</p> - -<p class="annot">The <cite>T‘u Shu</cite> omits <span lang="zh">必</span>. <span lang="zh">措</span> is here = <span lang="zh">置</span>. Chia Lin says it is put for -<span lang="zh">錯</span> in the sense of <span lang="zh">雜</span>; but this is far-fetched. Capt. Calthrop -altogether ignores the important word <span lang="zh">忒</span>.</p> - -<p lang="zh" class="ctext" id="c4_p14"><span lang="en">14.</span> 故善戰者立於不敗之地而不失敵之敗也</p> - -<p>Hence the skilful fighter puts himself into a position which makes -defeat impossible, and does not miss the moment for defeating the enemy.</p> - -<p class="annot">A <span lang="zh">不可爲之計</span> “counsel of perfection,” as Tu Mu truly observes. <span lang="zh">地</span> -need not be confined strictly 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.</p> - -<p lang="zh" class="ctext" id="c4_p15"><span lang="en">15.</span> 是故勝兵先勝而後求戰敗兵先戰而後求勝</p> - -<p>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.</p> - -<p class="annot">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.”</p> - -<p class="pagenum" id="Page_31">{31}</p> - -<p lang="zh" class="ctext" id="c4_p16"><span lang="en">16.</span> 善用兵者修道而保法故能爲勝敗之政</p> - -<p>The consummate leader cultivates the moral law, and strictly adheres -to method and discipline;</p> - -<p class="annot">For <span lang="zh">道</span> and <span lang="zh">法</span>, see <i>supra</i>, I. 4 sqq. I think that Chang Yü is -wrong in altering their signification here, and taking them as -<span lang="zh">爲戰之道</span> and <span lang="zh">制敵之法</span> respectively.</p> - -<p class="trans_noindent">thus it is in his power to control success.</p> - -<p lang="zh" class="ctext" id="c4_p17"><span lang="en">17.</span> 兵法一曰度二曰量三曰數四曰稱五曰勝</p> - -<p>In respect of military method, we have, firstly, Measurement; -secondly, Estimation of quantity; thirdly, Calculation; fourthly, -Balancing of chances; fifthly, Victory.</p> - -<p lang="zh" class="ctext" id="c4_p18"><span lang="en">18.</span> 地生度度生量量生數數生稱稱生勝</p> - -<p>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.</p> - -<p class="annot">It is not easy to distinguish the four terms <span lang="zh">度量數稱</span> very clearly. -The first seems to be surveying and measurement of the ground, -which enable us to <span lang="zh">量</span> form an estimate of the enemy’s strength, and -to <span lang="zh">數</span> make calculations based on the data thus obtained; we are -thus led to <span lang="zh">稱</span> a general weighing-up, or comparison of the enemy’s -chances with our own; if the latter turn the scale, then <span lang="zh">勝</span> victory -ensues. The chief difficulty lies in <span lang="zh">數</span>, which some commentators -take as a calculation of <em>numbers</em>, thereby making it nearly -synonymous with <span lang="zh">量</span>. Perhaps <span lang="zh">量</span> is rather a consideration of the -enemy’s general position or condition (<span lang="zh">情</span> or <span lang="zh">形勢</span>), while <span lang="zh">數</span> is -the estimate of his numerical strength. On the other hand, Tu Mu -defines <span lang="zh">數</span> as <span lang="zh">機數</span>, and adds: <span lang="zh">强弱已定然後能用機變數也</span> “the question -of relative strength having been settled, we can bring the -varied resources of cunning into play.” Ho Shih seconds this -interpretation, which is weakened, however, by the fact that <span lang="zh">稱</span> is -given as logically consequent on <span lang="zh">數</span>; this certainly points to the -latter being a calculation of numbers. Of Capt. Calthrop’s version -the less said the better.</p> - -<p class="pagenum" id="Page_32">{32}</p> - -<p lang="zh" class="ctext" id="c4_p19"><span lang="en">19.</span> 故勝兵若以鎰稱銖敗兵若以銖稱鎰</p> - -<p>A victorious army opposed to a routed one, is as a pound’s weight -placed in the scale against a single grain.</p> - -<p class="annot">Literally, “a victorious army is like an <span lang="zh">鎰</span> <i>i</i> (20 oz.) weighed -against a <span lang="zh">銖</span> <i>shu</i> (1⁄24 oz.); a routed army as a <i>shu</i> weighed -against an <i>i</i>.” The point is simply the enormous advantage which -a disciplined force, flushed with victory, has over one -demoralised by defeat. Legge, in his note on Mencius, I. 2. ix. 2, -makes the <span lang="zh">鎰</span> to be 24 Chinese ounces, and corrects Chu Hsi’s -statement that it equalled 20 oz. only. But Li Ch‘üan of the T‘ang -dynasty here gives the same figure as Chu Hsi.</p> - -<p lang="zh" class="ctext" id="c4_p20"><span lang="en">20.</span> 勝者之戰民也若決積水於千仞之谿者形也</p> - -<p>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.</p> - -<p class="annot">The construction here is slightly awkward and elliptical, but the -general sense is plain. The <cite>T‘u Shu</cite> omits <span lang="zh">民也</span>. A <span lang="zh">仞</span> = 8 <span lang="zh">尺</span> or -Chinese feet.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c05-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_33">{33}</p> -<h2 id="c05-hd" class="nobreak">V. <span lang="zh">埶篇</span><br><br> -ENERGY.</h2> -</div> - -<p class="annot"><span lang="zh">埶</span> here is said to be an older form of <span lang="zh">勢</span>; Sun Tzŭ, however, would -seem to have used the former in the sense of “power,” and the latter -only in the sense of “circumstances.” The fuller title <span lang="zh">兵勢</span> is found -in the <cite>T‘u Shu</cite> and the modern text. Wang Hsi expands it into <span lang="zh">積勢之變</span> -“the application, in various ways, of accumulated power;” and Chang Yü -says: <span lang="zh">兵勢以成然後任勢以取勝</span> “When the soldiers’ energy has reached its -height, it may be used to secure victory.”</p> - -<p lang="zh" class="ctext" id="c5_p1"><span lang="en">1.</span> 孫子曰凡治衆如治寡分數是也</p> - -<p>Sun Tzŭ said: The control of a large force is the same in principle as -the control of a few men: it is merely a question of dividing up their -numbers.</p> - -<p class="annot">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” (<span lang="zh">多多益辦耳</span>). Chang Yü gives the -following curious table of the subdivisions of an army:—5 men make -a <span lang="zh">列</span>; 2 <span lang="zh">列</span> make a <span lang="zh">火</span>; 5 <span lang="zh">火</span> make a <span lang="zh">隊</span>; 2 <span lang="zh">隊</span> make a <span lang="zh">官</span>; 2 <span lang="zh">官</span> make a -<span lang="zh">曲</span>; 2 <span lang="zh">曲</span> make a <span lang="zh">部</span>; 2 <span lang="zh">部</span> make a <span lang="zh">校</span>; 2 <span lang="zh">校</span> make a <span lang="zh">裨</span>; 2 <span lang="zh">裨</span> make a <span lang="zh">軍</span>. -A <span lang="zh">軍</span> or army corps thus works out at 3200 men. But cf. <a href="#c3_p1">III. § 1</a>, -note. For <span lang="zh">曲</span>, see <a href="#c1_p10">I. § 10</a>. It is possible that <span lang="zh">官</span> in that paragraph -may also be used in the above technical sense.</p> - -<p lang="zh" class="ctext" id="c5_p2"><span lang="en">2.</span> 鬥衆如鬥寡形名是也</p> - -<p>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.</p> - -<p class="pagenum" id="Page_34">{34}</p> - -<p class="annot">One must be careful to avoid translating <span lang="zh">鬥衆</span> “fighting <em>against</em> a -large number,” no reference to the enemy being intended. <span lang="zh">形</span> is -explained by Ts‘ao Kung as denoting flags and banners, by means of -which every soldier may recognise his own particular regiment or -company, and thus confusion may be prevented. <span lang="zh">名</span> he explains as -drums and gongs, which from the earliest times were used to sound -the advance and the retreat respectively. Tu Mu defines <span lang="zh">形</span> as <span lang="zh">陳形</span> -“marshalling the troops in order,” and takes <span lang="zh">名</span> as the flags and -banners. Wang Hsi also dissents from Ts‘ao Kung, referring <span lang="zh">形</span> to -the ordering of the troops by means of banners, drums and gongs, -and <span lang="zh">名</span> to the various names by which the regiments might be -distinguished. There is much to be said for this view.</p> - -<p lang="zh" class="ctext" id="c5_p3"><span lang="en">3.</span> 三軍之衆可使必受敵而無敗者奇正是也</p> - -<p>To ensure that your whole host may withstand the -brunt of the enemy’s attack and remain unshaken—this -is effected by manœuvres direct and indirect.</p> - -<p class="annot">For <span lang="zh">必</span>, there is another reading <span lang="zh">畢</span>, “all together,” adopted by -Wang Hsi and Chang Yü. We now come to one of the most interesting -parts of Sun Tzŭ’s treatise, the discussion of the <span lang="zh">正</span> and the <span lang="zh">奇</span>. -As it is by no means easy to grasp the full significance of these -two terms, or to render them at all 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‘üan: <span lang="zh">當敵爲正傍出爲奇</span> “Facing the enemy is <i>chêng</i>, making -lateral diversions is <i>ch‘i</i>.” Chia Lin: <span lang="zh">當敵以正陳取勝以奇兵</span> “In -presence of the enemy, your troops should be arrayed in normal -fashion, but in order to secure victory abnormal manœuvres must be -employed.” Mei Yao-ch‘ên: <span lang="zh">動爲奇靜爲正靜以待之動以勝之</span> “<i>Ch‘i</i> is -active, <i>chêng</i> is passive; passivity means waiting for an -opportunity, activity brings the victory itself.” Ho Shih: -<span lang="zh">我之正使敵視之爲奇我之奇使敵視之爲正正亦爲奇奇亦爲正</span> “We must cause the -enemy to regard our straightforward attack as one that is secretly -designed, and <i>vice versâ</i>; thus <i>chêng</i> may also be <i>ch‘i</i>, and -<i>ch‘i</i> may also be <i>chêng</i>.” He instances the famous exploit of -Han Hsin, who when marching ostensibly against <span lang="zh">臨晉</span> Lin-chin (now -<span lang="zh">朝邑</span> Chao-i in Shensi), suddenly threw a large force across the -Yellow River in wooden tubs, utterly disconcerting his opponent. -[<cite>Ch‘ien Han Shu</cite>, ch. 34.] Here, we are told, the march on -Lin-chin was <span lang="zh">正</span>, and the surprise manœuvre was <span lang="zh">奇</span>. Chang Yü gives -the following summary of opinions on the words: “Military writers<span class="pagenum" id="Page_35">{35}</span> -do not all agree with regard to the meaning of <i>ch‘i</i> and <i>chêng</i>. -<span lang="zh">尉繚子</span> Wei Liao Tzŭ [4<sup>th</sup> cent. B.C.] says: <span lang="zh">正兵貴先奇兵貴後</span> ‘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 -manœuvre.’ <span lang="zh">李衛公</span> Li Wei-kung [6<sup>th</sup> and 7<sup>th</sup> cent. A.D.] says: ‘In -war, to march straight ahead is <i>chêng</i>; turning movements, on the -other hand, are <i>ch‘i</i>.’ These writers simply regard <i>chêng</i> as -<i>chêng</i>, and <i>ch‘i</i> as <i>ch‘i</i>; they do not note that the two are -mutually interchangeable and run into each other like the two -sides of a circle [see <i>infra</i>, <a href="#c5_p11">§ 11</a>]. A comment of the T‘ang -Emperor T‘ai Tsung goes to the root of the matter: ‘A <i>ch‘i</i> -manœuvre may be <i>chêng</i>, if we make the enemy look upon it as -<i>chêng</i>; then our real attack will be <i>ch‘i</i>, and <i>vice versâ</i>. -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 <span lang="zh">正</span>, on which the enemy has had his -attention fixed; whereas that is <span lang="zh">奇</span>, which takes him by surprise or -comes from an unexpected quarter. If the enemy perceives a -movement which is meant to be <span lang="zh">奇</span>, it immediately becomes <span lang="zh">正</span>.</p> - -<p lang="zh" class="ctext" id="c5_p4"><span lang="en">4.</span> 兵之所加如以碬投卵者虛實是也</p> - -<p>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.</p> - -<p class="annot"><span lang="zh">虛實</span>, literally “the hollow and the solid,” is the title of <a href="#Page_42">chap. VI</a>. -<span lang="zh">碫</span> <i>tuan</i> is the <cite>T‘u Shu</cite> reading, <span lang="zh">碬</span> <i>hsia</i> that of the -standard text. It appears from K‘ang Hsi that there has been much -confusion between the two characters, and indeed, it is probable -that one of them has really crept into the language as a mistake -for the other.</p> - -<p lang="zh" class="ctext" id="c5_p5"><span lang="en">5.</span> 凡戰者以正合以奇勝</p> - -<p>In all fighting, the direct method may be used for joining battle, but -indirect methods will be needed in order to secure victory.</p> - -<p class="annot">Chang Yü says: <span lang="zh">徐發奇兵或擣其旁或擊其後</span> “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.<a role="doc-noteref" href="#Footnote169" class="fnanchor" id="FNanchor169"><sup>[169]</sup></a></p> - -<p class="pagenum" id="Page_36">{36}</p> - -<p lang="zh" class="ctext" id="c5_p6"><span lang="en">6.</span> 故善出奇者無窮如天地不竭如江河終而復始日月是也死而復生四時是也</p> - -<p>Indirect tactics, efficiently applied, are inexhaustible as Heaven and -Earth, unending as the flow of rivers and streams;</p> - -<p class="annot"><span lang="zh">奇</span> is the universally accepted emendation for <span lang="zh">兵</span>, the reading of -the <span lang="zh">北堂書鈔</span>.</p> - -<p class="trans_noindent">like the sun and moon, they end but to begin anew; like the four -seasons, they pass away but to return once more.</p> - -<p class="annot">Tu Yu and Chang Yü understand this of the permutations of <span lang="zh">奇</span> and -<span lang="zh">正</span>. But at present Sun Tzŭ is not speaking of <span lang="zh">正</span> at all, unless, -indeed, we suppose with <span lang="zh">鄭友賢</span> Chêng 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 great leader.</p> - -<p lang="zh" class="ctext" id="c5_p7"><span lang="en">7.</span> 聲不過五五聲之變不可勝聽也</p> - -<p>There are not more than five musical notes,</p> - -<p class="annot"><span lang="zh">宮商角微羽</span>.</p> - -<p class="trans_noindent">yet the combinations of these five give rise to more melodies than can -ever be heard.</p> - -<p lang="zh" class="ctext" id="c5_p8"><span lang="en">8.</span> 色不過五五色之變不可勝觀也</p> - -<p>There are not more than five primary colours,</p> - -<p class="annot"><span lang="zh">靑黃赤白黑</span> blue, yellow, red, white and black.</p> - -<p class="trans_noindent">yet in combination they produce more hues than can ever be seen.</p> - -<p lang="zh" class="ctext" id="c5_p9"><span lang="en">9.</span> 味不過五五味之變不可勝嘗也</p> - -<p>There are not more than five cardinal tastes,</p> - -<p class="annot"><span lang="zh">酸辛醎甘苦</span> sour, acrid, salt, sweet, bitter.</p> - -<p class="trans_noindent">yet combinations of them yield more flavours than can ever be tasted.</p> - -<p class="pagenum" id="Page_37">{37}</p> - -<p lang="zh" class="ctext" id="c5_p10"><span lang="en">10.</span> 戰埶不過奇正奇正之變不可勝窮也</p> - -<p>In battle, there are not more than two methods of attack—the direct -and the indirect; yet these two in combination give rise to an endless -series of manœuvres.</p> - -<p lang="zh" class="ctext" id="c5_p11"><span lang="en">11.</span> 奇正相生如循環之無端孰能窮之</p> - -<p>The direct and the indirect lead on to each other in turn. It is like -moving in a circle—you never come to an end. Who can exhaust the -possibilities of their combination?</p> - -<p class="annot">The <cite>T‘u Shu</cite> adds <span lang="zh">哉</span>. The final <span lang="zh">之</span> may refer either to the circle -or, more probably, to the <span lang="zh">奇正之變</span> understood. Capt. Calthrop is -wrong with: “They are a mystery that none can penetrate.”</p> - -<p lang="zh" class="ctext" id="c5_p12"><span lang="en">12.</span> 激水之疾至於漂石者埶也</p> - -<p>The onset of troops is like the rush of a torrent which will even roll -stones along in its course.</p> - -<p lang="zh" class="ctext" id="c5_p13"><span lang="en">13.</span> 鷙鳥之疾至於毁折者節也</p> - -<p>The quality of decision is like the well-timed swoop of a falcon which -enables it to strike and destroy its victim.</p> - -<p class="annot">For <span lang="zh">疾</span> the <cite>Yü Lan</cite> reads <span lang="zh">擊</span>, which is also supported by a -quotation in the <span lang="zh">呂氏春秋</span> [3<sup>rd</sup> cent. B.C.]. <span lang="zh">節</span> in this context is a -word which really defies the best efforts of the translator. Tu -Mu says that it is equivalent to <span lang="zh">節量遠近</span> “the measurement or -estimation of distance.” But this meaning does not quite fit the -illustrative simile in <a href="#c5_p15">§ 15</a>. As applied to the falcon, it seems to -me to denote that instinct of <em>self-restraint</em> which keeps the -bird from swooping on its quarry until the right moment, together -with the power of judging when the right moment has arrived. The -analogous quality in soldiers is the highly important one of being -able to reserve their fire until the very instant at which it -will be most effective. When the “Victory” went into action at -Trafalgar at hardly more than drifting pace, she was for several -minutes exposed to a storm of shot and shell before replying with -a single gun. Nelson coolly waited until he was within close -range, when the broadside he brought to bear worked fearful havoc -on the enemy’s nearest ships. That was a case of <span lang="zh">節</span>.</p> - -<p class="pagenum" id="Page_38">{38}</p> - -<p lang="zh" class="ctext" id="c5_p14"><span lang="en">14.</span> 是故善戰者其埶險其節短</p> - -<p>Therefore the good fighter will be terrible in his onset, and prompt -in his decision.</p> - -<p class="annot">Tu Yu defines <span lang="zh">節</span> here by the word <span lang="zh">斷</span>, which is very like “decision” -in English. <span lang="zh">短</span> is certainly used in a very unusual sense, even if, -as the commentators say, it = <span lang="zh">近</span>. This would have reference to the -measurement of distance mentioned above, letting the enemy get -near before striking. But I cannot help thinking that Sun Tzŭ -meant to use the word in a figurative sense comparable to our -own idiom “short and sharp.” Cf. Wang Hsi’s note, which after -describing the falcon’s mode of attack, proceeds: <span lang="zh">兵之乘機當如是耳</span> -“This is just how the ‘psychological moment’ should be seized in -war.” I do not care for Capt. Calthrop’s rendering: “The spirit of -the good fighter is terrifying, his occasions sudden.”</p> - -<p lang="zh" class="ctext" id="c5_p15"><span lang="en">15.</span> 埶如彍弩節如發機</p> - -<p>Energy may be likened to the bending of a cross-bow; decision, to the -releasing of the trigger.</p> - -<p class="annot">“Energy” seems to be the best equivalent here for <span lang="zh">埶</span>, because the -comparison implies that the force is potential, being stored up in -the bent cross-bow until released by the finger on the trigger. -None of the commentators seem to grasp the real point of the simile.</p> - -<p lang="zh" class="ctext" id="c5_p16"><span lang="en">16.</span> 紛紛紜紜鬥亂而不可亂也渾渾沌沌形圓而不可敗也</p> - -<p>Amid the turmoil and tumult of battle, there may be seeming disorder -and yet no real disorder at all; amid confusion and chaos, your array -may be without head or tail, yet it will be proof against defeat.</p> - -<p class="annot"><span lang="zh">形圓</span>, literally “formation circular”, is explained by Li Ch‘üan as -<span lang="zh">無向背也</span> “without back or front.” Mei Yao-ch‘ên says: “The -subdivisions of the army having been previously fixed, and the -various signals agreed upon, the separating and joining, the -dispersing and collecting which will take place in the course of a -battle, may give the appearance of disorder when no real disorder -is possible. Your formation may be without head or tail, your -dispositions all topsy-turvy, and yet a rout of your forces quite -out of the question.” It is a little difficult to decide whether -<span lang="zh">鬥亂</span> and <span lang="zh">形圓</span> should not be taken as imperatives: “fight in -disorder (for the purpose of deceiving the enemy), and you will be -secure against real disorder.” Cf. <a href="#c1_p20">I. § 20</a>: <span lang="zh">亂而取之</span>.</p> - -<p class="pagenum" id="Page_39">{39}</p> - -<p lang="zh" class="ctext" id="c5_p17"><span lang="en">17.</span> 亂生於治怯生於勇弱生於彊</p> - -<p>Simulated disorder postulates perfect discipline; simulated fear -postulates courage; simulated weakness postulates strength.</p> - -<p class="annot">In order to make the translation intelligible, it is necessary to -tone down the sharply paradoxical form of the original. Ts‘ao Kung -throws out a hint of the meaning in his brief note: <span lang="zh">皆毁形匿情也</span> -“These things all serve to destroy formation and conceal one’s -condition.” But Tu Mu is the first to put it quite plainly: “If -you wish to feign confusion in order to lure the enemy on, you -must first have perfect discipline; if you wish to display -timidity in order to entrap the enemy, you must have extreme -courage; if you wish to parade your weakness in order to make the -enemy over-confident, you must have exceeding strength.”</p> - -<p lang="zh" class="ctext" id="c5_p18"><span lang="en">18.</span> 治亂數也勇怯埶也彊弱形也</p> - -<p>Hiding order beneath the cloak of disorder is simply a question of -subdivision;</p> - -<p class="annot">See <i>supra</i>, <a href="#c5_p1">§ 1</a>.</p> - -<p class="trans_noindent">concealing courage under a show of timidity presupposes a fund of -latent energy;</p> - -<p class="annot">It is passing strange that the commentators should understand <span lang="zh">埶</span> -here as “circumstances”—a totally different sense from that which -it has previously borne in this chapter. Thus Tu Mu says: -<span lang="zh">見有利之勢而不動敵人以我爲實怯也</span> “seeing that we are favourably -circumstanced and yet make no move, the enemy will believe that we -are really afraid.”</p> - -<p class="trans_noindent">masking strength with weakness is to be effected by tactical -dispositions.</p> - -<p class="annot">Chang Yü relates the following anecdote of Kao Tsu, the first Han -Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to -report on their condition. But the Hsiung-nu, forewarned, -carefully concealed all their able-bodied men and well-fed horses, -and only allowed infirm soldiers and emaciated cattle to be seen. -The result was that the spies one and all recommended the Emperor -to deliver his attack.” <span lang="zh">婁敬</span> Lou Ching alone opposed them, saying: -“When two countries go to war, they are naturally inclined to make -an ostentatious display of their strength. Yet our spies have seen -nothing but old age and infirmity. This is surely some <i>ruse</i> on -the part of the enemy, and it would be unwise for us to attack.” -The Emperor, however, disregarding this advice, fell into the trap -and found himself surrounded at <span lang="zh">白登</span> Po-têng.”</p> - -<p class="pagenum" id="Page_40">{40}</p> - -<p lang="zh" class="ctext" id="c5_p19"><span lang="en">19.</span> 故善動敵者形之敵必從之予之敵必取之</p> - -<p>Thus one who is skilful at keeping the enemy on the move maintains -deceitful appearances, according to which the enemy will act.</p> - -<p class="annot">Ts‘ao Kung’s note is <span lang="zh">見羸形也</span> “Make a display of weakness and -want,” but Tu Mu rightly points out that <span lang="zh">形</span> does not refer only to -weakness: “If our force happens to be superior to the enemy’s, -weakness may be simulated in order to lure him on; but if -inferior, he must be led to believe that we are strong, in order -that he may keep off. In fact, all the enemy’s movements should be -determined by the signs that we choose to give him.” The following -anecdote of <span lang="zh">孫臏</span> Sun Pin, a descendant of Sun Wu, is related at -length in the <span lang="zh">史記</span>, chap. 65: In 341 B.C., the <span lang="zh">齊</span> Ch‘i State being -at war with <span lang="zh">魏</span> Wei, sent <span lang="zh">田忌</span> T‘ien Chi and Sun Pin against the -general <span lang="zh">龐涓</span> P‘ang Chüan, who happened to be a deadly personal -enemy of the latter. Sun Pin said: “The Ch‘i State has a -reputation for cowardice, and therefore our adversary despises us. -Let us turn this circumstance to account.” Accordingly, when the -army had crossed the border into Wei territory, he gave orders to -show 100,000 fires on the first night, 50,000 on the next, and the -night after only 20,000. P‘ang Chüan pursued them hotly, saying to -himself: “I knew these men of Ch‘i were cowards: their numbers -have already fallen away by more than half.” In his retreat, Sun -Pin came to a narrow defile, which he calculated that his pursuers -would reach after dark. Here he had a tree stripped of its bark, -and inscribed upon it the words: “Under this tree shall P‘ang -Chüan die.” Then, as night began to fall, he placed a strong body -of archers in ambush near by, with orders to shoot directly they -saw a light. Later on, P‘ang Chüan arrived at the spot, and -noticing the tree, struck a light in order to read what was -written on it. His body was immediately riddled by a volley of -arrows, and his whole army thrown into confusion. [The above is Tu -Mu’s version of the story; the <cite>Shih Chi</cite>, less dramatically but -probably with more historical truth, makes P‘ang Chüan cut his own -throat with an exclamation of despair, after the rout of his army.]</p> - -<p class="trans_noindent">He sacrifices something, that the enemy may snatch at it.</p> - -<p class="annot"><span lang="zh">予</span> here = <span lang="zh">與</span>.</p> - -<p lang="zh" class="ctext" id="c5_p20"><span lang="en">20.</span> 以利動之以卒待之</p> - -<p>By holding out baits, he keeps him on the march; then with a body of -picked men he lies in wait for him.</p> - -<p class="annot">This would appear to be the meaning if we retain <span lang="zh">卒</span>, which Mei -Yao-ch‘ên explains as <span lang="zh">精卒</span> “men of spirit.” The <cite>T‘u Shu</cite> reads <span lang="zh">本</span>,<span class="pagenum" id="Page_41">{41}</span> -an emendation suggested by <span lang="zh">李靖</span> Li Ching. The meaning then would -be, “He lies in wait with the main body of his troops.”</p> - -<p lang="zh" class="ctext" id="c5_p21"><span lang="en">21.</span> 故善戰者求之於埶不責於人故能擇人而任埶</p> - -<p>The clever combatant looks to the effect of combined energy, and does -not require too much from individuals.</p> - -<p class="annot">Tu Mu says: “He first of all considers the power of his army in -the bulk; afterwards he takes individual talent into account, and -uses each man according to his capabilities. He does not demand -perfection from the untalented.”</p> - -<p class="trans_noindent">Hence his ability to pick out the right men and to utilise combined -energy.</p> - -<p class="annot">Another reading has <span lang="zh">之</span> instead of <span lang="zh">埶</span>. It would be interesting if -Capt. Calthrop could tell us where the following occurs in the -Chinese: “yet, when an opening or advantage shows, he pushes it to -its limits.”</p> - -<p lang="zh" class="ctext" id="c5_p22"><span lang="en">22.</span> 任埶者其戰人也如轉木石木石之性安則靜危則動方則止圓則行</p> - -<p>When he utilises combined energy, his fighting men become as it were -like unto rolling logs or stones. For it is the nature of a log or -stone to remain motionless on level ground, and to move when on a -slope; if four-cornered, to come to a standstill, but if round-shaped, -to go rolling down.</p> - -<p class="annot">Ts‘ao Kung calls this <span lang="zh">任自然勢</span> “the use of natural or inherent -power.” Capt. Calthrop ignores the last part of the sentence -entirely. In its stead he has: “So await the opportunity, and so -act when the opportunity arrives”—another absolutely gratuitous -interpolation. The <cite>T‘ung Tien</cite> omits <span lang="zh">任</span>.</p> - -<p lang="zh" class="ctext" id="c5_p23"><span lang="en">23.</span> 故善戰人之埶如轉圓石於千仞之山者埶也</p> - -<p>Thus the energy developed by good fighting men is as the momentum of a -round stone rolled down a mountain thousands of feet in height. So -much on the subject of energy.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> omits <span lang="zh">善</span>. The chief lesson of this chapter, in Tu -Mu’s opinion, is the paramount importance in war of rapid -evolutions and sudden rushes. “Great results,” he adds, “can thus -be achieved with small forces.”</p> -</section> - -<section role="doc-chapter" aria-labelledby="c06-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_42">{42}</p> -<h2 id="c06-hd" class="nobreak">VI. <span lang="zh">虛實篇</span><br><br> -WEAK POINTS AND STRONG.</h2> -</div> - -<p class="annot">Chang Yü attempts to explain the sequence of chapters as follows: -“<a href="#Page_26">Chapter IV</a>, on Tactical Dispositions, treated of the offensive -and the defensive; <a href="#Page_33">chapter V</a>, on Energy, dealt with direct and -indirect methods. The good general acquaints himself first with -the theory of attack and defence, and then turns his attention to -direct and indirect methods. He studies the art of varying and -combining these two methods before proceeding to the subject of -weak and strong points. For the use of direct or indirect methods -arises out of attack and defence, and the perception of weak and -strong points depends again on the above methods. Hence the -present chapter comes immediately after the chapter on Energy.”</p> - -<p lang="zh" class="ctext" id="c6_p1"><span lang="en">1.</span> 孫子曰凡先處戰地而待敵者佚後處戰地而趨戰者勞</p> - -<p>Sun Tzŭ said: Whoever is first in the field and awaits the coming of -the enemy, will be fresh for the fight; whoever is second in the field -and has to hasten to battle, will arrive exhausted.</p> - -<p class="annot">Instead of <span lang="zh">處</span>, the <cite>Yü Lan</cite> has in both clauses the stronger word -<span lang="zh">據</span>. For the antithesis between <span lang="zh">佚</span> and <span lang="zh">勞</span>, cf. <a href="#c1_p23">I. § 23</a>, where -however <span lang="zh">勞</span> is used as a verb.</p> - -<p lang="zh" class="ctext" id="c6_p2"><span lang="en">2.</span> 故善戰者致人而不致於人</p> - -<p>Therefore the clever combatant imposes his will on the enemy, but does -not allow the enemy’s will to be imposed on him.</p> - -<p class="annot">The next paragraph makes it clear that <span lang="zh">致</span> does not merely mean, as -Tu Mu says, <span lang="zh">令敵來就我</span> “to make the enemy approach me,” but rather -to make him go in any direction I please. It is thus practically -synonymous with <span lang="zh">制</span>. Cf. Tu Mu’s own note on <a href="#c5_p19">V. § 19</a>. One mark of a -great soldier is that he fights on his own terms or fights not at -all.<a role="doc-noteref" href="#Footnote170" class="fnanchor" id="FNanchor170"><sup>[170]</sup></a></p> - -<p class="pagenum" id="Page_43">{43}</p> - -<p lang="zh" class="ctext" id="c6_p3"><span lang="en">3.</span> 能使敵人自至者利之也能使敵人不得至者害之也</p> - -<p>By holding out advantages to him, he can cause the enemy to approach -of his own accord; or, by inflicting damage, he can make it impossible -for the enemy to draw near.</p> - -<p class="annot">In the first case, he will entice him with a bait; in the second, -he will strike at some important point which the enemy will have -to defend.</p> - -<p lang="zh" class="ctext" id="c6_p4"><span lang="en">4.</span> 故敵佚能勞之飽能飢之安能動之</p> - -<p>If the enemy is taking his ease, he can harass him;</p> - -<p class="annot">This passage may be cited as evidence against Mei Yao-Ch‘ên’s -interpretation of <a href="#c1_p23">I. § 23</a>.</p> - -<p class="trans_noindent">if well supplied with food, he can starve him out;</p> - -<p class="annot"><span lang="zh">飢</span> is probably an older form than <span lang="zh">饑</span>, the reading of the original -text. Both are given in the <span lang="zh">說文</span>.</p> - -<p class="trans_noindent">if quietly encamped, he can force him to move.</p> - -<p class="annot">The subject to <span lang="zh">能</span> is still <span lang="zh">善戰者</span>; but these clauses would read -better as direct admonitions, and in the next sentence we find Sun -Tzŭ dropping insensibly into the imperative.</p> - -<p lang="zh" class="ctext" id="c6_p5"><span lang="en">5.</span> 出其所必趨趨其所不意</p> - -<p>Appear at points which the enemy must hasten to defend; march swiftly -to places where you are not expected.</p> - -<p class="annot">The original text, adopted by the <cite>T‘u Shu</cite>, has <span lang="zh">出其所不趨</span>; it has -been altered to suit the context and the commentaries of Ts‘ao -Kung and Ho Shih, who evidently read <span lang="zh">必趨</span>. The other reading would -mean: “Appear at points to which the enemy cannot hasten;” but in -this case there is something awkward in the use of <span lang="zh">趨</span>. Capt. -Calthrop is wrong of course with “appearing where the enemy is not.”</p> - -<p lang="zh" class="ctext" id="c6_p6"><span lang="en">6.</span> 行千里而不勞者行於無人之地也</p> - -<p>An army may march great distances without distress, -if it marches through country where the enemy is not.</p> - -<p class="annot">We must beware of understanding <span lang="zh">無人之地</span> as “uninhabited country.” -Sun Tzŭ habitually uses <span lang="zh">人</span> in the sense of <span lang="zh">敵</span>, e.g. <i>supra</i>, <a href="#c6_p2">§ 2</a>.<span class="pagenum" id="Page_44">{44}</span> -Ts‘ao Kung sums up very well: <span lang="zh">出空擊虛避其所守擊其不意</span> “Emerge from -the void [<i>q.d.</i> like “a bolt from the blue”], strike at -vulnerable points, shun places that are defended, attack in -unexpected quarters.” The difference of meaning between <span lang="zh">空</span> and <span lang="zh">虛</span> -is worth noting.</p> - -<p lang="zh" class="ctext" id="c6_p7"><span lang="en">7.</span> 攻而必取者攻其所不守也守而必固者守其所不攻也</p> - -<p>You can be sure of succeeding in your attacks if you only attack -places which are undefended.</p> - -<p class="annot"><span lang="zh">所不守</span> is of course hyperbolical; Wang Hsi rightly explains it as “weak -points; that is to say, where the general is lacking in capacity, or -the soldiers in spirit; where the walls are not strong enough, or the -precautions not strict enough; where relief comes too late, or -provisions are too scanty, or the defenders are variance amongst -themselves.”</p> - -<p class="trans_noindent">You can ensure the safety of your defence if you only hold positions -that cannot be attacked.</p> - -<p class="annot"><i>I.e.</i>, where there are none of the weak points mentioned above. There -is rather a nice point involved in the interpretation of this latter -clause. Tu Mu, Ch‘ên Hao, and Mei Yao-ch‘ên assume the meaning to be: -“In order to make your defence quite safe, you must defend <em>even</em> those -places that are not likely to be attacked;” and Tu Mu adds: “How much -more, then, those that will be attacked.” Taken thus, however, the -clause balances less well with the preceding—always a consideration in -the highly antithetical style which is natural to the Chinese. Chang -Yü, therefore, seems to come nearer the mark in saying: “He who is -skilled in attack flashes forth from the topmost heights of heaven -[see <a href="#c4_p7">IV. § 7</a>], making it impossible for the enemy to guard against -him. This being so, the places that I shall attack are precisely those -that the enemy cannot defend.... He who is skilled in defence hides in -the most secret recesses of the earth, making it impossible for the -enemy to estimate his whereabouts. This being so, the places that I -shall hold are precisely those that the enemy cannot attack.”</p> - -<p lang="zh" class="ctext" id="c6_p8"><span lang="en">8.</span> 故善攻者敵不知其所守善守者敵不知其所攻</p> - -<p>Hence that general is skilful in attack whose opponent does not know -what to defend; and he is skilful in defence whose opponent does not -know what to attack.</p> - -<p class="annot">An aphorism which puts the whole art of war into a nutshell.</p> - -<p class="pagenum" id="Page_45">{45}</p> - -<p lang="zh" class="ctext" id="c6_p9"><span lang="en">9.</span> 微乎微乎至於無形神乎神乎至於無聲故能爲敵之司命</p> - -<p>O divine art of subtlety and secrecy! Through you we learn to be -invisible, through you inaudible;</p> - -<p class="annot">Literally, “without form or sound,” but it is said of course with -reference to the enemy. Chang Yü, whom I follow, draws no sharp -distinction between <span lang="zh">微</span> and <span lang="zh">神</span>, but Tu Mu and others think that <span lang="zh">微</span> -indicates the secrecy to be observed on the defensive, and <span lang="zh">神</span> the -rapidity to be displayed in attack. The <cite>Yü Lan</cite> text differs -considerably from ours, reading: <span lang="zh">微乎微乎故能隱於常形神乎神乎故能爲敵司命</span>.</p> - -<p class="trans_noindent">and hence we can hold the enemy’s fate in our hands.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span lang="zh">故能爲變化司命</span>. Capt. Calthrop’s version of -this paragraph is so remarkable that I cannot refrain from quoting -it in full: “Now the secrets of the art of offence are not to be -easily apprehended, as a certain shape or noise can be understood, -of the senses; but when these secrets are once learnt, the enemy -is mastered.”</p> - -<p lang="zh" class="ctext" id="c6_p10"><span lang="en">10.</span> 進而不可禦者衝其虛也退而不可追者速而不可及也</p> - -<p>You may advance and be absolutely irresistible, if you make for the -enemy’s weak points; you may retire and be safe from pursuit if your -movements are more rapid than those of the enemy.</p> - -<p class="annot">The second member of the sentence is weak, because <span lang="zh">不可及</span> is nearly -tautologous with <span lang="zh">不可追</span>. The <cite>Yü Lan</cite> reads <span lang="zh">遠</span> for <span lang="zh">速</span>.</p> - -<p lang="zh" class="ctext" id="c6_p11"><span lang="en">11.</span> 故我欲戰敵雖高壘深溝不得不與我戰者攻其所必救也</p> - -<p>If we wish to fight, the enemy can be forced to an engagement even -though he be sheltered behind a high rampart and a deep ditch. All we -need do is to attack some other place that he will be obliged to -relieve.</p> - -<p class="annot">Tu Mu says: “If the enemy is the invading party, we can cut his -line of communications and occupy the roads by which he will have -to return; if we are the invaders, we may direct our attack -against the sovereign himself.” It is clear that Sun Tzŭ, unlike -certain generals in the late Boer war, was no believer in frontal -attacks.</p> - -<p class="pagenum" id="Page_46">{46}</p> - -<p lang="zh" class="ctext" id="c6_p12"><span lang="en">12.</span> 我不欲戰畫地而守之敵不得與我戰者乖其所之也</p> - -<p>If we do not wish to fight, we can prevent the enemy from engaging us -even though the lines of our encampment be merely traced out on the -ground. All we need do is to throw something odd and unaccountable in -his way.</p> - -<p class="annot">In order to preserve the parallelism with <a href="#c6_p11">§ 11</a>, I should prefer to -follow the <cite>T‘u Shu</cite> text, which inserts <span lang="zh">雖</span> before <span lang="zh">畫地</span>. This -extremely concise expression is intelligibly paraphrased by Chia -Lin: <span lang="zh">雖未修壘壍</span> “even though we have constructed neither wall nor -ditch.” The real crux of the passage lies in <span lang="zh">乖其所之也</span>. <span lang="zh">之</span> of -course = <span lang="zh">至</span>. Ts‘ao Kung defines <span lang="zh">乖</span> by the word <span lang="zh">戾</span>, which is perhaps -a case of <i>obscurum per obscurius</i>. Li Ch‘üan, however, says: -<span lang="zh">設奇異而疑之</span> “we puzzle him by strange and unusual dispositions;” -and Tu Mu finally clinches the meaning by three illustrative -anecdotes—one of <span lang="zh">諸葛亮</span> Chu-ko Liang, who when occupying <span lang="zh">陽平</span> -Yang-p‘ing and about to be attacked by <span lang="zh">司馬懿</span> Ssŭ-ma I, suddenly -struck his colours, stopped the beating of the drums, and flung -open the city gates, showing only a few men engaged in sweeping -and sprinkling the ground. This unexpected proceeding had the -intended effect; for Ssŭ-ma I, suspecting an ambush, actually drew -off his army and retreated. What Sun Tzŭ is advocating here, -therefore, is nothing more nor less than the timely use of -“bluff.” Capt. Calthrop translates: “and prevent the enemy from -attacking by keeping him in suspense,” which shows that he has not -fully grasped the meaning of <span lang="zh">乖</span>.</p> - -<p lang="zh" class="ctext" id="c6_p13"><span lang="en">13.</span> 故形人而我無形則我專而敵分</p> - -<p>By discovering the enemy’s dispositions and remaining invisible -ourselves, we can keep our forces concentrated, while the enemy’s must -be divided.</p> - -<p class="annot">The conclusion is perhaps not very obvious, but Chang Yü (after -Mei Yao-ch‘ên) rightly explains it thus: “If the enemy’s -dispositions are visible, we can make for him in one body; -whereas, our own dispositions being kept secret, the enemy will be -obliged to divide his forces in order to guard against attack from -every quarter.” <span lang="zh">形</span> is here used as an active verb: “to make to -appear.” See IV, note on heading. Capt. Calthrop’s “making feints” -is quite wrong.</p> - -<p class="pagenum" id="Page_47">{47}</p> - -<p lang="zh" class="ctext" id="c6_p14"><span lang="en">14.</span> 我專爲一敵分爲十是以十共其一也則我衆而敵寡</p> - -<p>We can form a single united body, while the enemy must split up into -fractions. Hence there will be a whole pitted against separate parts -of a whole,</p> - -<p class="annot">The original text has <span lang="zh">以敵攻其一也</span>, which in accordance with the -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> has been altered as above. I adopt the -more plausible reading of the <cite>T‘u Shu</cite>: <span lang="zh">是以十攻其一也</span>, in spite of -having to refer <span lang="zh">十</span> to ourselves and not to the enemy. Thus Tu Yu -and Mei Yao-ch‘ên both regard <span lang="zh">十</span> as the undivided force, consisting -of so many parts, and <span lang="zh">一</span> as each of the isolated fractions of the -enemy. The alteration of <span lang="zh">攻</span> into <span lang="zh">共</span> can hardly be right, though the -true text might conceivably have been <span lang="zh">是以十共攻其一也</span>.</p> - -<p class="trans_noindent">which means that we shall be many to the enemy’s few.</p> - -<p lang="zh" class="ctext" id="c6_p15"><span lang="en">15.</span> 能以衆擊寡者則吾之所與戰者約矣</p> - -<p>And if we are able thus to attack an inferior force with a superior -one, our opponents will be in dire straits.</p> - -<p class="annot">For <span lang="zh">擊</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have <span lang="zh">敵</span>. Tu Yu, followed by -the other commentators, arbitrarily defines <span lang="zh">約</span> as <span lang="zh">少而易勝</span> “few and -easy to conquer,” but only succeeds thereby in making the sentence -absolutely pointless. As for Capt. Calthrop’s translation: “In -superiority of numbers there is economy of strength,” its meaning -is probably known to himself alone. In justification of my own -rendering of <span lang="zh">約</span>, I would refer to <cite>Lun Yü</cite> IV. 2 and VII. 25 (3).</p> - -<p lang="zh" class="ctext" id="c6_p16"><span lang="en">16.</span> 吾所與戰之地不可知不可知則敵所備者多敵所備者多則吾所與戰者寡矣</p> - -<p>The spot where we intend to fight must not be made known; for then the -enemy will have to prepare against a possible attack at several -different points;</p> - -<p class="annot">Sheridan once explained the reason of General Grant’s victories by -saying that “while his opponents were kept fully employed -wondering what he was going to do, <em>he</em> was thinking most of what -he was going to do himself.”</p> - -<p class="trans_noindent">and his forces being thus distributed in many directions, the numbers -we shall have to face at any given point will be proportionately few.</p> - -<p class="pagenum" id="Page_48">{48}</p> - -<p lang="zh" class="ctext" id="c6_p17"><span lang="en">17.</span> 故備前則後寡備後則前寡備左則右寡備右則左寡無所不備則無所不寡</p> - -<p>For should the enemy strengthen his van, he will weaken his rear; -should he strengthen his rear, he will weaken his van; should he -strengthen his left, he will weaken his right; should he strengthen -his right, he will weaken his left. If he sends reinforcements -everywhere, he will everywhere be weak.</p> - -<p class="annot">In Frederick the Great’s <cite>Instructions to his Generals</cite> we read: -“A defensive war is apt to betray us into too frequent detachment. -Those generals who have had but little experience attempt to -protect every point, while those who are better acquainted with -their profession, having only the capital object in view, guard -against a decisive blow, and acquiesce in smaller misfortunes to -avoid greater.”</p> - -<p lang="zh" class="ctext" id="c6_p18"><span lang="en">18.</span> 寡者備人者也衆者使人備己者也</p> - -<p>Numerical weakness comes from having to prepare against possible -attacks; numerical strength, from compelling our adversary to make -these preparations against us.</p> - -<p class="annot">The highest generalship, in Col. Henderson’s words, is “to compel -the enemy to disperse his army, and then to concentrate superior -force against each fraction in turn.”</p> - -<p lang="zh" class="ctext" id="c6_p19"><span lang="en">19.</span> 故知戰之地知戰之日則可千里而會戰</p> - -<p>Knowing the place and the time of the coming battle, we may -concentrate from the greatest distances in order to fight.</p> - -<p class="annot">There is nothing about “defeating” anybody in this sentence, as -Capt. Calthrop translates. What Sun Tzŭ evidently has in mind is -that nice calculation of distances and that masterly employment of -strategy which enable a general to divide his army for the purpose -of a long and rapid march, and afterwards to effect a junction at -precisely the right spot and the right hour in order to confront -the enemy in overwhelming strength. Among many such successful -junctions which military history records, one of the most dramatic -and decisive was the appearance of Blücher just at the critical -moment on the field of Waterloo.</p> - -<p class="pagenum" id="Page_49">{49}</p> - -<p lang="zh" class="ctext" id="c6_p20"><span lang="en">20.</span> 不知戰地不知戰日則左不能救右右不能救左前不能救後後不能救前而況遠者數十里近者數里乎</p> - -<p>But if neither time nor place be known, then the left wing will be -impotent to succour the right, the right equally impotent to succour -the left, the van unable to relieve the rear, or the rear to support -the van. How much more so if the furthest portions of the army are -anything under a hundred <i>li</i> apart, and even the nearest are -separated by several <i>li</i>!</p> - -<p class="annot">The Chinese of this last sentence is a little lacking in -precision, but the mental picture we are required to draw is -probably that of an army advancing towards a given rendez-vous in -separate columns, each of which has orders to be there on a fixed -date. If the general allows the various detachments to proceed at -haphazard, without precise instructions as to the time and place -of meeting, the enemy will be able to annihilate the army in -detail. Chang Yü’s note may be worth quoting here: “If we do not -know the place where our opponents mean to concentrate or the -day on which they will join battle, our unity will be forfeited -through our preparations for defence, and the positions we hold -will be insecure. Suddenly happening upon a powerful foe, we -shall be brought to battle in a flurried condition, and no -mutual support will be possible between wings, vanguard or rear, -especially if there is any great distance between the foremost -and hindmost divisions of the army.”</p> - -<p lang="zh" class="ctext" id="c6_p21"><span lang="en">21.</span> 以吾度之越人之兵雖多亦奚益於勝敗哉故曰勝可爲也</p> - -<p>Though according to my estimate the soldiers of Yüeh exceed our own in -number, that shall advantage them nothing in the matter of victory.</p> - -<p class="annot">Capt. Calthrop omits <span lang="zh">以吾度之</span>, and his translation of the remainder -is flabby and inaccurate. As Sun Tzŭ was in the service of the <span lang="zh">吳</span> -Wu State, it has been proposed to read <span lang="zh">吳</span> instead of <span lang="zh">吾</span>—a wholly -unnecessary tampering with the text. Yüeh coincided roughly with -the present province of Chehkiang. Li Ch‘üan very strangely takes -<span lang="zh">越</span> not as the proper name, but in the sense of <span lang="zh">過</span> “to surpass.” No -other commentator follows him. <span lang="zh">勝敗</span> belongs to the class of -expressions like <span lang="zh">遠近</span> “distance,” <span lang="zh">大小</span> “magnitude,” etc., to which -the Chinese have to resort<span class="pagenum" id="Page_50">{50}</span> in order to express abstract ideas of -degree. The <cite>T‘u Shu</cite>, however, omits <span lang="zh">敗</span>.</p> - -<p class="trans_noindent">I say then that victory can be achieved.</p> - -<p class="annot">Alas for these brave words! The long feud between the two states -ended in 473 B.C. with the total defeat of Wu by <span lang="zh">勾踐</span> Kou Chien and -its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s -death. With his present assertion compare <a href="#c4_p4">IV. § 4</a>: <span lang="zh">勝可知而不可爲</span> -(which is the obviously mistaken reading of the <cite>Yü Lan</cite> here). -Chang Yü is the only one to point out the seeming discrepancy, -which he thus goes on to explain: “In the chapter on Tactical -Dispositions it is said, ‘One may <em>know</em> how to conquer without -being able to <em>do</em> it,’ whereas here we have the statement that -‘victory can be achieved.’ The explanation is, that in the former -chapter, where the offensive and defensive are under discussion, -it is said that if the enemy is fully prepared, one cannot make -certain of beating him. But the present passage refers -particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s -calculations, will be kept in ignorance of the time and place of -the impending struggle. That is why he says here that victory can -be achieved.”</p> - -<p lang="zh" class="ctext" id="c6_p22"><span lang="en">22.</span> 敵雖衆可使無鬥故策之而知得失之計</p> - -<p>Though the enemy be stronger in numbers, we may prevent him from -fighting.</p> - -<p class="annot">Capt. Calthrop quite unwarrantably translates: “<em>If</em> the enemy be -many in number, prevent him,” etc.</p> - -<p class="trans_noindent">Scheme so as to discover his plans and the likelihood of -their success.</p> - -<p class="annot">This is the first of four similarly constructed sentences, all of -which present decided difficulties. Chang Yü explains <span lang="zh">知得失之計</span> as -<span lang="zh">知其計之得失</span>. This is perhaps the best way of taking the words, -though Chia Lin, referring <span lang="zh">計</span> to ourselves and not the enemy, -offers the alternative of <span lang="zh">我得彼失之計皆先知也</span> “Know beforehand all -plans conducive to our success and to the enemy’s failure.”</p> - -<p lang="zh" class="ctext" id="c6_p23"><span lang="en">23.</span> 作之而知動靜之理形之而知死生之地</p> - -<p>Rouse him, and learn the principle of his activity or inactivity.</p> - -<p class="annot">Instead of <span lang="zh">作</span>, the <cite>T‘ung Tien</cite>, <cite>Yü Lan</cite>, and also Li Ch‘üan’s -text have <span lang="zh">候</span>, which the latter explains as “the observation of -omens,” and Chia Lin simply as “watching and waiting.” <span lang="zh">作</span> is -defined by Tu Mu<span class="pagenum" id="Page_51">{51}</span> as <span lang="zh">激作</span>, and Chang Yü tells us that by noting the -joy or anger shown by the enemy on being thus disturbed, we shall -be able to conclude whether his policy is to lie low or the -reverse. He instances the action of Chu-ko Liang, who sent the -scornful present of a woman’s head-dress to Ssŭ-ma I, in order to -goad him out of his Fabian tactics.</p> - -<p class="trans_noindent">Force him to reveal himself, so as to find out his vulnerable spots.</p> - -<p class="annot">Two commentators, Li Ch‘üan and Chang Yü, take <span lang="zh">形之</span> in the sense -of <span lang="zh">示之</span> “put on specious appearances.” The former says: “You may -either deceive the enemy by a show of weakness—striking your -colours and silencing your drums; or by a show of strength—making -a hollow display of camp-fires and regimental banners.” And the -latter quotes <a href="#c5_p19">V. 19</a>, where <span lang="zh">形之</span> certainly seems to bear this sense. -On the other hand, I would point to <a href="#c6_p13">§ 13</a> of this chapter, where <span lang="zh">形</span> -must with equal certainty be active. It is hard to choose between -the two interpretations, but the context here agrees better, I -think, with the one that I have adopted. Another difficulty arises -over <span lang="zh">死生之地</span>, which most of the commentators, thinking no doubt of -the <span lang="zh">死地</span> in <a href="#c11_p1">XI. § 1</a>, refer to the actual <em>ground</em> on which the -enemy is encamped. The notes of Chia Lin and Mei Yao-ch‘ên, -however, seem to favour my view. The same phrase has a somewhat -different meaning in <a href="#c1_p2">I. § 2</a>.</p> - -<p lang="zh" class="ctext" id="c6_p24"><span lang="en">24.</span> 角之而知有餘不足之處</p> - -<p>Carefully compare the opposing army with your own,</p> - -<p class="annot">Tu Yu is right, I think, in attributing this force to <span lang="zh">角</span>; Ts‘ao -Kung defines it simply as <span lang="zh">量</span>. Capt. Calthrop surpasses himself with -the staggering translation “Flap the wings”! Can the Latin <i>cornu</i> -(in its figurative sense) have been at the back of his mind?</p> - -<p class="trans_noindent">so that you may know where strength is superabundant and where it is -deficient.</p> - -<p class="annot">Cf. <a href="#c4_p6">IV. § 6</a>.</p> - -<p lang="zh" class="ctext" id="c6_p25"><span lang="en">25.</span> 故形兵之極至於無形無形則深閒不能窺知者不能謀</p> - -<p>In making tactical dispositions, the highest pitch you can attain is -to conceal them;</p> - -<p class="annot">The piquancy of the paradox evaporates in translation. <span lang="zh">無形</span> is -perhaps not so much actual invisibility (see <i>supra</i>, <a href="#c6_p9">§ 9</a>) as -“showing no sign” of what you mean to do, of the plans that are -formed in your brain.</p> - -<p class="pagenum" id="Page_52">{52}</p> - -<p class="trans_noindent">conceal your dispositions, and you will be safe from the prying of the -subtlest spies, from the machinations of the wisest brains.</p> - -<p class="annot"><span lang="zh">深閒</span> is expanded by Tu Mu into <span lang="zh">雖有閒者深來窺我</span>. [For <span lang="zh">閒</span>, see <a href="#c13-hd">XIII</a>, -note on heading.] He explains <span lang="zh">知者</span> in like fashion: -<span lang="zh">雖有智能之士亦不能謀我也</span> “though the enemy may have clever and -capable officers, they will not be able to lay any plans against -us.”</p> - -<p lang="zh" class="ctext" id="c6_p26"><span lang="en">26.</span> 因形而錯勝於衆衆不能知</p> - -<p>How victory may be produced for them out of the enemy’s own -tactics—that is what the multitude cannot comprehend.</p> - -<p class="annot">All the commentators except Li Ch‘üan make <span lang="zh">形</span> refer to the enemy. -So Ts‘ao Kung: <span lang="zh">因敵形而立勝</span>. <span lang="zh">錯</span> is defined as <span lang="zh">置</span>. The <cite>T‘u Shu</cite> has -<span lang="zh">措</span>, with the same meaning. See <a href="#c4_p13">IV. § 13</a>. The <cite>Yü Lan</cite> reads <span lang="zh">作</span>, -evidently a gloss.</p> - -<p lang="zh" class="ctext" id="c6_p27"><span lang="en">27.</span> 人皆知我所以勝之形而莫知吾所以制勝之形</p> - -<p>All men can see the tactics whereby I conquer, but what none can see -is the strategy out of which victory is evolved.</p> - -<p class="annot"><i>I.e.</i>, everybody can see superficially how a battle is won; what -they cannot see is the long series of plans and combinations which -has preceded the battle. It seems justifiable, then, to render the -first <span lang="zh">形</span> by “tactics” and the second by “strategy.”</p> - -<p lang="zh" class="ctext" id="c6_p28"><span lang="en">28.</span> 故其戰勝不復而應形於無窮</p> - -<p>Do not repeat the tactics which have gained you one victory, but let -your methods be regulated by the infinite variety of circumstances.</p> - -<p class="annot">As Wang Hsi sagely remarks: “There is but one root-principle (<span lang="zh">理</span>) -underlying victory, but the tactics (<span lang="zh">形</span>) which lead up to it are -infinite in number.” With this compare Col. Henderson; “The rules -of strategy are few and simple. They may be learned in a week. -They may be taught by familiar illustrations or a dozen diagrams. -But such knowledge will no more teach a man to lead an army like -Napoleon than a knowledge of grammar will teach him to write like -Gibbon.”</p> - -<p class="pagenum" id="Page_53">{53}</p> - -<p lang="zh" class="ctext" id="c6_p29"><span lang="en">29.</span> 夫兵形象水水之行避高而趨下</p> - -<p>Military tactics are like unto water; for water in its natural course -runs away from high places and hastens downwards.</p> - -<p class="annot"><span lang="zh">行</span> is <span lang="zh">劉晝子</span> Liu Chou-tzŭ’s reading for <span lang="zh">形</span> in the original text.</p> - -<p lang="zh" class="ctext" id="c6_p30"><span lang="en">30.</span> 兵之形避實而擊虛</p> - -<p>So in war, the way is to avoid what is strong and to strike at what is -weak.</p> - -<p class="annot">Like water, taking the line of least resistance.</p> - -<p lang="zh" class="ctext" id="c6_p31"><span lang="en">31.</span> 水因地而制流兵因敵而制勝</p> - -<p>Water shapes its course according to the nature of the ground over -which it flows;</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">制形</span>,—the latter also <span lang="zh">制行</span>. The -present text is derived from Chêng Yu-hsien.</p> - -<p class="trans_noindent">the soldier works out his victory in relation to the foe whom he is -facing.</p> - -<p lang="zh" class="ctext" id="c6_p32"><span lang="en">32.</span> 故兵無常勢水無常形</p> - -<p>Therefore, just as water retains no constant shape, so in warfare -there are no constant conditions.</p> - -<p lang="zh" class="ctext" id="c6_p33"><span lang="en">33.</span> 能因敵變化而取勝者謂之神</p> - -<p>He who can modify his tactics in relation to his opponent and thereby -succeed in winning, may be called a heaven-born captain.</p> - -<p lang="zh" class="ctext" id="c6_p34"><span lang="en">34.</span> 故五行無常勝四時無常位日有短長月有死生</p> - -<p>The five elements</p> - -<p class="annot">Water, fire, wood, metal, earth.</p> - -<p class="trans_noindent">are not always equally predominant;</p> - -<p class="annot">That is, as Wang Hsi says: <span lang="zh">迭相克也</span> “they predominate alternately.”</p> - -<p class="pagenum" id="Page_54">{54}</p> - -<p class="trans_noindent">the four seasons make way for each other in turn.</p> - -<p class="annot">Literally, “have no invariable seat.”</p> - -<p class="trans_noindent">There are short days and long; the moon has its periods of waning and -waxing.</p> - -<p class="annot">Cf. <a href="#c5_p6">V. § 6</a>. The purport of the passage is simply to illustrate the -want of fixity in war by the changes constantly taking place in -Nature. The comparison is not very happy, however, because the -regularity of the phenomena which Sun Tzŭ mentions is by no means -paralleled in war.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c07-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_55">{55}</p> -<h2 id="c07-hd" class="nobreak">VII. <span lang="zh">軍爭篇</span><br><br> -MANŒUVRING.</h2> -</div> - -<p class="annot">The commentators, as well as the subsequent text, make it clear -that this is the real meaning of <span lang="zh">軍爭</span>. Thus, Li Ch‘üan says that <span lang="zh">爭</span> -means <span lang="zh">趨利</span> “marching rapidly to seize an advantage”; Wang Hsi -says: <span lang="zh">爭者爭利得利則勝</span> “‘Striving’ means striving for an advantage; -this being obtained, victory will follow;” and Chang Yü: -<span lang="zh">兩軍相對而爭利也</span> “The two armies face to face, and each striving to -obtain a tactical advantage over the other.” According to the -latter commentator, then, the situation is analogous to that of -two wrestlers manœuvring for a “hold,” before coming to actual -grips. In any case, we must beware of translating <span lang="zh">爭</span> by the word -“fighting” or “battle,” as if it were equivalent to <span lang="zh">戰</span>. Capt. -Calthrop falls into this mistake.</p> - -<p lang="zh" class="ctext" id="c7_p1"><span lang="en">1.</span> 孫子曰凡用兵之法將受命於君</p> - -<p>Sun Tzŭ said: In war, the general receives his commands from the -sovereign.</p> - -<p class="annot">For <span lang="zh">君</span> there is another reading <span lang="zh">天</span>, which Li Ch‘üan explains as -<span lang="zh">恭行天罰</span> “being the reverent instrument of Heaven’s chastisement.”</p> - -<p lang="zh" class="ctext" id="c7_p2"><span lang="en">2.</span> 合軍聚衆交和而舍</p> - -<p>Having collected an army and concentrated his forces, he must blend -and harmonise the different elements thereof before pitching his camp.</p> - -<p class="annot">Ts‘ao Kung takes <span lang="zh">和</span> as referring to the <span lang="zh">和門</span> or main gate of the -military camp. This, Tu Mu tells us, was formed with a couple of -flags hung across. [Cf. <cite>Chou Li</cite>, ch. xxvii. fol. 31 of the -Imperial edition: <span lang="zh">直旌門</span>.] <span lang="zh">交和</span> would then mean “setting up his <span lang="zh">和門</span> -opposite that of the enemy.” But Chia Lin’s explanation, which has -been adopted<span class="pagenum" id="Page_56">{56}</span> above, is on the whole simpler and better. Chang Yü, -while following Ts‘ao Kung, adds that the words may also be taken -to mean “the establishment of harmony and confidence between the -higher and lower ranks before venturing into the field;” and he -quotes a saying of Wu Tzŭ (chap. 1 <i>ad init.</i>): “Without harmony -in the State, no military expedition can be undertaken; without -harmony in the army, no battle array can be formed.” In the -historical romance <span lang="zh">東周列國</span>, chap. 75, Sun Tzŭ himself is -represented as saying to <span lang="zh">伍員</span> Wu Yüan: <span lang="zh">大凡行兵之法先除內患然後方可外征</span> -“As a general rule, those who are waging war should get rid of all -domestic troubles before proceeding to attack the external foe.” <span lang="zh">舍</span> -is defined as <span lang="zh">止</span>. It here conveys the notion of encamping after -having taken the field.</p> - -<p lang="zh" class="ctext" id="c7_p3"><span lang="en">3.</span> 莫難於軍爭軍爭之難者以迂爲直以患爲利</p> - -<p>After that, comes tactical manœuvring, than which there is nothing -more difficult.</p> - -<p class="annot">I have departed slightly from the traditional interpretation of -Ts‘ao Kung, who says: <span lang="zh">從始受命至於交和軍爭難也</span> “From the time of -receiving the sovereign’s instructions until our encampment over -against the enemy, the tactics to be pursued are most difficult.” -It seems to me that the <span lang="zh">軍爭</span> tactics or manœuvres can hardly be -said to begin until the army has sallied forth and encamped, -and Ch‘ên Hao’s note gives colour to this view: “For levying, -concentrating, harmonising and intrenching an army, there are -plenty of old rules which will serve. The real difficulty comes -when we engage in tactical operations.” Tu Yu also observes that -“the great difficulty is to be beforehand with the enemy in -seizing favourable positions.”</p> - -<p class="trans_noindent">The difficulty of tactical manœuvring consists in turning the devious -into the direct, and misfortune into gain.</p> - -<p class="annot"><span lang="zh">以迂爲直</span> is one of those highly condensed and somewhat enigmatical -expressions of which Sun Tzŭ is so fond. This is how it is -explained by Ts‘ao Kung: <span lang="zh">示以遠速其道里先敵至也</span> “Make it appear that -you are a long way off, then cover the distance rapidly and arrive -on the scene before your opponent.” Tu Mu says: “Hoodwink the -enemy, so that he may be remiss and leisurely while you are -dashing along with the utmost speed.” Ho Shih gives a slightly -different turn to the sentence: “Although you may have difficult -ground to traverse and natural obstacles to encounter, this is a -drawback which<span class="pagenum" id="Page_57">{57}</span> can be turned into actual advantage by celerity of -movement.” Signal examples of this saying are afforded by the two -famous passages across the Alps—that of Hannibal, which laid Italy -at his mercy, and that of Napoleon two thousand years later, which -resulted in the great victory of Marengo.</p> - -<p lang="zh" class="ctext" id="c7_p4"><span lang="en">4.</span> 故迂其途而誘之以利後人發先人至此知迂直之計者也</p> - -<p>Thus, to take a long and circuitous route, after enticing the enemy -out of the way, and though starting after him, to contrive to reach -the goal before him, shows knowledge of the artifice of <em>deviation</em>.</p> - -<p class="annot">Chia Lin understands <span lang="zh">途</span> as the <em>enemy’s</em> line of march, thus: “If -our adversary’s course is really a short one, and we can manage to -divert him from it (<span lang="zh">迂之</span>) either by simulating weakness or by -holding out some small advantage, we shall be able to beat him in -the race for good positions.” This is quite a defensible view, -though not adopted by any other commentator. <span lang="zh">人</span> of course = <span lang="zh">敵</span>, -and <span lang="zh">後</span> and <span lang="zh">先</span> are to be taken as verbs. Tu Mu cites the famous -march of <span lang="zh">趙奢</span> Chao Shê in 270 B.C. to relieve the town of <span lang="zh">閼與</span> -O-yü, which was closely invested by a <span lang="zh">秦</span> Ch‘in army. [It should be -noted that the above is the correct pronunciation of <span lang="zh">閼與</span>, as given -in the commentary on the <cite>Ch‘ien Han Shu</cite>, ch. 34. Giles’ -dictionary gives “Yü-yü,” and Chavannes, I know not on what -authority, prefers to write “Yen-yü.” The name is omitted -altogether from Playfair’s “Cities and Towns.”] The King of Chao -first consulted <span lang="zh">廉頗</span> Lien P‘o on the advisability of attempting a -relief, but the latter thought the distance too great, and the -intervening country too rugged and difficult. His Majesty then -turned to Chao Shê, who fully admitted the hazardous nature of the -march, but finally said: “We shall be like two rats fighting in a -hole—and the pluckier one will win!” So he left the capital with -his army, but had only gone a distance of 30 <i>li</i> when he stopped -and began throwing up intrenchments. For 28 days he continued -strengthening his fortifications, and took care that spies should -carry the intelligence to the enemy. The Ch‘in general was -overjoyed, and attributed his adversary’s tardiness to the fact -that the beleaguered city was in the Han State, and thus not -actually part of Chao territory. But the spies had no sooner -departed than Chao Shê began a forced march lasting for two days -and one night, and arrived on the scene of action with such -astonishing rapidity that he was able to occupy a commanding -position on the <span lang="zh">北山</span> “North hill” before the enemy<span class="pagenum" id="Page_58">{58}</span> had got wind of -his movements. A crushing defeat followed for the Ch‘in forces, -who were obliged to raise the siege of O-yü in all haste and -retreat across the border. [See <span lang="zh">史記</span>, chap. 81.]</p> - -<p lang="zh" class="ctext" id="c7_p5"><span lang="en">5.</span> 故軍爭爲利衆爭爲危</p> - -<p>Manœuvring with an army is advantageous; with an undisciplined -multitude, most dangerous.</p> - -<p class="annot">I here adopt the reading of the T‘ung Tien, Chêng Yu-hsien and the -<cite>T‘u Shu</cite>, where <span lang="zh">衆</span> appears to supply the exact <i>nuance</i> required -in order to make sense. The standard text, on the other hand, in -which <span lang="zh">軍</span> is repeated, seems somewhat pointless. The commentators -take it to mean that manœuvres may be profitable, or they may be -dangerous: it all depends on the ability of the general. Capt. -Calthrop translates <span lang="zh">衆爭</span> “the wrangles of a multitude”!</p> - -<p lang="zh" class="ctext" id="c7_p6"><span lang="en">6.</span> 舉軍而爭利則不及委軍而爭利則輜重捐</p> - -<p>If you set a fully equipped army in march in order to snatch an -advantage, the chances are that you will be too late.</p> - -<p class="annot">The original text has <span lang="zh">故</span> instead of <span lang="zh">舉</span>; but a verb is needed to -balance <span lang="zh">委</span>.</p> - -<p class="trans_noindent">On the other hand, to detach a flying column for the purpose involves -the sacrifice of its baggage and stores.</p> - -<p class="annot"><span lang="zh">委軍</span> is evidently unintelligible to the Chinese commentators, who -paraphrase the sentence as though it began with <span lang="zh">棄輜</span>. Absolute -tautology in the apodosis can then only be avoided by drawing an -impossibly fine distinction between <span lang="zh">棄</span> and <span lang="zh">捐</span>. I submit my own -rendering without much enthusiasm, being convinced that there is -some deep-seated corruption in the text. On the whole, it is clear -that Sun Tzŭ does not approve of a lengthy march being undertaken -without supplies. Cf. <i>infra</i>, <a href="#c7_p11">§ 11</a>.</p> - -<p lang="zh" class="ctext" id="c7_p7"><span lang="en">7.</span> 是故卷甲而趨日夜不處倍道兼行百里而爭利則擒三將軍</p> - -<p>Thus, if you order your men to roll up their buff-coats,</p> - -<p class="annot"><span lang="zh">卷甲</span> does not mean “to discard one’s armour,” as Capt. Calthrop -translates, but implies on the contrary that it is to be carried -with you. Chang Yü says: <span lang="zh">猶悉甲也</span> “This means, in full panoply.”</p> - -<p class="pagenum" id="Page_59">{59}</p> - -<p class="trans_noindent">and make forced marches without halting day or night, covering double -the usual distance at a stretch,</p> - -<p class="annot">The ordinary day’s march, according to Tu Mu, was 30 <i>li</i>; but on one -occasion, when pursuing <span lang="zh">劉備</span> Liu Pei, Ts‘ao Ts‘ao is said to have -covered the incredible distance of 300 <i>li</i> within twenty-four hours.</p> - -<p class="trans_noindent">doing a hundred <i>li</i> in order to wrest an advantage, the leaders of -all your three divisions will fall into the hands of the enemy.</p> - -<p lang="zh" class="ctext" id="c7_p8"><span lang="en">8.</span> 勁者先罷者後其法十一而至</p> - -<p>The stronger men will be in front, the jaded ones will fall behind, -and on this plan only one-tenth of your army will reach its destination.</p> - -<p class="annot">For <span lang="zh">罷</span>, see <a href="#c2_p14">II. § 14</a>. The moral is, as Ts‘ao Kung and others point -out: Don’t march a hundred <i>li</i> to gain a tactical advantage, -either with or without impedimenta. Manœuvres of this description -should be confined to short distances. Stonewall Jackson said: -“The hardships of forced marches are often more painful than the -dangers of battle.” He did not often call upon his troops for -extraordinary exertions. It was only when he intended a surprise, -or when a rapid retreat was imperative, that he sacrificed -everything to speed.<a role="doc-noteref" href="#Footnote171" class="fnanchor" id="FNanchor171"><sup>[171]</sup></a></p> - -<p lang="zh" class="ctext" id="c7_p9"><span lang="en">9.</span> 五十里而爭利則蹶上將軍其法半至</p> - -<p>If you march fifty <i>li</i> in order to outmanœuvre the enemy, you will -lose the leader of your first division, and only half your force will -reach the goal.</p> - -<p class="annot"><span lang="zh">蹶</span> is explained as similar in meaning to <span lang="zh">挫</span>: literally, “the leader -of the first division will be <em>torn away</em>.” Cf. Tso Chuan, <span lang="zh">襄</span> 19<sup>th</sup> -year: <span lang="zh">是謂蹶其本</span> “This is a case of [the falling tree] tearing up -its roots.”</p> - -<p lang="zh" class="ctext" id="c7_p10"><span lang="en">10.</span> 三十里而爭利則三分之二至</p> - -<p>If you march thirty <i>li</i> with the same object, two-thirds of your army -will arrive.</p> - -<p class="annot">In the <cite>T‘ung Tien</cite> is added: <span lang="zh">以是知軍爭之難</span> “From this we may know -the difficulty of manœuvring.”</p> - -<p class="pagenum" id="Page_60">{60}</p> - -<p lang="zh" class="ctext" id="c7_p11"><span lang="en">11.</span> 是故軍無輜重則亡無糧食則亡無委積則亡</p> - -<p>We may take it then that an army without its baggage-train is lost; -without provisions it is lost; without bases of supply it is lost.</p> - -<p class="annot"><span lang="zh">委積</span> is explained by Tu Yu as <span lang="zh">芻草之屬</span> “fodder and the like;” by Tu -Mu and Chang Yü as <span lang="zh">財貨</span> “goods in general;” and by Wang Hsi as -<span lang="zh">薪鹽蔬材之屬</span> “fuel, salt, foodstuffs, etc.” But I think what Sun Tzŭ -meant was “stores accumulated in dépôts,” as distinguished from -<span lang="zh">輜重</span> and <span lang="zh">糧食</span>, the various impedimenta accompanying an army on its -march. Cf. <cite>Chou Li</cite>, ch. xvi. fol. 10: <span lang="zh">委人</span> ... <span lang="zh">斂薪芻凡疏材木材凡畜聚之物</span>.</p> - -<p lang="zh" class="ctext" id="c7_p12"><span lang="en">12.</span> 故不知諸侯之謀者不能豫交</p> - -<p>We cannot enter into alliances until we are acquainted with the -designs of our neighbours.</p> - -<p class="annot"><span lang="zh">豫</span> = <span lang="zh">先</span>. Li Ch‘üan understands it as <span lang="zh">備</span> “guard against,” which is -hardly so good. An original interpretation of <span lang="zh">交</span> is given by Tu Mu, -who says it stands for <span lang="zh">交兵</span> or <span lang="zh">合戰</span> “join in battle.”</p> - -<p lang="zh" class="ctext" id="c7_p13"><span lang="en">13.</span> 不知山林險阻沮澤之形者不能行軍</p> - -<p>We are not fit to lead an army on the march unless we are familiar -with the face of the country—its mountains and forests, its pitfalls</p> - -<p class="annot"><span lang="zh">險</span>, defined as <span lang="zh">坑塹</span> (Ts‘ao Kung) or <span lang="zh">坑坎</span> (Chang Yü).</p> - -<p class="trans_noindent">and precipices,</p> - -<p class="annot"><span lang="zh">阻</span>, defined as <span lang="zh">一高一下</span>.</p> - -<p class="trans_noindent">its marshes</p> - -<p class="annot"><span lang="zh">沮</span>, defined as <span lang="zh">水草漸洳者</span>.</p> - -<p class="trans_noindent">and swamps.</p> - -<p class="annot"><span lang="zh">澤</span>, defined as <span lang="zh">衆水所歸而不流者</span>.</p> - -<p lang="zh" class="ctext" id="c7_p14"><span lang="en">14.</span> 不用鄉導者不能得地利</p> - -<p>We shall be unable to turn natural advantages to account unless we -make use of local guides.</p> - -<p class="annot"><a href="#c7_p12">§§ 12–14</a> are repeated in chap. <a href="#c11_p52">XI. § 52</a>.</p> - -<p class="pagenum" id="Page_61">{61}</p> - -<p lang="zh" class="ctext" id="c7_p15"><span lang="en">15.</span> 故兵以詐立以利動</p> - -<p>In war, practise dissimulation, and you will succeed.</p> - -<p class="annot">According to Tu Mu, <span lang="zh">立</span> stands for <span lang="zh">立勝</span>. Cf. <a href="#c1_p18">I. § 18</a>. In the tactics -of Turenne, deception of the enemy, especially as to the numerical -strength of his troops, took a very prominent position.<a role="doc-noteref" href="#Footnote172" class="fnanchor" id="FNanchor172"><sup>[172]</sup></a></p> - -<p class="trans_noindent">Move only if there is a real advantage to be gained.</p> - -<p class="annot">This is the interpretation of all the commentators except Wang -Hsi, who has the brief note <span lang="zh">誘之也</span> “Entice out the enemy” (by -offering him some apparent advantage).</p> - -<p lang="zh" class="ctext" id="c7_p16"><span lang="en">16.</span> 以分合爲變者也</p> - -<p>Whether to concentrate or to divide your troops, must be decided by -circumstances.</p> - -<p lang="zh" class="ctext" id="c7_p17"><span lang="en">17.</span> 故其疾如風其徐如林</p> - -<p>Let your rapidity be that of the wind,</p> - -<p class="annot">The simile is doubly appropriate, because the wind is not only -swift but, as Mei Yao-ch‘ên points out, <span lang="zh">無形跡</span> “invisible and -leaves no tracks.”</p> - -<p class="trans_noindent">your compactness that of the forest.</p> - -<p class="annot">It is hardly possible to take <span lang="zh">徐</span> here in its ordinary sense of -“sedate,” as Tu Yu tries to do. Mêng Shih comes nearer the mark in -his note <span lang="zh">緩行須有行列</span> “When slowly marching, order and ranks must be -preserved”—so as to guard against surprise attacks. But natural -forests do not grow in rows, whereas they do generally possess the -quality of density or compactness. I think then that Mei Yao-ch‘ên -uses the right adjective in saying <span lang="zh">如林之森然</span>.</p> - -<p lang="zh" class="ctext" id="c7_p18"><span lang="en">18.</span> 侵掠如火不動如山</p> - -<p>In raiding and plundering be like fire,</p> - -<p class="annot">Cf. <cite>Shih Ching</cite>, IV. 3. iv. 6: <span lang="zh">如火烈烈則莫我敢曷</span> “Fierce as a -blazing fire which no man can check.”</p> - -<p class="trans_noindent">in immovability like a mountain.</p> - -<p class="annot">That is, when holding a position from which the enemy is trying to -dislodge you, or perhaps, as Tu Yu says, when he is trying to -entice you into a trap.</p> - -<p class="pagenum" id="Page_62">{62}</p> - -<p lang="zh" class="ctext" id="c7_p19"><span lang="en">19.</span> 難知如陰動如雷霆</p> - -<p>Let your plans be dark and impenetrable as night, and when you move, -fall like a thunderbolt.</p> - -<p class="annot">The original text has <span lang="zh">震</span> instead of <span lang="zh">霆</span>. Cf. <a href="#c4_p7">IV. § 7</a>. Tu Yu quotes a -saying of T‘ai Kung which has passed into a proverb: -<span lang="zh">疾雷不及掩耳疾電不及瞑目</span> “You cannot shut your ears to the thunder or -your eyes to the lightning—so rapid are they.” Likewise, an attack -should be made so quickly that it cannot be parried.</p> - -<p lang="zh" class="ctext" id="c7_p20"><span lang="en">20.</span> 掠鄉分衆廓地分利</p> - -<p>When you plunder a countryside, let the spoil be divided amongst your -men;</p> - -<p class="annot">The reading of Tu Yu, Chia Lin, and apparently Ts‘ao Kung, is -<span lang="zh">指向分衆</span>, which is explained as referring to the subdivision of the -army, mentioned in <a href="#c5_p1">V. §§ 1, 2</a>, by means of banners and flags, -serving to point out (<span lang="zh">指</span>) to each man the way he should go (<span lang="zh">向</span>). -But this is very forced, and the ellipsis is too great, even for -Sun Tzŭ. Luckily, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the variant -<span lang="zh">嚮</span>, which not only suggests the true reading <span lang="zh">鄉</span>, but affords some -clue to the way in which the corruption arose. Some early -commentator having inserted <span lang="zh">向</span> as the sound of <span lang="zh">鄉</span>, the two may -afterwards have been read as one character; and this being -interchangeable with <span lang="zh">向</span>, <span lang="zh">鄉</span> must finally have disappeared -altogether. Meanwhile, <span lang="zh">掠</span> would have been altered to <span lang="zh">指</span> in order to -make sense. As regards <span lang="zh">分衆</span>, I believe that Ho Shih alone has -grasped the real meaning, the other commentators understanding it -as “dividing the men into parties” to search for plunder. 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.</p> - -<p class="trans_noindent">when you capture new territory, cut it up into allotments for the -benefit of the soldiery.</p> - -<p class="annot">That this is the meaning, may be gathered from Tu Mu’s note: -<span lang="zh">開土拓境則分割與有功者</span>. The <span lang="zh">三略</span> gives the same advice: 獲地裂之. <span lang="zh">廓</span> -means “to enlarge” or “extend”—at the expense of the enemy, -understood. Cf. <cite>Shih Ching</cite>, III. 1. vii. 1: <span lang="zh">憎其式廓</span> “hating all -the great States.” Ch‘ên Hao also says <span lang="zh">屯兵種蒔</span> “quarter your -soldiers on the land, and let them sow and plant<span class="pagenum" id="Page_63">{63}</span> 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 <span lang="zh">班超</span> Pan -Ch‘ao who penetrated to the Caspian, and in more recent years, -those of <span lang="zh">福康安</span> Fu-k‘ang-an and <span lang="zh">左宗棠</span> Tso Tsung-t‘ang.</p> - -<p lang="zh" class="ctext" id="c7_p21"><span lang="en">21.</span> 懸權而動</p> - -<p>Ponder and deliberate</p> - -<p class="annot">Note that both these words, like the Chinese <span lang="zh">懸權</span>, are really -metaphors derived from the use of scales.</p> - -<p class="trans_noindent">before you make a move.</p> - -<p class="annot">Chang Yü quotes <span lang="zh">尉繚子</span> as saying that we must not break camp until -we have gauged the resisting power of the enemy and the cleverness -of the opposing general. Cf. the “seven comparisons” in <a href="#c1_p13">I. § 13</a>. -Capt. Calthrop omits this sentence.</p> - -<p lang="zh" class="ctext" id="c7_p22"><span lang="en">22.</span> 先知迂直之計者勝此軍爭之法也</p> - -<p>He will conquer who has learnt the artifice of deviation.</p> - -<p class="annot">See <i>supra</i>, <a href="#c7_p3">§§ 3, 4</a>.</p> - -<p class="trans_noindent">Such is the art of manœuvring.</p> - -<p class="annot">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.</p> - -<p lang="zh" class="ctext" id="c7_p23"><span lang="en">23.</span> 軍政曰言不相聞故爲金鼓視不相見故爲旌旗</p> - -<p>The Book of Army Management says:</p> - -<p class="annot">It is perhaps significant that none of the earlier commentators -give us any information about this work. Mei Yao-ch‘ên calls it -<span lang="zh">軍之舊典</span> “an ancient military classic,” and Wang Hsi, <span lang="zh">古軍書</span> “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.</p> - -<p class="pagenum" id="Page_64">{64}</p> - -<p class="trans_noindent">On the field of battle,</p> - -<p class="annot">Implied, though not actually in the Chinese.</p> - -<p class="trans_noindent">the spoken word does not carry far enough: hence the institution of -gongs and drums.</p> - -<p class="annot">I have retained the words <span lang="zh">金鼓</span> of the original text, which recur in -the next paragraph, in preference to the other reading <span lang="zh">鼓鐸</span> “drums -and bells,” which is found in the <cite>T‘ung Tien</cite>, <cite>Pei T‘ang Shu -Ch‘ao</cite> and <cite>Yü Lan</cite>. <span lang="zh">鐸</span> is a bell with a clapper. See <cite>Lun Yü</cite> III. -24, <cite>Chou Li</cite> XXIX. 15, 29. <span lang="zh">金</span> of course would include both gongs -and bells of every kind. The <cite>T‘u Shu</cite> inserts a <span lang="zh">之</span> after each <span lang="zh">爲</span>.</p> - -<p class="trans_noindent">Nor can ordinary objects be seen clearly enough: hence the institution -of banners and flags.</p> - -<p lang="zh" class="ctext" id="c7_p24"><span lang="en">24.</span> 夫金鼓旌旗者所以一民之耳目也</p> - -<p>Gongs and drums, banners and flags, are means whereby the ears and -eyes of the host</p> - -<p class="annot">The original text, followed by the <cite>T‘u Shu</cite>, has <span lang="zh">人</span> for <span lang="zh">民</span> here -and in the next two paragraphs. But, as we have seen, <span lang="zh">人</span> is -generally used in Sun Tzŭ for the enemy.</p> - -<p class="trans_noindent">may be focussed on one particular point.</p> - -<p class="annot">Note the use of <span lang="zh">一</span> as a verb. Chang Yü says: -<span lang="zh">視聽均齊則雖百萬之衆進退如一矣</span> “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”!</p> - -<p lang="zh" class="ctext" id="c7_p25"><span lang="en">25.</span> 民既專一則勇者不得獨進怯者不得獨退此用衆之法也</p> - -<p>The host thus forming a single united body, it is impossible either -for the brave to advance alone, or for the cowardly to retreat alone.</p> - -<p class="annot">Chang Yü quotes a saying: <span lang="zh">令不進而進與令不退而退厥罪惟均</span> “Equally -guilty are those who advance against orders and those who retreat -against orders.” Tu Mu tells a story in this connection of <span lang="zh">吳起</span> 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<span class="pagenum" id="Page_65">{65}</span> -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.”</p> - -<p class="trans_noindent">This is the art of handling large masses of men.</p> - -<p lang="zh" class="ctext" id="c7_p26"><span lang="en">26.</span> 故夜戰多火鼓晝戰多旌旗所以變民之耳目也</p> - -<p>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.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has the bad variant <span lang="zh">便</span> for <span lang="zh">變</span>. With regard to the -latter word, I believe I have hit off the right meaning, the whole -phrase being slightly elliptical for “influencing the movements of -the army through their senses of sight and hearing.” Li Ch‘üan, Tu -Mu and Chia Lin certainly seem to understand it thus. The other -commentators, however, take <span lang="zh">民</span> (or <span lang="zh">人</span>) as the enemy, and <span lang="zh">變</span> as -equivalent to <span lang="zh">變惑</span> or <span lang="zh">變亂</span> “to perplex” or “confound.” This does -not agree so well with what has gone before, though on the other -hand it renders the transition to <a href="#c7_p27">§ 27</a> less abrupt. The whole -question, I think, hinges on the alternative readings <span lang="zh">民</span> and <span lang="zh">人</span>. -The latter would almost certainly denote the enemy. Ch‘ên Hao -alludes to <span lang="zh">李光弼</span> Li Kuang-pi’s night ride to <span lang="zh">河陽</span> Ho-yang at the -head of 500 mounted men; they made such an imposing display with -torches, that though the rebel leader <span lang="zh">史思明</span> Shih Ssŭ-ming had a -large army, he did not dare to dispute their passage. [Ch‘ên Hao -gives the date as <span lang="zh">天寳末</span> A.D. 756; but according to the <span lang="zh">新唐書</span> New -T‘ang History, <span lang="zh">列傳</span> 61, it must have been later than this, probably -760.]</p> - -<p lang="zh" class="ctext" id="c7_p27"><span lang="en">27.</span> 故三軍可奪氣將軍可奪心</p> - -<p>A whole army may be robbed of its spirit;</p> - -<p class="annot">“In war,” says Chang Yü, “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 -ardour and enthusiasm have worn off, and then strike. It is in -this way that they may be robbed of their keen spirit.” Li Ch‘üan -and others tell an anecdote (to be found in the <cite>Tso Chuan</cite>,<span class="pagenum" id="Page_66">{66}</span> <span lang="zh">莊公</span> -year 10, § 1) of <span lang="zh">曹劌</span> Ts‘ao Kuei, a <i>protégé</i> of Duke Chuang of Lu. -The latter State was attacked by Ch‘i, and the Duke was about to -join battle at <span lang="zh">長勺</span> 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.” <span lang="zh">吳子</span> (chap. 4) puts “spirit” first -among the “four important influences” in war, and continues: -<span lang="zh">三軍之衆百萬之師張設輕重在於一人是謂氣機</span> “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!”</p> - -<p class="trans_noindent">a commander-in-chief may be robbed of his presence of mind.</p> - -<p class="annot">Capt. Calthrop goes woefully astray with “defeat his general’s -ambition.” Chang Yü says: <span lang="zh">心者將之所主也夫治亂勇怯皆主於心</span> “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 <span lang="zh">李靖</span> Li Ching (A.D. -571–649) has a saying: <span lang="zh">夫攻者不止攻其城擊其陳而已必有攻其心之術焉</span> -“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.” [<span lang="zh">問對</span>, pt. 3.]</p> - -<p lang="zh" class="ctext" id="c7_p28"><span lang="en">28.</span> 是故朝氣銳晝氣惰暮氣歸</p> - -<p>Now a soldier’s spirit is keenest in the morning;</p> - -<p class="annot">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.</p> - -<p class="trans_noindent">by noonday it has begun to flag; and in the evening, his mind is bent -only on returning to camp.</p> - -<p lang="zh" class="ctext" id="c7_p29"><span lang="en">29.</span> 故善用兵者避其銳氣擊其惰歸此治氣者也</p> - -<p>A clever general, therefore,</p> - -<p class="pagenum" id="Page_67">{67}</p> - -<p class="annot">The <span lang="zh">故</span>, which certainly seems to be wanted here, is omitted in the -<cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">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.</p> - -<p class="annot">The <cite>T‘ung Tien</cite>, for reasons of <span lang="zh">避諱</span> “avoidance of personal names -of the reigning dynasty,” reads <span lang="zh">理</span> for <span lang="zh">治</span> in this and the two next -paragraphs.</p> - -<p lang="zh" class="ctext" id="c7_p30"><span lang="en">30.</span> 以治待亂以靜待譁此治心者也</p> - -<p>Disciplined and calm, to await the appearance of disorder and hubbub -amongst the enemy:—this is the art of retaining self-possession.</p> - -<p lang="zh" class="ctext" id="c7_p31"><span lang="en">31.</span> 以近待遠以佚待勞以飽待飢此治力者也</p> - -<p>To be near the goal while the enemy is still far from it, to wait at -ease</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span lang="zh">逸</span> for <span lang="zh">佚</span>. The two characters are practically -synonymous, but according to the commentary, the latter is the -form always used in Sun Tzŭ.</p> - -<p class="trans_noindent">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.</p> - -<p lang="zh" class="ctext" id="c7_p32"><span lang="en">32.</span> 無要正正之旗勿擊堂堂之陳此治變者也</p> - -<p>To refrain from intercepting</p> - -<p class="annot"><span lang="zh">邀</span> is the reading of the original text. But the <span lang="zh">兵書要訣</span> quotes the -passage with <span lang="zh">要</span> <i>yao</i><sup>1</sup> (also meaning “to intercept”), and this is -supported by the <cite>Pei T‘ang Shu Ch‘ao</cite> the <cite>Yü Lan</cite>, and Wang -Hsi’s text.</p> - -<p class="trans_noindent">an enemy whose banners are in perfect order, to refrain from attacking -an army drawn up in calm and confident array:</p> - -<p class="annot">For this translation of <span lang="zh">堂堂</span>, I can appeal to the authority of Tu -Mu, who defines the phrase as <span lang="zh">無懼</span>. The other commentators mostly -follow Ts‘ao Kung, who says <span lang="zh">大</span>, probably meaning “grand and -imposing”. Li Ch‘üan, however, has <span lang="zh">部分</span> “in subdivisions,” which is -somewhat strange.</p> - -<p class="pagenum" id="Page_68">{68}</p> - -<p class="trans_noindent">—this is the art of studying circumstances.</p> - -<p class="annot">I have not attempted a uniform rendering of the four phrases <span lang="zh">治氣</span>, -<span lang="zh">治心</span>, <span lang="zh">治力</span> and <span lang="zh">治變</span>, though <span lang="zh">治</span> really bears the same meaning in each -case. It is to be taken, I think, not in the sense of “to govern” -or “control,” but rather, as K‘ang Hsi defines it, = <span lang="zh">簡習</span> “to -examine and practise,” hence “look after,” “keep a watchful eye -upon.” We may find an example of this use in the <cite>Chou Li</cite>, XVIII. -fol. 46: <span lang="zh">治其大禮</span>. Sun Tzŭ has not told us to control or restrain -the quality which he calls <span lang="zh">氣</span>, but only to observe the time at -which it is strongest. As for <span lang="zh">心</span>, it is important to remember that -in the present context it can only mean “presence of mind.” To -speak of “controlling presence of mind” is absurd, and Capt. -Calthrop’s “to have the heart under control” is hardly less so. -The whole process recommended here is that of <a href="#c6_p2">VI. § 2</a>: <span lang="zh">致人而不致於人</span>.</p> - -<p lang="zh" class="ctext" id="c7_p33"><span lang="en">33.</span> 故用兵之法高陵勿向背邱勿逆</p> - -<p>It is a military axiom not to advance uphill against the enemy, nor to -oppose him when he comes downhill.</p> - -<p class="annot">The <cite>Yü Lan</cite> reads <span lang="zh">倍</span> for <span lang="zh">背</span>.</p> - -<p lang="zh" class="ctext" id="c7_p34"><span lang="en">34.</span> 佯北勿從銳卒勿攻</p> - -<p>Do not pursue an enemy who simulates flight; do not attack soldiers -whose temper is keen.</p> - -<p lang="zh" class="ctext" id="c7_p35"><span lang="en">35.</span> 餌兵勿食歸師勿遏</p> - -<p>Do not swallow a bait offered by the enemy.</p> - -<p class="annot">Li Ch‘üan 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‘ên Hao and Chang Yü carefully -point out that the saying has a wider application. The <cite>T‘ung -Tien</cite> reads <span lang="zh">貪</span> “to covet” instead of <span lang="zh">食</span>. The similarity of the two -characters sufficiently accounts for the mistake.</p> - -<p class="trans_noindent">Do not interfere with an army that is returning home.</p> - -<p class="annot">The commentators explain this rather singular piece of advice by -saying that a man whose heart is set on returning home will fight -to the death against any attempt to bar his way, and is therefore -too dangerous an opponent to be tackled. Chang Yü quotes the words -of Han Hsin: <span lang="zh">從思東歸之士何所不克</span> “Invincible is the soldier who -hath his desire and returneth homewards.” A marvellous tale is -told of<span class="pagenum" id="Page_69">{69}</span> Ts‘ao Ts‘ao’s courage and resource in ch. 1 of the <cite>San -Kuo Chih</cite>, <span lang="zh">武帝紀</span>: In 198 A.D., he was besieging <span lang="zh">張繡</span> Chang Hsiu in -<span lang="zh">穰</span> Jang, when <span lang="zh">劉表</span> Liu Piao sent reinforcements with a view to -cutting off Ts‘ao’s retreat. The latter was obliged to draw off -his troops, only to find himself hemmed in between two enemies, -who were guarding each outlet of a narrow pass in which he had -engaged himself. In this desperate plight Ts‘ao waited until -nightfall, when he bored a tunnel into the mountain side and laid -an ambush in it. Then he marched on with his baggage-train, and -when it grew light, Chang Hsiu, finding that the bird had flown, -pressed after him in hot pursuit. As soon as the whole army had -passed by, the hidden troops fell on its rear, while Ts‘ao himself -turned and met his pursuers in front, so that they were thrown -into confusion and annihilated. Ts‘ao Ts‘ao said afterwards: -<span lang="zh">虜遏吾歸師而與吾死地戰吾是以知勝矣</span> “The brigands tried to check my -army in its retreat and brought me to battle in a desperate -position: hence I knew how to overcome them.”</p> - -<p lang="zh" class="ctext" id="c7_p36"><span lang="en">36.</span> 圍師必闕窮宼勿迫</p> - -<p>When you surround an army, leave an outlet free.</p> - -<p class="annot">This does not mean that the enemy is to be allowed to escape. The -object, as Tu Mu puts it, is <span lang="zh">示以生路令無必死之心</span> “to make him -believe that there is a road to safety, and thus prevent his -fighting with the courage of despair.” Tu Mu adds pleasantly: -<span lang="zh">因而擊之</span> “After that, you may crush him.”</p> - -<p class="trans_noindent">Do not press a desperate foe too hard.</p> - -<p class="annot">For <span lang="zh">迫</span>, the <cite>T‘u Shu</cite> reads <span lang="zh">追</span> “pursue.” Ch‘ên Hao quotes the -saying: <span lang="zh">鳥窮則搏獸窮則噬</span> “Birds and beasts when brought to bay will -use their claws and teeth.” Chang Yü says: <span lang="zh">敵若焚舟破釜決一戰則不可逼迫來</span> -“If your adversary has burned his boats and destroyed his -cooking-pots, and is ready to stake all on the issue of a battle, -he must not be pushed to extremities.” The phrase <span lang="zh">窮宼</span> doubtless -originated with Sun Tzŭ. The <cite>P‘ei Wên Yün Fu</cite> gives four examples -of its use, the earliest being from the <cite>Ch‘ien Han Shu</cite>, and -I have found another in chap. 34 of the same work. Ho Shih -illustrates the meaning by a story taken from the life of <span lang="zh">符彥卿</span> Fu -Yen-ch‘ing in ch. 251 of the <span lang="zh">宋史</span>. That general, together with his -colleague <span lang="zh">杜重威</span> Tu Chung-wei, was surrounded by a vastly superior -army of Khitans in the year 945 A.D. The country was bare and -desert-like, and the little Chinese force was soon in dire straits -for want of<span class="pagenum" id="Page_70">{70}</span> water. The wells they bored ran dry, and the men were -reduced to squeezing lumps of mud and sucking out the moisture. -Their ranks thinned rapidly, until at last Fu Yen-ch‘ing -exclaimed: “We are desperate men. Far better to die for our -country than to go with fettered hands into captivity!” A strong -gale happened to be blowing from the north-east and darkening the -air with dense clouds of sandy dust. Tu Chung-wei was for waiting -until this had abated before deciding on a final attack; but -luckily another officer, <span lang="zh">李守貞</span> Li Shou-chêng by name, was quicker -to see an opportunity, and said: “They are many and we are few, -but in the midst of this sandstorm our numbers will not be -discernible; victory will go to the strenuous fighter, and the -wind will be our best ally.” Accordingly, Fu Yen-ch‘ing made a -sudden and wholly unexpected onslaught with his cavalry, routed -the barbarians and succeeded in breaking through to safety. -[Certain details in the above account have been added from the -<span lang="zh">歴代紀事年表</span>, ch. 78.]</p> - -<p lang="zh" class="ctext" id="c7_p37"><span lang="en">37.</span> 此用兵之法也</p> - -<p>Such is the art of warfare.</p> - -<p class="annot">Chêng Yu-hsien in his <span lang="zh">遺說</span> inserts <span lang="zh">妙</span> after <span lang="zh">法</span>. I take it that these -words conclude the extract from the <span lang="zh">軍政</span> which began at <a href="#c7_p23">§ 23</a>.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c08-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_71">{71}</p> -<h2 id="c08-hd" class="nobreak">VIII. <span lang="zh">九變篇</span><br><br> -VARIATION OF TACTICS.</h2> -</div> - -<p class="annot">The heading means literally “The Nine Variations,” but as Sun Tzŭ -does not appear to enumerate these, and as, indeed, he has already -told us (<a href="#c5_p6">V. §§ 6–11</a>) that such deflections from the ordinary -course are practically innumerable, we have little option but to -follow Wang Hsi, who says that “Nine” stands for an indefinitely -large number. “All it means is that in warfare <span lang="zh">當極其變</span> we ought to -vary our tactics to the utmost degree ... I do not know what Ts‘ao -Kung makes these Nine Variations out to be [the latter’s note is -<span lang="zh">變其正得其所用九也</span>], but it has been suggested that they are -connected with the Nine Situations”—of <a href="#Page_114">chap. XI</a>. This is the view -adopted by Chang Yü: see note on <span lang="zh">死地</span>, <a href="#c8_p2">§ 2</a>. The only other -alternative is to suppose that something has been lost—a -supposition to which the unusual shortness of the chapter lends -some weight.</p> - -<p lang="zh" class="ctext" id="c8_p1"><span lang="en">1.</span> 孫子曰凡用兵之法將受命於君合軍聚衆</p> - -<p>Sun Tzŭ said: In war, the general receives his commands from the -sovereign, collects his army and concentrates his forces.</p> - -<p class="annot">Repeated from <a href="#c7_p1">VII. § 1</a>, where it is certainly more in place. It -may have been interpolated here merely in order to supply a -beginning to the chapter.</p> - -<p lang="zh" class="ctext" id="c8_p2"><span lang="en">2.</span> 圮地無舍衢地合交絶地無留圍地則謀死地則戰</p> - -<p>When in difficult country, do not encamp.</p> - -<p class="annot">For explanation of <span lang="zh">圮地</span>, see <a href="#c11_p8">XI. § 8</a>.</p> - -<p class="trans_noindent">In country where high roads intersect, join hands with your allies.</p> - -<p class="annot">See XI, §§ <a href="#c11_p6">6</a>, <a href="#c11_p12">12</a>. Capt. Calthrop omits <span lang="zh">衢地</span>.</p> - -<p class="pagenum" id="Page_72">{72}</p> - -<p class="trans_noindent">Do not linger in dangerously isolated positions.</p> - -<p class="annot"><span lang="zh">絶地</span> is not one of the Nine Situations as given in the beginning -of <a href="#Page_114">chap. XI</a>, but occurs later on (<i>ibid.</i> <a href="#c11_p43">§ 43</a>, <i>q.v.</i>). We may -compare it with <span lang="zh">重地</span> (<a href="#c11_p11">XI. § 7</a>). Chang Yü calls it a <span lang="zh">危絶之地</span>, -situated across the frontier, in hostile territory. Li Ch‘üan says -it is “country in which there are no springs or wells, flocks or -herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms -and precipices, without a road by which to advance.”</p> - -<p class="trans_noindent">In hemmed-in situations, you must resort to stratagem.</p> - -<p class="annot">See XI. §§ <a href="#c11_p9">9</a>, <a href="#c11_p14">14</a>. Capt. Calthrop has “mountainous and wooded -country,” which is a quite inadequate translation of <span lang="zh">圍</span>.</p> - -<p class="trans_noindent">In a desperate position, you must fight.</p> - -<p class="annot">See XI. §§ <a href="#c11_p10">10</a>, <a href="#c11_p14">14</a>. Chang Yü has an important note here, which must -be given in full. “From <span lang="zh">圮地無舍</span>,” he says, “down to this point, -the Nine Variations are presented to us. The reason why only five -are given is that the subject is treated <i>en précis</i> (<span lang="zh">舉其大略也</span>). -So in <a href="#Page_114">chap. XI</a>, where he discusses the variations of tactics -corresponding to the Nine Grounds, Sun Tzŭ mentions only six -variations; there again we have an abridgment. [I cannot -understand what Chang Yü means by this statement. He can only be -referring to <a href="#c11_p11">§§ 11–14</a> or <a href="#c11_p46">§§ 46–50</a> of chap. XI; but in both places -all the nine grounds are discussed. Perhaps he is confusing -these with the Six <span lang="zh">地形</span> of <a href="#Page_100">chap. X</a>.] All kinds of ground have -corresponding military positions, and also a variation of tactics -suitable to each (<span lang="zh">凡地有勢有變</span>). In chap. XI, what we find -enumerated first [<a href="#c11_p2">§§ 2–10</a>] are the situations; afterwards [<a href="#c11_p11">§§ 11–14</a>] -the corresponding tactics. Now, how can we tell that the -<span lang="zh">九變</span> “Nine Variations” are simply the <span lang="zh">九地之變</span> “variations of -tactics corresponding to the Nine Grounds”? It is said further -on [<a href="#c8_p5">§ 5</a>] that ‘the general who does not understand the nine -variations of tactics may be well acquainted with the features -of the country, yet he will not be able to turn his knowledge to -practical account.’ Again, in chap. XI [<a href="#c11_p41">§ 41</a>] we read: ‘The -different measures adapted to the nine varieties of ground -(<span lang="zh">九地之變</span>) and the expediency of aggressive or defensive tactics -must be carefully examined.’ From a consideration of these -passages the meaning is made clear. When later on the nine grounds -are enumerated, Sun Tzŭ recurs to these nine variations. He wishes -here to speak of the Five Advantages [see <i>infra</i>, <a href="#c8_p6">§ 6</a>], so he -begins by setting forth the Nine Variations. These are inseparably -connected in practice, and therefore they are dealt with -together.” The weak point of this argument is the suggestion that -<span lang="zh">五事</span> “five things” can stand as a <span lang="zh">大畧</span>, that is, an<span class="pagenum" id="Page_73">{73}</span> abstract or -abridgment, of nine, when those that are omitted are not less -important than those that appear, and when one of the latter is -not included amongst the nine at all.</p> - -<p lang="zh" class="ctext" id="c8_p3"><span lang="en">3.</span> 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受</p> - -<p>There are roads which must not be followed,</p> - -<p class="annot">“Especially those leading through narrow defiles,” says Li Ch‘üan, -“where an ambush is to be feared.”</p> - -<p class="trans_noindent">armies which must not be attacked,</p> - -<p class="annot">More correctly, perhaps, “there are times when an army must not be -attacked.” Ch‘ên Hao says: “When you see your way to obtain a -trivial advantage, but are powerless to inflict a real defeat, -refrain from attacking, for fear of overtaxing your men’s strength.”</p> - -<p class="trans_noindent">towns</p> - -<p class="annot">Capt. Calthrop says “castles”—an unfortunate attempt to introduce -local colour.</p> - -<p class="trans_noindent">which must not be besieged,</p> - -<p class="annot">Cf. <a href="#c3_p4">III. § 4</a>. Ts‘ao Kung gives an interesting illustration from -his own experience. When invading the territory of <span lang="zh">徐州</span> Hsü-chou, -he ignored the city of <span lang="zh">華費</span> Hua-pi, which lay directly in his path, -and pressed on into the heart of the country. This excellent -strategy was rewarded by the subsequent capture of no fewer than -fourteen important district cities. Chang Yü says: “No town should -be attacked which, if taken, cannot be held, or if left alone, -will not cause any trouble.” <span lang="zh">荀罃</span> Hsün Ying, when urged to attack -<span lang="zh">偪陽</span> Pi-yang, replied: “The city is small and well-fortified; even -if I succeed in taking it, ’t will be no great feat of arms; -whereas if I fail, I shall make myself a laughing-stock.” In the -seventeenth century, sieges still formed a large proportion of -war. It was Turenne who directed attention to the importance of -marches, countermarches and manœuvres. He said: “It is a great -mistake to waste men in taking a town when the same expenditure of -soldiers will gain a province.”<a role="doc-noteref" href="#Footnote173" class="fnanchor" id="FNanchor173"><sup>[173]</sup></a></p> - -<p class="trans_noindent">positions which must not be contested, commands of the sovereign which -must not be obeyed.</p> - -<p class="annot">This is a hard saying for the Chinese, with their reverence for -authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim:<span class="pagenum" id="Page_74">{74}</span> -<span lang="zh">兵者凶器也爭者逆德也將者死官也</span> “Weapons are baleful instruments, -strife is antagonistic to virtue, a military commander is the -negation of civil order!” The unpalatable fact remains, however, -that even Imperial wishes must be subordinated to military -necessity. Cf. <a href="#c3_p17">III. § 17</a>. (5), <a href="#c10_p23">X. § 23</a>. The <cite>T‘ung Tien</cite> has <span lang="zh">將在軍</span> -before <span lang="zh">君命</span>, etc. This is a gloss on the words by Chu-ko Liang, -which being repeated by Tu Yu became incorporated with the text. -Chang Yü thinks that these five precepts are the <span lang="zh">五利</span> referred -to in <a href="#c8_p6">§ 6</a>. Another theory is that the mysterious <span lang="zh">九變</span> are here -enumerated, starting with <span lang="zh">圮地無舍</span> and ending at <span lang="zh">地有所不爭</span>, while -the final clause <span lang="zh">君命有所不受</span> embraces and as it were sums up all -the nine. Thus Ho Shih says: “Even if it be your sovereign’s -command to encamp in difficult country, linger in isolated -positions, etc., you must not do so.” The theory is perhaps a -little too ingenious to be accepted with confidence.</p> - -<p lang="zh" class="ctext" id="c8_p4"><span lang="en">4.</span> 故將通於九變之利者知用兵矣</p> - -<p>The general who thoroughly understands the advantages that accompany -variation of tactics knows how to handle his troops.</p> - -<p class="annot">Before <span lang="zh">利</span> in the original text there is a <span lang="zh">地</span> which is obviously not -required.</p> - -<p lang="zh" class="ctext" id="c8_p5"><span lang="en">5.</span> 將不通於九變之利者雖知地形不能得地之利矣</p> - -<p>The general who does not understand these, may be well acquainted with -the configuration of the country, yet he will not be able to turn his -knowledge to practical account.</p> - -<p class="annot">Literally, “get the advantage of the ground,” which means not only -securing good positions, but availing oneself of natural -advantages in every possible way. Chang Yü says: “Every kind of -ground is characterised by certain natural features, and also -gives scope for a certain variability of plan. How is it possible -to turn these natural features to account unless topographical -knowledge is supplemented by versatility of mind?”</p> - -<p lang="zh" class="ctext" id="c8_p6"><span lang="en">6.</span> 治兵不知九變之術雖知五利不能得人之用矣</p> - -<p>So, the student of war who is unversed in the art of varying his -plans, even though he be acquainted with the Five Advantages, will -fail to make the best use of his men.</p> - -<p class="pagenum" id="Page_75">{75}</p> - -<p class="annot">Ts‘ao Kung says that the <span lang="zh">五利</span> are <span lang="zh">下五事也</span> “the five things that -follow;” but this cannot be right. We must rather look back to the -five “variations” contained in <a href="#c8_p3">§ 3</a>. Chia Lin (who reads <span lang="zh">五變</span> here -to balance the <span lang="zh">五利</span>) tells us that these imply five obvious and -generally advantageous lines of action, namely: “if a certain road -is short, it must be followed; if an army is isolated, it must -be attacked; if a town is in a parlous condition, it must be -besieged; if a position can be stormed, it must be attempted; and -if consistent with military operations, the ruler’s commands must -be obeyed.” But there are circumstances which sometimes forbid a -general to use these advantages. For instance, “a certain road may -be the shortest way for him, but if he knows that it abounds in -natural obstacles, or that the enemy has laid an ambush on it, he -will not follow that road. A hostile force may be open to attack, -but if he knows that it is hard-pressed and likely to fight with -desperation, he will refrain from striking,” and so on. Here the -<span lang="zh">變</span> comes in to modify the <span lang="zh">利</span>, and hence we see the uselessness of -knowing the one without the other—of having an eye for weaknesses -in the enemy’s armour without being clever enough to recast one’s -plans on the spur of the moment. Capt. Calthrop offers this -slovenly translation: “In the management of armies, if the art of -the Nine Changes be understood [<i>sic</i>], a knowledge of the Five -Advantages is of no avail.”</p> - -<p lang="zh" class="ctext" id="c8_p7"><span lang="en">7.</span> 是故智者之慮必雜於利害</p> - -<p>Hence in the wise leader’s plans, considerations of advantage and of -disadvantage will be blended together.</p> - -<p class="annot">“Whether in an advantageous position or a disadvantageous one,” -says Ts‘ao Kung, “the opposite state should be always present to -your mind.”</p> - -<p lang="zh" class="ctext" id="c8_p8"><span lang="en">8.</span> 雜於利而務可信也</p> - -<p>If our expectation of advantage be tempered in this way, we may -succeed in accomplishing the essential part of our schemes.</p> - -<p class="annot"><span lang="zh">信</span>, according to Tu Mu, is equivalent to <span lang="zh">申</span>, and <span lang="zh">務可信也</span> is -paraphrased by Chang Yü as <span lang="zh">可以伸己之事</span>. Tu Mu goes on to say: “If -we wish to wrest an advantage from the enemy, we must not fix our -minds on that alone, but allow for the possibility of the enemy -also doing some harm to us, and let this enter as a factor into -our calculations.”</p> - -<p lang="zh" class="ctext" id="c8_p9"><span lang="en">9.</span> 雜於害而患可解也</p> - -<p>If, on the other hand, in the midst of difficulties we<span class="pagenum" id="Page_76">{76}</span> are always -ready to seize an advantage, we may extricate ourselves from misfortune.</p> - -<p class="annot">A translator cannot emulate the conciseness of <span lang="zh">雜於害</span> “to blend -[thoughts of advantage] with disadvantage,” but the meaning is as -given. Tu Mu says: “If I wish to extricate myself from a dangerous -position, I must consider not only the enemy’s ability to injure -me, but also my own ability to gain an advantage over the enemy. -If in my counsels these two considerations are properly blended, -I shall succeed in liberating myself.... For instance, if I am -surrounded by the enemy and only think of effecting an escape, the -nervelessness of my policy will incite my adversary to pursue and -crush me; it would be far better to encourage my men to deliver a -bold counter-attack, and use the advantage thus gained to free -myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, <a href="#c7_p35">VII. § 35</a>, -note. In his first edition, Capt. Calthrop translated <a href="#c8_p7">§§ 7–9</a> -as follows: “The wise man perceives clearly wherein lies advantage -and disadvantage. While recognising an opportunity, he does not -overlook the risks, and saves future anxiety.” This has now been -altered into: “The wise man considers well both advantage and -disadvantage. He sees a way out of adversity, <em>and on the day of -victory to danger is not blind</em>.” Owing to a needless inversion of -the Chinese, the words which I have italicised are evidently -intended to represent <a href="#c8_p8">§ 8</a>!</p> - -<p lang="zh" class="ctext" id="c8_p10"><span lang="en">10.</span> 是故屈諸侯者以害役諸侯者以業趨諸侯者以利</p> - -<p>Reduce the hostile chiefs by inflicting damage on them;</p> - -<p class="annot">Chia Lin enumerates several ways of inflicting this injury, some -of which would only occur to the Oriental mind:—“Entice away the -enemy’s best and wisest men, so that he may be left without -counsellors. Introduce traitors into his country, that the -government policy may be rendered futile. Foment intrigue and -deceit, and thus sow dissension between the ruler and his -ministers. By means of every artful contrivance, cause -deterioration amongst his men and waste of his treasure. Corrupt -his morals by insidious gifts leading him into excess. Disturb and -unsettle his mind by presenting him with lovely women.” Chang Yü -(after Wang Hsi) considers the <span lang="zh">害</span> to be military chastisement: “Get -the enemy,” he says, “into a position where he must suffer injury, -and he will submit of his own accord.” Capt. Calthrop twists Sun -Tzŭ’s words into an absurdly barbarous precept: “In reducing an -enemy to submission, inflict all possible damage upon him.”</p> - -<p class="trans_noindent">make trouble for them,</p> - -<p class="annot"><span lang="zh">業</span> is defined by Ts‘ao Kung as <span lang="zh">事</span>, and his definition is generally<span class="pagenum" id="Page_77">{77}</span> -adopted by the commentators. Tu Mu, however, seems to take it in -the sense of “possessions,” or, as we might say, “assets,” which -he considers to be <span lang="zh">兵衆國富人和令行</span> “a large army, a rich exchequer, -harmony amongst the soldiers, punctual fulfilment of commands.” -These give us a whip-hand over the enemy.</p> - -<p class="trans_noindent">and keep them constantly engaged;</p> - -<p class="annot"><span lang="zh">役</span>, literally, “make servants of them.” Tu Yu says <span lang="zh">令不得安佚</span> -“prevent them from having any rest.”</p> - -<p class="trans_noindent">hold out specious allurements, and make them rush to any given point.</p> - -<p class="annot">Mêng Shih’s note contains an excellent example of the idiomatic -use of <span lang="zh">變</span>: <span lang="zh">令忘變而速至</span> “cause them to forget <i>pien</i> (the reasons -for acting otherwise than on their first impulse), and hasten in -our direction.”</p> - -<p lang="zh" class="ctext" id="c8_p11"><span lang="en">11.</span> 故用兵之法無恃其不來恃吾有以待也無恃其不攻恃吾有所不可攻也</p> - -<p>The art of war teaches us to rely not on the likelihood of the enemy’s -not coming, but on our own readiness to receive him;</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">有能以待之也</span>, but the conciser -form is more likely to be right.</p> - -<p class="trans_noindent">not on the chance of his not attacking, but rather on the -fact that we have made our position unassailable.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> insert <span lang="zh">吾也</span> after the first <span lang="zh">攻</span>, and -omit <span lang="zh">有所</span>.</p> - -<p lang="zh" class="ctext" id="c8_p12"><span lang="en">12.</span> 故將有五危必死可殺也必生可虜也忿速可侮也廉潔可辱也愛民可煩也</p> - -<p>There are five dangerous faults which may affect a general: (1) -Recklessness, which leads to destruction;</p> - -<p class="annot"><span lang="zh">勇而無慮</span> “Bravery without forethought,” as Ts‘ao Kung analyses it, -which causes a man to fight blindly and desperately like a mad -bull. Such an opponent, says Chang Yü, “must not be encountered -with brute force, but may be lured into an ambush and slain.” Cf. -Wu Tzŭ, chap. IV <i>ad init.</i>: <span lang="zh">凡人論將常觀於勇勇之於將乃數分</span><span class="pagenum" id="Page_78">{78}</span><span lang="zh">之一耳夫勇者必輕合輕合而不知利未可也</span> -“In estimating the character of a general, -men are wont to pay exclusive attention to his courage, forgetting -that courage is only one out of many qualities which a general -should possess. The merely brave man is prone to fight recklessly; -and he who fights recklessly, without any perception of what is -expedient, must be condemned.” The <cite>Ssŭ-ma Fa</cite>, too, makes the incisive -remark <span lang="zh">上死不勝</span> “Simply going to one’s death does not bring about -victory.”</p> - -<p class="trans_noindent">(2) cowardice, which leads to capture;</p> - -<p class="annot"><span lang="zh">必生</span> is explained by Ts‘ao Kung of the man “whom timidity prevents -from advancing to seize an advantage,” and Wang Hsi adds, “who is -quick to flee at the sight of danger.” Mêng Shih gives the closer -paraphrase <span lang="zh">志必生反</span> “he who is bent on returning alive,” that is, -the man who will never take a risk. But, as Sun Tzŭ knew, nothing -is to be achieved in war unless you are willing to take risks. -T‘ai Kung said: <span lang="zh">失利後時反受其殃</span> “He who lets an advantage slip will -subsequently bring upon himself real disaster.” In 404 A.D., <span lang="zh">劉裕</span> -Liu Yü pursued the rebel <span lang="zh">桓𤣥</span> Huan Hsüan up the Yangtsze and fought -a naval battle with him at <span lang="zh">崢嶸洲</span> the island of Ch‘êng-hung. The -loyal troops numbered only a few thousands, while their opponents -were in great force. But Huan Hsüan, fearing the fate which was in -store for him should he be overcome, had a light boat made fast to -the side of his war-junk, so that he might escape, if necessary, -at a moment’s notice. The natural result was that the fighting -spirit of his soldiers was utterly quenched, and when the -loyalists made an attack from windward with fireships, all -striving with the utmost ardour to be first in the fray, Huan -Hsüan’s forces were routed, had to burn all their baggage and fled -for two days and nights without stopping. [<i>See</i> <span lang="zh">晉書</span>, chap. 99, -fol. 13.] Chang Yü tells a somewhat similar story of <span lang="zh">趙嬰齊</span> Chao -Ying-ch‘i, a general of the Chin State who during a battle with -the army of Ch‘u in 597 B.C. had a boat kept in readiness for him -on the river, wishing in case of defeat to be the first to get -across.</p> - -<p class="trans_noindent">(3) a hasty temper, which can be provoked by insults;</p> - -<p class="annot">I fail to see the meaning of Capt. Calthrop’s “which brings -insult.” Tu Mu tells us that <span lang="zh">姚襄</span> Yao Hsiang, when opposed in 357 -A.D. by <span lang="zh">黃眉</span> Huang Mei, <span lang="zh">鄧羌</span> Têng Ch‘iang and others, shut himself -up behind his walls and refused to fight. Têng Ch‘iang said: “Our -adversary is of a choleric temper and easily provoked; let us make -constant sallies and break down his walls, then he will grow angry -and come out.<span class="pagenum" id="Page_79">{79}</span> Once we can bring his force to battle, it is doomed -to be our prey.” This plan was acted upon, Yao Hsiang came out to -fight, was lured on as far as <span lang="zh">三原</span> San-yuan by the enemy’s -pretended flight, and finally attacked and slain.</p> - -<p class="trans_noindent">(4) a delicacy of honour which is sensitive to shame;</p> - -<p class="annot">This need not be taken to mean that a sense of honour is really -a defect in a general. What Sun Tzŭ condemns is rather an -exaggerated sensitiveness to slanderous reports, the thin-skinned -man who is stung by opprobrium, however undeserved. Mei Yao-ch‘ên -truly observes, though somewhat paradoxically: <span lang="zh">徇名不顧</span> “The seeker -after glory should be careless of public opinion.”</p> - -<p class="trans_noindent">(5) over-solicitude for his men, which exposes him to worry and -trouble.</p> - -<p class="annot">Here again, Sun Tzŭ does not mean that the general is to be -careless of the welfare of his troops. All he wishes to emphasise -is the danger of sacrificing any important military advantage to -the immediate comfort of his men. This is a shortsighted policy, -because in the long run the troops will suffer more from the -defeat, or, at best, the prolongation of the war, which will be -the consequence. A mistaken feeling of pity will often induce -a general to relieve a beleaguered city, or to reinforce a -hard-pressed detachment, contrary to his military instincts. It -is now generally admitted that our repeated efforts to relieve -Ladysmith in the South African War were so many strategical -blunders which defeated their own purpose. And in the end, relief -came through the very man who started out with the distinct -resolve no longer to subordinate the interests of the whole to -sentiment in favour of a part. An old soldier of one of our -generals who failed most conspicuously in this war, tried once, I -remember, to defend him to me on the ground that he was always “so -good to his men.” By this plea, had he but known it, he was only -condemning him out of Sun Tzŭ’s mouth.</p> - -<p lang="zh" class="ctext" id="c8_p13"><span lang="en">13.</span> 凡此五者將之過也用兵之災也</p> - -<p>These are the five besetting sins of a general, ruinous to the conduct -of war.</p> - -<p lang="zh" class="ctext" id="c8_p14"><span lang="en">14.</span> 覆軍殺將必以五危不可不察也</p> - -<p>When an army is overthrown and its leader slain, the cause will surely -be found among these five dangerous faults. Let them be a subject of -meditation.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c09-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_80">{80}</p> -<h2 id="c09-hd" class="nobreak">IX. <span lang="zh">行軍篇</span><br><br> -THE ARMY ON THE MARCH.</h2> -</div> - -<p class="annot">The contents of this interesting chapter are better indicated in <a href="#c9_p1">§ 1</a> -than by this heading.</p> - -<p lang="zh" class="ctext" id="c9_p1"><span lang="en">1.</span> 孫子曰凡處軍相敵絶山依谷</p> - -<p>Sun Tzŭ said: We come now to the question of encamping the army, and -observing signs of the enemy.</p> - -<p class="annot">The discussion of <span lang="zh">處軍</span>, as Chang Yü points out, extends from here -down to <span lang="zh">伏姦之所藏處也</span> (<a href="#c9_p1">§§ 1–17</a>), and <span lang="zh">相敵</span> from that point down to -<span lang="zh">必謹察之</span> (<a href="#c9_p18">§§ 18–39</a>). The rest of the chapter consists of a few -desultory remarks, chiefly on the subject of discipline.</p> - -<p class="trans_noindent">Pass quickly over mountains,</p> - -<p class="annot">For this use of <span lang="zh">絶</span>, cf. <i>infra</i>. <a href="#c9_p3">§ 3</a>. See also <span lang="zh">荀子</span>, ch. 1. fol. 2 -(standard edition of 1876): <span lang="zh">絶江河</span>; <cite>Shih Chi</cite>, ch. 27 <i>ad init.</i>: -<span lang="zh">後六星絶漢</span>.</p> - -<p class="trans_noindent">and keep in the neighbourhood of valleys.</p> - -<p class="annot">Tu Mu says that <span lang="zh">依</span> here = <span lang="zh">近</span>. The idea is, not to linger among -barren uplands, but to keep close to supplies of water and grass. -Capt. Calthrop translates “camp in valleys,” heedless of the very -next sentence. Cf. Wu Tzŭ, ch. 3: <span lang="zh">無當天竈</span> “Abide not in natural -ovens,” <i>i.e.</i> <span lang="zh">大谷之口</span> “the openings of large valleys.” Chang Yü -tells the following anecdote: “<span lang="zh">武都羗</span> Wu-tu Ch‘iang was a robber -captain in the time of the Later Han, and <span lang="zh">馬援</span> Ma Yüan was sent to -exterminate his gang. Ch‘iang having found a refuge in the hills, -Ma Yüan made no attempt to force a battle, but seized all the -favourable positions commanding supplies of water and forage. -Ch‘iang was soon in such a desperate plight for want of provisions -that he was forced to make a total surrender. He did not know the -advantage of keeping in the neighbourhood of valleys.”</p> - -<p class="pagenum" id="Page_81">{81}</p> - -<p lang="zh" class="ctext" id="c9_p2"><span lang="en">2.</span> 視生處高戰隆無登此處山之軍也</p> - -<p>Camp in high places,</p> - -<p class="annot">Not on high hills, but on knolls or hillocks elevated above the -surrounding country.</p> - -<p class="trans_noindent">facing the sun.</p> - -<p class="annot"><span lang="zh">視生</span> = <span lang="zh">面陽</span>. Tu Mu takes this to mean “facing south,” and Ch‘ên Hao -“facing east.” Cf. <i>infra</i>, §§ <a href="#c9_p11">11</a>, <a href="#c9_p13">13</a>.</p> - -<p class="trans_noindent">Do not climb heights in order to fight.</p> - -<p class="annot"><span lang="zh">隆</span> is here simply equivalent to <span lang="zh">高</span>. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> -read <span lang="zh">降</span>.</p> - -<p class="trans_noindent">So much for mountain warfare.</p> - -<p class="annot">After <span lang="zh">山</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> insert <span lang="zh">谷</span>.</p> - -<p lang="zh" class="ctext" id="c9_p3"><span lang="en">3.</span> 絶水必遠水</p> - -<p>After crossing a river, you should get far away from it.</p> - -<p class="annot">“In order to tempt the enemy to cross after you,” according to -Ts‘ao Kung, and also, says Chang Yü, “in order not to be impeded -in your evolutions.” The <cite>T‘ung Tien</cite> reads <span lang="zh">敵若絶水</span> “If <em>the -enemy</em> crosses a river,” etc. But in view of the next sentence, -this is almost certainly an interpolation.</p> - -<p lang="zh" class="ctext" id="c9_p4"><span lang="en">4.</span> 客絶水而來勿迎之於水內令半濟而擊之利</p> - -<p>When an invading force crosses a river in its onward march, do not -advance to meet it in mid-stream. It will be best to let half the army -get across, and then deliver your attack.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">度</span> for <span lang="zh">濟</span>, without change of -meaning. Wu Tzŭ plagiarises this passage twice over:—ch. II <i>ad -fin.</i>, <span lang="zh">涉水半渡可擊</span>; ch. V, <span lang="zh">敵若絶水半渡而擊</span>. Li Ch‘üan alludes to -the great victory won by Han Hsin over <span lang="zh">龍且</span> Lung Chü at the <span lang="zh">濰</span> Wei -River. Turning to the <cite>Ch‘ien Han Shu</cite>, ch. 34, fol. 6 <i>verso</i>, we -find the battle described as follows: “The two armies were drawn -up on opposite sides of the river. In the night, Han Hsin ordered -his men to take some ten thousand sacks filled with sand and -construct a dam a little higher up. Then, leading half his army -across, he attacked<span class="pagenum" id="Page_82">{82}</span> Lung Chü; but after a time, pretending to have -failed in his attempt, he hastily withdrew to the other bank. Lung -Chü was much elated by this unlooked-for success, and exclaiming: -“I felt sure that Han Hsin was really a coward!” he pursued him -and began crossing the river in his turn. Han Hsin now sent a -party to cut open the sandbags, thus releasing a great volume of -water, which swept down and prevented the greater portion of Lung -Chü’s army from getting across. He then turned upon the force -which had been cut off, and annihilated it, Lung Chü himself being -amongst the slain. The rest of the army, on the further bank, also -scattered and fled in all directions.”</p> - -<p lang="zh" class="ctext" id="c9_p5"><span lang="en">5.</span> 欲戰者無附於水而迎客</p> - -<p>If you are anxious to fight, you should not go to meet the invader -near a river which he has to cross.</p> - -<p class="annot">For fear of preventing his crossing. Capt. Calthrop makes the -injunction ridiculous by omitting <span lang="zh">欲戰者</span>.</p> - -<p lang="zh" class="ctext" id="c9_p6"><span lang="en">6.</span> 視生處高無迎水流此處水上之軍也</p> - -<p>Moor your craft higher up than the enemy, and facing the sun.</p> - -<p class="annot">See <i>supra</i>, <a href="#c9_p2">§ 2</a>. The repetition of these words in connection with -water is very awkward. Chang Yü has the note: <span lang="zh">或岸邊爲陳或水上泊舟皆須面陽而居高</span> -“Said either of troops marshalled on the river-bank, -or of boats anchored in the stream itself; in either case it is -essential to be higher than the enemy and facing the sun.” The -other commentators are not at all explicit. One is much tempted -to reject their explanation of <span lang="zh">視生</span> altogether, and understand it -simply as “seeking safety.” [Cf. <span lang="zh">必生</span> in <a href="#c8_p12">VIII. § 12</a>, and <i>infra</i>, -<a href="#c9_p9">§ 9</a>.] It is true that this involves taking <span lang="zh">視</span> in an unusual, though -not, I think, an impossible sense. Of course the earlier passage -would then have to be translated in like manner.</p> - -<p class="trans_noindent">Do not move up-stream to meet the enemy.</p> - -<p class="annot">Tu Mu says: “As water flows downwards, we must not pitch our camp -on the lower reaches of a river, for fear the enemy should open -the sluices and sweep us away in a flood. This is implied above -in the words <span lang="zh">視生處高</span>. Chu-ko Wu-hou has remarked that ‘in river -warfare we must not advance against the stream,’ which is as -much as to say that our fleet must not be anchored below that of -the enemy, for then they would be able to take advantage of the -current and make short work of us.” There is also the danger, -noted by other commentators,<span class="pagenum" id="Page_83">{83}</span> that the enemy may throw poison on -the water to be carried down to us. Capt. Calthrop’s first version -was: “Do not cross rivers in the face of the stream”—a sapient -piece of advice, which made one curious to know what the correct -way of crossing rivers might be. He has now improved this into: -“Do not fight when the enemy is between the army and the source of -the river.”</p> - -<p class="trans_noindent">So much for river warfare.</p> - -<p lang="zh" class="ctext" id="c9_p7"><span lang="en">7.</span> 絶斥澤惟亟去無留</p> - -<p>In crossing salt-marshes, your sole concern should be to get over them -quickly, without any delay.</p> - -<p class="annot">Because of the lack of fresh water, the poor quality of the -herbage, and last but not least, because they are low, flat, and -exposed to attack.</p> - -<p lang="zh" class="ctext" id="c9_p8"><span lang="en">8.</span> 若交軍於斥澤之中必依水草而背衆樹此處斥澤之軍也</p> - -<p>If forced to fight in a salt-marsh, you should have water and grass -near you, and get your back to a clump of trees.</p> - -<p class="annot">Li Ch‘üan remarks that the ground is less likely to be treacherous -where there are trees, while Tu Yu says that they will serve to -protect the rear. Capt. Calthrop, with a perfect genius for going -wrong, says “in the neighbourhood of a marsh.” For <span lang="zh">若</span> the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite> wrongly read <span lang="zh">爲</span>, and the latter also has <span lang="zh">倍</span> -instead of <span lang="zh">背</span>.</p> - -<p class="trans_noindent">So much for operations in salt-marshes.</p> - -<p lang="zh" class="ctext" id="c9_p9"><span lang="en">9.</span> 平陸處易而右背高前死後生此處平陸之軍也</p> - -<p>In dry, level country, take up an easily accessible position</p> - -<p class="annot">This is doubtless the force of <span lang="zh">易</span>, its opposite being <span lang="zh">險</span>. Thus, Tu -Mu explains it as <span lang="zh">坦易平穩之處</span> “ground that is smooth and firm,” and -therefore adapted for cavalry; Chang Yü as <span lang="zh">坦易無坎陷之處</span> “level -ground, free from depressions and hollows.” He adds later on -that although Sun Tzŭ is discussing flat country, there will -nevertheless be slight elevations and hillocks.</p> - -<p class="trans_noindent">with rising ground to your right and on your rear,</p> - -<p class="pagenum" id="Page_84">{84}</p> - -<p class="annot">The Yü Lan again reads <span lang="zh">倍</span> for <span lang="zh">背</span>. Tu Mu quotes T‘ai Kung as saying: -“An army should have a stream or a marsh on its left, and a hill -or tumulus on its right.”</p> - -<p class="trans_noindent">so that the danger may be in front, and safety lie behind.</p> - -<p class="annot">Wang Hsi thinks that <span lang="zh">後生</span> contradicts the saying <span lang="zh">視生</span> in <a href="#c9_p2">§ 2</a>, and -therefore suspects a mistake in the text.</p> - -<p class="trans_noindent">So much for campaigning in flat country.</p> - -<p lang="zh" class="ctext" id="c9_p10"><span lang="en">10.</span> 凡此四軍之利黃帝之所以勝四帝也</p> - -<p>These are the four useful branches of military knowledge</p> - -<p class="annot">Those, namely, concerned with (1) mountains, (2) rivers, (3) -marshes, and (4) plains. Compare Napoleon’s “Military Maxims,” no. -1.</p> - -<p class="trans_noindent">which enabled the Yellow Emperor to vanquish four several sovereigns.</p> - -<p class="annot">Mei Yao-ch‘ên asks, with some plausibility, whether <span lang="zh">帝</span> is not a -mistake for <span lang="zh">軍</span> “armies,” as nothing is known of Huang Ti having -conquered four other Emperors. The <cite>Shih Chi</cite> (ch. I <i>ad init.</i>) -speaks only of his victories over <span lang="zh">炎帝</span> Yen Ti and <span lang="zh">蚩尤</span> Ch‘ih Yu. -In the <span lang="zh">六韜</span> it is mentioned that he “fought seventy battles and -pacified the Empire.” Ts‘ao Kung’s explanation is, that the Yellow -Emperor was the first to institute the feudal system of vassal -princes, each of whom (to the number of four) originally bore -the title of Emperor. Li Ch‘üan tells us that the art of war -originated under Huang Ti, who received it from his Minister <span lang="zh">風后</span> -Fêng Hou.</p> - -<p lang="zh" class="ctext" id="c9_p11"><span lang="en">11.</span> 凡軍喜高而惡下貴陽而賤陰</p> - -<p>All armies prefer high ground to low,</p> - -<p class="annot">“High ground,” says Mei Yao-ch‘ên, “is not only more agreeable and -salubrious, but more convenient from a military point of view; low -ground is not only damp and unhealthy, but also disadvantageous -for fighting.” The original text and the <cite>T‘u Shu</cite> have <span lang="zh">好</span> instead -of <span lang="zh">喜</span>.</p> - -<p class="trans_noindent">and sunny places to dark.</p> - -<p lang="zh" class="ctext" id="c9_p12"><span lang="en">12.</span> 養生而處實軍無百疾是謂必勝</p> - -<p>If you are careful of your men,</p> - -<p class="annot">Ts‘ao Kung says: <span lang="zh">向水草可放牧養畜</span> “Make for fresh water and pasture, -where you can turn out your animals to graze.” And<span class="pagenum" id="Page_85">{85}</span> the other -commentators follow him, apparently taking <span lang="zh">生</span> as = <span lang="zh">牲</span>. Cf. Mencius, -V. 1. ix. 1, where <span lang="zh">養牲者</span> means a cattle-keeper. But here <span lang="zh">養生</span> -surely has reference to the health of the troops. It is the title -of Chuang Tzŭ’s third chapter, where it denotes moral rather than -physical well-being.</p> - -<p class="trans_noindent">and camp on hard ground,</p> - -<p class="annot"><span lang="zh">實</span> must mean dry and solid, as opposed to damp and marshy, ground. -This is to be found as a rule in high places, so the commentators -explain <span lang="zh">實</span> as practically equivalent to <span lang="zh">高</span>.</p> - -<p class="trans_noindent">the army will be free from disease of every kind,</p> - -<p class="annot">Chang Yü says: “The dryness of the climate will prevent the -outbreak of illness.”</p> - -<p class="trans_noindent">and this will spell victory.</p> - -<p lang="zh" class="ctext" id="c9_p13"><span lang="en">13.</span> 邱陵隄防必處其陽而右背之此兵之利地之助也</p> - -<p>When you come to a hill or a bank, occupy the sunny side, with the -slope on your right rear. Thus you will at once act for the benefit of -your soldiers and utilise the natural advantages of the ground.</p> - -<p lang="zh" class="ctext" id="c9_p14"><span lang="en">14.</span> 上雨水沫至欲涉者待其定也</p> - -<p>When, in consequence of heavy rains up-country, a river which you -wish to ford is swollen and flecked with foam, you must wait until it -subsides.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have a superfluous <span lang="zh">下</span> before <span lang="zh">水</span>.</p> - -<p lang="zh" class="ctext" id="c9_p15"><span lang="en">15.</span> 凡地有絶澗天井天牢天羅天陷天隙必亟去之勿近也</p> - -<p>Country in which there are precipitous cliffs with torrents running -between,</p> - -<p class="annot"><span lang="zh">絶澗</span>, explained by Mei Yao-ch‘ên as <span lang="zh">前後險峻水橫其中</span>.</p> - -<p class="trans_noindent">deep natural hollows,</p> - -<p class="annot"><span lang="zh">天井</span>, explained as <span lang="zh">四面峻坂澗壑所歸</span> “places enclosed on every side -by steep banks, with pools of water at the bottom.”</p> - -<p class="trans_noindent">confined places,</p> - -<p class="pagenum" id="Page_86">{86}</p> - -<p class="annot"><span lang="zh">天牢</span> “natural pens or prisons,” explained as <span lang="zh">三面環絶易入難出</span> -“places surrounded by precipices on three sides—easy to get into, -but hard to get out of.”</p> - -<p class="trans_noindent">tangled thickets,</p> - -<p class="annot"><span lang="zh">天羅</span>, explained as <span lang="zh">草木蒙密鋒鏑莫施</span> “places covered with such dense -undergrowth that spears cannot be used.”</p> - -<p class="trans_noindent">quagmires</p> - -<p class="annot"><span lang="zh">天陷</span>, explained as <span lang="zh">卑下汙𣾈車騎不通</span> “low-lying places, so heavy with -mud as to be impassible for chariots and horsemen.”</p> - -<p class="trans_noindent">and crevasses,</p> - -<p class="annot"><span lang="zh">天隙</span> is explained by Mei Yao-ch‘ên as <span lang="zh">兩山相向洞道狹惡</span> “a narrow -difficult way between beetling cliffs,” but Ts‘ao Kung says -<span lang="zh">山澗迫狹地形深數尺長數丈者</span>, which seems to denote something on a much -smaller scale. Tu Mu’s note is <span lang="zh">地多溝坑坎陷木石</span> “ground covered -with trees and rocks, and intersected by numerous ravines and -pitfalls.” This is very vague, but Chia Lin explains it clearly -enough as a defile or narrow pass: <span lang="zh">兩邊險絶形狹長而數里</span>, and Chang -Yü takes much the same view. On the whole, the weight of the -commentators certainly inclines to the rendering “defile”. But the -ordinary meaning of <span lang="zh">隙</span> (a crack or fissure) and the fact that <span lang="zh">絶澗</span> -above must be something in the nature of a defile, make me think -that Sun Tzŭ is here speaking of crevasses. The <cite>T‘ung Tien</cite> and -<cite>Yü Lan</cite> read <span lang="zh">郄</span> for <span lang="zh">隙</span>, with the same meaning; the latter also -has <span lang="zh">大害</span> after <span lang="zh">天郄</span>—a palpable gloss.</p> - -<p class="trans_noindent">should be left with all possible speed and not approached.</p> - -<p lang="zh" class="ctext" id="c9_p16"><span lang="en">16.</span> 吾遠之敵近之吾迎之敵背之</p> - -<p>While we keep away from such places, we should get the enemy to -approach them; while we face them, we should let the enemy have them -on his rear.</p> - -<p lang="zh" class="ctext" id="c9_p17"><span lang="en">17.</span> 軍旁有險阻蔣潢井生葭葦小林蘙薈必謹覆索之此伏姦之所藏處也</p> - -<p>If in the neighbourhood of your camp</p> - -<p class="annot">The original text has <span lang="zh">軍行</span>, but <span lang="zh">旁</span> has been generally adopted as -yielding much better sense.</p> - -<p class="pagenum" id="Page_87">{87}</p> - -<p class="trans_noindent">there should be any hilly country,</p> - -<p class="annot"><span lang="zh">險阻</span> is <span lang="zh">邱阜之地</span>, according to Chang Yü.</p> - -<p class="trans_noindent">ponds surrounded by aquatic grass, hollow basins filled with reeds,</p> - -<p class="annot">The original text omits <span lang="zh">蔣</span> and <span lang="zh">生</span>, so that <span lang="zh">潢</span> and <span lang="zh">井</span> join to make a -pair: “ponds and basins.” This is plausible enough at first sight, -but there are several objections to the reading: (1) <span lang="zh">蔣</span> is unlikely -to have got into the text as a gloss on <span lang="zh">潢</span>; (2) it is easy to -suppose, on the other hand, that <span lang="zh">蔣</span> and afterwards <span lang="zh">生</span> (to restore -the balance of the sentence) were omitted by a copyist who jumped -to the conclusion that <span lang="zh">潢</span> and <span lang="zh">井</span> must go together; (3) the sense, -when one comes to consider it, actually requires <span lang="zh">蔣</span>, for it is -absurd to talk of pools and ponds as in themselves suitable places -for an ambush; (4) Li Ching (571–649 A. D.) in his <span lang="zh">兵法</span> “Art -of War” has the words: <span lang="zh">蔣潢蘙薈則必索其伏</span>. This is evidently a -reminiscence of Sun Tzŭ, so there can be little doubt that <span lang="zh">蔣</span> stood -in the text at this early date. It may be added that the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite> both have <span lang="zh">蔣</span>, and the latter also reads <span lang="zh">并</span> for <span lang="zh">井</span>.</p> - -<p class="trans_noindent">or woods with thick undergrowth,</p> - -<p class="annot">I read <span lang="zh">小林</span> with the <cite>Yü Lan</cite> in preference to <span lang="zh">山林</span>, given in the -original text, which is accepted by the commentators without -question. The text of the <cite>T‘u Shu</cite> up to this point runs as -follows: <span lang="zh">潢井蒹葭林木蘙薈者</span>.</p> - -<p class="trans_noindent">they must be carefully routed out and searched; for these are places -where men in ambush or insidious spies are likely to be lurking.</p> - -<p class="annot">The original text omits <span lang="zh">藏</span>, which has been restored from the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite>. The <cite>T‘u Shu</cite> omits <span lang="zh">處</span> as well, making <span lang="zh">所</span> a -substantive. On <span lang="zh">姦</span> Chang Yü has the note: <span lang="zh">又慮姦細潛隱覘我虛實聽我號令伏姦當爲兩事</span> -“We must also be on our guard against traitors who may -lie in close covert, secretly spying out our weaknesses and -overhearing our instructions. <i>Fu</i> and <i>chien</i> are to be taken -separately.”</p> - -<p lang="zh" class="ctext" id="c9_p18"><span lang="en">18.</span> 敵近而靜者恃其險也</p> - -<p>When the enemy is close at hand and remains quiet, he is relying on -the natural strength of his position.</p> - -<p class="pagenum" id="Page_88">{88}</p> - -<p class="annot">Here begin Sun Tzŭ’s remarks on the reading of signs, much of -which is so good that it could almost be included in a modern -manual like Gen. Baden-Powell’s “Aids to Scouting.”</p> - -<p lang="zh" class="ctext" id="c9_p19"><span lang="en">19.</span> 遠而挑戰者欲人之進也</p> - -<p>When he keeps aloof and tries to provoke a battle, he is anxious for -the other side to advance.</p> - -<p class="annot">Probably because we are in a strong position from which he wishes -to dislodge us. “If he came close up to us,” says Tu Mu, “and -tried to force a battle, he would seem to despise us, and there -would be less probability of our responding to the challenge.”</p> - -<p lang="zh" class="ctext" id="c9_p20"><span lang="en">20.</span> 其所居者易利也</p> - -<p>If his place of encampment is easy of access, he is tendering a bait.</p> - -<p class="annot"><span lang="zh">易</span> is here the opposite of <span lang="zh">險</span> in <a href="#c9_p18">§ 18</a>. The reading of the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite>, <span lang="zh">其所處者居易利也</span>, is pretty obviously corrupt. -The original text, which transposes <span lang="zh">易</span> and <span lang="zh">者</span>, may very possibly be -right. Tu Mu tells us that there is yet another reading: -<span lang="zh">士爭其所居者易利也</span>.</p> - -<p lang="zh" class="ctext" id="c9_p21"><span lang="en">21.</span> 衆樹動者來也衆草多障者疑也</p> - -<p>Movement amongst the trees of a forest shows that the enemy is -advancing.</p> - -<p class="annot">Ts‘ao Kung explains this as “felling trees to clear a passage,” -and Chang Yü says: “Every army sends out scouts to climb high -places and observe the enemy. If a scout sees that the trees of a -forest are moving and shaking, he may know that they are being cut -down to clear a passage for the enemy’s march.”</p> - -<p class="trans_noindent">The appearance of a number of screens in the midst of thick grass -means that the enemy wants to make us suspicious.</p> - -<p class="annot">Whenever the meaning of a passage happens to be somewhat elusive, -Capt. Calthrop seems to consider himself justified in giving free -rein to the imagination. Thus, though his text is here identical -with ours, he renders the above: “Broken branches and trodden -grass, as of the passing of a large host, must be regarded with -suspicion.” Tu Yu’s explanation, borrowed from Ts‘ao Kung, is as -follows: “The presence of a number of screens or sheds in the -midst of thick vegetation is a sure sign that the enemy has fled -and, fearing pursuit, has constructed these hiding-places<span class="pagenum" id="Page_89">{89}</span> in order -to make us suspect an ambush.” It appears that these “screens” -were hastily knotted together out of any long grass which the -retreating enemy happened to come across.</p> - -<p lang="zh" class="ctext" id="c9_p22"><span lang="en">22.</span> 鳥起者伏也獸駭者覆也</p> - -<p>The rising of birds in their flight is the sign of an ambuscade.</p> - -<p class="annot">Chang Yü’s explanation is doubtless right: “When birds that are -flying along in a straight line suddenly shoot upwards, it means -that soldiers are in ambush at the spot beneath.”</p> - -<p class="trans_noindent">Startled beasts indicate that a sudden attack is coming.</p> - -<p class="annot">An example of <span lang="zh">覆</span> <i>fou</i><sup>4</sup> in the meaning of “ambuscade” may be found -in the <cite>Tso Chuan</cite>, <span lang="zh">隱</span> 9<sup>th</sup> year: <span lang="zh">君爲三覆以待之</span>. In the present -passage, however, it is to be distinguished from <span lang="zh">伏</span> just above, in -that it implies onward motion on the part of the attacking force. -Thus, Li Ch‘üan defines it as <span lang="zh">不意而至</span>, and Tu Mu as <span lang="zh">來襲我也</span>.</p> - -<p lang="zh" class="ctext" id="c9_p23"><span lang="en">23.</span> 塵高而銳者車來也卑而廣者徒來也散而條達者樵採也少而往來者營軍也</p> - -<p>When there is dust rising in a high column, it is the sign of chariots -advancing; when the dust is low, but spread over a wide area, it -betokens the approach of infantry.</p> - -<p class="annot"><span lang="zh">高而銳</span> “high and sharp,” or rising to a peak, is of course somewhat -exaggerated as applied to dust. The commentators explain the -phenomenon by saying that horses and chariots, being heavier than -men, raise more dust, and also follow one another in the same -wheel-track, whereas foot-soldiers would be marching in ranks, -many abreast. According to Chang Yü, “every army on the march must -have scouts (<span lang="zh">探候之人</span>) some way in advance, who on sighting dust -raised by the enemy, will gallop back and report it to the -commander-in-chief.” Cf. Gen. Baden-Powell: “As you move along, -say, in a hostile country, your eyes should be looking afar for -the enemy or any signs of him: figures, dust rising, birds getting -up, glitter of arms, etc.”<a role="doc-noteref" href="#Footnote174" class="fnanchor" id="FNanchor174"><sup>[174]</sup></a></p> - -<p class="trans_noindent">When it branches out in different directions, it shows that parties -have been sent to collect firewood.</p> - -<p class="annot">There is some doubt about the reading <span lang="zh">樵採</span>. The <cite>T‘ung Tien</cite> and -<cite>Yü Lan</cite> have <span lang="zh">薪採</span>, and Li Ch‘üan proposes <span lang="zh">薪來</span>.</p> - -<p class="pagenum" id="Page_90">{90}</p> - -<p class="trans_noindent">A few clouds of dust moving to and fro signify that the army is -encamping.</p> - -<p class="annot">Chang Yü says: “In apportioning the defences for a cantonment, -light horse will be sent out to survey the position and ascertain -the weak and strong points all along its circumference. Hence the -small quantity of dust and its motion.”</p> - -<p lang="zh" class="ctext" id="c9_p24"><span lang="en">24.</span> 辭卑而益備者進也辭强而進驅者退也</p> - -<p>Humble words and increased preparations are signs that the enemy is -about to advance.</p> - -<p class="annot">“As though they stood in great fear of us,” says Tu Mu. “Their -object is to make us contemptuous and careless, after which they -will attack us.” Chang Yü alludes to the story of <span lang="zh">田單</span> T‘ien Tan of -the Ch‘i State, who in 279 B.C. was hard-pressed in his defence of -<span lang="zh">卽墨</span> Chi-mo against the Yen forces, led by <span lang="zh">騎劫</span> Ch‘i Chieh. In ch. -82 of the <cite>Shih Chi</cite> we read: “T‘ien Tan openly said: ‘My only -fear is that the Yen army may cut off the noses of their Ch‘i -prisoners and place them in the front rank to fight against us; -that would be the undoing of our city.’ The other side being -informed of this speech, at once acted on the suggestion; -but those within the city were enraged at seeing their -fellow-countrymen thus mutilated, and fearing only lest they -should fall into the enemy’s hands, were nerved to defend -themselves more obstinately than ever. Once again T‘ien Tan sent -back converted spies who reported these words to the enemy: ‘What -I dread most is that the men of Yen may dig up the ancestral -tombs outside the town, and by inflicting this indignity on our -forefathers cause us to become faint-hearted.’ Forthwith the -besiegers dug up all the graves and burned the corpses lying in -them. And the inhabitants of Chi-mo, witnessing the outrage from -the city-walls, wept passionately and were all impatient to go out -and fight, their fury being increased tenfold. T‘ien Tan knew then -that his soldiers were ready for any enterprise. But instead of a -sword, he himself took a mattock in his hands, and ordered others -to be distributed amongst his best warriors, while the ranks were -filled up with their wives and concubines. He then served out all -the remaining rations and bade his men eat their fill. The regular -soldiers were told to keep out of sight, and the walls were manned -with the old and weaker men and with women. This done, envoys were -despatched to the enemy’s camp to arrange terms of surrender, -whereupon the Yen army began shouting for joy. T‘ien Tan also -collected 20,000 ounces of silver from the people, and got the -wealthy citizens of Chi-mo to send it to the Yen general with the -prayer that, when the town capitulated, he would not allow their -homes to be plundered or their women to be maltreated. Ch‘i Chieh, -in high good humour, granted their prayer; but his army now became -increasingly slack and<span class="pagenum" id="Page_91">{91}</span> careless. Meanwhile, T‘ien Tan got together -a thousand oxen, decked them with pieces of red silk, painted -their bodies, dragon-like, with coloured stripes, and fastened -sharp blades on their horns and well-greased rushes on their -tails. When night came on, he lighted the ends of the rushes, and -drove the oxen through a number of holes which he had pierced in -the walls, backing them up with a force of 5000 picked warriors. -The animals, maddened with pain, dashed furiously into the enemy’s -camp where they caused the utmost confusion and dismay; for their -tails acted as torches, showing up the hideous pattern on their -bodies, and the weapons on their horns killed or wounded any with -whom they came into contact. In the meantime, the band of 5000 had -crept up with gags in their mouths, and now threw themselves on -the enemy. At the same moment a frightful din arose in the city -itself, all those that remained behind making as much noise as -possible by banging drums and hammering on bronze vessels, until -heaven and earth were convulsed by the uproar. Terror-stricken, -the Yen army fled in disorder, hotly pursued by the men of Ch‘i, -who succeeded in slaying their general Ch‘i Chieh.... The result -of the battle was the ultimate recovery of some seventy cities -which had belonged to the Ch‘i State.”</p> - -<p class="trans_noindent">Violent language and driving forward as if to the attack are signs -that he will retreat.</p> - -<p class="annot">I follow the original text here, also adopted by the <cite>T‘u Shu</cite>. -The standard text reads <span lang="zh">辭詭而强進驅者退也</span> on the strength of Ts‘ao -Kung’s commentary <span lang="zh">詭詐也</span>, which shows that his text included -the word <span lang="zh">詭</span>. Strong as this ground is, I do not think it can -counterbalance the obvious superiority of the other reading in -point of sense. <span lang="zh">詭</span> not only provides no antithesis to <span lang="zh">卑</span>, but makes -the whole passage absurd; for if the language of the enemy is -calculated to deceive, it cannot be known as deceitful at the -time, and can therefore afford no “sign.” Moreover, the extra word -in <span lang="zh">强進驅者</span> (an awkward locution, by the way) spoils the parallelism -with <span lang="zh">益備者</span>.</p> - -<p lang="zh" class="ctext" id="c9_p25"><span lang="en">25.</span> 輕車先出居其側者陳也</p> - -<p>When the light chariots</p> - -<p class="annot">The same, according to Tu Yu, as the <span lang="zh">馳車</span> of <a href="#c2_p1">II. § 1</a>.</p> - -<p class="trans_noindent">come out first and take up a position on the wings, it is a sign that the enemy is -forming for battle.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> omits <span lang="zh">出</span>.</p> - -<p lang="zh" class="ctext" id="c9_p26"><span lang="en">26.</span> 無約而請和者謀也</p> - -<p>Peace proposals unaccompanied by a sworn covenant indicate a plot.</p> - -<p class="pagenum" id="Page_92">{92}</p> - -<p class="annot">Tu Yu defines <span lang="zh">約</span> as <span lang="zh">要約</span>, and Li Ch‘üan as <span lang="zh">質盟之約</span> “a treaty -confirmed by oaths and hostages.” Wang Hsi and Chang Yü, on the -other hand, simply say <span lang="zh">無故</span> “without reason,” “on a frivolous -pretext,” as though <span lang="zh">約</span> bore the rather unusual sense of -“important.” Capt. Calthrop has “without consultation,” which is -too loose.</p> - -<p lang="zh" class="ctext" id="c9_p27"><span lang="en">27.</span> 奔走而陳兵者期也</p> - -<p>When there is much running about</p> - -<p class="annot">Every man hastening to his proper place under his own regimental -banner.</p> - -<p class="trans_noindent">and the soldiers fall into rank,</p> - -<p class="annot">I follow the <cite>T‘u Shu</cite> in omitting <span lang="zh">車</span> after <span lang="zh">兵</span>. Tu Mu quotes the -<cite>Chou Li</cite>, ch. xxix. fol. 31: <span lang="zh">車驟徒趨及表乃止</span>.</p> - -<p class="trans_noindent">it means that the critical moment has come.</p> - -<p class="annot">What Chia Lin calls <span lang="zh">晷刻之期</span>, as opposed to <span lang="zh">尋常之期</span>.</p> - -<p lang="zh" class="ctext" id="c9_p28"><span lang="en">28.</span> 半進半退者誘也</p> - -<p>When some are seen advancing and some retreating, it is a lure.</p> - -<p class="annot">Capt. Calthrop is hardly right in translating: “An advance, -followed by sudden retirement.” It is rather a case of feigned -confusion. As Tu Mu says: <span lang="zh">僞爲雜亂不整之狀</span>.</p> - -<p lang="zh" class="ctext" id="c9_p29"><span lang="en">29.</span> 倚仗而立者飢也</p> - -<p>When the soldiers stand leaning on their spears, they are faint from -want of food.</p> - -<p class="annot"><span lang="zh">仗</span> is here probably not a synonym for <span lang="zh">倚</span>, but = <span lang="zh">兵</span> “a weapon.” The -original text has <span lang="zh">杖而立者</span>, which has been corrected from the -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>.</p> - -<p lang="zh" class="ctext" id="c9_p30"><span lang="en">30.</span> 汲而先飮者渴也</p> - -<p>If those who are sent to draw water begin by drinking themselves, the -army is suffering from thirst.</p> - -<p class="annot">As Tu Mu remarks: <span lang="zh">覩一人三軍可知也</span> “One may know the condition of a -whole army from the behaviour of a single man.” The <span lang="zh">先</span> may mean -either that they drink before drawing water for the army, or before -they return to camp. Chang Yü takes the latter view. The <cite>T‘ung -Tien</cite> has the faulty reading <span lang="zh">汲役先飮者</span>, and the <cite>Yü Lan</cite>, worse -still, <span lang="zh">汲設飮者</span>.</p> - -<p class="pagenum" id="Page_93">{93}</p> - -<p lang="zh" class="ctext" id="c9_p31"><span lang="en">31.</span> 見利而不進者勞也</p> - -<p>If the enemy sees an advantage to be gained</p> - -<p class="annot">Not necessarily “booty,” as Capt. Calthrop translates it. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">向人見利</span>, etc.</p> - -<p class="trans_noindent">and makes no effort to secure it, the soldiers are exhausted.</p> - -<p lang="zh" class="ctext" id="c9_p32"><span lang="en">32.</span> 鳥集者虛也夜呼者恐也</p> - -<p>If birds gather on any spot, it is unoccupied.</p> - -<p class="annot">A useful fact to bear in mind when, for instance, as Ch‘ên Hao -says, the enemy has secretly abandoned his camp.</p> - -<p class="trans_noindent">Clamour by night betokens nervousness.</p> - -<p class="annot">Owing to false alarms; or, as Tu Mu explains it: <span lang="zh">恐懼不安故夜呼以自壯也</span> -“Fear makes men restless; so they fall to shouting at night -in order to keep up their courage.” The <cite>T‘ung Tien</cite> inserts <span lang="zh">喧</span> -before <span lang="zh">呼</span>.</p> - -<p lang="zh" class="ctext" id="c9_p33"><span lang="en">33.</span> 軍擾者將不重也旌旗動者亂也吏怒者倦也</p> - -<p>If there is disturbance in the camp, the general’s authority is weak. -If the banners and flags are shifted about, sedition is afoot.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> omit <span lang="zh">旌</span>.</p> - -<p class="trans_noindent">If the officers are angry, it means that the men are weary.</p> - -<p class="annot">And therefore, as Capt. Calthrop says, slow to obey. Tu Yu -understands the sentence differently: “If all the officers of an -army are angry with their general, it means that they are broken -with fatigue” [owing to the exertions which he has demanded from -them].</p> - -<p lang="zh" class="ctext" id="c9_p34"><span lang="en">34.</span> 粟馬肉食軍無懸缻不返其舍者窮宼也</p> - -<p>When an army feeds its horses with grain and kills its cattle for food,</p> - -<p class="annot"><span lang="zh">粟馬肉食</span> is expanded by Mei Yao-ch‘ên (following Tu Mu) into -<span lang="zh">給糧以𥞊乎馬殺畜以饗乎士</span>, which is the sense I have given above. In -the ordinary course of things, the men would be fed on grain and -the horses chiefly on grass.</p> - -<p class="trans_noindent">and when the men do not hang their cooking-pots</p> - -<p class="pagenum" id="Page_94">{94}</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span lang="zh">缶</span>, which is much the same as <span lang="zh">缻</span>, and the <cite>Yü -Lan</cite> <span lang="zh">箠</span>, which is manifestly wrong.</p> - -<p class="trans_noindent">over the camp-fires, showing that they will not return to their tents,</p> - -<p class="annot">For <span lang="zh">返</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> both read <span lang="zh">及</span>.</p> - -<p class="trans_noindent">you may know that they are determined to fight to the death.</p> - -<p class="annot">For <span lang="zh">窮宼</span>, see <a href="#c7_p36">VII. § 36</a>. I may quote here the illustrative passage -from the <cite>Hou Han Shu</cite>, ch. 71, given in abbreviated form by -the <cite>P‘ei Wên Yün Fu</cite>: “The rebel <span lang="zh">王國</span> Wang Kuo of <span lang="zh">梁</span> Liang was -besieging the town of <span lang="zh">陳倉</span> Ch‘ên-ts‘ang, and <span lang="zh">皇甫嵩</span> Huang-fu Sung, -who was in supreme command, and <span lang="zh">董卓</span> Tung Cho were sent out against -him. The latter pressed for hasty measures, but Sung turned a deaf -ear to his counsel. At last the rebels were utterly worn out, and -began to throw down their weapons of their own accord. Sung was -now for advancing to the attack, but Cho said: ‘It is a principle -of war not to pursue desperate men and not to press a retreating -host.’ Sung answered: ‘That does not apply here. What I am about -to attack is a jaded army, not a retreating host; with disciplined -troops I am falling on a disorganised multitude, not a band of -desperate men.’ Thereupon he advanced to the attack unsupported by -his colleague, and routed the enemy, Wang Kuo being slain.” The -inferior reading of the <cite>T‘u Shu</cite> for <a href="#c9_p34">§ 34</a> is as follows: -<span lang="zh">殺馬肉食者軍無糧也懸缻不返其舍者窮宼也</span>. The first clause strikes me as rather -shallow for Sun Tzŭ, and it is hard to make anything of <span lang="zh">懸缻</span> in -the second without the negative. Capt. Calthrop, nothing daunted, -set down in his first edition: “When they <em>cast away</em> their -cooking-pots.” He now has: “When the cooking-pots are hung up on -the wall.”</p> - -<p lang="zh" class="ctext" id="c9_p35"><span lang="en">35.</span> 諄諄翕翕徐言入入者失衆也</p> - -<p>The sight of men whispering together</p> - -<p class="annot"><span lang="zh">諄諄</span> is well explained by Tu Mu as <span lang="zh">乏氣聲促</span> “speaking with bated -breath.”</p> - -<p class="trans_noindent">in small knots</p> - -<p class="annot">The <cite>Shuo Wên</cite> rather strangely defines <span lang="zh">翕</span> by the word <span lang="zh">起</span>, but the -<cite>Êrh Ya</cite> says <span lang="zh">合</span> “to join” or “contract,” which is undoubtedly its -primary meaning. Chang Yü is right, then, in explaining it here by -the word <span lang="zh">聚</span>. The other commentators are very much at sea: Ts‘ao -Kung says <span lang="zh">失志貌</span>, Tu Yu <span lang="zh">不眞</span>, Tu Mu <span lang="zh">顚倒失次貌</span>, Chia Lin <span lang="zh">不安貌</span>, Mei -Yao-ch‘ên <span lang="zh">曠職事</span>, Wang Hsi <span lang="zh">患其上</span>.</p> - -<p class="pagenum" id="Page_95">{95}</p> - -<p class="trans_noindent">or speaking in subdued tones</p> - -<p class="annot"><span lang="zh">入入</span> is said to be the same as <span lang="zh">如如</span>.</p> - -<p class="trans_noindent">points to disaffection amongst the rank and file.</p> - -<p class="annot"><span lang="zh">失衆</span> is equivalent to <span lang="zh">失其衆心</span>, the subject of course being “the -general,” understood. In the original text, which seems to be -followed by several commentators, the whole passage stands thus: -<span lang="zh">諄諄翕翕徐與人言者失衆也</span>. Here it would be the general who is talking -to his men, not the men amongst themselves. For <span lang="zh">翕</span>, which is the -chief stumbling-block in the way of this reading, the <cite>T‘u Shu</cite> -gives the very plausible emendation <span lang="zh">𧬈</span> (also read <i>hsi</i>, and -defined by K‘ang Hsi as <span lang="zh">疾言</span> “to speak fast”). But this is -unnecessary if we keep to the standard text.</p> - -<p lang="zh" class="ctext" id="c9_p36"><span lang="en">36.</span> 屢賞者窘也數罰者困也</p> - -<p>Too frequent rewards signify that the enemy is at the end of his -resources;</p> - -<p class="annot">Because, when an army is hard pressed, as Tu Mu says, there is -always a fear of mutiny, and lavish rewards are given to keep the -men in good temper.</p> - -<p class="trans_noindent">too many punishments betray a condition of dire distress.</p> - -<p class="annot">Because in such case discipline becomes relaxed, and unwonted -severity is necessary to keep the men to their duty.</p> - -<p lang="zh" class="ctext" id="c9_p37"><span lang="en">37.</span> 先暴而後畏其衆者不精之至也</p> - -<p>To begin by bluster, but afterwards to take fright at the enemy’s -numbers, shows a supreme lack of intelligence.</p> - -<p class="annot">I follow the interpretation of Ts‘ao Kung: <span lang="zh">先輕敵後聞其衆則心惡之也</span>, -also adopted by Li Ch‘üan, Tu Mu and Chang Yü. Another possible -meaning, set forth by Tu Yu, Chia Lin, Mei Yao-ch‘ên and Wang Hsi, -is: “The general who is first tyrannical towards his men, and then -in terror lest they should mutiny, etc.” This would connect the -sentence with what went before about rewards and punishments. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">情</span> “affection” instead of <span lang="zh">精</span>.</p> - -<p lang="zh" class="ctext" id="c9_p38"><span lang="en">38.</span> 來委謝者欲休息也</p> - -<p>When envoys are sent with compliments in their mouths, it is a sign -that the enemy wishes for a truce.</p> - -<p class="pagenum" id="Page_96">{96}</p> - -<p class="annot">Tu Mu says: <span lang="zh">所以委質來謝此乃勢已窮或有他故必欲休息也</span> “If the enemy -open friendly relations by sending hostages, it is a sign that -they are anxious for an armistice, either because their strength -is exhausted or for some other reason.” But it hardly needs a Sun -Tzŭ to draw such an obvious inference; and although Tu Mu is -supported by Mei Yao-ch‘ên and Chang Yü, I cannot think that -hostages are indicated by the word <span lang="zh">委</span>.</p> - -<p lang="zh" class="ctext" id="c9_p39"><span lang="en">39.</span> 兵怒而相迎久而不合又不相去必謹察之</p> - -<p>If the enemy’s troops march up angrily and remain facing ours for -a long time without either joining battle or taking themselves off -again, the situation is one that demands great vigilance and -circumspection.</p> - -<p class="annot">Capt. Calthrop falls into a trap which often lurks in the word <span lang="zh">相</span>. -He translates: “When both sides, eager for a fight, face each -other for a considerable time, neither advancing nor retiring,” -etc. Had he reflected a little, he would have seen that this is -meaningless as addressed to a commander who has control over the -movements of his own troops. <span lang="zh">相迎</span>, then, does not mean that the two -armies go to meet each other, but simply that the other side comes -up to us. Likewise with <span lang="zh">相去</span>. If this were not perfectly clear of -itself, Mei Yao-ch‘ên’s paraphrase would make it so: <span lang="zh">怒而來逆我</span>, -etc. As Ts‘ao Kung points out, a manœuvre of this sort may be only -a <i>ruse</i> to gain time for an unexpected flank attack or the laying -of an ambush.</p> - -<p lang="zh" class="ctext" id="c9_p40"><span lang="en">40.</span> 兵非益多也惟無武進足以倂力料敵取人而已</p> - -<p>If our troops are no more in number than the enemy, that is amply -sufficient;</p> - -<p class="annot">Wang Hsi’s paraphrase, partly borrowed from Ts‘ao Kung, is -<span lang="zh">權力均足矣</span>. Another reading, adopted by Chia Lin and the <cite>T‘u Shu</cite>, -is <span lang="zh">兵非貴益多</span>, which Capt. Calthrop renders, much too loosely: -“Numbers are no certain mark of strength.”</p> - -<p class="trans_noindent">it only means that no direct attack can be made.</p> - -<p class="annot">Literally, “no martial advance.” That is to say, <span lang="zh">正</span> “<i>chêng</i>” -tactics and frontal attacks must be eschewed, and stratagem -resorted to instead.</p> - -<p class="trans_noindent">What we can do is simply to concentrate all our available strength, -keep a close watch on the enemy, and obtain reinforcements.</p> - -<p class="pagenum" id="Page_97">{97}</p> - -<p class="annot">This is an obscure sentence, and none of the commentators succeed -in squeezing very good sense out of it. The difficulty lies -chiefly in the words <span lang="zh">取人</span>, which have been taken in every possible -way. I follow Li Ch‘üan, who appears to offer the simplest -explanation: <span lang="zh">惟得人者勝也</span> “Only the side that gets more men will -win.” Ts‘ao Kung’s note, concise as usual to the verge of -incomprehensibility, is <span lang="zh">厮養足也</span>. Fortunately we have Chang Yü to -expound its meaning to us in language which is lucidity itself: -<span lang="zh">兵力既均又未見便雖未足剛進足以取人於厮養之中以并兵合力察敵而取勝不必假他兵以助己</span> -“When the numbers are even, and no favourable opening -presents itself, although we may not be strong enough to deliver -a sustained attack, we can find additional recruits amongst our -sutlers and camp-followers, and then, concentrating our forces -and keeping a close watch on the enemy, contrive to snatch the -victory. But we must avoid borrowing foreign soldiers to help us.” -He then quotes from Wei Liao Tzŭ, ch. 3: <span lang="zh">助卒名爲十萬其實不過數萬耳</span> -“The nominal strength of mercenary troops may be 100,000, but -their real value will be not more than half that figure.” -According to this interpretation, <span lang="zh">取人</span> means “to get recruits,” not -from outside, but from the tag-rag and bobtail which follows in -the wake of a large army. This does not sound a very soldierly -suggestion, and I feel convinced that it is not what Sun Tzŭ -meant. Chia Lin, on the other hand, takes the words in a different -sense altogether, namely “to conquer the enemy” [cf. <a href="#c1_p20">I. § 20</a>]. But -in that case they could hardly be followed by <span lang="zh">而已</span>. Better than -this would be the rendering “to make isolated captures,” as -opposed to <span lang="zh">武進</span> “a general attack.”</p> - -<p lang="zh" class="ctext" id="c9_p41"><span lang="en">41.</span> 夫惟無慮而易敵者必擒於人</p> - -<p>He who exercises no forethought but makes light of his opponents is -sure to be captured by them.</p> - -<p class="annot">The force of <span lang="zh">夫惟</span> is not easy to appreciate. Ch‘én Hao says <span lang="zh">殊無遠慮但輕敵者</span>, -thus referring <span lang="zh">惟</span> to the second verb. He continues, quoting -from the <cite>Tso Chuan</cite>: <span lang="zh">蜂蠆有毒而况國乎則小敵亦不可輕</span> “If bees and -scorpions carry poison, how much more will a hostile state! [<span lang="zh">僖公</span>, -XXII. 3.] Even a puny opponent, then, should not be treated with -contempt.”</p> - -<p lang="zh" class="ctext" id="c9_p42"><span lang="en">42.</span> 卒未親附而罰之則不服不服則難用也卒已親附而罰不行則不可用也</p> - -<p>If soldiers are punished before they have grown<span class="pagenum" id="Page_98">{98}</span> attached to you, they -will not prove submissive; and, unless submissive, they will be -practically useless. If, when the soldiers have become attached to -you, punishments are not enforced, they will still be useless.</p> - -<p class="annot">This is wrongly translated by Capt. Calthrop: “If the troops know -the general, but are not affected by his punishments, they are -useless.”</p> - -<p lang="zh" class="ctext" id="c9_p43"><span lang="en">43.</span> 故令之以文齊之以武是謂必取</p> - -<p>Therefore soldiers must be treated in the first instance with -humanity, but kept under control by means of iron discipline.</p> - -<p class="annot"><span lang="zh">文</span> and <span lang="zh">武</span>, according to Ts‘ao Kung, are here equivalent to <span lang="zh">仁</span> and -<span lang="zh">法</span> respectively. Compare our two uses of the word “civil.” <span lang="zh">晏子</span> Yen -Tzŭ [✝ B.C. 493] said of <span lang="zh">司馬穰苴</span> Ssŭ-ma Jang-chü: <span lang="zh">文能附衆武能威敵也</span> -“His civil virtues endeared him to the people; his martial prowess -kept his enemies in awe.” Cf. Wu Tzŭ, ch. 4 <i>init</i>.: <span lang="zh">夫總文武者軍之將也兼剛柔者兵之事也</span> -“The ideal commander unites culture with a -warlike temper; the profession of arms requires a combination -of hardness and tenderness.” Again I must find fault with Capt. -Calthrop’s translation: “By humane treatment we obtain obedience; -authority brings uniformity.”</p> - -<p class="trans_noindent">This is a certain road to victory.</p> - -<p lang="zh" class="ctext" id="c9_p44"><span lang="en">44.</span> 令素行以教其民則民服令不素行以教其民則民不服</p> - -<p>If in training soldiers commands are habitually enforced, the army -will be well-disciplined; if not, its discipline will be bad.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read: <span lang="zh">令素行以教其人者也令素行則人服令素不行則人不服</span>.</p> - -<p lang="zh" class="ctext" id="c9_p45"><span lang="en">45.</span> 令素信著者與衆相得也</p> - -<p>If a general shows confidence in his men but always insists on his -orders being obeyed,</p> - -<p class="annot">The original text has <span lang="zh">令素行者</span>. <span lang="zh">令素</span> is certainly awkward without -<span lang="zh">行</span>, but on the other hand it is clear that Tu Mu accepted the -<cite>T‘ung Tien</cite> text, which is identical with ours. He says: “A -general ought<span class="pagenum" id="Page_99">{99}</span> in time of peace to show kindly confidence in his -men and also make his authority respected, so that when they -come to face the enemy, orders may be executed and discipline -maintained, because they all trust and look up to him.” What Sun -Tzŭ has said in <a href="#c9_p44">§ 44</a>, however, would lead one rather to expect -something like this: “If a general is always confident that his -orders will be carried out,” etc. Hence I am tempted to think that -he may have written <span lang="zh">令素信行者</span>. But this is perhaps too conjectural.</p> - -<p class="trans_noindent">the gain will be mutual.</p> - -<p class="annot">Chang Yü says: <span lang="zh">上以信使民民以信服上是上下相得也</span> “The general has -confidence in the men under his command, and the men are docile, -having confidence in him. Thus the gain is mutual.” He quotes a -pregnant sentence from Wei Liao Tzŭ, ch. 4: <span lang="zh">令之之法小過無更小疑無中</span> -“The art of giving orders is not to try to rectify minor blunders -and not to be swayed by petty doubts.” Vacillation and fussiness -are the surest means of sapping the confidence of an army. Capt. -Calthrop winds up the chapter with a final mistranslation of a -more than usually heinous description: “Orders are always obeyed, -if general and soldiers are in sympathy.” Besides inventing the -latter half of the sentence, he has managed to invert protasis and -apodosis.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c10-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_100">{100}</p> -<h2 id="c10-hd" class="nobreak">X. <span lang="zh">地形篇</span><br><br> -TERRAIN.</h2> -</div> - -<p class="annot">Only about a third of the chapter, comprising <a href="#c10_p1">§§ 1–13</a>, deals with -<span lang="zh">地形</span>, the subject being more fully treated in ch. XI. The “six -calamities” are discussed in <a href="#c10_p14">§§ 14–20</a>, and the rest of the chapter -is again a mere string of desultory remarks, though not less -interesting, perhaps, on that account.</p> - -<p lang="zh" class="ctext" id="c10_p1"><span lang="en">1.</span> 孫子曰地形有通者有挂者有支者有隘者有險者有遠者</p> - -<p>Sun Tzŭ said: We may distinguish six kinds of terrain, to wit: -(1) Accessible ground;</p> - -<p class="annot">Mei Yao-ch‘ên says: <span lang="zh">道路交達</span> “plentifully provided with roads and -means of communication.”</p> - -<p class="trans_noindent">(2) entangling ground;</p> - -<p class="annot">The same commentator says: <span lang="zh">網羅之地往必掛綴</span> “Net-like country, -venturing into which you become entangled.”</p> - -<p class="trans_noindent">(3) temporising ground;</p> - -<p class="annot">Tu Yu explains <span lang="zh">支</span> as <span lang="zh">久</span>. This meaning is still retained in modern -phrases such as <span lang="zh">支托</span>, <span lang="zh">支演</span> “stave off,” “delay.” I do not know why -Capt. Calthrop calls <span lang="zh">支地</span> “suspended ground,” unless he is -confusing it with <span lang="zh">挂地</span>.</p> - -<p class="trans_noindent">(4) narrow passes; (5) precipitous heights;</p> - -<p class="annot">The root idea in <span lang="zh">隘</span> is narrowness; in <span lang="zh">險</span>, steepness.</p> - -<p class="trans_noindent">(6) positions at a great distance from the enemy.</p> - -<p class="annot">It is hardly necessary to point out the faultiness of this -classification. A strange lack of logical perception is shown in -the Chinaman’s unquestioning acceptance of glaring cross-divisions -such as the above.</p> - -<p class="pagenum" id="Page_101">{101}</p> - -<p lang="zh" class="ctext" id="c10_p2"><span lang="en">2.</span> 我可以往彼可以來曰通</p> - -<p>Ground which can be freely traversed by both sides is called -<em>accessible</em>.</p> - -<p class="annot">Generally speaking, <span lang="zh">平陸</span> “level country” is meant. Cf. <a href="#c9_p9">IX. § 9</a>: <span lang="zh">處易</span>.</p> - -<p lang="zh" class="ctext" id="c10_p3"><span lang="en">3.</span> 通形者先居高陽利糧道以戰則利</p> - -<p>With regard to ground of this nature,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span lang="zh">居通地</span>.</p> - -<p class="trans_noindent">be before the enemy in occupying the raised and sunny spots,</p> - -<p class="annot">See <a href="#c9_p2">IX. § 2</a>. The <cite>T‘ung Tien</cite> reads <span lang="zh">先據其地</span>.</p> - -<p class="trans_noindent">and carefully guard your line of supplies.</p> - -<p class="annot">A curious use of <span lang="zh">利</span> as a verb, if our text is right. The general -meaning is doubtless, as Tu Yu says, <span lang="zh">無使敵絶己糧道</span> “not to allow -the enemy to cut your communications.” Tu Mu, who was not a -soldier and can hardly have had any practical experience of -fighting, goes more into detail and speaks of protecting the line -of communications by a wall (<span lang="zh">壘</span>), or enclosing it by embankments on -each side (<span lang="zh">作甬道</span>)! In view of Napoleon’s dictum, “the secret of -war lies in the communications,”<a role="doc-noteref" href="#Footnote175" class="fnanchor" id="FNanchor175"><sup>[175]</sup></a> we could wish that Sun Tzŭ -had done more than skirt the edge of this important subject here -and in <a href="#c1_p10">I. § 10</a>, <a href="#c7_p11">VII. § 11</a>. Col. Henderson says: “The line of -supply may be said to be as vital to the existence of an army as -the heart to the life of a human being. Just as the duellist who -finds his adversary’s point menacing him with certain death, and -his own guard astray, is compelled to conform to his adversary’s -movements, and to content himself with warding off his thrusts, so -the commander whose communications are suddenly threatened finds -himself in a false position, and he will be fortunate if he has -not to change all his plans, to split up his force into more or -less isolated detachments, and to fight with inferior numbers on -ground which he has not had time to prepare, and where defeat will -not be an ordinary failure, but will entail the ruin or the -surrender of his whole army.”<a role="doc-noteref" href="#Footnote176" class="fnanchor" id="FNanchor176"><sup>[176]</sup></a></p> - -<p class="trans_noindent">Then you will be able to fight with advantage.</p> - -<p class="annot">Omitted by Capt. Calthrop.</p> - -<p class="pagenum" id="Page_102">{102}</p> - -<p lang="zh" class="ctext" id="c10_p4"><span lang="en">4.</span> 可以往難以返曰挂</p> - -<p>Ground which can be abandoned but is hard to re-occupy is called -<em>entangling</em>.</p> - -<p class="annot">Capt. Calthrop is wrong in translating <span lang="zh">返</span> “retreat from it.”</p> - -<p lang="zh" class="ctext" id="c10_p5"><span lang="en">5.</span> 挂形者敵無備出而勝之敵若有備出而不勝難以返不利</p> - -<p>From a position of this sort, if the enemy is unprepared, you may -sally forth and defeat him. But if the enemy is prepared for your -coming, and you fail to defeat him, then, return being impossible, -disaster will ensue.</p> - -<p class="annot"><span lang="zh">不利</span> (an example of litotes) is paraphrased by Mei Yao-ch‘ên as -<span lang="zh">必受制</span> “you will receive a check.”</p> - -<p lang="zh" class="ctext" id="c10_p6"><span lang="en">6.</span> 我出而不利彼出而不利曰支</p> - -<p>When the position is such that neither side will gain by making the -first move, it is called <em>temporising</em> ground.</p> - -<p class="annot"><span lang="zh">俱不便久相持也</span> “Each side finds it inconvenient to move, and the -situation remains at a deadlock” (Tu Yu).</p> - -<p lang="zh" class="ctext" id="c10_p7"><span lang="en">7.</span> 支形者敵雖利我我無出也引而去令敵半出而擊之利</p> - -<p>In a position of this sort, even though the enemy should offer us an -attractive bait,</p> - -<p class="annot">Tu Yu says <span lang="zh">佯背我去</span> “turning their backs on us and pretending to -flee.” But this is only one of the lures which might induce us to -quit our position. Here again <span lang="zh">利</span> is used as a verb, but this time -in a different sense: “to hold out an advantage to.”</p> - -<p class="trans_noindent">it will be advisable not to stir forth, but rather to retreat, -thus enticing the enemy in his turn; then, when part of -his army has come out, we may deliver our attack with -advantage.</p> - -<p class="annot">Mei Yao-ch‘ên paraphrases the passage in a curious jingle, the scheme -of rhymes being <em>abcbdd</em>: <span lang="zh">各居所險，先出必敗，利而誘我，我不可愛，僞去引敵，半出而擊</span>.</p> - -<p class="pagenum" id="Page_103">{103}</p> - -<p lang="zh" class="ctext" id="c10_p8"><span lang="en">8.</span> 隘形者我先居之必盈之以待敵</p> - -<p>With regard to <em>narrow passes</em>, if you can occupy them first,</p> - -<p class="annot">Capt. Calthrop says: “Defiles, make haste to occupy.” But this is -a conditional clause, answering to <span lang="zh">若敵先居之</span> in the next paragraph.</p> - -<p class="trans_noindent">let them be strongly garrisoned and await the advent of the enemy.</p> - -<p class="annot">Because then, as Tu Yu observes, <span lang="zh">皆制在我然後出奇以制敵</span> “the -initiative will lie with us, and by making sudden and unexpected -attacks we shall have the enemy at our mercy.” The commentators -make a great pother about the precise meaning of <span lang="zh">盈</span>, which to the -foreign reader seems to present no difficulty whatever.</p> - -<p lang="zh" class="ctext" id="c10_p9"><span lang="en">9.</span> 若敵先居之盈而勿從不盈而從之</p> - -<p>Should the enemy forestall you in occupying a pass, do not go after -him if the pass is fully garrisoned, but only if it is weakly -garrisoned.</p> - -<p lang="zh" class="ctext" id="c10_p10"><span lang="en">10.</span> 險形者我先居之必居高陽以待敵</p> - -<p>With regard to <em>precipitous heights</em>, if you are beforehand with your -adversary, you should occupy the raised and sunny spots, and there -wait for him to come up.</p> - -<p class="annot">Ts‘ao Kung says: <span lang="zh">地形險隘尤不可致於人</span> “The particular advantage of -securing heights and defiles is that your actions cannot then -be dictated by the enemy.” [For the enunciation of the grand -principle alluded to, see <a href="#c6_p2">VI. § 2</a>]. Chang Yü tells the following -anecdote of <span lang="zh">裴行儉</span> P‘ei Hsing-chien (A.D. 619–682), who was sent -on a punitive expedition against the Turkic tribes. “At nightfall -he pitched his camp as usual, and it had already been completely -fortified by wall and ditch, when suddenly he gave orders that the -army should shift its quarters to a hill near by. This was highly -displeasing to his officers, who protested loudly against the -extra fatigue which it would entail on the men. P‘ei Hsing-chien, -however, paid no heed to their remonstrances and had the camp -moved as quickly as possible. The same night, a terrific storm -came on, which flooded their former place of encampment to the -depth of over twelve feet. The recalcitrant officers were amazed -at the sight, and owned that they had been in the wrong. ‘How did -you know what was going to happen?’ they asked. P‘ei Hsing-chien -replied: ‘From this time forward be content to obey orders without -asking<span class="pagenum" id="Page_104">{104}</span> unnecessary questions.’ [See <cite>Chiu T‘ang Shu</cite>, ch. 84, fol. -12 <i>r</i><sup>o</sup>, and <cite>Hsin T‘ang Shu</cite>, ch. 108, fol. 5 <i>v</i><sup>o</sup>.] From this -it may be seen,” Chang Yü continues, “that high and sunny places -are advantageous not only for fighting, but also because they are -immune from disastrous floods.”</p> - -<p lang="zh" class="ctext" id="c10_p11"><span lang="en">11.</span> 若敵先居之引而去之勿從也</p> - -<p>If the enemy has occupied them before you, do not follow him, but -retreat and try to entice him away.</p> - -<p class="annot">The turning-point of <span lang="zh">李世民</span> Li Shih-min’s campaign in 621 A.D. -against the two rebels, <span lang="zh">竇建德</span> Tou Chien-tê, King of <span lang="zh">夏</span> Hsia, and -<span lang="zh">王世充</span> Wang Shih-ch‘ung, Prince of <span lang="zh">鄭</span> Chêng, was his seizure of the -heights of <span lang="zh">武牢</span> Wu-lao, in spite of which Tou Chien-tê persisted in -his attempt to relieve his ally in Lo-yang, was defeated and taken -prisoner. [See <cite>Chiu T‘ang Shu</cite>, ch. 2, fol. 5 <i>v</i><sup>o</sup> and also ch. -54.]</p> - -<p lang="zh" class="ctext" id="c10_p12"><span lang="en">12.</span> 遠形者勢均難以挑戰戰而不利</p> - -<p>If you are situated at a great distance from the enemy, and the -strength of the two armies is equal,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span lang="zh">夫通形均勢</span>.</p> - -<p class="trans_noindent">it is not easy to provoke a battle,</p> - -<p class="annot">Ts‘ao Kung says that <span lang="zh">挑戰</span> means <span lang="zh">延敵</span> “challenging the enemy.” But -the enemy being far away, that plainly involves, as Tu Yu says, -<span lang="zh">迎敵</span> “going to meet him.” The point of course is, that we must not -think of undertaking a long and wearisome march, at the end of -which <span lang="zh">是我困敵銳</span> “we should, be exhausted and our adversary fresh -and keen.”</p> - -<p class="trans_noindent">and fighting will be to your disadvantage.</p> - -<p lang="zh" class="ctext" id="c10_p13"><span lang="en">13.</span> 凡此六者地之道也將之至任不可不察也</p> - -<p>These six are the principles connected with Earth.</p> - -<p class="annot">Or perhaps, “the principles relating to ground.” See, however, <a href="#c1_p8">I. § 8</a>.</p> - -<p class="trans_noindent">The general who has attained a responsible post must be careful to -study them.</p> - -<p class="annot">Capt. Calthrop omits <span lang="zh">至任</span>. Out of the foregoing six <span lang="zh">地形</span>, it will -be noticed that nos. 3 and 6 have really no reference to the -configuration of the country, and that only 4 and 5 can be said to -convey any definite geographical idea.</p> - -<p class="pagenum" id="Page_105">{105}</p> - -<p lang="zh" class="ctext" id="c10_p14"><span lang="en">14.</span> 故兵有走者有弛者有陷者有崩者有亂者有北者凡此六者非天之災將之過也</p> - -<p>Now an army is exposed to six several calamities, not arising from -natural causes,</p> - -<p class="annot">The <cite>T‘u Shu</cite> reads <span lang="zh">天地之災</span>.</p> - -<p class="trans_noindent">but from faults for which the general is responsible. These are: (1) -Flight; (2) insubordination; (3) collapse; (4) ruin; (5) -disorganisation; (6) rout.</p> - -<p class="annot">I take exception to Capt. Calthrop’s rendering of <span lang="zh">陷</span> and <span lang="zh">崩</span> as -“distress” and “disorganisation,” respectively.</p> - -<p lang="zh" class="ctext" id="c10_p15"><span lang="en">15.</span> 夫勢均以一擊十曰走</p> - -<p>Other conditions being equal, if one force is hurled against another -ten times its size, the result will be the <em>flight</em> of the former.</p> - -<p class="annot">Cf. <a href="#c3_p10">III. § 10</a>. The general’s fault here is that of <span lang="zh">不料力</span> “not -calculating the enemy’s strength.” It is obvious that <span lang="zh">勢</span> cannot -have the same force as in <a href="#c10_p12">§ 12</a>, where it was equivalent to <span lang="zh">兵力</span>. I -should not be inclined, however, to limit it, with Chang Yü, to -<span lang="zh">將之智勇兵之利銳</span> “the wisdom and valour of the general and the -sharpness of the weapons.” As Li Ch‘üan very justly remarks, -<span lang="zh">若得形便之地用奇伏之計則可矣</span> “Given a decided advantage in position, -or the help of some stratagem such as a flank attack or an -ambuscade, it would be quite possible [to fight in the ratio of -one to ten].”</p> - -<p lang="zh" class="ctext" id="c10_p16"><span lang="en">16.</span> 卒强吏弱曰弛吏强卒弱曰陷</p> - -<p>When the common soldiers are too strong and their officers too weak, -the result is <em>insubordination</em>.</p> - -<p class="annot"><span lang="zh">弛</span> “laxity”—the metaphor being taken from an unstrung bow. Capt. -Calthrop’s “relaxation” is not good, on account of its ambiguity. -Tu Mu cites the unhappy case of <span lang="zh">田布</span> T‘ien Pu [<cite>Hsin T‘ang Shu</cite>, -ch. 148], who was sent to <span lang="zh">魏</span> Wei in 821 A.D. with orders to lead an -army against <span lang="zh">王廷湊</span> Wang T‘ing-ts‘ou. But the whole time he was in -command, his soldiers treated him with the utmost contempt, and -openly flouted his authority by riding about the camp on donkeys, -several thousands at a time. T‘ien Pu was powerless to put a stop -to this conduct, and when,<span class="pagenum" id="Page_106">{106}</span> after some months had passed, he made an -attempt to engage the enemy, his troops turned tail and dispersed -in every direction. After that, the unfortunate man committed -suicide by cutting his throat.</p> - -<p class="trans_noindent">When the officers are too strong and the common soldiers too weak, the -result is <em>collapse</em>.</p> - -<p class="annot">Ts‘ao Kung says: <span lang="zh">吏强欲進卒弱輒陷</span> “The officers are energetic and -want to press on, the common soldiers are feeble and suddenly -collapse.” Note that <span lang="zh">弱</span> is to be taken literally of physical -weakness, whereas in the former clause it is figurative. Li Ch‘üan -makes <span lang="zh">陷</span> equivalent to <span lang="zh">敗</span>, and Tu Mu explains it as <span lang="zh">陷沒於死地</span> -“stumbling into a death-trap.”</p> - -<p lang="zh" class="ctext" id="c10_p17"><span lang="en">17.</span> 大吏怒而不服遇敵懟而自戰將不知其能曰崩</p> - -<p>When the higher officers</p> - -<p class="annot"><span lang="zh">大吏</span>, according to Ts‘ao Kung, are the <span lang="zh">小將</span> “generals of inferior -rank.” But Li Ch‘üan, Ch‘ên Hao and Wang Hsi take the term as -simply convertible with <span lang="zh">將</span> or <span lang="zh">大將</span>.</p> - -<p class="trans_noindent">are angry and insubordinate, and on meeting the enemy give battle -on their own account from a feeling of resentment, before the -commander-in-chief can tell whether or no he is in a position to -fight, the result is <em>ruin</em>.</p> - -<p class="annot">Ts‘ao Kung makes <span lang="zh">大將</span>, understood, the subject of <span lang="zh">怒</span>, which seems -rather far-fetched. Wang Hsi’s note is: <span lang="zh">謂將怒不以理且不知裨佐之才激致其兇懟如山之崩壞也</span> -“This means, the general is angry without just -cause, and at the same time does not appreciate the ability of his -subordinate officers; thus he arouses fierce resentment and brings -an avalanche of ruin upon his head.” He takes <span lang="zh">能</span>, therefore, -in the sense of <span lang="zh">才</span>; but I think that Ch‘ên Hao is right in his -paraphrase <span lang="zh">不顧能否</span> “they don’t care if it be possible or no.” My -interpretation of the whole passage is that of Mei Yao-ch‘ên and -Chang Yü. Tu Mu gives a long extract from the <cite>Tso Chuan</cite>, <span lang="zh">宣公</span>, -XII. 3, showing how the great battle of <span lang="zh">邲</span> Pi [597 B.C.] was lost -for the <span lang="zh">晉</span> Chin State through the contumacy of <span lang="zh">先縠</span> Hsien Hu and -the resentful spite of <span lang="zh">魏錡</span> Wei I and <span lang="zh">趙旃</span> Chao Chan. Chang Yü also -alludes to the mutinous conduct of <span lang="zh">欒黶</span> Luan Yen [<i>ibid.</i> <span lang="zh">襄公</span>, -XIV. 3].</p> - -<p class="pagenum" id="Page_107">{107}</p> - -<p lang="zh" class="ctext" id="c10_p18"><span lang="en">18.</span> 將弱不嚴教道不明吏卒無常陳兵縱橫曰亂</p> - -<p>When the general is weak and without authority; when his orders are -not clear and distinct;</p> - -<p class="annot">Wei Liao Tzŭ (ch. 4) says: <span lang="zh">上無疑令，則衆不二聽，動無疑事，則衆不二志</span> “If -the commander gives his orders with decision, the soldiers will not -wait to hear them twice; if his moves are made without vacillation, -the soldiers will not be in two minds about doing their duty.” -General Baden-Powell says, italicising the words: “The secret of -getting successful work out of your trained men lies in one -nutshell—in the clearness of the instructions they receive.”<a role="doc-noteref" href="#Footnote177" class="fnanchor" id="FNanchor177"><sup>[177]</sup></a> -Assuming that clear instructions beget confidence, this is very much -what Wei Liao Tzŭ (<i>loc. cit.</i>) goes on to say: <span lang="zh">未有不信其心而能得其力者也</span>. -Cf. also Wu Tzŭ ch. 3: <span lang="zh">用兵之害猶豫最大三軍之災生於狐疑</span> “the -most fatal defect in a military leader is diffidence; the worst -calamities that befall an army arise from hesitation.”</p> - -<p class="trans_noindent">when there are no fixed duties assigned to officers and men,</p> - -<p class="annot"><span lang="zh">吏卒皆不拘常度</span> “Neither officers nor men have any regular routine” -[Tu Mu].</p> - -<p class="trans_noindent">and the ranks are formed in a slovenly haphazard manner, the result is -utter <em>disorganisation</em>.</p> - -<p lang="zh" class="ctext" id="c10_p19"><span lang="en">19.</span> 將不能料敵以少合衆以弱擊强兵無選鋒曰北</p> - -<p>When a general, unable to estimate the enemy’s strength, allows an -inferior force to engage a larger one, or hurls a weak detachment -against a powerful one, and neglects to place picked soldiers in the -front rank, the result must be a <em>rout</em>.</p> - -<p class="annot">Chang Yü paraphrases the latter part of the sentence <span lang="zh">不選驍勇之士使爲先鋒兵必敗北也</span>, -and continues: <span lang="zh">凡戰必用精銳爲前鋒者一則壯吾志一則挫敵威也</span> -“Whenever there is fighting to be done, the keenest spirits -should be<span class="pagenum" id="Page_108">{108}</span> appointed to serve in the front ranks, both in order to -strengthen the resolution of our own men and to demoralise the -enemy.” Cf. the <i>primi ordines</i> of Caesar (“De Bello Gallico,” V. -28, 44 <i>et al.</i>). There seems little to distinguish <span lang="zh">北</span> from <span lang="zh">走</span> in <a href="#c10_p15">§ 15</a>, -except that <span lang="zh">北</span> is a more forcible word.</p> - -<p lang="zh" class="ctext" id="c10_p20"><span lang="en">20.</span> 凡此六者敗之道也將之至任不可不察也</p> - -<p>These are six ways of courting defeat,</p> - -<p class="annot">Ch‘ên Hao makes them out to be: (1) <span lang="zh">不量寡衆</span> “neglect to estimate -the enemy’s strength;” (2) <span lang="zh">本乏刑德</span> “want of authority;” (3) -<span lang="zh">失於訓練</span> “defective training;” (4) <span lang="zh">非理興怒</span> “unjustifiable anger;” -(5) <span lang="zh">法令不行</span> “non-observance of discipline;” (6) <span lang="zh">不擇驍果</span> “failure -to use picked men.”</p> - -<p class="trans_noindent">which must be carefully noted by the general who has attained a -responsible post.</p> - -<p class="annot">See <i>supra</i>, <a href="#c10_p13">§ 13</a>.</p> - -<p lang="zh" class="ctext" id="c10_p21"><span lang="en">21.</span> 夫地形者兵之助也料敵制勝計險阨遠近上將之道也</p> - -<p>The natural formation of the country is the soldier’s best ally;</p> - -<p class="annot">Chia Lin’s text has the reading <span lang="zh">易</span> for <span lang="zh">助</span>. Ch‘ên Hao says: -<span lang="zh">天時不如地利</span> “The advantages of weather and season are not equal to those -connected with ground.”</p> - -<p class="trans_noindent">but a power of estimating the adversary,</p> - -<p class="annot">The insertion of a “but” is necessary to show the connection of -thought here. A general should always utilise, but never rely -wholly on natural advantages of terrain.</p> - -<p class="trans_noindent">of controlling the forces of victory,</p> - -<p class="annot"><span lang="zh">制勝</span> is one of those condensed expressions which mean so much in -Chinese, and so little in an English translation. What it seems to -imply is complete mastery of the situation from the beginning.</p> - -<p class="trans_noindent">and of shrewdly calculating difficulties, dangers and distances,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">計極險易利害遠近</span>. I am decidedly -puzzled by Capt. Calthrop’s translation: “an eye for steepness, -<i>command</i> and distances.” Where did he find the word which I have -put in italics?</p> - -<p class="pagenum" id="Page_109">{109}</p> - -<p class="trans_noindent">constitutes the test of a great general.</p> - -<p class="annot">A somewhat free translation of <span lang="zh">道</span>. As Chang Yü remarks, these are -<span lang="zh">兵之本</span> “the essentials of soldiering,” ground being only a helpful -accessory.</p> - -<p lang="zh" class="ctext" id="c10_p22"><span lang="en">22.</span> 知此而用戰者必勝不知此而用戰者必敗</p> - -<p>He who knows these things, and in fighting puts his knowledge into -practice, will win his battles. He who knows them not, nor practises -them, will surely be defeated.</p> - -<p lang="zh" class="ctext" id="c10_p23"><span lang="en">23.</span> 故戰道必勝主曰無戰必戰可也戰道不勝主曰必戰無戰可也</p> - -<p>If fighting is sure to result in victory, then you must fight, even -though the ruler forbid it; if fighting will not result in victory, -then you must not fight even at the ruler’s bidding.</p> - -<p class="annot">Cf. <a href="#c8_p3">VIII. § 3</a> <i>fin.</i> Huang-shih Kung of the Ch‘in dynasty, who -is said to have been the patron of <span lang="zh">張良</span> Chang Liang and to have -written the <span lang="zh">三略</span>, has these words attributed to him: -<span lang="zh">出軍行師將在自專進退內御則功難成故聖主明王跪而推轂</span> “The responsibility of setting an -army in motion must devolve on the general alone; if advance and -retreat are controlled from the Palace, brilliant results will -hardly be achieved. Hence the god-like ruler and the enlightened -monarch are content to play a humble part in furthering their -country’s cause [<i>lit.</i>, kneel down to push the chariot wheel].” -This means that <span lang="zh">閫外之事將軍裁之</span> “in matters lying outside the -zenana, the decision of the military commander must be absolute.” -Chang Yü also quotes the saying: <span lang="zh">軍中不聞天子之詔</span> “Decrees of the -Son of Heaven do not penetrate the walls of a camp.” Napoleon, who -has been accused of allowing his generals too little independence -of action, speaks in the same sense: “<span lang="fr">Un général en chef n’est pas -à couvert de ses fautes à la guerre par un ordre de son souverain -ou du ministre, quand celui qui le donne est éloigné du champ -d’opération, et qu’il connaît mal, ou ne connaît pas du tout le -dernier état des choses.</span>”<a role="doc-noteref" href="#Footnote178" class="fnanchor" id="FNanchor178"><sup>[178]</sup></a></p> - -<p class="pagenum" id="Page_110">{110}</p> - -<p lang="zh" class="ctext" id="c10_p24"><span lang="en">24.</span> 故進不求名退不避罪唯民是保而利合於主國之寳也</p> - -<p>The general who advances without coveting fame and retreats without -fearing disgrace,</p> - -<p class="annot">It was Wellington, I think, who said that the hardest thing of all -for a soldier is to retreat.</p> - -<p class="trans_noindent">whose only thought is to protect his country and do good service for -his sovereign,</p> - -<p class="annot"><span lang="zh">合</span>, which is omitted by the <cite>T‘u Shu</cite>, is said by Ch‘ên Hao to be -equivalent to <span lang="zh">歸</span>. If it had to be separately translated, it would -be something like our word “accrue.”</p> - -<p class="trans_noindent">is the jewel of the kingdom.</p> - -<p class="annot">A noble presentment, in few words, of the Chinese “happy warrior.” -Such a man, says Ho Shih, <span lang="zh">罪及其身不悔也</span> “even if he had to suffer -punishment, would not regret his conduct.”</p> - -<p lang="zh" class="ctext" id="c10_p25"><span lang="en">25.</span> 視卒如嬰兒故可與之赴深谿視卒如愛子故可與之俱死</p> - -<p>Regard your soldiers as your children, and they will follow you into -the deepest valleys; look on them as your own beloved sons, and they -will stand by you even unto death.</p> - -<p class="annot">Cf. <a href="#c1_p6">I. § 6</a>. In this connection, Tu Mu draws for us an engaging -picture of the famous general Wu Ch‘i, from whose treatise on war -I have frequently had occasion to quote: “He wore the same clothes -and ate the same food as the meanest of his soldiers, refused to -have either a horse to ride or a mat to sleep on, carried his own -surplus rations wrapped in a parcel, and shared every hardship -with his men. One of his soldiers was suffering from an abscess, -and Wu Ch‘i himself sucked out the virus. The soldier’s mother, -hearing this, began wailing and lamenting. Somebody asked her, -saying: ‘Why do you cry? Your son is only a common soldier, and -yet the commander-in-chief himself has sucked the poison from his -sore.’ The woman replied: ‘Many years ago, Lord Wu performed a -similar service for my husband, who never left him afterwards, and -finally met his death at the hands of the enemy. And now that he -has done the same for my son, he too will fall fighting I know not -where’.” Li Ch‘üan mentions <span lang="zh">楚子</span> the Viscount of Ch‘u, who invaded -the small state of <span lang="zh">蕭</span> Hsiao during the winter. <span lang="zh">申公</span> The Duke of -Shên said to him: “Many of<span class="pagenum" id="Page_111">{111}</span> the soldiers are suffering severely -from the cold.” So he made a round of the whole army, comforting -and encouraging the men; and straightway they felt as if they -were clothed in garments lined with floss silk. [<cite>Tso Chuan</cite>, <span lang="zh">宣公</span>, -XII. 5]. Chang Yü alludes to the same passage, saying: <span lang="zh">温言一撫士同挾纊</span>.</p> - -<p lang="zh" class="ctext" id="c10_p26"><span lang="en">26.</span> 厚而不能使愛而不能令亂而不能治譬如驕子不可用也</p> - -<p>If, however, you are indulgent, but unable to make your authority -felt; kind-hearted, but unable to enforce your commands; and -incapable, moreover, of quelling disorder:</p> - -<p class="annot">Capt. Calthrop has got these three clauses quite wrong. The last -he translates: “overindulgence may produce disorder.”</p> - -<p class="trans_noindent">then your soldiers must be likened to spoilt children; they are -useless for any practical purpose.</p> - -<p class="annot">Cf. <a href="#c9_p42">IX. § 42</a>. We read in the <span lang="zh">陰符經</span>, pt. 2: <span lang="zh">害生于思</span> “Injury comes -out of kindness.” Li Ching once said that if you could make your -soldiers afraid of you, they would not be afraid of the enemy. Tu -Mu recalls an instance of stern military discipline which occurred -in 219 A.D., when <span lang="zh">呂蒙</span> Lü Mêng was occupying the town of <span lang="zh">江陵</span> -Chiang-ling. He had given stringent orders to his army not to -molest the inhabitants nor take anything from them by force. -Nevertheless, a certain officer serving under his banner, who -happened to be a fellow-townsman, ventured to appropriate a bamboo -hat (<span lang="zh">笠</span>) belonging to one of the people, in order to wear it over -his regulation helmet as a protection against the rain. Lü Mêng -considered that the fact of his being also a native of <span lang="zh">汝南</span> Ju-nan -should not be allowed to palliate a clear breach of discipline, -and accordingly he ordered his summary execution, the tears -rolling down his face, however, as he did so. This act of severity -filled the army with wholesome awe, and from that time forth even -articles dropped in the highway were not picked up. [<cite>San Kuo -Chih</cite>, ch. 54, f. 13 <i>r</i><sup>o</sup>. & <i>v</i><sup>o</sup>.].</p> - -<p lang="zh" class="ctext" id="c10_p27"><span lang="en">27.</span> 知吾卒之可以擊而不知敵之不可擊勝之半也</p> - -<p>If we know that our own men are in a condition to attack, but are -unaware that the enemy is not open to attack, we have gone only -halfway towards victory.</p> - -<p class="annot">That is, as Ts‘ao Kung says, “the issue in this case is uncertain.”</p> - -<p class="pagenum" id="Page_112">{112}</p> - -<p lang="zh" class="ctext" id="c10_p28"><span lang="en">28.</span> 知敵之可擊而不知吾卒之不可以擊勝之半也</p> - -<p>If we know that the enemy is open to attack, but are unaware that our -own men are not in a condition to attack, we have gone only halfway -towards victory.</p> - -<p class="annot">Cf. <a href="#c3_p13">III. § 13</a> (1).</p> - -<p lang="zh" class="ctext" id="c10_p29"><span lang="en">29.</span> 知敵之可擊知吾卒之可以擊而不知地形之不可以戰勝之半也</p> - -<p>If we know that the enemy is open to attack, and also know that our -men are in a condition to attack, but are unaware that the nature of -the ground makes fighting impracticable, we have still gone only -halfway towards victory.</p> - -<p class="annot">I may take this opportunity of pointing out the rather nice -distinction in meaning between <span lang="zh">擊</span> and <span lang="zh">攻</span>. The latter is simply “to -attack” without any further implication, whereas <span lang="zh">擊</span> is a stronger -word which in nine cases out of ten means “to attack with -expectation of victory,” “to fall upon,” as we should say, or even -“to crush.” On the other hand, <span lang="zh">擊</span> is not quite synonymous with <span lang="zh">伐</span>, -which is mostly used of operations on a larger scale, as of one -State <em>making war</em> on another, often with the added idea of -invasion. <span lang="zh">征</span>, finally, has special reference to the subjugation of -rebels. See Mencius, VII. 2. ii. 2.</p> - -<p lang="zh" class="ctext" id="c10_p30"><span lang="en">30.</span> 故知兵者動而不迷舉而不窮</p> - -<p>Hence the experienced soldier, once in motion, is never bewildered; -once he has broken camp, he is never at a loss.</p> - -<p class="annot">The reason being, according to Tu Mu, that he has taken his -measures so thoroughly as to ensure victory beforehand. “He does -not move recklessly,” says Chang Yü, “so that when he does move, -he makes no mistakes.” Another reading substitutes <span lang="zh">困</span> for <span lang="zh">迷</span> and -<span lang="zh">頓</span> for <span lang="zh">窮</span>. The latter variant only is adopted by the <cite>T‘ung Tien</cite> -and <cite>Yü Lan</cite>. Note that <span lang="zh">窮</span> here means “at the end of his <em>mental</em> -resources.”</p> - -<p lang="zh" class="ctext" id="c10_p31"><span lang="en">31.</span> 故曰知彼知己勝乃不殆知地知天勝乃可全</p> - -<p>Hence the saying: If you know the enemy and know yourself, your -victory will not stand in doubt;</p> - -<p class="pagenum" id="Page_113">{113}</p> - -<p class="annot">Capt. Calthrop makes the saying end here, which cannot be justified.</p> - -<p class="trans_noindent">if you know Heaven and know Earth,</p> - -<p class="annot"><span lang="zh">天</span> and <span lang="zh">地</span> are transposed for the sake of the jingle between <span lang="zh">天</span> and -<span lang="zh">全</span>. The original text, however, has <span lang="zh">知天知地</span>, and the correction -has been made from the <cite>T‘ung Tien</cite>.</p> - -<p class="trans_noindent">you may make your victory complete.</p> - -<p class="annot">As opposed to <span lang="zh">勝之半</span>, above. The original text has <span lang="zh">勝乃不窮</span>, the -corruption being perhaps due to the occurrence of <span lang="zh">不窮</span> in the -preceding sentence. Here, however <span lang="zh">不窮</span> would not be synonymous -with <span lang="zh">不困</span>, but equivalent to <span lang="zh">不可以窮</span> “inexhaustible,” “beyond -computation.” Cf. <a href="#c5_p11">V. § 11</a>. The <cite>T‘ung Tien</cite> has again supplied the -true reading. Li Ch‘üan sums up as follows: <span lang="zh">人事天時地利三者同知則百戰百勝</span> -“Given a knowledge of three things—the affairs of man, the -seasons of heaven and the natural advantages of earth—, victory -will invariably crown your battles.”</p> -</section> - -<section role="doc-chapter" aria-labelledby="c11-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_114">{114}</p> -<h2 id="c11-hd" class="nobreak">XI. <span lang="zh">九地篇</span><br><br> -THE NINE SITUATIONS.</h2> -</div> - -<p class="annot">Li Ch‘üan is not quite right in calling these <span lang="zh">勝敵之地</span>. As we shall -see, some of them are highly disadvantageous from the military -point of view. Wang Hsi more correctly says: <span lang="zh">用兵之地利害有九也</span> -“There are nine military situations, good and bad.” One would like -to distinguish the <span lang="zh">九地</span> from the six <span lang="zh">地形</span> of <a href="#Page_100">chap. X</a> by saying that -the latter refer to the natural formation or geographical features -of the country, while the <span lang="zh">九地</span> have more to do with the condition -of the army, being <span lang="zh">地勢</span> “situations” as opposed to “grounds.” But -it is soon found impossible to carry out the distinction. Both are -cross-divisions, for among the <span lang="zh">地形</span> we have “temporising ground” -side by side with “narrow passes,” while in the present chapter -there is even greater confusion.</p> - -<p lang="zh" class="ctext" id="c11_p1"><span lang="en">1.</span> 孫子曰用兵之法有散地有輕地有爭地有交地有衢地有重地有圮地有圍地有死地</p> - -<p>Sun Tzŭ said: The art of war recognises nine varieties of ground: (1) -Dispersive ground; (2) facile ground; (3) contentious ground; (4) open -ground; (5) ground of intersecting highways; (6) serious ground; (7) -difficult ground; (8) hemmed-in ground; (9) desperate ground.</p> - -<p lang="zh" class="ctext" id="c11_p2"><span lang="en">2.</span> 諸侯自戰其地者爲散地</p> - -<p>When a chieftain is fighting in his own territory, it is dispersive -ground.</p> - -<p class="annot">So called because the soldiers, being near to their homes and -anxious to see their wives and children, are likely to seize the -opportunity afforded by a battle and scatter in every direction. -“In their advance,” observes Tu Mu, “they will lack the valour of -desperation, and when they retreat, they will find harbours of -refuge.” The <span lang="zh">者</span>, which appears in the <cite>T‘u Shu</cite>, seems to have been -accidentally omitted in my edition of the standard text.</p> - -<p class="pagenum" id="Page_115">{115}</p> - -<p lang="zh" class="ctext" id="c11_p3"><span lang="en">3.</span> 入人之地而不深者爲輕地</p> - -<p>When he has penetrated into hostile territory, but to no great -distance, it is facile ground.</p> - -<p class="annot">Li Ch‘üan and Ho Shih say <span lang="zh">輕於退也</span> “because of the facility for -retreating,” and the other commentators give similar explanations. -Tu Mu remarks: <span lang="zh">師出越境必焚舟梁示民無返顧之心</span> “When your army has -crossed the border, you should burn your boats and bridges, in -order to make it clear to everybody that you have no hankering -after home.” I do not think that “disturbing ground,” Capt. -Calthrop’s rendering of <span lang="zh">輕地</span>, has anything to justify it. If an -idiomatic translation is out of the question, one should at least -attempt to be literal.</p> - -<p lang="zh" class="ctext" id="c11_p4"><span lang="en">4.</span> 我得則利彼得亦利者爲爭地</p> - -<p>Ground the possession of which imports great advantage to either side, -is contentious ground.</p> - -<p class="annot">I must apologise for using this word in a sense not known to the -dictionary, i.e. “to be contended for”—Tu Mu’s <span lang="zh">必爭之地</span>. Ts‘ao Kung -says: <span lang="zh">可以少勝衆弱勝强</span> “ground on which the few and the weak can -defeat the many and the strong,” such as <span lang="zh">阨喉</span> “the neck of a pass,” -instanced by Li Ch‘üan. Thus, Thermopylae was a <span lang="zh">爭地</span>, because the -possession of it, even for a few days only, meant holding the -entire invading army in check and thus gaining invaluable time. -Cf. Wu Tzŭ, ch. V. <i>ad init.</i>: <span lang="zh">以一擊十莫善於阨</span> “For those who have -to fight in the ratio of one to ten, there is nothing better -than a narrow pass.” When <span lang="zh">呂光</span> Lü Kuang was returning from his -triumphant expedition to Turkestan in 385 A.D., and had got as far -as <span lang="zh">宜禾</span> I-ho, laden with spoils, <span lang="zh">梁熙</span> Liang Hsi, administrator of -<span lang="zh">涼州</span> Liang-chou, taking advantage of the death of Fu Chien, King -of Ch‘in, plotted against him and was for barring his way into the -province. <span lang="zh">楊翰</span> Yang Han, governor of <span lang="zh">高昌</span> Kao-ch‘ang, counselled -him, saying: “Lü Kuang is fresh from his victories in the west, -and his soldiers are vigorous and mettlesome. If we oppose him in -the shifting sands of the desert, we shall be no match for him, -and we must therefore try a different plan. Let us hasten to -occupy the defile at the mouth of the <span lang="zh">高梧</span> Kao-wu pass, thus -cutting him off from supplies of water, and when his troops are -prostrated with thirst, we can dictate our own terms without -moving. Or if you think that the pass I mention is too far off, -we could make a stand against him at the <span lang="zh">伊吾</span> I-wu pass, which is<span class="pagenum" id="Page_116">{116}</span> -nearer. The cunning and resource of <span lang="zh">子房</span> Tzŭ-fang himself [i.e. -<span lang="zh">張良</span>] would be expended in vain against the enormous strength of -these two positions.” Liang Hsi, refusing to act on this advice, -was overwhelmed and swept away by the invader. [See <span lang="zh">晉書</span>, ch. 122, -fol. 3 <i>r</i><sup>o</sup>, and <span lang="zh">歴代紀事年表</span>, ch. 43, fol. 26.]</p> - -<p lang="zh" class="ctext" id="c11_p5"><span lang="en">5.</span> 我可以往彼可以來者爲交地</p> - -<p>Ground on which each side has liberty of movement is open ground.</p> - -<p class="annot">This is only a makeshift translation of <span lang="zh">交</span>, which according to -Ts‘ao Kung stands for <span lang="zh">交錯</span> “ground covered with a network of -roads,” like a chess-board. Another interpretation, suggested by -Ho Shih, is <span lang="zh">交通</span> “ground on which intercommunication is easy.” In -either case, it must evidently be <span lang="zh">平原</span> “flat country,” and -therefore <span lang="zh">不可杜絶</span> “cannot be blocked.” Cf. <span lang="zh">通形</span>, <a href="#c10_p2">X. § 2</a>.</p> - -<p lang="zh" class="ctext" id="c11_p6"><span lang="en">6.</span> 諸侯之地三屬先至而得天下之衆者爲衢地</p> - -<p>Ground which forms the key to three contiguous states,</p> - -<p class="annot"><span lang="zh">我與敵相當而旁有他國也</span> “Our country adjoining the enemy’s and a third -country conterminous with both.” [Ts‘ao Kung.] Mêng Shih instances -the small principality of <span lang="zh">鄭</span> Chêng, which was bounded on the -north-east by <span lang="zh">齊</span> Ch‘i, on the west by <span lang="zh">晉</span> Chin, and on the south by -<span lang="zh">楚</span> Ch‘u.</p> - -<p class="trans_noindent">so that he who occupies it first has most of the Empire at his command,</p> - -<p class="annot"><span lang="zh">天下</span> of course stands for the loose confederacy of states into -which China was divided under the Chou dynasty. The belligerent -who holds this dominating position can constrain most of them to -become his allies. See <i>infra</i>, <a href="#c11_p48">§ 48</a>. <span lang="zh">衆</span> appears at first sight to -be “the masses” or “population” of the Empire, but it is more -probably, as Tu Yu says, <span lang="zh">諸侯之衆</span>.</p> - -<p class="trans_noindent">is ground of intersecting highways.</p> - -<p class="annot">Capt. Calthrop’s “path-ridden ground” might stand well enough for -<span lang="zh">交地</span> above, but it does not bring out the force of <span lang="zh">衢地</span>, which -clearly denotes the central position where important highways meet.</p> - -<p class="pagenum" id="Page_117">{117}</p> - -<p lang="zh" class="ctext" id="c11_p7"><span lang="en">7.</span> 入人之地深背城邑多者爲重地</p> - -<p>When an army has penetrated into the heart of a hostile country, -leaving a number of fortified cities in its rear,</p> - -<p class="annot">After <span lang="zh">多</span>, the <cite>T‘ung Tien</cite> intercalates the gloss <span lang="zh">難以返</span>.</p> - -<p class="trans_noindent">it is serious ground.</p> - -<p class="annot">Wang Hsi explains the name by saying that <span lang="zh">兵至此者事勢重也</span> “when an -army has reached such a point, its situation is serious.” Li -Ch‘üan instances (1) the victorious march of <span lang="zh">樂毅</span> Yo I into the -capital of Ch‘i in 284 B.C., and (2) the attack on Ch‘u, six years -later, by the Ch‘in general <span lang="zh">白起</span> Po Ch‘i.</p> - -<p lang="zh" class="ctext" id="c11_p8"><span lang="en">8.</span> 山林險阻沮澤凡難行之道者爲圮地</p> - -<p>Mountain forests,</p> - -<p class="annot">Or simply, “forests.” I follow the <cite>T‘u Shu</cite> in omitting the <span lang="zh">行</span> -before <span lang="zh">山林</span>, given in the standard text, which is not only otiose -but spoils the rhythm of the sentence.</p> - -<p class="trans_noindent">rugged steeps, marshes and fens—all country that is hard to traverse: -this is difficult ground.</p> - -<p class="annot"><span lang="zh">圮</span> <i>p‘i</i><sup>3</sup> (to be distinguished from <span lang="zh">圯</span> i<sup>4</sup>) is defined by K‘ang -Hsi (after the <cite>Shuo Wên</cite>) as <span lang="zh">毁</span> “to destroy.” Hence Chia Lin -explains <span lang="zh">圮地</span> as ground <span lang="zh">經水所毁</span> “that has been ruined by water -passing over it,” and Tu Yu simply as <span lang="zh">沮洳之地</span> “swampy ground.” But -Ch‘ên Hao says that the word is specially applied to deep -hollows—what Chu-ko Liang, he tells us, used to designate by the -expressive term <span lang="zh">地獄</span> “earth-hells.” Compare the <span lang="zh">天井</span> of <a href="#c9_p15">IX. § 15</a>.</p> - -<p lang="zh" class="ctext" id="c11_p9"><span lang="en">9.</span> 所由入者隘所從歸者迂彼寡可以擊吾之衆者爲圍地</p> - -<p>Ground which is reached through narrow gorges, and from which we can -only retire by tortuous paths, so that a small number of the enemy -would suffice to crush a large body of our men: this is hemmed-in -ground.</p> - -<p lang="zh" class="ctext" id="c11_p10"><span lang="en">10.</span> 疾戰則存不疾戰則亡者爲死地</p> - -<p>Ground on which we can only be saved from destruction by fighting -without delay, is desperate ground.</p> - -<p class="pagenum" id="Page_118">{118}</p> - -<p class="annot">The situation, as pictured by Ts‘ao Kung, is very similar to the -<span lang="zh">圍地</span>, except that here escape is no longer possible: <span lang="zh">前有高山後有大水進則不得退則有礙</span> -“A lofty mountain in front, a large river behind, -advance impossible, retreat blocked.” Ch‘ên Hao says: <span lang="zh">人在死地如坐漏船伏燒屋</span> -“to be on ‘desperate ground’ is like sitting in a -leaking boat or crouching in a burning house.” Tu Mu quotes -from Li Ching a vivid description of the plight of an army thus -entrapped: “Suppose an army invading hostile territory without the -aid of local guides:—it falls into a fatal snare and is at the -enemy’s mercy. A ravine on the left, a mountain on the right, a -pathway so perilous that the horses have to be roped together -and the chariots carried in slings, no passage open in front, -retreat cut off behind, no choice but to proceed in single -file (<span lang="zh">鴈行魚貫之嚴</span>). Then, before there is time to range our -soldiers in order of battle, the enemy in overwhelming strength -suddenly appears on the scene. Advancing, we can nowhere take a -breathing-space; retreating, we have no haven of refuge. We seek a -pitched battle, but in vain; yet standing on the defensive, none -of us has a moment’s respite. If we simply maintain our ground, -whole days and months will crawl by; the moment we make a move, we -have to sustain the enemy’s attacks on front and rear. The country -is wild, destitute of water and plants; the army is lacking in the -necessaries of life, the horses are jaded and the men worn-out, -all the resources of strength and skill unavailing, the pass so -narrow that a single man defending it can check the onset of ten -thousand; all means of offence in the hands of the enemy, all -points of vantage already forfeited by ourselves:—in this terrible -plight, even though we had the most valiant soldiers and the -keenest of weapons, how could they be employed with the slightest -effect?” Students of Greek history may be reminded of the awful -close to the Sicilian expedition, and the agony of the Athenians -under Nicias and Demosthenes. [<i>See</i> Thucydides, VII. 78 sqq.].</p> - -<p lang="zh" class="ctext" id="c11_p11"><span lang="en">11.</span> 是故散地則無以戰輕地則無止爭地則無攻</p> - -<p>On dispersive ground, therefore, fight not. On facile ground, halt -not. On contentious ground, attack not.</p> - -<p class="annot">But rather let all your energies be bent on occupying the -advantageous position first. So Ts‘ao Kung. Li Ch‘üan and others, -however, suppose the meaning to be that the enemy has already -forestalled us, so that it would be sheer madness to attack. In -the <span lang="zh">孫子敘錄</span>, when the King of Wu inquires what should be done in -this case, Sun Tzŭ replies: “The rule with regard to contentious -ground is that those in possession have the advantage over the -other side. If a position of this kind is<span class="pagenum" id="Page_119">{119}</span> secured first by the -enemy, beware of attacking him. Lure him away by pretending to -flee—show your banners and sound your drums—make a dash for other -places that he cannot afford to lose—trail brushwood and raise a -dust—confound his ears and eyes—detach a body of your best troops, -and place it secretly in ambuscade. Then your opponent will sally -forth to the rescue.”</p> - -<p lang="zh" class="ctext" id="c11_p12"><span lang="en">12.</span> 交地則無絶衢地則合交</p> - -<p>On open ground, do not try to block the enemy’s way.</p> - -<p class="annot">Because the attempt would be futile, and would expose the blocking -force itself to serious risks. There are two interpretations of -<span lang="zh">無絶</span>. I follow that of Chang Yü (<span lang="zh">不可以兵阻絶其路</span>). The other -is indicated in Ts‘ao Kung’s brief note: <span lang="zh">相及屬也</span> “Draw closer -together”—<i>i.e.</i>, see that a portion of your own army is not cut -off. Wang Hsi points out that <span lang="zh">交地</span> is only another name for the -<span lang="zh">通地</span> “accessible ground” of <a href="#c10_p2">X. § 2</a>, and says that the advice here -given is simply a variation of <span lang="zh">利糧道</span> “keep a sharp eye on the line -of supplies,” be careful that your communications are not cut. The -<cite>T‘ung Tien</cite> reads <span lang="zh">無相絶</span>.</p> - -<p class="trans_noindent">On ground of intersecting highways, join hands with your -allies.</p> - -<p class="annot">Or perhaps, “form alliances with neighbouring states.” Thus Ts‘ao -Kung has: <span lang="zh">結諸侯也</span>. Capt. Calthrop’s “cultivate intercourse” is -much too timid and vague. The original text reads <span lang="zh">交合</span>.</p> - -<p lang="zh" class="ctext" id="c11_p13"><span lang="en">13.</span> 重地則掠圮地則行</p> - -<p>On serious ground, gather in plunder.</p> - -<p class="annot">On this, Li Ch‘üan has the following delicious note: -<span lang="zh">深入敵境不可非義失人心如漢高祖入秦無犯婦女無取寳貨得人心也此筌以掠字爲無掠字</span> “When -an army penetrates far into the enemy’s country, care must be -taken not to alienate the people by unjust treatment. Follow -the example of the Han Emperor Kao Tsu, whose march into Ch‘in -territory was marked by no violation of women or looting of -valuables. [<i>Nota bene</i>: this was in 207 B.C., and may well cause -us to blush for the Christian armies that entered Peking in 1900 -A.D.] Thus he won the hearts of all. In the present passage, then, -I think that the true reading must be, not <span lang="zh">掠</span> ‘plunder’, but <span lang="zh">無掠</span> -‘do not plunder’.” Alas, I fear that in this instance the worthy -commentator’s feelings outran his judgment. Tu Mu,<span class="pagenum" id="Page_120">{120}</span> at least, -has no such illusions. He says: “When encamped on ‘serious -ground,’ there being no inducement as yet to advance further, -and no possibility of retreat, one ought to take measures for a -protracted resistance by bringing in provisions from all sides, -and keep a close watch on the enemy.” Cf. also <a href="#c2_p9">II. § 9</a>: <span lang="zh">因糧於敵</span>.</p> - -<p class="trans_noindent">In difficult ground, keep steadily on the march.</p> - -<p class="annot">Or, in the words of <a href="#c8_p2">VIII. §2</a>, <span lang="zh">無舍</span> “do not encamp.”</p> - -<p lang="zh" class="ctext" id="c11_p14"><span lang="en">14.</span> 圍地則謀死地則戰</p> - -<p>On hemmed-in ground, resort to stratagem.</p> - -<p class="annot">Ts‘ao Kung says: <span lang="zh">發奇謀</span> “Try the effect of some unusual artifice;” -and Tu Yu amplifies this by saying: <span lang="zh">居此則當權謀詐譎可以免難</span> “In -such a position, some scheme must be devised which will suit the -circumstances, and if we can succeed in deluding the enemy, the -peril may be escaped.” This is exactly what happened on the famous -occasion when Hannibal was hemmed in among the mountains on -the road to Casilinum, and to all appearances entrapped by the -Dictator Fabius. The stratagem which Hannibal devised to baffle -his foes was remarkably like that which T‘ien Tan had also -employed with success exactly 62 years before. [See <a href="#c9_p24">IX. § 24</a>, -note.] When night came on, bundles of twigs were fastened to the -horns of some 2000 oxen and set on fire, the terrified animals -being then quickly driven along the mountain side towards the -passes which were beset by the enemy. The strange spectacle of -these rapidly moving lights so alarmed and discomfited the Romans -that they withdrew from their position, and Hannibal’s army passed -safely through the defile. [See Polybius, III. 93, 94; Livy, XXII. -16, 17.]</p> - -<p class="trans_noindent">On desperate ground, fight.</p> - -<p class="annot">For, as Chia Lin remarks: <span lang="zh">力戰或生守隅則死</span> “if you fight with all -your might, there is a chance of life; whereas death is certain if -you cling to your corner.”</p> - -<p lang="zh" class="ctext" id="c11_p15"><span lang="en">15.</span> 所謂古之善用兵者能使敵人前後不相及衆寡不相恃貴賤不相救上下不相扶</p> - -<p>Those who were called skilful leaders of old</p> - -<p class="annot"><span lang="zh">所謂</span> is omitted in the <cite>T‘u Shu</cite> text.</p> - -<p class="trans_noindent">knew how to drive a wedge between the enemy’s front and rear;</p> - -<p class="annot">More literally, “cause the front and rear to lose touch with each -other.”</p> - -<p class="pagenum" id="Page_121">{121}</p> - -<p class="trans_noindent">to prevent co-operation between his large and small divisions; to -hinder the good troops from rescuing the bad,</p> - -<p class="annot">I doubt if <span lang="zh">貴賤</span> can mean “officers and men,” as Capt. Calthrop -translates. This is wanted for <span lang="zh">上下</span>.</p> - -<p class="trans_noindent">the officers from rallying their men.</p> - -<p class="annot">The reading <span lang="zh">扶</span>, derived from the <cite>Yü Lan</cite>, must be considered very -doubtful. The original text has <span lang="zh">救</span>, and the <cite>T‘u Shu</cite> <span lang="zh">收</span>.</p> - -<p lang="zh" class="ctext" id="c11_p16"><span lang="en">16.</span> 卒離而不集兵合而不齊</p> - -<p>When the enemy’s men were scattered, they prevented them from -concentrating;</p> - -<p class="annot">Capt. Calthrop translates <span lang="zh">卒離</span> “they scattered the enemy,” which -cannot be right.</p> - -<p class="trans_noindent">even when their forces were united, they managed to keep them in -disorder.</p> - -<p class="annot">Mei Yao-ch‘ên’s note makes the sense plain: <span lang="zh">或已離而不能合或雖合而不能齊</span>. All these clauses, of course, down to <span lang="zh">不齊</span>, are dependent -on <span lang="zh">使</span> in <a href="#c11_p15">§ 15</a>.</p> - -<p lang="zh" class="ctext" id="c11_p17"><span lang="en">17.</span> 合於利而動不合於利而止</p> - -<p>When it was to their advantage, they made a forward move; when -otherwise, they stopped still.</p> - -<p class="annot">Mei Yao-ch‘ên connects this with the foregoing: -<span lang="zh">然能使敵若此當須有利則動無利則止</span> “Having succeeded in thus -dislocating the enemy, they would push forward in order to secure any -advantage to be gained; if there was no advantage to be gained, they -would remain where they were.”</p> - -<p lang="zh" class="ctext" id="c11_p18"><span lang="en">18.</span> 敢問敵衆整而將來待之若何曰先奪其所愛則聽矣</p> - -<p>If asked how to cope with a great host of the enemy in orderly array -and on the point of marching to the attack,</p> - -<p class="annot"><span lang="zh">敢問</span> is like <span lang="zh">或問</span>, introducing a supposed question.</p> - -<p class="trans_noindent">I should say: “Begin by seizing something which your opponent holds -dear; then he will be amenable to your will.”</p> - -<p class="pagenum" id="Page_122">{122}</p> - -<p class="annot">Opinions differ as to what Sun Tzŭ had in mind. Ts‘ao Kung thinks -it is <span lang="zh">其所恃之利</span> “some strategical advantage on which the enemy is -depending.” Tu Mu says: <span lang="zh">據我便地畧我田野利其糧道斯三者敵人之所愛惜倚恃者也</span> -“The three things which an enemy is anxious to do, and on -the accomplishment of which his success depends, are: (1) to -capture our favourable positions; (2) to ravage our cultivated -land; (3) to guard his own communications.” Our object then must -be to thwart his plans in these three directions and thus render -him helpless. [Cf. <a href="#c3_p3">III. § 3</a>.] But this exegesis unduly strains the -meaning of <span lang="zh">奪</span> and <span lang="zh">愛</span>, and I agree with Ch‘ên Hao, who says that -<span lang="zh">所愛</span> does not refer only to strategical advantages, but is any -person or thing that may happen to be of importance to the enemy. -By boldly seizing the initiative in this way, you at once throw -the other side on the defensive.</p> - -<p lang="zh" class="ctext" id="c11_p19"><span lang="en">19.</span> 兵之情主速乘人之不及由不虞之道攻其所不戒也</p> - -<p>Rapidity is the essence of war:</p> - -<p class="annot"><span lang="zh">兵之情</span> means “the conditions of war,” not, as Capt. Calthrop says, -“the spirit of the troops.” According to Tu Mu, <span lang="zh">此統言兵之情狀</span> -“this is a summary of leading principles in warfare,” and he adds: -<span lang="zh">此乃兵之深情將之至事也</span> “These are the profoundest truths of military -science, and the chief business of the general.” The following -anecdotes, told by Ho Shih, show the importance attached to speed -by two of China’s greatest generals. In 227 A.D., <span lang="zh">孟達</span> Mêng Ta, -governor of <span lang="zh">新城</span> Hsin-ch‘êng under the Wei Emperor Wên Ti, was -meditating defection to the House of Shu, and had entered into -correspondence with Chu-ko Liang, Prime Minister of that State. -The Wei general Ssŭ-ma I was then military governor of <span lang="zh">宛</span> Wan, and -getting wind of Mêng Ta’s treachery, he at once set off with an -army to anticipate his revolt, having previously cajoled him by a -specious message of friendly import. Ssŭ-ma’s officers came to him -and said: “If Mêng Ta has leagued himself with Wu and Shu, the -matter should be thoroughly investigated before we make a move.” -Ssŭ-ma I replied: “Mêng Ta is an unprincipled man, and we ought to -go and punish him at once, while he is still wavering and before -he has thrown off the mask.” Then, by a series of forced marches, -he brought his army under the walls of Hsin-ch‘êng within the -space of eight days. Now Mêng Ta had previously said in a letter -to Chu-ko Liang: “Wan is 1200 <i>li</i> from here. When the news of -my revolt reaches Ssŭ-ma I, he will at once inform his Imperial -Master, but it will be a whole month before any steps can be -taken, and by that<span class="pagenum" id="Page_123">{123}</span> time my city will be well fortified. Besides, -Ssŭ-ma I is sure not to come himself, and the generals that will -be sent against us are not worth troubling about.” The next -letter, however, was filled with consternation: “Though only eight -days have passed since I threw off my allegiance, an army is -already at the city-gates. What miraculous rapidity is this!” A -fortnight later, Hsin-ch‘êng had fallen and Mêng Ta had lost his -head. [See <cite>Chin Shu</cite>, ch. 1, f. 3.] In 621 A.D., Li Ching was -sent from <span lang="zh">夔州</span> K‘uei-chou in Ssŭ-ch‘uan to reduce the successful -rebel <span lang="zh">蕭銑</span> Hsiao Hsien, who had set up as Emperor at the modern -<span lang="zh">荆州</span> Ching-chou Fu in Hupeh. It was autumn, and the Yangtsze being -then in flood, Hsiao Hsien never dreamt that his adversary would -venture to come down through the gorges, and consequently made no -preparations. But Li Ching embarked his army without loss of time, -and was just about to start when the other generals implored him -to postpone his departure until the river was in a less dangerous -state for navigation. Li Ching replied: “To the soldier, -overwhelming speed is of paramount importance, and he must never -miss opportunities. Now is the time to strike, before Hsiao Hsien -even knows that we have got an army together. If we seize the -present moment when the river is in flood, we shall appear before -his capital with startling suddenness, like the thunder which is -heard before you have time to stop your ears against it. [<i>See</i> -<a href="#c7_p19">VII, § 19</a>, note.] This is the great principle in war. Even if he -gets to know of our approach, he will have to levy his soldiers in -such a hurry that they will not be fit to oppose us. Thus the full -fruits of victory will be ours.” All came about as he predicted, -and Hsiao Hsien was obliged to surrender, nobly stipulating that -his people should be spared and he alone suffer the penalty of -death. [See <cite>Hsin T‘ang Shu</cite>, ch. 93, f. 1 <i>v</i><sup>o</sup>.]</p> - -<p class="trans_noindent">take advantage of the enemy’s unreadiness, make your -way by unexpected routes, and attack unguarded spots.</p> - -<p lang="zh" class="ctext" id="c11_p20"><span lang="en">20.</span> 凡爲客之道深入則專主人不克</p> - -<p>The following are the principles to be observed by an invading force: -The further you penetrate into a country, the greater will be the -solidarity of your troops, and thus the defenders will not prevail -against you.</p> - -<p lang="zh" class="ctext" id="c11_p21"><span lang="en">21.</span> 掠於饒野三軍足食</p> - -<p>Make forays in fertile country in order to supply your army with food.</p> - -<p class="annot">Cf. <i>supra</i>, <a href="#c11_p13">§ 13</a>. Li Ch‘üan does not venture on a note here.</p> - -<p lang="zh" class="ctext" id="c11_p22"><span lang="en">22.</span> 謹養而勿勞併氣積力運兵計謀爲不可測</p> - -<p>Carefully study the well-being of your men,</p> - -<p class="pagenum" id="Page_124">{124}</p> - -<p class="annot"><span lang="zh">謹養</span>, according to Wang Hsi, means: <span lang="zh">撫循飮食周謹之</span> “Pet them, humour -them, give them plenty of food and drink, and look after them -generally.”</p> - -<p class="trans_noindent">and do not overtax them. Concentrate your energy and hoard your -strength.</p> - -<p class="annot">Tu Mu explains these words in a rhyming couplet: <span lang="zh">氣全力盛一發取勝</span>; -and Ch‘ên Hao recalls the line of action adopted in 224 B.C. by the -famous general <span lang="zh">王翦</span> Wang Chien, whose military genius largely -contributed to the success of the First Emperor. He had invaded -the Ch‘u State, where a universal levy was made to oppose him. -But, being doubtful of the temper of his troops, he declined all -invitations to fight and remained strictly on the defensive. In -vain did the Ch‘u general try to force a battle: day after day -Wang Chien kept inside his walls and would not come out, but -devoted his whole time and energy to winning the affection and -confidence of his men. He took care that they should be well fed, -sharing his own meals with them, provided facilities for bathing, -and employed every method of judicious indulgence to weld them -into a loyal and homogeneous body. After some time had elapsed, -he told off certain persons to find out how the men were amusing -themselves. The answer was, that they were contending with one -another in putting the weight and long-jumping (<span lang="zh">投石超距</span>). When -Wang Chien heard that they were engaged in these athletic -pursuits, he knew that their spirits had been strung up to the -required pitch and that they were now ready for fighting. By this -time the Ch‘u army, after repeating their challenge again and -again, had marched away eastwards in disgust. The Ch‘in general -immediately broke up his camp and followed them, and in the -battle that ensued they were routed with great slaughter. Shortly -afterwards, the whole of Ch‘u was conquered by Ch‘in, and the king -<span lang="zh">負芻</span> Fu-ch‘u led into captivity. [See <cite>Shih Chi</cite>, ch. 73, f. 5 <i>r</i><sup>o</sup>. -It should be noted that, <span lang="zh">楚</span> being a taboo character under the Ch‘in -dynasty, the name figures as <span lang="zh">荆</span> throughout.]</p> - -<p class="trans_noindent">Keep your army continually on the move,</p> - -<p class="annot">In order that the enemy may never know exactly where you are. It -has struck me, however, that the true reading might be, not <span lang="zh">運兵</span>, -but <span lang="zh">連兵</span> “link your army together” [cf. <i>supra</i> <a href="#c11_p46">§ 46</a>, <span lang="zh">吾將使之屬</span>], -which would be more in keeping with <span lang="zh">併氣積力</span>. Capt. Calthrop cuts -the Gordian knot by omitting the words altogether.</p> - -<p class="trans_noindent">and devise unfathomable plans.</p> - -<p class="annot">Ch‘ang Yü’s paraphrase is: <span lang="zh">常爲不可測度之計</span>.</p> - -<p class="pagenum" id="Page_125">{125}</p> - -<p lang="zh" class="ctext" id="c11_p23"><span lang="en">23.</span> 投之無所往死且不北死焉不得士人盡力</p> - -<p>Throw your soldiers into positions whence there is no escape, and they -will prefer death to flight.</p> - -<p class="annot">Cf. Nicias’ speech to the Athenians: <span lang="el">Τό τε ξύμπαν γνῶτε, ὦ ἄνδρες -στρατιῶται, ἀναγκαῖόν τε ὂν ὑμῖν ἀνδράσιν ἀγαθοῖς γίγνεσθαι ὡς μὴ -ὄντος χωρίου ἐγγὺς ὅποι ἂν μαλακισθέντες σωθείητε</span>, etc. [Thuc. -VII. 77. vii.]</p> - -<p class="trans_noindent">If they will face death, there is nothing they may not achieve.</p> - -<p class="annot"><span lang="zh">死</span> by itself constitutes the protasis, and <span lang="zh">焉</span> is the interrogative -= <span lang="zh">安</span>. Capt. Calthrop makes the protasis end with <span lang="zh">得</span>: “If there be -no alternative but death.” But I do not see how this is to be got -out of the Chinese. Chang Yü gives a clear paraphrase: <span lang="zh">士卒死戰安不得志</span>, -and quotes his favourite Wei Liao Tzŭ (ch. 3): -<span lang="zh">一夫仗劔擊於市萬人無不避之者臣謂非一人之獨勇萬人皆不肖也何則必死與必生固不侔也</span> “If one man were to run -amok with a sword in the market-place, and everybody else tried to -get out of his way, I should not allow that this man alone had -courage and that all the rest were contemptible cowards. The truth -is, that a desperado and a man who sets some value on his life do -not meet on even terms.”</p> - -<p class="trans_noindent">Officers and men alike will put forth their uttermost strength.</p> - -<p class="annot"><span lang="zh">士人</span> appears to stand for the more usual <span lang="zh">士卒</span>. Chang Yü says: -<span lang="zh">同在難地安得不共竭其力</span> “If they are in an awkward place together, they -will surely exert their united strength to get out of it.”</p> - -<p lang="zh" class="ctext" id="c11_p24"><span lang="en">24.</span> 兵士甚陷則不懼無所往則固深入則拘不得已則鬥</p> - -<p>Soldiers when in desperate straits lose the sense of fear. If there is -no place of refuge, they will stand firm. If they are in the heart of -a hostile country, they will show a stubborn front.</p> - -<p class="annot">Capt. Calthrop weakly says: “there is unity,” as though the text -were <span lang="zh">則專</span>, as in <a href="#c11_p20">§ 20</a>. But <span lang="zh">拘</span> introduces quite a new idea—that of -<em>tenacity</em>—which Ts‘ao Kung tries to explain by the word <span lang="zh">縛</span> “to -bind fast.”</p> - -<p class="trans_noindent">If there is no help for it, they will fight hard.</p> - -<p class="pagenum" id="Page_126">{126}</p> - -<p lang="zh" class="ctext" id="c11_p25"><span lang="en">25.</span> 是故其兵不修而戒不求而得不約而親不令而信</p> - -<p>Thus, without waiting to be marshalled, the soldiers will be -constantly on the <i>qui vive</i>;</p> - -<p class="annot">Tu Mu says: <span lang="zh">不待修整而自戒懼</span>. Capt. Calthrop wrongly translates <span lang="zh">不修</span> -“without warnings.”</p> - -<p class="trans_noindent">without waiting to be asked, they will do your will;</p> - -<p class="annot">Literally, “without asking, you will get.” Chang Yü’s paraphrase -is: <span lang="zh">不求索而得情意</span>.</p> - -<p class="trans_noindent">without restrictions, they will be faithful;</p> - -<p class="annot">Chang Yü says: <span lang="zh">不約束而親上</span>.</p> - -<p class="trans_noindent">without giving orders, they can be trusted.</p> - -<p class="annot">This last clause is very similar in sense to the one preceding, -except that <span lang="zh">親</span> indicates the soldiers’ attachment to their leader, -and <span lang="zh">信</span> the leader’s attitude towards them. I rather doubt if -<span lang="zh">信</span> can mean “they will have confidence in their leader,” as the -commentary seems to indicate. That way, the sense is not nearly -so good. On the other hand, it is just possible that here, as in -<a href="#c8_p8">VIII. § 8</a> and <i>infra</i>, <a href="#c11_p55">§ 55</a>, <span lang="zh">信</span> may = <span lang="zh">申</span>: “without orders, they -will carry out [their leader’s plans].” The whole of this -paragraph, of course, has reference to “desperate ground.”</p> - -<p lang="zh" class="ctext" id="c11_p26"><span lang="en">26.</span> 禁祥去疑至死無所災</p> - -<p>Prohibit the taking of omens, and do away with superstitious doubts.</p> - -<p class="annot"><span lang="zh">祥</span> is amplified by Ts‘ao Kung into <span lang="zh">妖祥之言</span>, and <span lang="zh">疑</span> into <span lang="zh">疑惑之計</span>. -Cf. the <cite>Ssŭ-ma Fa</cite>, ch. 3: <span lang="zh">滅厲祥</span>.</p> - -<p class="trans_noindent">Then, until death itself comes, no calamity need be feared.</p> - -<p class="annot">The superstitious, “bound in to saucy doubts and fears,” -degenerate into cowards and “die many times before their deaths.” -Tu Mu quotes Huang-shih Kung: <span lang="zh">禁巫祝不得爲吏士卜問軍之吉凶恐亂軍士之心</span> -“‘Spells and incantations should be strictly forbidden, and no -officer allowed to inquire by divination into the fortunes of an -army, for fear the soldier’s minds should be seriously perturbed.’ -The meaning is,” he continues, “that if all doubts and scruples -are discarded,<span class="pagenum" id="Page_127">{127}</span> your men will never falter in their resolution -until they die.” The reading of the standard text is <span lang="zh">無所之</span> “there -will be no refuge,” which does not fit in well here. I therefore -prefer to adopt the variant <span lang="zh">災</span>, which evidently stood in Li -Ch‘üan’s text.</p> - -<p lang="zh" class="ctext" id="c11_p27"><span lang="en">27.</span> 吾士無餘財非惡貨也無餘命非惡壽也</p> - -<p>If our soldiers are not overburdened with money, it is not because -they have a distaste for riches; if their lives are not unduly long, -it is not because they are disinclined to longevity.</p> - -<p class="annot">Chang Yü has the best note on this passage: -<span lang="zh">貨與壽人之所愛也所以燒擲財寳割棄性命者非憎惡之也不得已也</span> “Wealth and long life are things for -which all men have a natural inclination. Hence, if they burn or -fling away valuables, and sacrifice their own lives, it is not -that they dislike them, but simply that they have no choice.” Sun -Tzŭ is slyly insinuating that, as soldiers are but human, it is -for the general to see that temptations to shirk fighting and grow -rich are not thrown in their way. Capt. Calthrop, mistaking <span lang="zh">惡</span> for -the adjective, has: “not because money is a bad thing ... not -because long life is evil.”</p> - -<p lang="zh" class="ctext" id="c11_p28"><span lang="en">28.</span> 令發之日士卒坐者涕霑襟偃臥者涕交頤投之無所往者諸劌之勇也</p> - -<p>On the day they are ordered out to battle, your soldiers may weep,</p> - -<p class="annot">The word in the Chinese is <span lang="zh">涕</span> “snivel.” This is taken to indicate -more genuine grief than tears alone.</p> - -<p class="trans_noindent">those sitting up bedewing their garments, and those lying down letting -the tears run down their cheeks.</p> - -<p class="annot">Not because they are afraid, but because, as Ts‘ao Kung says, -<span lang="zh">皆持必死之計</span> “all have embraced the firm resolution to do or -die.” We may remember that the heroes of the Iliad were equally -childlike in showing their emotion. Chang Yü alludes to the -mournful parting at the <span lang="zh">易</span> I River between <span lang="zh">荆軻</span> Ching K‘o and his -friends, when the former was sent to attempt the life of the King -of Ch‘in (afterwards First Emperor) in 227 B.C. The tears of all -flowed down like rain as he bade them farewell and uttered the -following lines: <span lang="zh">風蕭蕭兮，易水寒，</span><span class="pagenum" id="Page_128">{128}</span><span lang="zh">壯士一去兮，不復還</span> “The shrill blast -is blowing, Chilly the burn; Your champion is going—Not to -return.”<a role="doc-noteref" href="#Footnote179" class="fnanchor" id="FNanchor179"><sup>[179]</sup></a></p> - -<p class="trans_noindent">But let them once be brought to bay, and they will display the courage -of a Chu or a Kuei.</p> - -<p class="annot"><span lang="zh">諸</span> was the personal name of <span lang="zh">專諸</span> Chuan Chu, a native of the Wu -State and contemporary with Sun Tzŭ himself, who was employed by -<span lang="zh">公子光</span> Kung-tzŭ Kuang, better known as Ho Lü Wang, to assassinate -his sovereign <span lang="zh">王僚</span> Wang Liao with a dagger which he secreted in -the belly of a fish served up at a banquet. He succeeded in his -attempt, but was immediately hacked to pieces by the king’s -bodyguard. This was in 515 B.C. The other hero referred to, <span lang="zh">曹劌</span> -Ts‘ao Kuei (or Ts‘ao <span lang="zh">沫</span> Mo), performed the exploit which has made -his name famous 166 years earlier, in 681 B.C. Lu had been -thrice defeated by Ch‘i, and was just about to conclude a treaty -surrendering a large slice of territory, when Ts‘ao Kuei suddenly -seized <span lang="zh">桓公</span> Huan Kung, the Duke of Ch‘i, as he stood on the altar -steps and held a dagger against his chest. None of the Duke’s -retainers dared to move a muscle, and Ts‘ao Kuei proceeded to -demand full restitution, declaring that Lu was being unjustly -treated because she was a smaller and weaker state. Huan Kung, in -peril of his life, was obliged to consent, whereupon Ts‘ao Kuei -flung away his dagger and quietly resumed his place amid the -terrified assemblage without having so much as changed colour. As -was to be expected, the Duke wanted afterwards to repudiate the -bargain, but his wise old counsellor <span lang="zh">管仲</span> Kuan Chung pointed out -to him the impolicy of breaking his word, and the upshot was that -this bold stroke regained for Lu the whole of what she had lost -in three pitched battles. [For another anecdote of Ts‘ao Kuei see -<a href="#c7_p27">VII. § 27</a>, note; and for the biographies of these three bravos, -Ts‘ao, Chuan and Ching, see <cite>Shih Chi</cite>, ch. 86.]</p> - -<p lang="zh" class="ctext" id="c11_p29"><span lang="en">29.</span> 故善用兵譬如率然率然者常山之虵也擊其首則尾至擊其尾則首至擊其中則首尾俱至</p> - -<p>The skilful tactician may be likened to the <i>shuai-jan</i>. Now the -<i>shuai-jan</i> is a snake that is found in the Ch‘ang mountains.</p> - -<p class="annot"><span lang="zh">率然</span> means “suddenly” or “rapidly,” and the snake in question -was doubtless so called owing to the rapidity of its movements. -Through this passage, the term has now come to be used in the -sense of “military manœuvres.” The <span lang="zh">常山</span> have apparently not been -identified.</p> - -<p class="pagenum" id="Page_129">{129}</p> - -<p class="trans_noindent">Strike at its head, and you will be attacked by its tail; strike at -its tail, and you will be attacked by its head; strike at its middle,</p> - -<p class="annot">Another reading in the <cite>Yü Lan</cite> for <span lang="zh">中</span> is <span lang="zh">腹</span> “belly.”</p> - -<p class="trans_noindent">and you will be attacked by head and tail both.</p> - -<p lang="zh" class="ctext" id="c11_p30"><span lang="en">30.</span> 敢問兵可使如率然乎曰可夫吳人與越人相惡也當其同舟而濟遇風其相救也如左右手</p> - -<p>Asked if an army can be made to imitate the <i>shuai-jan</i>,</p> - -<p class="annot">That is, as Mei Yao-ch‘ên says, <span lang="zh">可使兵首尾率然相應如一體乎</span> “Is it -possible to make the front and rear of an army each swiftly -responsive to attack on the other, just as though they were parts -of a single living body?”</p> - -<p class="trans_noindent">I should answer, Yes. For the men of Wu and the men of Yüeh are enemies;</p> - -<p class="annot">Cf. <a href="#c6_p21">VI. § 21</a>.</p> - -<p class="trans_noindent">yet if they are crossing a river in the same boat and are caught by a -storm, they will come to each other’s assistance just as the left hand -helps the right.</p> - -<p class="annot">The meaning is: If two enemies will help each other in a time -of common peril, how much more should two parts of the same -army, bound together as they are by every tie of interest and -fellow-feeling. Yet it is notorious that many a campaign has been -ruined through lack of co-operation, especially in the case of -allied armies.</p> - -<p lang="zh" class="ctext" id="c11_p31"><span lang="en">31.</span> 是故方馬埋輪未足恃也</p> - -<p>Hence it is not enough to put one’s trust in the tethering of horses,</p> - -<p class="annot"><span lang="zh">方</span> is said here to be equivalent to <span lang="zh">縛</span>.</p> - -<p class="trans_noindent">and the burying of chariot wheels in the ground.</p> - -<p class="annot">These quaint devices to prevent one’s army from running away -recall the Athenian hero Sôphanes, who carried an anchor with him -at the battle of Plataea, by means of which he fastened himself -firmly to one spot. [See Herodotus, IX. 74.] It is not enough, -says Sun Tzŭ, to render flight impossible by such mechanical -means. You will not succeed unless<span class="pagenum" id="Page_130">{130}</span> your men have tenacity and -unity of purpose, and, above all, a spirit of sympathetic -co-operation. This is the lesson which can be learned from the -<i>shuai-jan</i>.</p> - -<p lang="zh" class="ctext" id="c11_p32"><span lang="en">32.</span> 齊勇若一政之道也</p> - -<p>The principle on which to manage an army is to set up one standard of -courage which all must reach.</p> - -<p class="annot">Literally, “level the courage [of all] as though [it were that of] -one.” If the ideal army is to form a single organic whole, then it -follows that the resolution and spirit of its component parts -must be of the same quality, or at any rate must not fall below a -certain standard. Wellington’s seemingly ungrateful description of -his army at Waterloo as “the worst he had ever commanded” meant no -more than that it was deficient in this important particular—unity -of spirit and courage. Had he not foreseen the Belgian defections -and carefully kept those troops in the background, he would almost -certainly have lost the day.</p> - -<p lang="zh" class="ctext" id="c11_p33"><span lang="en">33.</span> 剛柔皆得地之理也</p> - -<p>How to make the best of both strong and weak—that is a question -involving the proper use of ground.</p> - -<p class="annot">This is rather a hard sentence on the first reading, but the key -to it will be found, firstly, in the pause after <span lang="zh">得</span>, and next, in -the meaning of <span lang="zh">得</span> itself. The best equivalent for this that I -can think of is the German “zur Geltung kommen.” Mei Yao-ch‘ên’s -paraphrase is: <span lang="zh">兵無强弱皆得用者是因地之勢也</span> “The way to eliminate the -differences of 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.”<a role="doc-noteref" href="#Footnote180" class="fnanchor" id="FNanchor180"><sup>[180]</sup></a></p> - -<p lang="zh" class="ctext" id="c11_p34"><span lang="en">34.</span> 故善用兵者攜手若使一人不得已也</p> - -<p>Thus the skilful general conducts his army just as though he were -leading a single man, willy-nilly, by the hand.</p> - -<p class="pagenum" id="Page_131">{131}</p> - -<p class="annot">Tu Mu says: <span lang="zh">喩易也</span> “The simile has reference to the ease with which -he does it.” <span lang="zh">不得已</span> means that he makes it impossible for his -troops to do otherwise than obey. Chang Yü quotes a jingle, to be -found in Wu Tzŭ, ch. 4: <span lang="zh">將之所揮，莫不從移，將之所指，莫不前死</span>.</p> - -<p lang="zh" class="ctext" id="c11_p35"><span lang="en">35.</span> 將軍之事靜以幽正以治</p> - -<p>It is the business of a general to be quiet and thus ensure secrecy; -upright and just, and thus maintain order.</p> - -<p class="annot"><span lang="zh">靜</span> seems to combine the meanings “noiseless” and “imperturbable,” -both of which attributes would of course conduce to secrecy. Tu Mu -explains <span lang="zh">幽</span> as <span lang="zh">幽深難測</span> “deep and inscrutable,” and <span lang="zh">正</span> as <span lang="zh">平正無偏</span> -“fair and unbiassed.” Mei Yao-ch‘ên alone among the commentators -takes <span lang="zh">治</span> in the sense of <span lang="zh">自治</span> “self-controlled.” <span lang="zh">幽</span> and <span lang="zh">治</span> are -causally connected with <span lang="zh">靜</span> and <span lang="zh">正</span> 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 <span lang="zh">治</span>.</p> - -<p lang="zh" class="ctext" id="c11_p36"><span lang="en">36.</span> 能愚士卒之耳目使之無知</p> - -<p>He must be able to mystify his officers and men by false reports and -appearances,</p> - -<p class="annot">Literally, “to deceive their eyes and ears”—<span lang="zh">愚</span> being here used as -a verb in the sense of <span lang="zh">誤</span>.</p> - -<p class="trans_noindent">and thus keep them in total ignorance.</p> - -<p class="annot">Ts‘ao Kung gives us one of his excellent apophthegms: <span lang="zh">民可與樂成不可與慮始</span> -“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 Tzŭ 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, even from his most trusted staff -officers, his movements, his intentions, and his thoughts, a -commander less thorough would have pronounced useless”—etc. -etc.<a role="doc-noteref" href="#Footnote181" class="fnanchor" id="FNanchor181"><sup>[181]</sup></a> In the year 88 A.D., as we read in ch. 47<span class="pagenum" id="Page_132">{132}</span> of the <cite>Hou -Han Shu</cite>, “Pan Ch‘ao 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-t‘ou, totalling 50,000 men. Pan -Ch‘ao 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 Ch‘ao 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 Ch‘ao’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 Ch‘ao knew that the two chieftains had gone, he called his -divisions together, got them well in hand, and at cock-crow -hurled them against the army of Yarkand, as it lay encamped. The -barbarians, panic-stricken, fled in confusion, and were closely -pursued by Pan Ch‘ao. 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 Ch‘ao’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.</p> - -<p lang="zh" class="ctext" id="c11_p37"><span lang="en">37.</span> 易其事革其謀使人無識易其居迂其途使人不得慮</p> - -<p>By altering his arrangements and changing his plans,</p> - -<p class="annot">Wang Hsi thinks that this means, not using the same stratagem -twice. He says: <span lang="zh">已行之事已施之謀當革易之不可再之</span>.</p> - -<p class="trans_noindent">he keeps the enemy without definite knowledge.</p> - -<p class="annot">Note that <span lang="zh">人</span> denotes the <em>enemy</em>, as opposed to the <span lang="zh">士卒</span> of <a href="#c11_p36">§ 36</a>. -Capt. Calthrop, not perceiving this, joins the two paragraphs into -one. Chang Yü quotes <span lang="zh">太白山人</span> as saying: -<span lang="zh">兵貴詭道者非止詭敵也抑詭我士卒使由而不使知之也</span> “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.”</p> - -<p class="pagenum" id="Page_133">{133}</p> - -<p class="trans_noindent">By shifting his camp and taking circuitous routes, he prevents the -enemy from anticipating his purpose.</p> - -<p class="annot">Wang Hsi paraphrases <span lang="zh">易其居</span> as <span lang="zh">處易者</span> “camp on easy ground,” and -Chang Yü follows him, saying: <span lang="zh">其居則去險而就易</span>. But this is an -utterly untenable view. For <span lang="zh">迂其途</span>, cf. VII. 4. Chia Lin, retaining -his old interpretation of those words, is now obliged to explain -<span lang="zh">易其居</span> as “cause the enemy to shift his camp,” which is awkward in -the extreme.</p> - -<p lang="zh" class="ctext" id="c11_p38"><span lang="en">38.</span> 帥與之期如登高而去其梯帥與之深入諸侯之地而發其機</p> - -<p>At the critical moment, the leader of an army acts like one who has -climbed up a height and then kicks away the ladder behind him.</p> - -<p class="annot">I must candidly confess that I do not understand the syntax of -<span lang="zh">帥與之期</span>, though the meaning is fairly plain. The difficulty has -evidently been felt, for Tu Mu tells us that one text omits <span lang="zh">期如</span>. -It is more likely, however, that a couple of characters have -dropped out.</p> - -<p class="trans_noindent">He carries his men deep into hostile territory before he shows his hand.</p> - -<p class="annot"><span lang="zh">發其機</span>, literally, “releases the spring” (see <a href="#c5_p15">V. § 15</a>), that is, -takes some decisive step which makes it impossible for the army to -return—like <span lang="zh">項羽</span> Hsiang Yü, who sunk his ships after crossing a -river. Ch‘ên Hao, followed by Chia Lin, understands the words less -well as <span lang="zh">發其心機</span> “puts forth every artifice at his command.” But <span lang="zh">機</span> -in this derived sense occurs nowhere else in Sun Tzŭ.</p> - -<p lang="zh" class="ctext" id="c11_p39"><span lang="en">39.</span> 焚舟破釜若驅羣羊而往驅而來莫知所之</p> - -<p>He burns his boats and breaks his cooking-pots;</p> - -<p class="annot">Omitted in the <cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">like a shepherd driving a flock of sheep, he drives his men this way -and that, and none knows whither he is going.</p> - -<p class="annot">The <cite>T‘u Shu</cite> inserts another <span lang="zh">驅</span> after <span lang="zh">羊</span>. Tu Mu says: -<span lang="zh">三軍但知進退之命不知攻取之端也</span> “The army is only cognisant of orders to -advance or retreat; it is ignorant of the ulterior ends of -attacking and conquering.”</p> - -<p class="pagenum" id="Page_134">{134}</p> - -<p lang="zh" class="ctext" id="c11_p40"><span lang="en">40.</span> 聚三軍之衆投之於險此謂將軍之事也</p> - -<p>To muster his host and bring it into danger:—this may be termed the -business of the general.</p> - -<p class="annot">Sun Tzŭ means that after mobilisation there should be no delay in -aiming a blow at the enemy’s heart. With <span lang="zh">投之於險</span> cf. <i>supra</i>, <a href="#c11_p23">§ 23</a>: -<span lang="zh">投之無所往</span>. Note how he returns again and again to this point. -Among the warring states of ancient China, desertion was no doubt -a much more present fear and serious evil than it is in the armies -of to-day.</p> - -<p lang="zh" class="ctext" id="c11_p41"><span lang="en">41.</span> 九地之變屈伸之利人情之理不可不察也</p> - -<p>The different measures suited to the nine varieties of ground;</p> - -<p class="annot">Chang Yü says: <span lang="zh">九地之法不可拘泥</span> “One must not be hide-bound in -interpreting the rules for the nine varieties of ground.</p> - -<p class="trans_noindent">the expediency of aggressive or defensive tactics;</p> - -<p class="annot">The use of <span lang="zh">屈伸</span> “contraction and expansion” may be illustrated by -the saying <span lang="zh">屈以求伸</span>, which almost exactly corresponds to the French -“<span lang="fr">il faut reculer pour mieux sauter.</span>”<a role="doc-noteref" href="#Footnote182" class="fnanchor" id="FNanchor182"><sup>[182]</sup></a> Capt. Calthrop, <i>more -suo</i>, avoids a real translation and has: “the suiting of the means -to the occasion.”</p> - -<p class="trans_noindent">and the fundamental laws of human nature: these are things that must -most certainly be studied.</p> - -<p lang="zh" class="ctext" id="c11_p42"><span lang="en">42.</span> 凡爲客之道深則專淺則散</p> - -<p>When invading hostile territory, the general principle is, that -penetrating deeply brings cohesion; penetrating but a short way means -dispersion.</p> - -<p class="annot">Cf. <i>supra</i>, <a href="#c11_p20">§ 20</a>.</p> - -<p lang="zh" class="ctext" id="c11_p43"><span lang="en">43.</span> 去國越境而師者絶地也四達者衢地也</p> - -<p>When you leave your own country behind, and take your army across -neighbouring territory,</p> - -<p class="annot">Chang Yü’s paraphrase is <span lang="zh">而用師者</span>.</p> - -<p class="trans_noindent">you find yourself on critical ground.</p> - -<p class="pagenum" id="Page_135">{135}</p> - -<p class="annot">This “ground” is cursorily mentioned in <a href="#c8_p2">VIII. § 2</a>, but it does not -figure among the Nine <span lang="zh">地</span> of this chapter or the Six <span lang="zh">地形</span> in <a href="#Page_100">chap. X</a>. -One’s first impulse would be to translate it “distant ground” -(<span lang="zh">絶域</span> is commonly used in the sense of “distant lands”), but this, -if we can trust the commentators, is precisely what is not meant -here. Mei Yao-ch‘ên says it is <span lang="zh">進不及輕退不及散在二地之間也</span> “a position -not far enough advanced to be called ‘facile,’ and not near enough -to home to be called ‘dispersive,’ but something between the two.” -That, of course, does not explain the name <span lang="zh">絶</span>, which seems to imply -that the general has severed his communications and temporarily -cut himself off from his base. Thus, Wang Hsi says: “It is ground -separated from home by an interjacent state, whose territory we -have had to cross in order to reach it. Hence it is incumbent -on us to settle our business there quickly.” He adds that this -position is of rare occurrence, which is the reason why it is not -included among the <span lang="zh">九地</span>. Capt. Calthrop gives but a poor rendering -of this sentence: “To leave home and cross the borders is to be -free from interference.”</p> - -<p class="trans_noindent">When there are means of communication</p> - -<p class="annot">The <cite>T‘u Shu</cite> reads <span lang="zh">通</span> for <span lang="zh">達</span>.</p> - -<p class="trans_noindent">on all four sides, the ground is one of intersecting highways.</p> - -<p class="annot">From <span lang="zh">四達</span> down to the end of <a href="#c11_p45">§ 45</a>, we have some of the definitions -of the early part of the chapter repeated in slightly different -language. Capt. Calthrop omits these altogether.</p> - -<p lang="zh" class="ctext" id="c11_p44"><span lang="en">44.</span> 入深者重地也入淺者輕地也</p> - -<p>When you penetrate deeply into a country, it is serious ground. When -you penetrate but a little way, it is facile ground.</p> - -<p lang="zh" class="ctext" id="c11_p45"><span lang="en">45.</span> 背固前隘者圍地也無所往者死地也</p> - -<p>When you have the enemy’s strongholds on your rear,</p> - -<p class="annot"><span lang="zh">固</span> = <span lang="zh">險固</span>.</p> - -<p class="trans_noindent">and narrow passes in front, it is hemmed-in ground. When there is no -place of refuge at all, it is desperate ground.</p> - -<p lang="zh" class="ctext" id="c11_p46"><span lang="en">46.</span> 是故散地吾將一其志輕地吾將使之屬</p> - -<p>Therefore, on dispersive ground, I would inspire my men with unity of -purpose.</p> - -<p class="pagenum" id="Page_136">{136}</p> - -<p class="annot">This end, according to Tu Mu, is best attained by remaining on the -defensive, and avoiding battle. Cf. <i>supra</i>, <a href="#c11_p11">§ 11</a>.</p> - -<p class="trans_noindent">On facile ground, I would see that there is close connection between -all parts of my army.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span lang="zh">其</span> instead of <span lang="zh">之</span>. The present reading is -supported by the <span lang="zh">遺說</span> of Chêng Yu-hsien. As Tu Mu says, the object -is to guard against two possible contingencies: <span lang="zh">一者備其逃逸二者恐其敵至</span> -“(1) the desertion of our own troops; (2) a sudden attack -on the part of the enemy.” Cf. <a href="#c7_p17">VII. § 17</a>: <span lang="zh">其徐如林</span>. Mei Yao-ch‘ên -says: <span lang="zh">行則隊校相繼止則營壘聯屬</span> “On the march, the regiments should be -in close touch; in an encampment, there should be continuity -between the fortifications.” He seems to have forgotten, by the -way, what Sun Tzŭ says above: <span lang="zh">輕地則無止</span>.</p> - -<p lang="zh" class="ctext" id="c11_p47"><span lang="en">47.</span> 爭地吾將趨其後</p> - -<p>On contentious ground, I would hurry up my rear.</p> - -<p class="annot">This is Ts‘ao Kung’s interpretation. Chang Yü adopts it, saying: -<span lang="zh">當疾進其後使首尾俱至</span> “We must quickly bring up our rear, so that -head and tail may both reach the goal.” That is, they must not be -allowed to straggle up a long way apart. Mei Yao-ch‘ên offers -another equally plausible explanation: <span lang="zh">敵未至其地我若在後則當疾趨以爭之</span> -“Supposing the enemy has not yet reached the coveted position, and -we are behind him, we should advance with all speed in order to -dispute its possession.” <span lang="zh">其</span> would thus denote the enemy, <span lang="zh">後</span> being -the preposition, and <span lang="zh">趨</span> would retain its usual intransitive sense. -Cf. <a href="#c7_p4">VII. § 4</a>: <span lang="zh">後人發先人至</span>. Ch‘ên Hao, on the other hand, assuming -that the enemy has had time to select his own ground, quotes <a href="#c6_p1">VI. § 1</a>, -where Sun Tzŭ warns us against coming exhausted to the attack. His -own idea of the situation is rather vaguely expressed: -<span lang="zh">若地利在前先分精銳以據之彼若恃衆來爭我以大衆趨其後無不尅者</span> -“If there is a favourable -position lying in front of you, detach a picked body of troops to -occupy it; then if the enemy, relying on their numbers, come up to -make a fight for it, <em>you may fall quickly on their rear</em> with your -main body, and victory will be assured.” It was thus, he adds, -that Chao Shê beat the army of Ch‘in. [See p. <a href="#Page_57">57</a>.] Li Ch‘üan would -read <span lang="zh">多</span> for <span lang="zh">趨</span>, it is not easy to see why.</p> - -<p class="pagenum" id="Page_137">{137}</p> - -<p lang="zh" class="ctext" id="c11_p48"><span lang="en">48.</span> 交地吾將謹其守衢地吾將固其結</p> - -<p>On open ground, I would keep a vigilant eye on my defences.</p> - -<p class="annot">As Wang Hsi says, <span lang="zh">懼襲我也</span> “fearing a surprise attack.” The -<cite>T‘ung Tien</cite> reads here <span lang="zh">固其結</span> (see next sentence).</p> - -<p class="trans_noindent">On ground of intersecting highways, I would consolidate my alliances.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span lang="zh">謹其市</span>, which Tu Yu explains as “watching -the market towns,” <span lang="zh">變事之端</span> “the hotbeds of revolution.” Capt. -Calthrop translates <span lang="zh">固其結</span> by the same words as <span lang="zh">合交</span> in <a href="#c11_p12">§ 12</a>: -“cultivate intercourse.”</p> - -<p lang="zh" class="ctext" id="c11_p49"><span lang="en">49.</span> 重地吾將繼其食圮地吾將進其塗</p> - -<p>On serious ground, I would try to ensure a continuous stream of -supplies.</p> - -<p class="annot">The commentators take this as referring to forage and plunder, -not, as one might expect, to an unbroken communication with a home -base. One text, indeed, gives the reading <span lang="zh">掠其食</span>. Cf. <a href="#c11_p13">§ 13</a>. Capt. -Calthrop’s “be careful of supplies” fails to render the force of <span lang="zh">繼</span>.</p> - -<p class="trans_noindent">On difficult ground, I would keep pushing on along the road.</p> - -<p class="annot">Capt. Calthrop’s “do not linger” cannot be called a translation, -but only a paraphrase of the paraphrase offered by Ts‘ao Kung: -<span lang="zh">疾過去也</span> “Pass away from it in all haste.”</p> - -<p lang="zh" class="ctext" id="c11_p50"><span lang="en">50.</span> 圍地吾將塞其闕死地吾將示之以不活</p> - -<p>On hemmed-in ground, I would block any way of retreat.</p> - -<p class="annot"><span lang="zh">意欲突圍示以守固</span> “To make it seem that I mean to defend the -position, whereas my real intention is to burst suddenly through -the enemy’s lines” [Mêng Shih]; <span lang="zh">使士卒必死戰也</span> “in order to make my -soldiers fight with desperation” [Mei Yao-ch‘ên]; <span lang="zh">懼人有走心</span> -“fearing lest my men be tempted to run away” [Wang Hsi]. Tu Mu -points out that this is the converse of <a href="#c7_p36">VII. § 36</a>, where it is the -enemy who is surrounded. In 532 A.D., <span lang="zh">高歡</span> Kao Huan, afterwards -Emperor and canonised as <span lang="zh">神武</span> Shên-wu, was surrounded by a great<span class="pagenum" id="Page_138">{138}</span> -army under <span lang="zh">爾朱兆</span> Êrh-chu Chao and others. His own force was -comparatively small, consisting only of 2000 horse and something -under 30,000 foot. The lines of investment had not been drawn very -closely together, gaps being left at certain points. But Kao Huan, -instead of trying to escape, actually made a shift to block all -the remaining outlets himself by driving into them a number of -oxen and donkeys roped together. As soon as his officers and men -saw that there was nothing for it but to conquer or die, their -spirits rose to an extraordinary pitch of exaltation, and they -charged with such desperate ferocity that the opposing ranks broke -and crumbled under their onslaught. [See Tu Mu’s commentary, and -<span lang="zh">北齊書</span> ch. 1, fol. 6.]</p> - -<p class="trans_noindent">On desperate ground, I would proclaim to my soldiers the hopelessness -of saving their lives.</p> - -<p class="annot">Tu Yu says: <span lang="zh">焚輜重棄糧食塞井夷竈示之無活必殊死戰也</span> “Burn your baggage -and impedimenta, throw away your stores and provisions, choke up -the wells, destroy your cooking-stoves, and make it plain to your -men that they cannot survive, but must fight to the death.” Mei -Yao-ch‘ên says epigrammatically: <span lang="zh">必死可生</span> “The only chance of life -lies in giving up all hope of it.” This concludes what Sun Tzŭ has -to say about “grounds” and the “variations” corresponding to them. -Reviewing the passages which bear on this important subject, we -cannot fail to be struck by the desultory and unmethodical fashion -in which it is treated. Sun Tzŭ begins abruptly in <a href="#c8_p2">VIII. § 2</a> to -enumerate “variations” before touching on “grounds” at all, but -only mentions five, namely nos. 7, 5, 8 and 9 of the subsequent -list, and one that is not included in it. A few varieties of -ground are dealt with in the earlier portion of <a href="#Page_80">chap. IX</a>, and then -<a href="#Page_100">chap. X</a> sets forth six new grounds, with six variations of plan -to match. None of these is mentioned again, though the first -is hardly to be distinguished from ground no. 4 in the next -chapter. At last, in chap. XI, we come to the Nine Grounds <i>par -excellence</i>, immediately followed by the variations. This takes us -down to <a href="#c11_p14">§ 14</a>. In <a href="#c11_p43">§§ 43–45</a>, fresh definitions are provided for nos. -5, 6, 2, 8 and 9 (in the order given), as well as for the tenth -ground noticed in <a href="#Page_71">chap VIII</a>; and finally, the nine variations -are enumerated once more from beginning to end, all, with the -exception of 5, 6 and 7, being different from those previously -given. Though it is impossible to account for the present state -of Sun Tzŭ’s text, a few suggestive facts may be brought into -prominence: (1) Chap. VIII, according to the title, should deal -with nine variations, whereas only five appear. (2) It is an -abnormally short chapter. (3) Chap. XI is entitled The Nine -Grounds. Several these are defined twice over, besides which there -are two distinct lists of the corresponding variations. (4) The -length of the chapter is disproportionate, being double that of -any other except <a href="#Page_80">IX</a>. I do not propose<span class="pagenum" id="Page_139">{139}</span> to draw any inferences from -these facts, beyond the general conclusion that Sun Tzŭ’s work -cannot have come down to us in the shape in which it left his -hands: chap. VIII is obviously defective and probably out of -place, while XI seems to contain matter that has either been added -by a later hand or ought to appear elsewhere.</p> - -<p lang="zh" class="ctext" id="c11_p51"><span lang="en">51.</span> 故兵之情圍則禦不得已則鬥過則從</p> - -<p>For it is the soldier’s disposition to offer an obstinate resistance -when surrounded, to fight hard when he cannot help himself, and to -obey promptly when he has fallen into danger.</p> - -<p class="annot"><span lang="zh">過則從</span> is rendered by Capt. Calthrop: “to pursue the enemy if he -retreat.” But <span lang="zh">過</span> cannot mean “to retreat.” Its primary sense is -to pass over, hence to go too far, to exceed or to err. Here, -however, the word has lost all implication of censure, and appears -to mean “to pass the boundary line dividing safety from danger,” -or, as Chang Yü puts it, <span lang="zh">深陷于危難之地</span> “to be deeply involved in a -perilous position.” The latter commentator alludes to the conduct -of Pan Ch‘ao’s devoted followers in 73 A.D. The story runs thus in -the <cite>Hou Han Shu</cite>, ch. 47, fol. 1 <i>v</i><sup>o</sup>: “When Pan Ch‘ao arrived at -<span lang="zh">鄯善</span> Shan-shan, <span lang="zh">廣</span> Kuang, the King of the country, received him at -first with great politeness and respect; but shortly afterwards -his behaviour underwent a sudden change, and he became remiss -and negligent. Pan Ch‘ao spoke about this to the officers of his -suite: ‘Have you not noticed,’ he said, ‘that Kuang’s polite -intentions are on the wane? This must signify that envoys have -come from the Northern barbarians, and that consequently he is in -a state of indecision, not knowing with which side to throw in his -lot. That surely is the reason. The truly wise man, we are told, -can perceive things before they have come to pass; how much more, -then, those that are already manifest!’ Thereupon he called one of -the natives who had been assigned to his service, and set a trap -for him, saying: ‘Where are those envoys from the Hsiung-nu who -arrived some days ago?’ The man was so taken aback that between -surprise and fear he presently blurted out the whole truth. Pan -Ch‘ao, keeping his informant carefully under lock and key, then -summoned a general gathering of his officers, thirty-six in all, -and began drinking with them. When the wine had mounted into their -heads a little, he tried to rouse their spirit still further by -addressing them thus: ‘Gentlemen, here we are in the heart of an -isolated region, anxious to achieve riches and honour by some -great exploit. Now it happens that an ambassador from the -Hsiung-nu arrived in this kingdom only a few days ago, and the -result is that the respectful courtesy extended towards us by our -royal host has disappeared. Should this envoy prevail upon him to -seize our party and hand us over to the Hsiung-nu,<span class="pagenum" id="Page_140">{140}</span> our bones will -become food for the wolves of the desert. What are we to do?’ With -one accord, the officers replied: ‘<em>Standing as we do in peril of -our lives, we will follow our commander through life and death</em>’ -(<span lang="zh">今在危亡之地死生從司馬</span>).” For the sequel of this adventure, see -chap. <a href="#c12_p1">XII. § 1</a>, note.</p> - -<p lang="zh" class="ctext" id="c11_p52"><span lang="en">52.</span> 是故不知諸侯之謀者不能預交不知山林險阻沮澤之形者不能行軍不用鄉導者不能得地利</p> - -<p>We cannot enter into alliance with neighbouring princes until we are -acquainted with their designs. We are not fit to lead an army on -the march unless we are familiar with the face of the country—its -mountains and forests, its pitfalls and precipices, its marshes and -swamps. We shall be unable to turn natural advantages to account -unless we make use of local guides.</p> - -<p class="annot">These three sentences are repeated from <a href="#c7_p12">VII. §§ 12–14</a>—in order -to emphasise their importance, the commentators seem to think. I -prefer to regard them as interpolated here in order to form an -antecedent to the following words. With regard to local guides, -Sun Tzŭ might have added that there is always the risk of going -wrong, either through their treachery or some misunderstanding -such as Livy records (XXII. 13): Hannibal, we are told, ordered a -guide to lead him into the neighbourhood of Casinum, where there -was an important pass to be occupied; but his Carthaginian accent, -unsuited to the pronunciation of Latin names, caused the guide to -understand Casilinum instead of Casinum, and turning from his -proper route, he took the army in that direction, the mistake not -being discovered until they had almost arrived.</p> - -<p lang="zh" class="ctext" id="c11_p53"><span lang="en">53.</span> 四五者不知一非霸王之兵也</p> - -<p>To be ignorant of any one of the following four or five principles</p> - -<p class="annot">Referring, I think, to what is contained in <a href="#c11_p54">§§ 54, 55</a>. Ts‘ao Kung, -thinking perhaps of the <span lang="zh">五利</span> in <a href="#c8_p6">VIII. § 6</a>, takes them to be -<span lang="zh">九地之利害</span> “the advantages and disadvantages attendant on the nine -varieties of ground.” The <cite>T‘u Shu</cite> reads <span lang="zh">此五者</span>.</p> - -<p class="trans_noindent">does not befit a warlike prince.</p> - -<p class="annot"><span lang="zh">霸王</span>, “one who rules by force,” was a term specially used for those -princes who established their hegemony over other feudal states. -The<span class="pagenum" id="Page_141">{141}</span> famous <span lang="zh">五霸</span> of the 7<sup>th</sup> century B.C. were (1) <span lang="zh">齊桓公</span> Duke Huan -of Ch‘i, (2) <span lang="zh">晉文公</span> Duke Wên of Chin, (3) <span lang="zh">宋襄公</span> Duke Hsiang of Sung, -(4) <span lang="zh">楚莊王</span> Prince Chuang of Ch‘u, (5) <span lang="zh">秦穆公</span> Duke Mu of Ch‘in. Their -reigns covered the period 685–591 B.C.</p> - -<p lang="zh" class="ctext" id="c11_p54"><span lang="en">54.</span> 夫霸王之兵伐大國則其衆不得聚威加於敵則其交不得合</p> - -<p>When a warlike prince attacks a powerful state, his generalship shows -itself in preventing the concentration of the enemy’s forces. He -overawes his opponents,</p> - -<p class="annot">Here and in the next sentence, the <cite>Yü Lan</cite> inserts <span lang="zh">家</span> after <span lang="zh">敵</span>.</p> - -<p class="trans_noindent">and their allies are prevented from joining against him.</p> - -<p class="annot">Mei Yao-ch‘ên constructs one of the chains of reasoning that are -so much affected by the Chinese: “In attacking a powerful state, -if you can divide her forces, you will have a superiority in -strength; if you have a superiority in strength, you will overawe -the enemy; if you overawe the enemy, the neighbouring states will -be frightened; and if the neighbouring states are frightened, the -enemy’s allies will be prevented from joining her.” The following -gives a stronger meaning to <span lang="zh">威加</span>: <span lang="zh">若大國一敗則小國離而不聚矣</span> “If the -great state has once been defeated (before she has had time to -summon her allies), then the lesser states will hold aloof and -refrain from massing their forces.” Ch‘ên Hao and Chang Yü take -the sentence in quite another way. The former says: “Powerful -though a prince may be, if he attacks a large state, he will be -unable to raise enough troops, and must rely to some extent on -external aid; if he dispenses with this, and with overweening -confidence in his own strength, simply tries to intimidate the -enemy, he will surely be defeated.” Chang Yü puts his view thus: -“If we recklessly attack a large state, our own people will be -discontented and hang back. But if (as will then be the case) our -display of military force is inferior by half to that of the -enemy, the other chieftains will take fright and refuse to join -us.” According to this interpretation, <span lang="zh">其</span> would refer, not to the -<span lang="zh">大國</span>, but to the <span lang="zh">霸王</span> himself.</p> - -<p lang="zh" class="ctext" id="c11_p55"><span lang="en">55.</span> 是故不爭天下之交不養天下之權信己之私威加於敵故其城可拔其國可隳</p> - -<p>Hence he does not strive</p> - -<p class="annot">For <span lang="zh">爭</span> the <cite>Yü Lan</cite> reads <span lang="zh">事</span>.</p> - -<p class="pagenum" id="Page_142">{142}</p> - -<p class="trans_noindent">to ally himself with all and sundry,</p> - -<p class="annot"><span lang="zh">天下</span>, as in <a href="#c11_p6">§ 6</a>, stands for <span lang="zh">諸侯</span> “the feudal princes,” or the -states ruled by them.</p> - -<p class="trans_noindent">nor does he foster the power of other states. He carries out his own -secret designs,</p> - -<p class="annot">For <span lang="zh">信</span> (read <i>shên</i><sup>1</sup>) in the meaning of <span lang="zh">伸</span>, cf. <a href="#c8_p8">VIII. § 8</a>. The -commentators are unanimous on this point, and we must therefore -beware of translating <span lang="zh">信己之私</span> by “secretly self-confident” or the -like. Capt. Calthrop (omitting <span lang="zh">之私</span>) has: “he has confidence in -himself.”</p> - -<p class="trans_noindent">keeping his antagonists in awe.</p> - -<p class="annot">The train of thought appears to be this: Secure against a -combination of his enemies, <span lang="zh">能絶天下之交惟得伸己之私志威而無外交者</span> “he -can afford to reject entangling alliances and simply pursue his -own secret designs, his prestige enabling him to dispense with -external friendships.” (Li Ch‘üan.)</p> - -<p class="trans_noindent">Thus he is able to capture their cities and overthrow their kingdoms.</p> - -<p class="annot">This paragraph, though written many years before the Ch‘in State -became a serious menace, is not a bad summary of the policy by -which the famous Six Chancellors gradually paved the way for her -final triumph under Shih Huang Ti. Chang Yü, following up his -previous note, thinks that Sun Tzŭ is condemning this attitude of -cold-blooded selfishness and haughty isolation. He again refers <span lang="zh">其</span> -to the warlike prince, thus making it appear that in the end he is -bound to succumb.</p> - -<p lang="zh" class="ctext" id="c11_p56"><span lang="en">56.</span> 施無法之賞懸無政之令犯三軍之衆若使一人</p> - -<p>Bestow rewards without regard to rule,</p> - -<p class="annot">Wu Tzŭ (ch. 3) less wisely says: <span lang="zh">進有重賞退有重刑</span> “Let advance be -richly rewarded and retreat be heavily punished.”</p> - -<p class="trans_noindent">issue orders</p> - -<p class="annot"><span lang="zh">懸</span>, literally, “hang” or “post up.”</p> - -<p class="trans_noindent">without regard to previous arrangements;</p> - -<p class="annot"><span lang="zh">杜姦媮</span> “In order to prevent treachery,” says Wang Hsi. The general -meaning is made clear by Ts‘ao Kung’s quotation from the<span class="pagenum" id="Page_143">{143}</span> <cite>Ssŭ-ma -Fa:</cite> <span lang="zh">見敵作誓瞻功作賞</span> “Give instructions only on sighting the enemy; -give rewards only when you see deserving deeds.” <span lang="zh">無政</span>, however, -presents some difficulty. Ts‘ao Kung’s paraphrase, <span lang="zh">軍法令不應預施懸也</span>, -I take to mean: “The final instructions you give to your army -should not correspond with those that have been previously posted -up.” Chang Yü simplifies this into <span lang="zh">政不預告</span> “your arrangements -should not be divulged beforehand.” And Chia Lin says: <span lang="zh">不守常法常政</span> -“there should be no fixity in your rules and arrangements.” Not -only is there danger in letting your plans be known, but war often -necessitates the entire reversal of them at the last moment.</p> - -<p class="trans_noindent">and you will be able to handle a whole army</p> - -<p class="annot"><span lang="zh">犯</span>, according to Ts‘ao Kung, is here equal to <span lang="zh">用</span>. The exact meaning -is brought out more clearly in the next paragraph.</p> - -<p class="trans_noindent">as though you had to do with but a single man.</p> - -<p class="annot">Cf. supra, <a href="#c11_p34">§ 34</a>.</p> - -<p lang="zh" class="ctext" id="c11_p57"><span lang="en">57.</span> 犯之以事勿告以言犯之以利勿告以害</p> - -<p>Confront your soldiers with the deed itself; never let them know your -design.</p> - -<p class="annot">Literally, “do not tell them words;” <i>i.e.</i> do not give your -reasons for any order. Lord Mansfield once told a junior colleague -to “give no reasons” for his decisions, and the maxim is even more -applicable to a general than to a judge. Capt. Calthrop translates -this sentence with beautiful simplicity: “Orders should direct the -soldiers.” That is all.</p> - -<p class="trans_noindent">When the outlook is bright, bring it before their eyes; but tell them -nothing when the situation is gloomy.</p> - -<p lang="zh" class="ctext" id="c11_p58"><span lang="en">58.</span> 投之亡地然後存陷之死地然後生</p> - -<p>Place your army in deadly peril, and it will survive; plunge it into -desperate straits, and it will come off in safety.</p> - -<p class="annot">Compare the paradoxical saying <span lang="zh">亡者存之基死者生之本</span>. These words of -Sun Tzŭ were once quoted by Han Hsin in explanation of the tactics -he employed in one of his most brilliant battles, already alluded -to on p. <a href="#Page_28">28</a>, In 204 B.C., he was sent against the army of Chao, -and halted ten miles from the mouth of the <span lang="zh">井陘</span> Ching-hsing pass, -where the enemy had mustered in full force. Here, at midnight, -he detached a body of 2000 light cavalry, every man of which was -furnished<span class="pagenum" id="Page_144">{144}</span> with a red flag. Their instructions were to make their -way through narrow defiles and keep a secret watch on the enemy. -“When the men of Chao see me in full flight,” Han Hsin said, “they -will abandon their fortifications and give chase. This must be the -sign for you to rush in, pluck down the Chao standards and set -up the red banners of <span lang="zh">漢</span> Han in their stead.” Turning then to -his other officers, he remarked: “Our adversary holds a strong -position, and is not likely to come out and attack us until he -sees the standard and drums of the commander-in-chief, for fear -I should turn back and escape through the mountains.” So saying, -he first of all sent out a division consisting of 10,000 men, and -ordered them to form in line of battle with their backs to the -River <span lang="zh">泜</span> Ti. Seeing this manœuvre, the whole army of Chao broke -into loud laughter. By this time it was broad daylight, and Han -Hsin, displaying the generalissimo’s flag, marched out of the pass -with drums beating, and was immediately engaged by the enemy. A -great battle followed, lasting for some time; until at length Han -Hsin and his colleague <span lang="zh">張耳</span> Chang Ni, leaving drums and banner on -the field, fled to the division on the river bank, where another -fierce battle was raging. The enemy rushed out to pursue them and -to secure the trophies, thus denuding their ramparts of men; but -the two generals succeeded in joining the other army, which was -fighting with the utmost desperation. The time had now come for -the 2000 horsemen to play their part. As soon as they saw the men -of Chao following up their advantage, they galloped behind the -deserted walls, tore up the enemy’s flags and replaced them by -those of Han. When the Chao army turned back from the pursuit, the -sight of these red flags struck them with terror. Convinced that -the Hans had got in and overpowered their king, they broke up in -wild disorder, every effort of their leader to stay the panic -being in vain. Then the Han army fell on them from both sides and -completed the rout, killing a great number and capturing the rest, -amongst whom was King <span lang="zh">歇</span> Ya himself.... After the battle, some of -Han Hsin’s officers came to him and said: “In the <cite>Art of War</cite> we -are told to have a hill or tumulus on the right rear, and a river -or marsh on the left front. [This appears to be a blend of Sun Tzŭ -and T‘ai Kung. See <a href="#c9_p9">IX. § 9</a>, and note.] You, on the contrary, -ordered us to draw up our troops with the river at our back. Under -these conditions, how did you manage to gain the victory?” The -general replied: “I fear you gentlemen have not studied the Art of -War with sufficient care. Is it not written there: ‘<em>Plunge your -army into desperate straits and it will come off in safety; place -it in deadly peril and it will survive</em>’? Had I taken the usual -course, I should never have been able to bring my colleagues -round. What says the Military Classic (<span lang="zh">經</span>)?—‘Swoop down on the -market-place and drive the men off to fight’ (<span lang="zh">毆市人而戰之</span>). [This -passage does not occur in the present text of Sun Tzŭ.] If I had -not placed my troops in a position where<span class="pagenum" id="Page_145">{145}</span> they were obliged to -fight for their lives, but had allowed each man to follow his own -discretion, there would have been a general <i>débandade</i>, and it -would have been impossible to do anything with them.” The officers -admitted the force of his argument, and said: “These are higher -tactics than we should have been capable of.” [See <cite>Ch‘ien Han -Shu</cite>, ch. 34, ff. 4, 5.]</p> - -<p lang="zh" class="ctext" id="c11_p59"><span lang="en">59.</span> 夫衆陷於害然後能爲勝敗</p> - -<p>For it is precisely when a force has fallen into harm’s way that it is -capable of striking a blow for victory.</p> - -<p class="annot">Danger has a bracing effect.</p> - -<p lang="zh" class="ctext" id="c11_p60"><span lang="en">60.</span> 故爲兵之事在於順詳敵之意</p> - -<p>Success in warfare is gained by carefully accommodating ourselves to -the enemy’s purpose.</p> - -<p class="annot">Ts‘ao Kung says: <span lang="zh">佯愚也</span> “Feign stupidity”—by an appearance of -yielding and falling in with the enemy’s wishes. Chang Yü’s note -makes the meaning clear: “If the enemy shows an inclination to -advance, lure him on to do so; if he is anxious to retreat, delay -on purpose that he may carry out his intention.” The object is to -make him remiss and contemptuous before we deliver our attack.</p> - -<p lang="zh" class="ctext" id="c11_p61"><span lang="en">61.</span> 并敵一向千里殺將</p> - -<p>By persistently hanging on the enemy’s flank,</p> - -<p class="annot">I understand the first four words to mean “accompanying the enemy -in one direction.” Ts‘ao Kung says: <span lang="zh">幷兵向敵</span> “unite the soldiers -and make for the enemy.” But such a violent displacement of -characters is quite indefensible. Mei Yao-ch‘ên is the only -commentator who seems to have grasped the meaning: <span lang="zh">隨敵一向然後發伏出奇</span>. -The <cite>T‘u Shu</cite> reads <span lang="zh">并力</span>.</p> - -<p class="trans_noindent">we shall succeed in the long run</p> - -<p class="annot">Literally, “after a thousand <i>li</i>.”</p> - -<p class="trans_noindent">in killing the commander-in-chief.</p> - -<p class="annot">Always a great point with the Chinese.</p> - -<p lang="zh" class="ctext" id="c11_p62"><span lang="en">62.</span> 此謂巧能成事者也</p> - -<p>This is called ability to accomplish a thing by sheer cunning.</p> - -<p class="annot">The <cite>T‘u Shu</cite> has <span lang="zh">是謂巧於成事</span>, and yet another reading,<span class="pagenum" id="Page_146">{146}</span> mentioned -by Ts‘ao Kung, is <span lang="zh">巧攻成事</span>. Capt. Calthrop omits this sentence, -after having thus translated the two preceding: “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.”</p> - -<p lang="zh" class="ctext" id="c11_p63"><span lang="en">63.</span> 是故政舉之日夷關折符無通其使</p> - -<p>On the day that you take up your command,</p> - -<p class="annot"><span lang="zh">政舉</span> does not mean “when war is declared,” as Capt. Calthrop says, -nor yet exactly, as Ts‘ao Kung paraphrases it, <span lang="zh">謀定</span> “when your -plans are fixed,” when you have mapped out your campaign. The -phrase is not given in the <cite>P‘ei Wên Yün Fu</cite>. There being no -causal connection discoverable between this and the preceding -sentence, <span lang="zh">是故</span> must perforce be left untranslated.</p> - -<p class="trans_noindent">block the frontier passes,</p> - -<p class="annot"><span lang="zh">夷</span> is explained by Mei Yao-ch‘ên as <span lang="zh">滅塞</span>.</p> - -<p class="trans_noindent">destroy the official tallies,</p> - -<p class="annot">The <i>locus classicus</i> for these tallies is <cite>Chou Li</cite>, XIV. fol. 40 -(Imperial edition): <span lang="zh">門關用符節貨賄用璽節道路用旌節</span>. The generic term -thus appears to be <span lang="zh">節</span>, <span lang="zh">符</span> being the special kind used at city-gates -and on the frontier. They were tablets of bamboo or wood, one half -of which was issued as a permit or passport by the official in -charge of a gate (<span lang="zh">司門</span> or <span lang="zh">司關</span>. Cf. the <span lang="zh">封人</span> “border-warden” of <cite>Lun -Yü</cite> III. 24, who may have had similar duties.) When this half was -returned to him, within a fixed period, he was authorised to open -the gate and let the traveller through.</p> - -<p class="trans_noindent">and stop the passage of all emissaries.</p> - -<p class="annot">Either to or from the enemy’s country.</p> - -<p lang="zh" class="ctext" id="c11_p64"><span lang="en">64.</span> 厲於廊廟之上以誅其事</p> - -<p>Be stern in the council-chamber,</p> - -<p class="annot">Show no weakness, and insist on your plans being ratified by the -sovereign. <span lang="zh">廊廟</span> indicates a hall or temple in the Palace. Cf. <a href="#c1_p26">I. § 26</a>. -It is not clear if other officers would be present. Hardly -anything can be made of <span lang="zh">勵</span>, the reading of the standard text, so I -have adopted Tu Mu’s conjecture <span lang="zh">厲</span>, which appears in the <cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">so that you may control the situation.</p> - -<p class="pagenum" id="Page_147">{147}</p> - -<p class="annot">Ts‘ao Kung explains <span lang="zh">誅</span> by <span lang="zh">治</span>, and Ho Shih by <span lang="zh">責成</span>. Another reading -is <span lang="zh">謀</span>, and Mei Yao-ch‘ên, adopting this, understands the whole -sentence to mean: Take the strictest precautions to ensure secrecy -in your deliberations. Capt. Calthrop glides rather too smoothly -over the rough places. His translation is: “conduct the business -of the government with vigilance.”</p> - -<p lang="zh" class="ctext" id="c11_p65"><span lang="en">65.</span> 敵人開闔必亟入之</p> - -<p>If the enemy leaves a door open, you must rush in.</p> - -<p class="annot">This looks a very simple sentence, yet Ts‘ao Kung is the only -commentator who takes it as I have done. Mêng Shih, followed by -Mei Yao-ch‘ên and Chang Yü, defines <span lang="zh">開闔</span> as <span lang="zh">間者</span> “spies,” and -makes <span lang="zh">入</span> an active verb: “If spies come from the enemy, we must -quickly let them in.” But I cannot find that the words <span lang="zh">開闔</span> have -this meaning anywhere else. On the other hand, they may be taken -as two verbs, <span lang="zh">或開或闔</span>, expressing the enemy’s indecision whether -to advance or retreat, that being the best moment to attack him. -[Cf. <cite>Tao Tê Ching</cite>, chap. X: <span lang="zh">天門開闔能爲雌乎</span>; also <cite>Li Chi</cite>, <span lang="zh">曲禮</span>, -I. ii. 25.] It is not easy to choose between this and Ts‘ao Kung’s -explanation; the fact that <span lang="zh">敵人開戶</span> occurs shortly afterwards, in <a href="#c11_p68">§ 68</a>, -might be adduced in support of either. <span lang="zh">必</span> must be understood in -the sense of <span lang="zh">宜</span> or <span lang="zh">當</span>. The only way to avoid this is to put <span lang="zh">開闔</span> -between commas and translate: “If we leave a door open, the enemy -is sure to rush in.”</p> - -<p lang="zh" class="ctext" id="c11_p66"><span lang="en">66.</span> 先其所愛微與之期</p> - -<p>Forestall your opponent by seizing what he holds dear,</p> - -<p class="annot">Cf. <i>supra</i>, <a href="#c11_p18">§ 18</a>.</p> - -<p class="trans_noindent">and subtly contrive to time his arrival on the ground.</p> - -<p class="annot">Capt. Calthrop hardly attempts to translate this difficult -paragraph, but invents the following instead: “Discover what he -most values, and plan to seize it.” Ch‘ên Hao’s explanation, -however, is clear enough: -<span lang="zh">我若先奪便地而敵不至雖有其利亦奚用之是以欲取其愛惜之處必先微與敵人相期誤之使必至</span> -“If I manage to seize a favourable -position, but the enemy does not appear on the scene, the -advantage thus obtained cannot be turned to any practical account. -He who intends, therefore, to occupy a position of importance -to the enemy, must begin by making an artful appointment,<span class="pagenum" id="Page_148">{148}</span> so to -speak, with his antagonist, and cajole him into going there as -well.” Mei Yao-ch‘ên explains that this “artful appointment” is -to be made through the medium of the enemy’s own spies, who will -carry back just the amount of information that we choose to give -them. Then, having cunningly disclosed our intentions, <span lang="zh">我後人發先人至</span> -“we must manage, though starting after the enemy, to arrive before -him” (<a href="#c7_p4">VII. § 4</a>). We must start after him in order to ensure his -marching thither; we must arrive before him in order to capture -the place without trouble. Taken thus, the present passage lends -some support to Mei Yao-ch‘ên’s interpretation of <a href="#c11_p47">§ 47</a>.</p> - -<p lang="zh" class="ctext" id="c11_p67"><span lang="en">67.</span> 踐墨隨敵以決戰事</p> - -<p>Walk in the path defined by rule,</p> - -<p class="annot"><span lang="zh">墨</span> stands for <span lang="zh">繩墨</span> “a marking-line,” hence a rule of conduct. See -Mencius VII. 1. xli. 2. Ts‘ao Kung explains it by the similar -metaphor <span lang="zh">規矩</span> “square and compasses.” The baldness of the sentiment -rather inclines me to favour the reading <span lang="zh">剗</span> adopted by Chia Lin in -place of <span lang="zh">踐</span>, which yields an exactly opposite sense, namely: -“Discard hard and fast rules.” Chia Lin says: <span lang="zh">惟勝是利不可守以繩墨而爲</span> -“Victory is the only thing that matters, and this cannot be -achieved by adhering to conventional canons.” It is unfortunate -that this variant rests on very slight authority, for the sense -yielded is certainly much more satisfactory. Napoleon, as we know, -according to the veterans of the old school whom he defeated, won -his battles by violating every accepted canon of warfare.</p> - -<p class="trans_noindent">and accommodate yourself to the enemy until you can fight a decisive -battle.</p> - -<p class="annot">The last four words of the Chinese are omitted by Capt. Calthrop. -Tu Mu says: <span lang="zh">隨敵人之形若有可乘之勢則出而決戰</span> “Conform to the enemy’s -tactics until a favourable opportunity offers; then come forth and -engage in a battle that shall prove decisive.”</p> - -<p lang="zh" class="ctext" id="c11_p68"><span lang="en">68.</span> 是故始如處女敵人開戶後如脫兎敵不及拒</p> - -<p>At first, then, exhibit the coyness of a maiden, until the enemy gives -you an opening; afterwards emulate the rapidity of a running hare, and -it will be too late for the enemy to oppose you.</p> - -<p class="pagenum" id="Page_149">{149}</p> - -<p class="annot">As the hare is noted for its extreme timidity, the comparison -hardly appears felicitous. But of course Sun Tzŭ was thinking only -of its speed. The words have been taken to mean: You must flee -from the enemy as quickly as an escaping hare; but this is rightly -rejected by Tu Mu. Capt. Calthrop is wrong in translating <span lang="zh">兎</span> -“rabbit.” Rabbits are not indigenous to China, and were certainly -not known there in the 6th century B.C. The last sixteen -characters evidently form a sort of four-line jingle. <a href="#Page_100">Chap. X</a>, it -may be remembered, closed in similar fashion.</p> -</section> - -<section role="doc-chapter" aria-labelledby="c12-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_150">{150}</p> -<h2 id="c12-hd" class="nobreak">XII. <span lang="zh">火攻篇</span><br><br> -THE ATTACK BY FIRE.</h2> -</div> - -<p class="annot">Rather more than half the chapter (<a href="#c12_p1">§§ 1–13</a>) is devoted to the subject -of fire, after which the author branches off into other topics.</p> - -<p lang="zh" class="ctext" id="c12_p1"><span lang="en">1.</span> 孫子曰凡火攻有五一曰火人二曰火積三曰火輜四曰火庫五曰火隊</p> - -<p>Sun Tzŭ said: There are five ways of attacking with fire. The first -is to burn soldiers in their camp;</p> - -<p class="annot">So Tu Mu. Li Ch‘üan says: <span lang="zh">焚其營殺其士卒也</span> “Set fire to the camp, -and kill the soldiers” (when they try to escape from the flames). -Pan Ch‘ao, sent on a diplomatic mission to the King of Shan-shan -[see <a href="#c11_p51">XI. § 51</a>, note], found himself placed in extreme peril by -the unexpected arrival of an envoy from the Hsiung-nu [the mortal -enemies of the Chinese]. In consultation with his officers, he -exclaimed: “‘Never venture, never win!<a role="doc-noteref" href="#Footnote183" class="fnanchor" id="FNanchor183"><sup>[183]</sup></a> The only course open -to us now is to make an assault by fire on the barbarians under -cover of night, when they will not be able to discern our numbers. -Profiting by their panic, we shall exterminate them completely; -this will cool the King’s courage and cover us with glory, besides -ensuring the success of our mission.’ The officers all replied -that it would be necessary to discuss the matter first with the -Intendant (<span lang="zh">從事</span>). Pan Ch‘ao then fell into a passion: ‘It is -to-day,’ he cried, ‘that our fortunes must be decided! The -Intendant is only a humdrum civilian, who on hearing of our -project will certainly be afraid, and everything will be brought -to light. An inglorious death is no worthy fate for valiant -warriors.’ All then agreed to do as he wished. Accordingly, as -soon as night came on, he and his little band quickly made their -way to the barbarian camp. A strong gale was blowing at the time. -Pan Ch‘ao ordered ten of the party to take drums and hide behind -the enemy’s barracks, it being arranged that when they saw flames -shoot up, they<span class="pagenum" id="Page_151">{151}</span> should begin drumming and yelling with all their -might. The rest of his men, armed with bows and crossbows, he -posted in ambuscade at the gate of the camp. He then set fire to -the place from the windward side, whereupon a deafening noise of -drums and shouting arose on the front and rear of the Hsiung-nu, -who rushed out pell-mell in frantic disorder. Pan Ch‘ao slew three -of them with his own hand, while his companions cut off the heads -of the envoy and thirty of his suite. The remainder, more than a -hundred in all, perished in the flames. On the following day, Pan -Ch‘ao went back and informed <span lang="zh">郭恂</span> Kuo Hsün [the Intendant] of what -he had done. The latter was greatly alarmed and turned pale. -But Pan Ch‘ao, divining his thoughts, said with uplifted hand: -‘Although you did not go with us last night, I should not think, -Sir, of taking sole credit for our exploit.’ This satisfied Kuo -Hsün, and Pan Ch‘ao, having sent for Kuang, King of Shan-shan, -showed him the head of the barbarian envoy. The whole kingdom was -seized with fear and trembling, which Pan Ch‘ao took steps to -allay by issuing a public proclamation. Then, taking the king’s -son as hostage, he returned to make his report to <span lang="zh">竇固</span> Tou Ku.” -[<cite>Hou Han Shu</cite>, ch. 47, ff. 1, 2.]</p> - -<p class="trans_noindent">the second is to burn stores;</p> - -<p class="annot">Tu Mu says: <span lang="zh">糧食薪芻</span> “Provisions, fuel and fodder.” In order to -subdue the rebellious population of Kiangnan, <span lang="zh">高潁</span> Kao Kêng -recommended Wên Ti of the Sui dynasty to make periodical raids and -burn their stores of grain, a policy which in the long run proved -entirely successful. [<span lang="zh">隋書</span>, ch. 41, fol. 2.]</p> - -<p class="trans_noindent">the third is to burn baggage-trains;</p> - -<p class="annot">An example given is the destruction of <span lang="zh">袁紹</span> Yüan Shao’s waggons and -impedimenta by Ts‘ao Ts‘ao in 200 A.D.</p> - -<p class="trans_noindent">the fourth is to burn arsenals and magazines;</p> - -<p class="annot">Tu Mu says that the things contained in <span lang="zh">輜</span> and <span lang="zh">庫</span> are the same. He -specifies weapons and other implements, bullion and clothing. Cf. -<a href="#c7_p11">VII. § 11</a>.</p> - -<p class="trans_noindent">the fifth is to hurl dropping fire amongst the enemy.</p> - -<p class="annot">No fewer than four totally diverse explanations of this sentence -are given by the commentators, not one of which is quite -satisfactory. It is obvious, at any rate, that the ordinary -meaning of <span lang="zh">隊</span> (“regiment” or “company”) is here inadmissible. In -spite of Tu Mu’s note, <span lang="zh">焚其行伍因亂而擊之</span>, I must regard “company -burning” (Capt. Calthrop’s rendering) as nonsense pure and simple. -We may also, I think, reject the very forced explanation given -by Li Ch‘üan, Mei Yao-ch‘ên<span class="pagenum" id="Page_152">{152}</span> and Chang Yü, of whom the last-named -says: <span lang="zh">焚其隊仗使兵無戰具</span> “burning a regiment’s weapons, so that the -soldiers may have nothing to fight with.” That leaves only two -solutions open: one, favoured by Chia Lin and Ho Shih, is to take -<span lang="zh">隊</span> in the somewhat uncommon sense of “a road,” = <span lang="zh">隧</span>. The commentary -on a passage in the <span lang="zh">穆天子傳</span>, quoted in <cite>K‘ang Hsi</cite>, defines <span lang="zh">隊</span> -(read <i>sui</i>) as <span lang="zh">谷中險阻道</span> “a difficult road leading through a -valley.” Here it would stand for the <span lang="zh">糧道</span> “line of supplies,” which -might be effectually interrupted if the country roundabout was -laid waste with fire. Finally, the interpretation which I have -adopted is that given by Tu Yu in the <cite>T‘ung Tien</cite>. He reads <span lang="zh">墜</span> -(which is not absolutely necessary, <span lang="zh">隊</span> <i>chui</i> being sometimes used -in the same sense), with the following note: <span lang="zh">以火墮敵營中也火墜之法以鐵籠火着箭頭頸强弩射敵營中</span> -“To drop fire into the enemy’s camp. The -method by which this may be done is to set the tips of arrows -alight by dipping them into a brazier, and then shoot them from -powerful crossbows into the enemy’s lines.”</p> - -<p lang="zh" class="ctext" id="c12_p2"><span lang="en">2.</span> 行火必有因煙火必素具</p> - -<p>In order to carry out an attack with fire, we must have means available;</p> - -<p class="annot">Ts‘ao Kung thinks that <span lang="zh">姦人</span> “traitors in the enemy’s camp” are -referred to. He thus takes <span lang="zh">因</span> as the efficient cause only. But -Ch‘ên Hao is more likely to be right in saying: <span lang="zh">須得其便不獨姦人</span> “We -must have favourable circumstances in general, not merely traitors -to help us.” Chia Lin says: <span lang="zh">因風燥</span> “We must avail ourselves of wind -and dry weather.”</p> - -<p class="trans_noindent">The material for raising fire should always be kept in readiness.</p> - -<p class="annot"><span lang="zh">煙火</span> is explained by Ts‘ao Kung as <span lang="zh">燒具</span> “appliances for making -fire.” Tu Mu suggests <span lang="zh">艾蒿荻葦薪芻膏油之屬</span> “dry vegetable matter, -reeds, brushwood, straw, grease, oil, etc.” Here we have the -material cause. Chang Yü says: <span lang="zh">𫎓火之器燃火之物</span> “vessels for -hoarding fire, stuff for lighting fires.”</p> - -<p lang="zh" class="ctext" id="c12_p3"><span lang="en">3.</span> 發火有時起火有日</p> - -<p>There is a proper season for making attacks with fire, and special -days for starting a conflagration.</p> - -<p class="pagenum" id="Page_153">{153}</p> - -<p class="annot">A fire must not be begun <span lang="zh">妄</span> “recklessly” or <span lang="zh">偶然</span> “at haphazard.”</p> - -<p lang="zh" class="ctext" id="c12_p4"><span lang="en">4.</span> 時者天之燥也日者宿在箕壁翼軫也凡此四宿者風起之日也</p> - -<p>The proper season is when the weather is very dry; the special days -are those when the moon is in the constellations of the Sieve, the -Wall, the Wing or the Cross-bar;</p> - -<p class="annot">These are, respectively, the 7<sup>th</sup>, 14<sup>th</sup>, 27<sup>th</sup>, and 28<sup>th</sup> of the -<span lang="zh">二十八宮</span> Twenty-eight Stellar Mansions, corresponding roughly -to Sagittarius, Pegasus, Crater and Corvus. The original text, -followed by the <cite>T‘u Shu</cite>, has <span lang="zh">月</span> in place of <span lang="zh">宿</span>; the present -reading rests on the authority of the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>. -Tu Mu says: <span lang="zh">宿者月之所宿也</span>. For <span lang="zh">箕壁</span>, both <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> -give the more precise location <span lang="zh">戊箕東壁</span>. Mei Yao-ch‘ên tells us -that by <span lang="zh">箕</span> is meant the tail of the <span lang="zh">龍</span> Dragon; by <span lang="zh">壁</span>, the eastern -part of that constellation; by <span lang="zh">翼</span> and <span lang="zh">軫</span>, the tail of the <span lang="zh">鶉</span> Quail.</p> - -<p class="trans_noindent">for these four are all days of rising wind.</p> - -<p class="annot"><span lang="zh">此四宿者</span> is elliptical for <span lang="zh">月在此四宿之日</span>. <span lang="zh">蕭繹</span> Hsiao I (afterwards -fourth Emperor of the Liang dynasty, A.D. 552–555) is quoted by Tu -Yu as saying that the days <span lang="zh">丙丁</span> of spring, <span lang="zh">戊已</span> of summer, <span lang="zh">壬癸</span> of -autumn, and <span lang="zh">甲乙</span> of winter bring fierce gales of wind and rain.</p> - -<p lang="zh" class="ctext" id="c12_p5"><span lang="en">5.</span> 凡火攻必因五火之變而應之</p> - -<p>In attacking with fire, one should be prepared to meet five possible -developments:</p> - -<p class="annot">I take <span lang="zh">五</span> as qualifying <span lang="zh">變</span>, not <span lang="zh">火</span>, and therefore think that Chang -Yü is wrong in referring <span lang="zh">五火</span> to the five methods of attack set -forth in <a href="#c12_p1">§ 1</a>. What follows has certainly nothing to do with these.</p> - -<p lang="zh" class="ctext" id="c12_p6"><span lang="en">6.</span> 火發於內則早應之於外</p> - -<p>(1) When fire breaks out inside the enemy’s camp, respond at once</p> - -<p class="annot">The <cite>Yü Lan</cite> incorrectly reads <span lang="zh">軍</span> for <span lang="zh">早</span>.</p> - -<p class="trans_noindent">with an attack from without.</p> - -<p class="pagenum" id="Page_154">{154}</p> - -<p lang="zh" class="ctext" id="c12_p7"><span lang="en">7.</span> 火發而其兵靜者待而勿攻</p> - -<p>(2) If there is an outbreak of fire, but the enemy’s soldiers remain -quiet, bide your time and do not attack.</p> - -<p class="annot">The original text omits <span lang="zh">而其</span>. The prime object of attacking with -fire is to throw the enemy into confusion. If this effect is not -produced, it means that the enemy is ready to receive us. Hence -the necessity for caution.</p> - -<p lang="zh" class="ctext" id="c12_p8"><span lang="en">8.</span> 極其火力可從而從之不可從而止</p> - -<p>(3) When the force of the flames has reached its height, follow it up -with an attack, if that is practicable; if not, stay where you are.</p> - -<p class="annot">Ts‘ao Kung says: <span lang="zh">見可而進知難而退</span> “If you see a possible way, -advance; but if you find the difficulties too great, retire.”</p> - -<p lang="zh" class="ctext" id="c12_p9"><span lang="en">9.</span> 火可發於外無待於內以時發之</p> - -<p>(4) If it is possible to make an assault with fire from without, do -not wait for it to break out within, but deliver your attack at a -favourable moment.</p> - -<p class="annot">Tu Mu says that the previous paragraphs had reference to the fire -breaking out (either accidentally, we may suppose, or by the -agency of incendiaries) inside the enemy’s camp. “But,” he -continues, <span lang="zh">若敵居荒澤草穢或營栅可焚之地卽須及時發火不必更待內發作然後應之恐敵人自燒野草我起火無益</span> -“if the enemy is settled in a waste place -littered with quantities of grass, or if he has pitched his camp -in a position which can be burnt out, we must carry our fire -against him at any seasonable opportunity, and not wait on in -hopes of an outbreak occurring within, for fear our opponents -should themselves burn up the surrounding vegetation, and thus -render our own attempts fruitless.” The famous <span lang="zh">李陵</span> Li Ling once -baffled the <span lang="zh">單于</span> leader of the Hsiung-nu in this way. The latter, -taking advantage of a favourable wind, tried to set fire to the -Chinese general’s camp, but found that every scrap of combustible -vegetation in the neighbourhood had already been burnt down. On -the other hand, <span lang="zh">波才</span> Po-ts‘ai, a general of the <span lang="zh">黃巾賊</span> Yellow -Turban rebels, was badly defeated in 184 A.D. through his neglect -of this simple precaution. “At the head of a large army he was -besieging <span lang="zh">長社</span> Ch‘ang-shê, which was held by <span lang="zh">皇甫嵩</span> Huang-fu Sung. -The garrison was very<span class="pagenum" id="Page_155">{155}</span> small, and a general feeling of nervousness -pervaded the ranks; so Huang-fu Sung called his officers together -and said: ‘In war, there are various indirect methods of attack, -and numbers do not count for everything. [The commentator here -quotes Sun Tzŭ, V. §§ <a href="#c5_p5">5</a>, <a href="#c5_p6">6</a> and <a href="#c5_p10">10</a>.] Now the rebels have pitched -their camp in the midst of thick grass (<span lang="zh">依草結營</span>), which will -easily burn when the wind blows. If we set fire to it at night, -they will be thrown into a panic, and we can make a sortie and -attack them on all sides at once, thus emulating the achievement -of T‘ien Tan.’ [See p. <a href="#Page_90">90</a>.] That same evening, a strong breeze -sprang up; so Huang-fu Sung instructed his soldiers to bind reeds -together into torches and mount guard on the city walls, after -which he sent out a band of daring men, who stealthily made their -way through the lines and started the fire with loud shouts -and yells. Simultaneously, a glare of light shot up from the -city-walls, and Huang-fu Sung, sounding his drums, led a rapid -charge, which threw the rebels into confusion and put them to -headlong flight.” [<cite>Hou Han Shu</cite>, ch. 71, f. 2 <i>r</i><sup>o</sup>.]</p> - -<p lang="zh" class="ctext" id="c12_p10"><span lang="en">10.</span> 火發上風無攻下風</p> - -<p>(5) When you start a fire, be to windward of it. Do not attack from -the leeward.</p> - -<p class="annot">Chang Yü, following Tu Yu, says: <span lang="zh">燒之必退退而逆擊之必死戰則不便也</span> “When -you make a fire, the enemy will retreat away from it; if you -oppose his retreat and attack him then, he will fight desperately, -which will not conduce to your success.” A rather more obvious -explanation is given by Tu Mu: “If the wind is in the east, begin -burning to the east of the enemy, and follow up the attack -yourself from that side. If you start the fire on the east side, -and then attack from the west, you will suffer in the same way as -your enemy.”</p> - -<p lang="zh" class="ctext" id="c12_p11"><span lang="en">11.</span> 晝風久夜風止</p> - -<p>A wind that rises in the daytime lasts long, but a night breeze soon -falls.</p> - -<p class="annot">Cf. Lao Tzŭ’s saying: <span lang="zh">飄風不終朝</span> “A violent wind does not last the -space of a morning.” (<cite>Tao Tê Ching</cite>, chap. 23.) Mei Yao-ch‘ên and -Wang Hsi say: “A day breeze dies down at nightfall, and a night -breeze at daybreak. This is what happens as a general rule.” The -phenomenon observed may be correct enough, but how this sense is -to be obtained is not apparent.</p> - -<p lang="zh" class="ctext" id="c12_p12"><span lang="en">12.</span> 凡軍必知有五火之變以數守之</p> - -<p>In every army, the five developments connected with fire must be -known, the movements of the stars calculated, and a watch kept for the -proper days.</p> - -<p class="pagenum" id="Page_156">{156}</p> - -<p class="annot">Tu Mu’s commentary shows what has to be supplied in order to make -sense out of <span lang="zh">以數守之</span>. He says: <span lang="zh">須筭星𨇠之數守風起之日乃可發火</span> “We -must make calculations as to the paths of the stars, and watch for -the days on which wind will rise, before making our attack with -fire.” Chang Yü seems to take <span lang="zh">守</span> in the sense of <span lang="zh">防</span>: “We must not -only know how to assail our opponents with fire, but also be on -our guard against similar attacks from them.”</p> - -<p lang="zh" class="ctext" id="c12_p13"><span lang="en">13.</span> 故以火佐攻者明以水佐攻者强</p> - -<p>Hence those who use fire as an aid to the attack show intelligence;</p> - -<p class="annot">I have not the least hesitation in rejecting the commentators’ -explanation of <span lang="zh">明</span> as = <span lang="zh">明白</span>. Thus Chang Yü says: <span lang="zh">灼然可以取勝</span> “... -will <em>clearly</em> [i.e. obviously] be able to gain the victory.” This -is not only clumsy in itself, but does not balance <span lang="zh">强</span> in the next -clause. For <span lang="zh">明</span> “intelligent,” cf. <i>infra</i>, <a href="#c12_p16">§ 16</a>, and <cite>Lun Yü</cite> XII. 6.</p> - -<p class="trans_noindent">those who use water as an aid to the attack gain an accession of -strength.</p> - -<p class="annot">Capt. Calthrop gives an extraordinary rendering of the paragraph: -“... if the attack is to be assisted, the fire must be -unquenchable. If water is to assist the attack, the flood must be -overwhelming.”</p> - -<p lang="zh" class="ctext" id="c12_p14"><span lang="en">14.</span> 水可以絶不可以奪</p> - -<p>By means of water, an enemy may be intercepted, but not robbed of all -his belongings.</p> - -<p class="annot">Ts‘ao Kung’s note is: <span lang="zh">但可以絶敵道分敵軍不可以奪敵蓄積</span> “We can merely -obstruct the enemy’s road or divide his army, but not sweep away -all his accumulated stores.” Water can do useful service, but it -lacks the terrible destructive power of fire. This is the reason, -Chang Yü concludes, why the former is dismissed in a couple of -sentences, whereas the attack by fire is discussed in detail. Wu -Tzŭ (ch. 4) speaks thus of the two elements: <span lang="zh">居軍下濕水無所通霖雨數至可灌而沉居軍荒澤草楚幽穢風飆數至可焚而滅</span> “If an army is encamped on -low-lying marshy ground, from which the water cannot run off, and -where the rainfall is heavy, it may be submerged by a flood. If an -army is encamped in wild marsh lands thickly overgrown with weeds -and brambles, and visited by frequent gales, it may be -exterminated by fire.”</p> - -<p class="pagenum" id="Page_157">{157}</p> - -<p lang="zh" class="ctext" id="c12_p15"><span lang="en">15.</span> 夫戰勝攻取而不修其功者凶命曰費留</p> - -<p>Unhappy is the fate of one who tries to win his battles and succeed in -his attacks without cultivating the spirit of enterprise; for the -result is waste of time and general stagnation.</p> - -<p class="annot">This is one of the most perplexing passages in Sun Tzŭ. The -difficulty lies mainly in <span lang="zh">不修其功</span>, of which two interpretations -appear possible. Most of the commentators understand <span lang="zh">修</span> in the -sense (not known to <cite>K‘ang Hsi</cite>) of <span lang="zh">賞</span> “reward” or <span lang="zh">舉</span> “promote,” -and <span lang="zh">其功</span> as referring to the merit of officers and men. Thus Ts‘ao -Kung says: <span lang="zh">賞善不踰日</span> “Rewards for good service should not be -deferred a single day.” And Tu Mu: “If you do not take opportunity -to advance and reward the deserving, your subordinates will not -carry out your commands, and disaster will ensue.” <span lang="zh">費留</span> would then -probably mean <span lang="zh">留滯費耗</span> “stoppage of expenditure,” or as Chia Lin -puts it, <span lang="zh">惜費</span> “the grudging of expenditure.” For several reasons, -however, and in spite of the formidable array of scholars on the -other side, I prefer the interpretation suggested by Mei Yao-ch‘ên -alone, whose words I will quote: -<span lang="zh">欲戰必勝攻必取者在因時乘便能作爲功也作爲功者修火攻水攻之類不可坐守其利也坐守其利者凶也</span> -“Those who want to make -sure of succeeding in their battles and assaults must seize the -favourable moments when they come and not shrink on occasion from -heroic measures: that is to say, they must resort to such means of -attack as fire, water and the like. What they must not do, and -what will prove fatal, is to sit still and simply hold on to the -advantages they have got.” This retains the more usual meaning of -<span lang="zh">修</span>, and also brings out a clear connection of thought with the -previous part of the chapter. With regard to <span lang="zh">費留</span>, Wang Hsi -paraphrases it as <span lang="zh">費財老師</span> “expending treasure and tiring out -[<i>lit.</i>, ageing] the army.” <span lang="zh">費</span> of course is expenditure or waste -in general, either of time, money or strength. But the soldier is -less concerned with the saving of money than of time. For the -metaphor expressed in “stagnation” I am indebted to Ts‘ao Kung, -who says: <span lang="zh">若水之留不復還也</span>. Capt. Calthrop gives a rendering which -bears but little relation to the Chinese text: “unless victory or -possession be obtained, the enemy quickly recovers, and -misfortunes arise. The war drags on, and money is spent.”</p> - -<p lang="zh" class="ctext" id="c12_p16"><span lang="en">16.</span> 故曰明主慮之良將修之</p> - -<p>Hence the saying: The enlightened ruler lays his plans well ahead; the -good general cultivates his resources.</p> - -<p class="pagenum" id="Page_158">{158}</p> - -<p class="annot">As Sun Tzŭ quotes this jingle in support of his assertion in <a href="#c12_p15">§ 15</a>, -we must suppose <span lang="zh">修之</span> to stand for <span lang="zh">修其功</span> or something analogous. -The meaning seems to be that the ruler lays plans which the -general must show resourcefulness in carrying out. It is now -plainer than ever that <span lang="zh">修</span> cannot mean “to reward.” Nevertheless, Tu -Mu quotes the following from the <span lang="zh">三略</span>, ch. 2: -<span lang="zh">霸者制士以權結士以信使士以賞信衰則士疏賞虧則士不用命</span> -“The warlike prince controls his -soldiers by his authority, knits them together by good faith, and -by rewards makes them serviceable. If faith decays, there will be -disruption; if rewards are deficient, commands will not be -respected.”</p> - -<p lang="zh" class="ctext" id="c12_p17"><span lang="en">17.</span> 非利不動非得不用非危不戰</p> - -<p>Move not unless you see an advantage;</p> - -<p class="annot"><span lang="zh">起</span>, the <i>Yü Lan’s</i> variant for <span lang="zh">動</span>, is adopted by Li Ch‘üan and Tu Mu.</p> - -<p class="trans_noindent">use not your troops unless there is something to be gained; fight not -unless the position is critical.</p> - -<p class="annot">Sun Tzŭ may at times appear to be over-cautious, but he never goes -so far in that direction as the remarkable passage in the <cite>Tao Tê -Ching</cite>, ch. 69: <span lang="zh">吾不敢爲主而爲客不敢進寸而退尺</span> “I dare not take the -initiative, but prefer to act on the defensive; I dare not advance -an inch, but prefer to retreat a foot.”</p> - -<p lang="zh" class="ctext" id="c12_p18"><span lang="en">18.</span> 主不可以怒而興師將不可以愠而致戰</p> - -<p>No ruler should put troops into the field merely to gratify his own -spleen; no general should fight a battle simply out of pique.</p> - -<p class="annot">Again compare Lao Tzŭ, ch. 68: <span lang="zh">善戰者不怒</span>. Chang Yü says that <span lang="zh">愠</span> is -a weaker word than <span lang="zh">怒</span>, and is therefore applied to the general as -opposed to the sovereign. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span lang="zh">軍</span> -for <span lang="zh">師</span>, and the latter <span lang="zh">合</span> for <span lang="zh">致</span>.</p> - -<p lang="zh" class="ctext" id="c12_p19"><span lang="en">19.</span> 合於利而動不合於利而止</p> - -<p>If it is to your advantage, make a forward move; if not, stay where -you are.</p> - -<p class="annot">This is repeated from <a href="#c11_p17">XI. § 17</a>. Here I feel convinced that it is an -interpolation, for it is evident that <a href="#c12_p20">§ 20</a> ought to follow immediately -on<span class="pagenum" id="Page_159">{159}</span> <a href="#c12_p18">§ 18</a>. For <span lang="zh">動</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have <span lang="zh">用</span>. Capt. Calthrop -invents a sentence which he inserts before this one: “Do not make war -unless victory may be gained thereby.” While he was about it, he might -have credited Sun Tzŭ with something slightly less inane.</p> - -<p lang="zh" class="ctext" id="c12_p20"><span lang="en">20.</span> 怒可以復喜愠可以復悅</p> - -<p>Anger may in time change to gladness; vexation may be succeeded by -content.</p> - -<p class="annot">According to Chang Yü, <span lang="zh">喜</span> denotes joy outwardly manifested in the -countenance, <span lang="zh">悅</span> the inward sensation of happiness.</p> - -<p lang="zh" class="ctext" id="c12_p21"><span lang="en">21.</span> 亡國不可以復存死者不可以復生</p> - -<p>But a kingdom that has once been destroyed can never come again into -being;</p> - -<p class="annot">The Wu State was destined to be a melancholy example of this -saying. See p. <a href="#Page_50">50</a>.</p> - -<p class="trans_noindent">nor can the dead ever be brought back to life.</p> - -<p lang="zh" class="ctext" id="c12_p22"><span lang="en">22.</span> 故明君愼之良將警之此安國全軍之道也</p> - -<p>Hence the enlightened ruler is heedful, and the good general full of -caution.</p> - -<p class="annot"><span lang="zh">警</span>, which usually means “to warn,” is here equal to <span lang="zh">戒</span>. This is a -good instance of how Chinese characters, which stand for ideas, -refuse to be fettered by dictionary-made definitions. The <cite>T‘u -Shu</cite> reads <span lang="zh">故曰</span>, as in <a href="#c12_p16">§ 16</a>.</p> - -<p class="trans_noindent">This is the way to keep a country at peace and an army intact.</p> - -<p class="annot">It is odd that <span lang="zh">全軍</span> should not have the same meaning here as in -<a href="#c3_p1">III. § 1</a>, <i>q.v.</i> This has led me to consider whether it might not -be possible to take the earlier passage thus: “to preserve your -own army (country, regiment, etc.) intact is better than to -destroy the enemy’s.” The two words do not appear in the <cite>T‘ung -Tien</cite> or the <cite>Yü Lan</cite>. Capt. Calthrop misses the point by -translating: “then is the state secure, and the army victorious in -battle.”</p> -</section> - -<section role="doc-chapter" aria-labelledby="c13-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_160">{160}</p> -<h2 id="c13-hd" class="nobreak">XIII. <span lang="zh">用間篇</span><br><br> -THE USE OF SPIES.</h2> -</div> - -<p class="annot"><span lang="zh">間</span> is really a vulgar form of <span lang="zh">閒</span>, and does not appear in the <cite>Shuo -Wên</cite>. In practice, however, it has gradually become a distinct -character with special meanings of its own, and I have therefore -followed my edition of the standard text in retaining this form -throughout the chapter. In <a href="#c6_p25">VI. § 25</a>, on the other hand, the -correct form <span lang="zh">閒</span> will be found. The evolution of the meaning “spy” -is worth considering for a moment, provided it be understood that -this is very doubtful ground, and that any dogmatism is out of -place. The <cite>Shuo Wên</cite> defines <span lang="zh">閒</span> as <span lang="zh">隟</span> (the old form of 隙) “a -crack” or “chink,” and on the whole we may accept <span lang="zh">徐鍇</span> Hsü Ch‘ieh’s -analysis as not unduly fanciful: <span lang="zh">夫門夜閉閉而見月光是有閒隟也</span> “At -night, a <em>door</em> is shut; if, when it is shut, the light of the -<em>moon</em> is visible, it must come through a <em>chink</em>.” From this -it is an easy step to the meaning “space between,” or simply -“between,” as for example in the phrase <span lang="zh">往來閒諜</span> “to act as a -secret spy between enemies.” Here <span lang="zh">諜</span> is the word which means “spy;” -but we may suppose that constant association so affected the -original force of <span lang="zh">閒</span>, that <span lang="zh">諜</span> could at last be dropped altogether, -leaving <span lang="zh">閒</span> to stand alone with the same signification. Another -possible theory is that the word may first have come to mean <span lang="zh">覗</span> “to -peep” (see <span lang="zh">博雅</span>, quoted in <cite>K‘ang Hsi</cite>) which would naturally be -suggested by “crack” or “crevice,” and afterwards the man who -peeps, or spy.</p> - -<p lang="zh" class="ctext" id="c13_p1"><span lang="en">1.</span> 孫子曰凡興師十萬出兵千里百姓之費公家之奉日費千金內外騷動怠於道路不得操事者七十萬家</p> - -<p>Sun Tzŭ said: Raising a host of a hundred thousand men and marching -them great distances entails heavy loss on the people and a drain on -the resources of the State. The daily expenditure will amount to a -thousand ounces of silver.</p> - -<p class="pagenum" id="Page_161">{161}</p> - -<p class="annot">Cf. II. §§ <a href="#c2_p1">1</a>, <a href="#c2_p13">13, 14</a>.</p> - -<p class="trans_noindent">There will be commotion at home and abroad, and men will drop down -exhausted on the highways.</p> - -<p class="annot"><span lang="zh">怠於道路</span>, which is omitted by the <cite>Yü Lan</cite>, appears at first sight -to be explained by the words immediately following, so that the -obvious translation would be “(enforced) idleness along the line -of march.” [Cf. <cite>Tao Tê Ching</cite>, ch. 30: <span lang="zh">師之所處荆棘生焉</span> “Where -troops have been quartered, brambles and thorns spring up.”] The -commentators, however, say that <span lang="zh">怠</span> is here equivalent to <span lang="zh">疲</span>—a -meaning which is still retained in the phrase <span lang="zh">倦怠</span>. Tu Mu refers <span lang="zh">怠</span> -to those who are engaged in conveying provisions to the army. But -this can hardly be said to emerge clearly from Sun Tzŭ’s text. -Chang Yü has the note: “We may be reminded of the saying: ‘On -serious ground, gather in plunder’ [<a href="#c11_p13">XI. § 13</a>]. Why then should -carriage and transportation cause exhaustion on the highways?—The -answer is, that not victuals alone, but all sorts of munitions of -war have to be conveyed to the army. Besides, the injunction to -‘forage on the enemy’ only means that when an army is deeply -engaged in hostile territory, scarcity of food must be provided -against. Hence, without being solely dependent on the enemy for -corn, we must forage in order that there may be an uninterrupted -flow of supplies. Then, again, there are places like salt deserts -(<span lang="zh">磧鹵之地</span>), where provisions being unobtainable, supplies from home -cannot be dispensed with.”</p> - -<p class="trans_noindent">As many as seven hundred thousand families will be impeded in their -labour.</p> - -<p class="annot">Mei Yao-ch‘ên says: <span lang="zh">廢於耒耜</span> “Men will be lacking at the -plough-tail.” The allusion is to <span lang="zh">井田</span> the system of dividing land -into nine parts, as shown in the character <span lang="zh">井</span>, each consisting -of a <span lang="zh">夫</span> or <span lang="zh">頃</span> (about 15 acres), the plot in the centre being -cultivated on behalf of the State by the tenants of the other -eight. It was here also, so Tu Mu tells us, that their cottages -were built and a well sunk, to be used by all in common. [See <a href="#c2_p12">II. § 12</a>, note.] -These groups of eight peasant proprietors were called -<span lang="zh">鄰</span>. In time of war, one of the families had to serve in the army, -while the other seven contributed to its support (<span lang="zh">一家從軍七家奉弓</span>). -Thus, by a levy of 100,000 men (reckoning one able-bodied soldier -to each family) the husbandry of 700,000 families would be affected.</p> - -<p lang="zh" class="ctext" id="c13_p2"><span lang="en">2.</span> 相守數年以爭一日之勝而愛爵祿百金不知敵之情者不仁之至也</p> - -<p>Hostile armies may face each other for years, striving<span class="pagenum" id="Page_162">{162}</span> for the -victory which is decided in a single day. This being so, to remain -in ignorance of the enemy’s condition simply because one grudges -the outlay of a hundred ounces of silver in honours and emoluments,</p> - -<p class="annot">“For spies” is of course the meaning, though it would spoil the -effect of this curiously elaborate exordium if spies were actually -mentioned at this point.</p> - -<p class="trans_noindent">is the height of inhumanity.</p> - -<p class="annot">Sun Tzŭ’s argument is certainly ingenious. He begins by adverting -to the frightful misery and vast expenditure of blood and treasure -which war always brings in its train. Now, unless you are kept -informed of the enemy’s condition, and are ready to strike at the -right moment, a war may drag on for years. The only way to get -this information is to employ spies, and it is impossible to -obtain trustworthy spies unless they are properly paid for their -services. But it is surely false economy to grudge a comparatively -trifling amount for this purpose, when every day that the war -lasts eats up an incalculably greater sum. This grievous burden -falls on the shoulders of the poor, and hence Sun Tzŭ concludes -that to neglect the use of spies is nothing less than a crime -against humanity.</p> - -<p lang="zh" class="ctext" id="c13_p3"><span lang="en">3.</span> 非人之將也非主之佐也非勝之主也</p> - -<p>One who acts thus is no leader of men, no present help to his sovereign,</p> - -<p class="annot">An inferior reading for <span lang="zh">主</span> is <span lang="zh">仁</span>, thus explained by Mei Yao-ch‘ên: -<span lang="zh">非以仁佐國者也</span>.</p> - -<p class="trans_noindent">no master of victory.</p> - -<p class="annot">This idea, that the true object of war is peace, has its root in -the national temperament of the Chinese. Even so far back as 597 -B.C., these memorable words were uttered by Prince <span lang="zh">莊</span> Chuang of the -Ch‘u State: <span lang="zh">夫文止戈爲武</span> ... <span lang="zh">夫武禁暴戢兵保大定功安民和衆豐財者也</span> “The -character for ‘prowess’ (<span lang="zh">武</span>) is made up of <span lang="zh">止</span> ‘to stay’ and <span lang="zh">戈</span> ‘a -spear’ (cessation of hostilities). Military prowess is seen in the -repression of cruelty, the calling in of weapons, the preservation -of the appointment of Heaven, the firm establishment of merit, the -bestowal of happiness on the people, putting harmony between the -princes, the diffusion of wealth.” [<cite>Tso Chuan</cite>, <span lang="zh">宣公</span> XII. 3 <i>ad -fin.</i>]</p> - -<p class="pagenum" id="Page_163">{163}</p> - -<p lang="zh" class="ctext" id="c13_p4"><span lang="en">4.</span> 故明君賢將所以動而勝人成功出於衆者先知也</p> - -<p>Thus, what enables the wise sovereign and the good general to strike -and conquer, and achieve things beyond the reach of ordinary men, is -<em>foreknowledge</em>.</p> - -<p class="annot">That is, knowledge of the enemy’s dispositions, and what he means -to do.</p> - -<p lang="zh" class="ctext" id="c13_p5"><span lang="en">5.</span> 先知者不可取於鬼神不可象於事不可驗於度</p> - -<p>Now this foreknowledge cannot be elicited from spirits;</p> - -<p class="annot"><span lang="zh">以禱祀</span> “by prayers or sacrifices,” says Chang Yü. <span lang="zh">鬼</span> are the -disembodied spirits of men, and <span lang="zh">神</span> supernatural beings or “gods.”</p> - -<p class="trans_noindent">it cannot be obtained inductively from experience,</p> - -<p class="annot">Tu Mu’s note makes the meaning clear: <span lang="zh">象</span>, he says, is the same as -<span lang="zh">類</span> reasoning by analogy; <span lang="zh">不可以他事比類而求</span> “[knowledge of the -enemy] cannot be gained by reasoning from other analogous cases.”</p> - -<p class="trans_noindent">nor by any deductive calculation.</p> - -<p class="annot">Li Ch‘üan says: <span lang="zh">夫長短闊狹遠近小大卽可驗之於度數人之情僞度不能知也</span> -“Quantities like length, breadth, distance and magnitude, are -susceptible of exact mathematical determination; human actions -cannot be so calculated.”</p> - -<p lang="zh" class="ctext" id="c13_p6"><span lang="en">6.</span> 必取於人知敵之情者也</p> - -<p>Knowledge of the enemy’s dispositions can only be obtained from other -men.</p> - -<p class="annot">Mei Yao-ch‘ên has rather an interesting note: -<span lang="zh">鬼神之情可以筮卜知形氣之物可以象類求天地之理可以度數驗唯敵之情必由間者而後知也</span> “Knowledge of the -spirit-world is to be obtained by divination; information in -natural science may be sought by inductive reasoning; the laws of -the universe can be verified by mathematical calculation: but the -dispositions of an enemy are ascertainable through spies and spies -alone.”</p> - -<p class="pagenum" id="Page_164">{164}</p> - -<p lang="zh" class="ctext" id="c13_p7"><span lang="en">7.</span> 故用間有五有鄉間有內間有反間有死間有生間</p> - -<p>Hence the use of spies, of whom there are five classes: (1) Local -spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) -surviving spies.</p> - -<p lang="zh" class="ctext" id="c13_p8"><span lang="en">8.</span> 五間俱起莫知其道是謂神紀人君之寳也</p> - -<p>When these five kinds of spy are all at work, none can discover the -secret system.</p> - -<p class="annot"><span lang="zh">道</span> is explained by Tu Mu as <span lang="zh">其情泄形露之道</span> “the way in which facts -leak out and dispositions are revealed.”</p> - -<p class="trans_noindent">This is called</p> - -<p class="annot"><span lang="zh">爲</span> is the reading of the standard text, but the <cite>T‘ung Tien</cite>, <cite>Yü -Lan</cite> and <cite>T‘u Shu</cite> all have <span lang="zh">謂</span>.</p> - -<p class="trans_noindent">“divine manipulation of the threads.”</p> - -<p class="annot">Capt. Calthrop translates <span lang="zh">神紀</span> “the Mysterious Thread,” but Mei -Yao-ch‘ên’s paraphrase <span lang="zh">神妙之綱紀</span> shows that what is meant is the -<em>control</em> of a number of threads.</p> - -<p class="trans_noindent">It is the sovereign’s most precious faculty.</p> - -<p class="annot">“Cromwell, one of the greatest and most practical of all cavalry -leaders, had officers styled ‘scout masters,’ whose business it -was to collect all possible information regarding the enemy, -through scouts and spies, etc., and much of his success in war was -traceable to the previous knowledge of the enemy’s moves thus -gained.”<a role="doc-noteref" href="#Footnote184" class="fnanchor" id="FNanchor184"><sup>[184]</sup></a></p> - -<p lang="zh" class="ctext" id="c13_p9"><span lang="en">9.</span> 鄉間者因其鄉人而用之</p> - -<p>Having <em>local spies</em></p> - -<p class="annot"><span lang="zh">鄉間</span> is the emended reading of Chia Lin and the <cite>T‘u Shu</cite> for the -unintelligible <span lang="zh">因間</span>, here and in <a href="#c13_p7">§ 7</a>, of the standard text, which -nevertheless reads <span lang="zh">鄉間</span> in <a href="#c13_p22">§ 22</a>.</p> - -<p class="trans_noindent">means employing the services of the inhabitants of a district.</p> - -<p class="annot">Tu Mu says: “In the enemy’s country, win people over by kind -treatment, and use them as spies.”</p> - -<p class="pagenum" id="Page_165">{165}</p> - -<p lang="zh" class="ctext" id="c13_p10"><span lang="en">10.</span> 內間者因其官人而用之</p> - -<p>Having <em>inward spies</em>, making use of officials of the enemy.</p> - -<p class="annot"><span lang="zh">官</span> includes both civil and military officials. Tu Mu enumerates the -following classes as likely to do good service in this respect: -“Worthy men who have been degraded from office, criminals who have -undergone punishment; also, favourite concubines who are greedy -for gold, men who are aggrieved at being in subordinate positions, -or who have been passed over in the distribution of posts, others -who are anxious that their side should be defeated in order that -they may have a chance of displaying their ability and talents, -fickle turncoats who always want to have a foot in each boat -(<span lang="zh">飜覆變詐常持兩端之心者</span>). Officials of these several kinds,” he -continues, “should be secretly approached and bound to one’s -interests by means of rich presents. In this way you will be able -to find out the state of affairs in the enemy’s country, ascertain -the plans that are being formed against you, and moreover disturb -the harmony and create a breach between the sovereign and his -ministers.” The necessity for extreme caution, however, in dealing -with “inward spies,” appears from an historical incident related -by Ho Shih: “<span lang="zh">羅尙</span> Lo Shang, Governor of <span lang="zh">益州</span> I-chou, sent his -general <span lang="zh">隗伯</span> Wei Po to attack the rebel <span lang="zh">李雄</span> Li Hsiung of <span lang="zh">蜀</span> Shu in -his stronghold at <span lang="zh">郫</span> P‘i. After each side had experienced a number -of victories and defeats, Li Hsiung had recourse to the services -of a certain <span lang="zh">朴泰</span> P‘o-t‘ai, a native of <span lang="zh">武都</span> Wu-tu. He began by -having him whipped until the blood came, and then sent him off to -Lo Shang, whom he was to delude by offering to co-operate with him -from inside the city, and to give a fire signal at the right -moment for making a general assault. Lo Shang, confiding in these -promises, marched out all his best troops, and placed Wei Po and -others at their head with orders to attack at P‘o-t‘ai’s bidding. -Meanwhile, Li Hsiung’s general, <span lang="zh">李驤</span> Li Hsiang, had prepared an -ambuscade on their line of march; and P‘o-t‘ai, having reared -long scaling-ladders against the city walls, now lighted the -beacon-fire. Wei Po’s men raced up on seeing the signal and began -climbing the ladders as fast as they could, while others were -drawn up by ropes lowered from above. More than a hundred of Lo -Shang’s soldiers entered the city in this way, every one of whom -was forthwith beheaded. Li Hsiung then charged with all his -forces, both inside and outside the city, and routed the enemy -completely.” [This happened in 303 A.D. I do not know where Ho -Shih got the story from. It is not given in the biography of Li -Hsiung or that of his father Li <span lang="zh">特</span> T‘ê, <cite>Chin Shu</cite>, ch. 120, 121.]</p> - -<p class="pagenum" id="Page_166">{166}</p> - -<p lang="zh" class="ctext" id="c13_p11"><span lang="en">11.</span> 反間者因其敵間而用之</p> - -<p>Having <em>converted spies</em>, getting hold of the enemy’s spies and using -them for our own purposes.</p> - -<p class="annot">By means of heavy bribes and liberal promises detaching them -from the enemy’s service, and inducing them to carry back false -information as well as to spy in turn on their own countrymen. -Thus Tu Yu: <span lang="zh">因厚賂重許反使爲我間也</span>. On the other hand, <span lang="zh">蕭世諴</span> Hsiao -Shih-hsien in defining the <span lang="zh">反間</span> says that we pretend not to -have detected him, but contrive to let him carry away a false -impression of what is going on (<span lang="zh">敵使人來候我我佯不知而示以虛事</span>). -Several of the commentators accept this as an alternative -definition; but that it is not what Sun Tzŭ meant is conclusively -proved by his subsequent remarks about treating the converted spy -generously (<a href="#c13_p21">§ 21</a> <i>sqq.</i>). Ho Shih notes three occasions on which -converted spies were used with conspicuous success: 1) by T‘ien -Tan in his defence of Chi-mo (see <i>supra</i>, p. <a href="#Page_90">90</a>); 2) by Chao Shê -on his march to O-yü (see p. <a href="#Page_57">57</a>); and by the wily <span lang="zh">范雎</span> Fan Chü -in 260 B.C., when Lien P‘o was conducting a defensive campaign -against Ch‘in. The King of Chao strongly disapproved of Lien P‘o’s -cautious and dilatory methods, which had been unable to avert a -series of minor disasters, and therefore lent a ready ear to the -reports of his spies, who had secretly gone over to the enemy and -were already in Fan Chü’s pay. They said: “The only thing which -causes Ch‘in anxiety is lest <span lang="zh">趙括</span> Chao Kua should be made general. -Lien P‘o they consider an easy opponent, who is sure to be -vanquished in the long run.” Now this Chao Kua was a son of the -famous Chao Shê. From his boyhood, he had been wholly engrossed -in the study of war and military matters, until at last he came -to believe that there was no commander in the whole Empire who -could stand against him. His father was much disquieted by this -overweening conceit, and the flippancy with which he spoke of such -a serious thing as war, and solemnly declared that if ever Kua was -appointed general, he would bring ruin on the armies of Chao. This -was the man who, in spite of earnest protests from his own mother -and the veteran statesman <span lang="zh">藺相如</span> Lin Hsiang-ju, was now sent to -succeed Lien P‘o. Needless to say, he proved no match for the -redoubtable Po Ch‘i and the great military power of Ch‘in. He -fell into a trap by which his army was divided into two and his -communications cut; and after a desperate resistance lasting 46 -days, during which the famished soldiers devoured one another, he -was himself killed by an arrow, and his whole force, amounting, -it is said, to 400,000 men, ruthlessly put to the sword. [See -<span lang="zh">歷代紀事年表</span>, ch. 19, ff. 48–50].</p> - -<p class="pagenum" id="Page_167">{167}</p> - -<p lang="zh" class="ctext" id="c13_p12"><span lang="en">12.</span> 死間者爲誑事於外令吾間知之而傳於敵</p> - -<p>Having <em>doomed spies</em>, doing certain things openly for purposes of -deception, and allowing our own spies to know of them and report them -to the enemy.</p> - -<p class="annot"><span lang="zh">傳</span> is Li Ch‘üan’s conjecture for <span lang="zh">待</span>, which is found in the <cite>T‘ung -Tien</cite> and the <cite>Yü Lan</cite>. The <cite>T‘u Shu</cite>, unsupported by any good -authority, adds <span lang="zh">間也</span> after <span lang="zh">敵</span>. In that case, the doomed spies would -be those of the enemy, to whom our own spies had conveyed false -information. But this is unnecessarily complicated. Tu Yu gives -the best exposition of the meaning: “We ostentatiously do things -calculated to deceive our own spies, who must be led to believe -that they have been unwittingly disclosed. Then, when these spies -are captured in the enemy’s lines, they will make an entirely -false report, and the enemy will take measures accordingly, only -to find that we do something quite different. The spies will -thereupon be put to death.” Capt. Calthrop makes a hopeless muddle -of the sentence. As an example of doomed spies, Ho Shih mentions -the prisoners released by Pan Ch‘ao in his campaign against -Yarkand. (See p. <a href="#Page_132">132</a>.) He also refers to <span lang="zh">唐儉</span> T‘ang Chien, who -in 630 A.D. was sent by T‘ai Tsung to lull the Turkish Khan <span lang="zh">頡利</span> -Chieh-li into fancied security, until Li Ching was able to deliver -a crushing blow against him. Chang Yü says that the Turks revenged -themselves by killing T‘ang Chien, but this is a mistake, for we -read in both the Old and the New T‘ang History (ch. 58, fol. 2 and -ch. 89, fol. 8 respectively) that he escaped and lived on until -656. <span lang="zh">酈食其</span> Li I-chi<a role="doc-noteref" href="#Footnote185" class="fnanchor" id="FNanchor185"><sup>[185]</sup></a> played a somewhat similar part in 203 -B.C., when sent by the King of Han to open peaceful negotiations -with Ch‘i. He has certainly more claim to be described as a <span lang="zh">死間</span>; -for the King of Ch‘i, being subsequently attacked without warning -by Han Hsin, and infuriated by what he considered the treachery of -Li I-chi, ordered the unfortunate envoy to be boiled alive.</p> - -<p lang="zh" class="ctext" id="c13_p13"><span lang="en">13.</span> 生間者反報也</p> - -<p><em>Surviving spies</em>, finally, are those who bring back news from the -enemy’s camp.</p> - -<p class="annot">This is the ordinary class of spies, properly so called, forming a -regular part of the army. Tu Mu says: <span lang="zh">生間者必取內明外愚形劣心壯趫健勁勇閑於鄙事能忍饑寒垢耻者爲之</span> -“Your surviving spy must be a man of -keen intellect, though<span class="pagenum" id="Page_168">{168}</span> in outward appearance a fool; of shabby -exterior, but with a will of iron. He must be active, robust, -endowed with physical strength and courage; thoroughly accustomed -to all sorts of dirty work, able to endure hunger and cold, and to -put up with shame and ignominy.” Ho Shih tells the following story -of <span lang="zh">達奚武</span> Ta-hsi Wu of the Sui dynasty: “When he was governor of -Eastern Ch‘in, <span lang="zh">神武</span> Shên-wu of Ch‘i made a hostile movement upon -<span lang="zh">沙苑</span> Sha-yüan. The Emperor T‘ai Tsu [? Kao Tsu] sent Ta-hsi Wu to -spy upon the enemy. He was accompanied by two other men. All three -were on horseback and wore the enemy’s uniform. When it was dark, -they dismounted a few hundred feet away from the enemy’s camp and -stealthily crept up to listen, until they succeeded in catching -the passwords used by the army. Then they got on their horses -again and boldly passed through the camp under the guise of -night-watchmen (<span lang="zh">警夜者</span>); and more than once, happening to come -across a soldier who was committing some breach of discipline, -they actually stopped to give the culprit a sound cudgelling! Thus -they managed to return with the fullest possible information about -the enemy’s dispositions, and received warm commendation from the -Emperor, who in consequence of their report was able to inflict a -severe defeat on his adversary.” With the above classification it -is interesting to compare the remarks of Frederick the Great:<a role="doc-noteref" href="#Footnote186" class="fnanchor" id="FNanchor186"><sup>[186]</sup></a> -“<span lang="de">Es giebt vielerley Sorten von Spions: 1. Geringe Leute, welche -sich von diesem Handwerk meliren. 2. Doppelte Spions. 3. Spions -von Consequenz, und endlich 4. Diejenigen, welche man zu diesem -unglücklichen Hankwerk zwinget.</span>” This of course is a bad -cross-division. The first class (“<span lang="de">Bürgersleute, Bauern, Priesters</span>, -etc.”) corresponds roughly to Sun Tzŭ’s “local spies,” and the -third to “inward spies.” Of “<span lang="de">Doppelte Spions</span>” it is broadly stated -that they are employed “<span lang="de">um dem Feinde falsche Nachrichten -aufzubinden.</span>” Thus they would include both converted and doomed -spies. Frederick’s last class of spies does not appear in Sun -Tzŭ’s list, perhaps because the risk in using them is too great.</p> - -<p lang="zh" class="ctext" id="c13_p14"><span lang="en">14.</span> 故三軍之親莫親於間賞莫厚於間事莫密於間</p> - -<p>Hence it is that with none in the whole army are more intimate -relations to be maintained than with spies.</p> - -<p class="annot">The original text and the <cite>T‘u Shu</cite> have <span lang="zh">事</span> in place of the first -<span lang="zh">親</span>. Tu Mu and Mei Yao-ch‘ên point out that the spy is privileged to -enter even the general’s private sleeping-tent. Capt. Calthrop has -an inaccurate translation: “In connection with the armies, spies -should be treated with the greatest kindness.”</p> - -<p class="pagenum" id="Page_169">{169}</p> - -<p class="trans_noindent">None should be more liberally rewarded.</p> - -<p class="annot">Frederick concludes his chapter on spies with the words: “<span lang="de">Zu allem -diesem füge ich noch hinzu, dass man in Bezahlung der Spions -freygebig, ja verschwenderisch seyn muss. Ein Mench, der um eures -Dienstes halber den Strick waget, verdienet dafür belohnet zu -werden.</span>”</p> - -<p class="trans_noindent">In no other business should greater secrecy be preserved.</p> - -<p class="annot">Tu Mu gives a graphic touch: <span lang="zh">出口入耳也</span>, that is to say, all -communications with spies should be carried on “mouth-to-ear.” -Capt. Calthrop has: “All matters relating to spies are secret,” -which is distinctly feeble. An inferior reading for <span lang="zh">密</span> is <span lang="zh">審</span>. The -following remarks on spies may be quoted from Turenne, who made -perhaps larger use of them than any previous commander: “Spies -are attached to those who give them most, he who pays them ill is -never served. They should never be known to anybody; nor should -they know one another. When they propose anything very material, -secure their persons, or have in your possession their wives -and children as hostages for their fidelity. Never communicate -anything to them but what it is absolutely necessary that they -should know.”<a role="doc-noteref" href="#Footnote187" class="fnanchor" id="FNanchor187"><sup>[187]</sup></a></p> - -<p lang="zh" class="ctext" id="c13_p15"><span lang="en">15.</span> 非聖智不能用間</p> - -<p>Spies cannot be usefully employed</p> - -<p class="annot">This is the <i>nuance</i> of Tu Yu’s paraphrase <span lang="zh">不能得間人之用</span>.</p> - -<p class="trans_noindent">without a certain intuitive sagacity.</p> - -<p class="annot">Mei Yao-ch‘ên says: <span lang="zh">知其情僞辨其邪正則能用</span> “In order to use them, one -must know fact from falsehood, and be able to discriminate between -honesty and double-dealing.” Wang Hsi takes <span lang="zh">聖</span> and <span lang="zh">智</span> separately, -defining the former as <span lang="zh">通而先識</span> “intuitive perception” and the -latter as <span lang="zh">明於事</span> “practical intelligence.” Tu Mu strangely refers -these attributes to the spies themselves: <span lang="zh">先量間者之性誠實多智然後可用之</span> -“Before using spies we must assure ourselves as to their integrity -of character and the extent of their experience and skill.” But he -continues: <span lang="zh">厚貌深情險於山川非聖人莫能知</span> “A brazen face and a crafty -disposition are more dangerous than mountains or rivers; it takes -a man of genius to penetrate such.” So that we are left in some -doubt as to his real opinion on the passage.</p> - -<p class="pagenum" id="Page_170">{170}</p> - -<p lang="zh" class="ctext" id="c13_p16"><span lang="en">16.</span> 非仁義不能使間</p> - -<p>They cannot be properly managed without benevolence and -straightforwardness.</p> - -<p class="annot">Chang Yü says that <span lang="zh">仁</span> means “not grudging them honours and pay;” -<span lang="zh">義</span>, “showing no distrust of their honesty.” “When you have -attracted them by substantial offers, you must treat them with -absolute sincerity; then they will work for you with all their -might.”</p> - -<p lang="zh" class="ctext" id="c13_p17"><span lang="en">17.</span> 非微妙不能得間之實</p> - -<p>Without subtle ingenuity of mind, one cannot make certain of the truth -of their reports.</p> - -<p class="annot">Mei Yao-ch‘ên says: “Be on your guard against the possibility of -spies going over to the service of the enemy.” The <cite>T‘ung Tien</cite> -and <cite>Yü Lan</cite> read <span lang="zh">密</span> for <span lang="zh">妙</span>.</p> - -<p lang="zh" class="ctext" id="c13_p18"><span lang="en">18.</span> 微哉微哉無所不用間也</p> - -<p>Be subtle! be subtle!</p> - -<p class="annot">Cf. <a href="#c6_p9">VI. § 9</a>: <span lang="zh">微乎微乎</span>. Capt. Calthrop translates: “Wonderful indeed -is the power of spies.”</p> - -<p class="trans_noindent">and use your spies for every kind of business.</p> - -<p lang="zh" class="ctext" id="c13_p19"><span lang="en">19.</span> 間事未發而先聞者間與所告者皆死</p> - -<p>If a secret piece of news is divulged by a spy before the time is -ripe, he must be put to death together with the man to whom the secret -was told.</p> - -<p class="annot">The Chinese here is so concise and elliptical that some expansion -is necessary for the proper understanding of it. <span lang="zh">間事</span> denotes -important information about the enemy obtained from a surviving -spy. The subject of <span lang="zh">未發</span>, however, is not this information itself, -but the secret stratagem built up on the strength of it. <span lang="zh">聞者</span> means -“is heard”—by anybody else. Thus, word for word, we get: “If spy -matters are heard before [our plans] are carried out,” etc. Capt. -Calthrop, in translating <span lang="zh">間與所告者</span> “the spy who told the matter, -and the man who repeated the same,” may appeal to the authority of -the commentators; but he surely misses the main point of Sun Tzŭ’s -injunction. For, whereas you kill the spy himself <span lang="zh">惡其泄</span> “as a -punishment for letting out the secret,” the object of killing the -other man is only, as Ch‘ên Hao puts it, <span lang="zh">以滅口</span> “to stop his mouth” -and prevent the<span class="pagenum" id="Page_171">{171}</span> news leaking any further. If it had already been -repeated to others, this object would not be gained. Either way, -Sun Tzŭ lays himself open to the charge of inhumanity, though Tu -Mu tries to defend him by saying that the man deserves to be put -to death, for the spy would certainly not have told the secret -unless the other had been at pains to worm it out of him. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the reading ... <span lang="zh">先聞其間者與</span>, etc., -which, while not affecting the sense, strikes me as being better -than that of the standard text. The <cite>T‘u Shu</cite> has ... <span lang="zh">聞與所告者</span>, -which I suppose would mean: “the man who heard the secret and the -man who told it to him.”</p> - -<p lang="zh" class="ctext" id="c13_p20"><span lang="en">20.</span> 凡軍之所欲擊城之所欲攻人之所欲殺必先知其守將左右謁者門者舍人之姓名令吾間必索知之</p> - -<p>Whether the object be to crush an army, to storm a city, or to -assassinate an individual, it is always necessary to begin by finding -out the names of the attendants,</p> - -<p class="annot"><span lang="zh">左右</span> is a comprehensive term for those who wait on others, servants -and retainers generally. Capt. Calthrop is hardly happy in -rendering it “right-hand men.”</p> - -<p class="trans_noindent">the aides-de-camp,</p> - -<p class="annot"><span lang="zh">謁者</span>, literally “visitors,” is equivalent, as Tu Yu says, to -<span lang="zh">主告事者</span> “those whose duty it is to keep the general supplied with -information,” which naturally necessitates frequent interviews -with him. Chang Yü goes too far afield for an explanation in -saying that they are <span lang="zh">典賓客之將</span> “the leaders of mercenary troops.”</p> - -<p class="trans_noindent">the door-keepers and sentries</p> - -<p class="annot"><span lang="zh">閽吏</span> and <span lang="zh">守舍之人</span>.</p> - -<p class="trans_noindent">of the general in command.</p> - -<p class="annot"><span lang="zh">守將</span>, according to Chang Yü, is simply <span lang="zh">守官任職之將</span> “a general on -active service.” Capt. Calthrop is wrong, I think, in making <span lang="zh">守將</span> -directly dependent on <span lang="zh">姓名</span> (... “the names of the general in -charge,” etc.).</p> - -<p class="trans_noindent">Our spies must be commissioned to ascertain these.</p> - -<p class="annot">As the first step, no doubt, towards finding out if any of these -important functionaries can be won over by bribery. Capt. Calthrop -blunders badly with: “Then set the spies to watch them.”</p> - -<p class="pagenum" id="Page_172">{172}</p> - -<p lang="zh" class="ctext" id="c13_p21"><span lang="en">21.</span> 必索敵人之間來間我者因而利之導而舍之故反間可得而用也</p> - -<p>The enemy’s spies who have come to spy on us must be sought out,</p> - -<p class="annot"><span lang="zh">必索</span> is omitted by the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>. Its recurrence is -certainly suspicious, though the sense may seem to gain by it. The -<cite>T‘u Shu</cite> has this variation: ... <span lang="zh">敵間之來間吾者</span>, etc.</p> - -<p class="trans_noindent">tempted with bribes, led away and comfortably housed.</p> - -<p class="annot"><span lang="zh">舍</span> is probably more than merely <span lang="zh">居止</span> or <span lang="zh">稽留</span> “detain.” Cf. <a href="#c13_p25">§ 25</a> <i>ad -fin.</i>, where Sun Tzŭ insists that these converted spies shall be -treated well. Chang Yü’s paraphrase is <span lang="zh">館舍</span>.</p> - -<p class="trans_noindent">Thus they will become converted spies and available for our service.</p> - -<p lang="zh" class="ctext" id="c13_p22"><span lang="en">22.</span> 因是而知之故鄉間內間可得而使也</p> - -<p>It is through the information brought by the converted spy that we are -able to acquire and employ local and inward spies.</p> - -<p class="annot">Tu Yu expands <span lang="zh">因是而知之</span> into <span lang="zh">因反敵間而知敵情</span> “through conversion of -the enemy’s spies we learn the enemy’s condition.” And Chang Yü -says: <span lang="zh">因是反間知彼鄉人之貪利者官人之有隙者誘而使之</span> “We must tempt the -converted spy into our service, because it is he that knows which -of the local inhabitants are greedy of gain, and which of the -officials are open to corruption.” In the <cite>T‘ung Tien</cite>, <span lang="zh">鄉</span> has been -altered to <span lang="zh">因</span>, doubtless for the sake of uniformity with <a href="#c13_p9">§ 9</a>.</p> - -<p lang="zh" class="ctext" id="c13_p23"><span lang="en">23.</span> 因是而知之故死間爲誑事可使告敵</p> - -<p>It is owing to his information, again, that we can cause the doomed -spy to carry false tidings to the enemy.</p> - -<p class="annot">“Because the converted spy knows how the enemy can best be -deceived” (Chang Yü). The <cite>T‘ung Tien</cite> text, followed by the <i>Yü -Lan</i>, has here the obviously interpolated sentence <span lang="zh">因是可得而攻也</span>.</p> - -<p lang="zh" class="ctext" id="c13_p24"><span lang="en">24.</span> 因是而知之故生間有使如期</p> - -<p>Lastly, it is by his information that the surviving spy can be used on -appointed occasions.</p> - -<p class="annot">Capt. Calthrop omits this sentence.</p> - -<p class="pagenum" id="Page_173">{173}</p> - -<p lang="zh" class="ctext" id="c13_p25"><span lang="en">25.</span> 五間之事主必知之知之必在於反間故反間不可不厚也</p> - -<p>The end and aim of spying in all its five varieties is knowledge of -the enemy;</p> - -<p class="annot">I have ventured to differ in this place from those commentators—Tu -Yu and Chang Yü—who understand <span lang="zh">主</span> as <span lang="zh">人主</span>, and make <span lang="zh">五間之事</span> the -antecedent of <span lang="zh">之</span> (the others ignoring the point altogether). It -is plausible enough that Sun Tzŭ should require the ruler to be -familiar with the methods of spying (though one would rather -expect <span lang="zh">將</span> “general” in place of <span lang="zh">主</span>). But this involves taking <span lang="zh">知之</span> -here in quite a different way from the <span lang="zh">知之</span> immediately following, -as also from those in the previous sentences. <span lang="zh">之</span> there refers -vaguely to the enemy or the enemy’s condition, and in order to -retain the same meaning here, I make <span lang="zh">主</span> a verb, governed by -<span lang="zh">五間之事</span>. Cf. <a href="#c11_p19">XI. § 19</a>, where <span lang="zh">主</span> is used in exactly the same -manner. The sole objection that I can see in the way of this -interpretation is the fact that the <span lang="zh">死間</span>, or fourth variety of spy, -does not add to our knowledge of the enemy, but only misinforms -the enemy about us. This would be, however, but a trivial -oversight on Sun Tzŭ’s part, inasmuch as the “doomed spy” is in -the strictest sense not to be reckoned as a spy at all. Capt. -Calthrop, it is hardly necessary to remark, slurs over the whole -difficulty.</p> - -<p class="trans_noindent">and this knowledge can only be derived, in the first instance, from -the converted spy.</p> - -<p class="annot">As explained in <a href="#c13_p22">§§ 22–24</a>. He not only brings information himself, -but makes it possible to use the other kinds of spy to advantage.</p> - -<p class="trans_noindent">Hence it is essential that the converted spy be treated with the -utmost liberality.</p> - -<p lang="zh" class="ctext" id="c13_p26"><span lang="en">26.</span> 昔殷之興也伊摯在夏周之興也呂牙在殷</p> - -<p>Of old, the rise of the Yin dynasty</p> - -<p class="annot">Sun Tzŭ means the <span lang="zh">商</span> Shang dynasty, founded in 1766 B.C. Its name -was changed to Yin by <span lang="zh">盤庚</span> P‘an Kêng in 1401.</p> - -<p class="trans_noindent">was due to I Chih</p> - -<p class="annot">Better known as <span lang="zh">伊尹</span> I Yin, the famous general and statesman who -took part in Ch‘êng T‘ang’s campaign against <span lang="zh">桀癸</span> Chieh Kuei.</p> - -<p class="pagenum" id="Page_174">{174}</p> - -<p class="trans_noindent">who had served under the Hsia. Likewise, the rise of the Chou dynasty -was due to Lü Ya</p> - -<p class="annot"><span lang="zh">呂尙</span> Lü Shang, whose “style” was <span lang="zh">子牙</span>, rose to high office -under the tyrant <span lang="zh">紂辛</span> Chou Hsin, whom he afterwards helped to -overthrow. Popularly known as <span lang="zh">太公</span>, a title bestowed on him by Wên -Wang, he is said to have composed a treatise on war, erroneously -identified with the <span lang="zh">六韜</span>.</p> - -<p class="trans_noindent">who had served under the Yin.</p> - -<p class="annot">There is less precision in the Chinese than I have thought it well to -introduce into my translation, and the commentaries on the passage are -by no means explicit. But, having regard to the context, we can hardly -doubt that Sun Tzŭ is holding up I Chih and Lü Ya as illustrious -examples of the converted spy, or something closely analogous. His -suggestion is, that the Hsia and Yin dynasties were upset owing to the -intimate knowledge of their weaknesses and shortcomings which these -former ministers were able to impart to the other side. Mei Yao-ch‘ên -appears to resent any such aspersion on these historic names: “I Yin -and Lü Ya,” he says, “were not rebels against the Government -(<span lang="zh">非叛於國也</span>). Hsia could not employ the former, hence Yin employed him. -Yin could not employ the latter, hence Chou employed him. Their great -achievements were all for the good of the people.” Ho Shih is also -indignant: <span lang="zh">伊呂聖人之耦豈爲人間哉今孫子引之者言五間之用須上智之人如伊呂之才智者可以用間葢重之之辭耳</span> -“How should two divinely inspired men such as I and -Lü have acted as common spies? Sun Tzŭ’s mention of them simply means -that the proper use of the five classes of spies is a matter which -requires men of the highest mental calibre like I and Lü, whose -wisdom and capacity qualified them for the task. The above words only -emphasise this point.” Ho Shih believes then that the two heroes are -mentioned on account of their supposed skill in the use of spies. But -this is very weak, as it leaves totally unexplained the significant -words <span lang="zh">在夏</span> and <span lang="zh">在殷</span>. Capt. Calthrop speaks, rather strangely, of “the -province of Yin ... the country of Hsia ... the State of Chu ... the -people of Shang.”</p> - -<p lang="zh" class="ctext" id="c13_p27"><span lang="en">27.</span> 故惟明君賢將能以上智爲間者必成大功此兵之要三軍之所恃而動也</p> - -<p>Hence it is only the enlightened ruler and the wise general who will -use the highest intelligence of the army for purposes of spying,</p> - -<p class="pagenum" id="Page_175">{175}</p> - -<p class="annot">Ch‘ên Hao compares <a href="#c13_p15">§ 15</a>: <span lang="zh">非聖智不能用間</span>. He points out that <span lang="zh">湯武之聖伊呂宜用</span> -“the god-like wisdom of Ch‘êng T‘ang and Wu Wang led them -to employ I Yin and Lü Shang.” The <cite>T‘u Shu</cite> omits <span lang="zh">惟</span>.</p> - -<p class="trans_noindent">and thereby they achieve great results.</p> - -<p class="annot">Tu Mu closes with a note of warning: -<span lang="zh">夫水所以能濟舟亦有因水而覆沒者間所以能成功亦有憑間而傾敗者</span> -“Just as water, which carries a boat from -bank to bank, may also be the means of sinking it, so reliance on -spies, while productive of great results, is oft-times the cause -of utter destruction.”</p> - -<p class="trans_noindent">Spies are a most important element in war, because on them depends an -army’s ability to move.</p> - -<p class="annot">The antecedent to <span lang="zh">此</span> must be either <span lang="zh">間者</span> or <span lang="zh">用間者</span> understood from -the whole sentence. Chia Lin says that an army without spies is -like a man without ears or eyes.</p> -</section> - -<div class="chapter"> -<p class="pagenum" id="Page_176">{176}</p> -<h2 class="nobreak">CHINESE CONCORDANCE</h2> -<hr class="chap"> -<p class="center mb2">[PROPER NAMES ARE INDICATED BY AN ASTERISK]</p> -</div> - -<table> -<tr class="concord"><td>Ai</td><td><span lang="zh">愛</span></td><td>VIII. 12; X. 25, 26; XI. 18, 66; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">阨</span></td><td>X. 21.</td></tr> - -<tr class="concord"><td>an</td><td><span lang="zh">安</span></td><td>II. 20; V. 22; VI. 4; XII. 22.</td></tr> - -<tr class="concord"><td>Cha</td><td><span lang="zh">詐</span></td><td>VII. 15.</td></tr> - -<tr class="concord"><td>ch‘a</td><td><span lang="zh">察</span></td><td>I. 2; VIII. 14; IX. 39; X. 13, 20; XI. 41.</td></tr> - -<tr class="concord"><td>chan</td><td><span lang="zh">戰</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">霑</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>chang</td><td><span lang="zh">障</span></td><td>IX. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">仗</span></td><td>IX. 29.</td></tr> - -<tr class="concord"><td>ch‘ang</td><td><span lang="zh">常</span></td><td>VI. 32, 34; X. 18; XI. 29.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">長</span></td><td>VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">嘗</span></td><td>V. 9.</td></tr> - -<tr class="concord"><td>chao</td><td><span lang="zh">朝</span></td><td>VII. 28.</td></tr> - -<tr class="concord"><td>chê</td><td><span lang="zh">者</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">折</span></td><td>V. 13; XI. 63.</td></tr> - -<tr class="concord"><td>chên</td><td><span lang="zh">軫</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>ch‘ên</td><td><span lang="zh">陳</span></td><td>VII. 32; IX. 25, 27; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">塵</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>chêng</td><td><span lang="zh">爭</span></td><td>III. 7; VII. 3, 5, 6, 7, 9, 10, 22: VIII. 3; XI. 1, 4, 11, 47, 55; XIII. 2.</td></tr> - -<tr class="concord"><td>chêng</td><td><span lang="zh">正</span></td><td>V. 3, 5, 10, 11; VII. 32; XI. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">政</span></td><td>III. 3, 14; IV. 16; VII. 23; XI. 32, 56, 63.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">整</span></td><td>XI. 18.</td></tr> - -<tr class="concord"><td>ch‘êng</td><td><span lang="zh">成</span></td><td>III. 4; XI. 62; XIII. 4, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">城</span></td><td>II. 2; III. 3, 4, 5, 6; VIII. 3; XI. 7, 55; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">乘</span>⁠<sup>2</sup></td><td>II. 4, 17; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">乘</span>⁠<sup>4</sup></td><td>II. 1, 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">稱</span></td><td>IV. 17, 18, 19.</td></tr> - -<tr class="concord"><td>chi</td><td><span lang="zh">計</span></td><td>I. 3, 12, 15, 16; VI. 22; VII. 4, 22; X. 21; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">及</span></td><td>VI. 10; VII. 6; XI. 15, 19, 68.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">汲</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">急</span></td><td>II. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">己</span></td><td>III. 18; IV. 2; VI. 18; X. 31; XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">紀</span></td><td>XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">𦮼</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">擊</span></td><td>VI. 15, 30; VII. 29, 32; VIII. 3; IX. 4; X. 7, 15, 19, 27, 28, 29; XI. 9, 29; XIII. 20.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_177">{177}</span>„</td><td><span lang="zh">亟</span></td><td>IX. 7, 15; XI. 65.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">極</span></td><td>VI. 25; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">集</span></td><td>IX. 32; XI. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">激</span></td><td>V. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">既</span></td><td>III. 16; VII. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">疾</span></td><td>V. 12, 13; VII. 17; IX. 12; XI. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">機</span></td><td>V. 15; XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">飢</span></td><td>VI. 4; VII. 31; IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">積</span></td><td>IV. 20; VII. 11; XI. 22; XII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">㦸</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">籍</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">箕</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">濟</span></td><td>IX. 4; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">繼</span></td><td>XI. 49.</td></tr> - -<tr class="concord"><td>ch‘i</td><td><span lang="zh">其</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">期</span></td><td>IX. 27; XI. 38, 66; XIII. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">旗</span></td><td>II. 17; VII. 23, 24, 26, 32; IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">器</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">漆</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">起</span></td><td>II. 4; IX. 22; XII. 3, 4; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">隙</span></td><td>III. 11; IX. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">齊</span></td><td>IX. 43; XI. 16, 32.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">七</span></td><td>II. 13; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">奇</span></td><td>V. 3, 5, 6, 10, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">谿</span></td><td>IV. 20; X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">氣</span></td><td>VII. 27, 28, 29; XI. 22.</td></tr> - -<tr class="concord"><td>chia</td><td><span lang="zh">家</span></td><td>I. 25; II. 13, 14, 20; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">甲</span></td><td>II. 1, 14; VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">加</span></td><td>V. 4; XI. 54, 55.</td></tr> - -<tr class="concord"><td>chia</td><td><span lang="zh">葭</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>chiang</td><td><span lang="zh">江</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">彊</span></td><td>V. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">將</span>⁠<sup>1</sup></td><td>XI. 18, 46, 47, 48, 49, 50.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">將</span>⁠<sup>4</sup></td><td>I. 4, 9, 11, 13, 15; II. 15, 20; III. 5, 11, 17; VII. 1, 7, 9, 27; VIII. 1, 4, 5, 12, 13, 14; IX. 33; X. 13, 14, 17, 18, 19, 20, 21; -XI. 35, 40, 61; XII. 16, 18, 22; XIII. 3, 4, 20, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">蔣</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>ch‘iang</td><td><span lang="zh">强</span></td><td>I. 13, 21; II. 18; III. 11; IX. 24; X. 16, 19; XII. 13.</td></tr> - -<tr class="concord"><td>chiao</td><td><span lang="zh">交</span></td><td>III. 3; VII. 2, 12; VIII. 2; IX. 8; XI. 1, 5, 12, 28, 48, 52, 54, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">校</span></td><td>I. 3, 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">教</span></td><td>IX. 44; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">驕</span></td><td>I. 22; X. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">膠</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>ch‘iao</td><td><span lang="zh">巧</span></td><td>II. 5; XI. 62.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">樵</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>chieh</td><td><span lang="zh">竭</span></td><td>II. 11, 12; V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">皆</span></td><td>VI. 27; XI. 33; XIII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">戒</span></td><td>XI. 19, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">潔</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">節</span></td><td>V. 13, 14, 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">解</span></td><td>VIII. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">結</span></td><td>XI. 48.</td></tr> - -<tr class="concord"><td>ch‘ieh</td><td><span lang="zh">且</span></td><td>III. 16; XI. 23.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_178">{178}</span>„</td><td><span lang="zh">怯</span></td><td>V. 17, 18; VII. 25.</td></tr> - -<tr class="concord"><td>chien</td><td><span lang="zh">閒</span> or <span lang="zh">間</span></td><td>VI. 25; XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">澗</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">兼</span></td><td>VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">姦</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">堅</span></td><td>III. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">賤</span></td><td>IX. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">踐</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">見</span></td><td>I. 26; IV. 8, 10; VII. 23; IX. 31.</td></tr> - -<tr class="concord"><td>ch‘ien</td><td><span lang="zh">千</span></td><td>II. 1; IV. 20; V. 23; VI. 6, 19; XI. 61; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">淺</span></td><td>XI. 42, 44.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">前</span></td><td>VI. 17, 20; IX. 9; XI. 15, 45.</td></tr> - -<tr class="concord"><td>chih</td><td><span lang="zh">知</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">智</span></td><td>I. 9; II. 4, 15; IV. 12; VIII. 7; XIII. 15, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">之</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">之</span></td><td>[=至] VI. 12; XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">止</span></td><td>V. 22; XI. 11, 17; XII. 8, 11, 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">支</span></td><td>X. 1, 6, 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">直</span></td><td>VII. 3, 4, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">制</span></td><td>I. 7, 10, 17; VI. 27, 31; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">志</span></td><td>XI. 46.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">摯</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鷙</span></td><td>V. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">治</span></td><td>V. 1, 17, 18; VII. 29, 30, 31, 32; VIII. 6; X. 26; XI. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">至</span></td><td>III. 16; V. 12, 13; VI. 3, 9, 25; VII. 4, 8, 9, 10; IX. 14, 37; X. 13, 20; XI. 6, 26, 29; XIII. 2.</td></tr> - -<tr class="concord"><td>chih</td><td><span lang="zh">致</span></td><td>VI. 2; XII. 18.</td></tr> - -<tr class="concord"><td>ch‘ih</td><td><span lang="zh">馳</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">斥</span></td><td>IX. 7, 8.</td></tr> - -<tr class="concord"><td>chin</td><td><span lang="zh">近</span></td><td>I. 8, 19; II. 11; VI. 20; VII. 31; IX. 15, 16, 18; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">進</span></td><td>III. 13; VI. 10; VII. 25; IX. 19, 24, 28, 31, 40; X. 24; XI. 49.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">盡</span></td><td>II. 7; XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">金</span></td><td>II. 1; VII. 23, 24; XIII. 1, 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">謹</span></td><td>IX. 17, 39; XL 22, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">禁</span></td><td>XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">襟</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>ch‘in</td><td><span lang="zh">親</span></td><td>I. 23; IX. 42; XI. 25; XIII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">擒</span></td><td>III. 10; VII. 7; IX. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">侵</span></td><td>VII. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">靜</span></td><td>V. 22; VI. 23; VII. 30; IX. 18; XI. 35; XII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">旌</span></td><td>II. 17: VII. 23, 24, 26; IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">井</span></td><td>IX. 15, 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">勁</span></td><td>VII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">經</span></td><td>I. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">精</span></td><td>IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">警</span></td><td>XII. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">境</span></td><td>XI. 43.</td></tr> - -<tr class="concord"><td>ch‘ing</td><td><span lang="zh">情</span></td><td>I. 3, 12; XI. 19, 41, 51; XIII. 2, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">請</span></td><td>IX. 26.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_179">{179}</span>„</td><td><span lang="zh">輕</span></td><td>IX. 25; XI. 1, 3, 11, 44, 46.</td></tr> - -<tr class="concord"><td>chio</td><td><span lang="zh">角</span></td><td>VI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">爵</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>chiu</td><td><span lang="zh">九</span></td><td>IV. 7; VIII. 4, 5, 6; XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">久</span></td><td>II. 2, 3, 5, 6, 19; III. 6; IX. 39; XII. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">救</span></td><td>VI. 11, 20; XI. 15, 30.</td></tr> - -<tr class="concord"><td>ch‘iu</td><td><span lang="zh">求</span></td><td>IV. 15; V. 21; X. 24; XI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">丘</span></td><td>II. 12, 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">邱</span></td><td>VII. 33; IX. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">秋</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>chiung</td><td><span lang="zh">窘</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>ch‘iung</td><td><span lang="zh">窮</span></td><td>V. 6, 10, 11; VI. 28; VII. 36; IX. 34; X. 30.</td></tr> - -<tr class="concord"><td>cho</td><td><span lang="zh">拙</span></td><td>II. 5.</td></tr> - -<tr class="concord"><td>chou</td><td><span lang="zh">晝</span></td><td>VII. 26, 28; XII. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">舟</span></td><td>XI. 30, 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">周</span></td><td>III. 11: XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">胄</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>chu</td><td><span lang="zh">主</span></td><td>I. 10, 13; II. 20; X. 23, 24; XI. 19, 20; XII. 16, 18; XIII. 3, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">諸</span></td><td>II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 28,* 38, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">著</span></td><td>IX. 45.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">助</span></td><td>IX. 13; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">誅</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">屬</span></td><td>XI. 6, 46.</td></tr> - -<tr class="concord"><td>ch‘u</td><td><span lang="zh">處</span>⁠<sup>3</sup></td><td>VI. 1, 24, 30; VII. 7; IX. 1, 2, 6, 8, 9, 12, 13: XI. 68.</td></tr> - -<tr class="concord"><td>ch‘u</td><td><span lang="zh">處</span>⁠<sup>4</sup></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">出</span></td><td>I. 24; V. 6; VI. 5; IX. 25; X. 5, 6, 7; XIII. 1, 4.</td></tr> - -<tr class="concord"><td>chuan</td><td><span lang="zh">專</span></td><td>VI. 13, 14; VII. 25; XI. 20, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">轉</span></td><td>V. 22, 23.</td></tr> - -<tr class="concord"><td>ch‘uan</td><td><span lang="zh">傳</span></td><td>I. 25; XIII. 12.</td></tr> - -<tr class="concord"><td>chui</td><td><span lang="zh">追</span></td><td>VI. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">隊</span></td><td>XII. I.</td></tr> - -<tr class="concord"><td>chun</td><td><span lang="zh">諄</span></td><td>IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">衆</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">重</span></td><td>VII. 6, 11; IX. 33; XI. 1, 7, 13, 44, 49.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鍾</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">終</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">中</span></td><td>II. 13; IX. 8; XI. 29.</td></tr> - -<tr class="concord"><td>ch‘ung</td><td><span lang="zh">衝</span></td><td>VI. 10.</td></tr> - -<tr class="concord"><td>chü</td><td><span lang="zh">居</span></td><td>IX. 20, 25; X. 3, 8, 9, 10, 11; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">舉</span></td><td>II. 1; IV. 10; VII. 6; X. 30; XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">聚</span></td><td>VII. 2; VIII. 1; XI. 40, 54.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">車</span></td><td>II. 1, 14, 17; IX. 23, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">具</span></td><td>III. 4; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">俱</span></td><td>X. 25; XI. 29; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">沮</span></td><td>VII. 13; XI. 8, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">拒</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">距</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">拘</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">懼</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>ch‘ü</td><td><span lang="zh">去</span></td><td>I. 15; II. 13, 14; IX. 7, 15, 39; X. 7, 11; XI. 26, 38, 43.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_180">{180}</span>„</td><td><span lang="zh">取</span></td><td>I. 20; II. 9, 16; V. 19; VI. 7, 33; IX. 40, 43; XII. 15; XIII. 5, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">屈</span></td><td>II. 2, 4, 13; III. 2, 6; VIII. 10; XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">趨</span></td><td>VI. 1, 5, 29, 30; VII. 7: VIII. 10; XI. 47.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">驅</span></td><td>IX. 24; XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">衢</span></td><td>VIII. 2; XI. 1, 6, 12, 43, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">曲</span></td><td>I. 10.</td></tr> - -<tr class="concord"><td>chüan</td><td><span lang="zh">卷</span></td><td>VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">倦</span></td><td>IX. 33.</td></tr> - -<tr class="concord"><td>ch‘üan</td><td><span lang="zh">全</span></td><td>III. 1, 7; IV. 7; X. 31; XII. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">權</span></td><td>I. 17; III. 15; VII. 21; XI. 55.</td></tr> - -<tr class="concord"><td>chüeh</td><td><span lang="zh">絶</span></td><td>VIII. 2; IX. 1, 3, 4, 7, 15; XI. 22, 43; XII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">決</span></td><td>IV. 20; XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">蹶</span></td><td>VII. 9.</td></tr> - -<tr class="concord"><td>ch‘üeh</td><td><span lang="zh">闕</span></td><td>VII. 36; XI. 50.</td></tr> - -<tr class="concord"><td>chün</td><td><span lang="zh">君</span></td><td>III. 12, 17; VII. 1; VIII. 1, 3; XII. 22; XIII. 4, 8, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">軍</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">均</span></td><td>X. 12, 15.</td></tr> - -<tr class="concord"><td>ch‘ün</td><td><span lang="zh">羣</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>Êrh</td><td><span lang="zh">二</span></td><td>I. 4; II. 15; IV. 17; VII. 10; XII. 1.</td></tr> - -<tr class="concord"><td>êrh</td><td><span lang="zh">耳</span></td><td>IV. 10; VII. 24, 26; XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">兒</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">而</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Fa</td><td><span lang="zh">法</span></td><td>I. 4, 10, 13; II. 1; III. 1, 4, 7, 8; IV. 16, 17; VII. 1, 8, 9, 22, 25, 33, 37; VIII. 1, 11; XI. 1, 56.</td></tr> - -<tr class="concord"><td>Fa</td><td><span lang="zh">發</span></td><td>V. 15; VII. 4; XI. 28, 38; XII. 3, 6, 7, 9, 10; XIII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">罰</span></td><td>I. 13; IX. 36, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">伐</span></td><td>III. 3; XI. 54.</td></tr> - -<tr class="concord"><td>fan</td><td><span lang="zh">反</span></td><td>XIII. 7, 11, 13, 21, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">返</span></td><td>IX. 34; X. 4, 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">凡</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">犯</span></td><td>XI. 56, 57.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">煩</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>fang</td><td><span lang="zh">方</span></td><td>V. 22; XI. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">防</span></td><td>IX. 13.</td></tr> - -<tr class="concord"><td>fei</td><td><span lang="zh">費</span></td><td>II. 1, 13, 14; XII. 15; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">非</span></td><td>III. 2, 6; IV. 8, 9; IX. 40; X. 14; XI. 27, 53; XII. 17; XIII. 3, 15, 16, 17.</td></tr> - -<tr class="concord"><td>fên</td><td><span lang="zh">分</span></td><td>III. 5, 8; V. 1; VI. 13, 14; VII. 10, 16, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">忿</span></td><td>III. 5; VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">紛</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">焚</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">轒</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>fêng</td><td><span lang="zh">風</span></td><td>VII. 17; XI. 30; XII. 4, 10, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">奉</span></td><td>II. 1; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鋒</span></td><td>X. 19.</td></tr> - -<tr class="concord"><td>fou</td><td><span lang="zh">缻</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">覆</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>fu</td><td><span lang="zh">符</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">附</span></td><td>III. 5; IX. 5, 42.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_181">{181}</span>„</td><td><span lang="zh">夫</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">扶</span></td><td>XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">復</span></td><td>V. 6; VI. 28; XII. 20, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">覆</span></td><td>VIII. 14; IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">伏</span></td><td>IX. 17, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">負</span></td><td>I. 14, 26; III. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">服</span></td><td>IX. 42, 44; X. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">釜</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">赴</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">輔</span></td><td>III. 11.</td></tr> - -<tr class="concord"><td>Hai</td><td><span lang="zh">害</span></td><td>II. 7; VI. 3; VIII. 7, 9, 10; XI. 57, 59.</td></tr> - -<tr class="concord"><td>han</td><td><span lang="zh">寒</span></td><td>I. 7.</td></tr> - -<tr class="concord"><td>hao</td><td><span lang="zh">亳</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>hêng</td><td><span lang="zh">橫</span></td><td>X. 18.</td></tr> - -<tr class="concord"><td>ho</td><td><span lang="zh">合</span></td><td>V. 5; VII. 2, 16; VIII. 1, 2; IX. 39; X. 19, 24; XI. 12, 16, 17, 54; XII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">闔</span></td><td>XI. 65.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">何</span></td><td>XI. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">河</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">和</span></td><td>VII. 2; IX. 26.</td></tr> - -<tr class="concord"><td>hou</td><td><span lang="zh">厚</span></td><td>X. 26; XIII. 14, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">侯</span></td><td>II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">後</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>hsi</td><td><span lang="zh">昔</span></td><td>IV. 1; XIII. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">喜</span></td><td>IX. 11; XII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">奚</span></td><td>VI. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">翕</span></td><td>IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">息</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">攜</span></td><td>XI. 34.</td></tr> - -<tr class="concord"><td>hsia</td><td><span lang="zh">下</span></td><td>III. 3, 7, 17; IV. 7, 9; VI. 29; IX. 11; XI. 6, 15, 55; XII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">夏</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>hsia</td><td><span lang="zh">狹</span></td><td>I. 8.</td></tr> - -<tr class="concord"><td>hsiang</td><td><span lang="zh">相</span>⁠<sup>1</sup></td><td>V. 11; VII. 23; IX. 39, 45; XI. 15, 30; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">相</span>⁠<sup>4</sup></td><td>IX. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鄉</span></td><td>VII. 14, 20; XI. 52; XIII. 7, 9, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">向</span></td><td>VII. 33; XI. 61.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">象</span></td><td>VI. 29; XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">祥</span></td><td>XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">詳</span></td><td>XI. 60.</td></tr> - -<tr class="concord"><td>hsiao</td><td><span lang="zh">小</span></td><td>III. 10; IX. 17.</td></tr> - -<tr class="concord"><td>hsieh</td><td><span lang="zh">械</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">駭</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">謝</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>hsien</td><td><span lang="zh">先</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">險</span></td><td>I. 8; V. 14; VII. 13; IX. 17, 18; X. 1, 10, 21; XI. 8, 40, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">陷</span></td><td>IX. 15; X. 14, 16; XI. 24, 58, 59.</td></tr> - -<tr class="concord"><td>hsien</td><td><span lang="zh">賢</span></td><td>XIII. 4, 27.</td></tr> - -<tr class="concord"><td>hsin</td><td><span lang="zh">信</span></td><td>I. 9; IX. 45; XI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">心</span></td><td>VII. 27, 30.</td></tr> - -<tr class="concord"><td>hsing</td><td><span lang="zh">行</span></td><td>I. 13; V. 22; VI. 6, 29, 34; VII. 7, 13; IX. 42, 44; XI. 8, 13, 52; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">形</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">興</span></td><td>XII. 18: XIII. 1, 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">性</span></td><td>V. 22.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_182">{182}</span>„</td><td><span lang="zh">姓</span></td><td>II. 10, 11, 13; XIII. 1, 20.</td></tr> - -<tr class="concord"><td>hsiu</td><td><span lang="zh">修</span></td><td>III. 4; IV. 6; XI. 25; XII. 15, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">休</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>hsiung</td><td><span lang="zh">凶</span></td><td>XII. 15.</td></tr> - -<tr class="concord"><td>hsü</td><td><span lang="zh">虛</span></td><td>II. 13; V. 4; VI. 10; IX. 32.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">徐</span></td><td>VII. 17; IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">宿</span></td><td>XII. 4.</td></tr> - -<tr class="concord"><td>hsüan</td><td><span lang="zh">懸</span></td><td>VII. 21; IX. 34; XI. 56.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">選</span></td><td>X. 19.</td></tr> - -<tr class="concord"><td>hsün</td><td><span lang="zh">循</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>hu</td><td><span lang="zh">乎</span></td><td>I. 26; VI. 9; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">呼</span></td><td>IX. 32.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">戶</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>hua</td><td><span lang="zh">化</span></td><td>VI. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">畫</span></td><td>VI. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">譁</span></td><td>VII. 30.</td></tr> - -<tr class="concord"><td>huan</td><td><span lang="zh">患</span></td><td>III. 12; VII. 3; VIII. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">環</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>huang</td><td><span lang="zh">黃</span></td><td>IX. 10.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">潢</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>hui</td><td><span lang="zh">毁</span></td><td>III. 6; V. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">隳</span></td><td>XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">會</span></td><td>VI. 19.</td></tr> - -<tr class="concord"><td>hun</td><td><span lang="zh">渾</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>huo</td><td><span lang="zh">貨</span></td><td>II. 4, 16; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">火</span></td><td>VII. 18, 26; XII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">惑</span></td><td>III. 14, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">活</span></td><td>XI. 50.</td></tr> - -<tr class="concord"><td>I</td><td><span lang="zh">一</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">已</span></td><td>II. 17; III. 4; IV. 13; IX. 40, 42; XI. 24, 34, 51.</td></tr> - -<tr class="concord"><td>I</td><td><span lang="zh">易</span></td><td>I. 8; IV. 11; IX. 9, 20, 41; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">意</span></td><td>I. 5, 24; VI. 5; XI. 60.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">益</span></td><td>II. 18; VI. 21; IX. 24, 40.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鎰</span></td><td>IV. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">疑</span></td><td>III. 15, 16; IX. 21; XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">佚</span></td><td>I. 23; VI. 1, 4; VII. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">役</span></td><td>II. 8, 12; VIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">亦</span></td><td>VI. 21; XI. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">俅</span></td><td>IX. 1, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">倚</span></td><td>IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">伊</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">邑</span></td><td>XI. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">頤</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">夷</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">義</span></td><td>XIII. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">蟻</span></td><td>III. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">翼</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">蘙</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">以</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">矣</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Jan</td><td><span lang="zh">然</span></td><td>II. 1; XI. 29, 30, 58, 59.</td></tr> - -<tr class="concord"><td>jao</td><td><span lang="zh">擾</span></td><td>IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">饒</span></td><td>XI. 21.</td></tr> - -<tr class="concord"><td>jên</td><td><span lang="zh">人</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">仁</span></td><td>I. 9; XIII. 2, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">任</span></td><td>III. 15; V. 21, 22; X. 13, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">仞</span></td><td>IV. 20; V. 23.</td></tr> - -<tr class="concord"><td>jih</td><td><span lang="zh">日</span></td><td>II. 1; IV. 10; V. 6; VI. 19, 20, 34; VII. 7; XI. 28, 63; XII. 3, 4; XIII. 1, 2.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_183">{183}</span>jo</td><td><span lang="zh">若</span></td><td>III. 9; IV. 19, 20; IX. 8; X. 5, 9, 11; XI. 18, 32, 34, 39, 56.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">弱</span></td><td>III. 11; V. 17, 18; X. 16, 18, 19.</td></tr> - -<tr class="concord"><td>jou</td><td><span lang="zh">肉</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">柔</span></td><td>XI. 33.</td></tr> - -<tr class="concord"><td>ju</td><td><span lang="zh">辱</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">入</span></td><td>IX. 35; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">如</span></td><td>V. <i>passim</i>; VII. 17, 18, 19; X. 25, 26; XI. 29, 30, 38, 68; XIII. 24.</td></tr> - -<tr class="concord"><td>jui</td><td><span lang="zh">鋭</span></td><td>II. 2, 4; VII. 28, 29, 34; IX. 23.</td></tr> - -<tr class="concord"><td>K‘ai</td><td><span lang="zh">開</span></td><td>XI. 65, 68.</td></tr> - -<tr class="concord"><td>kan</td><td><span lang="zh">敢</span></td><td>XI. 18, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">秆</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>kang</td><td><span lang="zh">剛</span></td><td>XI. 33.</td></tr> - -<tr class="concord"><td>kao</td><td><span lang="zh">高</span></td><td>VI. 11, 29; VII. 33; IX. 2, 6, 9, 11, 23: X. 3, 10; XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">告</span></td><td>XI. 57; XIII. 19, 23.</td></tr> - -<tr class="concord"><td>kêng</td><td><span lang="zh">更</span></td><td>II. 17.</td></tr> - -<tr class="concord"><td>ko</td><td><span lang="zh">革</span></td><td>II. 1; XI. 37.</td></tr> - -<tr class="concord"><td>k‘o</td><td><span lang="zh">渴</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">客</span></td><td>II. 1; IX. 4, 5; XI. 20, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">克</span></td><td>XI. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">可</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>kou</td><td><span lang="zh">溝</span></td><td>VI. 11.</td></tr> - -<tr class="concord"><td>k‘ou</td><td><span lang="zh">宼</span></td><td>VII. 36; IX. 34.</td></tr> - -<tr class="concord"><td>ku</td><td><span lang="zh">古</span></td><td>IV. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">固</span></td><td>VI. 7; XI. 24, 45, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">故</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">谷</span></td><td>IX. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鼓</span></td><td>VII. 23, 24, 26.</td></tr> - -<tr class="concord"><td>k‘u</td><td><span lang="zh">庫</span></td><td>XII. 1.</td></tr> - -<tr class="concord"><td>kua</td><td><span lang="zh">寡</span></td><td>III. 17; V. 1, 2; VI. 14, 15, 16, 17, 18; XI. 9, 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">挂</span></td><td>X. 1, 4, 5.</td></tr> - -<tr class="concord"><td>kuai</td><td><span lang="zh">乖</span></td><td>VI. 12.</td></tr> - -<tr class="concord"><td>kuan</td><td><span lang="zh">官</span></td><td>I. 10; XIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">關</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">觀</span></td><td>I. 26; V. 8.</td></tr> - -<tr class="concord"><td>kuang</td><td><span lang="zh">廣</span></td><td>I. 8; IX. 23.</td></tr> - -<tr class="concord"><td>k‘uang</td><td><span lang="zh">況</span></td><td>I. 26; VI. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">誑</span></td><td>XIII. 12, 23.</td></tr> - -<tr class="concord"><td>kuei</td><td><span lang="zh">歸</span></td><td>VII. 28, 29, 35; XI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鬼</span></td><td>XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">貴</span></td><td>II. 11, 19; IX. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">劌</span></td><td>XI. 28.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">詭</span></td><td>I. 18.</td></tr> - -<tr class="concord"><td>k‘uei</td><td><span lang="zh">窺</span></td><td>VI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">饋</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>k‘un</td><td><span lang="zh">困</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>kung</td><td><span lang="zh">公</span></td><td>II. 14; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">功</span></td><td>IV. 12; XIII. 4, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">攻</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">共</span></td><td>VI. 14.</td></tr> - -<tr class="concord"><td>k‘ung</td><td><span lang="zh">恐</span></td><td>IX. 32.</td></tr> - -<tr class="concord"><td>kuo</td><td><span lang="zh">國</span></td><td>I. 1; II. 3, 6, 9, 10, 20; III. 1, 6, 11; X. 24; XI. 43, 54, 55; XII. 21, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">過</span></td><td>IV. 8; V. 7, 8, 9, 10; VIII. 13; X. 14; XI. 51.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">彍</span></td><td>V. 15.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_184">{184}</span>„</td><td><span lang="zh">廓</span></td><td>VII. 20.</td></tr> - -<tr class="concord"><td>Lai</td><td><span lang="zh">來</span></td><td>VIII. 11; IX. 4, 21, 23, 38; X. 2; XI. 5, 18, 39; XIII. 21.</td></tr> - -<tr class="concord"><td>lang</td><td><span lang="zh">廊</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>lao</td><td><span lang="zh">勞</span></td><td>I. 23; VI. 1, 4, 6; VII. 31; IX. 31; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">牢</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>lei</td><td><span lang="zh">壘</span></td><td>VI. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">雷</span></td><td>IV. 10; VII. 19.</td></tr> - -<tr class="concord"><td>li</td><td><span lang="zh">吏</span></td><td>IX. 33; X. 16, 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">里</span></td><td>II. 1; VI. 6, 19, 20; VII. 7, 9, 10; XI. 61; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">理</span></td><td>VI. 23; XI. 33, 41.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">力</span></td><td>II. 2, 4, 13; IV. 10; VII. 31; IX. 40; XI. 22, 23; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">立</span></td><td>IV. 14; VII. 15; IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">離</span></td><td>I. 23; XI. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">厲</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">利</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>liang</td><td><span lang="zh">量</span></td><td>IV. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">糧</span></td><td>II. 1, 8, 9; VII. 11; X. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">良</span></td><td>XII. 16, 22.</td></tr> - -<tr class="concord"><td>liao</td><td><span lang="zh">料</span></td><td>IX. 40; X. 19, 21.</td></tr> - -<tr class="concord"><td>lien</td><td><span lang="zh">廉</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">練</span></td><td>I. 13.</td></tr> - -<tr class="concord"><td>lin</td><td><span lang="zh">林</span></td><td>VII. 13, 17; IX. 17; XI. 8, 52.</td></tr> - -<tr class="concord"><td>ling</td><td><span lang="zh">令</span></td><td>I. 5, 13; IX. 4, 43, 44, 45; X. 7, 26; XI. 25, 28, 56; XIII. 12, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">陵</span></td><td>VII. 33; IX. 13.</td></tr> - -<tr class="concord"><td>liu</td><td><span lang="zh">六</span></td><td>II. 14; X. 13, 14, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">留</span></td><td>I. 15; VIII. 2; IX. 7; XII. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">流</span></td><td>VI. 31; IX. 6.</td></tr> - -<tr class="concord"><td>lo</td><td><span lang="zh">羅</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>lu</td><td><span lang="zh">虜</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">櫓</span></td><td>II. 14; III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">路</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">陸</span></td><td>IX. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">祿</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>luan</td><td><span lang="zh">亂</span></td><td>I. 20; III. 16; V. 16, 17, 18; VII. 30; IX. 33; X. 14, 18, 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">卵</span></td><td>V. 4.</td></tr> - -<tr class="concord"><td>lun</td><td><span lang="zh">輪</span></td><td>XI. 31.</td></tr> - -<tr class="concord"><td>lung</td><td><span lang="zh">隆</span></td><td>IX. 2.</td></tr> - -<tr class="concord"><td>lü</td><td><span lang="zh">慮</span></td><td>VIII. 7; IX. 41; XI. 37; XII. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">呂</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">旅</span></td><td>III. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">屢</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>lüeh</td><td><span lang="zh">掠</span></td><td>VII. 18, 20; XI. 13, 21.</td></tr> - -<tr class="concord"><td>Ma</td><td><span lang="zh">馬</span></td><td>II. 14; IX. 34; XI. 31.</td></tr> - -<tr class="concord"><td>mai</td><td><span lang="zh">賣</span></td><td>II. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">埋</span></td><td>XI. 31.</td></tr> - -<tr class="concord"><td>mei</td><td><span lang="zh">每</span></td><td>III. 18.</td></tr> - -<tr class="concord"><td>mên</td><td><span lang="zh">門</span></td><td>XIII. 20.</td></tr> - -<tr class="concord"><td>mi</td><td><span lang="zh">縻</span></td><td>III. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">迷</span></td><td>X. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">密</span></td><td>XIII. 14.</td></tr> - -<tr class="concord"><td>miao</td><td><span lang="zh">廟</span></td><td>I. 26; XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">妙</span></td><td>XII. 17.</td></tr> - -<tr class="concord"><td>min</td><td><span lang="zh">民</span></td><td>I. 5, 6; II. 20; IV. 20; VII. 24, 25, 26; VIII. 12: IX. 44; X. 24.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_185">{185}</span>ming</td><td><span lang="zh">命</span></td><td>II. 20; VI. 9; VII. 1; VIII. 1, 3; XI. 27; XII. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">名</span></td><td>IV. 12; V. 2; X. 24; XIII. 20.</td></tr> - -<tr class="concord"><td>ming</td><td><span lang="zh">明</span></td><td>I. 13; IV. 10; X. 18; XII. 13, 16, 22: XIII. 4, 27.</td></tr> - -<tr class="concord"><td>mo</td><td><span lang="zh">沫</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">墨</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">莫</span></td><td>I. 11; VI. 27; VII. 3; XI. 39; XIII. 8, 14.</td></tr> - -<tr class="concord"><td>mou</td><td><span lang="zh">謀</span></td><td>III. 3, 7; VI. 25; VII. 12; VIII. 2; IX. 26: XI. 14, 22, 37, 52.</td></tr> - -<tr class="concord"><td>mu</td><td><span lang="zh">目</span></td><td>IV. 10: VII. 24, 26; XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">木</span></td><td>V. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">暮</span></td><td>VII. 28.</td></tr> - -<tr class="concord"><td>Nai</td><td><span lang="zh">乃</span></td><td>I. 16; X. 31.</td></tr> - -<tr class="concord"><td>nan</td><td><span lang="zh">難</span></td><td>III. 16; VII. 3, 19; IX. 42; X. 4, 5, 12; XI. 8.</td></tr> - -<tr class="concord"><td>nao</td><td><span lang="zh">撓</span></td><td>I. 22.</td></tr> - -<tr class="concord"><td>nei</td><td><span lang="zh">內</span></td><td>II. 1, 13; IX. 4; XII. 6, 9; XIII. 1, 7, 10, 22.</td></tr> - -<tr class="concord"><td>nêng</td><td><span lang="zh">能</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>ni</td><td><span lang="zh">餌</span></td><td>VII. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">逆</span></td><td>VII. 33.</td></tr> - -<tr class="concord"><td>niao</td><td><span lang="zh">鳥</span></td><td>V. 13; IX. 22, 32.</td></tr> - -<tr class="concord"><td>nien</td><td><span lang="zh">年</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>niu</td><td><span lang="zh">牛</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>nu</td><td><span lang="zh">怒</span></td><td>I. 22; II. 16; IX. 33, 39; X. 17; XII. 18, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">弩</span></td><td>II. 14; V. 15.</td></tr> - -<tr class="concord"><td>nü</td><td><span lang="zh">女</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>O</td><td><span lang="zh">遏</span></td><td>VII. 35.</td></tr> - -<tr class="concord"><td>Pa</td><td><span lang="zh">拔</span></td><td>III. 5, 6; XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">霸</span></td><td>XI. 53, 54.</td></tr> - -<tr class="concord"><td>pai</td><td><span lang="zh">敗</span></td><td>I. 15; IV. 13, 14, 15, 16, 19; V. 3, 16; VI. 21; X. 20, 22; XI. 59.</td></tr> - -<tr class="concord"><td>pan</td><td><span lang="zh">半</span></td><td>VII. 9; IX. 4, 28; X. 7, 27, 28, 29.</td></tr> - -<tr class="concord"><td>p‘ang</td><td><span lang="zh">旁</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>pao</td><td><span lang="zh">保</span></td><td>IV. 7, 16; X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">寳</span></td><td>X. 24; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">報</span></td><td>XIII. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">暴</span></td><td>II. 3; IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">飽</span></td><td>VI. 4; VII. 31.</td></tr> - -<tr class="concord"><td>pei</td><td><span lang="zh">倍</span></td><td>III. 8; VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">北</span></td><td>VII. 34; X. 14, 19; XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">背</span></td><td>VII. 33; IX. 8, 9, 13, 16; XI. 7, 45.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">卑</span></td><td>I. 22; IX. 23, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">備</span></td><td>I. 21, 24; VI. 16, 17, 18; IX. 24; X. 5.</td></tr> - -<tr class="concord"><td>pên</td><td><span lang="zh">奔</span></td><td>IX. 27.</td></tr> - -<tr class="concord"><td>p‘êng</td><td><span lang="zh">崩</span></td><td>X. 14, 17.</td></tr> - -<tr class="concord"><td>pi</td><td><span lang="zh">壁</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">避</span></td><td>I. 21; III. 9; VI. 29; VII. 29; X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">弊</span></td><td>II. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">蔽</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">必</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">彼</span></td><td>III. 18; X. 2, 6, 31; XI. 4, 5, 9.</td></tr> - -<tr class="concord"><td>p‘i</td><td><span lang="zh">譬</span></td><td>X. 26; XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">圮</span></td><td>VIII. 2; XI. 1, 8, 13, 49.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">罷</span></td><td>II. 14; VII. 8.</td></tr> - -<tr class="concord"><td>p‘iao</td><td><span lang="zh">漂</span></td><td>V. 12.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_186">{186}</span>pien</td><td><span lang="zh">變</span></td><td>V. 7, 8, 9, 10; VI. 33; VII. 16, 26, 32; VIII. 4, 5, 6; XI. 41; XII. 5, 12.</td></tr> - -<tr class="concord"><td>pin</td><td><span lang="zh">賓</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>p‘in</td><td><span lang="zh">貧</span></td><td>II. 10.</td></tr> - -<tr class="concord"><td>ping</td><td><span lang="zh">并</span></td><td>XI. 61.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">併</span></td><td>IX. 40; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">兵</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>p‘ing</td><td><span lang="zh">平</span></td><td>IX. 9.</td></tr> - -<tr class="concord"><td>po</td><td><span lang="zh">百</span></td><td>II. 10, 11, 13; III. 2, 18; VII. 7; IX. 12; XIII. 1. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">迫</span></td><td>VII. 36.</td></tr> - -<tr class="concord"><td>p‘o</td><td><span lang="zh">破</span></td><td>II. 14; III. 1; XI. 39.</td></tr> - -<tr class="concord"><td>pu</td><td><span lang="zh">不</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Sai</td><td><span lang="zh">塞</span></td><td>XI. 50.</td></tr> - -<tr class="concord"><td>san</td><td><span lang="zh">三</span></td><td>I. 4; II. 8; III. <i>passim</i>; IV. 17; V. 2; VII. 7, 10, 27; XI. 6, 21, 40, 56; XII. 1; XIII. 14, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">散</span></td><td>IX. 23; XI. 1, 2, 11, 42, 46.</td></tr> - -<tr class="concord"><td>sao</td><td><span lang="zh">燥</span></td><td>XII. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">騷</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>sê</td><td><span lang="zh">色</span></td><td>V. 8.</td></tr> - -<tr class="concord"><td>sha</td><td><span lang="zh">殺</span></td><td>II. 16; III. 5; VIII. 12, 14; XI. 6; XIII. 20.</td></tr> - -<tr class="concord"><td>shan</td><td><span lang="zh">山</span></td><td>V. 23; VII. 13, 18; IX. 1, 2; XI. 8, 29, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">善</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>shang</td><td><span lang="zh">上</span></td><td>I. 5; III. 1, 3, 17; IV. 7; VII. 9; IX. 6, 14; X. 21; XI. 15, 64; XII. 10; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">賞</span></td><td>I. 13; II. 17; IX. 36; XI. 56; XIII. 14.</td></tr> - -<tr class="concord"><td>shao</td><td><span lang="zh">少</span></td><td>I. 26; III. 9; IX. 23; X. 19.</td></tr> - -<tr class="concord"><td>shê</td><td><span lang="zh">舍</span></td><td>VII. 2; VIII. 2; IX. 34; XIII. 20, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">虵</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">涉</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>shên</td><td><span lang="zh">深</span></td><td>VI. 11, 25; X. 25; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">信</span></td><td>VIII. 8; XI. 55. [See under _hsin_.]</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">伸</span></td><td>XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">神</span></td><td>VI. 9, 33; XIII. 5, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">甚</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">愼</span></td><td>XII. 22.</td></tr> - -<tr class="concord"><td>shêng</td><td><span lang="zh">勝</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">生</span></td><td>I. 2, 6, 8; IV. 18; V. 6, 11, 17; VI. 23, 34; VIII. 12; IX. 2, 6, 9, 12, 17; XI. 58; XII. 21; XIII. 7, 13, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">聲</span></td><td>V. 7; VI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">聖</span></td><td>XIII. 15.</td></tr> - -<tr class="concord"><td>shih</td><td><span lang="zh">是</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">矢</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">失</span></td><td>IV. 14; VI. 22; IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">石</span></td><td>II. 15; V. 12, 22, 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">始</span></td><td>V. 6; XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">示</span></td><td>I. 19; XI. 50.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">施</span></td><td>XI. 56.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">弛</span></td><td>X. 14, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">時</span></td><td>I. 7; V. 6; VI. 34; XII. 3, 4, 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">識</span></td><td>III. 17; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">埶</span></td><td>V. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">勢</span></td><td>I. 16, 17; VI. 32; X. 12, 15.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_187">{187}</span>„</td><td><span lang="zh">十</span></td><td>II. 1, 13, 14, 15, 17; III. 8; VI. 14, 20; VII. 8, 9, 10; X. 15; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">士</span></td><td>I. 13; III. 5, 14, 15; XI. 23, 24, 27, 28, 36.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">實</span></td><td>I. 21; V. 4; VI. 30; IX. 12; XIII. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">使</span></td><td>IV. 3; V. 3; VI. 3, 18, 22; X. 26; XI. <i>passim</i>; XIII. 16, 22, 23, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">事</span></td><td>I. 1; III. 14; XI, XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">恃</span></td><td>VIII. 11; IX. 18; XI. 15, 31; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">師</span></td><td>II. 1, 3, 10, 11; VII. 36; XI. 43; XII. 18; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">視</span></td><td>VII. 23; IX. 2, 6; X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">食</span></td><td>II. 9, 15; VII. 11, 35; IX. 34; XI. 21, 49.</td></tr> - -<tr class="concord"><td>shou</td><td><span lang="zh">受</span></td><td>V. 3; VII. 1; VIII. 1, 3.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">守</span></td><td>IV. 5, 6, 7; VI. 7, 8, 12; XI. 48; XII. 12; XIII. 2, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">手</span></td><td>XI. 30, 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">獸</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">首</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">壽</span></td><td>XI. 27.</td></tr> - -<tr class="concord"><td>shu</td><td><span lang="zh">數</span></td><td>IV. 17, 18; V. 1, 18; VI. 20; IX. 36; XII. 12; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">樹</span></td><td>IX. 8, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">孰</span></td><td>I. 13; V. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">銖</span></td><td>IV. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">輸</span></td><td>II. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">暑</span></td><td>I. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">術</span></td><td>VIII. 6.</td></tr> - -<tr class="concord"><td>shuai</td><td><span lang="zh">率</span></td><td>XI. 29, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">帥</span></td><td>XI. 38.</td></tr> - -<tr class="concord"><td>shui</td><td><span lang="zh">水</span></td><td>IV. 20; V. 12; VI. 29, 31, 32; IX. 3, 4, 5, 6, 8, 14; XII. 13, 14.</td></tr> - -<tr class="concord"><td>shun</td><td><span lang="zh">楯</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">順</span></td><td>XI. 60.</td></tr> - -<tr class="concord"><td>so</td><td><span lang="zh">所</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">索</span></td><td>I. 3, 12; IX. 17; XIII. 20, 21.</td></tr> - -<tr class="concord"><td>ssŭ</td><td><span lang="zh">死</span></td><td>I. 2, 6, 8; V. 6; VI. 23, 34; VIII. 2, 12; IX. 9, 10; X. 25; XI. <i>passim</i>; XII. 21; XIII. 7, 12, 19, 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">四</span></td><td>I. 4; IV. 17; V. 6; VI. 34; XI. 43, 53; XII. 1, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">駟</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">司</span></td><td>II. 20; VI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">私</span></td><td>XI. 55.</td></tr> - -<tr class="concord"><td>su</td><td><span lang="zh">速</span></td><td>II. 5; VI. 10; VIII. 12; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">素</span></td><td>IX. 44, 45; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">粟</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>suan</td><td><span lang="zh">算</span></td><td>I. 26.</td></tr> - -<tr class="concord"><td>sui</td><td><span lang="zh">雖</span></td><td>II. 4; VI. 11, 21, 22; VIII. 5, 6; X. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">隨</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>sun</td><td><span lang="zh">孫</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Ta</td><td><span lang="zh">大</span></td><td>I. 1; II. 14; III. 10; X. 17; XI. 54; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">達</span></td><td>IX. 23; XI. 43.</td></tr> - -<tr class="concord"><td>tai</td><td><span lang="zh">待</span></td><td>III. 17; IV. 1; V. 20; VI. 1; VII. 30, 31; VIII. 11; IX. 14; X. 8, 10; XI. 18; XII. 7, 9.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_188">{188}</span>„</td><td><span lang="zh">殆</span></td><td>III. 18; X. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">怠</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">帶</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>tan</td><td><span lang="zh">殫</span></td><td>II. 4, 13.</td></tr> - -<tr class="concord"><td>tang</td><td><span lang="zh">當</span></td><td>II. 15; XI. 30.</td></tr> - -<tr class="concord"><td>t‘ang</td><td><span lang="zh">堂</span></td><td>VII. 32.</td></tr> - -<tr class="concord"><td>tao</td><td><span lang="zh">道</span></td><td>I. <i>passim</i>; III. 17; IV. 16; VII. 7; X. <i>passim</i>; XI. 8, 19, 20, 32, 42; XII. 22; XIII. 1, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">導</span></td><td>VII. 14; XI. 52; XIII. 21.</td></tr> - -<tr class="concord"><td>t‘ao</td><td><span lang="zh">逃</span></td><td>III. 9.</td></tr> - -<tr class="concord"><td>tê</td><td><span lang="zh">得</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>t‘ê</td><td><span lang="zh">忒</span></td><td>IV. 13.</td></tr> - -<tr class="concord"><td>têng</td><td><span lang="zh">登</span></td><td>IX. 2; XI. 38.</td></tr> - -<tr class="concord"><td>ti</td><td><span lang="zh">地</span></td><td>I. 2, 4, 8, 13; IV. 7, 14, 18; V. 6; VI. <i>passim</i>; VII. 14, 20; VIII. 2, 3, 5; IX. 13, 15; X. 1, 13, 21, 29, 31; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">敵</span></td><td>II. 9, 15, 16, 18; III. 9, 10; IV. 1, 2, 3, 14; V. 3, 19; VI, IX, X, XI, XIII. passim.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">帝</span></td><td>IX. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">隄</span></td><td>IX. 13.</td></tr> - -<tr class="concord"><td>t‘i</td><td><span lang="zh">梯</span></td><td>XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">涕</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>t‘iao</td><td><span lang="zh">挑</span></td><td>IX. 19; X. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">條</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>t‘ien</td><td><span lang="zh">天</span></td><td>I. 4, 7, 13; III. 7; IV. 7, 9; V. 6; IX. 15; X. 14, 31; XI. 6, 55; XII. 4.</td></tr> - -<tr class="concord"><td>ting</td><td><span lang="zh">定</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>t‘ing</td><td><span lang="zh">聽</span></td><td>I. 15, 16; V. 7; XI. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">霆</span></td><td>IV. 10; VII. 19.</td></tr> - -<tr class="concord"><td>to</td><td><span lang="zh">度</span></td><td>IV. 18; VI. 21; XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">惰</span></td><td>VII. 28, 29.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">奪</span></td><td>VII. 27; XI. 18; XII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">多</span></td><td>I. 26; IV. 10; VI. 16, 21; VII. 26; IX. 21, 40; XI. 7.</td></tr> - -<tr class="concord"><td>t‘o</td><td><span lang="zh">脫</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>tou</td><td><span lang="zh">鬥</span></td><td>V. 2, 16; VI. 22; XI. 24, 51.</td></tr> - -<tr class="concord"><td>t‘ou</td><td><span lang="zh">投</span></td><td>V. 4; XI. 23, 28, 40, 58.</td></tr> - -<tr class="concord"><td>tsa</td><td><span lang="zh">雜</span></td><td>II. 17; VIII. 7, 8, 9.</td></tr> - -<tr class="concord"><td>tsai</td><td><span lang="zh">在</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">災</span></td><td>III. 5; VIII. 13; X. 14; XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">哉</span></td><td>VI. 21; XIII. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">再</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">載</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>ts‘ai</td><td><span lang="zh">財</span></td><td>II. 11, 12, 13; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">材</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">採</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>ts‘ang</td><td><span lang="zh">藏</span></td><td>IV. 7; IX. 17.</td></tr> - -<tr class="concord"><td>tsao</td><td><span lang="zh">早</span></td><td>XII. 6.</td></tr> - -<tr class="concord"><td>ts‘ao</td><td><span lang="zh">草</span></td><td>IX. 8, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">操</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>tsê</td><td><span lang="zh">則</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">擇</span></td><td>V. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">澤</span></td><td>VII. 13; IX. 7, 8; XI. 8, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">責</span></td><td>V. 21.</td></tr> - -<tr class="concord"><td>ts‘ê</td><td><span lang="zh">側</span></td><td>IX. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">測</span></td><td>XI. 22.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_189">{189}</span>„</td><td><span lang="zh">策</span></td><td>VI. 22.</td></tr> - -<tr class="concord"><td>tso</td><td><span lang="zh">左</span></td><td>VI. 17, 20; XI. 30; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">佐</span></td><td>I. 16; XII. 13; XIII. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">作</span></td><td>VI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">坐</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>ts‘o</td><td><span lang="zh">挫</span></td><td>II. 2, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">措</span></td><td>IV. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">錯</span></td><td>VI. 26.</td></tr> - -<tr class="concord"><td>tsou</td><td><span lang="zh">走</span></td><td>IX. 27; X. 14, 15.</td></tr> - -<tr class="concord"><td>tsu</td><td><span lang="zh">卒</span></td><td>I. 13; II. 17; III. 1; V. 20; VII. 34; IX. 42; X. 16, 18, 25, 27, 28, 29; XI. 16, 28, 36.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">足</span></td><td>II. 3, 9; IV. 6; VI. 24; IX. 40; XI. 21, 31.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">阻</span></td><td>VII. 13; IX. 17; XI. 8, 52.</td></tr> - -<tr class="concord"><td>tsui</td><td><span lang="zh">罪</span></td><td>X. 24.</td></tr> - -<tr class="concord"><td>ts‘un</td><td><span lang="zh">存</span></td><td>I. 2; XI. 10, 58; XII. 21.</td></tr> - -<tr class="concord"><td>tsung</td><td><span lang="zh">縱</span></td><td>X. 18.</td></tr> - -<tr class="concord"><td>ts‘ung</td><td><span lang="zh">從</span></td><td>V. 19; VII. 34; X. 9, 11; XI. 9, 51; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">聰</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>tu</td><td><span lang="zh">睹</span></td><td>II. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">獨</span></td><td>VII. 25.</td></tr> - -<tr class="concord"><td>t‘u</td><td><span lang="zh">徒</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">兎</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">途</span></td><td>VII. 4; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">塗</span></td><td>VIII. 3; XI. 49.</td></tr> - -<tr class="concord"><td>tuan</td><td><span lang="zh">短</span></td><td>V. 14; VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">端</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">碫</span></td><td>V. 4.</td></tr> - -<tr class="concord"><td>tui</td><td><span lang="zh">懟</span></td><td>X. 17.</td></tr> - -<tr class="concord"><td>t‘ui</td><td><span lang="zh">退</span></td><td>III. 13; VI. 10; VII. 25; IX. 24, 28; X. 24.</td></tr> - -<tr class="concord"><td>tun</td><td><span lang="zh">沌</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">鈍</span></td><td>II. 2, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">頓</span></td><td>III. 7.</td></tr> - -<tr class="concord"><td>tung</td><td><span lang="zh">動</span></td><td>IV. 7; V. 19, 20, 22; VI. 4, 23; VII. 15, 18, 19, 21; IX. 21, 33; X. 30; XI. 17; XII. 17, 19; XIII. 1, 4, 27.</td></tr> - -<tr class="concord"><td>t‘ung</td><td><span lang="zh">通</span></td><td>VIII. 4, 5; X. 1, 2, 3; XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">同</span></td><td>I. 5; III. 14, 15, 17; XI. 30.</td></tr> - -<tr class="concord"><td>tzŭ</td><td><span lang="zh">子</span></td><td>I. 1; X. 25, 26; _et al_.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">自</span></td><td>IV. 7; VI. 3; X. 17; XI. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">輜</span></td><td>VII. 6, 11; XII. 1.</td></tr> - -<tr class="concord"><td>tz‘ŭ</td><td><span lang="zh">此</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Wai</td><td><span lang="zh">外</span></td><td>I. 16; II. 1; XII. 6, 9; XIII. 1, 12.</td></tr> - -<tr class="concord"><td>wan</td><td><span lang="zh">萬</span></td><td>II. 1; XIII. 1.</td></tr> - -<tr class="concord"><td>wang</td><td><span lang="zh">往</span></td><td>IX. 23; X. 2, 4; XI. 5, 23, 24, 28, 39, 45.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">亡</span></td><td>I. 2; VII. 11; XI. 10, 58; XII. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">王</span></td><td>XI. 53, 54.</td></tr> - -<tr class="concord"><td>wei</td><td><span lang="zh">爲</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">謂</span></td><td>II. 18; III. 13, 16; IV. 11; VI. 33; IX. 12. 43; XI. 15, 40, 62; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">畏</span></td><td>I. 6; IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">危</span></td><td>I. 6; II. 20; V. 22; VII. 5; VIII. 12, 14; XII. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">唯</span></td><td>X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">惟</span></td><td>IX. 7, 40, 41; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">尾</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_190">{190}</span>„</td><td><span lang="zh">威</span></td><td>XI. 54, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">未</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">味</span></td><td>V. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">位</span></td><td>VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">薈</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">委</span></td><td>VII. 6, 11; IX. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">微</span></td><td>VI. 9; XI. 66; XIII. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">圍</span></td><td>III. 8; VII. 36; VIII. 2; XI. 1, 9, 14, 45, 50, 51.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">葦</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>wên</td><td><span lang="zh">文</span></td><td>IX. 43.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">愠</span></td><td>XII. 18, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">問</span></td><td>XI. 18, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">聞</span></td><td>I. 11; II. 5; IV. 10; VII. 23; XIII. 19.</td></tr> - -<tr class="concord"><td>wo</td><td><span lang="zh">我</span></td><td>VI. 11, 12, 13, 14, 27; X. 2, 6, 7, 8, 10; XI. 4, 5; XIII. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">臥</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>wu</td><td><span lang="zh">無</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">勿</span></td><td>VII. 32, 33, 34, 35, 36; IX. 4, 15; X. 9, 11; XI. 22, 57; XII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">五</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">伍</span></td><td>III. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">吾</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">務</span></td><td>II. 15; VIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">侮</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">惡</span></td><td>IX. 11; XI. 27, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">武</span></td><td>IX. 40, 43.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">吳</span></td><td>XI. 30.*</td></tr> - -<tr class="concord"><td>Ya</td><td><span lang="zh">牙</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>yai</td><td><span lang="zh">隘</span></td><td>X. 1, 8; XI. 9, 45.</td></tr> - -<tr class="concord"><td>yang</td><td><span lang="zh">羊</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">佯</span></td><td>VII. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">養</span></td><td>II. 17; IX. 12; XI. 22, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">陽</span></td><td>I. 7; IX. 11, 13; X. 3, 10.</td></tr> - -<tr class="concord"><td>yao</td><td><span lang="zh">要</span></td><td>VII. 32; XIII. 27.</td></tr> - -<tr class="concord"><td>yeh</td><td><span lang="zh">也</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">業</span></td><td>VIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">野</span></td><td>XI. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">謁</span></td><td>XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">夜</span></td><td>VII. 7, 26; IX. 32: XII. 11.</td></tr> - -<tr class="concord"><td>yen</td><td><span lang="zh">焉</span></td><td>XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">言</span></td><td>VII. 23; IX. 35; XI. 57.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">嚴</span></td><td>I. 9; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">驗</span></td><td>XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">煙</span></td><td>XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">偃</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>yin</td><td><span lang="zh">引</span></td><td>III. 16; X. 7, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">陰</span></td><td>I. 7; VII. 19; IX. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">飮</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">闉</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">殷</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">因</span></td><td>I. 17; II. 9; VI. 26, 31, 33; XII. 2, 5; XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>ying</td><td><span lang="zh">營</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">盈</span></td><td>X. 8, 9.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">嬰</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">應</span></td><td>VI. 28; XII. 5, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">迎</span></td><td>IX. 4, 5, 6, 16, 39.</td></tr> - -<tr class="concord"><td>yo</td><td><span lang="zh">約</span></td><td>VI. 15; IX. 26; XI. 25.</td></tr> - -<tr class="concord"><td>yu</td><td><span lang="zh">有</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">右</span></td><td>VI. 17, 20; IX. 9, 13; XI. 30; XIII. 20.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_191">{191}</span>„</td><td><span lang="zh">由</span></td><td>VIII. 3; XI. 9, 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">誘</span></td><td>I. 20; VII. 4; IX. 28.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">又</span></td><td>III. 4; IX. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">幽</span></td><td>XI. 35.</td></tr> - -<tr class="concord"><td>yung</td><td><span lang="zh">用</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">勇</span></td><td>I. 9; IV. 12; V. 17, 18; VII. 25; XI. 28, 32.</td></tr> - -<tr class="concord"><td>yü</td><td><span lang="zh">雨</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">於</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">予</span></td><td>V. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">御</span></td><td>III. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">禦</span></td><td>VI. 10; XI. 51.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">愚</span></td><td>XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">遇</span></td><td>X. 17; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">虞</span></td><td>III. 17; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">豫</span></td><td>VII. 12; XI. 52.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">迁</span></td><td>VII. 3, 4, 22; XI. 9, 37.</td></tr> - -<tr class="concord"><td>yü</td><td><span lang="zh">餘</span></td><td>IV. 6; VI. 24; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">欲</span></td><td>III. 17; VI. 11, 12; IX. 5, 14, 19, 38; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">與</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>yüan</td><td><span lang="zh">遠</span></td><td>I. 8, 19; II. 10; VI. 20; VII. 31; IX. 3, 16, 19; X. 1, 12, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">原</span></td><td>II. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">捐</span></td><td>VII. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">圓</span></td><td>V. 16, 22, 23.</td></tr> - -<tr class="concord"><td>yüeh</td><td><span lang="zh">曰</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">月</span></td><td>III. 4; IV. 10; V. 6; VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">越</span></td><td>VI. 21*; XI. 30*, 43.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">悅</span></td><td>XII. 20.</td></tr> - -<tr class="concord"><td>yün</td><td><span lang="zh">紜</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">輪</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span lang="zh">運</span></td><td>XI. 22.</td></tr> -</table> - -<section role="doc-index" aria-labelledby="index-hd"> -<div class="chapter"> -<p class="pagenum" id="Page_192">{192}</p> -<h2 id="index-hd" class="nobreak">INDEX</h2> -<p class="center">[The numerals refer to pages]</p> -<hr class="chap"> -</div> - -<ul class="index"> -<li class="newletter"><b>A</b>bstract ideas of degree, <a href="#Page_50">50</a>.</li> - -<li>Accessible ground, <a href="#Page_100">100</a>, <a href="#Page_101">101</a>, <a href="#Page_119">119</a>.</li> - -<li>Accommodating oneself to the enemy, <a href="#Page_145">145</a>, <a href="#Page_148">148</a>.</li> - -<li>Adaptation to circumstances, <a href="#Page_23">23</a>.</li> - -<li>Aides-de-camp, <a href="#Page_171">171</a>.</li> - -<li>“Aids to Scouting,” quoted, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_107">107</a>, <a href="#Page_164">164</a>.</li> - -<li>Alliances, <a href="#Page_60">60</a>, <a href="#Page_119">119</a>, <a href="#Page_140">140</a>, <a href="#Page_142">142</a>.</li> - -<li>Allotments of land, <a href="#Page_62">62</a>.</li> - -<li>Alps, crossings of the, <a href="#Page_57">57</a>.</li> - -<li>Amiot, Père, <a href="#Page_VII">vii</a>, <a href="#Page_1">1</a>.</li> - -<li>Anger, succeeded by gladness, <a href="#Page_159">159</a>.</li> - -<li>Army, divisions of the, <a href="#Page_17">17</a>, <a href="#Page_33">33</a>.</li> - -<li>Army on the march, <a href="#Page_140">140</a>.</li> - -<li>Arsenals, burning of, <a href="#Page_151">151</a>.</li> - -<li>“Art of War,” quoted by Han Hsin, <a href="#Page_144">144</a>.</li> - -<li>Art of war in a nutshell, <a href="#Page_44">44</a>.</li> - -<li>Athletics, <a href="#Page_124">124</a>.</li> - -<li>Attack, skill in, <a href="#Page_28">28</a>.</li> - -<li>Attack and defence, <a href="#Page_25">25</a>, <a href="#Page_44">44</a>.</li> - -<li>Autumn hair, <a href="#Page_29">29</a>.</li> - -<li class="newletter"><b>B</b>aden-Powell, General. <i>See</i> “Aids to Scouting.”</li> - -<li>Baggage, <a href="#Page_58">58</a>.</li> - -<li>Baggage-train, <a href="#Page_60">60</a>.</li> - -<li>Baggage-trains, burning of, <a href="#Page_151">151</a>.</li> - -<li>Bait, offered by the enemy, <a href="#Page_68">68</a>.</li> - -<li>Balancing of chances, <a href="#Page_31">31</a>.</li> - -<li>Banners. <i>See</i> Flags and banners.</li> - -<li>Bases of supply, <a href="#Page_60">60</a>.</li> - -<li>Beasts, startled, sign of surprise attack, <a href="#Page_89">89</a>.</li> - -<li>Belgians at Waterloo, <a href="#Page_130">130</a>.</li> - -<li>Benevolence to spies, <a href="#Page_170">170</a>.</li> - -<li>Biot’s <cite>Chou Li</cite>, <a href="#Page_IX">ix</a>.</li> - -<li>Birds rising, sign of ambuscade, <a href="#Page_89">89</a>.</li> - -<li>Blücher, <a href="#Page_48">48</a>.</li> - -<li>Bluster, <a href="#Page_95">95</a>.</li> - -<li>Boers, <a href="#Page_18">18</a>.</li> - -<li>“Book of Army Management,” <a href="#Page_63">63</a>.</li> - -<li>Buff-coats, <a href="#Page_58">58</a>.</li> - -<li>Burning one’s boats, <a href="#Page_133">133</a>.</li> - -<li class="newletter"><b>Calamities</b>, six, <a href="#Page_105">105</a>.</li> - -<li>Calthrop, Capt.: his edition of Sun Tzŭ’s text, <a href="#Page_XXXII">xxxii</a>; his translation of Sun Tzŭ, <a href="#Page_VIII">viii</a>; quoted, <i>passim</i>.</li> - -<li>Camp, shifting, <a href="#Page_133">133</a>.</li> - -<li>Camping, <a href="#Page_80">80</a> <i>sqq.</i></li> - -<li>Cannae, battle of, <a href="#Page_11">11</a>.</li> - -<li>Casinum, <a href="#Page_140">140</a>.</li> - -<li>“Catalogue of Chinese Books,” <a href="#Page_XXXIV">xxxiv</a>.</li> - -<li><cite>Chan Kuo Ts‘ê</cite>, quoted, <a href="#Page_10">10</a>; referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><cite>Chan Tou Ta Chia Ping Fa</cite>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Chang Ao, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Chang Hsiu, <a href="#Page_69">69</a>.</li> - -<li>Chang Liang, <a href="#Page_LI">li</a>, <a href="#Page_109">109</a>, <a href="#Page_116">116</a>.</li> - -<li>Chang Ni, <a href="#Page_144">144</a>.</li> - -<li>Chang Shang-ying, <a href="#Page_LII">lii</a>.</li> - -<li>Chang Shou-chieh, <a href="#Page_XVI">xvi</a>, <a href="#Page_XVII">xvii</a>.</li> - -<li>Chang Tsai, <a href="#Page_LI">li</a>.</li> - -<li>Chang Tzŭ-shang, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li><span class="pagenum" id="Page_193">{193}</span>Chang Yü’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_5">5</a>, <a href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, -<a href="#Page_20">20</a>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, <a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_30">30</a>, <a href="#Page_33">33</a>, -<a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, -<a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, -<a href="#Page_66">66</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, -<a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, -<a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_103">103</a>, -<a href="#Page_105">105</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, -<a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Page_131">131</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_134">134</a>, -<a href="#Page_136">136</a>, <a href="#Page_139">139</a>, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>, <a href="#Page_152">152</a>, -<a href="#Page_155">155</a>, <a href="#Page_156">156</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_161">161</a>, <a href="#Page_163">163</a>, <a href="#Page_167">167</a>, -<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>; -referred to, <a href="#Page_6">6</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_31">31</a>, <a href="#Page_36">36</a>, <a href="#Page_45">45</a>, <a href="#Page_71">71</a>, <a href="#Page_86">86</a>, -<a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_106">106</a>, <a href="#Page_147">147</a>, <a href="#Page_153">153</a>, <a href="#Page_173">173</a>.</li> - -<li>Ch‘ang mountains, <a href="#Page_128">128</a>.</li> - -<li>Ch‘ang-cho, battle of, <a href="#Page_66">66</a>.</li> - -<li>Ch‘ang-shê, siege of, <a href="#Page_154">154</a>.</li> - -<li>Chao State, army of, <a href="#Page_28">28</a>, <a href="#Page_143">143</a>; defeated by Ch‘in, <a href="#Page_166">166</a>; King of, <a href="#Page_57">57</a>.</li> - -<li>Chao Chan, <a href="#Page_106">106</a>.</li> - -<li>Chao Kua, <a href="#Page_XLVIII">xlviii</a>, <a href="#Page_166">166</a>.</li> - -<li>Chao Shê, famous march of, <a href="#Page_57">57</a>, <a href="#Page_136">136</a>; his use of spies, <a href="#Page_166">166</a>.</li> - -<li>Chao Yeh, <a href="#Page_XIV">xiv</a>.</li> - -<li>Chao Ying-ch‘i, <a href="#Page_78">78</a>.</li> - -<li>Chao Yüan-hao’s rebellion, <a href="#Page_XLI">xli</a>.</li> - -<li>Ch‘ao Kung-wu, quoted, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>.</li> - -<li>Chariots, <a href="#Page_9">9</a>, <a href="#Page_91">91</a>.</li> - -<li>Chariot fighting, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>.</li> - -<li>Chariot wheels, burying of, <a href="#Page_129">129</a>.</li> - -<li>Chavannes, M.: his “Mémoires Historiques” referred to, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_57">57</a>.</li> - -<li>Ch‘ên Chên-sun, quoted, <a href="#Page_XXIII">xxiii</a>.</li> - -<li>Ch‘ên Hao’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_30">30</a>, <a href="#Page_44">44</a>, <a href="#Page_56">56</a>, <a href="#Page_62">62</a>, -<a href="#Page_65">65</a>, <a href="#Page_69">69</a>, <a href="#Page_73">73</a>, <a href="#Page_81">81</a>, <a href="#Page_93">93</a>, <a href="#Page_97">97</a>, <a href="#Page_106">106</a>, <a href="#Page_108">108</a>, -<a href="#Page_110">110</a>, <a href="#Page_117">117</a>, <a href="#Page_118">118</a>, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>, <a href="#Page_141">141</a>, -<a href="#Page_147">147</a>, <a href="#Page_152">152</a>, <a href="#Page_170">170</a>, <a href="#Page_175">175</a>; referred to, <a href="#Page_18">18</a>, <a href="#Page_68">68</a>.</li> - -<li>Ch‘ên-ts‘ang, siege of <a href="#Page_94">94</a>.</li> - -<li>Chêng, principality of, <a href="#Page_104">104</a>, <a href="#Page_116">116</a>.</li> - -<li><i>Chêng</i> and <i>ch‘i</i>. See Tactics, direct and indirect.</li> - -<li>Chêng Ch‘iao, <a href="#Page_XL">xl</a>.</li> - -<li>Chêng Hou, quoted, <a href="#Page_XLIII">xliii</a>.</li> - -<li>Chêng Hsüan’s commentary on the <cite>Chou Li</cite>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Chêng Tuan, <a href="#Page_XLII">xlii</a>.</li> - -<li>Chêng Yu-hsien’s <cite>I Shuo</cite>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIV">xxxiv</a>; referred to, <a href="#Page_36">36</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, -<a href="#Page_70">70</a>, <a href="#Page_136">136</a>.</li> - -<li>Ch‘êng-an, city of, captured by Han Hsin, <a href="#Page_28">28</a>.</li> - -<li>Ch‘êng-hung, battle of, <a href="#Page_78">78</a>.</li> - -<li>Ch‘êng T‘ang, <a href="#Page_XVI">xvi</a>, <a href="#Page_173">173</a>, <a href="#Page_175">175</a>.</li> - -<li>Chi Hsieh, editor of commentaries on Sun Tzŭ, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLI">xli</a>.</li> - -<li>Chi-mo, siege of, <a href="#Page_90">90</a>.</li> - -<li>Chi T‘ien-pao’s edition of Sun Tzŭ, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>.</li> - -<li>Ch‘i State, <a href="#Page_XII">xii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_128">128</a>.</li> - -<li>Ch‘i Chieh, <a href="#Page_90">90</a>.</li> - -<li>Chia Hsü, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Chia-ku, meeting at, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chia Lin’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_20">20</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_46">46</a>, -<a href="#Page_50">50</a>, <a href="#Page_57">57</a>, <a href="#Page_72">72</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_86">86</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, -<a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_133">133</a>, <a href="#Page_143">143</a>, <a href="#Page_148">148</a>, <a href="#Page_152">152</a>, -<a href="#Page_157">157</a>, <a href="#Page_175">175</a>; -referred to, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_62">62</a>, <a href="#Page_65">65</a>, <a href="#Page_96">96</a>, <a href="#Page_108">108</a>, <a href="#Page_164">164</a>.</li> - -<li><cite>Chia Yü</cite>, referred to, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chiang-ling, town of, <a href="#Page_111">111</a>.</li> - -<li><cite>Chiang Yüan</cite>, a spurious work, <a href="#Page_LII">lii</a>.</li> - -<li>Chieh Kuei, the tyrant, <a href="#Page_173">173</a>.</li> - -<li>Chieh-li, a Turkish Khan, <a href="#Page_167">167</a>.</li> - -<li><cite>Ch‘ien Ch‘io Lei Shu</cite>, <a href="#Page_LIII">liii</a>.</li> - -<li><cite>Ch‘ien Fu Lun</cite>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><cite>Ch‘ien Han Shu</cite>, quoted <a href="#Page_81">81</a>, <a href="#Page_145">145</a>, <a href="#Page_167">167</a>; referred to, <a href="#Page_LI">li</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>, -<a href="#Page_57">57</a>, <a href="#Page_69">69</a>; -bibliographical section of, quoted, <a href="#Page_XVII">xvii</a>, <a href="#Page_XIX">xix</a>, <a href="#Page_LI">li</a>; referred to, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XX">xx</a>, -<a href="#Page_LIII">liii</a>.</li> - -<li>Ch‘ih Yu, <a href="#Page_84">84</a>.</li> - -<li>Chin State, <a href="#Page_XII">xii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_106">106</a>.</li> - -<li><cite>Chin Shu</cite>, quoted, <a href="#Page_78">78</a>, <a href="#Page_116">116</a>; referred to, <a href="#Page_123">123</a>, <a href="#Page_165">165</a>.</li> - -<li>Ch‘in State, <a href="#Page_142">142</a>.</li> - -<li>China’s experience of war, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Chinese characters, elasticity of, <a href="#Page_159">159</a>.</li> - -<li>Chinese sentiment opposed to militarism, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Ching, Duke of Ch‘i, <a href="#Page_XV">xv</a>.</li> - -<li><span class="pagenum" id="Page_194">{194}</span>Ching-chou Fu, <a href="#Page_123">123</a>.</li> - -<li>Ching-hsing pass, battle of, <a href="#Page_143">143</a>.</li> - -<li>Ching K‘o, <a href="#Page_127">127</a>.</li> - -<li>Ching Wang, period of, <a href="#Page_XXIII">xxiii</a>.</li> - -<li><cite>Chiu T‘ang Shu</cite>, referred to, <a href="#Page_104">104</a>, <a href="#Page_167">167</a>; bibliographical section of, referred to, <a href="#Page_LIII">liii</a>.</li> - -<li><cite>Chou Ch‘in Shih I Tzŭ</cite>, text of Sun Tzŭ in, <a href="#Page_XXXI">xxxi</a>.</li> - -<li>Chou dynasty, <a href="#Page_174">174</a>.</li> - -<li>Chou Hsin, the tyrant, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>.</li> - -<li><cite>Chou Li</cite> quoted, <a href="#Page_14">14</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_68">68</a>, <a href="#Page_92">92</a>, <a href="#Page_146">146</a>; -referred to, <a href="#Page_XXXIX">xxxix</a>, <a href="#Page_XLVIII">xlviii</a>, <a href="#Page_64">64</a>; Biot’s translation of, <a href="#Page_IX">ix</a>.</li> - -<li>Chu Chih-wu, <a href="#Page_XXI">xxi</a>.</li> - -<li>Chu Fu’s edition of Sun Tzŭ, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXI">xxxi</a>.</li> - -<li>Chu Hsi, corrected by Legge, <a href="#Page_32">32</a>; quoted, <a href="#Page_XLIII">xliii</a>, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chu-ko Liang, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_74">74</a>, <a href="#Page_82">82</a>, <a href="#Page_117">117</a>, <a href="#Page_122">122</a>; -supposititious works of, <a href="#Page_LII">lii</a>.</li> - -<li>Chu-ko Wu-hou. <i>See</i> Chu-ko Liang.</li> - -<li>Ch‘u State, <a href="#Page_XII">xii</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_124">124</a>; the hereditary enemy of Wu, <a href="#Page_XXVII">xxvii</a>; -Viscount of, <a href="#Page_110">110</a>.</li> - -<li>Chuan Chu, <a href="#Page_XXI">xxi</a>, <a href="#Page_128">128</a>.</li> - -<li>Chuan Shê-chu. <i>See</i> Chuan Chu.</li> - -<li>Chuang, Duke of Lu, <a href="#Page_66">66</a>.</li> - -<li>Chuang, Prince of Ch‘u, <a href="#Page_141">141</a>, <a href="#Page_162">162</a>.</li> - -<li><cite>Chuang Tzŭ</cite>, referred to, <a href="#Page_29">29</a>, <a href="#Page_85">85</a>.</li> - -<li><i>Chung Yung</i>, <a href="#Page_XIX">xix</a>.</li> - -<li>Circumstances, art of studying, <a href="#Page_68">68</a>.</li> - -<li>Classics, compared with Sun Tzŭ, <a href="#Page_XLIII">xliii</a>.</li> - -<li>Clearness of orders, <a href="#Page_107">107</a>.</li> - -<li>Clever fighter, the, <a href="#Page_29">29</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>.</li> - -<li>Cohesion, <a href="#Page_134">134</a>.</li> - -<li>Collapse, one of the six calamities, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>.</li> - -<li>Columns, marching in, <a href="#Page_49">49</a>.</li> - -<li>Commander, the, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>. <i>See also</i> General.</li> - -<li>Commander-in-chief, killing the, <a href="#Page_145">145</a>; presence of mind of the, <a href="#Page_66">66</a>.</li> - -<li>Commentary, native, on Sun Tzŭ, <a href="#Page_IX">ix</a>, xxxiv <i>sqq.</i></li> - -<li>Communications, line of, <a href="#Page_101">101</a>, <a href="#Page_119">119</a>.</li> - -<li>Compactness, <a href="#Page_61">61</a>.</li> - -<li>Confucius, and the art of war, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLVIII">xlviii</a>; contemporary with Sun Tzŭ, <a href="#Page_XXX">xxx</a>; -violates extorted oath, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Constellations, <a href="#Page_153">153</a>.</li> - -<li>Contentious ground, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_136">136</a>.</li> - -<li>Contraction and expansion, <a href="#Page_134">134</a>.</li> - -<li>Conventional canons of warfare, <a href="#Page_148">148</a>.</li> - -<li>Co-operation, <a href="#Page_129">129</a>.</li> - -<li>Council-chamber, sternness in the, <a href="#Page_146">146</a>.</li> - -<li>Country, natural features of, <a href="#Page_60">60</a>.</li> - -<li>Courage, one standard of, <a href="#Page_130">130</a>.</li> - -<li>Courant’s “<span lang="fr">Catalogue des Livres Chinois</span>,” <a href="#Page_LII">lii</a>.</li> - -<li>Cowardice, <a href="#Page_78">78</a>.</li> - -<li>Critical ground, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>.</li> - -<li>Cromwell’s use of spies, <a href="#Page_164">164</a>.</li> - -<li>Cross-divisions, <a href="#Page_100">100</a>.</li> - -<li>Cunning, <a href="#Page_145">145</a>.</li> - -<li class="newletter"><b>D</b>anger, bracing effect of, <a href="#Page_139">139</a>, <a href="#Page_145">145</a>.</li> - -<li>Dangerously isolated ground, <a href="#Page_72">72</a>.</li> - -<li>Deception, war based on, <a href="#Page_6">6</a>, <a href="#Page_132">132</a>.</li> - -<li>Decision, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li>Deductive calculation, <a href="#Page_163">163</a>.</li> - -<li>Defence, skill in, <a href="#Page_27">27</a>.</li> - -<li>Deliberation, <a href="#Page_63">63</a>.</li> - -<li>Demosthenes, the Athenian general, <a href="#Page_118">118</a>.</li> - -<li>Desertion, <a href="#Page_134">134</a>, <a href="#Page_136">136</a>.</li> - -<li>Desperado, running amok, <a href="#Page_125">125</a>.</li> - -<li>Desperate foe, not to be pressed, <a href="#Page_69">69</a>, <a href="#Page_94">94</a>.</li> - -<li>Desperate ground, <a href="#Page_72">72</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_135">135</a>, -<a href="#Page_138">138</a>, <a href="#Page_143">143</a>.</li> - -<li>Deviation, artifice of, <a href="#Page_57">57</a>, <a href="#Page_63">63</a>.</li> - -<li>Difficult ground, <a href="#Page_71">71</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_137">137</a>.</li> - -<li>Disaffection, signs of, <a href="#Page_95">95</a>.</li> - -<li>Discipline, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_4">4</a>, <a href="#Page_98">98</a>, <a href="#Page_111">111</a>.</li> - -<li>Disorder, seeming, <a href="#Page_38">38</a>.</li> - -<li>Disorganisation, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</li> - -<li>Dispersive ground, <a href="#Page_114">114</a>, <a href="#Page_118">118</a>, <a href="#Page_135">135</a>.</li> - -<li>Disposition of troops, <a href="#Page_26">26</a>.</li> - -<li>Dispositions, concealment of, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>; knowledge of the enemy’s, <a href="#Page_163">163</a>.</li> - -<li>Dissimulation, <a href="#Page_61">61</a>.</li> - -<li><span class="pagenum" id="Page_195">{195}</span>Dividing the enemy, <a href="#Page_47">47</a>.</li> - -<li>Divination, to be prohibited, <a href="#Page_126">126</a>.</li> - -<li>“Divine manipulation of the threads,” <a href="#Page_164">164</a>.</li> - -<li>Door, left open by the enemy, <a href="#Page_147">147</a>.</li> - -<li>Doorkeepers, <a href="#Page_171">171</a>.</li> - -<li>Drums, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li>Dust, sign of the enemy, <a href="#Page_89">89</a>.</li> - -<li class="newletter"><b>E</b>arth, as opposed to Heaven, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_113">113</a>; -six principles connected with, <a href="#Page_104">104</a>.</li> - -<li>Economy, false, <a href="#Page_162">162</a>.</li> - -<li>Energy, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a>; concentration of, <a href="#Page_124">124</a>.</li> - -<li>Entangling ground, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>.</li> - -<li>Enterprise, the spirit of, <a href="#Page_157">157</a>.</li> - -<li>Enticing the enemy, <a href="#Page_102">102</a>.</li> - -<li>Êrh-chu Chao, <a href="#Page_138">138</a>.</li> - -<li><cite>Êrh Ya</cite>, quoted, <a href="#Page_94">94</a>.</li> - -<li>Excellence, supreme, <a href="#Page_17">17</a>; the acme of, <a href="#Page_28">28</a>.</li> - -<li>Expenditure on war, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_160">160</a>.</li> - -<li class="newletter"><b>F</b>abius Cunctator, <a href="#Page_11">11</a>, <a href="#Page_120">120</a>.</li> - -<li>Facile ground, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>.</li> - -<li>Fan Chü’s use of spies, <a href="#Page_166">166</a>.</li> - -<li>Fei River, battle of the, <a href="#Page_25">25</a>.</li> - -<li>Fêng Hou, <a href="#Page_LII">lii</a>, <a href="#Page_84">84</a>.</li> - -<li>Fêng I, a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Fire, as an aid to the attack, <a href="#Page_156">156</a>; dropping, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>; five ways of attacking with, <a href="#Page_150">150</a>; -material for, <a href="#Page_152">152</a>; proper seasons for attacking with, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>; to be started on the windward side, <a href="#Page_155">155</a>.</li> - -<li>Five advantages, the, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a>.</li> - -<li>Five cardinal tastes, <a href="#Page_36">36</a>.</li> - -<li>Five cardinal virtues, <a href="#Page_3">3</a>.</li> - -<li>Five classes of State ceremonial, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Five dangerous faults, <a href="#Page_77">77</a>.</li> - -<li>Five developments in attacking with fire, <a href="#Page_153">153</a> <i>sqq.</i></li> - -<li>Five elements, the, <a href="#Page_53">53</a>.</li> - -<li>Five essentials for victory, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>.</li> - -<li>Five factors in war, <a href="#Page_1">1</a>.</li> - -<li>Five musical notes, <a href="#Page_36">36</a>.</li> - -<li>Five <i>Pa Wang</i>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_141">141</a>.</li> - -<li>Five primary colours, <a href="#Page_36">36</a>.</li> - -<li>Flags and banners, <a href="#Page_16">16</a>, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li>Flat country, campaigning in, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>.</li> - -<li>Flight, <a href="#Page_105">105</a>.</li> - -<li>Foraging, <a href="#Page_12">12</a>, <a href="#Page_15">15</a>, <a href="#Page_123">123</a>, <a href="#Page_161">161</a>.</li> - -<li>Foreknowledge, <a href="#Page_163">163</a>.</li> - -<li>Forestalling the enemy, <a href="#Page_147">147</a>.</li> - -<li>Forethought, want of, <a href="#Page_97">97</a>.</li> - -<li>“Forty-one Years in India,” referred to, <a href="#Page_35">35</a>.</li> - -<li>Four seasons, the, <a href="#Page_54">54</a>.</li> - -<li>Frederick the Great, quoted, <a href="#Page_48">48</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> - -<li>Frontier passes, <a href="#Page_146">146</a>.</li> - -<li>Frontal attacks, <a href="#Page_45">45</a>.</li> - -<li>Fu Ch‘ai, <a href="#Page_XVI">xvi</a>.</li> - -<li>Fu Chien, <a href="#Page_25">25</a>, <a href="#Page_115">115</a>.</li> - -<li>Fu-ch‘u, King of Ch‘u, <a href="#Page_124">124</a>.</li> - -<li>Fu Kai, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Fu-k‘ang-an, <a href="#Page_63">63</a>.</li> - -<li>Fu Yen-ch‘ing, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li class="newletter"><b>G</b>eneral, the, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>, <a href="#Page_19">19</a>, -<a href="#Page_21">21</a>, <a href="#Page_44">44</a>, <a href="#Page_55">55</a>, <a href="#Page_66">66</a>, <a href="#Page_77">77</a>, <a href="#Page_98">98</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a>, -<a href="#Page_110">110</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_134">134</a>, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, <a href="#Page_163">163</a>, -<a href="#Page_171">171</a>, <a href="#Page_174">174</a>.</li> - -<li>Generals, professional, <a href="#Page_XXII">xxii</a>.</li> - -<li>Generalship, degrees of, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>; the highest, <a href="#Page_48">48</a>.</li> - -<li>Giles’ Biographical Dictionary, quoted, <a href="#Page_128">128</a>.</li> - -<li>Giles’ Chinese-English Dictionary, referred to, <a href="#Page_57">57</a>, <a href="#Page_134">134</a>.</li> - -<li>Gongs, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>.</li> - -<li>Grant, General, <a href="#Page_47">47</a>.</li> - -<li>Great Wall of China, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Greeks, Homeric, <a href="#Page_9">9</a>.</li> - -<li>Grindstone and egg, <a href="#Page_35">35</a>.</li> - -<li>Ground, high and low, <a href="#Page_84">84</a>; of intersecting highways, <a href="#Page_71">71</a>, <a href="#Page_116">116</a>, <a href="#Page_119">119</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>; -proper use of, <a href="#Page_130">130</a>.</li> - -<li>Grounds, the nine, <a href="#Page_114">114</a>, <a href="#Page_134">134</a>, <a href="#Page_138">138</a>.</li> - -<li>Guides, local, <a href="#Page_60">60</a>, <a href="#Page_140">140</a>.</li> - -<li class="newletter"><b>H</b>an, red banners of, <a href="#Page_144">144</a>.</li> - -<li><cite>Han Chih</cite>. See <cite>Ch‘ien Han Shu</cite>, bibliographical section of.</li> - -<li><span class="pagenum" id="Page_196">{196}</span><cite>Han Kuan Chieh Ku</cite>, quoted, <a href="#Page_XX">xx</a>.</li> - -<li>Han Hsin, <a href="#Page_XLIV">xliv</a>, <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_81">81</a>, <a href="#Page_143">143</a>, <a href="#Page_167">167</a>; -a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>; quoted, <a href="#Page_68">68</a>.</li> - -<li><cite>Han Shu</cite>. See <cite>Ch‘ien Han Shu</cite>.</li> - -<li>Hannibal, <a href="#Page_11">11</a>, <a href="#Page_57">57</a>, <a href="#Page_66">66</a>, <a href="#Page_120">120</a>, <a href="#Page_140">140</a>.</li> - -<li>Hasty temper, <a href="#Page_78">78</a>.</li> - -<li>Hearing, quick, <a href="#Page_29">29</a>.</li> - -<li>Heaven, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>. <a href="#Page_28">28</a>, <a href="#Page_113">113</a>.</li> - -<li>Heights, precipitous, <a href="#Page_100">100</a>, <a href="#Page_103">103</a>.</li> - -<li>Hemmed-in ground, <a href="#Page_72">72</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</li> - -<li>Henderson, Col., quoted, <a href="#Page_6">6</a>, <a href="#Page_42">42</a>, <a href="#Page_48">48</a>, <a href="#Page_52">52</a>, <a href="#Page_59">59</a>, <a href="#Page_101">101</a>, <a href="#Page_130">130</a>, -<a href="#Page_131">131</a>.</li> - -<li>Herodotus, referred to, <a href="#Page_129">129</a>.</li> - -<li>Ho Ch‘ü-fei, <a href="#Page_XL">xl</a>.</li> - -<li><cite>Ho Kuan Tzŭ</cite>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Ho Lu (or Ho Lü), King of Wu, <a href="#Page_XI">xi</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XVII">xvii</a>, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXVI">xxvi</a>, -<a href="#Page_5">5</a>, <a href="#Page_128">128</a>.</li> - -<li>Ho Shih. <i>See</i> Ho Yen-hsi.</li> - -<li>Ho-yang, night ride to, <a href="#Page_65">65</a>.</li> - -<li>Ho Yen-hsi’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, <a href="#Page_16">16</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, -<a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_56">56</a>, <a href="#Page_69">69</a>, <a href="#Page_74">74</a>, <a href="#Page_110">110</a>, <a href="#Page_115">115</a>, -<a href="#Page_116">116</a>, <a href="#Page_122">122</a>, <a href="#Page_147">147</a>, <a href="#Page_165">165</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_174">174</a>; -referred to, <a href="#Page_XVII">xvii</a>, <a href="#Page_31">31</a>, <a href="#Page_43">43</a>, <a href="#Page_62">62</a>, <a href="#Page_152">152</a>.</li> - -<li>Horses, tethering of, <a href="#Page_129">129</a>.</li> - -<li><cite>Hou Han Shu</cite>, quoted, <a href="#Page_10">10</a>, <a href="#Page_94">94</a>, <a href="#Page_132">132</a>, <a href="#Page_139">139</a>, <a href="#Page_151">151</a>, <a href="#Page_155">155</a>; -referred to, <a href="#Page_XLII">xlii</a>.</li> - -<li>Hsi, the graduate, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Hsia dynasty, <a href="#Page_174">174</a>.</li> - -<li>Hsiang, Duke of Sung, <a href="#Page_XLIX">xlix</a>, <a href="#Page_141">141</a>.</li> - -<li>Hsiang Chi, <a href="#Page_XLIX">xlix</a>, <a href="#Page_133">133</a>.</li> - -<li>Hsiang Liang, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Hsiang Yü. <i>See</i> Hsiang Chi.</li> - -<li>Hsiao State, <a href="#Page_110">110</a>.</li> - -<li>Hsiao Chi, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Hsiao Hsien, <a href="#Page_123">123</a>.</li> - -<li>Hsiao I, <a href="#Page_153">153</a>, <a href="#Page_166">166</a>.</li> - -<li>Hsiao Shih-hsien. <i>See</i> Hsiao I.</li> - -<li>Hsieh An, <a href="#Page_25">25</a>.</li> - -<li>Hsieh Yüan, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Hsien Hu, <a href="#Page_106">106</a>.</li> - -<li>Hsin-ch‘êng, town of, <a href="#Page_122">122</a>.</li> - -<li><cite>Hsin Hsü</cite>, <a href="#Page_XIV">xiv</a>.</li> - -<li><cite>Hsin Shu</cite> (by Ts‘ao Kung), <a href="#Page_XIX">xix</a>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li><cite>Hsin Shu</cite> (a work attributed to Chu-ko Liang), <a href="#Page_LII">lii</a>.</li> - -<li><cite>Hsin T‘ang Shu</cite>, referred to, <a href="#Page_65">65</a>, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>, <a href="#Page_123">123</a>, <a href="#Page_167">167</a>; -bibliographical section of, referred to, <a href="#Page_XVIII">xviii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><cite>Hsing Li Hui Yao</cite>, quoted, <a href="#Page_XLIII">xliii</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li><cite>Hsing Shih Pien Chêng Shu</cite>, <a href="#Page_XV">xv</a>.</li> - -<li>Hsiung-nu, <a href="#Page_39">39</a>, <a href="#Page_139">139</a>, <a href="#Page_150">150</a>.</li> - -<li>Hsü Ch‘ieh, quoted, <a href="#Page_160">160</a>.</li> - -<li>Hsü-chou, invaded by Ts‘ao Ts‘ao, <a href="#Page_73">73</a>.</li> - -<li><cite>Hsü Wên Hsien T‘ung K‘ao</cite>, <a href="#Page_LIII">liii</a>.</li> - -<li>Hsüan Tsung, T‘ang Emperor, <a href="#Page_XXXII">xxxii</a>.</li> - -<li><cite>Hsün Tzŭ</cite>, quoted, <a href="#Page_80">80</a>.</li> - -<li>Hsün Ying, <a href="#Page_73">73</a>.</li> - -<li>Hu Yen, <a href="#Page_XIII">xiii</a>.</li> - -<li>Hua-pi, city of, <a href="#Page_73">73</a>.</li> - -<li>Hua-yin temple, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Huai-nan Tzŭ, plagiary of Sun Tzŭ, <a href="#Page_XXIV">xxiv</a>; quoted, <a href="#Page_XIV">xiv</a>.</li> - -<li>Huan, Duke of Ch‘i, <a href="#Page_128">128</a>, <a href="#Page_141">141</a>.</li> - -<li>Huan Ch‘ung, <a href="#Page_25">25</a>.</li> - -<li>Huan Hsüan, <a href="#Page_78">78</a>.</li> - -<li>Huang Ch‘ao Ching Shih Wên Pien, <a href="#Page_LIII">liii</a>.</li> - -<li>Huang Chih-chêng, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Huang Jun-yü, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Huang Mei, <a href="#Page_78">78</a>.</li> - -<li>Huang-shih Kung, <a href="#Page_LI">li</a>; quoted, <a href="#Page_109">109</a>, <a href="#Page_126">126</a>.</li> - -<li>Huang Ti. <i>See</i> Yellow Emperor.</li> - -<li>Huang-fu Sung, <a href="#Page_94">94</a>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>.</li> - -<li>Human nature, to be studied, <a href="#Page_134">134</a>.</li> - -<li>Humanity, misplaced, <a href="#Page_XLIX">xlix</a>; soldiers to be treated with, <a href="#Page_98">98</a>.</li> - -<li>Husbanding one’s strength, <a href="#Page_67">67</a>.</li> - -<li>Husbandry, impeded by war, <a href="#Page_161">161</a>.</li> - -<li class="newletter"><b>I</b> river, <a href="#Page_127">127</a>.</li> - -<li>I Chih, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>.</li> - -<li><cite>I Ching</cite>, quoted, <a href="#Page_XV">xv</a>.</li> - -<li>I-chou, <a href="#Page_165">165</a>.</li> - -<li>I-ho, <a href="#Page_115">115</a>.</li> - -<li><cite>I Pu Chê Chung</cite>, <a href="#Page_XLIII">xliii</a>.</li> - -<li><cite>I Shuo</cite>. See Chêng Yu-hsien.</li> - -<li>I-wu pass, <a href="#Page_115">115</a>.</li> - -<li><span class="pagenum" id="Page_197">{197}</span>I Yin. <i>See</i> I Chih.</li> - -<li>Iliad, heroes of the, <a href="#Page_127">127</a>.</li> - -<li>Impoverishment of the people, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>.</li> - -<li>Induction from experience, <a href="#Page_163">163</a>.</li> - -<li>Inhumanity, the height of, <a href="#Page_162">162</a>.</li> - -<li>Insubordination, <a href="#Page_105">105</a>.</li> - -<li>Intuition necessary in dealing with spies, <a href="#Page_169">169</a>.</li> - -<li>Invading force, principles to be observed by an, <a href="#Page_123">123</a>.</li> - -<li class="newletter"><b>J</b>ackson, Stonewall, <a href="#Page_59">59</a>, <a href="#Page_131">131</a>.</li> - -<li>Jan Yu, disciple of Confucius, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Jang, siege of, <a href="#Page_69">69</a>.</li> - -<li>Jingles, <a href="#Page_149">149</a>, <a href="#Page_158">158</a>.</li> - -<li>Ju-nan, <a href="#Page_111">111</a>.</li> - -<li>Julius Caesar, <a href="#Page_12">12</a>; his “De Bello Gallico” referred to, <a href="#Page_108">108</a>.</li> - -<li>Junction of forces, <a href="#Page_48">48</a>.</li> - -<li class="newletter"><b>K</b>‘ang Hsi’s dictionary, referred to, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_35">35</a>, <a href="#Page_68">68</a>, <a href="#Page_95">95</a>, -<a href="#Page_117">117</a>, <a href="#Page_152">152</a>, <a href="#Page_157">157</a>, <a href="#Page_160">160</a>.</li> - -<li>Kao-ch‘ang, <a href="#Page_115">115</a>.</li> - -<li>Kao-fan. <i>See</i> Hu Yen.</li> - -<li>Kao Huan, afterwards Emperor, <a href="#Page_137">137</a>.</li> - -<li>Kao Kêng, <a href="#Page_151">151</a>.</li> - -<li>Kao Tsu, first Han Emperor, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>, <a href="#Page_119">119</a>.</li> - -<li>Kao Tsu, Sui Emperor, <a href="#Page_168">168</a>.</li> - -<li>Kao-wu pass, <a href="#Page_115">115</a>.</li> - -<li>Khitans, <a href="#Page_69">69</a>.</li> - -<li>Khotan, <a href="#Page_132">132</a>.</li> - -<li>Kiangnan rebels under Sui dynasty, <a href="#Page_151">151</a>.</li> - -<li>Kindness to the soldiers, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>.</li> - -<li>Kou Chien, King of Yüeh, <a href="#Page_XVI">xvi</a>, <a href="#Page_50">50</a>.</li> - -<li><cite>Ku Chin T‘u Shu Chi Ch‘êng</cite>, quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXIX">xxxix</a>; referred to, <a href="#Page_XIX">xix</a>, <a href="#Page_XLI">xli</a>, -<a href="#Page_LI">li</a>, <a href="#Page_LIII">liii</a>. <i>See also</i> Sun Tzŭ, <cite>T‘u Shu</cite> text of.</li> - -<li>Kuan Chung, <a href="#Page_128">128</a>.</li> - -<li><cite>Kuan Tzŭ</cite>, <a href="#Page_XXI">xxi</a>.</li> - -<li>Kuang, King of Shan-shan, <a href="#Page_139">139</a>, <a href="#Page_151">151</a>.</li> - -<li><cite>Kuang Po Wu Chih</cite>, <a href="#Page_LIII">liii</a>.</li> - -<li>Kuang Wu, Han Emperor, <a href="#Page_LI">li</a>.</li> - -<li>Kuei-ku Tzŭ, <a href="#Page_LI">li</a>.</li> - -<li>K‘uei-chou, <a href="#Page_123">123</a>.</li> - -<li><cite>K‘un Wai Ch‘un Ch‘iu</cite>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Kung-sun Hung, <a href="#Page_LII">lii</a>.</li> - -<li><cite>Kuo Ch‘ao Shih Jên Chêng Lüeh</cite>, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Kuo Hsün, <a href="#Page_151">151</a>.</li> - -<li>Kutcha, King of, <a href="#Page_132">132</a>.</li> - -<li class="newletter"><b>L</b>adder, kicking away the, <a href="#Page_133">133</a>.</li> - -<li>Ladysmith, relief of, <a href="#Page_79">79</a>.</li> - -<li>Land-tenure, ancient system of, <a href="#Page_XXV">xxv</a>, <a href="#Page_161">161</a>.</li> - -<li>Lao Tzŭ, the Tao of, <a href="#Page_2">2</a>; quoted, <a href="#Page_155">155</a>, <a href="#Page_158">158</a>. See also <cite>Tao Tê Ching</cite>.</li> - -<li>Legge’s “Chinese Classics,” referred to, <a href="#Page_IX">ix</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_23">23</a>, <a href="#Page_32">32</a>.</li> - -<li>Lengthy operations, <a href="#Page_10">10</a>, <a href="#Page_11">11</a>.</li> - -<li><i>Li</i>, length of the, <a href="#Page_9">9</a>.</li> - -<li><cite>Li Chi</cite>, referred to, <a href="#Page_23">23</a>, <a href="#Page_147">147</a>.</li> - -<li>Li Ching, the general, <a href="#Page_XLIV">xliv</a>, <a href="#Page_41">41</a>, <a href="#Page_123">123</a>, <a href="#Page_167">167</a>; quoted, <a href="#Page_35">35</a>, <a href="#Page_66">66</a>, -<a href="#Page_87">87</a>, <a href="#Page_111">111</a>, <a href="#Page_118">118</a>; supposed author of a work on war, <a href="#Page_LII">lii</a>.</li> - -<li><cite>Li Ching Ping Fa</cite>, <a href="#Page_LII">lii</a>.</li> - -<li>Li Chu, <a href="#Page_29">29</a>.</li> - -<li>Li Ch‘üan’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>; quoted, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, -<a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_28">28</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_46">46</a>, -<a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, -<a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_89">89</a>, <a href="#Page_92">92</a>, <a href="#Page_97">97</a>, -<a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_110">110</a>, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href="#Page_117">117</a>, -<a href="#Page_118">118</a>, <a href="#Page_119">119</a>, <a href="#Page_136">136</a>, <a href="#Page_142">142</a>, <a href="#Page_150">150</a>, <a href="#Page_158">158</a>, <a href="#Page_163">163</a>, -<a href="#Page_167">167</a>; referred to, <a href="#Page_52">52</a>, <a href="#Page_95">95</a>, <a href="#Page_123">123</a>, <a href="#Page_127">127</a>, <a href="#Page_151">151</a>.</li> - -<li>Li Hsiang, <a href="#Page_165">165</a>.</li> - -<li>Li Hsiung, <a href="#Page_165">165</a>.</li> - -<li>Li I-chi, <a href="#Page_167">167</a>.</li> - -<li>Li Kuang-pi, <a href="#Page_65">65</a>.</li> - -<li>Li Ling, <a href="#Page_154">154</a>.</li> - -<li>Li Shih-min, afterwards the Emperor T‘ai Tsung, <a href="#Page_XLIV">xliv</a>, <a href="#Page_LII">lii</a>, <a href="#Page_35">35</a>, <a href="#Page_104">104</a>, <a href="#Page_167">167</a>.</li> - -<li>Li Shou-chêng, <a href="#Page_70">70</a>.</li> - -<li><cite>Li Tai Chi Shih Nien Piao</cite>, quoted, <a href="#Page_70">70</a>, <a href="#Page_116">116</a>, <a href="#Page_166">166</a>.</li> - -<li>Li T‘ê, <a href="#Page_165">165</a>.</li> - -<li>Li Ts‘ai, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Li Wei-kung. <i>See</i> Li Ching.</li> - -<li><span class="pagenum" id="Page_198">{198}</span><cite>Li Wei Kung Wên Tui</cite>, <a href="#Page_LII">lii</a>.</li> - -<li>Liang, kingdom of, <a href="#Page_94">94</a>.</li> - -<li>Liang-chou, <a href="#Page_115">115</a>.</li> - -<li>Liang Hsi, <a href="#Page_115">115</a>.</li> - -<li>Lien P‘o, <a href="#Page_57">57</a>, <a href="#Page_166">166</a>.</li> - -<li>Lin-chin, in Shensi, <a href="#Page_34">34</a>.</li> - -<li>Lin Hsiang-ju, <a href="#Page_166">166</a>.</li> - -<li>Line of least resistance, <a href="#Page_53">53</a>.</li> - -<li>Liu Chou-tzŭ, <a href="#Page_53">53</a>.</li> - -<li>Liu Hsiang, quoted, <a href="#Page_XIV">xiv</a>, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Liu Pei, <a href="#Page_59">59</a>.</li> - -<li>Liu Piao, <a href="#Page_69">69</a>.</li> - -<li><cite>Liu T‘ao</cite> (attributed to T‘ai Kung), <a href="#Page_XXI">xxi</a>, <a href="#Page_L">l</a>, <a href="#Page_LI">li</a>, <a href="#Page_144">144</a>, <a href="#Page_174">174</a>; -quoted, <a href="#Page_22">22</a>, <a href="#Page_62">62</a>, <a href="#Page_78">78</a>, <a href="#Page_84">84</a>.</li> - -<li>Liu Yü, <a href="#Page_78">78</a>.</li> - -<li>Livy, quoted, <a href="#Page_66">66</a>, <a href="#Page_120">120</a>, <a href="#Page_140">140</a>.</li> - -<li>Lo Shang, <a href="#Page_165">165</a>.</li> - -<li>Lo-yang, <a href="#Page_104">104</a>.</li> - -<li>Logs and stones, rolling, <a href="#Page_41">41</a>.</li> - -<li>Longevity, <a href="#Page_127">127</a>.</li> - -<li>Lou Ching, <a href="#Page_39">39</a>.</li> - -<li>Lu State, <a href="#Page_128">128</a>.</li> - -<li>Lu Tê-ming, quoted, <a href="#Page_LI">li</a>.</li> - -<li>Lü Kuang, <a href="#Page_115">115</a>.</li> - -<li>Lü Mêng, a disciplinarian, <a href="#Page_111">111</a>; a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Lü Pu, <a href="#Page_XXXV">xxxv</a>.</li> - -<li>Lü Shang, known as T‘ai Kung, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>. See also <cite>Liu T‘ao</cite>.</li> - -<li><cite>Lü Shih Ch‘un Ch‘iu</cite>, referred to, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_37">37</a>.</li> - -<li>Lü Wang (or Lii Ya). <i>See</i> Lü Shang.</li> - -<li>Luan Yen, <a href="#Page_106">106</a>.</li> - -<li><cite>Lun Yü</cite>, quoted, <a href="#Page_XV">xv</a>, <a href="#Page_146">146</a>; referred to, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_47">47</a>, -<a href="#Page_64">64</a>, <a href="#Page_156">156</a>.</li> - -<li>Lung Chü, <a href="#Page_81">81</a>.</li> - -<li class="newletter"><b>M</b>a Lung, <a href="#Page_LII">lii</a>.</li> - -<li>Ma Tuan-lin, <a href="#Page_XL">xl</a>. See also <cite>Wên Hsien T‘ung K‘ao</cite>.</li> - -<li>Ma Yüan, <a href="#Page_80">80</a>.</li> - -<li>Maiden, coyness of a, <a href="#Page_148">148</a>.</li> - -<li>Mansfield, Lord, <a href="#Page_143">143</a>.</li> - -<li>Mantlets, <a href="#Page_14">14</a>, <a href="#Page_18">18</a>.</li> - -<li>Marches, forced, <a href="#Page_59">59</a>.</li> - -<li>Marengo, battle of, <a href="#Page_57">57</a>.</li> - -<li>“Marshal Turenne,” quoted, <a href="#Page_73">73</a>, <a href="#Page_169">169</a>; referred to, <a href="#Page_61">61</a>.</li> - -<li>Marshes, <a href="#Page_60">60</a>.</li> - -<li>Measures, of land, <a href="#Page_14">14</a>; of length, <a href="#Page_32">32</a>; of weight, <a href="#Page_15">15</a>, <a href="#Page_32">32</a>.</li> - -<li>Mei Yao-ch‘ên’s commentary on Sun Tzŭ, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_11">11</a>, <a href="#Page_29">29</a>, -<a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_40">40</a>, <a href="#Page_44">44</a>, <a href="#Page_47">47</a>, <a href="#Page_61">61</a>, <a href="#Page_63">63</a>, <a href="#Page_79">79</a>, -<a href="#Page_84">84</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_100">100</a>, -<a href="#Page_102">102</a>, <a href="#Page_121">121</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, -<a href="#Page_138">138</a>, <a href="#Page_141">141</a>, <a href="#Page_145">145</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_153">153</a>, <a href="#Page_155">155</a>, <a href="#Page_157">157</a>, -<a href="#Page_161">161</a>, <a href="#Page_162">162</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, <a href="#Page_170">170</a>, <a href="#Page_174">174</a>; -referred to, <a href="#Page_15">15</a>, <a href="#Page_23">23</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_106">106</a>, <a href="#Page_151">151</a>.</li> - -<li>“Mémoires concernant les Chinois,” quoted, <a href="#Page_VII">vii</a>.</li> - -<li>“Mémoires Historiques,” referred to, <a href="#Page_XVI">xvi</a>. <i>See also</i> Chavannes.</li> - -<li><cite>Mencius</cite>, quoted, <a href="#Page_XXV">xxv</a>, <a href="#Page_XLIII">xliii</a>, <a href="#Page_14">14</a>, <a href="#Page_85">85</a>; referred to, <a href="#Page_29">29</a>, <a href="#Page_32">32</a>, -<a href="#Page_112">112</a>, <a href="#Page_148">148</a>.</li> - -<li>Mêng K‘ang, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Mêng Shih’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>; quoted, <a href="#Page_2">2</a>, <a href="#Page_11">11</a>, <a href="#Page_15">15</a>, <a href="#Page_61">61</a>, <a href="#Page_77">77</a>, -<a href="#Page_78">78</a>, <a href="#Page_116">116</a>, <a href="#Page_137">137</a>, <a href="#Page_147">147</a>.</li> - -<li>Mêng Ta, <a href="#Page_122">122</a>.</li> - -<li>Method, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_31">31</a>.</li> - -<li>“Military Classic,” <a href="#Page_144">144</a>.</li> - -<li>Military tactics like water, <a href="#Page_53">53</a>.</li> - -<li>Military virtues, <a href="#Page_22">22</a>.</li> - -<li>Misfortune, three ways in which a ruler can cause, <a href="#Page_21">21</a> <i>sqq.</i></li> - -<li>Mistakes, making no, <a href="#Page_30">30</a>.</li> - -<li>Modern text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li>Modification of plans, <a href="#Page_5">5</a>.</li> - -<li>Moltke, <a href="#Page_17">17</a>.</li> - -<li>Moods, art of studying, <a href="#Page_67">67</a>.</li> - -<li>Moral Law, the, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_31">31</a>.</li> - -<li>Mounds, used in sieges, <a href="#Page_19">19</a>.</li> - -<li>Mountains, <a href="#Page_80">80</a>.</li> - -<li>Movable shelters, <a href="#Page_18">18</a>.</li> - -<li>Mu, Duke of Ch‘in, <a href="#Page_141">141</a>.</li> - -<li><i>Mu-so</i>, an instrument of torture, <a href="#Page_XLVI">xlvi</a>.</li> - -<li><cite>Mu T‘ien Tzŭ Chuan</cite>, <a href="#Page_152">152</a>.</li> - -<li>Mystification of one’s men, <a href="#Page_131">131</a>.</li> - -<li class="newletter"><b>N</b>ang Wa, <a href="#Page_XIII">xiii</a>.</li> - -<li><span class="pagenum" id="Page_199">{199}</span>Napoleon Bonaparte, <a href="#Page_5">5</a>, <a href="#Page_12">12</a>, <a href="#Page_148">148</a>; his passage across Alps, <a href="#Page_57">57</a>; -not hampered by central authority, <a href="#Page_24">24</a>; his “<span lang="fr">Maximes de Guerre</span>,” quoted, <a href="#Page_84">84</a>, <a href="#Page_109">109</a>; his “<span lang="fr">Pensées</span>,” quoted, <a href="#Page_101">101</a>.</li> - -<li>Nelson, at Trafalgar, <a href="#Page_37">37</a>.</li> - -<li>Nervousness, a sign of, <a href="#Page_93">93</a>.</li> - -<li>Nicias, the Athenian general, <a href="#Page_118">118</a>; speech of, quoted, <a href="#Page_125">125</a>.</li> - -<li>Night-fighting, <a href="#Page_65">65</a>.</li> - -<li>Nine grounds (or situations), the, <a href="#Page_72">72</a>, <a href="#Page_114">114</a>.</li> - -<li>Nine punitive measures, the, <a href="#Page_XXXIX">xxxix</a>.</li> - -<li>Nine variations, the, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_138">138</a>.</li> - -<li>“North hill”, battle of the, <a href="#Page_57">57</a>.</li> - -<li class="newletter"><b>O</b>-yü, town of, <a href="#Page_57">57</a>.</li> - -<li>Omens, not to be regarded, <a href="#Page_126">126</a>.</li> - -<li>Onset of troops, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li>Open ground, <a href="#Page_116">116</a>, <a href="#Page_119">119</a>, <a href="#Page_137">137</a>.</li> - -<li>Opportunism, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Orders, not to be divulged, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>.</li> - -<li>Original text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li>Ou-yang Hsiu, quoted, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XXXVIII">xxxviii</a>.</li> - -<li>Overawing the enemy, <a href="#Page_141">141</a>.</li> - -<li>Over-caution, <a href="#Page_158">158</a>.</li> - -<li>Over-solicitude for one’s men, <a href="#Page_79">79</a>.</li> - -<li class="newletter"><cite><b>P</b>a Chên T‘u</cite>, <a href="#Page_XVIII">xviii</a>.</li> - -<li><i>Pa Wang</i>, the five, <a href="#Page_141">141</a>.</li> - -<li>Pan Ch‘ao, <a href="#Page_63">63</a>; at Shan-shan, <a href="#Page_139">139</a>, <a href="#Page_150">150</a>; his attack on Yarkand, <a href="#Page_132">132</a>, <a href="#Page_167">167</a>.</li> - -<li>P‘an Kêng, <a href="#Page_173">173</a>.</li> - -<li>P‘ang Chüan, <a href="#Page_XII">xii</a>, <a href="#Page_40">40</a>.</li> - -<li>Passes, narrow, <a href="#Page_100">100</a>, <a href="#Page_103">103</a>.</li> - -<li>Peace, the true object of war, <a href="#Page_162">162</a>.</li> - -<li><cite>Pei Ch‘i Shu</cite>, referred to, <a href="#Page_138">138</a>.</li> - -<li><cite>Pei Lun</cite>, <a href="#Page_XL">xl</a>.</li> - -<li><cite>Pei T‘ang Shu Ch‘ao</cite>, <a href="#Page_25">25</a>, <a href="#Page_36">36</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>.</li> - -<li>P‘ei Hsing-chien, <a href="#Page_103">103</a>.</li> - -<li><cite>P‘ei Wên Yün Fu</cite>, quoted, <a href="#Page_94">94</a>; referred to, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_69">69</a>, <a href="#Page_146">146</a>.</li> - -<li>Pelliot, M., <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Pi, battle of, <a href="#Page_106">106</a>.</li> - -<li>Pi I-hsün, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_XXXIV">xxxiv</a>. See also <cite>Sun Tzŭ Hsü Lu</cite>.</li> - -<li>Pi Kua, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Pi-yang, city of, <a href="#Page_73">73</a>.</li> - -<li>P‘i, siege of, <a href="#Page_165">165</a>.</li> - -<li>Picked soldiers in front rank, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>.</li> - -<li><cite>Ping Fa Tsa Chan</cite>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Ping Shu Yao Chüeh, <a href="#Page_67">67</a>.</li> - -<li>Pique, battles not to be fought out of, <a href="#Page_158">158</a>.</li> - -<li>Pitfalls, <a href="#Page_60">60</a>.</li> - -<li>Plagiaries of Sun Tzŭ, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Plans, baulking the enemy’s, <a href="#Page_17">17</a>; change of, <a href="#Page_5">5</a>, <a href="#Page_132">132</a>.</li> - -<li>Plataea, battle of, <a href="#Page_129">129</a>.</li> - -<li>Playfair’s “Cities and Towns of China”, referred to. <a href="#Page_57">57</a>.</li> - -<li>Plunder, <a href="#Page_62">62</a>.</li> - -<li>Po Ch‘i <a href="#Page_XLIV">xliv</a>, <a href="#Page_117">117</a>, <a href="#Page_166">166</a>.</li> - -<li><cite>Po Chiang Chuan</cite>, <a href="#Page_XLI">xli</a>.</li> - -<li>Po P‘ei, <a href="#Page_XIII">xiii</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Po-têng, battle of, <a href="#Page_39">39</a>.</li> - -<li>Po-ts‘ai, a leader of the Yellow Turban rebels, <a href="#Page_154">154</a>.</li> - -<li><cite>Po Ya</cite>, referred to, <a href="#Page_160">160</a>.</li> - -<li>P‘o-t‘ai, a spy, <a href="#Page_165">165</a>.</li> - -<li>Polybius, referred to, <a href="#Page_120">120</a>.</li> - -<li>Port Arthur, siege of, <a href="#Page_19">19</a>.</li> - -<li>Presence of mind, <a href="#Page_66">66</a>.</li> - -<li>Punishment, <a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_98">98</a>.</li> - -<li class="newletter"><b>R</b>abbits, not indigenous to China, <a href="#Page_149">149</a>.</li> - -<li>Rapidity, <a href="#Page_12">12</a>, <a href="#Page_61">61</a>; the essence of war, <a href="#Page_122">122</a>.</li> - -<li>Rewards, <a href="#Page_15">15</a>, <a href="#Page_95">95</a>, <a href="#Page_142">142</a>.</li> - -<li>Reward and punishment, constancy in, <a href="#Page_4">4</a>.</li> - -<li>Riches, soldiers not to acquire, <a href="#Page_127">127</a>.</li> - -<li>River, crossing a, <a href="#Page_129">129</a>.</li> - -<li>River warfare, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li>Roberts, Lord, night march of, <a href="#Page_35">35</a>; on Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Rout, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</li> - -<li>Ruin, one of the six calamities, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>.</li> - -<li><span class="pagenum" id="Page_200">{200}</span>Ruler, military commander independent of the, <a href="#Page_109">109</a>; the enlightened, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, -<a href="#Page_174">174</a>.</li> - -<li>Rules of warfare, conventional, <a href="#Page_148">148</a>.</li> - -<li class="newletter"><b>S</b>alt-marshes, <a href="#Page_83">83</a>.</li> - -<li><cite>San Kuo Chih</cite>, quoted, <a href="#Page_69">69</a>, <a href="#Page_111">111</a>; referred to, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_XLII">xlii</a>. See also <cite>Wei Chih</cite>.</li> - -<li><cite>San Lüeh</cite>, <a href="#Page_LI">li</a>; quoted, <a href="#Page_62">62</a>, <a href="#Page_158">158</a>.</li> - -<li><cite>San Shih Êrh Lei Ching</cite>, <a href="#Page_XVIII">xviii</a>.</li> - -<li><cite>San Ts‘ai T‘u Hui</cite>, <a href="#Page_LIII">liii</a>.</li> - -<li>San-yüan, <a href="#Page_79">79</a>.</li> - -<li>“Science of War,” quoted, <a href="#Page_101">101</a>, <a href="#Page_130">130</a>.</li> - -<li>Scouts, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>.</li> - -<li>Screens, grass, <a href="#Page_88">88</a>.</li> - -<li>Secrecy, <a href="#Page_45">45</a>, <a href="#Page_131">131</a>.</li> - -<li>Secrets, divulged by a spy, <a href="#Page_170">170</a>.</li> - -<li>Sedan, capitulation of, <a href="#Page_17">17</a>.</li> - -<li>Self-possession, <a href="#Page_67">67</a>.</li> - -<li>Sensitiveness in a general, <a href="#Page_79">79</a>.</li> - -<li>Sentries, <a href="#Page_171">171</a>.</li> - -<li>Serious ground, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</li> - -<li>Seven considerations, <a href="#Page_1">1</a>, <a href="#Page_4">4</a>.</li> - -<li>Sha-yüan, <a href="#Page_168">168</a>.</li> - -<li>Shan-shan, <a href="#Page_139">139</a>; King of, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>.</li> - -<li>Shang dynasty, <a href="#Page_173">173</a>.</li> - -<li>Shên, Duke of, <a href="#Page_110">110</a>.</li> - -<li>Shên-wu of Ch‘i, <a href="#Page_168">168</a>.</li> - -<li>Shên Yu, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Shepherd driving sheep, <a href="#Page_133">133</a>.</li> - -<li>Sheridan, General, <a href="#Page_47">47</a>.</li> - -<li><cite>Shih Chi</cite>, objection to the chronology of, <a href="#Page_XXVI">xxvi</a>; quoted, <a href="#Page_XI">xi</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XV">xv</a>, <a href="#Page_XX">xx</a>, -<a href="#Page_XLV">xlv</a>, <a href="#Page_40">40</a>, <a href="#Page_58">58</a>, <a href="#Page_80">80</a>, <a href="#Page_84">84</a>, <a href="#Page_90">90</a>, <a href="#Page_124">124</a>, <a href="#Page_128">128</a>; -referred to, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXII">xxii</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVII">xlvii</a>, -<a href="#Page_XLIX">xlix</a>, <a href="#Page_1">1</a>. <i>See also</i> Ssŭ-ma Ch‘ien.</li> - -<li><cite>Shih Ching</cite>, quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>; referred to, <a href="#Page_14">14</a>.</li> - -<li>Shih Huang Ti, <a href="#Page_127">127</a>, <a href="#Page_142">142</a>.</li> - -<li>Shih K‘uang, <a href="#Page_29">29</a>.</li> - -<li><cite>Shih L‘iu Ts‘ê</cite>, <a href="#Page_LII">lii</a>.</li> - -<li>Shih Ssŭ-ming, the rebel leader, <a href="#Page_65">65</a>.</li> - -<li><cite>Shu Ching</cite>, quoted, <a href="#Page_XV">xv</a>; referred to, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li><cite>Shu Lu Chieh T‘i</cite>, <a href="#Page_XXIII">xxiii</a>.</li> - -<li><cite>Shuai-jan</cite>, the, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> - -<li><cite>Shuo Wên</cite>, quoted, <a href="#Page_94">94</a>, <a href="#Page_117">117</a>, <a href="#Page_160">160</a>.</li> - -<li>Sicilian expedition, <a href="#Page_118">118</a>.</li> - -<li>Sieges, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_73">73</a>.</li> - -<li>Sight, sharp, <a href="#Page_29">29</a>.</li> - -<li>Signal-fires, <a href="#Page_65">65</a>.</li> - -<li>Signals, <a href="#Page_33">33</a>.</li> - -<li>Signs, observation of, <a href="#Page_88">88</a>.</li> - -<li>Situations, the nine. <i>See</i> Nine grounds.</li> - -<li>Six Chancellors of the Ch‘in State, <a href="#Page_142">142</a>.</li> - -<li>“Six States” period, <a href="#Page_XXII">xxii</a>.</li> - -<li>Skilful fighter, the, <a href="#Page_30">30</a>.</li> - -<li>Skilful leaders of old, <a href="#Page_120">120</a>.</li> - -<li>Solidarity of troops, <a href="#Page_123">123</a>.</li> - -<li>Sôphanes at Plataea, <a href="#Page_129">129</a>.</li> - -<li>Sovereign, the, <a href="#Page_55">55</a>; the wise, <a href="#Page_163">163</a>.</li> - -<li>Spies, <a href="#Page_XLIX">xlix</a>, <a href="#Page_52">52</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>; converted, <a href="#Page_90">90</a>, <a href="#Page_166">166</a>, <a href="#Page_172">172</a>, -<a href="#Page_173">173</a>; doomed, <a href="#Page_167">167</a>, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>; five classes of, <a href="#Page_164">164</a>; Frederick’s classification of, <a href="#Page_168">168</a>; -importance of, <a href="#Page_175">175</a>; intimate relations to be maintained with, <a href="#Page_168">168</a>; inward, <a href="#Page_165">165</a>, <a href="#Page_172">172</a>; local, <a href="#Page_164">164</a>, -<a href="#Page_172">172</a>; surviving, <a href="#Page_167">167</a>, <a href="#Page_172">172</a>; to be properly paid, <a href="#Page_162">162</a>, <a href="#Page_169">169</a>.</li> - -<li>Spirit, an army’s, <a href="#Page_65">65</a>, <a href="#Page_66">66</a>.</li> - -<li>Spirits, <a href="#Page_163">163</a>.</li> - -<li>“Spy,” evolution of the character meaning, <a href="#Page_160">160</a>.</li> - -<li>Spying, end and aim of, <a href="#Page_173">173</a>.</li> - -<li><cite>Ssŭ K‘u Ch‘üan Shu Chien Ming Mu Lu</cite>, quoted, <a href="#Page_L">l</a>, <a href="#Page_LI">li</a>, <a href="#Page_LII">lii</a>.</li> - -<li><cite>Ssŭ K‘u Ch‘üan Tsung Mu T‘i Yao</cite>, quoted, <a href="#Page_XX">xx</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_L">l</a>; referred to, <a href="#Page_XL">xl</a>, <a href="#Page_LII">lii</a>, -<a href="#Page_LIII">liii</a>.</li> - -<li>Ssŭ-ma Ch‘ien, <a href="#Page_XIV">xiv</a>, <a href="#Page_XX">xx</a>; quoted, <a href="#Page_XI">xi</a>, <a href="#Page_XII">xii</a>, <a href="#Page_XLV">xlv</a>; credibility of his narrative, <a href="#Page_XXVI">xxvi</a>; -his letter to Jên An, referred to, <a href="#Page_XLVI">xlvi</a>; his mention of the 13 chapters, <a href="#Page_XXX">xxx</a>. See also <cite>Shih Chi</cite>.</li> - -<li><cite>Ssŭ-ma Fa</cite>, <a href="#Page_L">l</a>; quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_14">14</a>, <a href="#Page_17">17</a>, <a href="#Page_78">78</a>, <a href="#Page_126">126</a>, <a href="#Page_143">143</a>.</li> - -<li>Ssŭ-ma I, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_122">122</a>.</li> - -<li>Ssŭ-ma Jang-chü, <a href="#Page_XXII">xxii</a>, <a href="#Page_1">1</a>, <a href="#Page_98">98</a>.</li> - -<li>Stagnation, <a href="#Page_157">157</a>.</li> - -<li>Standard text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li><span class="pagenum" id="Page_201">{201}</span>Stellar Mansions, the twenty-eight, <a href="#Page_153">153</a>.</li> - -<li>Stonewall Jackson, biography of, quoted, <a href="#Page_42">42</a>, <a href="#Page_59">59</a>, <a href="#Page_131">131</a>.</li> - -<li>Strategy and tactics, <a href="#Page_52">52</a>.</li> - -<li>Strength, great, <a href="#Page_29">29</a>.</li> - -<li>Stupidity, to be feigned, <a href="#Page_145">145</a>.</li> - -<li>Su Hsün, quoted, <a href="#Page_XLII">xlii</a>.</li> - -<li><cite>Su Shu</cite>, an ethical treatise, <a href="#Page_LI">li</a>.</li> - -<li>Subdivisions of an army. <a href="#Page_17">17</a>, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>.</li> - -<li><cite>Sui Shu</cite>, quoted, <a href="#Page_151">151</a>; bibliographical section of, quoted, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XLI">xli</a>; referred to, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Sun Hao, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Sun Hsing-yen, <a href="#Page_XXXII">xxxii</a>; his edition of Sun Tzŭ, <a href="#Page_IX">ix</a>; his preface, <a href="#Page_XXXIV">xxxiv</a>; quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXIX">xxix</a>, -<a href="#Page_XXX">xxx</a>, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Sun Pin, <a href="#Page_XII">xii</a>, <a href="#Page_XV">xv</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_40">40</a>.</li> - -<li><cite>Sun Tzŭ</cite>, archaic words in, <a href="#Page_XXIV">xxiv</a>; bibliographical description of edition used, <a href="#Page_XXXIV">xxxiv</a>; corruptions in the text of, <a href="#Page_XXXI">xxxi</a>; -difficult passages in, <a href="#Page_XXXIV">xxxiv</a>; state of the text, <a href="#Page_138">138</a>; probable date of the work, <a href="#Page_XXVIII">xxviii</a>.<br> - -—Modern text, <a href="#Page_25">25</a>, <a href="#Page_26">26</a>, <a href="#Page_27">27</a>, <a href="#Page_33">33</a>.<br> - -—Original text, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_2">2</a>, <a href="#Page_16">16</a>, <a href="#Page_27">27</a>, <a href="#Page_29">29</a>, <a href="#Page_43">43</a>, -<a href="#Page_47">47</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>, -<a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_113">113</a>, <a href="#Page_119">119</a>, -<a href="#Page_121">121</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_168">168</a>.<br> - -—Standard text, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_10">10</a>, <a href="#Page_58">58</a>, <a href="#Page_91">91</a>, <a href="#Page_95">95</a>, <a href="#Page_117">117</a>, <a href="#Page_127">127</a>, -<a href="#Page_164">164</a>.<br> - -—<cite>T‘ai I Tun Chia</cite> text, <a href="#Page_XXXVI">xxxvi</a>.<br> - -—<cite>T‘u Shu</cite> text, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_16">16</a>, <a href="#Page_21">21</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, -<a href="#Page_33">33</a>, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, -<a href="#Page_52">52</a>, <a href="#Page_58">58</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_69">69</a>, <a href="#Page_84">84</a>, <a href="#Page_87">87</a>, <a href="#Page_91">91</a>, -<a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a> <a href="#Page_105">105</a>, <a href="#Page_110">110</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, -<a href="#Page_120">120</a>, <a href="#Page_121">121</a>, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, -<a href="#Page_153">153</a>, <a href="#Page_159">159</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, -<a href="#Page_175">175</a>.<br> - -—<cite>T‘ung Tien</cite> text, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_1">1</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_23">23</a>, -<a href="#Page_25">25</a>, <a href="#Page_41">41</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, -<a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_74">74</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, -<a href="#Page_83">83</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, -<a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>, -<a href="#Page_113">113</a>, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_158">158</a>, -<a href="#Page_159">159</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, <a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.<br> - -—<cite>Yü Lan</cite> text, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_3">3</a>, <a href="#Page_7">7</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, -<a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_37">37</a>, <a href="#Page_42">42</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, -<a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, -<a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_92">92</a>, -<a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>, <a href="#Page_121">121</a>, <a href="#Page_129">129</a>, -<a href="#Page_141">141</a>, <a href="#Page_153">153</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_161">161</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, -<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.</li> - -<li><cite>Sun Tzŭ Hsü Lu</cite>, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXXIV">xxxiv</a>; quoted, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_118">118</a>.</li> - -<li><cite>Sun Tzŭ Hui Chêng</cite>, <a href="#Page_XLII">xlii</a>.</li> - -<li><cite>Sun Tzŭ Ts‘an T‘ung</cite>, <a href="#Page_XLII">xlii</a>.</li> - -<li><cite>Sun Tzŭ Wên Ta</cite>, <a href="#Page_XVII">xvii</a>.</li> - -<li>Sun Wu, a practical soldier, <a href="#Page_XXV">xxv</a>; conjectural outline of his life, <a href="#Page_XXIX">xxix</a>; not a man of eminent position, <a href="#Page_XXVIII">xxviii</a>; probable origin of the legend connected with, -<a href="#Page_XXIX">xxix</a>; Ssŭ-ma Ch‘ien’s biography of, <a href="#Page_XI">xi</a>; supposititious works of, <a href="#Page_XVII">xvii</a>, <a href="#Page_XVIII">xviii</a>. See also <cite>Sun Tzŭ</cite>.</li> - -<li><cite>Sun Wu Sun Tzŭ</cite>, <a href="#Page_XVII">xvii</a>.</li> - -<li><cite>Sung Shih</cite>, referred to, <a href="#Page_XLII">xlii</a>; bibliographical section of, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Superstitious doubts, <a href="#Page_126">126</a>.</li> - -<li>Supplies, <a href="#Page_137">137</a>, <a href="#Page_161">161</a>: line of, <a href="#Page_101">101</a>.</li> - -<li class="newletter"><b>T</b>a-hsi Wu, <a href="#Page_168">168</a>.</li> - -<li><cite>Ta Ming I T‘ung Chih</cite>, quoted, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Taboo character, <a href="#Page_124">124</a>.</li> - -<li>Tactical manœuvring, <a href="#Page_56">56</a>.</li> - -<li>Tactician, the skilful, <a href="#Page_128">128</a>.</li> - -<li>Tactics, direct and indirect, <a href="#Page_20">20</a>, <a href="#Page_34">34</a> <i>sqq.</i>; modification of, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>; not to be repeated, <a href="#Page_52">52</a>; -variation of, <a href="#Page_26">26</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>.</li> - -<li>T‘ai Kung. <i>See</i> Lü Shang.</li> - -<li><cite>T‘ai Kung Ping Fa</cite>, <a href="#Page_LI">li</a>.</li> - -<li><cite>T‘ai P‘ing Yü Lan</cite>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_LIII">liii</a>. See also Sun Tzŭ, <i>Yü Lan</i> text.</li> - -<li>T‘ai-po Shan-jên, quoted, <a href="#Page_132">132</a>.</li> - -<li><cite>T‘ai Po Yin Ching</cite>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>T‘ai Tsung, the Emperor. <i>See</i> Li Shih-min.</li> - -<li><cite>T‘ai Yüan Ching</cite>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Tallies, official, <a href="#Page_146">146</a>.</li> - -<li><span class="pagenum" id="Page_202">{202}</span>T‘ang, prince of, <a href="#Page_XIII">xiii</a>.</li> - -<li>T‘ang, the Completer. <i>See</i> Ch‘êng T’ang.</li> - -<li>T‘ang Chien, <a href="#Page_167">167</a>.</li> - -<li><cite>T‘ang Shu</cite>, bibliographical section of, referred to, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLI">xli</a>. See also <cite>Hsin T‘ang Shu</cite> and <cite>Chiu T‘ang Shu</cite>.</li> - -<li><cite>Tao Tê Ching</cite>, quoted, <a href="#Page_XLIX">xlix</a>, <a href="#Page_147">147</a>, <a href="#Page_155">155</a>, <a href="#Page_158">158</a>, <a href="#Page_161">161</a>.</li> - -<li>Temple, used for deliberations, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>.</li> - -<li>Temporising ground, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>.</li> - -<li>Tenacity, <a href="#Page_125">125</a>.</li> - -<li>Têng Ch‘iang, <a href="#Page_78">78</a>.</li> - -<li>Têng Ming-shih, quoted, <a href="#Page_XV">xv</a>.</li> - -<li>Terrain, natural advantages of, <a href="#Page_108">108</a>; six kinds of, <a href="#Page_100">100</a>.</li> - -<li>Textual criticism and emendations, <a href="#Page_1">1</a>, <a href="#Page_7">7</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, -<a href="#Page_36">36</a>, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>, -<a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>, <a href="#Page_99">99</a>, <a href="#Page_113">113</a>, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>, -<a href="#Page_124">124</a>, <a href="#Page_127">127</a>, <a href="#Page_133">133</a>, <a href="#Page_158">158</a>, <a href="#Page_167">167</a>.</li> - -<li>Thermopylae, <a href="#Page_115">115</a>.</li> - -<li>Three ancient dynasties, the, <a href="#Page_XXXIX">xxxix</a>.</li> - -<li>Thucydides, quoted, <a href="#Page_125">125</a>; referred to, <a href="#Page_118">118</a>.</li> - -<li>Ti river, <a href="#Page_144">144</a>.</li> - -<li>T‘ien Chi, <a href="#Page_40">40</a>.</li> - -<li><cite>T‘ien-i-ko</cite> catalogue, quoted, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>.</li> - -<li>T‘ien Pao, <a href="#Page_XV">xv</a>.</li> - -<li>T‘ien Pu, <a href="#Page_105">105</a>.</li> - -<li>T‘ien Tan, defender of Chi-mo, <a href="#Page_90">90</a>, <a href="#Page_120">120</a>, <a href="#Page_155">155</a>; his use of spies, <a href="#Page_166">166</a>.</li> - -<li>Time, value of, <a href="#Page_12">12</a>; waste of, <a href="#Page_157">157</a>.</li> - -<li>Tou Chien-tê, King of Hsia, <a href="#Page_104">104</a>.</li> - -<li>Tou Ku, <a href="#Page_151">151</a>.</li> - -<li>Trafalgar, battle of, <a href="#Page_37">37</a>.</li> - -<li>Training of officers and men, <a href="#Page_4">4</a>.</li> - -<li>Trebia, battle of the, <a href="#Page_66">66</a>.</li> - -<li>Ts‘ai, prince of, <a href="#Page_XIII">xiii</a>.</li> - -<li>Ts‘ao Kuei, mentioned in the <cite>Tso Chuan</cite>, <a href="#Page_XXI">xxi</a>; on the advantage of spirit, <a href="#Page_66">66</a>; threatens Huan Kung, <a href="#Page_128">128</a>.</li> - -<li>Ts‘ao Kung or Ts‘ao Ts‘ao, <a href="#Page_XIX">xix</a>, <a href="#Page_XXXI">xxxi</a>, -<a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XLII">xlii</a>, <a href="#Page_XLIV">xliv</a>, <a href="#Page_4">4</a>, <a href="#Page_59">59</a>, <a href="#Page_69">69</a>, <a href="#Page_76">76</a>, <a href="#Page_151">151</a>; -his commentary on Sun Tzŭ, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_1">1</a>, <a href="#Page_7">7</a>, -<a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22</a>, -<a href="#Page_24">24</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, -<a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, -<a href="#Page_67">67</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_81">81</a>, -<a href="#Page_84">84</a>, <a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_97">97</a>, -<a href="#Page_98">98</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_106">106</a>, <a href="#Page_111">111</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>, -<a href="#Page_119">119</a>, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Page_131">131</a>, <a href="#Page_137">137</a>, -<a href="#Page_140">140</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_152">152</a>, -<a href="#Page_154">154</a>, <a href="#Page_156">156</a>, <a href="#Page_157">157</a>; referred to, <a href="#Page_19">19</a>, <a href="#Page_43">43</a>, <a href="#Page_62">62</a>, <a href="#Page_136">136</a>; -his preface, <a href="#Page_XX">xx</a>, <a href="#Page_XXXIV">xxxiv</a>; translated, <a href="#Page_XV">xv</a> <i>sqq.</i></li> - -<li>Tsêng Shên, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><cite>Tso Chuan</cite>, delivered to Wu Ch‘i, <a href="#Page_XXIV">xxiv</a>; has no mention of Sun Tzŭ, <a href="#Page_XX">xx</a>, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_XXVIII">xxviii</a>; quoted, <a href="#Page_XXVII">xxvii</a>, -<a href="#Page_XXIX">xxix</a>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_19">19</a>, <a href="#Page_59">59</a>, <a href="#Page_65">65</a>, <a href="#Page_89">89</a>, <a href="#Page_97">97</a>, <a href="#Page_106">106</a>, -<a href="#Page_111">111</a>, <a href="#Page_162">162</a>; referred to, <a href="#Page_XXI">xxi</a>, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Tso Tsung-t‘ang, <a href="#Page_63">63</a>.</li> - -<li>Tsui-li, battle of, <a href="#Page_XXX">xxx</a>.</li> - -<li>Tu Chung-wei, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li>Tu Mu’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, -<a href="#Page_15">15</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_23">23</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a>, -<a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_45">45</a>, -<a href="#Page_46">46</a>, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_57">57</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>, -<a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, -<a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, -<a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, -<a href="#Page_107">107</a>, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_119">119</a>, -<a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_126">126</a>, <a href="#Page_131">131</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>, -<a href="#Page_146">146</a>, <a href="#Page_148">148</a>, <a href="#Page_149">149</a>, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>, -<a href="#Page_156">156</a>, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>, <a href="#Page_161">161</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_165">165</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, -<a href="#Page_171">171</a>, <a href="#Page_175">175</a>; referred to, <a href="#Page_20">20</a>, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>, <a href="#Page_150">150</a>; his preface, quoted, <a href="#Page_XIX">xix</a>, -<a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLV">xlv</a>.</li> - -<li><cite>Tu Shu Chih</cite>, <a href="#Page_LII">lii</a>.</li> - -<li>Tu Yu, <a href="#Page_XXXIII">xxxiii</a>; his notes on Sun Tzŭ in the <cite>T‘ung Tien</cite>, <a href="#Page_XXXVII">xxxvii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>, -<a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_36">36</a>, <a href="#Page_38">38</a>, <a href="#Page_47">47</a>, <a href="#Page_56">56</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>, -<a href="#Page_77">77</a>, <a href="#Page_83">83</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_100">100</a>, -<a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_116">116</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_137">137</a>, -<a href="#Page_138">138</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>, <a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>; -referred to, <a href="#Page_28">28</a>, <a href="#Page_51">51</a>, <a href="#Page_74">74</a>, <a href="#Page_155">155</a>, <a href="#Page_173">173</a>.</li> - -<li><span class="pagenum" id="Page_203">{203}</span><cite>T‘u Shu</cite> encyclopaedia. See <cite>Ku Chin T‘u Shu Chi Ch‘êng</cite>.<br> - -—Text of Sun Tzŭ in the. See <cite>Sun Tzŭ</cite>.</li> - -<li>Tung Cho, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_94">94</a>.</li> - -<li><cite>T‘ung Chou Lieh Kuo</cite>, quoted, <a href="#Page_56">56</a>.</li> - -<li><cite>T‘ung Chih</cite>, referred to, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><cite>T‘ung Tien</cite>, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>. <i>See also</i> Tu Yu.<br> - -—Text of Sun Tzŭ in the. See <cite>Sun Tzŭ</cite>.</li> - -<li>Turenne, Marshal, on deceiving the enemy, <a href="#Page_61">61</a>; on sieges, <a href="#Page_73">73</a>; on spies, <a href="#Page_169">169</a>.</li> - -<li>Tzŭ-ch‘an, saying of, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Tzŭ-ch‘ang. <i>See</i> Nang Wa.</li> - -<li class="newletter">“<span lang="de"><b>U</b>nterricht des Königs von Preussen,</span>” quoted, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> - -<li>Uxbridge, Lord, <a href="#Page_5">5</a>.</li> - -<li class="newletter"><b>V</b>alleys, <a href="#Page_80">80</a>.</li> - -<li>Victory, halfway towards, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>; without fighting, <a href="#Page_17">17</a>.</li> - -<li>Virtues, the five cardinal, <a href="#Page_3">3</a>.</li> - -<li class="newletter"><b>W</b>an, town of, <a href="#Page_122">122</a>.</li> - -<li>Wang Chien, <a href="#Page_124">124</a>.</li> - -<li>Wang Hsi’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_1">1</a>, <a href="#Page_2">2</a>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_23">23</a>, -<a href="#Page_26">26</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_44">44</a>, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, -<a href="#Page_61">61</a>, <a href="#Page_63">63</a>, <a href="#Page_71">71</a>, <a href="#Page_78">78</a>, <a href="#Page_84">84</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, -<a href="#Page_106">106</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>, -<a href="#Page_137">137</a>, <a href="#Page_142">142</a>, <a href="#Page_155">155</a>, <a href="#Page_157">157</a>, <a href="#Page_169">169</a>; referred to, <a href="#Page_67">67</a>, <a href="#Page_76">76</a>.</li> - -<li>Wang Kuo, the rebel, <a href="#Page_94">94</a>.</li> - -<li>Wang Liao, <a href="#Page_128">128</a>.</li> - -<li>Wang Ling, a commentator, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XLI">xli</a>. <i>See also</i> Wang Tzŭ.</li> - -<li>Wang Shih-ch‘ung, <a href="#Page_104">104</a>.</li> - -<li>Wang T‘ing-ts‘ou, <a href="#Page_105">105</a>.</li> - -<li>Wang Tzŭ, quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_24">24</a>.</li> - -<li>Wang-tzŭ Ch‘eng-fu, <a href="#Page_XIII">xiii</a>.</li> - -<li>War, want of fixity in, <a href="#Page_54">54</a>.</li> - -<li>Warlike prince, <a href="#Page_141">141</a>, <a href="#Page_158">158</a>.</li> - -<li>Water, an aid to the attack, <a href="#Page_156">156</a>.</li> - -<li>Waterloo, battle of, <a href="#Page_5">5</a>, <a href="#Page_48">48</a>, <a href="#Page_130">130</a>.</li> - -<li>Weapons, <a href="#Page_14">14</a>.</li> - -<li>Weeping, <a href="#Page_127">127</a>.</li> - -<li>Wei, kingdom of, <a href="#Page_XXXV">xxxv</a>; province of, <a href="#Page_105">105</a>.</li> - -<li>Wei river, <a href="#Page_81">81</a>.</li> - -<li><cite>Wei Chih</cite> (in the <cite>San Kuo Chih</cite>), <a href="#Page_XIX">xix</a>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Wei I, <a href="#Page_106">106</a>.</li> - -<li><cite>Wei Liao Tzŭ</cite>, <a href="#Page_LI">li</a>; quoted, <a href="#Page_35">35</a>, <a href="#Page_73">73</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_107">107</a>, <a href="#Page_125">125</a>; -referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Wei Po, <a href="#Page_165">165</a>.</li> - -<li>Wei Wu Ti. <i>See</i> Ts‘ao Kung.</li> - -<li>Well-being of one’s men, to be studied, <a href="#Page_123">123</a>.</li> - -<li>Wellington, his description of his army at Waterloo, <a href="#Page_130">130</a>; on the eve of Waterloo, <a href="#Page_5">5</a>; saying, of, <a href="#Page_110">110</a>; skilful in dissimulation, <a href="#Page_6">6</a>.</li> - -<li>Wên, Duke of Chin, <a href="#Page_141">141</a>.</li> - -<li><cite>Wên Hsien T‘ung K‘ao</cite>, quoted, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>; referred to, <a href="#Page_XXI">xxi</a>, -<a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Wên-su, King of, <a href="#Page_132">132</a>.</li> - -<li>Wên Ti, Emperor of Sui dynasty, <a href="#Page_151">151</a>.</li> - -<li>Wên Wang, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>.</li> - -<li>Western Sacred Mountain, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Wind, days of, <a href="#Page_153">153</a>; duration of, <a href="#Page_155">155</a>.</li> - -<li>“Words on Wellington,” quoted, <a href="#Page_5">5</a>.</li> - -<li>Wu, city of, <a href="#Page_XIV">xiv</a>; king of, <a href="#Page_118">118</a>. <i>See also</i> Ho Lu.</li> - -<li>Wu State, <a href="#Page_XXV">xxv</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_129">129</a>, <a href="#Page_159">159</a>; dates in the history of, <a href="#Page_XXVII">xxvii</a>, <a href="#Page_XXVIII">xxviii</a>; -first mentioned in history, <a href="#Page_XXVII">xxvii</a>.</li> - -<li>Wu Ch‘i, <a href="#Page_L">l</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_110">110</a>; compared with Sun Wu, <a href="#Page_XLIII">xliii</a>; plagiary of Sun Tzŭ, <a href="#Page_XXIV">xxiv</a>. See also <cite>Wu Tzŭ</cite>.</li> - -<li><cite>Wu Ch‘i Ching</cite>, <a href="#Page_LII">lii</a>.</li> - -<li>Wu Huo, <a href="#Page_29">29</a>.</li> - -<li>Wu Jên-chi, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Wu-lao, heights of, <a href="#Page_104">104</a>.</li> - -<li>Wu Nien-hu, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Wu-tu, town of, <a href="#Page_165">165</a>.</li> - -<li>Wu-tu Ch‘iang, <a href="#Page_80">80</a>.</li> - -<li><cite>Wu Tzŭ</cite>, <a href="#Page_XIX">xix</a>, <a href="#Page_L">l</a>; quoted, <a href="#Page_24">24</a>, <a href="#Page_56">56</a>, <a href="#Page_66">66</a>, <a href="#Page_77">77</a>, <a href="#Page_80">80</a>, -<a href="#Page_81">81</a>, <a href="#Page_98">98</a>, <a href="#Page_107">107</a>, <a href="#Page_115">115</a>, <a href="#Page_131">131</a>, <a href="#Page_142">142</a>, <a href="#Page_156">156</a>; -referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><span class="pagenum" id="Page_204">{204}</span>Wu Tzŭ-Hsü, <a href="#Page_XXIX">xxix</a>, <a href="#Page_XLVIII">xlviii</a>. <i>See also</i> Wu Yüan.</li> - -<li>Wu Wang, <a href="#Page_XVI">xvi</a>, <a href="#Page_20">20</a>, <a href="#Page_175">175</a>.</li> - -<li>Wu Yüan, <a href="#Page_XIII">xiii</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_56">56</a>; a spurious treatise fathered on, <a href="#Page_XXIX">xxix</a>.</li> - -<li><cite>Wu Yüeh Ch‘un Ch‘iu</cite>, quoted, <a href="#Page_XIV">xiv</a>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Wylie’s “Notes,” referred to, <a href="#Page_XLI">xli</a>, <a href="#Page_LII">lii</a>.</li> - -<li class="newletter"><b>Y</b>a, King of Chao, <a href="#Page_144">144</a>.</li> - -<li>Yang Han, <a href="#Page_115">115</a>.</li> - -<li>Yang-p‘ing, city of, <a href="#Page_46">46</a>.</li> - -<li>Yangtsze river, <a href="#Page_123">123</a>.</li> - -<li>Yao Hsiang, <a href="#Page_78">78</a>.</li> - -<li>Yarkand, battle of, <a href="#Page_132">132</a>.</li> - -<li>Yeh Shih or Yeh Shui-hsin, his theory about Sun Tzŭ, <a href="#Page_XXI">xxi</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXV">xxv</a>; on Sun Tzŭ’s style, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Yellow Emperor, the, <a href="#Page_XVI">xvi</a>, <a href="#Page_84">84</a>.</li> - -<li>Yellow Turban rebels, <a href="#Page_154">154</a>.</li> - -<li>Yen, King of Hsü, <a href="#Page_XVI">xvi</a>, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Yen Shih-ku, <a href="#Page_167">167</a>.</li> - -<li>Yen Ti, <a href="#Page_84">84</a>.</li> - -<li>Yen Tzŭ, quoted, <a href="#Page_98">98</a>.</li> - -<li><i>Yin</i> and <i>Yang</i>, <a href="#Page_2">2</a>.</li> - -<li>Yin dynasty, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>.</li> - -<li><cite>Yin Fu Ching</cite>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_111">111</a>.</li> - -<li>Ying, capital of Ch‘u, <a href="#Page_XII">xii</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Ying K‘ao-shu, <a href="#Page_XXI">xxi</a>.</li> - -<li>Yo Fei, a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Yo I, <a href="#Page_117">117</a>.</li> - -<li><cite>Yü Hai</cite>, quoted, <a href="#Page_XLII">xlii</a>; referred to, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><cite>Yü Lan</cite> encyclopaedia. See <cite>T‘ai P‘ing Yü Lan</cite>.<br> - -—Text of Sun Tzŭ in the. See <cite>Sun Tzŭ</cite>.</li> - -<li>Yüan, the two, opponents of Ts‘ao Ts‘ao, <a href="#Page_XXXV">xxxv</a>.</li> - -<li><cite>Yüan Chien Lei Han</cite>, <a href="#Page_LIII">liii</a>.</li> - -<li>Yüan Shao, <a href="#Page_151">151</a>.</li> - -<li>Yüeh State, <a href="#Page_129">129</a>; compared with Wu, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>; first mentioned in history, <a href="#Page_XXVII">xxvii</a>.</li> - -<li><cite>Yüeh Chüeh Shu</cite>, quoted, <a href="#Page_XIV">xiv</a>.</li> - -<li><i>Yüeh Yü</i>, <a href="#Page_XXI">xxi</a>.</li> - -<li><cite>Yung Lo Ta Tien</cite>, <a href="#Page_LII">lii</a>.</li> -</ul> -</section> - -<section role="doc-errata" aria-labelledby="corr-hd"> -<div class="chapter"> -<h2 id="corr-hd" class="nobreak">CORRIGENDA</h2> -</div> - -<p class="noindent">[Transcriber’s note: the corrigenda listed below has been incorporated -into the text.]</p> - -<ul class="corrigenda"> -<li>P. <a href="#Page_IX">ix</a>, <i>note</i>: For “edition” read “translation.”</li> - -<li>„ <a href="#Page_14">14</a>, line 3: For “by” read “in the.”</li> - -<li>„ <a href="#Page_16">16</a>, line 5: For “T.” read “<cite>T‘u Shu</cite>.”</li> - -<li>„ „ <a href="#c2_p19">§ 19</a>, <i>note</i>: Before “War” insert “Soldiers are not to be used as playthings.”</li> - -<li>„ <a href="#c3_p1">17, § 1</a>: <span lang="zh">全軍</span>, etc. The more I think about it, the more I prefer the rendering suggested on p. <a href="#Page_159">159</a>, § 22, <i>note</i>.</li> - -<li>„ „ <a href="#c3_p1">§ 1</a> <i>note</i>, and p. <a href="#Page_78">78</a>, line 6: Insert “the” before “Ssŭ-ma Fa.”</li> - -<li>„ <a href="#Page_33">33</a>, note on heading: Cf. <a href="#c10_p12">X. § 12</a>, where <span lang="zh">勢</span> is translated “strength,” though it might also be “conditions.” The three words -<span lang="zh">執</span>, <span lang="zh">埶</span> and <span lang="zh">勢</span> have been much confused. It appears from the <cite>Shuo Wên</cite> -that the last character is post-classical, so that Sun Tzŭ must have used either <span lang="zh">執</span> or <span lang="zh">埶</span> in all senses.</li> - -<li>„ <a href="#Page_45">45</a>, line 1: For “sublety” read “subtlety.”</li> - -<li>„ <a href="#Page_63">63</a>, line 4: M. Chavannes writes in the <cite>T‘oung Pao</cite>, 1906, p. 210: “<span lang="fr">Le général Pan Tch‘ao n’a jamais porté les armes chinoises -jusque sur les bords de la mer Caspienne.</span>” I hasten to correct my statement on this authority.</li> - -<li>„ <a href="#Page_80">80</a>, 9<sup>th</sup> line from the bottom: For <span lang="zh">囗</span> read <span lang="zh">口</span>.</li> - -<li>„ <a href="#c10_p23">109, § 23</a>, <i>note</i>, and p. <a href="#Page_126">126</a>, 5<sup>th</sup> line from bottom: For “Huang Shih-kung” read “Huang-shih Kung.”</li> - -<li>„ <a href="#Page_124">124</a>, line 7: For “Ch‘ên” read “Ch‘ên Hao.”</li> - -<li>„ <a href="#Page_136">136</a>, 11<sup>th</sup> line from bottom: Insert “to” before “select.”</li> - -<li>„ <a href="#c12_p2">152, § 2</a>: Substitute semi-colon for full stop after “available.”</li> -</ul> -</section> - -<div class="footnote" role="doc-endnotes" aria-labelledby="note-hd"> -<div class="chapter"> -<h2 id="note-hd" class="nobreak">Footnotes</h2> -</div> - -<ul class="footnote_items"> - -<li id="Footnote1"><a role="doc-backlink" href="#FNanchor1" class="label">[1]</a> Published at Paris in 1782.</li> - -<li id="Footnote2"><a role="doc-backlink" href="#FNanchor2" class="label">[2]</a> A rather distressing Japanese flavour pervades the work throughout. -Thus, King Ho Lu masquerades as “Katsuryo,” Wu and Yüeh become “Go” and -“Etsu,” etc. etc.</li> - -<li id="Footnote3"><a role="doc-backlink" href="#FNanchor3" class="label">[3]</a> A notable exception is to be found in Biot’s translation of the <cite>Chou Li</cite>.</li> - -<li id="Footnote4"><a role="doc-backlink" href="#FNanchor4" class="label">[4]</a> <cite>Shih Chi</cite>, ch. 65.</li> - -<li id="Footnote5"><a role="doc-backlink" href="#FNanchor5" class="label">[5]</a> Also written <span lang="zh">闔閭</span> Ho Lü. He reigned from 514 to 496 B.C.</li> - -<li id="Footnote6"><a role="doc-backlink" href="#FNanchor6" class="label">[6]</a> <cite>Shih Chi</cite>, ch. 130, f. 6 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote7"><a role="doc-backlink" href="#FNanchor7" class="label">[7]</a> I note that M. Chavannes translates <span lang="zh">民勞</span> “<span lang="fr">le peuple est épuisé.</span>” -But in Sun Tzŭ’s own book (see especially <a href="#c7_p24">VII §§ 24–26</a>) the ordinary meaning -of <span lang="zh">民</span> is “army,” and this, I think, is more suitable here.</li> - -<li id="Footnote8"><a role="doc-backlink" href="#FNanchor8" class="label">[8]</a> These words are given also in Wu Tzŭ-hsü’s biography, ch. 66, fol. 3 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote9"><a role="doc-backlink" href="#FNanchor9" class="label">[9]</a> The appellation of <span lang="zh">囊瓦</span> Nang Wa.</li> - -<li id="Footnote10"><a role="doc-backlink" href="#FNanchor10" class="label">[10]</a> <cite>Shih Chi</cite>, ch. 31, fol. 6 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote11"><a role="doc-backlink" href="#FNanchor11" class="label">[11]</a> <i>Ibid.</i> ch. 25, fol. 1 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote12"><a role="doc-backlink" href="#FNanchor12" class="label">[12]</a> The appellation of <span lang="zh">狐偃</span> Hu Yen, mentioned in ch. 39 under the year 637.</li> - -<li id="Footnote13"><a role="doc-backlink" href="#FNanchor13" class="label">[13]</a> <span lang="zh">王子城父</span> Wang-tzŭ Ch‘êng-fu, ch. 32, year 607.</li> - -<li id="Footnote14"><a role="doc-backlink" href="#FNanchor14" class="label">[14]</a> The mistake is natural enough. Native critics refer to the <span lang="zh">越絶書</span>, -a work of the Han dynasty, which says (ch. 2, fol. 3 <i>v</i><sup>o</sup> of my edition): -<span lang="zh">巫門外大冢吳王客齊孫武冢也去縣十里善爲兵法</span> “Ten <i>li</i> outside the Wu gate -[of the city of <span lang="zh">吳</span> Wu, now Soochow in Kiangsu] there is a great mound, -raised to commemorate the entertainment of Sun Wu of Ch‘i who excelled -in the art of war, by the King of Wu.”</li> - -<li id="Footnote15"><a role="doc-backlink" href="#FNanchor15" class="label">[15]</a> <span lang="zh">孫子者吳人也善爲兵法辟幽居世人莫知其能</span>.</li> - -<li id="Footnote16"><a role="doc-backlink" href="#FNanchor16" class="label">[16]</a> <span lang="zh">君臣乖心則孫子不能以應敵</span>.</li> - -<li id="Footnote17"><a role="doc-backlink" href="#FNanchor17" class="label">[17]</a> <span lang="zh">孫武以三萬破楚二十萬者楚無法故也</span>.</li> - -<li id="Footnote18"><a role="doc-backlink" href="#FNanchor18" class="label">[18]</a> The <cite>Shih Chi</cite>, on the other hand, says: <span lang="zh">臏亦孫武之後世子孫也</span>. -I may remark in passing that the name <span lang="zh">武</span> for one who was a great -warrior is just as suspicious as <span lang="zh">臏</span> for a man who had his feet cut -off.</li> - -<li id="Footnote19"><a role="doc-backlink" href="#FNanchor19" class="label">[19]</a> An allusion to <span lang="zh">易經</span>, <span lang="zh">繫辭</span>, II. 2: <span lang="zh">弦木爲弧剡木爲矢弧矢之利以威天下</span> “They -attached strings to wood to make bows, and sharpened wood to make -arrows. The use of bows and arrows is to keep the Empire in awe.”</li> - -<li id="Footnote20"><a role="doc-backlink" href="#FNanchor20" class="label">[20]</a> <span lang="zh">論語</span> XII. 7.</li> - -<li id="Footnote21"><a role="doc-backlink" href="#FNanchor21" class="label">[21]</a> <span lang="zh">書經</span> V. iv. 7.</li> - -<li id="Footnote22"><a role="doc-backlink" href="#FNanchor22" class="label">[22]</a> <span lang="zh">易經</span>, 7<sup>th</sup> diagram (<span lang="zh">師</span>).</li> - -<li id="Footnote23"><a role="doc-backlink" href="#FNanchor23" class="label">[23]</a> <span lang="zh">詩經</span> III. 1. vii. 5.</li> - -<li id="Footnote24"><a role="doc-backlink" href="#FNanchor24" class="label">[24]</a> <span lang="zh">司馬法</span> ch. 1 (<span lang="zh">仁本</span>) <i>ad init.</i> The text of the passage in the <span lang="zh">圖書</span> -<cite>T‘u Shu</cite> (<span lang="zh">戎政典</span>, ch. 85) is: <span lang="zh">是故殺人安人殺之可也</span>.</li> - -<li id="Footnote25"><a role="doc-backlink" href="#FNanchor25" class="label">[25]</a> The son and successor of Ho Lu. He was finally defeated and overthrown by -<span lang="zh">勾踐</span> Kou Chien, King of Yüeh, in 473 B.C. See <i>post</i>.</li> - -<li id="Footnote26"><a role="doc-backlink" href="#FNanchor26" class="label">[26]</a> King Yen of <span lang="zh">徐</span> Hsü, a fabulous being, of whom Sun Hsing-yen says in -his preface: <span lang="zh">仁而敗</span> “His humanity brought him to destruction.” See <i>Shih -Chi</i> ch. 5, f. 1 <i>v</i><sup>o</sup> and M. Chavannes’ note, <i>Mémoires Historiques</i>, tom. II, p. 8.</li> - -<li id="Footnote27"><a role="doc-backlink" href="#FNanchor27" class="label">[27]</a> <cite>T‘u Shu</cite>, <i>ibid.</i> ch. 90: -<span lang="zh">操聞上古有弧矢之利論語曰足兵尙書八政曰師易曰師貞丈人吉詩曰王赫斯怒爰征其旅黃帝湯武咸用干戚以濟世也司馬法曰人故殺人殺之可也恃武者滅恃文者亡夫差偃王是也聖人之用兵戢而時動不得已而用之</span>.</li> - -<li id="Footnote28"><a role="doc-backlink" href="#FNanchor28" class="label">[28]</a> The passage I have put in brackets is omitted in the <cite>T‘u Shu</cite>, and may be -an interpolation. It was known, however, to <span lang="zh">張守</span>節 Chang Shou-chieh of -the T‘ang dynasty, and appears in the <cite>T‘ai P‘ing Yü Lan</cite>.</li> - -<li id="Footnote29"><a role="doc-backlink" href="#FNanchor29" class="label">[29]</a> Ts‘ao Kung seems to be thinking of the first part of chap. II, perhaps -especially of <a href="#c2_p8">§ 8</a>.</li> - -<li id="Footnote30"><a role="doc-backlink" href="#FNanchor30" class="label">[30]</a> <span lang="zh">吾觀兵書戰策多矣孫武所著深矣孫子者齊人也名武爲吳王闔閭作兵法一十三篇試之婦人卒以爲將西破强楚入郢北威齊晉後百歲餘有孫臏是武之後也審計重舉明畫深圖不可相誣而但世人未之深亮訓說況文煩富行於世者失其旨要故撰爲略解焉.</span></li> - -<li id="Footnote31"><a role="doc-backlink" href="#FNanchor31" class="label">[31]</a> <span lang="zh">漢書藝文志，兵權謀</span>.</li> - -<li id="Footnote32"><a role="doc-backlink" href="#FNanchor32" class="label">[32]</a> The <span lang="zh">宋藝文志</span> mentions two editions of Sun Tzŭ in 3 <i>chüan</i>, namely -<span lang="zh">孫武孫子</span> and <span lang="zh">朱服校定孫子</span>.</li> - -<li id="Footnote33"><a role="doc-backlink" href="#FNanchor33" class="label">[33]</a> See chap. <a href="#Page_114">XI</a>.</li> - -<li id="Footnote34"><a role="doc-backlink" href="#FNanchor34" class="label">[34]</a> <span lang="zh">吳王召孫子問以兵法每陳一篇王不知口之稱善</span>.</li> - -<li id="Footnote35"><a role="doc-backlink" href="#FNanchor35" class="label">[35]</a> <span lang="zh">按此皆釋九地篇義辭意甚詳故其篇帙不能不多也</span>.</li> - -<li id="Footnote36"><a role="doc-backlink" href="#FNanchor36" class="label">[36]</a> Such as the <span lang="zh">八陣圖</span>, quoted in <span lang="zh">鄭玄</span> Chêng Hsüan’s commentary on -the <cite>Chou Li</cite>, the <span lang="zh">戰鬭大甲兵法</span> and <span lang="zh">兵法雜占</span>, mentioned in -the <span lang="zh">隋志</span> <i>Sui Chih</i>, and the <span lang="zh">三十二壘經</span>, in the <i>Hsin T‘ang Chih</i>.</li> - -<li id="Footnote37"><a role="doc-backlink" href="#FNanchor37" class="label">[37]</a> On the other hand, it is noteworthy that <span lang="zh">吳子</span> <cite>Wu Tzŭ</cite>, which is now -in 6 chapters, has 48 assigned to it in the <cite>Han Chih</cite>. Likewise, the <span lang="zh">中庸</span> -<i>Chung Yung</i> is credited with 49 chapters, though now in one only. In the case of -such very short works, one is tempted to think that <span lang="zh">篇</span> might simply mean “leaves.”</li> - -<li id="Footnote38"><a role="doc-backlink" href="#FNanchor38" class="label">[38]</a> See <cite>T‘u Shu</cite>, <span lang="zh">經籍典</span>, ch. 442, <span lang="zh">彚考</span> 2.</li> - -<li id="Footnote39"><a role="doc-backlink" href="#FNanchor39" class="label">[39]</a> An extract will be found on p. <a href="#Page_XLV">xlv</a>.</li> - -<li id="Footnote40"><a role="doc-backlink" href="#FNanchor40" class="label">[40]</a> <span lang="zh">武所著書凡數十萬言曹魏武帝削其繁剩筆其精切凡十三篇成爲一編</span>.</li> - -<li id="Footnote41"><a role="doc-backlink" href="#FNanchor41" class="label">[41]</a> <span lang="zh">其所爲注解十不釋一此蓋非曹不能盡注解也</span>.</li> - -<li id="Footnote42"><a role="doc-backlink" href="#FNanchor42" class="label">[42]</a> <span lang="zh">予尋魏志見曹自作兵書十餘萬言諸將征戰皆以新書從事從令者克捷違教者負敗意曹自於新書中馳驟其說自成一家事業不欲隨孫武後盡解其書不然者曹其不能耶今新書已亡不可復知</span>.</li> - -<li id="Footnote43"><a role="doc-backlink" href="#FNanchor43" class="label">[43]</a> <span lang="zh">魏氏瑣連孫武之法</span>.</li> - -<li id="Footnote44"><a role="doc-backlink" href="#FNanchor44" class="label">[44]</a> See <span lang="zh">孫子兵法序</span>.</li> - -<li id="Footnote45"><a role="doc-backlink" href="#FNanchor45" class="label">[45]</a> <span lang="zh">謙言解其觕略</span>.</li> - -<li id="Footnote46"><a role="doc-backlink" href="#FNanchor46" class="label">[46]</a> Ch. 99, fol. 5 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote47"><a role="doc-backlink" href="#FNanchor47" class="label">[47]</a> <span lang="zh">然史記稱十三篇在漢志之前不得以後來附益者爲本書牧之言固未可以爲據也</span>.</li> - -<li id="Footnote48"><a role="doc-backlink" href="#FNanchor48" class="label">[48]</a> <cite>Shih Chi</cite>, ch. 65 <i>ad fin:</i> <span lang="zh">世俗所稱師旅皆道孫子十三篇吳起兵法世多有故弗論</span>.</li> - -<li id="Footnote49"><a role="doc-backlink" href="#FNanchor49" class="label">[49]</a> <span lang="zh">葉適</span> Yeh Shih of the Sung dynasty [1151–1223]. See <span lang="zh">文獻通考</span>, -ch. 221, ff. 7, 8.</li> - -<li id="Footnote50"><a role="doc-backlink" href="#FNanchor50" class="label">[50]</a> See <cite>Tso Chuan</cite> <span lang="zh">隱公</span>, I. 3 <i>ad fin.</i> and XI. 3 <i>ad init.</i> He hardly deserves -to be bracketed with assassins.</li> - -<li id="Footnote51"><a role="doc-backlink" href="#FNanchor51" class="label">[51]</a> See pp. <a href="#Page_66">66</a>, <a href="#Page_128">128</a>.</li> - -<li id="Footnote52"><a role="doc-backlink" href="#FNanchor52" class="label">[52]</a> See <cite>Tso Chuan</cite>, <span lang="zh">僖公</span>, XXX. 5.</li> - -<li id="Footnote53"><a role="doc-backlink" href="#FNanchor53" class="label">[53]</a> See p. <a href="#Page_128">128</a>. Chuan Chu is the abbreviated form of his name.</li> - -<li id="Footnote54"><a role="doc-backlink" href="#FNanchor54" class="label">[54]</a> <i>I.e.</i> Po P‘ei. See <i>ante</i>.</li> - -<li id="Footnote55"><a role="doc-backlink" href="#FNanchor55" class="label">[55]</a> <span lang="zh">遷載孫武齊人而用於吳在闔閭時破楚入郢爲大將按左氏無孫武他書所有左氏不必盡有然穎考叔曹劌燭之武鱄設諸之流微賤暴用事左氏未嘗遺而武功名章灼如此乃更闕又同時伍員宰嚭一一銓次乃獨不及武邪</span>.</li> - -<li id="Footnote56"><a role="doc-backlink" href="#FNanchor56" class="label">[56]</a> The nucleus of this work is probably genuine, though large additions have -been made by later hands. Kuan Chung died in 645 B.C.</li> - -<li id="Footnote57"><a role="doc-backlink" href="#FNanchor57" class="label">[57]</a> See <i>Infra</i>, p. 1.</li> - -<li id="Footnote58"><a role="doc-backlink" href="#FNanchor58" class="label">[58]</a> I do not know what work this is, unless it be the last chapter of the <span lang="zh">國語</span>. -Why that chapter should be singled out, however, is not clear.</li> - -<li id="Footnote59"><a role="doc-backlink" href="#FNanchor59" class="label">[59]</a> About 480 B.C.</li> - -<li id="Footnote60"><a role="doc-backlink" href="#FNanchor60" class="label">[60]</a> <span lang="zh">詳味孫子與管子六韜越語相出入春秋末戰國初山林處士所爲其言得用於吳者其徒夸大之說也</span>.</li> - -<li id="Footnote61"><a role="doc-backlink" href="#FNanchor61" class="label">[61]</a> That is, I suppose, the age of Wu Wang and Chou Kung.</li> - -<li id="Footnote62"><a role="doc-backlink" href="#FNanchor62" class="label">[62]</a> In the 3<sup>rd</sup> century B.C.</li> - -<li id="Footnote63"><a role="doc-backlink" href="#FNanchor63" class="label">[63]</a> Ssŭ-ma Jang-chü, whose family name was <span lang="zh">田</span> T‘ien, lived in the -latter half of the 6<sup>th</sup> century B.C., and is also believed to have -written a work on war. See <cite>Shih Chi</cite>, ch. 64, and <i>infra</i>, p. 1.</li> - -<li id="Footnote64"><a role="doc-backlink" href="#FNanchor64" class="label">[64]</a> <span lang="zh">自周之盛至春秋凡將兵者必與聞國政未有特將於外者六國時此制始改吳雖蠻夷而孫武爲大將乃不爲命卿而左氏無傳焉可乎故凡謂穰苴孫武者皆辯士妄相標指非事實其言闔閭試以婦人尤爲奇險不足信</span>.</li> - -<li id="Footnote65"><a role="doc-backlink" href="#FNanchor65" class="label">[65]</a> See the end of the passage quoted from the <cite>Shih Chi</cite> on p. <a href="#Page_XII">xii</a>.</li> - -<li id="Footnote66"><a role="doc-backlink" href="#FNanchor66" class="label">[66]</a> In the <span lang="zh">書錄解題</span>, a classified catalogue of his family library.</li> - -<li id="Footnote67"><a role="doc-backlink" href="#FNanchor67" class="label">[67]</a> See <cite>Wên Hsien T‘ung K‘ao</cite>, ch. 221, f. 9 <i>r</i><sup>o</sup>: -<span lang="zh">世之言兵者祖孫武然孫武事吳闔閭而不見於左傳不知果何時人也.</span></li> - -<li id="Footnote68"><a role="doc-backlink" href="#FNanchor68" class="label">[68]</a> See <i>Hsü Lu</i>, f. 14 <i>r</i><sup>o</sup>: <span lang="zh">孫吳或是古書</span>.</li> - -<li id="Footnote69"><a role="doc-backlink" href="#FNanchor69" class="label">[69]</a> <span lang="zh">按孫子生於敬王之代故周秦兩漢諸書皆多襲用其文</span>. -Here is a list of the passages in Sun Tzŭ from which -either the substance or the actual words have been appropriated by early authors: -VII. 9; IX. 17; I. 24 (<span lang="zh">戰國策</span>). IX. 23; IX. 1, 3, 7; V. 1; III. 18; XI. -58; VII. 31; VII. 24; VII. 26; IX. 15; IX. 4 (<i>bis</i>) (<span lang="zh">吳子</span>). III. 8; IV. 7 -(<span lang="zh">尉繚子</span>). VII. 19; V. 14; III. 2 (<span lang="zh">鶡冠子</span>). III. 8; XI. 2; I. 19; XI. 58; -X. 10 & VI. 1 (史記. Two of the above are given as quotations). V. 13; -IV. 2 (<span lang="zh">呂氏春秋</span>). IX. 11, 12; XI. 30; I. 13; VII. 19 & IV. 7; VII. 32; -VII. 25; IV. 20 & V. 23; IX. 43; V. 15; VII. 26; V. 4 & XI. 39; VIII. 11; -VI. 4 (<span lang="zh">淮南子</span>). V. 4 (<span lang="zh">太元經</span>). II. 20; X. 14 (<span lang="zh">潛夫論</span>).</li> - -<li id="Footnote70"><a role="doc-backlink" href="#FNanchor70" class="label">[70]</a> See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that the <i>Tso -Chuan</i> must have been written in the 5<sup>th</sup> century, but not before 424 B.C.</li> - -<li id="Footnote71"><a role="doc-backlink" href="#FNanchor71" class="label">[71]</a> The instances quoted are:—III. 14, 15: <span lang="zh">同</span> is said to be equivalent to <span lang="zh">昌</span>; -II. 15: <span lang="zh">𦮼</span> = <span lang="zh">萁</span>; VII. 28: <span lang="zh">歸</span> = <span lang="zh">息</span>; XI. 60: <span lang="zh">詳</span> = <span lang="zh">佯</span>; XI. 24: the use -of <span lang="zh">鬥</span> instead of <span lang="zh">鬭</span> (the later form); XI. 64: <span lang="zh">誅</span> = <span lang="zh">治</span>; IX. 3: <span lang="zh">絶</span> = <span lang="zh">越</span>; -III. 11: <span lang="zh">周</span> and 隙 antithetically opposed in the sense of <span lang="zh">無缺</span> and <span lang="zh">有缺</span>; -XI. 56: <span lang="zh">犯</span> = <span lang="zh">動</span>; XI. 31: <span lang="zh">方</span> = <span lang="zh">縛</span>.</li> - -<li id="Footnote72"><a role="doc-backlink" href="#FNanchor72" class="label">[72]</a> See <cite>Mencius</cite> III. 1. iii. 13–20.</li> - -<li id="Footnote73"><a role="doc-backlink" href="#FNanchor73" class="label">[73]</a> <span lang="zh">山林處士</span> need not be pressed to mean an actual dweller in the -mountains. I think it simply denotes a person living a retired life -and standing aloof from public affairs.</li> - -<li id="Footnote74"><a role="doc-backlink" href="#FNanchor74" class="label">[74]</a> When Wu first appears in the <i>Ch‘un Ch‘iu</i> in 584, it is already at variance -with its powerful neighbour. The <i>Ch‘un Ch‘iu</i> first mentions Yüeh in 537, the -<cite>Tso Chuan</cite> in 601.</li> - -<li id="Footnote75"><a role="doc-backlink" href="#FNanchor75" class="label">[75]</a> This is explicitly stated in the <cite>Tso Chuan</cite>, <span lang="zh">昭公</span> XXXII, 2: -<span lang="zh">夏吳伐越始用師於越也.</span></li> - -<li id="Footnote76"><a role="doc-backlink" href="#FNanchor76" class="label">[76]</a>There is this to be said for the later period, that the feud would tend to -grow more bitter after each encounter, and thus more fully justify the language -used in <a href="#c11_p30">XI. § 30</a>.</li> - -<li id="Footnote77"><a role="doc-backlink" href="#FNanchor77" class="label">[77]</a> See his preface to Sun Tzŭ:—<span lang="zh">入郢威齊晉之功歸之子胥故春秋傳不載其名葢功成不受官</span>.</li> - -<li id="Footnote78"><a role="doc-backlink" href="#FNanchor78" class="label">[78]</a> With Wu Yüan himself the case is just the reverse:—a spurious -treatise on war has been fathered on him simply because he was a -great general. Here we have an obvious inducement to forgery. Sun -Wu, on the other hand, cannot have been widely known to fame in the -5<sup>th</sup> century.</li> - -<li id="Footnote79"><a role="doc-backlink" href="#FNanchor79" class="label">[79]</a> See <cite>Tso Chuan</cite>, <span lang="zh">定公</span>, 4<sup>th</sup> year (506), § 14: <span lang="zh">自昭王卽位無歲不有吳師</span> -“From the date of King Chao’s accession [515] there was no year in -which Ch‘u was not attacked by Wu.”</li> - -<li id="Footnote80"><a role="doc-backlink" href="#FNanchor80" class="label">[80]</a> See <i>supra</i>, p. <a href="#Page_XX">xx</a>.</li> - -<li id="Footnote81"><a role="doc-backlink" href="#FNanchor81" class="label">[81]</a> <span lang="zh">秦漢已來用兵皆用其法而或祕其書不肯注以傳世魏武始爲之注</span>.</li> - -<li id="Footnote82"><a role="doc-backlink" href="#FNanchor82" class="label">[82]</a> See <span lang="zh">宋藝文志</span>.</li> - -<li id="Footnote83"><a role="doc-backlink" href="#FNanchor83" class="label">[83]</a> Alluded to on p. <a href="#Page_XVII">xvii</a>, note 3.</li> - -<li id="Footnote84"><a role="doc-backlink" href="#FNanchor84" class="label">[84]</a> <i>Loc. cit.</i>: <span lang="zh">葢宋人又從大興朱氏處見明人刻本餘則世無傳者</span>.</li> - -<li id="Footnote85"><a role="doc-backlink" href="#FNanchor85" class="label">[85]</a> A good biographical notice, with a list of his works, will be found in the -<span lang="zh">國朝詩人徵略</span>, ch. 48, fol. 18 <i>sqq.</i></li> - -<li id="Footnote86"><a role="doc-backlink" href="#FNanchor86" class="label">[86]</a> Preface <i>ad fin.</i>: <span lang="zh">吾家出樂安眞孫子之後媿余徒讀祖書考証文字不通方略亦享承平之福者久也</span> -“My family comes from Lo-an, and we are really descended from Sun -Tzŭ. I am ashamed to say that I only read my ancestor’s work from -a literary point of view, without comprehending the military -technique. So long have we been enjoying the blessings of peace!”</li> - -<li id="Footnote87"><a role="doc-backlink" href="#FNanchor87" class="label">[87]</a> Hua-yin is about 14 miles from <span lang="zh">潼關</span> T‘ung-kuan on the eastern -border of Shensi. The temple in question is still visited by those -about to make the ascent of the <span lang="zh">華山</span> or Western Sacred Mountain. It -is mentioned in the <span lang="zh">大明一統志</span> [A.D. 1461], ch. 32, f. 22, as the -<span lang="zh">西嶽廟</span>:—<span lang="zh">在華陰縣東五里廟有唐𤣥宗所製華山碑</span> “Situated five <i>li</i> east -of the district city of Hua-yin. The temple contains the Hua-shan -tablet inscribed by the T‘ang Emperor Hsüan Tsung [713–755].”</li> - -<li id="Footnote88"><a role="doc-backlink" href="#FNanchor88" class="label">[88]</a> <span lang="zh">曩予游𨵿中讀華陰嶽廟道藏見有此書後有鄭友賢遺說一卷</span>.</li> - -<li id="Footnote89"><a role="doc-backlink" href="#FNanchor89" class="label">[89]</a> Cf. Sun Hsing-yen’s remark <i>à propos</i> of his mistakes in the -names and order of the commentators: <span lang="zh">吉天保之不深究此書可知</span>.</li> - -<li id="Footnote90"><a role="doc-backlink" href="#FNanchor90" class="label">[90]</a> <span lang="zh">國家令甲以孫子校士所傳本或多錯謬當用古本是正其文適吳念湖太守畢恬溪孝廉皆爲此學所得或過于予遂刋一編以課武士</span>.</li> - -<li id="Footnote91"><a role="doc-backlink" href="#FNanchor91" class="label">[91]</a> <i>See</i> my “Catalogue of Chinese Books” (Luzac & Co., 1908), -no. 40.</li> - -<li id="Footnote92"><a role="doc-backlink" href="#FNanchor92" class="label">[92]</a> This is a discussion of 29 difficult passages in Sun Tzŭ, -namely: I. 2; 26; 16; II. 9 & 10; III. 3; III & VII; III. 17; IV. -4; 6; V. 3; 10 & 11; 14; the headings of the 13 chapters, with -special reference to chap. VII; VII. 5; 15 & 16; 27; 33, &c.; -VIII. 1–6; IX. 11; X. 1–20; XI. 23; 31; 19; 43; VII. 12–14 & XI. -52; XI. 56; XIII. 15 & 16; 26; XIII in general.</li> - -<li id="Footnote93"><a role="doc-backlink" href="#FNanchor93" class="label">[93]</a> Preface to Mei Yao-ch‘ên’s edition: <span lang="zh">孫子注者尤多武之書本於兵兵之術非一而以不窮爲奇宜其說者之多也</span>.</li> - -<li id="Footnote94"><a role="doc-backlink" href="#FNanchor94" class="label">[94]</a> See <span lang="zh">魏書</span>, ch. 1.</li> - -<li id="Footnote95"><a role="doc-backlink" href="#FNanchor95" class="label">[95]</a> <i>Loc. cit.:</i> <span lang="zh">然前世言善用兵稱曹公曹公嘗與董呂諸袁角其力而勝之遂與吳蜀分漢而王傳言魏之將出兵千里每坐計勝敗授其成算諸將用之十不失一一有違者兵輒敗北</span>.</li> - -<li id="Footnote96"><a role="doc-backlink" href="#FNanchor96" class="label">[96]</a> Cf. <span lang="zh">天一閣藏書總目</span> Catalogue of the library of the <span lang="zh">范</span> Fan family -at Ningpo, <span lang="zh">子部</span>, fol. 12 <i>v</i><sup>o</sup>: <span lang="zh">其註多隱辭引而不發</span> “His commentary is -frequently obscure; it furnishes a clue, but does not fully develop -the meaning.”</li> - -<li id="Footnote97"><a role="doc-backlink" href="#FNanchor97" class="label">[97]</a> See <span lang="zh">玉海</span>, ch. 141 <i>ad init.</i></li> - -<li id="Footnote98"><a role="doc-backlink" href="#FNanchor98" class="label">[98]</a> <cite>Wên Hsien T‘ung K‘ao</cite>, ch. 221, f. 9 <i>v</i><sup>o</sup>.</li> - -<li id="Footnote99"><a role="doc-backlink" href="#FNanchor99" class="label">[99]</a> Ch. 207, f. 5 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote100"><a role="doc-backlink" href="#FNanchor100" class="label">[100]</a> It is interesting to note that M. Pelliot has recently -discovered chapters 1, 4 and 5 of this lost work in the “Grottos of -the Thousand Buddhas.” <i>See</i> B. E. F. E. O, t. VIII, nos. 3–4, p. 525.</li> - -<li id="Footnote101"><a role="doc-backlink" href="#FNanchor101" class="label">[101]</a> <i>Loc. cit.</i></li> - -<li id="Footnote102"><a role="doc-backlink" href="#FNanchor102" class="label">[102]</a> <cite>Wên Hsien T‘ung K‘ao</cite>, ch. 221, f. 9: -<span lang="zh">世謂牧慨然最喜論兵欲試而不得者其學能道春秋戰國時事甚博而詳知兵者有取焉</span>.</li> - -<li id="Footnote103"><a role="doc-backlink" href="#FNanchor103" class="label">[103]</a> Preface to his commentary (<cite>T‘u Shu</cite>, <span lang="zh">經籍典</span>, ch. 442): -<span lang="zh">武之所論大約用仁義使機權也</span>.</li> - -<li id="Footnote104"><a role="doc-backlink" href="#FNanchor104" class="label">[104]</a> <i>Ibid.</i>: <span lang="zh">自武死後凡千歲將兵者有成者有敗者勘其事跡皆與武所著書一一相抵當</span>.</li> - -<li id="Footnote105"><a role="doc-backlink" href="#FNanchor105" class="label">[105]</a> <i>T‘ung K‘ao, loc. cit.</i>: <span lang="zh">皥以曹公注隱微杜牧注闊踈重爲之注云</span>.</li> - -<li id="Footnote106"><a role="doc-backlink" href="#FNanchor106" class="label">[106]</a> <i>Ibid.</i></li> - -<li id="Footnote107"><a role="doc-backlink" href="#FNanchor107" class="label">[107]</a> The Hsia, the Shang and the Chou. Although the last-named -was nominally existent in Sun Tzŭ’s day, it retained hardly a -vestige of power, and the old military organisation had -practically gone by the board. I can suggest no other explanation -of the passage.</li> - -<li id="Footnote108"><a role="doc-backlink" href="#FNanchor108" class="label">[108]</a> See <cite>Chou Li</cite>, XXIX. 6–10.</li> - -<li id="Footnote109"><a role="doc-backlink" href="#FNanchor109" class="label">[109]</a> See <cite>T‘u Shu</cite>, <span lang="zh">戎政典</span>, ch. 90, f. 2 <i>v</i><sup>o</sup>: -<span lang="zh">後之學者徒見其書又各牽於己見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰此戰國相傾之說也三代王者之師司馬九伐之法武不及也然亦愛其文略而意深其行師用兵料敵制勝亦皆有法其言甚有序次而注者汨之或失其意乃自爲注凡膠于偏見者皆抉去傅以己意而發之然後武之說不汨而明吾知此書當與三家並傳而後世取其說者往往于吾聖兪多焉</span>.</li> - -<li id="Footnote110"><a role="doc-backlink" href="#FNanchor110" class="label">[110]</a> <i>T‘ung K‘ao</i>, ch. 221, f. 11 <i>r</i><sup>o</sup>: <span lang="zh">晳以古本校正闕誤</span>.</li> - -<li id="Footnote111"><a role="doc-backlink" href="#FNanchor111" class="label">[111]</a> See <span lang="zh">四庫全書</span>, ch. 99, f. 16 <i>v</i><sup>o</sup>.</li> - -<li id="Footnote112"><a role="doc-backlink" href="#FNanchor112" class="label">[112]</a> This appears to be still extant. See Wylie’s “Notes,” p. 91 -(new edition).</li> - -<li id="Footnote113"><a role="doc-backlink" href="#FNanchor113" class="label">[113]</a> <i>T‘ung K‘ao, loc. cit.</i>: -<span lang="zh">仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗訪知兵者士大夫人人言兵矣故本朝注解孫武書者大抵皆其時人也</span>.</li> - -<li id="Footnote114"><a role="doc-backlink" href="#FNanchor114" class="label">[114]</a> A notable person in his day. His biography is given in the -<cite>San Kuo Chih</cite>, ch. 10.</li> - -<li id="Footnote115"><a role="doc-backlink" href="#FNanchor115" class="label">[115]</a> Ch. 100, ff. 2, 3.</li> - -<li id="Footnote116"><a role="doc-backlink" href="#FNanchor116" class="label">[116]</a> <i>See</i> p. <a href="#Page_144">144</a>.</li> - -<li id="Footnote117"><a role="doc-backlink" href="#FNanchor117" class="label">[117]</a> <cite>Hou Han Shu</cite>, ch. 17 <i>ad init.</i></li> - -<li id="Footnote118"><a role="doc-backlink" href="#FNanchor118" class="label">[118]</a> <cite>San Kuo Chih</cite>, ch. 54, f. 10 <i>v</i><sup>o</sup> (commentary).</li> - -<li id="Footnote119"><a role="doc-backlink" href="#FNanchor119" class="label">[119]</a> <cite>Sung Shih</cite>, ch. 365 <i>ad init.</i></li> - -<li id="Footnote120"><a role="doc-backlink" href="#FNanchor120" class="label">[120]</a> The few Europeans who have yet had an opportunity of -acquainting themselves with Sun Tzŭ are not behindhand in their -praise. In this connection, I may perhaps be excused for quoting -from a letter from Lord Roberts, to whom the sheets of the present -work were submitted previous to publication: “Many of Sun Wu’s -maxims are perfectly applicable to the present day, and no. 11 on -page 77 is one that the people of this country would do well to -take to heart.”</li> - -<li id="Footnote121"><a role="doc-backlink" href="#FNanchor121" class="label">[121]</a> Ch. 140, f. 13 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote122"><a role="doc-backlink" href="#FNanchor122" class="label">[122]</a> <i>See</i> <a href="#c4_p3">IV. § 3</a>.</li> - -<li id="Footnote123"><a role="doc-backlink" href="#FNanchor123" class="label">[123]</a> The allusion may be to Mencius VI. 2. ix. 2: <span lang="zh">戰必克</span>.</li> - -<li id="Footnote124"><a role="doc-backlink" href="#FNanchor124" class="label">[124]</a> <span lang="zh">武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳然而起之言兵也輕法制草略無所統紀不若武之書詞約而義盡</span>.</li> - -<li id="Footnote125"><a role="doc-backlink" href="#FNanchor125" class="label">[125]</a> The <cite>Tso Chuan</cite>.</li> - -<li id="Footnote126"><a role="doc-backlink" href="#FNanchor126" class="label">[126]</a> <span lang="zh">孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論語易大傳之流孟荀楊著書皆不及也</span>.</li> - -<li id="Footnote127"><a role="doc-backlink" href="#FNanchor127" class="label">[127]</a> <span lang="zh">是啟人君窮兵黷武之心</span>.</li> - -<li id="Footnote128"><a role="doc-backlink" href="#FNanchor128" class="label">[128]</a> <cite>Shih Chi</cite>, ch. 25, fol. 1: -<span lang="zh">兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴角之獸見犯則校而况於人懷好惡喜怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於大較不權輕重猥云德化不當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑罰不可捐於國誅伐不可偃於天下用之有巧拙行之有逆順耳</span>.</li> - -<li id="Footnote129"><a role="doc-backlink" href="#FNanchor129" class="label">[129]</a> The first instance of <span lang="zh">木索</span> given in the <cite>P‘ei Wên Yün Fu</cite> is -from Ssŭ-ma Ch‘ien’s letter to <span lang="zh">任安</span> Jên An (see <span lang="zh">文選</span>, ch. 41, f. 9 -<i>r</i><sup>o</sup>), where M. Chavannes translates it “<span lang="fr">la cangue et la chaîne.</span>” -But in the present passage it seems rather to indicate some single -instrument of torture.</li> - -<li id="Footnote130"><a role="doc-backlink" href="#FNanchor130" class="label">[130]</a> <span lang="zh">兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人笞死于市者吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃無異意也笞之與斬無異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也俱期於除去惡民安活善民</span>.</li> - -<li id="Footnote131"><a role="doc-backlink" href="#FNanchor131" class="label">[131]</a> Cf. <cite>Shih Chi</cite>, ch. 47, f. 11 <i>v</i><sup>o</sup>.</li> - -<li id="Footnote132"><a role="doc-backlink" href="#FNanchor132" class="label">[132]</a> <span lang="zh">季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉有曰卽學之於孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年何人分爲二道曰文曰武離而俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最甚</span>.</li> - -<li id="Footnote133"><a role="doc-backlink" href="#FNanchor133" class="label">[133]</a> See <cite>Shu Ching</cite>, preface § 55.</li> - -<li id="Footnote134"><a role="doc-backlink" href="#FNanchor134" class="label">[134]</a> See <cite>Tso Chuan</cite>, <span lang="zh">定公</span> X. 2; <cite>Shih Chi</cite>, ch. 47, f. 4 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote135"><a role="doc-backlink" href="#FNanchor135" class="label">[135]</a> <span lang="zh">周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰有文事者必有武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎</span>.</li> - -<li id="Footnote136"><a role="doc-backlink" href="#FNanchor136" class="label">[136]</a> <cite>Lun Yü</cite>, XV. 1.</li> - -<li id="Footnote137"><a role="doc-backlink" href="#FNanchor137" class="label">[137]</a> <cite>Tso Chuan</cite>, <span lang="zh">哀公</span>, XI. 7.</li> - -<li id="Footnote138"><a role="doc-backlink" href="#FNanchor138" class="label">[138]</a> See <i>supra</i>.</li> - -<li id="Footnote139"><a role="doc-backlink" href="#FNanchor139" class="label">[139]</a> <cite>Tso Chuan</cite>, <span lang="zh">定公</span>, X. 2.</li> - -<li id="Footnote140"><a role="doc-backlink" href="#FNanchor140" class="label">[140]</a> <i>Ibid.</i> XII. 5; <cite>Chia Yü</cite>, ch. 1 <i>ad fin.</i></li> - -<li id="Footnote141"><a role="doc-backlink" href="#FNanchor141" class="label">[141]</a> I have failed to trace this utterance. See note 2 on p. <a href="#Page_XLIII">xliii</a>.</li> - -<li id="Footnote142"><a role="doc-backlink" href="#FNanchor142" class="label">[142]</a> See <i>supra</i>.</li> - -<li id="Footnote143"><a role="doc-backlink" href="#FNanchor143" class="label">[143]</a> <span lang="zh">性理彙要</span>, <i>loc. cit.</i>: <span lang="zh">昔吾夫子對衛靈公以軍旅之事未之學答孔文子以甲兵之事未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而費人北嘗曰我戰則克而冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵之事非所以爲訓也</span>.</li> - -<li id="Footnote144"><a role="doc-backlink" href="#FNanchor144" class="label">[144]</a> See <i>supra</i>.</li> - -<li id="Footnote145"><a role="doc-backlink" href="#FNanchor145" class="label">[145]</a> <i>Viz.</i>, <span lang="zh">軍禮</span>, the other four being <span lang="zh">吉</span>, <span lang="zh">凶</span>, -<span lang="zh">賓</span> and <span lang="zh">嘉</span> “worship, -mourning, entertainment of guests and festive rites.” See <cite>Shu Ching</cite>, II. 1. iii. 8, -and <cite>Chou Li</cite>, IX. fol. 49.</li> - -<li id="Footnote146"><a role="doc-backlink" href="#FNanchor146" class="label">[146]</a> Preface to Sun Tzŭ: -<span lang="zh">孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮之一不必以爲專門之學故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用孫子又何必自學之故又曰我戰則克也</span>.</li> - -<li id="Footnote147"><a role="doc-backlink" href="#FNanchor147" class="label">[147]</a> See p. <a href="#Page_166">166</a>.</li> - -<li id="Footnote148"><a role="doc-backlink" href="#FNanchor148" class="label">[148]</a> This is a rather obscure allusion to <cite>Tso Chuan</cite>, <span lang="zh">襄公</span>, -XXXI. 4, where Tzŭ-ch‘an says: <span lang="zh">子有美錦不使人學製焉</span> “If you have a -piece of beautiful brocade, you will not employ a mere learner to -make it up.”</li> - -<li id="Footnote149"><a role="doc-backlink" href="#FNanchor149" class="label">[149]</a> Cf. <cite>Tao Tê Ching</cite>, ch. 31: <span lang="zh">兵者不祥之器</span>.</li> - -<li id="Footnote150"><a role="doc-backlink" href="#FNanchor150" class="label">[150]</a> Sun Hsing-yen might have quoted Confucius again. See -<cite>Lun Yü</cite>, XIII. 29, 30.</li> - -<li id="Footnote151"><a role="doc-backlink" href="#FNanchor151" class="label">[151]</a> <span lang="zh">今世泥孔子之言以爲兵書不足觀又泥趙括徒能讀父書之言以爲成法不足用又見兵書有權謀有反間以爲非聖人之法皆不知吾儒之學者吏之治事可習而能然古人猶有學製之懼兵凶戰危將不素習未可以人命爲嘗試則十三篇之不可不觀也</span>.</li> - -<li id="Footnote152"><a role="doc-backlink" href="#FNanchor152" class="label">[152]</a> Better known as Hsiang <span lang="zh">羽</span> Yü [B.C. 233–202].</li> - -<li id="Footnote153"><a role="doc-backlink" href="#FNanchor153" class="label">[153]</a> The third among the <span lang="zh">五伯</span> (or <span lang="zh">霸</span>) enumerated on p. <a href="#Page_141">141</a>. For the -incident referred to, see <cite>Tso Chuan</cite>, <span lang="zh">僖公</span>, XXII. 4.</li> - -<li id="Footnote154"><a role="doc-backlink" href="#FNanchor154" class="label">[154]</a> See <i>supra</i>, p. <a href="#Page_XVI">xvi</a>, note 4.</li> - -<li id="Footnote155"><a role="doc-backlink" href="#FNanchor155" class="label">[155]</a> <cite>Shih Chi</cite>, ch. 47, f. 7 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote156"><a role="doc-backlink" href="#FNanchor156" class="label">[156]</a> <i>Ibid.</i>, ch. 38, f. 8 <i>v</i><sup>o</sup>.</li> - -<li id="Footnote157"><a role="doc-backlink" href="#FNanchor157" class="label">[157]</a> <span lang="zh">項梁教籍兵法籍略知其意不肯竟學卒以傾覆不知兵法之弊可勝言哉宋襄徐偃仁而敗兵者危機當用權謀孔子猶有要盟勿信微服過宋之時安得妄責孫子以言之不純哉</span>.</li> - -<li id="Footnote158"><a role="doc-backlink" href="#FNanchor158" class="label">[158]</a> <span lang="zh">其時去古未遠三代遺規往往於此書見之</span>.</li> - -<li id="Footnote159"><a role="doc-backlink" href="#FNanchor159" class="label">[159]</a> <span lang="zh">其最古者當以孫子吳子司馬法爲本大抵生聚訓練之術權謀運用之宜而已</span>.</li> - -<li id="Footnote160"><a role="doc-backlink" href="#FNanchor160" class="label">[160]</a> See p. <a href="#Page_174">174</a>. Further details on T‘ai Kung will be found in the -<cite>Shih Chi</cite>, ch. 32 <i>ad init.</i> Besides the tradition which makes -him a former minister of Chou Hsin, two other accounts of him are -there given, according to which he would appear to have been first -raised from a humble private station by Wên Wang.</li> - -<li id="Footnote161"><a role="doc-backlink" href="#FNanchor161" class="label">[161]</a> <span lang="zh">其文義不類三代</span>.</li> - -<li id="Footnote162"><a role="doc-backlink" href="#FNanchor162" class="label">[162]</a> <span lang="zh">其言多近於正與戰國權謀頗殊</span>.</li> - -<li id="Footnote163"><a role="doc-backlink" href="#FNanchor163" class="label">[163]</a> See <cite>Han Shu</cite>, <span lang="zh">張良傳</span>, ch. 40. The work is there called <span lang="zh">太公兵法</span>. -Hence it has been confused with the <cite>Liu T‘ao</cite>. The <cite>T‘u Shu</cite> -attributes both the <cite>Liu T‘ao</cite> and the <cite>San Lüeh</cite> to T‘ai Kung.</li> - -<li id="Footnote164"><a role="doc-backlink" href="#FNanchor164" class="label">[164]</a> <span lang="zh">其文不類秦漢間書漢光武帝詔雖嘗引之安知非反摭詔中所引二語以證實其書謂之北宋以前舊本則可矣</span>. Another work said to have been written by Huang-shih -Kung, and also included in the military section of the Imperial -Catalogue, is the <span lang="zh">素書</span> <cite>Su Shu</cite> in 1 <i>chüan</i>. A short ethical treatise -of Taoist savour, having no reference whatever to war, it is -pronounced a forgery from the hand of <span lang="zh">張商英</span> Chang Shang-ying -(<i>d.</i> 1121), who edited it with commentary. Correct Wylie’s “Notes,” -new edition, p. 90, and Courant’s “<span lang="fr">Catalogue des Livres Chinois</span>,” -no. 5056.</li> - -<li id="Footnote165"><a role="doc-backlink" href="#FNanchor165" class="label">[165]</a> <span lang="zh">其書雖僞亦出於有學識謀略者之手也</span>. -We are told in the <span lang="zh">讀書志</span> that the above six works, together with Sun -Tzŭ, were those prescribed for military training in the <span lang="zh">元豐</span> period -(1078–85). See <cite>Yü Hai</cite>, ch. 140, f. 4 <i>r</i><sup>o</sup>.</li> - -<li id="Footnote166"><a role="doc-backlink" href="#FNanchor166" class="label">[166]</a> Also written <span lang="zh">握機經</span> and <span lang="zh">幄機經</span> <i>Wu Chi Ching</i>.</li> - -<li id="Footnote167"><a role="doc-backlink" href="#FNanchor167" class="label">[167]</a> <span lang="zh">其言具有條理</span>.</li> - -<li id="Footnote168"><a role="doc-backlink" href="#FNanchor168" class="label">[168]</a> “Words on Wellington,” by Sir W. Fraser.</li> - -<li id="Footnote169"><a role="doc-backlink" href="#FNanchor169" class="label">[169]</a> “Forty-one Years in India,” chap. 46.</li> - -<li id="Footnote170"><a role="doc-backlink" href="#FNanchor170" class="label">[170]</a> See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., vol. II, p. 490.</li> - -<li id="Footnote171"><a role="doc-backlink" href="#FNanchor171" class="label">[171]</a> <i>See</i> Col. Henderson, <i>op. cit.</i> vol. I. p. 426.</li> - -<li id="Footnote172"><a role="doc-backlink" href="#FNanchor172" class="label">[172]</a> For a number of maxims on this head, see “Marshal Turenne” (Longmans, 1907), p. 29.</li> - -<li id="Footnote173"><a role="doc-backlink" href="#FNanchor173" class="label">[173]</a> “Marshal Turenne,” p. 50.</li> - -<li id="Footnote174"><a role="doc-backlink" href="#FNanchor174" class="label">[174]</a> “Aids to Scouting,” p. 26.</li> - -<li id="Footnote175"><a role="doc-backlink" href="#FNanchor175" class="label">[175]</a> See “<span lang="fr">Pensées de Napoléon I<sup>er</sup></span>,” no. 47.</li> - -<li id="Footnote176"><a role="doc-backlink" href="#FNanchor176" class="label">[176]</a> “The Science of War,” chap. 2.</li> - -<li id="Footnote177"><a role="doc-backlink" href="#FNanchor177" class="label">[177]</a> “Aids to Scouting,” p. xii.</li> - -<li id="Footnote178"><a role="doc-backlink" href="#FNanchor178" class="label">[178]</a> “<span lang="fr">Maximes de Guerre</span>,” no. 72.</li> - -<li id="Footnote179"><a role="doc-backlink" href="#FNanchor179" class="label">[179]</a> Giles’ Biographical Dictionary, no. 399.</li> - -<li id="Footnote180"><a role="doc-backlink" href="#FNanchor180" class="label">[180]</a> “The Science of War,” p. 333.</li> - -<li id="Footnote181"><a role="doc-backlink" href="#FNanchor181" class="label">[181]</a> “Stonewall Jackson,” vol. I, p. 421.</li> - -<li id="Footnote182"><a role="doc-backlink" href="#FNanchor182" class="label">[182]</a> See Giles’ Dictionary, no. 9817.</li> - -<li id="Footnote183"><a role="doc-backlink" href="#FNanchor183" class="label">[183]</a> <span lang="zh">不入虎穴不得虎子</span> “Unless you enter the tiger’s lair, you -cannot get hold of the tiger’s cubs.”</li> - -<li id="Footnote184"><a role="doc-backlink" href="#FNanchor184" class="label">[184]</a> “Aids to Scouting,” p. 2.</li> - -<li id="Footnote185"><a role="doc-backlink" href="#FNanchor185" class="label">[185]</a> <cite>Ch‘ien Han Shu</cite>, ch. 43, fol. 1. <span lang="zh">顔師古</span> Yen Shih-ku <i>in loc.</i> says: -<span lang="zh">食音異其音基</span>.</li> - -<li id="Footnote186"><a role="doc-backlink" href="#FNanchor186" class="label">[186]</a> “<span lang="de">Unterricht des Königs von Preussen an die Generale seiner Armeen,</span>” cap. 12 -(edition of 1794).</li> - -<li id="Footnote187"><a role="doc-backlink" href="#FNanchor187" class="label">[187]</a> “Marshal Turenne,” p. 311.</li> -</ul> -</div> - -<div class="transnote"> -<p id="AddNotes" class="center larger">Additional Transcriber’s Notes</p> - -<p>Text notes:</p> - -<ol> - <li>The text contains Chinese characters. Character variants matching - the printed text are used whenever possible rather than more - common versions. Only Unicode normalized form C versions were - used (see below). For best results, insure that the eReader has - the latest Chinese font packages.</li> - <li>For the HTML version, page numbers of the original printed text - are displayed within braces to the side of the text.</li> - <li>Footnotes have been renumbered and placed at the end of the - book.</li> - <li>The annotation text has been indented for easier reading. The original - printed text did not indent this text.</li> - <li>In the Introduction pages xi and xii, sentence groups in the - quotation from Ssŭ-ma Ch‘ien’s biography of Sun Tzŭ separated by - em-dashes are now separated into paragraphs for clarity.</li> - <li>In the original book, several Chinese text lines were placed in the - top quarter of a page and the translation in the bottom three - quarters of the page. This transcription places each Chinese text - line above its corresponding translation.</li> - <li>Missing quotation marks, capitalization, punctuation, and spaces - were silently corrected.</li> - <li>Except as mentioned above and in the Change List that follows, - every effort has been made to replicate this text as faithfully as - possible, including non-standard punctuation, inconsistently - hyphenated words, etc. The corrigenda has already been incorporated - into the text.</li> - <li>New original cover art included with this eBook is granted to the - public domain.</li> -</ol> - -<p>Change List (page numbers from original printed book):</p> - -<ul class="errors"> - <li>Page <a href="#Page_X">x</a><br> - befel <i>changed to</i><br> - befell</li> - - <li>Page <a href="#Page_XX" >xx</a><br> - then <i>changed to</i><br> - them</li> - - <li>Page <a href="#Page_XXV">xxv</a><br> - abready <i>changed to</i><br> - already</li> - - <li>Page <a href="#Page_XXXI">xxxi</a><br> - surrived <i>changed to</i><br> - survived</li> - - <li>Page <a href="#Page_XLVIII">xlviii</a> footnote #1<br> - have <i>changed to</i><br> - I have</li> - - <li>Page <a href="#Page_XLVIII">xlviii</a><br> - combine two instances of footnote #4</li> - - <li>Page <a href="#Page_17">17</a><br> - according to Ssŭ-ma Fa, <i>changed to</i><br> - according to the <cite>Ssŭ-ma Fa</cite>, </li> - - <li>Page 29 and 62<br> - Using variant <span lang="zh">獲</span> (U+7372) in place of <span lang="zh">𫉬</span> (U+2B26C) since the latter - code point is not handled by some TTS systems.</li> - - <li>Page <a href="#Page_39">39</a><br> - meaniug <i>changed to</i><br> - meaning</li> - - <li>Page <a href="#Page_44">44</a><br> - succeding <i>changed to</i><br> - succeeding</li> - - <li>Page <a href="#Page_70">70</a><br> - exclained <i>changed to</i><br> - exclaimed</li> - - <li>Page <a href="#Page_125">125</a><br> - σωθεῖτε <i>changed to</i><br> - σωθείητε</li> - - <li>Page <a href="#Page_136">136</a><br> - Chang Yü adopts its, <i>changed to</i><br> - Chang Yü adopts it,</li> - - <li>Page <a href="#Page_152">152</a><br> - the material for <i>changed to</i><br> - The material for</li> - - <li>Page <a href="#Page_154">154</a> and <a href="#Page_156">156</a><br> - Using variant <span lang="zh">荒</span> (U+798F) in place of <span lang="zh">𮎰</span> (U+2E3B0, ⿱艹㠩) since the latter - code point is rare in fonts.</li> - - <li>Page <a href="#Page_168">168</a><br> - accompained <i>changed to</i><br> - accompanied</li> - - <li>Page <a href="#Page_171">171</a><br> - leaders of mercenary troops.”. <i>changed to</i><br> - leaders of mercenary troops.”</li> - - <li>Several pages<br> - Using variant <span lang="zh">隙</span> (U+9699) in place of <span lang="zh">𨻶</span> (U+28EF6) since the latter - code point is not handled by some TTS systems.</li> -</ul> - -<p>Character changes to Unicode normalized form C versions:</p> - -<ul class="nobullet"> - <li><span lang="zh">節</span> (U+FA56) → <span lang="zh">節</span> (U+7BC0)</li> - - <li><span lang="zh">神</span> (U+FA19) → <span lang="zh">神</span> (U+795E)</li> - - <li><span lang="zh">既</span> (U+FA42) → <span lang="zh">既</span> (U+65E2)</li> - - <li><span lang="zh">祥</span> (U+FA1A) → <span lang="zh">祥</span> (U+7965)</li> - - <li><span lang="zh">福</span> (U+FA1B) → <span lang="zh">福</span> (U+798F)</li> - - <li><span lang="zh">館</span> (U+FA2C) → <span lang="zh">館</span> (U+9928)</li> - - <li><span lang="zh">祖</span> (U+FA50) → <span lang="zh">祖</span> (U+7956)</li> -</ul> -</div> - -<div>*** END OF THE PROJECT GUTENBERG EBOOK 66706 ***</div> -</body> -</html> - diff --git a/old/66706-h/images/cover.jpg b/old/66706-h/images/cover.jpg Binary files differdeleted file mode 100644 index 5a7c419..0000000 --- a/old/66706-h/images/cover.jpg +++ /dev/null diff --git a/old/66706-h/images/cover.png b/old/66706-h/images/cover.png Binary files differdeleted file mode 100644 index 7ae80be..0000000 --- a/old/66706-h/images/cover.png +++ /dev/null diff --git a/old/66706-h/images/illus1.png b/old/66706-h/images/illus1.png Binary files differdeleted file mode 100644 index 50bc3b9..0000000 --- a/old/66706-h/images/illus1.png +++ /dev/null diff --git a/old/old/66706-0.txt b/old/old/66706-0.txt deleted file mode 100644 index 24c0f8a..0000000 --- a/old/old/66706-0.txt +++ /dev/null @@ -1,13380 +0,0 @@ -The Project Gutenberg eBook of Sun Tzŭ on the Art of War, by Sun -Tzŭ - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Sun Tzŭ on the Art of War - The Oldest Military Treatise in the World - -Author: Sun Tzŭ - -Translator: Lionel Giles - -Release Date: November 10, 2021 [eBook #66706] - -Language: English - -Produced by: Ronald Grenier (This file was produced from images - generously made available by the Internet - Archive/University of Toronto libraries) - -*** START OF THE PROJECT GUTENBERG EBOOK SUN TZŭ ON THE ART OF -WAR *** - - - - - -Transcriber’s Note: - -This is a complete unabridged transcription of Lionel Gile’s translation -of The Art of War. See additional notes at the end of the book. - - - - - 孫子兵法 - - Sun Tzŭ - on the - Art of War - - THE OLDEST MILITARY TREATISE IN THE WORLD - - - Translated from the Chinese with introduction and critical notes - - BY - LIONEL GILES, M.A. - - Assistant in the Department of Oriental Printed Books and MSS. - in the British Museum - - - London - LUZAC & C^o. - 1910 - - Printed by E. J. Bbill, Leyden (Holland). - - - - - To my brother - Captain Valentine Giles, R.G. - in the hope that - a work 2400 years old - may yet contain lessons worth consideration - by the soldier of to-day - this translation - is affectionately dedicated - - - - - CONTENTS - - - Page - Preface vii - Introduction - Sun Wu and his Book xi - The Text of Sun Tzŭ xxx - The Commentators xxxiv - Appreciations of Sun Tzŭ xlii - Apologies for War xliii - Bibliography l - Chap. I. Laying plans 1 - „ II. Waging War 9 - „ III. Attack by Stratagem 17 - „ IV. Tactical Dispositions 26 - „ V. Energy 33 - „ VI. Weak Points and Strong 42 - „ VII. Manœuvring 55 - „ VIII. Variation of Tactics 71 - „ IX. The Army on the March 80 - „ X. Terrain 100 - „ XI. The Nine Situations 114 - „ XII. The Attack by Fire 150 - „ XIII. The Use of Spies 160 - Chinese Concordance 176 - Index 192 - - - - - PREFACE - - -The seventh volume of “Mémoires concernant l’histoire, les sciences, -les arts, les mœurs, les usages, &c., des Chinois”[1] is devoted to the -Art of War, and contains, amongst other treatises, “Les Treize Articles -de Sun-tse,” translated from the Chinese by a Jesuit Father, Joseph -Amiot. Père Amiot appears to have enjoyed no small reputation as a -sinologue in his day, and the field of his labours was certainly -extensive. But his so-called translation of Sun Tzŭ, if placed side -by side with the original, is seen at once to be little better than an -imposture. It contains a great deal that Sun Tzŭ did not write, and -very little indeed of what he did. Here is a fair specimen, taken from -the opening sentences of chapter 5:— - - _De l’habileté dans le gouvernement des Troupes._ Sun-tse dit: - Ayez les noms de tous les Officiers tant généraux que subalternes; - inscrivez-les dans un catalogue à part, avec la note des talents & - de la capacité de chacun d’eux, afin de pouvoir les employer avec - avantage lorsque l’occasion en sera venue. Faites en sorte que - tous ceux que vous devez commander soient persuadés que votre - principale attention est de les préserver de tout dommage. Les - troupes que vous ferez avancer contre l’ennemi doivent être comme - des pierres que vous lanceriez contre des œufs. De vous à l’ennemi - il ne doit y avoir d’autre différence que celle du fort au foible, - du vuide au plein. Attaquez à découvert, mais soyez vainqueur en - secret. Voilà en peu de mots en quoi consiste l’habileté & toute - la perfection même du gouvernement des troupes. - -Throughout the nineteenth century, which saw a wonderful development -in the study of Chinese literature, no translator ventured to tackle -Sun Tzŭ, although his work was known to be highly valued in China as -by far the oldest and best compendium of military science. It was not -until the year 1905 that the first English translation by Capt. E. F. -Calthrop, R.F.A., appeared at Tokyo under the title “Sonshi” (the -Japanese form of Sun Tzŭ)[2]. Unfortunately, it was evident that the -translator’s knowledge of Chinese was far too scanty to fit him to -grapple with the manifold difficulties of Sun Tzŭ. He himself plainly -acknowledges that without the aid of two Japanese gentlemen “the -accompanying translation would have been impossible.” We can only -wonder, then, that with their help it should have been so excessively -bad. It is not merely a question of downright blunders, from which -none can hope to be wholly exempt. Omissions were frequent; hard -passages were wilfully distorted or slurred over. Such offences are -less pardonable. They would not be tolerated in any edition of a Greek -or Latin classic, and a similar standard of honesty ought to be -insisted upon in translations from Chinese. - -From blemishes of this nature, at least, I believe that the present -translation is free. It was not undertaken out of any inflated estimate -of my own powers; but I could not help feeling that Sun Tzŭ deserved a -better fate than had befallen him, and I knew that, at any rate, I -could hardly fail to improve on the work of my predecessors. Towards -the end of 1908, a new and revised edition of Capt. Calthrop’s -translation was published in London, this time, however, without any -allusion to his Japanese collaborators. My first three chapters were -then already in the printer’s hands, so that the criticisms of Capt. -Calthrop therein contained must be understood as referring to -his earlier edition. In the subsequent chapters I have of course -transferred my attention to the second edition. This is on the whole an -improvement on the other, though there still remains much that cannot -pass muster. Some of the grosser blunders have been rectified and -lacunae filled up, but on the other hand a certain number of new -mistakes appear. The very first sentence of the introduction is -startlingly inaccurate; and later on, while mention is made of “an army -of Japanese commentators” on Sun Tzŭ (who are these, by the way?), not -a word is vouchsafed about the Chinese commentators, who nevertheless, -I venture to assert, form a much more numerous and infinitely more -important “army.” - -A few special features of the present volume may now be noticed. In -the first place, the text has been cut up into numbered paragraphs, -both in order to facilitate cross-reference and for the convenience of -students generally. The division follows broadly that of Sun -Hsing-yen’s edition; but I have sometimes found it desirable to join -two or more of his paragraphs into one. In quoting from other works, -Chinese writers seldom give more than the bare title by way of -reference, and the task of research is apt to be seriously hampered in -consequence. With a view to obviating this difficulty so far as Sun -Tzŭ is concerned, I have also appended a complete concordance of -Chinese characters, following in this the admirable example of Legge, -though an alphabetical arrangement has been preferred to the -distribution under radicals which he adopted. Another feature borrowed -from “The Chinese Classics” is the printing of text, translation and -notes on the same page; the notes, however, are inserted, according to -the Chinese method, immediately after the passages to which they -refer. From the mass of native commentary my aim has been to extract -the cream only, adding the Chinese text here and there when it seemed -to present points of literary interest. Though constituting in itself -an important branch of Chinese literature, very little commentary of -this kind has hitherto been made directly accessible by translation.[3] - -I may say in conclusion that, owing to the printing off of my -sheets as they were completed, the work has not had the benefit of a -final revision. On a review of the whole, without modifying the -substance of my criticisms, I might have been inclined in a few -instances to temper their asperity. Having chosen to wield a bludgeon, -however, I shall not cry out if in return I am visited with more than -a rap over the knuckles. Indeed, I have been at some pains to put a -sword into the hands of future opponents by scrupulously giving either -text or reference for every passage translated. A scathing review, -even from the pen of the Shanghai critic who despises “mere -translations,” would not, I must confess, be altogether unwelcome. -For, after all, the worst fate I shall have to dread is that which -befell the ingenious paradoxes of George in _The Vicar of Wakefield_. - - - - - INTRODUCTION - - Sun Wu and his Book - - -Ssŭ-ma Ch‘ien gives the following biography of Sun Tzŭ:[4]— - - 孫子武 Sun Tzŭ Wu was a native of the Ch‘i State. His _Art of War_ - brought him to the notice of 闔廬 Ho Lu,[5] King of 吳 Wu. Ho Lu said - to him: I have carefully perused your 13 chapters. May I submit your - theory of managing soldiers to a slight test? - - Sun Tzŭ replied: You may. - - Ho Lu asked: May the test be applied to women? - - The answer was again in the affirmative, so arrangements were made - to bring 180 ladies out of the Palace. Sun Tzŭ divided them into - two companies, and placed one of the King’s favourite concubines - at the head of each. He then bade them all take spears in their - hands, and addressed them thus: I presume you know the difference - between front and back, right hand and left hand? - - The girls replied: Yes. - - Sun Tzŭ went on: When I say “Eyes front,” you must look straight - ahead. When I say “Left turn,” you must face towards your left - hand. When I say “Right turn,” you must face towards your right - hand. When I say “About turn,” you must face right round towards - the back. - - Again the girls assented. The words of command having been thus - explained, he set up the halberds and battle-axes in order to - begin the drill. Then, to the sound of drums, he gave the order - “Right turn.” But the girls only burst out laughing. Sun Tzŭ said: - If words of command are not clear and distinct, if orders are not - thoroughly understood, then the general is to blame. - - So he started drilling them again, and this time gave the order - “Left turn,” whereupon the girls once more burst into fits of - laughter. Sun Tzŭ said: If words of command are not clear and - distinct, if orders are not thoroughly understood, the general is - to blame. But if his orders _are_ clear, and the soldiers - nevertheless disobey, then it is the fault of their officers. - - So saying, he ordered the leaders of the two companies to be - beheaded. Now the King of Wu was watching the scene from the top - of a raised pavilion; and when he saw that his favourite - concubines were about to be executed, he was greatly alarmed and - hurriedly sent down the following message: We are now quite - satisfied as to our general’s ability to handle troops. If We are - bereft of these two concubines, our meat and drink will lose their - savour. It is our wish that they shall not be beheaded. - - Sun Tzŭ replied: Having once received His Majesty’s commission to - be general of his forces, there are certain commands of His - Majesty which, acting in that capacity, I am unable to accept. - - Accordingly, he had the two leaders beheaded, and straightway - installed the pair next in order as leaders in their place. When - this had been done, the drum was sounded for the drill once more; - and the girls went through all the evolutions, turning to the - right or to the left, marching ahead or wheeling back, kneeling or - standing, with perfect accuracy and precision, not venturing to - utter a sound. Then Sun Tzŭ sent a messenger to the King saying: - Your soldiers, Sire, are now properly drilled and disciplined, and - ready for Your Majesty’s inspection. They can be put to any use - that their sovereign may desire; bid them go through fire and - water, and they will not disobey. - - But the King replied: Let our general cease drilling and return to - camp. As for us, We have no wish to come down and inspect the - troops. - - Thereupon Sun Tzŭ said: The King is only fond of words, and cannot - translate them into deeds. - - After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle - an army, and finally appointed him general. In the West, he - defeated the Ch‘u State and forced his way into Ying, the capital; - to the north, he put fear into the States of Ch‘i and Chin, and - spread his fame abroad amongst the feudal princes. And Sun Tzŭ - shared in the might of the King. - -About Sun Tzŭ himself this is all that Ssŭ-ma Ch‘ien has to tell us in -this chapter. But he proceeds to give a biography of his descendant, -孫臏 Sun Pin, born about a hundred years after his famous ancestor’s -death, and also the outstanding military genius of his time. The -historian speaks of him too as Sun Tzŭ, and in his preface we read: -孫子臏脚而論兵法 “Sun Tzŭ had his feet cut off and yet continued to -discuss the art of war.”[6] It seems likely, then, that “Pin” was a -nickname bestowed on him after his mutilation, unless indeed the story -was invented in order to account for the name. The crowning incident -of his career, the crushing defeat of his treacherous rival P‘ang -Chüan, will be found briefly related on p. 40. - -To return to the elder Sun Tzŭ. He is mentioned in two other passages -of the _Shih Chi_:— - - In the third year of his reign [512 B.C.] Ho Lu, King of Wu, took - the field with 子胥 Tzŭ-hsü [i.e. 伍員 Wu Yüan] and 伯嚭 Po P‘ei, - and attacked Ch‘u. He captured the town of 舒 Shu and slew the two - prince’s sons who had formerly been generals of Wu. He was then - meditating a descent on 郢 Ying [the capital]; but the general Sun - Wu said: “The army is exhausted.[7] It is not yet possible. We - must wait”....[8] [After further successful fighting,] in the - ninth year [506 B.C.], King Ho Lu of Wu addressed Wu Tzŭ-hsü and - Sun Wu, saying: “Formerly, you declared that it was not yet - possible for us to enter Ying. Is the time ripe now?” The two men - replied: “Ch‘u’s general, 子常 Tzŭ-ch‘ang,[9] is grasping and - covetous, and the princes of 唐 T‘ang and 蔡 Ts‘ai both have a - grudge against him. If Your Majesty has resolved to make a grand - attack, you must win over T‘ang and Ts‘ai, and then you may - succeed.” Ho Lu followed this advice, [beat Ch‘u in five pitched - battles and marched into Ying].[10] - -This is the latest date at which anything is recorded of Sun Wu. He -does not appear to have survived his patron, who died from the effects -of a wound in 496. - -In the chapter entitled 律書 (the earlier portion of which M. Chavannes -believes to be a fragment of a treatise on Military Weapons), there -occurs this passage:[11] - - From this time onward, a number of famous soldiers arose, one after - the other: 咎犯 Kao-fan,[12] who was employed by the Chin State; - Wang-tzŭ,[13] in the service of Ch‘i; and Sun Wu, in the service of - Wu. These men developed and threw light upon the principles of war - (申明軍約). - -It is obvious that Ssŭ-ma Ch‘ien at least had no doubt about the -reality of Sun Wu as an historical personage; and with one exception, -to be noticed presently, he is by far the most important authority on -the period in question. It will not be necessary, therefore, to say -much of such a work as the 吳越春秋 _Wu Yüeh Ch‘un Ch‘iu_, which is -supposed to have been written by 趙曄 Chao Yeh of the 1st century A.D. -The attribution is somewhat doubtful; but even if it were otherwise, -his account would be of little value, based as it is on the _Shih Chi_ -and expanded with romantic details. The story of Sun Tzŭ will be -found, for what it is worth, in chapter 2. The only new points in it -worth noting are: 1) Sun Tzŭ was first recommended to Ho Lu by Wu -Tzŭ-hsü. 2) He is called a native of Wu.[14] 3) He had previously -lived a retired life, and his contemporaries were unaware of his -ability.[15] - -The following passage occurs in 淮南子 Huai-nan Tzŭ: “When sovereign and -ministers show perversity of mind, it is impossible even for a Sun Tzŭ -to encounter the foe.”[16] Assuming that this work is genuine (and -hitherto no doubt has been cast upon it), we have here the earliest -direct reference to Sun Tzŭ, for Huai-nan Tzŭ died in 122 B.C., many -years before the _Shih Chi_ was given to the world. - -劉向 Liu Hsiang (B.C. 80–9) in his 新序 says: “The reason why Sun Wu at -the head of 30,000 men beat Ch‘u with 200,000 is that the latter were -undisciplined.”[17] - -鄧名世 Têng Ming-shih in his 姓氏辨證書 (completed in 1134) informs us -that the surname 孫 was bestowed on Sun Wu’s grandfather by 景公 Duke -Ching of Ch‘i [547–490 B.C.]. Sun Wu’s father Sun 馮 P‘ing, rose to be -a Minister of State in Ch‘i, and Sun Wu himself, whose style was 長卿 -Ch‘ang-ch‘ing, fled to Wu on account of the rebellion which was being -fomented by the kindred of 田鮑 T‘ien Pao. He had three sons, of whom -the second, named 明 Ming, was the father of Sun Pin. According to this -account, then, Pin was the grandson of Wu,[18] which, considering that -Sun Pin’s victory over 魏 Wei was gained in 341 B.C., may be dismissed -as chronologically impossible. Whence these data were obtained by Têng -Ming-shih I do not know, but of course no reliance whatever can be -placed in them. - -An interesting document which has survived from the close of the Han -period is the short preface written by the great 曹操 Ts‘ao Ts‘ao, or -魏武帝 Wei Wu Ti, for his edition of Sun Tzŭ. I shall give it in full:— - - I have heard that the ancients used bows and arrows to their - advantage.[19] The _Lun Yü_ says: “There must be a sufficiency of - military strength.”[20] The _Shu Ching_ mentions “the army” among - the “eight objects of government.”[21] The _I Ching_ says: “師 - ‘army’ indicates firmness and justice; the experienced leader will - have good fortune.”[22] The _Shih Ching_ says: “The King rose - majestic in his wrath, and he marshalled his troops.”[23] The - Yellow Emperor, T‘ang the Completer and Wu Wang all used spears - and battle-axes in order to succour their generation. The _Ssŭ-ma - Fa_ says: “If one man slay another of set purpose, he himself may - rightfully be slain.”[24] He who relies solely on warlike measures - shall be exterminated; he who relies solely on peaceful measures - shall perish. Instances of this are Fu Ch‘ai[25] on the one hand - and Yen Wang on the other.[26] In military matters, the Sage’s - rule is normally to keep the peace, and to move his forces only - when occasion requires. He will not use armed force unless driven - to it by necessity.[27] - - Many books have I read on the subject of war and fighting; but the - work composed by Sun Wu is the profoundest of them all. [Sun Tzŭ - was a native of the Ch‘i state, his personal name was Wu. He wrote - the _Art of War_ in 13 chapters for Ho Lü, King of Wu. Its - principles were tested on women, and he was subsequently made a - general. He led an army westwards, crushed the Ch‘u State and - entered Ying the capital. In the north, he kept Ch‘i and Chin in - awe. A hundred years and more after his time, Sun Pin lived. He - was a descendant of Wu].[28] In his treatment of deliberation and - planning, the importance of rapidity in taking the field,[29] - clearness of conception, and depth of design, Sun Tzŭ stands - beyond the reach of carping criticism. My contemporaries, however, - have failed to grasp the full meaning of his instructions, and - while putting into practice the smaller details in which his work - abounds, they have overlooked its essential purport. That is the - motive which has led me to outline a rough explanation of the - whole.[30] - -One thing to be noticed in the above is the explicit statement that -the 13 chapters were specially composed for King Ho Lu. This is -supported by the internal evidence of I. § 15, in which it seems clear -that some ruler is addressed. - -In the bibliographical section of the _Han Shu_,[31] there is an -entry which has given rise to much discussion: 吳孫子八十二篇圖九卷 “The -works of Sun Tzŭ of Wu in 82 _p‘ien_ (or chapters), with diagrams in 9 -_chüan_.” It is evident that this cannot be merely the 13 chapters -known to Ssŭ-ma Ch‘ien, or those we possess to-day. Chang Shou-chieh -in his 史記正義 refers to an edition of Sun Tzŭ’s 兵法 of which the “13 -chapters” formed the first _chüan_, adding that there were two other -_chüan_ besides.[32] This has brought forth a theory, that the bulk -of these 82 chapters consisted of other writings of Sun Tzŭ—we should -call them apocryphal—similar to the 問答 _Wên Ta_, of which a specimen -dealing with the Nine Situations[33] is preserved in the 通典 _T‘ung -Tien_, and another in Ho Shih’s commentary. It is suggested that -before his interview with Ho Lu, Sun Tzŭ had only written the 13 -chapters, but afterwards composed a sort of exegesis in the form of -question and answer between himself and the King. 畢以珣 Pi I-hsün, -author of the 孫子敘錄 _Sun Tzŭ Hsü Lu_, backs this up with a quotation -from the _Wu Yüeh Ch‘un Ch‘iu_: “The King of Wu summoned Sun Tzŭ, and -asked him questions about the art of war. Each time he set forth a -chapter of his work, the King could not find words enough to praise -him.”[34] As he points out, if the whole work was expounded on the -same scale as in the above-mentioned fragments, the total number of -chapters could not fail to be considerable.[35] Then the numerous -other treatises attributed to Sun Tzŭ[36] might also be included. The -fact that the _Han Chih_ mentions no work of Sun Tzŭ except the 82 -_p‘ien_, whereas the Sui and T‘ang bibliographies give the titles of -others in addition to the “13 chapters,” is good proof, Pi I-hsün -thinks, that all of these were contained in the 82 _p‘ien_. Without -pinning our faith to the accuracy of details supplied by the _Wu Yüeh -Ch‘un Ch‘iu_, or admitting the genuineness of any of the treatises -cited by Pi I-hsün, we may see in this theory a probable solution of -the mystery. Between Ssŭ-ma Ch‘ien and Pan Ku there was plenty of time -for a luxuriant crop of forgeries to have grown up under the magic -name of Sun Tzŭ, and the 82 _p‘ien_ may very well represent a -collected edition of these lumped together with the original work. It -is also possible, though less likely, that some of them existed in the -time of the earlier historian and were purposely ignored by him.[37] - -Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, -composed the preface to his edition[38] about the middle of the ninth -century. After a somewhat lengthy defence of the military art,[39] he -comes at last to Sun Tzŭ himself, and makes one or two very startling -assertions:—“The writings of Sun Wu,” he says, “originally comprised -several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, -pruned away all redundancies and wrote out the essence of the whole, -so as to form a single book in 13 chapters.”[40] He goes on to remark -that Ts‘ao Ts‘ao’s commentary on Sun Tzŭ leaves a certain proportion -of difficulties unexplained. This, in Tu Mu’s opinion, does not -necessarily imply that he was unable to furnish a complete -commentary.[41] According to the _Wei Chih_, Ts‘ao himself wrote a -book on war in something over 100,000 words, known as the 新書. It -appears to have been of such exceptional merit that he suspects Ts‘ao -to have used for it the surplus material which he had found in Sun -Tzŭ. He concludes, however, by saying: “The _Hsin Shu_ is now lost, so -that the truth cannot be known for certain.”[42] - -Tu Mu’s conjecture seems to be based on a passage in the 漢官解詁 “Wei -Wu Ti strung together Sun Wu’s Art of War,”[43] which in turn may have -resulted from a misunderstanding of the final words of Ts‘ao Kung’s -preface: 故撰爲略解焉. This, as Sun Hsing-yen points out,[44] is only a -modest way of saying that he made an explanatory paraphrase,[45] or in -other words, wrote a commentary on it. On the whole, the theory has -met with very little acceptance. Thus, the 四庫全書 says:[46] “The -mention of the 13 chapters in the _Shih Chi_ shows that they were in -existence before the _Han Chih_, and that later accretions are not to -be considered part of the original work. Tu Mu’s assertion can -certainly not be taken as proof.”[47] - -There is every reason to suppose, then, that the 13 chapters existed -in the time of Ssŭ-ma Ch‘ien practically as we have them now. That the -work was then well known he tells us in so many words: “Sun Tzŭ’s 13 -Chapters and Wu Ch‘i’s Art of War are the two books that people -commonly refer to on the subject of military matters. Both of then are -widely distributed, so I will not discuss them here.”[48] But as we go -further back, serious difficulties begin to arise. The salient fact -which has to be faced is that the _Tso Chuan_, the great contemporary -record, makes no mention whatever of Sun Wu, either as a general or as -a writer. It is natural, in view of this awkward circumstance, that -many scholars should not only cast doubt on the story of Sun Wu as -given in the _Shih Chi_, but even show themselves frankly sceptical as -to the existence of the man at all. The most powerful presentment of -this side of the case is to be found in the following disquisition by -葉水心 Yeh Shui-hsin:[49]— - - It is stated in Ssŭ-ma Ch‘ien’s history that Sun Wu was a native - of the Ch‘i State, and employed by Wu; and that in the reign of Ho - Lü he crushed Ch‘u, entered Ying, and was a great general. But in - Tso’s Commentary no Sun Wu appears at all. It is true that Tso’s - Commentary need not contain absolutely everything that other - histories contain. But Tso has not omitted to mention vulgar - plebeians and hireling ruffians such as Ying K‘ao-shu,[50] Ts‘ao - Kuei,[51] Chu Chih-wu[52] and Chuan Shê-chu.[53] In the case of - Sun Wu, whose fame and achievements were so brilliant, the - omission is much more glaring. Again, details are given, in their - due order, about his contemporaries Wu Yüan and the Minister - P‘ei.[54] Is it credible that Sun Wu alone should have been passed - over?[55] - - In point of literary style, Sun Tzŭ’s work belongs to the same - school as _Kuan Tzŭ_,[56] the _Liu T‘ao_,[57] and the _Yüeh Yü_,[58] - and may have been the production of some private scholar living - towards the end of the “Spring and Autumn” or the beginning of the - “Warring States” period.[59] The story that his precepts were - actually applied by the Wu State, is merely the outcome of big - talk on the part of his followers.[60] - - From the flourishing period of the Chou dynasty[61] down to the - time of the “Spring and Autumn,” all military commanders were - statesmen as well, and the class of professional generals, for - conducting external campaigns, did not then exist. It was not - until the period of the “Six States”[62] that this custom changed. - Now although Wu was an uncivilised State, is it conceivable that - Tso should have left unrecorded the fact that Sun Wu was a great - general and yet held no civil office? What we are told, therefore, - about Jang-chü[63] and Sun Wu, is not authentic matter, but the - reckless fabrication of theorising pundits. The story of Ho Lü’s - experiment on the women, in particular, is utterly preposterous - and incredible.[64] - -Yeh Shui-hsin represents Ssŭ-ma Ch‘ien as having said that Sun Wu -crushed Ch‘u and entered Ying. This is not quite correct. No doubt the -impression left on the reader’s mind is that he at least shared in -these exploits; but the actual subject of the verbs 破, 入, 威 and 顯 -is certainly 闔廬, as is shown by the next words: 孫子與有力焉.[65] -The fact may or may not be significant; but it is nowhere explicitly -stated in the _Shih Chi_ either that Sun Tzŭ was general on the -occasion of the taking of Ying, or that he even went there at all. -Moreover, as we know that Wu Yüan and Po P‘ei both took part in the -expedition, and also that its success was largely due to the dash and -enterprise of 夫槩 Fu Kai, Ho Lu’s younger brother, it is not easy to -see how yet another general could have played a very prominent part in -the same campaign. - -陳振孫 Ch‘ên Chên-sun of the Sung dynasty has the note:[66]— - - Military writers look upon Sun Wu as the father of their art. But - the fact that he does not appear in the _Tso Chuan_, although he - is said to have served under Ho Lü King of Wu, makes it uncertain - what period he really belonged to.[67] - -He also says:— - - The works of Sun Wu and Wu Ch‘i may be of genuine antiquity.[68] - -It is noticeable that both Yeh Shui-hsin and Ch‘ên Chên-sun, while -rejecting the personality of Sun Wu as he figures in Ssŭ-ma Ch‘ien’s -history, are inclined to accept the date traditionally assigned to -the work which passes under his name. The author of the _Hsü Lu_ fails -to appreciate this distinction, and consequently his bitter attack -on Ch‘ên Chên-sun really misses its mark. He makes one or two points, -however, which certainly tell in favour of the high antiquity of -our “13 chapters.” “Sun Tzŭ,” he says, “must have lived in the age -of Ching Wang [519–476], because he is frequently plagiarised in -subsequent works of the Chou, Ch‘in and Han dynasties.”[69] The two -most shameless offenders in this respect are Wu Ch‘i and Huai-nan Tzŭ, -both of them important historical personages in their day. The former -lived only a century after the alleged date of Sun Tzŭ, and his death -is known to have taken place in 381 B.C. It was to him, according to -Liu Hsiang, that 曾申 Tsêng Shên delivered the _Tso Chuan_, which had -been entrusted to him by its author.[70] Now the fact that quotations -from the _Art of War_, acknowledged or otherwise, are to be found -in so many authors of different epochs, establishes a very strong -probability that there was some common source anterior to them all,—in -other words, that Sun Tzŭ’s treatise was already in existence towards -the end of the 5th century B.C. Further proof of Sun Tzŭ’s antiquity -is furnished by the archaic or wholly obsolete meanings attaching to -a number of the words he uses. A list of these, which might perhaps -be extended, is given in the _Hsü Lu_; and though some of the -interpretations are doubtful, the main argument is hardly affected -thereby.[71] Again, it must not be forgotten that Yeh Shui-hsin, a -scholar and critic of the first rank, deliberately pronounces the -style of the 13 chapters to belong to the early part of the fifth -century. Seeing that he is actually engaged in an attempt to disprove -the existence of Sun Wu himself, we may be sure that he would not -have hesitated to assign the work to a later date had he not honestly -believed the contrary. And it is precisely on such a point that -the judgment of an educated Chinaman will carry most weight. Other -internal evidence is not far to seek. Thus, in XIII. § 1, there is an -unmistakable allusion to the ancient system of land-tenure which had -already passed away by the time of Mencius, who was anxious to see it -revived in a modified form.[72] The only warfare Sun Tzŭ knows is that -carried on between the various feudal princes (諸侯), in which armoured -chariots play a large part. Their use seems to have entirely died out -before the end of the Chou dynasty. He speaks as a man of Wu, a state -which ceased to exist as early as 473 B.C. On this I shall touch -presently. - -But once refer the work to the 5th century or earlier, and the -chances of its being other than a _bonâ fide_ production are sensibly -diminished. The great age of forgeries did not come until long after. -That it should have been forged in the period immediately following -473 is particularly unlikely, for no one, as a rule, hastens to -identify himself with a lost cause. As for Yeh Shui-hsin’s theory, -that the author was a literary recluse,[73] that seems to me quite -untenable. If one thing is more apparent than another after reading -the maxims of Sun Tzŭ, it is that their essence has been distilled -from a large store of personal observation and experience. They -reflect the mind not only of a born strategist, gifted with a rare -faculty of generalisation, but also of a practical soldier closely -acquainted with the military conditions of his time. To say nothing -of the fact that these sayings have been accepted and endorsed by all -the greatest captains of Chinese history, they offer a combination -of freshness and sincerity, acuteness and common sense, which quite -excludes the idea that they were artificially concocted in the study. -If we admit, then, that the 13 chapters were the genuine production of -a military man living towards the end of the “Ch‘un Ch‘iu” period, are -we not bound, in spite of the silence of the _Tso Chuan_, to accept -Ssŭ-ma Ch‘ien’s account in its entirety? In view of his high repute as -a sober historian, must we not hesitate to assume that the records he -drew upon for Sun Wu’s biography were false and untrustworthy? The -answer, I fear, must be in the negative. There is still one grave, if -not fatal, objection to the chronology involved in the story as told -in the _Shih Chi_, which, so far as I am aware, nobody has yet -pointed out. There are two passages in Sun Tzŭ in which he alludes -to contemporary affairs. The first is in VI. § 21:— - - Though according to my estimate the soldiers of Yüeh exceed our - own in number, that shall advantage them nothing in the matter of - victory. I say then that victory can be achieved. - -The other is in XI. § 30:— - - Asked if an army can be made to imitate the _shuai-jan_, I should - answer, Yes. For the men of Wu and the men of Yüeh are enemies; - yet if they are crossing a river in the same boat and are caught - by a storm, they will come to each other’s assistance just as the - left hand helps the right. - -These two paragraphs are extremely valuable as evidence of the date of -composition. They assign the work to the period of the struggle -between Wu and Yüeh. So much has been observed by Pi I-hsün. But what -has hitherto escaped notice is that they also seriously impair the -credibility of Ssŭ-ma Ch‘ien’s narrative. As we have seen above, the -first positive date given in connection with Sun Wu is 512 B.C. He is -then spoken of as a general, acting as confidential adviser to Ho Lu, -so that his alleged introduction to that monarch had already taken -place, and of course the 13 chapters must have been written earlier -still. But at that time, and for several years after, down to the -capture of Ying in 506, 楚 Ch‘u, and not Yüeh, was the great hereditary -enemy of Wu. The two states, Ch‘u and Wu, had been constantly at war -for over half a century,[74] whereas the first war between Wu and Yüeh -was waged only in 510,[75] and even then was no more than a short -interlude sandwiched in the midst of the fierce struggle with Ch‘u. -Now Ch‘u is not mentioned in the 13 chapters at all. The natural -inference is that they were written at a time when Yüeh had become the -prime antagonist of Wu, that is, after Ch‘u had suffered the great -humiliation of 506. At this point, a table of dates may be found useful. - - B.C. - - 514 Accession of Ho Lu. - - 512 Ho Lu attacks Ch‘u, but is dissuaded from entering 郢 Ying, the - capital. _Shih Chi_ mentions Sun Wu as general. - - 511 Another attack on Ch‘u. - - 510 Wu makes a successful attack on Yüeh. This is the first war - between the two states. - - 509 Ch‘u invades Wu, but is signally defeated at 豫章 Yü-chang. - or - 508 - - 506 Ho Lu attacks Ch‘u with the aid of T‘ang and Ts‘ai. Decisive - battle of 柏舉 Po-chü, and capture of Ying. Last mention - of Sun Wu in _Shih Chi_. - - 505 Yüeh makes a raid on Wu in the absence of its army. Wu is - beaten by Ch‘in and evacuates Ying. - - 504 Ho Lu sends 夫差 Fu Ch‘ai to attack Ch‘u. - - 497 勾踐 Kou Chien becomes King of Yüeh. - - 496 Wu attacks Yüeh, but is defeated by Kou Chien at 檇李 Tsui-li. - Ho Lu is killed. - - 494 Fu Ch‘ai defeats Kou Chien in the great battle of 夫椒 Fu-chiao, - and enters the capital of Yüeh. - - 485 Kou Chien renders homage to Wu. Death of Wu Tzŭ-hsü. - or - 484 - - 482 Kou Chien invades Wu in the absence of Fu Ch‘ai. - - 478 Further attacks by Yüeh on Wu. - to - 476 - - 475 Kou Chien lays siege to the capital of Wu. - - 473 Final defeat and extinction of Wu. - -The sentence quoted above from VI. § 21 hardly strikes me as one that -could have been written in the full flush of victory. It seems rather -to imply that, for the moment at least, the tide had turned against -Wu, and that she was getting the worst of the struggle. Hence we may -conclude that our treatise was not in existence in 505, before which -date Yüeh does not appear to have scored any notable success against -Wu. Ho Lu died in 496, so that if the book was written for him, it -must have been during the period 505–496, when there was a lull in -the hostilities, Wu having presumably been exhausted by its supreme -effort against Ch‘u. On the other hand, if we choose to disregard the -tradition connecting Sun Wu’s name with Ho Lu, it might equally well -have seen the light between 496 and 494, or possibly in the period -482–473, when Yüeh was once again becoming a very serious menace.[76] -We may feel fairly certain that the author, whoever he may have been, -was not a man of any great eminence in his own day. On this point -the negative testimony of the _Tso Chuan_ far outweighs any shred of -authority still attaching to the _Shih Chi_, if once its other facts -are discredited. Sun Hsing-yen, however, makes a feeble attempt to -explain the omission of his name from the great commentary. It was Wu -Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because -the latter (being an alien) was not rewarded with an office in the -State.[77] - -How then did the Sun Tzŭ legend originate? It may be that the growing -celebrity of the book imparted by degrees a kind of factitious renown -to its author. It was felt to be only right and proper that one so -well versed in the science of war should have solid achievements -to his credit as well. Now the capture of Ying was undoubtedly the -greatest feat of arms in Ho Lu’s reign; it made a deep and lasting -impression on all the surrounding states, and raised Wu to the -short-lived zenith of her power. Hence, what more natural, as time -went on, than that the acknowledged master of strategy, Sun Wu, should -be popularly identified with that campaign, at first perhaps only in -the sense that his brain conceived and planned it; afterwards, that it -was actually carried out by him in conjunction with Wu Yüan,[78] Po -P‘ei and Fu Kai? - -It is obvious that any attempt to reconstruct even the outline of Sun -Tzŭ’s life must be based almost wholly on conjecture. With this -necessary proviso, I should say that he probably entered the service -of Wu about the time of Ho Lu’s accession, and gathered experience, -though only in the capacity of a subordinate officer, during the -intense military activity which marked the first half of that prince’s -reign.[79] If he rose to be a general at all, he certainly was never -on an equal footing with the three above mentioned. He was doubtless -present at the investment and occupation of Ying, and witnessed Wu’s -sudden collapse in the following year. Yüeh’s attack at this critical -juncture, when her rival was embarrassed on every side, seems to have -convinced him that this upstart kingdom was the great enemy against -whom every effort would henceforth have to be directed. Sun Wu was -thus a well-seasoned warrior when he sat down to write his famous -book, which according to my reckoning must have appeared towards the -end, rather than the beginning, of Ho Lu’s reign. The story of the -women may possibly have grown out of some real incident occurring -about the same time. As we hear no more of Sun Wu after this from any -source, he is hardly likely to have survived his patron or to have -taken part in the death-struggle with Yüeh, which began with the -disaster at Tsui-li. - -If these inferences are approximately correct, there is a certain -irony in the fate which decreed that China’s most illustrious man -of peace should be contemporary with her greatest writer on war. - - -The Text of Sun Tzŭ. - -I have found it difficult to glean much about the history of Sun Tzŭ’s -text. The quotations that occur in early authors go to show that the -“13 chapters” of which Ssŭ-ma Ch‘ien speaks were essentially the same -as those now extant. We have his word for it that they were widely -circulated in his day, and can only regret that he refrained from -discussing them on that account.[80] Sun Hsing-yen says in his preface:— - - During the Ch‘in and Han dynasties Sun Tzŭ’s _Art of War_ was in - general use amongst military commanders, but they seem to have - treated it as a work of mysterious import, and were unwilling to - expound it for the benefit of posterity. Thus it came about that - Wei Wu was the first to write a commentary on it.[81] - -As we have already seen, there is no reasonable ground to suppose that -Ts‘ao Kung tampered with the text. But the text itself is often so -obscure, and the number of editions which appeared from that time -onward so great, especially during the T‘ang and Sung dynasties, that -it would be surprising if numerous corruptions had not managed to -creep in. Towards the middle of the Sung period, by which time all the -chief commentaries on Sun Tzŭ were in existence, a certain 吉天保 Chi -T‘ien-pao published a work in 15 _chüan_ entitled 十家孫子會注 “Sun Tzŭ -with the collected commentaries of ten writers.”[82] There was another -text, with variant readings put forward by Chu Fu of 大興 Ta-hsing,[83] -which also had supporters among the scholars of that period; but in -the Ming editions, Sun Hsing-yen tells us, these readings were for -some reason or other no longer put into circulation.[84] Thus, until -the end of the 18th century, the text in sole possession of the field -was one derived from Chi T‘ien-pao’s edition, although no actual copy -of that important work was known to have survived. That, therefore, -is the text of Sun Tzŭ which appears in the War section of the great -Imperial encyclopaedia printed in 1726, the 古今圖書集成 _Ku Chin T‘u -Shu Chi Ch‘êng_. Another copy at my disposal of what is practically -the same text, with slight variations, is that contained in the -周秦十一子 “Eleven philosophers of the Chou and Ch‘in dynasties” -[1758]. And the Chinese printed in Capt. Calthrop’s first edition -is evidently a similar version which has filtered through Japanese -channels. So things remained until 孫星衍 Sun Hsing-yen [1752–1818], a -distinguished antiquarian and classical scholar,[85] who claimed to be -an actual descendant of Sun Wu,[86] accidentally discovered a copy of -Chi T‘ien-pao’s long-lost work, when on a visit to the library of the -華陰 Hua-yin temple.[87] Appended to it was the 遺說 _I Shuo_ of 鄭友賢 -Chêng Yu-hsien, mentioned in the _T‘ung Chih_, and also believed to -have perished.[88] This is what Sun Hsing-yen designates as the 古本 -or 原本 “original edition (or text)”—a rather misleading name, for it -cannot by any means claim to set before us the text of Sun Tzŭ in -its pristine purity. Chi T‘ien-pao was a careless compiler,[89] and -appears to have been content to reproduce the somewhat debased version -current in his day, without troubling to collate it with the earliest -editions then available. Fortunately, two versions of Sun Tzŭ, even -older than the newly discovered work, were still extant, one buried -in the _T‘ung Tien_, Tu Yu’s great treatise on the Constitution, the -other similarly enshrined in the _T‘ai P‘ing Yü Lan_ encyclopaedia. In -both the complete text is to be found, though split up into fragments, -intermixed with other matter, and scattered piecemeal over a number of -different sections. Considering that the _Y‘ü Lan_ takes us back to -the year 983, and the _T‘ung Tien_ about 200 years further still, to -the middle of the T‘ang dynasty, the value of these early transcripts -of Sun Tzŭ can hardly be overestimated. Yet the idea of utilising them -does not seem to have occurred to anyone until Sun Hsing-yen, acting -under Government instructions, undertook a thorough recension of the -text. This is his own account:— - - Because of the numerous mistakes in the text of Sun Tzŭ which his - editors had handed down, the Government ordered that the ancient - edition [of Chi T‘ien-pao] should be used, and that the text - should be revised and corrected throughout. It happened that Wu - Nien-hu, the Governor Pi Kua, and Hsi, a graduate of the second - degree, had all devoted themselves to this study, probably - surpassing me therein. Accordingly, I have had the whole work cut - on blocks as a text-book for military men.[90] - -The three individuals here referred to had evidently been occupied on -the text of Sun Tzŭ prior to Sun Hsing-yen’s commission, but we are -left in doubt as to the work they really accomplished. At any rate, -the new edition, when ultimately produced, appeared in the names of -Sun Hsing-yen and only one co-editor, 吳人驥 Wu Jên-chi. They took the -“original text” as their basis, and by careful comparison with the -older versions, as well as the extant commentaries and other sources -of information such as the _I Shuo_, succeeded in restoring a very -large number of doubtful passages, and turned out, on the whole, what -must be accepted as the closest approximation we are ever likely to -get to Sun Tzŭ’s original work. This is what will hereafter be -denominated the “standard text.” - -The copy which I have used belongs to a re-issue dated 1877. It is in -6 _pên_, forming part of a well-printed set of 23 early philosophical -works in 83 _pên_.[91] It opens with a preface by Sun Hsing-yen -(largely quoted in this introduction), vindicating the traditional -view of Sun Tzŭ’s life and performances, and summing up in remarkably -concise fashion the evidence in its favour. This is followed by Ts‘ao -Kung’s preface to his edition, and the biography of Sun Tzŭ from -the _Shih Chi_, both translated above. Then come, firstly, Chêng -Yu-hsien’s _I Shuo_,[92] with author’s preface, and next, a short -miscellany of historical and bibliographical information entitled -孫子敘錄 _Sun Tzŭ Hsü Lu_, compiled by 畢以珣 Pi I-hsün. As regards the -body of the work, each separate sentence is followed by a note on the -text, if required, and then by the various commentaries appertaining -to it, arranged in chronological order. These we shall now proceed to -discuss briefly, one by one. - - -The Commentators. - -Sun Tzŭ can boast an exceptionally long and distinguished roll of -commentators, which would do honour to any classic. 歐陽修 Ou-yang Hsiu -remarks on this fact, though he wrote before the tale was complete, -and rather ingeniously explains it by saying that the artifices of -war, being inexhaustible, must therefore be susceptible of treatment -in a great variety of ways.[93] - -1. 曹操 Ts‘ao Ts‘ao or 曹公 Ts‘ao Kung, afterwards known as 魏武帝 Wei -Wu Ti [A.D. 155–220]. There is hardly any room for doubt that the -earliest commentary on Sun Tzŭ actually came from the pen of this -extraordinary man, whose biography in the _San Kuo Chih_[94] reads -like a romance. One of the greatest military geniuses that the world -has seen, and Napoleonic in the scale of his operations, he was -especially famed for the marvellous rapidity of his marches, which has -found expression in the line 說曹操曹操就到 “Talk of Ts‘ao Ts‘ao, and -Ts‘ao Ts‘ao will appear.” Ou-yang Hsiu says of him that he was a great -captain who “measured his strength against Tung Cho, Lü Pu and the two -Yüan, father and son, and vanquished them all; whereupon he divided -the Empire of Han with Wu and Shu, and made himself king. It is -recorded that whenever a council of war was held by Wei on the eve -of a far-reaching campaign, he had all his calculations ready; those -generals who made use of them did not lose one battle in ten; -those who ran counter to them in any particular saw their armies -incontinently beaten and put to flight.”[95] Ts‘ao Kung’s notes on Sun -Tzŭ, models of austere brevity, are so thoroughly characteristic -of the stern commander known to history, that it is hard indeed to -conceive of them as the work of a mere _littérateur_. Sometimes, -indeed, owing to extreme compression, they are scarcely intelligible -and stand no less in need of a commentary than the text itself.[96] As -we have seen, Ts‘ao Kung is the reputed author of the 新書, a book on -war in 100,000 odd words, now lost, but mentioned in the 魏志.[97] - -2. 孟氏 Mêng Shih. The commentary which has come down to us under this -name is comparatively meagre, and nothing about the author is known. -Even his personal name has not been recorded. Chi T‘ien-pao’s edition -places him after Chia Lin, and 鼂公武 Ch‘ao Kung-wu also assigns him to -the T‘ang dynasty,[98] but this is obviously a mistake, as his work is -mentioned in the 隋書經籍志. In Sun Hsing-yen’s preface, he appears as -Mêng Shih of the Liang dynasty [502–557]. Others would identify him -with 孟康 Mêng K‘ang of the 3rd century. In the 宋史藝文志,[99] he is -named last of the 五家 “Five Commentators,” the others being Wei Wu Ti, -Tu Mu, Ch‘ên Hao and Chia Lin. - -3. 李筌 Li Ch‘üan of the 8th century was a well-known writer on -military tactics. His 太白陰經 has been in constant use down to the -present day. The 通志 mentions 閫外春秋 (lives of famous generals from -the Chou to the T‘ang dynasty) as written by him.[100] He is also -generally supposed to be the real author of the popular Taoist -tract, the 陰符經. According to Ch‘ao Kung-wu and the _T‘ien-i-ko_ -catalogue,[101] he followed the 太乙遁甲 text of Sun Tzŭ, which differs -considerably from those now extant. His notes are mostly short and to -the point, and he frequently illustrates his remarks by anecdotes from -Chinese history. - -4. 杜佑 Tu Yu (died 812) did not publish a separate commentary on Sun -Tzŭ, his notes being taken from the _T‘ung Tien_, the encyclopaedic -treatise on the Constitution which was his life-work. They are largely -repetitions of Ts‘ao Kung and Mêng Shih, besides which it is believed -that he drew on the ancient commentaries of 王凌 Wang Ling and others. -Owing to the peculiar arrangement of the _T‘ung Tien_, he has to explain -each passage on its merits, apart from the context, and sometimes his -own explanation does not agree with that of Ts‘ao Kung, whom he always -quotes first. Though not strictly to be reckoned as one of the “Ten -Commentators,” he was added to their number by Chi T‘ien-pao, being -wrongly placed after his grandson Tu Mu. - -5. 杜牧 Tu Mu (803–852) is perhaps best known as a poet—a bright star -even in the glorious galaxy of the T‘ang period. We learn from Ch‘ao -Kung-wu that although he had no practical experience of war, he was -extremely fond of discussing the subject, and was moreover well read -in the military history of the _Ch‘un Ch‘iu_ and _Chan Kuo_ eras.[102] -His notes, therefore, are well worth attention. They are very copious, -and replete with historical parallels. The gist of Sun Tzŭ’s work is -thus summarised by him: “Practise benevolence and justice, but on the -other hand make full use of artifice and measures of expediency.”[103] -He further declared that all the military triumphs and disasters of -the thousand years which had elapsed since Sun Wu’s death would, upon -examination, be found to uphold and corroborate, in every particular, -the maxims contained in his book.[104] Tu Mu’s somewhat spiteful -charge against Ts‘ao Kung has already been considered elsewhere. - -6. 陳皥 Ch‘ên Hao appears to have been a contemporary of Tu Mu. Ch‘ao -Kung-wu says that he was impelled to write a new commentary on Sun Tzŭ -because Ts‘ao Kung’s on the one hand was too obscure and subtle, and -that of Tu Mu on the other too long-winded and diffuse.[105] Ou-yang -Hsiu, writing in the middle of the 11th century, calls Ts‘ao Kung, Tu -Mu and Ch‘ên Hao the three chief commentators on Sun Tzŭ (三家), and -observes that Ch‘ên Hao is continually attacking Tu Mu’s shortcomings. -His commentary, though not lacking in merit, must rank below those of -his predecessors. - -7. 賈林 Chia Lin is known to have lived under the T‘ang dynasty, for -his commentary on Sun Tzŭ is mentioned in the 唐書 and was afterwards -republished by 紀燮 Chi Hsieh of the same dynasty together with those -of Mêng Shih and Tu Yu.[106] It is of somewhat scanty texture, and in -point of quality, too, perhaps the least valuable of the eleven. - -8. 梅堯臣 Mei Yao-ch‘ên (1002–1060), commonly known by his “style” -as Mei 聖兪 Shêng-yü, was, like Tu Mu, a poet of distinction. His -commentary was published with a laudatory preface by the great Ou-yang -Hsiu, from which we may cull the following:— - - Later scholars have misread Sun Tzŭ, distorting his words and - trying to make them square with their own one-sided views. Thus, - though commentators have not been lacking, only a few have proved - equal to the task. My friend Shêng-yü has not fallen into this - mistake. In attempting to provide a critical commentary for Sun - Tzŭ’s work, he does not lose sight of the fact that these sayings - were intended for states engaged in internecine warfare; that the - author is not concerned with the military conditions prevailing - under the sovereigns of the three ancient dynasties,[107] nor with - the nine punitive measures prescribed to the Minister of War.[108] - Again, Sun Wu loved brevity of diction, but his meaning is always - deep. Whether the subject be marching an army, or handling - soldiers, or estimating the enemy, or controlling the forces of - victory, it is always systematically treated; the sayings are - bound together in strict logical sequence, though this has been - obscured by commentators who have probably failed to grasp their - meaning. In his own commentary, Mei Shêng-yü has brushed aside all - the obstinate prejudices of these critics, and has tried to bring - out the true meaning of Sun Tzŭ himself. In this way, the clouds - of confusion have been dispersed and the sayings made clear. I am - convinced that the present work deserves to be handed down side by - side with the three great commentaries; and for a great deal that - they find in the sayings, coming generations will have constant - reason to thank my friend Shêng-yü.[109] - -Making some allowance for the exuberance of friendship, I am inclined -to endorse this favourable judgment, and would certainly place him -above Ch‘ên Hao in order of merit. - -9. 王晳 Wang Hsi, also of the Sung dynasty, is decidedly original -in some of his interpretations, but much less judicious than Mei -Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond -of comparing his own commentary with that of Ts‘ao Kung, but the -comparison is not often flattering to him. We learn from Ch‘ao Kung-wu -that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae -and correcting mistakes.[110] - -10. 何延錫 Ho Yen-hsi of the Sung dynasty. The personal name of this -commentator is given as above by 鄭樵 Chêng Ch‘iao in the _T‘ung Chih_, -written about the middle of the twelfth century, but he appears simply -as 何氏 Ho Shih in the _Yü Hai_, and Ma Tuan-lin quotes Ch‘ao Kung-wu -as saying that his personal name is unknown. There seems to be no -reason to doubt Chêng Ch‘iao’s statement, otherwise I should have -been inclined to hazard a guess and identify him with one 何去非 -Ho Ch‘ü-fei, the author of a short treatise on war entitled 備論, -who lived in the latter part of the 11th century.[111] Ho Shih’s -commentary, in the words of the _T‘ien-i-ko_ catalogue, 有所裨益 -“contains helpful additions” here and there, but is chiefly remarkable -for the copious extracts taken, in adapted form, from the dynastic -histories and other sources. - -11. 張預 Chang Yü. The list closes with a commentator of no great -originality perhaps, but gifted with admirable powers of lucid -exposition. His commentary is based on that of Ts‘ao Kung, whose terse -sentences he contrives to expand and develop in masterly fashion. -Without Chang Yü, it is safe to say that much of Ts‘ao Kung’s -commentary would have remained cloaked in its pristine obscurity and -therefore valueless. His work is not mentioned in the Sung history, -the _T‘ung K‘ao_, or the _Yü Hai_, but it finds a niche in the _T‘ung -Chih_, which also names him as the author of the 百將傳 “Lives of -Famous Generals.”[112] - -It is rather remarkable that the last-named four should all have -flourished within so short a space of time. Ch‘ao Kung-wu accounts for -it by saying: “During the early years of the Sung dynasty the Empire -enjoyed a long spell of peace, and men ceased to practise the art -of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the -frontier generals were defeated time after time, the Court made -strenuous enquiry for men skilled in war, and military topics became -the vogue amongst all the high officials. Hence it is that the -commentators of Sun Tzŭ in our dynasty belong mainly to that -period.”[113] - -Besides these eleven commentators, there are several others whose work -has not come down to us. The _Sui Shu_ mentions four, namely 王凌 Wang -Ling (often quoted by Tu Yu as 王子); 張子尙 Chang Tzŭ-shang; 賈詡 Chia -Hsü of 魏 Wei;[114] and 沈友 Shên Yu of 吳 Wu. The _T‘ang Shu_ adds -孫鎬 Sun Hao, and the _T‘ung Chih_ 蕭吉 Hsiao Chi, while the _T‘u Shu_ -mentions a Ming commentator, 黃潤玉 Huang Jun-yü. It is possible that -some of these may have been merely collectors and editors of other -commentaries, like Chi T‘ien-pao and Chi Hsieh, mentioned above. -Certainly in the case of the latter, the entry 紀夑注孫子 in the _T‘ung -K‘ao_, without the following note, would give one to understand that -he had written an independent commentary of his own. - -There are two works, described in the _Ssu K‘u Ch‘üan Shu_[115] and no -doubt extremely rare, which I should much like to have seen. One is -entitled 孫子參同, in 5 _chüan_. It gives selections from four new -commentators, probably of the Ming dynasty, as well as from the eleven -known to us. The names of the four are 解元 Hsieh Yüan; 張鏊 Chang Ao; -李村 Li Ts‘ai; and 黃治徵 Huang Chih-chêng. The other work is 孫子彚徵 -in 4 _chüan_, compiled by 鄭端 Chêng Tuan of the present dynasty. It is -a compendium of information on ancient warfare, with special reference -to Sun Tzŭ’s 13 chapters. - - -Appreciations of Sun Tzŭ. - -Sun Tzŭ has exercised a potent fascination over the minds of some of -China’s greatest men. Among the famous generals who are known to have -studied his pages with enthusiasm may be mentioned 韓信 Han Hsin (_d_. -B.C. 196),[116] 馮異 Fêng I (d. A.D. 34),[117] 呂蒙 Lü Mêng (_d_. -219),[118] and 岳飛 Yo Fei (1103–1141).[119] The opinion of Ts‘ao Kung, -who disputes with Han Hsin the highest place in Chinese military -annals, has already been recorded.[120] Still more remarkable, in one -way, is the testimony of purely literary men, such as 蘇洵 Su Hsün (the -father of Su Tung-p‘o), who wrote several essays on military topics, -all of which owe their chief inspiration to Sun Tzŭ. The following -short passage by him is preserved in the _Yü Hai:_[121]— - - Sun Wu’s saying, that in war one cannot make certain of - conquering,[122] is very different indeed from what other books - tell us.[123] Wu Ch‘i was a man of the same stamp as Sun Wu: they - both wrote books on war, and they are linked together in popular - speech as “Sun and Wu.” But Wu Ch‘i’s remarks on war are less - weighty, his rules are rougher and more crudely stated, and there - is not the same unity of plan as in Sun Tzŭ’s work, where the - style is terse, but the meaning fully brought out.[124] - -The 性理彚要, ch. 17, contains the following extract from the 藝圃折衷 -“Impartial Judgments in the Garden of Literature” by 鄭厚 Chêng Hou:— - - Sun Tzŭ’s 13 chapters are not only the staple and base of all - military men’s training, but also compel the most careful - attention of scholars and men of letters. His sayings are terse - yet elegant, simple yet profound, perspicuous and eminently - practical. Such works as the _Lun Yü_, the _I Ching_ and the great - Commentary,[125] as well as the writings of Mencius, Hsün K‘uang - and Yang Chu, all fall below the level of Sun Tzŭ.[126] - -Chu Hsi, commenting on this, fully admits the first part of the -criticism, although he dislikes the audacious comparison with -the venerated classical works. Language of this sort, he says, -“encourages a ruler’s bent towards unrelenting warfare and reckless -militarism.”[127] - - -Apologies for War. - -Accustomed as we are to think of China as the greatest peace-loving -nation on earth, we are in some danger of forgetting that her -experience of war in all its phases has also been such as no modern -State can parallel. Her long military annals stretch back to a point -at which they are lost in the mists of time. She had built the Great -Wall and was maintaining a huge standing army along her frontier -centuries before the first Roman legionary was seen on the Danube. -What with the perpetual collisions of the ancient feudal States, -the grim conflicts with Huns, Turks and other invaders after the -centralisation of government, the terrific upheavals which accompanied -the overthrow of so many dynasties, besides the countless rebellions -and minor disturbances that have flamed up and flickered out again one -by one, it is hardly too much to say that the clash of arms has never -ceased to resound in one portion or another of the Empire. - -No less remarkable is the succession of illustrious captains to whom -China can point with pride. As in all countries, the greatest are -found emerging at the most fateful crises of her history. Thus, Po -Ch‘i stands out conspicuous in the period when Ch‘in was entering upon -her final struggle with the remaining independent states. The stormy -years which followed the break-up of the Ch‘in dynasty are illumined -by the transcendent genius of Han Hsin. When the House of Han in turn -is tottering to its fall, the great and baleful figure of Ts‘ao Ts‘ao -dominates the scene. And in the establishment of the T‘ang dynasty, -one of the mightiest tasks achieved by man, the superhuman energy of -Li Shih-min (afterwards the Emperor T‘ai Tsung) was seconded by the -brilliant strategy of Li Ching. None of these generals need fear -comparison with the greatest names in the military history of Europe. - -In spite of all this, the great body of Chinese sentiment, from Lao -Tzŭ downwards, and especially as reflected in the standard literature -of Confucianism, has been consistently pacific and intensely opposed -to militarism in any form. It is such an uncommon thing to find any of -the literati defending warfare on principle, that I have thought it -worth while to collect and translate a few passages in which the -unorthodox view is upheld. The following, by Ssŭ-ma Ch‘ien, shows that -for all his ardent admiration of Confucius, he was yet no advocate of -peace at any price:— - - Military weapons are the means used by the Sage to punish - violence and cruelty, to give peace to troublous times, to remove - difficulties and dangers, and to succour those who are in peril. - Every animal with blood in its veins and horns on its head will - fight when it is attacked. How much more so will man, who carries - in his breast the faculties of love and hatred, joy and anger! - When he is pleased, a feeling of affection springs up within him; - when angry, his poisoned sting is brought into play. That is the - natural law which governs his being.... What then shall be said of - those scholars of our time, blind to all great issues, and without - any appreciation of relative values, who can only bark out their - stale formulas about “virtue” and “civilisation,” condemning the - use of military weapons? They will surely bring our country to - impotence and dishonour and the loss of her rightful heritage; or, - at the very least, they will bring about invasion and rebellion, - sacrifice of territory and general enfeeblement. Yet they - obstinately refuse to modify the position they have taken up. The - truth is that, just as in the family the teacher must not spare - the rod, and punishments cannot be dispensed with in the State, so - military chastisement can never be allowed to fall into abeyance - in the Empire. All one can say is that this power will be - exercised wisely by some, foolishly by others, and that among - those who bear arms some will be loyal and others rebellious.[128] - -The next piece is taken from Tu Mu’s preface to his commentary on -Sun Tzŭ:— - - War may be defined as punishment, which is one of the functions of - government. It was the profession of Chung Yu and Jan Ch‘iu, both - disciples of Confucius. Nowadays, the holding of trials and - hearing of litigation, the imprisonment of offenders and their - execution by flogging in the market-place, are all done by - officials. But the wielding of huge armies, the throwing down of - fortified cities, the haling of women and children into captivity, - and the beheading of traitors—this is also work which is done by - officials. The objects of the rack[129] and of military weapons - are essentially the same. There is no intrinsic difference between - the punishment of flogging and cutting off heads in war. For the - lesser infractions of law, which are easily dealt with, only a - small amount of force need be employed: hence the institution of - torture and flogging. For more serious outbreaks of lawlessness, - which are hard to suppress, a greater amount of force is - necessary: hence the use of military weapons and wholesale - decapitation. In both cases, however, the end in view is to get - rid of wicked people, and to give comfort and relief to the - good....[130] - - Chi-sun asked Jan Yu, saying: “Have you, Sir, acquired your - military aptitude by study, or is it innate?” Jan Yu replied: “It - has been acquired by study.”[131] “How can that be so,” said - Chi-sun, “seeing that you are a disciple of Confucius?” “It is a - fact,” replied Jan Yu; “I was taught by Confucius. It is fitting - that the great Sage should exercise both civil and military - functions, though to be sure my instruction in the art of fighting - has not yet gone very far.” - - Now, who the author was of this rigid distinction between the - “civil” and the “military,” and the limitation of each to a - separate sphere of action, or in what year of which dynasty it - was first introduced, is more than I can say. But, at any rate, - it has come about that the members of the governing class are - quite afraid of enlarging on military topics, or do so only in a - shamefaced manner. If any are bold enough to discuss the subject, - they are at once set down as eccentric individuals of coarse and - brutal propensities. This is an extraordinary instance of the way - in which, through sheer lack of reasoning, men unhappily lose - sight of fundamental principles.[132] - - When the Duke of Chou was minister under Ch‘êng Wang, he - regulated ceremonies and made music, and venerated the arts of - scholarship and learning; yet when the barbarians of the River Huai - revolted,[133] he sallied forth and chastised them. When Confucius - held office under the Duke of Lu, and a meeting was convened at - Chia-ku,[134] he said: “If pacific negotiations are in progress, - warlike preparations should have been made beforehand.” He rebuked - and shamed the Marquis of Ch‘i, who cowered under him and dared - not proceed to violence. How can it be said that these two great - Sages had no knowledge of military matters?[135] - -We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He -also appeals to the authority of the Classics:— - - Our Master Confucius, answering Duke Ling of Wei, said: “I have - never studied matters connected with armies and battalions.”[136] - Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed - about buff-coats and weapons.”[137] But if we turn to the meeting - at Chia-ku,[138] we find that he used armed force against the men - of Lai,[139] so that the marquis of Ch‘i was overawed. Again, when - the inhabitants of Pi revolted, he ordered his officers to attack - them, whereupon they were defeated and fled in confusion.[140] - He once uttered the words: “If I fight, I conquer.”[141] And - Jan Yu also said: “The Sage exercises both civil and military - functions.”[142] Can it be a fact that Confucius never studied or - received instruction in the art of war? We can only say that he - did not specially choose matters connected with armies and - fighting to be the subject of his teaching.[143] - -Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:— - - Confucius said: “I am unversed in military matters.” He also - said: “If I fight, I conquer.”[144] Confucius ordered ceremonies - and regulated music. Now war constitutes one of the five - classes of State ceremonial,[145] and must not be treated as an - independent branch of study. Hence, the words “I am unversed in” - must be taken to mean that there are things which even an inspired - Teacher does not know. Those who have to lead an army and devise - stratagems, must learn the art of war. But if one can command the - services of a good general like Sun Tzŭ, who was employed by Wu - Tzŭ-hsü, there is no need to learn it oneself. Hence the remark - added by Confucius: “If I fight, I conquer.”[146] - - The men of the present day, however, wilfully interpret these - words of Confucius in their narrowest sense, as though he meant - that books on the art of war were not worth reading. With blind - persistency, they adduce the example of Chao Kua, who pored over - his father’s books to no purpose,[147] as a proof that all - military theory is useless. Again, seeing that books on war have - to do with such things as opportunism in designing plans, and - the conversion of spies, they hold that the art is immoral and - unworthy of a sage. These people ignore the fact that the studies - of our scholars and the civil administration of our officials - also require steady application and practice before efficiency is - reached. The ancients were particularly chary of allowing mere - novices to botch their work.[148] Weapons are baneful[149] and - fighting perilous; and unless a general is in constant practice, - he ought not to hazard other men’s lives in battle.[150] Hence it - is essential that Sun Tzŭ’s 13 chapters should be studied.[151] - - Hsiang Liang used to instruct his nephew Chi[152] in the art of - war. Chi got a rough idea of the art in its general bearings, - but would not pursue his studies to their proper outcome, the - consequence being that he was finally defeated and overthrown. He - did not realise that the tricks and artifices of war are beyond - verbal computation. Duke Hsiang of Sung[153] and King Yen of - Hsü[154] were brought to destruction by their misplaced humanity. - The treacherous and underhand nature of war necessitates the use - of guile and stratagem suited to the occasion. There is a case on - record of Confucius himself having violated an extorted oath,[155] - and also of his having left the Sung State in disguise.[156] Can - we then recklessly arraign Sun Tzŭ for disregarding truth and - honesty?[157] - - -Bibliography. - -The following are the oldest Chinese treatises on war, after Sun Tzŭ. -The notes on each have been drawn principally from the 四庫全書簡明目錄 -_Ssŭ k‘u ch‘üan shu chien ming mu lu_, ch. 9, fol. 22 _sqq_. - -1. 吳子 Wu Tzŭ, in 1 _chüan_ or 6 篇 chapters. By 吳起 Wu Ch‘i (_d_. -B.C. 381). A genuine work. See _Shih Chi_, ch. 65. - -2. 司馬法 Ssŭ-ma Fa, in 1 _chüan_ or 5 chapters. Wrongly attributed to -司馬穰苴 Ssŭ-ma Jang-chü of the 6th century B.C. Its date, however, must -be early, as the customs of the three ancient dynasties are constantly -to be met with in its pages.[158] See _Shih chi_, ch. 64. - -The _Ssŭ K‘u Ch‘üan Shu_ (ch. 99, f. 1) remarks that the oldest three -treatises on war, _Sun Tzŭ_, _Wu Tzŭ_ and the _Ssŭ-ma Fa_, are, -generally speaking, only concerned with things strictly military—the -art of producing, collecting, training and drilling troops, and the -correct theory with regard to measures of expediency, laying plans, -transport of goods and the handling of soldiers[159]—in strong contrast -to later works, in which the science of war is usually blended with -metaphysics, divination and magical arts in general. - -3. 六韜 Liu T‘ao, in 6 _chüan_ or 60 chapters. Attributed to 呂望 Lü -Wang (or Lü 尙 Shang, also known as 太公 T‘ai Kung) of the 12th century -B.C.[160] But its style does not belong to the era of the Three -Dynasties.[161] 陸德明 Lu Tê-ming (550–625 A.D.) mentions the work, and -enumerates the headings of the six sections, 文, 武, 虎, 豹, 龍 and 犬, -so that the forgery cannot have been later than the Sui dynasty. - -4. 尉繚子 Wei Liao Tzŭ, in 5 _chüan_. Attributed to Wei Liao (4th cent. -B.C.), who studied under the famous 鬼谷子 Kuei-ku Tzŭ. The 漢志, under -兵家, mentions a book of Wei Liao in 31 chapters, whereas the text we -possess contains only 24. Its matter is sound enough in the main, -though the strategical devices differ considerably from those of the -Warring States period.[162] It has been furnished with a commentary by -the well-known Sung philosopher 張載 Chang Tsai. - -5. 三略 San Lüeh, in 3 _chüan_. Attributed to 黃石公 Huang-shih Kung, a -legendary personage who is said to have bestowed it on Chang Liang -(_d_. B.C. 187) in an interview on a bridge.[163] But here again, the -style is not that of works dating from the Ch‘in or Han period. The -Han Emperor Kuang Wu [A.D. 25–57] apparently quotes from it in one of -his proclamations; but the passage in question may have been inserted -later on, in order to prove the genuineness of the work. We shall not -be far out if we refer it to the Northern Sung period [420–478 A.D.], -or somewhat earlier.[164] - -6. 李衞公問對 Li Wei Kung Wên Tui, in 3 sections. Written in the form -of a dialogue between T‘ai Tsung and his great general 李靖 Li Ching, -it is usually ascribed to the latter. Competent authorities consider -it a forgery, though the author was evidently well versed in the art -of war.[165] - -7. 李靖兵法 Li Ching Ping Fa (not to be confounded with the foregoing) -is a short treatise in 8 chapters, preserved in the _T‘ung Tien_, but -not published separately. This fact explains its omission from the -_Ssŭ K‘u Ch‘üan Shu_. - -8. 握奇經 Wu Ch‘i Ching,[166] in 1 _chüan_. Attributed to the legendary -minister 風后 Fêng Hou, with exegetical notes by 公孫宏 Kung-sun Hung -of the Han dynasty (_d_. B.C. 121), and said to have been eulogised by -the celebrated general 馬隆 Ma Lung (_d_. A.D. 300). Yet the earliest -mention of it is in the 宋志. Although a forgery, the work is well put -together.[167] - -Considering the high popular estimation in which 諸葛亮 Chu-ko Liang -has always been held, it is not surprising to find more than one work -on war ascribed to his pen. Such are (1) the 十六策 Shih Liu Ts‘ê (1 -_chüan_), preserved in the 永樂大典 _Yung Lo Ta Tien_; (2) 將苑 Chiang -Yüan (1 _ch_.); and (3) 心書 Hsin Shu (1 _ch_.), which steals wholesale -from Sun Tzŭ. None of these has the slightest claim to be considered -genuine. - -Most of the large Chinese encyclopaedias contain extensive sections -devoted to the literature of war. The following references may be -found useful:— - - 通典 T‘ung Tien (_circâ_ 800 A.D.), ch. 148–162. - - 太平御覽 T‘ai P‘ing Yü Lan (983), ch. 270–359. - - 文獻通考 Wên Hsien T‘ung K‘ao (13th cent.), ch. 221. - - 玉海 Yü Hai (13th cent.), ch. 140, 141. - - 三才圖會 San Ts‘ai T‘u Hui (16th cent.), 人事 ch. 7, 8. - - 廣博物志 Kuang Po Wu Chih (1607), ch. 31, 32. - - 潛確類書 Ch‘ien Ch‘io Lei Shu (1632), ch. 75. - - 淵鑑類函 Yüan Chien Lei Han (1710), ch. 206–229. - - 古今圖書集成 Ku Chin T‘u Shu Chi Ch‘êng (1726), section XXX, - _esp_. ch. 81–90. - - 續文獻通考 Hsü Wên Hsien T‘ung K‘ao (1784), ch. 121–134. - - 皇朝經世文編 Huang Ch‘ao Ching Shih Wên Pien (1826), ch. 76, 77. - -The bibliographical sections of certain historical works -also deserve mention:— - - 前漢書 Ch‘ien Han Shu, ch. 30. - - 隋書 Sui Shu, ch. 32–35. - - 舊唐書 Chiu T‘ang Shu, ch. 46, 47. - - 新唐書 Hsin T‘ang Shu, ch. 57–60. - - 宋史 Sung Shih, ch. 202–209. - - 通志 T‘ung Chih (_circâ_ 1150), ch. 68. - -To these of course must be added the great Catalogue of the -Imperial Library:— - - 四庫全書總目提要 Ssŭ K‘u Ch‘üan Shu Tsung Mu T‘i Yao (1790), ch. 99, 100. - - - - -I. 計篇. - -LAYING PLANS. - - - This is the only possible meaning of 計, which M. Amiot and Capt. - Calthrop wrongly translate “Fondements de l’art militaire” and - “First principles” respectively. Ts‘ao Kung says it refers to the - deliberations in the temple selected by the general for his - temporary use, or as we should say, in his tent. See § 26. - -1. 孫子曰兵者國之大事 - -Sun Tzŭ said: The art of war is of vital importance to the State. - -2. 死生之地存亡之道不可不察也 - -It is a matter of life and death, a road either to safety or to ruin. -Hence it is a subject of inquiry which can on no account be neglected. - -3. 故經之以五校之以計而索其情 - -The art of war, then, is governed by five constant factors, to be -taken into account in one’s deliberations, when seeking to determine -the conditions obtaining in the field. - - The old text of the _T‘ung Tien_ has 故經之以五校之計, etc. Later - editors have inserted 事 after 五, and 以 before 計. The former - correction is perhaps superfluous, but the latter seems necessary - in order to make sense, and is supported by the accepted reading - in § 12, where the same words recur. I am inclined to think, - however, that the whole sentence from 校 to 情 is an interpolation - and has no business here at all. If it be retained, Wang Hsi must - be right in saying that 計 denotes the “seven considerations” in - § 13. 情 are the circumstances or conditions likely to bring about - victory or defeat. The antecedent of the first 之 is 兵者; of the - second, 五. 校 contains the idea of “comparison with the enemy,” - which cannot well be brought out here, but will appear in § 12. - Altogether, difficult though it is, the passage is not so - hopelessly corrupt as to justify Capt. Calthrop in burking it - entirely. - -4. 一曰道二曰天三曰地四曰將五曰法 - -These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The -Commander; (5) Method and discipline. - - It appears from what follows that Sun Tzŭ means by 道 a principle - of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One - might be tempted to render it by “morale,” were it not considered - as an attribute of the _ruler_ in § 13. - -5. 道者令民與上同意也 - -6. 故可與之死可與之生而民不畏危 - -_The Moral Law_ causes the people to be in complete accord with their -ruler, so that they will follow him regardless of their lives, -undismayed by any danger. - - The original text omits 令民, inserts an 以 after each 可, and - omits 民 after 而. Capt. Calthrop translates: “If the ruling - authority be upright, the people are united”—a very pretty - sentiment, but wholly out of place in what purports to be a - translation of Sun Tzŭ. - -7. 天者陰陽寒暑時制也 - -_Heaven_ signifies night and day, cold and heat, times and seasons. - - The commentators, I think, make an unnecessary mystery of 陰陽. - Thus Mêng Shih defines the words as 剛柔盈縮 “the hard and the - soft, waxing and waning,” which does not help us much. Wang Hsi, - however, may be right in saying that what is meant is 總天道 “the - general economy of Heaven,” including the five elements, the four - seasons, wind and clouds, and other phenomena. - -8. 地者遠近險易廣狹死生也 - -_Earth_ comprises distances, great and small; danger and security; -open ground and narrow passes; the chances of life and death. - - 死生 (omitted by Capt. Calthrop) may have been included here - because the safety of an army depends largely on its quickness to - turn these geographical features to account. - -9. 將者智信仁勇嚴也 - -_The Commander_ stands for the virtues of wisdom, sincerity, -benevolence, courage and strictness. - - The five cardinal virtues of the Chinese are (1) 仁 humanity or - benevolence; (2) 義 uprightness of mind; (3) 禮 self-respect, - self-control, or “proper feeling;” (4) 智 wisdom; (5) 信 sincerity - or good faith. Here 智 and 信 are put before 仁, and the two - military virtues of “courage” and “strictness” substituted for 義 - and 禮. - -10. 法者曲制官道主用也 - -By _Method and discipline_ are to be understood the marshalling of the -army in its proper subdivisions, the gradations of rank among the -officers, the maintenance of roads by which supplies may reach the -army, and the control of military expenditure. - - The Chinese of this sentence is so concise as to be practically - unintelligible without commentary. I have followed the - interpretation of Ts‘ao Kung, who joins 曲制 and again 主用. Others - take each of the six predicates separately. 曲 has the somewhat - uncommon sense of “cohort” or division of an army. Capt. Calthrop - translates: “Partition and ordering of troops,” which only covers - 曲制. - -11. 凡此五者將莫不聞知之者勝不知者不勝 - -These five heads should be familiar to every general: he who knows -them will be victorious; he who knows them not will fail. - -12. 故校之以計而索其情 - -Therefore, in your deliberations, when seeking to determine the -military conditions, let them be made the basis of a comparison, in -this wise:— - - The _Yü Lan_ has an interpolated 五 before 計. It is obvious, - however, that the 五者 just enumerated cannot be described as 計. - Capt. Calthrop, forced to give some rendering of the words which - he had omitted in § 3, shows himself decidedly hazy: “Further, - with regard to these and the following seven matters, the - condition of the enemy must be compared with our own.” He does not - appear to see that the seven queries or considerations which - follow arise directly out of the Five heads, instead of being - supplementary to them. - -13. 曰主孰有道將孰有能天地孰得法令孰行兵衆孰强士卒孰練賞罰孰明 - -(1) Which of the two sovereigns is imbued with the Moral law? - - I.e., “is in harmony with his subjects.” Cf. § 5. - -(2) Which of the two generals has most ability? - -(3) With whom lie the advantages derived from Heaven and Earth? - - See §§ 7, 8. - -(4) On which side is discipline most rigorously enforced? - - Tu Mu alludes to the remarkable story of Ts‘ao Ts‘ao (A.D. - 155–220), who was such a strict disciplinarian that once, in - accordance with his own severe regulations against injury to - standing crops, he condemned himself to death for having allowed - his horse to shy into a field of corn! However, in lieu of losing - his head, he was persuaded to satisfy his sense of justice by - cutting off his hair. Ts‘ao Ts‘ao’s own comment on the present - passage is characteristically curt: 設而不犯犯而必誅 “when you lay - down a law, see that it is not disobeyed; if it is disobeyed, the - offender must be put to death.” - -(5) Which army is the stronger? - - Morally as well as physically. As Mei Yao-ch‘ên puts it, 內和外附, - which might be freely rendered “esprit de corps and ‘big - battalions.’” - -(6) On which side are officers and men more highly trained? - - Tu Yu quotes 王子 as saying: “Without constant practice, the - officers will be nervous and undecided when mustering for battle; - without constant practice, the general will be wavering and - irresolute when the crisis is at hand.” - -(7) In which army is there the greater constancy both in reward and -punishment? - - 明, literally “clear;” that is, on which side is there the most - absolute certainty that merit will be properly rewarded and - misdeeds summarily punished? - -14. 吾以此知勝負矣 - -By means of these seven considerations I can forecast victory or defeat. - -15. 將聽吾計用之必勝留之將不聽吾計用之必敗去之 - -The general that hearkens to my counsel and acts upon it, will -conquer:—let such a one be retained in command! The general that -hearkens not to my counsel nor acts upon it, will suffer defeat:—let -such a one be dismissed! - - The form of this paragraph reminds us that Sun Tzŭ’s treatise was - composed expressly for the benefit of his patron 闔閭 Ho Lü, king of - the Wu State. It is not necessary, however, to understand 我 before - 留之 (as some commentators do), or to take 將 as “generals under my - command.” - -16. 計利以聽乃爲之勢以佐其外 - -While heeding the profit of my counsel, avail yourself also of any -helpful circumstances over and beyond the ordinary rules. - - Capt. Calthrop blunders amazingly over this sentence: “Wherefore, with - regard to the foregoing, considering that with us lies the advantage, - and the generals agreeing, we create a situation which promises - victory.” Mere logic should have kept him from penning such frothy - balderdash. - -17. 勢者因利而制權也 - -According as circumstances are favourable, one should modify one’s -plans. - - Sun Tzŭ, as a practical soldier, will have none of the “bookish - theoric.” He cautions us here not to pin our faith to abstract - principles; “for,” as Chang Yü puts it, “while the main laws of - strategy can be stated clearly enough for the benefit of all and - sundry, you must be guided by the actions of the enemy in attempting - to secure a favourable position in actual warfare.” On the eve of the - battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the - Duke of Wellington in order to learn what his plans and calculations - were for the morrow, because, as he explained, he might suddenly find - himself Commander-in-chief and would be unable to frame new plans in a - critical moment. The Duke listened quietly and then said: “Who will - attack the first to-morrow—I or Bonaparte?” “Bonaparte,” replied Lord - Uxbridge. “Well,” continued the Duke, “Bonaparte has not given me any - idea of his projects; and as my plans will depend upon his, how can - you expect me to tell you what mine are?”[168] - -18. 兵者詭道也 - -All warfare is based on deception. - - The truth of this pithy and profound saying will be admitted by - every soldier. Col. Henderson tells us that Wellington, great in - so many military qualities, was especially distinguished by “the - extraordinary skill with which he concealed his movements and - deceived both friend and foe.” - -19. 故能而示之不能用而示之不用近而示之遠遠而示之近 - -Hence, when able to attack, we must seem unable; when using our -forces, we must seem inactive; when we are near, we must make the -enemy believe we are far away; when far away, we must make him believe -we are near. - -20. 利而誘之亂而取之 - -Hold out baits to entice the enemy. Feign disorder, and crush him. - - 取, as often in Sun Tzŭ, is used in the sense of 擊. It is rather - remarkable that all the commentators, with the exception of Chang - Yü, refer 亂 to the enemy: “when he is in disorder, crush him.” It - is more natural to suppose that Sun Tzŭ is still illustrating the - uses of deception in war. - -21. 實而備之强而避之 - -If he is secure at all points, be prepared for him. If he is in -superior strength, evade him. - - The meaning of 實 is made clear from chap. VI, where it is opposed - to 虛 “weak or vulnerable spots.” 强, according to Tu Yu and other - commentators, has reference to the keenness of the men as well as - to numerical superiority. Capt. Calthrop evolves an - extraordinarily far-fetched translation: “If there are defects, - give an appearance of perfection, and awe the enemy. Pretend to be - strong, and so cause the enemy to avoid you”! - -22. 怒而撓之卑而驕之 - -If your opponent is of choleric temper, seek to irritate him. Pretend -to be weak, that he may grow arrogant. - - I follow Chang Yü in my interpretation of 怒. 卑 is expanded by Mei - Yao-ch‘ên into 示以卑弱. Wang Tzŭ, quoted by Tu Yu, says that the - good tactician plays with his adversary as a cat plays with a - mouse, first feigning weakness and immobility, and then suddenly - pouncing upon him. - -23. 佚而勞之親而離之 - -If he is taking his ease, give him no rest. - - This is probably the meaning, though Mei Yao-ch‘ên has the note: - 以我之佚待彼之勞 “while we are taking our ease, wait for the enemy - to tire himself out.” The _Yü Lan_ has 引而勞之 “Lure him on and - tire him out.” This would seem also to have been Ts‘ao Kung’s - text, judging by his comment 以利勞之. - -If his forces are united, separate them. - - Less plausible is the interpretation favoured by most of the - commentators: “If sovereign and subject are in accord, put - division between them.” - -24. 攻其無備出其不意 - -Attack him where he is unprepared, appear where you are not expected. - -25. 此兵家之勝不可先傳也 - -These military devices, leading to victory, must not be divulged -beforehand. - - This seems to be the way in which Ts‘ao Kung understood the - passage, and is perhaps the best sense to be got out of the text - as it stands. Most of the commentators give the following - explanation: “It is impossible to lay down rules for warfare - before you come into touch with the enemy.” This would be very - plausible if it did not ignore 此, which unmistakably refers to the - maxims which Sun Tzŭ has been laying down. It is possible, of - course, that 此 may be a later interpolation, in which case the - sentence would practically mean: “Success in warfare cannot be - taught.” As an alternative, however, I would venture to suggest - that a second 不 may have fallen out after 可, so that we get: - “These maxims for succeeding in war are the first that ought to be - imparted.” - -26. 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算 -乎吾以此觀之勝負見矣 - -Now the general who wins a battle makes many calculations in his -temple ere the battle is fought. - - Chang Yü tells us that in ancient times it was customary for a - temple to be set apart for the use of a general who was about to - take the field, in order that he might there elaborate his plan of - campaign. Capt. Calthrop misunderstands it as “the shrine of the - ancestors,” and gives a loose and inaccurate rendering of the - whole passage. - -The general who loses a battle makes but few calculations beforehand. -Thus do many calculations lead to victory, and few calculations to -defeat: how much more no calculation at all! It is by attention to -this point that I can foresee who is likely to win or lose. - - - - -II. 作戰篇. - -WAGING WAR. - - - Ts‘ao Kung has the note: 欲戰必先算其費務 “He who wishes to fight - must first count the cost,” which prepares us for the discovery - that the subject of the chapter is not what we might expect from - the title, but is primarily a consideration of ways and means. - -1. 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材 -車甲之奉日費千金然後十萬之師舉矣 - -Sun Tzŭ said: In the operations of war, where there are in the field a -thousand swift chariots, as many heavy chariots, and a hundred -thousand mail-clad soldiers, - - The 馳車 were lightly built and, according to Chang Yü, used for - the attack; the 革車 were heavier, and designed for purposes of - defence. Li Ch‘üan, it is true, says that the latter were light, - but this seems hardly probable. Capt. Calthrop translates - “chariots” and “supply wagons” respectively, but is not supported - by any commentator. It is interesting to note the analogies - between early Chinese warfare and that of the Homeric Greeks. In - each case, the war-chariot was the important factor, forming as it - did the nucleus round which was grouped a certain number of - foot-soldiers. With regard to the numbers given here, we are - informed that each swift chariot was accompanied by 75 footmen, - and each heavy chariot by 25 footmen, so that the whole army would - be divided up into a thousand battalions, each consisting of two - chariots and a hundred men. - -with provisions enough to carry them a thousand _li_, - - 2.78 modern _li_ go to a mile. The length may have varied slightly - since Sun Tzŭ’s time. - -the expenditure at home and at the front, including entertainment of -guests, small items such as glue and paint, and sums spent on chariots -and armour, will reach the total of a thousand ounces of silver per day. - - 則, which follows 糧 in the _textus receptus_, is important as - indicating the apodosis. In the text adopted by Capt. Calthrop it - is omitted, so that he is led to give this meaningless translation - of the opening sentence: “Now the requirements of War are such - that we need 1,000 chariots,” etc. The second 費, which is - redundant, is omitted in the _Yü Lan_. 千金, like 千里 above, is - meant to suggest a large but indefinite number. As the Chinese - have never possessed gold coins, it is incorrect to translate it - “1000 pieces of gold.” - -Such is the cost of raising an army of 100,000 men. - - Capt. Calthrop adds: “You have the instruments of victory,” which - he seems to get from the first five characters of the next sentence. - -2. 其用戰也勝久則鈍兵挫銳攻城則力屈 - -When you engage in actual fighting, if victory is long in coming, the -men’s weapons will grow dull and their ardour will be damped. - - The _Yü Lan_ omits 勝; but though 勝久 is certainly a bold phrase, - it is more likely to be right than not. Both in this place and in - § 4, the _T‘ung Tien_ and _Yü Lan_ read 頓 (in the sense of “to - injure”) instead of 鈍. - -If you lay siege to a town, you will exhaust your strength. - - As synonyms to 屈 are given 盡, 殫, 窮 and 困. - -3. 久暴師則國用不足 - -Again, if the campaign is protracted, the resources of the State will -not be equal to the strain. - - 久暴師 means literally, “If there is long exposure of the army.” - Of 暴 in this sense K‘ang Hsi cites an instance from the biography - of 竇融 Tou Jung in the _Hou Han Shu_ where the commentary defines - it by 露. Cf. also the following from the 戰國策: 將軍久暴露於外 - “General, you have long been exposed to all weathers.” - -4. 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣 - -Now, when your weapons are dulled, your ardour damped, your strength -exhausted and your treasure spent, other chieftains will spring up to -take advantage of your extremity. Then no man, however wise, will be -able to avert the consequences that must ensue. - - Following Tu Yu, I understand 善 in the sense of “to make good,” - i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good - plans”—for the future. - -5. 故兵聞拙速未睹巧之久也 - -Thus, though we have heard of stupid haste in war, cleverness has -never been seen associated with long delays. - - This concise and difficult sentence is not well explained by any - of the commentators. Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu - Mu and Mei Yao-ch‘ên have notes to the effect that a general, - though naturally stupid, may nevertheless conquer through sheer - force of rapidity. Ho Shih says: “Haste may be stupid, but at any - rate it saves expenditure of energy and treasure; protracted - operations may be very clever, but they bring calamity in their - train.” Wang Hsi evades the difficulty by remarking: “Lengthy - operations mean an army growing old, wealth being expended, an - empty exchequer and distress among the people; true cleverness - insures against the occurrence of such calamities.” Chang Yü says: - “So long as victory can be attained, stupid haste is preferable to - clever dilatoriness.” Now Sun Tzŭ says nothing whatever, except - possibly by implication, about ill-considered haste being better - than ingenious but lengthy operations. What he does say is - something much more guarded, namely that, while speed may - sometimes be injudicious, tardiness can never be anything but - foolish—if only because it means impoverishment to the nation. - Capt. Calthrop indulges his imagination with the following: - “Therefore it is acknowledged that war cannot be too short in - duration. But though conducted with the utmost art, if long - continuing, misfortunes do always appear.” It is hardly worth - while to note the total disappearance of 拙速 in this precious - concoction. In considering the point raised here by Sun Tzŭ, the - classic example of Fabius Cunctator will inevitably occur to the - mind. That general deliberately measured the endurance of Rome - against that of Hannibal’s isolated army, because it seemed to him - that the latter was more likely to suffer from a long campaign in - a strange country. But it is quite a moot question whether his - tactics would have proved successful in the long run. Their - reversal, it is true, led to Cannae; but this only establishes a - negative presumption in their favour. - -6. 夫兵久而國利者未之有也 - -There is no instance of a country having benefited from prolonged -warfare. - - The _Yü Lan_ has 圖 instead of 國—evidently the mistake of a scribe. - -7. 故不盡知用兵之害者則不能盡知用兵之利也 - -It is only one who is thoroughly acquainted with the evils of war that -can thoroughly understand the profitable way of carrying it on. - - That is, with rapidity. Only one who knows the disastrous effects - of a long war can realise the supreme importance of rapidity in - bringing it to a close. Only two commentators seem to favour this - interpretation, but it fits well into the logic of the context, - whereas the rendering, “He who does not know the evils of war - cannot appreciate its benefits,” is distinctly pointless. - -8. 善用兵者役不再籍糧不三載 - -The skilful soldier does not raise a second levy, neither are his -supply-waggons loaded more than twice. - - Once war is declared, he will not waste precious time in waiting - for reinforcements, nor will he turn his army back for fresh - supplies, but crosses the enemy’s frontier without delay. This may - seem an audacious policy to recommend, but with all great - strategists, from Julius Caesar to Napoleon Buonaparte, the value - of time—that is, being a little ahead of your opponent—has counted - for more than either numerical superiority or the nicest - calculations with regard to commissariat. 籍 is used in the sense - of 賦. The _T‘ung Tien_ and _Yü Lan_ have the inferior reading 藉. - The commentators explain 不三載 by saying that the waggons are - loaded once before passing the frontier, and that the army is met - by a further consignment of supplies on the homeward march. The - _Yü Lan_, however, reads 再 here as well. - -9. 取用於國因糧於敵故軍食可足也 - -Bring war material with you from home, but forage on the enemy. Thus -the army will have food enough for its needs. - - 用, “things to be used,” in the widest sense. It includes all the - impedimenta of an army, apart from provisions. - -10. 國之貧於師者遠輸遠輸則百姓貧 - -Poverty of the State exchequer causes an army to be maintained by -contributions from a distance. Contributing to maintain an army at a -distance causes the people to be impoverished. - - The beginning of this sentence does not balance properly with the - next, though obviously intended to do so. The arrangement, - moreover, is so awkward that I cannot help suspecting some - corruption in the text. It never seems to occur to Chinese - commentators that an emendation may be necessary for the sense, - and we get no help from them here. Sun Tzŭ says that the cause of - the people’s impoverishment is 遠輸; it is clear, therefore, that - the words have reference to some system by which the husbandmen - sent their contributions of corn to the army direct. But why - should it fall on them to maintain an army in this way, except - because the State or Government is too poor to do so? Assuming - then that 貧 ought to stand first in the sentence in order to - balance 近 (the fact that the two words rhyme is significant), and - thus getting rid of 國之, we are still left with 於師, which latter - word seems to me an obvious mistake for 國. “Poverty in the army” - is an unlikely expression, especially as the general has just been - warned not to encumber his army with a large quantity of supplies. - If we suppose that 師 somehow got written here instead of 國 (a - very simple supposition, as we have 近於師 in the next sentence), - and that later on somebody, scenting a mistake, prefixed the gloss - 國之 to 貧, without however erasing 於師, the whole muddle may be - explained. My emended text then would be 貧於國者, etc. - -11. 近於師者貴賣貴賣則百姓財竭 - -On the other hand, the proximity of an army causes prices to go up; -and high prices cause the people’s substance to be drained away. - - 近, that is, as Wang Hsi says, before the army has left its own - territory. Ts‘ao Kung understands it of an army that has already - crossed the frontier. Capt. Calthrop drops the 於, reading 近師者, - but even so it is impossible to justify his translation “Repeated - wars cause high prices.” - -12. 財竭則急於丘役 - -When their substance is drained away, the peasantry will be afflicted -by heavy exactions. - - Cf. Mencius VII. 2. xiv. 2, where 丘民 has the same meaning as - 丘役. 丘 was an ancient measure of land. The full table, as given - by 司馬法, may not be out of place here: 6 尺 = 1 步; 100 步 = 1 畝; - 100 畝 = 1 夫; 3 夫 = 1 屋; 3 屋 = 1 井; 4 井 = 1 邑; 4 邑 = 1 丘; 4 - 丘 = 1 甸. According to the _Chou Li_, there were nine husbandmen - to a 井, which would assign to each man the goodly allowance of - 100 畝 (of which 6.6 now go to an acre). What the values of these - measures were in Sun Tzŭ’s time is not known with any certainty. - The lineal 尺, however, is supposed to have been about 20 cm. 急 - may include levies of men, as well as other exactions. - -13. 力屈財殫中原內虛於家百姓之費十去其七 - -14. 公家之費破車罷馬甲胄矢弩戟楯蔽櫓丘牛大車十去其六 - -With this loss of substance and exhaustion of strength, the homes of -the people will be stripped bare, and three-tenths of their incomes -will be dissipated; - - The _Yü Lan_ omits 財殫. I would propose the emended reading - 力屈則中, etc. In view of the fact that we have 財竭 in the two - preceding paragraphs, it seems probable that 財 is a scribe’s - mistake for 則, 殫 having been added afterwards to make sense. - 中原內虛於家, literally: “Within the middle plains there is - emptiness in the homes.” For 中原 cf. _Shih Ching_ II. 3. vi. 3 and - II. 5. ii. 3. With regard to 十去其七, Tu Mu says: 家業十耗其七也, - and Wang Hsi: 民費大半矣; that is, the people are mulcted not of - 3⁄10, but of 7⁄10, of their income. But this is hardly to be - extracted from our text. Ho Shih has a characteristic tag: - 國以民爲本民以食爲天居人上者宜乎重惜 “The _people_ being regarded as - the essential part of the State, and _food_ as the people’s - heaven, is it not right that those in authority should value and - be careful of both?” - -while Government expenses for broken chariots, worn-out horses, -breast-plates and helmets, bows and arrows, spears and shields, -protective mantlets, draught-oxen and heavy waggons, will amount to -four-tenths of its total revenue. - - The _Yü Lan_ has several various readings here, the more important - of which are 疲 for the less common 罷 (read p‘i^2), 干 for 蔽, - and 兵牛 for 丘牛, which latter, if right, must mean “oxen from the - country districts” (cf. _supra_, § 12). For the meaning of 櫓, see - note on III, § 4. Capt. Calthrop omits to translate 丘牛大車. - -15. 故智將務食於敵食敵一鍾當吾二十鍾𦮼秆一石當吾二十石 - -Hence a wise general makes a point of foraging on the enemy. One -cartload of the enemy’s provisions is equivalent to twenty of one’s -own, and likewise a single picul of his provender is equivalent to -twenty from one’s own store. - - Because twenty cartloads will be consumed in the process of - transporting one cartload to the front. According to Ts‘ao Kung, a - 鍾 = 6 斛 4 㪷, or 64 㪷, but according to Mêng Shih, 10 斛 make a - 鍾. The 石 picul consisted of 70 斤 catties (Tu Mu and others say - 120). 𦮼秆, literally, “beanstalks and straw.” - -16. 故殺敵者怒也取敵之利者貨也 - -Now in order to kill the enemy, our men must be roused to anger; that -there may be advantage from defeating the enemy, they must have their -rewards. - - These are two difficult sentences, which I have translated in - accordance with Mei Yao-ch‘ên’s paraphrase. We may incontinently - reject Capt. Calthrop’s extraordinary translation of the first: - “Wantonly to kill and destroy the enemy must be forbidden.” Ts‘ao - Kung quotes a jingle current in his day: 軍無財士不來軍無賞士不往. Tu - Mu says: “Rewards are necessary in order to make the soldiers see - the advantage of beating the enemy; thus, when you capture spoils - from the enemy, they must be used as rewards, so that all your men - may have a keen desire to fight, each on his own account.” Chang Yü - takes 利 as the direct object of 取, which is not so good. - -17. 故車戰得車十乘已上賞其先得者而更其旌旗車雜而乘之卒善而養之 - -Therefore in chariot fighting, when ten or more chariots have been -taken, those should be rewarded who took the first. - - Capt. Calthrop’s rendering is: “They who are the first to lay - their hands on more than ten of the enemy’s chariots, should be - encouraged.” We should have expected the gallant captain to see - that such Samson-like prowess deserved something more substantial - than mere encouragement. T. omits 故, and has 以上 in place of the - more archaic 已上. - -Our own flags should be substituted for those of the enemy, and the -chariots mingled and used in conjunction with ours. The captured -soldiers should be kindly treated and kept. - -18. 是謂勝敵而益强 - -This is called, using the conquered foe to augment one’s own strength. - -19. 故兵貴勝不貴久 - -In war, then, let your great object be victory, not lengthy campaigns. - - As Ho Shih remarks: 兵不可玩武不可黷 “War is not a thing to be - trifled with.” Sun Tzŭ here reiterates the main lesson which this - chapter is intended to enforce. - -20. 故知兵之將民之司命國家安危之主也 - -Thus it may be known that the leader of armies is the arbiter of the -people’s fate, the man on whom it depends whether the nation shall be -in peace or in peril. - - In the original text, there is a 生 before the 民. - - - - -III. 謀攻篇 - -ATTACK BY STRATAGEM. - - -1. 孫子曰凡用兵之法全國爲上破國次之全軍爲上破軍次之全旅爲上破旅次之全卒爲上破卒次 -之全伍爲上破伍次之 - -Sun Tzŭ said: In the practical art of war, the best thing of all is to -take the enemy’s country whole and intact; to shatter and destroy it -is not so good. So, too, it is better to capture an army entire than -to destroy it, to capture a regiment, a detachment or a company entire -than to destroy them. - - A 軍 “army corps,” according to Ssŭ-ma Fa, consisted nominally of - 12500 men; according to Ts‘ao Kung, a 旅 contained 500 men, a 卒 - any number between 100 and 500, and a 伍 any number between 5 and - 100. For the last two, however, Chang Yü gives the exact figures - of 100 and 5 respectively. - -2. 是故百戰百勝非善之善者也不戰而屈人之兵善之善者也 - -Hence to fight and conquer in all your battles is not supreme -excellence; supreme excellence consists in breaking the enemy’s -resistance without fighting. - - Here again, no modern strategist but will approve the words of the - old Chinese general. Moltke’s greatest triumph, the capitulation - of the huge French army at Sedan, was won practically without - bloodshed. - -3. 故上兵伐謀其次伐交其次伐兵下政攻城 - -Thus the highest form of generalship is to baulk the enemy’s plans; - - I.e., as Li Ch‘üan says (伐其始謀也), in their very inception. - Perhaps the word “baulk” falls short of expressing the full force - of 伐, which implies not an attitude of defence, whereby one might - be content to foil the enemy’s stratagems one after another, but - an active policy of counter-attack. Ho Shih puts this very clearly - in his note: “When the enemy has made a plan of attack against us, - we must anticipate him by delivering our own attack first.” - -the next best is to prevent the junction of the enemy’s forces; - - Isolating him from his allies. We must not forget that Sun Tzŭ, in - speaking of hostilities, always has in mind the numerous states or - principalities into which the China of his day was split up. - -the next in order is to attack the enemy’s army in the field; - - When he is already in full strength. - -and the worst policy of all is to besiege walled cities. - - The use of the word 政 is somewhat unusual, which may account for - the reading of the modern text: 其下攻城. - -4. 攻城之法爲不得已修櫓轒轀具器械三月而後成距闉又三月而後已 - -The rule is, not to besiege walled cities if it can possibly be avoided. - - Another sound piece of military theory. Had the Boers acted upon - it in 1899, and refrained from dissipating their strength before - Kimberley, Mafeking, or even Ladysmith, it is more than probable - that they would have been masters of the situation before the - British were ready seriously to oppose them. - -The preparation of mantlets, movable shelters, and various implements -of war, will take up three whole months; - - It is not quite clear what 櫓 were. Ts‘ao Kung simply defines them - as 大楯 “large shields,” but we get a better idea of them from Li - Ch‘üan, who says they were to protect the heads of those who were - assaulting the city walls at close quarters. This seems to suggest - a sort of Roman _testudo_, ready made. Tu Mu says they were “what - are now termed 彭排” (wheeled vehicles used in repelling attacks, - according to K‘ang Hsi), but this is denied by Ch‘ên Hao. See - _supra_, II. 14. The name is also applied to turrets on city - walls. Of 轒轀 (_fên yün_) we get a fairly clear description from - several commentators. They were wooden missile-proof structures on - four wheels, propelled from within, covered over with raw hides, - and used in sieges to convey parties of men to and from the walls, - for the purpose of filling up the encircling moat with earth. Tu - Mu adds that they are now called 木驢 “wooden donkeys.” Capt. - Calthrop wrongly translates the term, “battering-rams.” I follow - Ts‘ao Kung in taking 具 as a verb, co-ordinate and synonymous with - 修. Those commentators who regard 修 as an adjective equivalent to - 長 “long,” make 具 presumably into a noun. - -and the piling up of mounds over against the walls will take three -months more. - - The 距闉 (or 堙, in the modern text) were great mounds or ramparts - of earth heaped up to the level of the enemy’s walls in order to - discover the weak points in the defence, and also to destroy the - 樓櫓 fortified turrets mentioned in the preceding note. Tu Yu - quotes the Tso Chuan: 楚司馬子反乘堙而窺宋城也. - -5. 將不勝其忿而蟻附之殺士三分之一而城不拔者此攻之災 - -The general, unable to control his irritation, will launch his men to -the assault like swarming ants, - - Capt. Calthrop unaccountably omits this vivid simile, which, as - Ts‘ao Kung says, is taken from the spectacle of an army of ants - climbing a wall. The meaning is that the general, losing patience - at the long delay, may make a premature attempt to storm the place - before his engines of war are ready. - -with the result that one-third of his men are slain, while the town -still remains untaken. Such are the disastrous effects of a siege. - - We are reminded of the terrible losses of the Japanese before Port - Arthur, in the most recent siege which history has to record. The - _T‘ung Tien_ reads 不勝心之忿 ... 則殺士卒 ... 攻城之災. For 其忿 the - _Yü Lan_ has 心怒. Capt. Calthrop does not translate 而城不拔者, and - mistranslates 此攻之災. - -6. 故善用兵者屈人之兵而非戰也拔人之城而非攻也毀人之國而非久也 - -Therefore the skilful leader subdues the enemy’s troops without any -fighting; he captures their cities without laying siege to them; he -overthrows their kingdom without lengthy operations in the field. - - Chia Lin notes that he only overthrows the 國, that is, the - Government, but does no harm to individuals. The classical - instance is Wu Wang, who after having put an end to the Yin - dynasty was acclaimed “Father and mother of the people.” - -7. 必以全爭於天下故兵不頓而利可全此謀攻之法也 - -With his forces intact he will dispute the mastery of the Empire, -and thus, without losing a man, his triumph will be complete. - - Owing to the double meanings of 兵, 頓 [= 鈍] and 利, the latter - part of the sentence is susceptible of quite a different meaning: - “And thus, the weapon not being blunted by use, its keenness - remains perfect.” Chang Yü says that 利 is “the advantage of a - prosperous kingdom and a strong army.” - -This is the method of attacking by stratagem. - -8. 故用兵之法十則圍之五則攻之倍則分之 - -It is the rule in war, if our forces are ten to the enemy’s one, to -surround him; if five to one, to attack him; - - Straightaway, without waiting for any further advantage. - -if twice as numerous, to divide our army into two. - - Note that 之 does not refer to the enemy, as in the two preceding - clauses. This sudden change of object is quite common in Chinese. - Tu Mu takes exception to the saying; and at first sight, indeed, - it appears to violate a fundamental principle of war. Ts‘ao Kung, - however, gives a clue to Sun Tzŭ’s meaning: 以二敵一則一術爲正一術爲奇 - “Being two to the enemy’s one, we may use one part of our army in - the regular way, and the other for some special diversion.” [For - explanation of 正 and 奇, see V. 3, note.] Chang Yü thus further - elucidates the point: “If our force is twice as numerous as that - of the enemy, it should be split up into two divisions, one to - meet the enemy in front, and one to fall upon his rear; if he - replies to the frontal attack, he may be crushed from behind; if - to the rearward attack, he may be crushed in front. This is what - is meant by saying that “one part may be used in the regular - way, and the other for some special diversion.” Tu Mu does not - understand that dividing one’s army is simply an irregular, just - as concentrating it is the regular, strategical method, and he is - too hasty in calling this a mistake.” - -9. 敵則能戰之少則能逃之不若則能避之 - -If equally matched, we can offer battle; - - Li Ch‘üan, followed by Ho Shih, gives the following paraphrase: - 主客力敵惟善者戰 “If attackers and attacked are equally matched in - strength, only the able general will fight.” He thus takes 能 as - though it were 能者, which is awkward. - -if slightly inferior in numbers, we can avoid the enemy; - - The _T‘u Shu_ has 守 instead of 逃, which is hardly distinguishable - in sense from 避 in the next clause. The meaning, “we can watch the - enemy,” is certainly a great improvement on the above; but - unfortunately there appears to be no very good authority for the - variant. Chang Yü reminds us that the saying only applies if the - other factors are equal; a small difference in numbers is often - more than counterbalanced by superior energy and discipline. - -if quite unequal in every way, we can flee from him. - -10. 故小敵之堅大敵之擒也 - -Hence, though an obstinate fight may be made by a small force, in the -end it must be captured by the larger force. - - In other words: “C’est magnifique; mais ce n’est pas la guerre.” - -11. 夫將者國之輔也輔周則國必强輔𨻶則國必弱 - -Now the general is the bulwark of the State: if the bulwark is -complete at all points, the State will be strong; if the bulwark is -defective, the State will be weak. - - 𨻶 cannot be restricted to anything so particular as in Capt. - Calthrop’s translation, “divided in his allegiance.” It is simply - keeping up the metaphor suggested by 周. As Li Ch‘üan tersely puts - it: 𨻶缺也將才不備兵必弱 “_Ch‘i_, gap, indicates deficiency; if the - general’s ability is not perfect (i.e. if he is not thoroughly - versed in his profession), his army will lack strength.” - -12. 故君之所以患於軍者三 - -There are three ways in which a ruler can bring misfortune upon his -army:— - -13. 不知軍之不可以進而謂之進不知軍之不可以退而謂之退是謂縻軍 - -(1) By commanding the army to advance or to retreat, being ignorant of -the fact that it cannot obey. This is called hobbling the army. - - Ts‘ao Kung weakly defines 縻 as 御 “control,” “direct.” Cf. § 17 - _ad fin_. But in reality it is one of those graphic metaphors - which from time to time illuminate Sun Tzŭ’s work, and is rightly - explained by Li Ch‘üan as = 絆. He adds the comment: - 如絆驥足無馳驟也. “It is like tying together the legs of a - thoroughbred, so that it is unable to gallop.” One would naturally - think of “the ruler” in this passage as being at home, and trying - to direct the movements of his army from a distance. But the - commentators understand just the reverse, and quote the saying of - T‘ai Kung: 國不可以從外治軍不可以從中御 “A kingdom should not be - governed from without, an army should not be directed from - within.” Of course it is true that, during an engagement, or when - in close touch with the enemy, the general should not be in the - thick of his own troops, but a little distance apart. Otherwise, - he will be liable to misjudge the position as a whole, and give - wrong orders. - -14. 不知三軍之事而同三軍之政者則軍士惑矣 - -(2) By attempting to govern an army in the same way as he administers -a kingdom, being ignorant of the conditions which obtain in an army. -This causes restlessness in the soldier’s minds. - - Ts‘ao Kung’s note is: 軍容不入國國容不入軍禮不可以治兵也, which may be - freely translated: “The military sphere and the civil sphere are - wholly distinct; you can’t handle an army in kid gloves.” And - Chang Yü says: “Humanity and justice (仁義) are the principles on - which to govern a state, but not an army; opportunism and - flexibility (權變), on the other hand, are military rather than - civic virtues.” 同三軍之政, “to assimilate the governing of an - army”—to that of a State, understood. The _T‘ung Tien_ has 欲 - inserted before 同, here and in § 15. - -15. 不知三軍之權而同三軍之任則軍士疑矣 - -(3) By employing the officers of his army without discrimination, - - That is, he is not careful to use the right man in the right place. - -through ignorance of the military principle of adaptation to -circumstances. This shakes the confidence of the soldiers. - - I follow Mei Yao-ch‘ên here. The other commentators make 不知 etc. - refer, not to the ruler, as in §§ 13, 14, but to the officers he - employs. Thus Tu Yu says: 將若不知權變不可付以勢位 “If a general is - ignorant of the principle of adaptability, he must not be - entrusted with a position of authority.” Tu Mu quotes 黃石公: “The - skilful employer of men will employ the wise man, the brave man, - the covetous man, and the stupid man. For the wise man delights in - establishing his merit, the brave man likes to show his courage in - action, the covetous man is quick at seizing advantages, and the - stupid man has no fear of death.” The _T‘ung Tien_ reads 軍覆疑, - which Tu Yu explains as 覆敗 “is utterly defeated.” Capt. Calthrop - gives a very inaccurate rendering: “Ignorant of the situation of - the army, to interfere in its dispositions.” - -16. 三軍既惑且疑則諸侯之難至矣是謂亂軍引勝 - -But when the army is restless and distrustful, trouble is sure to come -from the other feudal princes. This is simply bringing anarchy into -the army, and flinging victory away. - - Most of the commentators take 引 in the sense of 奪, which it seems - to bear also in the _Li Chi_, 玉藻, I. 18. [卻 is there given as - its equivalent, but Legge tries notwithstanding to retain the more - usual sense, translating “draw ... back,” which is hardly - defensible.] Tu Mu and Wang Hsi, however, think 引勝 means “leading - up to the _enemy’s_ victory.” - -17. 故知勝有五知可以戰與不可以戰者勝識衆寡之用者勝上下同欲者勝以虞待不虞者勝 -將能而君不御者勝此五者知勝之道也 - -Thus we may know that there are five essentials for victory: (1) He -will win who knows when to fight and when not to fight. - - Chang Yü says: “If he can fight, he advances and takes the - offensive; if he cannot fight, he retreats and remains on the - defensive. He will invariably conquer who knows whether it is - right to take the offensive or the defensive.” - -(2) He will win who knows how to handle both superior and inferior -forces. - - This is not merely the general’s ability to estimate numbers - correctly, as Li Ch‘üan and others make out. Chang Yü expounds the - saying more satisfactorily: “By applying the art of war, it is - possible with a lesser force to defeat a greater, and _vice - versâ_. The secret lies in an eye for locality, and in not letting - the right moment slip. Thus Wu Tzŭ says: ‘With a superior force, - make for easy ground; with an inferior one, make for difficult - ground.’” - -(3) He will win whose army is animated by the same spirit throughout -all its ranks. - - Ts‘ao Kung refers 上下 less well to sovereign and subjects. - -(4) He will win who, prepared himself, waits to take the enemy -unprepared. - -(5) He will win who has military capacity and is not interfered with -by the sovereign. - - Tu Yu quotes 王子 as saying: 指授在君決戰在將也 “It is the - sovereign’s function to give broad instructions, but to decide on - battle is the function of the general.” It is needless to dilate - on the military disasters which have been caused by undue - interference with operations in the field on the part of the home - government. Napoleon undoubtedly owed much of his extraordinary - success to the fact that he was not hampered by any central - authority,—that he was, in fact, 將 and 君 in one. - -Victory lies in the knowledge of these five points. - - Literally, “These five things are knowledge of the principle of - victory.” - -18. 故曰知彼知己百戰不殆不知彼而知己一勝一負不知彼不知己每戰必殆 - -Hence the saying: If you know the enemy and know yourself, you need -not fear the result of a hundred battles. If you know yourself but not -the enemy, for every victory gained you will also suffer a defeat. - - Li Ch‘üan cites the case of 苻堅 Fu Chien, prince of 秦 Ch‘in, who - in 383 A.D. marched with a vast army against the 晉 Chin Emperor. - When warned not to despise an enemy who could command the services - of such men as 謝安 Hsieh An and 桓沖 Huan Ch‘ung, he boastfully - replied: “I have the population of eight provinces at my back, - infantry and horsemen to the number of one million; why, they - could dam up the Yangtsze River itself by merely throwing their - whips into the stream. What danger have I to fear?” Nevertheless, - his forces were soon after disastrously routed at the 淝 Fei River, - and he was obliged to beat a hasty retreat. - -If you know neither the enemy nor yourself, you will succumb in every -battle. - - The modern text, represented by the 北堂書鈔 and _T‘u Shu_, has - 必敗, which I should be inclined to adopt in preference to 殆 here, - though the _T‘ung Tien_ and _Yü Lan_ both have the latter. Chang - Yü offers the best commentary on 知彼知己. He says that these words - “have reference to attack and defence: knowing the enemy enables - you to take the offensive, knowing yourself enables you to stand - on the defensive.” He adds: 攻是守之機守是攻之策 “Attack is the - secret of defence; defence is the planning of an attack.” It would - be hard to find a better epitome of the root-principle of war. - - - - -IV. 形篇 - -TACTICAL DISPOSITIONS. - - - 形 is a very comprehensive and somewhat vague term. Literally, - “form,” “body,” it comes to mean “appearance,” “attitude” or - “disposition;” and here it is best taken as something between, or - perhaps combining, “tactics” and “disposition of troops.” Ts‘ao - Kung explains it as 軍之形也、我動彼應兩敵相察情也 “marching and - counter-marching on the part of the two armies with a view to - discovering each other’s condition.” Tu Mu says: “It is through - the 形 dispositions of an army that its condition may be - discovered. Conceal your dispositions (無形), and your condition - will remain secret, which leads to victory; show your - dispositions, and your condition will become patent, which leads - to defeat.” Wang Hsi remarks that the good general can - 變化其形因敵以制勝 “secure success by modifying his tactics to meet - those of the enemy.” In the modern text, the title of the chapter - appears as 軍形, which Capt. Calthrop incorrectly translates “the - order of battle.” - -1. 孫子曰昔之善戰者先爲不可勝以待敵之可勝 - -Sun Tzŭ said: The good fighters of old first put themselves beyond the -possibility of defeat, and then waited for an opportunity of defeating -the enemy. - -2. 不可勝在己可勝在敵 - -To secure ourselves against defeat lies in our own hands, but the -opportunity of defeating the enemy is provided by the enemy himself. - - That is, of course, by a mistake on his part. Capt. Calthrop has: - “The causes of defeat come from within; victory is born in the - enemy’s camp,” which, though certainly an improvement on his - previous attempt, is still incorrect. - -3. 故善戰者能爲不可勝不能使敵必可勝 - -Thus the good fighter is able to secure himself against defeat, - - “By concealing the disposition of his troops, covering up his - tracks, and taking unremitting precautions” (Chang Yü). - -but cannot make certain of defeating the enemy. - - The original text reads 使敵之可勝, which the modern text has - further modified into 使敵之必可勝. Capt. Calthrop makes out the - impossible meaning, “and further render the enemy incapable of - victory.” - -4. 故曰勝可知而不可爲 - -Hence the saying: One may _know_ how to conquer without being able to -_do_ it. - - Capt. Calthrop translates: “The conditions necessary for victory - may be present, but they cannot always be obtained,” which is more - or less unintelligible. - -5. 不可勝者守也可勝者攻也 - -Security against defeat implies defensive tactics; ability to defeat -the enemy means taking the offensive. - - For 不可勝 I retain the sense which it undoubtedly bears in §§ 1–3, - in spite of the fact that the commentators are all against me. The - meaning they give, “He who cannot conquer takes the defensive,” is - plausible enough, but it is highly improbable that 勝 should - suddenly become active in this way. An incorrect variant in the - _Yü Lan_ is 不可勝則守可勝則攻. - -6. 守則不足攻則有餘 - -Standing on the defensive indicates insufficient strength; attacking, -a superabundance of strength. - -7. 善守者藏於九地之下善攻者動於九天之上故能自保而全勝也 - -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. The 九地 of this passage have of - course no connection with the 九地 “Nine situations” of chap. XI. - -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, though Ts‘ao Kung, - followed by Tu Yu, explains 地 as the hills, rivers, and other - natural features which will afford shelter or protection to the - attacked, and 天 as the phases of weather which may be turned to - account by the attacking party. Capt. Calthrop’s “The skilful in - attack push to the topmost heaven” conveys no meaning at all. - -Thus on the one hand we have ability to protect ourselves; on the -other, a victory that is complete. - - Capt. Calthrop draws on a fertile imagination for the following: - “If these precepts be observed, victory is certain.” - -8. 見勝不過衆人之所知非善之善者也 - -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, 當見未萌 “the thing is to see the plant - before it has germinated,” to foresee the event before the action - has begun. Li Ch‘üan alludes to the story of Han Hsin who, when - about to attack the vastly superior army of 趙 Chao, which was - strongly entrenched in the city of 成安 Ch‘êng-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. For the full story, - see 前漢書, chap. 34, 韓信傳. Capt. Calthrop again blunders badly - with: “A victory, even if popularly proclaimed as such by the - common folk, may not be a true success.” - -9. 戰勝而天下曰善非善之善者也 - -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: 陰謀潛運攻心伐謀勝敵之日曾不血刃 - “To plan secretly, to move surreptitiously, to foil the enemy’s - intentions and baulk 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. 故舉秋毫不爲多力見日月不爲明目聞雷霆不爲聰耳 - -To lift an autumn hair is no sign of great strength; - - 秋毫 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. Cf. Mencius, I. 1. vii. 10, and Chuang Tzŭ, - 知北遊, _et al_. - -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: 烏𫉬 Wu Huo, who could lift a tripod weighing 250 stone; - 離朱 Li Chu, who at a distance of a hundred paces could see objects - no bigger than a mustard seed; and 師曠 Shih K‘uang, a blind - musician who could hear the footsteps of a mosquito. - -11. 古之所謂善戰者勝勝易勝者也 - -What the ancients called a clever fighter is one who not only wins, -but excels in winning with ease. - - The original text, followed by the _T‘u Shu_, has 勝於易勝者也. But - this is an alteration evidently intended to smooth the awkwardness - of 勝勝易勝者也, which means literally: “one who, conquering, excels - in easy conquering.” Mei Yao-ch‘ên says: “He who only sees the - obvious, wins his battles with difficulty; he who looks below the - surface of things, wins with ease.” - -12. 故善戰者之勝也無智名無勇功 - -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 - at 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. 故其戰勝不忒不忒者其所措必勝勝已敗者也 - -He wins his battles by making no mistakes. - - Ch‘ên Hao says: “He plans no superfluous marches, he devises no - futile attacks.” The connection of ideas is thus explained by - Chang Yü: “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.” Li Ch‘üan thinks that the - character 忒 should be 貳 “to have doubts.” But it is better not to - tamper with the text, especially when no improvement in sense is - the result. - -Making no mistakes is what establishes the certainty of victory, for -it means conquering an enemy that is already defeated. - - The T‘u Shu omits 必. 措 is here = 置. Chia Lin says it is put for - 錯 in the sense of 雜; but this is far-fetched. Capt. Calthrop - altogether ignores the important word 忒. - -14. 故善戰者立於不敗之地而不失敵之敗也 - -Hence the skilful fighter puts himself into a position which makes -defeat impossible, and does not miss the moment for defeating the enemy. - - A 不可爲之計 “counsel of perfection,” as Tu Mu truly observes. 地 - need not be confined strictly 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. 是故勝兵先勝而後求戰敗兵先戰而後求勝 - -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. 善用兵者修道而保法故能爲勝敗之政 - -The consummate leader cultivates the moral law, and strictly adheres -to method and discipline; - - For 道 and 法, see _supra_, I. 4 sqq. I think that Chang Yü is - wrong in altering their signification here, and taking them as - 爲戰之道 and 制敵之法 respectively. - -thus it is in his power to control success. - -17. 兵法一曰度二曰量三曰數四曰稱五曰勝 - -In respect of military method, we have, firstly, Measurement; -secondly, Estimation of quantity; thirdly, Calculation; fourthly, -Balancing of chances; fifthly, Victory. - -18. 地生度度生量量生數數生稱稱生勝 - -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 度量數稱 very clearly. - The first seems to be surveying and measurement of the ground, - which enable us to 量 form an estimate of the enemy’s strength, and - to 數 make calculations based on the data thus obtained; we are - thus led to 稱 a general weighing-up, or comparison of the enemy’s - chances with our own; if the latter turn the scale, then 勝 victory - ensues. The chief difficulty lies in 數, which some commentators - take as a calculation of _numbers_, thereby making it nearly - synonymous with 量. Perhaps 量 is rather a consideration of the - enemy’s general position or condition (情 or 形勢), while 數 is - the estimate of his numerical strength. On the other hand, Tu Mu - defines 數 as 機數, and adds: 强弱已定然後能用機變數也 “the question - of relative strength having been settled, we can bring the - varied resources of cunning into play.” Ho Shih seconds this - interpretation, which is weakened, however, by the fact that 稱 is - given as logically consequent on 數; this certainly points to the - latter being a calculation of numbers. Of Capt. Calthrop’s version - the less said the better. - -19. 故勝兵若以鎰稱銖敗兵若以銖稱鎰 - -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 鎰 _i_ (20 oz.) weighed - against a 銖 _shu_ (1⁄24 oz.); a routed army as a _shu_ weighed - against an _i_.” The point is simply the enormous advantage which - a disciplined force, flushed with victory, has over one - demoralised by defeat. Legge, in his note on Mencius, I. 2. ix. 2, - makes the 鎰 to be 24 Chinese ounces, and corrects Chu Hsi’s - statement that it equalled 20 oz. only. But Li Ch‘üan of the T‘ang - dynasty here gives the same figure as Chu Hsi. - -20. 勝者之戰民也若決積水於千仞之谿者形也 - -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. - - The construction here is slightly awkward and elliptical, but the - general sense is plain. The _T‘u Shu_ omits 民也. A 仞 = 8 尺 or - Chinese feet. - - - - -V. 埶篇 - -ENERGY. - - - 埶 here is said to be an older form of 勢; Sun Tzŭ, however, would - seem to have used the former in the sense of “power,” and the latter - only in the sense of “circumstances.” The fuller title 兵勢 is found - in the _T‘u Shu_ and the modern text. Wang Hsi expands it into 積勢之變 - “the application, in various ways, of accumulated power;” and Chang Yü - says: 兵勢以成然後任勢以取勝 “When the soldiers’ energy has reached its - height, it may be used to secure victory.” - -1. 孫子曰凡治衆如治寡分數是也 - -Sun Tzŭ said: The control of a large force is the same in 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” (多多益辦耳). Chang Yü gives the - following curious table of the subdivisions of an army:—5 men make - a 列; 2 列 make a 火; 5 火 make a 隊; 2 隊 make a 官; 2 官 make a - 曲; 2 曲 make a 部; 2 部 make a 校; 2 校 make a 裨; 2 裨 make a 軍. - A 軍 or army corps thus works out at 3200 men. But cf. III. § 1, - note. For 曲, see I. § 10. It is possible that 官 in that paragraph - may also be used in the above technical sense. - -2. 鬥衆如鬥寡形名是也 - -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. - - One must be careful to avoid translating 鬥衆 “fighting _against_ a - large number,” no reference to the enemy being intended. 形 is - explained by Ts‘ao Kung as denoting flags and banners, by means of - which every soldier may recognise his own particular regiment or - company, and thus confusion may be prevented. 名 he explains as - drums and gongs, which from the earliest times were used to sound - the advance and the retreat respectively. Tu Mu defines 形 as 陳形 - “marshalling the troops in order,” and takes 名 as the flags and - banners. Wang Hsi also dissents from Ts‘ao Kung, referring 形 to - the ordering of the troops by means of banners, drums and gongs, - and 名 to the various names by which the regiments might be - distinguished. There is much to be said for this view. - -3. 三軍之衆可使必受敵而無敗者奇正是也 - -To ensure that your whole host may withstand the brunt of the enemy’s -attack and remain unshaken—this is effected by manœuvres direct and -indirect. - - For 必, there is another reading 畢, “all together,” adopted by - Wang Hsi and Chang Yü. We now come to one of the most interesting - parts of Sun Tzŭ’s treatise, the discussion of the 正 and the 奇. - As it is by no means easy to grasp the full significance of these - two terms, or to render them at all consistently by good English - equivalents, it may be as well to tabulate some of the - commentator’s remarks on the subject before proceeding further. Li - Ch‘üan: 當敵爲正傍出爲奇 “Facing the enemy is _chêng_, making - lateral diversions is _ch‘i_.” Chia Lin: 當敵以正陳取勝以奇兵 “In - presence of the enemy, your troops should be arrayed in normal - fashion, but in order to secure victory abnormal manœuvres must be - employed.” Mei Yao-ch‘ên: 動爲奇靜爲正靜以待之動以勝之 “_Ch‘i_ is - active, _chêng_ is passive; passivity means waiting for an - opportunity, activity brings the victory itself.” Ho Shih: - 我之正使敵視之爲奇我之奇使敵視之爲正正亦爲奇奇亦爲正 “We must cause the - enemy to regard our straightforward attack as one that is secretly - designed, and _vice versâ_; thus _chêng_ may also be _ch‘i_, and - _ch‘i_ may also be _chêng_.” He instances the famous exploit of - Han Hsin, who when marching ostensibly against 臨晉 Lin-chin (now - 朝邑 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. 34.] Here, we are told, the march on - Lin-chin was 正, and the surprise manœuvre was 奇. Chang Yü gives - the following summary of opinions on the words: “Military writers - do not all agree with regard to the meaning of _ch‘i_ and _chêng_. - 尉繚子 Wei Liao Tzŭ [4th cent. B.C.] says: 正兵貴先奇兵貴後 ‘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 - manœuvre.’ 李衛公 Li Wei-kung [6th and 7th cent. A.D.] says: ‘In - war, to march straight ahead is _chêng_; turning movements, on the - other hand, are _ch‘i_.’ These writers simply regard _chêng_ as - _chêng_, 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 of the T‘ang - Emperor T‘ai Tsung goes to the root of the matter: ‘A _ch‘i_ - manœuvre may be _chêng_, if we make the enemy look upon it as - _chêng_; then our real attack will be _ch‘i_, and _vice versâ_. - 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 正, on which the enemy has had his - attention fixed; whereas that is 奇, which takes him by surprise or - comes from an unexpected quarter. If the enemy perceives a - movement which is meant to be 奇, it immediately becomes 正. - -4. 兵之所加如以碬投卵者虛實是也 - -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. - - 虛實, literally “the hollow and the solid,” is the title of chap. - VI. 碫 _tuan_ is the _T‘u Shu_ reading, 碬 _hsia_ that of the - standard text. It appears from K‘ang Hsi that there has been much - confusion between the two characters, and indeed, it is probable - that one of them has really crept into the language as a mistake - for the other. - -5. 凡戰者以正合以奇勝 - -In all fighting, the direct method may be used for joining battle, but -indirect methods will be needed in order to secure victory. - - Chang Yü says: 徐發奇兵或擣其旁或擊其後 “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.[169] - -6. 故善出奇者無窮如天地不竭如江河終而復始日月是也死而復生四時是也 - -Indirect tactics, efficiently applied, are inexhaustible as Heaven and -Earth, unending as the flow of rivers and streams; - - 奇 is the universally accepted emendation for 兵, the reading of - the 北堂書鈔. - -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 Yü understand this of the permutations of 奇 and - 正. But at present Sun Tzŭ is not speaking of 正 at all, unless, - indeed, we suppose with 鄭友賢 Chêng 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 great leader. - -7. 聲不過五五聲之變不可勝聽也 - -There are not more than five musical notes, - - 宮商角微羽. - -yet the combinations of these five give rise to more melodies than can -ever be heard. - -8. 色不過五五色之變不可勝觀也 - -There are not more than five primary colours, - - 靑黃赤白黑 blue, yellow, red, white and black. - -yet in combination they produce more hues than can ever be seen. - -9. 味不過五五味之變不可勝嘗也 - -There are not more than five cardinal tastes, - - 酸辛醎甘苦 sour, acrid, salt, sweet, bitter. - -yet combinations of them yield more flavours than can ever be tasted. - -10. 戰埶不過奇正奇正之變不可勝窮也 - -In battle, there are not more than two methods of attack—the direct -and the indirect; yet these two in combination give rise to an endless -series of manœuvres. - -11. 奇正相生如循環之無端孰能窮之 - -The direct and the indirect lead on to each other in turn. It is like -moving in a circle—you never come to an end. Who can exhaust the -possibilities of their combination? - - The _T‘u Shu_ adds 哉. The final 之 may refer either to the circle - or, more probably, to the 奇正之變 understood. Capt. Calthrop is - wrong with: “They are a mystery that none can penetrate.” - -12. 激水之疾至於漂石者埶也 - -The onset of troops is like the rush of a torrent which will even roll -stones along in its course. - -13. 鷙鳥之疾至於毀折者節也 - -The quality of decision is like the well-timed swoop of a falcon which -enables it to strike and destroy its victim. - - For 疾 the _Yü Lan_ reads 擊, which is also supported by a - quotation in the 呂氏春秋 [3rd cent. B.C.]. 節 in this context is a - word which really defies the best efforts of the translator. Tu - Mu says that it is equivalent to 節量遠近 “the measurement or - estimation of distance.” But this meaning does not quite fit the - illustrative simile in § 15. As applied to the falcon, it seems to - me to denote that instinct of _self-restraint_ which keeps the - bird from swooping on its quarry until the right moment, together - with the power of judging when the right moment has arrived. The - analogous quality in soldiers is the highly important one of being - able to reserve their fire until the very instant at which it - will be most effective. When the “Victory” went into action at - Trafalgar at hardly more than drifting pace, she was for several - minutes exposed to a storm of shot and shell before replying with - a single gun. Nelson coolly waited until he was within close - range, when the broadside he brought to bear worked fearful havoc - on the enemy’s nearest ships. That was a case of 節. - -14. 是故善戰者其埶險其節短 - -Therefore the good fighter will be terrible in his onset, and prompt -in his decision. - - Tu Yu defines 節 here by the word 斷, which is very like “decision” - in English. 短 is certainly used in a very unusual sense, even if, - as the commentators say, it = 近. This would have reference to the - measurement of distance mentioned above, letting the enemy get - near before striking. But I cannot help thinking that Sun Tzŭ - meant to use the word in a figurative sense comparable to our - own idiom “short and sharp.” Cf. Wang Hsi’s note, which after - describing the falcon’s mode of attack, proceeds: 兵之乘機當如是耳 - “This is just how the ‘psychological moment’ should be seized in - war.” I do not care for Capt. Calthrop’s rendering: “The spirit of - the good fighter is terrifying, his occasions sudden.” - -15. 埶如彍弩節如發機 - -Energy may be likened to the bending of a cross-bow; decision, to the -releasing of the trigger. - - “Energy” seems to be the best equivalent here for 埶, because the - comparison implies that the force is potential, being stored up in - the bent cross-bow until released by the finger on the trigger. - None of the commentators seem to grasp the real point of the simile. - -16. 紛紛紜紜鬥亂而不可亂也渾渾沌沌形圓而不可敗也 - -Amid the turmoil and tumult of battle, there may be seeming disorder -and yet no real disorder at all; amid confusion and chaos, your array -may be without head or tail, yet it will be proof against defeat. - - 形圓, literally “formation circular”, is explained by Li Ch‘üan as - 無向背也 “without back or front.” Mei Yao-ch‘ên says: “The - subdivisions of the army having been previously fixed, and the - various signals agreed upon, the separating and joining, the - dispersing and collecting which will take place in the course of a - battle, may give the appearance of disorder when no real disorder - is possible. Your formation may be without head or tail, your - dispositions all topsy-turvy, and yet a rout of your forces quite - out of the question.” It is a little difficult to decide whether - 鬥亂 and 形圓 should not be taken as imperatives: “fight in - disorder (for the purpose of deceiving the enemy), and you will be - secure against real disorder.” Cf. I. § 20: 亂而取之. - -17. 亂生於治怯生於勇弱生於彊 - -Simulated disorder postulates perfect discipline; simulated fear -postulates courage; simulated weakness postulates strength. - - In order to make the translation intelligible, it is necessary to - tone down the sharply paradoxical form of the original. Ts‘ao Kung - throws out a hint of the meaning in his brief note: 皆毁形匿情也 - “These things all serve to destroy formation and conceal one’s - condition.” But Tu Mu is the first to put it quite plainly: “If - you wish to feign confusion in order to lure the enemy on, you - must first have perfect discipline; if you wish to display - timidity in order to entrap the enemy, you must have extreme - courage; if you wish to parade your weakness in order to make the - enemy over-confident, you must have exceeding strength.” - -18. 治亂數也勇怯埶也彊弱形也 - -Hiding order beneath the cloak of disorder is simply a question of -subdivision; - - See _supra_, § 1. - -concealing courage under a show of timidity presupposes a fund of -latent energy; - - It is passing strange that the commentators should understand 埶 - here as “circumstances”—a totally different sense from that which - it has previously borne in this chapter. Thus Tu Mu says: - 見有利之勢而不動敵人以我爲實怯也 “seeing that we are favourably - circumstanced and yet make no move, the enemy will believe that we - are really afraid.” - -masking strength with weakness is to be effected by tactical -dispositions. - - Chang Yü relates the following anecdote of Kao Tsu, the first Han - Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to - report on their condition. But the Hsiung-nu, forewarned, - carefully concealed all their able-bodied men and well-fed horses, - and only allowed infirm soldiers and emaciated cattle to be seen. - The result was that the spies one and all recommended the Emperor - to deliver his attack.” 婁敬 Lou Ching alone opposed them, saying: - “When two countries go to war, they are naturally inclined to make - an ostentatious display of their strength. Yet our spies have seen - nothing but old age and infirmity. This is surely some _ruse_ on - the part of the enemy, and it would be unwise for us to attack.” - The Emperor, however, disregarding this advice, fell into the trap - and found himself surrounded at 白登 Po-têng.” - -19. 故善動敵者形之敵必從之予之敵必取之 - -Thus one who is skilful at keeping the enemy on the move maintains -deceitful appearances, according to which the enemy will act. - - Ts‘ao Kung’s note is 見羸形也 “Make a display of weakness and - want,” but Tu Mu rightly points out that 形 does not refer only to - weakness: “If our force happens to be superior to the enemy’s, - weakness may be simulated in order to lure him on; but if - inferior, he must be led to believe that we are strong, in order - that he may keep off. In fact, all the enemy’s movements should be - determined by the signs that we choose to give him.” The following - anecdote of 孫臏 Sun Pin, a descendant of Sun Wu, is related at - length in the 史記, chap. 65: In 341 B.C., the 齊 Ch‘i State being - at war with 魏 Wei, sent 田忌 T‘ien Chi and Sun Pin against the - general 龐涓 P‘ang Chüan, who happened to be a deadly personal - enemy of the latter. Sun Pin said: “The Ch‘i State has a - reputation for cowardice, and therefore our adversary despises us. - Let us turn this circumstance to account.” Accordingly, when the - army had crossed the border into Wei territory, he gave orders to - show 100,000 fires on the first night, 50,000 on the next, and the - night after only 20,000. P‘ang Chüan pursued them hotly, saying to - himself: “I knew these men of Ch‘i were cowards: their numbers - have already fallen away by more than half.” In his retreat, Sun - Pin came to a narrow defile, which he calculated that his pursuers - would reach after dark. Here he had a tree stripped of its bark, - and inscribed upon it the words: “Under this tree shall P‘ang - Chüan die.” Then, as night began to fall, he placed a strong body - of archers in ambush near by, with orders to shoot directly they - saw a light. Later on, P‘ang Chüan arrived at the spot, and - noticing the tree, struck a light in order to read what was - written on it. His body was immediately riddled by a volley of - arrows, and his whole army thrown into confusion. [The above is Tu - Mu’s version of the story; the _Shih Chi_, less dramatically but - probably with more historical truth, makes P‘ang Chüan cut his own - throat with an exclamation of despair, after the rout of his army.] - -He sacrifices something, that the enemy may snatch at it. - - 予 here = 與. - -20. 以利動之以卒待之 - -By holding out baits, he keeps him on the march; then with a body of -picked men he lies in wait for him. - - This would appear to be the meaning if we retain 卒, which Mei - Yao-ch‘ên explains as 精卒 “men of spirit.” The _T‘u Shu_ reads 本, - an emendation suggested by 李靖 Li Ching. The meaning then would - be, “He lies in wait with the main body of his troops.” - -21. 故善戰者求之於埶不責於人故能擇人而任埶 - -The clever combatant looks to the effect of combined energy, and does -not require too much from individuals. - - Tu Mu says: “He first of all considers the power of his army in - the bulk; afterwards he takes individual talent into account, and - uses each man according to his capabilities. He does not demand - perfection from the untalented.” - -Hence his ability to pick out the right men and to utilise combined -energy. - - Another reading has 之 instead of 埶. It would be interesting if - Capt. Calthrop could tell us where the following occurs in the - Chinese: “yet, when an opening or advantage shows, he pushes it to - its limits.” - -22. 任埶者其戰人也如轉木石木石之性安則靜危則動方則止圓則行 - -When he utilises combined energy, his fighting men become as it were -like unto rolling logs or stones. For it is the nature of a log or -stone to remain motionless on level ground, and to move when on a -slope; if four-cornered, to come to a standstill, but if round-shaped, -to go rolling down. - - Ts‘ao Kung calls this 任自然勢 “the use of natural or inherent - power.” Capt. Calthrop ignores the last part of the sentence - entirely. In its stead he has: “So await the opportunity, and so - act when the opportunity arrives”—another absolutely gratuitous - interpolation. The _T‘ung Tien_ omits 任. - -23. 故善戰人之埶如轉圓石於千仞之山者埶也 - -Thus the energy developed by good fighting men is as the momentum of a -round stone rolled down a mountain thousands of feet in height. So -much on the subject of energy. - - The _T‘ung Tien_ omits 善. The chief lesson of this chapter, in Tu - Mu’s opinion, is the paramount importance in war of rapid - evolutions and sudden rushes. “Great results,” he adds, “can thus - be achieved with small forces.” - - - - -VI. 虛實篇 - -WEAK POINTS AND STRONG. - - - Chang Yü attempts to explain the sequence of chapters as follows: - “Chapter IV, on Tactical Dispositions, treated of the offensive - and the defensive; chapter V, on Energy, dealt with direct and - indirect methods. The good general acquaints himself first with - the theory of attack and defence, and then turns his attention to - direct and indirect methods. He studies the art of varying and - combining these two methods before proceeding to the subject of - weak and strong points. For the use of direct or indirect methods - arises out of attack and defence, and the perception of weak and - strong points depends again on the above methods. Hence the - present chapter comes immediately after the chapter on Energy.” - -1. 孫子曰凡先處戰地而待敵者佚後處戰地而趨戰者勞 - -Sun Tzŭ said: Whoever is first in the field and awaits the coming of -the enemy, will be fresh for the fight; whoever is second in the field -and has to hasten to battle, will arrive exhausted. - - Instead of 處, the _Yü Lan_ has in both clauses the stronger word - 據. For the antithesis between 佚 and 勞, cf. I. § 23, where - however 勞 is used as a verb. - -2. 故善戰者致人而不致於人 - -Therefore the clever combatant imposes his will on the enemy, but does -not allow the enemy’s will to be imposed on him. - - The next paragraph makes it clear that 致 does not merely mean, as - Tu Mu says, 令敵來就我 “to make the enemy approach me,” but rather - to make him go in any direction I please. It is thus practically - synonymous with 制. Cf. Tu Mu’s own note on V. § 19. One mark of a - great soldier is that he fights on his own terms or fights not at - all.[170] - -3. 能使敵人自至者利之也能使敵人不得至者害之也 - -By holding out advantages to him, he can cause the enemy to approach -of his own accord; or, by inflicting damage, he can make it impossible -for the enemy to draw near. - - In the first case, he will entice him with a bait; in the second, - he will strike at some important point which the enemy will have - to defend. - -4. 故敵佚能勞之飽能飢之安能動之 - -If the enemy is taking his ease, he can harass him; - - This passage may be cited as evidence against Mei Yao-Ch‘ên’s - interpretation of I. § 23. - -if well supplied with food, he can starve him out; - - 飢 is probably an older form than 饑, the reading of the original - text. Both are given in the 說文. - -if quietly encamped, he can force him to move. - - The subject to 能 is still 善戰者; but these clauses would read - better as direct admonitions, and in the next sentence we find Sun - Tzŭ dropping insensibly into the imperative. - -5. 出其所必趨趨其所不意 - -Appear at points which the enemy must hasten to defend; march swiftly -to places where you are not expected. - - The original text, adopted by the _T‘u Shu_, has 出其所不趨; it has - been altered to suit the context and the commentaries of Ts‘ao - Kung and Ho Shih, who evidently read 必趨. The other reading would - mean: “Appear at points to which the enemy cannot hasten;” but in - this case there is something awkward in the use of 趨. Capt. - Calthrop is wrong of course with “appearing where the enemy is not.” - -6. 行千里而不勞者行於無人之地也 - -An army may march great distances without distress, if it marches -through country where the enemy is not. - - We must beware of understanding 無人之地 as “uninhabited country.” - Sun Tzŭ habitually uses 人 in the sense of 敵, e.g. _supra_, § 2. - Ts‘ao Kung sums up very well: 出空擊虛避其所守擊其不意 “Emerge from - the void [_q.d._ like “a bolt from the blue”], strike at - vulnerable points, shun places that are defended, attack in - unexpected quarters.” The difference of meaning between 空 and 虛 - is worth noting. - -7. 攻而必取者攻其所不守也守而必固者守其所不攻也 - -You can be sure of succeeding in your attacks if you only attack -places which are undefended. - - 所不守 is of course hyperbolical; Wang Hsi rightly explains it as “weak - points; that is to say, where the general is lacking in capacity, or - the soldiers in spirit; where the walls are not strong enough, or the - precautions not strict enough; where relief comes too late, or - provisions are too scanty, or the defenders are variance amongst - themselves.” - -You can ensure the safety of your defence if you only hold positions -that cannot be attacked. - - _I.e._, where there are none of the weak points mentioned above. There - is rather a nice point involved in the interpretation of this latter - clause. Tu Mu, Ch‘ên Hao, and Mei Yao-ch‘ên assume the meaning to be: - “In order to make your defence quite safe, you must defend even those - places that are not likely to be attacked;” and Tu Mu adds: “How much - more, then, those that will be attacked.” Taken thus, however, the - clause balances less well with the preceding—always a consideration in - the highly antithetical style which is natural to the Chinese. Chang - Yü, therefore, seems to come nearer the mark in saying: “He who is - skilled in attack flashes forth from the topmost heights of heaven - [see IV. § 7], making it impossible for the enemy to guard against - him. This being so, the places that I shall attack are precisely those - that the enemy cannot defend ... He who is skilled in defence hides in - the most secret recesses of the earth, making it impossible for the - enemy to estimate his whereabouts. This being so, the places that I - shall hold are precisely those that the enemy cannot attack.” - -8. 故善攻者敵不知其所守善守者敵不知其所攻 - -Hence that general is skilful in attack whose opponent does not know -what to defend; and he is skilful in defence whose opponent does not -know what to attack. - - An aphorism which puts the whole art of war into a nutshell. - -9. 微乎微乎至於無形神乎神乎至於無聲故能爲敵之司命 - -O divine art of subtlety and secrecy! Through you we learn to be -invisible, through you inaudible; - - Literally, “without form or sound,” but it is said of course with - reference to the enemy. Chang Yü, whom I follow, draws no sharp - distinction between 微 and 神, but Tu Mu and others think that 微 - indicates the secrecy to be observed on the defensive, and 神 the - rapidity to be displayed in attack. The _Yü Lan_ text differs - considerably from ours, reading: 微乎微乎故能隱於常形神乎神乎故能爲敵 - 司命. - -and hence we can hold the enemy’s fate in our hands. - - The _T‘ung Tien_ has 故能爲變化司命. Capt. Calthrop’s version of - this paragraph is so remarkable that I cannot refrain from quoting - it in full: “Now the secrets of the art of offence are not to be - easily apprehended, as a certain shape or noise can be understood, - of the senses; but when these secrets are once learnt, the enemy - is mastered.” - -10. 進而不可禦者衝其虛也退而不可追者速而不可及也 - -You may advance and be absolutely irresistible, if you make for the -enemy’s weak points; you may retire and be safe from pursuit if your -movements are more rapid than those of the enemy. - - The second member of the sentence is weak, because 不可及 is nearly - tautologous with 不可追. The _Yü Lan_ reads 遠 for 速. - -11. 故我欲戰敵雖高壘深溝不得不與我戰者攻其所必救也 - -If we wish to fight, the enemy can be forced to an engagement even -though he be sheltered behind a high rampart and a deep ditch. All we -need do is to attack some other place that he will be obliged to -relieve. - - Tu Mu says: “If the enemy is the invading party, we can cut his - line of communications and occupy the roads by which he will have - to return; if we are the invaders, we may direct our attack - against the sovereign himself.” It is clear that Sun Tzŭ, unlike - certain generals in the late Boer war, was no believer in frontal - attacks. - -12. 我不欲戰畫地而守之敵不得與我戰者乖其所之也 - -If we do not wish to fight, we can prevent the enemy from engaging us -even though the lines of our encampment be merely traced out on the -ground. All we need do is to throw something odd and unaccountable in -his way. - - In order to preserve the parallelism with § 11, I should prefer to - follow the _T‘u Shu_ text, which inserts 雖 before 畫地. This - extremely concise expression is intelligibly paraphrased by Chia - Lin: 雖未修壘壍 “even though we have constructed neither wall nor - ditch.” The real crux of the passage lies in 乖其所之也. 之 of - course = 至. Ts‘ao Kung defines 乖 by the word 戾, which is perhaps - a case of _obscurum per obscurius_. Li Ch‘üan, however, says: - 設奇異而疑之 “we puzzle him by strange and unusual dispositions;” - and Tu Mu finally clinches the meaning by three illustrative - anecdotes—one of 諸葛亮 Chu-ko Liang, who when occupying 陽平 - Yang-p‘ing and about to be attacked by 司馬懿 Ssŭ-ma I, suddenly - struck his colours, stopped the beating of the drums, and flung - open the city gates, showing only a few men engaged in sweeping - and sprinkling the ground. This unexpected proceeding had the - intended effect; for Ssŭ-ma I, suspecting an ambush, actually drew - off his army and retreated. What Sun Tzŭ is advocating here, - therefore, is nothing more nor less than the timely use of - “bluff.” Capt. Calthrop translates: “and prevent the enemy from - attacking by keeping him in suspense,” which shows that he has not - fully grasped the meaning of 乖. - -13. 故形人而我無形則我專而敵分 - -By discovering the enemy’s dispositions and remaining invisible -ourselves, we can keep our forces concentrated, while the enemy’s must -be divided. - - The conclusion is perhaps not very obvious, but Chang Yü (after - Mei Yao-ch‘ên) rightly explains it thus: “If the enemy’s - dispositions are visible, we can make for him in one body; - whereas, our own dispositions being kept secret, the enemy will be - obliged to divide his forces in order to guard against attack from - every quarter.” 形 is here used as an active verb: “to make to - appear.” See IV, note on heading. Capt. Calthrop’s “making feints” - is quite wrong. - -14. 我專爲一敵分爲十是以十共其一也則我衆而敵寡 - -We can form a single united body, while the enemy must split up into -fractions. Hence there will be a whole pitted against separate parts -of a whole, - - The original text has 以敵攻其一也, which in accordance with the - _T‘ung Tien_ and _Yü Lan_ has been altered as above. I adopt the - more plausible reading of the _T‘u Shu_: 是以十攻其一也, in spite of - having to refer 十 to ourselves and not to the enemy. Thus Tu Yu - and Mei Yao-ch‘ên both regard 十 as the undivided force, consisting - of so many parts, and 一 as each of the isolated fractions of the - enemy. The alteration of 攻 into 共 can hardly be right, though the - true text might conceivably have been 是以十共攻其一也. - -which means that we shall be many to the enemy’s few. - -15. 能以衆擊寡者則吾之所與戰者約矣 - -And if we are able thus to attack an inferior force with a superior -one, our opponents will be in dire straits. - - For 擊, the _T‘ung Tien_ and _Yü Lan_ have 敵. Tu Yu, followed by - the other commentators, arbitrarily defines 約 as 少而易勝 “few and - easy to conquer,” but only succeeds thereby in making the sentence - absolutely pointless. As for Capt. Calthrop’s translation: “In - superiority of numbers there is economy of strength,” its meaning - is probably known to himself alone. In justification of my own - rendering of 約, I would refer to _Lun Yü_ IV. 2 and VII. 25 (3). - -16. 吾所與戰之地不可知不可知則敵所備者多敵所備者多則吾所與戰者寡矣 - -The spot where we intend to fight must not be made known; for then the -enemy will have to prepare against a possible attack at several -different points; - - Sheridan once explained the reason of General Grant’s victories by - saying that “while his opponents were kept fully employed - wondering what he was going to do, _he_ was thinking most of what - he was going to do himself.” - -and his forces being thus distributed in many directions, the numbers -we shall have to face at any given point will be proportionately few. - -17. 故備前則後寡備後則前寡備左則右寡備右則左寡無所不備則無所不寡 - -For should the enemy strengthen his van, he will weaken his rear; -should he strengthen his rear, he will weaken his van; should he -strengthen his left, he will weaken his right; should he strengthen -his right, he will weaken his left. If he sends reinforcements -everywhere, he will everywhere be weak. - - In Frederick the Great’s _Instructions to his Generals_ we read: - “A defensive war is apt to betray us into too frequent detachment. - Those generals who have had but little experience attempt to - protect every point, while those who are better acquainted with - their profession, having only the capital object in view, guard - against a decisive blow, and acquiesce in smaller misfortunes to - avoid greater.” - -18. 寡者備人者也衆者使人備己者也 - -Numerical weakness comes from having to prepare against possible -attacks; numerical strength, from compelling our adversary to make -these preparations against us. - - The highest generalship, in Col. Henderson’s words, is “to compel - the enemy to disperse his army, and then to concentrate superior - force against each fraction in turn.” - -19. 故知戰之地知戰之日則可千里而會戰 - -Knowing the place and the time of the coming battle, we may -concentrate from the greatest distances in order to fight. - - There is nothing about “defeating” anybody in this sentence, as - Capt. Calthrop translates. What Sun Tzŭ evidently has in mind is - that nice calculation of distances and that masterly employment of - strategy which enable a general to divide his army for the purpose - of a long and rapid march, and afterwards to effect a junction at - precisely the right spot and the right hour in order to confront - the enemy in overwhelming strength. Among many such successful - junctions which military history records, one of the most dramatic - and decisive was the appearance of Blücher just at the critical - moment on the field of Waterloo. - -20. 不知戰地不知戰日則左不能救右右不能救左前不能救後後不能救前而況遠者 -數十里近者數里乎 - -But if neither time nor place be known, then the left wing will be -impotent to succour the right, the right equally impotent to succour -the left, the van unable to relieve the rear, or the rear to support -the van. How much more so if the furthest portions of the army are -anything under a hundred _li_ apart, and even the nearest are -separated by several _li_! - - The Chinese of this last sentence is a little lacking in - precision, but the mental picture we are required to draw is - probably that of an army advancing towards a given rendezvous in - separate columns, each of which has orders to be there on a fixed - date. If the general allows the various detachments to proceed at - haphazard, without precise instructions as to the time and place - of meeting, the enemy will be able to annihilate the army in - detail. Chang Yü’s note may be worth quoting here: “If we do not - know the place where our opponents mean to concentrate or the - day on which they will join battle, our unity will be forfeited - through our preparations for defence, and the positions we hold - will be insecure. Suddenly happening upon a powerful foe, we - shall be brought to battle in a flurried condition, and no - mutual support will be possible between wings, vanguard or rear, - especially if there is any great distance between the foremost - and hindmost divisions of the army.” - -21. 以吾度之越人之兵雖多亦奚益於勝敗哉故曰勝可爲也 - -Though according to my estimate the soldiers of Yüeh exceed our own in -number, that shall advantage them nothing in the matter of victory. - - Capt. Calthrop omits 以吾度之, and his translation of the remainder - is flabby and inaccurate. As Sun Tzŭ was in the service of the 吳 - Wu State, it has been proposed to read 吳 instead of 吾—a wholly - unnecessary tampering with the text. Yüeh coincided roughly with - the present province of Chehkiang. Li Ch‘üan very strangely takes - 越 not as the proper name, but in the sense of 過 “to surpass.” No - other commentator follows him. 勝敗 belongs to the class of - expressions like 遠近 “distance,” 大小 “magnitude,” etc., to which - the Chinese have to resort in order to express abstract ideas of - degree. The _T‘u Shu_, however, omits 敗. - -I say then that victory can be achieved. - - Alas for these brave words! The long feud between the two states - ended in 473 B.C. with the total defeat of Wu by 勾踐 Kou Chien and - its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s - death. With his present assertion compare IV. § 4: 勝可知而不可爲 - (which is the obviously mistaken reading of the _Yü Lan_ here). - Chang Yü is the only one to point out the seeming discrepancy, - which he thus goes on to explain: “In the chapter on Tactical - Dispositions it is said, ‘One may _know_ how to conquer without - being able to _do_ it,’ whereas here we have the statement that - ‘victory can be achieved.’ The explanation is, that in the former - chapter, where the offensive and defensive are under discussion, - it is said that if the enemy is fully prepared, one cannot make - certain of beating him. But the present passage refers - particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s - calculations, will be kept in ignorance of the time and place of - the impending struggle. That is why he says here that victory can - be achieved.” - -22. 敵雖衆可使無鬥故策之而知得失之計 - -Though the enemy be stronger in numbers, we may prevent him from -fighting. - - Capt. Calthrop quite unwarrantably translates: “_If_ the enemy be - many in number, prevent him,” etc. - -Scheme so as to discover his plans and the likelihood of -their success. - - This is the first of four similarly constructed sentences, all of - which present decided difficulties. Chang Yü explains 知得失之計 as - 知其計之得失. This is perhaps the best way of taking the words, - though Chia Lin, referring 計 to ourselves and not the enemy, - offers the alternative of 我得彼失之計皆先知也 “Know beforehand all - plans conducive to our success and to the enemy’s failure.” - -23. 作之而知動靜之理形之而知死生之地 - -Rouse him, and learn the principle of his activity or inactivity. - - Instead of 作, the _T‘ung Tien_, _Yü Lan_, and also Li Ch‘üan’s - text have 候, which the latter explains as “the observation of - omens,” and Chia Lin simply as “watching and waiting.” 作 is - defined by Tu Mu as 激作, and Chang Yü tells us that by noting the - joy or anger shown by the enemy on being thus disturbed, we shall - be able to conclude whether his policy is to lie low or the - reverse. He instances the action of Chu-ko Liang, who sent the - scornful present of a woman’s head-dress to Ssŭ-ma I, in order to - goad him out of his Fabian tactics. - -Force him to reveal himself, so as to find out his vulnerable spots. - - Two commentators, Li Ch‘üan and Chang Yü, take 形之 in the sense - of 示之 “put on specious appearances.” The former says: “You may - either deceive the enemy by a show of weakness—striking your - colours and silencing your drums; or by a show of strength—making - a hollow display of camp-fires and regimental banners.” And the - latter quotes V. 19, where 形之 certainly seems to bear this sense. - On the other hand, I would point to § 13 of this chapter, where 形 - must with equal certainty be active. It is hard to choose between - the two interpretations, but the context here agrees better, I - think, with the one that I have adopted. Another difficulty arises - over 死生之地, which most of the commentators, thinking no doubt of - the 死地 in XI. § 1, refer to the actual _ground_ on which the - enemy is encamped. The notes of Chia Lin and Mei Yao-ch‘ên, - however, seem to favour my view. The same phrase has a somewhat - different meaning in I. § 2. - -24. 角之而知有餘不足之處 - -Carefully compare the opposing army with your own, - - Tu Yu is right, I think, in attributing this force to 角; Ts‘ao - Kung defines it simply as 量. Capt. Calthrop surpasses himself with - the staggering translation “Flap the wings”! Can the Latin _cornu_ - (in its figurative sense) have been at the back of his mind? - -so that you may know where strength is superabundant and where it is -deficient. - -Cf. IV. § 6. - -25. 故形兵之極至於無形無形則深閒不能窺知者不能謀 - -In making tactical dispositions, the highest pitch you can attain is -to conceal them; - - The piquancy of the paradox evaporates in translation. 無形 is - perhaps not so much actual invisibility (see _supra_, § 9) as - “showing no sign” of what you mean to do, of the plans that are - formed in your brain. - -conceal your dispositions, and you will be safe from the prying of the -subtlest spies, from the machinations of the wisest brains. - - 深閒 is expanded by Tu Mu into 雖有閒者深來窺我. [For 閒, see XIII, - note on heading.] He explains 知者 in like fashion: - 雖有智能之士亦不能謀我也 “though the enemy may have clever and - capable officers, they will not be able to lay any plans against - us.” - -26. 因形而錯勝於衆衆不能知 - -How victory may be produced for them out of the enemy’s own -tactics—that is what the multitude cannot comprehend. - - All the commentators except Li Ch‘üan make 形 refer to the enemy. - So Ts‘ao Kung: 因敵形而立勝. 錯 is defined as 置. The _T‘u Shu_ has - 措, with the same meaning. See IV. § 13. The _Yü Lan_ reads 作, - evidently a gloss. - -27. 人皆知我所以勝之形而莫知吾所以制勝之形 - -All men can see the tactics whereby I conquer, but what none can see -is the strategy out of which victory is evolved. - - _I.e._, everybody can see superficially how a battle is won; what - they cannot see is the long series of plans and combinations which - has preceded the battle. It seems justifiable, then, to render the - first 形 by “tactics” and the second by “strategy.” - -28. 故其戰勝不復而應形於無窮 - -Do not repeat the tactics which have gained you one victory, but let -your methods be regulated by the infinite variety of circumstances. - - As Wang Hsi sagely remarks: “There is but one root-principle (理) - underlying victory, but the tactics (形) which lead up to it are - infinite in number.” With this compare Col. Henderson; “The rules - of strategy are few and simple. They may be learned in a week. - They may be taught by familiar illustrations or a dozen diagrams. - But such knowledge will no more teach a man to lead an army like - Napoleon than a knowledge of grammar will teach him to write like - Gibbon.” - -29. 夫兵形象水水之行避高而趨下 - -Military tactics are like unto water; for water in its natural course -runs away from high places and hastens downwards. - - 行 is 劉晝子 Liu Chou-tzŭ’s reading for 形 in the original text. - -30. 兵之形避實而擊虛 - -So in war, the way is to avoid what is strong and to strike at what is -weak. - - Like water, taking the line of least resistance. - -31. 水因地而制流兵因敵而制勝 - -Water shapes its course according to the nature of the ground over -which it flows; - - The _T‘ung Tien_ and _Yü Lan_ read 制形,—the latter also 制行. The - present text is derived from Chêng Yu-hsien. - -the soldier works out his victory in relation to the foe whom he is -facing. - -32. 故兵無常勢水無常形 - -Therefore, just as water retains no constant shape, so in warfare -there are no constant conditions. - -33. 能因敵變化而取勝者謂之神 - -He who can modify his tactics in relation to his opponent and thereby -succeed in winning, may be called a heaven-born captain. - -34. 故五行無常勝四時無常位日有短長月有死生 - -The five elements - - Water, fire, wood, metal, earth. - -are not always equally predominant; - - That is, as Wang Hsi says: 迭相克也 “they predominate alternately.” - -the four seasons make way for each other in turn. - - Literally, “have no invariable seat.” - -There are short days and long; the moon has its periods of waning and -waxing. - - Cf. V. § 6. The purport of the passage is simply to illustrate the - want of fixity in war by the changes constantly taking place in - Nature. The comparison is not very happy, however, because the - regularity of the phenomena which Sun Tzŭ mentions is by no means - paralleled in war. - - - - -VII. 軍爭篇 - -MANŒUVRING. - - - The commentators, as well as the subsequent text, make it clear - that this is the real meaning of 軍爭. Thus, Li Ch‘üan says that 爭 - means 趨利 “marching rapidly to seize an advantage”; Wang Hsi - says: 爭者爭利得利則勝 “‘Striving’ means striving for an advantage; - this being obtained, victory will follow;” and Chang Yü: - 兩軍相對而爭利也 “The two armies face to face, and each striving to - obtain a tactical advantage over the other.” According to the - latter commentator, then, the situation is analogous to that of - two wrestlers manœuvring for a “hold,” before coming to actual - grips. In any case, we must beware of translating 爭 by the word - “fighting” or “battle,” as if it were equivalent to 戰. Capt. - Calthrop falls into this mistake. - -1. 孫子曰凡用兵之法將受命於君 - -Sun Tzŭ said: In war, the general receives his commands from the -sovereign. - - For 君 there is another reading 天, which Li Ch‘üan explains as - 恭行天罰 “being the reverent instrument of Heaven’s chastisement.” - -2. 合軍聚衆交和而舍 - -Having collected an army and concentrated his forces, he must blend -and harmonise the different elements thereof before pitching his camp. - - Ts‘ao Kung takes 和 as referring to the 和門 or main gate of the - military camp. This, Tu Mu tells us, was formed with a couple of - flags hung across. [Cf. _Chou Li_, ch. xxvii. fol. 31 of the - Imperial edition: 直旌門.] 交和 would then mean “setting up his 和門 - opposite that of the enemy.” But Chia Lin’s explanation, which has - been adopted above, is on the whole simpler and better. Chang Yü, - while following Ts‘ao Kung, adds that the words may also be taken - to mean “the establishment of harmony and confidence between the - higher and lower ranks before venturing into the field;” and he - quotes a saying of Wu Tzŭ (chap. 1 _ad init._): “Without harmony - in the State, no military expedition can be undertaken; without - harmony in the army, no battle array can be formed.” In the - historical romance 東周列國, chap. 75, Sun Tzŭ himself is - represented as saying to 伍員 Wu Yüan: 大凡行兵之法先除內患然後方可外征 - “As a general rule, those who are waging war should get rid of all - domestic troubles before proceeding to attack the external foe.” 舍 - is defined as 止. It here conveys the notion of encamping after - having taken the field. - -3. 莫難於軍爭軍爭之難者以迂爲直以患爲利 - -After that, comes tactical manœuvring, than which there is nothing -more difficult. - - I have departed slightly from the traditional interpretation of - Ts‘ao Kung, who says: 從始受命至於交和軍爭難也 “From the time of - receiving the sovereign’s instructions until our encampment over - against the enemy, the tactics to be pursued are most difficult.” - It seems to me that the 軍爭 tactics or manœuvres can hardly be - said to begin until the army has sallied forth and encamped, - and Ch‘ên Hao’s note gives colour to this view: “For levying, - concentrating, harmonising and intrenching an army, there are - plenty of old rules which will serve. The real difficulty comes - when we engage in tactical operations.” Tu Yu also observes that - “the great difficulty is to be beforehand with the enemy in - seizing favourable positions.” - -The difficulty of tactical manœuvring consists in turning the devious -into the direct, and misfortune into gain. - - 以迂爲直 is one of those highly condensed and somewhat enigmatical - expressions of which Sun Tzŭ is so fond. This is how it is - explained by Ts‘ao Kung: 示以遠速其道里先敵至也 “Make it appear that - you are a long way off, then cover the distance rapidly and arrive - on the scene before your opponent.” Tu Mu says: “Hoodwink the - enemy, so that he may be remiss and leisurely while you are - dashing along with the utmost speed.” Ho Shih gives a slightly - different turn to the sentence: “Although you may have difficult - ground to traverse and natural obstacles to encounter, this is a - drawback which can be turned into actual advantage by celerity of - movement.” Signal examples of this saying are afforded by the two - famous passages across the Alps—that of Hannibal, which laid Italy - at his mercy, and that of Napoleon two thousand years later, which - resulted in the great victory of Marengo. - -4. 故迂其途而誘之以利後人發先人至此知迂直之計者也 - -Thus, to take a long and circuitous route, after enticing the enemy -out of the way, and though starting after him, to contrive to reach -the goal before him, shows knowledge of the artifice of _deviation_. - - Chia Lin understands 途 as the _enemy’s_ line of march, thus: “If - our adversary’s course is really a short one, and we can manage to - divert him from it (迂之) either by simulating weakness or by - holding out some small advantage, we shall be able to beat him in - the race for good positions.” This is quite a defensible view, - though not adopted by any other commentator. 人 of course = 敵, - and 後 and 先 are to be taken as verbs. Tu Mu cites the famous - march of 趙奢 Chao Shê in 270 B.C. to relieve the town of 閼與 - O-yü, which was closely invested by a 秦 Ch‘in army. [It should be - noted that the above is the correct pronunciation of 閼與, as given - in the commentary on the _Ch‘ien Han Shu_, ch. 34. Giles’ - dictionary gives “Yü-yü,” and Chavannes, I know not on what - authority, prefers to write “Yen-yü.” The name is omitted - altogether from Playfair’s “Cities and Towns.”] The King of Chao - first consulted 廉頗 Lien P‘o on the advisability of attempting a - relief, but the latter thought the distance too great, and the - intervening country too rugged and difficult. His Majesty then - turned to Chao Shê, who fully admitted the hazardous nature of the - march, but finally said: “We shall be like two rats fighting in a - hole—and the pluckier one will win!” So he left the capital with - his army, but had only gone a distance of 30 _li_ when he stopped - and began throwing up intrenchments. For 28 days he continued - strengthening his fortifications, and took care that spies should - carry the intelligence to the enemy. The Ch‘in general was - overjoyed, and attributed his adversary’s tardiness to the fact - that the beleaguered city was in the Han State, and thus not - actually part of Chao territory. But the spies had no sooner - departed than Chao Shê began a forced march lasting for two days - and one night, and arrived on the scene of action with such - astonishing rapidity that he was able to occupy a commanding - position on the 北山 “North hill” before the enemy had got wind of - his movements. A crushing defeat followed for the Ch‘in forces, - who were obliged to raise the siege of O-yü in all haste and - retreat across the border. [See 史記, chap. 81.] - -5. 故軍爭爲利衆爭爲危 - -Manœuvring with an army is advantageous; with an undisciplined -multitude, most dangerous. - - I here adopt the reading of the T‘ung Tien, Chêng Yu-hsien and the - _T‘u Shu_, where 衆 appears to supply the exact _nuance_ required - in order to make sense. The standard text, on the other hand, in - which 軍 is repeated, seems somewhat pointless. The commentators - take it to mean that manœuvres may be profitable, or they may be - dangerous: it all depends on the ability of the general. Capt. - Calthrop translates 衆爭 “the wrangles of a multitude”! - -6. 舉軍而爭利則不及委軍而爭利則輜重捐 - -If you set a fully equipped army in march in order to snatch an -advantage, the chances are that you will be too late. - - The original text has 故 instead of 舉; but a verb is needed to - balance 委. - -On the other hand, to detach a flying column for the purpose involves -the sacrifice of its baggage and stores. - - 委軍 is evidently unintelligible to the Chinese commentators, who - paraphrase the sentence as though it began with 棄輜. Absolute - tautology in the apodosis can then only be avoided by drawing an - impossibly fine distinction between 棄 and 捐. I submit my own - rendering without much enthusiasm, being convinced that there is - some deep-seated corruption in the text. On the whole, it is clear - that Sun Tzŭ does not approve of a lengthy march being undertaken - without supplies. Cf. _infra_, § 11. - -7. 是故卷甲而趨日夜不處倍道兼行百里而爭利則擒三將軍 - -Thus, if you order your men to roll up their buff-coats, - - 卷甲 does not mean “to discard one’s armour,” as Capt. Calthrop - translates, but implies on the contrary that it is to be carried - with you. Chang Yü says: 猶悉甲也 “This means, in full panoply.” - -and make forced marches without halting day or night, covering double -the usual distance at a stretch, - - The ordinary day’s march, according to Tu Mu, was 30 _li_; but on one - occasion, when pursuing 劉備 Liu Pei, Ts‘ao Ts‘ao is said to have - covered the incredible distance of 300 _li_ within twenty-four hours. - -doing a hundred _li_ in order to wrest an advantage, the leaders of -all your three divisions will fall into the hands of the enemy. - -8. 勁者先罷者後其法十一而至 - -The stronger men will be in front, the jaded ones will fall behind, -and on this plan only one-tenth of your army will reach its destination. - - For 罷, see II. § 14. The moral is, as Ts‘ao Kung and others point - out: Don’t march a hundred _li_ to gain a tactical advantage, - either with or without impedimenta. Manœuvres of this description - should be confined to short distances. Stonewall Jackson said: - “The hardships of forced marches are often more painful than the - dangers of battle.” He did not often call upon his troops for - extraordinary exertions. It was only when he intended a surprise, - or when a rapid retreat was imperative, that he sacrificed - everything to speed.[171] - -9. 五十里而爭利則蹶上將軍其法半至 - -If you march fifty _li_ in order to outmanœuvre the enemy, you will -lose the leader of your first division, and only half your force will -reach the goal. - - 蹶 is explained as similar in meaning to 挫: literally, “the leader - of the first division will be _torn away_.” Cf. Tso Chuan, 襄 19th - year: 是謂蹶其本 “This is a case of [the falling tree] tearing up - its roots.” - -10. 三十里而爭利則三分之二至 - -If you march thirty _li_ with the same object, two-thirds of your army -will arrive. - - In the _T‘ung Tien_ is added: 以是知軍爭之難 “From this we may know - the difficulty of manœuvring.” - -11. 是故軍無輜重則亡無糧食則亡無委積則亡 - -We may take it then that an army without its baggage-train is lost; -without provisions it is lost; without bases of supply it is lost. - - 委積 is explained by Tu Yu as 芻草之屬 “fodder and the like;” by Tu - Mu and Chang Yü as 財貨 “goods in general;” and by Wang Hsi as - 薪鹽蔬材之屬 “fuel, salt, foodstuffs, etc.” But I think what Sun Tzŭ - meant was “stores accumulated in dépôts,” as distinguished from - 輜重 and 糧食, the various impedimenta accompanying an army on its - march. Cf. _Chou Li_, ch. xvi. fol. 10: 委人 ... 斂薪芻凡疏材木材凡 - 畜聚之物. - -12. 故不知諸侯之謀者不能豫交 - -We cannot enter into alliances until we are acquainted with the -designs of our neighbours. - - 豫 = 先. Li Ch‘üan understands it as 備 “guard against,” which is - hardly so good. An original interpretation of 交 is given by Tu Mu, - who says it stands for 交兵 or 合戰 “join in battle.” - -13. 不知山林險阻沮澤之形者不能行軍 - -We are not fit to lead an army on the march unless we are familiar -with the face of the country—its mountains and forests, its pitfalls - - 險, defined as 坑塹 (Ts‘ao Kung) or 坑坎 (Chang Yü). - -and precipices, - - 阻, defined as 一高一下. - -its marshes - - 沮, defined as 水草漸洳者. - -and swamps. - - 澤, defined as 衆水所歸而不流者. - -14. 不用鄉導者不能得地利 - -We shall be unable to turn natural advantages to account unless we -make use of local guides. - - §§ 12–14 are repeated in chap. XI. § 52. - -15. 故兵以詐立以利動 - -In war, practise dissimulation, and you will succeed. - - According to Tu Mu, 立 stands for 立勝. Cf. I. § 18. In the tactics - of Turenne, deception of the enemy, especially as to the numerical - strength of his troops, took a very prominent position.[172] - -Move only if there is a real advantage to be gained. - - This is the interpretation of all the commentators except Wang - Hsi, who has the brief note 誘之也 “Entice out the enemy” (by - offering him some apparent advantage). - -16. 以分合爲變者也 - -Whether to concentrate or to divide your troops, must be decided by -circumstances. - -17. 故其疾如風其徐如林 - -Let your rapidity be that of the wind, - - The simile is doubly appropriate, because the wind is not only - swift but, as Mei Yao-ch‘ên points out, 無形跡 “invisible and - leaves no tracks.” - -your compactness that of the forest. - - It is hardly possible to take 徐 here in its ordinary sense of - “sedate,” as Tu Yu tries to do. Mêng Shih comes nearer the mark in - his note 緩行須有行列 “When slowly marching, order and ranks must be - preserved”—so as to guard against surprise attacks. But natural - forests do not grow in rows, whereas they do generally possess the - quality of density or compactness. I think then that Mei Yao-ch‘ên - uses the right adjective in saying 如林之森然. - -18. 侵掠如火不動如山 - -In raiding and plundering be like fire, - - Cf. _Shih Ching_, IV. 3. iv. 6: 如火烈烈則莫我敢曷 “Fierce as a - blazing fire which no man can check.” - -in immovability like a mountain. - - That is, when holding a position from which the enemy is trying to - dislodge you, or perhaps, as Tu Yu says, when he is trying to - entice you into a trap. - -19. 難知如陰動如雷霆 - -Let your plans be dark and impenetrable as night, and when you move, -fall like a thunderbolt. - - The original text has 震 instead of 霆. Cf. IV. § 7. Tu Yu quotes a - saying of T‘ai Kung which has passed into a proverb: - 疾雷不及掩耳疾電不及瞑目 “You cannot shut your ears to the thunder or - your eyes to the lightning—so rapid are they.” Likewise, an attack - should be made so quickly that it cannot be parried. - -20. 掠鄉分衆廓地分利 - -When you plunder a countryside, let the spoil be divided amongst your -men; - - The reading of Tu Yu, Chia Lin, and apparently Ts‘ao Kung, is - 指向分衆, which is explained as referring to the subdivision of the - army, mentioned in V. §§ 1, 2, by means of banners and flags, - serving to point out (指) to each man the way he should go (向). - But this is very forced, and the ellipsis is too great, even for - Sun Tzŭ. Luckily, the _T‘ung Tien_ and _Yü Lan_ have the variant - 嚮, which not only suggests the true reading 鄉, but affords some - clue to the way in which the corruption arose. Some early - commentator having inserted 向 as the sound of 鄉, the two may - afterwards have been read as one character; and this being - interchangeable with 向, 鄉 must finally have disappeared - altogether. Meanwhile, 掠 would have been altered to 指 in order to - make sense. As regards 分衆, I believe that Ho Shih alone has - grasped the real meaning, the other commentators understanding it - as “dividing the men into parties” to search for plunder. 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. - - That this is the meaning, may be gathered from Tu Mu’s note: - 開土拓境則分割與有功者. The 三略 gives the same advice: 𫉬地裂之. 廓 - means “to enlarge” or “extend”—at the expense of the enemy, - understood. Cf. _Shih Ching_, III. 1. vii. 1: 憎其式廓 “hating all - the great States.” Ch‘ên Hao also says 屯兵種蒔 “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 班超 Pan - Ch‘ao who penetrated to the Caspian, and in more recent years, - those of 福康安 Fu-k‘ang-an and 左宗棠 Tso Tsung-t‘ang. - -21. 懸權而動 - -Ponder and deliberate - - Note that both these words, like the Chinese 懸權, are really - metaphors derived from the use of scales. - -before you make a move. - - Chang Yü quotes 尉繚子 as saying that we must not break camp until - we have gauged the resisting power of the enemy and the cleverness - of the opposing general. Cf. the “seven comparisons” in I. § 13. - Capt. Calthrop omits this sentence. - -22. 先知迂直之計者勝此軍爭之法也 - -He will conquer who has learnt the artifice of deviation. - - See _supra_, §§ 3, 4. - -Such is the art of manœuvring. - - 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. 軍政曰言不相聞故爲金鼓視不相見故爲旌旗 - -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‘ên calls it - 軍之舊典 “an ancient military classic,” and Wang Hsi, 古軍書 “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. - - I have retained the words 金鼓 of the original text, which recur in - the next paragraph, in preference to the other reading 鼓鐸 “drums - and bells,” which is found in the _T‘ung Tien_, _Pei T‘ang Shu - Ch‘ao_ and _Yü Lan_. 鐸 is a bell with a clapper. See _Lun Yü_ III. - 24, _Chou Li_ XXIX. 15, 29. 金 of course would include both gongs - and bells of every kind. The _T‘u Shu_ inserts a 之 after each 爲. - -Nor can ordinary objects be seen clearly enough: hence the institution -of banners and flags. - -24. 夫金鼓旌旗者所以一民之耳目也 - -Gongs and drums, banners and flags, are means whereby the ears and -eyes of the host - - The original text, followed by the _T‘u Shu_, has 人 for 民 here - and in the next two paragraphs. But, as we have seen, 人 is - generally used in Sun Tzŭ for the enemy. - -may be focussed on one particular point. - - Note the use of 一 as a verb. Chang Yü says: - 視聽均齊則雖百萬之衆進退如一矣 “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. 民既專一則勇者不得獨進怯者不得獨退此用衆之法也 - -The host thus forming a single united body, it is impossible either -for the brave to advance alone, or for the cowardly to retreat alone. - - Chang Yü quotes a saying: 令不進而進與令不退而退厥罪惟均 “Equally - guilty are those who advance against orders and those who retreat - against orders.” Tu Mu tells a story in this connection of 吳起 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. 故夜戰多火鼓晝戰多旌旗所以變民之耳目也 - -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. - - The _T‘ung Tien_ has the bad variant 便 for 變. With regard to the - latter word, I believe I have hit off the right meaning, the whole - phrase being slightly elliptical for “influencing the movements of - the army through their senses of sight and hearing.” Li Ch‘üan, Tu - Mu and Chia Lin certainly seem to understand it thus. The other - commentators, however, take 民 (or 人) as the enemy, and 變 as - equivalent to 變惑 or 變亂 “to perplex” or “confound.” This does - not agree so well with what has gone before, though on the other - hand it renders the transition to § 27 less abrupt. The whole - question, I think, hinges on the alternative readings 民 and 人. - The latter would almost certainly denote the enemy. Ch‘ên Hao - alludes to 李光弼 Li Kuang-pi’s night ride to 河陽 Ho-yang at the - head of 500 mounted men; they made such an imposing display with - torches, that though the rebel leader 史思明 Shih Ssŭ-ming had a - large army, he did not dare to dispute their passage. [Ch‘ên Hao - gives the date as 天寳末 A.D. 756; but according to the 新唐書 New - T‘ang History, 列傳 61, it must have been later than this, probably - 760.] - -27. 故三軍可奪氣將軍可奪心 - -A whole army may be robbed of its spirit; - - “In war,” says Chang Yü, “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 - ardour and enthusiasm have worn off, and then strike. It is in - this way that they may be robbed of their keen spirit.” Li Ch‘üan - and others tell an anecdote (to be found in the _Tso Chuan_, 莊公 - year 10, § 1) of 曹劌 Ts‘ao Kuei, a _protégé_ of Duke Chuang of Lu. - The latter State was attacked by Ch‘i, and the Duke was about to - join battle at 長勺 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.” 吳子 (chap. 4) puts “spirit” first - among the “four important influences” in war, and continues: - 三軍之衆百萬之師張設輕重在於一人是謂氣機 “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. - - Capt. Calthrop goes woefully astray with “defeat his general’s - ambition.” Chang Yü says: 心者將之所主也夫治亂勇怯皆主於心 “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 李靖 Li Ching (A.D. - 571–649) has a saying: 夫攻者不止攻其城擊其陳而已必有攻其心之術焉 - “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.” [問對, pt. 3.] - -28. 是故朝氣銳晝氣惰暮氣歸 - -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. 故善用兵者避其銳氣擊其惰歸此治氣者也 - -A clever general, therefore, - - The 故, which certainly seems to be wanted here, is omitted in the - _T‘u Shu_. - -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. - - The _T‘ung Tien_, for reasons of 避諱 “avoidance of personal names - of the reigning dynasty,” reads 理 for 治 in this and the two next - paragraphs. - -30. 以治待亂以靜待譁此治心者也 - -Disciplined and calm, to await the appearance of disorder and hubbub -amongst the enemy:—this is the art of retaining self-possession. - -31. 以近待遠以佚待勞以飽待飢此治力者也 - -To be near the goal while the enemy is still far from it, to wait at -ease - - The _T‘ung Tien_ has 逸 for 佚. The two characters are practically - synonymous, but according to the commentary, the latter is the - form always used in Sun Tzŭ. - -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. 無要正正之旗勿擊堂堂之陳此治變者也 - -To refrain from intercepting - - 邀 is the reading of the original text. But the 兵書要訣 quotes the - passage with 要 yao^1 (also meaning “to intercept”), and this is - supported by the _Pei T‘ang Shu Ch‘ao_ the _Yü Lan_, and Wang - Hsi’s text. - -an enemy whose banners are in perfect order, to refrain from attacking -an army drawn up in calm and confident array: - - For this translation of 堂堂, I can appeal to the authority of Tu - Mu, who defines the phrase as 無懼. The other commentators mostly - follow Ts‘ao Kung, who says 大, probably meaning “grand and - imposing”. Li Ch‘üan, however, has 部分 “in subdivisions,” which is - somewhat strange. - -—this is the art of studying circumstances. - - I have not attempted a uniform rendering of the four phrases 治氣, - 治心, 治力 and 治變, though 治 really bears the same meaning in each - case. It is to be taken, I think, not in the sense of “to govern” - or “control,” but rather, as K‘ang Hsi defines it, = 簡習 “to - examine and practise,” hence “look after,” “keep a watchful eye - upon.” We may find an example of this use in the _Chou Li_, XVIII. - fol. 46: 治其大禮. Sun Tzŭ has not told us to control or restrain - the quality which he calls 氣, but only to observe the time at - which it is strongest. As for 心, it is important to remember that - in the present context it can only mean “presence of mind.” To - speak of “controlling presence of mind” is absurd, and Capt. - Calthrop’s “to have the heart under control” is hardly less so. - The whole process recommended here is that of VI. § 2: 致人而不致於人. - -33. 故用兵之法高陵勿向背邱勿逆 - -It is a military axiom not to advance uphill against the enemy, nor to -oppose him when he comes downhill. - - The _Yü Lan_ reads 倍 for 背. - -34. 佯北勿從銳卒勿攻 - -Do not pursue an enemy who simulates flight; do not attack soldiers -whose temper is keen. - -35. 餌兵勿食歸師勿遏 - -Do not swallow a bait offered by the enemy. - - Li Ch‘üan 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‘ên Hao and Chang Yü carefully - point out that the saying has a wider application. The _T‘ung - Tien_ reads 貪 “to covet” instead of 食. The similarity of the two - characters sufficiently accounts for the mistake. - -Do not interfere with an army that is returning home. - - The commentators explain this rather singular piece of advice by - saying that a man whose heart is set on returning home will fight - to the death against any attempt to bar his way, and is therefore - too dangerous an opponent to be tackled. Chang Yü quotes the words - of Han Hsin: 從思東歸之士何所不克 “Invincible is the soldier who - hath his desire and returneth homewards.” A marvellous tale is - told of Ts‘ao Ts‘ao’s courage and resource in ch. 1 of the _San - Kuo Chih_, 武帝紀: In 198 A.D., he was besieging 張繡 Chang Hsiu in - 穰 Jang, when 劉表 Liu Piao sent reinforcements with a view to - cutting off Ts‘ao’s retreat. The latter was obliged to draw off - his troops, only to find himself hemmed in between two enemies, - who were guarding each outlet of a narrow pass in which he had - engaged himself. In this desperate plight Ts‘ao waited until - nightfall, when he bored a tunnel into the mountain side and laid - an ambush in it. Then he marched on with his baggage-train, and - when it grew light, Chang Hsiu, finding that the bird had flown, - pressed after him in hot pursuit. As soon as the whole army had - passed by, the hidden troops fell on its rear, while Ts‘ao himself - turned and met his pursuers in front, so that they were thrown - into confusion and annihilated. Ts‘ao Ts‘ao said afterwards: - 虜遏吾歸師而與吾死地戰吾是以知勝矣 “The brigands tried to check my - army in its retreat and brought me to battle in a desperate - position: hence I knew how to overcome them.” - -36. 圍師必闕窮宼勿迫 - -When you surround an army, leave an outlet free. - - This does not mean that the enemy is to be allowed to escape. The - object, as Tu Mu puts it, is 示以生路令無必死之心 “to make him - believe that there is a road to safety, and thus prevent his - fighting with the courage of despair.” Tu Mu adds pleasantly: - 因而擊之 “After that, you may crush him.” - -Do not press a desperate foe too hard. - - For 迫, the _T‘u Shu_ reads 追 “pursue.” Ch‘ên Hao quotes the - saying: 鳥窮則搏獸窮則噬 “Birds and beasts when brought to bay will - use their claws and teeth.” Chang Yü says: 敵若焚舟破釜決一戰則不可逼 - 迫來 “If your adversary has burned his boats and destroyed his - cooking-pots, and is ready to stake all on the issue of a battle, - he must not be pushed to extremities.” The phrase 窮宼 doubtless - originated with Sun Tzŭ. The _P‘ei Wên Yün Fu_ gives four examples - of its use, the earliest being from the _Ch‘ien Han Shu_, and - I have found another in chap. 34 of the same work. Ho Shih - illustrates the meaning by a story taken from the life of 符彥卿 Fu - Yen-ch‘ing in ch. 251 of the 宋史. That general, together with his - colleague 杜重威 Tu Chung-wei, was surrounded by a vastly superior - army of Khitans in the year 945 A.D. The country was bare and - desert-like, and the little Chinese force was soon in dire straits - for want of water. The wells they bored ran dry, and the men were - reduced to squeezing lumps of mud and sucking out the moisture. - Their ranks thinned rapidly, until at last Fu Yen-ch‘ing - exclaimed: “We are desperate men. Far better to die for our - country than to go with fettered hands into captivity!” A strong - gale happened to be blowing from the north-east and darkening the - air with dense clouds of sandy dust. Tu Chung-wei was for waiting - until this had abated before deciding on a final attack; but - luckily another officer, 李守貞 Li Shou-chêng by name, was quicker - to see an opportunity, and said: “They are many and we are few, - but in the midst of this sandstorm our numbers will not be - discernible; victory will go to the strenuous fighter, and the - wind will be our best ally.” Accordingly, Fu Yen-ch‘ing made a - sudden and wholly unexpected onslaught with his cavalry, routed - the barbarians and succeeded in breaking through to safety. - [Certain details in the above account have been added from the - 歴代紀事年表, ch. 78.] - -37. 此用兵之法也 - -Such is the art of warfare. - - Chêng Yu-hsien in his 遺說 inserts 妙 after 法. I take it that these - words conclude the extract from the 軍政 which began at § 23. - - - - -VIII. 九變篇 - -VARIATION OF TACTICS. - - - The heading means literally “The Nine Variations,” but as Sun Tzŭ - does not appear to enumerate these, and as, indeed, he has already - told us (V. §§ 6–11) that such deflections from the ordinary - course are practically innumerable, we have little option but to - follow Wang Hsi, who says that “Nine” stands for an indefinitely - large number. “All it means is that in warfare 當極其變 we ought to - vary our tactics to the utmost degree ... I do not know what Ts‘ao - Kung makes these Nine Variations out to be [the latter’s note is - 變其正得其所用九也], but it has been suggested that they are - connected with the Nine Situations”—of chap. XI. This is the view - adopted by Chang Yü: see note on 死地, § 2. The only other - alternative is to suppose that something has been lost—a - supposition to which the unusual shortness of the chapter lends - some weight. - -1. 孫子曰凡用兵之法將受命於君合軍聚衆 - -Sun Tzŭ said: In war, the general receives his commands from the -sovereign, collects his army and concentrates his forces. - - Repeated from VII. § 1, where it is certainly more in place. It - may have been interpolated here merely in order to supply a - beginning to the chapter. - -2. 圮地無舍衢地合交絶地無留圍地則謀死地則戰 - -When in difficult country, do not encamp. - - For explanation of 圮地, see XI. § 8. - -In country where high roads intersect, join hands with your allies. - - See XI, §§ 6, 12. Capt. Calthrop omits 衢地. - -Do not linger in dangerously isolated positions. - - 絶地 is not one of the Nine Situations as given in the beginning - of chap. XI, but occurs later on (_ibid_. § 43, _q.v._). We may - compare it with 重地 (XI. § 7). Chang Yü calls it a 危絶之地, - situated across the frontier, in hostile territory. Li Ch‘üan says - it is “country in which there are no springs or wells, flocks or - herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms - and precipices, without a road by which to advance.” - -In hemmed-in situations, you must resort to stratagem. - - See XI. §§ 9, 14. Capt. Calthrop has “mountainous and wooded - country,” which is a quite inadequate translation of 圍. - -In a desperate position, you must fight. - - See XI. §§ 10, 14. Chang Yü has an important note here, which must - be given in full. “From 圮地無舍,” he says, “down to this point, - the Nine Variations are presented to us. The reason why only five - are given is that the subject is treated _en précis_ (舉其大略也). - So in chap. XI, where he discusses the variations of tactics - corresponding to the Nine Grounds, Sun Tzŭ mentions only six - variations; there again we have an abridgment. [I cannot - understand what Chang Yü means by this statement. He can only be - referring to §§ 11–14 or §§ 46–50 of chap. XI; but in both places - all the nine grounds are discussed. Perhaps he is confusing - these with the Six 地形 of chap. X.] All kinds of ground have - corresponding military positions, and also a variation of tactics - suitable to each (凡地有勢有變). In chap. XI, what we find - enumerated first [§§ 2–10] are the situations; afterwards - [§§ 11–14] the corresponding tactics. Now, how can we tell that - the 九變 “Nine Variations” are simply the 九地之變 “variations of - tactics corresponding to the Nine Grounds”? It is said further - on [§ 5] that ‘the general who does not understand the nine - variations of tactics may be well acquainted with the features - of the country, yet he will not be able to turn his knowledge to - practical account.’ Again, in chap. XI [§ 41] we read: ‘The - different measures adapted to the nine varieties of ground - (九地之變) and the expediency of aggressive or defensive tactics - must be carefully examined.’ From a consideration of these - passages the meaning is made clear. When later on the nine grounds - are enumerated, Sun Tzŭ recurs to these nine variations. He wishes - here to speak of the Five Advantages [see _infra_, § 6], so he - begins by setting forth the Nine Variations. These are inseparably - connected in practice, and therefore they are dealt with - together.” The weak point of this argument is the suggestion that - 五事 “five things” can stand as a 大畧, that is, an abstract or - abridgment, of nine, when those that are omitted are not less - important than those that appear, and when one of the latter is - not included amongst the nine at all. - -3. 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受 - -There are roads which must not be followed, - - “Especially those leading through narrow defiles,” says Li Ch‘üan, - “where an ambush is to be feared.” - -armies which must not be attacked, - - More correctly, perhaps, “there are times when an army must not be - attacked.” Ch‘ên Hao says: “When you see your way to obtain a - trivial advantage, but are powerless to inflict a real defeat, - refrain from attacking, for fear of overtaxing your men’s strength.” - -towns - - Capt. Calthrop says “castles”—an unfortunate attempt to introduce - local colour. - -which must not be besieged, - - Cf. III. § 4. Ts‘ao Kung gives an interesting illustration from - his own experience. When invading the territory of 徐州 Hsü-chou, - he ignored the city of 華費 Hua-pi, which lay directly in his path, - and pressed on into the heart of the country. This excellent - strategy was rewarded by the subsequent capture of no fewer than - fourteen important district cities. Chang Yü says: “No town should - be attacked which, if taken, cannot be held, or if left alone, - will not cause any trouble.” 荀罃 Hsün Ying, when urged to attack - 偪陽 Pi-yang, replied: “The city is small and well-fortified; even - if I succeed in taking it, ’t will be no great feat of arms; - whereas if I fail, I shall make myself a laughing-stock.” In the - seventeenth century, sieges still formed a large proportion of - war. It was Turenne who directed attention to the importance of - marches, countermarches and manœuvres. He said: “It is a great - mistake to waste men in taking a town when the same expenditure of - soldiers will gain a province.”[173] - -positions which must not be contested, commands of the sovereign which -must not be obeyed. - - This is a hard saying for the Chinese, with their reverence for - authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim: - 兵者凶器也爭者逆德也將者死官也 “Weapons are baleful instruments, - strife is antagonistic to virtue, a military commander is the - negation of civil order!” The unpalatable fact remains, however, - that even Imperial wishes must be subordinated to military - necessity. Cf. III. § 17. (5), X. § 23. The _T‘ung Tien_ has 將在軍 - before 君命, etc. This is a gloss on the words by Chu-ko Liang, - which being repeated by Tu Yu became incorporated with the text. - Chang Yü thinks that these five precepts are the 五利 referred - to in § 6. Another theory is that the mysterious 九變 are here - enumerated, starting with 圮地無舍 and ending at 地有所不爭, while - the final clause 君命有所不受 embraces and as it were sums up all - the nine. Thus Ho Shih says: “Even if it be your sovereign’s - command to encamp in difficult country, linger in isolated - positions, etc., you must not do so.” The theory is perhaps a - little too ingenious to be accepted with confidence. - -4. 故將通於九變之利者知用兵矣 - -The general who thoroughly understands the advantages that accompany -variation of tactics knows how to handle his troops. - - Before 利 in the original text there is a 地 which is obviously not - required. - -5. 將不通於九變之利者雖知地形不能得地之利矣 - -The general who does not understand these, may be well acquainted with -the configuration of the country, yet he will not be able to turn his -knowledge to practical account. - - Literally, “get the advantage of the ground,” which means not only - securing good positions, but availing oneself of natural - advantages in every possible way. Chang Yü says: “Every kind of - ground is characterised by certain natural features, and also - gives scope for a certain variability of plan. How is it possible - to turn these natural features to account unless topographical - knowledge is supplemented by versatility of mind?” - -6. 治兵不知九變之術雖知五利不能得人之用矣 - -So, the student of war who is unversed in the art of varying his -plans, even though he be acquainted with the Five Advantages, will -fail to make the best use of his men. - - Ts‘ao Kung says that the 五利 are 下五事也 “the five things that - follow;” but this cannot be right. We must rather look back to the - five “variations” contained in § 3. Chia Lin (who reads 五變 here - to balance the 五利) tells us that these imply five obvious and - generally advantageous lines of action, namely: “if a certain road - is short, it must be followed; if an army is isolated, it must - be attacked; if a town is in a parlous condition, it must be - besieged; if a position can be stormed, it must be attempted; and - if consistent with military operations, the ruler’s commands must - be obeyed.” But there are circumstances which sometimes forbid a - general to use these advantages. For instance, “a certain road may - be the shortest way for him, but if he knows that it abounds in - natural obstacles, or that the enemy has laid an ambush on it, he - will not follow that road. A hostile force may be open to attack, - but if he knows that it is hard-pressed and likely to fight with - desperation, he will refrain from striking,” and so on. Here the - 變 comes in to modify the 利, and hence we see the uselessness of - knowing the one without the other—of having an eye for weaknesses - in the enemy’s armour without being clever enough to recast one’s - plans on the spur of the moment. Capt. Calthrop offers this - slovenly translation: “In the management of armies, if the art of - the Nine Changes be understood [_sic_], a knowledge of the Five - Advantages is of no avail.” - -7. 是故智者之慮必雜於利害 - -Hence in the wise leader’s plans, considerations of advantage and of -disadvantage will be blended together. - - “Whether in an advantageous position or a disadvantageous one,” - says Ts‘ao Kung, “the opposite state should be always present to - your mind.” - -8. 雜於利而務可信也 - -If our expectation of advantage be tempered in this way, we may -succeed in accomplishing the essential part of our schemes. - - 信, according to Tu Mu, is equivalent to 申, and 務可信也 is - paraphrased by Chang Yü as 可以伸己之事. Tu Mu goes on to say: “If - we wish to wrest an advantage from the enemy, we must not fix our - minds on that alone, but allow for the possibility of the enemy - also doing some harm to us, and let this enter as a factor into - our calculations.” - -9. 雜於害而患可解也 - -If, on the other hand, in the midst of difficulties we are always -ready to seize an advantage, we may extricate ourselves from misfortune. - - A translator cannot emulate the conciseness of 雜於害 “to blend - [thoughts of advantage] with disadvantage,” but the meaning is as - given. Tu Mu says: “If I wish to extricate myself from a dangerous - position, I must consider not only the enemy’s ability to injure - me, but also my own ability to gain an advantage over the enemy. - If in my counsels these two considerations are properly blended, - I shall succeed in liberating myself.... For instance, if I am - surrounded by the enemy and only think of effecting an escape, the - nervelessness of my policy will incite my adversary to pursue and - crush me; it would be far better to encourage my men to deliver a - bold counter-attack, and use the advantage thus gained to free - myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, VII. - § 35, note. In his first edition, Capt. Calthrop translated §§ 7–9 - as follows: “The wise man perceives clearly wherein lies advantage - and disadvantage. While recognising an opportunity, he does not - overlook the risks, and saves future anxiety.” This has now been - altered into: “The wise man considers well both advantage and - disadvantage. He sees a way out of adversity, _and on the day of - victory to danger is not blind_.” Owing to a needless inversion of - the Chinese, the words which I have italicised are evidently - intended to represent § 8! - -10. 是故屈諸侯者以害役諸侯者以業趨諸侯者以利 - -Reduce the hostile chiefs by inflicting damage on them; - - Chia Lin enumerates several ways of inflicting this injury, some - of which would only occur to the Oriental mind:—“Entice away the - enemy’s best and wisest men, so that he may be left without - counsellors. Introduce traitors into his country, that the - government policy may be rendered futile. Foment intrigue and - deceit, and thus sow dissension between the ruler and his - ministers. By means of every artful contrivance, cause - deterioration amongst his men and waste of his treasure. Corrupt - his morals by insidious gifts leading him into excess. Disturb and - unsettle his mind by presenting him with lovely women.” Chang Yü - (after Wang Hsi) considers the 害 to be military chastisement: “Get - the enemy,” he says, “into a position where he must suffer injury, - and he will submit of his own accord.” Capt. Calthrop twists Sun - Tzŭ’s words into an absurdly barbarous precept: “In reducing an - enemy to submission, inflict all possible damage upon him.” - -make trouble for them, - - 業 is defined by Ts‘ao Kung as 事, and his definition is generally - adopted by the commentators. Tu Mu, however, seems to take it in - the sense of “possessions,” or, as we might say, “assets,” which - he considers to be 兵衆國富人和令行 “a large army, a rich exchequer, - harmony amongst the soldiers, punctual fulfilment of commands.” - These give us a whip-hand over the enemy. - -and keep them constantly engaged; - - 役, literally, “make servants of them.” Tu Yu says 令不得安佚 - “prevent them from having any rest.” - -hold out specious allurements, and make them rush to any given point. - - Mêng Shih’s note contains an excellent example of the idiomatic - use of 變: 令忘變而速至 “cause them to forget _pien_ (the reasons - for acting otherwise than on their first impulse), and hasten in - our direction.” - -11. 故用兵之法無恃其不來恃吾有以待也無恃其不攻恃吾有所不可攻也 - -The art of war teaches us to rely not on the likelihood of the enemy’s -not coming, but on our own readiness to receive him; - - The _T‘ung Tien_ and _Yü Lan_ read 有能以待之也, but the conciser - form is more likely to be right. - -not on the chance of his not attacking, but rather on the -fact that we have made our position unassailable. - - The _T‘ung Tien_ and _Yü Lan_ insert 吾也 after the first 攻, and - omit 有所. - -12. 故將有五危必死可殺也必生可虜也忿速可侮也廉潔可辱也愛民可煩也 - -There are five dangerous faults which may affect a general: (1) -Recklessness, which leads to destruction; - - 勇而無慮 “Bravery without forethought,” as Ts‘ao Kung analyses it, - which causes a man to fight blindly and desperately like a mad - bull. Such an opponent, says Chang Yü, “must not be encountered - with brute force, but may be lured into an ambush and slain.” Cf. - Wu Tzŭ, chap. IV _ad init._: 凡人論將常觀於勇勇之於將乃數分之一耳夫勇者 - 必輕合輕合而不知利未可也 “In estimating the character of a general, - men are wont to pay exclusive attention to his courage, forgetting - that courage is only one out of many qualities which a general - should possess. The merely brave man is prone to fight recklessly; - and he who fights recklessly, without any perception of what is - expedient, must be condemned.” Ssŭ-ma Fa, too, makes the incisive - remark 上死不勝 “Simply going to one’s death does not bring about - victory.” - -(2) cowardice, which leads to capture; - - 必生 is explained by Ts‘ao Kung of the man “whom timidity prevents - from advancing to seize an advantage,” and Wang Hsi adds, “who is - quick to flee at the sight of danger.” Mêng Shih gives the closer - paraphrase 志必生反 “he who is bent on returning alive,” that is, - the man who will never take a risk. But, as Sun Tzŭ knew, nothing - is to be achieved in war unless you are willing to take risks. - T‘ai Kung said: 失利後時反受其殃 “He who lets an advantage slip will - subsequently bring upon himself real disaster.” In 404 A.D., 劉裕 - Liu Yü pursued the rebel 桓𤣥 Huan Hsüan up the Yangtsze and fought - a naval battle with him at 崢嶸洲 the island of Ch‘êng-hung. The - loyal troops numbered only a few thousands, while their opponents - were in great force. But Huan Hsüan, fearing the fate which was in - store for him should he be overcome, had a light boat made fast to - the side of his war-junk, so that he might escape, if necessary, - at a moment’s notice. The natural result was that the fighting - spirit of his soldiers was utterly quenched, and when the - loyalists made an attack from windward with fireships, all - striving with the utmost ardour to be first in the fray, Huan - Hsüan’s forces were routed, had to burn all their baggage and fled - for two days and nights without stopping. [_See_ 晉書, chap. 99, - fol. 13.] Chang Yü tells a somewhat similar story of 趙嬰齊 Chao - Ying-ch‘i, a general of the Chin State who during a battle with - the army of Ch‘u in 597 B.C. had a boat kept in readiness for him - on the river, wishing in case of defeat to be the first to get - across. - -(3) a hasty temper, which can be provoked by insults; - - I fail to see the meaning of Capt. Calthrop’s “which brings - insult.” Tu Mu tells us that 姚襄 Yao Hsiang, when opposed in 357 - A.D. by 黃眉 Huang Mei, 鄧羌 Têng Ch‘iang and others, shut himself - up behind his walls and refused to fight. Têng Ch‘iang said: “Our - adversary is of a choleric temper and easily provoked; let us make - constant sallies and break down his walls, then he will grow angry - and come out. Once we can bring his force to battle, it is doomed - to be our prey.” This plan was acted upon, Yao Hsiang came out to - fight, was lured on as far as 三原 San-yuan by the enemy’s - pretended flight, and finally attacked and slain. - -(4) a delicacy of honour which is sensitive to shame; - - This need not be taken to mean that a sense of honour is really - a defect in a general. What Sun Tzŭ condemns is rather an - exaggerated sensitiveness to slanderous reports, the thin-skinned - man who is stung by opprobrium, however undeserved. Mei Yao-ch‘ên - truly observes, though somewhat paradoxically: 徇名不顧 “The seeker - after glory should be careless of public opinion.” - -(5) over-solicitude for his men, which exposes him to worry and -trouble. - - Here again, Sun Tzŭ does not mean that the general is to be - careless of the welfare of his troops. All he wishes to emphasise - is the danger of sacrificing any important military advantage to - the immediate comfort of his men. This is a shortsighted policy, - because in the long run the troops will suffer more from the - defeat, or, at best, the prolongation of the war, which will be - the consequence. A mistaken feeling of pity will often induce - a general to relieve a beleaguered city, or to reinforce a - hard-pressed detachment, contrary to his military instincts. It - is now generally admitted that our repeated efforts to relieve - Ladysmith in the South African War were so many strategical - blunders which defeated their own purpose. And in the end, relief - came through the very man who started out with the distinct - resolve no longer to subordinate the interests of the whole to - sentiment in favour of a part. An old soldier of one of our - generals who failed most conspicuously in this war, tried once, I - remember, to defend him to me on the ground that he was always “so - good to his men.” By this plea, had he but known it, he was only - condemning him out of Sun Tzŭ’s mouth. - -13. 凡此五者將之過也用兵之災也 - -These are the five besetting sins of a general, ruinous to the conduct -of war. - -14. 覆軍殺將必以五危不可不察也 - -When an army is overthrown and its leader slain, the cause will surely -be found among these five dangerous faults. Let them be a subject of -meditation. - - - - -IX. 行軍篇 - -THE ARMY ON THE MARCH. - - - The contents of this interesting chapter are better indicated in § 1 - than by this heading. - -1. 孫子曰凡處軍相敵絶山依谷 - -Sun Tzŭ said: We come now to the question of encamping the army, and -observing signs of the enemy. - - The discussion of 處軍, as Chang Yü points out, extends from here - down to 伏姦之所藏處也 (§§ 1–17), and 相敵 from that point down to - 必謹察之 (§§ 18–39). The rest of the chapter consists of a few - desultory remarks, chiefly on the subject of discipline. - -Pass quickly over mountains, - - For this use of 絶, cf. _infra_. § 3. See also 荀子, ch. 1. fol. 2 - (standard edition of 1876): 絶江河; _Shih Chi_, ch. 27 _ad init._: - 後六星絶漢. - -and keep in the neighbourhood of valleys. - - Tu Mu says that 依 here = 近. The idea is, not to linger among - barren uplands, but to keep close to supplies of water and grass. - Capt. Calthrop translates “camp in valleys,” heedless of the very - next sentence. Cf. Wu Tzŭ, ch. 3: 無當天竈 “Abide not in natural - ovens,” _i.e._ 大谷之口 “the openings of large valleys.” Chang Yü - tells the following anecdote: “武都羗 Wu-tu Ch‘iang was a robber - captain in the time of the Later Han, and 馬援 Ma Yuan was sent to - exterminate his gang. Ch‘iang having found a refuge in the hills, - Ma Yuan made no attempt to force a battle, but seized all the - favourable positions commanding supplies of water and forage. - Ch‘iang was soon in such a desperate plight for want of provisions - that he was forced to make a total surrender. He did not know the - advantage of keeping in the neighbourhood of valleys.” - -2. 視生處高戰隆無登此處山之軍也 - -Camp in high places, - - Not on high hills, but on knolls or hillocks elevated above the - surrounding country. - -facing the sun. - - 視生 = 面陽. Tu Mu takes this to mean “facing south,” and Ch‘ên Hao - “facing east.” Cf. _infra_, §§ 11, 13. - -Do not climb heights in order to fight. - - 隆 is here simply equivalent to 高. The _T‘ung Tien_ and _Yü Lan_ - read 降. - -So much for mountain warfare. - - After 山, the _T‘ung Tien_ and _Yü Lan_ insert 谷. - -3. 絶水必遠水 - -After crossing a river, you should get far away from it. - - “In order to tempt the enemy to cross after you,” according to - Ts‘ao Kung, and also, says Chang Yü, “in order not to be impeded - in your evolutions.” The _T‘ung Tien_ reads 敵若絶水 “If _the - enemy_ crosses a river,” etc. But in view of the next sentence, - this is almost certainly an interpolation. - -4. 客絶水而來勿迎之於水內令半濟而擊之利 - -When an invading force crosses a river in its onward march, do not -advance to meet it in mid-stream. It will be best to let half the army -get across, and then deliver your attack. - - The _T‘ung Tien_ and _Yü Lan_ read 度 for 濟, without change of - meaning. Wu Tzŭ plagiarises this passage twice over:—ch. II _ad - fin._, 涉水半渡可擊; ch. V, 敵若絶水半渡而擊. Li Ch‘üan alludes to - the great victory won by Han Hsin over 龍且 Lung Chü at the 濰 Wei - River. Turning to the _Ch‘ien Han Shu_, ch. 34, fol. 6 _verso_, we - find the battle described as follows: “The two armies were drawn - up on opposite sides of the river. In the night, Han Hsin ordered - his men to take some ten thousand sacks filled with sand and - construct a dam a little higher up. Then, leading half his army - across, he attacked Lung Chü; but after a time, pretending to have - failed in his attempt, he hastily withdrew to the other bank. Lung - Chü was much elated by this unlooked-for success, and exclaiming: - “I felt sure that Han Hsin was really a coward!” he pursued him - and began crossing the river in his turn. Han Hsin now sent a - party to cut open the sandbags, thus releasing a great volume of - water, which swept down and prevented the greater portion of Lung - Chü’s army from getting across. He then turned upon the force - which had been cut off, and annihilated it, Lung Chü himself being - amongst the slain. The rest of the army, on the further bank, also - scattered and fled in all directions.” - -5. 欲戰者無附於水而迎客 - -If you are anxious to fight, you should not go to meet the invader -near a river which he has to cross. - - For fear of preventing his crossing. Capt. Calthrop makes the - injunction ridiculous by omitting 欲戰者. - -6. 視生處高無迎水流此處水上之軍也 - -Moor your craft higher up than the enemy, and facing the sun. - - See _supra_, § 2. The repetition of these words in connection with - water is very awkward. Chang Yü has the note: 或岸邊爲陳或水上泊舟皆 - 須面陽而居高 “Said either of troops marshalled on the river-bank, - or of boats anchored in the stream itself; in either case it is - essential to be higher than the enemy and facing the sun.” The - other commentators are not at all explicit. One is much tempted - to reject their explanation of 視生 altogether, and understand it - simply as “seeking safety.” [Cf. 必生 in VIII. § 12, and _infra_, - § 9.] It is true that this involves taking 視 in an unusual, though - not, I think, an impossible sense. Of course the earlier passage - would then have to be translated in like manner. - -Do not move up-stream to meet the enemy. - - Tu Mu says: “As water flows downwards, we must not pitch our camp - on the lower reaches of a river, for fear the enemy should open - the sluices and sweep us away in a flood. This is implied above - in the words 視生處高. Chu-ko Wu-hou has remarked that ‘in river - warfare we must not advance against the stream,’ which is as - much as to say that our fleet must not be anchored below that of - the enemy, for then they would be able to take advantage of the - current and make short work of us.” There is also the danger, - noted by other commentators, that the enemy may throw poison on - the water to be carried down to us. Capt. Calthrop’s first version - was: “Do not cross rivers in the face of the stream”—a sapient - piece of advice, which made one curious to know what the correct - way of crossing rivers might be. He has now improved this into: - “Do not fight when the enemy is between the army and the source of - the river.” - -So much for river warfare. - -7. 絶斥澤惟亟去無留 - -In crossing salt-marshes, your sole concern should be to get over them -quickly, without any delay. - - Because of the lack of fresh water, the poor quality of the - herbage, and last but not least, because they are low, flat, and - exposed to attack. - -8. 若交軍於斥澤之中必依水草而背衆樹此處斥澤之軍也 - -If forced to fight in a salt-marsh, you should have water and grass -near you, and get your back to a clump of trees. - - Li Ch‘üan remarks that the ground is less likely to be treacherous - where there are trees, while Tu Yu says that they will serve to - protect the rear. Capt. Calthrop, with a perfect genius for going - wrong, says “in the neighbourhood of a marsh.” For 若 the _T‘ung - Tien_ and _Yü Lan_ wrongly read 爲, and the latter also has 倍 - instead of 背. - -So much for operations in salt-marshes. - -9. 平陸處易而右背高前死後生此處平陸之軍也 - -In dry, level country, take up an easily accessible position - - This is doubtless the force of 易, its opposite being 險. Thus, Tu - Mu explains it as 坦易平穩之處 “ground that is smooth and firm,” and - therefore adapted for cavalry; Chang Yü as 坦易無坎陷之處 “level - ground, free from depressions and hollows.” He adds later on - that although Sun Tzŭ is discussing flat country, there will - nevertheless be slight elevations and hillocks. - -with rising ground to your right and on your rear, - - The Yü Lan again reads 倍 for 背. Tu Mu quotes T‘ai Kung as saying: - “An army should have a stream or a marsh on its left, and a hill - or tumulus on its right.” - -so that the danger may be in front, and safety lie behind. - - Wang Hsi thinks that 後生 contradicts the saying 視生 in § 2, and - therefore suspects a mistake in the text. - -So much for campaigning in flat country. - -10. 凡此四軍之利黃帝之所以勝四帝也 - -These are the four useful branches of military knowledge - - Those, namely, concerned with (1) mountains, (2) rivers, (3) - marshes, and (4) plains. Compare Napoleon’s “Military Maxims,” no. - 1. - -which enabled the Yellow Emperor to vanquish four several sovereigns. - - Mei Yao-ch‘ên asks, with some plausibility, whether 帝 is not a - mistake for 軍 “armies,” as nothing is known of Huang Ti having - conquered four other Emperors. The _Shih Chi_ (ch. I _ad init._) - speaks only of his victories over 炎帝 Yen Ti and 蚩尤 Ch‘ih Yu. - In the 六韜 it is mentioned that he “fought seventy battles and - pacified the Empire.” Ts‘ao Kung’s explanation is, that the Yellow - Emperor was the first to institute the feudal system of vassal - princes, each of whom (to the number of four) originally bore - the title of Emperor. Li Ch‘üan tells us that the art of war - originated under Huang Ti, who received it from his Minister 風后 - Fêng Hou. - -11. 凡軍喜高而惡下貴陽而賤陰 - -All armies prefer high ground to low, - - “High ground,” says Mei Yao-ch‘ên, “is not only more agreeable and - salubrious, but more convenient from a military point of view; low - ground is not only damp and unhealthy, but also disadvantageous - for fighting.” The original text and the _T‘u Shu_ have 好 instead - of 喜. - -and sunny places to dark. - -12. 養生而處實軍無百疾是謂必勝 - -If you are careful of your men, - - Ts‘ao Kung says: 向水草可放牧養畜 “Make for fresh water and pasture, - where you can turn out your animals to graze.” And the other - commentators follow him, apparently taking 生 as = 牲. Cf. Mencius, - V. 1. ix. 1, where 養牲者 means a cattle-keeper. But here 養生 - surely has reference to the health of the troops. It is the title - of Chuang Tzŭ’s third chapter, where it denotes moral rather than - physical well-being. - -and camp on hard ground, - - 實 must mean dry and solid, as opposed to damp and marshy, ground. - This is to be found as a rule in high places, so the commentators - explain 實 as practically equivalent to 高. - -the army will be free from disease of every kind, - - Chang Yü says: “The dryness of the climate will prevent the - outbreak of illness.” - -and this will spell victory. - -13. 邱陵隄防必處其陽而右背之此兵之利地之助也 - -When you come to a hill or a bank, occupy the sunny side, with the -slope on your right rear. Thus you will at once act for the benefit of -your soldiers and utilise the natural advantages of the ground. - -14. 上雨水沫至欲涉者待其定也 - -When, in consequence of heavy rains up-country, a river which you -wish to ford is swollen and flecked with foam, you must wait until it -subsides. - - The _T‘ung Tien_ and _Yü Lan_ have a superfluous 下 before 水. - -15. 凡地有絶澗天井天牢天羅天陷天𨻶必亟去之勿近也 - -Country in which there are precipitous cliffs with torrents running -between, - - 絶澗, explained by Mei Yao-ch‘ên as 前後險峻水橫其中. - -deep natural hollows, - - 天井, explained as 四面峻坂澗壑所歸 “places enclosed on every side - by steep banks, with pools of water at the bottom.” - -confined places, - - 天牢 “natural pens or prisons,” explained as 三面環絶易入難出 - “places surrounded by precipices on three sides—easy to get into, - but hard to get out of.” - -tangled thickets, - - 天羅, explained as 草木蒙密鋒鏑莫施 “places covered with such dense - undergrowth that spears cannot be used.” - -quagmires - - 天陷, explained as 卑下汙𣾈車騎不通 “low-lying places, so heavy with - mud as to be impassible for chariots and horsemen.” - -and crevasses, - - 天𨻶 is explained by Mei Yao-ch‘ên as 兩山相向洞道狹惡 “a narrow - difficult way between beetling cliffs,” but Ts‘ao Kung says - 山澗迫狹地形深數尺長數丈者, which seems to denote something on a much - smaller scale. Tu Mu’s note is 地多溝坑坎陷木石 “ground covered - with trees and rocks, and intersected by numerous ravines and - pitfalls.” This is very vague, but Chia Lin explains it clearly - enough as a defile or narrow pass: 兩邊險絶形狹長而數里, and Chang - Yü takes much the same view. On the whole, the weight of the - commentators certainly inclines to the rendering “defile”. But the - ordinary meaning of 𨻶 (a crack or fissure) and the fact that 絶澗 - above must be something in the nature of a defile, make me think - that Sun Tzŭ is here speaking of crevasses. The _T‘ung Tien_ and - _Yü Lan_ read 郄 for 𨻶, with the same meaning; the latter also - has 大害 after 天郄—a palpable gloss. - -should be left with all possible speed and not approached. - -16. 吾遠之敵近之吾迎之敵背之 - -While we keep away from such places, we should get the enemy to -approach them; while we face them, we should let the enemy have them -on his rear. - -17. 軍旁有險阻蔣潢井生葭葦小林蘙薈必謹覆索之此伏姦之所藏處也 - -If in the neighbourhood of your camp - - The original text has 軍行, but 旁 has been generally adopted as - yielding much better sense. - -there should be any hilly country, - - 險阻 is 邱阜之地, according to Chang Yü. - -ponds surrounded by aquatic grass, hollow basins filled with reeds, - - The original text omits 蔣 and 生, so that 潢 and 井 join to make a - pair: “ponds and basins.” This is plausible enough at first sight, - but there are several objections to the reading: (1) 蔣 is unlikely - to have got into the text as a gloss on 潢; (2) it is easy to - suppose, on the other hand, that 蔣 and afterwards 生 (to restore - the balance of the sentence) were omitted by a copyist who jumped - to the conclusion that 潢 and 井 must go together; (3) the sense, - when one comes to consider it, actually requires 蔣, for it is - absurd to talk of pools and ponds as in themselves suitable places - for an ambush; (4) Li Ching (571–649 A. D.) in his 兵法 “Art - of War” has the words: 蔣潢蘙薈則必索其伏. This is evidently a - reminiscence of Sun Tzŭ, so there can be little doubt that 蔣 stood - in the text at this early date. It may be added that the _T‘ung - Tien_ and _Yü Lan_ both have 蔣, and the latter also reads 并 for 井. - -or woods with thick undergrowth, - - I read 小林 with the _Yü Lan_ in preference to 山林, given in the - original text, which is accepted by the commentators without - question. The text of the _T‘u Shu_ up to this point runs as - follows: 潢井蒹葭林木蘙薈者. - -they must be carefully routed out and searched; for these are places -where men in ambush or insidious spies are likely to be lurking. - - The original text omits 藏, which has been restored from the _T‘ung - Tien_ and _Yü Lan_. The _T‘u Shu_ omits 處 as well, making 所 a - substantive. On 姦 Chang Yü has the note: 又慮姦細潛隱覘我虛實聽我號令 - 伏姦當爲兩事 “We must also be on our guard against traitors who may - lie in close covert, secretly spying out our weaknesses and - overhearing our instructions. _Fu_ and _chien_ are to be taken - separately.” - -18. 敵近而靜者恃其險也 - -When the enemy is close at hand and remains quiet, he is relying on -the natural strength of his position. - - Here begin Sun Tzŭ’s remarks on the reading of signs, much of - which is so good that it could almost be included in a modern - manual like Gen. Baden-Powell’s “Aids to Scouting.” - -19. 遠而挑戰者欲人之進也 - -When he keeps aloof and tries to provoke a battle, he is anxious for -the other side to advance. - - Probably because we are in a strong position from which he wishes - to dislodge us. “If he came close up to us,” says Tu Mu, “and - tried to force a battle, he would seem to despise us, and there - would be less probability of our responding to the challenge.” - -20. 其所居者易利也 - -If his place of encampment is easy of access, he is tendering a bait. - - 易 is here the opposite of 險 in § 18. The reading of the _T‘ung - Tien_ and _Yü Lan_, 其所處者居易利也, is pretty obviously corrupt. - The original text, which transposes 易 and 者, may very possibly be - right. Tu Mu tells us that there is yet another reading: - 士爭其所居者易利也. - -21. 衆樹動者來也衆草多障者疑也 - -Movement amongst the trees of a forest shows that the enemy is -advancing. - - Ts‘ao Kung explains this as “felling trees to clear a passage,” - and Chang Yü says: “Every army sends out scouts to climb high - places and observe the enemy. If a scout sees that the trees of a - forest are moving and shaking, he may know that they are being cut - down to clear a passage for the enemy’s march.” - -The appearance of a number of screens in the midst of thick grass -means that the enemy wants to make us suspicious. - - Whenever the meaning of a passage happens to be somewhat elusive, - Capt. Calthrop seems to consider himself justified in giving free - rein to the imagination. Thus, though his text is here identical - with ours, he renders the above: “Broken branches and trodden - grass, as of the passing of a large host, must be regarded with - suspicion.” Tu Yu’s explanation, borrowed from Ts‘ao Kung, is as - follows: “The presence of a number of screens or sheds in the - midst of thick vegetation is a sure sign that the enemy has fled - and, fearing pursuit, has constructed these hiding-places in order - to make us suspect an ambush.” It appears that these “screens” - were hastily knotted together out of any long grass which the - retreating enemy happened to come across. - -22. 鳥起者伏也獸駭者覆也 - -The rising of birds in their flight is the sign of an ambuscade. - - Chang Yü’s explanation is doubtless right: “When birds that are - flying along in a straight line suddenly shoot upwards, it means - that soldiers are in ambush at the spot beneath.” - -Startled beasts indicate that a sudden attack is coming. - - An example of 覆 _fou_^4 in the meaning of “ambuscade” may be found - in the _Tso Chuan_, 隱 9th year: 君爲三覆以待之. In the present - passage, however, it is to be distinguished from 伏 just above, in - that it implies onward motion on the part of the attacking force. - Thus, Li Ch‘üan defines it as 不意而至, and Tu Mu as 來襲我也. - -23. 塵高而銳者車來也卑而廣者徒來也散而條達者樵採也少而往來者營軍也 - -When there is dust rising in a high column, it is the sign of chariots -advancing; when the dust is low, but spread over a wide area, it -betokens the approach of infantry. - - 高而銳 “high and sharp,” or rising to a peak, is of course somewhat - exaggerated as applied to dust. The commentators explain the - phenomenon by saying that horses and chariots, being heavier than - men, raise more dust, and also follow one another in the same - wheel-track, whereas foot-soldiers would be marching in ranks, - many abreast. According to Chang Yü, “every army on the march must - have scouts (探候之人) some way in advance, who on sighting dust - raised by the enemy, will gallop back and report it to the - commander-in-chief.” Cf. Gen. Baden-Powell: “As you move along, - say, in a hostile country, your eyes should be looking afar for - the enemy or any signs of him: figures, dust rising, birds getting - up, glitter of arms, etc.”[174] - -When it branches out in different directions, it shows that parties -have been sent to collect firewood. - - There is some doubt about the reading 樵採. The _T‘ung Tien_ and - _Yü Lan_ have 薪採, and Li Ch‘üan proposes 薪來. - -A few clouds of dust moving to and fro signify that the army is -encamping. - - Chang Yü says: “In apportioning the defences for a cantonment, - light horse will be sent out to survey the position and ascertain - the weak and strong points all along its circumference. Hence the - small quantity of dust and its motion.” - -24. 辭卑而益備者進也辭强而進驅者退也 - -Humble words and increased preparations are signs that the enemy is -about to advance. - - “As though they stood in great fear of us,” says Tu Mu. “Their - object is to make us contemptuous and careless, after which they - will attack us.” Chang Yü alludes to the story of 田單 T‘ien Tan of - the Ch‘i State, who in 279 B.C. was hard-pressed in his defence of - 卽墨 Chi-mo against the Yen forces, led by 騎劫 Ch‘i Chieh. In ch. - 82 of the _Shih Chi_ we read: “T‘ien Tan openly said: ‘My only - fear is that the Yen army may cut off the noses of their Ch‘i - prisoners and place them in the front rank to fight against us; - that would be the undoing of our city.’ The other side being - informed of this speech, at once acted on the suggestion; - but those within the city were enraged at seeing their - fellow-countrymen thus mutilated, and fearing only lest they - should fall into the enemy’s hands, were nerved to defend - themselves more obstinately than ever. Once again T‘ien Tan sent - back converted spies who reported these words to the enemy: ‘What - I dread most is that the men of Yen may dig up the ancestral - tombs outside the town, and by inflicting this indignity on our - forefathers cause us to become faint-hearted.’ Forthwith the - besiegers dug up all the graves and burned the corpses lying in - them. And the inhabitants of Chi-mo, witnessing the outrage from - the city-walls, wept passionately and were all impatient to go out - and fight, their fury being increased tenfold. T‘ien Tan knew then - that his soldiers were ready for any enterprise. But instead of a - sword, he himself took a mattock in his hands, and ordered others - to be distributed amongst his best warriors, while the ranks were - filled up with their wives and concubines. He then served out all - the remaining rations and bade his men eat their fill. The regular - soldiers were told to keep out of sight, and the walls were manned - with the old and weaker men and with women. This done, envoys were - despatched to the enemy’s camp to arrange terms of surrender, - whereupon the Yen army began shouting for joy. T‘ien Tan also - collected 20,000 ounces of silver from the people, and got the - wealthy citizens of Chi-mo to send it to the Yen general with the - prayer that, when the town capitulated, he would not allow their - homes to be plundered or their women to be maltreated. Ch‘i Chieh, - in high good humour, granted their prayer; but his army now became - increasingly slack and careless. Meanwhile, T‘ien Tan got together - a thousand oxen, decked them with pieces of red silk, painted - their bodies, dragon-like, with coloured stripes, and fastened - sharp blades on their horns and well-greased rushes on their - tails. When night came on, he lighted the ends of the rushes, and - drove the oxen through a number of holes which he had pierced in - the walls, backing them up with a force of 5000 picked warriors. - The animals, maddened with pain, dashed furiously into the enemy’s - camp where they caused the utmost confusion and dismay; for their - tails acted as torches, showing up the hideous pattern on their - bodies, and the weapons on their horns killed or wounded any with - whom they came into contact. In the meantime, the band of 5000 had - crept up with gags in their mouths, and now threw themselves on - the enemy. At the same moment a frightful din arose in the city - itself, all those that remained behind making as much noise as - possible by banging drums and hammering on bronze vessels, until - heaven and earth were convulsed by the uproar. Terror-stricken, - the Yen army fled in disorder, hotly pursued by the men of Ch‘i, - who succeeded in slaying their general Ch‘i Chieh.... The result - of the battle was the ultimate recovery of some seventy cities - which had belonged to the Ch‘i State.” - -Violent language and driving forward as if to the attack are signs -that he will retreat. - - I follow the original text here, also adopted by the _T‘u Shu_. - The standard text reads 辭詭而强進驅者退也 on the strength of Ts‘ao - Kung’s commentary 詭詐也, which shows that his text included - the word 詭. Strong as this ground is, I do not think it can - counterbalance the obvious superiority of the other reading in - point of sense. 詭 not only provides no antithesis to 卑, but makes - the whole passage absurd; for if the language of the enemy is - calculated to deceive, it cannot be known as deceitful at the - time, and can therefore afford no “sign.” Moreover, the extra word - in 强進驅者 (an awkward locution, by the way) spoils the parallelism - with 益備者. - -25. 輕車先出居其側者陳也 - -When the light chariots - - The same, according to Tu Yu, as the 馳車 of II. § 1. - -come out first and take up a position on the wings, it is a sign that -the enemy is forming for battle. - - The T‘ung Tien omits 出. - -26. 無約而請和者謀也 - -Peace proposals unaccompanied by a sworn covenant indicate a plot. - - Tu Yu defines 約 as 要約, and Li Ch‘üan as 質盟之約 “a treaty - confirmed by oaths and hostages.” Wang Hsi and Chang Yü, on the - other hand, simply say 無故 “without reason,” “on a frivolous - pretext,” as though 約 bore the rather unusual sense of - “important.” Capt. Calthrop has “without consultation,” which is - too loose. - -27. 奔走而陳兵者期也 - -When there is much running about - - Every man hastening to his proper place under his own regimental - banner. - -and the soldiers fall into rank, - - I follow the _T‘u Shu_ in omitting 車 after 兵. Tu Mu quotes the - _Chou Li_, ch. xxix. fol. 31: 車驟徒趨及表乃止. - -it means that the critical moment has come. - - What Chia Lin calls 晷刻之期, as opposed to 尋常之期. - -28. 半進半退者誘也 - -When some are seen advancing and some retreating, it is a lure. - - Capt. Calthrop is hardly right in translating: “An advance, - followed by sudden retirement.” It is rather a case of feigned - confusion. As Tu Mu says: 僞爲雜亂不整之狀. - -29. 倚仗而立者飢也 - -When the soldiers stand leaning on their spears, they are faint from -want of food. - - 仗 is here probably not a synonym for 倚, but = 兵 “a weapon.” The - original text has 杖而立者, which has been corrected from the - _T‘ung Tien_ and _Yü Lan_. - -30. 汲而先飮者渴也 - -If those who are sent to draw water begin by drinking themselves, the -army is suffering from thirst. - - As Tu Mu remarks: 覩一人三軍可知也 “One may know the condition of a - whole army from the behaviour of a single man.” The 先 may mean - either that they drink before drawing water for the army, or before - they return to camp. Chang Yü takes the latter view. The _T‘ung - Tien_ has the faulty reading 汲役先飮者, and the _Yü Lan_, worse - still, 汲設飮者. - -31. 見利而不進者勞也 - -If the enemy sees an advantage to be gained - - Not necessarily “booty,” as Capt. Calthrop translates it. The - _T‘ung Tien_ and _Yü Lan_ read 向人見利, etc. - -and makes no effort to secure it, the soldiers are exhausted. - -32. 鳥集者虛也夜呼者恐也 - -If birds gather on any spot, it is unoccupied. - - A useful fact to bear in mind when, for instance, as Ch‘ên Hao - says, the enemy has secretly abandoned his camp. - -Clamour by night betokens nervousness. - - Owing to false alarms; or, as Tu Mu explains it: 恐懼不安故夜呼以 - 自壯也 “Fear makes men restless; so they fall to shouting at night - in order to keep up their courage.” The _T‘ung Tien_ inserts 喧 - before 呼. - -33. 軍擾者將不重也旌旗動者亂也吏怒者倦也 - -If there is disturbance in the camp, the general’s authority is weak. -If the banners and flags are shifted about, sedition is afoot. - - The _T‘ung Tien_ and _Yü Lan_ omit 旌. - -If the officers are angry, it means that the men are weary. - - And therefore, as Capt. Calthrop says, slow to obey. Tu Yu - understands the sentence differently: “If all the officers of an - army are angry with their general, it means that they are broken - with fatigue” [owing to the exertions which he has demanded from - them]. - -34. 粟馬肉食軍無懸缻不返其舍者窮宼也 - -When an army feeds its horses with grain and kills its cattle for food, - - 粟馬肉食 is expanded by Mei Yao-ch‘ên (following Tu Mu) into - 給糧以𥞊乎馬殺畜以饗乎士, which is the sense I have given above. In - the ordinary course of things, the men would be fed on grain and - the horses chiefly on grass. - -and when the men do not hang their cooking-pots - - The _T‘ung Tien_ reads 缶, which is much the same as 缻, and the _Yü - Lan_ 箠, which is manifestly wrong. - -over the camp-fires, showing that they will not return to their tents, - - For 返, the _T‘ung Tien_ and _Yü Lan_ both read 及. - -you may know that they are determined to fight to the death. - - For 窮宼, see VII. § 36. I may quote here the illustrative passage - from the _Hou Han Shu_, ch. 71, given in abbreviated form by - the _P‘ei Wên Yün Fu_: “The rebel 王國 Wang Kuo of 梁 Liang was - besieging the town of 陳倉 Ch‘ên-ts‘ang, and 皇甫嵩 Huang-fu Sung, - who was in supreme command, and 董卓 Tung Cho were sent out against - him. The latter pressed for hasty measures, but Sung turned a deaf - ear to his counsel. At last the rebels were utterly worn out, and - began to throw down their weapons of their own accord. Sung was - now for advancing to the attack, but Cho said: ‘It is a principle - of war not to pursue desperate men and not to press a retreating - host.’ Sung answered: ‘That does not apply here. What I am about - to attack is a jaded army, not a retreating host; with disciplined - troops I am falling on a disorganised multitude, not a band of - desperate men.’ Thereupon he advanced to the attack unsupported by - his colleague, and routed the enemy, Wang Kuo being slain.” The - inferior reading of the _T‘u Shu_ for § 34 is as follows: 殺馬肉食者 - 軍無糧也懸缻不返其舍者窮宼也. The first clause strikes me as rather - shallow for Sun Tzŭ, and it is hard to make anything of 懸缻 in - the second without the negative. Capt. Calthrop, nothing daunted, - set down in his first edition: “When they _cast away_ their - cooking-pots.” He now has: “When the cooking-pots are hung up on - the wall.” - -35. 諄諄翕翕徐言入入者失衆也 - -The sight of men whispering together - - 諄諄 is well explained by Tu Mu as 乏氣聲促 “speaking with bated - breath.” - -in small knots - - The _Shuo Wên_ rather strangely defines 翕 by the word 起, but the - _Êrh Ya_ says 合 “to join” or “contract,” which is undoubtedly its - primary meaning. Chang Yü is right, then, in explaining it here by - the word 聚. The other commentators are very much at sea: Ts‘ao - Kung says 失志貌, Tu Yu 不眞, Tu Mu 顚倒失次貌, Chia Lin 不安貌, Mei - Yao-ch‘ên 曠職事, Wang Hsi 患其上. - -or speaking in subdued tones - - 入入 is said to be the same as 如如. - -points to disaffection amongst the rank and file. - - 失衆 is equivalent to 失其衆心, the subject of course being “the - general,” understood. In the original text, which seems to be - followed by several commentators, the whole passage stands thus: - 諄諄翕翕徐與人言者失衆也. Here it would be the general who is talking - to his men, not the men amongst themselves. For 翕, which is the - chief stumbling-block in the way of this reading, the _T‘u Shu_ - gives the very plausible emendation 𧬈 (also read _hsi_, and - defined by K‘ang Hsi as 疾言 “to speak fast”). But this is - unnecessary if we keep to the standard text. - -36. 屢賞者窘也數罰者困也 - -Too frequent rewards signify that the enemy is at the end of his -resources; - - Because, when an army is hard pressed, as Tu Mu says, there is - always a fear of mutiny, and lavish rewards are given to keep the - men in good temper. - -too many punishments betray a condition of dire distress. - - Because in such case discipline becomes relaxed, and unwonted - severity is necessary to keep the men to their duty. - -37. 先暴而後畏其衆者不精之至也 - -To begin by bluster, but afterwards to take fright at the enemy’s -numbers, shows a supreme lack of intelligence. - - I follow the interpretation of Ts‘ao Kung: 先輕敵後聞其衆則心惡之也, - also adopted by Li Ch‘üan, Tu Mu and Chang Yü. Another possible - meaning, set forth by Tu Yu, Chia Lin, Mei Yao-ch‘ên and Wang Hsi, - is: “The general who is first tyrannical towards his men, and then - in terror lest they should mutiny, etc.” This would connect the - sentence with what went before about rewards and punishments. The - _T‘ung Tien_ and _Yü Lan_ read 情 “affection” instead of 精. - -38. 來委謝者欲休息也 - -When envoys are sent with compliments in their mouths, it is a sign -that the enemy wishes for a truce. - - Tu Mu says: 所以委質來謝此乃勢已窮或有他故必欲休息也 “If the enemy - open friendly relations by sending hostages, it is a sign that - they are anxious for an armistice, either because their strength - is exhausted or for some other reason.” But it hardly needs a Sun - Tzŭ to draw such an obvious inference; and although Tu Mu is - supported by Mei Yao-ch‘ên and Chang Yü, I cannot think that - hostages are indicated by the word 委. - -39. 兵怒而相迎久而不合又不相去必謹察之 - -If the enemy’s troops march up angrily and remain facing ours for -a long time without either joining battle or taking themselves off -again, the situation is one that demands great vigilance and -circumspection. - - Capt. Calthrop falls into a trap which often lurks in the word 相. - He translates: “When both sides, eager for a fight, face each - other for a considerable time, neither advancing nor retiring,” - etc. Had he reflected a little, he would have seen that this is - meaningless as addressed to a commander who has control over the - movements of his own troops. 相迎, then, does not mean that the two - armies go to meet each other, but simply that the other side comes - up to us. Likewise with 相去. If this were not perfectly clear of - itself, Mei Yao-ch‘ên’s paraphrase would make it so: 怒而來逆我, - etc. As Ts‘ao Kung points out, a manœuvre of this sort may be only - a _ruse_ to gain time for an unexpected flank attack or the laying - of an ambush. - -40. 兵非益多也惟無武進足以倂力料敵取人而已 - -If our troops are no more in number than the enemy, that is amply -sufficient; - - Wang Hsi’s paraphrase, partly borrowed from Ts‘ao Kung, is - 權力均足矣. Another reading, adopted by Chia Lin and the _T‘u Shu_, - is 兵非貴益多, which Capt. Calthrop renders, much too loosely: - “Numbers are no certain mark of strength.” - -it only means that no direct attack can be made. - - Literally, “no martial advance.” That is to say, 正 “_chêng_” - tactics and frontal attacks must be eschewed, and stratagem - resorted to instead. - -What we can do is simply to concentrate all our available strength, -keep a close watch on the enemy, and obtain reinforcements. - - This is an obscure sentence, and none of the commentators succeed - in squeezing very good sense out of it. The difficulty lies - chiefly in the words 取人, which have been taken in every possible - way. I follow Li Ch‘üan, who appears to offer the simplest - explanation: 惟得人者勝也 “Only the side that gets more men will - win.” Ts‘ao Kung’s note, concise as usual to the verge of - incomprehensibility, is 厮養足也. Fortunately we have Chang Yü to - expound its meaning to us in language which is lucidity itself: - 兵力既均又未見便雖未足剛進足以取人於厮養之中以并兵合力察敵而取勝不必假他 - 兵以助己 “When the numbers are even, and no favourable opening - presents itself, although we may not be strong enough to deliver - a sustained attack, we can find additional recruits amongst our - sutlers and camp-followers, and then, concentrating our forces - and keeping a close watch on the enemy, contrive to snatch the - victory. But we must avoid borrowing foreign soldiers to help us.” - He then quotes from Wei Liao Tzŭ, ch. 3: 助卒名爲十萬其實不過數萬耳 - “The nominal strength of mercenary troops may be 100,000, but - their real value will be not more than half that figure.” - According to this interpretation, 取人 means “to get recruits,” not - from outside, but from the tag-rag and bobtail which follows in - the wake of a large army. This does not sound a very soldierly - suggestion, and I feel convinced that it is not what Sun Tzŭ - meant. Chia Lin, on the other hand, takes the words in a different - sense altogether, namely “to conquer the enemy” [cf. I. § 20]. But - in that case they could hardly be followed by 而已. Better than - this would be the rendering “to make isolated captures,” as - opposed to 武進 “a general attack.” - -41. 夫惟無慮而易敵者必擒於人 - -He who exercises no forethought but makes light of his opponents is -sure to be captured by them. - - The force of 夫惟 is not easy to appreciate. Ch‘én Hao says 殊無遠慮 - 但輕敵者, thus referring 惟 to the second verb. He continues, quoting - from the _Tso Chuan_: 蜂蠆有毒而况國乎則小敵亦不可輕 “If bees and - scorpions carry poison, how much more will a hostile state! [僖公, - XXII. 3.] Even a puny opponent, then, should not be treated with - contempt.” - -42. 卒未親附而罰之則不服不服則難用也卒已親附而罰不行則不可用也 - -If soldiers are punished before they have grown attached to you, they -will not prove submissive; and, unless submissive, they will be -practically useless. If, when the soldiers have become attached to -you, punishments are not enforced, they will still be useless. - - This is wrongly translated by Capt. Calthrop: “If the troops know - the general, but are not affected by his punishments, they are - useless.” - -43. 故令之以文齊之以武是謂必取 - -Therefore soldiers must be treated in the first instance with -humanity, but kept under control by means of iron discipline. - - 文 and 武, according to Ts‘ao Kung, are here equivalent to 仁 and - 法 respectively. Compare our two uses of the word “civil.” 晏子 Yen - Tzŭ [✝ B.C. 493] said of 司馬穰苴 Ssŭ-ma Jang-chü: 文能附衆武能威敵也 - “His civil virtues endeared him to the people; his martial prowess - kept his enemies in awe.” Cf. Wu Tzŭ, ch. 4 _init_.: 夫總文武者軍之 - 將也兼剛柔者兵之事也 “The ideal commander unites culture with a - warlike temper; the profession of arms requires a combination - of hardness and tenderness.” Again I must find fault with Capt. - Calthrop’s translation: “By humane treatment we obtain obedience; - authority brings uniformity.” - -This is a certain road to victory. - -44. 令素行以教其民則民服令不素行以教其民則民不服 - -If in training soldiers commands are habitually enforced, the army -will be well-disciplined; if not, its discipline will be bad. - - The _T‘ung Tien_ and _Yü Lan_ read: 令素行以教其人者也令素行則人服令素 - 不行則人不服. - -45. 令素信著者與衆相得也 - -If a general shows confidence in his men but always insists on his -orders being obeyed, - - The original text has 令素行者. 令素 is certainly awkward without - 行, but on the other hand it is clear that Tu Mu accepted the - _T‘ung Tien_ text, which is identical with ours. He says: “A - general ought in time of peace to show kindly confidence in his - men and also make his authority respected, so that when they - come to face the enemy, orders may be executed and discipline - maintained, because they all trust and look up to him.” What Sun - Tzŭ has said in § 44, however, would lead one rather to expect - something like this: “If a general is always confident that his - orders will be carried out,” etc. Hence I am tempted to think that - he may have written 令素信行者. But this is perhaps too conjectural. - -the gain will be mutual. - - Chang Yü says: 上以信使民民以信服上是上下相得也 “The general has - confidence in the men under his command, and the men are docile, - having confidence in him. Thus the gain is mutual.” He quotes a - pregnant sentence from Wei Liao Tzŭ, ch. 4: 令之之法小過無更小疑無中 - “The art of giving orders is not to try to rectify minor blunders - and not to be swayed by petty doubts.” Vacillation and fussiness - are the surest means of sapping the confidence of an army. Capt. - Calthrop winds up the chapter with a final mistranslation of a - more than usually heinous description: “Orders are always obeyed, - if general and soldiers are in sympathy.” Besides inventing the - latter half of the sentence, he has managed to invert protasis and - apodosis. - - - - -X. 地形篇 - -TERRAIN. - - - Only about a third of the chapter, comprising §§ 1–13, deals with - 地形, the subject being more fully treated in ch. XI. The “six - calamities” are discussed in §§ 14–20, and the rest of the chapter - is again a mere string of desultory remarks, though not less - interesting, perhaps, on that account. - -1. 孫子曰地形有通者有挂者有支者有隘者有險者有遠者 - -Sun Tzŭ said: We may distinguish six kinds of terrain, to wit: -(1) Accessible ground; - - Mei Yao-ch‘ên says: 道路交達 “plentifully provided with roads and - means of communication.” - -(2) entangling ground; - -The same commentator says: 網羅之地往必掛綴 “Net-like country, venturing -into which you become entangled.” - -(3) temporising ground; - - Tu Yu explains 支 as 久. This meaning is still retained in modern - phrases such as 支托, 支演 “stave off,” “delay.” I do not know why - Capt. Calthrop calls 支地 “suspended ground,” unless he is - confusing it with 挂地. - -(4) narrow passes; (5) precipitous heights; - - The root idea in 隘 is narrowness; in 險, steepness. - -(6) positions at a great distance from the enemy. - - It is hardly necessary to point out the faultiness of this - classification. A strange lack of logical perception is shown in - the Chinaman’s unquestioning acceptance of glaring cross-divisions - such as the above. - -2. 我可以往彼可以來曰通 - -Ground which can be freely traversed by both sides is called -_accessible_. - - Generally speaking, 平陸 “level country” is meant. Cf. IX. § 9: 處易. - -3. 通形者先居高陽利糧道以戰則利 - -With regard to ground of this nature, - - The _T‘ung Tien_ reads 居通地. - -be before the enemy in occupying the raised and sunny spots, - - See IX. § 2. The _T‘ung Tien_ reads 先據其地. - -and carefully guard your line of supplies. - - A curious use of 利 as a verb, if our text is right. The general - meaning is doubtless, as Tu Yu says, 無使敵絶己糧道 “not to allow - the enemy to cut your communications.” Tu Mu, who was not a - soldier and can hardly have had any practical experience of - fighting, goes more into detail and speaks of protecting the line - of communications by a wall (壘), or enclosing it by embankments on - each side (作甬道)! In view of Napoleon’s dictum, “the secret of - war lies in the communications,”[175] we could wish that Sun Tzŭ - had done more than skirt the edge of this important subject here - and in I. § 10, VII. § 11. Col. Henderson says: “The line of - supply may be said to be as vital to the existence of an army as - the heart to the life of a human being. Just as the duellist who - finds his adversary’s point menacing him with certain death, and - his own guard astray, is compelled to conform to his adversary’s - movements, and to content himself with warding off his thrusts, so - the commander whose communications are suddenly threatened finds - himself in a false position, and he will be fortunate if he has - not to change all his plans, to split up his force into more or - less isolated detachments, and to fight with inferior numbers on - ground which he has not had time to prepare, and where defeat will - not be an ordinary failure, but will entail the ruin or the - surrender of his whole army.”[176] - -Then you will be able to fight with advantage. - - Omitted by Capt. Calthrop. - -4. 可以往難以返曰挂 - -Ground which can be abandoned but is hard to re-occupy is called -_entangling_. - - Capt. Calthrop is wrong in translating 返 “retreat from it.” - -5. 挂形者敵無備出而勝之敵若有備出而不勝難以返不利 - -From a position of this sort, if the enemy is unprepared, you may -sally forth and defeat him. But if the enemy is prepared for your -coming, and you fail to defeat him, then, return being impossible, -disaster will ensue. - - 不利 (an example of litotes) is paraphrased by Mei Yao-ch‘ên as - 必受制 “you will receive a check.” - -6. 我出而不利彼出而不利曰支 - -When the position is such that neither side will gain by making the -first move, it is called _temporising_ ground. - - 俱不便久相持也 “Each side finds it inconvenient to move, and the - situation remains at a deadlock” (Tu Yu). - -7. 支形者敵雖利我我無出也引而去令敵半出而擊之利 - -In a position of this sort, even though the enemy should offer us an -attractive bait, - - Tu Yu says 佯背我去 “turning their backs on us and pretending to - flee.” But this is only one of the lures which might induce us to - quit our position. Here again 利 is used as a verb, but this time - in a different sense: “to hold out an advantage to.” - -it will be advisable not to stir forth, but rather to retreat, thus -enticing the enemy in his turn; then, when part of his army has come -out, we may deliver our attack with advantage. - - Mei Yao-ch‘ên paraphrases the passage in a curious jingle, the scheme - of rhymes being _abcbdd_: 各居所險、先出必敗、利而誘我、我不可愛、僞去引敵、半出而擊. - -8. 隘形者我先居之必盈之以待敵 - -With regard to _narrow passes_, if you can occupy them first, - - Capt. Calthrop says: “Defiles, make haste to occupy.” But this is - a conditional clause, answering to 若敵先居之 in the next paragraph. - -let them be strongly garrisoned and await the advent of the enemy. - - Because then, as Tu Yu observes, 皆制在我然後出奇以制敵 “the - initiative will lie with us, and by making sudden and unexpected - attacks we shall have the enemy at our mercy.” The commentators - make a great pother about the precise meaning of 盈 which to the - foreign reader seems to present no difficulty whatever. - -9. 若敵先居之盈而勿從不盈而從之 - -Should the enemy forestall you in occupying a pass, do not go after -him if the pass is fully garrisoned, but only if it is weakly -garrisoned. - -10. 險形者我先居之必居高陽以待敵 - -With regard to _precipitous heights_, if you are beforehand with your -adversary, you should occupy the raised and sunny spots, and there -wait for him to come up. - - Ts‘ao Kung says: 地形險隘尤不可致於人 “The particular advantage of - securing heights and defiles is that your actions cannot then - be dictated by the enemy.” [For the enunciation of the grand - principle alluded to, see VI. § 2]. Chang Yü tells the following - anecdote of 裴行儉 P‘ei Hsing-chien (A.D. 619–682), who was sent - on a punitive expedition against the Turkic tribes. “At nightfall - he pitched his camp as usual, and it had already been completely - fortified by wall and ditch, when suddenly he gave orders that the - army should shift its quarters to a hill near by. This was highly - displeasing to his officers, who protested loudly against the - extra fatigue which it would entail on the men. P‘ei Hsing-chien, - however, paid no heed to their remonstrances and had the camp - moved as quickly as possible. The same night, a terrific storm - came on, which flooded their former place of encampment to the - depth of over twelve feet. The recalcitrant officers were amazed - at the sight, and owned that they had been in the wrong. ‘How did - you know what was going to happen?’ they asked. P‘ei Hsing-chien - replied: ‘From this time forward be content to obey orders without - asking unnecessary questions.’ [See _Chiu T‘ang Shu_, ch. 84, fol. - 12 _r_^o, and _Hsin T‘ang Shu_, ch. 108, fol. 5 _v_^o.] From this - it may be seen,” Chang Yü continues, “that high and sunny places - are advantageous not only for fighting, but also because they are - immune from disastrous floods.” - -11. 若敵先居之引而去之勿從也 - -If the enemy has occupied them before you, do not follow him, but -retreat and try to entice him away. - - The turning-point of 李世民 Li Shih-min’s campaign in 621 A.D. - against the two rebels, 竇建德 Tou Chien-tê, King of 夏 Hsia, and - 王世充 Wang Shih-ch‘ung, Prince of 鄭 Chêng, was his seizure of the - heights of 武牢 Wu-lao, in spite of which Tou Chien-tê persisted in - his attempt to relieve his ally in Lo-yang, was defeated and taken - prisoner. [See _Chiu T‘ang Shu_, ch. 2, fol. 5 _v_^o and also ch. - 54.] - -12. 遠形者勢均難以挑戰戰而不利 - -If you are situated at a great distance from the enemy, and the -strength of the two armies is equal, - - The _T‘ung Tien_ reads 夫通形均勢. - -it is not easy to provoke a battle, - - Ts‘ao Kung says that 挑戰 means 延敵 “challenging the enemy.” But - the enemy being far away, that plainly involves, as Tu Yu says, - 迎敵 “going to meet him.” The point of course is, that we must not - think of undertaking a long and wearisome march, at the end of - which 是我困敵銳 “we should, be exhausted and our adversary fresh - and keen.” - -and fighting will be to your disadvantage. - -13. 凡此六者地之道也將之至任不可不察也 - -These six are the principles connected with Earth. - - Or perhaps, “the principles relating to ground.” See, however, I. - § 8. - -The general who has attained a responsible post must be careful to -study them. - - Capt. Calthrop omits 至任. Out of the foregoing six 地形, it will - be noticed that nos. 3 and 6 have really no reference to the - configuration of the country, and that only 4 and 5 can be said to - convey any definite geographical idea. - -14. 故兵有走者有弛者有陷者有崩者有亂者有北者凡此六者非天之災將之過也 - -Now an army is exposed to six several calamities, not arising from -natural causes, - - The _T‘u Shu_ reads 天地之災. - -but from faults for which the general is responsible. These are: (1) -Flight; (2) insubordination; (3) collapse; (4) ruin; (5) -disorganisation; (6) rout. - - I take exception to Capt. Calthrop’s rendering of 陷 and 崩 as - “distress” and “disorganisation,” respectively. - -15. 夫勢均以一擊十曰走 - -Other conditions being equal, if one force is hurled against another -ten times its size, the result will be the _flight_ of the former. - - Cf. III. § 10. The general’s fault here is that of 不料力 “not - calculating the enemy’s strength.” It is obvious that 勢 cannot - have the same force as in § 12, where it was equivalent to 兵力. I - should not be inclined, however, to limit it, with Chang Yü, to - 將之智勇兵之利銳 “the wisdom and valour of the general and the - sharpness of the weapons.” As Li Ch‘üan very justly remarks, - 若得形便之地用奇伏之計則可矣 “Given a decided advantage in position, - or the help of some stratagem such as a flank attack or an - ambuscade, it would be quite possible [to fight in the ratio of - one to ten].” - -16. 卒强吏弱曰弛吏强卒弱曰陷 - -When the common soldiers are too strong and their officers too weak, -the result is _insubordination_. - - 弛 “laxity”—the metaphor being taken from an unstrung bow. Capt. - Calthrop’s “relaxation” is not good, on account of its ambiguity. - Tu Mu cites the unhappy case of 田布 T‘ien Pu [_Hsin T‘ang Shu_, - ch. 148], who was sent to 魏 Wei in 821 A.D. with orders to lead an - army against 王廷湊 Wang T‘ing-ts‘ou. But the whole time he was in - command, his soldiers treated him with the utmost contempt, and - openly flouted his authority by riding about the camp on donkeys, - several thousands at a time. T‘ien Pu was powerless to put a stop - to this conduct, and when, after some months had passed, he made an - attempt to engage the enemy, his troops turned tail and dispersed - in every direction. After that, the unfortunate man committed - suicide by cutting his throat. - -When the officers are too strong and the common soldiers too weak, the -result is _collapse_. - - Ts‘ao Kung says: 吏强欲進卒弱輒陷 “The officers are energetic and - want to press on, the common soldiers are feeble and suddenly - collapse.” Note that 弱 is to be taken literally of physical - weakness, whereas in the former clause it is figurative. Li Ch‘üan - makes 陷 equivalent to 敗, and Tu Mu explains it as 陷沒於死地 - “stumbling into a death-trap.” - -17. 大吏怒而不服遇敵懟而自戰將不知其能曰崩 - -When the higher officers - - 大吏, according to Ts‘ao Kung, are the 小將 “generals of inferior - rank.” But Li Ch‘üan, Ch‘ên Hao and Wang Hsi take the term as - simply convertible with 將 or 大將. - -are angry and insubordinate, and on meeting the enemy give battle -on their own account from a feeling of resentment, before the -commander-in-chief can tell whether or no he is in a position to -fight, the result is _ruin_. - - Ts‘ao Kung makes 大將, understood, the subject of 怒, which seems - rather far-fetched. Wang Hsi’s note is: 謂將怒不以理且不知禆佐之才激致 - 其兇難如山之崩壞也 “This means, the general is angry without just - cause, and at the same time does not appreciate the ability of his - subordinate officers; thus he arouses fierce resentment and brings - an avalanche of ruin upon his head.” He takes 能, therefore, - in the sense of 才; but I think that Ch‘ên Hao is right in his - paraphrase 不顧能否 “they don’t care if it be possible or no.” My - interpretation of the whole passage is that of Mei Yao-ch‘ên and - Chang Yü. Tu Mu gives a long extract from the _Tso Chuan_, 宣公, - XII. 3, showing how the great battle of 邲 Pi [597 B.C.] was lost - for the 晉 Chin State through the contumacy of 先縠 Hsien Hu and - the resentful spite of 魏錡 Wei I and 趙旃 Chao Chan. Chang Yü also - alludes to the mutinous conduct of 欒黶 Luan Yen [_ibid_. 襄公, - XIV. 3]. - -18. 將弱不嚴教道不明吏卒無常陳兵縱橫曰亂 - -When the general is weak and without authority; when his orders are -not clear and distinct; - - Wei Liao Tzŭ (ch. 4) says: 上無疑令、則衆不二聽、動無疑事、則衆不二志 “If - the commander gives his orders with decision, the soldiers will not - wait to hear them twice; if his moves are made without vacillation, - the soldiers will not be in two minds about doing their duty.” - General Baden-Powell says, italicising the words: “The secret of - getting successful work out of your trained men lies in one - nutshell—in the clearness of the instructions they receive.”[177] - Assuming that clear instructions beget confidence, this is very much - what Wei Liao Tzŭ (_loc. cit._) goes on to say: 未有不信其心而能得其 - 力者也. Cf. also Wu Tzŭ ch. 3: 用兵之害猶豫最大三軍之災生於狐疑 “the - most fatal defect in a military leader is diffidence; the worst - calamities that befall an army arise from hesitation.” - -when there are no fixed duties assigned to officers and men, - - 吏卒皆不拘常度 “Neither officers nor men have any regular routine” - [Tu Mu]. - -and the ranks are formed in a slovenly haphazard manner, the result is -utter _disorganisation_. - -19. 將不能料敵以少合衆以弱擊强兵無選鋒曰北 - -When a general, unable to estimate the enemy’s strength, allows an -inferior force to engage a larger one, or hurls a weak detachment -against a powerful one, and neglects to place picked soldiers in the -front rank, the result must be a _rout_. - - Chang Yü paraphrases the latter part of the sentence 不選驍勇之士使爲 - 先鋒兵必敗北也, and continues: 凡戰必用精銳爲前鋒者一則壯吾志一則挫敵威也 - “Whenever there is fighting to be done, the keenest spirits - should be appointed to serve in the front ranks, both in order to - strengthen the resolution of our own men and to demoralise the - enemy.” Cf. the _primi ordines_ of Caesar (“De Bello Gallico,” - V. 28, 44 _et al_.). There seems little to distinguish 北 from 走 - in § 15, except that 北 is a more forcible word. - -20. 凡此六者敗之道也將之至任不可不察也 - -These are six ways of courting defeat, - - Ch‘ên Hao makes them out to be: (1) 不量寡衆 “neglect to estimate - the enemy’s strength;” (2) 本乏刑德 “want of authority;” (3) - 失於訓練 “defective training;” (4) 非理興怒 “unjustifiable anger;” - (5) 法令不行 “non-observance of discipline;” (6) 不擇驍果 “failure - to use picked men.” - -which must be carefully noted by the general who has attained a -responsible post. - - See _supra_, § 13. - -21. 夫地形者兵之助也料敵制勝計險阨遠近上將之道也 - -The natural formation of the country is the soldier’s best ally; - - Chia Lin’s text has the reading 易 for 助. Ch‘ên Hao says: 天時不如 - 地利 “The advantages of weather and season are not equal to those - connected with ground.” - -but a power of estimating the adversary, - - The insertion of a “but” is necessary to show the connection of - thought here. A general should always utilise, but never rely - wholly on natural advantages of terrain. - -of controlling the forces of victory, - - 制勝 is one of those condensed expressions which mean so much in - Chinese, and so little in an English translation. What it seems to - imply is complete mastery of the situation from the beginning. - -and of shrewdly calculating difficulties, dangers and distances, - - The _T‘ung Tien_ and _Yü Lan_ read 計極險易利害遠近. I am decidedly - puzzled by Capt. Calthrop’s translation: “an eye for steepness, - _command_ and distances.” Where did he find the word which I have - put in italics? - -constitutes the test of a great general. - - A somewhat free translation of 道. As Chang Yü remarks, these are - 兵之本 “the essentials of soldiering,” ground being only a helpful - accessory. - -22. 知此而用戰者必勝不知此而用戰者必敗 - -He who knows these things, and in fighting puts his knowledge into -practice, will win his battles. He who knows them not, nor practises -them, will surely be defeated. - -23. 故戰道必勝主曰無戰必戰可也戰道不勝主曰必戰無戰可也 - -If fighting is sure to result in victory, then you must fight, even -though the ruler forbid it; if fighting will not result in victory, -then you must not fight even at the ruler’s bidding. - - Cf. VIII. § 3 _fin_. Huang Shih-kung of the Ch‘in dynasty, who - is said to have been the patron of 張良 Chang Liang and to have - written the 三略, has these words attributed to him: 出軍行師將在自專 - 進退內御則功難成故聖主明王跪而推轂 “The responsibility of setting an - army in motion must devolve on the general alone; if advance and - retreat are controlled from the Palace, brilliant results will - hardly be achieved. Hence the god-like ruler and the enlightened - monarch are content to play a humble part in furthering their - country’s cause [_lit_., kneel down to push the chariot wheel].” - This means that 閫外之事將軍裁之 “in matters lying outside the - zenana, the decision of the military commander must be absolute.” - Chang Yü also quotes the saying: 軍中不聞天子之詔 “Decrees of the - Son of Heaven do not penetrate the walls of a camp.” Napoleon, who - has been accused of allowing his generals too little independence - of action, speaks in the same sense: “Un général en chef n’est pas - à couvert de ses fautes à la guerre par un ordre de son souverain - ou du ministre, quand celui qui le donne est éloigné du champ - d’opération, et qu’il connaît mal, ou ne connaît pas du tout le - dernier état des choses.”[178] - -24. 故進不求名退不避罪唯民是保而利合於主國之寳也 - -The general who advances without coveting fame and retreats without -fearing disgrace, - - It was Wellington, I think, who said that the hardest thing of all - for a soldier is to retreat. - -whose only thought is to protect his country and do good service for -his sovereign, - - 合, which is omitted by the _T‘u Shu_, is said by Ch‘ên Hao to be - equivalent to 歸. If it had to be separately translated, it would - be something like our word “accrue.” - -is the jewel of the kingdom. - - A noble presentment, in few words, of the Chinese “happy warrior.” - Such a man, says Ho Shih, 罪及其身不悔也 “even if he had to suffer - punishment, would not regret his conduct.” - -25. 視卒如嬰兒故可與之赴深谿視卒如愛子故可與之俱死 - -Regard your soldiers as your children, and they will follow you into -the deepest valleys; look on them as your own beloved sons, and they -will stand by you even unto death. - - Cf. I. § 6. In this connection, Tu Mu draws for us an engaging - picture of the famous general Wu Ch‘i, from whose treatise on war - I have frequently had occasion to quote: “He wore the same clothes - and ate the same food as the meanest of his soldiers, refused to - have either a horse to ride or a mat to sleep on, carried his own - surplus rations wrapped in a parcel, and shared every hardship - with his men. One of his soldiers was suffering from an abscess, - and Wu Ch‘i himself sucked out the virus. The soldier’s mother, - hearing this, began wailing and lamenting. Somebody asked her, - saying: ‘Why do you cry? Your son is only a common soldier, and - yet the commander-in-chief himself has sucked the poison from his - sore.’ The woman replied: ‘Many years ago, Lord Wu performed a - similar service for my husband, who never left him afterwards, and - finally met his death at the hands of the enemy. And now that he - has done the same for my son, he too will fall fighting I know not - where’.” Li Ch‘üan mentions 楚子 the Viscount of Ch‘u, who invaded - the small state of 蕭 Hsiao during the winter. 申公 The Duke of - Shên said to him: “Many of the soldiers are suffering severely - from the cold.” So he made a round of the whole army, comforting - and encouraging the men; and straightway they felt as if they - were clothed in garments lined with floss silk. [_Tso Chuan_, 宣公, - XII. 5]. Chang Yü alludes to the same passage, saying: 温言一撫士同 - 挾纊. - -26. 厚而不能使愛而不能令亂而不能治譬如驕子不可用也 - -If, however, you are indulgent, but unable to make your authority -felt; kind-hearted, but unable to enforce your commands; and -incapable, moreover, of quelling disorder: - - Capt. Calthrop has got these three clauses quite wrong. The last - he translates: “overindulgence may produce disorder.” - -then your soldiers must be likened to spoilt children; they are -useless for any practical purpose. - - Cf. IX. § 42. We read in the 陰符經, pt. 2: 害生于思 “Injury comes - out of kindness.” Li Ching once said that if you could make your - soldiers afraid of you, they would not be afraid of the enemy. Tu - Mu recalls an instance of stern military discipline which occurred - in 219 A.D., when 呂蒙 Lü Mêng was occupying the town of 江陵 - Chiang-ling. He had given stringent orders to his army not to - molest the inhabitants nor take anything from them by force. - Nevertheless, a certain officer serving under his banner, who - happened to be a fellow-townsman, ventured to appropriate a bamboo - hat (笠) belonging to one of the people, in order to wear it over - his regulation helmet as a protection against the rain. Lü Mêng - considered that the fact of his being also a native of 汝南 Ju-nan - should not be allowed to palliate a clear breach of discipline, - and accordingly he ordered his summary execution, the tears - rolling down his face, however, as he did so. This act of severity - filled the army with wholesome awe, and from that time forth even - articles dropped in the highway were not picked up. [_San Kuo - Chih_, ch. 54, f. 13 _r_^o. & _v_^o.]. - -27. 知吾卒之可以擊而不知敵之不可擊勝之半也 - -If we know that our own men are in a condition to attack, but are -unaware that the enemy is not open to attack, we have gone only -halfway towards victory. - - That is, as Ts‘ao Kung says, “the issue in this case is uncertain.” - -28. 知敵之可擊而不知吾卒之不可以擊勝之半也 - -If we know that the enemy is open to attack, but are unaware that our -own men are not in a condition to attack, we have gone only halfway -towards victory. - - Cf. III. § 13 (1). - -29. 知敵之可擊知吾卒之可以擊而不知地形之不可以戰勝之半也 - -If we know that the enemy is open to attack, and also know that our -men are in a condition to attack, but are unaware that the nature of -the ground makes fighting impracticable, we have still gone only -halfway towards victory. - - I may take this opportunity of pointing out the rather nice - distinction in meaning between 擊 and 攻. The latter is simply “to - attack” without any further implication, whereas 擊 is a stronger - word which in nine cases out of ten means “to attack with - expectation of victory,” “to fall upon,” as we should say, or even - “to crush.” On the other hand, 擊 is not quite synonymous with 伐, - which is mostly used of operations on a larger scale, as of one - State _making war_ on another, often with the added idea of - invasion. 征, finally, has special reference to the subjugation of - rebels. See Mencius, VII. 2. ii. 2. - -30. 故知兵者動而不迷舉而不窮 - -Hence the experienced soldier, once in motion, is never bewildered; -once he has broken camp, he is never at a loss. - - The reason being, according to Tu Mu, that he has taken his - measures so thoroughly as to ensure victory beforehand. “He does - not move recklessly,” says Chang Yü, “so that when he does move, - he makes no mistakes.” Another reading substitutes 困 for 迷 and - 頓 for 窮. The latter variant only is adopted by the _T‘ung Tien_ - and _Yü Lan_. Note that 窮 here means “at the end of his _mental_ - resources.” - -31. 故曰知彼知己勝乃不殆知地知天勝乃可全 - -Hence the saying: If you know the enemy and know yourself, your -victory will not stand in doubt; - - Capt. Calthrop makes the saying end here, which cannot be justified. - -if you know Heaven and know Earth, - - 天 and 地 are transposed for the sake of the jingle between 天 and - 全. The original text, however, has 知天知地, and the correction - has been made from the _T‘ung Tien_. - -you may make your victory complete. - - As opposed to 勝之半, above. The original text has 勝乃不窮, the - corruption being perhaps due to the occurrence of 不窮 in the - preceding sentence. Here, however 不窮 would not be synonymous - with 不困, but equivalent to 不可以窮 “inexhaustible,” “beyond - computation.” Cf. V. § 11. The _T‘ung Tien_ has again supplied the - true reading. Li Ch‘üan sums up as follows: 人事天時地利三者同知則 - 百戰百勝 “Given a knowledge of three things—the affairs of man, the - seasons of heaven and the natural advantages of earth—, victory - will invariably crown your battles.” - - - - -XI. 九地篇 - -THE NINE SITUATIONS. - - - Li Ch‘üan is not quite right in calling these 勝敵之地. As we shall - see, some of them are highly disadvantageous from the military - point of view. Wang Hsi more correctly says: 用兵之地利害有九也 - “There are nine military situations, good and bad.” One would like - to distinguish the 九地 from the six 地形 of chap. X by saying that - the latter refer to the natural formation or geographical features - of the country, while the 九地 have more to do with the condition - of the army, being 地勢 “situations” as opposed to “grounds.” But - it is soon found impossible to carry out the distinction. Both are - cross-divisions, for among the 地形 we have “temporising ground” - side by side with “narrow passes,” while in the present chapter - there is even greater confusion. - -1. 孫子曰用兵之法有散地有輕地有爭地有交地有衢地有重地有圮地有圍地有死地 - -Sun Tzŭ said: The art of war recognises nine varieties of ground: (1) -Dispersive ground; (2) facile ground; (3) contentious ground; (4) open -ground; (5) ground of intersecting highways; (6) serious ground; (7) -difficult ground; (8) hemmed-in ground; (9) desperate ground. - -2. 諸侯自戰其地者爲散地 - -When a chieftain is fighting in his own territory, it is dispersive -ground. - - So called because the soldiers, being near to their homes and - anxious to see their wives and children, are likely to seize the - opportunity afforded by a battle and scatter in every direction. - “In their advance,” observes Tu Mu, “they will lack the valour of - desperation, and when they retreat, they will find harbours of - refuge.” The 者, which appears in the _T‘u Shu_, seems to have been - accidentally omitted in my edition of the standard text. - -3. 入人之地而不深者爲輕地 - -When he has penetrated into hostile territory, but to no great -distance, it is facile ground. - - Li Ch‘üan and Ho Shih say 輕於退也 “because of the facility for - retreating,” and the other commentators give similar explanations. - Tu Mu remarks: 師出越境必焚舟梁示民無返顧之心 “When your army has - crossed the border, you should burn your boats and bridges, in - order to make it clear to everybody that you have no hankering - after home.” I do not think that “disturbing ground,” Capt. - Calthrop’s rendering of 輕地, has anything to justify it. If an - idiomatic translation is out of the question, one should at least - attempt to be literal. - -4. 我得則利彼得亦利者爲爭地 - -Ground the possession of which imports great advantage to either side, -is contentious ground. - - I must apologise for using this word in a sense not known to the - dictionary, i.e. “to be contended for”—Tu Mu’s 必爭之地. Ts‘ao Kung - says: 可以少勝衆弱勝强 “ground on which the few and the weak can - defeat the many and the strong,” such as 阨喉 “the neck of a pass,” - instanced by Li Ch‘üan. Thus, Thermopylae was a 爭地, because the - possession of it, even for a few days only, meant holding the - entire invading army in check and thus gaining invaluable time. - Cf. Wu Tzŭ, ch. V. _ad init._: 以一擊十莫善於阨 “For those who have - to fight in the ratio of one to ten, there is nothing better - than a narrow pass.” When 呂光 Lü Kuang was returning from his - triumphant expedition to Turkestan in 385 A.D., and had got as far - as 宜禾 I-ho, laden with spoils, 梁熙 Liang Hsi, administrator of - 涼州 Liang-chou, taking advantage of the death of Fu Chien, King - of Ch‘in, plotted against him and was for barring his way into the - province. 楊翰 Yang Han, governor of 高昌 Kao-ch‘ang, counselled - him, saying: “Lü Kuang is fresh from his victories in the west, - and his soldiers are vigorous and mettlesome. If we oppose him in - the shifting sands of the desert, we shall be no match for him, - and we must therefore try a different plan. Let us hasten to - occupy the defile at the mouth of the 高梧 Kao-wu pass, thus - cutting him off from supplies of water, and when his troops are - prostrated with thirst, we can dictate our own terms without - moving. Or if you think that the pass I mention is too far off, - we could make a stand against him at the 伊吾 I-wu pass, which is - nearer. The cunning and resource of 子房 Tzŭ-fang himself [i.e. - 張良] would be expended in vain against the enormous strength of - these two positions.” Liang Hsi, refusing to act on this advice, - was overwhelmed and swept away by the invader. [See 晉書, ch. 122, - fol. 3 _r_^o, and 歴代紀事年表, ch. 43, fol. 26.] - -5. 我可以往彼可以來者爲交地 - -Ground on which each side has liberty of movement is open ground. - - This is only a makeshift translation of 交, which according to - Ts‘ao Kung stands for 交錯 “ground covered with a network of - roads,” like a chess-board. Another interpretation, suggested by - Ho Shih, is 交通 “ground on which intercommunication is easy.” In - either case, it must evidently be 平原 “flat country,” and - therefore 不可杜絶 “cannot be blocked.” Cf. 通形, X. § 2. - -6. 諸侯之地三屬先至而得天下之衆者爲衢地 - -Ground which forms the key to three contiguous states, - - 我與敵相當而旁有他國也 “Our country adjoining the enemy’s and a third - country conterminous with both.” [Ts‘ao Kung.] Mêng Shih instances - the small principality of 鄭 Chêng, which was bounded on the - north-east by 齊 Ch‘i, on the west by 晉 Chin, and on the south by - 楚 Ch‘u. - -so that he who occupies it first has most of the Empire at his command, - - 天下 of course stands for the loose confederacy of states into - which China was divided under the Chou dynasty. The belligerent - who holds this dominating position can constrain most of them to - become his allies. See _infra_, § 48. 衆 appears at first sight to - be “the masses” or “population” of the Empire, but it is more - probably, as Tu Yu says, 諸侯之衆. - -is ground of intersecting highways. - - Capt. Calthrop’s “path-ridden ground” might stand well enough for - 交地 above, but it does not bring out the force of 衢地, which - clearly denotes the central position where important highways meet. - -7. 入人之地深背城邑多者爲重地 - -When an army has penetrated into the heart of a hostile country, -leaving a number of fortified cities in its rear, - - After 多, the _T‘ung Tien_ intercalates the gloss 難以返. - -it is serious ground. - - Wang Hsi explains the name by saying that 兵至此者事勢重也 “when an - army has reached such a point, its situation is serious.” Li - Ch‘üan instances (1) the victorious march of 樂毅 Yo I into the - capital of Ch‘i in 284 B.C., and (2) the attack on Ch‘u, six years - later, by the Ch‘in general 白起 Po Ch‘i. - -8. 山林險阻沮澤凡難行之道者爲圮地 - -Mountain forests, - - Or simply, “forests.” I follow the _T‘u Shu_ in omitting the 行 - before 山林, given in the standard text, which is not only otiose - but spoils the rhythm of the sentence. - -rugged steeps, marshes and fens—all country that is hard to traverse: -this is difficult ground. - - 圮 _p‘i_^3 (to be distinguished from 圯 i^4) is defined by K‘ang - Hsi (after the _Shuo Wên_) as 毁 “to destroy.” Hence Chia Lin - explains 圮地 as ground 經水所毀 “that has been ruined by water - passing over it,” and Tu Yu simply as 沮洳之地 “swampy ground.” But - Ch‘ên Hao says that the word is specially applied to deep - hollows—what Chu-ko Liang, he tells us, used to designate by the - expressive term 地獄 “earth-hells.” Compare the 天井 of IX. § 15. - -9. 所由入者隘所從歸者迂彼寡可以擊吾之衆者爲圍地 - -Ground which is reached through narrow gorges, and from which we can -only retire by tortuous paths, so that a small number of the enemy -would suffice to crush a large body of our men: this is hemmed-in -ground. - -10. 疾戰則存不疾戰則亡者爲死地 - -Ground on which we can only be saved from destruction by fighting -without delay, is desperate ground. - - The situation, as pictured by Ts‘ao Kung, is very similar to the - 圍地, except that here escape is no longer possible: 前有高山後有大水 - 進則不得退則有礙 “A lofty mountain in front, a large river behind, - advance impossible, retreat blocked.” Ch‘ên Hao says: 人在死地如 - 坐漏船伏燒屋 “to be on ‘desperate ground’, is like sitting in a - leaking boat or crouching in a burning house.” Tu Mu quotes - from Li Ching a vivid description of the plight of an army thus - entrapped: “Suppose an army invading hostile territory without the - aid of local guides:—it falls into a fatal snare and is at the - enemy’s mercy. A ravine on the left, a mountain on the right, a - pathway so perilous that the horses have to be roped together - and the chariots carried in slings, no passage open in front, - retreat cut off behind, no choice but to proceed in single - file (鴈行魚貫之嚴). Then, before there is time to range our - soldiers in order of battle, the enemy in overwhelming strength - suddenly appears on the scene. Advancing, we can nowhere take a - breathing-space; retreating, we have no haven of refuge. We seek a - pitched battle, but in vain; yet standing on the defensive, none - of us has a moment’s respite. If we simply maintain our ground, - whole days and months will crawl by; the moment we make a move, we - have to sustain the enemy’s attacks on front and rear. The country - is wild, destitute of water and plants; the army is lacking in the - necessaries of life, the horses are jaded and the men worn-out, - all the resources of strength and skill unavailing, the pass so - narrow that a single man defending it can check the onset of ten - thousand; all means of offence in the hands of the enemy, all - points of vantage already forfeited by ourselves:—in this terrible - plight, even though we had the most valiant soldiers and the - keenest of weapons, how could they be employed with the slightest - effect?” Students of Greek history may be reminded of the awful - close to the Sicilian expedition, and the agony of the Athenians - under Nicias and Demosthenes. [_See_ Thucydides, VII. 78 sqq.]. - -11. 是故散地則無以戰輕地則無止爭地則無攻 - -On dispersive ground, therefore, fight not. On facile ground, halt -not. On contentious ground, attack not. - - But rather let all your energies be bent on occupying the - advantageous position first. So Ts‘ao Kung. Li Ch‘üan and others, - however, suppose the meaning to be that the enemy has already - forestalled us, so that it would be sheer madness to attack. In - the 孫子敘錄, when the King of Wu inquires what should be done in - this case, Sun Tzŭ replies: “The rule with regard to contentious - ground is that those in possession have the advantage over the - other side. If a position of this kind is secured first by the - enemy, beware of attacking him. Lure him away by pretending to - flee—show your banners and sound your drums—make a dash for other - places that he cannot afford to lose—trail brushwood and raise a - dust—confound his ears and eyes—detach a body of your best troops, - and place it secretly in ambuscade. Then your opponent will sally - forth to the rescue.” - -12. 交地則無絶衢地則合交 - -On open ground, do not try to block the enemy’s way. - - Because the attempt would be futile, and would expose the blocking - force itself to serious risks. There are two interpretations of - 無絶. I follow that of Chang Yü (不可以兵阻絶其路). The other - is indicated in Ts‘ao Kung’s brief note: 相及屬也 “Draw closer - together”—_i.e._, see that a portion of your own army is not cut - off. Wang Hsi points out that 交地 is only another name for the - 通地 “accessible ground” of X. § 2, and says that the advice here - given is simply a variation of 利糧道 “keep a sharp eye on the line - of supplies,” be careful that your communications are not cut. The - _T‘ung Tien_ reads 無相絶. - -On ground of intersecting highways, join hands with your -allies. - - Or perhaps, “form alliances with neighbouring states.” Thus Ts‘ao - Kung has: 結諸侯也. Capt. Calthrop’s “cultivate intercourse” is - much too timid and vague. The original text reads 交合. - -13. 重地則掠圮地則行 - -On serious ground, gather in plunder. - - On this, Li Ch‘üan has the following delicious note: 深入敵境不可 - 非義失人心如漢高祖入秦無犯婦女無取寳貨得人心也此筌以掠字爲無掠字 “When - an army penetrates far into the enemy’s country, care must be - taken not to alienate the people by unjust treatment. Follow - the example of the Han Emperor Kao Tsu, whose march into Ch‘in - territory was marked by no violation of women or looting of - valuables. [_Nota bene_: this was in 207 B.C., and may well cause - us to blush for the Christian armies that entered Peking in 1900 - A.D.] Thus he won the hearts of all. In the present passage, then, - I think that the true reading must be, not 掠 ‘plunder’, but 無掠 - ‘do not plunder’.” Alas, I fear that in this instance the worthy - commentator’s feelings outran his judgment. Tu Mu, at least, - has no such illusions. He says: “When encamped on ‘serious - ground,’ there being no inducement as yet to advance further, - and no possibility of retreat, one ought to take measures for a - protracted resistance by bringing in provisions from all sides, - and keep a close watch on the enemy.” Cf. also II. § 9: 因糧於敵. - -In difficult ground, keep steadily on the march. - - Or, in the words of VIII. §2, 無舍 “do not encamp.” - -14. 圍地則謀死地則戰 - -On hemmed-in ground, resort to stratagem. - - Ts‘ao Kung says: 發奇謀 “Try the effect of some unusual artifice;” - and Tu Yu amplifies this by saying: 居此則當權謀詐譎可以免難 “In - such a position, some scheme must be devised which will suit the - circumstances, and if we can succeed in deluding the enemy, the - peril may be escaped.” This is exactly what happened on the famous - occasion when Hannibal was hemmed in among the mountains on - the road to Casilinum, and to all appearances entrapped by the - Dictator Fabius. The stratagem which Hannibal devised to baffle - his foes was remarkably like that which T‘ien Tan had also - employed with success exactly 62 years before. [See IX. § 24, - note.] When night came on, bundles of twigs were fastened to the - horns of some 2000 oxen and set on fire, the terrified animals - being then quickly driven along the mountain side towards the - passes which were beset by the enemy. The strange spectacle of - these rapidly moving lights so alarmed and discomfited the Romans - that they withdrew from their position, and Hannibal’s army passed - safely through the defile. [See Polybius, III. 93, 94; Livy, XXII. - 16, 17.] - -On desperate ground, fight. - - For, as Chia Lin remarks: 力戰或生守隅則死 “if you fight with all - your might, there is a chance of life; whereas death is certain if - you cling to your corner.” - -15. 所謂古之善用兵者能使敵人前後不相及衆寡不相恃貴賤不相救上下不相扶 - -Those who were called skilful leaders of old - - 所謂 is omitted in the _T‘u Shu_ text. - -knew how to drive a wedge between the enemy’s front and rear; - - More literally, “cause the front and rear to lose touch with each - other.” - -to prevent co-operation between his large and small divisions; to -hinder the good troops from rescuing the bad, - - I doubt if 貴賤 can mean “officers and men,” as Capt. Calthrop - translates. This is wanted for 上下. - -the officers from rallying their men. - - The reading 扶, derived from the _Yü Lan_, must be considered very - doubtful. The original text has 救 and the _T‘u Shu_ 收. - -16. 卒離而不集兵合而不齊 - -When the enemy’s men were scattered, they prevented them from -concentrating; - - Capt. Calthrop translates 卒離 “they scattered the enemy,” which - cannot be right. - -even when their forces were united, they managed to keep them in -disorder. - - Mei Yao-ch‘ên’s note makes the sense plain: 或已離而不能合或雖合而 - 不能齊. All these clauses, of course, down to 不齊, are dependent - on 使 in § 15. - -17. 合於利而動不合於利而止 - -When it was to their advantage, they made a forward move; when -otherwise, they stopped still. - - Mei Yao-ch‘ên connects this with the foregoing: 然能使敵若此當須有利則 - 動無利則止 “Having succeeded in thus dislocating the enemy, they would - push forward in order to secure any advantage to be gained; if there - was no advantage to be gained, they would remain where they were.” - -18. 敢問敵衆整而將來待之若何曰先奪其所愛則聽矣 - -If asked how to cope with a great host of the enemy in orderly array -and on the point of marching to the attack, - - 敢問 is like 或問, introducing a supposed question. - -I should say: “Begin by seizing something which your opponent holds -dear; then he will be amenable to your will.” - - Opinions differ as to what Sun Tzŭ had in mind. Ts‘ao Kung thinks - it is 其所恃之利 “some strategical advantage on which the enemy is - depending.” Tu Mu says: 據我便地畧我田野利其糧道斯三者敵人之所愛惜倚 - 恃者也 “The three things which an enemy is anxious to do, and on - the accomplishment of which his success depends, are: (1) to - capture our favourable positions; (2) to ravage our cultivated - land; (3) to guard his own communications.” Our object then must - be to thwart his plans in these three directions and thus render - him helpless. [Cf. III. § 3.] But this exegesis unduly strains the - meaning of 奪 and 愛, and I agree with Ch‘ên Hao, who says that - 所愛 does not refer only to strategical advantages, but is any - person or thing that may happen to be of importance to the enemy. - By boldly seizing the initiative in this way, you at once throw - the other side on the defensive. - -19. 兵之情主速乘人之不及由不虞之道攻其所不戒也 - -Rapidity is the essence of war: - - 兵之情 means “the conditions of war,” not, as Capt. Calthrop says, - “the spirit of the troops.” According to Tu Mu, 此統言兵之情狀 - “this is a summary of leading principles in warfare,” and he adds: - 此乃兵之深情將之至事也 “These are the profoundest truths of military - science, and the chief business of the general.” The following - anecdotes, told by Ho Shih, show the importance attached to speed - by two of China’s greatest generals. In 227 A.D., 孟達 Mêng Ta, - governor of 新城 Hsin-ch‘êng under the Wei Emperor Wên Ti, was - meditating defection to the House of Shu, and had entered into - correspondence with Chu-ko Liang, Prime Minister of that State. - The Wei general Ssŭ-ma I was then military governor of 宛 Wan, and - getting wind of Mêng Ta’s treachery, he at once set off with an - army to anticipate his revolt, having previously cajoled him by a - specious message of friendly import. Ssŭ-ma’s officers came to him - and said: “If Mêng Ta has leagued himself with Wu and Shu, the - matter should be thoroughly investigated before we make a move.” - Ssŭ-ma I replied: “Mêng Ta is an unprincipled man, and we ought to - go and punish him at once, while he is still wavering and before - he has thrown off the mask.” Then, by a series of forced marches, - he brought his army under the walls of Hsin-ch‘êng within the - space of eight days. Now Mêng Ta had previously said in a letter - to Chu-ko Liang: “Wan is 1200 _li_ from here. When the news of - my revolt reaches Ssŭ-ma I, he will at once inform his Imperial - Master, but it will be a whole month before any steps can be - taken, and by that time my city will be well fortified. Besides, - Ssŭ-ma I is sure not to come himself, and the generals that will - be sent against us are not worth troubling about.” The next - letter, however, was filled with consternation: “Though only eight - days have passed since I threw off my allegiance, an army is - already at the city-gates. What miraculous rapidity is this!” A - fortnight later, Hsin-ch‘êng had fallen and Mêng Ta had lost his - head. [See _Chin Shu_, ch. 1, f. 3.] In 621 A.D., Li Ching was - sent from 夔州 K‘uei-chou in Ssŭ-ch‘uan to reduce the successful - rebel 蕭銑 Hsiao Hsien, who had set up as Emperor at the modern - 荊州 Ching-chou Fu In Hupeh. It was autumn, and the Yangtsze being - then in flood, Hsiao Hsien never dreamt that his adversary would - venture to come down through the gorges, and consequently made no - preparations. But Li Ching embarked his army without loss of time, - and was just about to start when the other generals implored him - to postpone his departure until the river was in a less dangerous - state for navigation. Li Ching replied: “To the soldier, - overwhelming speed is of paramount importance, and he must never - miss opportunities. Now is the time to strike, before Hsiao Hsien - even knows that we have got an army together. If we seize the - present moment when the river is in flood, we shall appear before - his capital with startling suddenness, like the thunder which is - heard before you have time to stop your ears against it. [_See_ - VII, § 19, note.] This is the great principle in war. Even if he - gets to know of our approach, he will have to levy his soldiers in - such a hurry that they will not be fit to oppose us. Thus the full - fruits of victory will be ours.” All came about as he predicted, - and Hsiao Hsien was obliged to surrender, nobly stipulating that - his people should be spared and he alone suffer the penalty of - death. [See _Hsin T‘ang Shu_, ch. 93, f. 1 _v_^o.] - -take advantage of the enemy’s unreadiness, make your way by unexpected -routes, and attack unguarded spots. - -20. 凡爲客之道深入則專主人不克 - -The following are the principles to be observed by an invading force: -The further you penetrate into a country, the greater will be the -solidarity of your troops, and thus the defenders will not prevail -against you. - -21. 掠於饒野三軍足食 - -Make forays in fertile country in order to supply your army with food. - - Cf. _supra_, § 13. Li Ch‘üan does not venture on a note here. - -22. 謹養而勿勞併氣積力運兵計謀爲不可測 - -Carefully study the well-being of your men, - - 謹養, according to Wang Hsi, means: 撫循飮食周謹之 “Pet them, humour - them, give them plenty of food and drink, and look after them - generally.” - -and do not overtax them. Concentrate your energy and hoard your -strength. - - Tu Mu explains these words in a rhyming couplet: 氣全力盛一發取勝; - and Ch‘ên recalls the line of action adopted in 224 B.C. by the - famous general 王翦 Wang Chien, whose military genius largely - contributed to the success of the First Emperor. He had invaded - the Ch‘u State, where a universal levy was made to oppose him. - But, being doubtful of the temper of his troops, he declined all - invitations to fight and remained strictly on the defensive. In - vain did the Ch‘u general try to force a battle: day after day - Wang Chien kept inside his walls and would not come out, but - devoted his whole time and energy to winning the affection and - confidence of his men. He took care that they should be well fed, - sharing his own meals with them, provided facilities for bathing, - and employed every method of judicious indulgence to weld them - into a loyal and homogeneous body. After some time had elapsed, - he told off certain persons to find out how the men were amusing - themselves. The answer was, that they were contending with one - another in putting the weight and long-jumping (投石超距). When - Wang Chien heard that they were engaged in these athletic - pursuits, he knew that their spirits had been strung up to the - required pitch and that they were now ready for fighting. By this - time the Ch‘u army, after repeating their challenge again and - again, had marched away eastwards in disgust. The Ch‘in general - immediately broke up his camp and followed them, and in the - battle that ensued they were routed with great slaughter. Shortly - afterwards, the whole of Ch‘u was conquered by Ch‘in, and the king - 負芻 Fu-ch‘u led into captivity. [See _Shih Chi_, ch. 73, f. 5 _r_^o. - It should be noted that, 楚 being a taboo character under the Ch‘in - dynasty, the name figures as 荆 throughout.] - -Keep your army continually on the move, - - In order that the enemy may never know exactly where you are. It - has struck me, however, that the true reading might be, not 運兵, - but 連兵 “link your army together” [cf. _supra_ § 46, 吾將使之屬], - which would be more in keeping with 併氣積力, Capt. Calthrop cuts - the Gordian knot by omitting the words altogether. - -and devise unfathomable plans. - - Ch‘ang Yü’s paraphrase is: 常爲不可測度之計. - -23. 投之無所往死且不北死焉不得士人盡力 - -Throw your soldiers into positions whence there is no escape, and they -will prefer death to flight. - - Cf. Nicias’ speech to the Athenians: Τό τε ξύμπαν γνῶτε, ὦ ἄνδρες - στρατιῶται, ἀναγκαῖόν τε ὂν ὑμῖν ἀνδράσιν ἀγαθοῖς γίγνεσθαι ὡς μὴ - ὄντος χωρίου ἐγγὺς ὅποι ἂν μαλακισθέντες σωθείητε, etc. [Thuc. - VII. 77. vii.] - -If they will face death, there is nothing they may not achieve. - - 死 by itself constitutes the protasis, and 焉 is the interrogative - = 安. Capt. Calthrop makes the protasis end with 得: “If there be - no alternative but death.” But I do not see how this is to be got - out of the Chinese. Chang Yü gives a clear paraphrase: 士卒死戰安不得志, - and quotes his favourite Wei Liao Tzŭ (ch. 3): 一夫仗劎擊於市萬人無不避之者 - 臣謂非一人之獨勇萬人皆不肖也何則必死與必生固不侔也 “If one man were to run - amok with a sword in the market-place, and everybody else tried to - get out of his way, I should not allow that this man alone had - courage and that all the rest were contemptible cowards. The truth - is, that a desperado and a man who sets some value on his life do - not meet on even terms.” - -Officers and men alike will put forth their uttermost strength. - - 士人 appears to stand for the more usual 士卒. Chang Yü says: 同在 - 難地安得不共竭其力 “If they are in an awkward place together, they - will surely exert their united strength to get out of it.” - -24. 兵士甚陷則不懼無所往則固深入則拘不得已則鬥 - -Soldiers when in desperate straits lose the sense of fear. If there is -no place of refuge, they will stand firm. If they are in the heart of -a hostile country, they will show a stubborn front. - - Capt. Calthrop weakly says: “there is unity,” as though the text - were 則專, as in § 20. But 拘 introduces quite a new idea—that of - _tenacity_—which Ts‘ao Kung tries to explain by the word 縛 “to - bind fast.” - -If there is no help for it, they will fight hard. - -25. 是故其兵不修而戒不求而得不約而親不令而信 - -Thus, without waiting to be marshalled, the soldiers will be -constantly on the _qui vive_; - - Tu Mu says: 不待修整而自戒懼. Capt. Calthrop wrongly translates 不修 - “without warnings.” - -without waiting to be asked, they will do your will; - - Literally, “without asking, you will get.” Chang Yü’s paraphrase - is: 不求索而得情意. - -without restrictions, they will be faithful; - - Chang Yü says: 不約束而親上. - -without giving orders, they can be trusted. - - This last clause is very similar in sense to the one preceding, - except that 親 indicates the soldiers’ attachment to their leader, - and 信 the leader’s attitude towards them. I rather doubt if - 信 can mean “they will have confidence in their leader,” as the - commentary seems to indicate. That way, the sense is not nearly - so good. On the other hand, it is just possible that here, as in - VIII. § 8 and _infra_, § 55, 信 may = 申: “without orders, they - will carry out [their leader’s plans].” The whole of this - paragraph, of course, has reference to “desperate ground.” - -26. 禁祥去疑至死無所災 - -Prohibit the taking of omens, and do away with superstitious doubts. - - 祥 is amplified by Ts‘ao Kung into 妖祥之言, and 疑 into 疑惑之計. - Cf. the _Ssŭ-ma Fa_, ch. 3: 滅厲祥. - -Then, until death itself comes, no calamity need be feared. - - The superstitious, “bound in to saucy doubts and fears,” - degenerate into cowards and “die many times before their deaths.” - Tu Mu quotes Huang Shih-kung: 禁巫祝不得爲吏士卜問軍之吉凶恐亂軍士之心 - “‘Spells and incantations should be strictly forbidden, and no - officer allowed to inquire by divination into the fortunes of an - army, for fear the soldier’s minds should be seriously perturbed.’ - The meaning is,” he continues, “that if all doubts and scruples - are discarded, your men will never falter in their resolution - until they die.” The reading of the standard text is 無所之 “there - will be no refuge,” which does not fit in well here. I therefore - prefer to adopt the variant 災, which evidently stood in Li - Ch‘üan’s text. - -27. 吾士無餘財非惡貨也無餘命非惡壽也 - -If our soldiers are not overburdened with money, it is not because -they have a distaste for riches; if their lives are not unduly long, -it is not because they are disinclined to longevity. - - Chang Yü has the best note on this passage: 貨與壽人之所愛也所以燒擲 - 財寳割棄性命者非憎惡之也不得已也 “Wealth and long life are things for - which all men have a natural inclination. Hence, if they burn or - fling away valuables, and sacrifice their own lives, it is not - that they dislike them, but simply that they have no choice.” Sun - Tzŭ is slyly insinuating that, as soldiers are but human, it is - for the general to see that temptations to shirk fighting and grow - rich are not thrown in their way. Capt. Calthrop, mistaking 惡 for - the adjective, has: “not because money is a bad thing ... not - because long life is evil.” - -28. 令發之日士卒坐者涕霑襟偃臥者涕交頤投之無所往者諸劌之勇也 - -On the day they are ordered out to battle, your soldiers may weep, - - The word in the Chinese is 涕 “snivel.” This is taken to indicate - more genuine grief than tears alone. - -those sitting up bedewing their garments, and those lying down letting -the tears run down their cheeks. - - Not because they are afraid, but because, as Ts‘ao Kung says, - 皆持必死之計 “all have embraced the firm resolution to do or - die.” We may remember that the heroes of the Iliad were equally - childlike in showing their emotion. Chang Yü alludes to the - mournful parting at the 易 I River between 荆軻 Ching K‘o and his - friends, when the former was sent to attempt the life of the King - of Ch‘in (afterwards First Emperor) in 227 B.C. The tears of all - flowed down like rain as he bade them farewell and uttered the - following lines: 風蕭蕭兮、易水寒、壯士一去兮、不復還 “The shrill blast - is blowing, Chilly the burn; Your champion is going—Not to - return.”[179] - -But let them once be brought to bay, and they will display the courage -of a Chu or a Kuei. - - 諸 was the personal name of 專諸 Chuan Chu, a native of the Wu - State and contemporary with Sun Tzŭ himself, who was employed by - 公子光 Kung-tzŭ Kuang, better known as Ho Lü Wang, to assassinate - his sovereign 王僚 Wang Liao with a dagger which he secreted in - the belly of a fish served up at a banquet. He succeeded in his - attempt, but was immediately hacked to pieces by the king’s - bodyguard. This was in 515 B.C. The other hero referred to, 曹劌 - Ts‘ao Kuei (or Ts‘ao 沫 Mo), performed the exploit which has made - his name famous 166 years earlier, in 681 B.C. Lu had been - thrice defeated by Ch‘i, and was just about to conclude a treaty - surrendering a large slice of territory, when Ts‘ao Kuei suddenly - seized 桓公 Huan Kung, the Duke of Ch‘i, as he stood on the altar - steps and held a dagger against his chest. None of the Duke’s - retainers dared to move a muscle, and Ts‘ao Kuei proceeded to - demand full restitution, declaring that Lu was being unjustly - treated because she was a smaller and weaker state. Huan Kung, in - peril of his life, was obliged to consent, whereupon Ts‘ao Kuei - flung away his dagger and quietly resumed his place amid the - terrified assemblage without having so much as changed colour. As - was to be expected, the Duke wanted afterwards to repudiate the - bargain, but his wise old counsellor 管仲 Kuan Chung pointed out - to him the impolicy of breaking his word, and the upshot was that - this bold stroke regained for Lu the whole of what she had lost - in three pitched battles. [For another anecdote of Ts‘ao Kuei see - VII. § 27, note; and for the biographies of these three bravos, - Ts‘ao, Chuan and Ching, see _Shih Chi_ ch. 86.] - -29. 故善用兵譬如率然率然者常山之虵也擊其首則尾至擊其尾則首至擊其中則首尾俱至 - -The skilful tactician may be likened to the _shuai-jan_. Now the -_shuai-jan_ is a snake that is found in the Ch‘ang mountains. - - 率然 means “suddenly” or “rapidly,” and the snake in question - was doubtless so called owing to the rapidity of its movements. - Through this passage, the term has now come to be used in the - sense of “military manœuvres.” The 常山 have apparently not been - identified. - -Strike at its head, and you will be attacked by its tail; strike at -its tail, and you will be attacked by its head; strike at its middle, - - Another reading in the _Yü Lan_ for 中 is 腹 “belly.” - -and you will be attacked by head and tail both. - -30. 敢問兵可使如率然乎曰可夫吳人與越人相惡也當其同舟而濟遇風其相救也如左右手 - -Asked if an army can be made to imitate the _shuai-jan_, - - That is, as Mei Yao-ch‘ên says, 可使兵首尾率然相應如一體乎 “Is it - possible to make the front and rear of an army each swiftly - responsive to attack on the other, just as though they were parts - of a single living body?” - -I should answer, Yes. For the men of Wu and the men of Yüeh are enemies; - - Cf. VI. § 21. - -yet if they are crossing a river in the same boat and are caught by a -storm, they will come to each other’s assistance just as the left hand -helps the right. - - The meaning is: If two enemies will help each other in a time - of common peril, how much more should two parts of the same - army, bound together as they are by every tie of interest and - fellow-feeling. Yet it is notorious that many a campaign has been - ruined through lack of co-operation, especially in the case of - allied armies. - -31. 是故方馬埋輪未足恃也 - -Hence it is not enough to put one’s trust in the tethering of horses, - - 方 is said here to be equivalent to 縛. - -and the burying of chariot wheels in the ground. - - These quaint devices to prevent one’s army from running away - recall the Athenian hero Sôphanes, who carried an anchor with him - at the battle of Plataea, by means of which he fastened himself - firmly to one spot. [See Herodotus, IX. 74.] It is not enough, - says Sun Tzŭ, to render flight impossible by such mechanical - means. You will not succeed unless your men have tenacity and - unity of purpose, and, above all, a spirit of sympathetic - co-operation. This is the lesson which can be learned from the - _shuai-jan_. - -32. 齊勇若一政之道也 - -The principle on which to manage an army is to set up one standard of -courage which all must reach. - - Literally, “level the courage [of all] as though [it were that of] - one.” If the ideal army is to form a single organic whole, then it - follows that the resolution and spirit of its component parts - must be of the same quality, or at any rate must not fall below a - certain standard. Wellington’s seemingly ungrateful description of - his army at Waterloo as “the worst he had ever commanded” meant no - more than that it was deficient in this important particular—unity - of spirit and courage. Had he not foreseen the Belgian defections - and carefully kept those troops in the background, he would almost - certainly have lost the day. - -33. 剛柔皆得地之理也 - -How to make the best of both strong and weak—that is a question -involving the proper use of ground. - - This is rather a hard sentence on the first reading, but the key - to it will be found, firstly, in the pause after 得, and next, in - the meaning of 得 itself. The best equivalent for this that I - can think of is the German “zur Geltung kommen.” Mei Yao-ch‘ên’s - paraphrase is: 兵無强弱皆得用者是因地之勢也 “The way to eliminate the - differences of 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.”[180] - -34. 故善用兵者攜手若使一人不得已也 - -Thus the skilful general conducts his army just as though he were -leading a single man, willy-nilly, by the hand. - - 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 - troops to do otherwise than obey. Chang Yü quotes a jingle, to be - found in Wu Tzŭ, ch. 4: 將之所揮、莫不從移、將之所指、莫不前死. - -35. 將軍之事靜以幽正以治 - -It is the business of a general to be quiet and thus ensure secrecy; -upright and just, and thus maintain order. - - 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 unbiassed.” Mei Yao-ch‘ên 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. - -36. 能愚士卒之耳目使之無知 - -He must be able to mystify his officers and men by false reports and -appearances, - - Literally, “to deceive their eyes and ears”—愚 being here used as - a verb in the sense of 誤. - -and thus keep them in total ignorance. - - Ts‘ao 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 Tzŭ 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, even from his most trusted staff - officers, his movements, his intentions, and his thoughts, a - commander less thorough would have pronounced useless”—etc. - etc.[181] In the year 88 A.D., as we read in ch. 47 of the _Hou - Han Shu_, “Pan Ch‘ao 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-t‘ou, totalling 50,000 men. Pan - Ch‘ao 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 Ch‘ao 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 Ch‘ao’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 Ch‘ao knew that the two chieftains had gone, he called his - divisions together, got them well in hand, and at cock-crow - hurled them against the army of Yarkand, as it lay encamped. The - barbarians, panic-stricken, fled in confusion, and were closely - pursued by Pan Ch‘ao. 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 Ch‘ao’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. - -37. 易其事革其謀使人無識易其居迂其途使人不得慮 - -By altering his arrangements and changing his plans, - - 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. - -he keeps the enemy without definite knowledge. - - Note that 人 denotes the _enemy_, as opposed to the 士卒 of § 36. - 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.” - -By shifting his camp and taking circuitous routes, he prevents the -enemy from anticipating his purpose. - - 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 this is an - utterly untenable view. For 迂其途, cf. VII. 4. Chia Lin, retaining - his old interpretation of those words, is now obliged to explain - 易其居 as “cause the enemy to shift his camp,” which is awkward in - the extreme. - -38. 帥與之期如登高而去其梯帥與之深入諸侯之地而發其機 - -At the critical moment, the leader of an army acts like one who has -climbed up a height and then kicks away the ladder behind him. - - I must candidly confess that I do not understand the syntax of - 帥與之期, though the meaning is fairly plain. The difficulty has - evidently been felt, for Tu Mu tells us that one text omits 期如. - It is more likely, however, that a couple of characters have - dropped out. - -He carries his men deep into hostile territory before he shows his hand. - - 發其機 literally, “releases the spring” (see V. § 15), that is, - takes some decisive step which makes it impossible for the army to - return—like 項羽 Hsiang Yü, who sunk his ships after crossing a - river. Ch‘ên Hao, followed by Chia Lin, understands the words less - well as 發其心機 “puts forth every artifice at his command.” But 機 - in this derived sense occurs nowhere else in Sun Tzŭ. - -39. 焚舟破釜若驅羣羊而往驅而來莫知所之 - -He burns his boats and breaks his cooking-pots; - - Omitted in the _T‘u Shu_. - -like a shepherd driving a flock of sheep, he drives his men this way -and that, and none knows whither he is going. - - The _T‘u Shu_ inserts another 驅 after 羊. Tu Mu says: 三軍但知進 - 退之命不知攻取之端也 “The army is only cognisant of orders to - advance or retreat; it is ignorant of the ulterior ends of - attacking and conquering.” - -40. 聚三軍之衆投之於險此謂將軍之事也 - -To muster his host and bring it into danger:—this may be termed the -business of the general. - - Sun Tzŭ means that after mobilisation there should be no delay in - aiming a blow at the enemy’s heart. With 投之於險 cf. _supra_, - § 23: 投之無所往. Note how he returns again and again to this point. - Among the warring states of ancient China, desertion was no doubt - a much more present fear and serious evil than it is in the armies - of to-day. - -41. 九地之變屈伸之利人情之理不可不察也 - -The different measures suited to the nine varieties of ground; - - Chang Yü says: 九地之法不可拘泥 “One must not be hide-bound in - interpreting the rules for the nine varieties of ground. - -the expediency of aggressive or defensive tactics; - - The use of 屈伸 “contraction and expansion” may be illustrated by - the saying 屈以求伸, which almost exactly corresponds to the French - “il faut reculer pour mieux sauter.”[182] Capt. Calthrop, _more - suo_, avoids a real translation and has: “the suiting of the means - to the occasion.” - -and the fundamental laws of human nature: these are things that must -most certainly be studied. - -42. 凡爲客之道深則專淺則散 - -When invading hostile territory, the general principle is, that -penetrating deeply brings cohesion; penetrating but a short way means -dispersion. - - Cf. _supra_, § 20. - -43. 去國越境而師者絶地也四達者衢地也 - -When you leave your own country behind, and take your army across -neighbouring territory, - - Chang Yü’s paraphrase is 而用師者. - -you find yourself on critical ground. - - This “ground” is cursorily mentioned in VIII. § 2, but it does not - figure among the Nine 地 of this chapter or the Six 地形 in chap. - X. One’s first impulse would be to translate it “distant ground” - (絶域 is commonly used in the sense of “distant lands”), but this, - if we can trust the commentators, is precisely what is not meant - here. Mei Yao-ch‘ên says it is 進不及輕退不及散在二地之間也 “a position - not far enough advanced to be called ‘facile,’ and not near enough - to home to be called ‘dispersive,’ but something between the two.” - That, of course, does not explain the name 絶, which seems to imply - that the general has severed his communications and temporarily - cut himself off from his base. Thus, Wang Hsi says: “It is ground - separated from home by an interjacent state, whose territory we - have had to cross in order to reach it. Hence it is incumbent - on us to settle our business there quickly.” He adds that this - position is of rare occurrence, which is the reason why it is not - included among the 九地. Capt. Calthrop gives but a poor rendering - of this sentence: “To leave home and cross the borders is to be - free from interference.” - -When there are means of communication - - The _T‘u Shu_ reads 通 for 達. - -on all four sides, the ground is one of intersecting highways. - - From 四達 down to the end of § 45, we have some of the definitions - of the early part of the chapter repeated in slightly different - language. Capt. Calthrop omits these altogether. - -44. 入深者重地也入淺者輕地也 - -When you penetrate deeply into a country, it is serious ground. When -you penetrate but a little way, it is facile ground. - -45. 背固前隘者圍地也無所往者死地也 - -When you have the enemy’s strongholds on your rear, - - 固 = 險固. - -and narrow passes in front, it is hemmed-in ground. When there is no -place of refuge at all, it is desperate ground. - -46. 是故散地吾將一其志輕地吾將使之屬 - -Therefore, on dispersive ground, I would inspire my men with unity of -purpose. - - This end, according to Tu Mu, is best attained by remaining on the - defensive, and avoiding battle. Cf. _supra_, § 11. - -On facile ground, I would see that there is close connection between -all parts of my army. - - The _T‘ung Tien_ has 其 instead of 之. The present reading is - supported by the 遺說 of Chêng Yu-hsien. As Tu Mu says, the object - is to guard against two possible contingencies: 一者備其逃逸二者恐 - 其敵至 “(1) the desertion of our own troops; (2) a sudden attack - on the part of the enemy.” Cf. VII. § 17: 其徐如林. Mei Yao-ch‘ên - says: 行則隊校相繼止則營壘聯屬 “On the march, the regiments should be - in close touch; in an encampment, there should be continuity - between the fortifications.” He seems to have forgotten, by the - way, what Sun Tzŭ says above: 輕地則無止. - -47. 爭地吾將趨其後 - -On contentious ground, I would hurry up my rear. - - This is Ts‘ao Kung’s interpretation. Chang Yü adopts it, saying: - 當疾進其後使首尾俱至 “We must quickly bring up our rear, so that - head and tail may both reach the goal.” That is, they must not be - allowed to straggle up a long way apart. Mei Yao-ch‘ên offers - another equally plausible explanation: 敵未至其地我若在後則當疾趨以爭之 - “Supposing the enemy has not yet reached the coveted position, and - we are behind him, we should advance with all speed in order to - dispute its possession.” 其 would thus denote the enemy, 後 being - the preposition, and 趨 would retain its usual intransitive sense. - Cf. VII. § 4: 後人發先人至. Ch‘ên Hao, on the other hand, assuming - that the enemy has had time select his own ground, quotes VI. § 1, - where Sun Tzŭ warns us against coming exhausted to the attack. His - own idea of the situation is rather vaguely expressed: 若地利在前先 - 分精銳以據之彼若恃衆來爭我以大衆趨其後無不尅者 “If there is a favourable - position lying in front of you, detach a picked body of troops to - occupy it; then if the enemy, relying on their numbers, come up to - make a fight for it, _you may fall quickly their rear_ with your - main body, and victory will be assured.” It was thus, he adds, - that Chao Shê beat the army of Ch‘in. [See p. 57.] Li Ch‘üan would - read 多 for 趨, it is not easy to see why. - -48. 交地吾將謹其守衢地吾將固其結 - -On open ground, I would keep a vigilant eye on my defences. - - As Wang Hsi says, 懼襲我也 “fearing a surprise attack.” The - _T‘ung Tien_ reads here 固其結 (see next sentence). - -On ground of intersecting highways, I would consolidate my alliances. - - The _T‘ung Tien_ reads 謹其市, which Tu Yu explains as “watching - the market towns,” 變事之端 “the hotbeds of revolution.” Capt. - Calthrop translates 固其結 by the same words as 合交 in § 12: - “cultivate intercourse.” - -49. 重地吾將繼其食圮地吾將進其塗 - -On serious ground, I would try to ensure a continuous stream of -supplies. - - The commentators take this as referring to forage and plunder, - not, as one might expect, to an unbroken communication with a home - base. One text, indeed, gives the reading 掠其食. Cf. § 13. Capt. - Calthrop’s “be careful of supplies” fails to render the force of 繼. - -On difficult ground, I would keep pushing on along the road. - - Capt. Calthrop’s “do not linger” cannot be called a translation, - but only a paraphrase of the paraphrase offered by Ts‘ao Kung: - 疾過去也 “Pass away from it in all haste.” - -50. 圍地吾將塞其闕死地吾將示之以不活 - -On hemmed-in ground, I would block any way of retreat. - - 意欲突圍示以守固 “To make it seem that I mean to defend the - position, whereas my real intention is to burst suddenly through - the enemy’s lines” [Mêng Shih]; 使士卒必死戰也 “in order to make my - soldiers fight with desperation” [Mei Yao-ch‘ên]; 懼人有走心 - “fearing lest my men be tempted to run away” [Wang Hsi]. Tu Mu - points out that this is the converse of VII. § 36, where it is the - enemy who is surrounded. In 532 A.D., 高歡 Kao Huan, afterwards - Emperor and canonised as 神武 Shên-wu, was surrounded by a great - army under 爾朱兆 Êrh-chu Chao and others. His own force was - comparatively small, consisting only of 2000 horse and something - under 30,000 foot. The lines of investment had not been drawn very - closely together, gaps being left at certain points. But Kao Huan, - instead of trying to escape, actually made a shift to block all - the remaining outlets himself by driving into them a number of - oxen and donkeys roped together. As soon as his officers and men - saw that there was nothing for it but to conquer or die, their - spirits rose to an extraordinary pitch of exaltation, and they - charged with such desperate ferocity that the opposing ranks broke - and crumbled under their onslaught. [See Tu Mu’s commentary, and - 北齊書 ch. 1, fol. 6.] - -On desperate ground, I would proclaim to my soldiers the hopelessness -of saving their lives. - - Tu Yu says: 焚輜重棄糧食塞井夷竈示之無活必殊死戰也 “Burn your baggage - and impedimenta, throw away your stores and provisions, choke up - the wells, destroy your cooking-stoves, and make it plain to your - men that they cannot survive, but must fight to the death.” Mei - Yao-ch‘ên says epigrammatically: 必死可生 “The only chance of life - lies in giving up all hope of it.” This concludes what Sun Tzŭ has - to say about “grounds” and the “variations” corresponding to them. - Reviewing the passages which bear on this important subject, we - cannot fail to be struck by the desultory and unmethodical fashion - in which it is treated. Sun Tzŭ begins abruptly in VIII. § 2 to - enumerate “variations” before touching on “grounds” at all, but - only mentions five, namely nos. 7, 5, 8 and 9 of the subsequent - list, and one that is not included in it. A few varieties of - ground are dealt with in the earlier portion of chap. IX, and then - chap. X sets forth six new grounds, with six variations of plan - to match. None of these is mentioned again, though the first - is hardly to be distinguished from ground no. 4 in the next - chapter. At last, in chap. XI, we come to the Nine Grounds _par - excellence_, immediately followed by the variations. This takes us - down to § 14. In §§ 43–45, fresh definitions are provided for nos. - 5, 6, 2, 8 and 9 (in the order given), as well as for the tenth - ground noticed in chap VIII; and finally, the nine variations - are enumerated once more from beginning to end, all, with the - exception of 5, 6 and 7, being different from those previously - given. Though it is impossible to account for the present state - of Sun Tzŭ’s text, a few suggestive facts may be brought into - prominence: (1) Chap. VIII, according to the title, should deal - with nine variations, whereas only five appear. (2) It is an - abnormally short chapter. (3) Chap. XI is entitled The Nine - Grounds. Several these are defined twice over, besides which there - are two distinct lists of the corresponding variations. (4) The - length of the chapter is disproportionate, being double that of - any other except IX. I do not propose to draw any inferences from - these facts, beyond the general conclusion that Sun Tzŭ’s work - cannot have come down to us in the shape in which it left his - hands: chap. VIII is obviously defective and probably out of - place, while XI seems to contain matter that has either been added - by a later hand or ought to appear elsewhere. - -51. 故兵之情圍則禦不得已則鬥過則從 - -For it is the soldier’s disposition to offer an obstinate resistance -when surrounded, to fight hard when he cannot help himself, and to -obey promptly when he has fallen into danger. - - 過則從 is rendered by Capt. Calthrop: “to pursue the enemy if he - retreat.” But 過 cannot mean “to retreat.” Its primary sense is - to pass over, hence to go too far, to exceed or to err. Here, - however, the word has lost all implication of censure, and appears - to mean “to pass the boundary line dividing safety from danger,” - or, as Chang Yü puts it, 深陷于危難之地 “to be deeply involved in a - perilous position.” The latter commentator alludes to the conduct - of Pan Ch‘ao’s devoted followers in 73 A.D. The story runs thus in - the _Hou Han Shu_, ch. 47, fol. 1 _v_^o: “When Pan Ch‘ao arrived at - 鄯善 Shan-shan, 廣 Kuang, the King of the country, received him at - first with great politeness and respect; but shortly afterwards - his behaviour underwent a sudden change, and he became remiss - and negligent. Pan Ch‘ao spoke about this to the officers of his - suite: ‘Have you not noticed,’ he said, ‘that Kuang’s polite - intentions are on the wane? This must signify that envoys have - come from the Northern barbarians, and that consequently he is in - a state of indecision, not knowing with which side to throw in his - lot. That surely is the reason. The truly wise man, we are told, - can perceive things before they have come to pass; how much more, - then, those that are already manifest!’ Thereupon he called one of - the natives who had been assigned to his service, and set a trap - for him, saying: ‘Where are those envoys from the Hsiung-nu who - arrived some days ago?’ The man was so taken aback that between - surprise and fear he presently blurted out the whole truth. Pan - Ch‘ao, keeping his informant carefully under lock and key, then - summoned a general gathering of his officers, thirty-six in all, - and began drinking with them. When the wine had mounted into their - heads a little, he tried to rouse their spirit still further by - addressing them thus: ‘Gentlemen, here we are in the heart of an - isolated region, anxious to achieve riches and honour by some - great exploit. Now it happens that an ambassador from the - Hsiung-nu arrived in this kingdom only a few days ago, and the - result is that the respectful courtesy extended towards us by our - royal host has disappeared. Should this envoy prevail upon him to - seize our party and hand us over to the Hsiung-nu, our bones will - become food for the wolves of the desert. What are we to do?’ With - one accord, the officers replied: ‘_Standing as we do in peril of - our lives, we will follow our commander through life and death_’ - (今在危亡之地死生從司馬).” For the sequel of this adventure, see - chap. XII. § 1, note. - -52. 是故不知諸侯之謀者不能預交不知山林險阻沮澤之形者不能行軍不用鄉導者不能得地利 - -We cannot enter into alliance with neighbouring princes until we are -acquainted with their designs. We are not fit to lead an army on -the march unless we are familiar with the face of the country—its -mountains and forests, its pitfalls and precipices, its marshes and -swamps. We shall be unable to turn natural advantages to account -unless we make use of local guides. - - These three sentences are repeated from VII. §§ 12–14—in order - to emphasise their importance, the commentators seem to think. I - prefer to regard them as interpolated here in order to form an - antecedent to the following words. With regard to local guides, - Sun Tzŭ might have added that there is always the risk of going - wrong, either through their treachery or some misunderstanding - such as Livy records (XXII. 13): Hannibal, we are told, ordered a - guide to lead him into the neighbourhood of Casinum, where there - was an important pass to be occupied; but his Carthaginian accent, - unsuited to the pronunciation of Latin names, caused the guide to - understand Casilinum instead of Casinum, and turning from his - proper route, he took the army in that direction, the mistake not - being discovered until they had almost arrived. - -53. 四五者不知一非霸王之兵也 - -To be ignorant of any one of the following four or five principles - - Referring, I think, to what is contained in §§ 54, 55. Ts‘ao Kung, - thinking perhaps of the 五利 in VIII. § 6, takes them to be 九地之 - 利害 “the advantages and disadvantages attendant on the nine - varieties of ground.” The _T‘u Shu_ reads 此五者. - -does not befit a warlike prince. - - 霸王, “one who rules by force,” was a term specially used for those - princes who established their hegemony over other feudal states. - The famous 五霸 of the 7th century B.C. were (1) 齊桓公 Duke Huan - of Ch‘i, (2) 晉文公 Duke Wên of Chin, (3) 宋襄公 Duke Hsiang of Sung, - (4) 楚莊王 Prince Chuang of Ch‘u, (5) 秦穆公 Duke Mu of Ch‘in. Their - reigns covered the period 685–591 B.C. - -54. 夫霸王之兵伐大國則其衆不得聚威加於敵則其交不得合 - -When a warlike prince attacks a powerful state, his generalship shows -itself in preventing the concentration of the enemy’s forces. He -overawes his opponents, - - Here and in the next sentence, the _Yü Lan_ inserts 家 after 敵. - -and their allies are prevented from joining against him. - - Mei Yao-ch‘ên constructs one of the chains of reasoning that are - so much affected by the Chinese: “In attacking a powerful state, - if you can divide her forces, you will have a superiority in - strength; if you have a superiority in strength, you will overawe - the enemy; if you overawe the enemy, the neighbouring states will - be frightened; and if the neighbouring states are frightened, the - enemy’s allies will be prevented from joining her.” The following - gives a stronger meaning to 威加: 若大國一敗則小國離而不聚矣 “If the - great state has once been defeated (before she has had time to - summon her allies), then the lesser states will hold aloof and - refrain from massing their forces.” Ch‘ên Hao and Chang Yü take - the sentence in quite another way. The former says: “Powerful - though a prince may be, if he attacks a large state, he will be - unable to raise enough troops, and must rely to some extent on - external aid; if he dispenses with this, and with overweening - confidence in his own strength, simply tries to intimidate the - enemy, he will surely be defeated.” Chang Yü puts his view thus: - “If we recklessly attack a large state, our own people will be - discontented and hang back. But if (as will then be the case) our - display of military force is inferior by half to that of the - enemy, the other chieftains will take fright and refuse to join - us.” According to this interpretation, 其 would refer, not to the - 大國, but to the 霸王 himself. - -55. 是故不爭天下之交不養天下之權信己之私威加於敵故其城可拔其國可隳 - -Hence he does not strive - - For 爭 the _Yü Lan_ reads 事. - -to ally himself with all and sundry, - - 天下, as in § 6, stands for 諸侯 “the feudal princes,” or the - states ruled by them. - -nor does he foster the power of other states. He carries out his own -secret designs, - - For 信 (read _shên_^1) in the meaning of 伸, cf. VIII. § 8. The - commentators are unanimous on this point, and we must therefore - beware of translating 信己之私 by “secretly self-confident” or the - like. Capt. Calthrop (omitting 之私) has: “he has confidence in - himself.” - -keeping his antagonists in awe. - - The train of thought appears to be this: Secure against a - combination of his enemies. 能絶天下之交惟得伸己之私志威而無外交者 “he - can afford to reject entangling alliances and simply pursue his - own secret designs, his prestige enabling him to dispense with - external friendships.” (Li Ch‘üan.) - -Thus he is able to capture their cities and overthrow their kingdoms. - - This paragraph, though written many years before the Ch‘in State - became a serious menace, is not a bad summary of the policy by - which the famous Six Chancellors gradually paved the way for her - final triumph under Shih Huang Ti. Chang Yü, following up his - previous note, thinks that Sun Tzŭ is condemning this attitude of - cold-blooded selfishness and haughty isolation. He again refers 其 - to the warlike prince, thus making it appear that in the end he is - bound to succumb. - -56. 施無法之賞懸無政之令犯三軍之衆若使一人 - -Bestow rewards without regard to rule, - - Wu Tzŭ (ch. 3) less wisely says: 進有重賞退有重刑 “Let advance be - richly rewarded and retreat be heavily punished.” - -issue orders - - 懸, literally, “hang” or “post up.” - -without regard to previous arrangements; - - 杜姦媮 “In order to prevent treachery,” says Wang Hsi. The general - meaning is made clear by Ts‘ao Kung’s quotation from the _Ssŭ-ma - Fa:_ 見敵作誓瞻功作賞 “Give instructions only on sighting the enemy; - give rewards only when you see deserving deeds.” 無政, however, - presents some difficulty. Ts‘ao Kung’s paraphrase, 軍法令不應預施懸也, - I take to mean: “The final instructions you give to your army - should not correspond with those that have been previously posted - up.” Chang Yü simplifies this into 政不預告 “your arrangements - should not be divulged beforehand.” And Chia Lin says: 不守常法常政 - “there should be no fixity in your rules and arrangements.” Not - only is there danger in letting your plans be known, but war often - necessitates the entire reversal of them at the last moment. - -and you will be able to handle a whole army - - 犯, according to Ts‘ao Kung, is here equal to 用. The exact meaning - is brought out more clearly in the next paragraph. - -as though you had to do with but a single man. - - Cf. supra, § 34. - -57. 犯之以事勿告以言犯之以利勿告以害 - -Confront your soldiers with the deed itself; never let them know your -design. - - Literally, “do not tell them words;” _i.e._ do not give your - reasons for any order. Lord Mansfield once told a junior colleague - to “give no reasons” for his decisions, and the maxim is even more - applicable to a general than to a judge. Capt. Calthrop translates - this sentence with beautiful simplicity: “Orders should direct the - soldiers.” That is all. - -When the outlook is bright, bring it before their eyes; but tell them -nothing when the situation is gloomy. - -58. 投之亡地然後存陷之死地然後生 - -Place your army in deadly peril, and it will survive; plunge it into -desperate straits, and it will come off in safety. - - Compare the paradoxical saying 亡者存之基死者生之木. These words of - Sun Tzŭ were once quoted by Han Hsin in explanation of the tactics - he employed in one of his most brilliant battles, already alluded - to on p. 28, In 204 B.C., he was sent against the army of Chao, - and halted ten miles from the mouth of the 井陘 Ching-hsing pass, - where the enemy had mustered in full force. Here, at midnight, - he detached a body of 2000 light cavalry, every man of which was - furnished with a red flag. Their instructions were to make their - way through narrow defiles and keep a secret watch on the enemy. - “When the men of Chao see me in full flight,” Han Hsin said, “they - will abandon their fortifications and give chase. This must be the - sign for you to rush in, pluck down the Chao standards and set - up the red banners of 漢 Han in their stead.” Turning then to - his other officers, he remarked: “Our adversary holds a strong - position, and is not likely to come out and attack us until he - sees the standard and drums of the commander-in-chief, for fear - I should turn back and escape through the mountains.” So saying, - he first of all sent out a division consisting of 10,000 men, and - ordered them to form in line of battle with their backs to the - River 泜 Ti. Seeing this manœuvre, the whole army of Chao broke - into loud laughter. By this time it was broad daylight, and Han - Hsin, displaying the generalissimo’s flag, marched out of the pass - with drums beating, and was immediately engaged by the enemy. A - great battle followed, lasting for some time; until at length Han - Hsin and his colleague 張耳 Chang Ni, leaving drums and banner on - the field, fled to the division on the river bank, where another - fierce battle was raging. The enemy rushed out to pursue them and - to secure the trophies, thus denuding their ramparts of men; but - the two generals succeeded in joining the other army, which was - fighting with the utmost desperation. The time had now come for - the 2000 horsemen to play their part. As soon as they saw the men - of Chao following up their advantage, they galloped behind the - deserted walls, tore up the enemy’s flags and replaced them by - those of Han. When the Chao army turned back from the pursuit, the - sight of these red flags struck them with terror. Convinced that - the Hans had got in and overpowered their king, they broke up in - wild disorder, every effort of their leader to stay the panic - being in vain. Then the Han army fell on them from both sides and - completed the rout, killing a great number and capturing the rest, - amongst whom was King 歇 Ya himself.... After the battle, some of - Han Hsin’s officers came to him and said: “In the _Art of War_ we - are told to have a hill or tumulus on the right rear, and a river - or marsh on the left front. [This appears to be a blend of Sun Tzŭ - and T‘ai Kung. See IX. § 9, and note.] You, on the contrary, - ordered us to draw up our troops with the river at our back. Under - these conditions, how did you manage to gain the victory?” The - general replied: “I fear you gentlemen have not studied the Art of - War with sufficient care. Is it not written there: ‘_Plunge your - army into desperate straits and it will come off in safety; place - it in deadly peril and it will survive_’? Had I taken the usual - course, I should never have been able to bring my colleagues - round. What says the Military Classic (經)?—‘swoop down on the - market-place and drive the men off to fight’ (毆市人而戰之). [This - passage does not occur in the present text of Sun Tzŭ.] If I had - not placed my troops in a position where they were obliged to - fight for their lives, but had allowed each man to follow his own - discretion, there would have been a general _débandade_, and it - would have been impossible to do anything with them.” The officers - admitted the force of his argument, and said: “These are higher - tactics than we should have been capable of.” [See _Ch‘ien Han - Shu_, ch. 34, ff. 4, 5.] - -59. 夫衆陷於害然後能爲勝敗 - -For it is precisely when a force has fallen into harm’s way that it is -capable of striking a blow for victory. - - Danger has a bracing effect. - -60. 故爲兵之事在於順詳敵之意 - -Success in warfare is gained by carefully accommodating ourselves to -the enemy’s purpose. - - Ts‘ao Kung says: 佯愚也 “Feign stupidity”—by an appearance of - yielding and falling in with the enemy’s wishes. Chang Yü’s note - makes the meaning clear: “If the enemy shows an inclination to - advance, lure him on to do so; if he is anxious to retreat, delay - on purpose that he may carry out his intention.” The object is to - make him remiss and contemptuous before we deliver our attack. - -61. 并敵一向千里殺將 - -By persistently hanging on the enemy’s flank, - - I understand the first four words to mean “accompanying the enemy - in one direction.” Ts‘ao Kung says: 幷兵向敵 “unite the soldiers - and make for the enemy.” But such a violent displacement of - characters is quite indefensible. Mei Yao-ch‘ên is the only - commentator who seems to have grasped the meaning: 隨敵一向然後發伏 - 出奇. The _T‘u Shu_ reads 并力. - -we shall succeed in the long run - - Literally, “after a thousand _li_.” - -in killing the commander-in-chief. - -Always a great point with the Chinese. - -62. 此謂巧能成事者也 - - This is called ability to accomplish a thing by sheer cunning. - - The _T‘u Shu_ has 是謂巧於成事, and yet another reading, mentioned - by Ts‘ao Kung, is 巧攻成事. Capt. Calthrop omits this sentence, - after having thus translated the two preceding: “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.” - -63. 是故政舉之日夷關折符無通其使 - -On the day that you take up your command, - - 政舉 does not mean “when war is declared,” as Capt. Calthrop says, - nor yet exactly, as Ts‘ao Kung paraphrases it, 謀定 “when your - plans are fixed,” when you have mapped out your campaign. The - phrase is not given in the _P‘ei Wên Yün Fu_. There being no - causal connection discoverable between this and the preceding - sentence, 是故 must perforce be left untranslated. - -block the frontier passes, - - 夷 is explained by Mei Yao-ch‘ên as 滅塞. - -destroy the official tallies, - - The _locus classicus_ for these tallies is _Chou Li_, XIV. fol. 40 - (Imperial edition): 門關用符節貨賄星璽節道路用旌節. The generic term - thus appears to be 節, 符 being the special kind used at city-gates - and on the frontier. They were tablets of bamboo or wood, one half - of which was issued as a permit or passport by the official in - charge of a gate (司門 or 司關. Cf. the 封人 “border-warden” of _Lun - Yü_ III. 24, who may have had similar duties.) When this half was - returned to him, within a fixed period, he was authorised to open - the gate and let the traveller through. - -and stop the passage of all emissaries. - - Either to or from the enemy’s country. - -64. 厲於廊廟之上以誅其事 - -Be stern in the council-chamber, - - Show no weakness, and insist on your plans being ratified by the - sovereign. 廊廟 indicates a hall or temple in the Palace. Cf. I. - § 26. It is not clear if other officers would be present. Hardly - anything can be made of 勵, the reading of the standard text, so I - have adopted Tu Mu’s conjecture 厲, which appears in the _T‘u Shu_. - -so that you may control the situation. - - Ts‘ao Kung explains 誅 by 治, and Ho Shih by 責成. Another reading - is 謀, and Mei Yao-ch‘ên, adopting this, understands the whole - sentence to mean: Take the strictest precautions to ensure secrecy - in your deliberations. Capt. Calthrop glides rather too smoothly - over the rough places. His translation is: “conduct the business - of the government with vigilance.” - -65. 敵人開闔必亟入之 - -If the enemy leaves a door open, you must rush in. - - This looks a very simple sentence, yet Ts‘ao Kung is the only - commentator who takes it as I have done. Mêng Shih, followed by - Mei Yao-ch‘ên and Chang Yü, defines 開闔 as 間者 “spies,” and - makes 入 an active verb: “If spies come from the enemy, we must - quickly let them in.” But I cannot find that the words 開闔 have - this meaning anywhere else. On the other hand, they may be taken - as two verbs, 或開或闔, expressing the enemy’s indecision whether - to advance or retreat, that being the best moment to attack him. - [Cf. _Tao Tê Ching_, chap. X: 天門開闔能爲雌乎; also _Li Chi_, 曲禮, - I. ii. 25.] It is not easy to choose between this and Ts‘ao Kung’s - explanation; the fact that 敵人開戸 occurs shortly afterwards, in - § 68, might be adduced in support of either. 必 must be understood - in the sense of 宜 or 當. The only way to avoid this is to put 開闔 - between commas and translate: “If we leave a door open, the enemy - is sure to rush in.” - -66. 先其所愛微與之期 - -Forestall your opponent by seizing what he holds dear, - - Cf. _supra_, § 18. - -and subtly contrive to time his arrival on the ground. - - Capt. Calthrop hardly attempts to translate this difficult - paragraph, but invents the following instead: “Discover what he - most values, and plan to seize it.” Ch‘ên Hao’s explanation, - however, is clear enough: 我若先奪便地而敵不至雖有其利亦奚用之是以欲取 - 其愛惜之處必先微與敵人相期誤之使必至 “If I manage to seize a favourable - position, but the enemy does not appear on the scene, the - advantage thus obtained cannot be turned to any practical account. - He who intends, therefore, to occupy a position of importance - to the enemy, must begin by making an artful appointment, so to - speak, with his antagonist, and cajole him into going there as - well.” Mei Yao-ch‘ên explains that this “artful appointment” is - to be made through the medium of the enemy’s own spies, who will - carry back just the amount of information that we choose to give - them. Then, having cunningly disclosed our intentions, 我後人發先人至 - “we must manage, though starting after the enemy, to arrive before - him” (VII. § 4). We must start after him in order to ensure his - marching thither; we must arrive before him in order to capture - the place without trouble. Taken thus, the present passage lends - some support to Mei Yao-ch‘ên’s interpretation of § 47. - -67. 踐墨隨敵以決戰事 - -Walk in the path defined by rule, - - 墨 stands 繩墨 “a marking-line,” hence a rule of conduct. See - Mencius VII. 1. xli. 2. Ts‘ao Kung explains it by the similar - metaphor 規矩 “square and compasses.” The baldness of the sentiment - rather inclines me to favour the reading 剗 adopted by Chia Lin in - place of 踐, which yields an exactly opposite sense, namely: - “Discard hard and fast rules.” Chia Lin says: 惟勝是利不可守以繩墨而爲 - “Victory is the only thing that matters, and this cannot be - achieved by adhering to conventional canons.” It is unfortunate - that this variant rests on very slight authority, for the sense - yielded is certainly much more satisfactory. Napoleon, as we know, - according to the veterans of the old school whom he defeated, won - his battles by violating every accepted canon of warfare. - -and accommodate yourself to the enemy until you can fight a decisive -battle. - - The last four words of the Chinese are omitted by Capt. Calthrop. - Tu Mu says: 隨敵人之形若有可乘之勢則出而決戰 “Conform to the enemy’s - tactics until a favourable opportunity offers; then come forth and - engage in a battle that shall prove decisive.” - -68. 是故始如處女敵人開戶後如脫兎敵不及拒 - -At first, then, exhibit the coyness of a maiden, until the enemy gives -you an opening; afterwards emulate the rapidity of a running hare, and -it will be too late for the enemy to oppose you. - - As the hare is noted for its extreme timidity, the comparison - hardly appears felicitous. But of course Sun Tzŭ was thinking only - of its speed. The words have been taken to mean: You must flee - from the enemy as quickly as an escaping hare; but this is rightly - rejected by Tu Mu. Capt. Calthrop is wrong in translating 兎 - “rabbit.” Rabbits are not indigenous to China, and were certainly - not known there in the 6th century B.C. The last sixteen - characters evidently form a sort of four-line jingle. Chap. X, it - may be remembered, closed in similar fashion. - - - - -XII. 火攻篇 - -THE ATTACK BY FIRE. - - - Rather more than half the chapter (§§ 1–13) is devoted to the subject - of fire, after which the author branches off into other topics. - -1. 孫子曰凡火攻有五一曰火人二曰火積三曰火輜四曰火庫五曰火隊 - -Sun Tzŭ said: There are five ways of attacking with fire. The first -is to burn soldiers in their camp; - - So Tu Mu. Li Ch‘üan says: 焚其營殺其士卒也 “Set fire to the camp, - and kill the soldiers” (when they try to escape from the flames). - Pan Ch‘ao, sent on a diplomatic mission to the King of Shan-shan - [see XI. § 51, note], found himself placed in extreme peril by - the unexpected arrival of an envoy from the Hsiung-nu [the mortal - enemies of the Chinese]. In consultation with his officers, he - exclaimed: “‘Never venture, never win![183] The only course open - to us now is to make an assault by fire on the barbarians under - cover of night, when they will not be able to discern our numbers. - Profiting by their panic, we shall exterminate them completely; - this will cool the King’s courage and cover us with glory, besides - ensuring the success of our mission.’ The officers all replied - that it would be necessary to discuss the matter first with the - Intendant (從事). Pan Ch‘ao then fell into a passion: ‘It is - to-day,’ he cried, ‘that our fortunes must be decided! The - Intendant is only a humdrum civilian, who on hearing of our - project will certainly be afraid, and everything will be brought - to light. An inglorious death is no worthy fate for valiant - warriors.’ All then agreed to do as he wished. Accordingly, as - soon as night came on, he and his little band quickly made their - way to the barbarian camp. A strong gale was blowing at the time. - Pan Ch‘ao ordered ten of the party to take drums and hide behind - the enemy’s barracks, it being arranged that when they saw flames - shoot up, they should begin drumming and yelling with all their - might. The rest of his men, armed with bows and crossbows, he - posted in ambuscade at the gate of the camp. He then set fire to - the place from the windward side, whereupon a deafening noise of - drums and shouting arose on the front and rear of the Hsiung-nu, - who rushed out pell-mell in frantic disorder. Pan Ch‘ao slew three - of them with his own hand, while his companions cut off the heads - of the envoy and thirty of his suite. The remainder, more than a - hundred in all, perished in the flames. On the following day, Pan - Ch‘ao went back and informed 郭恂 Kuo Hsün [the Intendant] of what - he had done. The latter was greatly alarmed and turned pale. - But Pan Ch‘ao, divining his thoughts, said with uplifted hand: - ‘Although you did not go with us last night, I should not think, - Sir, of taking sole credit for our exploit.’ This satisfied Kuo - Hsün, and Pan Ch‘ao, having sent for Kuang, King of Shan-shan, - showed him the head of the barbarian envoy. The whole kingdom was - seized with fear and trembling, which Pan Ch‘ao took steps to - allay by issuing a public proclamation. Then, taking the king’s - son as hostage, he returned to make his report to 竇固 Tou Ku.” - [_Hou Han Shu_, ch. 47, ff. 1, 2.] - -the second is to burn stores; - - Tu Mu says: 糧食薪芻 “Provisions, fuel and fodder.” In order to - subdue the rebellious population of Kiangnan, 高潁 Kao Kêng - recommended Wên Ti of the Sui dynasty to make periodical raids and - burn their stores of grain, a policy which in the long run proved - entirely successful. [隋書, ch. 41, fol. 2.] - -the third is to burn baggage-trains; - - An example given is the destruction of 袁紹 Yüan Shao’s waggons and - impedimenta by Ts‘ao Ts‘ao in 200 A.D. - -the fourth is to burn arsenals and magazines; - - Tu Mu says that the things contained in 輜 and 庫 are the same. He - specifies weapons and other implements, bullion and clothing. Cf. - VII. § 11. - -the fifth is to hurl dropping fire amongst the enemy. - - No fewer than four totally diverse explanations of this sentence - are given by the commentators, not one of which is quite - satisfactory. It is obvious, at any rate, that the ordinary - meaning of 隊 (“regiment” or “company”) is here inadmissible. In - spite of Tu Mu’s note, 焚其行伍因亂而擊之, I must regard “company - burning” (Capt. Calthrop’s rendering) as nonsense pure and simple. - We may also, I think, reject the very forced explanation given - by Li Ch‘üan, Mei Yao-ch‘ên and Chang Yü, of whom the last-named - says: 焚其隊仗使兵無戰具 “burning a regiment’s weapons, so that the - soldiers may have nothing to fight with.” That leaves only two - solutions open: one, favoured by Chia Lin and Ho Shih, is to take - 隊 in the somewhat uncommon sense of “a road,” = 隧. The commentary - on a passage in the 穆天子傳, quoted in _K‘ang Hsi_, defines 隊 - (read _sui_) as 谷中險阻道 “a difficult road leading through a - valley.” Here it would stand for the 糧道 “line of supplies,” which - might be effectually interrupted if the country roundabout was - laid waste with fire. Finally, the interpretation which I have - adopted is that given by Tu Yu in the _T‘ung Tien_. He reads 墜 - (which is not absolutely necessary, 隊 _chui_ being sometimes used - in the same sense), with the following note: 以火墮敵營中也火墜之法 - 以鐵籠火着箭頭頸强弩射敵營中 “To drop fire into the enemy’s camp. The - method by which this may be done is to set the tips of arrows - alight by dipping them into a brazier, and then shoot them from - powerful crossbows into the enemy’s lines.” - -2. 行火必有因煙火必素具 - -In order to carry out an attack with fire, we must have means available. - - Ts‘ao Kung thinks that 姦人 “traitors in the enemy’s camp” are - referred to. He thus takes 因 as the efficient cause only. But - Ch‘ên Hao is more likely to be right in saying: 須得其便不獨姦人 “We - must have favourable circumstances in general, not merely traitors - to help us.” Chia Lin says: 因風燥 “We must avail ourselves of wind - and dry weather.” - -The material for raising fire should always be kept in readiness. - - 煙火 is explained by Ts‘ao Kung as 燒具 “appliances for making - fire.” Tu Mu suggests 艾蒿荻葦薪芻膏油之屬 “dry vegetable matter, - reeds, brushwood, straw, grease, oil, etc.” Here we have the - material cause. Chang Yü says: 𫎓火之器燃火之物 “vessels for - hoarding fire, stuff for lighting fires.” - -3. 發火有時起火有日 - -There is a proper season for making attacks with fire, and special -days for starting a conflagration. - - A fire must not be begun 妄 “recklessly” or 偶然 “at haphazard.” - -4. 時者天之燥也日者宿在箕壁翼軫也凡此四宿者風起之日也 - -The proper season is when the weather is very dry; the special days -are those when the moon is in the constellations of the Sieve, the -Wall, the Wing or the Cross-bar; - - These are, respectively, the 7th, 14th, 27th, and 28th of the - 二十八宮 Twenty-eight Stellar Mansions, corresponding roughly - to Sagittarius, Pegasus, Crater and Corvus. The original text, - followed by the _T‘u Shu_, has 月 in place of 宿; the present - reading rests on the authority of the _T‘ung Tien_ and _Yü Lan_. - Tu Mu says: 宿者月之所宿也. For 箕壁, both _T‘ung Tien_ and _Yü Lan_ - give the more precise location 戊箕東壁. Mei Yao-ch‘ên tells us - that by 箕 is meant the tail of the 龍 Dragon; by 壁, the eastern - part of that constellation; by 翼 and 軫, the tail of the 鶉 Quail. - -for these four are all days of rising wind. - - 此四宿者 is elliptical for 月在此四宿之日. 蕭繹 Hsiao I (afterwards - fourth Emperor of the Liang dynasty, A.D. 552–555) is quoted by Tu - Yu as saying that the days 丙丁 of spring, 戊已 of summer, 壬癸 of - autumn, and 甲乙 of winter bring fierce gales of wind and rain. - -5. 凡火攻必因五火之變而應之 - -In attacking with fire, one should be prepared to meet five possible -developments: - - I take 五 as qualifying 變, not 火, and therefore think that Chang - Yü is wrong in referring 五火 to the five methods of attack set - forth in § 1. What follows has certainly nothing to do with these. - -6. 火發於內則早應之於外 - -(1) When fire breaks out inside the enemy’s camp, respond at once - - The _Yü Lan_ incorrectly reads 軍 for 早. - -with an attack from without. - -7. 火發而其兵靜者待而勿攻 - -(2) If there is an outbreak of fire, but the enemy’s soldiers remain -quiet, bide your time and do not attack. - - The original text omits 而其. The prime object of attacking with - fire is to throw the enemy into confusion. If this effect is not - produced, it means that the enemy is ready to receive us. Hence - the necessity for caution. - -8. 極其火力可從而從之不可從而止 - -(3) When the force of the flames has reached its height, follow it up -with an attack, if that is practicable; if not, stay where you are. - - Ts‘ao Kung says: 見可而進知難而退 “If you see a possible way, - advance; but if you find the difficulties too great, retire.” - -9. 火可發於外無待於內以時發之 - -(4) If it is possible to make an assault with fire from without, do -not wait for it to break out within, but deliver your attack at a -favourable moment. - - Tu Mu says that the previous paragraphs had reference to the fire - breaking out (either accidentally, we may suppose, or by the - agency of incendiaries) inside the enemy’s camp. “But,” he - continues, 若敵居荒澤草穢或營栅可焚之地卽須及時發火不必更待內發作然後應之恐 - 敵人自燒野草我起火無益 “if the enemy is settled in a waste place - littered with quantities of grass, or if he has pitched his camp - in a position which can be burnt out, we must carry our fire - against him at any seasonable opportunity, and not wait on in - hopes of an outbreak occurring within, for fear our opponents - should themselves burn up the surrounding vegetation, and thus - render our own attempts fruitless.” The famous 李陵 Li Ling once - baffled the 單于 leader of the Hsiung-nu in this way. The latter, - taking advantage of a favourable wind, tried to set fire to the - Chinese general’s camp, but found that every scrap of combustible - vegetation in the neighbourhood had already been burnt down. On - the other hand, 波才 Po-ts‘ai, a general of the 黃巾賊 Yellow - Turban rebels, was badly defeated in 184 A.D. through his neglect - of this simple precaution. “At the head of a large army he was - besieging 長社 Ch‘ang-shê, which was held by 皇甫嵩 Huang-fu Sung. - The garrison was very small, and a general feeling of nervousness - pervaded the ranks; so Huang-fu Sung called his officers together - and said: ‘In war, there are various indirect methods of attack, - and numbers do not count for everything. [The commentator here - quotes Sun Tzŭ, V. §§ 5, 6 and 10.] Now the rebels have pitched - their camp in the midst of thick grass (依草結營), which will - easily burn when the wind blows. If we set fire to it at night, - they will be thrown into a panic, and we can make a sortie and - attack them on all sides at once, thus emulating the achievement - of T‘ien Tan.’ [See p. 90.] That same evening, a strong breeze - sprang up; so Huang-fu Sung instructed his soldiers to bind reeds - together into torches and mount guard on the city walls, after - which he sent out a band of daring men, who stealthily made their - way through the lines and started the fire with loud shouts - and yells. Simultaneously, a glare of light shot up from the - city-walls, and Huang-fu Sung, sounding his drums, led a rapid - charge, which threw the rebels into confusion and put them to - headlong flight.” [_Hou Han Shu_, ch. 71, f. 2 _r_^o.] - -10. 火發上風無攻下風 - -(5) When you start a fire, be to windward of it. Do not attack from -the leeward. - - Chang Yü, following Tu Yu, says: 燒之必退退而逆擊之必死戰則不便也 “When - you make a fire, the enemy will retreat away from it; if you - oppose his retreat and attack him then, he will fight desperately, - which will not conduce to your success.” A rather more obvious - explanation is given by Tu Mu: “If the wind is in the east, begin - burning to the east of the enemy, and follow up the attack - yourself from that side. If you start the fire on the east side, - and then attack from the west, you will suffer in the same way as - your enemy.” - -11. 晝風久夜風止 - -A wind that rises in the daytime lasts long, but a night breeze soon -falls. - - Cf. Lao Tzŭ’s saying: 飄風不終朝 “A violent wind does not last the - space of a morning.” (_Tao Tê Ching_, chap. 23.) Mei Yao-ch‘ên and - Wang Hsi say: “A day breeze dies down at nightfall, and a night - breeze at daybreak. This is what happens as a general rule.” The - phenomenon observed may be correct enough, but how this sense is - to be obtained is not apparent. - -12. 凡軍必知有五火之變以數守之 - -In every army, the five developments connected with fire must be -known, the movements of the stars calculated, and a watch kept for the -proper days. - - Tu Mu’s commentary shows what has to be supplied in order to make - sense out of 以數守之. He says: 須筭星𨇠之數守風起之日乃可發火 “We - must make calculations as to the paths of the stars, and watch for - the days on which wind will rise, before making our attack with - fire.” Chang Yü seems to take 守 in the sense of 防: “We must not - only know how to assail our opponents with fire, but also be on - our guard against similar attacks from them.” - -13. 故以火佐攻者明以水佐攻者强 - -Hence those who use fire as an aid to the attack show intelligence; - - I have not the least hesitation in rejecting the commentators’ - explanation of 明 as = 明白. Thus Chang Yü says: 灼然可以取勝 “... - will _clearly_ [i.e. obviously] be able to gain the victory.” This - is not only clumsy in itself, but does not balance 强 in the next - clause. For 明 “intelligent,” cf. _infra_, § 16, and _Lun Yü_ XII. 6. - -those who use water as an aid to the attack gain an accession of -strength. - - Capt. Calthrop gives an extraordinary rendering of the paragraph: - “... if the attack is to be assisted, the fire must be - unquenchable. If water is to assist the attack, the flood must be - overwhelming.” - -14. 水可以絶不可以奪 - -By means of water, an enemy may be intercepted, but not robbed of all -his belongings. - - Ts‘ao Kung’s note is: 但可以絶敵道分敵軍不可以奪敵蓄積 “We can merely - obstruct the enemy’s road or divide his army, but not sweep away - all his accumulated stores.” Water can do useful service, but it - lacks the terrible destructive power of fire. This is the reason, - Chang Yü concludes, why the former is dismissed in a couple of - sentences, whereas the attack by fire is discussed in detail. Wu - Tzŭ (ch. 4) speaks thus of the two elements: 居軍下濕水無所通霖雨數至 - 可灌而沉居軍荒澤草楚幽穢風飆數至可焚而滅 “If an army is encamped on - low-lying marshy ground, from which the water cannot run off, and - where the rainfall is heavy, it may be submerged by a flood. If an - army is encamped in wild marsh lands thickly overgrown with weeds - and brambles, and visited by frequent gales, it may be - exterminated by fire.” - -15. 夫戰勝攻取而不修其功者凶命曰費留 - -Unhappy is the fate of one who tries to win his battles and succeed in -his attacks without cultivating the spirit of enterprise; for the -result is waste of time and general stagnation. - - This is one of the most perplexing passages in Sun Tzŭ. The - difficulty lies mainly in 不修其功, of which two interpretations - appear possible. Most of the commentators understand 修 in the - sense (not known to _K‘ang Hsi_) of 賞 “reward” or 舉 “promote,” - and 其功 as referring to the merit of officers and men. Thus Ts‘ao - Kung says: 賞善不踰日 “Rewards for good service should not be - deferred a single day.” And Tu Mu: “If you do not take opportunity - to advance and reward the deserving, your subordinates will not - carry out your commands, and disaster will ensue.” 費留 would then - probably mean 留滯費耗 “stoppage of expenditure,” or as Chia Lin - puts it, 惜費 “the grudging of expenditure.” For several reasons, - however, and in spite of the formidable array of scholars on the - other side, I prefer the interpretation suggested by Mei Yao-ch‘ên - alone, whose words I will quote: 欲戰必勝攻必取者在因時乘便能作爲功也作 - 爲功者修火攻水攻之類不可坐守其利也坐守其利者凶也 “Those who want to make - sure of succeeding in their battles and assaults must seize the - favourable moments when they come and not shrink on occasion from - heroic measures: that is to say, they must resort to such means of - attack as fire, water and the like. What they must not do, and - what will prove fatal, is to sit still and simply hold on to the - advantages they have got.” This retains the more usual meaning of - 修, and also brings out a clear connection of thought with the - previous part of the chapter. With regard to 費留, Wang Hsi - paraphrases it as 費財老師 “expending treasure and tiring out - [_lit_., ageing] the army.” 費 of course is expenditure or waste - in general, either of time, money or strength. But the soldier is - less concerned with the saving of money than of time. For the - metaphor expressed in “stagnation” I am indebted to Ts‘ao Kung, - who says: 若水之留不復還也. Capt. Calthrop gives a rendering which - bears but little relation to the Chinese text: “unless victory or - possession be obtained, the enemy quickly recovers, and - misfortunes arise. The war drags on, and money is spent.” - -16. 故曰明主慮之良將修之 - -Hence the saying: The enlightened ruler lays his plans well ahead; the -good general cultivates his resources. - - As Sun Tzŭ quotes this jingle in support of his assertion in § 15, - we must suppose 修之 to stand for 修其功 or something analogous. - The meaning seems to be that the ruler lays plans which the - general must show resourcefulness in carrying out. It is now - plainer than ever that 修 cannot mean “to reward.” Nevertheless, Tu - Mu quotes the following from the 三略, ch. 2: 霸者制士以權結士以 - 信使士以賞信衰則士疏賞虧則士不用命 “The warlike prince controls his - soldiers by his authority, knits them together by good faith, and - by rewards makes them serviceable. If faith decays, there will be - disruption; if rewards are deficient, commands will not be - respected.” - -17. 非利不動非得不用非危不戰 - -Move not unless you see an advantage; - - 起, the _Yü Lan’s_ variant for 動, is adopted by Li Ch‘üan and Tu Mu. - -use not your troops unless there is something to be gained; fight not -unless the position is critical. - - Sun Tzŭ may at times appear to be over-cautious, but he never goes - so far in that direction as the remarkable passage in the _Tao Tê - Ching_, ch. 69: 吾不敢爲主而爲客不敢進寸而退尺 “I dare not take the - initiative, but prefer to act on the defensive; I dare not advance - an inch, but prefer to retreat a foot.” - -18. 主不可以怒而興師將不可以愠而致戰 - -No ruler should put troops into the field merely to gratify his own -spleen; no general should fight a battle simply out of pique. - - Again compare Lao Tzŭ, ch. 68: 善戰者不怒. Chang Yü says that 愠 is - a weaker word than 怒, and is therefore applied to the general as - opposed to the sovereign. The _T‘ung Tien_ and _Yü Lan_ read 軍 - for 師, and the latter 合 for 致. - -19. 合於利而動不合於利而止 - -If it is to your advantage, make a forward move; if not, stay where -you are. - - This is repeated from XI. § 17. Here I feel convinced that it is an - interpolation, for it is evident that § 20 ought to follow immediately - on § 18. For 動, the _T‘ung Tien_ and _Yü Lan_ have 用. Capt. Calthrop - invents a sentence which he inserts before this one: “Do not make war - unless victory may be gained thereby.” While he was about it, he might - have credited Sun Tzŭ with something slightly less inane. - -20. 怒可以復喜愠可以復悅 - -Anger may in time change to gladness; vexation may be succeeded by -content. - - According to Chang Yü, 喜 denotes joy outwardly manifested in the - countenance, 悅 the inward sensation of happiness. - -21. 亡國不可以復存死者不可以復生 - -But a kingdom that has once been destroyed can never come again into -being; - - The Wu State was destined to be a melancholy example of this - saying. See p. 50. - -nor can the dead ever be brought back to life. - -22. 故明君愼之良將警之此安國全軍之道也 - -Hence the enlightened ruler is heedful, and the good general full of -caution. - - 警, which usually means “to warn,” is here equal to 戒. This is a - good instance of how Chinese characters, which stand for ideas, - refuse to be fettered by dictionary-made definitions. The _T‘u - Shu_ reads 故曰, as in § 16. - -This is the way to keep a country at peace and an army intact. - - It is odd that 全軍 should not have the same meaning here as in - III. § 1, _q.v._ This has led me to consider whether it might not - be possible to take the earlier passage thus: “to preserve your - own army (country, regiment, etc.) intact is better than to - destroy the enemy’s.” The two words do not appear in the _T‘ung - Tien_ or the _Yü Lan_. Capt. Calthrop misses the point by - translating: “then is the state secure, and the army victorious in - battle.” - - - - -XIII. 用間篇 - -THE USE OF SPIES. - - - 間 is really a vulgar form of 閒; and does not appear in the _Shuo - Wên_. In practice, however, it has gradually become a distinct - character with special meanings of its own, and I have therefore - followed my edition of the standard text in retaining this form - throughout the chapter. In VI. § 25, on the other hand, the - correct form 閒 will be found. The evolution of the meaning “spy” - is worth considering for a moment, provided it be understood that - this is very doubtful ground, and that any dogmatism is out of - place. The _Shuo Wên_ defines 閒 as 隟 (the old form of 𨻶) “a - crack” or “chink,” and on the whole we may accept 徐鍇 Hsü Ch‘ieh’s - analysis as not unduly fanciful: 夫門夜閉閉而見月光是有閒隟也 “At - night, a _door_ is shut; if, when it is shut, the light of the - _moon_ is visible, it must come through a _chink_.” From this - it is an easy step to the meaning “space between,” or simply - “between,” as for example in the phrase 往來閒諜 “to act as a - secret spy between enemies.” Here 諜 is the word which means “spy;” - but we may suppose that constant association so affected the - original force of 閒, that 諜 could at last be dropped altogether, - leaving 閒 to stand alone with the same signification. Another - possible theory is that the word may first have come to mean 覗 “to - peep” (see 博雅, quoted in _K‘ang Hsi_) which would naturally be - suggested by “crack” or “crevice,” and afterwards the man who - peeps, or spy. - -1. 孫子曰凡興師十萬出兵千里百姓之費公家之奉日費千金內外騷動怠於道路不得操事者 -七十萬家 - -Sun Tzŭ said: Raising a host of a hundred thousand men and marching -them great distances entails heavy loss on the people and a drain on -the resources of the State. The daily expenditure will amount to a -thousand ounces of silver. - - Cf. II. §§ 1, 13, 14. - -There will be commotion at home and abroad, and men will drop down -exhausted on the highways. - - 怠於道路, which is omitted by the _Yü Lan_, appears at first sight - to be explained by the words immediately following, so that the - obvious translation would be “(enforced) idleness along the line - of march.” [Cf. _Tao Tê Ching_, ch. 30: 師之所處荆棘生焉 “Where - troops have been quartered, brambles and thorns spring up.”] The - commentators, however, say that 怠 is here equivalent to 疲—a - meaning which is still retained in the phrase 倦怠. Tu Mu refers 怠 - to those who are engaged in conveying provisions to the army. But - this can hardly be said to emerge clearly from Sun Tzŭ’s text. - Chang Yü has the note: “We may be reminded of the saying: ‘On - serious ground, gather in plunder’ [XI. § 13]. Why then should - carriage and transportation cause exhaustion on the highways?—The - answer is, that not victuals alone, but all sorts of munitions of - war have to be conveyed to the army. Besides, the injunction to - ‘forage on the enemy’ only means that when an army is deeply - engaged in hostile territory, scarcity of food must be provided - against. Hence, without being solely dependent on the enemy for - corn, we must forage in order that there may be an uninterrupted - flow of supplies. Then, again, there are places like salt deserts - (磧鹵之地), where provisions being unobtainable, supplies from home - cannot be dispensed with.” - -As many as seven hundred thousand families will be impeded in their -labour. - - Mei Yao-ch‘ên says: 廢於耒耜 “Men will be lacking at the - plough-tail.” The allusion is to 井田 the system of dividing land - into nine parts, as shown in the character 井, each consisting - of a 夫 or 頃 (about 15 acres), the plot in the centre being - cultivated on behalf of the State by the tenants of the other - eight. It was here also, so Tu Mu tells us, that their cottages - were built and a well sunk, to be used by all in common. [See II. - § 12, note.] These groups of eight peasant proprietors were called - 鄰. In time of war, one of the families had to serve in the army, - while the other seven contributed to its support (一家從軍七家奉弓). - Thus, by a levy of 100,000 men (reckoning one able-bodied soldier - to each family) the husbandry of 700,000 families would be affected. - -2. 相守數年以爭一日之勝而愛爵祿百金不知敵之情者不仁之至也 - -Hostile armies may face each other for years, striving for the -victory which is decided in a single day. This being so, to remain -in ignorance of the enemy’s condition simply because one grudges -the outlay of a hundred ounces of silver in honours and emoluments, - - “For spies” is of course the meaning, though it would spoil the - effect of this curiously elaborate exordium if spies were actually - mentioned at this point. - -is the height of inhumanity. - - Sun Tzŭ’s argument is certainly ingenious. He begins by adverting - to the frightful misery and vast expenditure of blood and treasure - which war always brings in its train. Now, unless you are kept - informed of the enemy’s condition, and are ready to strike at the - right moment, a war may drag on for years. The only way to get - this information is to employ spies, and it is impossible to - obtain trustworthy spies unless they are properly paid for their - services. But it is surely false economy to grudge a comparatively - trifling amount for this purpose, when every day that the war - lasts eats up an incalculably greater sum. This grievous burden - falls on the shoulders of the poor, and hence Sun Tzŭ concludes - that to neglect the use of spies is nothing less than a crime - against humanity. - -3. 非人之將也非主之佐也非勝之主也 - -One who acts thus is no leader of men, no present help to his sovereign, - - An inferior reading for 主 is 仁, thus explained by Mei Yao-ch‘ên: - 非以仁佐國者也. - -no master of victory. - - This idea, that the true object of war is peace, has its root in - the national temperament of the Chinese. Even so far back as 597 - B.C., these memorable words were uttered by Prince 莊 Chuang of the - Ch‘u State: 夫文止戈爲武 ... 夫武禁暴戢兵保大定功安民和衆豐財者也 “The - character for ‘prowess’ (武) is made up of 止 ‘to stay’ and 戈 ‘a - spear’ (cessation of hostilities). Military prowess is seen in the - repression of cruelty, the calling in of weapons, the preservation - of the appointment of Heaven, the firm establishment of merit, the - bestowal of happiness on the people, putting harmony between the - princes, the diffusion of wealth.” [_Tso Chuan_, 宣公 XII. 3 _ad - fin_.] - -4. 故明君賢將所以動而勝人成功出於衆者先知也 - -Thus, what enables the wise sovereign and the good general to strike -and conquer, and achieve things beyond the reach of ordinary men, is -_foreknowledge_. - - That is, knowledge of the enemy’s dispositions, and what he means - to do. - -5. 先知者不可取於鬼神不可象於事不可驗於度 - -Now this foreknowledge cannot be elicited from spirits; - - 以禱祀 “by prayers or sacrifices,” says Chang Yü. 鬼 are the - disembodied spirits of men, and 神 supernatural beings or “gods.” - -it cannot be obtained inductively from experience, - - Tu Mu’s note makes the meaning clear: 象, he says, is the same as - 類 reasoning by analogy; 不可以他事比類而求 “[knowledge of the - enemy] cannot be gained by reasoning from other analogous cases.” - -nor by any deductive calculation. - - Li Ch‘üan says: 夫長短闊狹遠近小大卽可驗之於度數人之情僞度不能知也 - “Quantities like length, breadth, distance and magnitude, are - susceptible of exact mathematical determination; human actions - cannot be so calculated.” - -6. 必取於人知敵之情者也 - -Knowledge of the enemy’s dispositions can only be obtained from other -men. - - Mei Yao-ch‘ên has rather an interesting note: 鬼神之情可以筮卜知形氣之 - 物可以象類求天地之理可以度數驗唯敵之情必由間者而後知也 “Knowledge of the - spirit-world is to be obtained by divination; information in - natural science may be sought by inductive reasoning; the laws of - the universe can be verified by mathematical calculation: but the - dispositions of an enemy are ascertainable through spies and spies - alone.” - -7. 故用間有五有鄉間有內間有反間有死間有生間 - -Hence the use of spies, of whom there are five classes: (1) Local -spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) -surviving spies. - -8. 五間俱起莫知其道是謂神紀人君之寳也 - -When these five kinds of spy are all at work, none can discover the -secret system. - - 道 is explained by Tu Mu as 其情泄形露之道 “the way in which facts - leak out and dispositions are revealed.” - -This is called - - 爲 is the reading of the standard text, but the _T‘ung Tien_, _Yü - Lan_ and _T‘u Shu_ all have 謂. - -“divine manipulation of the threads.” - - Capt. Calthrop translates 神紀 “the Mysterious Thread,” but Mei - Yao-ch‘ên’s paraphrase 神妙之綱紀 shows that what is meant is the - _control_ of a number of threads. - -It is the sovereign’s most precious faculty. - - “Cromwell, one of the greatest and most practical of all cavalry - leaders, had officers styled ‘scout masters,’ whose business it - was to collect all possible information regarding the enemy, - through scouts and spies, etc., and much of his success in war was - traceable to the previous knowledge of the enemy’s moves thus - gained.”[184] - -9. 鄉間者因其鄉人而用之 - -Having _local spies_ - - 鄉間 is the emended reading of Chia Lin and the _T‘u Shu_ for the - unintelligible 因間, here and in § 7, of the standard text, which - nevertheless reads 鄉間 in § 22. - -means employing the services of the inhabitants of a district. - - Tu Mu says: “In the enemy’s country, win people over by kind - treatment, and use them as spies.” - -10. 內間者因其官人而用之 - -Having _inward spies_, making use of officials of the enemy. - - 官 includes both civil and military officials. Tu Mu enumerates the - following classes as likely to do good service in this respect: - “Worthy men who have been degraded from office, criminals who have - undergone punishment; also, favourite concubines who are greedy - for gold, men who are aggrieved at being in subordinate positions, - or who have been passed over in the distribution of posts, others - who are anxious that their side should be defeated in order that - they may have a chance of displaying their ability and talents, - fickle turncoats who always want to have a foot in each boat - (飜覆變詐常持兩端之心者). Officials of these several kinds,” he - continues, “should be secretly approached and bound to one’s - interests by means of rich presents. In this way you will be able - to find out the state of affairs in the enemy’s country, ascertain - the plans that are being formed against you, and moreover disturb - the harmony and create a breach between the sovereign and his - ministers.” The necessity for extreme caution, however, in dealing - with “inward spies,” appears from an historical incident related - by Ho Shih: “羅尙 Lo Shang, Governor of 益州 I-chou, sent his - general 隗伯 Wei Po to attack the rebel 李雄 Li Hsiung of 蜀 Shu in - his stronghold at 郫 P‘i. After each side had experienced a number - of victories and defeats, Li Hsiung had recourse to the services - of a certain 朴泰 P‘o-t‘ai, a native of 武都 Wu-tu. He began by - having him whipped until the blood came, and then sent him off to - Lo Shang, whom he was to delude by offering to co-operate with him - from inside the city, and to give a fire signal at the right - moment for making a general assault. Lo Shang, confiding in these - promises, marched out all his best troops, and placed Wei Po and - others at their head with orders to attack at P‘o-t‘ai’s bidding. - Meanwhile, Li Hsiung’s general, 李驤 Li Hsiang, had prepared an - ambuscade on their line of march; and P‘o-t‘ai, having reared - long scaling-ladders against the city walls, now lighted the - beacon-fire. Wei Po’s men raced up on seeing the signal and began - climbing the ladders as fast as they could, while others were - drawn up by ropes lowered from above. More than a hundred of Lo - Shang’s soldiers entered the city in this way, every one of whom - was forthwith beheaded. Li Hsiung then charged with all his - forces, both inside and outside the city, and routed the enemy - completely.” [This happened in 303 A.D. I do not know where Ho - Shih got the story from. It is not given in the biography of Li - Hsiung or that of his father Li 特 T‘ê, _Chin Shu_, ch. 120, 121.] - -11. 反間者因其敵間而用之 - -Having _converted spies_, getting hold of the enemy’s spies and using -them for our own purposes. - - By means of heavy bribes and liberal promises detaching them - from the enemy’s service, and inducing them to carry back false - information as well as to spy in turn on their own countrymen. - Thus Tu Yu: 因厚賂重許反使爲我間也. On the other hand, 蕭世誠 Hsiao - Shih-hsien in defining the 反間 says that we pretend not to - have detected him, but contrive to let him carry away a false - impression of what is going on (敵使人來候我我佯不知而示以虚事). - Several of the commentators accept this as an alternative - definition; but that it is not what Sun Tzŭ meant is conclusively - proved by his subsequent remarks about treating the converted spy - generously (§ 21 _sqq_.). Ho Shih notes three occasions on which - converted spies were used with conspicuous success: 1) by T‘ien - Tan in his defence of Chi-mo (see _supra_, p. 90); 2) by Chao Shê - on his march to O-yü (see p. 57); and by the wily 范雎 Fan Chü - in 260 B.C., when Lien P‘o was conducting a defensive campaign - against Ch‘in. The King of Chao strongly disapproved of Lien P‘o’s - cautious and dilatory methods, which had been unable to avert a - series of minor disasters, and therefore lent a ready ear to the - reports of his spies, who had secretly gone over to the enemy and - were already in Fan Chü’s pay. They said: “The only thing which - causes Ch‘in anxiety is lest 趙括 Chao Kua should be made general. - Lien P‘o they consider an easy opponent, who is sure to be - vanquished in the long run.” Now this Chao Kua was a son of the - famous Chao Shê. From his boyhood, he had been wholly engrossed - in the study of war and military matters, until at last he came - to believe that there was no commander in the whole Empire who - could stand against him. His father was much disquieted by this - overweening conceit, and the flippancy with which he spoke of such - a serious thing as war, and solemnly declared that if ever Kua was - appointed general, he would bring ruin on the armies of Chao. This - was the man who, in spite of earnest protests from his own mother - and the veteran statesman 藺相如 Lin Hsiang-ju, was now sent to - succeed Lien P‘o. Needless to say, he proved no match for the - redoubtable Po Ch‘i and the great military power of Ch‘in. He - fell into a trap by which his army was divided into two and his - communications cut; and after a desperate resistance lasting 46 - days, during which the famished soldiers devoured one another, he - was himself killed by an arrow, and his whole force, amounting, - it is said, to 400,000 men, ruthlessly put to the sword. [See - 歷代紀事年表, ch. 19, ff. 48–50]. - -12. 死間者爲誑事於外令吾間知之而傳於敵 - -Having _doomed spies_, doing certain things openly for purposes of -deception, and allowing our own spies to know of them and report them -to the enemy. - - 傳 is Li Ch‘üan’s conjecture for 待, which is found in the _T‘ung - Tien_ and the _Yü Lan_. The _T‘u Shu_, unsupported by any good - authority, adds 間也 after 敵. In that case, the doomed spies would - be those of the enemy, to whom our own spies had conveyed false - information. But this is unnecessarily complicated. Tu Yu gives - the best exposition of the meaning: “We ostentatiously do things - calculated to deceive our own spies, who must be led to believe - that they have been unwittingly disclosed. Then, when these spies - are captured in the enemy’s lines, they will make an entirely - false report, and the enemy will take measures accordingly, only - to find that we do something quite different. The spies will - thereupon be put to death.” Capt. Calthrop makes a hopeless muddle - of the sentence. As an example of doomed spies, Ho Shih mentions - the prisoners released by Pan Ch‘ao in his campaign against - Yarkand. (See p. 132.) He also refers to 唐儉 T‘ang Chien, who - in 630 A.D. was sent by T‘ai Tsung to lull the Turkish Khan 頡利 - Chieh-li into fancied security, until Li Ching was able to deliver - a crushing blow against him. Chang Yü says that the Turks revenged - themselves by killing T‘ang Chien, but this is a mistake, for we - read in both the Old and the New T‘ang History (ch. 58, fol. 2 and - ch. 89, fol. 8 respectively) that he escaped and lived on until - 656. 酈食其 Li I-chi[185] played a somewhat similar part in 203 - B.C., when sent by the King of Han to open peaceful negotiations - with Ch‘i. He has certainly more claim to be described as a 死間; - for the King of Ch‘i, being subsequently attacked without warning - by Han Hsin, and infuriated by what he considered the treachery of - Li I-chi, ordered the unfortunate envoy to be boiled alive. - -13. 生間者反報也 - -_Surviving spies_, finally, are those who bring back news from the -enemy’s camp. - - This is the ordinary class of spies, properly so called, forming a - regular part of the army. Tu Mu says: 生間者必取內明外愚形劣心壯趫健勁勇 - 閑於鄙事能忍饑寒垢耻者爲之 “Your surviving spy must be a man of - keen intellect, though in outward appearance a fool; of shabby - exterior, but with a will of iron. He must be active, robust, - endowed with physical strength and courage; thoroughly accustomed - to all sorts of dirty work, able to endure hunger and cold, and to - put up with shame and ignominy.” Ho Shih tells the following story - of 達奚武 Ta-hsi Wu of the Sui dynasty: “When he was governor of - Eastern Ch‘in, 神武 Shên-wu of Ch‘i made a hostile movement upon - 沙苑 Sha-yüan. The Emperor T‘ai Tsu [? Kao Tsu] sent Ta-hsi Wu to - spy upon the enemy. He was accompanied by two other men. All three - were on horseback and wore the enemy’s uniform. When it was dark, - they dismounted a few hundred feet away from the enemy’s camp and - stealthily crept up to listen, until they succeeded in catching - the passwords used by the army. Then they got on their horses - again and boldly passed through the camp under the guise of - nightwatchmen (警夜者); and more than once, happening to come - across a soldier who was committing some breach of discipline, - they actually stopped to give the culprit a sound cudgelling! Thus - they managed to return with the fullest possible information about - the enemy’s dispositions, and received warm commendation from the - Emperor, who in consequence of their report was able to inflict a - severe defeat on his adversary.” With the above classification it - is interesting to compare the remarks of Frederick the Great:[186] - “Es giebt vielerley Sorten von Spions: 1. Geringe Leute, welche - sich von diesem Handwerk meliren. 2. Doppelte Spions. 3. Spions - von Consequenz, und endlich 4. Diejenigen, welche man zu diesem - unglücklichen Hankwerk zwinget.” This of course is a bad - cross-division. The first class (“Bürgersleute, Bauern, Priesters, - etc.”) corresponds roughly to Sun Tzŭ’s “local spies,” and the - third to “inward spies.” Of “Doppelte Spions” it is broadly stated - that they are employed “um dem Feinde falsche Nachrichten - aufzubinden.” Thus they would include both converted and doomed - spies. Frederick’s last class of spies does not appear in Sun - Tzŭ’s list, perhaps because the risk in using them is too great. - -14. 故三軍之親莫親於間賞莫厚於間事莫密於間 - -Hence it is that with none in the whole army are more intimate -relations to be maintained than with spies. - - The original text and the _T‘u Shu_ have 事 in place of the first - 親. Tu Mu and Mei Yao-ch‘ên point out that the spy is privileged to - enter even the general’s private sleeping-tent. Capt. Calthrop has - an inaccurate translation: “In connection with the armies, spies - should be treated with the greatest kindness.” - -None should be more liberally rewarded. - - Frederick concludes his chapter on spies with the words: “Zu allem - diesem füge ich noch hinzu, dass man in Bezahlung der Spions - freygebig, ja verschwenderisch seyn muss. Ein Mench, der um eures - Dienstes halber den Strick waget, verdienet dafür belohnet zu - werden.” - -In no other business should greater secrecy be preserved. - - Tu Mu gives a graphic touch: 出口入耳也, that is to say, all - communications with spies should be carried on “mouth-to-ear.” - Capt. Calthrop has: “All matters relating to spies are secret,” - which is distinctly feeble. An inferior reading for 密 is 審. The - following remarks on spies may be quoted from Turenne, who made - perhaps larger use of them than any previous commander: “Spies - are attached to those who give them most, he who pays them ill is - never served. They should never be known to anybody; nor should - they know one another. When they propose anything very material, - secure their persons, or have in your possession their wives - and children as hostages for their fidelity. Never communicate - anything to them but what it is absolutely necessary that they - should know.”[187] - -15. 非聖智不能用間 - -Spies cannot be usefully employed - - This is the _nuance_ of Tu Yu’s paraphrase 不能得間人之用. - -without a certain intuitive sagacity. - - Mei Yao-ch‘ên says: 知其情僞辨其邪正則能用 “In order to use them, one - must know fact from falsehood, and be able to discriminate between - honesty and double-dealing.” Wang Hsi takes 聖 and 智 separately, - defining the former as 通而先識 “intuitive perception” and the - latter as 明於事 “practical intelligence.” Tu Mu strangely refers - these attributes to the spies themselves: 先量間者之性誠實多智然後可用之 - “Before using spies we must assure ourselves as to their integrity - of character and the extent of their experience and skill.” But he - continues: 厚貌深情險於山川非聖人莫能知 “A brazen face and a crafty - disposition are more dangerous than mountains or rivers; it takes - a man of genius to penetrate such.” So that we are left in some - doubt as to his real opinion on the passage. - -16. 非仁義不能使間 - -They cannot be properly managed without benevolence and -straightforwardness. - - Chang Yü says that 仁 means “not grudging them honours and pay;” - 義, “showing no distrust of their honesty.” “When you have - attracted them by substantial offers, you must treat them with - absolute sincerity; then they will work for you with all their - might.” - -17. 非微妙不能得間之實 - -Without subtle ingenuity of mind, one cannot make certain of the truth -of their reports. - - Mei Yao-ch‘ên says: “Be on your guard against the possibility of - spies going over to the service of the enemy.” The _T‘ung Tien_ - and _Yü Lan_ read 密 for 妙. - -18. 微哉微哉無所不用間也 - -Be subtle! be subtle! - - Cf. VI. § 9: 微乎微乎. Capt. Calthrop translates: “Wonderful indeed - is the power of spies.” - -and use your spies for every kind of business. - -19. 間事未發而先聞者間與所告者皆死 - -If a secret piece of news is divulged by a spy before the time is -ripe, he must be put to death together with the man to whom the secret -was told. - - The Chinese here is so concise and elliptical that some expansion - is necessary for the proper understanding of it. 間事 denotes - important information about the enemy obtained from a surviving - spy. The subject of 未發, however, is not this information itself, - but the secret stratagem built up on the strength of it. 聞者 means - “is heard”—by anybody else. Thus, word for word, we get: “If spy - matters are heard before [our plans] are carried out,” etc. Capt. - Calthrop, in translating 間與所告者 “the spy who told the matter, - and the man who repeated the same,” may appeal to the authority of - the commentators; but he surely misses the main point of Sun Tzŭ’s - injunction. For, whereas you kill the spy himself 惡其泄 “as a - punishment for letting out the secret,” the object of killing the - other man is only, as Ch‘ên Hao puts it, 以滅口 “to stop his mouth” - and prevent the news leaking any further. If it had already been - repeated to others, this object would not be gained. Either way, - Sun Tzŭ lays himself open to the charge of inhumanity, though Tu - Mu tries to defend him by saying that the man deserves to be put - to death, for the spy would certainly not have told the secret - unless the other had been at pains to worm it out of him. The - _T‘ung Tien_ and _Yü Lan_ have the reading ... 先聞其間者與, etc., - which, while not affecting the sense, strikes me as being better - than that of the standard text. The _T‘u Shu_ has ... 聞與所告者, - which I suppose would mean: “the man who heard the secret and the - man who told it to him.” - -20. 凡軍之所欲擊城之所欲攻人之所欲殺必先知其守將左右謁者門者舍人之姓名令吾間 -必索知之 - -Whether the object be to crush an army, to storm a city, or to -assassinate an individual, it is always necessary to begin by finding -out the names of the attendants, - - 左右 is a comprehensive term for those who wait on others, servants - and retainers generally. Capt. Calthrop is hardly happy in - rendering it “right-hand men.” - -the aides-de-camp, - - 謁者, literally “visitors,” is equivalent, as Tu Yu says, to - 主告事者 “those whose duty it is to keep the general supplied with - information,” which naturally necessitates frequent interviews - with him. Chang Yü goes too far afield for an explanation in - saying that they are 典賓客之將 “the leaders of mercenary troops.”. - -the door-keepers and sentries - - 閽吏 and 守舍之人. - -of the general in command. - - 守將, according to Chang Yü, is simply 守官任職之將 “a general on - active service.” Capt. Calthrop is wrong, I think, in making 守將 - directly dependent on 姓名 (... “the names of the general in - charge,” etc.). - -Our spies must be commissioned to ascertain these. - - As the first step, no doubt, towards finding out if any of these - important functionaries can be won over by bribery. Capt. Calthrop - blunders badly with: “Then set the spies to watch them.” - -21. 必索敵人之間來間我者因而利之導而舍之故反間可得而用也 - -The enemy’s spies who have come to spy on us must be sought out, - - 必索 is omitted by the _T‘ung Tien_ and _Yü Lan_. Its recurrence is - certainly suspicious, though the sense may seem to gain by it. The - _T‘u Shu_ has this variation: ... 敵間之來間吾者, etc. - -tempted with bribes, led away and comfortably housed. - - 舍 is probably more than merely 居止 or 稽留 “detain.” Cf. § 25 _ad - fin._, where Sun Tzŭ insists that these converted spies shall be - treated well. Chang Yü’s paraphrase is 館舍. - -Thus they will become converted spies and available for our service. - -22. 因是而知之故鄉間內間可得而使也 - -It is through the information brought by the converted spy that we are -able to acquire and employ local and inward spies. - - Tu Yu expands 因是而知之 into 因反敵間而知敵情 “through conversion of - the enemy’s spies we learn the enemy’s condition.” And Chang Yü - says: 因是反間知彼鄉人之貪利者官人之有𨻶者誘而使之 “We must tempt the - converted spy into our service, because it is he that knows which - of the local inhabitants are greedy of gain, and which of the - officials are open to corruption.” In the _T‘ung Tien_, 鄉 has been - altered to 因, doubtless for the sake of uniformity with § 9. - -23. 因是而知之故死間爲誑事可使告敵 - -It is owing to his information, again, that we can cause the doomed -spy to carry false tidings to the enemy. - - “Because the converted spy knows how the enemy can best be - deceived” (Chang Yü). The _T‘ung Tien_ text, followed by the _Yü - Lan_, has here the obviously interpolated sentence 因是可得而攻也. - -24. 因是而知之故生間有使如期 - -Lastly, it is by his information that the surviving spy can be used on -appointed occasions. - - Capt. Calthrop omits this sentence. - -25. 五間之事主必知之知之必在於反間故反間不可不厚也 - -The end and aim of spying in all its five varieties is knowledge of -the enemy; - - I have ventured to differ in this place from those commentators—Tu - Yu and Chang Yü—who understand 主 as 人主, and make 五間之事 the - antecedent of 之 (the others ignoring the point altogether). It - is plausible enough that Sun Tzŭ should require the ruler to be - familiar with the methods of spying (though one would rather - expect 將 “general” in place of 主) But this involves taking 知之 - here in quite a different way from the 知之 immediately following, - as also from those in the previous sentences. 之 there refers - vaguely to the enemy or the enemy’s condition, and in order to - retain the same meaning here, I make 主 a verb, governed by - 五間之事. Cf. XI. § 19, where 主 is used in exactly the same - manner. The sole objection that I can see in the way of this - interpretation is the fact that the 死間, or fourth variety of spy, - does not add to our knowledge of the enemy, but only misinforms - the enemy about us. This would be, however, but a trivial - oversight on Sun Tzŭ’s part, inasmuch as the “doomed spy” is in - the strictest sense not to be reckoned as a spy at all. Capt. - Calthrop, it is hardly necessary to remark, slurs over the whole - difficulty. - -and this knowledge can only be derived, in the first instance, from -the converted spy. - - As explained in §§ 22–24. He not only brings information himself, - but makes it possible to use the other kinds of spy to advantage. - - Hence it is essential that the converted spy be treated with the - utmost liberality. - -26. 昔殷之興也伊摯在夏周之興也呂牙在殷 - -Of old, the rise of the Yin dynasty - - Sun Tzŭ means the 商 Shang dynasty, founded in 1766 B.C. Its name - was changed to Yin by 盤庚 P‘an Kêng in 1401. - -was due to I Chih - - Better known as 伊尹 I Yin, the famous general and statesman who - took part in Ch‘êng T‘ang’s campaign against 桀癸 Chieh Kuei. - -who had served under the Hsia. Likewise, the rise of the Chou dynasty -was due to Lü Ya - - 呂尙 Lü Shang, whose “style” was 子牙, rose to high office - under the tyrant 紂辛 Chou Hsin, whom he afterwards helped to - overthrow. Popularly known as 太公, a title bestowed on him by Wên - Wang, he is said to have composed a treatise on war, erroneously - identified with the 六韜. - -who had served under the Yin. - - There is less precision in the Chinese than I have thought it well to - introduce into my translation, and the commentaries on the passage are - by no means explicit. But, having regard to the context, we can hardly - doubt that Sun Tzŭ is holding up I Chih and Lü Ya as illustrious - examples of the converted spy, or something closely analogous. His - suggestion is, that the Hsia and Yin dynasties were upset owing to the - intimate knowledge of their weaknesses and shortcomings which these - former ministers were able to impart to the other side. Mei Yao-ch‘ên - appears to resent any such aspersion on these historic names: “I Yin - and Lü Ya,” he says, “were not rebels against the Government - (非叛於國也). Hsia could not employ the former, hence Yin employed him. - Yin could not employ the latter, hence Chou employed him. Their great - achievements were all for the good of the people.” Ho Shih is also - indignant: 伊呂聖人之耦豈爲人間哉今孫子引之者言五間之用須上智之人如伊呂之才智者 - 可以用間葢重之之辭耳 “How should two divinely inspired men such as I and - Lü have acted as common spies? Sun Tzŭ’s mention of them simply means - that the proper use of the five classes of spies is a matter which - requires men of the highest mental calibre like I and Lü, whose - wisdom and capacity qualified them for the task. The above words only - emphasise this point.” Ho Shih believes then that the two heroes are - mentioned on account of their supposed skill in the use of spies. But - this is very weak, as it leaves totally unexplained the significant - words 在夏 and 在殷. Capt. Calthrop speaks, rather strangely, of “the - province of Yin ... the country of Hsia ... the State of Chu ... the - people of Shang.” - -27. 故惟明君賢將能以上智爲間者必成大功此兵之要三軍之所恃而動也 - -Hence it is only the enlightened ruler and the wise general who will -use the highest intelligence of the army for purposes of spying, - - Ch‘ên Hao compares § 15: 非聖智不能用間. He points out that 湯武之聖 - 伊呂宜用 “the god-like wisdom of Ch‘êng T‘ang and Wu Wang led them - to employ I Yin and Lü Shang.” The _T‘u Shu_ omits 惟. - -and thereby they achieve great results. - - Tu Mu closes with a note of warning: 夫水所以能濟舟亦有因水而覆沒者間 - 所以能成功亦有憑間而傾敗者 “Just as water, which carries a boat from - bank to bank, may also be the means of sinking it, so reliance on - spies, while productive of great results, is oft-times the cause - of utter destruction.” - -Spies are a most important element in war, because on them depends an -army’s ability to move. - - The antecedent to 此 must be either 間者 or 用間者 understood from - the whole sentence. Chia Lin says that an army without spies is - like a man without ears or eyes. - - - - -CHINESE CONCORDANCE - -[PROPER NAMES ARE INDICATED BY AN ASTERISK] - -Ai 愛 VIII. 12; X. 25, 26; XI. 18, 66; XIII. 2. - -„ 阨 X. 21. - -an 安 II. 20; V. 22; VI. 4; XII. 22. - -Cha 詐 VII. 15. - -ch‘a 察 I. 2; VIII. 14; IX. 39; X. 13, 20; XI. 41. - -chan 戰 _passim_. - -„ 霑 XI. 28. - -chang 障 IX. 21. - -„ 仗 IX. 29. - -ch‘ang 常 VI. 32, 34; X. 18; XI. 29.* - -„ 長 VI. 34. - -„ 嘗 V. 9. - -chao 朝 VII. 28. - -chê 者 _passim_. - -„ 折 V. 13; XI. 63. - -chên 軫 XII. 4.* - -ch‘ên 陳 VII. 32; IX. 25, 27; X. 18. - -„ 塵 IX. 23. - -chêng 爭 III. 7; VII. 3, 5, 6, 7, 9, 10, 22: VIII. 3; XI. 1, 4, 11, 47, -55; XIII. 2. - -chêng 正 V. 3, 5, 10, 11; VII. 32; XI. 35. - -„ 政 III. 3, 14; IV. 16; VII. 23; XI. 32, 56, 63. - -„ 整 XI. 18. - -ch‘êng 成 III. 4; XI. 62; XIII. 4, 27. - -„ 城 II. 2; III. 3, 4, 5, 6; VIII. 3; XI. 7, 55; XIII. 20. - -„ 乘^2 II. 4, 17; XI. 19. - -„ 乘^4 II. 1, 17. - -„ 稱 IV. 17, 18, 19. - -chi 計 I. 3, 12, 15, 16; VI. 22; VII. 4, 22; X. 21; XI. 22. - -„ 及 VI. 10; VII. 6; XI. 15, 19, 68. - -„ 汲 IX. 30. - -„ 急 II. 12. - -„ 己 III. 18; IV. 2; VI. 18; X. 31; XI. 55. - -„ 紀 XIII. 8. - -„ 𦮼 II. 15. - -„ 擊 VI. 15, 30; VII. 29, 32; VIII. 3; IX. 4; X. 7, 15, 19, 27, 28, 29; -XI. 9, 29; XIII. 20. - -chi 亟 IX. 7, 15; XI. 65. - -„ 極 VI. 25; XII. 8. - -„ 集 IX. 32; XI. 16. - -„ 激 V. 12. - -„ 既 III. 16; VII. 25. - -„ 疾 V. 12, 13; VII. 17; IX. 12; XI. 10. - -„ 機 V. 15; XI. 38. - -„ 飢 VI. 4; VII. 31; IX. 29. - -„ 積 IV. 20; VII. 11; XI. 22; XII. 1. - -„ 㦸 II. 14. - -„ 籍 II. 8. - -„ 箕 XII. 4.* - -„ 濟 IX. 4; XI. 30. - -„ 繼 XI. 49. - -ch‘i 其 _passim_. - -„ 期 IX. 27; XI. 38, 66; XIII. 24. - -„ 旗 II. 17; VII. 23, 24, 26, 32; IX. 33. - -„ 器 III. 4. - -„ 漆 II. 1. - -„ 起 II. 4; IX. 22; XII. 3, 4; XIII. 8. - -„ 𨻶 III. 11; IX. 15. - -„ 齊 IX. 43; XI. 16, 32. - -„ 七 II. 13; XIII. 1. - -„ 奇 V. 3, 5, 6, 10, 11. - -„ 谿 IV. 20; X. 25. - -„ 氣 VII. 27, 28, 29; XI. 22. - -chia 家 I. 25; II. 13, 14, 20; XIII. 1. - -„ 甲 II. 1, 14; VII. 7. - -„ 加 V. 4; XI. 54, 55. - -chia 葭 IX. 17. - -chiang 江 V. 6. - -„ 彊 V. 17, 18. - -„ 將^1 XI. 18, 46, 47, 48, 49, 50. - -„ 將^4 I. 4, 9, 11, 13, 15; II. 15, 20; III. 5, 11, 17; VII. 1, 7, 9, -27; VIII. 1, 4, 5, 12, 13, 14; IX. 33; X. 13, 14, 17, 18, 19, 20, 21; -XI. 35, 40, 61; XII. 16, 18, 22; XIII. 3, 4, 20, 27. - -„ 蔣 IX. 17. - -ch‘iang 强 I. 13, 21; II. 18; III. 11; IX. 24; X. 16, 19; XII. 13. - -chiao 交 III. 3; VII. 2, 12; VIII. 2; IX. 8; XI. 1, 5, 12, 28, 48, 52, -54, 55. - -„ 校 I. 3, 12. - -„ 教 IX. 44; X. 18. - -„ 驕 I. 22; X. 26. - -„ 膠 II. 1. - -ch‘iao 巧 II. 5; XI. 62. - -„ 樵 IX. 23. - -chieh 竭 II. 11, 12; V. 6. - -„ 皆 VI. 27; XI. 33; XIII. 19. - -„ 戒 XI. 19, 25. - -„ 潔 VIII. 12. - -„ 節 V. 13, 14, 15. - -„ 解 VIII. 9. - -„ 結 XI. 48. - -ch‘ieh 且 III. 16; XI. 23. - -ch‘ieh 怯 V. 17, 18; VII. 25. - -chien 閒 or 間 VI. 25; XIII. _passim_. - -„ 澗 IX. 15. - -„ 兼 VII. 7. - -„ 姦 IX. 17. - -„ 堅 III. 10. - -„ 賤 IX. 11; XI. 15. - -„ 踐 XI. 67. - -„ 見 I. 26; IV. 8, 10; VII. 23; IX. 31. - -ch‘ien 千 II. 1; IV. 20; V. 23; VI. 6, 19; XI. 61; XIII. 1. - -„ 淺 XI. 42, 44. - -„ 前 VI. 17, 20; IX. 9; XI. 15, 45. - -chih 知 _passim_. - -„ 智 I. 9; II. 4, 15; IV. 12; VIII. 7; XIII. 15, 27. - -„ 之 _passim_. - -„ 之 [=至] VI. 12; XI. 39. - -„ 止 V. 22; XI. 11, 17; XII. 8, 11, 19. - -„ 支 X. 1, 6, 7. - -„ 直 VII. 3, 4, 22. - -„ 制 I. 7, 10, 17; VI. 27, 31; X. 21. - -„ 志 XI. 46. - -„ 摯 XIII. 26.* - -„ 鷙 V. 13. - -„ 治 V. 1, 17, 18; VII. 29, 30, 31, 32; VIII. 6; X. 26; XI. 35. - -„ 至 III. 16; V. 12, 13; VI. 3, 9, 25; VII. 4, 8, 9, 10; IX. 14, 37; X. -13, 20; XI. 6, 26, 29; XIII. 2. - -chih 致 VI. 2; XII. 18. - -ch‘ih 馳 II. 1. - -„ 斥 IX. 7, 8. - -chin 近 I. 8, 19; II. 11; VI. 20; VII. 31; IX. 15, 16, 18; X. 21. - -„ 進 III. 13; VI. 10; VII. 25; IX. 19, 24, 28, 31, 40; X. 24; XI. 49. - -„ 盡 II. 7; XI. 23. - -„ 金 II. 1; VII. 23, 24; XIII. 1, 2. - -„ 謹 IX. 17, 39; XL 22, 48. - -„ 禁 XI. 26. - -„ 襟 XI. 28. - -ch‘in 親 I. 23; IX. 42; XI. 25; XIII. 14. - -„ 擒 III. 10; VII. 7; IX. 41. - -„ 侵 VII. 18. - -„ 靜 V. 22; VI. 23; VII. 30; IX. 18; XI. 35; XII. 7. - -„ 旌 II. 17: VII. 23, 24, 26; IX. 33. - -„ 井 IX. 15, 17. - -„ 勁 VII. 8. - -„ 經 I. 3. - -„ 精 IX. 37. - -„ 警 XII. 22. - -„ 境 XI. 43. - -ch‘ing 情 I. 3, 12; XI. 19, 41, 51; XIII. 2, 6. - -„ 請 IX. 26. - -ch‘ing 輕 IX. 25; XI. 1, 3, 11, 44, 46. - -chio 角 VI. 24. - -„ 爵 XIII. 2. - -chiu 九 IV. 7; VIII. 4, 5, 6; XI. 41. - -„ 久 II. 2, 3, 5, 6, 19; III. 6; IX. 39; XII. 11. - -„ 救 VI. 11, 20; XI. 15, 30. - -ch‘iu 求 IV. 15; V. 21; X. 24; XI. 25. - -„ 丘 II. 12, 14. - -„ 邱 VII. 33; IX. 13. - -„ 秋 IV. 10. - -chiung 窘 IX. 36. - -ch‘iung 窮 V. 6, 10, 11; VI. 28; VII. 36; IX. 34; X. 30. - -cho 拙 II. 5. - -chou 晝 VII. 26, 28; XII. 11. - -„ 舟 XI. 30, 39. - -„ 周 III. 11: XIII. 26.* - -„ 胄 II. 14. - -chu 主 I. 10, 13; II. 20; X. 23, 24; XI. 19, 20; XII. 16, 18; XIII. 3, -25. - -„ 諸 II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 28,* 38, 52. - -„ 著 IX. 45. - -„ 助 IX. 13; X. 21. - -„ 誅 XI. 64. - -„ 屬 XI. 6, 46. - -ch‘u 處^3 VI. 1, 24, 30; VII. 7; IX. 1, 2, 6, 8, 9, 12, 13: XI. 68. - -ch‘u 處^4 IX. 17. - -„ 出 I. 24; V. 6; VI. 5; IX. 25; X. 5, 6, 7; XIII. 1, 4. - -chuan 專 VI. 13, 14; VII. 25; XI. 20, 42. - -„ 轉 V. 22, 23. - -ch‘uan 傳 I. 25; XIII. 12. - -chui 追 VI. 10. - -„ 隊 XII. I. - -chun 諄 IX. 35. - -„ 衆 _passim_. - -„ 重 VII. 6, 11; IX. 33; XI. 1, 7, 13, 44, 49. - -„ 鍾 II. 15. - -„ 終 V. 6. - -„ 中 II. 13; IX. 8; XI. 29. - -ch‘ung 衝 VI. 10. - -chü 居 IX. 20, 25; X. 3, 8, 9, 10, 11; XI. 37. - -„ 舉 II. 1; IV. 10; VII. 6; X. 30; XI. 63. - -„ 聚 VII. 2; VIII. 1; XI. 40, 54. - -„ 車 II. 1, 14, 17; IX. 23, 25. - -„ 具 III. 4; XII. 2. - -„ 俱 X. 25; XI. 29; XIII. 8. - -„ 沮 VII. 13; XI. 8, 52. - -„ 拒 XI. 68. - -„ 距 III. 4. - -„ 拘 XI. 24. - -„ 懼 XI. 24. - -ch‘ü 去 I. 15; II. 13, 14; IX. 7, 15, 39; X. 7, 11; XI. 26, 38, 43. - -ch‘ü 取 I. 20; II. 9, 16; V. 19; VI. 7, 33; IX. 40, 43; XII. 15; XIII. -5, 6. - -„ 屈 II. 2, 4, 13; III. 2, 6; VIII. 10; XI. 41. - -„ 趨 VI. 1, 5, 29, 30; VII. 7: VIII. 10; XI. 47. - -„ 驅 IX. 24; XI. 39. - -„ 衢 VIII. 2; XI. 1, 6, 12, 43, 48. - -„ 曲 I. 10. - -chüan 卷 VII. 7. - -„ 倦 IX. 33. - -ch‘üan 全 III. 1, 7; IV. 7; X. 31; XII. 22. - -„ 權 I. 17; III. 15; VII. 21; XI. 55. - -chüeh 絶 VIII. 2; IX. 1, 3, 4, 7, 15; XI. 22, 43; XII. 14. - -„ 決 IV. 20; XI. 67. - -„ 蹶 VII. 9. - -ch‘üeh 闕 VII. 36; XI. 50. - -chün 君 III. 12, 17; VII. 1; VIII. 1, 3; XII. 22; XIII. 4, 8, 27. - -„ 軍 _passim_. - -„ 均 X. 12, 15. - -ch‘ün 羣 XI. 39. - -Êrh 二 I. 4; II. 15; IV. 17; VII. 10; XII. 1. - -êrh 耳 IV. 10; VII. 24, 26; XI. 36. - -„ 兒 X. 25. - -„ 而 _passim_. - -Fa 法 I. 4, 10, 13; II. 1; III. 1, 4, 7, 8; IV. 16, 17; VII. 1, 8, 9, -22, 25, 33, 37; VIII. 1, 11; XI. 1, 56. - -Fa 發 V. 15; VII. 4; XI. 28, 38; XII. 3, 6, 7, 9, 10; XIII. 19. - -„ 罰 I. 13; IX. 36, 42. - -„ 伐 III. 3; XI. 54. - -fan 反 XIII. 7, 11, 13, 21, 25. - -„ 返 IX. 34; X. 4, 5. - -„ 凡 _passim_. - -„ 犯 XI. 56, 57. - -„ 煩 VIII. 12. - -fang 方 V. 22; XI. 31. - -„ 防 IX. 13. - -fei 費 II. 1, 13, 14; XII. 15; XIII. 1. - -„ 非 III. 2, 6; IV. 8, 9; IX. 40; X. 14; XI. 27, 53; XII. 17; XIII. 3, -15, 16, 17. - -fên 分 III. 5, 8; V. 1; VI. 13, 14; VII. 10, 16, 20. - -„ 忿 III. 5; VIII. 12. - -„ 紛 V. 16. - -„ 焚 XI. 39. - -„ 轒 III. 4. - -fêng 風 VII. 17; XI. 30; XII. 4, 10, 11. - -„ 奉 II. 1; XIII. 1. - -„ 鋒 X. 19. - -fou 缻 IX. 34. - -„ 覆 IX. 22. - -fu 符 XI. 63. - -„ 附 III. 5; IX. 5, 42. - -„ 夫 _passim_. - -„ 扶 XI. 15. - -„ 復 V. 6; VI. 28; XII. 20, 21. - -„ 覆 VIII. 14; IX. 17. - -„ 伏 IX. 17, 22. - -„ 負 I. 14, 26; III. 18. - -„ 服 IX. 42, 44; X. 17. - -„ 釜 XI. 39. - -„ 赴 X. 25. - -„ 輔 III. 11. - -Hai 害 II. 7; VI. 3; VIII. 7, 9, 10; XI. 57, 59. - -han 寒 I. 7. - -hao 亳 IV. 10. - -hêng 橫 X. 18. - -ho 合 V. 5; VII. 2, 16; VIII. 1, 2; IX. 39; X. 19, 24; XI. 12, 16, 17, -54; XII. 19. - -„ 闔 XI. 65. - -„ 何 XI. 18. - -„ 河 V. 6. - -„ 和 VII. 2; IX. 26. - -hou 厚 X. 26; XIII. 14, 25. - -„ 侯 II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 52. - -„ 後 _passim_. - -hsi 昔 IV. 1; XIII. 26. - -„ 喜 IX. 11; XII. 20. - -„ 奚 VI. 21. - -„ 翕 IX. 35. - -„ 息 IX. 38. - -„ 攜 XI. 34. - -hsia 下 III. 3, 7, 17; IV. 7, 9; VI. 29; IX. 11; XI. 6, 15, 55; XII. 10. - -„ 夏 XIII. 26.* - -hsia 狹 I. 8. - -hsiang 相^1 V. 11; VII. 23; IX. 39, 45; XI. 15, 30; XIII. 2. - -„ 相^4 IX. 1. - -„ 鄉 VII. 14, 20; XI. 52; XIII. 7, 9, 22. - -„ 向 VII. 33; XI. 61. - -„ 象 VI. 29; XIII. 5. - -„ 祥 XI. 26. - -„ 詳 XI. 60. - -hsiao 小 III. 10; IX. 17. - -hsieh 械 III. 4. - -„ 駭 IX. 22. - -„ 謝 IX. 38. - -hsien 先 _passim_. - -„ 險 I. 8; V. 14; VII. 13; IX. 17, 18; X. 1, 10, 21; XI. 8, 40, 52. - -„ 陷 IX. 15; X. 14, 16; XI. 24, 58, 59. - -hsien 賢 XIII. 4, 27. - -hsin 信 I. 9; IX. 45; XI. 25. - -„ 心 VII. 27, 30. - -hsing 行 I. 13; V. 22; VI. 6, 29, 34; VII. 7, 13; IX. 42, 44; XI. 8, 13, -52; XII. 2. - -„ 形 _passim_. - -„ 興 XII. 18: XIII. 1, 26. - -„ 性 V. 22. - -hsing 姓 II. 10, 11, 13; XIII. 1, 20. - -hsiu 修 III. 4; IV. 6; XI. 25; XII. 15, 16. - -„ 休 IX. 38. - -hsiung 凶 XII. 15. - -hsü 虛 II. 13; V. 4; VI. 10; IX. 32. - -„ 徐 VII. 17; IX. 35. - -„ 宿 XII. 4. - -hsüan 懸 VII. 21; IX. 34; XI. 56. - -„ 選 X. 19. - -hsün 循 V. 11. - -hu 乎 I. 26; VI. 9; XI. 30. - -„ 呼 IX. 32. - -„ 戶 XI. 68. - -hua 化 VI. 33. - -„ 畫 VI. 12. - -„ 譁 VII. 30. - -huan 患 III. 12; VII. 3; VIII. 9. - -„ 環 V. 11. - -huang 黃 IX. 10.* - -„ 潢 IX. 17. - -hui 毀 III. 6; V. 13. - -„ 隳 XI. 55. - -„ 會 VI. 19. - -hun 渾 V. 16. - -huo 貨 II. 4, 16; XI. 27. - -„ 火 VII. 18, 26; XII. _passim_. - -„ 惑 III. 14, 16. - -„ 活 XI. 50. - -I 一 _passim_. - -„ 已 II. 17; III. 4; IV. 13; IX. 40, 42; XI. 24, 34, 51. - -I 易 I. 8; IV. 11; IX. 9, 20, 41; XI. 37. - -„ 意 I. 5, 24; VI. 5; XI. 60. - -„ 益 II. 18; VI. 21; IX. 24, 40. - -„ 鎰 IV. 19. - -„ 疑 III. 15, 16; IX. 21; XI. 26. - -„ 佚 I. 23; VI. 1, 4; VII. 31. - -„ 役 II. 8, 12; VIII. 10. - -„ 亦 VI. 21; XI. 4. - -„ 俅 IX. 1, 8. - -„ 倚 IX. 29. - -„ 伊 XIII. 26.* - -„ 邑 XI. 7. - -„ 頤 XI. 28. - -„ 夷 XI. 63. - -„ 義 XIII. 16. - -„ 蟻 III. 5. - -„ 翼 XII. 4.* - -„ 蘙 IX. 17. - -„ 以 _passim_. - -„ 矣 _passim_. - -Jan 然 II. 1; XI. 29, 30, 58, 59. - -jao 擾 IX. 33. - -„ 饒 XI. 21. - -jên 人 _passim_. - -„ 仁 I. 9; XIII. 2, 16. - -„ 任 III. 15; V. 21, 22; X. 13, 20. - -„ 仞 IV. 20; V. 23. - -jih 日 II. 1; IV. 10; V. 6; VI. 19, 20, 34; VII. 7; XI. 28, 63; XII. 3, -4; XIII. 1, 2. - -jo 若 III. 9; IV. 19, 20; IX. 8; X. 5, 9, 11; XI. 18, 32, 34, 39, 56. - -„ 弱 III. 11; V. 17, 18; X. 16, 18, 19. - -jou 肉 IX. 34. - -„ 柔 XI. 33. - -ju 辱 VIII. 12. - -„ 入 IX. 35; XI. _passim_. - -„ 如 V. _passim_; VII. 17, 18, 19; X. 25, 26; XI. 29, 30, 38, 68; XIII. -24. - -jui 鋭 II. 2, 4; VII. 28, 29, 34; IX. 23. - -K‘ai 開 XI. 65, 68. - -kan 敢 XI. 18, 30. - -„ 秆 II. 15. - -kang 剛 XI. 33. - -kao 高 VI. 11, 29; VII. 33; IX. 2, 6, 9, 11, 23: X. 3, 10; XI. 38. - -„ 告 XI. 57; XIII. 19, 23. - -kêng 更 II. 17. - -ko 革 II. 1; XI. 37. - -k‘o 渴 IX. 30. - -„ 客 II. 1; IX. 4, 5; XI. 20, 42. - -„ 克 XI. 20. - -„ 可 _passim_. - -kou 溝 VI. 11. - -k‘ou 宼 VII. 36; IX. 34. - -ku 古 IV. 11; XI. 15. - -„ 固 VI. 7; XI. 24, 45, 48. - -„ 故 _passim_. - -„ 谷 IX. 1. - -„ 鼓 VII. 23, 24, 26. - -k‘u 庫 XII. 1. - -kua 寡 III. 17; V. 1, 2; VI. 14, 15, 16, 17, 18; XI. 9, 15. - -„ 挂 X. 1, 4, 5. - -kuai 乖 VI. 12. - -kuan 官 I. 10; XIII. 10. - -„ 關 XI. 63. - -„ 觀 I. 26; V. 8. - -kuang 廣 I. 8; IX. 23. - -k‘uang 況 I. 26; VI. 20. - -„ 誑 XIII. 12, 23. - -kuei 歸 VII. 28, 29, 35; XI. 9. - -„ 鬼 XIII. 5. - -„ 貴 II. 11, 19; IX. 11; XI. 15. - -„ 劌 XI. 28.* - -„ 詭 I. 18. - -k‘uei 窺 VI. 25. - -„ 饋 II. 1. - -k‘un 困 IX. 36. - -kung 公 II. 14; XIII. 1. - -„ 功 IV. 12; XIII. 4, 27. - -„ 攻 _passim_. - -„ 共 VI. 14. - -k‘ung 恐 IX. 32. - -kuo 國 I. 1; II. 3, 6, 9, 10, 20; III. 1, 6, 11; X. 24; XI. 43, 54, 55; -XII. 21, 22. - -„ 過 IV. 8; V. 7, 8, 9, 10; VIII. 13; X. 14; XI. 51. - -„ 彍 V. 15. - -k‘uo 廓 VII. 20. - -Lai 來 VIII. 11; IX. 4, 21, 23, 38; X. 2; XI. 5, 18, 39; XIII. 21. - -lang 廊 XI. 64. - -lao 勞 I. 23; VI. 1, 4, 6; VII. 31; IX. 31; XI. 22. - -„ 牢 IX. 15. - -lei 壘 VI. 11. - -„ 雷 IV. 10; VII. 19. - -li 吏 IX. 33; X. 16, 17, 18. - -„ 里 II. 1; VI. 6, 19, 20; VII. 7, 9, 10; XI. 61; XIII. 1. - -„ 理 VI. 23; XI. 33, 41. - -„ 力 II. 2, 4, 13; IV. 10; VII. 31; IX. 40; XI. 22, 23; XII. 8. - -„ 立 IV. 14; VII. 15; IX. 29. - -„ 離 I. 23; XI. 16. - -„ 厲 XI. 64. - -„ 利 _passim_. - -liang 量 IV. 17, 18. - -„ 糧 II. 1, 8, 9; VII. 11; X. 3. - -„ 良 XII. 16, 22. - -liao 料 IX. 40; X. 19, 21. - -lien 廉 VIII. 12. - -„ 練 I. 13. - -lin 林 VII. 13, 17; IX. 17; XI. 8, 52. - -ling 令 I. 5, 13; IX. 4, 43, 44, 45; X. 7, 26; XI. 25, 28, 56; XIII. 12, -20. - -„ 陵 VII. 33; IX. 13. - -liu 六 II. 14; X. 13, 14, 20. - -„ 留 I. 15; VIII. 2; IX. 7; XII. 15. - -„ 流 VI. 31; IX. 6. - -lo 羅 IX. 15. - -lu 虜 VIII. 12. - -„ 櫓 II. 14; III. 4. - -„ 路 XIII. 1. - -„ 陸 IX. 9. - -„ 祿 XIII. 2. - -luan 亂 I. 20; III. 16; V. 16, 17, 18; VII. 30; IX. 33; X. 14, 18, 26. - -„ 卵 V. 4. - -lun 輪 XI. 31. - -lung 隆 IX. 2. - -lü 慮 VIII. 7; IX. 41; XI. 37; XII. 16. - -„ 呂 XIII. 26.* - -„ 旅 III. 1. - -„ 屢 IX. 36. - -lüeh 掠 VII. 18, 20; XI. 13, 21. - -Ma 馬 II. 14; IX. 34; XI. 31. - -mai 賣 II. 11. - -„ 埋 XI. 31. - -mei 每 III. 18. - -mên 門 XIII. 20. - -mi 縻 III. 13. - -„ 迷 X. 30. - -„ 密 XIII. 14. - -miao 廟 I. 26; XI. 64. - -„ 妙 XII. 17. - -min 民 I. 5, 6; II. 20; IV. 20; VII. 24, 25, 26; VIII. 12: IX. 44; X. 24. - -ming 命 II. 20; VI. 9; VII. 1; VIII. 1, 3; XI. 27; XII. 15. - -„ 名 IV. 12; V. 2; X. 24; XIII. 20. - -ming 明 I. 13; IV. 10; X. 18; XII. 13, 16, 22: XIII. 4, 27. - -mo 沫 IX. 14. - -„ 墨 XI. 67. - -„ 莫 I. 11; VI. 27; VII. 3; XI. 39; XIII. 8, 14. - -mou 謀 III. 3, 7; VI. 25; VII. 12; VIII. 2; IX. 26: XI. 14, 22, 37, 52. - -mu 目 IV. 10: VII. 24, 26; XI. 36. - -„ 木 V. 22. - -„ 暮 VII. 28. - -Nai 乃 I. 16; X. 31. - -nan 難 III. 16; VII. 3, 19; IX. 42; X. 4, 5, 12; XI. 8. - -nao 撓 I. 22. - -nei 內 II. 1, 13; IX. 4; XII. 6, 9; XIII. 1, 7, 10, 22. - -nêng 能 _passim_. - -ni 餌 VII. 35. - -„ 逆 VII. 33. - -niao 鳥 V. 13; IX. 22, 32. - -nien 年 XIII. 2. - -niu 牛 II. 14. - -nu 怒 I. 22; II. 16; IX. 33, 39; X. 17; XII. 18, 20. - -„ 弩 II. 14; V. 15. - -nü 女 XI. 68. - -O 遏 VII. 35. - -Pa 拔 III. 5, 6; XI. 55. - -„ 霸 XI. 53, 54. - -pai 敗 I. 15; IV. 13, 14, 15, 16, 19; V. 3, 16; VI. 21; X. 20, 22; XI. -59. - -pan 半 VII. 9; IX. 4, 28; X. 7, 27, 28, 29. - -p‘ang 旁 IX. 17. - -pao 保 IV. 7, 16; X. 24. - -„ 寳 X. 24; XIII. 8. - -„ 報 XIII. 13. - -„ 暴 II. 3; IX. 37. - -„ 飽 VI. 4; VII. 31. - -pei 倍 III. 8; VII. 7. - -„ 北 VII. 34; X. 14, 19; XI. 23. - -„ 背 VII. 33; IX. 8, 9, 13, 16; XI. 7, 45. - -„ 卑 I. 22; IX. 23, 24. - -„ 備 I. 21, 24; VI. 16, 17, 18; IX. 24; X. 5. - -pên 奔 IX. 27. - -p‘êng 崩 X. 14, 17. - -pi 壁 XII. 4.* - -„ 避 I. 21; III. 9; VI. 29; VII. 29; X. 24. - -„ 弊 II. 4. - -„ 蔽 II. 14. - -„ 必 _passim_. - -„ 彼 III. 18; X. 2, 6, 31; XI. 4, 5, 9. - -p‘i 譬 X. 26; XI. 29. - -„ 圮 VIII. 2; XI. 1, 8, 13, 49. - -„ 罷 II. 14; VII. 8. - -p‘iao 漂 V. 12. - -pien 變 V. 7, 8, 9, 10; VI. 33; VII. 16, 26, 32; VIII. 4, 5, 6; XI. 41; -XII. 5, 12. - -pin 賓 II. 1. - -p‘in 貧 II. 10. - -ping 并 XI. 61. - -„ 併 IX. 40; XI. 22. - -„ 兵 _passim_. - -p‘ing 平 IX. 9. - -po 百 II. 10, 11, 13; III. 2, 18; VII. 7; IX. 12; XIII. 1. 2. - -„ 迫 VII. 36. - -p‘o 破 II. 14; III. 1; XI. 39. - -pu 不 _passim_. - -Sai 塞 XI. 50. - -san 三 I. 4; II. 8; III. _passim_; IV. 17; V. 2; VII. 7, 10, 27; XI. 6, -21, 40, 56; XII. 1; XIII. 14, 27. - -„ 散 IX. 23; XI. 1, 2, 11, 42, 46. - -sao 燥 XII. 4. - -„ 騷 XIII. 1. - -sê 色 V. 8. - -sha 殺 II. 16; III. 5; VIII. 12, 14; XI. 6; XIII. 20. - -shan 山 V. 23; VII. 13, 18; IX. 1, 2; XI. 8, 29, 52. - -„ 善 _passim_. - -shang 上 I. 5; III. 1, 3, 17; IV. 7; VII. 9; IX. 6, 14; X. 21; XI. 15, -64; XII. 10; XIII. 27. - -„ 賞 I. 13; II. 17; IX. 36; XI. 56; XIII. 14. - -shao 少 I. 26; III. 9; IX. 23; X. 19. - -shê 舍 VII. 2; VIII. 2; IX. 34; XIII. 20, 21. - -„ 虵 XI. 29. - -„ 涉 IX. 14. - -shên 深 VI. 11, 25; X. 25; XI. _passim_. - -„ 信 VIII. 8; XI. 55. [See under _hsin_.] - -„ 伸 XI. 41. - -„ 神 VI. 9, 33; XIII. 5, 8. - -„ 甚 XI. 24. - -„ 愼 XII. 22. - -shêng 勝 _passim_. - -„ 生 I. 2, 6, 8; IV. 18; V. 6, 11, 17; VI. 23, 34; VIII. 12; IX. 2, 6, 9, -12, 17; XI. 58; XII. 21; XIII. 7, 13, 24. - -„ 聲 V. 7; VI. 9. - -„ 聖 XIII. 15. - -shih 是 _passim_. - -„ 矢 II. 14. - -„ 失 IV. 14; VI. 22; IX. 35. - -„ 石 II. 15; V. 12, 22, 23. - -„ 始 V. 6; XI. 68. - -„ 示 I. 19; XI. 50. - -„ 施 XI. 56. - -„ 弛 X. 14, 16. - -„ 時 I. 7; V. 6; VI. 34; XII. 3, 4, 9. - -„ 識 III. 17; XI. 37. - -„ 埶 V. _passim_. - -„ 勢 I. 16, 17; VI. 32; X. 12, 15. - -shih 十 II. 1, 13, 14, 15, 17; III. 8; VI. 14, 20; VII. 8, 9, 10; X. 15; -XIII. 1. - -„ 士 I. 13; III. 5, 14, 15; XI. 23, 24, 27, 28, 36. - -„ 實 I. 21; V. 4; VI. 30; IX. 12; XIII. 17. - -„ 使 IV. 3; V. 3; VI. 3, 18, 22; X. 26; XI. _passim_; XIII. 16, 22, 23, -24. - -„ 事 I. 1; III. 14; XI, XIII. _passim_. - -„ 恃 VIII. 11; IX. 18; XI. 15, 31; XIII. 27. - -„ 師 II. 1, 3, 10, 11; VII. 36; XI. 43; XII. 18; XIII. 1. - -„ 視 VII. 23; IX. 2, 6; X. 25. - -„ 食 II. 9, 15; VII. 11, 35; IX. 34; XI. 21, 49. - -shou 受 V. 3; VII. 1; VIII. 1, 3. - -„ 守 IV. 5, 6, 7; VI. 7, 8, 12; XI. 48; XII. 12; XIII. 2, 20. - -„ 手 XI. 30, 34. - -„ 獸 IX. 22. - -„ 首 XI. 29. - -„ 壽 XI. 27. - -shu 數 IV. 17, 18; V. 1, 18; VI. 20; IX. 36; XII. 12; XIII. 2. - -„ 樹 IX. 8, 21. - -„ 孰 I. 13; V. 11. - -„ 銖 IV. 19. - -„ 輸 II. 10. - -„ 暑 I. 7. - -„ 術 VIII. 6. - -shuai 率 XI. 29, 30. - -„ 帥 XI. 38. - -shui 水 IV. 20; V. 12; VI. 29, 31, 32; IX. 3, 4, 5, 6, 8, 14; XII. 13, -14. - -shun 楯 II. 14. - -„ 順 XI. 60. - -so 所 _passim_. - -„ 索 I. 3, 12; IX. 17; XIII. 20, 21. - -ssŭ 死 I. 2, 6, 8; V. 6; VI. 23, 34; VIII. 2, 12; IX. 9, 10; X. 25; XI. -_passim_; XII. 21; XIII. 7, 12, 19, 23. - -„ 四 I. 4; IV. 17; V. 6; VI. 34; XI. 43, 53; XII. 1, 4. - -„ 駟 II. 1. - -„ 司 II. 20; VI. 9. - -„ 私 XI. 55. - -su 速 II. 5; VI. 10; VIII. 12; XI. 19. - -„ 素 IX. 44, 45; XII. 2. - -„ 粟 IX. 34. - -suan 算 I. 26. - -sui 雖 II. 4; VI. 11, 21, 22; VIII. 5, 6; X. 7. - -„ 隨 XI. 67. - -sun 孫 _passim_. - -Ta 大 I. 1; II. 14; III. 10; X. 17; XI. 54; XIII. 27. - -„ 達 IX. 23; XI. 43. - -tai 待 III. 17; IV. 1; V. 20; VI. 1; VII. 30, 31; VIII. 11; IX. 14; X. 8, -10; XI. 18; XII. 7, 9. - -tai 殆 III. 18; X. 31. - -„ 怠 XIII. 1. - -„ 帶 II. 1. - -tan 殫 II. 4, 13. - -tang 當 II. 15; XI. 30. - -t‘ang 堂 VII. 32. - -tao 道 I. _passim_; III. 17; IV. 16; VII. 7; X. _passim_; XI. 8, 19, 20, -32, 42; XII. 22; XIII. 1, 8. - -„ 導 VII. 14; XI. 52; XIII. 21. - -t‘ao 逃 III. 9. - -tê 得 _passim_. - -t‘ê 忒 IV. 13. - -têng 登 IX. 2; XI. 38. - -ti 地 I. 2, 4, 8, 13; IV. 7, 14, 18; V. 6; VI. _passim_; VII. 14, 20; -VIII. 2, 3, 5; IX. 13, 15; X. 1, 13, 21, 29, 31; XI. _passim_. - -„ 敵 II. 9, 15, 16, 18; III. 9, 10; IV. 1, 2, 3, 14; V. 3, 19; VI, IX, X, -XI, XIII. passim. - -„ 帝 IX. 10. - -„ 隄 IX. 13. - -t‘i 梯 XI. 38. - -„ 涕 XI. 28. - -t‘iao 挑 IX. 19; X. 12. - -„ 條 IX. 23. - -t‘ien 天 I. 4, 7, 13; III. 7; IV. 7, 9; V. 6; IX. 15; X. 14, 31; XI. 6, -55; XII. 4. - -ting 定 IX. 14. - -t‘ing 聽 I. 15, 16; V. 7; XI. 18. - -„ 霆 IV. 10; VII. 19. - -to 度 IV. 18; VI. 21; XIII. 5. - -„ 惰 VII. 28, 29. - -„ 奪 VII. 27; XI. 18; XII. 14. - -„ 多 I. 26; IV. 10; VI. 16, 21; VII. 26; IX. 21, 40; XI. 7. - -t‘o 脫 XI. 68. - -tou 鬥 V. 2, 16; VI. 22; XI. 24, 51. - -t‘ou 投 V. 4; XI. 23, 28, 40, 58. - -tsa 雜 II. 17; VIII. 7, 8, 9. - -tsai 在 _passim_. - -„ 災 III. 5; VIII. 13; X. 14; XI. 26. - -„ 哉 VI. 21; XIII. 18. - -„ 再 II. 8. - -„ 載 II. 8. - -ts‘ai 財 II. 11, 12, 13; XI. 27. - -„ 材 II. 1. - -„ 採 IX. 23. - -ts‘ang 藏 IV. 7; IX. 17. - -tsao 早 XII. 6. - -ts‘ao 草 IX. 8, 21. - -„ 操 XIII. 1. - -tsê 則 _passim_. - -„ 擇 V. 21. - -„ 澤 VII. 13; IX. 7, 8; XI. 8, 52. - -„ 責 V. 21. - -ts‘ê 側 IX. 25. - -„ 測 XI. 22. - -ts‘ê 策 VI. 22. - -tso 左 VI. 17, 20; XI. 30; XIII. 20. - -„ 佐 I. 16; XII. 13; XIII. 3. - -„ 作 VI. 23. - -„ 坐 XI. 28. - -ts‘o 挫 II. 2, 4. - -„ 措 IV. 13. - -„ 錯 VI. 26. - -tsou 走 IX. 27; X. 14, 15. - -tsu 卒 I. 13; II. 17; III. 1; V. 20; VII. 34; IX. 42; X. 16, 18, 25, 27, -28, 29; XI. 16, 28, 36. - -„ 足 II. 3, 9; IV. 6; VI. 24; IX. 40; XI. 21, 31. - -„ 阻 VII. 13; IX. 17; XI. 8, 52. - -tsui 罪 X. 24. - -ts‘un 存 I. 2; XI. 10, 58; XII. 21. - -tsung 縱 X. 18. - -ts‘ung 從 V. 19; VII. 34; X. 9, 11; XI. 9, 51; XII. 8. - -„ 聰 IV. 10. - -tu 睹 II. 5. - -„ 獨 VII. 25. - -t‘u 徒 IX. 23. - -„ 兎 XI. 68. - -„ 途 VII. 4; XI. 37. - -„ 塗 VIII. 3; XI. 49. - -tuan 短 V. 14; VI. 34. - -„ 端 V. 11. - -„ 碫 V. 4. - -tui 懟 X. 17. - -t‘ui 退 III. 13; VI. 10; VII. 25; IX. 24, 28; X. 24. - -tun 沌 V. 16. - -„ 鈍 II. 2, 4. - -„ 頓 III. 7. - -tung 動 IV. 7; V. 19, 20, 22; VI. 4, 23; VII. 15, 18, 19, 21; IX. 21, 33; -X. 30; XI. 17; XII. 17, 19; XIII. 1, 4, 27. - -t‘ung 通 VIII. 4, 5; X. 1, 2, 3; XI. 63. - -„ 同 I. 5; III. 14, 15, 17; XI. 30. - -tzŭ 子 I. 1; X. 25, 26; _et al_. - -„ 自 IV. 7; VI. 3; X. 17; XI. 2. - -„ 輜 VII. 6, 11; XII. 1. - -tz‘ŭ 此 _passim_. - -Wai 外 I. 16; II. 1; XII. 6, 9; XIII. 1, 12. - -wan 萬 II. 1; XIII. 1. - -wang 往 IX. 23; X. 2, 4; XI. 5, 23, 24, 28, 39, 45. - -„ 亡 I. 2; VII. 11; XI. 10, 58; XII. 21. - -„ 王 XI. 53, 54. - -wei 爲 _passim_. - -„ 謂 II. 18; III. 13, 16; IV. 11; VI. 33; IX. 12. 43; XI. 15, 40, 62; -XIII. 8. - -„ 畏 I. 6; IX. 37. - -„ 危 I. 6; II. 20; V. 22; VII. 5; VIII. 12, 14; XII. 17. - -„ 唯 X. 24. - -„ 惟 IX. 7, 40, 41; XIII. 27. - -„ 尾 XI. 29. - -wei 威 XI. 54, 55. - -„ 未 _passim_. - -„ 味 V. 9. - -„ 位 VI. 34. - -„ 薈 IX. 17. - -„ 委 VII. 6, 11; IX. 38. - -„ 微 VI. 9; XI. 66; XIII. 17, 18. - -„ 圍 III. 8; VII. 36; VIII. 2; XI. 1, 9, 14, 45, 50, 51. - -„ 葦 IX. 17. - -wên 文 IX. 43. - -„ 愠 XII. 18, 20. - -„ 問 XI. 18, 30. - -„ 聞 I. 11; II. 5; IV. 10; VII. 23; XIII. 19. - -wo 我 VI. 11, 12, 13, 14, 27; X. 2, 6, 7, 8, 10; XI. 4, 5; XIII. 21. - -„ 臥 XI. 28. - -wu 無 _passim_. - -„ 勿 VII. 32, 33, 34, 35, 36; IX. 4, 15; X. 9, 11; XI. 22, 57; XII. 7. - -„ 五 _passim_. - -„ 伍 III. 1. - -„ 吾 _passim_. - -„ 務 II. 15; VIII. 8. - -„ 侮 VIII. 12. - -„ 惡 IX. 11; XI. 27, 30. - -„ 武 IX. 40, 43. - -„ 吳 XI. 30.* - -Ya 牙 XIII. 26.* - -yai 隘 X. 1, 8; XI. 9, 45. - -yang 羊 XI. 39. - -„ 佯 VII. 34. - -„ 養 II. 17; IX. 12; XI. 22, 55. - -„ 陽 I. 7; IX. 11, 13; X. 3, 10. - -yao 要 VII. 32; XIII. 27. - -yeh 也 _passim_. - -„ 業 VIII. 10. - -„ 野 XI. 21. - -„ 謁 XIII. 20. - -„ 夜 VII. 7, 26; IX. 32: XII. 11. - -yen 焉 XI. 23. - -„ 言 VII. 23; IX. 35; XI. 57. - -„ 嚴 I. 9; X. 18. - -„ 驗 XIII. 5. - -„ 煙 XII. 2. - -„ 偃 XI. 28. - -yin 引 III. 16; X. 7, 11. - -„ 陰 I. 7; VII. 19; IX. 11. - -„ 飮 IX. 30. - -„ 闉 III. 4. - -„ 殷 XIII. 26.* - -„ 因 I. 17; II. 9; VI. 26, 31, 33; XII. 2, 5; XIII. _passim_. - -ying 營 IX. 23. - -„ 盈 X. 8, 9. - -„ 嬰 X. 25. - -„ 應 VI. 28; XII. 5, 6. - -„ 迎 IX. 4, 5, 6, 16, 39. - -yo 約 VI. 15; IX. 26; XI. 25. - -yu 有 _passim_. - -„ 右 VI. 17, 20; IX. 9, 13; XI. 30; XIII. 20. - -yu 由 VIII. 3; XI. 9, 19. - -„ 誘 I. 20; VII. 4; IX. 28. - -„ 又 III. 4; IX. 39. - -„ 幽 XI. 35. - -yung 用 _passim_. - -„ 勇 I. 9; IV. 12; V. 17, 18; VII. 25; XI. 28, 32. - -yü 雨 IX. 14. - -„ 於 _passim_. - -„ 予 V. 19. - -„ 御 III. 17. - -„ 禦 VI. 10; XI. 51. - -„ 愚 XI. 36. - -„ 遇 X. 17; XI. 30. - -„ 虞 III. 17; XI. 19. - -„ 豫 VII. 12; XI. 52. - -„ 迁 VII. 3, 4, 22; XI. 9, 37. - -yü 餘 IV. 6; VI. 24; XI. 27. - -„ 欲 III. 17; VI. 11, 12; IX. 5, 14, 19, 38; XIII. 20. - -„ 與 _passim_. - -yüan 遠 I. 8, 19; II. 10; VI. 20; VII. 31; IX. 3, 16, 19; X. 1, 12, 21. - -„ 原 II. 13. - -„ 捐 VII. 6. - -„ 圓 V. 16, 22, 23. - -yüeh 曰 _passim_. - -„ 月 III. 4; IV. 10; V. 6; VI. 34. - -„ 越 VI. 21*; XI. 30*, 43. - -„ 悅 XII. 20. - -yün 紜 V. 16. - -„ 輪 III. 4. - -„ 運 XI. 22. - - - - -INDEX - -[The numerals refer to pages] - -Abstract ideas of degree, 50. - -Accessible ground, 100, 101, 119. - -Accommodating oneself to the enemy, 145, 148. - -Adaptation to circumstances, 23. - -Aides-de-camp, 171. - -“Aids to Scouting,” quoted, 88, 89, 107, 164. - -Alliances, 60, 119, 140, 142. - -Allotments of land, 62. - -Alps, crossings of the, 57. - -Amiot, Père, vii, 1. - -Anger, succeeded by gladness, 159. - -Army, divisions of the, 17, 33. - -Army on the march, 140. - -Arsenals, burning of, 151. - -“Art of War,” quoted by Han Hsin, 144. - -Art of war in a nutshell, 44. - -Athletics, 124. - -Attack, skill in, 28. - -Attack and defence, 25, 44. - -Autumn hair, 29. - - -Baden-Powell, General. _See_ “Aids to Scouting.” - -Baggage, 58. - -Baggage-train, 60. - -Baggage-trains, burning of, 151. - -Bait, offered by the enemy, 68. - -Balancing of chances, 31. - -Banners. _See_ Flags and banners. - -Bases of supply, 60. - -Beasts, startled, sign of surprise attack, 89. - -Belgians at Waterloo, 130. - -Benevolence to spies, 170. - -Biot’s _Chou Li_, ix. - -Birds rising, sign of ambuscade, 89. - -Blücher, 48. - -Bluster, 95. - -Boers, 18. - -“Book of Army Management,” 63. - -Buff-coats, 58. - -Burning one’s boats, 133. - - -Calamities, six, 105. - -Calthrop, Capt.: his edition of Sun Tzŭ’s text, xxxii; his translation -of Sun Tzŭ, viii; quoted, _passim_. - -Camp, shifting, 133. - -Camping, 80 _sqq_. - -Cannae, battle of, 11. - -Casinum, 140. - -“Catalogue of Chinese Books,” xxxiv. - -_Chan Kuo Ts‘ê_, quoted, 10; referred to, xxiv. - -_Chan Tou Ta Chia Ping Fa_, xviii. - -Chang Ao, a commentator, xlii. - -Chang Hsiu, 69. - -Chang Liang, li, 109, 116. - -Chang Ni, 144. - -Chang Shang-ying, lii. - -Chang Shou-chieh, xvi, xvii. - -Chang Tsai, li. - -Chang Tzŭ-shang, a commentator, xli. - -Chang Yü’s commentary on Sun Tzŭ, xl; quoted, 5, 8, 9, 11, 20, 21, 22, -24, 25, 27, 30, 33, 34, 35, 39, 42, 44, 46, 49, 50, 51, 55, 56, 58, 60, -63, 64, 65, 66, 68, 69, 72, 73, 74, 75, 76, 77, 78, 80, 81, 82, 83, 85, -87, 88, 89, 90, 92, 94, 97, 99, 103, 105, 107, 109, 111, 112, 119, 124, -125, 126, 127, 131, 132, 133, 134, 136, 139, 141, 142, 143, 145, 152, -155, 156, 158, 159, 161, 163, 167, 170, 171, 172; referred to, 6, 15, -17, 31, 36, 45, 71, 86, 95, 96, 106, 147, 153, 173. - -Ch‘ang mountains, 128. - -Ch‘ang-cho, battle of, 66. - -Ch‘ang-shê, siege of, 154. - -Chao State, army of, 28, 143; defeated by Ch‘in, 166; King of, 57. - -Chao Chan, 106. - -Chao Kua, xlviii, 166. - -Chao Shê, famous march of, 57, 136; his use of spies, 166. - -Chao Yeh, xiv. - -Chao Ying-ch‘i, 78. - -Chao Yüan-hao’s rebellion, xli. - -Ch‘ao Kung-wu, quoted, xxxvi, xxxvii, xxxviii, xl, xli. - -Chariots, 9, 91. - -Chariot fighting, 15, 16. - -Chariot wheels, burying of, 129. - -Chavannes, M.: his “Mémoires Historiques” referred to, xiii, xvi, xlvi, -57. - -Ch‘ên Chên-sun, quoted, xxiii. - -Ch‘ên Hao’s commentary on Sun Tzŭ, xxxvi, xxxviii; quoted, 30, 44, 56, -62, 65, 69, 73, 81, 93, 97, 106, 108, 110, 117, 118, 122, 124, 133, 136, -141, 147, 152, 170, 175; referred to, 18, 68. - -Ch‘ên-ts‘ang, siege of 94. - -Chêng, principality of, 104, 116. - -_Chêng_ and _ch‘i_. See Tactics, direct and indirect. - -Chêng Ch‘iao, xl. - -Chêng Hou, quoted, xliii. - -Chêng Hsüan’s commentary on the _Chou Li_, xviii. - -Chêng Tuan, xlii. - -Chêng Yu-hsien’s _I Shuo_, xxxii, xxxiv; referred to, 36, 53, 58, 70, -136. - -Ch‘êng-an, city of, captured by Han Hsin, 28. - -Ch‘êng-hung, battle of, 78. - -Ch‘êng T‘ang, xvi, 173, 175. - -Chi Hsieh, editor of commentaries on Sun Tzŭ, xxxviii, xli. - -Chi-mo, siege of, 90. - -Chi T‘ien-pao’s edition of Sun Tzŭ, xxxi, xxxii, xxxiii, xxxvi, xxxvii. - -Ch‘i State, xii, xvi, 128. - -Ch‘i Chieh, 90. - -Chia Hsü, a commentator, xli. - -Chia-ku, meeting at, xlvii. - -Chia Lin’s commentary on Sun Tzŭ, xxxvi, xxxviii; quoted, 20, 30, 34, -46, 50, 57, 72, 75, 76, 86, 92, 94, 95, 97, 117, 120, 133, 143, 148, -152, 157, 175; referred to, 51, 55, 62, 65, 96, 108, 164. - -_Chia Yü_, referred to, xlvii. - -Chiang-ling, town of, 111. - -_Chiang Yüan_, a spurious work, lii. - -Chieh Kuei, the tyrant, 173. - -Chieh-li, a Turkish Khan, 167. - -_Ch‘ien Ch‘io Lei Shu_, liii. - -_Ch‘ien Fu Lun_, referred to, xxiv. - -_Ch‘ien Han Shu_, quoted 81, 145, 167; referred to, li, 28, 34, 57, 69; -bibliographical section of, quoted, xvii, xix, li; referred to, xviii, -xx, liii. - -Ch‘ih Yu, 84. - -Chin State, xii, xvi, 106. - -_Chin Shu_, quoted, 78, 116; referred to, 123, 165. - -Ch‘in State, 142. - -China’s experience of war, xliv. - -Chinese characters, elasticity of, 159. - -Chinese sentiment opposed to militarism, xliv. - -Ching, Duke of Ch‘i, xv. - -Ching-chou Fu, 123. - -Ching-hsing pass, battle of, 143. - -Ching K‘o, 127. - -Ching Wang, period of, xxiii. - -_Chiu T‘ang Shu_, referred to, 104, 167; bibliographical section of, -referred to, liii. - -_Chou Ch‘in Shih I Tzŭ_, text of Sun Tzŭ in, xxxi. - -Chou dynasty, 174. - -Chou Hsin, the tyrant, l, 174. - -_Chou Li_, quoted, 14, 55, 60, 68, 92, 146; referred to, xxxix, xlviii, -64; Biot’s translation of, ix. - -Chu Chih-wu, xxi. - -Chu Fu’s edition of Sun Tzŭ, xvii, xxxi. - -Chu Hsi, corrected by Legge, 32; quoted, xliii, xlvii. - -Chu-ko Liang, 46, 51, 74, 82, 117, 122; supposititious works of, lii. - -Chu-ko Wu-hou. _See_ Chu-ko Liang. - -Ch‘u State, xii, xiii, xvi, 124; the hereditary enemy of Wu, xxvii; -Viscount of, 110. - -Chuan Chu, xxi, 128. - -Chuan Shê-chu. _See_ Chuan Chu. - -Chuang, Duke of Lu, 66. - -Chuang, Prince of Ch‘u, 141, 162. - -_Chuang Tzŭ_, referred to, 29, 85. - -_Chung Yung_, xix. - -Circumstances, art of studying, 68. - -Classics, compared with Sun Tzŭ, xliii. - -Clearness of orders, 107. - -Clever fighter, the, 29, 41, 42. - -Cohesion, 134. - -Collapse, one of the six calamities, 105, 106. - -Columns, marching in, 49. - -Commander, the, 2, 3. _See also_ General. - -Commander-in-chief, killing the, 145; presence of mind of the, 66. - -Commentary, native, on Sun Tzŭ, ix, xxxiv _sqq_. - -Communications, line of, 101, 119. - -Compactness, 61. - -Confucius, and the art of war, xlvi, xlvii, xlviii; contemporary with -Sun Tzŭ, xxx; violates extorted oath, xlix. - -Constellations, 153. - -Contentious ground, 115, 118, 136. - -Contraction and expansion, 134. - -Conventional canons of warfare, 148. - -Co-operation, 129. - -Council-chamber, sternness in the, 146. - -Country, natural features of, 60. - -Courage, one standard of, 130. - -Courant’s “Catalogue des Livres Chinois,” lii. - -Cowardice, 78. - -Critical ground, 134, 135. - -Cromwell’s use of spies, 164. - -Cross-divisions, 100. - -Cunning, 145. - - -Danger, bracing effect of, 139, 145. - -Dangerously isolated ground, 72. - -Deception, war based on, 6, 132. - -Decision, 37, 38. - -Deductive calculation, 163. - -Defence, skill in, 27. - -Deliberation, 63. - -Demosthenes, the Athenian general, 118. - -Desertion, 134, 136. - -Desperado, running amok, 125. - -Desperate foe, not to be pressed, 69, 94. - -Desperate ground, 72, 114, 117, 120, 125, 126, 135, 138, 143. - -Deviation, artifice of, 57, 63. - -Difficult ground, 71, 117, 120, 137. - -Disaffection, signs of, 95. - -Discipline, 2, 3, 4, 98, 111. - -Disorder, seeming, 38. - -Disorganisation, 105, 107. - -Dispersive ground, 114, 118, 135. - -Disposition of troops, 26. - -Dispositions, concealment of, 51, 52; knowledge of the enemy’s, 163. - -Dissimulation, 61. - -Dividing the enemy, 47. - -Divination, to be prohibited, 126. - -“Divine manipulation of the threads,” 164. - -Door, left open by the enemy, 147. - -Doorkeepers, 171. - -Drums, 34, 64, 65. - -Dust, sign of the enemy, 89. - - -Earth, as opposed to Heaven, 2, 4, 27, 28, 113; six principles connected -with, 104. - -Economy, false, 162. - -Energy, 38, 39, 41; concentration of, 124. - -Entangling ground, 100, 102. - -Enterprise, the spirit of, 157. - -Enticing the enemy, 102. - -Êrh-chu Chao, 138. - -_Êrh Ya_, quoted, 94. - -Excellence, supreme, 17; the acme of, 28. - -Expenditure on war, 9, 10, 160. - - -Fabius Cunctator, 11, 120. - -Facile ground, 115, 118, 135, 136. - -Fan Chü’s use of spies, 166. - -Fei River, battle of the, 25. - -Fêng Hou, lii, 84. - -Fêng I, a student of Sun Tzŭ, xlii. - -Fire, as an aid to the attack, 156; dropping, 151, 152; five ways of -attacking with, 150; material for, 152; proper seasons for attacking -with, 152, 153; to be started on the windward side, 155. - -Five advantages, the, 72, 74, 75. - -Five cardinal tastes, 36. - -Five cardinal virtues, 3. - -Five classes of State ceremonial, xlviii. - -Five dangerous faults, 77. - -Five developments in attacking with fire, 153 _sqq_. - -Five elements, the, 53. - -Five essentials for victory, 23, 24. - -Five factors in war, 1. - -Five musical notes, 36. - -Five _Pa Wang_, xlix, 141. - -Five primary colours, 36. - -Flags and banners, 16, 34, 64, 65. - -Flat country, campaigning in, 83, 84. - -Flight, 105. - -Foraging, 12, 15, 123, 161. - -Foreknowledge, 163. - -Forestalling the enemy, 147. - -Forethought, want of, 97. - -“Forty-one Years in India,” referred to, 35. - -Four seasons, the, 54. - -Frederick the Great, quoted, 48, 168, 169. - -Frontier passes, 146. - -Frontal attacks, 45. - -Fu Ch‘ai, xvi. - -Fu Chien, 25, 115. - -Fu-ch‘u, King of Ch‘u, 124. - -Fu Kai, xxiii, xxix. - -Fu-k‘ang-an, 63. - -Fu Yen-ch‘ing, 69, 70. - - -General, the, 4, 5, 7, 8, 15, 16, 19, 21, 44, 55, 66, 77, 98, 107, 109, -110, 130, 131, 134, 157, 159, 163, 171, 174. - -Generals, professional, xxii. - -Generalship, degrees of, 17, 18; the highest, 48. - -Giles’ Biographical Dictionary, quoted, 128. - -Giles’ Chinese-English Dictionary, referred to, 57, 134. - -Gongs, 34, 64. - -Grant, General, 47. - -Great Wall of China, xliv. - -Greeks, Homeric, 9. - -Grindstone and egg, 35. - -Ground, high and low, 84; of intersecting highways, 71, 116, 119, 135, -137; proper use of, 130. - -Grounds, the nine, 114, 134, 138. - -Guides, local, 60, 140. - - -Han, red banners of, 144. - -_Han Chih_. See _Ch‘ien Han Shu_, bibliographical section of. - -_Han Kuan Chieh Ku_, quoted, xx. - -Han Hsin, xliv, 28, 33, 34, 81, 143, 167; a student of Sun Tzŭ, xlii; -quoted, 68. - -_Han Shu_. See _Ch‘ien Han Shu_. - -Hannibal, 11, 57, 66, 120, 140. - -Hasty temper, 78. - -Hearing, quick, 29. - -Heaven, 2, 4. 28, 113. - -Heights, precipitous, 100, 103. - -Hemmed-in ground, 72, 117, 120, 135, 137. - -Henderson, Col., quoted, 6, 42, 48, 52, 59, 101, 130, 131. - -Herodotus, referred to, 129. - -Ho Ch‘ü-fei, xl. - -_Ho Kuan Tzŭ_, referred to, xxiv. - -Ho Lu (or Ho Lü), King of Wu, xi, xiii, xvi, xvii, xviii, xxvi, 5, 128. - -Ho Shih. _See_ Ho Yen-hsi. - -Ho-yang, night ride to, 65. - -Ho Yen-hsi’s commentary on Sun Tzŭ, xl; quoted, 11, 14, 16, 18, 21, 29, -30, 34, 56, 69, 74, 110, 115, 116, 122, 147, 165, 166, 167, 168, 174; -referred to, xvii, 31, 43, 62, 152. - -Horses, tethering of, 129. - -_Hou Han Shu_, quoted, 10, 94, 132, 139, 151, 155; referred to, xlii. - -Hsi, the graduate, xxxiii. - -Hsia dynasty, 174. - -Hsiang, Duke of Sung, xlix, 141. - -Hsiang Chi, xlix, 133. - -Hsiang Liang, xlix. - -Hsiang Yü. _See_ Hsiang Chi. - -Hsiao State, 110. - -Hsiao Chi, a commentator, xli. - -Hsiao Hsien, 123. - -Hsiao I, 153, 166. - -Hsiao Shih-hsien. _See_ Hsiao I. - -Hsieh An, 25. - -Hsieh Yüan, a commentator, xlii. - -Hsien Hu, 106. - -Hsin-ch‘êng, town of, 122. - -_Hsin Hsü_, xiv. - -_Hsin Shu_ (by Ts‘ao Kung), xix, xxxvi. - -_Hsin Shu_ (a work attributed to Chu-ko Liang), lii. - -_Hsin T‘ang Shu_, referred to, 65, 104, 105, 123, 167; bibliographical -section of, referred to, xviii, liii. - -_Hsing Li Hui Yao_, quoted, xliii, xlviii. - -_Hsing Shih Pien Chêng Shu_, xv. - -Hsiung-nu, 39, 139, 150. - -Hsü Ch‘ieh, quoted, 160. - -Hsü-chou, invaded by Ts‘ao Ts‘ao, 73. - -_Hsü Wên Hsien T‘ung K‘ao_, liii. - -Hsüan Tsung, T‘ang Emperor, xxxii. - -_Hsün Tzŭ_, quoted, 80. - -Hsün Ying, 73. - -Hu Yen, xiii. - -Hua-pi, city of, 73. - -Hua-yin temple, xxxii. - -Huai-nan Tzŭ, plagiary of Sun Tzŭ, xxiv; quoted, xiv. - -Huan, Duke of Ch‘i, 128, 141. - -Huan Ch‘ung, 25. - -Huan Hsüan, 78. - -Huang Ch‘ao Ching Shih Wên Pien, liii. - -Huang Chih-chêng, a commentator, xlii. - -Huang Jun-yü, a commentator, xli. - -Huang Mei, 78. - -Huang-shih Kung, li; quoted, 109, 126. - -Huang Ti. _See_ Yellow Emperor. - -Huang-fu Sung, 94, 154, 155. - -Human nature, to be studied, 134. - -Humanity, misplaced, xlix; soldiers to be treated with, 98. - -Husbanding one’s strength, 67. - -Husbandry, impeded by war, 161. - - -I river, 127. - -I Chih, 173, 174, 175. - -_I Ching_, quoted, xv. - -I-chou, 165. - -I-ho, 115. - -_I Pu Chê Chung_, xliii. - -_I Shuo_. _See_ Chêng Yu-hsien. - -I-wu pass, 115. - -I Yin. _See_ I Chih. - -Iliad, heroes of the, 127. - -Impoverishment of the people, 13, 14. - -Induction from experience, 163. - -Inhumanity, the height of, 162. - -Insubordination, 105. - -Intuition necessary in dealing with spies, 169. - -Invading force, principles to be observed by an, 123. - - -Jackson, Stonewall, 59, 131. - -Jan Yu, disciple of Confucius, xlvi, xlviii. - -Jang, siege of, 69. - -Jingles, 149, 158. - -Ju-nan, 111. - -Julius Caesar, 12; his “De Bello Gallico” referred to, 108. - -Junction of forces, 48. - - -K‘ang Hsi’s dictionary, referred to, 10, 18, 35, 68, 95, 117, 152, 157, -160. - -Kao-ch‘ang, 115. - -Kao-fan. _See_ Hu Yen. - -Kao Huan, afterwards Emperor, 137. - -Kao Kêng, 151. - -Kao Tsu, first Han Emperor, 33, 39, 119. - -Kao Tsu, Sui Emperor, 168. - -Kao-wu pass, 115. - -Khitans, 69. - -Khotan, 132. - -Kiangnan rebels under Sui dynasty, 151. - -Kindness to the soldiers, 110, 111. - -Kou Chien, King of Yüeh, xvi, 50. - -_Ku Chin T‘u Shu Chi Ch‘êng_, quoted, xvi, xxxvii, xxxix; referred to, -xix, xli, li, liii. _See also_ Sun Tzŭ, _T‘u Shu_ text of. - -Kuan Chung, 128. - -_Kuan Tzŭ_, xxi. - -Kuang, King of Shan-shan, 139, 151. - -_Kuang Po Wu Chih_, liii. - -Kuang Wu, Han Emperor, li. - -Kuei-ku Tzŭ, li. - -K‘uei-chou, 123. - -_K‘un Wai Ch‘un Ch‘iu_, xxxvi. - -Kung-sun Hung, lii. - -_Kuo Ch‘ao Shih Jên Chêng Lüeh_, xxxii. - -Kuo Hsün, 151. - -Kutcha, King of, 132. - - -Ladder, kicking away the, 133. - -Ladysmith, relief of, 79. - -Land-tenure, ancient system of, xxv, 161. - -Lao Tzŭ, the Tao of, 2; quoted, 155, 158. See also _Tao Tê Ching_. - -Legge’s “Chinese Classics,” referred to, ix, xxiv, 23, 32. - -Lengthy operations, 10, 11. - -_Li_, length of the, 9. - -_Li Chi_, referred to, 23, 147. - -Li Ching, the general, xliv, 41, 123, 167; quoted, 35, 66, 87, 111, 118; -supposed author of a work on war, lii. - -_Li Ching Ping Fa_, lii. - -Li Chu, 29. - -Li Ch‘üan’s commentary on Sun Tzŭ, xxxvi; quoted, 9, 11, 18, 21, 22, 24, -25, 28, 30, 32, 34, 38, 46, 49, 50, 51, 55, 60, 65, 67, 68, 72, 73, 81, -83, 84, 89, 92, 97, 105, 106, 110, 113, 114, 115, 117, 118, 119, 136, -142, 150, 158, 163, 167; referred to, 52, 95, 123, 127, 151. - -Li Hsiang, 165. - -Li Hsiung, 165. - -Li I-chi, 167. - -Li Kuang-pi, 65. - -Li Ling, 154. - -Li Shih-min, afterwards the Emperor T‘ai Tsung, xliv, lii, 35, 104, 167. - -Li Shou-chêng, 70. - -_Li Tai Chi Shih Nien Piao_, quoted, 70, 116, 166. - -Li T‘ê, 165. - -Li Ts‘ai, a commentator, xlii. - -Li Wei-kung. _See_ Li Ching. - -_Li Wei Kung Wên Tui_, lii. - -Liang, kingdom of, 94. - -Liang-chou, 115. - -Liang Hsi, 115. - -Lien P‘o, 57, 166. - -Lin-chin, in Shensi, 34. - -Lin Hsiang-ju, 166. - -Line of least resistance, 53. - -Liu Chou-tzŭ, 53. - -Liu Hsiang, quoted, xiv, xxiv. - -Liu Pei, 59. - -Liu Piao, 69. - -_Liu T‘ao_ (attributed to T‘ai Kung), xxi, l, li, 144, 174; quoted, 22, -62, 78, 84. - -Liu Yü, 78. - -Livy, quoted, 66, 120, 140. - -Lo Shang, 165. - -Lo-yang, 104. - -Logs and stones, rolling, 41. - -Longevity, 127. - -Lou Ching, 39. - -Lu State, 128. - -Lu Tê-ming, quoted, li. - -Lü Kuang, 115. - -Lü Mêng, a disciplinarian, 111; a student of Sun Tzŭ, xlii. - -Lü Pu, xxxv. - -Lü Shang, known as T‘ai Kung, l, 174, 175. See also _Liu T‘ao_. - -_Lü Shih Ch‘un Ch‘iu_, referred to, xxiv, 37. - -Lü Wang (or Lii Ya). _See_ Lü Shang. - -Luan Yen, 106. - -_Lun Yü_, quoted, xv, 146; referred to, xlvii, xlix, 47, 64, 156. - -Lung Chü, 81. - - -Ma Lung, lii. - -Ma Tuan-lin, xl. See also _Wên Hsien T‘ung K‘ao_. - -Ma Yüan, 80. - -Maiden, coyness of a, 148. - -Mansfield, Lord, 143. - -Mantlets, 14, 18. - -Marches, forced, 59. - -Marengo, battle of, 57. - -“Marshal Turenne,” quoted, 73, 169; referred to, 61. - -Marshes, 60. - -Measures, of land, 14; of length, 32; of weight, 15, 32. - -Mei Yao-ch‘ên’s commentary on Sun Tzŭ, xxxviii; quoted, 4, 6, 7, 11, 29, -34, 38, 40, 44, 47, 61, 63, 79, 84, 85, 86, 93, 94, 95, 96, 100, 102, -121, 129, 130, 131, 135, 136, 137, 138, 141, 145, 147, 148, 153, 155, -157, 161, 162, 163, 164, 168, 169, 170, 174; referred to, 15, 23, 43, -46, 51, 106, 151. - -“Mémoires concernant les Chinois,” quoted, vii. - -“Mémoires Historiques,” referred to, xvi. _See also_ Chavannes. - -_Mencius_, quoted, xxv, xliii, 14, 85; referred to, 29, 32, 112, 148. - -Mêng K‘ang, xxxvi. - -Mêng Shih’s commentary on Sun Tzŭ, xxxvi; quoted, 2, 11, 15, 61, 77, 78, -116, 137, 147. - -Mêng Ta, 122. - -Method, 2, 3, 31. - -“Military Classic,” 144. - -Military tactics like water, 53. - -Military virtues, 22. - -Misfortune, three ways in which a ruler can cause, 21 _sqq_. - -Mistakes, making no, 30. - -Modern text of Sun Tzŭ. _See_ Sun Tzŭ. - -Modification of plans, 5. - -Moltke, 17. - -Moods, art of studying, 67. - -Moral Law, the, 2, 4, 31. - -Mounds, used in sieges, 19. - -Mountains, 80. - -Movable shelters, 18. - -Mu, Duke of Ch‘in, 141. - -_Mu-so_, an instrument of torture, xlvi. - -_Mu T‘ien Tzŭ Chuan_, 152. - -Mystification of one’s men, 131. - - -Nang Wa, xiii. - -Napoleon Bonaparte, 5, 12, 148; his passage across Alps, 57; not -hampered by central authority, 24; his “Maximes de Guerre,” quoted, 84, -109; his “Pensées,” quoted, 101. - -Nelson, at Trafalgar, 37. - -Nervousness, a sign of, 93. - -Nicias, the Athenian general, 118; speech of, quoted, 125. - -Night-fighting, 65. - -Nine grounds (or situations), the, 72, 114. - -Nine punitive measures, the, xxxix. - -Nine variations, the, 71, 72, 74, 138. - -“North hill”, battle of the, 57. - - -O-yü, town of, 57. - -Omens, not to be regarded, 126. - -Onset of troops, 37, 38. - -Open ground, 116, 119, 137. - -Opportunism, xlix. - -Orders, not to be divulged, 142, 143. - -Original text of Sun Tzŭ. _See_ Sun Tzŭ. - -Ou-yang Hsiu, quoted, xxxiv, xxxv, xxxviii. - -Overawing the enemy, 141. - -Over-caution, 158. - -Over-solicitude for one’s men, 79. - - -_Pa Chên T‘u_, xviii. - -_Pa Wang_, the five, 141. - -Pan Ch‘ao, 63; at Shan-shan, 139, 150; his attack on Yarkand, 132, 167. - -P‘an Kêng, 173. - -P‘ang Chüan, xii, 40. - -Passes, narrow, 100, 103. - -Peace, the true object of war, 162. - -_Pei Ch‘i Shu_, referred to, 138. - -_Pei Lun_, xl. - -_Pei T‘ang Shu Ch‘ao_, 25, 36, 64, 67. - -P‘ei Hsing-chien, 103. - -_P‘ei Wên Yün Fu_, quoted, 94; referred to, xlvi, 69, 146. - -Pelliot, M., xxxvi. - -Pi, battle of, 106. - -Pi I-hsün, xviii, xxvi, xxxiv. See also _Sun Tzŭ Hsü Lu_. - -Pi Kua, xxxiii. - -Pi-yang, city of, 73. - -P‘i, siege of, 165. - -Picked soldiers in front rank, 107, 108. - -_Ping Fa Tsa Chan_, xviii. - -Ping Shu Yao Chüeh, 67. - -Pique, battles not to be fought out of, 158. - -Pitfalls, 60. - -Plagiaries of Sun Tzŭ, xxiii, xxiv. - -Plans, baulking the enemy’s, 17; change of, 5, 132. - -Plataea, battle of, 129. - -Playfair’s “Cities and Towns of China”, referred to. 57. - -Plunder, 62. - -Po Ch‘i xliv, 117, 166. - -_Po Chiang Chuan_, xli. - -Po P‘ei, xiii, xxiii, xxix. - -Po-têng, battle of, 39. - -Po-ts‘ai, a leader of the Yellow Turban rebels, 154. - -_Po Ya_, referred to, 160. - -P‘o-t‘ai, a spy, 165. - -Polybius, referred to, 120. - -Port Arthur, siege of, 19. - -Presence of mind, 66. - -Punishment, 95, 97, 98. - - -Rabbits, not indigenous to China, 149. - -Rapidity, 12, 61; the essence of war, 122. - -Rewards, 15, 95, 142. - -Reward and punishment, constancy in, 4. - -Riches, soldiers not to acquire, 127. - -River, crossing a, 129. - -River warfare, 81, 82. - -Roberts, Lord, night march of, 35; on Sun Tzŭ, xlii. - -Rout, 105, 107. - -Ruin, one of the six calamities, 105, 106. - -Ruler, military commander independent of the, 109; the enlightened, 157, -159, 174. - -Rules of warfare, conventional, 148. - - -Salt-marshes, 83. - -_San Kuo Chih_, quoted, 69, 111; referred to, xxxv, xli, xlii. See also -_Wei Chih_. - -_San Lüeh_, li; quoted, 62, 158. - -_San Shih Êrh Lei Ching_, xviii. - -_San Ts‘ai T‘u Hui_, liii. - -San-yüan, 79. - -“Science of War,” quoted, 101, 130. - -Scouts, 88, 89. - -Screens, grass, 88. - -Secrecy, 45, 131. - -Secrets, divulged by a spy, 170. - -Sedan, capitulation of, 17. - -Self-possession, 67. - -Sensitiveness in a general, 79. - -Sentries, 171. - -Serious ground, 117, 119, 135, 137. - -Seven considerations, 1, 4. - -Sha-yüan, 168. - -Shan-shan, 139; King of, 150, 151. - -Shang dynasty, 173. - -Shên, Duke of, 110. - -Shên-wu of Ch‘i, 168. - -Shên Yu, a commentator, xli. - -Shepherd driving sheep, 133. - -Sheridan, General, 47. - -_Shih Chi_, objection to the chronology of, xxvi; quoted, xi, xiii, xv, -xx, xlv, 40, 58, 80, 84, 90, 124, 128; referred to, xvi, xxii, xxiv, -xxxiv, xlvi, xlvii, xlix, 1. _See also_ Ssŭ-ma Ch‘ien. - -_Shih Ching_, quoted, xvi, 61, 62; referred to, 14. - -Shih Huang Ti, 127, 142. - -Shih K‘uang, 29. - -_Shih L‘iu Ts‘ê_, lii. - -Shih Ssŭ-ming, the rebel leader, 65. - -_Shu Ching_, quoted, xv; referred to, xlvii, xlviii. - -_Shu Lu Chieh T‘i_, xxiii. - -_Shuai-jan_, the, xxvi, 128, 129. - -Shuo Wên, quoted, 94, 117, 160. - -Sicilian expedition, 118. - -Sieges, 10, 18, 19, 73. - -Sight, sharp, 29. - -Signal-fires, 65. - -Signals, 33. - -Signs, observation of, 88. - -Situations, the nine. _See_ Nine grounds. - -Six Chancellors of the Ch‘in State, 142. - -“Six States” period, xxii. - -Skilful fighter, the, 30. - -Skilful leaders of old, 120. - -Solidarity of troops, 123. - -Sôphanes at Plataea, 129. - -Sovereign, the, 55; the wise, 163. - -Spies, xlix, 52, 147, 148; converted, 90, 166, 172, 173; doomed, 167, -172, 173; five classes of, 164; Frederick’s classification of, 168; -importance of, 175; intimate relations to be maintained with, 168; -inward, 165, 172; local, 164, 172; surviving, 167, 172; to be properly -paid, 162, 169. - -Spirit, an army’s, 65, 66. - -Spirits, 163. - -“Spy,” evolution of the character meaning, 160. - -Spying, end and aim of, 173. - -_Ssŭ K‘u Ch‘üan Shu Chien Ming Mu Lu_, quoted, l, li, lii. - -_Ssŭ K‘u Ch‘üan Tsung Mu T‘i Yao_, quoted, xx, xli, l; referred to, xl, -lii, liii. - -Ssŭ-ma Ch‘ien, xiv, xx; quoted, xi, xii, xlv; credibility of his -narrative, xxvi; his letter to Jên An, referred to, xlvi; his mention -of the 13 chapters, xxx. See also _Shih Chi_. - -_Ssŭ-ma Fa_, l; quoted, xvi, 14, 17, 78, 126, 143. - -Ssŭ-ma I, 46, 51, 122. - -Ssŭ-ma Jang-chü, xxii, 1, 98. - -Stagnation, 157. - -Standard text of Sun Tzŭ. _See_ Sun Tzŭ. - -Stellar Mansions, the twenty-eight, 153. - -Stonewall Jackson, biography of, quoted, 42, 59, 131. - -Strategy and tactics, 52. - -Strength, great, 29. - -Stupidity, to be feigned, 145. - -Su Hsün, quoted, xlii. - -_Su Shu_, an ethical treatise, li. - -Subdivisions of an army. 17, 33, 39. - -_Sui Shu_, quoted, 151; bibliographical section of, quoted, xviii, xli; -referred to, xxxvi, liii. - -Sun Hao, a commentator, xli. - -Sun Hsing-yen, xxxii; his edition of Sun Tzŭ, ix; his preface, xxxiv; -quoted, xvi, xxix, xxx, xxxi, xxxii, xxxiii, xxxvi, xlviii. - -Sun Pin, xii, xv, xvi, 40. - -_Sun Tzŭ_, archaic words in, xxiv; bibliographical description of -edition used, xxxiv; corruptions in the text of, xxxi; difficult -passages in, xxxiv; state of the text, 138; probable date of the work, -xxviii. - -—Modern text, 25, 26, 27, 33. - -—Original text, xxxii, xxxiii, 2, 16, 27, 29, 43, 47, 53, 58, 62, 64, -67, 84, 86, 87, 88, 91, 92, 95, 98, 113, 119, 121, 153, 154, 168. - -—Standard text, xxxiv, 10, 58, 91, 95, 117, 127, 164. - -—_T‘ai I Tun Chia_ text, xxxvi. - -—_T‘u Shu_ text, xxxi, 16, 21, 25, 29, 30, 32, 33, 35, 37, 40, 43, 46, -47, 50, 52, 58, 64, 67, 69, 84, 87, 91, 92, 94, 95, 96 105, 110, 114, -117, 120, 121, 133, 135, 140, 145, 146, 153, 159, 164, 167, 168, 171, -172, 175. - -—_T‘ung Tien_ text, xxxiii, 1, 10, 12, 19, 22, 23, 25, 41, 45, 47, 50, -53, 58, 59, 62, 64, 65, 67, 68, 74, 77, 81, 83, 85, 86, 87, 88, 89, 91, -92, 93, 94, 95, 98, 101, 104, 108, 112, 113, 117, 119, 136, 137, 152, -153, 158, 159, 164, 167, 170, 171, 172. - -—Yü Lan text, xxxiii, 3, 7, 10, 12, 14, 15, 19, 25, 27, 37, 42, 45, 47, -50, 52, 53, 62, 64, 67, 68, 77, 81, 83, 84, 85, 86, 87, 88, 89, 92, 93, -94, 95, 98, 108, 112, 121, 129, 141, 153, 158, 159, 161, 164, 167, 170, -171, 172. - -_Sun Tzŭ Hsü Lu_, xviii, xxxiv; quoted, xxiii, xxiv, 118. - -_Sun Tzŭ Hui Chêng_, xlii. - -_Sun Tzŭ Ts‘an T‘ung_, xlii. - -_Sun Tzŭ Wên Ta_, xvii. - -Sun Wu, a practical soldier, xxv; conjectural outline of his life, xxix; -not a man of eminent position, xxviii; probable origin of the legend -connected with, xxix; Ssŭ-ma Ch‘ien’s biography of, xi; supposititious -works of, xvii, xviii. See also _Sun Tzŭ_. - -_Sun Wu Sun Tzŭ_, xvii. - -_Sung Shih_, referred to, xlii; bibliographical section of, xvii, xxxi, -xxxvi, lii, liii. - -Superstitious doubts, 126. - -Supplies, 137, 161: line of, 101. - - -Ta-hsi Wu, 168. - -_Ta Ming I T‘ung Chih_, quoted, xxxii. - -Taboo character, 124. - -Tactical manœuvring, 56. - -Tactician, the skilful, 128. - -Tactics, direct and indirect, 20, 34 _sqq_.; modification of, 52, 53; -not to be repeated, 52; variation of, 26, 71, 74. - -T‘ai Kung. _See_ Lü Shang. - -_T‘ai Kung Ping Fa_, li. - -_T‘ai P‘ing Yü Lan_, xvi, xxxiii, liii. See also Sun Tzŭ, _Yü Lan_ text. - -T‘ai-po Shan-jên, quoted, 132. - -_T‘ai Po Yin Ching_, xxxvi. - -T‘ai Tsung, the Emperor. _See_ Li Shih-min. - -_T‘ai Yüan Ching_, referred to, xxiv. - -Tallies, official, 146. - -T‘ang, prince of, xiii. - -T‘ang, the Completer. _See_ Ch‘êng T’ang. - -T‘ang Chien, 167. - -_T‘ang Shu_, bibliographical section of, referred to, xxxviii, xli. See -also _Hsin T‘ang Shu_ and _Chiu T‘ang Shu_. - -_Tao Tê Ching_, quoted, xlix, 147, 155, 158, 161. - -Temple, used for deliberations, 7, 8. - -Temporising ground, 100, 102. - -Tenacity, 125. - -Têng Ch‘iang, 78. - -Têng Ming-shih, quoted, xv. - -Terrain, natural advantages of, 108; six kinds of, 100. - -Textual criticism and emendations, 1, 7, 13, 14, 25, 29, 30, 36, 41, 43, -46, 47, 49, 71, 74, 86, 87, 91, 94, 99, 113, 117, 121, 124, 127, 133, -158, 167. - -Thermopylae, 115. - -Three ancient dynasties, the, xxxix. - -Thucydides, quoted, 125; referred to, 118. - -Ti river, 144. - -T‘ien Chi, 40. - -_T‘ien-i-ko_ catalogue, quoted, xxxvi, xl. - -T‘ien Pao, xv. - -T‘ien Pu, 105. - -T‘ien Tan, defender of Chi-mo, 90, 120, 155; his use of spies, 166. - -Time, value of, 12; waste of, 157. - -Tou Chien-tê, King of Hsia, 104. - -Tou Ku, 151. - -Trafalgar, battle of, 37. - -Training of officers and men, 4. - -Trebia, battle of the, 66. - -Ts‘ai, prince of, xiii. - -Ts‘ao Kuei, mentioned in the _Tso Chuan_, xxi; on the advantage of -spirit, 66; threatens Huan Kung, 128. - -Ts‘ao Kung or Ts‘ao Ts‘ao, xix, xxxi, xxxvi, xlii, xliv, 4, 59, 69, 76, -151; his commentary on Sun Tzŭ, xxxv, xxxvii, xxxviii, xl; quoted, 1, -7, 9, 11, 13, 15, 17, 18, 20, 22, 24, 26, 28, 34, 35, 39, 40, 41, 44, -46, 51, 52, 55, 56, 59, 60, 67, 71, 73, 75, 76, 77, 78, 81, 84, 86, 88, -91, 94, 95, 96, 97, 98, 103, 104, 106, 111, 115, 116, 118, 119, 120, -122, 125, 126, 127, 131, 137, 140, 142, 143, 145, 146, 147, 148, 152, -154, 156, 157; referred to, 19, 43, 62, 136; his preface, xx, xxxiv; -translated, xv _sqq_. - -Tsêng Shên, xxiv. - -_Tso Chuan_, delivered to Wu Ch‘i, xxiv; has no mention of Sun Tzŭ, xx, -xxvi, xxviii; quoted, xxvii, xxix, xlix, 19, 59, 65, 89, 97, 106, 111, -162; referred to, xxi, xlvii. - -Tso Tsung-t‘ang, 63. - -Tsui-li, battle of, xxx. - -Tu Chung-wei, 69, 70. - -Tu Mu’s commentary on Sun Tzŭ, xxxvi, xxxvii, xxxviii; quoted, 4, 11, -14, 15, 18, 19, 23, 26, 28, 29, 30, 31, 33, 34, 37, 39, 40, 41, 42, 44, -45, 46, 50, 52, 55, 56, 57, 59, 60, 61, 62, 64, 67, 68, 69, 75, 76, 77, -78, 80, 81, 82, 83, 84, 86, 88, 89, 90, 92, 93, 94, 95, 96, 98, 101, -105, 106, 107, 110, 111, 112, 114, 115, 118, 119, 122, 124, 126, 131, -133, 136, 137, 138, 146, 148, 149, 151, 152, 153, 154, 155, 156, 157, -158, 161, 163, 164, 165, 167, 168, 169, 171, 175; referred to, 20, 65, -73, 150; his preface, quoted, xix, xxxvii, xxxviii, xlv. - -_Tu Shu Chih_, lii. - -Tu Yu, xxxiii; his notes on Sun Tzŭ in the _T‘ung Tien_, xxxvii; quoted, -4, 6, 11, 19, 23, 24, 36, 38, 47, 56, 60, 61, 62, 77, 83, 88, 91, 92, -93, 94, 95, 100, 101, 102, 103, 104, 116, 117, 120, 137, 138, 152, 153, -166, 167, 169, 171, 172; referred to, 28, 51, 74, 155, 173. - -_T‘u Shu_ encyclopaedia. See _Ku Chin T‘u Shu Chi Ch‘êng_. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Tung Cho, xxxv, 94. - -_T‘ung Chou Lieh Kuo_, quoted, 56. - -_T‘ung Chih_, referred to, xxxii, xxxvi, xl, xli, liii. - -_T‘ung Tien_, xvii, xxxiii, xxxvii, lii, liii. _See also_ Tu Yu. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Turenne, Marshal, on deceiving the enemy, 61; on sieges, 73; on spies, -169. - -Tzŭ-ch‘an, saying of, xlix. - -Tzŭ-ch‘ang. _See_ Nang Wa. - - -“Unterricht des Königs von Preussen,” quoted, 168, 169. - -Uxbridge, Lord, 5. - - -Valleys, 80. - -Victory, halfway towards, 111, 112; without fighting, 17. - -Virtues, the five cardinal, 3. - - -Wan, town of, 122. - -Wang Chien, 124. - -Wang Hsi’s commentary on Sun Tzŭ, xl; quoted, 1, 2, 11, 13, 14, 23, 26, -33, 34, 38, 44, 52, 53, 55, 60, 61, 63, 71, 78, 84, 92, 94, 95, 96, 106, -114, 117, 119, 124, 132, 133, 135, 137, 142, 155, 157, 169; referred to, -67, 76. - -Wang Kuo, the rebel, 94. - -Wang Liao, 128. - -Wang Ling, a commentator, xxxvii, xli. _See also_ Wang Tzŭ. - -Wang Shih-ch‘ung, 104. - -Wang T‘ing-ts‘ou, 105. - -Wang Tzŭ, quoted, 4, 6, 24. - -Wang-tzŭ Ch‘eng-fu, xiii. - -War, want of fixity in, 54. - -Warlike prince, 141, 158. - -Water, an aid to the attack, 156. - -Waterloo, battle of, 5, 48, 130. - -Weapons, 14. - -Weeping, 127. - -Wei, kingdom of, xxxv; province of, 105. - -Wei river, 81. - -_Wei Chih_ (in the _San Kuo Chih_), xix, xxxvi. - -Wei I, 106. - -_Wei Liao Tzŭ_, li; quoted, 35, 73, 97, 99, 107, 125; referred to, xxiv. - -Wei Po, 165. - -Wei Wu Ti. _See_ Ts‘ao Kung. - -Well-being of one’s men, to be studied, 123. - -Wellington, his description of his army at Waterloo, 130; on the eve of -Waterloo, 5; saying, of, 110; skilful in dissimulation, 6. - -Wên, Duke of Chin, 141. - -_Wên Hsien T‘ung K‘ao_, quoted, xxxvii, xxxviii, xl, xli; referred to, -xxi, xxiii, xxxvi, liii. - -Wên-su, King of, 132. - -Wên Ti, Emperor of Sui dynasty, 151. - -Wên Wang, l, 174. - -Western Sacred Mountain, xxxii. - -Wind, days of, 153; duration of, 155. - -“Words on Wellington,” quoted, 5. - -Wu, city of, xiv; king of, 118. _See also_ Ho Lu. - -Wu State, xxv, 49, 50, 129, 159; dates in the history of, xxvii, xxviii; -first mentioned in history, xxvii. - -Wu Ch‘i, l, 64, 65, 110; compared with Sun Wu, xliii; plagiary of Sun -Tzŭ, xxiv. See also _Wu Tzŭ_. - -_Wu Ch‘i Ching_, lii. - -Wu Huo, 29. - -Wu Jên-chi, xxxiii. - -Wu-lao, heights of, 104. - -Wu Nien-hu, xxxiii. - -Wu-tu, town of, 165. - -Wu-tu Ch‘iang, 80. - -_Wu Tzŭ_, xix, l; quoted, 24, 56, 66, 77, 80, 81, 98, 107, 115, 131, -142, 156; referred to, xxiv. - -Wu Tzŭ-Hsü, xxix, xlviii. _See also_ Wu Yüan. - -Wu Wang, xvi, 20, 175. - -Wu Yüan, xiii, xxiii, 56; a spurious treatise fathered on, xxix. - -_Wu Yüeh Ch‘un Ch‘iu_, quoted, xiv, xviii. - -Wylie’s “Notes,” referred to, xli, lii. - - -Ya, King of Chao, 144. - -Yang Han, 115. - -Yang-p‘ing, city of, 46. - -Yangtsze river, 123. - -Yao Hsiang, 78. - -Yarkand, battle of, 132. - -Yeh Shih or Yeh Shui-hsin, his theory about Sun Tzŭ, xxi, xxiii, xxv; -on Sun Tzŭ’s style, xxiv. - -Yellow Emperor, the, xvi, 84. - -Yellow Turban rebels, 154. - -Yen, King of Hsü, xvi, xlix. - -Yen Shih-ku, 167. - -Yen Ti, 84. - -Yen Tzŭ, quoted, 98. - -_Yin_ and _Yang_, 2. - -Yin dynasty, 173, 174. - -_Yin Fu Ching_, xxxvi, 111. - -Ying, capital of Ch‘u, xii, xiii, xvi, xxix. - -Ying K‘ao-shu, xxi. - -Yo Fei, a student of Sun Tzŭ, xlii. - -Yo I, 117. - -_Yü Hai_, quoted, xlii; referred to, xxxvi, xl, lii, liii. - -Yü Lan encyclopaedia. See _T‘ai P‘ing Yü Lan_. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Yüan, the two, opponents of Ts‘ao Ts‘ao, xxxv. - -_Yüan Chien Lei Han_, liii. - -Yüan Shao, 151. - -Yüeh State, 129; compared with Wu, xxvi, 49, 50; first mentioned in -history, xxvii. - -_Yüeh Chüeh Shu_, quoted, xiv. - -_Yüeh Yü_, xxi. - -_Yung Lo Ta Tien_, lii. - - - - -CORRIGENDA - - -P. ix, _note_: For “edition” read “translation.” - -„ 14, line 3: For “by” read “in the.” - -„ 16, line 5: For “T.” read “_T‘u Shu_.” - -„ „ § 19, _note_: Before “War” insert “Soldiers are not to be used as -playthings.” - -„ 17, § 1: 全軍, etc. The more I think about it, the more I prefer the -rendering suggested on p. 159, § 22, _note_. - -„ „ § 1 _note_, and p. 78, line 6: Insert “the” before “Ssŭ-ma Fa.” - -„ 33, note on heading: Cf. X. § 12, where 勢 is translated “strength,” -though it might also be “conditions.” The three words 執, 埶 and 勢 have -been much confused. It appears from the _Shuo Wên_ that the last -character is post-classical, so that Sun Tzŭ must have used either 執 -or 埶 in all senses. - -„ 45, line 1: For “sublety” read “subtlety.” - -„ 63, line 4: M. Chavannes writes in the _T‘oung Pao_, 1906, p. 210: -“Le général Pan Tch‘ao n’a jamais porté les armes chinoises jusque sur -les bords de la mer Caspienne.” I hasten to correct my statement on this -authority. - -„ 80, 9th line from the bottom: For 囗 read 口. - -„ 109, § 23, _note_, and p. 126, 5th line from bottom: For “Huang -Shih-kung” read “Huang-shih Kung.” - -„ 124, line 7: For “Ch‘ên” read “Ch‘ên Hao.” - -„ 136, 11th line from bottom: Insert “to” before “select.” - -„ 152, § 2: Substitute semi-colon for full stop after “available.” - - - - -Footnotes - -[1] Published at Paris in 1782. - -[2] A rather distressing Japanese flavour pervades the work throughout. -Thus, King Ho Lu masquerades as “Katsuryo,” Wu and Yüeh become “Go” and -“Etsu,” etc. etc. - -[3] A notable exception is to be found in Biot’s edition of the -_Chou Li_. - -[4] _Shih Chi_, ch. 65. - -[5] Also written 闔閭 Ho Lü. He reigned from 514 to 496 B.C. - -[6] _Shih Chi_, ch. 130, f. 6 _r_^o. - -[7] I note that M. Chavannes translates 民勞 “le peuple est épuisé.” -Sun Tzŭ’s own book (see especially VII §§ 24–26) the ordinary meaning -of 民 is “army,” and this, I think, is more suitable here. - -[8] These words are given also in Wu Tzŭ-hsü’s biography, ch. 66, fol. -3 _r_^o. - -[9] The appellation of 囊瓦 Nang Wa. - -[10] _Shih Chi_, ch. 31, fol. 6 _r_^o. - -[11] _Ibid_. ch. 25, fol. 1 _r_^o. - -[12] The appellation of 狐偃 Hu Yen, mentioned in ch. 39 under the year -637. - -[13] 王子城父 Wang-Tzŭ Ch‘êng-fu, ch. 32, year 607. - -[14] The mistake is natural enough. Native critics refer to the 越絶書, -a work of the Han dynasty, which says (ch. 2, fol. _3_^o of my edition): -巫門外大冢吳王客齊孫武冢也去縣十里善爲兵法 “Ten _li_ outside the Wu gate [of the -city of 吳 Wu, now Soochow in Kiangsu] there is a great mound, raised -to commemorate the entertainment of Sun Wu of Ch‘i who excelled in the -art of war, by the King of Wu.” - -[15] 孫子者吳人也善爲兵法辟幽居世人莫知其能. - -[16] 君臣乖心則孫子不能以應敵. - -[17] 孫武以三萬破楚二十萬者楚無法故也. - -[18] The _Shih Chi_, on the other hand, says: 臏亦孫武之後世子孫也. -I may remark in passing that the name 武 for one who was a great -warrior is just as suspicious as 臏 for a man who had his feet cut -off. - -[19] An allusion to 易經, 繫辭, II. 2: 弦木爲弧剡木爲矢弧矢之利以威天下 “They -attached strings to wood to make bows, and sharpened wood to make -arrows. The use of bows and arrows is to keep the Empire in awe.” - -[20] 論語 XII. 7. - -[21] 書經 V. iv. 7. - -[22] 易經, 7th diagram (師). - -[23] 詩經 III. 1. vii. 5. - -[24] 司馬法 ch. 1 (仁本) _ad init_. The text of the passage in the 圖書 -_T‘u Shu_ (戎政典, ch. 85) is: 是故殺人安人殺之可也. - -[25] The son and successor of Ho Lu. He was finally defeated and -overthrown by 勾踐 Kou Chien, King of Yüeh, in 473 B.C. See _post_. - -[26] King Yen of 徐 Hsü, a fabulous being, of whom Sun Hsing-yen says in -his preface: 仁而敗 “His humanity brought him to destruction.” See _Shih -chi_ ch. 5, f. 1 _v_^o and M. Chavannes’ note, _Mémoires Historiques_, -tom. II p. 8. - -[27] _T‘u Shu_, _ibid_. ch. 90: 操聞上古有弧矢之利論語曰足兵尙書八政曰師易曰師 -貞丈人吉詩曰王赫斯怒爰征其旅黃帝 湯武咸用干戚以濟世也司馬法曰人故殺人殺之可也恃武 -者滅恃文者亡夫差偃王是也聖人之用兵戢而時動不得已而用之. - -[28] The passage I have put in brackets is omitted in the _T‘u Shu_, and -may be an interpolation. It was known, however, to 張守節 Chang Shou-chieh -of the T‘ang dynasty, and appears in the _T‘ai P‘ing Yü Lan_. - -[29] Ts‘ao Kung seems to be thinking of the first part of chap. II, -perhaps especially of § 8. - -[30] 吾觀兵書戰策多矣孫武所著深矣孫子者齊人也名武爲吳王闔閭作兵法一十三篇試之 -婦人卒以爲將西破强楚入郢北威齊晉後百歲餘有孫臏是武之後也審計重舉明畫深圖不可相誣 -而但世人未之深亮訓說況文煩富行於世者失其旨要故撰爲略解焉. - -[31] 漢書藝文志、兵權謀. - -[32] The 宋藝文志 mentions two editions of Sun Tzŭ in 3 _chüan_, namely -孫武孫子 and 朱服校定孫子. - -[33] See chap. XI. - -[34] 吳王召孫子問以兵法每陳一篇王不知口之稱善. - -[35] 按此皆釋九地篇義辭意甚詳故其篇帙不能不多也. - -[36] Such as the 八陣圖, quoted in 鄭玄 Chêng Hsüan’s commentary on the -_Chou Li_, the 戰鬭大甲兵法 and 兵法雜占, mentioned in the 隋志 _Sui Chih_, -and the 三十二壘經, in the _Hsin T‘ang Chih_. - -[37] On the other hand, it is noteworthy that 吳子 _Wu Tzŭ_, which is now -in 6 chapters, has 48 assigned to it in the _Han Chih_. Likewise, the 中庸 -_Chung Yung_ is credited with 49 chapters, though now in one only. In -the case of such very short works, one is tempted to think that 篇 might -simply mean “leaves.” - -[38] See _T‘u Shu_, 經籍典, ch. 442, 彚考 2. - -[39] An extract will be found on p. xlv. - -[40] 武所著書凡數十萬言曹魏武帝削其繁剩筆其精切凡十三篇成爲一編. - -[41] 其所爲注解十不釋一此蓋非曹不能盡注解也. - -[42] 予尋魏志見曹自作兵書十餘萬言諸將征戰皆以新書從事從令者克捷違教者負敗意曹自於 -新書中馳驟其說自成一家事業不欲隨孫武後盡解其書不然者曹其不能耶今新書已亡不可復知. - -[43] 魏氏瑣連孫武之法. - -[44] See 孫子兵法序. - -[45] 謙言解其觕略. - -[46] Ch. 99, fol. 5 _r_^o. - -[47] 然史記稱十三篇在漢志之前不得以後來附益者爲本書牧之言固未可以爲據也. - -[48] _Shih chi_, 65 _ad fin:_ 世俗所稱師旅皆道孫子十三篇吳起兵法世多有故弗論. - -[49] 葉適 Yeh Shih of the Sung dynasty [1151–1223]. See 文獻通考, -ch. 221, ff. 7, 8. - -[50] See _Tso Chuan_ 隱公, I. 3 _ad fin_. and XI. 3 _ad init_. He hardly -deserves to be bracketed with assassins. - -[51] See pp. 66, 128. - -[52] See _Tso Chuan_, 僖公, XXX. 5. - -[53] See p. 128. Chuan Chu is the abbreviated form of his name. - -[54] _I.e._ Po P‘ei. See _ante_. - -[55] 遷載孫武齊人而用於吳在闔閭時破楚入郢爲大將按左氏無孫武他書所有左氏不必 -盡有然穎考叔曹劌燭之武鱄設諸之流微賤暴用事左氏未嘗遺而武功名章灼如此乃更闕又 -同時伍員宰嚭一一銓次乃獨不及武邪. - -[56] The nucleus of this work is probably genuine, though large -additions have been made by later hands. Kuan Chung died in 645 B.C. - -[57] See _Infra_, p. 1. - -[58] I do not know what work this is, unless it be the last chapter of -the 國語. Why that chapter should be singled out, however, is not clear. - -[59] About 480 B.C. - -[60] 詳味孫子與管子六韜越語相出入春秋末戰國初山林處士所爲其言得用於吳者其徒 -夸大之說也. - -[61] That is, I suppose, the age of Wu Wang and Chou Kung. - -[62] In the 3rd century B.C. - -[63] Ssŭ-ma Jang-chü, whose family name was 田 T‘ien, lived in the -latter half of the 6th century B.C., and is also believed to have -written a work on war. See _Shih Chi_, ch. 64, and _infra_, p. 1. - -[64] 自周之盛至春秋凡將兵者必與聞國政未有特將於外者六國時此制始改吳雖蠻夷而孫武爲 -大將乃不爲命卿而左氏無傳焉可乎故凡謂穰苴孫武者皆辯士妄相標指非事實其言闔閭試以婦 -人尤爲奇險不足信. - -[65] See the end of the passage quoted from the _Shih Chi_ on p. xii. - -[66] In the 書錄解題, a classified catalogue of his family library. - -[67] See _Wen Hsien T‘ung K‘ao_, ch. 221, f. 9 _r_^o: 世之言兵者祖孫武然 -孫武事吳闔閭而不見於左傳不知果何時人也. - -[68] See _Hsü Lu_, f. 14 _r_^o: 孫吳或是古書. - -[69] 按孫子生於敬王之代故周秦兩漢諸書皆多襲用其文. Here is a list of the -passages in Sun Tzŭ from which either the substance or the actual words -have been appropriated by early authors: VII. 9; IX. 17; I. 24 (戰國策). -IX. 23; IX. 1, 3, 7; V. 1; III. 18; XI. 58; VII. 31; VII. 24; VII. 26; -IX. 15; IX. 4 (_bis_) (吳子). III. 8; IV. 7 (尉繚子). VII. 19; V. 14; -III. 2 (鶡冠子). III. 8; XI. 2; I. 19; XI. 58; X. 10 & VI. 1 (史記. Two -of the above are given as quotations). V. 13; IV. 2 (呂氏春秋). IX. 11, -12; XI. 30; I. 13; VII. 19 & IV. 7; VII. 32; VII. 25; IV. 20 & V. 23; -IX. 43; V. 15; VII. 26; V. 4 & XI. 39; VIII. 11; VI. 4 (淮南子). V. 4 -(太元經). II. 20; X. 14 (潛夫論). - -[70] See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that -the _Tso Chuan_ must have been written in the 5th century, but not -before 424 B.C. - -[71] The instances quoted are:—III. 14, 15: 同 is said to be equivalent -to 昌; II. 15: 𦮼 = 萁; VII. 28: 歸 = 息; XI. 60: 詳 = 佯; XI. 24: the use -of 鬥 instead of 鬭 (the later form); XI. 64: 誅 = 治; IX. 3: 絶 = 越; -III. 11: 周 and 𨻶 antithetically opposed in the sense of 無缺 and 有缺; -XI. 56: 犯 = 動; XI. 31: 方 = 縛. - -[72] See _Mencius_ III. 1. iii. 13–20. - -[73] 山林處士 need not be pressed to mean an actual dweller in the -mountains. I think it simply denotes a person living a retired life -and standing aloof from public affairs. - -[74] When Wu first appears in the _Ch‘un Ch‘iu_ in 584, it is already at -variance with its powerful neighbour. The _Ch‘un Ch‘iu_ first mentions -Yüeh in 537, the _Tso Chuan_ in 601. - -[75] This is explicitly stated in the _Tso Chuan_, 昭公 XXXII, 2: -夏吳伐越始用師於越也. - -[76] There is this to be said for the later period, that the feud would -tend to grow more bitter after each encounter, and thus more fully -justify the language used in XI. § 30. - -[77] See his preface to Sun Tzŭ:—入郢威齊晉之功歸之子胥故春秋傳不載其名葢功成不 -受官. - -[78] With Wu Yüan himself the case is just the reverse:—a spurious -treatise on war has been fathered on him simply because he was a -great general. Here we have an obvious inducement to forgery. Sun -Wu, on the other hand, cannot have been widely known to fame in the -5th century. - -[79] See _Tso Chuan_, 定公, 4th year (506), § 14: 自昭王卽位無歲不有吳師 -“From the date of King Chao’s accession [515] there was no year in -which Ch‘u was not attacked by Wu.” - -[80] See _supra_, p. xx. - -[81] 秦漢已來用兵皆用其法而或祕其書不肯注以傳世魏武始爲之注. - -[82] See 宋藝文志. - -[83] Alluded to on p. xvii, note 3. - -[84] _Loc. cit._: 葢宋人又從大興朱氏處見明人刻本餘則世無傳者. - -[85] A good biographical notice, with a list of his works, will be found -in the 國朝詩人徵略, ch. 48, fol. 18 _sqq_. - -[86] Preface _ad fin_.: 吾家出樂安眞孫子之後媿余徒讀祖書考証文字不通方略亦享承 -平之福者久也 “My family comes from Lo-an, and we are really descended -from Sun Tzŭ. I am ashamed to say that I only read my ancestor’s work -from a literary point of view, without comprehending the military -technique. So long have we been enjoying the blessings of peace!” - -[87] Hua-yin is about 14 miles from 潼關 T‘ung-kuan on the eastern -border of Shensi. The temple in question is still visited by those -about to make the ascent of the 華山 or Western Sacred Mountain. It -is mentioned in the 大明一統志 [A.D. 1461], ch. 32, f. 22, as the 西嶽廟:—在 -華陰縣東五里廟有唐𤣥宗所製華山碑 “Situated five _li_ east of the district -city of Hua-yin. The temple contains the Hua-shan tablet inscribed by -the T‘ang Emperor Hsüan Tsung [713–755].” - -[88] 曩予游𨵿中讀華陰嶽廟道藏見有此書後有鄭友賢遺說一卷. - -[89] Cf. Sun Hsing-yen’s remark _à propos_ of his mistakes in the names -and order of the commentators: 吉天保之不深究此書可知. - -[90] 國家令甲以孫子校士所傳本或多錯謬當用古本是正其文適吳念湖太守畢恬溪孝廉皆爲此 -學所得或過于予遂刋一編以課武士. - -[91] _See_ my “Catalogue of Chinese Books” (Luzac and Co., 1908), -no. 40. - -[92] This is a discussion of 29 difficult passages in Sun Tzŭ, namely: -I. 2; 26; 16; II. 9 & 10; III. 3; III & VII; III. 17; IV. 4; 6; V. 3; -10 & 11; 14; the headings of the 13 chapters, with special reference to -chap. VII; VII. 5; 15 & 16; 27; 33, &c.; VIII. 1–6; IX. 11; X. 1–20; -XI. 23; 31; 19; 43; VII. 12–14 & XI. 52; XI. 56; XIII. 15 & 16; 26; -XIII in general. - -[93] Preface to Mei Yao-ch‘ên’s edition: 孫子注者尤多武之書本於兵兵之術非 -一而以不窮爲奇宜其說者之多也. - -[94] See 魏書, ch. 1. - -[95] _Loc. cit.:_ 然前世言善用兵稱曹公曹公嘗與董呂諸袁角其力而勝之遂與吳蜀分漢而 -王傳言魏之將出兵千里每坐計勝敗授其成算諸將用之十不失一一有違者兵輒敗北. - -[96] Cf. 天一閣藏書總目 Catalogue of the library of the 范 Fan family at -Ningpo, 子部, fol. 12 _v_^o: 其註多隱辭引而不發 “His commentary is frequently -obscure; it furnishes a clue, but does not fully develop the meaning.” - -[97] See 玉海, ch. 141 _ad init_. - -[98] _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9 _v_^o. - -[99] Ch. 207, f. 5 _r_^o. - -[100] It is interesting to note that M. Pelliot has recently -discovered chapters 1, 4 and 5 of this lost work in the “Grottos of -the Thousand Buddhas.” _See_ B. E. F. E. O, t. VIII, nos. 3–4, p. 525. - -[101] _Loc. cit._ - -[102] _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9: 世謂牧慨然最喜論兵欲試而不得者 -其學能道春秋戰國時事甚博而詳知兵者有取焉. - -[103] Preface to his commentary (_T‘u Shu_, 經籍典, ch. 442): 武之所論大約 -用仁義使機權也. - -[104] _Ibid_.: 自武死後凡千歲將兵者有成者有敗者勘其事跡皆與武所著書一一相抵當. - -[105] _T‘ung K‘ao, loc. cit._: 皥以曹公注隱微杜牧注闊踈重爲之注云. - -[106] _Ibid_. - -[107] The Hsia, the Shang, and the Chou. Although the last-named was -nominally existent in Sun Tzŭ’s day, it retained hardly a vestige of -power, and the old military organisation had practically gone by the -board. I can suggest no other explanation of the passage. - -[108] See _Chou Li_, XXIX. 6–10. - -[109] See _T‘u Shu_, 戎政典, ch. 90, f. 2 _v_^o: 後之學者徒見其書又各牽於己 -見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰此戰國相傾之說也三代王者之師司馬 -九伐之法武不及也然亦愛其文略而意深其行師用兵料敵制勝亦皆有法其言甚有序次而注者汨 -之或失其意乃自爲注凡膠于偏見者皆抉去傅以已意而發之然後武之說不汨而明吾知此書當與三 -家並傳而後世取其說者往往于吾聖兪多焉. - -[110] _T‘ung K‘ao_, ch. 221, f. 11 _r_^o: 晳以古本校正闕誤. - -[111] See 四庫全書, ch. 99, f. 16 _v_^o. - -[112] This appears to be still extant. See Wylie’s “Notes,” p. 91 -(new edition). - -[113] _T‘ung K‘ao, loc. cit._: 仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗 -訪知兵者士大夫人人言兵矣故本朝注解孫武書者大扺皆其時人也. - -[114] A notable person in his day. His biography is given in the -_San Kuo Chih_, ch. 10. - -[115] Ch. 100, ff. 2, 3. - -[116] _See_ p. 144. - -[117] _Hou Han Shu_, ch. 17 _ad init_. - -[118] _San Kuo Chih_, ch. 54, f. 10 _v_^o (commentary). - -[119] _Sung Shih_, ch. 365 _ad init_. - -[120] The few Europeans who have yet had an opportunity of acquainting -themselves with Sun Tzŭ are not behindhand in their praise. In this -connection, I may perhaps be excused for quoting from a letter from -Lord Roberts, to whom the sheets of the present work were submitted -previous to publication: “Many of Sun Wu’s maxims are perfectly -applicable to the present day, and no. 11 on page 77 is one that the -people of this country would do well to take to heart.” - -[121] Ch. 140, f. 13 _r_^o. - -[122] _See_ IV. § 3. - -[123] The allusion may be to Mencius VI. 2. ix. 2: 戰必克. - -[124] 武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳然而起之言 -兵也輕法制草略無所統紀不若武之書詞約而義盡. - -[125] The _Tso Chuan_. - -[126] 孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論語易大傳之 -流孟荀楊著書皆不及也. - -[127] 是啟人君窮兵黷武之心. - -[128] _Shih Chi_, ch. 25, fol. 1: 兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴 -角之獸見犯則校而况於人懷好惡喜怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於 -大較不權輕重猥云德化不當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑 -罰不可捐於國誅伐不可偃於天下用之有巧拙行之有逆順耳. - -[129] The first instance of 木索 given in the _P‘ei Wên Yün Fu_ is from -Ssŭ-ma Ch‘ien’s letter to 任安 Jên An (see 文選, ch. 41, f. 9 _r_^o), -where M. Chavannes translates it “la cangue et la chaîne.” But in the -present passage it seems rather to indicate some single instrument of -torture. - -[130] 兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人笞死于市者 -吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃無異意也笞之與斬無 -異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也俱期於除去惡民安活善民. - -[131] Cf. _Shih Chi_, ch. 47, f. 11 _v_^o. - -[132] 季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉有曰卽學之於 -孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年何人分爲二道曰文曰武離而 -俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最 -甚. - -[133] See _Shu Ching_, preface § 55. - -[134] See _Tso Chuan_, 定公 X. 2; _Shih Chi_, ch. 47, f. 4 _r_^o. - -[135] 周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰有文事者必有 -武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎. - -[136] _Lun Yü_, XV. 1. - -[137] _Tso Chuan_, 哀公, XI. 7. - -[138] See _supra_. - -[139] _Tso Chuan_, 定公, X. 2. - -[140] _Ibid_. XII. 5; _Chia Yü_, ch. 1 _ad fin._ - -[141] I have failed to trace this utterance. See note 2 on p. xliii. - -[142] See _supra_. - -[143] 性理彙要, _loc. cit._: 昔吾夫子對衛靈公以軍旅之事未之學答孔文子以甲兵之事 -未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而費人北嘗曰我戰則克而 -冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵之事非所以爲訓也. - -[144] See _supra_. - -[145] _Viz_. 軍禮, the other four being 吉, 凶, 賓 and 嘉 “worship, -mourning, entertainment of guests and festive rites.” See _Shu Ching_, -II. 1. iii. 8, and _Chou Li_, IX. fol. 49. - -[146] Preface to Sun Tzŭ: 孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮 -之一不必以爲專門之學故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用 -孫子又何必自學之故又曰我戰則克也. - -[147] See p. 166. - -[148] This is a rather obscure allusion to _Tso Chuan_, 襄公, XXXI. 4, -where Tzŭ-ch‘an says: 子有美錦不使人學製焉 “If you have a piece of -beautiful brocade, you will not employ a mere learner to make it up.” - -[149] Cf. _Tao Tê Ching_, ch. 31: 兵者不祥之器. - -[150] Sun Hsing-yen might have quoted Confucius again. See _Lun Yü_, -XIII. 29, 30. - -[151] 今世泥孔子之言以爲兵書不足觀又泥趙括徒能讀父書之言以爲成法不足用又見兵書有 -權謀有反間以爲非聖人之法皆不知吾儒之學者吏之治事可習而能然古人猶有學製之懼兵凶戰危 -將不素習未可以人命爲嘗試則十三篇之不可不觀也. - -[152] Better known as Hsiang 羽 Yü [B.C. 233–202]. - -[153] The third among the 五伯 (or 霸) enumerated on p. 141. For the -incident referred to, see _Tso Chuan_, 僖公, XXII. 4. - -[154] See _supra_, p. xvi, note 4. - -[155] _Shih Chi_, ch. 47, f. 7 _r_^o. - -[156] _Ibid_., ch. 38, f. 8 _v_^o. - -[157] 項梁教籍兵法籍略知其意不肯竟學卒以傾覆不知兵法之弊可勝言哉宋襄徐偃仁而敗兵 -者危機當用權謀孔子猶有要盟勿信微服過宋之時安得妄責孫子以言之不純哉. - -[158] 其時去古未遠三代遺規往往於此書見之. - -[159] 其最古者當以孫子吳子司馬法爲本大抵生聚訓練之術權謀運用之宜而已. - -[160] See p. 174. Further details on T‘ai Kung will be found in the -_Shih Chi_, ch. 32 _ad init._ Besides the tradition which makes him a -former minister of Chou Hsin, two other accounts of him are there -given, according to which he would appear to have been first raised -from a humble private station by Wên Wang. - -[161] 其文義不類三代. - -[162] 其言多近於正與戰國權謀頗殊. - -[163] See _Han Shu_, 張良傳, ch. 40. The work is there called 太公兵法. -Hence it has been confused with the _Liu T‘ao_. The _T‘u Shu_ -attributes both the _Liu T‘ao_ and the _San Lüeh_ to T‘ai Kung. - -[164] 其文不類秦漢間書漢光武帝詔雖嘗引之安知非反摭詔中所引二語以證實其書謂之北宋 -以前舊本則可矣. Another work said to have been written by Huang-shih -Kung, and also included in the military section of the Imperial -Catalogue, is the 素書 _Su Shu_ in 1 _chüan_. A short ethical treatise -of Taoist savour, having no reference whatever to war, it is -pronounced a forgery from the hand of 張商英 Chang Shang-ying -(_d_. 1121), who edited it with commentary. Correct Wylie’s “Notes,” -new edition, p. 90, and Courant’s “Catalogue des Livres Chinois,” -no. 5056. - -[165] 其書雖僞亦出於有學識謀略者之手也. We are told in the 讀書志 that the -above six works, together with Sun Tzŭ, were those prescribed for -military training in the 元豐 period (1078–85). See _Yü Hai_, ch. 140, -f. 4 _r_^o. - -[166] Also written 握機經 and 幄機經 _Wu Chi Ching_. - -[167] 其言具有條理. - -[168] “Words on Wellington,” by Sir W. Fraser. - -[169] “Forty-one Years in India,” chap. 46. - -[170] See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., -vol. II, p. 490. - -[171] _See_ Col. Henderson, _op. cit._ vol. I. p. 426. - -[172] For a number of maxims on this head, see “Marshal Turenne” -(Longmans, 1907), p. 29. - -[173] “Marshal Turenne,” p. 50. - -[174] “Aids to Scouting,” p. 26. - -[175] See “Pensées de Napoléon I^{er},” no. 47. - -[176] “The Science of War,” chap. 2. - -[177] “Aids to Scouting,” p. xii. - -[178] “Maximes de Guerre,” no. 72. - -[179] Giles’ Biographical Dictionary, no. 399. - -[180] “The Science of War,” p. 333. - -[181] “Stonewall Jackson,” vol. I, p. 421. - -[182] See Giles’ Dictionary, no. 9817. - -[183] 不入虎穴不得虎子 “Unless you enter the tiger’s lair, you cannot get -hold of the tiger’s cubs.” - -[184] “Aids to Scouting,” p. 2. - -[185] _Ch‘ien Han Shu_ ch. 43, fol. 1. 顔師古 Yen Shih-ku _in loc._ says: -食音異其音基. - -[186] “Unterricht des Königs von Preussen an die Generale seiner -Armeen,” cap. 12 (edition of 1794). - -[187] “Marshal Turenne,” p. 311. - - - - -Transcriber’s Note: - - Text Notes: - 1. The text contains Chinese characters. Character variants matching - the printed text are used whenever possible rather than more - common versions. For best results, insure that the eReader has the - latest Chinese font packages. - - 2. Italicized text is indicated with leading and trailing underscores. - (_) - - 3. Superscript text is indicated with a leading caret (^). If more - than one character, the text is wrapped in braces({}). Ordinal - numbers with superscripts (i.e. 1st, 2nd, 3rd, etc.) are printed - without the caret. - - 4. Smaller font text blocks such as contained in block quotes and - annotation text is indented. The original printed text did not - indent this text. - - 5. In the Introduction pages xi and xii, sentence groups in the - quotation from Ssŭ-ma Ch‘ien’s biography of Sun Tzŭ separated by - em-dashes are now separated into paragraphs for clarity. - - 6. In the original book, several Chinese text lines were placed in the - top quarter of a page and the translation in the bottom three - quarters of the page. This transcription places each Chinese text - line above its corresponding translation. - - 7. Footnotes have been renumbered and placed at the end of each - chapter. - - 8. Missing quotation marks, capitalization, punctuation, and spaces - silently corrected. - - 9. Except as mentioned above and in the Change List that follows, - every effort has been made to replicate this text as faithfully as - possible, including non-standard punctuation, inconsistently - hyphenated words, etc. - - Change List (page numbers from original printed book): - - Page x - befel changed to - befell - - Page xxv - abready changed to - already - - Page xxxi - surrived changed to - survived - - Page xlviii footnote #1 - have changed to - I have - - Page xlviii - combine 2 instances of footnote #4 - - Page 39 - meaniug changed to - meaning - - Page 44 - succeding changed to - succeeding - - Page 45 - sublety changed to - subtlety - Note: This was mentioned in corrigenda above. - - Page 70 - exclained changed to - exclaimed - - Page 125 - σωθεῖτε changed to - σωθείητε - - Page 136 - Chang Yü adopts its, changed to - Chang Yü adopts it, - - Page 154 and 156 - Using variant 荒 in place of 𮎰 (U+2E3B0, ⿱艹㠩) since the latter - glyph is rare in fonts. - - Page 168 - accompained changed to - accompanied - -*** END OF THE PROJECT GUTENBERG EBOOK SUN TZŭ ON THE ART OF -WAR *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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} - -/* Poetry indents */ -.poetry .indent0 {text-indent: -3em;} -.poetry .indent1 {text-indent: -2em;} - - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Sun Tzŭ on the Art of War, by Sun Tzŭ</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: Sun Tzŭ on the Art of War</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>The Oldest Military Treatise in the World</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Sun Tzŭ</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Translator: Lionel Giles</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: November 10, 2021 [eBook #66706]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Ronald Grenier (This file was produced from images generously made available by the Internet Archive/University of Toronto libraries)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK SUN TZŭ ON THE ART OF WAR ***</div> - - - -<div class="transnote"><p class="center">Transcriber’s Note</p> - -<p class="smaller">This is a complete unabridged transcription of Lionel Gile’s translation -of <cite>The Art of War</cite>. See additional notes <a href="#AddNotes">at the end -of the book</a>.</p></div> - -<div class="titlepage"> -<p class="ctitle" xml:lang="zh" lang="zh"><bdo dir="rtl">孫子兵法</bdo></p> - -<h1><span class="v-large">SUN TZŬ</span><br /> -<span class="small">ON THE</span><br /> -ART OF WAR</h1> - -<p class="smaller center p2">THE OLDEST MILITARY TREATISE IN THE WORLD</p> - - -<p class="center smcap p3">Translated from the Chinese with introduction and critical notes</p> - -<p class="center smcap p1">by</p> -<p class="center p1">LIONEL GILES, M.A.</p> - -<p class="center smaller">Assistant in the Department of Oriental Printed Books and MSS. - in the British Museum</p> - -<p class="mt3 center"> - <img src="images/illus1.png" alt="" class='center_7em' /></p> - -<p class="center p3"><span class="small">LONDON</span><br /> -LUZAC & C<sup>o</sup>.<br /> -1910</p> - -<p class="smaller center p3"><span class="smcap">printed by e. j. bbill,</span> Leyden (Holland).</p> -</div> - -<p class="center p4">To my brother<br /> -<span class="larger">Captain Valentine Giles, R.G.</span><br /> -in the hope that<br /> -a work 2400 years old<br /> -may yet contain lessons worth consideration<br /> -by the soldier of to-day<br /> -this translation<br /> -is affectionately dedicated</p> - - -<div class="chapter"> - <h2 class="nobreak">CONTENTS</h2> - <hr class="chap" /> -</div> - -<table class="tocList" summary="TOC"> -<tbody> - -<tr> -<td colspan="3"></td> -<td class="tocPageNum small">Page</td> -</tr> -<tr> -<td class="smcap" colspan="3">Preface</td> -<td class="tocPageNum"><a href="#Page_VII">vii</a></td> -</tr> -<tr> -<td class="smcap" colspan="3">Introduction</td> -<td></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Sun Wu and his Book</td> -<td class="tocPageNum"><a href="#SunWuAndHisBook">xi</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">The Text of Sun Tzŭ</td> -<td class="tocPageNum"><a href="#TheTextOfSunTzu">xxx</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">The Commentators</td> -<td class="tocPageNum"><a href="#TheCommentators">xxxiv</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Appreciations of Sun Tzŭ</td> -<td class="tocPageNum"><a href="#AppreciationsOfSunTzu">xlii</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Apologies for War</td> -<td class="tocPageNum"><a href="#ApologiesForWar">xliii</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Bibliography</td> -<td class="tocPageNum"><a href="#Bibliography">l</a></td> -</tr> -<tr> -<td>Chap.</td><td class="chptr">I.</td><td>Laying Plans</td><td class="tocPageNum"><a href="#Page_1">1</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">II.</td><td>Waging War</td><td class="tocPageNum"><a href="#Page_9">9</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">III.</td><td>Attack by Stratagem</td><td class="tocPageNum"><a href="#Page_17">17</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">IV.</td><td>Tactical Dispositions</td><td class="tocPageNum"><a href="#Page_26">26</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">V.</td><td>Energy</td><td class="tocPageNum"><a href="#Page_33">33</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VI.</td><td>Weak Points and Strong</td><td class="tocPageNum"><a href="#Page_42">42</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VII.</td><td>Manœuvring</td><td class="tocPageNum"><a href="#Page_55">55</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VIII.</td><td>Variation of Tactics </td><td class="tocPageNum"><a href="#Page_71">71</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">IX.</td><td>The Army on the March</td><td class="tocPageNum"><a href="#Page_80">80</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">X.</td><td>Terrain</td><td class="tocPageNum"><a href="#Page_100">100</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XI.</td><td>The Nine Situations</td><td class="tocPageNum"><a href="#Page_114">114</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XII.</td><td>The Attack by Fire</td><td class="tocPageNum"><a href="#Page_150">150</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XIII.</td><td>The Use of Spies</td><td class="tocPageNum"><a href="#Page_160">160</a></td> -</tr> -<tr> -<td class="smcap" colspan="3">Chinese Concordance</td> -<td class="tocPageNum"><a href="#Page_176">176</a></td> -</tr><tr> -<td class="smcap" colspan="3">Index</td> -<td class="tocPageNum"><a href="#Page_192">192</a></td> -</tr> -</tbody> -</table> - - - -<div class="chapter"> -<p class="pagenum" id="Page_VII">{VII}</p> -<h2 class="nobreak">PREFACE</h2> -<hr class="chap" /> -</div> - - -<p>The seventh volume of <span xml:lang="fr" lang="fr">“Mémoires concernant l’histoire, les sciences, -les arts, les mœurs, les usages, &c., des Chinois”</span><a href="#Footnote1" class="fnanchor" id="FNanchor1">[1]</a> is devoted to the -Art of War, and contains, amongst other treatises, <span xml:lang="fr" lang="fr">“Les Treize Articles -de Sun-tse,”</span> translated from the Chinese by a Jesuit Father, Joseph -Amiot. Père Amiot appears to have enjoyed no small reputation as a -sinologue in his day, and the field of his labours was certainly -extensive. But his so-called translation of Sun Tzŭ, if placed side -by side with the original, is seen at once to be little better than an -imposture. It contains a great deal that Sun Tzŭ did not write, and -very little indeed of what he did. Here is a fair specimen, taken from -the opening sentences of chapter 5:—</p> - -<p class="smaller" xml:lang="fr" lang="fr"><i>De l’habileté dans le gouvernement des Troupes.</i> Sun-tse dit: -Ayez les noms de tous les Officiers tant généraux que subalternes; -inscrivez-les dans un catalogue à part, avec la note des talents & -de la capacité de chacun d’eux, afin de pouvoir les employer avec -avantage lorsque l’occasion en sera venue. Faites en sorte que -tous ceux que vous devez commander soient persuadés que votre -principale attention est de les préserver de tout dommage. Les -troupes que vous ferez avancer contre l’ennemi doivent être comme -des pierres que vous lanceriez contre des œufs. De vous à l’ennemi -il ne doit y avoir d’autre différence que celle du fort au foible, -du vuide au plein. Attaquez à découvert, mais soyez vainqueur en -secret. Voilà en peu de mots en quoi consiste l’habileté & toute -la perfection même du gouvernement des troupes.</p> - -<p>Throughout the nineteenth century, which saw a wonderful development -in the study of Chinese literature, no translator ventured to tackle -Sun Tzŭ, although his work was known to be highly valued in China as -by far the<span class="pagenum" id="Page_VIII">{VIII}</span> oldest and best compendium of military science. It -was not until the year 1905 that the first English translation by -Capt. E. F. Calthrop, R.F.A., appeared at Tokyo under the title -“Sonshi” (the Japanese form of Sun Tzŭ)<a href="#Footnote2" class="fnanchor" id="FNanchor2">[2]</a>. Unfortunately, it was evident -that the translator’s knowledge of Chinese was far too scanty to fit -him to grapple with the manifold difficulties of Sun Tzŭ. He himself -plainly acknowledges that without the aid of two Japanese gentlemen -“the accompanying translation would have been impossible.” We can only -wonder, then, that with their help it should have been so excessively -bad. It is not merely a question of downright blunders, from which -none can hope to be wholly exempt. Omissions were frequent; hard -passages were wilfully distorted or slurred over. Such offences are -less pardonable. They would not be tolerated in any edition of a Greek -or Latin classic, and a similar standard of honesty ought to be -insisted upon in translations from Chinese.</p> - -<p>From blemishes of this nature, at least, I believe that the present -translation is free. It was not undertaken out of any inflated estimate -of my own powers; but I could not help feeling that Sun Tzŭ deserved a -better fate than had befallen him, and I knew that, at any rate, I -could hardly fail to improve on the work of my predecessors. Towards -the end of 1908, a new and revised edition of Capt. Calthrop’s -translation was published in London, this time, however, without any -allusion to his Japanese collaborators. My first three chapters were -then already in the printer’s hands, so that the criticisms of Capt. -Calthrop therein contained must be understood as referring to -his earlier edition. In the subsequent chapters I have of course -transferred my attention to the second edition. This is on the whole an -improvement on the other, though there still remains much that cannot -pass<span class="pagenum" id="Page_IX">{IX}</span> muster. Some of the grosser blunders have been rectified and -lacunae filled up, but on the other hand a certain number of new -mistakes appear. The very first sentence of the introduction is -startlingly inaccurate; and later on, while mention is made of “an army -of Japanese commentators” on Sun Tzŭ (who are these, by the way?), not -a word is vouchsafed about the Chinese commentators, who nevertheless, -I venture to assert, form a much more numerous and infinitely more -important “army.”</p> - -<p>A few special features of the present volume may now be noticed. In -the first place, the text has been cut up into numbered paragraphs, -both in order to facilitate cross-reference and for the convenience of -students generally. The division follows broadly that of Sun -Hsing-yen’s edition; but I have sometimes found it desirable to join -two or more of his paragraphs into one. In quoting from other works, -Chinese writers seldom give more than the bare title by way of -reference, and the task of research is apt to be seriously hampered in -consequence. With a view to obviating this difficulty so far as Sun -Tzŭ is concerned, I have also appended a complete concordance of -Chinese characters, following in this the admirable example of Legge, -though an alphabetical arrangement has been preferred to the -distribution under radicals which he adopted. Another feature borrowed -from “The Chinese Classics” is the printing of text, translation and -notes on the same page; the notes, however, are inserted, according to -the Chinese method, immediately after the passages to which they -refer. From the mass of native commentary my aim has been to extract -the cream only, adding the Chinese text here and there when it seemed -to present points of literary interest. Though constituting in itself -an important branch of Chinese literature, very little commentary of -this kind has hitherto been made directly accessible by translation.<a href="#Footnote3" class="fnanchor" id="FNanchor3">[3]</a></p> - -<p class="pagenum" id="Page_X">X</p> - -<p>I may say in conclusion that, owing to the printing off of my -sheets as they were completed, the work has not had the benefit of a -final revision. On a review of the whole, without modifying the -substance of my criticisms, I might have been inclined in a few -instances to temper their asperity. Having chosen to wield a bludgeon, -however, I shall not cry out if in return I am visited with more than -a rap over the knuckles. Indeed, I have been at some pains to put a -sword into the hands of future opponents by scrupulously giving either -text or reference for every passage translated. A scathing review, -even from the pen of the Shanghai critic who despises “mere -translations,” would not, I must confess, be altogether unwelcome. -For, after all, the worst fate I shall have to dread is that which -befell the ingenious paradoxes of George in <cite>The Vicar of Wakefield</cite>.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_XI">XI</p> -<h2 id="Intro">INTRODUCTION</h2> -<hr class="chap" /> -</div> - -<h3 id="SunWuAndHisBook" class="smcap">Sun Wu and his Book</h3> - - -<p>Ssŭ-ma Ch‘ien gives the following biography of Sun Tzŭ:<a href="#Footnote4" class="fnanchor" id="FNanchor4">[4]</a>—</p> - -<div class="smaller"> -<p><span xml:lang="zh" lang="zh">孫子武</span> Sun Tzŭ Wu was a native of the Ch‘i State. His <cite>Art of War</cite> -brought him to the notice of <span xml:lang="zh" lang="zh">闔廬</span> Ho Lu,<a href="#Footnote5" class="fnanchor" id="FNanchor5">[5]</a> King of <span xml:lang="zh" lang="zh">吳</span> Wu. Ho Lu said -to him: I have carefully perused your 13 chapters. May I submit your -theory of managing soldiers to a slight test?</p> - -<p>Sun Tzŭ replied: You may.</p> - -<p>Ho Lu asked: May the test be applied to women?</p> - -<p>The answer was again in the affirmative, so arrangements were made -to bring 180 ladies out of the Palace. Sun Tzŭ divided them into -two companies, and placed one of the King’s favourite concubines -at the head of each. He then bade them all take spears in their -hands, and addressed them thus: I presume you know the difference -between front and back, right hand and left hand?</p> - -<p>The girls replied: Yes.</p> - -<p>Sun Tzŭ went on: When I say “Eyes front,” you must look straight -ahead. When I say “Left turn,” you must face towards your left -hand. When I say “Right turn,” you must face towards your right -hand. When I say “About turn,” you must face right round towards -the back.</p> - -<p>Again the girls assented. The words of command having been thus -explained, he set up the halberds and battle-axes in order to -begin the drill. Then, to the sound of drums, he gave the order -“Right turn.” But the girls only burst out laughing. Sun Tzŭ said: -If words of command are not clear and distinct, if orders are not -thoroughly understood, then the general is to blame.</p> - -<p>So he started drilling them again, and this time gave the order -“Left turn,” whereupon the girls once more burst into fits of -laughter. Sun Tzŭ said: If words of command are not clear and -distinct, if orders are not thoroughly understood, the general is -to blame. But if his orders <em>are</em> clear, and the soldiers -nevertheless disobey, then it is the fault of their officers.</p> - -<p>So saying, he ordered the leaders of the two companies to be -beheaded. Now the King of Wu was watching the<span class="pagenum" id="Page_XII">{XII}</span> scene from the top -of a raised pavilion; and when he saw that his favourite -concubines were about to be executed, he was greatly alarmed and -hurriedly sent down the following message: We are now quite -satisfied as to our general’s ability to handle troops. If We are -bereft of these two concubines, our meat and drink will lose their -savour. It is our wish that they shall not be beheaded.</p> - -<p>Sun Tzŭ replied: Having once received His Majesty’s commission to -be general of his forces, there are certain commands of His -Majesty which, acting in that capacity, I am unable to accept.</p> - -<p>Accordingly, he had the two leaders beheaded, and straightway -installed the pair next in order as leaders in their place. When -this had been done, the drum was sounded for the drill once more; -and the girls went through all the evolutions, turning to the -right or to the left, marching ahead or wheeling back, kneeling or -standing, with perfect accuracy and precision, not venturing to -utter a sound. Then Sun Tzŭ sent a messenger to the King saying: -Your soldiers, Sire, are now properly drilled and disciplined, and -ready for Your Majesty’s inspection. They can be put to any use -that their sovereign may desire; bid them go through fire and -water, and they will not disobey.</p> - -<p>But the King replied: Let our general cease drilling and return to -camp. As for us, We have no wish to come down and inspect the -troops.</p> - -<p>Thereupon Sun Tzŭ said: The King is only fond of words, and cannot -translate them into deeds.</p> - -<p>After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle -an army, and finally appointed him general. In the West, he -defeated the Ch‘u State and forced his way into Ying, the capital; -to the north, he put fear into the States of Ch‘i and Chin, and -spread his fame abroad amongst the feudal princes. And Sun Tzŭ -shared in the might of the King.</p> -</div> - -<p>About Sun Tzŭ himself this is all that Ssŭ-ma Ch‘ien has to tell us in -this chapter. But he proceeds to give a biography of his descendant, -<span xml:lang="zh" lang="zh">孫臏</span> Sun Pin, born about a hundred years after his famous ancestor’s -death, and also the outstanding military genius of his time. The -historian speaks of him too as Sun Tzŭ, and in his preface we read: -<span xml:lang="zh" lang="zh">孫子臏脚而論兵法</span> “Sun Tzŭ had his feet cut off and yet continued to -discuss the art of war.”<a href="#Footnote6" class="fnanchor" id="FNanchor6">[6]</a> It seems likely, then, that “Pin” was a -nickname bestowed on him after his mutilation, unless indeed the story -was invented in order to account for the name. The crowning incident -of his career, the crushing defeat of his treacherous rival P‘ang -Chüan, will be found briefly related on p. <a href="#Page_40">40</a>.</p> - -<p class="pagenum" id="Page_XIII">{XIII}</p> - -<p>To return to the elder Sun Tzŭ. He is mentioned in two other passages -of the <cite>Shih Chi</cite>:—</p> - -<p class="smaller">In the third year of his reign [512 B.C.] Ho Lu, King of Wu, took -the field with <span xml:lang="zh" lang="zh">子胥</span> Tzŭ-hsü [i.e. <span xml:lang="zh" lang="zh">伍員</span> Wu Yüan] and <span xml:lang="zh" lang="zh">伯嚭</span> Po P‘ei, -and attacked Ch‘u. He captured the town of <span xml:lang="zh" lang="zh">舒</span> Shu and slew the two -prince’s sons who had formerly been generals of Wu. He was then -meditating a descent on <span xml:lang="zh" lang="zh">郢</span> Ying [the capital]; but the general Sun -Wu said: “The army is exhausted.<a href="#Footnote7" class="fnanchor" id="FNanchor7">[7]</a> It is not yet possible. We -must wait”....<a href="#Footnote8" class="fnanchor" id="FNanchor8">[8]</a> [After further successful fighting,] in the -ninth year [506 B.C.], King Ho Lu of Wu addressed Wu Tzŭ-hsü and -Sun Wu, saying: “Formerly, you declared that it was not yet -possible for us to enter Ying. Is the time ripe now?” The two men -replied: “Ch‘u’s general, <span xml:lang="zh" lang="zh">子常</span> Tzŭ-ch‘ang,<a href="#Footnote9" class="fnanchor" id="FNanchor9">[9]</a> is grasping and -covetous, and the princes of <span xml:lang="zh" lang="zh">唐</span> T‘ang and <span xml:lang="zh" lang="zh">蔡</span> Ts‘ai both have a -grudge against him. If Your Majesty has resolved to make a grand -attack, you must win over T‘ang and Ts‘ai, and then you may -succeed.” Ho Lu followed this advice, [beat Ch‘u in five pitched -battles and marched into Ying].<a href="#Footnote10" class="fnanchor" id="FNanchor10">[10]</a></p> - -<p>This is the latest date at which anything is recorded of Sun Wu. He -does not appear to have survived his patron, who died from the effects -of a wound in 496.</p> - -<p>In the chapter entitled <span xml:lang="zh" lang="zh">律書</span> (the earlier portion of which M. Chavannes -believes to be a fragment of a treatise on Military Weapons), there -occurs this passage:<a href="#Footnote11" class="fnanchor" id="FNanchor11">[11]</a></p> - -<p class="smaller">From this time onward, a number of famous soldiers arose, one after -the other: <span xml:lang="zh" lang="zh">咎犯</span> Kao-fan,<a href="#Footnote12" class="fnanchor" id="FNanchor12">[12]</a> who was employed by the Chin State; -Wang-tzŭ,<a href="#Footnote13" class="fnanchor" id="FNanchor13">[13]</a> in the service of Ch‘i; and Sun Wu, in the service of -Wu. These men developed and threw light upon the principles of war -(<span xml:lang="zh" lang="zh">申明軍約</span>).</p> - -<p class="pagenum" id="Page_XIV">{XIV}</p> - -<p>It is obvious that Ssŭ-ma Ch‘ien at least had no doubt about the -reality of Sun Wu as an historical personage; and with one exception, -to be noticed presently, he is by far the most important authority on -the period in question. It will not be necessary, therefore, to say -much of such a work as the <span xml:lang="zh" lang="zh">吳越春秋</span> <i>Wu Yüeh Ch‘un Ch‘iu</i>, which is -supposed to have been written by <span xml:lang="zh" lang="zh">趙曄</span> Chao Yeh of the 1st century A.D. -The attribution is somewhat doubtful; but even if it were otherwise, -his account would be of little value, based as it is on the <cite>Shih Chi</cite> -and expanded with romantic details. The story of Sun Tzŭ will be -found, for what it is worth, in chapter 2. The only new points in it -worth noting are: 1) Sun Tzŭ was first recommended to Ho Lu by Wu -Tzŭ-hsü. 2) He is called a native of Wu.<a href="#Footnote14" class="fnanchor" id="FNanchor14">[14]</a> 3) He had previously -lived a retired life, and his contemporaries were unaware of his -ability.<a href="#Footnote15" class="fnanchor" id="FNanchor15">[15]</a></p> - -<p>The following passage occurs in <span xml:lang="zh" lang="zh">淮南子</span> Huai-nan Tzŭ: “When sovereign and -ministers show perversity of mind, it is impossible even for a Sun Tzŭ -to encounter the foe.”<a href="#Footnote16" class="fnanchor" id="FNanchor16">[16]</a> Assuming that this work is genuine (and -hitherto no doubt has been cast upon it), we have here the earliest -direct reference to Sun Tzŭ, for Huai-nan Tzŭ died in 122 B.C., many -years before the <cite>Shih Chi</cite> was given to the world.</p> - -<p><span xml:lang="zh" lang="zh">劉向</span> Liu Hsiang (B.C. 80–9) in his <span xml:lang="zh" lang="zh">新序</span> says: “The reason why Sun Wu at -the head of 30,000 men beat<span class="pagenum" id="Page_XV">{XV}</span> Ch‘u with 200,000 is that the latter were -undisciplined.”<a href="#Footnote17" class="fnanchor" id="FNanchor17">[17]</a></p> - -<p><span xml:lang="zh" lang="zh">鄧名世</span> Têng Ming-shih in his <span xml:lang="zh" lang="zh">姓氏辨證書</span> (completed in 1134) informs us -that the surname <span xml:lang="zh" lang="zh">孫</span> was bestowed on Sun Wu’s grandfather by <span xml:lang="zh" lang="zh">景公</span> Duke -Ching of Ch‘i [547–490 B.C.]. Sun Wu’s father Sun <span xml:lang="zh" lang="zh">馮</span> P‘ing, rose to be -a Minister of State in Ch‘i, and Sun Wu himself, whose style was <span xml:lang="zh" lang="zh">長卿</span> -Ch‘ang-ch‘ing, fled to Wu on account of the rebellion which was being -fomented by the kindred of <span xml:lang="zh" lang="zh">田鮑</span> T‘ien Pao. He had three sons, of whom -the second, named <span xml:lang="zh" lang="zh">明</span> Ming, was the father of Sun Pin. According to this -account, then, Pin was the grandson of Wu,<a href="#Footnote18" class="fnanchor" id="FNanchor18">[18]</a> which, considering that -Sun Pin’s victory over <span xml:lang="zh" lang="zh">魏</span> Wei was gained in 341 B.C., may be dismissed -as chronologically impossible. Whence these data were obtained by Têng -Ming-shih I do not know, but of course no reliance whatever can be -placed in them.</p> - -<p>An interesting document which has survived from the close of the Han -period is the short preface written by the great <span xml:lang="zh" lang="zh">曹操</span> Ts‘ao Ts‘ao, or -<span xml:lang="zh" lang="zh">魏武帝</span> Wei Wu Ti, for his edition of Sun Tzŭ. I shall give it in full:—</p> - -<div class="smaller"> -<p>I have heard that the ancients used bows and arrows to their -advantage.<a href="#Footnote19" class="fnanchor" id="FNanchor19">[19]</a> The <cite>Lun Yü</cite> says: “There must be a sufficiency of -military strength.”<a href="#Footnote20" class="fnanchor" id="FNanchor20">[20]</a> The <cite>Shu Ching</cite> mentions “the army” among -the “eight objects of government.”<a href="#Footnote21" class="fnanchor" id="FNanchor21">[21]</a> The <cite>I Ching</cite> says: “<span xml:lang="zh" lang="zh">師</span> -‘army’ indicates firmness and justice; the experienced leader will -have good fortune.”<a href="#Footnote22" class="fnanchor" id="FNanchor22">[22]</a><span class="pagenum" id="Page_XVI">{XVI}</span> The <cite>Shih Ching</cite> says: “The King rose -majestic in his wrath, and he marshalled his troops.”<a href="#Footnote23" class="fnanchor" id="FNanchor23">[23]</a> The -Yellow Emperor, T‘ang the Completer and Wu Wang all used spears -and battle-axes in order to succour their generation. The <cite>Ssŭ-ma -Fa</cite> says: “If one man slay another of set purpose, he himself may -rightfully be slain.”<a href="#Footnote24" class="fnanchor" id="FNanchor24">[24]</a> He who relies solely on warlike measures -shall be exterminated; he who relies solely on peaceful measures -shall perish. Instances of this are Fu Ch‘ai<a href="#Footnote25" class="fnanchor" id="FNanchor25">[25]</a> on the one hand -and Yen Wang on the other.<a href="#Footnote26" class="fnanchor" id="FNanchor26">[26]</a> In military matters, the Sage’s -rule is normally to keep the peace, and to move his forces only -when occasion requires. He will not use armed force unless driven -to it by necessity.<a href="#Footnote27" class="fnanchor" id="FNanchor27">[27]</a></p> - -<p>Many books have I read on the subject of war and fighting; but the -work composed by Sun Wu is the profoundest of them all. [Sun Tzŭ -was a native of the Ch‘i state, his personal name was Wu. He wrote -the <cite>Art of War</cite> in 13 chapters for Ho Lü, King of Wu. Its -principles were tested on women, and he was subsequently made a -general. He led an army westwards, crushed the Ch‘u State and -entered Ying the capital. In the north, he kept Ch‘i and Chin in -awe. A hundred years and more after his time, Sun Pin lived. He -was a descendant of Wu].<a href="#Footnote28" class="fnanchor" id="FNanchor28">[28]</a> In his treatment of deliberation and -planning, the importance of rapidity in taking the field,<a href="#Footnote29" class="fnanchor" id="FNanchor29">[29]</a> -clearness of conception, and depth of design, Sun<span class="pagenum" id="Page_XVII">{XVII}</span> Tzŭ stands -beyond the reach of carping criticism. My contemporaries, however, -have failed to grasp the full meaning of his instructions, and -while putting into practice the smaller details in which his work -abounds, they have overlooked its essential purport. That is the -motive which has led me to outline a rough explanation of the -whole.<a href="#Footnote30" class="fnanchor" id="FNanchor30">[30]</a></p> -</div> - -<p>One thing to be noticed in the above is the explicit statement that -the 13 chapters were specially composed for King Ho Lu. This is -supported by the internal evidence of I. § 15, in which it seems clear -that some ruler is addressed.</p> - -<p>In the bibliographical section of the <cite>Han Shu</cite>,<a href="#Footnote31" class="fnanchor" id="FNanchor31">[31]</a> there is an -entry which has given rise to much discussion: <span xml:lang="zh" lang="zh">吳孫子八十二篇圖九卷</span> “The -works of Sun Tzŭ of Wu in 82 <i>p‘ien</i> (or chapters), with diagrams in 9 -<i>chüan</i>.” It is evident that this cannot be merely the 13 chapters -known to Ssŭ-ma Ch‘ien, or those we possess to-day. Chang Shou-chieh -in his <span xml:lang="zh" lang="zh">史記正義</span> refers to an edition of Sun Tzŭ’s <span xml:lang="zh" lang="zh">兵法</span> of which the “13 -chapters” formed the first <i>chüan</i>, adding that there were two other -<i>chüan</i> besides.<a href="#Footnote32" class="fnanchor" id="FNanchor32">[32]</a> This has brought forth a theory, that the bulk -of these 82 chapters consisted of other writings of Sun Tzŭ—we should -call them apocryphal—similar to the <span xml:lang="zh" lang="zh">問答</span> <cite>Wên Ta</cite>, of which a specimen -dealing with the Nine Situations<a href="#Footnote33" class="fnanchor" id="FNanchor33">[33]</a> is preserved in the <span xml:lang="zh" lang="zh">通典</span> <cite>T‘ung -Tien</cite>, and another in Ho Shih’s commentary. It is suggested<span class="pagenum" id="Page_XVIII">{XVIII}</span> that -before his interview with Ho Lu, Sun Tzŭ had only written the 13 -chapters, but afterwards composed a sort of exegesis in the form of -question and answer between himself and the King. <span xml:lang="zh" lang="zh">畢以珣</span> Pi I-hsün, -author of the <span xml:lang="zh" lang="zh">孫子敘錄</span> <i>Sun Tzŭ Hsü Lu</i>, backs this up with a quotation -from the <cite>Wu Yüeh Ch‘un Ch‘iu</cite>: “The King of Wu summoned Sun Tzŭ, and -asked him questions about the art of war. Each time he set forth a -chapter of his work, the King could not find words enough to praise -him.”<a href="#Footnote34" class="fnanchor" id="FNanchor34">[34]</a> As he points out, if the whole work was expounded on the -same scale as in the above-mentioned fragments, the total number of -chapters could not fail to be considerable.<a href="#Footnote35" class="fnanchor" id="FNanchor35">[35]</a> Then the numerous -other treatises attributed to Sun Tzŭ<a href="#Footnote36" class="fnanchor" id="FNanchor36">[36]</a> might also be included. The -fact that the <cite>Han Chih</cite> mentions no work of Sun Tzŭ except the 82 -<i>p‘ien</i>, whereas the Sui and T‘ang bibliographies give the titles of -others in addition to the “13 chapters,” is good proof, Pi I-hsün -thinks, that all of these were contained in the 82 <i>p‘ien</i>. Without -pinning our faith to the accuracy of details supplied by the <cite>Wu Yüeh -Ch‘un Ch‘iu</cite>, or admitting the genuineness of any of the treatises -cited by Pi I-hsün, we may see in this theory a probable solution of -the mystery. Between Ssŭ-ma Ch‘ien and Pan Ku there was plenty of time -for a luxuriant crop of forgeries to have grown up under the magic -name of Sun Tzŭ, and the 82 <i>p‘ien</i> may very well represent a -collected edition of these lumped together with the original work.<span class="pagenum" id="Page_XIX">{XIX}</span> It -is also possible, though less likely, that some of them existed in the -time of the earlier historian and were purposely ignored by him.<a href="#Footnote37" class="fnanchor" id="FNanchor37">[37]</a></p> - -<p>Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, -composed the preface to his edition<a href="#Footnote38" class="fnanchor" id="FNanchor38">[38]</a> about the middle of the ninth -century. After a somewhat lengthy defence of the military art,<a href="#Footnote39" class="fnanchor" id="FNanchor39">[39]</a> he -comes at last to Sun Tzŭ himself, and makes one or two very startling -assertions:—“The writings of Sun Wu,” he says, “originally comprised -several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, -pruned away all redundancies and wrote out the essence of the whole, -so as to form a single book in 13 chapters.”<a href="#Footnote40" class="fnanchor" id="FNanchor40">[40]</a> He goes on to remark -that Ts‘ao Ts‘ao’s commentary on Sun Tzŭ leaves a certain proportion -of difficulties unexplained. This, in Tu Mu’s opinion, does not -necessarily imply that he was unable to furnish a complete -commentary.<a href="#Footnote41" class="fnanchor" id="FNanchor41">[41]</a> According to the <cite>Wei Chih</cite>, Ts‘ao himself wrote a -book on war in something over 100,000 words, known as the 新書. It -appears to have been of such exceptional merit that he suspects Ts‘ao -to have used for it the surplus material which he had found in Sun -Tzŭ. He concludes, however, by saying: “The <cite>Hsin Shu</cite> is now lost, so -that the truth cannot be known for certain.”<a href="#Footnote42" class="fnanchor" id="FNanchor42">[42]</a></p> - -<p>Tu Mu’s conjecture seems to be based on a passage<span class="pagenum" id="Page_XX">{XX}</span> in the 漢官解詁 “Wei -Wu Ti strung together Sun Wu’s Art of War,”<a href="#Footnote43" class="fnanchor" id="FNanchor43">[43]</a> which in turn may have -resulted from a misunderstanding of the final words of Ts‘ao Kung’s -preface: <span xml:lang="zh" lang="zh">故撰爲略解焉</span>. This, as Sun Hsing-yen points out,<a href="#Footnote44" class="fnanchor" id="FNanchor44">[44]</a> is only a -modest way of saying that he made an explanatory paraphrase,<a href="#Footnote45" class="fnanchor" id="FNanchor45">[45]</a> or in -other words, wrote a commentary on it. On the whole, the theory has -met with very little acceptance. Thus, the <span xml:lang="zh" lang="zh">四庫全書</span> says:<a href="#Footnote46" class="fnanchor" id="FNanchor46">[46]</a> “The -mention of the 13 chapters in the <cite>Shih Chi</cite> shows that they were in -existence before the <cite>Han Chih</cite>, and that later accretions are not to -be considered part of the original work. Tu Mu’s assertion can -certainly not be taken as proof.”<a href="#Footnote47" class="fnanchor" id="FNanchor47">[47]</a></p> - -<p>There is every reason to suppose, then, that the 13 chapters existed -in the time of Ssŭ-ma Ch‘ien practically as we have them now. That the -work was then well known he tells us in so many words: “Sun Tzŭ’s 13 -Chapters and Wu Ch‘i’s Art of War are the two books that people -commonly refer to on the subject of military matters. Both of then are -widely distributed, so I will not discuss them here.”<a href="#Footnote48" class="fnanchor" id="FNanchor48">[48]</a> But as we go -further back, serious difficulties begin to arise. The salient fact -which has to be faced is that the <cite>Tso Chuan</cite>, the great contemporary -record, makes no mention whatever of Sun<span class="pagenum" id="Page_XXI">{XXI}</span> Wu, either as a general or as -a writer. It is natural, in view of this awkward circumstance, that -many scholars should not only cast doubt on the story of Sun Wu as -given in the <cite>Shih Chi</cite>, but even show themselves frankly sceptical as -to the existence of the man at all. The most powerful presentment of -this side of the case is to be found in the following disquisition by -<span xml:lang="zh" lang="zh">葉水心</span> Yeh Shui-hsin:<a href="#Footnote49" class="fnanchor" id="FNanchor49">[49]</a>—</p> - -<p class="smaller">It is stated in Ssŭ-ma Ch‘ien’s history that Sun Wu was a native -of the Ch‘i State, and employed by Wu; and that in the reign of Ho -Lü he crushed Ch‘u, entered Ying, and was a great general. But in -Tso’s Commentary no Sun Wu appears at all. It is true that Tso’s -Commentary need not contain absolutely everything that other -histories contain. But Tso has not omitted to mention vulgar -plebeians and hireling ruffians such as Ying K‘ao-shu,<a href="#Footnote50" class="fnanchor" id="FNanchor50">[50]</a> Ts‘ao -Kuei,<a href="#Footnote51" class="fnanchor" id="FNanchor51">[51]</a> Chu Chih-wu<a href="#Footnote52" class="fnanchor" id="FNanchor52">[52]</a> and Chuan Shê-chu.<a href="#Footnote53" class="fnanchor" id="FNanchor53">[53]</a> In the case of -Sun Wu, whose fame and achievements were so brilliant, the -omission is much more glaring. Again, details are given, in their -due order, about his contemporaries Wu Yüan and the Minister -P‘ei.<a href="#Footnote54" class="fnanchor" id="FNanchor54">[54]</a> Is it credible that Sun Wu alone should have been passed -over?<a href="#Footnote55" class="fnanchor" id="FNanchor55">[55]</a></p> - -<p class="smaller">In point of literary style, Sun Tzŭ’s work belongs to the same -school as <cite>Kuan Tzŭ</cite>,<a href="#Footnote56" class="fnanchor" id="FNanchor56">[56]</a> the <cite>Liu T‘ao</cite>,<a href="#Footnote57" class="fnanchor" id="FNanchor57">[57]</a> and the <cite>Yüeh Yü</cite>,<a href="#Footnote58" class="fnanchor" id="FNanchor58">[58]</a> -and may have<span class="pagenum" id="Page_XXII">{XXII}</span> been the production of some private scholar living -towards the end of the “Spring and Autumn” or the beginning of the -“Warring States” period.<a href="#Footnote59" class="fnanchor" id="FNanchor59">[59]</a> The story that his precepts were -actually applied by the Wu State, is merely the outcome of big -talk on the part of his followers.<a href="#Footnote60" class="fnanchor" id="FNanchor60">[60]</a></p> - -<p class="smaller">From the flourishing period of the Chou dynasty<a href="#Footnote61" class="fnanchor" id="FNanchor61">[61]</a> down to the -time of the “Spring and Autumn,” all military commanders were -statesmen as well, and the class of professional generals, for -conducting external campaigns, did not then exist. It was not -until the period of the “Six States”<a href="#Footnote62" class="fnanchor" id="FNanchor62">[62]</a> that this custom changed. -Now although Wu was an uncivilised State, is it conceivable that -Tso should have left unrecorded the fact that Sun Wu was a great -general and yet held no civil office? What we are told, therefore, -about Jang-chü<a href="#Footnote63" class="fnanchor" id="FNanchor63">[63]</a> and Sun Wu, is not authentic matter, but the -reckless fabrication of theorising pundits. The story of Ho Lü’s -experiment on the women, in particular, is utterly preposterous -and incredible.<a href="#Footnote64" class="fnanchor" id="FNanchor64">[64]</a></p> - -<p>Yeh Shui-hsin represents Ssŭ-ma Ch‘ien as having said that Sun Wu -crushed Ch‘u and entered Ying. This is not quite correct. No doubt the -impression left on the reader’s mind is that he at least shared in -these exploits; but the actual subject of the verbs <span xml:lang="zh" lang="zh">破</span>, <span xml:lang="zh" lang="zh">入</span>, <span xml:lang="zh" lang="zh">威</span> and <span xml:lang="zh" lang="zh">顯</span> -is certainly <span xml:lang="zh" lang="zh">闔廬</span>, as is shown by the next words: <span xml:lang="zh" lang="zh">孫子與有力焉</span>.<a href="#Footnote65" class="fnanchor" id="FNanchor65">[65]</a> -The fact may or may not be significant; but it is nowhere explicitly -stated in the <cite>Shih Chi</cite> either that Sun Tzŭ was general on the -occasion of<span class="pagenum" id="Page_XXIII">{XXIII}</span> the taking of Ying, or that he even went there at all. -Moreover, as we know that Wu Yüan and Po P‘ei both took part in the -expedition, and also that its success was largely due to the dash and -enterprise of <span xml:lang="zh" lang="zh">夫槩</span> Fu Kai, Ho Lu’s younger brother, it is not easy to -see how yet another general could have played a very prominent part in -the same campaign.</p> - -<p><span xml:lang="zh" lang="zh">陳振孫</span> Ch‘ên Chên-sun of the Sung dynasty has the note:<a href="#Footnote66" class="fnanchor" id="FNanchor66">[66]</a>—</p> - -<p class="smaller">Military writers look upon Sun Wu as the father of their art. But -the fact that he does not appear in the <cite>Tso Chuan</cite>, although he -is said to have served under Ho Lü King of Wu, makes it uncertain -what period he really belonged to.<a href="#Footnote67" class="fnanchor" id="FNanchor67">[67]</a></p> - -<p class="noindent">He also says:—</p> - -<p class="smaller">The works of Sun Wu and Wu Ch‘i may be of genuine antiquity.<a href="#Footnote68" class="fnanchor" id="FNanchor68">[68]</a></p> - -<p>It is noticeable that both Yeh Shui-hsin and Ch‘ên Chên-sun, while -rejecting the personality of Sun Wu as he figures in Ssŭ-ma Ch‘ien’s -history, are inclined to accept the date traditionally assigned to -the work which passes under his name. The author of the <cite>Hsü Lu</cite> fails -to appreciate this distinction, and consequently his bitter attack -on Ch‘ên Chên-sun really misses its mark. He makes one or two points, -however, which certainly tell in favour of the high antiquity of -our “13 chapters.” “Sun Tzŭ,” he says, “must have lived in the age -of Ching Wang [519–476], because he is frequently plagiarised in -subsequent works of the Chou, Ch‘in and Han dynasties.”<a href="#Footnote69" class="fnanchor" id="FNanchor69">[69]</a><span class="pagenum" id="Page_XXIV">{XXIV}</span> The two -most shameless offenders in this respect are Wu Ch‘i and Huai-nan Tzŭ, -both of them important historical personages in their day. The former -lived only a century after the alleged date of Sun Tzŭ, and his death -is known to have taken place in 381 B.C. It was to him, according to -Liu Hsiang, that <span xml:lang="zh" lang="zh">曾申</span> Tsêng Shên delivered the <cite>Tso Chuan</cite>, which had -been entrusted to him by its author.<a href="#Footnote70" class="fnanchor" id="FNanchor70">[70]</a> Now the fact that quotations -from the <cite>Art of War</cite>, acknowledged or otherwise, are to be found -in so many authors of different epochs, establishes a very strong -probability that there was some common source anterior to them all,—in -other words, that Sun Tzŭ’s treatise was already in existence towards -the end of the 5<sup>th</sup> century B.C. Further proof of Sun Tzŭ’s antiquity -is furnished by the archaic or wholly obsolete meanings attaching to -a number of the words he uses. A list of these, which might perhaps -be extended, is given in the <cite>Hsü Lu</cite>; and though some of the -interpretations are doubtful, the main argument is hardly affected -thereby.<a href="#Footnote71" class="fnanchor" id="FNanchor71">[71]</a> Again, it must not be forgotten that Yeh Shui-hsin, a -scholar and critic of the first rank, deliberately pronounces the -style of the 13 chapters to<span class="pagenum" id="Page_XXV">{XXV}</span> belong to the early part of the fifth -century. Seeing that he is actually engaged in an attempt to disprove -the existence of Sun Wu himself, we may be sure that he would not -have hesitated to assign the work to a later date had he not honestly -believed the contrary. And it is precisely on such a point that -the judgment of an educated Chinaman will carry most weight. Other -internal evidence is not far to seek. Thus, in XIII. § 1, there is an -unmistakable allusion to the ancient system of land-tenure which had -already passed away by the time of Mencius, who was anxious to see it -revived in a modified form.<a href="#Footnote72" class="fnanchor" id="FNanchor72">[72]</a> The only warfare Sun Tzŭ knows is that -carried on between the various feudal princes (<span xml:lang="zh" lang="zh">諸侯</span>), in which armoured -chariots play a large part. Their use seems to have entirely died out -before the end of the Chou dynasty. He speaks as a man of Wu, a state -which ceased to exist as early as 473 B.C. On this I shall touch -presently.</p> - -<p>But once refer the work to the 5<sup>th</sup> century or earlier, and the -chances of its being other than a <i>bonâ fide</i> production are sensibly -diminished. The great age of forgeries did not come until long after. -That it should have been forged in the period immediately following -473 is particularly unlikely, for no one, as a rule, hastens to -identify himself with a lost cause. As for Yeh Shui-hsin’s theory, -that the author was a literary recluse,<a href="#Footnote73" class="fnanchor" id="FNanchor73">[73]</a> that seems to me quite -untenable. If one thing is more apparent than another after reading -the maxims of Sun Tzŭ, it is that their essence has been distilled -from a large store of personal observation and experience. They -reflect the mind not only of a born strategist, gifted with a rare -faculty of generalisation, but also of a practical soldier closely -acquainted with the military conditions of his time. To say nothing<span class="pagenum" id="Page_XXVI">{XXVI}</span> -of the fact that these sayings have been accepted and endorsed by all -the greatest captains of Chinese history, they offer a combination -of freshness and sincerity, acuteness and common sense, which quite -excludes the idea that they were artificially concocted in the study. -If we admit, then, that the 13 chapters were the genuine production of -a military man living towards the end of the “Ch‘un Ch‘iu” period, are -we not bound, in spite of the silence of the <cite>Tso Chuan</cite>, to accept -Ssŭ-ma Ch‘ien’s account in its entirety? In view of his high repute as -a sober historian, must we not hesitate to assume that the records he -drew upon for Sun Wu’s biography were false and untrustworthy? The -answer, I fear, must be in the negative. There is still one grave, if -not fatal, objection to the chronology involved in the story as told -in the <cite>Shih Chi</cite>, which, so far as I am aware, nobody has yet -pointed out. There are two passages in Sun Tzŭ in which he alludes -to contemporary affairs. The first is in VI. § 21:—</p> - -<p class="smaller">Though according to my estimate the soldiers of Yüeh exceed our -own in number, that shall advantage them nothing in the matter of -victory. I say then that victory can be achieved.</p> - -<p class="noindent">The other is in XI. § 30:—</p> - -<p class="smaller">Asked if an army can be made to imitate the <i>shuai-jan</i>, I should -answer, Yes. For the men of Wu and the men of Yüeh are enemies; -yet if they are crossing a river in the same boat and are caught -by a storm, they will come to each other’s assistance just as the -left hand helps the right.</p> - -<p>These two paragraphs are extremely valuable as evidence of the date of -composition. They assign the work to the period of the struggle -between Wu and Yüeh. So much has been observed by Pi I-hsün. But what -has hitherto escaped notice is that they also seriously impair the -credibility of Ssŭ-ma Ch‘ien’s narrative. As we have seen above, the -first positive date given in connection with Sun Wu is 512 B.C. He is -then spoken of as a general, acting as confidential adviser to Ho Lu, -so that his alleged introduction to that monarch had already taken -place,<span class="pagenum" id="Page_XXVII">{XXVII}</span> and of course the 13 chapters must have been written earlier -still. But at that time, and for several years after, down to the -capture of Ying in 506, <span xml:lang="zh" lang="zh">楚</span> Ch‘u, and not Yüeh, was the great hereditary -enemy of Wu. The two states, Ch‘u and Wu, had been constantly at war -for over half a century,<a href="#Footnote74" class="fnanchor" id="FNanchor74">[74]</a> whereas the first war between Wu and Yüeh -was waged only in 510,<a href="#Footnote75" class="fnanchor" id="FNanchor75">[75]</a> and even then was no more than a short -interlude sandwiched in the midst of the fierce struggle with Ch‘u. -Now Ch‘u is not mentioned in the 13 chapters at all. The natural -inference is that they were written at a time when Yüeh had become the -prime antagonist of Wu, that is, after Ch‘u had suffered the great -humiliation of 506. At this point, a table of dates may be found useful.</p> - - -<table summary="Timeline"> - <tr><td>B.C.</td><th></th></tr> - -<tr><td>514</td><td>Accession of Ho Lu.</td></tr> - -<tr><td>512</td><td>Ho Lu attacks Ch‘u, but is dissuaded from entering <span xml:lang="zh" lang="zh">郢</span> Ying, the - capital. <cite>Shih Chi</cite> mentions Sun Wu as general.</td></tr> - -<tr><td>511</td><td>Another attack on Ch‘u.</td></tr> - -<tr><td>510</td><td>Wu makes a successful attack on Yüeh. This is the first war - between the two states.</td></tr> - -<tr><td>509 or 508</td><td>Ch‘u invades Wu, but is signally defeated at <span xml:lang="zh" lang="zh">豫章</span> Yü-chang.</td></tr> - -<tr><td>506</td><td>Ho Lu attacks Ch‘u with the aid of T‘ang and Ts‘ai. Decisive - battle of <span xml:lang="zh" lang="zh">柏舉</span> Po-chü, and capture of Ying. Last mention - of Sun Wu in <cite>Shih Chi</cite>.</td></tr> - -<tr><td>505</td><td>Yüeh makes a raid on Wu in the absence of its army. Wu is - beaten by Ch‘in and evacuates Ying.</td></tr> - -<tr><td>504</td><td>Ho Lu sends <span xml:lang="zh" lang="zh">夫差</span> Fu Ch‘ai to attack Ch‘u.</td></tr> - -<tr><td>497</td><td><span xml:lang="zh" lang="zh">勾踐</span> Kou Chien becomes King of Yüeh.</td></tr> - -<tr><td>496</td><td>Wu attacks Yüeh, but is defeated by Kou Chien at <span xml:lang="zh" lang="zh">檇李</span> Tsui-li. - Ho Lu is killed.<span class="pagenum" id="Page_XXVIII">{XXVIII}</span></td></tr> - -<tr><td>494</td><td>Fu Ch‘ai defeats Kou Chien in the great battle of <span xml:lang="zh" lang="zh">夫椒</span> Fu-chiao, - and enters the capital of Yüeh.</td></tr> - -<tr><td>485 or 484</td><td>Kou Chien renders homage to Wu. Death of Wu Tzŭ-hsü.</td></tr> - -<tr><td>482</td><td>Kou Chien invades Wu in the absence of Fu Ch‘ai.</td></tr> - -<tr><td>478 to 476</td><td>Further attacks by Yüeh on Wu.</td></tr> - -<tr><td>475</td><td>Kou Chien lays siege to the capital of Wu.</td></tr> - -<tr><td>473</td><td>Final defeat and extinction of Wu.</td></tr> -</table> - -<p>The sentence quoted above from VI. § 21 hardly strikes me as one that -could have been written in the full flush of victory. It seems rather -to imply that, for the moment at least, the tide had turned against -Wu, and that she was getting the worst of the struggle. Hence we may -conclude that our treatise was not in existence in 505, before which -date Yüeh does not appear to have scored any notable success against -Wu. Ho Lu died in 496, so that if the book was written for him, it -must have been during the period 505–496, when there was a lull in -the hostilities, Wu having presumably been exhausted by its supreme -effort against Ch‘u. On the other hand, if we choose to disregard the -tradition connecting Sun Wu’s name with Ho Lu, it might equally well -have seen the light between 496 and 494, or possibly in the period -482–473, when Yüeh was once again becoming a very serious menace.<a href="#Footnote76" class="fnanchor" id="FNanchor76">[76]</a> -We may feel fairly certain that the author, whoever he may have been, -was not a man of any great eminence in his own day. On this point -the negative testimony of the <cite>Tso Chuan</cite> far outweighs any shred of -authority still attaching to the <cite>Shih Chi</cite>, if once its other facts -are discredited. Sun Hsing-yen, however, makes a feeble attempt to -explain the omission of his name from<span class="pagenum" id="Page_XXIX">{XXIX}</span> the great commentary. It was Wu -Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because -the latter (being an alien) was not rewarded with an office in the -State.<a href="#Footnote77" class="fnanchor" id="FNanchor77">[77]</a></p> - -<p>How then did the Sun Tzŭ legend originate? It may be that the growing -celebrity of the book imparted by degrees a kind of factitious renown -to its author. It was felt to be only right and proper that one so -well versed in the science of war should have solid achievements -to his credit as well. Now the capture of Ying was undoubtedly the -greatest feat of arms in Ho Lu’s reign; it made a deep and lasting -impression on all the surrounding states, and raised Wu to the -short-lived zenith of her power. Hence, what more natural, as time -went on, than that the acknowledged master of strategy, Sun Wu, should -be popularly identified with that campaign, at first perhaps only in -the sense that his brain conceived and planned it; afterwards, that it -was actually carried out by him in conjunction with Wu Yüan,<a href="#Footnote78" class="fnanchor" id="FNanchor78">[78]</a> Po -P‘ei and Fu Kai?</p> - -<p>It is obvious that any attempt to reconstruct even the outline of Sun -Tzŭ’s life must be based almost wholly on conjecture. With this -necessary proviso, I should say that he probably entered the service -of Wu about the time of Ho Lu’s accession, and gathered experience, -though only in the capacity of a subordinate officer, during the -intense military activity which marked the first half of that prince’s -reign.<a href="#Footnote79" class="fnanchor" id="FNanchor79">[79]</a> If he rose to be a general at all, he certainly was never -on an equal footing with the three<span class="pagenum" id="Page_XXX">{XXX}</span> above mentioned. He was doubtless -present at the investment and occupation of Ying, and witnessed Wu’s -sudden collapse in the following year. Yüeh’s attack at this critical -juncture, when her rival was embarrassed on every side, seems to have -convinced him that this upstart kingdom was the great enemy against -whom every effort would henceforth have to be directed. Sun Wu was -thus a well-seasoned warrior when he sat down to write his famous -book, which according to my reckoning must have appeared towards the -end, rather than the beginning, of Ho Lu’s reign. The story of the -women may possibly have grown out of some real incident occurring -about the same time. As we hear no more of Sun Wu after this from any -source, he is hardly likely to have survived his patron or to have -taken part in the death-struggle with Yüeh, which began with the -disaster at Tsui-li.</p> - -<p>If these inferences are approximately correct, there is a certain -irony in the fate which decreed that China’s most illustrious man -of peace should be contemporary with her greatest writer on war.</p> - - -<h3 id="TheTextOfSunTzu" class="smcap">The Text of Sun Tzŭ.</h3> - -<p>I have found it difficult to glean much about the history of Sun Tzŭ’s -text. The quotations that occur in early authors go to show that the -“13 chapters” of which Ssŭ-ma Ch‘ien speaks were essentially the same -as those now extant. We have his word for it that they were widely -circulated in his day, and can only regret that he refrained from -discussing them on that account.<a href="#Footnote80" class="fnanchor" id="FNanchor80">[80]</a> Sun Hsing-yen says in his preface:—</p> - -<p class="smaller">During the Ch‘in and Han dynasties Sun Tzŭ’s <cite>Art of War</cite> was in -general use amongst military commanders, but they seem to have -treated it as a work of mysterious import, and were unwilling to -expound it for<span class="pagenum" id="Page_XXXI">{XXXI}</span> the benefit of posterity. Thus it came about that -Wei Wu was the first to write a commentary on it.<a href="#Footnote81" class="fnanchor" id="FNanchor81">[81]</a></p> - -<p>As we have already seen, there is no reasonable ground to suppose that -Ts‘ao Kung tampered with the text. But the text itself is often so -obscure, and the number of editions which appeared from that time -onward so great, especially during the T‘ang and Sung dynasties, that -it would be surprising if numerous corruptions had not managed to -creep in. Towards the middle of the Sung period, by which time all the -chief commentaries on Sun Tzŭ were in existence, a certain <span xml:lang="zh" lang="zh">吉天保</span> Chi -T‘ien-pao published a work in 15 <i>chüan</i> entitled <span xml:lang="zh" lang="zh">十家孫子會注</span> “Sun Tzŭ -with the collected commentaries of ten writers.”<a href="#Footnote82" class="fnanchor" id="FNanchor82">[82]</a> There was another -text, with variant readings put forward by Chu Fu of <span xml:lang="zh" lang="zh">大興</span> Ta-hsing,<a href="#Footnote83" class="fnanchor" id="FNanchor83">[83]</a> -which also had supporters among the scholars of that period; but in -the Ming editions, Sun Hsing-yen tells us, these readings were for -some reason or other no longer put into circulation.<a href="#Footnote84" class="fnanchor" id="FNanchor84">[84]</a> Thus, until -the end of the 18<sup>th</sup> century, the text in sole possession of the field -was one derived from Chi T‘ien-pao’s edition, although no actual copy -of that important work was known to have survived. That, therefore, -is the text of Sun Tzŭ which appears in the War section of the great -Imperial encyclopaedia printed in 1726, the <span xml:lang="zh" lang="zh">古今圖書集成</span> <cite>Ku Chin T‘u -Shu Chi Ch‘êng</cite>. Another copy at my disposal of what is practically -the same text, with slight variations, is that contained in the -<span xml:lang="zh" lang="zh">周秦十一子</span> “Eleven philosophers of the Chou and Ch‘in dynasties”<span class="pagenum" id="Page_XXXII">{XXXII}</span> -[1758]. And the Chinese printed in Capt. Calthrop’s first edition -is evidently a similar version which has filtered through Japanese -channels. So things remained until <span xml:lang="zh" lang="zh">孫星衍</span> Sun Hsing-yen [1752–1818], a -distinguished antiquarian and classical scholar,<a href="#Footnote85" class="fnanchor" id="FNanchor85">[85]</a> who claimed to be -an actual descendant of Sun Wu,<a href="#Footnote86" class="fnanchor" id="FNanchor86">[86]</a> accidentally discovered a copy of -Chi T‘ien-pao’s long-lost work, when on a visit to the library of the -<span xml:lang="zh" lang="zh">華陰</span> Hua-yin temple.<a href="#Footnote87" class="fnanchor" id="FNanchor87">[87]</a> Appended to it was the <span xml:lang="zh" lang="zh">遺說</span> <cite>I Shuo</cite> of <span xml:lang="zh" lang="zh">鄭友賢</span> -Chêng Yu-hsien, mentioned in the <cite>T‘ung Chih</cite>, and also believed to -have perished.<a href="#Footnote88" class="fnanchor" id="FNanchor88">[88]</a> This is what Sun Hsing-yen designates as the <span xml:lang="zh" lang="zh">古本</span> -or <span xml:lang="zh" lang="zh">原本</span> “original edition (or text)”—a rather misleading name, for it -cannot by any means claim to set before us the text of Sun Tzŭ in -its pristine purity. Chi T‘ien-pao was a careless compiler,<a href="#Footnote89" class="fnanchor" id="FNanchor89">[89]</a> and -appears to have been content to reproduce the somewhat debased version -current in his day, without troubling to collate it<span class="pagenum" id="Page_XXXIII">{XXXIII}</span> with the earliest -editions then available. Fortunately, two versions of Sun Tzŭ, even -older than the newly discovered work, were still extant, one buried -in the <cite>T‘ung Tien</cite>, Tu Yu’s great treatise on the Constitution, the -other similarly enshrined in the <cite>T‘ai P‘ing Yü Lan</cite> encyclopaedia. In -both the complete text is to be found, though split up into fragments, -intermixed with other matter, and scattered piecemeal over a number of -different sections. Considering that the <cite>Y‘ü Lan</cite> takes us back to -the year 983, and the <cite>T‘ung Tien</cite> about 200 years further still, to -the middle of the T‘ang dynasty, the value of these early transcripts -of Sun Tzŭ can hardly be overestimated. Yet the idea of utilising them -does not seem to have occurred to anyone until Sun Hsing-yen, acting -under Government instructions, undertook a thorough recension of the -text. This is his own account:—</p> - -<p class="smaller">Because of the numerous mistakes in the text of Sun Tzŭ which his -editors had handed down, the Government ordered that the ancient -edition [of Chi T‘ien-pao] should be used, and that the text -should be revised and corrected throughout. It happened that Wu -Nien-hu, the Governor Pi Kua, and Hsi, a graduate of the second -degree, had all devoted themselves to this study, probably -surpassing me therein. Accordingly, I have had the whole work cut -on blocks as a text-book for military men.<a href="#Footnote90" class="fnanchor" id="FNanchor90">[90]</a></p> - -<p>The three individuals here referred to had evidently been occupied on -the text of Sun Tzŭ prior to Sun Hsing-yen’s commission, but we are -left in doubt as to the work they really accomplished. At any rate, -the new edition, when ultimately produced, appeared in the names of -Sun Hsing-yen and only one co-editor, <span xml:lang="zh" lang="zh">吳人驥</span> Wu Jên-chi. They took the -“original text” as their basis, and by careful comparison with the -older versions, as well as the extant commentaries and other sources -of information such as<span class="pagenum" id="Page_XXXIV">{XXXIV}</span> the <cite>I Shuo</cite>, succeeded in restoring a very -large number of doubtful passages, and turned out, on the whole, what -must be accepted as the closest approximation we are ever likely to -get to Sun Tzŭ’s original work. This is what will hereafter be -denominated the “standard text.”</p> - -<p>The copy which I have used belongs to a re-issue dated 1877. It is in -6 <i>pên</i>, forming part of a well-printed set of 23 early philosophical -works in 83 <i>pên</i>.<a href="#Footnote91" class="fnanchor" id="FNanchor91">[91]</a> It opens with a preface by Sun Hsing-yen -(largely quoted in this introduction), vindicating the traditional -view of Sun Tzŭ’s life and performances, and summing up in remarkably -concise fashion the evidence in its favour. This is followed by Ts‘ao -Kung’s preface to his edition, and the biography of Sun Tzŭ from -the <cite>Shih Chi</cite>, both translated above. Then come, firstly, Chêng -Yu-hsien’s <cite>I Shuo</cite>,<a href="#Footnote92" class="fnanchor" id="FNanchor92">[92]</a> with author’s preface, and next, a short -miscellany of historical and bibliographical information entitled -<span xml:lang="zh" lang="zh">孫子敘錄</span> <cite>Sun Tzŭ Hsü Lu</cite>, compiled by <span xml:lang="zh" lang="zh">畢以珣</span> Pi I-hsün. As regards the -body of the work, each separate sentence is followed by a note on the -text, if required, and then by the various commentaries appertaining -to it, arranged in chronological order. These we shall now proceed to -discuss briefly, one by one.</p> - - -<h3 id="TheCommentators" class="smcap">The Commentators.</h3> - - -<p>Sun Tzŭ can boast an exceptionally long and distinguished roll of -commentators, which would do honour to any classic. <span xml:lang="zh" lang="zh">歐陽修</span> Ou-yang Hsiu -remarks on this fact, though he wrote before the tale was complete, -and rather ingeniously explains it by saying that the artifices of -war, being<span class="pagenum" id="Page_XXXV">{XXXV}</span> inexhaustible, must therefore be susceptible of treatment -in a great variety of ways.<a href="#Footnote93" class="fnanchor" id="FNanchor93">[93]</a></p> - -<p>1. <span xml:lang="zh" lang="zh">曹操</span> Ts‘ao Ts‘ao or <span xml:lang="zh" lang="zh">曹公</span> Ts‘ao Kung, afterwards known as <span xml:lang="zh" lang="zh">魏武帝</span> Wei -Wu Ti [A.D. 155–220]. There is hardly any room for doubt that the -earliest commentary on Sun Tzŭ actually came from the pen of this -extraordinary man, whose biography in the <cite>San Kuo Chih</cite><a href="#Footnote94" class="fnanchor" id="FNanchor94">[94]</a> reads -like a romance. One of the greatest military geniuses that the world -has seen, and Napoleonic in the scale of his operations, he was -especially famed for the marvellous rapidity of his marches, which has -found expression in the line <span xml:lang="zh" lang="zh">說曹操曹操就到</span> “Talk of Ts‘ao Ts‘ao, and -Ts‘ao Ts‘ao will appear.” Ou-yang Hsiu says of him that he was a great -captain who “measured his strength against Tung Cho, Lü Pu and the two -Yüan, father and son, and vanquished them all; whereupon he divided -the Empire of Han with Wu and Shu, and made himself king. It is -recorded that whenever a council of war was held by Wei on the eve -of a far-reaching campaign, he had all his calculations ready; those -generals who made use of them did not lose one battle in ten; -those who ran counter to them in any particular saw their armies -incontinently beaten and put to flight.”<a href="#Footnote95" class="fnanchor" id="FNanchor95">[95]</a> Ts‘ao Kung’s notes on Sun -Tzŭ, models of austere brevity, are so thoroughly characteristic -of the stern commander known to history, that it is hard indeed to -conceive of them as the work of a mere <i>littérateur</i>. Sometimes, -indeed, owing to extreme<span class="pagenum" id="Page_XXXVI">{XXXVI}</span> compression, they are scarcely intelligible -and stand no less in need of a commentary than the text itself.<a href="#Footnote96" class="fnanchor" id="FNanchor96">[96]</a> As -we have seen, Ts‘ao Kung is the reputed author of the <span xml:lang="zh" lang="zh">新書</span>, a book on -war in 100,000 odd words, now lost, but mentioned in the <span xml:lang="zh" lang="zh">魏志</span>.<a href="#Footnote97" class="fnanchor" id="FNanchor97">[97]</a></p> - -<p>2. <span xml:lang="zh" lang="zh">孟氏</span> Mêng Shih. The commentary which has come down to us under this -name is comparatively meagre, and nothing about the author is known. -Even his personal name has not been recorded. Chi T‘ien-pao’s edition -places him after Chia Lin, and <span xml:lang="zh" lang="zh">鼂公武</span> Ch‘ao Kung-wu also assigns him to -the T‘ang dynasty,<a href="#Footnote98" class="fnanchor" id="FNanchor98">[98]</a> but this is obviously a mistake, as his work is -mentioned in the <span xml:lang="zh" lang="zh">隋書經籍志</span>. In Sun Hsing-yen’s preface, he appears as -Mêng Shih of the Liang dynasty [502–557]. Others would identify him -with <span xml:lang="zh" lang="zh">孟康</span> Mêng K‘ang of the 3<sup>rd</sup> century. In the <span xml:lang="zh" lang="zh">宋史藝文志</span>,<a href="#Footnote99" class="fnanchor" id="FNanchor99">[99]</a> he is -named last of the <span xml:lang="zh" lang="zh">五家</span> “Five Commentators,” the others being Wei Wu Ti, -Tu Mu, Ch‘ên Hao and Chia Lin.</p> - -<p>3. <span xml:lang="zh" lang="zh">李筌</span> Li Ch‘üan of the 8<sup>th</sup> century was a well-known writer on -military tactics. His <span xml:lang="zh" lang="zh">太白陰經</span> has been in constant use down to the -present day. The <span xml:lang="zh" lang="zh">通志</span> mentions <span xml:lang="zh" lang="zh">閫外春秋</span> (lives of famous generals from -the Chou to the T‘ang dynasty) as written by him.<a href="#Footnote100" class="fnanchor" id="FNanchor100">[100]</a> He is also -generally supposed to be the real author of the popular Taoist -tract, the <span xml:lang="zh" lang="zh">陰符經</span>. According to Ch‘ao Kung-wu and the <cite>T‘ien-i-ko</cite> -catalogue,<a href="#Footnote101" class="fnanchor" id="FNanchor101">[101]</a> he followed the <span xml:lang="zh" lang="zh">太乙遁甲</span> text of Sun Tzŭ, which differs -considerably from those<span class="pagenum" id="Page_XXXVII">{XXXVII}</span> now extant. His notes are mostly short and to -the point, and he frequently illustrates his remarks by anecdotes from -Chinese history.</p> - -<p>4. <span xml:lang="zh" lang="zh">杜佑</span> Tu Yu (died 812) did not publish a separate commentary on Sun -Tzŭ, his notes being taken from the <cite>T‘ung Tien</cite>, the encyclopaedic -treatise on the Constitution which was his life-work. They are largely -repetitions of Ts‘ao Kung and Mêng Shih, besides which it is believed -that he drew on the ancient commentaries of <span xml:lang="zh" lang="zh">王凌</span> Wang Ling and others. -Owing to the peculiar arrangement of the <i>T‘ung Tien</i>, he has to explain -each passage on its merits, apart from the context, and sometimes his -own explanation does not agree with that of Ts‘ao Kung, whom he always -quotes first. Though not strictly to be reckoned as one of the “Ten -Commentators,” he was added to their number by Chi T‘ien-pao, being -wrongly placed after his grandson Tu Mu.</p> - -<p>5. <span xml:lang="zh" lang="zh">杜牧</span> Tu Mu (803–852) is perhaps best known as a poet—a bright star -even in the glorious galaxy of the T‘ang period. We learn from Ch‘ao -Kung-wu that although he had no practical experience of war, he was -extremely fond of discussing the subject, and was moreover well read -in the military history of the <i>Ch‘un Ch‘iu</i> and <i>Chan Kuo</i> eras.<a href="#Footnote102" class="fnanchor" id="FNanchor102">[102]</a> -His notes, therefore, are well worth attention. They are very copious, -and replete with historical parallels. The gist of Sun Tzŭ’s work is -thus summarised by him: “Practise benevolence and justice, but on the -other hand make full use of artifice and measures of expediency.”<a href="#Footnote103" class="fnanchor" id="FNanchor103">[103]</a> -He further declared that all the military<span class="pagenum" id="Page_XXXVIII">{XXXVIII}</span> triumphs and disasters of -the thousand years which had elapsed since Sun Wu’s death would, upon -examination, be found to uphold and corroborate, in every particular, -the maxims contained in his book.<a href="#Footnote104" class="fnanchor" id="FNanchor104">[104]</a> Tu Mu’s somewhat spiteful -charge against Ts‘ao Kung has already been considered elsewhere.</p> - -<p>6. <span xml:lang="zh" lang="zh">陳皥</span> Ch‘ên Hao appears to have been a contemporary of Tu Mu. Ch‘ao -Kung-wu says that he was impelled to write a new commentary on Sun Tzŭ -because Ts‘ao Kung’s on the one hand was too obscure and subtle, and -that of Tu Mu on the other too long-winded and diffuse.<a href="#Footnote105" class="fnanchor" id="FNanchor105">[105]</a> Ou-yang -Hsiu, writing in the middle of the 11<sup>th</sup> century, calls Ts‘ao Kung, Tu -Mu and Ch‘ên Hao the three chief commentators on Sun Tzŭ (<span xml:lang="zh" lang="zh">三家</span>), and -observes that Ch‘ên Hao is continually attacking Tu Mu’s shortcomings. -His commentary, though not lacking in merit, must rank below those of -his predecessors.</p> - -<p>7. <span xml:lang="zh" lang="zh">賈林</span> Chia Lin is known to have lived under the T‘ang dynasty, for -his commentary on Sun Tzŭ is mentioned in the <span xml:lang="zh" lang="zh">唐書</span> and was afterwards -republished by <span xml:lang="zh" lang="zh">紀燮</span> Chi Hsieh of the same dynasty together with those -of Mêng Shih and Tu Yu.<a href="#Footnote106" class="fnanchor" id="FNanchor106">[106]</a> It is of somewhat scanty texture, and in -point of quality, too, perhaps the least valuable of the eleven.</p> - -<p>8. <span xml:lang="zh" lang="zh">梅堯臣</span> Mei Yao-ch‘ên (1002–1060), commonly known by his “style” -as Mei <span xml:lang="zh" lang="zh">聖兪</span> Shêng-yü, was, like Tu Mu, a poet of distinction. His -commentary was published with a laudatory preface by the great Ou-yang -Hsiu, from which we may cull the following:—</p> - -<p class="smaller">Later scholars have misread Sun Tzŭ, distorting his words and -trying to make them square with their own one-sided views. Thus, -though<span class="pagenum" id="Page_XXXIX">{XXXIX}</span> commentators have not been lacking, only a few have proved -equal to the task. My friend Shêng-yü has not fallen into this -mistake. In attempting to provide a critical commentary for Sun -Tzŭ’s work, he does not lose sight of the fact that these sayings -were intended for states engaged in internecine warfare; that the -author is not concerned with the military conditions prevailing -under the sovereigns of the three ancient dynasties,<a href="#Footnote107" class="fnanchor" id="FNanchor107">[107]</a> nor with -the nine punitive measures prescribed to the Minister of War.<a href="#Footnote108" class="fnanchor" id="FNanchor108">[108]</a> -Again, Sun Wu loved brevity of diction, but his meaning is always -deep. Whether the subject be marching an army, or handling -soldiers, or estimating the enemy, or controlling the forces of -victory, it is always systematically treated; the sayings are -bound together in strict logical sequence, though this has been -obscured by commentators who have probably failed to grasp their -meaning. In his own commentary, Mei Shêng-yü has brushed aside all -the obstinate prejudices of these critics, and has tried to bring -out the true meaning of Sun Tzŭ himself. In this way, the clouds -of confusion have been dispersed and the sayings made clear. I am -convinced that the present work deserves to be handed down side by -side with the three great commentaries; and for a great deal that -they find in the sayings, coming generations will have constant -reason to thank my friend Shêng-yü.<a href="#Footnote109" class="fnanchor" id="FNanchor109">[109]</a></p> - -<p>Making some allowance for the exuberance of friendship, I am inclined -to endorse this favourable judgment, and would certainly place him -above Ch‘ên Hao in order of merit.</p> - -<p class="pagenum" id="Page_XL">{XL}</p> - -<p>9. <span xml:lang="zh" lang="zh">王晳</span> Wang Hsi, also of the Sung dynasty, is decidedly original -in some of his interpretations, but much less judicious than Mei -Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond -of comparing his own commentary with that of Ts‘ao Kung, but the -comparison is not often flattering to him. We learn from Ch‘ao Kung-wu -that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae -and correcting mistakes.<a href="#Footnote110" class="fnanchor" id="FNanchor110">[110]</a></p> - -<p>10. <span xml:lang="zh" lang="zh">何延錫</span> Ho Yen-hsi of the Sung dynasty. The personal name of this -commentator is given as above by <span xml:lang="zh" lang="zh">鄭樵</span> Chêng Ch‘iao in the <cite>T‘ung Chih</cite>, -written about the middle of the twelfth century, but he appears simply -as <span xml:lang="zh" lang="zh">何氏</span> Ho Shih in the <cite>Yü Hai</cite>, and Ma Tuan-lin quotes Ch‘ao Kung-wu -as saying that his personal name is unknown. There seems to be no -reason to doubt Chêng Ch‘iao’s statement, otherwise I should have -been inclined to hazard a guess and identify him with one <span xml:lang="zh" lang="zh">何去非</span> -Ho Ch‘ü-fei, the author of a short treatise on war entitled <span xml:lang="zh" lang="zh">備論</span>, -who lived in the latter part of the 11<sup>th</sup> century.<a href="#Footnote111" class="fnanchor" id="FNanchor111">[111]</a> Ho Shih’s -commentary, in the words of the <cite>T‘ien-i-ko</cite> catalogue, <span xml:lang="zh" lang="zh">有所裨益</span> -“contains helpful additions” here and there, but is chiefly remarkable -for the copious extracts taken, in adapted form, from the dynastic -histories and other sources.</p> - -<p>11. <span xml:lang="zh" lang="zh">張預</span> Chang Yü. The list closes with a commentator of no great -originality perhaps, but gifted with admirable powers of lucid -exposition. His commentary is based on that of Ts‘ao Kung, whose terse -sentences he contrives to expand and develop in masterly fashion. -Without Chang Yü, it is safe to say that much of Ts‘ao Kung’s -commentary would have remained cloaked in its pristine obscurity and -therefore valueless. His work is not mentioned in the Sung history, -the <cite>T‘ung K‘ao</cite>, or<span class="pagenum" id="Page_XLI">{XLI}</span> the <cite>Yü Hai</cite>, but it finds a niche in the <cite>T‘ung -Chih</cite>, which also names him as the author of the <span xml:lang="zh" lang="zh">百將傳</span> “Lives of -Famous Generals.”<a href="#Footnote112" class="fnanchor" id="FNanchor112">[112]</a></p> - -<p>It is rather remarkable that the last-named four should all have -flourished within so short a space of time. Ch‘ao Kung-wu accounts for -it by saying: “During the early years of the Sung dynasty the Empire -enjoyed a long spell of peace, and men ceased to practise the art -of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the -frontier generals were defeated time after time, the Court made -strenuous enquiry for men skilled in war, and military topics became -the vogue amongst all the high officials. Hence it is that the -commentators of Sun Tzŭ in our dynasty belong mainly to that -period.”<a href="#Footnote113" class="fnanchor" id="FNanchor113">[113]</a></p> - -<p>Besides these eleven commentators, there are several others whose work -has not come down to us. The <cite>Sui Shu</cite> mentions four, namely <span xml:lang="zh" lang="zh">王凌</span> Wang -Ling (often quoted by Tu Yu as <span xml:lang="zh" lang="zh">王子</span>); <span xml:lang="zh" lang="zh">張子尙</span> Chang Tzŭ-shang; <span xml:lang="zh" lang="zh">賈詡</span> Chia -Hsü of <span xml:lang="zh" lang="zh">魏</span> Wei;<a href="#Footnote114" class="fnanchor" id="FNanchor114">[114]</a> and <span xml:lang="zh" lang="zh">沈友</span> Shên Yu of 吳 Wu. The <cite>T‘ang Shu</cite> adds -<span xml:lang="zh" lang="zh">孫鎬</span> Sun Hao, and the <cite>T‘ung Chih</cite> <span xml:lang="zh" lang="zh">蕭吉</span> Hsiao Chi, while the <cite>T‘u Shu</cite> -mentions a Ming commentator, <span xml:lang="zh" lang="zh">黃潤玉</span> Huang Jun-yü. It is possible that -some of these may have been merely collectors and editors of other -commentaries, like Chi T‘ien-pao and Chi Hsieh, mentioned above. -Certainly in the case of the latter, the entry <span xml:lang="zh" lang="zh">紀夑注孫子</span> in the <cite>T‘ung -K‘ao</cite>, without the following note, would give one to understand that -he had written an independent commentary of his own.</p> - -<p>There are two works, described in the <cite>Ssu K‘u Ch‘üan<span class="pagenum" id="Page_XLII">{XLII}</span> Shu</cite><a href="#Footnote115" class="fnanchor" id="FNanchor115">[115]</a> and no -doubt extremely rare, which I should much like to have seen. One is -entitled <span xml:lang="zh" lang="zh">孫子參同</span>, in 5 <i>chüan</i>. It gives selections from four new -commentators, probably of the Ming dynasty, as well as from the eleven -known to us. The names of the four are <span xml:lang="zh" lang="zh">解元</span> Hsieh Yüan; <span xml:lang="zh" lang="zh">張鏊</span> Chang Ao; -<span xml:lang="zh" lang="zh">李村</span> Li Ts‘ai; and <span xml:lang="zh" lang="zh">黃治徵</span> Huang Chih-chêng. The other work is <span xml:lang="zh" lang="zh">孫子彚徵</span> -in 4 <i>chüan</i>, compiled by <span xml:lang="zh" lang="zh">鄭端</span> Chêng Tuan of the present dynasty. It is -a compendium of information on ancient warfare, with special reference -to Sun Tzŭ’s 13 chapters.</p> - - -<h3 id="AppreciationsOfSunTzu" class="smcap">Appreciations of Sun Tzŭ.</h3> - - -<p>Sun Tzŭ has exercised a potent fascination over the minds of some of -China’s greatest men. Among the famous generals who are known to have -studied his pages with enthusiasm may be mentioned <span xml:lang="zh" lang="zh">韓信</span> Han Hsin (<i>d</i>. -B.C. 196),<a href="#Footnote116" class="fnanchor" id="FNanchor116">[116]</a> <span xml:lang="zh" lang="zh">馮異</span> Fêng I (d. A.D. 34),<a href="#Footnote117" class="fnanchor" id="FNanchor117">[117]</a> <span xml:lang="zh" lang="zh">呂蒙</span> Lü Mêng (<i>d</i>. -219),<a href="#Footnote118" class="fnanchor" id="FNanchor118">[118]</a> and <span xml:lang="zh" lang="zh">岳飛</span> Yo Fei (1103–1141).<a href="#Footnote119" class="fnanchor" id="FNanchor119">[119]</a> The opinion of Ts‘ao Kung, -who disputes with Han Hsin the highest place in Chinese military -annals, has already been recorded.<a href="#Footnote120" class="fnanchor" id="FNanchor120">[120]</a> Still more remarkable, in one -way, is the testimony of purely literary men, such as <span xml:lang="zh" lang="zh">蘇洵</span> Su Hsün (the -father of Su Tung-p‘o), who wrote several essays on military topics, -all of which owe their chief inspiration to Sun Tzŭ. The following -short passage by him is preserved in the <cite>Yü Hai:</cite><a href="#Footnote121" class="fnanchor" id="FNanchor121">[121]</a>—</p> - -<p class="pagenum" id="Page_XLIII">{XLIII}</p> - -<p class="smaller">Sun Wu’s saying, that in war one cannot make certain of -conquering,<a href="#Footnote122" class="fnanchor" id="FNanchor122">[122]</a> is very different indeed from what other books -tell us.<a href="#Footnote123" class="fnanchor" id="FNanchor123">[123]</a> Wu Ch‘i was a man of the same stamp as Sun Wu: they -both wrote books on war, and they are linked together in popular -speech as “Sun and Wu.” But Wu Ch‘i’s remarks on war are less -weighty, his rules are rougher and more crudely stated, and there -is not the same unity of plan as in Sun Tzŭ’s work, where the -style is terse, but the meaning fully brought out.<a href="#Footnote124" class="fnanchor" id="FNanchor124">[124]</a></p> - -<p>The <span xml:lang="zh" lang="zh">性理彚要</span>, ch. 17, contains the following extract from the <span xml:lang="zh" lang="zh">藝圃折衷</span> -“Impartial Judgments in the Garden of Literature” by <span xml:lang="zh" lang="zh">鄭厚</span> Chêng Hou:—</p> - -<p class="smaller">Sun Tzŭ’s 13 chapters are not only the staple and base of all -military men’s training, but also compel the most careful -attention of scholars and men of letters. His sayings are terse -yet elegant, simple yet profound, perspicuous and eminently -practical. Such works as the <cite>Lun Yü</cite>, the <cite>I Ching</cite> and the great -Commentary,<a href="#Footnote125" class="fnanchor" id="FNanchor125">[125]</a> as well as the writings of Mencius, Hsün K‘uang -and Yang Chu, all fall below the level of Sun Tzŭ.<a href="#Footnote126" class="fnanchor" id="FNanchor126">[126]</a></p> - -<p>Chu Hsi, commenting on this, fully admits the first part of the -criticism, although he dislikes the audacious comparison with -the venerated classical works. Language of this sort, he says, -“encourages a ruler’s bent towards unrelenting warfare and reckless -militarism.”<a href="#Footnote127" class="fnanchor" id="FNanchor127">[127]</a></p> - - -<h3 id="ApologiesForWar" class="smcap">Apologies for War.</h3> - - -<p>Accustomed as we are to think of China as the greatest peace-loving -nation on earth, we are in some danger of<span class="pagenum" id="Page_XLIV">{XLIV}</span> forgetting that her -experience of war in all its phases has also been such as no modern -State can parallel. Her long military annals stretch back to a point -at which they are lost in the mists of time. She had built the Great -Wall and was maintaining a huge standing army along her frontier -centuries before the first Roman legionary was seen on the Danube. -What with the perpetual collisions of the ancient feudal States, -the grim conflicts with Huns, Turks and other invaders after the -centralisation of government, the terrific upheavals which accompanied -the overthrow of so many dynasties, besides the countless rebellions -and minor disturbances that have flamed up and flickered out again one -by one, it is hardly too much to say that the clash of arms has never -ceased to resound in one portion or another of the Empire.</p> - -<p>No less remarkable is the succession of illustrious captains to whom -China can point with pride. As in all countries, the greatest are -found emerging at the most fateful crises of her history. Thus, Po -Ch‘i stands out conspicuous in the period when Ch‘in was entering upon -her final struggle with the remaining independent states. The stormy -years which followed the break-up of the Ch‘in dynasty are illumined -by the transcendent genius of Han Hsin. When the House of Han in turn -is tottering to its fall, the great and baleful figure of Ts‘ao Ts‘ao -dominates the scene. And in the establishment of the T‘ang dynasty, -one of the mightiest tasks achieved by man, the superhuman energy of -Li Shih-min (afterwards the Emperor T‘ai Tsung) was seconded by the -brilliant strategy of Li Ching. None of these generals need fear -comparison with the greatest names in the military history of Europe.</p> - -<p>In spite of all this, the great body of Chinese sentiment, from Lao -Tzŭ downwards, and especially as reflected in the standard literature -of Confucianism, has been consistently pacific and intensely opposed -to militarism in any form. It is such an uncommon thing to find any of -the literati<span class="pagenum" id="Page_XLV">{XLV}</span> defending warfare on principle, that I have thought it -worth while to collect and translate a few passages in which the -unorthodox view is upheld. The following, by Ssŭ-ma Ch‘ien, shows that -for all his ardent admiration of Confucius, he was yet no advocate of -peace at any price:—</p> - -<p class="smaller">Military weapons are the means used by the Sage to punish -violence and cruelty, to give peace to troublous times, to remove -difficulties and dangers, and to succour those who are in peril. -Every animal with blood in its veins and horns on its head will -fight when it is attacked. How much more so will man, who carries -in his breast the faculties of love and hatred, joy and anger! -When he is pleased, a feeling of affection springs up within him; -when angry, his poisoned sting is brought into play. That is the -natural law which governs his being.... What then shall be said of -those scholars of our time, blind to all great issues, and without -any appreciation of relative values, who can only bark out their -stale formulas about “virtue” and “civilisation,” condemning the -use of military weapons? They will surely bring our country to -impotence and dishonour and the loss of her rightful heritage; or, -at the very least, they will bring about invasion and rebellion, -sacrifice of territory and general enfeeblement. Yet they -obstinately refuse to modify the position they have taken up. The -truth is that, just as in the family the teacher must not spare -the rod, and punishments cannot be dispensed with in the State, so -military chastisement can never be allowed to fall into abeyance -in the Empire. All one can say is that this power will be -exercised wisely by some, foolishly by others, and that among -those who bear arms some will be loyal and others rebellious.<a href="#Footnote128" class="fnanchor" id="FNanchor128">[128]</a></p> - -<p>The next piece is taken from Tu Mu’s preface to his commentary on -Sun Tzŭ:—</p> - -<p class="smaller">War may be defined as punishment, which is one of the functions of -government. It was the profession of Chung Yu and Jan Ch‘iu, both<span class="pagenum" id="Page_XLVI">{XLVI}</span> -disciples of Confucius. Nowadays, the holding of trials and -hearing of litigation, the imprisonment of offenders and their -execution by flogging in the market-place, are all done by -officials. But the wielding of huge armies, the throwing down of -fortified cities, the haling of women and children into captivity, -and the beheading of traitors—this is also work which is done by -officials. The objects of the rack<a href="#Footnote129" class="fnanchor" id="FNanchor129">[129]</a> and of military weapons -are essentially the same. There is no intrinsic difference between -the punishment of flogging and cutting off heads in war. For the -lesser infractions of law, which are easily dealt with, only a -small amount of force need be employed: hence the institution of -torture and flogging. For more serious outbreaks of lawlessness, -which are hard to suppress, a greater amount of force is -necessary: hence the use of military weapons and wholesale -decapitation. In both cases, however, the end in view is to get -rid of wicked people, and to give comfort and relief to the -good....<a href="#Footnote130" class="fnanchor" id="FNanchor130">[130]</a></p> - -<p class="smaller">Chi-sun asked Jan Yu, saying: “Have you, Sir, acquired your -military aptitude by study, or is it innate?” Jan Yu replied: “It -has been acquired by study.”<a href="#Footnote131" class="fnanchor" id="FNanchor131">[131]</a> “How can that be so,” said -Chi-sun, “seeing that you are a disciple of Confucius?” “It is a -fact,” replied Jan Yu; “I was taught by Confucius. It is fitting -that the great Sage should exercise both civil and military -functions, though to be sure my instruction in the art of fighting -has not yet gone very far.”</p> - -<p class="smaller">Now, who the author was of this rigid distinction between the -“civil” and the “military,” and the limitation of each to a -separate sphere of action, or in what year of which dynasty it -was first introduced, is more than I can say. But, at any rate, -it has come about that the members of the governing class are -quite afraid of enlarging on military topics, or do so only in a -shamefaced manner. If any are bold enough to discuss the subject, -they are at once set down as eccentric individuals of coarse and -brutal propensities. This is an extraordinary instance of the way -in<span class="pagenum" id="Page_XLVII">{XLVII}</span> which, through sheer lack of reasoning, men unhappily lose -sight of fundamental principles.<a href="#Footnote132" class="fnanchor" id="FNanchor132">[132]</a></p> - -<p class="smaller">When the Duke of Chou was minister under Ch‘êng Wang, he -regulated ceremonies and made music, and venerated the arts of -scholarship and learning; yet when the barbarians of the River Huai -revolted,<a href="#Footnote133" class="fnanchor" id="FNanchor133">[133]</a> he sallied forth and chastised them. When Confucius -held office under the Duke of Lu, and a meeting was convened at -Chia-ku,<a href="#Footnote134" class="fnanchor" id="FNanchor134">[134]</a> he said: “If pacific negotiations are in progress, -warlike preparations should have been made beforehand.” He rebuked -and shamed the Marquis of Ch‘i, who cowered under him and dared -not proceed to violence. How can it be said that these two great -Sages had no knowledge of military matters?<a href="#Footnote135" class="fnanchor" id="FNanchor135">[135]</a></p> - -<p>We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He -also appeals to the authority of the Classics:—</p> - -<p class="smaller">Our Master Confucius, answering Duke Ling of Wei, said: “I have -never studied matters connected with armies and battalions.”<a href="#Footnote136" class="fnanchor" id="FNanchor136">[136]</a> -Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed -about buff-coats and weapons.”<a href="#Footnote137" class="fnanchor" id="FNanchor137">[137]</a> But if we turn to the meeting -at Chia-ku,<a href="#Footnote138" class="fnanchor" id="FNanchor138">[138]</a> we find that he used armed force against the men -of Lai,<a href="#Footnote139" class="fnanchor" id="FNanchor139">[139]</a> so that the marquis of Ch‘i was overawed. Again, when -the inhabitants of Pi revolted, he ordered his officers to attack -them, whereupon they were defeated and fled in confusion.<a href="#Footnote140" class="fnanchor" id="FNanchor140">[140]</a> -He once uttered the words: “If I fight, I<span class="pagenum" id="Page_XLVIII">{XLVIII}</span> conquer.”<a href="#Footnote141" class="fnanchor" id="FNanchor141">[141]</a> And -Jan Yu also said: “The Sage exercises both civil and military -functions.”<a href="#Footnote142" class="fnanchor" id="FNanchor142">[142]</a> Can it be a fact that Confucius never studied or -received instruction in the art of war? We can only say that he -did not specially choose matters connected with armies and -fighting to be the subject of his teaching.<a href="#Footnote143" class="fnanchor" id="FNanchor143">[143]</a></p> - -<p>Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:—</p> - -<p class="smaller">Confucius said: “I am unversed in military matters.” He also -said: “If I fight, I conquer.”<a href="#Footnote144" class="fnanchor" id="FNanchor144">[144]</a> Confucius ordered ceremonies -and regulated music. Now war constitutes one of the five -classes of State ceremonial,<a href="#Footnote145" class="fnanchor" id="FNanchor145">[145]</a> and must not be treated as an -independent branch of study. Hence, the words “I am unversed in” -must be taken to mean that there are things which even an inspired -Teacher does not know. Those who have to lead an army and devise -stratagems, must learn the art of war. But if one can command the -services of a good general like Sun Tzŭ, who was employed by Wu -Tzŭ-hsü, there is no need to learn it oneself. Hence the remark -added by Confucius: “If I fight, I conquer.”<a href="#Footnote146" class="fnanchor" id="FNanchor146">[146]</a></p> - -<p class="smaller">The men of the present day, however, wilfully interpret these -words of Confucius in their narrowest sense, as though he meant -that books on the art of war were not worth reading. With blind -persistency, they adduce the example of Chao Kua, who pored over -his father’s books to no purpose,<a href="#Footnote147" class="fnanchor" id="FNanchor147">[147]</a> as a proof that all -military theory is useless. Again, seeing<span class="pagenum" id="Page_XLIX">{XLIX}</span> that books on war have -to do with such things as opportunism in designing plans, and -the conversion of spies, they hold that the art is immoral and -unworthy of a sage. These people ignore the fact that the studies -of our scholars and the civil administration of our officials -also require steady application and practice before efficiency is -reached. The ancients were particularly chary of allowing mere -novices to botch their work.<a href="#Footnote148" class="fnanchor" id="FNanchor148">[148]</a> Weapons are baneful<a href="#Footnote149" class="fnanchor" id="FNanchor149">[149]</a> and -fighting perilous; and unless a general is in constant practice, -he ought not to hazard other men’s lives in battle.<a href="#Footnote150" class="fnanchor" id="FNanchor150">[150]</a> Hence it -is essential that Sun Tzŭ’s 13 chapters should be studied.<a href="#Footnote151" class="fnanchor" id="FNanchor151">[151]</a></p> - -<p class="smaller">Hsiang Liang used to instruct his nephew Chi<a href="#Footnote152" class="fnanchor" id="FNanchor152">[152]</a> in the art of -war. Chi got a rough idea of the art in its general bearings, -but would not pursue his studies to their proper outcome, the -consequence being that he was finally defeated and overthrown. He -did not realise that the tricks and artifices of war are beyond -verbal computation. Duke Hsiang of Sung<a href="#Footnote153" class="fnanchor" id="FNanchor153">[153]</a> and King Yen of -Hsü<a href="#Footnote154" class="fnanchor" id="FNanchor154">[154]</a> were brought to destruction by their misplaced humanity. -The treacherous and underhand nature of war necessitates the use -of guile and stratagem suited to the occasion. There is a case on -record of Confucius himself having violated an extorted oath,<a href="#Footnote155" class="fnanchor" id="FNanchor155">[155]</a> -and also of his having left the Sung State in disguise.<a href="#Footnote156" class="fnanchor" id="FNanchor156">[156]</a> Can -we then recklessly arraign Sun Tzŭ for disregarding truth and -honesty?<a href="#Footnote157" class="fnanchor" id="FNanchor157">[157]</a></p> - -<p class="pagenum" id="Page_L">{L}</p> - -<h3 id="Bibliography" class="smcap">Bibliography.</h3> - - -<p>The following are the oldest Chinese treatises on war, after Sun Tzŭ. -The notes on each have been drawn principally from the <span xml:lang="zh" lang="zh">四庫全書簡明目錄</span> -<i>Ssŭ k‘u ch‘üan shu chien ming mu lu</i>, ch. 9, fol. 22 <i>sqq</i>.</p> - -<p>1. <span xml:lang="zh" lang="zh">吳子</span> <b>Wu Tzŭ</b>, in 1 <i>chüan</i> or 6 <span xml:lang="zh" lang="zh">篇</span> chapters. By <span xml:lang="zh" lang="zh">吳起</span> Wu Ch‘i (<i>d</i>. -B.C. 381). A genuine work. See <cite>Shih Chi</cite>, ch. 65.</p> - -<p>2. <span xml:lang="zh" lang="zh">司馬法</span> <b>Ssŭ-ma Fa</b>, in 1 <i>chüan</i> or 5 chapters. Wrongly attributed to -<span xml:lang="zh" lang="zh">司馬穰苴</span> Ssŭ-ma Jang-chü of the 6<sup>th</sup> century B.C. Its date, however, must -be early, as the customs of the three ancient dynasties are constantly -to be met with in its pages.<a href="#Footnote158" class="fnanchor" id="FNanchor158">[158]</a> See <cite>Shih chi</cite>, ch. 64.</p> - -<p>The <cite>Ssŭ K‘u Ch‘üan Shu</cite> (ch. 99, f. 1) remarks that the oldest three -treatises on war, <cite>Sun Tzŭ</cite>, <cite>Wu Tzŭ</cite> and the <cite>Ssŭ-ma Fa</cite>, are, -generally speaking, only concerned with things strictly military—the -art of producing, collecting, training and drilling troops, and the -correct theory with regard to measures of expediency, laying plans, -transport of goods and the handling of soldiers<a href="#Footnote159" class="fnanchor" id="FNanchor159">[159]</a>—in strong contrast -to later works, in which the science of war is usually blended with -metaphysics, divination and magical arts in general.</p> - -<p>3. <span xml:lang="zh" lang="zh">六韜</span> <b>Liu T‘ao</b>, in 6 <i>chüan</i> or 60 chapters. Attributed to <span xml:lang="zh" lang="zh">呂望</span> Lü -Wang (or Lü <span xml:lang="zh" lang="zh">尙</span> Shang, also known as <span xml:lang="zh" lang="zh">太公</span> T‘ai Kung) of the 12<sup>th</sup> century -B.C.<a href="#Footnote160" class="fnanchor" id="FNanchor160">[160]</a> But<span class="pagenum" id="Page_LI">{LI}</span> its style does not belong to the era of the Three -Dynasties.<a href="#Footnote161" class="fnanchor" id="FNanchor161">[161]</a> <span xml:lang="zh" lang="zh">陸德明</span> Lu Tê-ming (550–625 A.D.) mentions the work, and -enumerates the headings of the six sections, <span xml:lang="zh" lang="zh">文</span>, <span xml:lang="zh" lang="zh">武</span>, <span xml:lang="zh" lang="zh">虎</span>, <span xml:lang="zh" lang="zh">豹</span>, <span xml:lang="zh" lang="zh">龍</span> and <span xml:lang="zh" lang="zh">犬</span>, -so that the forgery cannot have been later than the Sui dynasty.</p> - -<p>4. <span xml:lang="zh" lang="zh">尉繚子</span> <b>Wei Liao Tzŭ</b>, in 5 <i>chüan</i>. Attributed to Wei Liao (4<sup>th</sup> cent. -B.C.), who studied under the famous <span xml:lang="zh" lang="zh">鬼谷子</span> Kuei-ku Tzŭ. The <span xml:lang="zh" lang="zh">漢志</span>, under -<span xml:lang="zh" lang="zh">兵家</span>, mentions a book of Wei Liao in 31 chapters, whereas the text we -possess contains only 24. Its matter is sound enough in the main, -though the strategical devices differ considerably from those of the -Warring States period.<a href="#Footnote162" class="fnanchor" id="FNanchor162">[162]</a> It has been furnished with a commentary by -the well-known Sung philosopher <span xml:lang="zh" lang="zh">張載</span> Chang Tsai.</p> - -<p>5. <span xml:lang="zh" lang="zh">三略</span> <b>San Lüeh</b>, in 3 <i>chüan</i>. Attributed to <span xml:lang="zh" lang="zh">黃石公</span> Huang-shih Kung, a -legendary personage who is said to have bestowed it on Chang Liang -(<i>d</i>. B.C. 187) in an interview on a bridge.<a href="#Footnote163" class="fnanchor" id="FNanchor163">[163]</a> But here again, the -style is not that of works dating from the Ch‘in or Han period. The -Han Emperor Kuang Wu [A.D. 25–57] apparently quotes from it in one of -his proclamations; but the passage in question may have been inserted -later on, in order to prove the genuineness of the work. We shall not -be far out if we refer it to the Northern Sung period [420–478 A.D.], -or somewhat earlier.<a href="#Footnote164" class="fnanchor" id="FNanchor164">[164]</a></p> - -<p class="pagenum" id="Page_LII">{LII}</p> - -<p>6. <span xml:lang="zh" lang="zh">李衞公問對</span> <b>Li Wei Kung Wên Tui</b>, in 3 sections. Written in the form -of a dialogue between T‘ai Tsung and his great general <span xml:lang="zh" lang="zh">李靖</span> Li Ching, -it is usually ascribed to the latter. Competent authorities consider -it a forgery, though the author was evidently well versed in the art -of war.<a href="#Footnote165" class="fnanchor" id="FNanchor165">[165]</a></p> - -<p>7. <span xml:lang="zh" lang="zh">李靖兵法</span> <b>Li Ching Ping Fa</b> (not to be confounded with the foregoing) -is a short treatise in 8 chapters, preserved in the <cite>T‘ung Tien</cite>, but -not published separately. This fact explains its omission from the -<cite>Ssŭ K‘u Ch‘üan Shu</cite>.</p> - -<p>8. <span xml:lang="zh" lang="zh">握奇經</span> <b>Wu Ch‘i Ching</b>,<a href="#Footnote166" class="fnanchor" id="FNanchor166">[166]</a> in 1 <i>chüan</i>. Attributed to the legendary -minister <span xml:lang="zh" lang="zh">風后</span> Fêng Hou, with exegetical notes by <span xml:lang="zh" lang="zh">公孫宏</span> Kung-sun Hung -of the Han dynasty (<i>d</i>. B.C. 121), and said to have been eulogised by -the celebrated general <span xml:lang="zh" lang="zh">馬隆</span> Ma Lung (<i>d</i>. A.D. 300). Yet the earliest -mention of it is in the <span xml:lang="zh" lang="zh">宋志</span>. Although a forgery, the work is well put -together.<a href="#Footnote167" class="fnanchor" id="FNanchor167">[167]</a></p> - -<p>Considering the high popular estimation in which <span xml:lang="zh" lang="zh">諸葛亮</span> Chu-ko Liang -has always been held, it is not surprising to find more than one work -on war ascribed to his pen. Such are (1) the <span xml:lang="zh" lang="zh">十六策</span> <b>Shih Liu Ts‘ê</b> (1 -<i>chüan</i>), preserved in the <span xml:lang="zh" lang="zh">永樂大典</span> <cite>Yung Lo Ta Tien</cite>; (2) <span xml:lang="zh" lang="zh">將苑</span> <b>Chiang -Yüan</b> (1 <i>ch</i>.); and (3) <span xml:lang="zh" lang="zh">心書</span> <b>Hsin Shu</b> (1 <i>ch</i>.), which steals wholesale -from Sun Tzŭ. None of these has the slightest claim to be considered -genuine.</p> - -<p class="pagenum" id="Page_LIII">{LIII}</p> - -<p>Most of the large Chinese encyclopaedias contain extensive sections -devoted to the literature of war. The following references may be -found useful:—</p> - -<p><span xml:lang="zh" lang="zh">通典</span> <b>T‘ung Tien</b> (<i>circâ</i> 800 A.D.), ch. 148–162.</p> - -<p><span xml:lang="zh" lang="zh">太平御覽</span> <b>T‘ai P‘ing Yü Lan</b> (983), ch. 270–359.</p> - -<p><span xml:lang="zh" lang="zh">文獻通考</span> <b>Wên Hsien T‘ung K‘ao</b> (13<sup>th</sup> cent.), ch. 221.</p> - -<p><span xml:lang="zh" lang="zh">玉海</span> <b>Yü Hai</b> (13<sup>th</sup> cent.), ch. 140, 141.</p> - -<p><span xml:lang="zh" lang="zh">三才圖會</span> <b>San Ts‘ai T‘u Hui</b> (16<sup>th</sup> cent.), 人事 ch. 7, 8.</p> - -<p><span xml:lang="zh" lang="zh">廣博物志</span> <b>Kuang Po Wu Chih</b> (1607), ch. 31, 32.</p> - -<p><span xml:lang="zh" lang="zh">潛確類書</span> <b>Ch‘ien Ch‘io Lei Shu</b> (1632), ch. 75.</p> - -<p><span xml:lang="zh" lang="zh">淵鑑類函</span> <b>Yüan Chien Lei Han</b> (1710), ch. 206–229.</p> - -<p><span xml:lang="zh" lang="zh">古今圖書集成</span> <b>Ku Chin T‘u Shu Chi Ch‘êng</b> (1726), section XXX, -<i>esp</i>. ch. 81–90.</p> - -<p><span xml:lang="zh" lang="zh">續文獻通考</span> <b>Hsü Wên Hsien T‘ung K‘ao</b> (1784), ch. 121–134.</p> - -<p><span xml:lang="zh" lang="zh">皇朝經世文編</span> <b>Huang Ch‘ao Ching Shih Wên Pien</b> (1826), ch. 76, 77.</p> - -<p>The bibliographical sections of certain historical works -also deserve mention:—</p> - -<p><span xml:lang="zh" lang="zh">前漢書</span> <b>Ch‘ien Han Shu</b>, ch. 30.</p> - -<p><span xml:lang="zh" lang="zh">隋書</span> <b>Sui Shu</b>, ch. 32–35.</p> - -<p><span xml:lang="zh" lang="zh">舊唐書</span> <b>Chiu T‘ang Shu</b>, ch. 46, 47.</p> - -<p><span xml:lang="zh" lang="zh">新唐書</span> <b>Hsin T‘ang Shu</b>, ch. 57–60.</p> - -<p><span xml:lang="zh" lang="zh">宋史</span> <b>Sung Shih</b>, ch. 202–209.</p> - -<p><span xml:lang="zh" lang="zh">通志</span> <b>T‘ung Chih</b> (<i>circâ</i> 1150), ch. 68.</p> - -<p>To these of course must be added the great Catalogue of the -Imperial Library:—</p> - -<p><span xml:lang="zh" lang="zh">四庫全書總目提要</span> <b>Ssŭ K‘u Ch‘üan Shu Tsung Mu T‘i Yao</b> (1790), ch. 99, 100.</p> - - -<div class="chapter"> -<p class="pagenum" id="Page_1">{1}</p> -<h2 class="nobreak">I. <span xml:lang="zh" lang="zh">計篇</span>.<br /><br /> - -LAYING PLANS.</h2> -</div> - -<p class="annot">This is the only possible meaning of <span xml:lang="zh" lang="zh">計</span>, which M. Amiot and Capt. -Calthrop wrongly translate “Fondements de l’art militaire” and -“First principles” respectively. Ts‘ao Kung says it refers to the -deliberations in the temple selected by the general for his -temporary use, or as we should say, in his tent. See § 26.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰兵者國之大事</p> - -<p>Sun Tzŭ said: The art of war is of vital importance to the State.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 死生之地存亡之道不可不察也</p> - -<p>It is a matter of life and death, a road either to safety or to ruin. -Hence it is a subject of inquiry which can on no account be neglected.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 故經之以五校之以計而索其情</p> - -<p>The art of war, then, is governed by five constant factors, to be -taken into account in one’s deliberations, when seeking to determine -the conditions obtaining in the field.</p> - -<p class="annot">The old text of the <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">故經之以五校之計</span>, etc. Later -editors have inserted <span xml:lang="zh" lang="zh">事</span> after <span xml:lang="zh" lang="zh">五</span>, and <span xml:lang="zh" lang="zh">以</span> before <span xml:lang="zh" lang="zh">計</span>. The former -correction is perhaps superfluous, but the latter seems necessary -in order to make sense, and is supported by the accepted reading -in § 12, where the same words recur. I am inclined to think, -however, that the whole sentence from <span xml:lang="zh" lang="zh">校</span> to <span xml:lang="zh" lang="zh">情</span> is an interpolation -and has no business here at all. If it be retained, Wang Hsi must -be right in saying that <span xml:lang="zh" lang="zh">計</span> denotes the “seven considerations” in § -13. <span xml:lang="zh" lang="zh">情</span> are the circumstances or conditions likely to bring about -victory or defeat. The antecedent of the first <span xml:lang="zh" lang="zh">之</span> is <span xml:lang="zh" lang="zh">兵者</span>; of the -second, <span xml:lang="zh" lang="zh">五</span>. <span xml:lang="zh" lang="zh">校</span><span class="pagenum" id="Page_2">{2}</span> contains the idea of “comparison with the enemy,” -which cannot well be brought out here, but will appear in § 12. -Altogether, difficult though it is, the passage is not so -hopelessly corrupt as to justify Capt. Calthrop in burking it -entirely.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 一曰道二曰天三曰地四曰將五曰法</p> - -<p>These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The -Commander; (5) Method and discipline.</p> - -<p class="annot">It appears from what follows that Sun Tzŭ means by <span xml:lang="zh" lang="zh">道</span> a principle -of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One -might be tempted to render it by “morale,” were it not considered -as an attribute of the <em>ruler</em> in § 13.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 道者令民與上同意也</p> - -<p xml:lang="zh" lang="zh" class="ctext2">6. 故可與之死可與之生而民不畏危</p> - -<p><em>The Moral Law</em> causes the people to be in complete accord with their -ruler, so that they will follow him regardless of their lives, -undismayed by any danger.</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">令民</span>, inserts an <span xml:lang="zh" lang="zh">以</span> after each <span xml:lang="zh" lang="zh">可</span>, and -omits <span xml:lang="zh" lang="zh">民</span> after <span xml:lang="zh" lang="zh">而</span>. Capt. Calthrop translates: “If the ruling -authority be upright, the people are united”—a very pretty -sentiment, but wholly out of place in what purports to be a -translation of Sun Tzŭ.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 天者陰陽寒暑時制也</p> - -<p><em>Heaven</em> signifies night and day, cold and heat, times and seasons.</p> - -<p class="annot">The commentators, I think, make an unnecessary mystery of <span xml:lang="zh" lang="zh">陰陽</span>. -Thus Mêng Shih defines the words as <span xml:lang="zh" lang="zh">剛柔盈縮</span> “the hard and the -soft, waxing and waning,” which does not help us much. Wang Hsi, -however, may be right in saying that what is meant is <span xml:lang="zh" lang="zh">總天道</span> “the -general economy of Heaven,” including the five elements, the four -seasons, wind and clouds, and other phenomena.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 地者遠近險易廣狹死生也</p> - -<p><em>Earth</em> comprises distances, great and small; danger and security; -open ground and narrow passes; the chances of life and death.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">死生</span> (omitted by Capt. Calthrop) may have been included here -because the safety of an army depends largely on its quickness to -turn these geographical features to account.</p> - -<p class="pagenum" id="Page_3">{3}</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 將者智信仁勇嚴也</p> - -<p><em>The Commander</em> stands for the virtues of wisdom, sincerity, -benevolence, courage and strictness.</p> - -<p class="annot">The five cardinal virtues of the Chinese are (1) <span xml:lang="zh" lang="zh">仁</span> humanity or -benevolence; (2) <span xml:lang="zh" lang="zh">義</span> uprightness of mind; (3) <span xml:lang="zh" lang="zh">禮</span> self-respect, -self-control, or “proper feeling;” (4) <span xml:lang="zh" lang="zh">智</span> wisdom; (5) <span xml:lang="zh" lang="zh">信</span> sincerity -or good faith. Here <span xml:lang="zh" lang="zh">智</span> and <span xml:lang="zh" lang="zh">信</span> are put before <span xml:lang="zh" lang="zh">仁</span>, and the two -military virtues of “courage” and “strictness” substituted for <span xml:lang="zh" lang="zh">義</span> -and <span xml:lang="zh" lang="zh">禮</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 法者曲制官道主用也</p> - -<p>By <em>Method and discipline</em> are to be understood the marshalling of the -army in its proper subdivisions, the gradations of rank among the -officers, the maintenance of roads by which supplies may reach the -army, and the control of military expenditure.</p> - -<p class="annot">The Chinese of this sentence is so concise as to be practically -unintelligible without commentary. I have followed the -interpretation of Ts‘ao Kung, who joins <span xml:lang="zh" lang="zh">曲制</span> and again <span xml:lang="zh" lang="zh">主用</span>. Others -take each of the six predicates separately. <span xml:lang="zh" lang="zh">曲</span> has the somewhat -uncommon sense of “cohort” or division of an army. Capt. Calthrop -translates: “Partition and ordering of troops,” which only covers -<span xml:lang="zh" lang="zh">曲制</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 凡此五者將莫不聞知之者勝不知者不勝</p> - -<p>These five heads should be familiar to every general: he who knows -them will be victorious; he who knows them not will fail.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故校之以計而索其情</p> - -<p>Therefore, in your deliberations, when seeking to determine the -military conditions, let them be made the basis of a comparison, in -this wise:—</p> - -<p class="annot">The <cite>Yü Lan</cite> has an interpolated <span xml:lang="zh" lang="zh">五</span> before <span xml:lang="zh" lang="zh">計</span>. It is obvious, -however, that the <span xml:lang="zh" lang="zh">五者</span> just enumerated cannot be described as <span xml:lang="zh" lang="zh">計</span>. -Capt. Calthrop, forced to give some rendering of the words which -he had omitted in § 3, shows himself decidedly hazy: “Further, -with regard to these and the following seven matters, the -condition of the enemy must be compared with our own.” He does not -appear to see that the seven queries or considerations which -follow arise directly out of the Five heads, instead of being -supplementary to them.</p> - -<p class="pagenum" id="Page_4">{4}</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 曰主孰有道將孰有能天地孰得法令孰行兵衆孰强士卒孰練賞罰孰明</p> - -<p>(1) Which of the two sovereigns is imbued with the Moral law?</p> - -<p class="annot">I.e., “is in harmony with his subjects.” Cf. § 5.</p> - -<p class="trans_noindent">(2) Which of the two generals has most ability?</p> - -<p class="trans_noindent">(3) With whom lie the advantages derived from Heaven and Earth?</p> - -<p class="annot">See §§ 7, 8.</p> - -<p class="trans_noindent">(4) On which side is discipline most rigorously enforced?</p> - -<p class="annot">Tu Mu alludes to the remarkable story of Ts‘ao Ts‘ao (A.D. -155–220), who was such a strict disciplinarian that once, in -accordance with his own severe regulations against injury to -standing crops, he condemned himself to death for having allowed -his horse to shy into a field of corn! However, in lieu of losing -his head, he was persuaded to satisfy his sense of justice by -cutting off his hair. Ts‘ao Ts‘ao’s own comment on the present -passage is characteristically curt: <span xml:lang="zh" lang="zh">設而不犯犯而必誅</span> “when you lay -down a law, see that it is not disobeyed; if it is disobeyed, the -offender must be put to death.”</p> - -<p class="trans_noindent">(5) Which army is the stronger?</p> - -<p class="annot">Morally as well as physically. As Mei Yao-ch‘ên puts it, <span xml:lang="zh" lang="zh">內和外附</span>, -which might be freely rendered “esprit de corps and ‘big -battalions.’”</p> - -<p class="trans_noindent">(6) On which side are officers and men more highly trained?</p> - -<p class="annot">Tu Yu quotes <span xml:lang="zh" lang="zh">王子</span> as saying: “Without constant practice, the -officers will be nervous and undecided when mustering for battle; -without constant practice, the general will be wavering and -irresolute when the crisis is at hand.”</p> - -<p class="trans_noindent">(7) In which army is there the greater constancy both in reward and -punishment?</p> - -<p class="annot"><span xml:lang="zh" lang="zh">明</span>, literally “clear;” that is, on which side is there the most -absolute certainty that merit will be properly rewarded and -misdeeds summarily punished?</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 吾以此知勝負矣</p> - -<p>By means of these seven considerations I can forecast victory or defeat.</p> - -<p class="pagenum" id="Page_5">{5}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 將聽吾計用之必勝留之將不聽吾計用之必敗去之</p> - -<p>The general that hearkens to my counsel and acts upon it, will -conquer:—let such a one be retained in command! The general that -hearkens not to my counsel nor acts upon it, will suffer defeat:—let -such a one be dismissed!</p> - -<p class="annot">The form of this paragraph reminds us that Sun Tzŭ’s treatise was -composed expressly for the benefit of his patron <span xml:lang="zh" lang="zh">闔閭</span> Ho Lü, king of -the Wu State. It is not necessary, however, to understand <span xml:lang="zh" lang="zh">我</span> before -<span xml:lang="zh" lang="zh">留之</span> (as some commentators do), or to take <span xml:lang="zh" lang="zh">將</span> as “generals under my -command.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 計利以聽乃爲之勢以佐其外</p> - -<p>While heeding the profit of my counsel, avail yourself also of any -helpful circumstances over and beyond the ordinary rules.</p> - -<p class="annot">Capt. Calthrop blunders amazingly over this sentence: “Wherefore, with -regard to the foregoing, considering that with us lies the advantage, -and the generals agreeing, we create a situation which promises -victory.” Mere logic should have kept him from penning such frothy -balderdash.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 勢者因利而制權也</p> - -<p>According as circumstances are favourable, one should modify one’s -plans.</p> - -<p class="annot">Sun Tzŭ, as a practical soldier, will have none of the “bookish -theoric.” He cautions us here not to pin our faith to abstract -principles; “for,” as Chang Yü puts it, “while the main laws of -strategy can be stated clearly enough for the benefit of all and -sundry, you must be guided by the actions of the enemy in attempting -to secure a favourable position in actual warfare.” On the eve of the -battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the -Duke of Wellington in order to learn what his plans and calculations -were for the morrow, because, as he explained, he might suddenly find -himself Commander-in-chief and would be unable to frame new plans in a -critical moment. The Duke listened quietly and then said: “Who will -attack the first to-morrow—I or Bonaparte?” “Bonaparte,” replied Lord -Uxbridge. “Well,” continued the Duke, “Bonaparte has not given me any -idea of his projects; and as my plans will depend upon his, how can -you expect me to tell you what mine are?”<a href="#Footnote168" class="fnanchor" id="FNanchor168">[168]</a></p> - -<p class="pagenum" id="Page_6">{6}</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 兵者詭道也</p> - -<p>All warfare is based on deception.</p> - -<p class="annot">The truth of this pithy and profound saying will be admitted by -every soldier. Col. Henderson tells us that Wellington, great in -so many military qualities, was especially distinguished by “the -extraordinary skill with which he concealed his movements and -deceived both friend and foe.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故能而示之不能用而示之不用近而示之遠遠而示之近</p> - -<p>Hence, when able to attack, we must seem unable; when using our -forces, we must seem inactive; when we are near, we must make the -enemy believe we are far away; when far away, we must make him believe -we are near.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 利而誘之亂而取之</p> - -<p>Hold out baits to entice the enemy. Feign disorder, and crush him.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">取</span>, as often in Sun Tzŭ, is used in the sense of <span xml:lang="zh" lang="zh">擊</span>. It is rather -remarkable that all the commentators, with the exception of Chang -Yü, refer <span xml:lang="zh" lang="zh">亂</span> to the enemy: “when he is in disorder, crush him.” It -is more natural to suppose that Sun Tzŭ is still illustrating the -uses of deception in war.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 實而備之强而避之</p> - -<p>If he is secure at all points, be prepared for him. If he is in -superior strength, evade him.</p> - -<p class="annot">The meaning of <span xml:lang="zh" lang="zh">實</span> is made clear from chap. VI, where it is opposed -to <span xml:lang="zh" lang="zh">虛</span> “weak or vulnerable spots.” <span xml:lang="zh" lang="zh">强</span>, according to Tu Yu and other -commentators, has reference to the keenness of the men as well as -to numerical superiority. Capt. Calthrop evolves an -extraordinarily far-fetched translation: “If there are defects, -give an appearance of perfection, and awe the enemy. Pretend to be -strong, and so cause the enemy to avoid you”!</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 怒而撓之卑而驕之</p> - -<p>If your opponent is of choleric temper, seek to irritate him. Pretend -to be weak, that he may grow arrogant.</p> - -<p class="annot">I follow Chang Yü in my interpretation of <span xml:lang="zh" lang="zh">怒</span>. <span xml:lang="zh" lang="zh">卑</span> is expanded by Mei -Yao-ch‘ên into <span xml:lang="zh" lang="zh">示以卑弱</span>. Wang Tzŭ, quoted by Tu Yu,<span class="pagenum" id="Page_7">{7}</span> says that the -good tactician plays with his adversary as a cat plays with a -mouse, first feigning weakness and immobility, and then suddenly -pouncing upon him.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 佚而勞之親而離之</p> - -<p>If he is taking his ease, give him no rest.</p> - -<p class="annot">This is probably the meaning, though Mei Yao-ch‘ên has the note: -<span xml:lang="zh" lang="zh">以我之佚待彼之勞</span> “while we are taking our ease, wait for the enemy -to tire himself out.” The <cite>Yü Lan</cite> has <span xml:lang="zh" lang="zh">引而勞之</span> “Lure him on and -tire him out.” This would seem also to have been Ts‘ao Kung’s -text, judging by his comment <span xml:lang="zh" lang="zh">以利勞之</span>.</p> - -<p class="trans_noindent">If his forces are united, separate them.</p> - -<p class="annot">Less plausible is the interpretation favoured by most of the -commentators: “If sovereign and subject are in accord, put -division between them.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 攻其無備出其不意</p> - -<p>Attack him where he is unprepared, appear where you are not expected.</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 此兵家之勝不可先傳也</p> - -<p>These military devices, leading to victory, must not be divulged -beforehand.</p> - -<p class="annot">This seems to be the way in which Ts‘ao Kung understood the -passage, and is perhaps the best sense to be got out of the text -as it stands. Most of the commentators give the following -explanation: “It is impossible to lay down rules for warfare -before you come into touch with the enemy.” This would be very -plausible if it did not ignore <span xml:lang="zh" lang="zh">此</span>, which unmistakably refers to the -maxims which Sun Tzŭ has been laying down. It is possible, of -course, that <span xml:lang="zh" lang="zh">此</span> may be a later interpolation, in which case the -sentence would practically mean: “Success in warfare cannot be -taught.” As an alternative, however, I would venture to suggest -that a second <span xml:lang="zh" lang="zh">不</span> may have fallen out after <span xml:lang="zh" lang="zh">可</span>, so that we get: -“These maxims for succeeding in war are the first that ought to be -imparted.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算 -乎吾以此觀之勝負見矣</p> - -<p>Now the general who wins a battle makes many calculations in his -temple ere the battle is fought.</p> - -<p class="pagenum" id="Page_8">{8}</p> - -<p class="annot">Chang Yü tells us that in ancient times it was customary for a -temple to be set apart for the use of a general who was about to -take the field, in order that he might there elaborate his plan of -campaign. Capt. Calthrop misunderstands it as “the shrine of the -ancestors,” and gives a loose and inaccurate rendering of the -whole passage.</p> - -<p class="trans_noindent">The general who loses a battle makes but few calculations beforehand. -Thus do many calculations lead to victory, and few calculations to -defeat: how much more no calculation at all! It is by attention to -this point that I can foresee who is likely to win or lose.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_9">{9}</p> -<h2 class="nobreak">II. <span xml:lang="zh" lang="zh">作戰篇</span>.<br /><br /> - -WAGING WAR.</h2> -</div> - -<p class="annot">Ts‘ao Kung has the note: <span xml:lang="zh" lang="zh">欲戰必先算其費務</span> “He who wishes to fight -must first count the cost,” which prepares us for the discovery -that the subject of the chapter is not what we might expect from -the title, but is primarily a consideration of ways and means.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材 -車甲之奉日費千金然後十萬之師舉矣</p> - -<p>Sun Tzŭ said: In the operations of war, where there are in the field a -thousand swift chariots, as many heavy chariots, and a hundred -thousand mail-clad soldiers,</p> - -<p class="annot">The <span xml:lang="zh" lang="zh">馳車</span> were lightly built and, according to Chang Yü, used for -the attack; the <span xml:lang="zh" lang="zh">革車</span> were heavier, and designed for purposes of -defence. Li Ch‘üan, it is true, says that the latter were light, -but this seems hardly probable. Capt. Calthrop translates -“chariots” and “supply wagons” respectively, but is not supported -by any commentator. It is interesting to note the analogies -between early Chinese warfare and that of the Homeric Greeks. In -each case, the war-chariot was the important factor, forming as it -did the nucleus round which was grouped a certain number of -foot-soldiers. With regard to the numbers given here, we are -informed that each swift chariot was accompanied by 75 footmen, -and each heavy chariot by 25 footmen, so that the whole army would -be divided up into a thousand battalions, each consisting of two -chariots and a hundred men.</p> - -<p class="trans_noindent">with provisions enough to carry them a thousand <i>li</i>,</p> - -<p class="annot">2.78 modern <i>li</i> go to a mile. The length may have varied slightly -since Sun Tzŭ’s time.</p> - -<p class="trans_noindent">the expenditure at home and at the front, including entertainment of -guests, small items such as glue and paint,<span class="pagenum" id="Page_10">{10}</span> and sums spent on chariots -and armour, will reach the total of a thousand ounces of silver per day.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">則</span>, which follows <span xml:lang="zh" lang="zh">糧</span> in the <i>textus receptus</i>, is important as -indicating the apodosis. In the text adopted by Capt. Calthrop it -is omitted, so that he is led to give this meaningless translation -of the opening sentence: “Now the requirements of War are such -that we need 1,000 chariots,” etc. The second <span xml:lang="zh" lang="zh">費</span>, which is -redundant, is omitted in the <cite>Yü Lan</cite>. <span xml:lang="zh" lang="zh">千金</span>, like <span xml:lang="zh" lang="zh">千里</span> above, is -meant to suggest a large but indefinite number. As the Chinese -have never possessed gold coins, it is incorrect to translate it -“1000 pieces of gold.”</p> - -<p class="trans_noindent">Such is the cost of raising an army of 100,000 men.</p> - -<p class="annot">Capt. Calthrop adds: “You have the instruments of victory,” which -he seems to get from the first five characters of the next sentence.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 其用戰也勝久則鈍兵挫銳攻城則力屈</p> - -<p>When you engage in actual fighting, if victory is long in coming, the -men’s weapons will grow dull and their ardour will be damped.</p> - -<p class="annot">The <cite>Yü Lan</cite> omits <span xml:lang="zh" lang="zh">勝</span>; but though <span xml:lang="zh" lang="zh">勝久</span> is certainly a bold phrase, -it is more likely to be right than not. Both in this place and in -§ 4, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">頓</span> (in the sense of “to -injure”) instead of <span xml:lang="zh" lang="zh">鈍</span>.</p> - -<p class="trans_noindent">If you lay siege to a town, you will exhaust your strength.</p> - -<p class="annot">As synonyms to 屈 are given 盡, 殫, 窮 and 困.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 久暴師則國用不足</p> - -<p>Again, if the campaign is protracted, the resources of the State will -not be equal to the strain.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">久暴師</span> means literally, “If there is long exposure of the army.” -Of <span xml:lang="zh" lang="zh">暴</span> in this sense K‘ang Hsi cites an instance from the biography -of <span xml:lang="zh" lang="zh">竇融</span> Tou Jung in the <cite>Hou Han Shu</cite> where the commentary defines -it by <span xml:lang="zh" lang="zh">露</span>. Cf. also the following from the <span xml:lang="zh" lang="zh">戰國策</span>: <span xml:lang="zh" lang="zh">將軍久暴露於外</span> -“General, you have long been exposed to all weathers.”</p> - -<p class="pagenum" id="Page_11">{11}</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣</p> - -<p>Now, when your weapons are dulled, your ardour damped, your strength -exhausted and your treasure spent, other chieftains will spring up to -take advantage of your extremity. Then no man, however wise, will be -able to avert the consequences that must ensue.</p> - -<p class="annot">Following Tu Yu, I understand <span xml:lang="zh" lang="zh">善</span> in the sense of “to make good,” -i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good -plans”—for the future.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 故兵聞拙速未睹巧之久也</p> - -<p>Thus, though we have heard of stupid haste in war, cleverness has -never been seen associated with long delays.</p> - -<p class="annot">This concise and difficult sentence is not well explained by any -of the commentators. Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu -Mu and Mei Yao-ch‘ên have notes to the effect that a general, -though naturally stupid, may nevertheless conquer through sheer -force of rapidity. Ho Shih says: “Haste may be stupid, but at any -rate it saves expenditure of energy and treasure; protracted -operations may be very clever, but they bring calamity in their -train.” Wang Hsi evades the difficulty by remarking: “Lengthy -operations mean an army growing old, wealth being expended, an -empty exchequer and distress among the people; true cleverness -insures against the occurrence of such calamities.” Chang Yü says: -“So long as victory can be attained, stupid haste is preferable to -clever dilatoriness.” Now Sun Tzŭ says nothing whatever, except -possibly by implication, about ill-considered haste being better -than ingenious but lengthy operations. What he does say is -something much more guarded, namely that, while speed may -sometimes be injudicious, tardiness can never be anything but -foolish—if only because it means impoverishment to the nation. -Capt. Calthrop indulges his imagination with the following: -“Therefore it is acknowledged that war cannot be too short in -duration. But though conducted with the utmost art, if long -continuing, misfortunes do always appear.” It is hardly worth -while to note the total disappearance of <span xml:lang="zh" lang="zh">拙速</span> in this precious -concoction. In considering the point raised here by Sun Tzŭ, the -classic example of Fabius Cunctator will inevitably occur to the -mind. That general deliberately measured the endurance of Rome -against that of Hannibal’s isolated army, because it seemed to him -that the latter was more likely to suffer from a long campaign in -a strange country. But it is quite a moot question whether his -tactics would have proved successful in the long run. Their -reversal, it is true, led to Cannae; but this only establishes a -negative presumption in their favour.</p> - -<p class="pagenum" id="Page_12">{12}</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 夫兵久而國利者未之有也</p> - -<p>There is no instance of a country having benefited from prolonged -warfare.</p> - -<p class="annot">The <cite>Yü Lan</cite> has <span xml:lang="zh" lang="zh">圖</span> instead of <span xml:lang="zh" lang="zh">國</span>—evidently the mistake of a scribe.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 故不盡知用兵之害者則不能盡知用兵之利也</p> - -<p>It is only one who is thoroughly acquainted with the evils of war that -can thoroughly understand the profitable way of carrying it on.</p> - -<p class="annot">That is, with rapidity. Only one who knows the disastrous effects -of a long war can realise the supreme importance of rapidity in -bringing it to a close. Only two commentators seem to favour this -interpretation, but it fits well into the logic of the context, -whereas the rendering, “He who does not know the evils of war -cannot appreciate its benefits,” is distinctly pointless.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 善用兵者役不再籍糧不三載</p> - -<p>The skilful soldier does not raise a second levy, neither are his -supply-waggons loaded more than twice.</p> - -<p class="annot">Once war is declared, he will not waste precious time in waiting -for reinforcements, nor will he turn his army back for fresh -supplies, but crosses the enemy’s frontier without delay. This may -seem an audacious policy to recommend, but with all great -strategists, from Julius Caesar to Napoleon Buonaparte, the value -of time—that is, being a little ahead of your opponent—has counted -for more than either numerical superiority or the nicest -calculations with regard to commissariat. <span xml:lang="zh" lang="zh">籍</span> is used in the sense -of <span xml:lang="zh" lang="zh">賦</span>. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the inferior reading <span xml:lang="zh" lang="zh">藉</span>. -The commentators explain <span xml:lang="zh" lang="zh">不三載</span> by saying that the waggons are -loaded once before passing the frontier, and that the army is met -by a further consignment of supplies on the homeward march. The -<cite>Yü Lan</cite>, however, reads <span xml:lang="zh" lang="zh">再</span> here as well.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 取用於國因糧於敵故軍食可足也</p> - -<p>Bring war material with you from home, but forage on the enemy. Thus -the army will have food enough for its needs.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">用</span>, “things to be used,” in the widest sense. It includes all the -impedimenta of an army, apart from provisions.</p> - -<p class="pagenum" id="Page_13">{13}</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 國之貧於師者遠輸遠輸則百姓貧</p> - -<p>Poverty of the State exchequer causes an army to be maintained by -contributions from a distance. Contributing to maintain an army at a -distance causes the people to be impoverished.</p> - -<p class="annot">The beginning of this sentence does not balance properly with the -next, though obviously intended to do so. The arrangement, -moreover, is so awkward that I cannot help suspecting some -corruption in the text. It never seems to occur to Chinese -commentators that an emendation may be necessary for the sense, -and we get no help from them here. Sun Tzŭ says that the cause of -the people’s impoverishment is <span xml:lang="zh" lang="zh">遠輸</span>; it is clear, therefore, that -the words have reference to some system by which the husbandmen -sent their contributions of corn to the army direct. But why -should it fall on them to maintain an army in this way, except -because the State or Government is too poor to do so? Assuming -then that <span xml:lang="zh" lang="zh">貧</span> ought to stand first in the sentence in order to -balance <span xml:lang="zh" lang="zh">近</span> (the fact that the two words rhyme is significant), and -thus getting rid of <span xml:lang="zh" lang="zh">國之</span>, we are still left with <span xml:lang="zh" lang="zh">於師</span>, which latter -word seems to me an obvious mistake for <span xml:lang="zh" lang="zh">國</span>. “Poverty in the army” -is an unlikely expression, especially as the general has just been -warned not to encumber his army with a large quantity of supplies. -If we suppose that <span xml:lang="zh" lang="zh">師</span> somehow got written here instead of <span xml:lang="zh" lang="zh">國</span> (a -very simple supposition, as we have <span xml:lang="zh" lang="zh">近於師</span> in the next sentence), -and that later on somebody, scenting a mistake, prefixed the gloss -<span xml:lang="zh" lang="zh">國之</span> to <span xml:lang="zh" lang="zh">貧</span>, without however erasing <span xml:lang="zh" lang="zh">於師</span>, the whole muddle may be -explained. My emended text then would be <span xml:lang="zh" lang="zh">貧於國者</span>, etc.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 近於師者貴賣貴賣則百姓財竭</p> - -<p>On the other hand, the proximity of an army causes prices to go up; -and high prices cause the people’s substance to be drained away.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">近</span>, that is, as Wang Hsi says, before the army has left its own -territory. Ts‘ao Kung understands it of an army that has already -crossed the frontier. Capt. Calthrop drops the <span xml:lang="zh" lang="zh">於</span>, reading <span xml:lang="zh" lang="zh">近師者</span>, -but even so it is impossible to justify his translation “Repeated -wars cause high prices.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 財竭則急於丘役</p> - -<p>When their substance is drained away, the peasantry will be afflicted -by heavy exactions.</p> - -<p class="pagenum" id="Page_14">{14}</p> - -<p class="annot">Cf. Mencius VII. 2. xiv. 2, where <span xml:lang="zh" lang="zh">丘民</span> has the same meaning as -<span xml:lang="zh" lang="zh">丘役</span>. <span xml:lang="zh" lang="zh">丘</span> was an ancient measure of land. The full table, as given -by <span xml:lang="zh" lang="zh">司馬法</span>, may not be out of place here: 6 <span xml:lang="zh" lang="zh">尺</span> = 1 <span xml:lang="zh" lang="zh">步</span>; 100 <span xml:lang="zh" lang="zh">步</span> = 1 <span xml:lang="zh" lang="zh">畝</span>; -100 <span xml:lang="zh" lang="zh">畝</span> = 1 <span xml:lang="zh" lang="zh">夫</span>; 3 <span xml:lang="zh" lang="zh">夫</span> = 1 <span xml:lang="zh" lang="zh">屋</span>; 3 <span xml:lang="zh" lang="zh">屋</span> = 1 <span xml:lang="zh" lang="zh">井</span>; 4 <span xml:lang="zh" lang="zh">井</span> = 1 <span xml:lang="zh" lang="zh">邑</span>; 4 <span xml:lang="zh" lang="zh">邑</span> = 1 <span xml:lang="zh" lang="zh">丘</span>; 4 -<span xml:lang="zh" lang="zh">丘</span> = 1 <span xml:lang="zh" lang="zh">甸</span>. According to the <cite>Chou Li</cite>, there were nine husbandmen -to a <span xml:lang="zh" lang="zh">井</span>, which would assign to each man the goodly allowance of -100 <span xml:lang="zh" lang="zh">畝</span> (of which 6.6 now go to an acre). What the values of these -measures were in Sun Tzŭ’s time is not known with any certainty. -The lineal <span xml:lang="zh" lang="zh">尺</span>, however, is supposed to have been about 20 cm. <span xml:lang="zh" lang="zh">急</span> -may include levies of men, as well as other exactions.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 力屈財殫中原內虛於家百姓之費十去其七</p> - -<p xml:lang="zh" lang="zh" class="ctext2">14. 公家之費破車罷馬甲胄矢弩戟楯蔽櫓丘牛大車十去其六</p> - -<p>With this loss of substance and exhaustion of strength, the homes of -the people will be stripped bare, and three-tenths of their incomes -will be dissipated;</p> - -<p class="annot">The <cite>Yü Lan</cite> omits <span xml:lang="zh" lang="zh">財殫</span>. I would propose the emended reading -<span xml:lang="zh" lang="zh">力屈則中</span>, etc. In view of the fact that we have <span xml:lang="zh" lang="zh">財竭</span> in the two -preceding paragraphs, it seems probable that <span xml:lang="zh" lang="zh">財</span> is a scribe’s -mistake for <span xml:lang="zh" lang="zh">則</span>, <span xml:lang="zh" lang="zh">殫</span> having been added afterwards to make sense. -<span xml:lang="zh" lang="zh">中原內虛於家</span>, literally: “Within the middle plains there is -emptiness in the homes.” For <span xml:lang="zh" lang="zh">中原</span> cf. <cite>Shih Ching</cite> II. 3. vi. 3 and -II. 5. ii. 3. With regard to <span xml:lang="zh" lang="zh">十去其七</span>, Tu Mu says: <span xml:lang="zh" lang="zh">家業十耗其七也</span>, -and Wang Hsi: <span xml:lang="zh" lang="zh">民費大半矣</span>; that is, the people are mulcted not of -3⁄10, but of 7⁄10, of their income. But this is hardly to be -extracted from our text. Ho Shih has a characteristic tag: -<span xml:lang="zh" lang="zh">國以民爲本民以食爲天居人上者宜乎重惜</span> “The <em>people</em> being regarded as -the essential part of the State, and <em>food</em> as the people’s -heaven, is it not right that those in authority should value and -be careful of both?”</p> - -<p class="trans_noindent">while Government expenses for broken chariots, worn-out horses, -breast-plates and helmets, bows and arrows, spears and shields, -protective mantlets, draught-oxen and heavy waggons, will amount to -four-tenths of its total revenue.</p> - -<p class="pagenum" id="Page_15">{15}</p> - -<p class="annot">The <cite>Yü Lan</cite> has several various readings here, the more important -of which are <span xml:lang="zh" lang="zh">疲</span> for the less common <span xml:lang="zh" lang="zh">罷</span> (read p‘i<sup>2</sup>), <span xml:lang="zh" lang="zh">干</span> for <span xml:lang="zh" lang="zh">蔽</span>, -and <span xml:lang="zh" lang="zh">兵牛</span> for <span xml:lang="zh" lang="zh">丘牛</span>, which latter, if right, must mean “oxen from the -country districts” (cf. <i>supra</i>, § 12). For the meaning of <span xml:lang="zh" lang="zh">櫓</span>, see -note on III, § 4. Capt. Calthrop omits to translate <span xml:lang="zh" lang="zh">丘牛大車</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 故智將務食於敵食敵一鍾當吾二十鍾𦮼秆一石當吾二十石</p> - -<p>Hence a wise general makes a point of foraging on the enemy. One -cartload of the enemy’s provisions is equivalent to twenty of one’s -own, and likewise a single picul of his provender is equivalent to -twenty from one’s own store.</p> - -<p class="annot">Because twenty cartloads will be consumed in the process of -transporting one cartload to the front. According to Ts‘ao Kung, a -<span xml:lang="zh" lang="zh">鍾</span> = 6 <span xml:lang="zh" lang="zh">斛</span> 4 <span xml:lang="zh" lang="zh">㪷</span>, or 64 <span xml:lang="zh" lang="zh">㪷</span>, but according to Mêng Shih, 10 <span xml:lang="zh" lang="zh">斛</span> make a -<span xml:lang="zh" lang="zh">鍾</span>. The <span xml:lang="zh" lang="zh">石</span> picul consisted of 70 <span xml:lang="zh" lang="zh">斤</span> catties (Tu Mu and others say -120). <span xml:lang="zh" lang="zh">𦮼秆</span>, literally, “beanstalks and straw.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 故殺敵者怒也取敵之利者貨也</p> - -<p>Now in order to kill the enemy, our men must be roused to anger; that -there may be advantage from defeating the enemy, they must have their -rewards.</p> - -<p class="annot">These are two difficult sentences, which I have translated in -accordance with Mei Yao-ch‘ên’s paraphrase. We may incontinently -reject Capt. Calthrop’s extraordinary translation of the first: -“Wantonly to kill and destroy the enemy must be forbidden.” Ts‘ao -Kung quotes a jingle current in his day: <span xml:lang="zh" lang="zh">軍無財士不來軍無賞士不往</span>. Tu -Mu says: “Rewards are necessary in order to make the soldiers see -the advantage of beating the enemy; thus, when you capture spoils -from the enemy, they must be used as rewards, so that all your men -may have a keen desire to fight, each on his own account.” Chang Yü -takes <span xml:lang="zh" lang="zh">利</span> as the direct object of <span xml:lang="zh" lang="zh">取</span>, which is not so good.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故車戰得車十乘已上賞其先得者而更其旌旗車雜而乘之卒善而養之</p> - -<p>Therefore in chariot fighting, when ten or more chariots have been -taken, those should be rewarded who took the first.</p> - -<p class="pagenum" id="Page_16">{16}</p> - -<p class="annot">Capt. Calthrop’s rendering is: “They who are the first to lay -their hands on more than ten of the enemy’s chariots, should be -encouraged.” We should have expected the gallant captain to see -that such Samson-like prowess deserved something more substantial -than mere encouragement. T. omits <span xml:lang="zh" lang="zh">故</span>, and has <span xml:lang="zh" lang="zh">以上</span> in place of the -more archaic <span xml:lang="zh" lang="zh">已上</span>.</p> - -<p class="trans_noindent">Our own flags should be substituted for those of the enemy, and the -chariots mingled and used in conjunction with ours. The captured -soldiers should be kindly treated and kept.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 是謂勝敵而益强</p> - -<p>This is called, using the conquered foe to augment one’s own strength.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故兵貴勝不貴久</p> - -<p>In war, then, let your great object be victory, not lengthy campaigns.</p> - -<p class="annot">As Ho Shih remarks: <span xml:lang="zh" lang="zh">兵不可玩武不可黷</span> “War is not a thing to be -trifled with.” Sun Tzŭ here reiterates the main lesson which this -chapter is intended to enforce.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 故知兵之將民之司命國家安危之主也</p> - -<p>Thus it may be known that the leader of armies is the arbiter of the -people’s fate, the man on whom it depends whether the nation shall be -in peace or in peril.</p> - -<p class="annot">In the original text, there is a <span xml:lang="zh" lang="zh">生</span> before the <span xml:lang="zh" lang="zh">民</span>.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_17">{17}</p> -<h2 class="nobreak">III. <span xml:lang="zh" lang="zh">謀攻篇</span><br /><br /> - -ATTACK BY STRATAGEM.</h2> -</div> - -<p xml:lang="zh" lang="zh" class="ctext">1. -孫子曰凡用兵之法全國爲上破國次之全軍爲上破軍次之全旅爲上破旅次之全卒爲上破卒次之 -全伍爲上破伍次之</p> - -<p>Sun Tzŭ said: In the practical art of war, the best thing of all is to -take the enemy’s country whole and intact; to shatter and destroy it -is not so good. So, too, it is better to capture an army entire than -to destroy it, to capture a regiment, a detachment or a company entire -than to destroy them.</p> - -<p class="annot">A <span xml:lang="zh" lang="zh">軍</span> “army corps,” according to Ssŭ-ma Fa, consisted nominally of -12500 men; according to Ts‘ao Kung, a <span xml:lang="zh" lang="zh">旅</span> contained 500 men, a <span xml:lang="zh" lang="zh">卒</span> -any number between 100 and 500, and a <span xml:lang="zh" lang="zh">伍</span> any number between 5 and -100. For the last two, however, Chang Yü gives the exact figures -of 100 and 5 respectively.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 是故百戰百勝非善之善者也不戰而屈人之兵善之善者也</p> - -<p>Hence to fight and conquer in all your battles is not supreme -excellence; supreme excellence consists in breaking the enemy’s -resistance without fighting.</p> - -<p class="annot">Here again, no modern strategist but will approve the words of the -old Chinese general. Moltke’s greatest triumph, the capitulation -of the huge French army at Sedan, was won practically without -bloodshed.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 故上兵伐謀其次伐交其次伐兵下政攻城</p> - -<p>Thus the highest form of generalship is to baulk the enemy’s plans;</p> - -<p class="pagenum" id="Page_18">{18}</p> - -<p class="annot">I.e., as Li Ch‘üan says (<span xml:lang="zh" lang="zh">伐其始謀也</span>), in their very inception. -Perhaps the word “baulk” falls short of expressing the full force -of <span xml:lang="zh" lang="zh">伐</span>, which implies not an attitude of defence, whereby one might -be content to foil the enemy’s stratagems one after another, but -an active policy of counter-attack. Ho Shih puts this very clearly -in his note: “When the enemy has made a plan of attack against us, -we must anticipate him by delivering our own attack first.”</p> - -<p class="trans_noindent">the next best is to prevent the junction of the enemy’s forces;</p> - -<p class="annot">Isolating him from his allies. We must not forget that Sun Tzŭ, in -speaking of hostilities, always has in mind the numerous states or -principalities into which the China of his day was split up.</p> - -<p class="trans_noindent">the next in order is to attack the enemy’s army in the field;</p> - -<p class="annot">When he is already in full strength.</p> - -<p class="trans_noindent">and the worst policy of all is to besiege walled cities.</p> - -<p class="annot">The use of the word <span xml:lang="zh" lang="zh">政</span> is somewhat unusual, which may account for -the reading of the modern text: <span xml:lang="zh" lang="zh">其下攻城</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 攻城之法爲不得已修櫓轒轀具器械三月而後成距闉又三月而後已</p> - -<p>The rule is, not to besiege walled cities if it can possibly be avoided.</p> - -<p class="annot">Another sound piece of military theory. Had the Boers acted upon -it in 1899, and refrained from dissipating their strength before -Kimberley, Mafeking, or even Ladysmith, it is more than probable -that they would have been masters of the situation before the -British were ready seriously to oppose them.</p> - -<p>The preparation of mantlets, movable shelters, and various implements -of war, will take up three whole months;</p> - -<p class="annot">It is not quite clear what <span xml:lang="zh" lang="zh">櫓</span> were. Ts‘ao Kung simply defines them -as <span xml:lang="zh" lang="zh">大楯</span> “large shields,” but we get a better idea of them from Li -Ch‘üan, who says they were to protect the heads of those who were -assaulting the city walls at close quarters. This seems to suggest -a sort of Roman <i>testudo</i>, ready made. Tu Mu says they were “what -are now termed <span xml:lang="zh" lang="zh">彭排</span>” (wheeled vehicles used in repelling attacks, -according to K‘ang Hsi), but this is denied by Ch‘ên Hao. See -<i>supra</i>, II. 14. The name is also applied to turrets on city -walls. Of <span xml:lang="zh" lang="zh">轒轀</span> (<i>fên yün</i>) we get<span class="pagenum" id="Page_19">{19}</span> a fairly clear description from -several commentators. They were wooden missile-proof structures on -four wheels, propelled from within, covered over with raw hides, -and used in sieges to convey parties of men to and from the walls, -for the purpose of filling up the encircling moat with earth. Tu -Mu adds that they are now called <span xml:lang="zh" lang="zh">木驢</span> “wooden donkeys.” Capt. -Calthrop wrongly translates the term, “battering-rams.” I follow -Ts‘ao Kung in taking <span xml:lang="zh" lang="zh">具</span> as a verb, co-ordinate and synonymous with -<span xml:lang="zh" lang="zh">修</span>. Those commentators who regard <span xml:lang="zh" lang="zh">修</span> as an adjective equivalent to -<span xml:lang="zh" lang="zh">長</span> “long,” make <span xml:lang="zh" lang="zh">具</span> presumably into a noun.</p> - -<p class="trans_noindent">and the piling up of mounds over against the walls will -take three months more.</p> - -<p class="annot">The <span xml:lang="zh" lang="zh">距闉</span> (or <span xml:lang="zh" lang="zh">堙</span>, in the modern text) were great mounds or ramparts -of earth heaped up to the level of the enemy’s walls in order to -discover the weak points in the defence, and also to destroy the -<span xml:lang="zh" lang="zh">樓櫓</span> fortified turrets mentioned in the preceding note. Tu Yu -quotes the Tso Chuan: <span xml:lang="zh" lang="zh">楚司馬子反乘堙而窺宋城也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 將不勝其忿而蟻附之殺士三分之一而城不拔者此攻之災</p> - -<p>The general, unable to control his irritation, will launch his men to -the assault like swarming ants,</p> - -<p class="annot">Capt. Calthrop unaccountably omits this vivid simile, which, as -Ts‘ao Kung says, is taken from the spectacle of an army of ants -climbing a wall. The meaning is that the general, losing patience -at the long delay, may make a premature attempt to storm the place -before his engines of war are ready.</p> - -<p class="trans_noindent">with the result that one-third of his men are slain, while -the town still remains untaken. Such are the disastrous -effects of a siege.</p> - -<p class="annot">We are reminded of the terrible losses of the Japanese before Port -Arthur, in the most recent siege which history has to record. The -<cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">不勝心之忿</span> ... <span xml:lang="zh" lang="zh">則殺士卒</span> ... <span xml:lang="zh" lang="zh">攻城之災</span>. For <span xml:lang="zh" lang="zh">其忿</span> the -<cite>Yü Lan</cite> has <span xml:lang="zh" lang="zh">心怒</span>. Capt. Calthrop does not translate <span xml:lang="zh" lang="zh">而城不拔者</span>, and -mistranslates <span xml:lang="zh" lang="zh">此攻之災</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 故善用兵者屈人之兵而非戰也拔人之城而非攻也毀人之國而非久也</p> - -<p>Therefore the skilful leader subdues the enemy’s troops without<span class="pagenum" id="Page_20">{20}</span> any -fighting; he captures their cities without laying siege to them; he -overthrows their kingdom without lengthy operations in the field.</p> - -<p class="annot">Chia Lin notes that he only overthrows the <span xml:lang="zh" lang="zh">國</span>, that is, the -Government, but does no harm to individuals. The classical -instance is Wu Wang, who after having put an end to the Yin -dynasty was acclaimed “Father and mother of the people.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 必以全爭於天下故兵不頓而利可全此謀攻之法也</p> - -<p>With his forces intact he will dispute the mastery of the Empire, -and thus, without losing a man, his triumph will be complete.</p> - -<p class="annot">Owing to the double meanings of <span xml:lang="zh" lang="zh">兵</span>, <span xml:lang="zh" lang="zh">頓</span> [= <span xml:lang="zh" lang="zh">鈍</span>] and <span xml:lang="zh" lang="zh">利</span>, the latter -part of the sentence is susceptible of quite a different meaning: -“And thus, the weapon not being blunted by use, its keenness -remains perfect.” Chang Yü says that <span xml:lang="zh" lang="zh">利</span> is “the advantage of a -prosperous kingdom and a strong army.”</p> - -<p>This is the method of attacking by stratagem.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 故用兵之法十則圍之五則攻之倍則分之</p> - -<p>It is the rule in war, if our forces are ten to the enemy’s one, to -surround him; if five to one, to attack him;</p> - -<p class="annot">Straightaway, without waiting for any further advantage.</p> - -<p class="trans_noindent">if twice as numerous, to divide our army into two.</p> - -<p class="annot">Note that <span xml:lang="zh" lang="zh">之</span> does not refer to the enemy, as in the two preceding -clauses. This sudden change of object is quite common in Chinese. -Tu Mu takes exception to the saying; and at first sight, indeed, -it appears to violate a fundamental principle of war. Ts‘ao Kung, -however, gives a clue to Sun Tzŭ’s meaning: <span xml:lang="zh" lang="zh">以二敵一則一術爲正一術爲奇</span> -“Being two to the enemy’s one, we may use one part of our army in -the regular way, and the other for some special diversion.” [For -explanation of <span xml:lang="zh" lang="zh">正</span> and <span xml:lang="zh" lang="zh">奇</span>, see V. 3, note.] Chang Yü thus further -elucidates the point: “If our force is twice as numerous as that -of the enemy, it should be split up into two divisions, one to -meet the enemy in front, and one to fall upon his rear; if he -replies to the frontal attack, he may be crushed from behind; if -to the rearward attack, he may be crushed in front. This is what -is meant by saying that “one part may be used in the regular -way, and the other for some special diversion.” Tu Mu does not -understand that dividing one’s army is simply an irregular, just -as concentrating it is the regular, strategical method, and he is -too hasty in calling this a mistake.”</p> - -<p class="pagenum" id="Page_21">{21}</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 敵則能戰之少則能逃之不若則能避之</p> - -<p>If equally matched, we can offer battle;</p> - -<p class="annot">Li Ch‘üan, followed by Ho Shih, gives the following paraphrase: -<span xml:lang="zh" lang="zh">主客力敵惟善者戰</span> “If attackers and attacked are equally matched in -strength, only the able general will fight.” He thus takes <span xml:lang="zh" lang="zh">能</span> as -though it were <span xml:lang="zh" lang="zh">能者</span>, which is awkward.</p> - -<p class="trans_noindent">if slightly inferior in numbers, we can avoid the enemy;</p> - -<p class="annot">The <cite>T‘u Shu</cite> has <span xml:lang="zh" lang="zh">守</span> instead of <span xml:lang="zh" lang="zh">逃</span>, which is hardly distinguishable -in sense from <span xml:lang="zh" lang="zh">避</span> in the next clause. The meaning, “we can watch the -enemy,” is certainly a great improvement on the above; but -unfortunately there appears to be no very good authority for the -variant. Chang Yü reminds us that the saying only applies if the -other factors are equal; a small difference in numbers is often -more than counterbalanced by superior energy and discipline.</p> - -<p class="trans_noindent">if quite unequal in every way, we can flee from him.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 故小敵之堅大敵之擒也</p> - -<p>Hence, though an obstinate fight may be made by a small force, in the -end it must be captured by the larger force.</p> - -<p class="annot">In other words: <span xml:lang="fr" lang="fr">“C’est magnifique; mais ce n’est pas la guerre.”</span></p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 夫將者國之輔也輔周則國必强輔𨻶則國必弱</p> - -<p>Now the general is the bulwark of the State: if the bulwark is -complete at all points, the State will be strong; if the bulwark is -defective, the State will be weak.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">𨻶</span> cannot be restricted to anything so particular as in Capt. -Calthrop’s translation, “divided in his allegiance.” It is simply -keeping up the metaphor suggested by <span xml:lang="zh" lang="zh">周</span>. As Li Ch‘üan tersely puts -it: <span xml:lang="zh" lang="zh">𨻶缺也將才不備兵必弱</span> “<i>Ch‘i</i>, gap, indicates deficiency; if the -general’s ability is not perfect (i.e. if he is not thoroughly -versed in his profession), his army will lack strength.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故君之所以患於軍者三</p> - -<p>There are three ways in which a ruler can bring misfortune upon his -army:—</p> - -<p class="pagenum" id="Page_22">{22}</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 不知軍之不可以進而謂之進不知軍之不可以退而謂之退是謂縻軍</p> - -<p>(1) By commanding the army to advance or to retreat, being ignorant of -the fact that it cannot obey. This is called hobbling the army.</p> - -<p class="annot">Ts‘ao Kung weakly defines <span xml:lang="zh" lang="zh">縻</span> as <span xml:lang="zh" lang="zh">御</span> “control,” “direct.” Cf. § 17 -<i>ad fin</i>. But in reality it is one of those graphic metaphors -which from time to time illuminate Sun Tzŭ’s work, and is rightly -explained by Li Ch‘üan as = <span xml:lang="zh" lang="zh">絆</span>. He adds the comment: -<span xml:lang="zh" lang="zh">如絆驥足無馳驟也</span>. “It is like tying together the legs of a -thoroughbred, so that it is unable to gallop.” One would naturally -think of “the ruler” in this passage as being at home, and trying -to direct the movements of his army from a distance. But the -commentators understand just the reverse, and quote the saying of -T‘ai Kung: <span xml:lang="zh" lang="zh">國不可以從外治軍不可以從中御</span> “A kingdom should not be -governed from without, an army should not be directed from -within.” Of course it is true that, during an engagement, or when -in close touch with the enemy, the general should not be in the -thick of his own troops, but a little distance apart. Otherwise, -he will be liable to misjudge the position as a whole, and give -wrong orders.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 不知三軍之事而同三軍之政者則軍士惑矣</p> - -<p>(2) By attempting to govern an army in the same way as he administers -a kingdom, being ignorant of the conditions which obtain in an army. -This causes restlessness in the soldier’s minds.</p> - -<p class="annot">Ts‘ao Kung’s note is: <span xml:lang="zh" lang="zh">軍容不入國國容不入軍禮不可以治兵也</span>, which may be -freely translated: “The military sphere and the civil sphere are -wholly distinct; you can’t handle an army in kid gloves.” And -Chang Yü says: “Humanity and justice (<span xml:lang="zh" lang="zh">仁義</span>) are the principles on -which to govern a state, but not an army; opportunism and -flexibility (<span xml:lang="zh" lang="zh">權變</span>), on the other hand, are military rather than -civic virtues.” <span xml:lang="zh" lang="zh">同三軍之政</span>, “to assimilate the governing of an -army”—to that of a State, understood. The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">欲</span> -inserted before <span xml:lang="zh" lang="zh">同</span>, here and in § 15.</p> - -<p class="pagenum" id="Page_23">{23}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 不知三軍之權而同三軍之任則軍士疑矣</p> - -<p>(3) By employing the officers of his army without discrimination,</p> - -<p class="annot">That is, he is not careful to use the right man in the right place.</p> - -<p class="trans_noindent">through ignorance of the military principle of adaptation to -circumstances. This shakes the confidence of the soldiers.</p> - -<p class="annot">I follow Mei Yao-ch‘ên here. The other commentators make <span xml:lang="zh" lang="zh">不知</span> etc. -refer, not to the ruler, as in §§ 13, 14, but to the officers he -employs. Thus Tu Yu says: <span xml:lang="zh" lang="zh">將若不知權變不可付以勢位</span> “If a general is -ignorant of the principle of adaptability, he must not be -entrusted with a position of authority.” Tu Mu quotes <span xml:lang="zh" lang="zh">黃石公</span>: “The -skilful employer of men will employ the wise man, the brave man, -the covetous man, and the stupid man. For the wise man delights in -establishing his merit, the brave man likes to show his courage in -action, the covetous man is quick at seizing advantages, and the -stupid man has no fear of death.” The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">軍覆疑</span>, -which Tu Yu explains as <span xml:lang="zh" lang="zh">覆敗</span> “is utterly defeated.” Capt. Calthrop -gives a very inaccurate rendering: “Ignorant of the situation of -the army, to interfere in its dispositions.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 三軍既惑且疑則諸侯之難至矣是謂亂軍引勝</p> - -<p>But when the army is restless and distrustful, trouble is sure to come -from the other feudal princes. This is simply bringing anarchy into -the army, and flinging victory away.</p> - -<p class="annot">Most of the commentators take <span xml:lang="zh" lang="zh">引</span> in the sense of <span xml:lang="zh" lang="zh">奪</span>, which it seems -to bear also in the <cite>Li Chi</cite>, <span xml:lang="zh" lang="zh">玉藻</span>, I. 18. [<span xml:lang="zh" lang="zh">卻</span> is there given as -its equivalent, but Legge tries notwithstanding to retain the more -usual sense, translating “draw ... back,” which is hardly -defensible.] Tu Mu and Wang Hsi, however, think <span xml:lang="zh" lang="zh">引勝</span> means “leading -up to the <em>enemy’s</em> victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故知勝有五知可以戰與不可以戰者勝識衆寡之用者勝上下同欲者勝以虞待不虞者勝 -將能而君不御者勝此五者知勝之道也</p> - -<p>Thus we may know that there are five essentials<span class="pagenum" id="Page_24">{24}</span> for victory: (1) He -will win who knows when to fight and when not to fight.</p> - -<p class="annot">Chang Yü says: “If he can fight, he advances and takes the -offensive; if he cannot fight, he retreats and remains on the -defensive. He will invariably conquer who knows whether it is -right to take the offensive or the defensive.”</p> - -<p class="trans_noindent">(2) He will win who knows how to handle both superior and inferior -forces.</p> - -<p class="annot">This is not merely the general’s ability to estimate numbers -correctly, as Li Ch‘üan and others make out. Chang Yü expounds the -saying more satisfactorily: “By applying the art of war, it is -possible with a lesser force to defeat a greater, and <i>vice -versâ</i>. The secret lies in an eye for locality, and in not letting -the right moment slip. Thus Wu Tzŭ says: ‘With a superior force, -make for easy ground; with an inferior one, make for difficult -ground.’”</p> - -<p class="trans_noindent">(3) He will win whose army is animated by the same spirit throughout -all its ranks.</p> - -<p class="annot">Ts‘ao Kung refers <span xml:lang="zh" lang="zh">上下</span> less well to sovereign and subjects.</p> - -<p class="trans_noindent">(4) He will win who, prepared himself, waits to take the enemy -unprepared.</p> - -<p class="trans_noindent">(5) He will win who has military capacity and is not interfered with -by the sovereign.</p> - -<p class="annot">Tu Yu quotes <span xml:lang="zh" lang="zh">王子</span> as saying: <span xml:lang="zh" lang="zh">指授在君決戰在將也</span> “It is the -sovereign’s function to give broad instructions, but to decide on -battle is the function of the general.” It is needless to dilate -on the military disasters which have been caused by undue -interference with operations in the field on the part of the home -government. Napoleon undoubtedly owed much of his extraordinary -success to the fact that he was not hampered by any central -authority,—that he was, in fact, <span xml:lang="zh" lang="zh">將</span> and <span xml:lang="zh" lang="zh">君</span> in one.</p> - -<p class="trans_noindent">Victory lies in the knowledge of these five points.</p> - -<p class="annot">Literally, “These five things are knowledge of the principle of -victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 故曰知彼知己百戰不殆不知彼而知己一勝一負不知彼不知己每戰必殆</p> - -<p>Hence the saying: If you know the enemy and know yourself, you need -not fear the result of a hundred<span class="pagenum" id="Page_25">{25}</span> battles. If you know yourself but not -the enemy, for every victory gained you will also suffer a defeat.</p> - -<p class="annot">Li Ch‘üan cites the case of <span xml:lang="zh" lang="zh">苻堅</span> Fu Chien, prince of <span xml:lang="zh" lang="zh">秦</span> Ch‘in, who -in 383 A.D. marched with a vast army against the <span xml:lang="zh" lang="zh">晉</span> Chin Emperor. -When warned not to despise an enemy who could command the services -of such men as <span xml:lang="zh" lang="zh">謝安</span> Hsieh An and <span xml:lang="zh" lang="zh">桓沖</span> Huan Ch‘ung, he boastfully -replied: “I have the population of eight provinces at my back, -infantry and horsemen to the number of one million; why, they -could dam up the Yangtsze River itself by merely throwing their -whips into the stream. What danger have I to fear?” Nevertheless, -his forces were soon after disastrously routed at the <span xml:lang="zh" lang="zh">淝</span> Fei River, -and he was obliged to beat a hasty retreat.</p> - -<p class="trans_noindent">If you know neither the enemy nor yourself, you will succumb in every -battle.</p> - -<p class="annot">The modern text, represented by the <span xml:lang="zh" lang="zh">北堂書鈔</span> and <cite>T‘u Shu</cite>, has -<span xml:lang="zh" lang="zh">必敗</span>, which I should be inclined to adopt in preference to <span xml:lang="zh" lang="zh">殆</span> here, -though the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> both have the latter. Chang -Yü offers the best commentary on <span xml:lang="zh" lang="zh">知彼知己</span>. He says that these words -“have reference to attack and defence: knowing the enemy enables -you to take the offensive, knowing yourself enables you to stand -on the defensive.” He adds: <span xml:lang="zh" lang="zh">攻是守之機守是攻之策</span> “Attack is the -secret of defence; defence is the planning of an attack.” It would -be hard to find a better epitome of the root-principle of war.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_26">{26}</p> -<h2 class="nobreak">IV. <span xml:lang="zh" lang="zh">形篇</span><br /><br /> - -TACTICAL DISPOSITIONS.</h2> -</div> - -<p class="annot">形 is a very comprehensive and somewhat vague term. Literally, -“form,” “body,” it comes to mean “appearance,” “attitude” or -“disposition;” and here it is best taken as something between, or -perhaps combining, “tactics” and “disposition of troops.” Ts‘ao -Kung explains it as <span xml:lang="zh" lang="zh">軍之形也、我動彼應兩敵相察情也</span> “marching and -counter-marching on the part of the two armies with a view to -discovering each other’s condition.” Tu Mu says: “It is through -the <span xml:lang="zh" lang="zh">形</span> dispositions of an army that its condition may be -discovered. Conceal your dispositions (<span xml:lang="zh" lang="zh">無形</span>), and your condition -will remain secret, which leads to victory; show your -dispositions, and your condition will become patent, which leads -to defeat.” Wang Hsi remarks that the good general can -<span xml:lang="zh" lang="zh">變化其形因敵以制勝</span> “secure success by modifying his tactics to meet -those of the enemy.” In the modern text, the title of the chapter -appears as <span xml:lang="zh" lang="zh">軍形</span>, which Capt. Calthrop incorrectly translates “the -order of battle.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰昔之善戰者先爲不可勝以待敵之可勝</p> - -<p>Sun Tzŭ said: The good fighters of old first put themselves beyond the -possibility of defeat, and then waited for an opportunity of defeating -the enemy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 不可勝在己可勝在敵</p> - -<p>To secure ourselves against defeat lies in our own hands, but the -opportunity of defeating the enemy is provided by the enemy himself.</p> - -<p class="annot">That is, of course, by a mistake on his part. Capt. Calthrop has: -“The causes of defeat come from within; victory is born in the -enemy’s camp,” which, though certainly an improvement on his -previous attempt, is still incorrect.</p> - -<p class="pagenum" id="Page_27">{27}</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 故善戰者能爲不可勝不能使敵必可勝</p> - -<p>Thus the good fighter is able to secure himself against defeat,</p> - -<p class="annot">“By concealing the disposition of his troops, covering up his -tracks, and taking unremitting precautions” (Chang Yü).</p> - -<p class="trans_noindent">but cannot make certain of defeating the enemy.</p> - -<p class="annot">The original text reads <span xml:lang="zh" lang="zh">使敵之可勝</span>, which the modern text has -further modified into <span xml:lang="zh" lang="zh">使敵之必可勝</span>. Capt. Calthrop makes out the -impossible meaning, “and further render the enemy incapable of -victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故曰勝可知而不可爲</p> - -<p>Hence the saying: One may <em>know</em> how to conquer without being able to -<em>do</em> it.</p> - -<p class="annot">Capt. Calthrop translates: “The conditions necessary for victory -may be present, but they cannot always be obtained,” which is more -or less unintelligible.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 不可勝者守也可勝者攻也</p> - -<p>Security against defeat implies defensive tactics; ability to defeat -the enemy means taking the offensive.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">不可勝</span> I retain the sense which it undoubtedly bears in §§ 1–3, -in spite of the fact that the commentators are all against me. The -meaning they give, “He who cannot conquer takes the defensive,” is -plausible enough, but it is highly improbable that <span xml:lang="zh" lang="zh">勝</span> should -suddenly become active in this way. An incorrect variant in the -<cite>Yü Lan</cite> is <span xml:lang="zh" lang="zh">不可勝則守可勝則攻</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 守則不足攻則有餘</p> - -<p>Standing on the defensive indicates insufficient strength; attacking, -a superabundance of strength.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 善守者藏於九地之下善攻者動於九天之上故能自保而全勝也</p> - -<p>The general who is skilled in defence hides in the most secret -recesses of the earth;</p> - -<p class="annot">Literally, “hides under the ninth earth,” which is a metaphor -indicating the utmost secrecy and concealment, so that the enemy -may not know<span class="pagenum" id="Page_28">{28}</span> his whereabouts. The <span xml:lang="zh" lang="zh">九地</span> of this passage have of -course no connection with the <span xml:lang="zh" lang="zh">九地</span> “Nine situations” of chap. XI.</p> - -<p class="trans_noindent">he who is skilled in attack flashes forth from the topmost heights of -heaven.</p> - -<p class="annot">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, though Ts‘ao Kung, -followed by Tu Yu, explains <span xml:lang="zh" lang="zh">地</span> as the hills, rivers, and other -natural features which will afford shelter or protection to the -attacked, and <span xml:lang="zh" lang="zh">天</span> as the phases of weather which may be turned to -account by the attacking party. Capt. Calthrop’s “The skilful in -attack push to the topmost heaven” conveys no meaning at all.</p> - -<p class="trans_noindent">Thus on the one hand we have ability to protect ourselves; on the -other, a victory that is complete.</p> - -<p class="annot">Capt. Calthrop draws on a fertile imagination for the following: -“If these precepts be observed, victory is certain.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 見勝不過衆人之所知非善之善者也</p> - -<p>To see victory only when it is within the ken of the common herd is -not the acme of excellence.</p> - -<p class="annot">As Ts‘ao Kung remarks, <span xml:lang="zh" lang="zh">當見未萌</span> “the thing is to see the plant -before it has germinated,” to foresee the event before the action -has begun. Li Ch‘üan alludes to the story of Han Hsin who, when -about to attack the vastly superior army of <span xml:lang="zh" lang="zh">趙</span> Chao, which was -strongly entrenched in the city of <span xml:lang="zh" lang="zh">成安</span> Ch‘êng-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. For the full story, -see <span xml:lang="zh" lang="zh">前漢書</span>, chap. 34, <span xml:lang="zh" lang="zh">韓信傳</span>. Capt. Calthrop again blunders badly -with: “A victory, even if popularly proclaimed as such by the -common folk, may not be a true success.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 戰勝而天下曰善非善之善者也</p> - -<p>Neither is it the acme of excellence if you fight and conquer and the -whole Empire says, “Well done!”</p> - -<p class="annot">True excellence being, as Tu Mu says: <span xml:lang="zh" lang="zh">陰謀潛運攻心伐謀勝敵之日曾不血刃</span> -“To plan secretly, to move surreptitiously,<span class="pagenum" id="Page_29">{29}</span> to foil the enemy’s -intentions and baulk 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</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse"> -<div class="indent1 smaller">“the world’s coarse thumb</div> -<div class="indent0 smaller">And finger fail to plumb.”</div> -</div> -<!--end verse--> -</div> -<!--end stanza--> -</div> -<!--end poetry--> -</div> -<!--end container--> - -<p xml:lang="zh" lang="zh" class="ctext">10. 故舉秋毫不爲多力見日月不爲明目聞雷霆不爲聰耳</p> - -<p>To lift an autumn hair is no sign of great strength;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">秋毫</span> 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. Cf. Mencius, I. 1. vii. 10, and Chuang Tzŭ, -<span xml:lang="zh" lang="zh">知北遊</span>, <i>et al</i>.</p> - -<p class="trans_noindent">to see sun and moon is no sign of sharp sight; to hear the noise of -thunder is no sign of a quick ear.</p> - -<p class="annot">Ho Shih gives as real instances of strength, sharp sight and quick -hearing: <span xml:lang="zh" lang="zh">烏𫉬</span> Wu Huo, who could lift a tripod weighing 250 stone; -<span xml:lang="zh" lang="zh">離朱</span> Li Chu, who at a distance of a hundred paces could see objects -no bigger than a mustard seed; and <span xml:lang="zh" lang="zh">師曠</span> Shih K‘uang, a blind -musician who could hear the footsteps of a mosquito.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 古之所謂善戰者勝勝易勝者也</p> - -<p>What the ancients called a clever fighter is one who not only wins, -but excels in winning with ease.</p> - -<p class="annot">The original text, followed by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">勝於易勝者也</span>. But -this is an alteration evidently intended to smooth the awkwardness -of <span xml:lang="zh" lang="zh">勝勝易勝者也</span>, which means literally: “one who, conquering, excels -in easy conquering.” Mei Yao-ch‘ên says: “He who only sees the -obvious, wins his battles with difficulty; he who looks below the -surface of things, wins with ease.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故善戰者之勝也無智名無勇功</p> - -<p>Hence his victories bring him neither reputation for wisdom nor credit -for courage.</p> - -<p class="annot">Tu Mu explains this very well: “Inasmuch as his victories are -gained over circumstances that have not come to light, the world -at 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.”</p> - -<p class="pagenum" id="Page_30">{30}</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 故其戰勝不忒不忒者其所措必勝勝已敗者也</p> - -<p>He wins his battles by making no mistakes.</p> - -<p class="annot">Ch‘ên Hao says: “He plans no superfluous marches, he devises no -futile attacks.” The connection of ideas is thus explained by -Chang Yü: “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.” Li Ch‘üan thinks that the -character <span xml:lang="zh" lang="zh">忒</span> should be <span xml:lang="zh" lang="zh">貳</span> “to have doubts.” But it is better not to -tamper with the text, especially when no improvement in sense is -the result.</p> - -<p class="trans_noindent">Making no mistakes is what establishes the certainty of victory, for -it means conquering an enemy that is already defeated.</p> - -<p class="annot">The T‘u Shu omits <span xml:lang="zh" lang="zh">必</span>. <span xml:lang="zh" lang="zh">措</span> is here = <span xml:lang="zh" lang="zh">置</span>. Chia Lin says it is put for -<span xml:lang="zh" lang="zh">錯</span> in the sense of <span xml:lang="zh" lang="zh">雜</span>; but this is far-fetched. Capt. Calthrop -altogether ignores the important word <span xml:lang="zh" lang="zh">忒</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 故善戰者立於不敗之地而不失敵之敗也</p> - -<p>Hence the skilful fighter puts himself into a position which makes -defeat impossible, and does not miss the moment for defeating the enemy.</p> - -<p class="annot">A <span xml:lang="zh" lang="zh">不可爲之計</span> “counsel of perfection,” as Tu Mu truly observes. <span xml:lang="zh" lang="zh">地</span> -need not be confined strictly 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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 是故勝兵先勝而後求戰敗兵先戰而後求勝</p> - -<p>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.</p> - -<p class="annot">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.”</p> - -<p class="pagenum" id="Page_31">{31}</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 善用兵者修道而保法故能爲勝敗之政</p> - -<p>The consummate leader cultivates the moral law, and strictly adheres -to method and discipline;</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">道</span> and <span xml:lang="zh" lang="zh">法</span>, see <i>supra</i>, I. 4 sqq. I think that Chang Yü is -wrong in altering their signification here, and taking them as -<span xml:lang="zh" lang="zh">爲戰之道</span> and <span xml:lang="zh" lang="zh">制敵之法</span> respectively.</p> - -<p class="trans_noindent">thus it is in his power to control success.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 兵法一曰度二曰量三曰數四曰稱五曰勝</p> - -<p>In respect of military method, we have, firstly, Measurement; -secondly, Estimation of quantity; thirdly, Calculation; fourthly, -Balancing of chances; fifthly, Victory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 地生度度生量量生數數生稱稱生勝</p> - -<p>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.</p> - -<p class="annot">It is not easy to distinguish the four terms <span xml:lang="zh" lang="zh">度量數稱</span> very clearly. -The first seems to be surveying and measurement of the ground, -which enable us to <span xml:lang="zh" lang="zh">量</span> form an estimate of the enemy’s strength, and -to <span xml:lang="zh" lang="zh">數</span> make calculations based on the data thus obtained; we are -thus led to <span xml:lang="zh" lang="zh">稱</span> a general weighing-up, or comparison of the enemy’s -chances with our own; if the latter turn the scale, then <span xml:lang="zh" lang="zh">勝</span> victory -ensues. The chief difficulty lies in <span xml:lang="zh" lang="zh">數</span>, which some commentators -take as a calculation of <em>numbers</em>, thereby making it nearly -synonymous with <span xml:lang="zh" lang="zh">量</span>. Perhaps <span xml:lang="zh" lang="zh">量</span> is rather a consideration of the -enemy’s general position or condition (<span xml:lang="zh" lang="zh">情</span> or <span xml:lang="zh" lang="zh">形勢</span>), while <span xml:lang="zh" lang="zh">數</span> is -the estimate of his numerical strength. On the other hand, Tu Mu -defines <span xml:lang="zh" lang="zh">數</span> as <span xml:lang="zh" lang="zh">機數</span>, and adds: <span xml:lang="zh" lang="zh">强弱已定然後能用機變數也</span> “the question -of relative strength having been settled, we can bring the -varied resources of cunning into play.” Ho Shih seconds this -interpretation, which is weakened, however, by the fact that <span xml:lang="zh" lang="zh">稱</span> is -given as logically consequent on <span xml:lang="zh" lang="zh">數</span>; this certainly points to the -latter being a calculation of numbers. Of Capt. Calthrop’s version -the less said the better.</p> - -<p class="pagenum" id="Page_32">{32}</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故勝兵若以鎰稱銖敗兵若以銖稱鎰</p> - -<p>A victorious army opposed to a routed one, is as a pound’s weight -placed in the scale against a single grain.</p> - -<p class="annot">Literally, “a victorious army is like an <span xml:lang="zh" lang="zh">鎰</span> <i>i</i> (20 oz.) weighed -against a <span xml:lang="zh" lang="zh">銖</span> <i>shu</i> (1⁄24 oz.); a routed army as a <i>shu</i> weighed -against an <i>i</i>.” The point is simply the enormous advantage which -a disciplined force, flushed with victory, has over one -demoralised by defeat. Legge, in his note on Mencius, I. 2. ix. 2, -makes the <span xml:lang="zh" lang="zh">鎰</span> to be 24 Chinese ounces, and corrects Chu Hsi’s -statement that it equalled 20 oz. only. But Li Ch‘üan of the T‘ang -dynasty here gives the same figure as Chu Hsi.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 勝者之戰民也若決積水於千仞之谿者形也</p> - -<p>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.</p> - -<p class="annot">The construction here is slightly awkward and elliptical, but the -general sense is plain. The <cite>T‘u Shu</cite> omits <span xml:lang="zh" lang="zh">民也</span>. A <span xml:lang="zh" lang="zh">仞</span> = 8 <span xml:lang="zh" lang="zh">尺</span> or -Chinese feet.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_33">{33}</p> -<h2 class="nobreak">V. <span xml:lang="zh" lang="zh">埶篇</span><br /><br /> - -ENERGY.</h2> -</div> - -<p class="annot"><span xml:lang="zh" lang="zh">埶</span> here is said to be an older form of <span xml:lang="zh" lang="zh">勢</span>; Sun Tzŭ, however, would -seem to have used the former in the sense of “power,” and the latter -only in the sense of “circumstances.” The fuller title <span xml:lang="zh" lang="zh">兵勢</span> is found -in the <cite>T‘u Shu</cite> and the modern text. Wang Hsi expands it into <span xml:lang="zh" lang="zh">積勢之變</span> -“the application, in various ways, of accumulated power;” and Chang Yü -says: <span xml:lang="zh" lang="zh">兵勢以成然後任勢以取勝</span> “When the soldiers’ energy has reached its -height, it may be used to secure victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡治衆如治寡分數是也</p> - -<p>Sun Tzŭ said: The control of a large force is the same in principle as -the control of a few men: it is merely a question of dividing up their -numbers.</p> - -<p class="annot">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” (<span xml:lang="zh" lang="zh">多多益辦耳</span>). Chang Yü gives the -following curious table of the subdivisions of an army:—5 men make -a <span xml:lang="zh" lang="zh">列</span>; 2 <span xml:lang="zh" lang="zh">列</span> make a <span xml:lang="zh" lang="zh">火</span>; 5 <span xml:lang="zh" lang="zh">火</span> make a <span xml:lang="zh" lang="zh">隊</span>; 2 <span xml:lang="zh" lang="zh">隊</span> make a <span xml:lang="zh" lang="zh">官</span>; 2 <span xml:lang="zh" lang="zh">官</span> make a -<span xml:lang="zh" lang="zh">曲</span>; 2 <span xml:lang="zh" lang="zh">曲</span> make a <span xml:lang="zh" lang="zh">部</span>; 2 <span xml:lang="zh" lang="zh">部</span> make a <span xml:lang="zh" lang="zh">校</span>; 2 <span xml:lang="zh" lang="zh">校</span> make a <span xml:lang="zh" lang="zh">裨</span>; 2 <span xml:lang="zh" lang="zh">裨</span> make a <span xml:lang="zh" lang="zh">軍</span>. -A <span xml:lang="zh" lang="zh">軍</span> or army corps thus works out at 3200 men. But cf. III. § 1, -note. For <span xml:lang="zh" lang="zh">曲</span>, see I. § 10. It is possible that <span xml:lang="zh" lang="zh">官</span> in that paragraph -may also be used in the above technical sense.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 鬥衆如鬥寡形名是也</p> - -<p>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.</p> - -<p class="pagenum" id="Page_34">{34}</p> - -<p class="annot">One must be careful to avoid translating <span xml:lang="zh" lang="zh">鬥衆</span> “fighting <em>against</em> a -large number,” no reference to the enemy being intended. <span xml:lang="zh" lang="zh">形</span> is -explained by Ts‘ao Kung as denoting flags and banners, by means of -which every soldier may recognise his own particular regiment or -company, and thus confusion may be prevented. <span xml:lang="zh" lang="zh">名</span> he explains as -drums and gongs, which from the earliest times were used to sound -the advance and the retreat respectively. Tu Mu defines <span xml:lang="zh" lang="zh">形</span> as <span xml:lang="zh" lang="zh">陳形</span> -“marshalling the troops in order,” and takes <span xml:lang="zh" lang="zh">名</span> as the flags and -banners. Wang Hsi also dissents from Ts‘ao Kung, referring <span xml:lang="zh" lang="zh">形</span> to -the ordering of the troops by means of banners, drums and gongs, -and <span xml:lang="zh" lang="zh">名</span> to the various names by which the regiments might be -distinguished. There is much to be said for this view.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 三軍之衆可使必受敵而無敗者奇正是也</p> - -<p>To ensure that your whole host may withstand the -brunt of the enemy’s attack and remain unshaken—this -is effected by manœuvres direct and indirect.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">必</span>, there is another reading <span xml:lang="zh" lang="zh">畢</span>, “all together,” adopted by -Wang Hsi and Chang Yü. We now come to one of the most interesting -parts of Sun Tzŭ’s treatise, the discussion of the <span xml:lang="zh" lang="zh">正</span> and the <span xml:lang="zh" lang="zh">奇</span>. -As it is by no means easy to grasp the full significance of these -two terms, or to render them at all consistently by good English -equivalents, it may be as well to tabulate some of the -commentator’s remarks on the subject before proceeding further. Li -Ch‘üan: <span xml:lang="zh" lang="zh">當敵爲正傍出爲奇</span> “Facing the enemy is <i>chêng</i>, making -lateral diversions is <i>ch‘i</i>.” Chia Lin: <span xml:lang="zh" lang="zh">當敵以正陳取勝以奇兵</span> “In -presence of the enemy, your troops should be arrayed in normal -fashion, but in order to secure victory abnormal manœuvres must be -employed.” Mei Yao-ch‘ên: <span xml:lang="zh" lang="zh">動爲奇靜爲正靜以待之動以勝之</span> “<i>Ch‘i</i> is -active, <i>chêng</i> is passive; passivity means waiting for an -opportunity, activity brings the victory itself.” Ho Shih: -<span xml:lang="zh" lang="zh">我之正使敵視之爲奇我之奇使敵視之爲正正亦爲奇奇亦爲正</span> “We must cause the -enemy to regard our straightforward attack as one that is secretly -designed, and <i>vice versâ</i>; thus <i>chêng</i> may also be <i>ch‘i</i>, and -<i>ch‘i</i> may also be <i>chêng</i>.” He instances the famous exploit of -Han Hsin, who when marching ostensibly against <span xml:lang="zh" lang="zh">臨晉</span> Lin-chin (now -<span xml:lang="zh" lang="zh">朝邑</span> Chao-i in Shensi), suddenly threw a large force across the -Yellow River in wooden tubs, utterly disconcerting his opponent. -[<i>Ch‘ien Han Shu</i>, ch. 34.] Here, we are told, the march on -Lin-chin was <span xml:lang="zh" lang="zh">正</span>, and the surprise manœuvre was <span xml:lang="zh" lang="zh">奇</span>. Chang Yü gives -the following summary of opinions on the words: “Military writers<span class="pagenum" id="Page_35">{35}</span> -do not all agree with regard to the meaning of <i>ch‘i</i> and <i>chêng</i>. -<span xml:lang="zh" lang="zh">尉繚子</span> Wei Liao Tzŭ [4<sup>th</sup> cent. B.C.] says: <span xml:lang="zh" lang="zh">正兵貴先奇兵貴後</span> ‘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 -manœuvre.’ <span xml:lang="zh" lang="zh">李衛公</span> Li Wei-kung [6<sup>th</sup> and 7<sup>th</sup> cent. A.D.] says: ‘In -war, to march straight ahead is <i>chêng</i>; turning movements, on the -other hand, are <i>ch‘i</i>.’ These writers simply regard <i>chêng</i> as -<i>chêng</i>, and <i>ch‘i</i> as <i>ch‘i</i>; they do not note that the two are -mutually interchangeable and run into each other like the two -sides of a circle [see <i>infra</i>, § 11]. A comment of the T‘ang -Emperor T‘ai Tsung goes to the root of the matter: ‘A <i>ch‘i</i> -manœuvre may be <i>chêng</i>, if we make the enemy look upon it as -<i>chêng</i>; then our real attack will be <i>ch‘i</i>, and <i>vice versâ</i>. -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 <span xml:lang="zh" lang="zh">正</span>, on which the enemy has had his -attention fixed; whereas that is <span xml:lang="zh" lang="zh">奇</span>, which takes him by surprise or -comes from an unexpected quarter. If the enemy perceives a -movement which is meant to be <span xml:lang="zh" lang="zh">奇</span>, it immediately becomes <span xml:lang="zh" lang="zh">正</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 兵之所加如以碬投卵者虛實是也</p> - -<p>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.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">虛實</span>, literally “the hollow and the solid,” is the title of chap. -VI. <span xml:lang="zh" lang="zh">碫</span> <i>tuan</i> is the <cite>T‘u Shu</cite> reading, <span xml:lang="zh" lang="zh">碬</span> <i>hsia</i> that of the -standard text. It appears from K‘ang Hsi that there has been much -confusion between the two characters, and indeed, it is probable -that one of them has really crept into the language as a mistake -for the other.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 凡戰者以正合以奇勝</p> - -<p>In all fighting, the direct method may be used for joining battle, but -indirect methods will be needed in order to secure victory.</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">徐發奇兵或擣其旁或擊其後</span> “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.<a href="#Footnote169" class="fnanchor" id="FNanchor169">[169]</a></p> - -<p class="pagenum" id="Page_36">{36}</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 故善出奇者無窮如天地不竭如江河終而復始日月是也死而復生四時是也</p> - -<p>Indirect tactics, efficiently applied, are inexhaustible as Heaven and -Earth, unending as the flow of rivers and streams;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">奇</span> is the universally accepted emendation for <span xml:lang="zh" lang="zh">兵</span>, the reading of -the <span xml:lang="zh" lang="zh">北堂書鈔</span>.</p> - -<p class="trans_noindent">like the sun and moon, they end but to begin anew; like the four -seasons, they pass away but to return once more.</p> - -<p class="annot">Tu Yu and Chang Yü understand this of the permutations of <span xml:lang="zh" lang="zh">奇</span> and -<span xml:lang="zh" lang="zh">正</span>. But at present Sun Tzŭ is not speaking of <span xml:lang="zh" lang="zh">正</span> at all, unless, -indeed, we suppose with <span xml:lang="zh" lang="zh">鄭友賢</span> Chêng 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 great leader.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 聲不過五五聲之變不可勝聽也</p> - -<p>There are not more than five musical notes,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">宮商角微羽</span>.</p> - -<p class="trans_noindent">yet the combinations of these five give rise to more melodies than can -ever be heard.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 色不過五五色之變不可勝觀也</p> - -<p>There are not more than five primary colours,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">靑黃赤白黑</span> blue, yellow, red, white and black.</p> - -<p class="trans_noindent">yet in combination they produce more hues than can ever be seen.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 味不過五五味之變不可勝嘗也</p> - -<p>There are not more than five cardinal tastes,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">酸辛醎甘苦</span> sour, acrid, salt, sweet, bitter.</p> - -<p class="trans_noindent">yet combinations of them yield more flavours than can ever be tasted.</p> - -<p class="pagenum" id="Page_37">{37}</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 戰埶不過奇正奇正之變不可勝窮也</p> - -<p>In battle, there are not more than two methods of attack—the direct -and the indirect; yet these two in combination give rise to an endless -series of manœuvres.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 奇正相生如循環之無端孰能窮之</p> - -<p>The direct and the indirect lead on to each other in turn. It is like -moving in a circle—you never come to an end. Who can exhaust the -possibilities of their combination?</p> - -<p class="annot">The <cite>T‘u Shu</cite> adds <span xml:lang="zh" lang="zh">哉</span>. The final <span xml:lang="zh" lang="zh">之</span> may refer either to the circle -or, more probably, to the <span xml:lang="zh" lang="zh">奇正之變</span> understood. Capt. Calthrop is -wrong with: “They are a mystery that none can penetrate.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 激水之疾至於漂石者埶也</p> - -<p>The onset of troops is like the rush of a torrent which will even roll -stones along in its course.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 鷙鳥之疾至於毀折者節也</p> - -<p>The quality of decision is like the well-timed swoop of a falcon which -enables it to strike and destroy its victim.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">疾</span> the <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">擊</span>, which is also supported by a -quotation in the <span xml:lang="zh" lang="zh">呂氏春秋</span> [3<sup>rd</sup> cent. B.C.]. <span xml:lang="zh" lang="zh">節</span> in this context is a -word which really defies the best efforts of the translator. Tu -Mu says that it is equivalent to <span xml:lang="zh" lang="zh">節量遠近</span> “the measurement or -estimation of distance.” But this meaning does not quite fit the -illustrative simile in § 15. As applied to the falcon, it seems to -me to denote that instinct of <em>self-restraint</em> which keeps the -bird from swooping on its quarry until the right moment, together -with the power of judging when the right moment has arrived. The -analogous quality in soldiers is the highly important one of being -able to reserve their fire until the very instant at which it -will be most effective. When the “Victory” went into action at -Trafalgar at hardly more than drifting pace, she was for several -minutes exposed to a storm of shot and shell before replying with -a single gun. Nelson coolly waited until he was within close -range, when the broadside he brought to bear worked fearful havoc -on the enemy’s nearest ships. That was a case of 節.</p> - -<p class="pagenum" id="Page_38">{38}</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 是故善戰者其埶險其節短</p> - -<p>Therefore the good fighter will be terrible in his onset, and prompt -in his decision.</p> - -<p class="annot">Tu Yu defines <span xml:lang="zh" lang="zh">節</span> here by the word <span xml:lang="zh" lang="zh">斷</span>, which is very like “decision” -in English. <span xml:lang="zh" lang="zh">短</span> is certainly used in a very unusual sense, even if, -as the commentators say, it = <span xml:lang="zh" lang="zh">近</span>. This would have reference to the -measurement of distance mentioned above, letting the enemy get -near before striking. But I cannot help thinking that Sun Tzŭ -meant to use the word in a figurative sense comparable to our -own idiom “short and sharp.” Cf. Wang Hsi’s note, which after -describing the falcon’s mode of attack, proceeds: <span xml:lang="zh" lang="zh">兵之乘機當如是耳</span> -“This is just how the ‘psychological moment’ should be seized in -war.” I do not care for Capt. Calthrop’s rendering: “The spirit of -the good fighter is terrifying, his occasions sudden.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 埶如彍弩節如發機</p> - -<p>Energy may be likened to the bending of a cross-bow; decision, to the -releasing of the trigger.</p> - -<p class="annot">“Energy” seems to be the best equivalent here for <span xml:lang="zh" lang="zh">埶</span>, because the -comparison implies that the force is potential, being stored up in -the bent cross-bow until released by the finger on the trigger. -None of the commentators seem to grasp the real point of the simile.</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 紛紛紜紜鬥亂而不可亂也渾渾沌沌形圓而不可敗也</p> - -<p>Amid the turmoil and tumult of battle, there may be seeming disorder -and yet no real disorder at all; amid confusion and chaos, your array -may be without head or tail, yet it will be proof against defeat.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">形圓</span>, literally “formation circular”, is explained by Li Ch‘üan as -<span xml:lang="zh" lang="zh">無向背也</span> “without back or front.” Mei Yao-ch‘ên says: “The -subdivisions of the army having been previously fixed, and the -various signals agreed upon, the separating and joining, the -dispersing and collecting which will take place in the course of a -battle, may give the appearance of disorder when no real disorder -is possible. Your formation may be without head or tail, your -dispositions all topsy-turvy, and yet a rout of your forces quite -out of the question.” It is a little difficult to decide whether -<span xml:lang="zh" lang="zh">鬥亂</span> and <span xml:lang="zh" lang="zh">形圓</span> should not be taken as imperatives: “fight in -disorder (for the purpose of deceiving the enemy), and you will be -secure against real disorder.” Cf. I. § 20: <span xml:lang="zh" lang="zh">亂而取之</span>.</p> - -<p class="pagenum" id="Page_39">{39}</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 亂生於治怯生於勇弱生於彊</p> - -<p>Simulated disorder postulates perfect discipline; simulated fear -postulates courage; simulated weakness postulates strength.</p> - -<p class="annot">In order to make the translation intelligible, it is necessary to -tone down the sharply paradoxical form of the original. Ts‘ao Kung -throws out a hint of the meaning in his brief note: <span xml:lang="zh" lang="zh">皆毁形匿情也</span> -“These things all serve to destroy formation and conceal one’s -condition.” But Tu Mu is the first to put it quite plainly: “If -you wish to feign confusion in order to lure the enemy on, you -must first have perfect discipline; if you wish to display -timidity in order to entrap the enemy, you must have extreme -courage; if you wish to parade your weakness in order to make the -enemy over-confident, you must have exceeding strength.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 治亂數也勇怯埶也彊弱形也</p> - -<p>Hiding order beneath the cloak of disorder is simply a question of -subdivision;</p> - -<p class="annot">See <i>supra</i>, § 1.</p> - -<p class="trans_noindent">concealing courage under a show of timidity presupposes a fund of -latent energy;</p> - -<p class="annot">It is passing strange that the commentators should understand <span xml:lang="zh" lang="zh">埶</span> -here as “circumstances”—a totally different sense from that which -it has previously borne in this chapter. Thus Tu Mu says: -<span xml:lang="zh" lang="zh">見有利之勢而不動敵人以我爲實怯也</span> “seeing that we are favourably -circumstanced and yet make no move, the enemy will believe that we -are really afraid.”</p> - -<p class="trans_noindent">masking strength with weakness is to be effected by tactical -dispositions.</p> - -<p class="annot">Chang Yü relates the following anecdote of Kao Tsu, the first Han -Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to -report on their condition. But the Hsiung-nu, forewarned, -carefully concealed all their able-bodied men and well-fed horses, -and only allowed infirm soldiers and emaciated cattle to be seen. -The result was that the spies one and all recommended the Emperor -to deliver his attack.” <span xml:lang="zh" lang="zh">婁敬</span> Lou Ching alone opposed them, saying: -“When two countries go to war, they are naturally inclined to make -an ostentatious display of their strength. Yet our spies have seen -nothing but old age and infirmity. This is surely some <i>ruse</i> on -the part of the enemy, and it would be unwise for us to attack.” -The Emperor, however, disregarding this advice, fell into the trap -and found himself surrounded at <span xml:lang="zh" lang="zh">白登</span> Po-têng.”</p> - -<p class="pagenum" id="Page_40">{40}</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故善動敵者形之敵必從之予之敵必取之</p> - -<p>Thus one who is skilful at keeping the enemy on the move maintains -deceitful appearances, according to which the enemy will act.</p> - -<p class="annot">Ts‘ao Kung’s note is <span xml:lang="zh" lang="zh">見羸形也</span> “Make a display of weakness and -want,” but Tu Mu rightly points out that <span xml:lang="zh" lang="zh">形</span> does not refer only to -weakness: “If our force happens to be superior to the enemy’s, -weakness may be simulated in order to lure him on; but if -inferior, he must be led to believe that we are strong, in order -that he may keep off. In fact, all the enemy’s movements should be -determined by the signs that we choose to give him.” The following -anecdote of <span xml:lang="zh" lang="zh">孫臏</span> Sun Pin, a descendant of Sun Wu, is related at -length in the <span xml:lang="zh" lang="zh">史記</span>, chap. 65: In 341 B.C., the <span xml:lang="zh" lang="zh">齊</span> Ch‘i State being -at war with <span xml:lang="zh" lang="zh">魏</span> Wei, sent <span xml:lang="zh" lang="zh">田忌</span> T‘ien Chi and Sun Pin against the -general <span xml:lang="zh" lang="zh">龐涓</span> P‘ang Chüan, who happened to be a deadly personal -enemy of the latter. Sun Pin said: “The Ch‘i State has a -reputation for cowardice, and therefore our adversary despises us. -Let us turn this circumstance to account.” Accordingly, when the -army had crossed the border into Wei territory, he gave orders to -show 100,000 fires on the first night, 50,000 on the next, and the -night after only 20,000. P‘ang Chüan pursued them hotly, saying to -himself: “I knew these men of Ch‘i were cowards: their numbers -have already fallen away by more than half.” In his retreat, Sun -Pin came to a narrow defile, which he calculated that his pursuers -would reach after dark. Here he had a tree stripped of its bark, -and inscribed upon it the words: “Under this tree shall P‘ang -Chüan die.” Then, as night began to fall, he placed a strong body -of archers in ambush near by, with orders to shoot directly they -saw a light. Later on, P‘ang Chüan arrived at the spot, and -noticing the tree, struck a light in order to read what was -written on it. His body was immediately riddled by a volley of -arrows, and his whole army thrown into confusion. [The above is Tu -Mu’s version of the story; the <cite>Shih Chi</cite>, less dramatically but -probably with more historical truth, makes P‘ang Chüan cut his own -throat with an exclamation of despair, after the rout of his army.]</p> - -<p class="trans_noindent">He sacrifices something, that the enemy may snatch at it.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">予</span> here = <span xml:lang="zh" lang="zh">與</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 以利動之以卒待之</p> - -<p>By holding out baits, he keeps him on the march; then with a body of -picked men he lies in wait for him.</p> - -<p class="annot">This would appear to be the meaning if we retain <span xml:lang="zh" lang="zh">卒</span>, which Mei -Yao-ch‘ên explains as <span xml:lang="zh" lang="zh">精卒</span> “men of spirit.” The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">本</span>,<span class="pagenum" id="Page_41">{41}</span> -an emendation suggested by <span xml:lang="zh" lang="zh">李靖</span> Li Ching. The meaning then would -be, “He lies in wait with the main body of his troops.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 故善戰者求之於埶不責於人故能擇人而任埶</p> - -<p>The clever combatant looks to the effect of combined energy, and does -not require too much from individuals.</p> - -<p class="annot">Tu Mu says: “He first of all considers the power of his army in -the bulk; afterwards he takes individual talent into account, and -uses each man according to his capabilities. He does not demand -perfection from the untalented.”</p> - -<p class="trans_noindent">Hence his ability to pick out the right men and to utilise combined -energy.</p> - -<p class="annot">Another reading has <span xml:lang="zh" lang="zh">之</span> instead of <span xml:lang="zh" lang="zh">埶</span>. It would be interesting if -Capt. Calthrop could tell us where the following occurs in the -Chinese: “yet, when an opening or advantage shows, he pushes it to -its limits.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 任埶者其戰人也如轉木石木石之性安則靜危則動方則止圓則行</p> - -<p>When he utilises combined energy, his fighting men become as it were -like unto rolling logs or stones. For it is the nature of a log or -stone to remain motionless on level ground, and to move when on a -slope; if four-cornered, to come to a standstill, but if round-shaped, -to go rolling down.</p> - -<p class="annot">Ts‘ao Kung calls this <span xml:lang="zh" lang="zh">任自然勢</span> “the use of natural or inherent -power.” Capt. Calthrop ignores the last part of the sentence -entirely. In its stead he has: “So await the opportunity, and so -act when the opportunity arrives”—another absolutely gratuitous -interpolation. The <cite>T‘ung Tien</cite> omits <span xml:lang="zh" lang="zh">任</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 故善戰人之埶如轉圓石於千仞之山者埶也</p> - -<p>Thus the energy developed by good fighting men is as the momentum of a -round stone rolled down a mountain thousands of feet in height. So -much on the subject of energy.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> omits <span xml:lang="zh" lang="zh">善</span>. The chief lesson of this chapter, in Tu -Mu’s opinion, is the paramount importance in war of rapid -evolutions and sudden rushes. “Great results,” he adds, “can thus -be achieved with small forces.”</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_42">{42}</p> -<h2 class="nobreak">VI. <span xml:lang="zh" lang="zh">虛實篇</span><br /><br /> - -WEAK POINTS AND STRONG.</h2> -</div> - -<p class="annot">Chang Yü attempts to explain the sequence of chapters as follows: -“Chapter IV, on Tactical Dispositions, treated of the offensive -and the defensive; chapter V, on Energy, dealt with direct and -indirect methods. The good general acquaints himself first with -the theory of attack and defence, and then turns his attention to -direct and indirect methods. He studies the art of varying and -combining these two methods before proceeding to the subject of -weak and strong points. For the use of direct or indirect methods -arises out of attack and defence, and the perception of weak and -strong points depends again on the above methods. Hence the -present chapter comes immediately after the chapter on Energy.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡先處戰地而待敵者佚後處戰地而趨戰者勞</p> - -<p>Sun Tzŭ said: Whoever is first in the field and awaits the coming of -the enemy, will be fresh for the fight; whoever is second in the field -and has to hasten to battle, will arrive exhausted.</p> - -<p class="annot">Instead of <span xml:lang="zh" lang="zh">處</span>, the <cite>Yü Lan</cite> has in both clauses the stronger word -<span xml:lang="zh" lang="zh">據</span>. For the antithesis between <span xml:lang="zh" lang="zh">佚</span> and <span xml:lang="zh" lang="zh">勞</span>, cf. I. § 23, where -however <span xml:lang="zh" lang="zh">勞</span> is used as a verb.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 故善戰者致人而不致於人</p> - -<p>Therefore the clever combatant imposes his will on the enemy, but does -not allow the enemy’s will to be imposed on him.</p> - -<p class="annot">The next paragraph makes it clear that <span xml:lang="zh" lang="zh">致</span> does not merely mean, as -Tu Mu says, <span xml:lang="zh" lang="zh">令敵來就我</span> “to make the enemy approach me,” but rather -to make him go in any direction I please. It is thus practically -synonymous with <span xml:lang="zh" lang="zh">制</span>. Cf. Tu Mu’s own note on V. § 19. One mark of a -great soldier is that he fights on his own terms or fights not at -all.<a href="#Footnote170" class="fnanchor" id="FNanchor170">[170]</a></p> - -<p class="pagenum" id="Page_43">{43}</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 能使敵人自至者利之也能使敵人不得至者害之也</p> - -<p>By holding out advantages to him, he can cause the enemy to approach -of his own accord; or, by inflicting damage, he can make it impossible -for the enemy to draw near.</p> - -<p class="annot">In the first case, he will entice him with a bait; in the second, -he will strike at some important point which the enemy will have -to defend.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故敵佚能勞之飽能飢之安能動之</p> - -<p>If the enemy is taking his ease, he can harass him;</p> - -<p class="annot">This passage may be cited as evidence against Mei Yao-Ch‘ên’s -interpretation of I. § 23.</p> - -<p class="trans_noindent">if well supplied with food, he can starve him out;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">飢</span> is probably an older form than <span xml:lang="zh" lang="zh">饑</span>, the reading of the original -text. Both are given in the <span xml:lang="zh" lang="zh">說文</span>.</p> - -<p class="trans_noindent">if quietly encamped, he can force him to move.</p> - -<p class="annot">The subject to <span xml:lang="zh" lang="zh">能</span> is still <span xml:lang="zh" lang="zh">善戰者</span>; but these clauses would read -better as direct admonitions, and in the next sentence we find Sun -Tzŭ dropping insensibly into the imperative.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 出其所必趨趨其所不意</p> - -<p>Appear at points which the enemy must hasten to defend; march swiftly -to places where you are not expected.</p> - -<p class="annot">The original text, adopted by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">出其所不趨</span>; it has -been altered to suit the context and the commentaries of Ts‘ao -Kung and Ho Shih, who evidently read <span xml:lang="zh" lang="zh">必趨</span>. The other reading would -mean: “Appear at points to which the enemy cannot hasten;” but in -this case there is something awkward in the use of <span xml:lang="zh" lang="zh">趨</span>. Capt. -Calthrop is wrong of course with “appearing where the enemy is not.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 行千里而不勞者行於無人之地也</p> - -<p>An army may march great distances without distress, -if it marches through country where the enemy is not.</p> - -<p class="annot">We must beware of understanding <span xml:lang="zh" lang="zh">無人之地</span> as “uninhabited country.” -Sun Tzŭ habitually uses <span xml:lang="zh" lang="zh">人</span> in the sense of <span xml:lang="zh" lang="zh">敵</span>, e.g. <i>supra</i>, § 2.<span class="pagenum" id="Page_44">{44}</span> -Ts‘ao Kung sums up very well: <span xml:lang="zh" lang="zh">出空擊虛避其所守擊其不意</span> “Emerge from -the void [<i>q.d.</i> like “a bolt from the blue”], strike at -vulnerable points, shun places that are defended, attack in -unexpected quarters.” The difference of meaning between <span xml:lang="zh" lang="zh">空</span> and <span xml:lang="zh" lang="zh">虛</span> -is worth noting.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 攻而必取者攻其所不守也守而必固者守其所不攻也</p> - -<p>You can be sure of succeeding in your attacks if you only attack -places which are undefended.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">所不守</span> is of course hyperbolical; Wang Hsi rightly explains it as “weak -points; that is to say, where the general is lacking in capacity, or -the soldiers in spirit; where the walls are not strong enough, or the -precautions not strict enough; where relief comes too late, or -provisions are too scanty, or the defenders are variance amongst -themselves.”</p> - -<p class="trans_noindent">You can ensure the safety of your defence if you only hold positions -that cannot be attacked.</p> - -<p class="annot"><i>I.e.</i>, where there are none of the weak points mentioned above. There -is rather a nice point involved in the interpretation of this latter -clause. Tu Mu, Ch‘ên Hao, and Mei Yao-ch‘ên assume the meaning to be: -“In order to make your defence quite safe, you must defend even those -places that are not likely to be attacked;” and Tu Mu adds: “How much -more, then, those that will be attacked.” Taken thus, however, the -clause balances less well with the preceding—always a consideration in -the highly antithetical style which is natural to the Chinese. Chang -Yü, therefore, seems to come nearer the mark in saying: “He who is -skilled in attack flashes forth from the topmost heights of heaven -[see IV. § 7], making it impossible for the enemy to guard against -him. This being so, the places that I shall attack are precisely those -that the enemy cannot defend ... He who is skilled in defence hides in -the most secret recesses of the earth, making it impossible for the -enemy to estimate his whereabouts. This being so, the places that I -shall hold are precisely those that the enemy cannot attack.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 故善攻者敵不知其所守善守者敵不知其所攻</p> - -<p>Hence that general is skilful in attack whose opponent does not know -what to defend; and he is skilful in defence whose opponent does not -know what to attack.</p> - -<p class="annot">An aphorism which puts the whole art of war into a nutshell.</p> - -<p class="pagenum" id="Page_45">{45}</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 微乎微乎至於無形神乎神乎至於無聲故能爲敵之司命</p> - -<p>O divine art of subtlety and secrecy! Through you we learn to be -invisible, through you inaudible;</p> - -<p class="annot">Literally, “without form or sound,” but it is said of course with -reference to the enemy. Chang Yü, whom I follow, draws no sharp -distinction between <span xml:lang="zh" lang="zh">微</span> and <span xml:lang="zh" lang="zh">神</span>, but Tu Mu and others think that <span xml:lang="zh" lang="zh">微</span> -indicates the secrecy to be observed on the defensive, and <span xml:lang="zh" lang="zh">神</span> the -rapidity to be displayed in attack. The <cite>Yü Lan</cite> text differs -considerably from ours, reading: <span xml:lang="zh" lang="zh">微乎微乎故能隱於常形神乎神乎故能爲敵司命</span>.</p> - -<p class="trans_noindent">and hence we can hold the enemy’s fate in our hands.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">故能爲變化司命</span>. Capt. Calthrop’s version of -this paragraph is so remarkable that I cannot refrain from quoting -it in full: “Now the secrets of the art of offence are not to be -easily apprehended, as a certain shape or noise can be understood, -of the senses; but when these secrets are once learnt, the enemy -is mastered.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 進而不可禦者衝其虛也退而不可追者速而不可及也</p> - -<p>You may advance and be absolutely irresistible, if you make for the -enemy’s weak points; you may retire and be safe from pursuit if your -movements are more rapid than those of the enemy.</p> - -<p class="annot">The second member of the sentence is weak, because <span xml:lang="zh" lang="zh">不可及</span> is nearly -tautologous with <span xml:lang="zh" lang="zh">不可追</span>. The <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">遠</span> for <span xml:lang="zh" lang="zh">速</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 故我欲戰敵雖高壘深溝不得不與我戰者攻其所必救也</p> - -<p>If we wish to fight, the enemy can be forced to an engagement even -though he be sheltered behind a high rampart and a deep ditch. All we -need do is to attack some other place that he will be obliged to -relieve.</p> - -<p class="annot">Tu Mu says: “If the enemy is the invading party, we can cut his -line of communications and occupy the roads by which he will have -to return; if we are the invaders, we may direct our attack -against the sovereign himself.” It is clear that Sun Tzŭ, unlike -certain generals in the late Boer war, was no believer in frontal -attacks.</p> - -<p class="pagenum" id="Page_46">{46}</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 我不欲戰畫地而守之敵不得與我戰者乖其所之也</p> - -<p>If we do not wish to fight, we can prevent the enemy from engaging us -even though the lines of our encampment be merely traced out on the -ground. All we need do is to throw something odd and unaccountable in -his way.</p> - -<p class="annot">In order to preserve the parallelism with § 11, I should prefer to -follow the <cite>T‘u Shu</cite> text, which inserts <span xml:lang="zh" lang="zh">雖</span> before <span xml:lang="zh" lang="zh">畫地</span>. This -extremely concise expression is intelligibly paraphrased by Chia -Lin: <span xml:lang="zh" lang="zh">雖未修壘壍</span> “even though we have constructed neither wall nor -ditch.” The real crux of the passage lies in <span xml:lang="zh" lang="zh">乖其所之也</span>. <span xml:lang="zh" lang="zh">之</span> of -course = <span xml:lang="zh" lang="zh">至</span>. Ts‘ao Kung defines <span xml:lang="zh" lang="zh">乖</span> by the word <span xml:lang="zh" lang="zh">戾</span>, which is perhaps -a case of <i>obscurum per obscurius</i>. Li Ch‘üan, however, says: -<span xml:lang="zh" lang="zh">設奇異而疑之</span> “we puzzle him by strange and unusual dispositions;” -and Tu Mu finally clinches the meaning by three illustrative -anecdotes—one of <span xml:lang="zh" lang="zh">諸葛亮</span> Chu-ko Liang, who when occupying <span xml:lang="zh" lang="zh">陽平</span> -Yang-p‘ing and about to be attacked by <span xml:lang="zh" lang="zh">司馬懿</span> Ssŭ-ma I, suddenly -struck his colours, stopped the beating of the drums, and flung -open the city gates, showing only a few men engaged in sweeping -and sprinkling the ground. This unexpected proceeding had the -intended effect; for Ssŭ-ma I, suspecting an ambush, actually drew -off his army and retreated. What Sun Tzŭ is advocating here, -therefore, is nothing more nor less than the timely use of -“bluff.” Capt. Calthrop translates: “and prevent the enemy from -attacking by keeping him in suspense,” which shows that he has not -fully grasped the meaning of <span xml:lang="zh" lang="zh">乖</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 故形人而我無形則我專而敵分</p> - -<p>By discovering the enemy’s dispositions and remaining invisible -ourselves, we can keep our forces concentrated, while the enemy’s must -be divided.</p> - -<p class="annot">The conclusion is perhaps not very obvious, but Chang Yü (after -Mei Yao-ch‘ên) rightly explains it thus: “If the enemy’s -dispositions are visible, we can make for him in one body; -whereas, our own dispositions being kept secret, the enemy will be -obliged to divide his forces in order to guard against attack from -every quarter.” <span xml:lang="zh" lang="zh">形</span> is here used as an active verb: “to make to -appear.” See IV, note on heading. Capt. Calthrop’s “making feints” -is quite wrong.</p> - -<p class="pagenum" id="Page_47">{47}</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 我專爲一敵分爲十是以十共其一也則我衆而敵寡</p> - -<p>We can form a single united body, while the enemy must split up into -fractions. Hence there will be a whole pitted against separate parts -of a whole,</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">以敵攻其一也</span>, which in accordance with the -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> has been altered as above. I adopt the -more plausible reading of the <cite>T‘u Shu</cite>: <span xml:lang="zh" lang="zh">是以十攻其一也</span>, in spite of -having to refer <span xml:lang="zh" lang="zh">十</span> to ourselves and not to the enemy. Thus Tu Yu -and Mei Yao-ch‘ên both regard <span xml:lang="zh" lang="zh">十</span> as the undivided force, consisting -of so many parts, and <span xml:lang="zh" lang="zh">一</span> as each of the isolated fractions of the -enemy. The alteration of <span xml:lang="zh" lang="zh">攻</span> into <span xml:lang="zh" lang="zh">共</span> can hardly be right, though the -true text might conceivably have been <span xml:lang="zh" lang="zh">是以十共攻其一也</span>.</p> - -<p class="trans_noindent">which means that we shall be many to the enemy’s few.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 能以衆擊寡者則吾之所與戰者約矣</p> - -<p>And if we are able thus to attack an inferior force with a superior -one, our opponents will be in dire straits.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">擊</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have <span xml:lang="zh" lang="zh">敵</span>. Tu Yu, followed by -the other commentators, arbitrarily defines <span xml:lang="zh" lang="zh">約</span> as <span xml:lang="zh" lang="zh">少而易勝</span> “few and -easy to conquer,” but only succeeds thereby in making the sentence -absolutely pointless. As for Capt. Calthrop’s translation: “In -superiority of numbers there is economy of strength,” its meaning -is probably known to himself alone. In justification of my own -rendering of <span xml:lang="zh" lang="zh">約</span>, I would refer to <cite>Lun Yü</cite> IV. 2 and VII. 25 (3).</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 吾所與戰之地不可知不可知則敵所備者多敵所備者多則吾所與戰者寡矣</p> - -<p>The spot where we intend to fight must not be made known; for then the -enemy will have to prepare against a possible attack at several -different points;</p> - -<p class="annot">Sheridan once explained the reason of General Grant’s victories by -saying that “while his opponents were kept fully employed -wondering what he was going to do, <em>he</em> was thinking most of what -he was going to do himself.”</p> - -<p class="trans_noindent">and his forces being thus distributed in many directions, the numbers -we shall have to face at any given point will be proportionately few.</p> - -<p class="pagenum" id="Page_48">{48}</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故備前則後寡備後則前寡備左則右寡備右則左寡無所不備則無所不寡</p> - -<p>For should the enemy strengthen his van, he will weaken his rear; -should he strengthen his rear, he will weaken his van; should he -strengthen his left, he will weaken his right; should he strengthen -his right, he will weaken his left. If he sends reinforcements -everywhere, he will everywhere be weak.</p> - -<p class="annot">In Frederick the Great’s <cite>Instructions to his Generals</cite> we read: -“A defensive war is apt to betray us into too frequent detachment. -Those generals who have had but little experience attempt to -protect every point, while those who are better acquainted with -their profession, having only the capital object in view, guard -against a decisive blow, and acquiesce in smaller misfortunes to -avoid greater.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 寡者備人者也衆者使人備己者也</p> - -<p>Numerical weakness comes from having to prepare against possible -attacks; numerical strength, from compelling our adversary to make -these preparations against us.</p> - -<p class="annot">The highest generalship, in Col. Henderson’s words, is “to compel -the enemy to disperse his army, and then to concentrate superior -force against each fraction in turn.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故知戰之地知戰之日則可千里而會戰</p> - -<p>Knowing the place and the time of the coming battle, we may -concentrate from the greatest distances in order to fight.</p> - -<p class="annot">There is nothing about “defeating” anybody in this sentence, as -Capt. Calthrop translates. What Sun Tzŭ evidently has in mind is -that nice calculation of distances and that masterly employment of -strategy which enable a general to divide his army for the purpose -of a long and rapid march, and afterwards to effect a junction at -precisely the right spot and the right hour in order to confront -the enemy in overwhelming strength. Among many such successful -junctions which military history records, one of the most dramatic -and decisive was the appearance of Blücher just at the critical -moment on the field of Waterloo.</p> - -<p class="pagenum" id="Page_49">{49}</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 不知戰地不知戰日則左不能救右右不能救左前不能救後後不能救前而況遠者數十里近者數里乎</p> - -<p>But if neither time nor place be known, then the left wing will be -impotent to succour the right, the right equally impotent to succour -the left, the van unable to relieve the rear, or the rear to support -the van. How much more so if the furthest portions of the army are -anything under a hundred <i>li</i> apart, and even the nearest are -separated by several <i>li</i>!</p> - -<p class="annot">The Chinese of this last sentence is a little lacking in -precision, but the mental picture we are required to draw is -probably that of an army advancing towards a given rendezvous in -separate columns, each of which has orders to be there on a fixed -date. If the general allows the various detachments to proceed at -haphazard, without precise instructions as to the time and place -of meeting, the enemy will be able to annihilate the army in -detail. Chang Yü’s note may be worth quoting here: “If we do not -know the place where our opponents mean to concentrate or the -day on which they will join battle, our unity will be forfeited -through our preparations for defence, and the positions we hold -will be insecure. Suddenly happening upon a powerful foe, we -shall be brought to battle in a flurried condition, and no -mutual support will be possible between wings, vanguard or rear, -especially if there is any great distance between the foremost -and hindmost divisions of the army.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 以吾度之越人之兵雖多亦奚益於勝敗哉故曰勝可爲也</p> - -<p>Though according to my estimate the soldiers of Yüeh exceed our own in -number, that shall advantage them nothing in the matter of victory.</p> - -<p class="annot">Capt. Calthrop omits <span xml:lang="zh" lang="zh">以吾度之</span>, and his translation of the remainder -is flabby and inaccurate. As Sun Tzŭ was in the service of the <span xml:lang="zh" lang="zh">吳</span> -Wu State, it has been proposed to read <span xml:lang="zh" lang="zh">吳</span> instead of <span xml:lang="zh" lang="zh">吾</span>—a wholly -unnecessary tampering with the text. Yüeh coincided roughly with -the present province of Chehkiang. Li Ch‘üan very strangely takes -<span xml:lang="zh" lang="zh">越</span> not as the proper name, but in the sense of <span xml:lang="zh" lang="zh">過</span> “to surpass.” No -other commentator follows him. <span xml:lang="zh" lang="zh">勝敗</span> belongs to the class of -expressions like <span xml:lang="zh" lang="zh">遠近</span> “distance,” <span xml:lang="zh" lang="zh">大小</span> “magnitude,” etc., to which -the Chinese have to resort<span class="pagenum" id="Page_50">{50}</span> in order to express abstract ideas of -degree. The <cite>T‘u Shu</cite>, however, omits <span xml:lang="zh" lang="zh">敗</span>.</p> - -<p class="trans_noindent">I say then that victory can be achieved.</p> - -<p class="annot">Alas for these brave words! The long feud between the two states -ended in 473 B.C. with the total defeat of Wu by <span xml:lang="zh" lang="zh">勾踐</span> Kou Chien and -its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s -death. With his present assertion compare IV. § 4: <span xml:lang="zh" lang="zh">勝可知而不可爲</span> -(which is the obviously mistaken reading of the <cite>Yü Lan</cite> here). -Chang Yü is the only one to point out the seeming discrepancy, -which he thus goes on to explain: “In the chapter on Tactical -Dispositions it is said, ‘One may <em>know</em> how to conquer without -being able to <em>do</em> it,’ whereas here we have the statement that -‘victory can be achieved.’ The explanation is, that in the former -chapter, where the offensive and defensive are under discussion, -it is said that if the enemy is fully prepared, one cannot make -certain of beating him. But the present passage refers -particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s -calculations, will be kept in ignorance of the time and place of -the impending struggle. That is why he says here that victory can -be achieved.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 敵雖衆可使無鬥故策之而知得失之計</p> - -<p>Though the enemy be stronger in numbers, we may prevent him from -fighting.</p> - -<p class="annot">Capt. Calthrop quite unwarrantably translates: “<em>If</em> the enemy be -many in number, prevent him,” etc.</p> - -<p class="trans_noindent">Scheme so as to discover his plans and the likelihood of -their success.</p> - -<p class="annot">This is the first of four similarly constructed sentences, all of -which present decided difficulties. Chang Yü explains <span xml:lang="zh" lang="zh">知得失之計</span> as -<span xml:lang="zh" lang="zh">知其計之得失</span>. This is perhaps the best way of taking the words, -though Chia Lin, referring <span xml:lang="zh" lang="zh">計</span> to ourselves and not the enemy, -offers the alternative of <span xml:lang="zh" lang="zh">我得彼失之計皆先知也</span> “Know beforehand all -plans conducive to our success and to the enemy’s failure.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 作之而知動靜之理形之而知死生之地</p> - -<p>Rouse him, and learn the principle of his activity or inactivity.</p> - -<p class="annot">Instead of <span xml:lang="zh" lang="zh">作</span>, the <cite>T‘ung Tien</cite>, <cite>Yü Lan</cite>, and also Li Ch‘üan’s -text have <span xml:lang="zh" lang="zh">候</span>, which the latter explains as “the observation of -omens,” and Chia Lin simply as “watching and waiting.” <span xml:lang="zh" lang="zh">作</span> is -defined by Tu Mu<span class="pagenum" id="Page_51">{51}</span> as <span xml:lang="zh" lang="zh">激作</span>, and Chang Yü tells us that by noting the -joy or anger shown by the enemy on being thus disturbed, we shall -be able to conclude whether his policy is to lie low or the -reverse. He instances the action of Chu-ko Liang, who sent the -scornful present of a woman’s head-dress to Ssŭ-ma I, in order to -goad him out of his Fabian tactics.</p> - -<p class="trans_noindent">Force him to reveal himself, so as to find out his vulnerable spots.</p> - -<p class="annot">Two commentators, Li Ch‘üan and Chang Yü, take <span xml:lang="zh" lang="zh">形之</span> in the sense -of <span xml:lang="zh" lang="zh">示之</span> “put on specious appearances.” The former says: “You may -either deceive the enemy by a show of weakness—striking your -colours and silencing your drums; or by a show of strength—making -a hollow display of camp-fires and regimental banners.” And the -latter quotes V. 19, where <span xml:lang="zh" lang="zh">形之</span> certainly seems to bear this sense. -On the other hand, I would point to § 13 of this chapter, where <span xml:lang="zh" lang="zh">形</span> -must with equal certainty be active. It is hard to choose between -the two interpretations, but the context here agrees better, I -think, with the one that I have adopted. Another difficulty arises -over <span xml:lang="zh" lang="zh">死生之地</span>, which most of the commentators, thinking no doubt of -the <span xml:lang="zh" lang="zh">死地</span> in XI. § 1, refer to the actual <em>ground</em> on which the -enemy is encamped. The notes of Chia Lin and Mei Yao-ch‘ên, -however, seem to favour my view. The same phrase has a somewhat -different meaning in I. § 2.</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 角之而知有餘不足之處</p> - -<p>Carefully compare the opposing army with your own,</p> - -<p class="annot">Tu Yu is right, I think, in attributing this force to <span xml:lang="zh" lang="zh">角</span>; Ts‘ao -Kung defines it simply as <span xml:lang="zh" lang="zh">量</span>. Capt. Calthrop surpasses himself with -the staggering translation “Flap the wings”! Can the Latin <i>cornu</i> -(in its figurative sense) have been at the back of his mind?</p> - -<p class="trans_noindent">so that you may know where strength is superabundant and where it is -deficient.</p> - -<p class="annot">Cf. IV. § 6.</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 故形兵之極至於無形無形則深閒不能窺知者不能謀</p> - -<p>In making tactical dispositions, the highest pitch you can attain is -to conceal them;</p> - -<p class="annot">The piquancy of the paradox evaporates in translation. <span xml:lang="zh" lang="zh">無形</span> is -perhaps not so much actual invisibility (see <i>supra</i>, § 9) as -“showing no sign” of what you mean to do, of the plans that are -formed in your brain.</p> - -<p class="pagenum" id="Page_52">{52}</p> - -<p class="trans_noindent">conceal your dispositions, and you will be safe from the prying of the -subtlest spies, from the machinations of the wisest brains.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">深閒</span> is expanded by Tu Mu into <span xml:lang="zh" lang="zh">雖有閒者深來窺我</span>. [For <span xml:lang="zh" lang="zh">閒</span>, see XIII, -note on heading.] He explains <span xml:lang="zh" lang="zh">知者</span> in like fashion: -<span xml:lang="zh" lang="zh">雖有智能之士亦不能謀我也</span> “though the enemy may have clever and -capable officers, they will not be able to lay any plans against -us.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 因形而錯勝於衆衆不能知</p> - -<p>How victory may be produced for them out of the enemy’s own -tactics—that is what the multitude cannot comprehend.</p> - -<p class="annot">All the commentators except Li Ch‘üan make <span xml:lang="zh" lang="zh">形</span> refer to the enemy. -So Ts‘ao Kung: <span xml:lang="zh" lang="zh">因敵形而立勝</span>. <span xml:lang="zh" lang="zh">錯</span> is defined as <span xml:lang="zh" lang="zh">置</span>. The <cite>T‘u Shu</cite> has -<span xml:lang="zh" lang="zh">措</span>, with the same meaning. See IV. § 13. The <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">作</span>, -evidently a gloss.</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 人皆知我所以勝之形而莫知吾所以制勝之形</p> - -<p>All men can see the tactics whereby I conquer, but what none can see -is the strategy out of which victory is evolved.</p> - -<p class="annot"><i>I.e.</i>, everybody can see superficially how a battle is won; what -they cannot see is the long series of plans and combinations which -has preceded the battle. It seems justifiable, then, to render the -first <span xml:lang="zh" lang="zh">形</span> by “tactics” and the second by “strategy.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 故其戰勝不復而應形於無窮</p> - -<p>Do not repeat the tactics which have gained you one victory, but let -your methods be regulated by the infinite variety of circumstances.</p> - -<p class="annot">As Wang Hsi sagely remarks: “There is but one root-principle (<span xml:lang="zh" lang="zh">理</span>) -underlying victory, but the tactics (<span xml:lang="zh" lang="zh">形</span>) which lead up to it are -infinite in number.” With this compare Col. Henderson; “The rules -of strategy are few and simple. They may be learned in a week. -They may be taught by familiar illustrations or a dozen diagrams. -But such knowledge will no more teach a man to lead an army like -Napoleon than a knowledge of grammar will teach him to write like -Gibbon.”</p> - -<p class="pagenum" id="Page_53">{53}</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 夫兵形象水水之行避高而趨下</p> - -<p>Military tactics are like unto water; for water in its natural course -runs away from high places and hastens downwards.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">行</span> is <span xml:lang="zh" lang="zh">劉晝子</span> Liu Chou-tzŭ’s reading for <span xml:lang="zh" lang="zh">形</span> in the original text.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 兵之形避實而擊虛</p> - -<p>So in war, the way is to avoid what is strong and to strike at what is -weak.</p> - -<p class="annot">Like water, taking the line of least resistance.</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 水因地而制流兵因敵而制勝</p> - -<p>Water shapes its course according to the nature of the ground over -which it flows;</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">制形</span>,—the latter also <span xml:lang="zh" lang="zh">制行</span>. The -present text is derived from Chêng Yu-hsien.</p> - -<p class="trans_noindent">the soldier works out his victory in relation to the foe whom he is -facing.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 故兵無常勢水無常形</p> - -<p>Therefore, just as water retains no constant shape, so in warfare -there are no constant conditions.</p> - - -<p xml:lang="zh" lang="zh" class="ctext">33. 能因敵變化而取勝者謂之神</p> - -<p>He who can modify his tactics in relation to his opponent and thereby -succeed in winning, may be called a heaven-born captain.</p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 故五行無常勝四時無常位日有短長月有死生</p> - -<p>The five elements</p> - -<p class="annot">Water, fire, wood, metal, earth.</p> - -<p class="trans_noindent">are not always equally predominant;</p> - -<p class="annot">That is, as Wang Hsi says: <span xml:lang="zh" lang="zh">迭相克也</span> “they predominate alternately.”</p> - -<p class="pagenum" id="Page_54">{54}</p> - -<p class="trans_noindent">the four seasons make way for each other in turn.</p> - -<p class="annot">Literally, “have no invariable seat.”</p> - -<p class="trans_noindent">There are short days and long; the moon has its periods of waning and -waxing.</p> - -<p class="annot">Cf. V. § 6. The purport of the passage is simply to illustrate the -want of fixity in war by the changes constantly taking place in -Nature. The comparison is not very happy, however, because the -regularity of the phenomena which Sun Tzŭ mentions is by no means -paralleled in war.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_55">{55}</p> -<h2 class="nobreak">VII. <span xml:lang="zh" lang="zh">軍爭篇</span><br /><br /> - -MANŒUVRING.</h2> -</div> - -<p class="annot">The commentators, as well as the subsequent text, make it clear -that this is the real meaning of <span xml:lang="zh" lang="zh">軍爭</span>. Thus, Li Ch‘üan says that <span xml:lang="zh" lang="zh">爭</span> -means <span xml:lang="zh" lang="zh">趨利</span> “marching rapidly to seize an advantage”; Wang Hsi -says: <span xml:lang="zh" lang="zh">爭者爭利得利則勝</span> “‘Striving’ means striving for an advantage; -this being obtained, victory will follow;” and Chang Yü: -<span xml:lang="zh" lang="zh">兩軍相對而爭利也</span> “The two armies face to face, and each striving to -obtain a tactical advantage over the other.” According to the -latter commentator, then, the situation is analogous to that of -two wrestlers manœuvring for a “hold,” before coming to actual -grips. In any case, we must beware of translating <span xml:lang="zh" lang="zh">爭</span> by the word -“fighting” or “battle,” as if it were equivalent to <span xml:lang="zh" lang="zh">戰</span>. Capt. -Calthrop falls into this mistake.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡用兵之法將受命於君</p> - -<p>Sun Tzŭ said: In war, the general receives his commands from the -sovereign.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">君</span> there is another reading <span xml:lang="zh" lang="zh">天</span>, which Li Ch‘üan explains as -<span xml:lang="zh" lang="zh">恭行天罰</span> “being the reverent instrument of Heaven’s chastisement.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 合軍聚衆交和而舍</p> - -<p>Having collected an army and concentrated his forces, he must blend -and harmonise the different elements thereof before pitching his camp.</p> - -<p class="annot">Ts‘ao Kung takes <span xml:lang="zh" lang="zh">和</span> as referring to the <span xml:lang="zh" lang="zh">和門</span> or main gate of the -military camp. This, Tu Mu tells us, was formed with a couple of -flags hung across. [Cf. <cite>Chou Li</cite>, ch. xxvii. fol. 31 of the -Imperial edition: <span xml:lang="zh" lang="zh">直旌門</span>.] <span xml:lang="zh" lang="zh">交和</span> would then mean “setting up his <span xml:lang="zh" lang="zh">和門</span> -opposite that of the enemy.” But Chia Lin’s explanation, which has -been adopted<span class="pagenum" id="Page_56">{56}</span> above, is on the whole simpler and better. Chang Yü, -while following Ts‘ao Kung, adds that the words may also be taken -to mean “the establishment of harmony and confidence between the -higher and lower ranks before venturing into the field;” and he -quotes a saying of Wu Tzŭ (chap. 1 <i>ad init.</i>): “Without harmony -in the State, no military expedition can be undertaken; without -harmony in the army, no battle array can be formed.” In the -historical romance <span xml:lang="zh" lang="zh">東周列國</span>, chap. 75, Sun Tzŭ himself is -represented as saying to <span xml:lang="zh" lang="zh">伍員</span> Wu Yüan: <span xml:lang="zh" lang="zh">大凡行兵之法先除內患然後方可外征</span> -“As a general rule, those who are waging war should get rid of all -domestic troubles before proceeding to attack the external foe.” <span xml:lang="zh" lang="zh">舍</span> -is defined as <span xml:lang="zh" lang="zh">止</span>. It here conveys the notion of encamping after -having taken the field.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 莫難於軍爭軍爭之難者以迂爲直以患爲利</p> - -<p>After that, comes tactical manœuvring, than which there is nothing -more difficult.</p> - -<p class="annot">I have departed slightly from the traditional interpretation of -Ts‘ao Kung, who says: <span xml:lang="zh" lang="zh">從始受命至於交和軍爭難也</span> “From the time of -receiving the sovereign’s instructions until our encampment over -against the enemy, the tactics to be pursued are most difficult.” -It seems to me that the <span xml:lang="zh" lang="zh">軍爭</span> tactics or manœuvres can hardly be -said to begin until the army has sallied forth and encamped, -and Ch‘ên Hao’s note gives colour to this view: “For levying, -concentrating, harmonising and intrenching an army, there are -plenty of old rules which will serve. The real difficulty comes -when we engage in tactical operations.” Tu Yu also observes that -“the great difficulty is to be beforehand with the enemy in -seizing favourable positions.”</p> - -<p class="trans_noindent">The difficulty of tactical manœuvring consists in turning the devious -into the direct, and misfortune into gain.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">以迂爲直</span> is one of those highly condensed and somewhat enigmatical -expressions of which Sun Tzŭ is so fond. This is how it is -explained by Ts‘ao Kung: <span xml:lang="zh" lang="zh">示以遠速其道里先敵至也</span> “Make it appear that -you are a long way off, then cover the distance rapidly and arrive -on the scene before your opponent.” Tu Mu says: “Hoodwink the -enemy, so that he may be remiss and leisurely while you are -dashing along with the utmost speed.” Ho Shih gives a slightly -different turn to the sentence: “Although you may have difficult -ground to traverse and natural obstacles to encounter, this is a -drawback which<span class="pagenum" id="Page_57">{57}</span> can be turned into actual advantage by celerity of -movement.” Signal examples of this saying are afforded by the two -famous passages across the Alps—that of Hannibal, which laid Italy -at his mercy, and that of Napoleon two thousand years later, which -resulted in the great victory of Marengo.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故迂其途而誘之以利後人發先人至此知迂直之計者也</p> - -<p>Thus, to take a long and circuitous route, after enticing the enemy -out of the way, and though starting after him, to contrive to reach -the goal before him, shows knowledge of the artifice of <em>deviation</em>.</p> - -<p class="annot">Chia Lin understands <span xml:lang="zh" lang="zh">途</span> as the <em>enemy’s</em> line of march, thus: “If -our adversary’s course is really a short one, and we can manage to -divert him from it (<span xml:lang="zh" lang="zh">迂之</span>) either by simulating weakness or by -holding out some small advantage, we shall be able to beat him in -the race for good positions.” This is quite a defensible view, -though not adopted by any other commentator. <span xml:lang="zh" lang="zh">人</span> of course = <span xml:lang="zh" lang="zh">敵</span>, -and <span xml:lang="zh" lang="zh">後</span> and <span xml:lang="zh" lang="zh">先</span> are to be taken as verbs. Tu Mu cites the famous -march of <span xml:lang="zh" lang="zh">趙奢</span> Chao Shê in 270 B.C. to relieve the town of <span xml:lang="zh" lang="zh">閼與</span> -O-yü, which was closely invested by a <span xml:lang="zh" lang="zh">秦</span> Ch‘in army. [It should be -noted that the above is the correct pronunciation of <span xml:lang="zh" lang="zh">閼與</span>, as given -in the commentary on the <cite>Ch‘ien Han Shu</cite>, ch. 34. Giles’ -dictionary gives “Yü-yü,” and Chavannes, I know not on what -authority, prefers to write “Yen-yü.” The name is omitted -altogether from Playfair’s “Cities and Towns.”] The King of Chao -first consulted <span xml:lang="zh" lang="zh">廉頗</span> Lien P‘o on the advisability of attempting a -relief, but the latter thought the distance too great, and the -intervening country too rugged and difficult. His Majesty then -turned to Chao Shê, who fully admitted the hazardous nature of the -march, but finally said: “We shall be like two rats fighting in a -hole—and the pluckier one will win!” So he left the capital with -his army, but had only gone a distance of 30 <i>li</i> when he stopped -and began throwing up intrenchments. For 28 days he continued -strengthening his fortifications, and took care that spies should -carry the intelligence to the enemy. The Ch‘in general was -overjoyed, and attributed his adversary’s tardiness to the fact -that the beleaguered city was in the Han State, and thus not -actually part of Chao territory. But the spies had no sooner -departed than Chao Shê began a forced march lasting for two days -and one night, and arrived on the scene of action with such -astonishing rapidity that he was able to occupy a commanding -position on the <span xml:lang="zh" lang="zh">北山</span> “North hill” before the enemy<span class="pagenum" id="Page_58">{58}</span> had got wind of -his movements. A crushing defeat followed for the Ch‘in forces, -who were obliged to raise the siege of O-yü in all haste and -retreat across the border. [See <span xml:lang="zh" lang="zh">史記</span>, chap. 81.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 故軍爭爲利衆爭爲危</p> - -<p>Manœuvring with an army is advantageous; with an undisciplined -multitude, most dangerous.</p> - -<p class="annot">I here adopt the reading of the T‘ung Tien, Chêng Yu-hsien and the -<cite>T‘u Shu</cite>, where <span xml:lang="zh" lang="zh">衆</span> appears to supply the exact <i>nuance</i> required -in order to make sense. The standard text, on the other hand, in -which <span xml:lang="zh" lang="zh">軍</span> is repeated, seems somewhat pointless. The commentators -take it to mean that manœuvres may be profitable, or they may be -dangerous: it all depends on the ability of the general. Capt. -Calthrop translates <span xml:lang="zh" lang="zh">衆爭</span> “the wrangles of a multitude”!</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 舉軍而爭利則不及委軍而爭利則輜重捐</p> - -<p>If you set a fully equipped army in march in order to snatch an -advantage, the chances are that you will be too late.</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">故</span> instead of <span xml:lang="zh" lang="zh">舉</span>; but a verb is needed to -balance <span xml:lang="zh" lang="zh">委</span>.</p> - -<p class="trans_noindent">On the other hand, to detach a flying column for the purpose involves -the sacrifice of its baggage and stores.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">委軍</span> is evidently unintelligible to the Chinese commentators, who -paraphrase the sentence as though it began with <span xml:lang="zh" lang="zh">棄輜</span>. Absolute -tautology in the apodosis can then only be avoided by drawing an -impossibly fine distinction between <span xml:lang="zh" lang="zh">棄</span> and <span xml:lang="zh" lang="zh">捐</span>. I submit my own -rendering without much enthusiasm, being convinced that there is -some deep-seated corruption in the text. On the whole, it is clear -that Sun Tzŭ does not approve of a lengthy march being undertaken -without supplies. Cf. <i>infra</i>, § 11.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 是故卷甲而趨日夜不處倍道兼行百里而爭利則擒三將軍</p> - -<p>Thus, if you order your men to roll up their buff-coats,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">卷甲</span> does not mean “to discard one’s armour,” as Capt. Calthrop -translates, but implies on the contrary that it is to be carried -with you. Chang Yü says: <span xml:lang="zh" lang="zh">猶悉甲也</span> “This means, in full panoply.”</p> - -<p class="pagenum" id="Page_59">{59}</p> - -<p class="trans_noindent">and make forced marches without halting day or night, covering double -the usual distance at a stretch,</p> - -<p class="annot">The ordinary day’s march, according to Tu Mu, was 30 <i>li</i>; but on one -occasion, when pursuing <span xml:lang="zh" lang="zh">劉備</span> Liu Pei, Ts‘ao Ts‘ao is said to have -covered the incredible distance of 300 <i>li</i> within twenty-four hours.</p> - -<p class="trans_noindent">doing a hundred <i>li</i> in order to wrest an advantage, the leaders of -all your three divisions will fall into the hands of the enemy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 勁者先罷者後其法十一而至</p> - -<p>The stronger men will be in front, the jaded ones will fall behind, -and on this plan only one-tenth of your army will reach its destination.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">罷</span>, see II. § 14. The moral is, as Ts‘ao Kung and others point -out: Don’t march a hundred <i>li</i> to gain a tactical advantage, -either with or without impedimenta. Manœuvres of this description -should be confined to short distances. Stonewall Jackson said: -“The hardships of forced marches are often more painful than the -dangers of battle.” He did not often call upon his troops for -extraordinary exertions. It was only when he intended a surprise, -or when a rapid retreat was imperative, that he sacrificed -everything to speed.<a href="#Footnote171" class="fnanchor" id="FNanchor171">[171]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 五十里而爭利則蹶上將軍其法半至</p> - -<p>If you march fifty <i>li</i> in order to outmanœuvre the enemy, you will -lose the leader of your first division, and only half your force will -reach the goal.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">蹶</span> is explained as similar in meaning to <span xml:lang="zh" lang="zh">挫</span>: literally, “the leader -of the first division will be <em>torn away</em>.” Cf. Tso Chuan, <span xml:lang="zh" lang="zh">襄</span> 19<sup>th</sup> -year: <span xml:lang="zh" lang="zh">是謂蹶其本</span> “This is a case of [the falling tree] tearing up -its roots.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 三十里而爭利則三分之二至</p> - -<p>If you march thirty <i>li</i> with the same object, two-thirds of your army -will arrive.</p> - -<p class="annot">In the <cite>T‘ung Tien</cite> is added: <span xml:lang="zh" lang="zh">以是知軍爭之難</span> “From this we may know -the difficulty of manœuvring.”</p> - -<p class="pagenum" id="Page_60">{60}</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 是故軍無輜重則亡無糧食則亡無委積則亡</p> - -<p>We may take it then that an army without its baggage-train is lost; -without provisions it is lost; without bases of supply it is lost.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">委積</span> is explained by Tu Yu as <span xml:lang="zh" lang="zh">芻草之屬</span> “fodder and the like;” by Tu -Mu and Chang Yü as <span xml:lang="zh" lang="zh">財貨</span> “goods in general;” and by Wang Hsi as -<span xml:lang="zh" lang="zh">薪鹽蔬材之屬</span> “fuel, salt, foodstuffs, etc.” But I think what Sun Tzŭ -meant was “stores accumulated in dépôts,” as distinguished from -<span xml:lang="zh" lang="zh">輜重</span> and <span xml:lang="zh" lang="zh">糧食</span>, the various impedimenta accompanying an army on its -march. Cf. <cite>Chou Li</cite>, ch. xvi. fol. 10: <span xml:lang="zh" lang="zh">委人</span> ... <span xml:lang="zh" lang="zh">斂薪芻凡疏材木材凡畜聚之物</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故不知諸侯之謀者不能豫交</p> - -<p>We cannot enter into alliances until we are acquainted with the -designs of our neighbours.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">豫</span> = <span xml:lang="zh" lang="zh">先</span>. Li Ch‘üan understands it as <span xml:lang="zh" lang="zh">備</span> “guard against,” which is -hardly so good. An original interpretation of <span xml:lang="zh" lang="zh">交</span> is given by Tu Mu, -who says it stands for <span xml:lang="zh" lang="zh">交兵</span> or <span xml:lang="zh" lang="zh">合戰</span> “join in battle.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 不知山林險阻沮澤之形者不能行軍</p> - -<p>We are not fit to lead an army on the march unless we are familiar -with the face of the country—its mountains and forests, its pitfalls</p> - -<p class="annot"><span xml:lang="zh" lang="zh">險</span>, defined as <span xml:lang="zh" lang="zh">坑塹</span> (Ts‘ao Kung) or <span xml:lang="zh" lang="zh">坑坎</span> (Chang Yü).</p> - -<p class="trans_noindent">and precipices,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">阻</span>, defined as <span xml:lang="zh" lang="zh">一高一下</span>.</p> - -<p class="trans_noindent">its marshes</p> - -<p class="annot"><span xml:lang="zh" lang="zh">沮</span>, defined as <span xml:lang="zh" lang="zh">水草漸洳者</span>.</p> - -<p class="trans_noindent">and swamps.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">澤</span>, defined as <span xml:lang="zh" lang="zh">衆水所歸而不流者</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 不用鄉導者不能得地利</p> - -<p>We shall be unable to turn natural advantages to account unless we -make use of local guides.</p> - -<p class="annot">§§ 12–14 are repeated in chap. XI. § 52.</p> - -<p class="pagenum" id="Page_61">{61}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 故兵以詐立以利動</p> - -<p>In war, practise dissimulation, and you will succeed.</p> - -<p class="annot">According to Tu Mu, <span xml:lang="zh" lang="zh">立</span> stands for <span xml:lang="zh" lang="zh">立勝</span>. Cf. I. § 18. In the tactics -of Turenne, deception of the enemy, especially as to the numerical -strength of his troops, took a very prominent position.<a href="#Footnote172" class="fnanchor" id="FNanchor172">[172]</a></p> - -<p class="trans_noindent">Move only if there is a real advantage to be gained.</p> - -<p class="annot">This is the interpretation of all the commentators except Wang -Hsi, who has the brief note <span xml:lang="zh" lang="zh">誘之也</span> “Entice out the enemy” (by -offering him some apparent advantage).</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 以分合爲變者也</p> - -<p>Whether to concentrate or to divide your troops, must be decided by -circumstances.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故其疾如風其徐如林</p> - -<p>Let your rapidity be that of the wind,</p> - -<p class="annot">The simile is doubly appropriate, because the wind is not only -swift but, as Mei Yao-ch‘ên points out, <span xml:lang="zh" lang="zh">無形跡</span> “invisible and -leaves no tracks.”</p> - -<p class="trans_noindent">your compactness that of the forest.</p> - -<p class="annot">It is hardly possible to take <span xml:lang="zh" lang="zh">徐</span> here in its ordinary sense of -“sedate,” as Tu Yu tries to do. Mêng Shih comes nearer the mark in -his note <span xml:lang="zh" lang="zh">緩行須有行列</span> “When slowly marching, order and ranks must be -preserved”—so as to guard against surprise attacks. But natural -forests do not grow in rows, whereas they do generally possess the -quality of density or compactness. I think then that Mei Yao-ch‘ên -uses the right adjective in saying <span xml:lang="zh" lang="zh">如林之森然</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 侵掠如火不動如山</p> - -<p>In raiding and plundering be like fire,</p> - -<p class="annot">Cf. <cite>Shih Ching</cite>, IV. 3. iv. 6: <span xml:lang="zh" lang="zh">如火烈烈則莫我敢曷</span> “Fierce as a -blazing fire which no man can check.”</p> - -<p class="trans_noindent">in immovability like a mountain.</p> - -<p class="annot">That is, when holding a position from which the enemy is trying to -dislodge you, or perhaps, as Tu Yu says, when he is trying to -entice you into a trap.</p> - -<p class="pagenum" id="Page_62">{62}</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 難知如陰動如雷霆</p> - -<p>Let your plans be dark and impenetrable as night, and when you move, -fall like a thunderbolt.</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">震</span> instead of <span xml:lang="zh" lang="zh">霆</span>. Cf. IV. § 7. Tu Yu quotes a -saying of T‘ai Kung which has passed into a proverb: -<span xml:lang="zh" lang="zh">疾雷不及掩耳疾電不及瞑目</span> “You cannot shut your ears to the thunder or -your eyes to the lightning—so rapid are they.” Likewise, an attack -should be made so quickly that it cannot be parried.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 掠鄉分衆廓地分利</p> - -<p>When you plunder a countryside, let the spoil be divided amongst your -men;</p> - -<p class="annot">The reading of Tu Yu, Chia Lin, and apparently Ts‘ao Kung, is -<span xml:lang="zh" lang="zh">指向分衆</span>, which is explained as referring to the subdivision of the -army, mentioned in V. §§ 1, 2, by means of banners and flags, -serving to point out (<span xml:lang="zh" lang="zh">指</span>) to each man the way he should go (<span xml:lang="zh" lang="zh">向</span>). -But this is very forced, and the ellipsis is too great, even for -Sun Tzŭ. Luckily, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the variant -<span xml:lang="zh" lang="zh">嚮</span>, which not only suggests the true reading <span xml:lang="zh" lang="zh">鄉</span>, but affords some -clue to the way in which the corruption arose. Some early -commentator having inserted <span xml:lang="zh" lang="zh">向</span> as the sound of <span xml:lang="zh" lang="zh">鄉</span>, the two may -afterwards have been read as one character; and this being -interchangeable with <span xml:lang="zh" lang="zh">向</span>, <span xml:lang="zh" lang="zh">鄉</span> must finally have disappeared -altogether. Meanwhile, <span xml:lang="zh" lang="zh">掠</span> would have been altered to <span xml:lang="zh" lang="zh">指</span> in order to -make sense. As regards <span xml:lang="zh" lang="zh">分衆</span>, I believe that Ho Shih alone has -grasped the real meaning, the other commentators understanding it -as “dividing the men into parties” to search for plunder. 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.</p> - -<p class="trans_noindent">when you capture new territory, cut it up into allotments for the -benefit of the soldiery.</p> - -<p class="annot">That this is the meaning, may be gathered from Tu Mu’s note: -<span xml:lang="zh" lang="zh">開土拓境則分割與有功者</span>. The <span xml:lang="zh" lang="zh">三略</span> gives the same advice: 𫉬地裂之. <span xml:lang="zh" lang="zh">廓</span> -means “to enlarge” or “extend”—at the expense of the enemy, -understood. Cf. <cite>Shih Ching</cite>, III. 1. vii. 1: <span xml:lang="zh" lang="zh">憎其式廓</span> “hating all -the great States.” Ch‘ên Hao also says <span xml:lang="zh" lang="zh">屯兵種蒔</span> “quarter your -soldiers on the land, and let them sow and plant<span class="pagenum" id="Page_63">{63}</span> 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 <span xml:lang="zh" lang="zh">班超</span> Pan -Ch‘ao who penetrated to the Caspian, and in more recent years, -those of <span xml:lang="zh" lang="zh">福康安</span> Fu-k‘ang-an and <span xml:lang="zh" lang="zh">左宗棠</span> Tso Tsung-t‘ang.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 懸權而動</p> - -<p>Ponder and deliberate</p> - -<p class="annot">Note that both these words, like the Chinese <span xml:lang="zh" lang="zh">懸權</span>, are really -metaphors derived from the use of scales.</p> - -<p class="trans_noindent">before you make a move.</p> - -<p class="annot">Chang Yü quotes <span xml:lang="zh" lang="zh">尉繚子</span> as saying that we must not break camp until -we have gauged the resisting power of the enemy and the cleverness -of the opposing general. Cf. the “seven comparisons” in I. § 13. -Capt. Calthrop omits this sentence.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 先知迂直之計者勝此軍爭之法也</p> - -<p>He will conquer who has learnt the artifice of deviation.</p> - -<p class="annot">See <i>supra</i>, §§ 3, 4.</p> - -<p class="trans_noindent">Such is the art of manœuvring.</p> - -<p class="annot">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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 軍政曰言不相聞故爲金鼓視不相見故爲旌旗</p> - -<p>The Book of Army Management says:</p> - -<p class="annot">It is perhaps significant that none of the earlier commentators -give us any information about this work. Mei Yao-ch‘ên calls it -<span xml:lang="zh" lang="zh">軍之舊典</span> “an ancient military classic,” and Wang Hsi, <span xml:lang="zh" lang="zh">古軍書</span> “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.</p> - -<p class="pagenum" id="Page_64">{64}</p> - -<p class="trans_noindent">On the field of battle,</p> - -<p class="annot">Implied, though not actually in the Chinese.</p> - -<p class="trans_noindent">the spoken word does not carry far enough: hence the institution of -gongs and drums.</p> - -<p class="annot">I have retained the words <span xml:lang="zh" lang="zh">金鼓</span> of the original text, which recur in -the next paragraph, in preference to the other reading <span xml:lang="zh" lang="zh">鼓鐸</span> “drums -and bells,” which is found in the <cite>T‘ung Tien</cite>, <cite>Pei T‘ang Shu -Ch‘ao</cite> and <cite>Yü Lan</cite>. <span xml:lang="zh" lang="zh">鐸</span> is a bell with a clapper. See <cite>Lun Yü</cite> III. -24, <cite>Chou Li</cite> XXIX. 15, 29. <span xml:lang="zh" lang="zh">金</span> of course would include both gongs -and bells of every kind. The <cite>T‘u Shu</cite> inserts a <span xml:lang="zh" lang="zh">之</span> after each <span xml:lang="zh" lang="zh">爲</span>.</p> - -<p class="trans_noindent">Nor can ordinary objects be seen clearly enough: hence the institution -of banners and flags.</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 夫金鼓旌旗者所以一民之耳目也</p> - -<p>Gongs and drums, banners and flags, are means whereby the ears and -eyes of the host</p> - -<p class="annot">The original text, followed by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">人</span> for <span xml:lang="zh" lang="zh">民</span> here -and in the next two paragraphs. But, as we have seen, <span xml:lang="zh" lang="zh">人</span> is -generally used in Sun Tzŭ for the enemy.</p> - -<p class="trans_noindent">may be focussed on one particular point.</p> - -<p class="annot">Note the use of <span xml:lang="zh" lang="zh">一</span> as a verb. Chang Yü says: -<span xml:lang="zh" lang="zh">視聽均齊則雖百萬之衆進退如一矣</span> “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”!</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 民既專一則勇者不得獨進怯者不得獨退此用衆之法也</p> - -<p>The host thus forming a single united body, it is impossible either -for the brave to advance alone, or for the cowardly to retreat alone.</p> - -<p class="annot">Chang Yü quotes a saying: <span xml:lang="zh" lang="zh">令不進而進與令不退而退厥罪惟均</span> “Equally -guilty are those who advance against orders and those who retreat -against orders.” Tu Mu tells a story in this connection of <span xml:lang="zh" lang="zh">吳起</span> 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<span class="pagenum" id="Page_65">{65}</span> -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.”</p> - -<p class="trans_noindent">This is the art of handling large masses of men.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 故夜戰多火鼓晝戰多旌旗所以變民之耳目也</p> - -<p>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.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has the bad variant <span xml:lang="zh" lang="zh">便</span> for <span xml:lang="zh" lang="zh">變</span>. With regard to the -latter word, I believe I have hit off the right meaning, the whole -phrase being slightly elliptical for “influencing the movements of -the army through their senses of sight and hearing.” Li Ch‘üan, Tu -Mu and Chia Lin certainly seem to understand it thus. The other -commentators, however, take <span xml:lang="zh" lang="zh">民</span> (or <span xml:lang="zh" lang="zh">人</span>) as the enemy, and <span xml:lang="zh" lang="zh">變</span> as -equivalent to <span xml:lang="zh" lang="zh">變惑</span> or <span xml:lang="zh" lang="zh">變亂</span> “to perplex” or “confound.” This does -not agree so well with what has gone before, though on the other -hand it renders the transition to § 27 less abrupt. The whole -question, I think, hinges on the alternative readings <span xml:lang="zh" lang="zh">民</span> and <span xml:lang="zh" lang="zh">人</span>. -The latter would almost certainly denote the enemy. Ch‘ên Hao -alludes to <span xml:lang="zh" lang="zh">李光弼</span> Li Kuang-pi’s night ride to <span xml:lang="zh" lang="zh">河陽</span> Ho-yang at the -head of 500 mounted men; they made such an imposing display with -torches, that though the rebel leader <span xml:lang="zh" lang="zh">史思明</span> Shih Ssŭ-ming had a -large army, he did not dare to dispute their passage. [Ch‘ên Hao -gives the date as <span xml:lang="zh" lang="zh">天寳末</span> A.D. 756; but according to the <span xml:lang="zh" lang="zh">新唐書</span> New -T‘ang History, <span xml:lang="zh" lang="zh">列傳</span> 61, it must have been later than this, probably -760.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 故三軍可奪氣將軍可奪心</p> - -<p>A whole army may be robbed of its spirit;</p> - -<p class="annot">“In war,” says Chang Yü, “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 -ardour and enthusiasm have worn off, and then strike. It is in -this way that they may be robbed of their keen spirit.” Li Ch‘üan -and others tell an anecdote (to be found in the <cite>Tso Chuan</cite>,<span class="pagenum" id="Page_66">{66}</span> <span xml:lang="zh" lang="zh">莊公</span> -year 10, § 1) of <span xml:lang="zh" lang="zh">曹劌</span> Ts‘ao Kuei, a <i>protégé</i> of Duke Chuang of Lu. -The latter State was attacked by Ch‘i, and the Duke was about to -join battle at <span xml:lang="zh" lang="zh">長勺</span> 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.” <span xml:lang="zh" lang="zh">吳子</span> (chap. 4) puts “spirit” first -among the “four important influences” in war, and continues: -<span xml:lang="zh" lang="zh">三軍之衆百萬之師張設輕重在於一人是謂氣機</span> “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!”</p> - -<p class="trans_noindent">a commander-in-chief may be robbed of his presence of mind.</p> - -<p class="annot">Capt. Calthrop goes woefully astray with “defeat his general’s -ambition.” Chang Yü says: <span xml:lang="zh" lang="zh">心者將之所主也夫治亂勇怯皆主於心</span> “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 <span xml:lang="zh" lang="zh">李靖</span> Li Ching (A.D. -571–649) has a saying: <span xml:lang="zh" lang="zh">夫攻者不止攻其城擊其陳而已必有攻其心之術焉</span> -“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.” [<span xml:lang="zh" lang="zh">問對</span>, pt. 3.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 是故朝氣銳晝氣惰暮氣歸</p> - -<p>Now a soldier’s spirit is keenest in the morning;</p> - -<p class="annot">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.</p> - -<p class="trans_noindent">by noonday it has begun to flag; and in the evening, his mind is bent -only on returning to camp.</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 故善用兵者避其銳氣擊其惰歸此治氣者也</p> - -<p>A clever general, therefore,</p> - -<p class="pagenum" id="Page_67">{67}</p> - -<p class="annot">The <span xml:lang="zh" lang="zh">故</span>, which certainly seems to be wanted here, is omitted in the -<cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">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.</p> - -<p class="annot">The <cite>T‘ung Tien</cite>, for reasons of <span xml:lang="zh" lang="zh">避諱</span> “avoidance of personal names -of the reigning dynasty,” reads <span xml:lang="zh" lang="zh">理</span> for <span xml:lang="zh" lang="zh">治</span> in this and the two next -paragraphs.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 以治待亂以靜待譁此治心者也</p> - -<p>Disciplined and calm, to await the appearance of disorder and hubbub -amongst the enemy:—this is the art of retaining self-possession.</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 以近待遠以佚待勞以飽待飢此治力者也</p> - -<p>To be near the goal while the enemy is still far from it, to wait at -ease</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">逸</span> for <span xml:lang="zh" lang="zh">佚</span>. The two characters are practically -synonymous, but according to the commentary, the latter is the -form always used in Sun Tzŭ.</p> - -<p class="trans_noindent">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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 無要正正之旗勿擊堂堂之陳此治變者也</p> - -<p>To refrain from intercepting</p> - -<p class="annot"><span xml:lang="zh" lang="zh">邀</span> is the reading of the original text. But the <span xml:lang="zh" lang="zh">兵書要訣</span> quotes the -passage with <span xml:lang="zh" lang="zh">要</span> yao<sup>1</sup> (also meaning “to intercept”), and this is -supported by the <cite>Pei T‘ang Shu Ch‘ao</cite> the <cite>Yü Lan</cite>, and Wang -Hsi’s text.</p> - -<p class="trans_noindent">an enemy whose banners are in perfect order, to refrain from attacking -an army drawn up in calm and confident array:</p> - -<p class="annot">For this translation of <span xml:lang="zh" lang="zh">堂堂</span>, I can appeal to the authority of Tu -Mu, who defines the phrase as <span xml:lang="zh" lang="zh">無懼</span>. The other commentators mostly -follow Ts‘ao Kung, who says <span xml:lang="zh" lang="zh">大</span>, probably meaning “grand and -imposing”. Li Ch‘üan, however, has <span xml:lang="zh" lang="zh">部分</span> “in subdivisions,” which is -somewhat strange.</p> - -<p class="pagenum" id="Page_68">{68}</p> - -<p class="trans_noindent">—this is the art of studying circumstances.</p> - -<p class="annot">I have not attempted a uniform rendering of the four phrases <span xml:lang="zh" lang="zh">治氣</span>, -<span xml:lang="zh" lang="zh">治心</span>, <span xml:lang="zh" lang="zh">治力</span> and <span xml:lang="zh" lang="zh">治變</span>, though <span xml:lang="zh" lang="zh">治</span> really bears the same meaning in each -case. It is to be taken, I think, not in the sense of “to govern” -or “control,” but rather, as K‘ang Hsi defines it, = <span xml:lang="zh" lang="zh">簡習</span> “to -examine and practise,” hence “look after,” “keep a watchful eye -upon.” We may find an example of this use in the <cite>Chou Li</cite>, XVIII. -fol. 46: <span xml:lang="zh" lang="zh">治其大禮</span>. Sun Tzŭ has not told us to control or restrain -the quality which he calls <span xml:lang="zh" lang="zh">氣</span>, but only to observe the time at -which it is strongest. As for <span xml:lang="zh" lang="zh">心</span>, it is important to remember that -in the present context it can only mean “presence of mind.” To -speak of “controlling presence of mind” is absurd, and Capt. -Calthrop’s “to have the heart under control” is hardly less so. -The whole process recommended here is that of VI. § 2: <span xml:lang="zh" lang="zh">致人而不致於人</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">33. 故用兵之法高陵勿向背邱勿逆</p> - -<p>It is a military axiom not to advance uphill against the enemy, nor to -oppose him when he comes downhill.</p> - -<p class="annot">The <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">倍</span> for <span xml:lang="zh" lang="zh">背</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 佯北勿從銳卒勿攻</p> - -<p>Do not pursue an enemy who simulates flight; do not attack soldiers -whose temper is keen.</p> - -<p xml:lang="zh" lang="zh" class="ctext">35. 餌兵勿食歸師勿遏</p> - -<p>Do not swallow a bait offered by the enemy.</p> - -<p class="annot">Li Ch‘üan 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‘ên Hao and Chang Yü carefully -point out that the saying has a wider application. The <cite>T‘ung -Tien</cite> reads <span xml:lang="zh" lang="zh">貪</span> “to covet” instead of <span xml:lang="zh" lang="zh">食</span>. The similarity of the two -characters sufficiently accounts for the mistake.</p> - -<p class="trans_noindent">Do not interfere with an army that is returning home.</p> - -<p class="annot">The commentators explain this rather singular piece of advice by -saying that a man whose heart is set on returning home will fight -to the death against any attempt to bar his way, and is therefore -too dangerous an opponent to be tackled. Chang Yü quotes the words -of Han Hsin: <span xml:lang="zh" lang="zh">從思東歸之士何所不克</span> “Invincible is the soldier who -hath his desire and returneth homewards.” A marvellous tale is -told of<span class="pagenum" id="Page_69">{69}</span> Ts‘ao Ts‘ao’s courage and resource in ch. 1 of the <cite>San -Kuo Chih</cite>, <span xml:lang="zh" lang="zh">武帝紀</span>: In 198 A.D., he was besieging <span xml:lang="zh" lang="zh">張繡</span> Chang Hsiu in -<span xml:lang="zh" lang="zh">穰</span> Jang, when <span xml:lang="zh" lang="zh">劉表</span> Liu Piao sent reinforcements with a view to -cutting off Ts‘ao’s retreat. The latter was obliged to draw off -his troops, only to find himself hemmed in between two enemies, -who were guarding each outlet of a narrow pass in which he had -engaged himself. In this desperate plight Ts‘ao waited until -nightfall, when he bored a tunnel into the mountain side and laid -an ambush in it. Then he marched on with his baggage-train, and -when it grew light, Chang Hsiu, finding that the bird had flown, -pressed after him in hot pursuit. As soon as the whole army had -passed by, the hidden troops fell on its rear, while Ts‘ao himself -turned and met his pursuers in front, so that they were thrown -into confusion and annihilated. Ts‘ao Ts‘ao said afterwards: -<span xml:lang="zh" lang="zh">虜遏吾歸師而與吾死地戰吾是以知勝矣</span> “The brigands tried to check my -army in its retreat and brought me to battle in a desperate -position: hence I knew how to overcome them.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">36. 圍師必闕窮宼勿迫</p> - -<p>When you surround an army, leave an outlet free.</p> - -<p class="annot">This does not mean that the enemy is to be allowed to escape. The -object, as Tu Mu puts it, is <span xml:lang="zh" lang="zh">示以生路令無必死之心</span> “to make him -believe that there is a road to safety, and thus prevent his -fighting with the courage of despair.” Tu Mu adds pleasantly: -<span xml:lang="zh" lang="zh">因而擊之</span> “After that, you may crush him.”</p> - -<p class="trans_noindent">Do not press a desperate foe too hard.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">迫</span>, the <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">追</span> “pursue.” Ch‘ên Hao quotes the -saying: <span xml:lang="zh" lang="zh">鳥窮則搏獸窮則噬</span> “Birds and beasts when brought to bay will -use their claws and teeth.” Chang Yü says: <span xml:lang="zh" lang="zh">敵若焚舟破釜決一戰則不可逼迫來</span> -“If your adversary has burned his boats and destroyed his -cooking-pots, and is ready to stake all on the issue of a battle, -he must not be pushed to extremities.” The phrase <span xml:lang="zh" lang="zh">窮宼</span> doubtless -originated with Sun Tzŭ. The <cite>P‘ei Wên Yün Fu</cite> gives four examples -of its use, the earliest being from the <cite>Ch‘ien Han Shu</cite>, and -I have found another in chap. 34 of the same work. Ho Shih -illustrates the meaning by a story taken from the life of <span xml:lang="zh" lang="zh">符彥卿</span> Fu -Yen-ch‘ing in ch. 251 of the <span xml:lang="zh" lang="zh">宋史</span>. That general, together with his -colleague <span xml:lang="zh" lang="zh">杜重威</span> Tu Chung-wei, was surrounded by a vastly superior -army of Khitans in the year 945 A.D. The country was bare and -desert-like, and the little Chinese force was soon in dire straits -for want of<span class="pagenum" id="Page_70">{70}</span> water. The wells they bored ran dry, and the men were -reduced to squeezing lumps of mud and sucking out the moisture. -Their ranks thinned rapidly, until at last Fu Yen-ch‘ing -exclaimed: “We are desperate men. Far better to die for our -country than to go with fettered hands into captivity!” A strong -gale happened to be blowing from the north-east and darkening the -air with dense clouds of sandy dust. Tu Chung-wei was for waiting -until this had abated before deciding on a final attack; but -luckily another officer, <span xml:lang="zh" lang="zh">李守貞</span> Li Shou-chêng by name, was quicker -to see an opportunity, and said: “They are many and we are few, -but in the midst of this sandstorm our numbers will not be -discernible; victory will go to the strenuous fighter, and the -wind will be our best ally.” Accordingly, Fu Yen-ch‘ing made a -sudden and wholly unexpected onslaught with his cavalry, routed -the barbarians and succeeded in breaking through to safety. -[Certain details in the above account have been added from the -<span xml:lang="zh" lang="zh">歴代紀事年表</span>, ch. 78.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">37. 此用兵之法也</p> - -<p>Such is the art of warfare.</p> - -<p class="annot">Chêng Yu-hsien in his <span xml:lang="zh" lang="zh">遺說</span> inserts <span xml:lang="zh" lang="zh">妙</span> after <span xml:lang="zh" lang="zh">法</span>. I take it that these -words conclude the extract from the <span xml:lang="zh" lang="zh">軍政</span> which began at § 23.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_71">{71}</p> -<h2 class="nobreak">VIII. <span xml:lang="zh" lang="zh">九變篇</span><br /><br /> - -VARIATION OF TACTICS.</h2> -</div> - -<p class="annot">The heading means literally “The Nine Variations,” but as Sun Tzŭ -does not appear to enumerate these, and as, indeed, he has already -told us (V. §§ 6–11) that such deflections from the ordinary -course are practically innumerable, we have little option but to -follow Wang Hsi, who says that “Nine” stands for an indefinitely -large number. “All it means is that in warfare <span xml:lang="zh" lang="zh">當極其變</span> we ought to -vary our tactics to the utmost degree ... I do not know what Ts‘ao -Kung makes these Nine Variations out to be [the latter’s note is -<span xml:lang="zh" lang="zh">變其正得其所用九也</span>], but it has been suggested that they are -connected with the Nine Situations”—of chap. XI. This is the view -adopted by Chang Yü: see note on <span xml:lang="zh" lang="zh">死地</span>, § 2. The only other -alternative is to suppose that something has been lost—a -supposition to which the unusual shortness of the chapter lends -some weight.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡用兵之法將受命於君合軍聚衆</p> - -<p>Sun Tzŭ said: In war, the general receives his commands from the -sovereign, collects his army and concentrates his forces.</p> - -<p class="annot">Repeated from VII. § 1, where it is certainly more in place. It -may have been interpolated here merely in order to supply a -beginning to the chapter.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 圮地無舍衢地合交絶地無留圍地則謀死地則戰</p> - -<p>When in difficult country, do not encamp.</p> - -<p class="annot">For explanation of <span xml:lang="zh" lang="zh">圮地</span>, see XI. § 8.</p> - -<p class="trans_noindent">In country where high roads intersect, join hands with your allies.</p> - -<p class="annot">See XI, §§ 6, 12. Capt. Calthrop omits <span xml:lang="zh" lang="zh">衢地</span>.</p> - -<p class="pagenum" id="Page_72">{72}</p> - -<p class="trans_noindent">Do not linger in dangerously isolated positions.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">絶地</span> is not one of the Nine Situations as given in the beginning -of chap. XI, but occurs later on (<i>ibid</i>. § 43, <i>q.v.</i>). We may -compare it with <span xml:lang="zh" lang="zh">重地</span> (XI. § 7). Chang Yü calls it a <span xml:lang="zh" lang="zh">危絶之地</span>, -situated across the frontier, in hostile territory. Li Ch‘üan says -it is “country in which there are no springs or wells, flocks or -herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms -and precipices, without a road by which to advance.”</p> - -<p class="trans_noindent">In hemmed-in situations, you must resort to stratagem.</p> - -<p class="annot">See XI. §§ 9, 14. Capt. Calthrop has “mountainous and wooded -country,” which is a quite inadequate translation of <span xml:lang="zh" lang="zh">圍</span>.</p> - -<p class="trans_noindent">In a desperate position, you must fight.</p> - -<p class="annot">See XI. §§ 10, 14. Chang Yü has an important note here, which must -be given in full. “From <span xml:lang="zh" lang="zh">圮地無舍</span>,” he says, “down to this point, -the Nine Variations are presented to us. The reason why only five -are given is that the subject is treated <i>en précis</i> (<span xml:lang="zh" lang="zh">舉其大略也</span>). -So in chap. XI, where he discusses the variations of tactics -corresponding to the Nine Grounds, Sun Tzŭ mentions only six -variations; there again we have an abridgment. [I cannot -understand what Chang Yü means by this statement. He can only be -referring to §§ 11–14 or §§ 46–50 of chap. XI; but in both places -all the nine grounds are discussed. Perhaps he is confusing -these with the Six <span xml:lang="zh" lang="zh">地形</span> of chap. X.] All kinds of ground have -corresponding military positions, and also a variation of tactics -suitable to each (<span xml:lang="zh" lang="zh">凡地有勢有變</span>). In chap. XI, what we find -enumerated first [§§ 2–10] are the situations; afterwards [§§ -11–14] the corresponding tactics. Now, how can we tell that the -<span xml:lang="zh" lang="zh">九變</span> “Nine Variations” are simply the <span xml:lang="zh" lang="zh">九地之變</span> “variations of -tactics corresponding to the Nine Grounds”? It is said further -on [§ 5] that ‘the general who does not understand the nine -variations of tactics may be well acquainted with the features -of the country, yet he will not be able to turn his knowledge to -practical account.’ Again, in chap. XI [§ 41] we read: ‘The -different measures adapted to the nine varieties of ground -(<span xml:lang="zh" lang="zh">九地之變</span>) and the expediency of aggressive or defensive tactics -must be carefully examined.’ From a consideration of these -passages the meaning is made clear. When later on the nine grounds -are enumerated, Sun Tzŭ recurs to these nine variations. He wishes -here to speak of the Five Advantages [see <i>infra</i>, § 6], so he -begins by setting forth the Nine Variations. These are inseparably -connected in practice, and therefore they are dealt with -together.” The weak point of this argument is the suggestion that -<span xml:lang="zh" lang="zh">五事</span> “five things” can stand as a <span xml:lang="zh" lang="zh">大畧</span>, that is, an<span class="pagenum" id="Page_73">{73}</span> abstract or -abridgment, of nine, when those that are omitted are not less -important than those that appear, and when one of the latter is -not included amongst the nine at all.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受</p> - -<p>There are roads which must not be followed,</p> - -<p class="annot">“Especially those leading through narrow defiles,” says Li Ch‘üan, -“where an ambush is to be feared.”</p> - -<p class="trans_noindent">armies which must not be attacked,</p> - -<p class="annot">More correctly, perhaps, “there are times when an army must not be -attacked.” Ch‘ên Hao says: “When you see your way to obtain a -trivial advantage, but are powerless to inflict a real defeat, -refrain from attacking, for fear of overtaxing your men’s strength.”</p> - -<p class="trans_noindent">towns</p> - -<p class="annot">Capt. Calthrop says “castles”—an unfortunate attempt to introduce -local colour.</p> - -<p class="trans_noindent">which must not be besieged,</p> - -<p class="annot">Cf. III. § 4. Ts‘ao Kung gives an interesting illustration from -his own experience. When invading the territory of <span xml:lang="zh" lang="zh">徐州</span> Hsü-chou, -he ignored the city of <span xml:lang="zh" lang="zh">華費</span> Hua-pi, which lay directly in his path, -and pressed on into the heart of the country. This excellent -strategy was rewarded by the subsequent capture of no fewer than -fourteen important district cities. Chang Yü says: “No town should -be attacked which, if taken, cannot be held, or if left alone, -will not cause any trouble.” <span xml:lang="zh" lang="zh">荀罃</span> Hsün Ying, when urged to attack -<span xml:lang="zh" lang="zh">偪陽</span> Pi-yang, replied: “The city is small and well-fortified; even -if I succeed in taking it, ’t will be no great feat of arms; -whereas if I fail, I shall make myself a laughing-stock.” In the -seventeenth century, sieges still formed a large proportion of -war. It was Turenne who directed attention to the importance of -marches, countermarches and manœuvres. He said: “It is a great -mistake to waste men in taking a town when the same expenditure of -soldiers will gain a province.”<a href="#Footnote173" class="fnanchor" id="FNanchor173">[173]</a></p> - -<p class="trans_noindent">positions which must not be contested, commands of the sovereign which -must not be obeyed.</p> - -<p class="annot">This is a hard saying for the Chinese, with their reverence for -authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim:<span class="pagenum" id="Page_74">{74}</span> -<span xml:lang="zh" lang="zh">兵者凶器也爭者逆德也將者死官也</span> “Weapons are baleful instruments, -strife is antagonistic to virtue, a military commander is the -negation of civil order!” The unpalatable fact remains, however, -that even Imperial wishes must be subordinated to military -necessity. Cf. III. § 17. (5), X. § 23. The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">將在軍</span> -before <span xml:lang="zh" lang="zh">君命</span>, etc. This is a gloss on the words by Chu-ko Liang, -which being repeated by Tu Yu became incorporated with the text. -Chang Yü thinks that these five precepts are the <span xml:lang="zh" lang="zh">五利</span> referred -to in § 6. Another theory is that the mysterious <span xml:lang="zh" lang="zh">九變</span> are here -enumerated, starting with <span xml:lang="zh" lang="zh">圮地無舍</span> and ending at <span xml:lang="zh" lang="zh">地有所不爭</span>, while -the final clause <span xml:lang="zh" lang="zh">君命有所不受</span> embraces and as it were sums up all -the nine. Thus Ho Shih says: “Even if it be your sovereign’s -command to encamp in difficult country, linger in isolated -positions, etc., you must not do so.” The theory is perhaps a -little too ingenious to be accepted with confidence.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故將通於九變之利者知用兵矣</p> - -<p>The general who thoroughly understands the advantages that accompany -variation of tactics knows how to handle his troops.</p> - -<p class="annot">Before <span xml:lang="zh" lang="zh">利</span> in the original text there is a <span xml:lang="zh" lang="zh">地</span> which is obviously not -required.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 將不通於九變之利者雖知地形不能得地之利矣</p> - -<p>The general who does not understand these, may be well acquainted with -the configuration of the country, yet he will not be able to turn his -knowledge to practical account.</p> - -<p class="annot">Literally, “get the advantage of the ground,” which means not only -securing good positions, but availing oneself of natural -advantages in every possible way. Chang Yü says: “Every kind of -ground is characterised by certain natural features, and also -gives scope for a certain variability of plan. How is it possible -to turn these natural features to account unless topographical -knowledge is supplemented by versatility of mind?”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 治兵不知九變之術雖知五利不能得人之用矣</p> - -<p>So, the student of war who is unversed in the art of varying his -plans, even though he be acquainted with the Five Advantages, will -fail to make the best use of his men.</p> - -<p class="pagenum" id="Page_75">{75}</p> - -<p class="annot">Ts‘ao Kung says that the <span xml:lang="zh" lang="zh">五利</span> are <span xml:lang="zh" lang="zh">下五事也</span> “the five things that -follow;” but this cannot be right. We must rather look back to the -five “variations” contained in § 3. Chia Lin (who reads <span xml:lang="zh" lang="zh">五變</span> here -to balance the <span xml:lang="zh" lang="zh">五利</span>) tells us that these imply five obvious and -generally advantageous lines of action, namely: “if a certain road -is short, it must be followed; if an army is isolated, it must -be attacked; if a town is in a parlous condition, it must be -besieged; if a position can be stormed, it must be attempted; and -if consistent with military operations, the ruler’s commands must -be obeyed.” But there are circumstances which sometimes forbid a -general to use these advantages. For instance, “a certain road may -be the shortest way for him, but if he knows that it abounds in -natural obstacles, or that the enemy has laid an ambush on it, he -will not follow that road. A hostile force may be open to attack, -but if he knows that it is hard-pressed and likely to fight with -desperation, he will refrain from striking,” and so on. Here the -<span xml:lang="zh" lang="zh">變</span> comes in to modify the <span xml:lang="zh" lang="zh">利</span>, and hence we see the uselessness of -knowing the one without the other—of having an eye for weaknesses -in the enemy’s armour without being clever enough to recast one’s -plans on the spur of the moment. Capt. Calthrop offers this -slovenly translation: “In the management of armies, if the art of -the Nine Changes be understood [<i>sic</i>], a knowledge of the Five -Advantages is of no avail.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 是故智者之慮必雜於利害</p> - -<p>Hence in the wise leader’s plans, considerations of advantage and of -disadvantage will be blended together.</p> - -<p class="annot">“Whether in an advantageous position or a disadvantageous one,” -says Ts‘ao Kung, “the opposite state should be always present to -your mind.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 雜於利而務可信也</p> - -<p>If our expectation of advantage be tempered in this way, we may -succeed in accomplishing the essential part of our schemes.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">信</span>, according to Tu Mu, is equivalent to <span xml:lang="zh" lang="zh">申</span>, and <span xml:lang="zh" lang="zh">務可信也</span> is -paraphrased by Chang Yü as <span xml:lang="zh" lang="zh">可以伸己之事</span>. Tu Mu goes on to say: “If -we wish to wrest an advantage from the enemy, we must not fix our -minds on that alone, but allow for the possibility of the enemy -also doing some harm to us, and let this enter as a factor into -our calculations.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 雜於害而患可解也</p> - -<p>If, on the other hand, in the midst of difficulties we<span class="pagenum" id="Page_76">{76}</span> are always -ready to seize an advantage, we may extricate ourselves from misfortune.</p> - -<p class="annot">A translator cannot emulate the conciseness of <span xml:lang="zh" lang="zh">雜於害</span> “to blend -[thoughts of advantage] with disadvantage,” but the meaning is as -given. Tu Mu says: “If I wish to extricate myself from a dangerous -position, I must consider not only the enemy’s ability to injure -me, but also my own ability to gain an advantage over the enemy. -If in my counsels these two considerations are properly blended, -I shall succeed in liberating myself.... For instance, if I am -surrounded by the enemy and only think of effecting an escape, the -nervelessness of my policy will incite my adversary to pursue and -crush me; it would be far better to encourage my men to deliver a -bold counter-attack, and use the advantage thus gained to free -myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, VII. -§ 35, note. In his first edition, Capt. Calthrop translated §§ 7–9 -as follows: “The wise man perceives clearly wherein lies advantage -and disadvantage. While recognising an opportunity, he does not -overlook the risks, and saves future anxiety.” This has now been -altered into: “The wise man considers well both advantage and -disadvantage. He sees a way out of adversity, <em>and on the day of -victory to danger is not blind</em>.” Owing to a needless inversion of -the Chinese, the words which I have italicised are evidently -intended to represent § 8!</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 是故屈諸侯者以害役諸侯者以業趨諸侯者以利</p> - -<p>Reduce the hostile chiefs by inflicting damage on them;</p> - -<p class="annot">Chia Lin enumerates several ways of inflicting this injury, some -of which would only occur to the Oriental mind:—“Entice away the -enemy’s best and wisest men, so that he may be left without -counsellors. Introduce traitors into his country, that the -government policy may be rendered futile. Foment intrigue and -deceit, and thus sow dissension between the ruler and his -ministers. By means of every artful contrivance, cause -deterioration amongst his men and waste of his treasure. Corrupt -his morals by insidious gifts leading him into excess. Disturb and -unsettle his mind by presenting him with lovely women.” Chang Yü -(after Wang Hsi) considers the <span xml:lang="zh" lang="zh">害</span> to be military chastisement: “Get -the enemy,” he says, “into a position where he must suffer injury, -and he will submit of his own accord.” Capt. Calthrop twists Sun -Tzŭ’s words into an absurdly barbarous precept: “In reducing an -enemy to submission, inflict all possible damage upon him.”</p> - -<p class="trans_noindent">make trouble for them,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">業</span> is defined by Ts‘ao Kung as <span xml:lang="zh" lang="zh">事</span>, and his definition is generally<span class="pagenum" id="Page_77">{77}</span> -adopted by the commentators. Tu Mu, however, seems to take it in -the sense of “possessions,” or, as we might say, “assets,” which -he considers to be <span xml:lang="zh" lang="zh">兵衆國富人和令行</span> “a large army, a rich exchequer, -harmony amongst the soldiers, punctual fulfilment of commands.” -These give us a whip-hand over the enemy.</p> - -<p class="trans_noindent">and keep them constantly engaged;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">役</span>, literally, “make servants of them.” Tu Yu says <span xml:lang="zh" lang="zh">令不得安佚</span> -“prevent them from having any rest.”</p> - -<p class="trans_noindent">hold out specious allurements, and make them rush to any given point.</p> - -<p class="annot">Mêng Shih’s note contains an excellent example of the idiomatic -use of <span xml:lang="zh" lang="zh">變</span>: <span xml:lang="zh" lang="zh">令忘變而速至</span> “cause them to forget <i>pien</i> (the reasons -for acting otherwise than on their first impulse), and hasten in -our direction.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 故用兵之法無恃其不來恃吾有以待也無恃其不攻恃吾有所不可攻也</p> - -<p>The art of war teaches us to rely not on the likelihood of the enemy’s -not coming, but on our own readiness to receive him;</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">有能以待之也</span>, but the conciser -form is more likely to be right.</p> - -<p class="trans_noindent">not on the chance of his not attacking, but rather on the -fact that we have made our position unassailable.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> insert <span xml:lang="zh" lang="zh">吾也</span> after the first <span xml:lang="zh" lang="zh">攻</span>, and -omit <span xml:lang="zh" lang="zh">有所</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故將有五危必死可殺也必生可虜也忿速可侮也廉潔可辱也愛民可煩也</p> - -<p>There are five dangerous faults which may affect a general: (1) -Recklessness, which leads to destruction;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">勇而無慮</span> “Bravery without forethought,” as Ts‘ao Kung analyses it, -which causes a man to fight blindly and desperately like a mad -bull. Such an opponent, says Chang Yü, “must not be encountered -with brute force, but may be lured into an ambush and slain.” Cf. -Wu Tzŭ, chap. IV <i>ad init.</i>: <span xml:lang="zh" lang="zh">凡人論將常觀於勇勇之於將乃數分</span><span class="pagenum" id="Page_78">{78}</span><span xml:lang="zh" lang="zh">之一耳夫勇者必輕合輕合而不知利未可也</span> -“In estimating the character of a general, -men are wont to pay exclusive attention to his courage, forgetting -that courage is only one out of many qualities which a general -should possess. The merely brave man is prone to fight recklessly; -and he who fights recklessly, without any perception of what is -expedient, must be condemned.” Ssŭ-ma Fa, too, makes the incisive -remark <span xml:lang="zh" lang="zh">上死不勝</span> “Simply going to one’s death does not bring about -victory.”</p> - -<p class="trans_noindent">(2) cowardice, which leads to capture;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">必生</span> is explained by Ts‘ao Kung of the man “whom timidity prevents -from advancing to seize an advantage,” and Wang Hsi adds, “who is -quick to flee at the sight of danger.” Mêng Shih gives the closer -paraphrase <span xml:lang="zh" lang="zh">志必生反</span> “he who is bent on returning alive,” that is, -the man who will never take a risk. But, as Sun Tzŭ knew, nothing -is to be achieved in war unless you are willing to take risks. -T‘ai Kung said: <span xml:lang="zh" lang="zh">失利後時反受其殃</span> “He who lets an advantage slip will -subsequently bring upon himself real disaster.” In 404 A.D., <span xml:lang="zh" lang="zh">劉裕</span> -Liu Yü pursued the rebel <span xml:lang="zh" lang="zh">桓𤣥</span> Huan Hsüan up the Yangtsze and fought -a naval battle with him at <span xml:lang="zh" lang="zh">崢嶸洲</span> the island of Ch‘êng-hung. The -loyal troops numbered only a few thousands, while their opponents -were in great force. But Huan Hsüan, fearing the fate which was in -store for him should he be overcome, had a light boat made fast to -the side of his war-junk, so that he might escape, if necessary, -at a moment’s notice. The natural result was that the fighting -spirit of his soldiers was utterly quenched, and when the -loyalists made an attack from windward with fireships, all -striving with the utmost ardour to be first in the fray, Huan -Hsüan’s forces were routed, had to burn all their baggage and fled -for two days and nights without stopping. [<i>See</i> <span xml:lang="zh" lang="zh">晉書</span>, chap. 99, -fol. 13.] Chang Yü tells a somewhat similar story of <span xml:lang="zh" lang="zh">趙嬰齊</span> Chao -Ying-ch‘i, a general of the Chin State who during a battle with -the army of Ch‘u in 597 B.C. had a boat kept in readiness for him -on the river, wishing in case of defeat to be the first to get -across.</p> - -<p class="trans_noindent">(3) a hasty temper, which can be provoked by insults;</p> - -<p class="annot">I fail to see the meaning of Capt. Calthrop’s “which brings -insult.” Tu Mu tells us that <span xml:lang="zh" lang="zh">姚襄</span> Yao Hsiang, when opposed in 357 -A.D. by <span xml:lang="zh" lang="zh">黃眉</span> Huang Mei, <span xml:lang="zh" lang="zh">鄧羌</span> Têng Ch‘iang and others, shut himself -up behind his walls and refused to fight. Têng Ch‘iang said: “Our -adversary is of a choleric temper and easily provoked; let us make -constant sallies and break down his walls, then he will grow angry -and come out.<span class="pagenum" id="Page_79">{79}</span> Once we can bring his force to battle, it is doomed -to be our prey.” This plan was acted upon, Yao Hsiang came out to -fight, was lured on as far as <span xml:lang="zh" lang="zh">三原</span> San-yuan by the enemy’s -pretended flight, and finally attacked and slain.</p> - -<p class="trans_noindent">(4) a delicacy of honour which is sensitive to shame;</p> - -<p class="annot">This need not be taken to mean that a sense of honour is really -a defect in a general. What Sun Tzŭ condemns is rather an -exaggerated sensitiveness to slanderous reports, the thin-skinned -man who is stung by opprobrium, however undeserved. Mei Yao-ch‘ên -truly observes, though somewhat paradoxically: <span xml:lang="zh" lang="zh">徇名不顧</span> “The seeker -after glory should be careless of public opinion.”</p> - -<p class="trans_noindent">(5) over-solicitude for his men, which exposes him to worry and -trouble.</p> - -<p class="annot">Here again, Sun Tzŭ does not mean that the general is to be -careless of the welfare of his troops. All he wishes to emphasise -is the danger of sacrificing any important military advantage to -the immediate comfort of his men. This is a shortsighted policy, -because in the long run the troops will suffer more from the -defeat, or, at best, the prolongation of the war, which will be -the consequence. A mistaken feeling of pity will often induce -a general to relieve a beleaguered city, or to reinforce a -hard-pressed detachment, contrary to his military instincts. It -is now generally admitted that our repeated efforts to relieve -Ladysmith in the South African War were so many strategical -blunders which defeated their own purpose. And in the end, relief -came through the very man who started out with the distinct -resolve no longer to subordinate the interests of the whole to -sentiment in favour of a part. An old soldier of one of our -generals who failed most conspicuously in this war, tried once, I -remember, to defend him to me on the ground that he was always “so -good to his men.” By this plea, had he but known it, he was only -condemning him out of Sun Tzŭ’s mouth.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 凡此五者將之過也用兵之災也</p> - -<p>These are the five besetting sins of a general, ruinous to the conduct -of war.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 覆軍殺將必以五危不可不察也</p> - -<p>When an army is overthrown and its leader slain, the cause will surely -be found among these five dangerous faults. Let them be a subject of -meditation.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_80">{80}</p> -<h2 class="nobreak">IX. <span xml:lang="zh" lang="zh">行軍篇</span><br /><br /> - -THE ARMY ON THE MARCH.</h2> -</div> - -<p class="annot">The contents of this interesting chapter are better indicated in § 1 -than by this heading.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡處軍相敵絶山依谷</p> - -<p>Sun Tzŭ said: We come now to the question of encamping the army, and -observing signs of the enemy.</p> - -<p class="annot">The discussion of <span xml:lang="zh" lang="zh">處軍</span>, as Chang Yü points out, extends from here -down to <span xml:lang="zh" lang="zh">伏姦之所藏處也</span> (§§ 1–17), and <span xml:lang="zh" lang="zh">相敵</span> from that point down to -<span xml:lang="zh" lang="zh">必謹察之</span> (§§ 18–39). The rest of the chapter consists of a few -desultory remarks, chiefly on the subject of discipline.</p> - -<p class="trans_noindent">Pass quickly over mountains,</p> - -<p class="annot">For this use of <span xml:lang="zh" lang="zh">絶</span>, cf. <i>infra</i>. § 3. See also <span xml:lang="zh" lang="zh">荀子</span>, ch. 1. fol. 2 -(standard edition of 1876): <span xml:lang="zh" lang="zh">絶江河</span>; <cite>Shih Chi</cite>, ch. 27 <i>ad init.</i>: -<span xml:lang="zh" lang="zh">後六星絶漢</span>.</p> - -<p class="trans_noindent">and keep in the neighbourhood of valleys.</p> - -<p class="annot">Tu Mu says that <span xml:lang="zh" lang="zh">依</span> here = <span xml:lang="zh" lang="zh">近</span>. The idea is, not to linger among -barren uplands, but to keep close to supplies of water and grass. -Capt. Calthrop translates “camp in valleys,” heedless of the very -next sentence. Cf. Wu Tzŭ, ch. 3: <span xml:lang="zh" lang="zh">無當天竈</span> “Abide not in natural -ovens,” <i>i.e.</i> <span xml:lang="zh" lang="zh">大谷之口</span> “the openings of large valleys.” Chang Yü -tells the following anecdote: “<span xml:lang="zh" lang="zh">武都羗</span> Wu-tu Ch‘iang was a robber -captain in the time of the Later Han, and <span xml:lang="zh" lang="zh">馬援</span> Ma Yuan was sent to -exterminate his gang. Ch‘iang having found a refuge in the hills, -Ma Yuan made no attempt to force a battle, but seized all the -favourable positions commanding supplies of water and forage. -Ch‘iang was soon in such a desperate plight for want of provisions -that he was forced to make a total surrender. He did not know the -advantage of keeping in the neighbourhood of valleys.”</p> - -<p class="pagenum" id="Page_81">{81}</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 視生處高戰隆無登此處山之軍也</p> - -<p>Camp in high places,</p> - -<p class="annot">Not on high hills, but on knolls or hillocks elevated above the -surrounding country.</p> - -<p class="trans_noindent">facing the sun.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">視生</span> = <span xml:lang="zh" lang="zh">面陽</span>. Tu Mu takes this to mean “facing south,” and Ch‘ên Hao -“facing east.” Cf. <i>infra</i>, §§ 11, 13.</p> - -<p class="trans_noindent">Do not climb heights in order to fight.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">隆</span> is here simply equivalent to <span xml:lang="zh" lang="zh">高</span>. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> -read <span xml:lang="zh" lang="zh">降</span>.</p> - -<p class="trans_noindent">So much for mountain warfare.</p> - -<p class="annot">After <span xml:lang="zh" lang="zh">山</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> insert <span xml:lang="zh" lang="zh">谷</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 絶水必遠水</p> - -<p>After crossing a river, you should get far away from it.</p> - -<p class="annot">“In order to tempt the enemy to cross after you,” according to -Ts‘ao Kung, and also, says Chang Yü, “in order not to be impeded -in your evolutions.” The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">敵若絶水</span> “If <em>the -enemy</em> crosses a river,” etc. But in view of the next sentence, -this is almost certainly an interpolation.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 客絶水而來勿迎之於水內令半濟而擊之利</p> - -<p>When an invading force crosses a river in its onward march, do not -advance to meet it in mid-stream. It will be best to let half the army -get across, and then deliver your attack.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">度</span> for <span xml:lang="zh" lang="zh">濟</span>, without change of -meaning. Wu Tzŭ plagiarises this passage twice over:—ch. II <i>ad -fin.</i>, <span xml:lang="zh" lang="zh">涉水半渡可擊</span>; ch. V, <span xml:lang="zh" lang="zh">敵若絶水半渡而擊</span>. Li Ch‘üan alludes to -the great victory won by Han Hsin over <span xml:lang="zh" lang="zh">龍且</span> Lung Chü at the <span xml:lang="zh" lang="zh">濰</span> Wei -River. Turning to the <i>Ch‘ien Han Shu</i>, ch. 34, fol. 6 <i>verso</i>, we -find the battle described as follows: “The two armies were drawn -up on opposite sides of the river. In the night, Han Hsin ordered -his men to take some ten thousand sacks filled with sand and -construct a dam a little higher up. Then, leading half his army -across, he attacked<span class="pagenum" id="Page_82">{82}</span> Lung Chü; but after a time, pretending to have -failed in his attempt, he hastily withdrew to the other bank. Lung -Chü was much elated by this unlooked-for success, and exclaiming: -“I felt sure that Han Hsin was really a coward!” he pursued him -and began crossing the river in his turn. Han Hsin now sent a -party to cut open the sandbags, thus releasing a great volume of -water, which swept down and prevented the greater portion of Lung -Chü’s army from getting across. He then turned upon the force -which had been cut off, and annihilated it, Lung Chü himself being -amongst the slain. The rest of the army, on the further bank, also -scattered and fled in all directions.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 欲戰者無附於水而迎客</p> - -<p>If you are anxious to fight, you should not go to meet the invader -near a river which he has to cross.</p> - -<p class="annot">For fear of preventing his crossing. Capt. Calthrop makes the -injunction ridiculous by omitting <span xml:lang="zh" lang="zh">欲戰者</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 視生處高無迎水流此處水上之軍也</p> - -<p>Moor your craft higher up than the enemy, and facing the sun.</p> - -<p class="annot">See <i>supra</i>, § 2. The repetition of these words in connection with -water is very awkward. Chang Yü has the note: <span xml:lang="zh" lang="zh">或岸邊爲陳或水上泊舟皆須面陽而居高</span> -“Said either of troops marshalled on the river-bank, -or of boats anchored in the stream itself; in either case it is -essential to be higher than the enemy and facing the sun.” The -other commentators are not at all explicit. One is much tempted -to reject their explanation of <span xml:lang="zh" lang="zh">視生</span> altogether, and understand it -simply as “seeking safety.” [Cf. <span xml:lang="zh" lang="zh">必生</span> in VIII. § 12, and <i>infra</i>, -§ 9.] It is true that this involves taking <span xml:lang="zh" lang="zh">視</span> in an unusual, though -not, I think, an impossible sense. Of course the earlier passage -would then have to be translated in like manner.</p> - -<p class="trans_noindent">Do not move up-stream to meet the enemy.</p> - -<p class="annot">Tu Mu says: “As water flows downwards, we must not pitch our camp -on the lower reaches of a river, for fear the enemy should open -the sluices and sweep us away in a flood. This is implied above -in the words <span xml:lang="zh" lang="zh">視生處高</span>. Chu-ko Wu-hou has remarked that ‘in river -warfare we must not advance against the stream,’ which is as -much as to say that our fleet must not be anchored below that of -the enemy, for then they would be able to take advantage of the -current and make short work of us.” There is also the danger, -noted by other commentators,<span class="pagenum" id="Page_83">{83}</span> that the enemy may throw poison on -the water to be carried down to us. Capt. Calthrop’s first version -was: “Do not cross rivers in the face of the stream”—a sapient -piece of advice, which made one curious to know what the correct -way of crossing rivers might be. He has now improved this into: -“Do not fight when the enemy is between the army and the source of -the river.”</p> - -<p class="trans_noindent">So much for river warfare.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 絶斥澤惟亟去無留</p> - -<p>In crossing salt-marshes, your sole concern should be to get over them -quickly, without any delay.</p> - -<p class="annot">Because of the lack of fresh water, the poor quality of the -herbage, and last but not least, because they are low, flat, and -exposed to attack.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 若交軍於斥澤之中必依水草而背衆樹此處斥澤之軍也</p> - -<p>If forced to fight in a salt-marsh, you should have water and grass -near you, and get your back to a clump of trees.</p> - -<p class="annot">Li Ch‘üan remarks that the ground is less likely to be treacherous -where there are trees, while Tu Yu says that they will serve to -protect the rear. Capt. Calthrop, with a perfect genius for going -wrong, says “in the neighbourhood of a marsh.” For <span xml:lang="zh" lang="zh">若</span> the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite> wrongly read <span xml:lang="zh" lang="zh">爲</span>, and the latter also has <span xml:lang="zh" lang="zh">倍</span> -instead of <span xml:lang="zh" lang="zh">背</span>.</p> - -<p class="trans_noindent">So much for operations in salt-marshes.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 平陸處易而右背高前死後生此處平陸之軍也</p> - -<p>In dry, level country, take up an easily accessible position</p> - -<p class="annot">This is doubtless the force of <span xml:lang="zh" lang="zh">易</span>, its opposite being <span xml:lang="zh" lang="zh">險</span>. Thus, Tu -Mu explains it as <span xml:lang="zh" lang="zh">坦易平穩之處</span> “ground that is smooth and firm,” and -therefore adapted for cavalry; Chang Yü as <span xml:lang="zh" lang="zh">坦易無坎陷之處</span> “level -ground, free from depressions and hollows.” He adds later on -that although Sun Tzŭ is discussing flat country, there will -nevertheless be slight elevations and hillocks.</p> - -<p class="trans_noindent">with rising ground to your right and on your rear,</p> - -<p class="pagenum" id="Page_84">{84}</p> - -<p class="annot">The Yü Lan again reads <span xml:lang="zh" lang="zh">倍</span> for <span xml:lang="zh" lang="zh">背</span>. Tu Mu quotes T‘ai Kung as saying: -“An army should have a stream or a marsh on its left, and a hill -or tumulus on its right.”</p> - -<p class="trans_noindent">so that the danger may be in front, and safety lie behind.</p> - -<p class="annot">Wang Hsi thinks that <span xml:lang="zh" lang="zh">後生</span> contradicts the saying <span xml:lang="zh" lang="zh">視生</span> in § 2, and -therefore suspects a mistake in the text.</p> - -<p class="trans_noindent">So much for campaigning in flat country.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 凡此四軍之利黃帝之所以勝四帝也</p> - -<p>These are the four useful branches of military knowledge</p> - -<p class="annot">Those, namely, concerned with (1) mountains, (2) rivers, (3) -marshes, and (4) plains. Compare Napoleon’s “Military Maxims,” no. -1.</p> - -<p class="trans_noindent">which enabled the Yellow Emperor to vanquish four several sovereigns.</p> - -<p class="annot">Mei Yao-ch‘ên asks, with some plausibility, whether <span xml:lang="zh" lang="zh">帝</span> is not a -mistake for <span xml:lang="zh" lang="zh">軍</span> “armies,” as nothing is known of Huang Ti having -conquered four other Emperors. The <cite>Shih Chi</cite> (ch. I <i>ad init.</i>) -speaks only of his victories over <span xml:lang="zh" lang="zh">炎帝</span> Yen Ti and <span xml:lang="zh" lang="zh">蚩尤</span> Ch‘ih Yu. -In the <span xml:lang="zh" lang="zh">六韜</span> it is mentioned that he “fought seventy battles and -pacified the Empire.” Ts‘ao Kung’s explanation is, that the Yellow -Emperor was the first to institute the feudal system of vassal -princes, each of whom (to the number of four) originally bore -the title of Emperor. Li Ch‘üan tells us that the art of war -originated under Huang Ti, who received it from his Minister <span xml:lang="zh" lang="zh">風后</span> -Fêng Hou.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 凡軍喜高而惡下貴陽而賤陰</p> - -<p>All armies prefer high ground to low,</p> - -<p class="annot">“High ground,” says Mei Yao-ch‘ên, “is not only more agreeable and -salubrious, but more convenient from a military point of view; low -ground is not only damp and unhealthy, but also disadvantageous -for fighting.” The original text and the <cite>T‘u Shu</cite> have <span xml:lang="zh" lang="zh">好</span> instead -of <span xml:lang="zh" lang="zh">喜</span>.</p> - -<p class="trans_noindent">and sunny places to dark.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 養生而處實軍無百疾是謂必勝</p> - -<p>If you are careful of your men,</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">向水草可放牧養畜</span> “Make for fresh water and pasture, -where you can turn out your animals to graze.” And<span class="pagenum" id="Page_85">{85}</span> the other -commentators follow him, apparently taking <span xml:lang="zh" lang="zh">生</span> as = <span xml:lang="zh" lang="zh">牲</span>. Cf. Mencius, -V. 1. ix. 1, where <span xml:lang="zh" lang="zh">養牲者</span> means a cattle-keeper. But here <span xml:lang="zh" lang="zh">養生</span> -surely has reference to the health of the troops. It is the title -of Chuang Tzŭ’s third chapter, where it denotes moral rather than -physical well-being.</p> - -<p class="trans_noindent">and camp on hard ground,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">實</span> must mean dry and solid, as opposed to damp and marshy, ground. -This is to be found as a rule in high places, so the commentators -explain <span xml:lang="zh" lang="zh">實</span> as practically equivalent to <span xml:lang="zh" lang="zh">高</span>.</p> - -<p class="trans_noindent">the army will be free from disease of every kind,</p> - -<p class="annot">Chang Yü says: “The dryness of the climate will prevent the -outbreak of illness.”</p> - -<p class="trans_noindent">and this will spell victory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 邱陵隄防必處其陽而右背之此兵之利地之助也</p> - -<p>When you come to a hill or a bank, occupy the sunny side, with the -slope on your right rear. Thus you will at once act for the benefit of -your soldiers and utilise the natural advantages of the ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 上雨水沫至欲涉者待其定也</p> - -<p>When, in consequence of heavy rains up-country, a river which you -wish to ford is swollen and flecked with foam, you must wait until it -subsides.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have a superfluous <span xml:lang="zh" lang="zh">下</span> before <span xml:lang="zh" lang="zh">水</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 凡地有絶澗天井天牢天羅天陷天𨻶必亟去之勿近也</p> - -<p>Country in which there are precipitous cliffs with torrents running -between,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">絶澗</span>, explained by Mei Yao-ch‘ên as <span xml:lang="zh" lang="zh">前後險峻水橫其中</span>.</p> - -<p class="trans_noindent">deep natural hollows,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天井</span>, explained as <span xml:lang="zh" lang="zh">四面峻坂澗壑所歸</span> “places enclosed on every side -by steep banks, with pools of water at the bottom.”</p> - -<p class="trans_noindent">confined places,</p> - -<p class="pagenum" id="Page_86">{86}</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天牢</span> “natural pens or prisons,” explained as <span xml:lang="zh" lang="zh">三面環絶易入難出</span> -“places surrounded by precipices on three sides—easy to get into, -but hard to get out of.”</p> - -<p class="trans_noindent">tangled thickets,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天羅</span>, explained as <span xml:lang="zh" lang="zh">草木蒙密鋒鏑莫施</span> “places covered with such dense -undergrowth that spears cannot be used.”</p> - -<p class="trans_noindent">quagmires</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天陷</span>, explained as <span xml:lang="zh" lang="zh">卑下汙𣾈車騎不通</span> “low-lying places, so heavy with -mud as to be impassible for chariots and horsemen.”</p> - -<p class="trans_noindent">and crevasses,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天𨻶</span> is explained by Mei Yao-ch‘ên as <span xml:lang="zh" lang="zh">兩山相向洞道狹惡</span> “a narrow -difficult way between beetling cliffs,” but Ts‘ao Kung says -<span xml:lang="zh" lang="zh">山澗迫狹地形深數尺長數丈者</span>, which seems to denote something on a much -smaller scale. Tu Mu’s note is <span xml:lang="zh" lang="zh">地多溝坑坎陷木石</span> “ground covered -with trees and rocks, and intersected by numerous ravines and -pitfalls.” This is very vague, but Chia Lin explains it clearly -enough as a defile or narrow pass: <span xml:lang="zh" lang="zh">兩邊險絶形狹長而數里</span>, and Chang -Yü takes much the same view. On the whole, the weight of the -commentators certainly inclines to the rendering “defile”. But the -ordinary meaning of <span xml:lang="zh" lang="zh">𨻶</span> (a crack or fissure) and the fact that <span xml:lang="zh" lang="zh">絶澗</span> -above must be something in the nature of a defile, make me think -that Sun Tzŭ is here speaking of crevasses. The <cite>T‘ung Tien</cite> and -<cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">郄</span> for <span xml:lang="zh" lang="zh">𨻶</span>, with the same meaning; the latter also -has <span xml:lang="zh" lang="zh">大害</span> after <span xml:lang="zh" lang="zh">天郄</span>—a palpable gloss.</p> - -<p class="trans_noindent">should be left with all possible speed and not approached.</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 吾遠之敵近之吾迎之敵背之</p> - -<p>While we keep away from such places, we should get the enemy to -approach them; while we face them, we should let the enemy have them -on his rear.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 軍旁有險阻蔣潢井生葭葦小林蘙薈必謹覆索之此伏姦之所藏處也</p> - -<p>If in the neighbourhood of your camp</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">軍行</span>, but <span xml:lang="zh" lang="zh">旁</span> has been generally adopted as -yielding much better sense.</p> - -<p class="pagenum" id="Page_87">{87}</p> - -<p class="trans_noindent">there should be any hilly country,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">險阻</span> is <span xml:lang="zh" lang="zh">邱阜之地</span>, according to Chang Yü.</p> - -<p class="trans_noindent">ponds surrounded by aquatic grass, hollow basins filled with reeds,</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">蔣</span> and <span xml:lang="zh" lang="zh">生</span>, so that <span xml:lang="zh" lang="zh">潢</span> and <span xml:lang="zh" lang="zh">井</span> join to make a -pair: “ponds and basins.” This is plausible enough at first sight, -but there are several objections to the reading: (1) <span xml:lang="zh" lang="zh">蔣</span> is unlikely -to have got into the text as a gloss on <span xml:lang="zh" lang="zh">潢</span>; (2) it is easy to -suppose, on the other hand, that <span xml:lang="zh" lang="zh">蔣</span> and afterwards <span xml:lang="zh" lang="zh">生</span> (to restore -the balance of the sentence) were omitted by a copyist who jumped -to the conclusion that <span xml:lang="zh" lang="zh">潢</span> and <span xml:lang="zh" lang="zh">井</span> must go together; (3) the sense, -when one comes to consider it, actually requires <span xml:lang="zh" lang="zh">蔣</span>, for it is -absurd to talk of pools and ponds as in themselves suitable places -for an ambush; (4) Li Ching (571–649 A. D.) in his <span xml:lang="zh" lang="zh">兵法</span> “Art -of War” has the words: <span xml:lang="zh" lang="zh">蔣潢蘙薈則必索其伏</span>. This is evidently a -reminiscence of Sun Tzŭ, so there can be little doubt that <span xml:lang="zh" lang="zh">蔣</span> stood -in the text at this early date. It may be added that the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite> both have <span xml:lang="zh" lang="zh">蔣</span>, and the latter also reads <span xml:lang="zh" lang="zh">并</span> for <span xml:lang="zh" lang="zh">井</span>.</p> - -<p class="trans_noindent">or woods with thick undergrowth,</p> - -<p class="annot">I read <span xml:lang="zh" lang="zh">小林</span> with the <cite>Yü Lan</cite> in preference to <span xml:lang="zh" lang="zh">山林</span>, given in the -original text, which is accepted by the commentators without -question. The text of the <cite>T‘u Shu</cite> up to this point runs as -follows: <span xml:lang="zh" lang="zh">潢井蒹葭林木蘙薈者</span>.</p> - -<p class="trans_noindent">they must be carefully routed out and searched; for these are places -where men in ambush or insidious spies are likely to be lurking.</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">藏</span>, which has been restored from the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite>. The <cite>T‘u Shu</cite> omits <span xml:lang="zh" lang="zh">處</span> as well, making <span xml:lang="zh" lang="zh">所</span> a -substantive. On <span xml:lang="zh" lang="zh">姦</span> Chang Yü has the note: <span xml:lang="zh" lang="zh">又慮姦細潛隱覘我虛實聽我號令伏姦當爲兩事</span> -“We must also be on our guard against traitors who may -lie in close covert, secretly spying out our weaknesses and -overhearing our instructions. <i>Fu</i> and <i>chien</i> are to be taken -separately.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 敵近而靜者恃其險也</p> - -<p>When the enemy is close at hand and remains quiet, he is relying on -the natural strength of his position.</p> - -<p class="pagenum" id="Page_88">{88}</p> - -<p class="annot">Here begin Sun Tzŭ’s remarks on the reading of signs, much of -which is so good that it could almost be included in a modern -manual like Gen. Baden-Powell’s “Aids to Scouting.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 遠而挑戰者欲人之進也</p> - -<p>When he keeps aloof and tries to provoke a battle, he is anxious for -the other side to advance.</p> - -<p class="annot">Probably because we are in a strong position from which he wishes -to dislodge us. “If he came close up to us,” says Tu Mu, “and -tried to force a battle, he would seem to despise us, and there -would be less probability of our responding to the challenge.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 其所居者易利也</p> - -<p>If his place of encampment is easy of access, he is tendering a bait.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">易</span> is here the opposite of <span xml:lang="zh" lang="zh">險</span> in § 18. The reading of the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite>, <span xml:lang="zh" lang="zh">其所處者居易利也</span>, is pretty obviously corrupt. -The original text, which transposes <span xml:lang="zh" lang="zh">易</span> and <span xml:lang="zh" lang="zh">者</span>, may very possibly be -right. Tu Mu tells us that there is yet another reading: -<span xml:lang="zh" lang="zh">士爭其所居者易利也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 衆樹動者來也衆草多障者疑也</p> - -<p>Movement amongst the trees of a forest shows that the enemy is -advancing.</p> - -<p class="annot">Ts‘ao Kung explains this as “felling trees to clear a passage,” -and Chang Yü says: “Every army sends out scouts to climb high -places and observe the enemy. If a scout sees that the trees of a -forest are moving and shaking, he may know that they are being cut -down to clear a passage for the enemy’s march.”</p> - -<p class="trans_noindent">The appearance of a number of screens in the midst of thick grass -means that the enemy wants to make us suspicious.</p> - -<p class="annot">Whenever the meaning of a passage happens to be somewhat elusive, -Capt. Calthrop seems to consider himself justified in giving free -rein to the imagination. Thus, though his text is here identical -with ours, he renders the above: “Broken branches and trodden -grass, as of the passing of a large host, must be regarded with -suspicion.” Tu Yu’s explanation, borrowed from Ts‘ao Kung, is as -follows: “The presence of a number of screens or sheds in the -midst of thick vegetation is a sure sign that the enemy has fled -and, fearing pursuit, has constructed these hiding-places<span class="pagenum" id="Page_89">{89}</span> in order -to make us suspect an ambush.” It appears that these “screens” -were hastily knotted together out of any long grass which the -retreating enemy happened to come across.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 鳥起者伏也獸駭者覆也</p> - -<p>The rising of birds in their flight is the sign of an ambuscade.</p> - -<p class="annot">Chang Yü’s explanation is doubtless right: “When birds that are -flying along in a straight line suddenly shoot upwards, it means -that soldiers are in ambush at the spot beneath.”</p> - -<p class="trans_noindent">Startled beasts indicate that a sudden attack is coming.</p> - -<p class="annot">An example of <span xml:lang="zh" lang="zh">覆</span> <i>fou</i><sup>4</sup> in the meaning of “ambuscade” may be found -in the <cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">隱</span> 9<sup>th</sup> year: <span xml:lang="zh" lang="zh">君爲三覆以待之</span>. In the present -passage, however, it is to be distinguished from <span xml:lang="zh" lang="zh">伏</span> just above, in -that it implies onward motion on the part of the attacking force. -Thus, Li Ch‘üan defines it as <span xml:lang="zh" lang="zh">不意而至</span>, and Tu Mu as <span xml:lang="zh" lang="zh">來襲我也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 塵高而銳者車來也卑而廣者徒來也散而條達者樵採也少而往來者營軍也</p> - -<p>When there is dust rising in a high column, it is the sign of chariots -advancing; when the dust is low, but spread over a wide area, it -betokens the approach of infantry.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">高而銳</span> “high and sharp,” or rising to a peak, is of course somewhat -exaggerated as applied to dust. The commentators explain the -phenomenon by saying that horses and chariots, being heavier than -men, raise more dust, and also follow one another in the same -wheel-track, whereas foot-soldiers would be marching in ranks, -many abreast. According to Chang Yü, “every army on the march must -have scouts (<span xml:lang="zh" lang="zh">探候之人</span>) some way in advance, who on sighting dust -raised by the enemy, will gallop back and report it to the -commander-in-chief.” Cf. Gen. Baden-Powell: “As you move along, -say, in a hostile country, your eyes should be looking afar for -the enemy or any signs of him: figures, dust rising, birds getting -up, glitter of arms, etc.”<a href="#Footnote174" class="fnanchor" id="FNanchor174">[174]</a></p> - -<p class="trans_noindent">When it branches out in different directions, it shows that parties -have been sent to collect firewood.</p> - -<p class="annot">There is some doubt about the reading <span xml:lang="zh" lang="zh">樵採</span>. The <cite>T‘ung Tien</cite> and -<cite>Yü Lan</cite> have <span xml:lang="zh" lang="zh">薪採</span>, and Li Ch‘üan proposes <span xml:lang="zh" lang="zh">薪來</span>.</p> - -<p class="pagenum" id="Page_90">{90}</p> - -<p class="trans_noindent">A few clouds of dust moving to and fro signify that the army is -encamping.</p> - -<p class="annot">Chang Yü says: “In apportioning the defences for a cantonment, -light horse will be sent out to survey the position and ascertain -the weak and strong points all along its circumference. Hence the -small quantity of dust and its motion.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 辭卑而益備者進也辭强而進驅者退也</p> - -<p>Humble words and increased preparations are signs that the enemy is -about to advance.</p> - -<p class="annot">“As though they stood in great fear of us,” says Tu Mu. “Their -object is to make us contemptuous and careless, after which they -will attack us.” Chang Yü alludes to the story of <span xml:lang="zh" lang="zh">田單</span> T‘ien Tan of -the Ch‘i State, who in 279 B.C. was hard-pressed in his defence of -<span xml:lang="zh" lang="zh">卽墨</span> Chi-mo against the Yen forces, led by <span xml:lang="zh" lang="zh">騎劫</span> Ch‘i Chieh. In ch. -82 of the <cite>Shih Chi</cite> we read: “T‘ien Tan openly said: ‘My only -fear is that the Yen army may cut off the noses of their Ch‘i -prisoners and place them in the front rank to fight against us; -that would be the undoing of our city.’ The other side being -informed of this speech, at once acted on the suggestion; -but those within the city were enraged at seeing their -fellow-countrymen thus mutilated, and fearing only lest they -should fall into the enemy’s hands, were nerved to defend -themselves more obstinately than ever. Once again T‘ien Tan sent -back converted spies who reported these words to the enemy: ‘What -I dread most is that the men of Yen may dig up the ancestral -tombs outside the town, and by inflicting this indignity on our -forefathers cause us to become faint-hearted.’ Forthwith the -besiegers dug up all the graves and burned the corpses lying in -them. And the inhabitants of Chi-mo, witnessing the outrage from -the city-walls, wept passionately and were all impatient to go out -and fight, their fury being increased tenfold. T‘ien Tan knew then -that his soldiers were ready for any enterprise. But instead of a -sword, he himself took a mattock in his hands, and ordered others -to be distributed amongst his best warriors, while the ranks were -filled up with their wives and concubines. He then served out all -the remaining rations and bade his men eat their fill. The regular -soldiers were told to keep out of sight, and the walls were manned -with the old and weaker men and with women. This done, envoys were -despatched to the enemy’s camp to arrange terms of surrender, -whereupon the Yen army began shouting for joy. T‘ien Tan also -collected 20,000 ounces of silver from the people, and got the -wealthy citizens of Chi-mo to send it to the Yen general with the -prayer that, when the town capitulated, he would not allow their -homes to be plundered or their women to be maltreated. Ch‘i Chieh, -in high good humour, granted their prayer; but his army now became -increasingly slack and<span class="pagenum" id="Page_91">{91}</span> careless. Meanwhile, T‘ien Tan got together -a thousand oxen, decked them with pieces of red silk, painted -their bodies, dragon-like, with coloured stripes, and fastened -sharp blades on their horns and well-greased rushes on their -tails. When night came on, he lighted the ends of the rushes, and -drove the oxen through a number of holes which he had pierced in -the walls, backing them up with a force of 5000 picked warriors. -The animals, maddened with pain, dashed furiously into the enemy’s -camp where they caused the utmost confusion and dismay; for their -tails acted as torches, showing up the hideous pattern on their -bodies, and the weapons on their horns killed or wounded any with -whom they came into contact. In the meantime, the band of 5000 had -crept up with gags in their mouths, and now threw themselves on -the enemy. At the same moment a frightful din arose in the city -itself, all those that remained behind making as much noise as -possible by banging drums and hammering on bronze vessels, until -heaven and earth were convulsed by the uproar. Terror-stricken, -the Yen army fled in disorder, hotly pursued by the men of Ch‘i, -who succeeded in slaying their general Ch‘i Chieh.... The result -of the battle was the ultimate recovery of some seventy cities -which had belonged to the Ch‘i State.”</p> - -<p class="trans_noindent">Violent language and driving forward as if to the attack are signs -that he will retreat.</p> - -<p class="annot">I follow the original text here, also adopted by the <cite>T‘u Shu</cite>. -The standard text reads <span xml:lang="zh" lang="zh">辭詭而强進驅者退也</span> on the strength of Ts‘ao -Kung’s commentary <span xml:lang="zh" lang="zh">詭詐也</span>, which shows that his text included -the word <span xml:lang="zh" lang="zh">詭</span>. Strong as this ground is, I do not think it can -counterbalance the obvious superiority of the other reading in -point of sense. <span xml:lang="zh" lang="zh">詭</span> not only provides no antithesis to <span xml:lang="zh" lang="zh">卑</span>, but makes -the whole passage absurd; for if the language of the enemy is -calculated to deceive, it cannot be known as deceitful at the -time, and can therefore afford no “sign.” Moreover, the extra word -in <span xml:lang="zh" lang="zh">强進驅者</span> (an awkward locution, by the way) spoils the parallelism -with <span xml:lang="zh" lang="zh">益備者</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 輕車先出居其側者陳也</p> - -<p>When the light chariots</p> - -<p class="annot">The same, according to Tu Yu, as the <span xml:lang="zh" lang="zh">馳車</span> of II. § 1.</p> - -<p class="trans_noindent">come out first and take up a position on the wings, it is a sign that the enemy is -forming for battle.</p> - -<p class="annot">The T‘ung Tien omits <span xml:lang="zh" lang="zh">出</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 無約而請和者謀也</p> - -<p>Peace proposals unaccompanied by a sworn covenant indicate a plot.</p> - -<p class="pagenum" id="Page_92">{92}</p> - -<p class="annot">Tu Yu defines <span xml:lang="zh" lang="zh">約</span> as <span xml:lang="zh" lang="zh">要約</span>, and Li Ch‘üan as <span xml:lang="zh" lang="zh">質盟之約</span> “a treaty -confirmed by oaths and hostages.” Wang Hsi and Chang Yü, on the -other hand, simply say <span xml:lang="zh" lang="zh">無故</span> “without reason,” “on a frivolous -pretext,” as though <span xml:lang="zh" lang="zh">約</span> bore the rather unusual sense of -“important.” Capt. Calthrop has “without consultation,” which is -too loose.</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 奔走而陳兵者期也</p> - -<p>When there is much running about</p> - -<p class="annot">Every man hastening to his proper place under his own regimental -banner.</p> - -<p class="trans_noindent">and the soldiers fall into rank,</p> - -<p class="annot">I follow the <cite>T‘u Shu</cite> in omitting <span xml:lang="zh" lang="zh">車</span> after <span xml:lang="zh" lang="zh">兵</span>. Tu Mu quotes the -<cite>Chou Li</cite>, ch. xxix. fol. 31: <span xml:lang="zh" lang="zh">車驟徒趨及表乃止</span>.</p> - -<p class="trans_noindent">it means that the critical moment has come.</p> - -<p class="annot">What Chia Lin calls <span xml:lang="zh" lang="zh">晷刻之期</span>, as opposed to <span xml:lang="zh" lang="zh">尋常之期</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 半進半退者誘也</p> - -<p>When some are seen advancing and some retreating, it is a lure.</p> - -<p class="annot">Capt. Calthrop is hardly right in translating: “An advance, -followed by sudden retirement.” It is rather a case of feigned -confusion. As Tu Mu says: <span xml:lang="zh" lang="zh">僞爲雜亂不整之狀</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 倚仗而立者飢也</p> - -<p>When the soldiers stand leaning on their spears, they are faint from -want of food.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">仗</span> is here probably not a synonym for <span xml:lang="zh" lang="zh">倚</span>, but = <span xml:lang="zh" lang="zh">兵</span> “a weapon.” The -original text has <span xml:lang="zh" lang="zh">杖而立者</span>, which has been corrected from the -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 汲而先飮者渴也</p> - -<p>If those who are sent to draw water begin by drinking themselves, the -army is suffering from thirst.</p> - -<p class="annot">As Tu Mu remarks: <span xml:lang="zh" lang="zh">覩一人三軍可知也</span> “One may know the condition of a -whole army from the behaviour of a single man.” The <span xml:lang="zh" lang="zh">先</span> may mean -either that they drink before drawing water for the army, or before -they return to camp. Chang Yü takes the latter view. The <cite>T‘ung -Tien</cite> has the faulty reading <span xml:lang="zh" lang="zh">汲役先飮者</span>, and the <cite>Yü Lan</cite>, worse -still, <span xml:lang="zh" lang="zh">汲設飮者</span>.</p> - -<p class="pagenum" id="Page_93">{93}</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 見利而不進者勞也</p> - -<p>If the enemy sees an advantage to be gained</p> - -<p class="annot">Not necessarily “booty,” as Capt. Calthrop translates it. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">向人見利</span>, etc.</p> - -<p class="trans_noindent">and makes no effort to secure it, the soldiers are exhausted.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 鳥集者虛也夜呼者恐也</p> - -<p>If birds gather on any spot, it is unoccupied.</p> - -<p class="annot">A useful fact to bear in mind when, for instance, as Ch‘ên Hao -says, the enemy has secretly abandoned his camp.</p> - -<p class="trans_noindent">Clamour by night betokens nervousness.</p> - -<p class="annot">Owing to false alarms; or, as Tu Mu explains it: <span xml:lang="zh" lang="zh">恐懼不安故夜呼以自壯也</span> -“Fear makes men restless; so they fall to shouting at night -in order to keep up their courage.” The <cite>T‘ung Tien</cite> inserts <span xml:lang="zh" lang="zh">喧</span> -before <span xml:lang="zh" lang="zh">呼</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">33. 軍擾者將不重也旌旗動者亂也吏怒者倦也</p> - -<p>If there is disturbance in the camp, the general’s authority is weak. -If the banners and flags are shifted about, sedition is afoot.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> omit <span xml:lang="zh" lang="zh">旌</span>.</p> - -<p class="trans_noindent">If the officers are angry, it means that the men are weary.</p> - -<p class="annot">And therefore, as Capt. Calthrop says, slow to obey. Tu Yu -understands the sentence differently: “If all the officers of an -army are angry with their general, it means that they are broken -with fatigue” [owing to the exertions which he has demanded from -them].</p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 粟馬肉食軍無懸缻不返其舍者窮宼也</p> - -<p>When an army feeds its horses with grain and kills its cattle for food,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">粟馬肉食</span> is expanded by Mei Yao-ch‘ên (following Tu Mu) into -<span xml:lang="zh" lang="zh">給糧以𥞊乎馬殺畜以饗乎士</span>, which is the sense I have given above. In -the ordinary course of things, the men would be fed on grain and -the horses chiefly on grass.</p> - -<p class="trans_noindent">and when the men do not hang their cooking-pots</p> - -<p class="pagenum" id="Page_94">{94}</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">缶</span>, which is much the same as <span xml:lang="zh" lang="zh">缻</span>, and the <cite>Yü -Lan</cite> <span xml:lang="zh" lang="zh">箠</span>, which is manifestly wrong.</p> - -<p class="trans_noindent">over the camp-fires, showing that they will not return to their tents,</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">返</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> both read <span xml:lang="zh" lang="zh">及</span>.</p> - -<p class="trans_noindent">you may know that they are determined to fight to the death.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">窮宼</span>, see VII. § 36. I may quote here the illustrative passage -from the <cite>Hou Han Shu</cite>, ch. 71, given in abbreviated form by -the <cite>P‘ei Wên Yün Fu</cite>: “The rebel <span xml:lang="zh" lang="zh">王國</span> Wang Kuo of <span xml:lang="zh" lang="zh">梁</span> Liang was -besieging the town of <span xml:lang="zh" lang="zh">陳倉</span> Ch‘ên-ts‘ang, and <span xml:lang="zh" lang="zh">皇甫嵩</span> Huang-fu Sung, -who was in supreme command, and <span xml:lang="zh" lang="zh">董卓</span> Tung Cho were sent out against -him. The latter pressed for hasty measures, but Sung turned a deaf -ear to his counsel. At last the rebels were utterly worn out, and -began to throw down their weapons of their own accord. Sung was -now for advancing to the attack, but Cho said: ‘It is a principle -of war not to pursue desperate men and not to press a retreating -host.’ Sung answered: ‘That does not apply here. What I am about -to attack is a jaded army, not a retreating host; with disciplined -troops I am falling on a disorganised multitude, not a band of -desperate men.’ Thereupon he advanced to the attack unsupported by -his colleague, and routed the enemy, Wang Kuo being slain.” The -inferior reading of the <cite>T‘u Shu</cite> for § 34 is as follows: -<span xml:lang="zh" lang="zh">殺馬肉食者軍無糧也懸缻不返其舍者窮宼也</span>. The first clause strikes me as rather -shallow for Sun Tzŭ, and it is hard to make anything of <span xml:lang="zh" lang="zh">懸缻</span> in -the second without the negative. Capt. Calthrop, nothing daunted, -set down in his first edition: “When they <em>cast away</em> their -cooking-pots.” He now has: “When the cooking-pots are hung up on -the wall.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">35. 諄諄翕翕徐言入入者失衆也</p> - -<p>The sight of men whispering together</p> - -<p class="annot"><span xml:lang="zh" lang="zh">諄諄</span> is well explained by Tu Mu as <span xml:lang="zh" lang="zh">乏氣聲促</span> “speaking with bated -breath.”</p> - -<p class="trans_noindent">in small knots</p> - -<p class="annot">The <cite>Shuo Wên</cite> rather strangely defines <span xml:lang="zh" lang="zh">翕</span> by the word <span xml:lang="zh" lang="zh">起</span>, but the -<i>Êrh Ya</i> says <span xml:lang="zh" lang="zh">合</span> “to join” or “contract,” which is undoubtedly its -primary meaning. Chang Yü is right, then, in explaining it here by -the word <span xml:lang="zh" lang="zh">聚</span>. The other commentators are very much at sea: Ts‘ao -Kung says <span xml:lang="zh" lang="zh">失志貌</span>, Tu Yu <span xml:lang="zh" lang="zh">不眞</span>, Tu Mu <span xml:lang="zh" lang="zh">顚倒失次貌</span>, Chia Lin <span xml:lang="zh" lang="zh">不安貌</span>, Mei -Yao-ch‘ên <span xml:lang="zh" lang="zh">曠職事</span>, Wang Hsi <span xml:lang="zh" lang="zh">患其上</span>.</p> - -<p class="pagenum" id="Page_95">{95}</p> - -<p class="trans_noindent">or speaking in subdued tones</p> - -<p class="annot"><span xml:lang="zh" lang="zh">入入</span> is said to be the same as <span xml:lang="zh" lang="zh">如如</span>.</p> - -<p class="trans_noindent">points to disaffection amongst the rank and file.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">失衆</span> is equivalent to <span xml:lang="zh" lang="zh">失其衆心</span>, the subject of course being “the -general,” understood. In the original text, which seems to be -followed by several commentators, the whole passage stands thus: -<span xml:lang="zh" lang="zh">諄諄翕翕徐與人言者失衆也</span>. Here it would be the general who is talking -to his men, not the men amongst themselves. For <span xml:lang="zh" lang="zh">翕</span>, which is the -chief stumbling-block in the way of this reading, the <cite>T‘u Shu</cite> -gives the very plausible emendation <span xml:lang="zh" lang="zh">𧬈</span> (also read <i>hsi</i>, and -defined by K‘ang Hsi as <span xml:lang="zh" lang="zh">疾言</span> “to speak fast”). But this is -unnecessary if we keep to the standard text.</p> - -<p xml:lang="zh" lang="zh" class="ctext">36. 屢賞者窘也數罰者困也</p> - -<p>Too frequent rewards signify that the enemy is at the end of his -resources;</p> - -<p class="annot">Because, when an army is hard pressed, as Tu Mu says, there is -always a fear of mutiny, and lavish rewards are given to keep the -men in good temper.</p> - -<p class="trans_noindent">too many punishments betray a condition of dire distress.</p> - -<p class="annot">Because in such case discipline becomes relaxed, and unwonted -severity is necessary to keep the men to their duty.</p> - -<p xml:lang="zh" lang="zh" class="ctext">37. 先暴而後畏其衆者不精之至也</p> - -<p>To begin by bluster, but afterwards to take fright at the enemy’s -numbers, shows a supreme lack of intelligence.</p> - -<p class="annot">I follow the interpretation of Ts‘ao Kung: <span xml:lang="zh" lang="zh">先輕敵後聞其衆則心惡之也</span>, -also adopted by Li Ch‘üan, Tu Mu and Chang Yü. Another possible -meaning, set forth by Tu Yu, Chia Lin, Mei Yao-ch‘ên and Wang Hsi, -is: “The general who is first tyrannical towards his men, and then -in terror lest they should mutiny, etc.” This would connect the -sentence with what went before about rewards and punishments. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">情</span> “affection” instead of <span xml:lang="zh" lang="zh">精</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">38. 來委謝者欲休息也</p> - -<p>When envoys are sent with compliments in their mouths, it is a sign -that the enemy wishes for a truce.</p> - -<p class="pagenum" id="Page_96">{96}</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">所以委質來謝此乃勢已窮或有他故必欲休息也</span> “If the enemy -open friendly relations by sending hostages, it is a sign that -they are anxious for an armistice, either because their strength -is exhausted or for some other reason.” But it hardly needs a Sun -Tzŭ to draw such an obvious inference; and although Tu Mu is -supported by Mei Yao-ch‘ên and Chang Yü, I cannot think that -hostages are indicated by the word <span xml:lang="zh" lang="zh">委</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">39. 兵怒而相迎久而不合又不相去必謹察之</p> - -<p>If the enemy’s troops march up angrily and remain facing ours for -a long time without either joining battle or taking themselves off -again, the situation is one that demands great vigilance and -circumspection.</p> - -<p class="annot">Capt. Calthrop falls into a trap which often lurks in the word <span xml:lang="zh" lang="zh">相</span>. -He translates: “When both sides, eager for a fight, face each -other for a considerable time, neither advancing nor retiring,” -etc. Had he reflected a little, he would have seen that this is -meaningless as addressed to a commander who has control over the -movements of his own troops. <span xml:lang="zh" lang="zh">相迎</span>, then, does not mean that the two -armies go to meet each other, but simply that the other side comes -up to us. Likewise with <span xml:lang="zh" lang="zh">相去</span>. If this were not perfectly clear of -itself, Mei Yao-ch‘ên’s paraphrase would make it so: <span xml:lang="zh" lang="zh">怒而來逆我</span>, -etc. As Ts‘ao Kung points out, a manœuvre of this sort may be only -a <i>ruse</i> to gain time for an unexpected flank attack or the laying -of an ambush.</p> - -<p xml:lang="zh" lang="zh" class="ctext">40. 兵非益多也惟無武進足以倂力料敵取人而已</p> - -<p>If our troops are no more in number than the enemy, that is amply -sufficient;</p> - -<p class="annot">Wang Hsi’s paraphrase, partly borrowed from Ts‘ao Kung, is -<span xml:lang="zh" lang="zh">權力均足矣</span>. Another reading, adopted by Chia Lin and the <cite>T‘u Shu</cite>, -is <span xml:lang="zh" lang="zh">兵非貴益多</span>, which Capt. Calthrop renders, much too loosely: -“Numbers are no certain mark of strength.”</p> - -<p class="trans_noindent">it only means that no direct attack can be made.</p> - -<p class="annot">Literally, “no martial advance.” That is to say, <span xml:lang="zh" lang="zh">正</span> “<i>chêng</i>” -tactics and frontal attacks must be eschewed, and stratagem -resorted to instead.</p> - -<p class="trans_noindent">What we can do is simply to concentrate all our available strength, -keep a close watch on the enemy, and obtain reinforcements.</p> - -<p class="pagenum" id="Page_97">{97}</p> - -<p class="annot">This is an obscure sentence, and none of the commentators succeed -in squeezing very good sense out of it. The difficulty lies -chiefly in the words <span xml:lang="zh" lang="zh">取人</span>, which have been taken in every possible -way. I follow Li Ch‘üan, who appears to offer the simplest -explanation: <span xml:lang="zh" lang="zh">惟得人者勝也</span> “Only the side that gets more men will -win.” Ts‘ao Kung’s note, concise as usual to the verge of -incomprehensibility, is <span xml:lang="zh" lang="zh">厮養足也</span>. Fortunately we have Chang Yü to -expound its meaning to us in language which is lucidity itself: -<span xml:lang="zh" lang="zh">兵力既均又未見便雖未足剛進足以取人於厮養之中以并兵合力察敵而取勝不必假他兵以助己</span> -“When the numbers are even, and no favourable opening -presents itself, although we may not be strong enough to deliver -a sustained attack, we can find additional recruits amongst our -sutlers and camp-followers, and then, concentrating our forces -and keeping a close watch on the enemy, contrive to snatch the -victory. But we must avoid borrowing foreign soldiers to help us.” -He then quotes from Wei Liao Tzŭ, ch. 3: <span xml:lang="zh" lang="zh">助卒名爲十萬其實不過數萬耳</span> -“The nominal strength of mercenary troops may be 100,000, but -their real value will be not more than half that figure.” -According to this interpretation, <span xml:lang="zh" lang="zh">取人</span> means “to get recruits,” not -from outside, but from the tag-rag and bobtail which follows in -the wake of a large army. This does not sound a very soldierly -suggestion, and I feel convinced that it is not what Sun Tzŭ -meant. Chia Lin, on the other hand, takes the words in a different -sense altogether, namely “to conquer the enemy” [cf. I. § 20]. But -in that case they could hardly be followed by <span xml:lang="zh" lang="zh">而已</span>. Better than -this would be the rendering “to make isolated captures,” as -opposed to <span xml:lang="zh" lang="zh">武進</span> “a general attack.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">41. 夫惟無慮而易敵者必擒於人</p> - -<p>He who exercises no forethought but makes light of his opponents is -sure to be captured by them.</p> - -<p class="annot">The force of <span xml:lang="zh" lang="zh">夫惟</span> is not easy to appreciate. Ch‘én Hao says <span xml:lang="zh" lang="zh">殊無遠慮但輕敵者</span>, -thus referring <span xml:lang="zh" lang="zh">惟</span> to the second verb. He continues, quoting -from the <cite>Tso Chuan</cite>: <span xml:lang="zh" lang="zh">蜂蠆有毒而况國乎則小敵亦不可輕</span> “If bees and -scorpions carry poison, how much more will a hostile state! [<span xml:lang="zh" lang="zh">僖公</span>, -XXII. 3.] Even a puny opponent, then, should not be treated with -contempt.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">42. 卒未親附而罰之則不服不服則難用也卒已親附而罰不行則不可用也</p> - -<p>If soldiers are punished before they have grown<span class="pagenum" id="Page_98">{98}</span> attached to you, they -will not prove submissive; and, unless submissive, they will be -practically useless. If, when the soldiers have become attached to -you, punishments are not enforced, they will still be useless.</p> - -<p class="annot">This is wrongly translated by Capt. Calthrop: “If the troops know -the general, but are not affected by his punishments, they are -useless.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">43. 故令之以文齊之以武是謂必取</p> - -<p>Therefore soldiers must be treated in the first instance with -humanity, but kept under control by means of iron discipline.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">文</span> and <span xml:lang="zh" lang="zh">武</span>, according to Ts‘ao Kung, are here equivalent to <span xml:lang="zh" lang="zh">仁</span> and -<span xml:lang="zh" lang="zh">法</span> respectively. Compare our two uses of the word “civil.” <span xml:lang="zh" lang="zh">晏子</span> Yen -Tzŭ [✝ B.C. 493] said of <span xml:lang="zh" lang="zh">司馬穰苴</span> Ssŭ-ma Jang-chü: <span xml:lang="zh" lang="zh">文能附衆武能威敵也</span> -“His civil virtues endeared him to the people; his martial prowess -kept his enemies in awe.” Cf. Wu Tzŭ, ch. 4 <i>init</i>.: <span xml:lang="zh" lang="zh">夫總文武者軍之將也兼剛柔者兵之事也</span> -“The ideal commander unites culture with a -warlike temper; the profession of arms requires a combination -of hardness and tenderness.” Again I must find fault with Capt. -Calthrop’s translation: “By humane treatment we obtain obedience; -authority brings uniformity.”</p> - -<p class="trans_noindent">This is a certain road to victory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">44. 令素行以教其民則民服令不素行以教其民則民不服</p> - -<p>If in training soldiers commands are habitually enforced, the army -will be well-disciplined; if not, its discipline will be bad.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read: <span xml:lang="zh" lang="zh">令素行以教其人者也令素行則人服令素不行則人不服</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">45. 令素信著者與衆相得也</p> - -<p>If a general shows confidence in his men but always insists on his -orders being obeyed,</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">令素行者</span>. <span xml:lang="zh" lang="zh">令素</span> is certainly awkward without -<span xml:lang="zh" lang="zh">行</span>, but on the other hand it is clear that Tu Mu accepted the -<cite>T‘ung Tien</cite> text, which is identical with ours. He says: “A -general ought<span class="pagenum" id="Page_99">{99}</span> in time of peace to show kindly confidence in his -men and also make his authority respected, so that when they -come to face the enemy, orders may be executed and discipline -maintained, because they all trust and look up to him.” What Sun -Tzŭ has said in § 44, however, would lead one rather to expect -something like this: “If a general is always confident that his -orders will be carried out,” etc. Hence I am tempted to think that -he may have written <span xml:lang="zh" lang="zh">令素信行者</span>. But this is perhaps too conjectural.</p> - -<p class="trans_noindent">the gain will be mutual.</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">上以信使民民以信服上是上下相得也</span> “The general has -confidence in the men under his command, and the men are docile, -having confidence in him. Thus the gain is mutual.” He quotes a -pregnant sentence from Wei Liao Tzŭ, ch. 4: <span xml:lang="zh" lang="zh">令之之法小過無更小疑無中</span> -“The art of giving orders is not to try to rectify minor blunders -and not to be swayed by petty doubts.” Vacillation and fussiness -are the surest means of sapping the confidence of an army. Capt. -Calthrop winds up the chapter with a final mistranslation of a -more than usually heinous description: “Orders are always obeyed, -if general and soldiers are in sympathy.” Besides inventing the -latter half of the sentence, he has managed to invert protasis and -apodosis.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_100">{100}</p> -<h2 class="nobreak">X. <span xml:lang="zh" lang="zh">地形篇</span><br /><br /> - -TERRAIN.</h2> -</div> - -<p class="annot">Only about a third of the chapter, comprising §§ 1–13, deals with -<span xml:lang="zh" lang="zh">地形</span>, the subject being more fully treated in ch. XI. The “six -calamities” are discussed in §§ 14–20, and the rest of the chapter -is again a mere string of desultory remarks, though not less -interesting, perhaps, on that account.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰地形有通者有挂者有支者有隘者有險者有遠者</p> - -<p>Sun Tzŭ said: We may distinguish six kinds of terrain, to wit: -(1) Accessible ground;</p> - -<p class="annot">Mei Yao-ch‘ên says: <span xml:lang="zh" lang="zh">道路交達</span> “plentifully provided with roads and -means of communication.”</p> - -<p class="trans_noindent">(2) entangling ground;</p> - -<p class="annot">The same commentator says: <span xml:lang="zh" lang="zh">網羅之地往必掛綴</span> “Net-like country, -venturing into which you become entangled.”</p> - -<p class="trans_noindent">(3) temporising ground;</p> - -<p class="annot">Tu Yu explains <span xml:lang="zh" lang="zh">支</span> as <span xml:lang="zh" lang="zh">久</span>. This meaning is still retained in modern -phrases such as <span xml:lang="zh" lang="zh">支托</span>, <span xml:lang="zh" lang="zh">支演</span> “stave off,” “delay.” I do not know why -Capt. Calthrop calls <span xml:lang="zh" lang="zh">支地</span> “suspended ground,” unless he is -confusing it with <span xml:lang="zh" lang="zh">挂地</span>.</p> - -<p class="trans_noindent">(4) narrow passes; (5) precipitous heights;</p> - -<p class="annot">The root idea in <span xml:lang="zh" lang="zh">隘</span> is narrowness; in <span xml:lang="zh" lang="zh">險</span>, steepness.</p> - -<p class="trans_noindent">(6) positions at a great distance from the enemy.</p> - -<p class="annot">It is hardly necessary to point out the faultiness of this -classification. A strange lack of logical perception is shown in -the Chinaman’s unquestioning acceptance of glaring cross-divisions -such as the above.</p> - -<p class="pagenum" id="Page_101">{101}</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 我可以往彼可以來曰通</p> - -<p>Ground which can be freely traversed by both sides is called -<em>accessible</em>.</p> - -<p class="annot">Generally speaking, <span xml:lang="zh" lang="zh">平陸</span> “level country” is meant. Cf. IX. § 9: <span xml:lang="zh" lang="zh">處易</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 通形者先居高陽利糧道以戰則利</p> - -<p>With regard to ground of this nature,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">居通地</span>.</p> - -<p class="trans_noindent">be before the enemy in occupying the raised and sunny spots,</p> - -<p class="annot">See IX. § 2. The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">先據其地</span>.</p> - -<p class="trans_noindent">and carefully guard your line of supplies.</p> - -<p class="annot">A curious use of <span xml:lang="zh" lang="zh">利</span> as a verb, if our text is right. The general -meaning is doubtless, as Tu Yu says, <span xml:lang="zh" lang="zh">無使敵絶己糧道</span> “not to allow -the enemy to cut your communications.” Tu Mu, who was not a -soldier and can hardly have had any practical experience of -fighting, goes more into detail and speaks of protecting the line -of communications by a wall (<span xml:lang="zh" lang="zh">壘</span>), or enclosing it by embankments on -each side (<span xml:lang="zh" lang="zh">作甬道</span>)! In view of Napoleon’s dictum, “the secret of -war lies in the communications,”<a href="#Footnote175" class="fnanchor" id="FNanchor175">[175]</a> we could wish that Sun Tzŭ -had done more than skirt the edge of this important subject here -and in I. § 10, VII. § 11. Col. Henderson says: “The line of -supply may be said to be as vital to the existence of an army as -the heart to the life of a human being. Just as the duellist who -finds his adversary’s point menacing him with certain death, and -his own guard astray, is compelled to conform to his adversary’s -movements, and to content himself with warding off his thrusts, so -the commander whose communications are suddenly threatened finds -himself in a false position, and he will be fortunate if he has -not to change all his plans, to split up his force into more or -less isolated detachments, and to fight with inferior numbers on -ground which he has not had time to prepare, and where defeat will -not be an ordinary failure, but will entail the ruin or the -surrender of his whole army.”<a href="#Footnote176" class="fnanchor" id="FNanchor176">[176]</a></p> - -<p class="trans_noindent">Then you will be able to fight with advantage.</p> - -<p class="annot">Omitted by Capt. Calthrop.</p> - -<p class="pagenum" id="Page_102">{102}</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 可以往難以返曰挂</p> - -<p>Ground which can be abandoned but is hard to re-occupy is called -<em>entangling</em>.</p> - -<p class="annot">Capt. Calthrop is wrong in translating <span xml:lang="zh" lang="zh">返</span> “retreat from it.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 挂形者敵無備出而勝之敵若有備出而不勝難以返不利</p> - -<p>From a position of this sort, if the enemy is unprepared, you may -sally forth and defeat him. But if the enemy is prepared for your -coming, and you fail to defeat him, then, return being impossible, -disaster will ensue.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">不利</span> (an example of litotes) is paraphrased by Mei Yao-ch‘ên as -<span xml:lang="zh" lang="zh">必受制</span> “you will receive a check.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 我出而不利彼出而不利曰支</p> - -<p>When the position is such that neither side will gain by making the -first move, it is called <em>temporising</em> ground.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">俱不便久相持也</span> “Each side finds it inconvenient to move, and the -situation remains at a deadlock” (Tu Yu).</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 支形者敵雖利我我無出也引而去令敵半出而擊之利</p> - -<p>In a position of this sort, even though the enemy should offer us an -attractive bait,</p> - -<p class="annot">Tu Yu says <span xml:lang="zh" lang="zh">佯背我去</span> “turning their backs on us and pretending to -flee.” But this is only one of the lures which might induce us to -quit our position. Here again <span xml:lang="zh" lang="zh">利</span> is used as a verb, but this time -in a different sense: “to hold out an advantage to.”</p> - -<p class="trans_noindent">it will be advisable not to stir forth, but rather to retreat, -thus enticing the enemy in his turn; then, when part of -his army has come out, we may deliver our attack with -advantage.</p> - -<p class="annot">Mei Yao-ch‘ên paraphrases the passage in a curious jingle, the scheme -of rhymes being <em>abcbdd</em>: <span xml:lang="zh" lang="zh">各居所險、先出必敗、利而誘我、我不可愛、僞去引敵、半出而擊</span>.</p> - -<p class="pagenum" id="Page_103">{103}</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 隘形者我先居之必盈之以待敵</p> - -<p>With regard to <em>narrow passes</em>, if you can occupy them first,</p> - -<p class="annot">Capt. Calthrop says: “Defiles, make haste to occupy.” But this is -a conditional clause, answering to <span xml:lang="zh" lang="zh">若敵先居之</span> in the next paragraph.</p> - -<p class="trans_noindent">let them be strongly garrisoned and await the advent of the enemy.</p> - -<p class="annot">Because then, as Tu Yu observes, <span xml:lang="zh" lang="zh">皆制在我然後出奇以制敵</span> “the -initiative will lie with us, and by making sudden and unexpected -attacks we shall have the enemy at our mercy.” The commentators -make a great pother about the precise meaning of <span xml:lang="zh" lang="zh">盈</span> which to the -foreign reader seems to present no difficulty whatever.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 若敵先居之盈而勿從不盈而從之</p> - -<p>Should the enemy forestall you in occupying a pass, do not go after -him if the pass is fully garrisoned, but only if it is weakly -garrisoned.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 險形者我先居之必居高陽以待敵</p> - -<p>With regard to <em>precipitous heights</em>, if you are beforehand with your -adversary, you should occupy the raised and sunny spots, and there -wait for him to come up.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">地形險隘尤不可致於人</span> “The particular advantage of -securing heights and defiles is that your actions cannot then -be dictated by the enemy.” [For the enunciation of the grand -principle alluded to, see VI. § 2]. Chang Yü tells the following -anecdote of <span xml:lang="zh" lang="zh">裴行儉</span> P‘ei Hsing-chien (A.D. 619–682), who was sent -on a punitive expedition against the Turkic tribes. “At nightfall -he pitched his camp as usual, and it had already been completely -fortified by wall and ditch, when suddenly he gave orders that the -army should shift its quarters to a hill near by. This was highly -displeasing to his officers, who protested loudly against the -extra fatigue which it would entail on the men. P‘ei Hsing-chien, -however, paid no heed to their remonstrances and had the camp -moved as quickly as possible. The same night, a terrific storm -came on, which flooded their former place of encampment to the -depth of over twelve feet. The recalcitrant officers were amazed -at the sight, and owned that they had been in the wrong. ‘How did -you know what was going to happen?’ they asked. P‘ei Hsing-chien -replied: ‘From this time forward be content to obey orders without -asking<span class="pagenum" id="Page_104">{104}</span> unnecessary questions.’ [See <cite>Chiu T‘ang Shu</cite>, ch. 84, fol. -12 <i>r</i><sup>o</sup>, and <cite>Hsin T‘ang Shu</cite>, ch. 108, fol. 5 <i>v</i><sup>o</sup>.] From this -it may be seen,” Chang Yü continues, “that high and sunny places -are advantageous not only for fighting, but also because they are -immune from disastrous floods.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 若敵先居之引而去之勿從也</p> - -<p>If the enemy has occupied them before you, do not follow him, but -retreat and try to entice him away.</p> - -<p class="annot">The turning-point of <span xml:lang="zh" lang="zh">李世民</span> Li Shih-min’s campaign in 621 A.D. -against the two rebels, <span xml:lang="zh" lang="zh">竇建德</span> Tou Chien-tê, King of <span xml:lang="zh" lang="zh">夏</span> Hsia, and -<span xml:lang="zh" lang="zh">王世充</span> Wang Shih-ch‘ung, Prince of <span xml:lang="zh" lang="zh">鄭</span> Chêng, was his seizure of the -heights of <span xml:lang="zh" lang="zh">武牢</span> Wu-lao, in spite of which Tou Chien-tê persisted in -his attempt to relieve his ally in Lo-yang, was defeated and taken -prisoner. [See <cite>Chiu T‘ang Shu</cite>, ch. 2, fol. 5 <i>v</i><sup>o</sup> and also ch. -54.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 遠形者勢均難以挑戰戰而不利</p> - -<p>If you are situated at a great distance from the enemy, and the -strength of the two armies is equal,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">夫通形均勢</span>.</p> - -<p class="trans_noindent">it is not easy to provoke a battle,</p> - -<p class="annot">Ts‘ao Kung says that <span xml:lang="zh" lang="zh">挑戰</span> means <span xml:lang="zh" lang="zh">延敵</span> “challenging the enemy.” But -the enemy being far away, that plainly involves, as Tu Yu says, -<span xml:lang="zh" lang="zh">迎敵</span> “going to meet him.” The point of course is, that we must not -think of undertaking a long and wearisome march, at the end of -which <span xml:lang="zh" lang="zh">是我困敵銳</span> “we should, be exhausted and our adversary fresh -and keen.”</p> - -<p class="trans_noindent">and fighting will be to your disadvantage.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 凡此六者地之道也將之至任不可不察也</p> - -<p>These six are the principles connected with Earth.</p> - -<p class="annot">Or perhaps, “the principles relating to ground.” See, however, I. -§ 8.</p> - -<p class="trans_noindent">The general who has attained a responsible post must be careful to -study them.</p> - -<p class="annot">Capt. Calthrop omits <span xml:lang="zh" lang="zh">至任</span>. Out of the foregoing six <span xml:lang="zh" lang="zh">地形</span>, it will -be noticed that nos. 3 and 6 have really no reference to the -configuration of the country, and that only 4 and 5 can be said to -convey any definite geographical idea.</p> - -<p class="pagenum" id="Page_105">{105}</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 故兵有走者有弛者有陷者有崩者有亂者有北者凡此六者非天之災將之過也</p> - -<p>Now an army is exposed to six several calamities, not arising from -natural causes,</p> - -<p class="annot">The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">天地之災</span>.</p> - -<p class="trans_noindent">but from faults for which the general is responsible. These are: (1) -Flight; (2) insubordination; (3) collapse; (4) ruin; (5) -disorganisation; (6) rout.</p> - -<p class="annot">I take exception to Capt. Calthrop’s rendering of <span xml:lang="zh" lang="zh">陷</span> and <span xml:lang="zh" lang="zh">崩</span> as -“distress” and “disorganisation,” respectively.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 夫勢均以一擊十曰走</p> - -<p>Other conditions being equal, if one force is hurled against another -ten times its size, the result will be the <em>flight</em> of the former.</p> - -<p class="annot">Cf. III. § 10. The general’s fault here is that of <span xml:lang="zh" lang="zh">不料力</span> “not -calculating the enemy’s strength.” It is obvious that <span xml:lang="zh" lang="zh">勢</span> cannot -have the same force as in § 12, where it was equivalent to <span xml:lang="zh" lang="zh">兵力</span>. I -should not be inclined, however, to limit it, with Chang Yü, to -<span xml:lang="zh" lang="zh">將之智勇兵之利銳</span> “the wisdom and valour of the general and the -sharpness of the weapons.” As Li Ch‘üan very justly remarks, -<span xml:lang="zh" lang="zh">若得形便之地用奇伏之計則可矣</span> “Given a decided advantage in position, -or the help of some stratagem such as a flank attack or an -ambuscade, it would be quite possible [to fight in the ratio of -one to ten].”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 卒强吏弱曰弛吏强卒弱曰陷</p> - -<p>When the common soldiers are too strong and their officers too weak, -the result is <em>insubordination</em>.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">弛</span> “laxity”—the metaphor being taken from an unstrung bow. Capt. -Calthrop’s “relaxation” is not good, on account of its ambiguity. -Tu Mu cites the unhappy case of <span xml:lang="zh" lang="zh">田布</span> T‘ien Pu [<cite>Hsin T‘ang Shu</cite>, -ch. 148], who was sent to <span xml:lang="zh" lang="zh">魏</span> Wei in 821 A.D. with orders to lead an -army against <span xml:lang="zh" lang="zh">王廷湊</span> Wang T‘ing-ts‘ou. But the whole time he was in -command, his soldiers treated him with the utmost contempt, and -openly flouted his authority by riding about the camp on donkeys, -several thousands at a time. T‘ien Pu was powerless to put a stop -to this conduct, and when,<span class="pagenum" id="Page_106">{106}</span> after some months had passed, he made an -attempt to engage the enemy, his troops turned tail and dispersed -in every direction. After that, the unfortunate man committed -suicide by cutting his throat.</p> - -<p class="trans_noindent">When the officers are too strong and the common soldiers too weak, the -result is <em>collapse</em>.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">吏强欲進卒弱輒陷</span> “The officers are energetic and -want to press on, the common soldiers are feeble and suddenly -collapse.” Note that <span xml:lang="zh" lang="zh">弱</span> is to be taken literally of physical -weakness, whereas in the former clause it is figurative. Li Ch‘üan -makes <span xml:lang="zh" lang="zh">陷</span> equivalent to <span xml:lang="zh" lang="zh">敗</span>, and Tu Mu explains it as <span xml:lang="zh" lang="zh">陷沒於死地</span> -“stumbling into a death-trap.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 大吏怒而不服遇敵懟而自戰將不知其能曰崩</p> - -<p>When the higher officers</p> - -<p class="annot"><span xml:lang="zh" lang="zh">大吏</span>, according to Ts‘ao Kung, are the <span xml:lang="zh" lang="zh">小將</span> “generals of inferior -rank.” But Li Ch‘üan, Ch‘ên Hao and Wang Hsi take the term as -simply convertible with <span xml:lang="zh" lang="zh">將</span> or <span xml:lang="zh" lang="zh">大將</span>.</p> - -<p class="trans_noindent">are angry and insubordinate, and on meeting the enemy give battle -on their own account from a feeling of resentment, before the -commander-in-chief can tell whether or no he is in a position to -fight, the result is <em>ruin</em>.</p> - -<p class="annot">Ts‘ao Kung makes <span xml:lang="zh" lang="zh">大將</span>, understood, the subject of <span xml:lang="zh" lang="zh">怒</span>, which seems -rather far-fetched. Wang Hsi’s note is: <span xml:lang="zh" lang="zh">謂將怒不以理且不知禆佐之才激致其兇難如山之崩壞也</span> -“This means, the general is angry without just -cause, and at the same time does not appreciate the ability of his -subordinate officers; thus he arouses fierce resentment and brings -an avalanche of ruin upon his head.” He takes <span xml:lang="zh" lang="zh">能</span>, therefore, -in the sense of <span xml:lang="zh" lang="zh">才</span>; but I think that Ch‘ên Hao is right in his -paraphrase <span xml:lang="zh" lang="zh">不顧能否</span> “they don’t care if it be possible or no.” My -interpretation of the whole passage is that of Mei Yao-ch‘ên and -Chang Yü. Tu Mu gives a long extract from the <cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">宣公</span>, -XII. 3, showing how the great battle of <span xml:lang="zh" lang="zh">邲</span> Pi [597 B.C.] was lost -for the <span xml:lang="zh" lang="zh">晉</span> Chin State through the contumacy of <span xml:lang="zh" lang="zh">先縠</span> Hsien Hu and -the resentful spite of <span xml:lang="zh" lang="zh">魏錡</span> Wei I and <span xml:lang="zh" lang="zh">趙旃</span> Chao Chan. Chang Yü also -alludes to the mutinous conduct of <span xml:lang="zh" lang="zh">欒黶</span> Luan Yen [<i>ibid</i>. <span xml:lang="zh" lang="zh">襄公</span>, -XIV. 3].</p> - -<p class="pagenum" id="Page_107">{107}</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 將弱不嚴教道不明吏卒無常陳兵縱橫曰亂</p> - -<p>When the general is weak and without authority; when his orders are -not clear and distinct;</p> - -<p class="annot">Wei Liao Tzŭ (ch. 4) says: <span xml:lang="zh" lang="zh">上無疑令</span>、則衆不二聽、動無疑事、則衆不二志 “If -the commander gives his orders with decision, the soldiers will not -wait to hear them twice; if his moves are made without vacillation, -the soldiers will not be in two minds about doing their duty.” -General Baden-Powell says, italicising the words: “The secret of -getting successful work out of your trained men lies in one -nutshell—in the clearness of the instructions they receive.”<a href="#Footnote177" class="fnanchor" id="FNanchor177">[177]</a> -Assuming that clear instructions beget confidence, this is very much -what Wei Liao Tzŭ (<i>loc. cit.</i>) goes on to say: <span xml:lang="zh" lang="zh">未有不信其心而能得其力者也</span>. -Cf. also Wu Tzŭ ch. 3: <span xml:lang="zh" lang="zh">用兵之害猶豫最大三軍之災生於狐疑</span> “the -most fatal defect in a military leader is diffidence; the worst -calamities that befall an army arise from hesitation.”</p> - -<p class="trans_noindent">when there are no fixed duties assigned to officers and men,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">吏卒皆不拘常度</span> “Neither officers nor men have any regular routine” -[Tu Mu].</p> - -<p class="trans_noindent">and the ranks are formed in a slovenly haphazard manner, the result is -utter <em>disorganisation</em>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 將不能料敵以少合衆以弱擊强兵無選鋒曰北</p> - -<p>When a general, unable to estimate the enemy’s strength, allows an -inferior force to engage a larger one, or hurls a weak detachment -against a powerful one, and neglects to place picked soldiers in the -front rank, the result must be a <em>rout</em>.</p> - -<p class="annot">Chang Yü paraphrases the latter part of the sentence <span xml:lang="zh" lang="zh">不選驍勇之士使爲先鋒兵必敗北也</span>, -and continues: <span xml:lang="zh" lang="zh">凡戰必用精銳爲前鋒者一則壯吾志一則挫敵威也</span> -“Whenever there is fighting to be done, the keenest spirits -should be<span class="pagenum" id="Page_108">{108}</span> appointed to serve in the front ranks, both in order to -strengthen the resolution of our own men and to demoralise the -enemy.” Cf. the <i>primi ordines</i> of Caesar (“De Bello Gallico,” V. -28, 44 <i>et al</i>.). There seems little to distinguish <span xml:lang="zh" lang="zh">北</span> from <span xml:lang="zh" lang="zh">走</span> in § -15, except that <span xml:lang="zh" lang="zh">北</span> is a more forcible word.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 凡此六者敗之道也將之至任不可不察也</p> - -<p>These are six ways of courting defeat,</p> - -<p class="annot">Ch‘ên Hao makes them out to be: (1) <span xml:lang="zh" lang="zh">不量寡衆</span> “neglect to estimate -the enemy’s strength;” (2) <span xml:lang="zh" lang="zh">本乏刑德</span> “want of authority;” (3) -<span xml:lang="zh" lang="zh">失於訓練</span> “defective training;” (4) <span xml:lang="zh" lang="zh">非理興怒</span> “unjustifiable anger;” -(5) <span xml:lang="zh" lang="zh">法令不行</span> “non-observance of discipline;” (6) <span xml:lang="zh" lang="zh">不擇驍果</span> “failure -to use picked men.”</p> - -<p class="trans_noindent">which must be carefully noted by the general who has attained a -responsible post.</p> - -<p class="annot">See <i>supra</i>, § 13.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 夫地形者兵之助也料敵制勝計險阨遠近上將之道也</p> - -<p>The natural formation of the country is the soldier’s best ally;</p> - -<p class="annot">Chia Lin’s text has the reading <span xml:lang="zh" lang="zh">易</span> for <span xml:lang="zh" lang="zh">助</span>. Ch‘ên Hao says: -<span xml:lang="zh" lang="zh">天時不如地利</span> “The advantages of weather and season are not equal to those -connected with ground.”</p> - -<p class="trans_noindent">but a power of estimating the adversary,</p> - -<p class="annot">The insertion of a “but” is necessary to show the connection of -thought here. A general should always utilise, but never rely -wholly on natural advantages of terrain.</p> - -<p class="trans_noindent">of controlling the forces of victory,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">制勝</span> is one of those condensed expressions which mean so much in -Chinese, and so little in an English translation. What it seems to -imply is complete mastery of the situation from the beginning.</p> - -<p class="trans_noindent">and of shrewdly calculating difficulties, dangers and distances,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">計極險易利害遠近</span>. I am decidedly -puzzled by Capt. Calthrop’s translation: “an eye for steepness, -<i>command</i> and distances.” Where did he find the word which I have -put in italics?</p> - -<p class="pagenum" id="Page_109">{109}</p> - -<p class="trans_noindent">constitutes the test of a great general.</p> - -<p class="annot">A somewhat free translation of <span xml:lang="zh" lang="zh">道</span>. As Chang Yü remarks, these are -<span xml:lang="zh" lang="zh">兵之本</span> “the essentials of soldiering,” ground being only a helpful -accessory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 知此而用戰者必勝不知此而用戰者必敗</p> - -<p>He who knows these things, and in fighting puts his knowledge into -practice, will win his battles. He who knows them not, nor practises -them, will surely be defeated.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 故戰道必勝主曰無戰必戰可也戰道不勝主曰必戰無戰可也</p> - -<p>If fighting is sure to result in victory, then you must fight, even -though the ruler forbid it; if fighting will not result in victory, -then you must not fight even at the ruler’s bidding.</p> - -<p class="annot">Cf. VIII. § 3 <i>fin</i>. Huang Shih-kung of the Ch‘in dynasty, who -is said to have been the patron of <span xml:lang="zh" lang="zh">張良</span> Chang Liang and to have -written the <span xml:lang="zh" lang="zh">三略</span>, has these words attributed to him: -<span xml:lang="zh" lang="zh">出軍行師將在自專進退內御則功難成故聖主明王跪而推轂</span> “The responsibility of setting an -army in motion must devolve on the general alone; if advance and -retreat are controlled from the Palace, brilliant results will -hardly be achieved. Hence the god-like ruler and the enlightened -monarch are content to play a humble part in furthering their -country’s cause [<i>lit</i>., kneel down to push the chariot wheel].” -This means that <span xml:lang="zh" lang="zh">閫外之事將軍裁之</span> “in matters lying outside the -zenana, the decision of the military commander must be absolute.” -Chang Yü also quotes the saying: <span xml:lang="zh" lang="zh">軍中不聞天子之詔</span> “Decrees of the -Son of Heaven do not penetrate the walls of a camp.” Napoleon, who -has been accused of allowing his generals too little independence -of action, speaks in the same sense: <span xml:lang="fr" lang="fr">“Un général en chef n’est pas -à couvert de ses fautes à la guerre par un ordre de son souverain -ou du ministre, quand celui qui le donne est éloigné du champ -d’opération, et qu’il connaît mal, ou ne connaît pas du tout le -dernier état des choses.”</span><a href="#Footnote178" class="fnanchor" id="FNanchor178">[178]</a></p> - -<p class="pagenum" id="Page_110">{110}</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 故進不求名退不避罪唯民是保而利合於主國之寳也</p> - -<p>The general who advances without coveting fame and retreats without -fearing disgrace,</p> - -<p class="annot">It was Wellington, I think, who said that the hardest thing of all -for a soldier is to retreat.</p> - -<p class="trans_noindent">whose only thought is to protect his country and do good service for -his sovereign,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">合</span>, which is omitted by the <cite>T‘u Shu</cite>, is said by Ch‘ên Hao to be -equivalent to <span xml:lang="zh" lang="zh">歸</span>. If it had to be separately translated, it would -be something like our word “accrue.”</p> - -<p class="trans_noindent">is the jewel of the kingdom.</p> - -<p class="annot">A noble presentment, in few words, of the Chinese “happy warrior.” -Such a man, says Ho Shih, <span xml:lang="zh" lang="zh">罪及其身不悔也</span> “even if he had to suffer -punishment, would not regret his conduct.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 視卒如嬰兒故可與之赴深谿視卒如愛子故可與之俱死</p> - -<p>Regard your soldiers as your children, and they will follow you into -the deepest valleys; look on them as your own beloved sons, and they -will stand by you even unto death.</p> - -<p class="annot">Cf. I. § 6. In this connection, Tu Mu draws for us an engaging -picture of the famous general Wu Ch‘i, from whose treatise on war -I have frequently had occasion to quote: “He wore the same clothes -and ate the same food as the meanest of his soldiers, refused to -have either a horse to ride or a mat to sleep on, carried his own -surplus rations wrapped in a parcel, and shared every hardship -with his men. One of his soldiers was suffering from an abscess, -and Wu Ch‘i himself sucked out the virus. The soldier’s mother, -hearing this, began wailing and lamenting. Somebody asked her, -saying: ‘Why do you cry? Your son is only a common soldier, and -yet the commander-in-chief himself has sucked the poison from his -sore.’ The woman replied: ‘Many years ago, Lord Wu performed a -similar service for my husband, who never left him afterwards, and -finally met his death at the hands of the enemy. And now that he -has done the same for my son, he too will fall fighting I know not -where’.” Li Ch‘üan mentions <span xml:lang="zh" lang="zh">楚子</span> the Viscount of Ch‘u, who invaded -the small state of <span xml:lang="zh" lang="zh">蕭</span> Hsiao during the winter. <span xml:lang="zh" lang="zh">申公</span> The Duke of -Shên said to him: “Many of<span class="pagenum" id="Page_111">{111}</span> the soldiers are suffering severely -from the cold.” So he made a round of the whole army, comforting -and encouraging the men; and straightway they felt as if they -were clothed in garments lined with floss silk. [<cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">宣公</span>, -XII. 5]. Chang Yü alludes to the same passage, saying: <span xml:lang="zh" lang="zh">温言一撫士同挾纊</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 厚而不能使愛而不能令亂而不能治譬如驕子不可用也</p> - -<p>If, however, you are indulgent, but unable to make your authority -felt; kind-hearted, but unable to enforce your commands; and -incapable, moreover, of quelling disorder:</p> - -<p class="annot">Capt. Calthrop has got these three clauses quite wrong. The last -he translates: “overindulgence may produce disorder.”</p> - -<p class="trans_noindent">then your soldiers must be likened to spoilt children; they are -useless for any practical purpose.</p> - -<p class="annot">Cf. IX. § 42. We read in the <span xml:lang="zh" lang="zh">陰符經</span>, pt. 2: <span xml:lang="zh" lang="zh">害生于思</span> “Injury comes -out of kindness.” Li Ching once said that if you could make your -soldiers afraid of you, they would not be afraid of the enemy. Tu -Mu recalls an instance of stern military discipline which occurred -in 219 A.D., when <span xml:lang="zh" lang="zh">呂蒙</span> Lü Mêng was occupying the town of <span xml:lang="zh" lang="zh">江陵</span> -Chiang-ling. He had given stringent orders to his army not to -molest the inhabitants nor take anything from them by force. -Nevertheless, a certain officer serving under his banner, who -happened to be a fellow-townsman, ventured to appropriate a bamboo -hat (<span xml:lang="zh" lang="zh">笠</span>) belonging to one of the people, in order to wear it over -his regulation helmet as a protection against the rain. Lü Mêng -considered that the fact of his being also a native of <span xml:lang="zh" lang="zh">汝南</span> Ju-nan -should not be allowed to palliate a clear breach of discipline, -and accordingly he ordered his summary execution, the tears -rolling down his face, however, as he did so. This act of severity -filled the army with wholesome awe, and from that time forth even -articles dropped in the highway were not picked up. [<cite>San Kuo -Chih</cite>, ch. 54, f. 13 <i>r</i><sup>o</sup>. & <i>v</i><sup>o</sup>.].</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 知吾卒之可以擊而不知敵之不可擊勝之半也</p> - -<p>If we know that our own men are in a condition to attack, but are -unaware that the enemy is not open to attack, we have gone only -halfway towards victory.</p> - -<p class="annot">That is, as Ts‘ao Kung says, “the issue in this case is uncertain.”</p> - -<p class="pagenum" id="Page_112">{112}</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 知敵之可擊而不知吾卒之不可以擊勝之半也</p> - -<p>If we know that the enemy is open to attack, but are unaware that our -own men are not in a condition to attack, we have gone only halfway -towards victory.</p> - -<p class="annot">Cf. III. § 13 (1).</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 知敵之可擊知吾卒之可以擊而不知地形之不可以戰勝之半也</p> - -<p>If we know that the enemy is open to attack, and also know that our -men are in a condition to attack, but are unaware that the nature of -the ground makes fighting impracticable, we have still gone only -halfway towards victory.</p> - -<p class="annot">I may take this opportunity of pointing out the rather nice -distinction in meaning between <span xml:lang="zh" lang="zh">擊</span> and <span xml:lang="zh" lang="zh">攻</span>. The latter is simply “to -attack” without any further implication, whereas <span xml:lang="zh" lang="zh">擊</span> is a stronger -word which in nine cases out of ten means “to attack with -expectation of victory,” “to fall upon,” as we should say, or even -“to crush.” On the other hand, <span xml:lang="zh" lang="zh">擊</span> is not quite synonymous with <span xml:lang="zh" lang="zh">伐</span>, -which is mostly used of operations on a larger scale, as of one -State <em>making war</em> on another, often with the added idea of -invasion. <span xml:lang="zh" lang="zh">征</span>, finally, has special reference to the subjugation of -rebels. See Mencius, VII. 2. ii. 2.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 故知兵者動而不迷舉而不窮</p> - -<p>Hence the experienced soldier, once in motion, is never bewildered; -once he has broken camp, he is never at a loss.</p> - -<p class="annot">The reason being, according to Tu Mu, that he has taken his -measures so thoroughly as to ensure victory beforehand. “He does -not move recklessly,” says Chang Yü, “so that when he does move, -he makes no mistakes.” Another reading substitutes <span xml:lang="zh" lang="zh">困</span> for <span xml:lang="zh" lang="zh">迷</span> and -<span xml:lang="zh" lang="zh">頓</span> for <span xml:lang="zh" lang="zh">窮</span>. The latter variant only is adopted by the <cite>T‘ung Tien</cite> -and <cite>Yü Lan</cite>. Note that <span xml:lang="zh" lang="zh">窮</span> here means “at the end of his <em>mental</em> -resources.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 故曰知彼知己勝乃不殆知地知天勝乃可全</p> - -<p>Hence the saying: If you know the enemy and know yourself, your -victory will not stand in doubt;</p> - -<p class="pagenum" id="Page_113">{113}</p> - -<p class="annot">Capt. Calthrop makes the saying end here, which cannot be justified.</p> - -<p class="trans_noindent">if you know Heaven and know Earth,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天</span> and <span xml:lang="zh" lang="zh">地</span> are transposed for the sake of the jingle between <span xml:lang="zh" lang="zh">天</span> and -<span xml:lang="zh" lang="zh">全</span>. The original text, however, has <span xml:lang="zh" lang="zh">知天知地</span>, and the correction -has been made from the <cite>T‘ung Tien</cite>.</p> - -<p class="trans_noindent">you may make your victory complete.</p> - -<p class="annot">As opposed to <span xml:lang="zh" lang="zh">勝之半</span>, above. The original text has <span xml:lang="zh" lang="zh">勝乃不窮</span>, the -corruption being perhaps due to the occurrence of <span xml:lang="zh" lang="zh">不窮</span> in the -preceding sentence. Here, however <span xml:lang="zh" lang="zh">不窮</span> would not be synonymous -with <span xml:lang="zh" lang="zh">不困</span>, but equivalent to <span xml:lang="zh" lang="zh">不可以窮</span> “inexhaustible,” “beyond -computation.” Cf. V. § 11. The <cite>T‘ung Tien</cite> has again supplied the -true reading. Li Ch‘üan sums up as follows: <span xml:lang="zh" lang="zh">人事天時地利三者同知則百戰百勝</span> -“Given a knowledge of three things—the affairs of man, the -seasons of heaven and the natural advantages of earth—, victory -will invariably crown your battles.”</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_114">{114}</p> -<h2 class="nobreak">XI. <span xml:lang="zh" lang="zh">九地篇</span><br /><br /> - -THE NINE SITUATIONS.</h2> -</div> - -<p class="annot">Li Ch‘üan is not quite right in calling these <span xml:lang="zh" lang="zh">勝敵之地</span>. As we shall -see, some of them are highly disadvantageous from the military -point of view. Wang Hsi more correctly says: <span xml:lang="zh" lang="zh">用兵之地利害有九也</span> -“There are nine military situations, good and bad.” One would like -to distinguish the <span xml:lang="zh" lang="zh">九地</span> from the six <span xml:lang="zh" lang="zh">地形</span> of chap. X by saying that -the latter refer to the natural formation or geographical features -of the country, while the <span xml:lang="zh" lang="zh">九地</span> have more to do with the condition -of the army, being <span xml:lang="zh" lang="zh">地勢</span> “situations” as opposed to “grounds.” But -it is soon found impossible to carry out the distinction. Both are -cross-divisions, for among the <span xml:lang="zh" lang="zh">地形</span> we have “temporising ground” -side by side with “narrow passes,” while in the present chapter -there is even greater confusion.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰用兵之法有散地有輕地有爭地有交地有衢地有重地有圮地有圍地有死地</p> - -<p>Sun Tzŭ said: The art of war recognises nine varieties of ground: (1) -Dispersive ground; (2) facile ground; (3) contentious ground; (4) open -ground; (5) ground of intersecting highways; (6) serious ground; (7) -difficult ground; (8) hemmed-in ground; (9) desperate ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 諸侯自戰其地者爲散地</p> - -<p>When a chieftain is fighting in his own territory, it is dispersive -ground.</p> - -<p class="annot">So called because the soldiers, being near to their homes and -anxious to see their wives and children, are likely to seize the -opportunity afforded by a battle and scatter in every direction. -“In their advance,” observes Tu Mu, “they will lack the valour of -desperation, and when they retreat, they will find harbours of -refuge.” The <span xml:lang="zh" lang="zh">者</span>, which appears in the <cite>T‘u Shu</cite>, seems to have been -accidentally omitted in my edition of the standard text.</p> - -<p class="pagenum" id="Page_115">{115}</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 入人之地而不深者爲輕地</p> - -<p>When he has penetrated into hostile territory, but to no great -distance, it is facile ground.</p> - -<p class="annot">Li Ch‘üan and Ho Shih say <span xml:lang="zh" lang="zh">輕於退也</span> “because of the facility for -retreating,” and the other commentators give similar explanations. -Tu Mu remarks: <span xml:lang="zh" lang="zh">師出越境必焚舟梁示民無返顧之心</span> “When your army has -crossed the border, you should burn your boats and bridges, in -order to make it clear to everybody that you have no hankering -after home.” I do not think that “disturbing ground,” Capt. -Calthrop’s rendering of <span xml:lang="zh" lang="zh">輕地</span>, has anything to justify it. If an -idiomatic translation is out of the question, one should at least -attempt to be literal.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 我得則利彼得亦利者爲爭地</p> - -<p>Ground the possession of which imports great advantage to either side, -is contentious ground.</p> - -<p class="annot">I must apologise for using this word in a sense not known to the -dictionary, i.e. “to be contended for”—Tu Mu’s <span xml:lang="zh" lang="zh">必爭之地</span>. Ts‘ao Kung -says: <span xml:lang="zh" lang="zh">可以少勝衆弱勝强</span> “ground on which the few and the weak can -defeat the many and the strong,” such as <span xml:lang="zh" lang="zh">阨喉</span> “the neck of a pass,” -instanced by Li Ch‘üan. Thus, Thermopylae was a <span xml:lang="zh" lang="zh">爭地</span>, because the -possession of it, even for a few days only, meant holding the -entire invading army in check and thus gaining invaluable time. -Cf. Wu Tzŭ, ch. V. <i>ad init.</i>: <span xml:lang="zh" lang="zh">以一擊十莫善於阨</span> “For those who have -to fight in the ratio of one to ten, there is nothing better -than a narrow pass.” When <span xml:lang="zh" lang="zh">呂光</span> Lü Kuang was returning from his -triumphant expedition to Turkestan in 385 A.D., and had got as far -as <span xml:lang="zh" lang="zh">宜禾</span> I-ho, laden with spoils, <span xml:lang="zh" lang="zh">梁熙</span> Liang Hsi, administrator of -<span xml:lang="zh" lang="zh">涼州</span> Liang-chou, taking advantage of the death of Fu Chien, King -of Ch‘in, plotted against him and was for barring his way into the -province. <span xml:lang="zh" lang="zh">楊翰</span> Yang Han, governor of <span xml:lang="zh" lang="zh">高昌</span> Kao-ch‘ang, counselled -him, saying: “Lü Kuang is fresh from his victories in the west, -and his soldiers are vigorous and mettlesome. If we oppose him in -the shifting sands of the desert, we shall be no match for him, -and we must therefore try a different plan. Let us hasten to -occupy the defile at the mouth of the <span xml:lang="zh" lang="zh">高梧</span> Kao-wu pass, thus -cutting him off from supplies of water, and when his troops are -prostrated with thirst, we can dictate our own terms without -moving. Or if you think that the pass I mention is too far off, -we could make a stand against him at the <span xml:lang="zh" lang="zh">伊吾</span> I-wu pass, which is<span class="pagenum" id="Page_116">{116}</span> -nearer. The cunning and resource of <span xml:lang="zh" lang="zh">子房</span> Tzŭ-fang himself [i.e. -<span xml:lang="zh" lang="zh">張良</span>] would be expended in vain against the enormous strength of -these two positions.” Liang Hsi, refusing to act on this advice, -was overwhelmed and swept away by the invader. [See <span xml:lang="zh" lang="zh">晉書</span>, ch. 122, -fol. 3 <i>r</i><sup>o</sup>, and <span xml:lang="zh" lang="zh">歴代紀事年表</span>, ch. 43, fol. 26.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 我可以往彼可以來者爲交地</p> - -<p>Ground on which each side has liberty of movement is open ground.</p> - -<p class="annot">This is only a makeshift translation of <span xml:lang="zh" lang="zh">交</span>, which according to -Ts‘ao Kung stands for <span xml:lang="zh" lang="zh">交錯</span> “ground covered with a network of -roads,” like a chess-board. Another interpretation, suggested by -Ho Shih, is <span xml:lang="zh" lang="zh">交通</span> “ground on which intercommunication is easy.” In -either case, it must evidently be <span xml:lang="zh" lang="zh">平原</span> “flat country,” and -therefore <span xml:lang="zh" lang="zh">不可杜絶</span> “cannot be blocked.” Cf. <span xml:lang="zh" lang="zh">通形</span>, X. § 2.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 諸侯之地三屬先至而得天下之衆者爲衢地</p> - -<p>Ground which forms the key to three contiguous states,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">我與敵相當而旁有他國也</span> “Our country adjoining the enemy’s and a third -country conterminous with both.” [Ts‘ao Kung.] Mêng Shih instances -the small principality of <span xml:lang="zh" lang="zh">鄭</span> Chêng, which was bounded on the -north-east by <span xml:lang="zh" lang="zh">齊</span> Ch‘i, on the west by <span xml:lang="zh" lang="zh">晉</span> Chin, and on the south by -<span xml:lang="zh" lang="zh">楚</span> Ch‘u.</p> - -<p class="trans_noindent">so that he who occupies it first has most of the Empire at his command,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天下</span> of course stands for the loose confederacy of states into -which China was divided under the Chou dynasty. The belligerent -who holds this dominating position can constrain most of them to -become his allies. See <i>infra</i>, § 48. <span xml:lang="zh" lang="zh">衆</span> appears at first sight to -be “the masses” or “population” of the Empire, but it is more -probably, as Tu Yu says, <span xml:lang="zh" lang="zh">諸侯之衆</span>.</p> - -<p class="trans_noindent">is ground of intersecting highways.</p> - -<p class="annot">Capt. Calthrop’s “path-ridden ground” might stand well enough for -<span xml:lang="zh" lang="zh">交地</span> above, but it does not bring out the force of <span xml:lang="zh" lang="zh">衢地</span>, which -clearly denotes the central position where important highways meet.</p> - -<p class="pagenum" id="Page_117">{117}</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 入人之地深背城邑多者爲重地</p> - -<p>When an army has penetrated into the heart of a hostile country, -leaving a number of fortified cities in its rear,</p> - -<p class="annot">After <span xml:lang="zh" lang="zh">多</span>, the <cite>T‘ung Tien</cite> intercalates the gloss <span xml:lang="zh" lang="zh">難以返</span>.</p> - -<p class="trans_noindent">it is serious ground.</p> - -<p class="annot">Wang Hsi explains the name by saying that <span xml:lang="zh" lang="zh">兵至此者事勢重也</span> “when an -army has reached such a point, its situation is serious.” Li -Ch‘üan instances (1) the victorious march of <span xml:lang="zh" lang="zh">樂毅</span> Yo I into the -capital of Ch‘i in 284 B.C., and (2) the attack on Ch‘u, six years -later, by the Ch‘in general <span xml:lang="zh" lang="zh">白起</span> Po Ch‘i.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 山林險阻沮澤凡難行之道者爲圮地</p> - -<p>Mountain forests,</p> - -<p class="annot">Or simply, “forests.” I follow the <cite>T‘u Shu</cite> in omitting the <span xml:lang="zh" lang="zh">行</span> -before <span xml:lang="zh" lang="zh">山林</span>, given in the standard text, which is not only otiose -but spoils the rhythm of the sentence.</p> - -<p class="trans_noindent">rugged steeps, marshes and fens—all country that is hard to traverse: -this is difficult ground.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">圮</span> <i>p‘i</i><sup>3</sup> (to be distinguished from <span xml:lang="zh" lang="zh">圯</span> i<sup>4</sup>) is defined by K‘ang -Hsi (after the <cite>Shuo Wên</cite>) as <span xml:lang="zh" lang="zh">毁</span> “to destroy.” Hence Chia Lin -explains <span xml:lang="zh" lang="zh">圮地</span> as ground <span xml:lang="zh" lang="zh">經水所毀</span> “that has been ruined by water -passing over it,” and Tu Yu simply as <span xml:lang="zh" lang="zh">沮洳之地</span> “swampy ground.” But -Ch‘ên Hao says that the word is specially applied to deep -hollows—what Chu-ko Liang, he tells us, used to designate by the -expressive term <span xml:lang="zh" lang="zh">地獄</span> “earth-hells.” Compare the <span xml:lang="zh" lang="zh">天井</span> of IX. § 15.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 所由入者隘所從歸者迂彼寡可以擊吾之衆者爲圍地</p> - -<p>Ground which is reached through narrow gorges, and from which we can -only retire by tortuous paths, so that a small number of the enemy -would suffice to crush a large body of our men: this is hemmed-in -ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 疾戰則存不疾戰則亡者爲死地</p> - -<p>Ground on which we can only be saved from destruction by fighting -without delay, is desperate ground.</p> - -<p class="pagenum" id="Page_118">{118}</p> - -<p class="annot">The situation, as pictured by Ts‘ao Kung, is very similar to the -<span xml:lang="zh" lang="zh">圍地</span>, except that here escape is no longer possible: <span xml:lang="zh" lang="zh">前有高山後有大水進則不得退則有礙</span> -“A lofty mountain in front, a large river behind, -advance impossible, retreat blocked.” Ch‘ên Hao says: <span xml:lang="zh" lang="zh">人在死地如坐漏船伏燒屋</span> -“to be on ‘desperate ground’, is like sitting in a -leaking boat or crouching in a burning house.” Tu Mu quotes -from Li Ching a vivid description of the plight of an army thus -entrapped: “Suppose an army invading hostile territory without the -aid of local guides:—it falls into a fatal snare and is at the -enemy’s mercy. A ravine on the left, a mountain on the right, a -pathway so perilous that the horses have to be roped together -and the chariots carried in slings, no passage open in front, -retreat cut off behind, no choice but to proceed in single -file (<span xml:lang="zh" lang="zh">鴈行魚貫之嚴</span>). Then, before there is time to range our -soldiers in order of battle, the enemy in overwhelming strength -suddenly appears on the scene. Advancing, we can nowhere take a -breathing-space; retreating, we have no haven of refuge. We seek a -pitched battle, but in vain; yet standing on the defensive, none -of us has a moment’s respite. If we simply maintain our ground, -whole days and months will crawl by; the moment we make a move, we -have to sustain the enemy’s attacks on front and rear. The country -is wild, destitute of water and plants; the army is lacking in the -necessaries of life, the horses are jaded and the men worn-out, -all the resources of strength and skill unavailing, the pass so -narrow that a single man defending it can check the onset of ten -thousand; all means of offence in the hands of the enemy, all -points of vantage already forfeited by ourselves:—in this terrible -plight, even though we had the most valiant soldiers and the -keenest of weapons, how could they be employed with the slightest -effect?” Students of Greek history may be reminded of the awful -close to the Sicilian expedition, and the agony of the Athenians -under Nicias and Demosthenes. [<i>See</i> Thucydides, VII. 78 sqq.].</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 是故散地則無以戰輕地則無止爭地則無攻</p> - -<p>On dispersive ground, therefore, fight not. On facile ground, halt -not. On contentious ground, attack not.</p> - -<p class="annot">But rather let all your energies be bent on occupying the -advantageous position first. So Ts‘ao Kung. Li Ch‘üan and others, -however, suppose the meaning to be that the enemy has already -forestalled us, so that it would be sheer madness to attack. In -the <span xml:lang="zh" lang="zh">孫子敘錄</span>, when the King of Wu inquires what should be done in -this case, Sun Tzŭ replies: “The rule with regard to contentious -ground is that those in possession have the advantage over the -other side. If a position of this kind is<span class="pagenum" id="Page_119">{119}</span> secured first by the -enemy, beware of attacking him. Lure him away by pretending to -flee—show your banners and sound your drums—make a dash for other -places that he cannot afford to lose—trail brushwood and raise a -dust—confound his ears and eyes—detach a body of your best troops, -and place it secretly in ambuscade. Then your opponent will sally -forth to the rescue.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 交地則無絶衢地則合交</p> - -<p>On open ground, do not try to block the enemy’s way.</p> - -<p class="annot">Because the attempt would be futile, and would expose the blocking -force itself to serious risks. There are two interpretations of -<span xml:lang="zh" lang="zh">無絶</span>. I follow that of Chang Yü (<span xml:lang="zh" lang="zh">不可以兵阻絶其路</span>). The other -is indicated in Ts‘ao Kung’s brief note: <span xml:lang="zh" lang="zh">相及屬也</span> “Draw closer -together”—<i>i.e.</i>, see that a portion of your own army is not cut -off. Wang Hsi points out that <span xml:lang="zh" lang="zh">交地</span> is only another name for the -<span xml:lang="zh" lang="zh">通地</span> “accessible ground” of X. § 2, and says that the advice here -given is simply a variation of <span xml:lang="zh" lang="zh">利糧道</span> “keep a sharp eye on the line -of supplies,” be careful that your communications are not cut. The -<cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">無相絶</span>.</p> - -<p class="trans_noindent">On ground of intersecting highways, join hands with your -allies.</p> - -<p class="annot">Or perhaps, “form alliances with neighbouring states.” Thus Ts‘ao -Kung has: <span xml:lang="zh" lang="zh">結諸侯也</span>. Capt. Calthrop’s “cultivate intercourse” is -much too timid and vague. The original text reads <span xml:lang="zh" lang="zh">交合</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 重地則掠圮地則行</p> - -<p>On serious ground, gather in plunder.</p> - -<p class="annot">On this, Li Ch‘üan has the following delicious note: -<span xml:lang="zh" lang="zh">深入敵境不可非義失人心如漢高祖入秦無犯婦女無取寳貨得人心也此筌以掠字爲無掠字</span> “When -an army penetrates far into the enemy’s country, care must be -taken not to alienate the people by unjust treatment. Follow -the example of the Han Emperor Kao Tsu, whose march into Ch‘in -territory was marked by no violation of women or looting of -valuables. [<i>Nota bene</i>: this was in 207 B.C., and may well cause -us to blush for the Christian armies that entered Peking in 1900 -A.D.] Thus he won the hearts of all. In the present passage, then, -I think that the true reading must be, not <span xml:lang="zh" lang="zh">掠</span> ‘plunder’, but <span xml:lang="zh" lang="zh">無掠</span> -‘do not plunder’.” Alas, I fear that in this instance the worthy -commentator’s feelings outran his judgment. Tu Mu,<span class="pagenum" id="Page_120">{120}</span> at least, -has no such illusions. He says: “When encamped on ‘serious -ground,’ there being no inducement as yet to advance further, -and no possibility of retreat, one ought to take measures for a -protracted resistance by bringing in provisions from all sides, -and keep a close watch on the enemy.” Cf. also II. § 9: <span xml:lang="zh" lang="zh">因糧於敵</span>.</p> - -<p class="trans_noindent">In difficult ground, keep steadily on the march.</p> - -<p class="annot">Or, in the words of VIII. §2, <span xml:lang="zh" lang="zh">無舍</span> “do not encamp.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 圍地則謀死地則戰</p> - -<p>On hemmed-in ground, resort to stratagem.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">發奇謀</span> “Try the effect of some unusual artifice;” -and Tu Yu amplifies this by saying: <span xml:lang="zh" lang="zh">居此則當權謀詐譎可以免難</span> “In -such a position, some scheme must be devised which will suit the -circumstances, and if we can succeed in deluding the enemy, the -peril may be escaped.” This is exactly what happened on the famous -occasion when Hannibal was hemmed in among the mountains on -the road to Casilinum, and to all appearances entrapped by the -Dictator Fabius. The stratagem which Hannibal devised to baffle -his foes was remarkably like that which T‘ien Tan had also -employed with success exactly 62 years before. [See IX. § 24, -note.] When night came on, bundles of twigs were fastened to the -horns of some 2000 oxen and set on fire, the terrified animals -being then quickly driven along the mountain side towards the -passes which were beset by the enemy. The strange spectacle of -these rapidly moving lights so alarmed and discomfited the Romans -that they withdrew from their position, and Hannibal’s army passed -safely through the defile. [See Polybius, III. 93, 94; Livy, XXII. -16, 17.]</p> - -<p class="trans_noindent">On desperate ground, fight.</p> - -<p class="annot">For, as Chia Lin remarks: <span xml:lang="zh" lang="zh">力戰或生守隅則死</span> “if you fight with all -your might, there is a chance of life; whereas death is certain if -you cling to your corner.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 所謂古之善用兵者能使敵人前後不相及衆寡不相恃貴賤不相救上下不相扶</p> - -<p>Those who were called skilful leaders of old</p> - -<p class="annot"><span xml:lang="zh" lang="zh">所謂</span> is omitted in the <cite>T‘u Shu</cite> text.</p> - -<p class="trans_noindent">knew how to drive a wedge between the enemy’s front and rear;</p> - -<p class="annot">More literally, “cause the front and rear to lose touch with each -other.”</p> - -<p class="pagenum" id="Page_121">{121}</p> - -<p class="trans_noindent">to prevent co-operation between his large and small divisions; to -hinder the good troops from rescuing the bad,</p> - -<p class="annot">I doubt if <span xml:lang="zh" lang="zh">貴賤</span> can mean “officers and men,” as Capt. Calthrop -translates. This is wanted for <span xml:lang="zh" lang="zh">上下</span>.</p> - -<p class="trans_noindent">the officers from rallying their men.</p> - -<p class="annot">The reading <span xml:lang="zh" lang="zh">扶</span>, derived from the <cite>Yü Lan</cite>, must be considered very -doubtful. The original text has <span xml:lang="zh" lang="zh">救</span> and the <cite>T‘u Shu</cite> <span xml:lang="zh" lang="zh">收</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 卒離而不集兵合而不齊</p> - -<p>When the enemy’s men were scattered, they prevented them from -concentrating;</p> - -<p class="annot">Capt. Calthrop translates <span xml:lang="zh" lang="zh">卒離</span> “they scattered the enemy,” which -cannot be right.</p> - -<p class="trans_noindent">even when their forces were united, they managed to keep them in -disorder.</p> - -<p class="annot">Mei Yao-ch‘ên’s note makes the sense plain: <span xml:lang="zh" lang="zh">或已離而不能合或雖合而</span> -<span xml:lang="zh" lang="zh">不能齊</span>. All these clauses, of course, down to <span xml:lang="zh" lang="zh">不齊</span>, are dependent -on <span xml:lang="zh" lang="zh">使</span> in § 15.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 合於利而動不合於利而止</p> - -<p>When it was to their advantage, they made a forward move; when -otherwise, they stopped still.</p> - -<p class="annot">Mei Yao-ch‘ên connects this with the foregoing: -<span xml:lang="zh" lang="zh">然能使敵若此當須有利則動無利則止</span> “Having succeeded in thus -dislocating the enemy, they would push forward in order to secure any -advantage to be gained; if there was no advantage to be gained, they -would remain where they were.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 敢問敵衆整而將來待之若何曰先奪其所愛則聽矣</p> - -<p>If asked how to cope with a great host of the enemy in orderly array -and on the point of marching to the attack,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">敢問</span> is like <span xml:lang="zh" lang="zh">或問</span>, introducing a supposed question.</p> - -<p class="trans_noindent">I should say: “Begin by seizing something which your opponent holds -dear; then he will be amenable to your will.”</p> - -<p class="pagenum" id="Page_122">{122}</p> - -<p class="annot">Opinions differ as to what Sun Tzŭ had in mind. Ts‘ao Kung thinks -it is <span xml:lang="zh" lang="zh">其所恃之利</span> “some strategical advantage on which the enemy is -depending.” Tu Mu says: <span xml:lang="zh" lang="zh">據我便地畧我田野利其糧道斯三者敵人之所愛惜倚恃者也</span> -“The three things which an enemy is anxious to do, and on -the accomplishment of which his success depends, are: (1) to -capture our favourable positions; (2) to ravage our cultivated -land; (3) to guard his own communications.” Our object then must -be to thwart his plans in these three directions and thus render -him helpless. [Cf. III. § 3.] But this exegesis unduly strains the -meaning of <span xml:lang="zh" lang="zh">奪</span> and <span xml:lang="zh" lang="zh">愛</span>, and I agree with Ch‘ên Hao, who says that -<span xml:lang="zh" lang="zh">所愛</span> does not refer only to strategical advantages, but is any -person or thing that may happen to be of importance to the enemy. -By boldly seizing the initiative in this way, you at once throw -the other side on the defensive.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 兵之情主速乘人之不及由不虞之道攻其所不戒也</p> - -<p>Rapidity is the essence of war:</p> - -<p class="annot"><span xml:lang="zh" lang="zh">兵之情</span> means “the conditions of war,” not, as Capt. Calthrop says, -“the spirit of the troops.” According to Tu Mu, <span xml:lang="zh" lang="zh">此統言兵之情狀</span> -“this is a summary of leading principles in warfare,” and he adds: -<span xml:lang="zh" lang="zh">此乃兵之深情將之至事也</span> “These are the profoundest truths of military -science, and the chief business of the general.” The following -anecdotes, told by Ho Shih, show the importance attached to speed -by two of China’s greatest generals. In 227 A.D., <span xml:lang="zh" lang="zh">孟達</span> Mêng Ta, -governor of <span xml:lang="zh" lang="zh">新城</span> Hsin-ch‘êng under the Wei Emperor Wên Ti, was -meditating defection to the House of Shu, and had entered into -correspondence with Chu-ko Liang, Prime Minister of that State. -The Wei general Ssŭ-ma I was then military governor of <span xml:lang="zh" lang="zh">宛</span> Wan, and -getting wind of Mêng Ta’s treachery, he at once set off with an -army to anticipate his revolt, having previously cajoled him by a -specious message of friendly import. Ssŭ-ma’s officers came to him -and said: “If Mêng Ta has leagued himself with Wu and Shu, the -matter should be thoroughly investigated before we make a move.” -Ssŭ-ma I replied: “Mêng Ta is an unprincipled man, and we ought to -go and punish him at once, while he is still wavering and before -he has thrown off the mask.” Then, by a series of forced marches, -he brought his army under the walls of Hsin-ch‘êng within the -space of eight days. Now Mêng Ta had previously said in a letter -to Chu-ko Liang: “Wan is 1200 <i>li</i> from here. When the news of -my revolt reaches Ssŭ-ma I, he will at once inform his Imperial -Master, but it will be a whole month before any steps can be -taken, and by that<span class="pagenum" id="Page_123">{123}</span> time my city will be well fortified. Besides, -Ssŭ-ma I is sure not to come himself, and the generals that will -be sent against us are not worth troubling about.” The next -letter, however, was filled with consternation: “Though only eight -days have passed since I threw off my allegiance, an army is -already at the city-gates. What miraculous rapidity is this!” A -fortnight later, Hsin-ch‘êng had fallen and Mêng Ta had lost his -head. [See <cite>Chin Shu</cite>, ch. 1, f. 3.] In 621 A.D., Li Ching was -sent from <span xml:lang="zh" lang="zh">夔州</span> K‘uei-chou in Ssŭ-ch‘uan to reduce the successful -rebel <span xml:lang="zh" lang="zh">蕭銑</span> Hsiao Hsien, who had set up as Emperor at the modern -<span xml:lang="zh" lang="zh">荊州</span> Ching-chou Fu In Hupeh. It was autumn, and the Yangtsze being -then in flood, Hsiao Hsien never dreamt that his adversary would -venture to come down through the gorges, and consequently made no -preparations. But Li Ching embarked his army without loss of time, -and was just about to start when the other generals implored him -to postpone his departure until the river was in a less dangerous -state for navigation. Li Ching replied: “To the soldier, -overwhelming speed is of paramount importance, and he must never -miss opportunities. Now is the time to strike, before Hsiao Hsien -even knows that we have got an army together. If we seize the -present moment when the river is in flood, we shall appear before -his capital with startling suddenness, like the thunder which is -heard before you have time to stop your ears against it. [<i>See</i> -VII, § 19, note.] This is the great principle in war. Even if he -gets to know of our approach, he will have to levy his soldiers in -such a hurry that they will not be fit to oppose us. Thus the full -fruits of victory will be ours.” All came about as he predicted, -and Hsiao Hsien was obliged to surrender, nobly stipulating that -his people should be spared and he alone suffer the penalty of -death. [See <cite>Hsin T‘ang Shu</cite>, ch. 93, f. 1 <i>v</i><sup>o</sup>.]</p> - -<p class="trans_noindent">take advantage of the enemy’s unreadiness, make your -way by unexpected routes, and attack unguarded spots.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 凡爲客之道深入則專主人不克</p> - -<p>The following are the principles to be observed by an invading force: -The further you penetrate into a country, the greater will be the -solidarity of your troops, and thus the defenders will not prevail -against you.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 掠於饒野三軍足食</p> - -<p>Make forays in fertile country in order to supply your army with food.</p> - -<p class="annot">Cf. <i>supra</i>, § 13. Li Ch‘üan does not venture on a note here.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 謹養而勿勞併氣積力運兵計謀爲不可測</p> - -<p>Carefully study the well-being of your men,</p> - -<p class="pagenum" id="Page_124">{124}</p> - -<p class="annot"><span xml:lang="zh" lang="zh">謹養</span>, according to Wang Hsi, means: <span xml:lang="zh" lang="zh">撫循飮食周謹之</span> “Pet them, humour -them, give them plenty of food and drink, and look after them -generally.”</p> - -<p class="trans_noindent">and do not overtax them. Concentrate your energy and hoard your -strength.</p> - -<p class="annot">Tu Mu explains these words in a rhyming couplet: <span xml:lang="zh" lang="zh">氣全力盛一發取勝</span>; -and Ch‘ên recalls the line of action adopted in 224 B.C. by the -famous general <span xml:lang="zh" lang="zh">王翦</span> Wang Chien, whose military genius largely -contributed to the success of the First Emperor. He had invaded -the Ch‘u State, where a universal levy was made to oppose him. -But, being doubtful of the temper of his troops, he declined all -invitations to fight and remained strictly on the defensive. In -vain did the Ch‘u general try to force a battle: day after day -Wang Chien kept inside his walls and would not come out, but -devoted his whole time and energy to winning the affection and -confidence of his men. He took care that they should be well fed, -sharing his own meals with them, provided facilities for bathing, -and employed every method of judicious indulgence to weld them -into a loyal and homogeneous body. After some time had elapsed, -he told off certain persons to find out how the men were amusing -themselves. The answer was, that they were contending with one -another in putting the weight and long-jumping (<span xml:lang="zh" lang="zh">投石超距</span>). When -Wang Chien heard that they were engaged in these athletic -pursuits, he knew that their spirits had been strung up to the -required pitch and that they were now ready for fighting. By this -time the Ch‘u army, after repeating their challenge again and -again, had marched away eastwards in disgust. The Ch‘in general -immediately broke up his camp and followed them, and in the -battle that ensued they were routed with great slaughter. Shortly -afterwards, the whole of Ch‘u was conquered by Ch‘in, and the king -<span xml:lang="zh" lang="zh">負芻</span> Fu-ch‘u led into captivity. [See <cite>Shih Chi</cite>, ch. 73, f. 5 <i>r</i><sup>o</sup>. -It should be noted that, <span xml:lang="zh" lang="zh">楚</span> being a taboo character under the Ch‘in -dynasty, the name figures as <span xml:lang="zh" lang="zh">荆</span> throughout.]</p> - -<p class="trans_noindent">Keep your army continually on the move,</p> - -<p class="annot">In order that the enemy may never know exactly where you are. It -has struck me, however, that the true reading might be, not <span xml:lang="zh" lang="zh">運兵</span>, -but <span xml:lang="zh" lang="zh">連兵</span> “link your army together” [cf. <i>supra</i> § 46, <span xml:lang="zh" lang="zh">吾將使之屬</span>], -which would be more in keeping with <span xml:lang="zh" lang="zh">併氣積力</span>, Capt. Calthrop cuts -the Gordian knot by omitting the words altogether.</p> - -<p class="trans_noindent">and devise unfathomable plans.</p> - -<p class="annot">Ch‘ang Yü’s paraphrase is: <span xml:lang="zh" lang="zh">常爲不可測度之計</span>.</p> - -<p class="pagenum" id="Page_125">{125}</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 投之無所往死且不北死焉不得士人盡力</p> - -<p>Throw your soldiers into positions whence there is no escape, and they -will prefer death to flight.</p> - -<p class="annot">Cf. Nicias’ speech to the Athenians: <span xml:lang="el" lang="el">Τό τε ξύμπαν γνῶτε, ὦ ἄνδρες -στρατιῶται, ἀναγκαῖόν τε ὂν ὑμῖν ἀνδράσιν ἀγαθοῖς γίγνεσθαι ὡς μὴ -ὄντος χωρίου ἐγγὺς ὅποι ἂν μαλακισθέντες σωθείητε</span>, etc. [Thuc. -VII. 77. vii.]</p> - -<p class="trans_noindent">If they will face death, there is nothing they may not achieve.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">死</span> by itself constitutes the protasis, and <span xml:lang="zh" lang="zh">焉</span> is the interrogative -= <span xml:lang="zh" lang="zh">安</span>. Capt. Calthrop makes the protasis end with <span xml:lang="zh" lang="zh">得</span>: “If there be -no alternative but death.” But I do not see how this is to be got -out of the Chinese. Chang Yü gives a clear paraphrase: <span xml:lang="zh" lang="zh">士卒死戰安不得志</span>, -and quotes his favourite Wei Liao Tzŭ (ch. 3): -<span xml:lang="zh" lang="zh">一夫仗劎擊於市萬人無不避之者臣謂非一人之獨勇萬人皆不肖也何則必死與必生固不侔也</span> “If one man were to run -amok with a sword in the market-place, and everybody else tried to -get out of his way, I should not allow that this man alone had -courage and that all the rest were contemptible cowards. The truth -is, that a desperado and a man who sets some value on his life do -not meet on even terms.”</p> - -<p class="trans_noindent">Officers and men alike will put forth their uttermost strength.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">士人</span> appears to stand for the more usual <span xml:lang="zh" lang="zh">士卒</span>. Chang Yü says: -<span xml:lang="zh" lang="zh">同在難地安得不共竭其力</span> “If they are in an awkward place together, they -will surely exert their united strength to get out of it.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 兵士甚陷則不懼無所往則固深入則拘不得已則鬥</p> - -<p>Soldiers when in desperate straits lose the sense of fear. If there is -no place of refuge, they will stand firm. If they are in the heart of -a hostile country, they will show a stubborn front.</p> - -<p class="annot">Capt. Calthrop weakly says: “there is unity,” as though the text -were <span xml:lang="zh" lang="zh">則專</span>, as in § 20. But <span xml:lang="zh" lang="zh">拘</span> introduces quite a new idea—that of -<em>tenacity</em>—which Ts‘ao Kung tries to explain by the word <span xml:lang="zh" lang="zh">縛</span> “to -bind fast.”</p> - -<p class="trans_noindent">If there is no help for it, they will fight hard.</p> - -<p class="pagenum" id="Page_126">{126}</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 是故其兵不修而戒不求而得不約而親不令而信</p> - -<p>Thus, without waiting to be marshalled, the soldiers will be -constantly on the <i>qui vive</i>;</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">不待修整而自戒懼</span>. Capt. Calthrop wrongly translates <span xml:lang="zh" lang="zh">不修</span> -“without warnings.”</p> - -<p class="trans_noindent">without waiting to be asked, they will do your will;</p> - -<p class="annot">Literally, “without asking, you will get.” Chang Yü’s paraphrase -is: <span xml:lang="zh" lang="zh">不求索而得情意</span>.</p> - -<p class="trans_noindent">without restrictions, they will be faithful;</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">不約束而親上</span>.</p> - -<p class="trans_noindent">without giving orders, they can be trusted.</p> - -<p class="annot">This last clause is very similar in sense to the one preceding, -except that <span xml:lang="zh" lang="zh">親</span> indicates the soldiers’ attachment to their leader, -and <span xml:lang="zh" lang="zh">信</span> the leader’s attitude towards them. I rather doubt if -<span xml:lang="zh" lang="zh">信</span> can mean “they will have confidence in their leader,” as the -commentary seems to indicate. That way, the sense is not nearly -so good. On the other hand, it is just possible that here, as in -VIII. § 8 and <i>infra</i>, § 55, <span xml:lang="zh" lang="zh">信</span> may = <span xml:lang="zh" lang="zh">申</span>: “without orders, they -will carry out [their leader’s plans].” The whole of this -paragraph, of course, has reference to “desperate ground.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 禁祥去疑至死無所災</p> - -<p>Prohibit the taking of omens, and do away with superstitious doubts.</p> - -<p class="annot">祥 is amplified by Ts‘ao Kung into <span xml:lang="zh" lang="zh">妖祥之言</span>, and <span xml:lang="zh" lang="zh">疑</span> into <span xml:lang="zh" lang="zh">疑惑之計</span>. -Cf. the <cite>Ssŭ-ma Fa</cite>, ch. 3: 滅厲祥.</p> - -<p class="trans_noindent">Then, until death itself comes, no calamity need be feared.</p> - -<p class="annot">The superstitious, “bound in to saucy doubts and fears,” -degenerate into cowards and “die many times before their deaths.” -Tu Mu quotes Huang Shih-kung: <span xml:lang="zh" lang="zh">禁巫祝不得爲吏士卜問軍之吉凶恐亂軍士之心</span> -“‘Spells and incantations should be strictly forbidden, and no -officer allowed to inquire by divination into the fortunes of an -army, for fear the soldier’s minds should be seriously perturbed.’ -The meaning is,” he continues, “that if all doubts and scruples -are discarded,<span class="pagenum" id="Page_127">{127}</span> your men will never falter in their resolution -until they die.” The reading of the standard text is <span xml:lang="zh" lang="zh">無所之</span> “there -will be no refuge,” which does not fit in well here. I therefore -prefer to adopt the variant <span xml:lang="zh" lang="zh">災</span>, which evidently stood in Li -Ch‘üan’s text.</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 吾士無餘財非惡貨也無餘命非惡壽也</p> - -<p>If our soldiers are not overburdened with money, it is not because -they have a distaste for riches; if their lives are not unduly long, -it is not because they are disinclined to longevity.</p> - -<p class="annot">Chang Yü has the best note on this passage: -<span xml:lang="zh" lang="zh">貨與壽人之所愛也所以燒擲財寳割棄性命者非憎惡之也不得已也</span> “Wealth and long life are things for -which all men have a natural inclination. Hence, if they burn or -fling away valuables, and sacrifice their own lives, it is not -that they dislike them, but simply that they have no choice.” Sun -Tzŭ is slyly insinuating that, as soldiers are but human, it is -for the general to see that temptations to shirk fighting and grow -rich are not thrown in their way. Capt. Calthrop, mistaking <span xml:lang="zh" lang="zh">惡</span> for -the adjective, has: “not because money is a bad thing ... not -because long life is evil.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 令發之日士卒坐者涕霑襟偃臥者涕交頤投之無所往者諸劌之勇也</p> - -<p>On the day they are ordered out to battle, your soldiers may weep,</p> - -<p class="annot">The word in the Chinese is <span xml:lang="zh" lang="zh">涕</span> “snivel.” This is taken to indicate -more genuine grief than tears alone.</p> - -<p class="trans_noindent">those sitting up bedewing their garments, and those lying down letting -the tears run down their cheeks.</p> - -<p class="annot">Not because they are afraid, but because, as Ts‘ao Kung says, -<span xml:lang="zh" lang="zh">皆持必死之計</span> “all have embraced the firm resolution to do or -die.” We may remember that the heroes of the Iliad were equally -childlike in showing their emotion. Chang Yü alludes to the -mournful parting at the <span xml:lang="zh" lang="zh">易</span> I River between <span xml:lang="zh" lang="zh">荆軻</span> Ching K‘o and his -friends, when the former was sent to attempt the life of the King -of Ch‘in (afterwards First Emperor) in 227 B.C. The tears of all -flowed down like rain as he bade them farewell and uttered the -following lines: <span xml:lang="zh" lang="zh">風蕭蕭兮、易水寒</span> <span class="pagenum" id="Page_128">{128}</span><span xml:lang="zh" lang="zh">壯士一去兮、不復還</span> “The shrill blast -is blowing, Chilly the burn; Your champion is going—Not to -return.”<a href="#Footnote179" class="fnanchor" id="FNanchor179">[179]</a></p> - -<p class="trans_noindent">But let them once be brought to bay, and they will display the courage -of a Chu or a Kuei.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">諸</span> was the personal name of <span xml:lang="zh" lang="zh">專諸</span> Chuan Chu, a native of the Wu -State and contemporary with Sun Tzŭ himself, who was employed by -<span xml:lang="zh" lang="zh">公子光</span> Kung-tzŭ Kuang, better known as Ho Lü Wang, to assassinate -his sovereign <span xml:lang="zh" lang="zh">王僚</span> Wang Liao with a dagger which he secreted in -the belly of a fish served up at a banquet. He succeeded in his -attempt, but was immediately hacked to pieces by the king’s -bodyguard. This was in 515 B.C. The other hero referred to, <span xml:lang="zh" lang="zh">曹劌</span> -Ts‘ao Kuei (or Ts‘ao <span xml:lang="zh" lang="zh">沫</span> Mo), performed the exploit which has made -his name famous 166 years earlier, in 681 B.C. Lu had been -thrice defeated by Ch‘i, and was just about to conclude a treaty -surrendering a large slice of territory, when Ts‘ao Kuei suddenly -seized <span xml:lang="zh" lang="zh">桓公</span> Huan Kung, the Duke of Ch‘i, as he stood on the altar -steps and held a dagger against his chest. None of the Duke’s -retainers dared to move a muscle, and Ts‘ao Kuei proceeded to -demand full restitution, declaring that Lu was being unjustly -treated because she was a smaller and weaker state. Huan Kung, in -peril of his life, was obliged to consent, whereupon Ts‘ao Kuei -flung away his dagger and quietly resumed his place amid the -terrified assemblage without having so much as changed colour. As -was to be expected, the Duke wanted afterwards to repudiate the -bargain, but his wise old counsellor <span xml:lang="zh" lang="zh">管仲</span> Kuan Chung pointed out -to him the impolicy of breaking his word, and the upshot was that -this bold stroke regained for Lu the whole of what she had lost -in three pitched battles. [For another anecdote of Ts‘ao Kuei see -VII. § 27, note; and for the biographies of these three bravos, -Ts‘ao, Chuan and Ching, see <cite>Shih Chi</cite> ch. 86.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 故善用兵譬如率然率然者常山之虵也擊其首則尾至擊其尾則首至擊其中則首尾俱至</p> - -<p>The skilful tactician may be likened to the <i>shuai-jan</i>. Now the -<i>shuai-jan</i> is a snake that is found in the Ch‘ang mountains.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">率然</span> means “suddenly” or “rapidly,” and the snake in question -was doubtless so called owing to the rapidity of its movements. -Through this passage, the term has now come to be used in the -sense of “military manœuvres.” The <span xml:lang="zh" lang="zh">常山</span> have apparently not been -identified.</p> - -<p class="pagenum" id="Page_129">{129}</p> - -<p class="trans_noindent">Strike at its head, and you will be attacked by its tail; strike at -its tail, and you will be attacked by its head; strike at its middle,</p> - -<p class="annot">Another reading in the <cite>Yü Lan</cite> for <span xml:lang="zh" lang="zh">中</span> is <span xml:lang="zh" lang="zh">腹</span> “belly.”</p> - -<p class="trans_noindent">and you will be attacked by head and tail both.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 敢問兵可使如率然乎曰可夫吳人與越人相惡也當其同舟而濟遇風其相救也如左右手</p> - -<p>Asked if an army can be made to imitate the <i>shuai-jan</i>,</p> - -<p class="annot">That is, as Mei Yao-ch‘ên says, <span xml:lang="zh" lang="zh">可使兵首尾率然相應如一體乎</span> “Is it -possible to make the front and rear of an army each swiftly -responsive to attack on the other, just as though they were parts -of a single living body?”</p> - -<p class="trans_noindent">I should answer, Yes. For the men of Wu and the men of Yüeh are enemies;</p> - -<p class="annot">Cf. VI. § 21.</p> - -<p class="trans_noindent">yet if they are crossing a river in the same boat and are caught by a -storm, they will come to each other’s assistance just as the left hand -helps the right.</p> - -<p class="annot">The meaning is: If two enemies will help each other in a time -of common peril, how much more should two parts of the same -army, bound together as they are by every tie of interest and -fellow-feeling. Yet it is notorious that many a campaign has been -ruined through lack of co-operation, especially in the case of -allied armies.</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 是故方馬埋輪未足恃也</p> - -<p>Hence it is not enough to put one’s trust in the tethering of horses,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">方</span> is said here to be equivalent to <span xml:lang="zh" lang="zh">縛</span>.</p> - -<p class="trans_noindent">and the burying of chariot wheels in the ground.</p> - -<p class="annot">These quaint devices to prevent one’s army from running away -recall the Athenian hero Sôphanes, who carried an anchor with him -at the battle of Plataea, by means of which he fastened himself -firmly to one spot. [See Herodotus, IX. 74.] It is not enough, -says Sun Tzŭ, to render flight impossible by such mechanical -means. You will not succeed unless<span class="pagenum" id="Page_130">{130}</span> your men have tenacity and -unity of purpose, and, above all, a spirit of sympathetic -co-operation. This is the lesson which can be learned from the -<i>shuai-jan</i>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 齊勇若一政之道也</p> - -<p>The principle on which to manage an army is to set up one standard of -courage which all must reach.</p> - -<p class="annot">Literally, “level the courage [of all] as though [it were that of] -one.” If the ideal army is to form a single organic whole, then it -follows that the resolution and spirit of its component parts -must be of the same quality, or at any rate must not fall below a -certain standard. Wellington’s seemingly ungrateful description of -his army at Waterloo as “the worst he had ever commanded” meant no -more than that it was deficient in this important particular—unity -of spirit and courage. Had he not foreseen the Belgian defections -and carefully kept those troops in the background, he would almost -certainly have lost the day.</p> - -<p xml:lang="zh" lang="zh" class="ctext">33. 剛柔皆得地之理也</p> - -<p>How to make the best of both strong and weak—that is a question -involving the proper use of ground.</p> - -<p class="annot">This is rather a hard sentence on the first reading, but the key -to it will be found, firstly, in the pause after <span xml:lang="zh" lang="zh">得</span>, and next, in -the meaning of <span xml:lang="zh" lang="zh">得</span> itself. The best equivalent for this that I -can think of is the German “zur Geltung kommen.” Mei Yao-ch‘ên’s -paraphrase is: <span xml:lang="zh" lang="zh">兵無强弱皆得用者是因地之勢也</span> “The way to eliminate the -differences of 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.”<a href="#Footnote180" class="fnanchor" id="FNanchor180">[180]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 故善用兵者攜手若使一人不得已也</p> - -<p>Thus the skilful general conducts his army just as though he were -leading a single man, willy-nilly, by the hand.</p> - -<p class="pagenum" id="Page_131">{131}</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">喩易也</span> “The simile has reference to the ease with which -he does it.” <span xml:lang="zh" lang="zh">不得已</span> means that he makes it impossible for his -troops to do otherwise than obey. Chang Yü quotes a jingle, to be -found in Wu Tzŭ, ch. 4: <span xml:lang="zh" lang="zh">將之所揮、莫不從移、將之所指、莫不前死</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">35. 將軍之事靜以幽正以治</p> - -<p>It is the business of a general to be quiet and thus ensure secrecy; -upright and just, and thus maintain order.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">靜</span> seems to combine the meanings “noiseless” and “imperturbable,” -both of which attributes would of course conduce to secrecy. Tu Mu -explains <span xml:lang="zh" lang="zh">幽</span> as <span xml:lang="zh" lang="zh">幽深難測</span> “deep and inscrutable,” and <span xml:lang="zh" lang="zh">正</span> as <span xml:lang="zh" lang="zh">平正無偏</span> -“fair and unbiassed.” Mei Yao-ch‘ên alone among the commentators -takes <span xml:lang="zh" lang="zh">治</span> in the sense of <span xml:lang="zh" lang="zh">自治</span> “self-controlled.” <span xml:lang="zh" lang="zh">幽</span> and <span xml:lang="zh" lang="zh">治</span> are -causally connected with <span xml:lang="zh" lang="zh">靜</span> and <span xml:lang="zh" lang="zh">正</span> 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 <span xml:lang="zh" lang="zh">治</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">36. 能愚士卒之耳目使之無知</p> - -<p>He must be able to mystify his officers and men by false reports and -appearances,</p> - -<p class="annot">Literally, “to deceive their eyes and ears”—<span xml:lang="zh" lang="zh">愚</span> being here used as -a verb in the sense of <span xml:lang="zh" lang="zh">誤</span>.</p> - -<p class="trans_noindent">and thus keep them in total ignorance.</p> - -<p class="annot">Ts‘ao Kung gives us one of his excellent apophthegms: <span xml:lang="zh" lang="zh">民可與樂成不可與慮始</span> -“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 Tzŭ 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, even from his most trusted staff -officers, his movements, his intentions, and his thoughts, a -commander less thorough would have pronounced useless”—etc. -etc.<a href="#Footnote181" class="fnanchor" id="FNanchor181">[181]</a> In the year 88 A.D., as we read in ch. 47<span class="pagenum" id="Page_132">{132}</span> of the <cite>Hou -Han Shu</cite>, “Pan Ch‘ao 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-t‘ou, totalling 50,000 men. Pan -Ch‘ao 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 Ch‘ao 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 Ch‘ao’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 Ch‘ao knew that the two chieftains had gone, he called his -divisions together, got them well in hand, and at cock-crow -hurled them against the army of Yarkand, as it lay encamped. The -barbarians, panic-stricken, fled in confusion, and were closely -pursued by Pan Ch‘ao. 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 Ch‘ao’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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">37. 易其事革其謀使人無識易其居迂其途使人不得慮</p> - -<p>By altering his arrangements and changing his plans,</p> - -<p class="annot">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.</p> - -<p class="trans_noindent">he keeps the enemy without definite knowledge.</p> - -<p class="annot">Note that <span xml:lang="zh" lang="zh">人</span> denotes the <em>enemy</em>, as opposed to the <span xml:lang="zh" lang="zh">士卒</span> of § 36. -Capt. Calthrop, not perceiving this, joins the two paragraphs into -one. Chang Yü quotes <span xml:lang="zh" lang="zh">太白山人</span> as saying: -<span xml:lang="zh" lang="zh">兵貴詭道者非止詭敵也抑詭我士卒使由而不使知之也</span> “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.”</p> - -<p class="pagenum" id="Page_133">{133}</p> - -<p class="trans_noindent">By shifting his camp and taking circuitous routes, he prevents the -enemy from anticipating his purpose.</p> - -<p class="annot">Wang Hsi paraphrases <span xml:lang="zh" lang="zh">易其居</span> as <span xml:lang="zh" lang="zh">處易者</span> “camp on easy ground,” and -Chang Yü follows him, saying: <span xml:lang="zh" lang="zh">其居則去險而就易</span>. But this is an -utterly untenable view. For <span xml:lang="zh" lang="zh">迂其途</span>, cf. VII. 4. Chia Lin, retaining -his old interpretation of those words, is now obliged to explain -<span xml:lang="zh" lang="zh">易其居</span> as “cause the enemy to shift his camp,” which is awkward in -the extreme.</p> - -<p xml:lang="zh" lang="zh" class="ctext">38. 帥與之期如登高而去其梯帥與之深入諸侯之地而發其機</p> - -<p>At the critical moment, the leader of an army acts like one who has -climbed up a height and then kicks away the ladder behind him.</p> - -<p class="annot">I must candidly confess that I do not understand the syntax of -<span xml:lang="zh" lang="zh">帥與之期</span>, though the meaning is fairly plain. The difficulty has -evidently been felt, for Tu Mu tells us that one text omits <span xml:lang="zh" lang="zh">期如</span>. -It is more likely, however, that a couple of characters have -dropped out.</p> - -<p class="trans_noindent">He carries his men deep into hostile territory before he shows his hand.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">發其機</span> literally, “releases the spring” (see V. § 15), that is, -takes some decisive step which makes it impossible for the army to -return—like <span xml:lang="zh" lang="zh">項羽</span> Hsiang Yü, who sunk his ships after crossing a -river. Ch‘ên Hao, followed by Chia Lin, understands the words less -well as <span xml:lang="zh" lang="zh">發其心機</span> “puts forth every artifice at his command.” But <span xml:lang="zh" lang="zh">機</span> -in this derived sense occurs nowhere else in Sun Tzŭ.</p> - -<p xml:lang="zh" lang="zh" class="ctext">39. 焚舟破釜若驅羣羊而往驅而來莫知所之</p> - -<p>He burns his boats and breaks his cooking-pots;</p> - -<p class="annot">Omitted in the <cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">like a shepherd driving a flock of sheep, he drives his men this way -and that, and none knows whither he is going.</p> - -<p class="annot">The <cite>T‘u Shu</cite> inserts another <span xml:lang="zh" lang="zh">驅</span> after <span xml:lang="zh" lang="zh">羊</span>. Tu Mu says: -<span xml:lang="zh" lang="zh">三軍但知進退之命不知攻取之端也</span> “The army is only cognisant of orders to -advance or retreat; it is ignorant of the ulterior ends of -attacking and conquering.”</p> - -<p class="pagenum" id="Page_134">{134}</p> - -<p xml:lang="zh" lang="zh" class="ctext">40. 聚三軍之衆投之於險此謂將軍之事也</p> - -<p>To muster his host and bring it into danger:—this may be termed the -business of the general.</p> - -<p class="annot">Sun Tzŭ means that after mobilisation there should be no delay in -aiming a blow at the enemy’s heart. With <span xml:lang="zh" lang="zh">投之於險</span> cf. <i>supra</i>, § -23: <span xml:lang="zh" lang="zh">投之無所往</span>. Note how he returns again and again to this point. -Among the warring states of ancient China, desertion was no doubt -a much more present fear and serious evil than it is in the armies -of to-day.</p> - -<p xml:lang="zh" lang="zh" class="ctext">41. 九地之變屈伸之利人情之理不可不察也</p> - -<p>The different measures suited to the nine varieties of ground;</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">九地之法不可拘泥</span> “One must not be hide-bound in -interpreting the rules for the nine varieties of ground.</p> - -<p class="trans_noindent">the expediency of aggressive or defensive tactics;</p> - -<p class="annot">The use of <span xml:lang="zh" lang="zh">屈伸</span> “contraction and expansion” may be illustrated by -the saying <span xml:lang="zh" lang="zh">屈以求伸</span>, which almost exactly corresponds to the French -<span xml:lang="fr" lang="fr">“il faut reculer pour mieux sauter.”</span><a href="#Footnote182" class="fnanchor" id="FNanchor182">[182]</a> Capt. Calthrop, <i>more -suo</i>, avoids a real translation and has: “the suiting of the means -to the occasion.”</p> - -<p class="trans_noindent">and the fundamental laws of human nature: these are things that must -most certainly be studied.</p> - -<p xml:lang="zh" lang="zh" class="ctext">42. 凡爲客之道深則專淺則散</p> - -<p>When invading hostile territory, the general principle is, that -penetrating deeply brings cohesion; penetrating but a short way means -dispersion.</p> - -<p class="annot">Cf. <i>supra</i>, § 20.</p> - -<p xml:lang="zh" lang="zh" class="ctext">43. 去國越境而師者絶地也四達者衢地也</p> - -<p>When you leave your own country behind, and take your army across -neighbouring territory,</p> - -<p class="annot">Chang Yü’s paraphrase is <span xml:lang="zh" lang="zh">而用師者</span>.</p> - -<p class="trans_noindent">you find yourself on critical ground.</p> - -<p class="pagenum" id="Page_135">{135}</p> - -<p class="annot">This “ground” is cursorily mentioned in VIII. § 2, but it does not -figure among the Nine <span xml:lang="zh" lang="zh">地</span> of this chapter or the Six <span xml:lang="zh" lang="zh">地形</span> in chap. -X. One’s first impulse would be to translate it “distant ground” -(<span xml:lang="zh" lang="zh">絶域</span> is commonly used in the sense of “distant lands”), but this, -if we can trust the commentators, is precisely what is not meant -here. Mei Yao-ch‘ên says it is <span xml:lang="zh" lang="zh">進不及輕退不及散在二地之間也</span> “a position -not far enough advanced to be called ‘facile,’ and not near enough -to home to be called ‘dispersive,’ but something between the two.” -That, of course, does not explain the name <span xml:lang="zh" lang="zh">絶</span>, which seems to imply -that the general has severed his communications and temporarily -cut himself off from his base. Thus, Wang Hsi says: “It is ground -separated from home by an interjacent state, whose territory we -have had to cross in order to reach it. Hence it is incumbent -on us to settle our business there quickly.” He adds that this -position is of rare occurrence, which is the reason why it is not -included among the <span xml:lang="zh" lang="zh">九地</span>. Capt. Calthrop gives but a poor rendering -of this sentence: “To leave home and cross the borders is to be -free from interference.”</p> - -<p class="trans_noindent">When there are means of communication</p> - -<p class="annot">The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">通</span> for <span xml:lang="zh" lang="zh">達</span>.</p> - -<p class="trans_noindent">on all four sides, the ground is one of intersecting highways.</p> - -<p class="annot">From <span xml:lang="zh" lang="zh">四達</span> down to the end of § 45, we have some of the definitions -of the early part of the chapter repeated in slightly different -language. Capt. Calthrop omits these altogether.</p> - -<p xml:lang="zh" lang="zh" class="ctext">44. 入深者重地也入淺者輕地也</p> - -<p>When you penetrate deeply into a country, it is serious ground. When -you penetrate but a little way, it is facile ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">45. 背固前隘者圍地也無所往者死地也</p> - -<p>When you have the enemy’s strongholds on your rear,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">固</span> = <span xml:lang="zh" lang="zh">險固</span>.</p> - -<p class="trans_noindent">and narrow passes in front, it is hemmed-in ground. When there is no -place of refuge at all, it is desperate ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">46. 是故散地吾將一其志輕地吾將使之屬</p> - -<p>Therefore, on dispersive ground, I would inspire my men with unity of -purpose.</p> - -<p class="pagenum" id="Page_136">{136}</p> - -<p class="annot">This end, according to Tu Mu, is best attained by remaining on the -defensive, and avoiding battle. Cf. <i>supra</i>, § 11.</p> - -<p class="trans_noindent">On facile ground, I would see that there is close connection between -all parts of my army.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">其</span> instead of <span xml:lang="zh" lang="zh">之</span>. The present reading is -supported by the <span xml:lang="zh" lang="zh">遺說</span> of Chêng Yu-hsien. As Tu Mu says, the object -is to guard against two possible contingencies: <span xml:lang="zh" lang="zh">一者備其逃逸二者恐其敵至</span> -“(1) the desertion of our own troops; (2) a sudden attack -on the part of the enemy.” Cf. VII. § 17: <span xml:lang="zh" lang="zh">其徐如林</span>. Mei Yao-ch‘ên -says: <span xml:lang="zh" lang="zh">行則隊校相繼止則營壘聯屬</span> “On the march, the regiments should be -in close touch; in an encampment, there should be continuity -between the fortifications.” He seems to have forgotten, by the -way, what Sun Tzŭ says above: <span xml:lang="zh" lang="zh">輕地則無止</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">47. 爭地吾將趨其後</p> - -<p>On contentious ground, I would hurry up my rear.</p> - -<p class="annot">This is Ts‘ao Kung’s interpretation. Chang Yü adopts it, saying: -<span xml:lang="zh" lang="zh">當疾進其後使首尾俱至</span> “We must quickly bring up our rear, so that -head and tail may both reach the goal.” That is, they must not be -allowed to straggle up a long way apart. Mei Yao-ch‘ên offers -another equally plausible explanation: <span xml:lang="zh" lang="zh">敵未至其地我若在後則當疾趨以爭之</span> -“Supposing the enemy has not yet reached the coveted position, and -we are behind him, we should advance with all speed in order to -dispute its possession.” <span xml:lang="zh" lang="zh">其</span> would thus denote the enemy, <span xml:lang="zh" lang="zh">後</span> being -the preposition, and <span xml:lang="zh" lang="zh">趨</span> would retain its usual intransitive sense. -Cf. VII. § 4: <span xml:lang="zh" lang="zh">後人發先人至</span>. Ch‘ên Hao, on the other hand, assuming -that the enemy has had time select his own ground, quotes VI. § 1, -where Sun Tzŭ warns us against coming exhausted to the attack. His -own idea of the situation is rather vaguely expressed: -<span xml:lang="zh" lang="zh">若地利在前先分精銳以據之彼若恃衆來爭我以大衆趨其後無不尅者</span> -“If there is a favourable -position lying in front of you, detach a picked body of troops to -occupy it; then if the enemy, relying on their numbers, come up to -make a fight for it, <em>you may fall quickly their rear</em> with your -main body, and victory will be assured.” It was thus, he adds, -that Chao Shê beat the army of Ch‘in. [See p. <a href="#Page_57">57</a>.] Li Ch‘üan would -read <span xml:lang="zh" lang="zh">多</span> for <span xml:lang="zh" lang="zh">趨</span>, it is not easy to see why.</p> - -<p class="pagenum" id="Page_137">{137}</p> - -<p xml:lang="zh" lang="zh" class="ctext">48. 交地吾將謹其守衢地吾將固其結</p> - -<p>On open ground, I would keep a vigilant eye on my defences.</p> - -<p class="annot">As Wang Hsi says, <span xml:lang="zh" lang="zh">懼襲我也</span> “fearing a surprise attack.” The -<cite>T‘ung Tien</cite> reads here <span xml:lang="zh" lang="zh">固其結</span> (see next sentence).</p> - -<p class="trans_noindent">On ground of intersecting highways, I would consolidate my alliances.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">謹其市</span>, which Tu Yu explains as “watching -the market towns,” <span xml:lang="zh" lang="zh">變事之端</span> “the hotbeds of revolution.” Capt. -Calthrop translates <span xml:lang="zh" lang="zh">固其結</span> by the same words as <span xml:lang="zh" lang="zh">合交</span> in § 12: -“cultivate intercourse.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">49. 重地吾將繼其食圮地吾將進其塗</p> - -<p>On serious ground, I would try to ensure a continuous stream of -supplies.</p> - -<p class="annot">The commentators take this as referring to forage and plunder, -not, as one might expect, to an unbroken communication with a home -base. One text, indeed, gives the reading <span xml:lang="zh" lang="zh">掠其食</span>. Cf. § 13. Capt. -Calthrop’s “be careful of supplies” fails to render the force of <span xml:lang="zh" lang="zh">繼</span>.</p> - -<p class="trans_noindent">On difficult ground, I would keep pushing on along the road.</p> - -<p class="annot">Capt. Calthrop’s “do not linger” cannot be called a translation, -but only a paraphrase of the paraphrase offered by Ts‘ao Kung: -<span xml:lang="zh" lang="zh">疾過去也</span> “Pass away from it in all haste.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">50. 圍地吾將塞其闕死地吾將示之以不活</p> - -<p>On hemmed-in ground, I would block any way of retreat.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">意欲突圍示以守固</span> “To make it seem that I mean to defend the -position, whereas my real intention is to burst suddenly through -the enemy’s lines” [Mêng Shih]; <span xml:lang="zh" lang="zh">使士卒必死戰也</span> “in order to make my -soldiers fight with desperation” [Mei Yao-ch‘ên]; <span xml:lang="zh" lang="zh">懼人有走心</span> -“fearing lest my men be tempted to run away” [Wang Hsi]. Tu Mu -points out that this is the converse of VII. § 36, where it is the -enemy who is surrounded. In 532 A.D., <span xml:lang="zh" lang="zh">高歡</span> Kao Huan, afterwards -Emperor and canonised as <span xml:lang="zh" lang="zh">神武</span> Shên-wu, was surrounded by a great<span class="pagenum" id="Page_138">{138}</span> -army under <span xml:lang="zh" lang="zh">爾朱兆</span> Êrh-chu Chao and others. His own force was -comparatively small, consisting only of 2000 horse and something -under 30,000 foot. The lines of investment had not been drawn very -closely together, gaps being left at certain points. But Kao Huan, -instead of trying to escape, actually made a shift to block all -the remaining outlets himself by driving into them a number of -oxen and donkeys roped together. As soon as his officers and men -saw that there was nothing for it but to conquer or die, their -spirits rose to an extraordinary pitch of exaltation, and they -charged with such desperate ferocity that the opposing ranks broke -and crumbled under their onslaught. [See Tu Mu’s commentary, and -<span xml:lang="zh" lang="zh">北齊書</span> ch. 1, fol. 6.]</p> - -<p class="trans_noindent">On desperate ground, I would proclaim to my soldiers the hopelessness -of saving their lives.</p> - -<p class="annot">Tu Yu says: <span xml:lang="zh" lang="zh">焚輜重棄糧食塞井夷竈示之無活必殊死戰也</span> “Burn your baggage -and impedimenta, throw away your stores and provisions, choke up -the wells, destroy your cooking-stoves, and make it plain to your -men that they cannot survive, but must fight to the death.” Mei -Yao-ch‘ên says epigrammatically: <span xml:lang="zh" lang="zh">必死可生</span> “The only chance of life -lies in giving up all hope of it.” This concludes what Sun Tzŭ has -to say about “grounds” and the “variations” corresponding to them. -Reviewing the passages which bear on this important subject, we -cannot fail to be struck by the desultory and unmethodical fashion -in which it is treated. Sun Tzŭ begins abruptly in VIII. § 2 to -enumerate “variations” before touching on “grounds” at all, but -only mentions five, namely nos. 7, 5, 8 and 9 of the subsequent -list, and one that is not included in it. A few varieties of -ground are dealt with in the earlier portion of chap. IX, and then -chap. X sets forth six new grounds, with six variations of plan -to match. None of these is mentioned again, though the first -is hardly to be distinguished from ground no. 4 in the next -chapter. At last, in chap. XI, we come to the Nine Grounds <i>par -excellence</i>, immediately followed by the variations. This takes us -down to § 14. In §§ 43–45, fresh definitions are provided for nos. -5, 6, 2, 8 and 9 (in the order given), as well as for the tenth -ground noticed in chap VIII; and finally, the nine variations -are enumerated once more from beginning to end, all, with the -exception of 5, 6 and 7, being different from those previously -given. Though it is impossible to account for the present state -of Sun Tzŭ’s text, a few suggestive facts may be brought into -prominence: (1) Chap. VIII, according to the title, should deal -with nine variations, whereas only five appear. (2) It is an -abnormally short chapter. (3) Chap. XI is entitled The Nine -Grounds. Several these are defined twice over, besides which there -are two distinct lists of the corresponding variations. (4) The -length of the chapter is disproportionate, being double that of -any other except IX. I do not propose<span class="pagenum" id="Page_139">{139}</span> to draw any inferences from -these facts, beyond the general conclusion that Sun Tzŭ’s work -cannot have come down to us in the shape in which it left his -hands: chap. VIII is obviously defective and probably out of -place, while XI seems to contain matter that has either been added -by a later hand or ought to appear elsewhere.</p> - -<p xml:lang="zh" lang="zh" class="ctext">51. 故兵之情圍則禦不得已則鬥過則從</p> - -<p>For it is the soldier’s disposition to offer an obstinate resistance -when surrounded, to fight hard when he cannot help himself, and to -obey promptly when he has fallen into danger.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">過則從</span> is rendered by Capt. Calthrop: “to pursue the enemy if he -retreat.” But <span xml:lang="zh" lang="zh">過</span> cannot mean “to retreat.” Its primary sense is -to pass over, hence to go too far, to exceed or to err. Here, -however, the word has lost all implication of censure, and appears -to mean “to pass the boundary line dividing safety from danger,” -or, as Chang Yü puts it, <span xml:lang="zh" lang="zh">深陷于危難之地</span> “to be deeply involved in a -perilous position.” The latter commentator alludes to the conduct -of Pan Ch‘ao’s devoted followers in 73 A.D. The story runs thus in -the <cite>Hou Han Shu</cite>, ch. 47, fol. 1 <i>v</i><sup>o</sup>: “When Pan Ch‘ao arrived at -<span xml:lang="zh" lang="zh">鄯善</span> Shan-shan, <span xml:lang="zh" lang="zh">廣</span> Kuang, the King of the country, received him at -first with great politeness and respect; but shortly afterwards -his behaviour underwent a sudden change, and he became remiss -and negligent. Pan Ch‘ao spoke about this to the officers of his -suite: ‘Have you not noticed,’ he said, ‘that Kuang’s polite -intentions are on the wane? This must signify that envoys have -come from the Northern barbarians, and that consequently he is in -a state of indecision, not knowing with which side to throw in his -lot. That surely is the reason. The truly wise man, we are told, -can perceive things before they have come to pass; how much more, -then, those that are already manifest!’ Thereupon he called one of -the natives who had been assigned to his service, and set a trap -for him, saying: ‘Where are those envoys from the Hsiung-nu who -arrived some days ago?’ The man was so taken aback that between -surprise and fear he presently blurted out the whole truth. Pan -Ch‘ao, keeping his informant carefully under lock and key, then -summoned a general gathering of his officers, thirty-six in all, -and began drinking with them. When the wine had mounted into their -heads a little, he tried to rouse their spirit still further by -addressing them thus: ‘Gentlemen, here we are in the heart of an -isolated region, anxious to achieve riches and honour by some -great exploit. Now it happens that an ambassador from the -Hsiung-nu arrived in this kingdom only a few days ago, and the -result is that the respectful courtesy extended towards us by our -royal host has disappeared. Should this envoy prevail upon him to -seize our party and hand us over to the Hsiung-nu,<span class="pagenum" id="Page_140">{140}</span> our bones will -become food for the wolves of the desert. What are we to do?’ With -one accord, the officers replied: ‘<em>Standing as we do in peril of -our lives, we will follow our commander through life and death</em>’ -(<span xml:lang="zh" lang="zh">今在危亡之地死生從司馬</span>).” For the sequel of this adventure, see -chap. XII. § 1, note.</p> - -<p xml:lang="zh" lang="zh" class="ctext">52. 是故不知諸侯之謀者不能預交不知山林險阻沮澤之形者不能行軍不用鄉導者不能得地利</p> - -<p>We cannot enter into alliance with neighbouring princes until we are -acquainted with their designs. We are not fit to lead an army on -the march unless we are familiar with the face of the country—its -mountains and forests, its pitfalls and precipices, its marshes and -swamps. We shall be unable to turn natural advantages to account -unless we make use of local guides.</p> - -<p class="annot">These three sentences are repeated from VII. §§ 12–14—in order -to emphasise their importance, the commentators seem to think. I -prefer to regard them as interpolated here in order to form an -antecedent to the following words. With regard to local guides, -Sun Tzŭ might have added that there is always the risk of going -wrong, either through their treachery or some misunderstanding -such as Livy records (XXII. 13): Hannibal, we are told, ordered a -guide to lead him into the neighbourhood of Casinum, where there -was an important pass to be occupied; but his Carthaginian accent, -unsuited to the pronunciation of Latin names, caused the guide to -understand Casilinum instead of Casinum, and turning from his -proper route, he took the army in that direction, the mistake not -being discovered until they had almost arrived.</p> - -<p xml:lang="zh" lang="zh" class="ctext">53. 四五者不知一非霸王之兵也</p> - -<p>To be ignorant of any one of the following four or five principles</p> - -<p class="annot">Referring, I think, to what is contained in §§ 54, 55. Ts‘ao Kung, -thinking perhaps of the <span xml:lang="zh" lang="zh">五利</span> in VIII. § 6, takes them to be -<span xml:lang="zh" lang="zh">九地之利害</span> “the advantages and disadvantages attendant on the nine -varieties of ground.” The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">此五者</span>.</p> - -<p class="trans_noindent">does not befit a warlike prince.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">霸王</span>, “one who rules by force,” was a term specially used for those -princes who established their hegemony over other feudal states. -The<span class="pagenum" id="Page_141">{141}</span> famous <span xml:lang="zh" lang="zh">五霸</span> of the 7<sup>th</sup> century B.C. were (1) <span xml:lang="zh" lang="zh">齊桓公</span> Duke Huan -of Ch‘i, (2) <span xml:lang="zh" lang="zh">晉文公</span> Duke Wên of Chin, (3) <span xml:lang="zh" lang="zh">宋襄公</span> Duke Hsiang of Sung, -(4) <span xml:lang="zh" lang="zh">楚莊王</span> Prince Chuang of Ch‘u, (5) <span xml:lang="zh" lang="zh">秦穆公</span> Duke Mu of Ch‘in. Their -reigns covered the period 685–591 B.C.</p> - -<p xml:lang="zh" lang="zh" class="ctext">54. 夫霸王之兵伐大國則其衆不得聚威加於敵則其交不得合</p> - -<p>When a warlike prince attacks a powerful state, his generalship shows -itself in preventing the concentration of the enemy’s forces. He -overawes his opponents,</p> - -<p class="annot">Here and in the next sentence, the <cite>Yü Lan</cite> inserts <span xml:lang="zh" lang="zh">家</span> after <span xml:lang="zh" lang="zh">敵</span>.</p> - -<p class="trans_noindent">and their allies are prevented from joining against him.</p> - -<p class="annot">Mei Yao-ch‘ên constructs one of the chains of reasoning that are -so much affected by the Chinese: “In attacking a powerful state, -if you can divide her forces, you will have a superiority in -strength; if you have a superiority in strength, you will overawe -the enemy; if you overawe the enemy, the neighbouring states will -be frightened; and if the neighbouring states are frightened, the -enemy’s allies will be prevented from joining her.” The following -gives a stronger meaning to <span xml:lang="zh" lang="zh">威加</span>: <span xml:lang="zh" lang="zh">若大國一敗則小國離而不聚矣</span> “If the -great state has once been defeated (before she has had time to -summon her allies), then the lesser states will hold aloof and -refrain from massing their forces.” Ch‘ên Hao and Chang Yü take -the sentence in quite another way. The former says: “Powerful -though a prince may be, if he attacks a large state, he will be -unable to raise enough troops, and must rely to some extent on -external aid; if he dispenses with this, and with overweening -confidence in his own strength, simply tries to intimidate the -enemy, he will surely be defeated.” Chang Yü puts his view thus: -“If we recklessly attack a large state, our own people will be -discontented and hang back. But if (as will then be the case) our -display of military force is inferior by half to that of the -enemy, the other chieftains will take fright and refuse to join -us.” According to this interpretation, <span xml:lang="zh" lang="zh">其</span> would refer, not to the -<span xml:lang="zh" lang="zh">大國</span>, but to the <span xml:lang="zh" lang="zh">霸王</span> himself.</p> - -<p xml:lang="zh" lang="zh" class="ctext">55. 是故不爭天下之交不養天下之權信己之私威加於敵故其城可拔其國可隳</p> - -<p>Hence he does not strive</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">爭</span> the <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">事</span>.</p> - -<p class="pagenum" id="Page_142">{142}</p> - -<p class="trans_noindent">to ally himself with all and sundry,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天下</span>, as in § 6, stands for <span xml:lang="zh" lang="zh">諸侯</span> “the feudal princes,” or the -states ruled by them.</p> - -<p class="trans_noindent">nor does he foster the power of other states. He carries out his own -secret designs,</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">信</span> (read <i>shên</i><sup>1</sup>) in the meaning of <span xml:lang="zh" lang="zh">伸</span>, cf. VIII. § 8. The -commentators are unanimous on this point, and we must therefore -beware of translating <span xml:lang="zh" lang="zh">信己之私</span> by “secretly self-confident” or the -like. Capt. Calthrop (omitting <span xml:lang="zh" lang="zh">之私</span>) has: “he has confidence in -himself.”</p> - -<p class="trans_noindent">keeping his antagonists in awe.</p> - -<p class="annot">The train of thought appears to be this: Secure against a -combination of his enemies, <span xml:lang="zh" lang="zh">能絶天下之交惟得伸己之私志威而無外交者</span> “he -can afford to reject entangling alliances and simply pursue his -own secret designs, his prestige enabling him to dispense with -external friendships.” (Li Ch‘üan.)</p> - -<p class="trans_noindent">Thus he is able to capture their cities and overthrow their kingdoms.</p> - -<p class="annot">This paragraph, though written many years before the Ch‘in State -became a serious menace, is not a bad summary of the policy by -which the famous Six Chancellors gradually paved the way for her -final triumph under Shih Huang Ti. Chang Yü, following up his -previous note, thinks that Sun Tzŭ is condemning this attitude of -cold-blooded selfishness and haughty isolation. He again refers <span xml:lang="zh" lang="zh">其</span> -to the warlike prince, thus making it appear that in the end he is -bound to succumb.</p> - -<p xml:lang="zh" lang="zh" class="ctext">56. 施無法之賞懸無政之令犯三軍之衆若使一人</p> - -<p>Bestow rewards without regard to rule,</p> - -<p class="annot">Wu Tzŭ (ch. 3) less wisely says: <span xml:lang="zh" lang="zh">進有重賞退有重刑</span> “Let advance be -richly rewarded and retreat be heavily punished.”</p> - -<p class="trans_noindent">issue orders</p> - -<p class="annot"><span xml:lang="zh" lang="zh">懸</span>, literally, “hang” or “post up.”</p> - -<p class="trans_noindent">without regard to previous arrangements;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">杜姦媮</span> “In order to prevent treachery,” says Wang Hsi. The general -meaning is made clear by Ts‘ao Kung’s quotation from the<span class="pagenum" id="Page_143">{143}</span> <cite>Ssŭ-ma -Fa:</cite> <span xml:lang="zh" lang="zh">見敵作誓瞻功作賞</span> “Give instructions only on sighting the enemy; -give rewards only when you see deserving deeds.” <span xml:lang="zh" lang="zh">無政</span>, however, -presents some difficulty. Ts‘ao Kung’s paraphrase, <span xml:lang="zh" lang="zh">軍法令不應預施懸也</span>, -I take to mean: “The final instructions you give to your army -should not correspond with those that have been previously posted -up.” Chang Yü simplifies this into <span xml:lang="zh" lang="zh">政不預告</span> “your arrangements -should not be divulged beforehand.” And Chia Lin says: <span xml:lang="zh" lang="zh">不守常法常政</span> -“there should be no fixity in your rules and arrangements.” Not -only is there danger in letting your plans be known, but war often -necessitates the entire reversal of them at the last moment.</p> - -<p class="trans_noindent">and you will be able to handle a whole army</p> - -<p class="annot"><span xml:lang="zh" lang="zh">犯</span>, according to Ts‘ao Kung, is here equal to <span xml:lang="zh" lang="zh">用</span>. The exact meaning -is brought out more clearly in the next paragraph.</p> - -<p class="trans_noindent">as though you had to do with but a single man.</p> - -<p class="annot">Cf. supra, § 34.</p> - -<p xml:lang="zh" lang="zh" class="ctext">57. 犯之以事勿告以言犯之以利勿告以害</p> - -<p>Confront your soldiers with the deed itself; never let them know your -design.</p> - -<p class="annot">Literally, “do not tell them words;” <i>i.e.</i> do not give your -reasons for any order. Lord Mansfield once told a junior colleague -to “give no reasons” for his decisions, and the maxim is even more -applicable to a general than to a judge. Capt. Calthrop translates -this sentence with beautiful simplicity: “Orders should direct the -soldiers.” That is all.</p> - -<p class="trans_noindent">When the outlook is bright, bring it before their eyes; but tell them -nothing when the situation is gloomy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">58. 投之亡地然後存陷之死地然後生</p> - -<p>Place your army in deadly peril, and it will survive; plunge it into -desperate straits, and it will come off in safety.</p> - -<p class="annot">Compare the paradoxical saying <span xml:lang="zh" lang="zh">亡者存之基死者生之木</span>. These words of -Sun Tzŭ were once quoted by Han Hsin in explanation of the tactics -he employed in one of his most brilliant battles, already alluded -to on p. <a href="#Page_28">28</a>, In 204 B.C., he was sent against the army of Chao, -and halted ten miles from the mouth of the <span xml:lang="zh" lang="zh">井陘</span> Ching-hsing pass, -where the enemy had mustered in full force. Here, at midnight, -he detached a body of 2000 light cavalry, every man of which was -furnished<span class="pagenum" id="Page_144">{144}</span> with a red flag. Their instructions were to make their -way through narrow defiles and keep a secret watch on the enemy. -“When the men of Chao see me in full flight,” Han Hsin said, “they -will abandon their fortifications and give chase. This must be the -sign for you to rush in, pluck down the Chao standards and set -up the red banners of <span xml:lang="zh" lang="zh">漢</span> Han in their stead.” Turning then to -his other officers, he remarked: “Our adversary holds a strong -position, and is not likely to come out and attack us until he -sees the standard and drums of the commander-in-chief, for fear -I should turn back and escape through the mountains.” So saying, -he first of all sent out a division consisting of 10,000 men, and -ordered them to form in line of battle with their backs to the -River <span xml:lang="zh" lang="zh">泜</span> Ti. Seeing this manœuvre, the whole army of Chao broke -into loud laughter. By this time it was broad daylight, and Han -Hsin, displaying the generalissimo’s flag, marched out of the pass -with drums beating, and was immediately engaged by the enemy. A -great battle followed, lasting for some time; until at length Han -Hsin and his colleague <span xml:lang="zh" lang="zh">張耳</span> Chang Ni, leaving drums and banner on -the field, fled to the division on the river bank, where another -fierce battle was raging. The enemy rushed out to pursue them and -to secure the trophies, thus denuding their ramparts of men; but -the two generals succeeded in joining the other army, which was -fighting with the utmost desperation. The time had now come for -the 2000 horsemen to play their part. As soon as they saw the men -of Chao following up their advantage, they galloped behind the -deserted walls, tore up the enemy’s flags and replaced them by -those of Han. When the Chao army turned back from the pursuit, the -sight of these red flags struck them with terror. Convinced that -the Hans had got in and overpowered their king, they broke up in -wild disorder, every effort of their leader to stay the panic -being in vain. Then the Han army fell on them from both sides and -completed the rout, killing a great number and capturing the rest, -amongst whom was King <span xml:lang="zh" lang="zh">歇</span> Ya himself.... After the battle, some of -Han Hsin’s officers came to him and said: “In the <cite>Art of War</cite> we -are told to have a hill or tumulus on the right rear, and a river -or marsh on the left front. [This appears to be a blend of Sun Tzŭ -and T‘ai Kung. See IX. § 9, and note.] You, on the contrary, -ordered us to draw up our troops with the river at our back. Under -these conditions, how did you manage to gain the victory?” The -general replied: “I fear you gentlemen have not studied the Art of -War with sufficient care. Is it not written there: ‘<em>Plunge your -army into desperate straits and it will come off in safety; place -it in deadly peril and it will survive</em>’? Had I taken the usual -course, I should never have been able to bring my colleagues -round. What says the Military Classic (<span xml:lang="zh" lang="zh">經</span>)?—‘swoop down on the -market-place and drive the men off to fight’ (<span xml:lang="zh" lang="zh">毆市人而戰之</span>). [This -passage does not occur in the present text of Sun Tzŭ.] If I had -not placed my troops in a position where<span class="pagenum" id="Page_145">{145}</span> they were obliged to -fight for their lives, but had allowed each man to follow his own -discretion, there would have been a general <i>débandade</i>, and it -would have been impossible to do anything with them.” The officers -admitted the force of his argument, and said: “These are higher -tactics than we should have been capable of.” [See <cite>Ch‘ien Han -Shu</cite>, ch. 34, ff. 4, 5.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">59. 夫衆陷於害然後能爲勝敗</p> - -<p>For it is precisely when a force has fallen into harm’s way that it is -capable of striking a blow for victory.</p> - -<p class="annot">Danger has a bracing effect.</p> - -<p xml:lang="zh" lang="zh" class="ctext">60. 故爲兵之事在於順詳敵之意</p> - -<p>Success in warfare is gained by carefully accommodating ourselves to -the enemy’s purpose.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">佯愚也</span> “Feign stupidity”—by an appearance of -yielding and falling in with the enemy’s wishes. Chang Yü’s note -makes the meaning clear: “If the enemy shows an inclination to -advance, lure him on to do so; if he is anxious to retreat, delay -on purpose that he may carry out his intention.” The object is to -make him remiss and contemptuous before we deliver our attack.</p> - -<p xml:lang="zh" lang="zh" class="ctext">61. 并敵一向千里殺將</p> - -<p>By persistently hanging on the enemy’s flank,</p> - -<p class="annot">I understand the first four words to mean “accompanying the enemy -in one direction.” Ts‘ao Kung says: <span xml:lang="zh" lang="zh">幷兵向敵</span> “unite the soldiers -and make for the enemy.” But such a violent displacement of -characters is quite indefensible. Mei Yao-ch‘ên is the only -commentator who seems to have grasped the meaning: <span xml:lang="zh" lang="zh">隋敵一向然後發伏出奇</span>. -The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">并力</span>.</p> - -<p class="trans_noindent">we shall succeed in the long run</p> - -<p class="annot">Literally, “after a thousand <i>li</i>.”</p> - -<p class="trans_noindent">in killing the commander-in-chief.</p> - -<p class="annot">Always a great point with the Chinese.</p> - -<p xml:lang="zh" lang="zh" class="ctext">62. 此謂巧能成事者也</p> - -<p>This is called ability to accomplish a thing by sheer cunning.</p> - -<p class="annot">The <cite>T‘u Shu</cite> has <span xml:lang="zh" lang="zh">是謂巧於成事</span>, and yet another reading,<span class="pagenum" id="Page_146">{146}</span> mentioned -by Ts‘ao Kung, is <span xml:lang="zh" lang="zh">巧攻成事</span>. Capt. Calthrop omits this sentence, -after having thus translated the two preceding: “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.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">63. 是故政舉之日夷關折符無通其使</p> - -<p>On the day that you take up your command,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">政舉</span> does not mean “when war is declared,” as Capt. Calthrop says, -nor yet exactly, as Ts‘ao Kung paraphrases it, <span xml:lang="zh" lang="zh">謀定</span> “when your -plans are fixed,” when you have mapped out your campaign. The -phrase is not given in the <cite>P‘ei Wên Yün Fu</cite>. There being no -causal connection discoverable between this and the preceding -sentence, <span xml:lang="zh" lang="zh">是故</span> must perforce be left untranslated.</p> - -<p class="trans_noindent">block the frontier passes,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">夷</span> is explained by Mei Yao-ch‘ên as <span xml:lang="zh" lang="zh">滅塞</span>.</p> - -<p class="trans_noindent">destroy the official tallies,</p> - -<p class="annot">The <i>locus classicus</i> for these tallies is <cite>Chou Li</cite>, XIV. fol. 40 -(Imperial edition): <span xml:lang="zh" lang="zh">門關用符節貨賄星璽節道路用旌節</span>. The generic term -thus appears to be <span xml:lang="zh" lang="zh">節</span>, <span xml:lang="zh" lang="zh">符</span> being the special kind used at city-gates -and on the frontier. They were tablets of bamboo or wood, one half -of which was issued as a permit or passport by the official in -charge of a gate (<span xml:lang="zh" lang="zh">司門</span> or <span xml:lang="zh" lang="zh">司關</span>. Cf. the <span xml:lang="zh" lang="zh">封人</span> “border-warden” of <cite>Lun -Yü</cite> III. 24, who may have had similar duties.) When this half was -returned to him, within a fixed period, he was authorised to open -the gate and let the traveller through.</p> - -<p class="trans_noindent">and stop the passage of all emissaries.</p> - -<p class="annot">Either to or from the enemy’s country.</p> - -<p xml:lang="zh" lang="zh" class="ctext">64. 厲於廊廟之上以誅其事</p> - -<p>Be stern in the council-chamber,</p> - -<p class="annot">Show no weakness, and insist on your plans being ratified by the -sovereign. <span xml:lang="zh" lang="zh">廊廟</span> indicates a hall or temple in the Palace. Cf. I. § -26. It is not clear if other officers would be present. Hardly -anything can be made of <span xml:lang="zh" lang="zh">勵</span>, the reading of the standard text, so I -have adopted Tu Mu’s conjecture <span xml:lang="zh" lang="zh">厲</span>, which appears in the <cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">so that you may control the situation.</p> - -<p class="pagenum" id="Page_147">{147}</p> - -<p class="annot">Ts‘ao Kung explains <span xml:lang="zh" lang="zh">誅</span> by <span xml:lang="zh" lang="zh">治</span>, and Ho Shih by <span xml:lang="zh" lang="zh">責成</span>. Another reading -is <span xml:lang="zh" lang="zh">謀</span>, and Mei Yao-ch‘ên, adopting this, understands the whole -sentence to mean: Take the strictest precautions to ensure secrecy -in your deliberations. Capt. Calthrop glides rather too smoothly -over the rough places. His translation is: “conduct the business -of the government with vigilance.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">65. 敵人開闔必亟入之</p> - -<p>If the enemy leaves a door open, you must rush in.</p> - -<p class="annot">This looks a very simple sentence, yet Ts‘ao Kung is the only -commentator who takes it as I have done. Mêng Shih, followed by -Mei Yao-ch‘ên and Chang Yü, defines <span xml:lang="zh" lang="zh">開闔</span> as <span xml:lang="zh" lang="zh">間者</span> “spies,” and -makes <span xml:lang="zh" lang="zh">入</span> an active verb: “If spies come from the enemy, we must -quickly let them in.” But I cannot find that the words <span xml:lang="zh" lang="zh">開闔</span> have -this meaning anywhere else. On the other hand, they may be taken -as two verbs, <span xml:lang="zh" lang="zh">或開或闔</span>, expressing the enemy’s indecision whether -to advance or retreat, that being the best moment to attack him. -[Cf. <cite>Tao Tê Ching</cite>, chap. X: <span xml:lang="zh" lang="zh">天門開闔能爲雌乎</span>; also <cite>Li Chi</cite>, <span xml:lang="zh" lang="zh">曲禮</span>, -I. ii. 25.] It is not easy to choose between this and Ts‘ao Kung’s -explanation; the fact that <span xml:lang="zh" lang="zh">敵人開戸</span> occurs shortly afterwards, in § -68, might be adduced in support of either. <span xml:lang="zh" lang="zh">必</span> must be understood in -the sense of <span xml:lang="zh" lang="zh">宜</span> or <span xml:lang="zh" lang="zh">當</span>. The only way to avoid this is to put <span xml:lang="zh" lang="zh">開闔</span> -between commas and translate: “If we leave a door open, the enemy -is sure to rush in.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">66. 先其所愛微與之期</p> - -<p>Forestall your opponent by seizing what he holds dear,</p> - -<p class="annot">Cf. <i>supra</i>, § 18.</p> - -<p class="trans_noindent">and subtly contrive to time his arrival on the ground.</p> - -<p class="annot">Capt. Calthrop hardly attempts to translate this difficult -paragraph, but invents the following instead: “Discover what he -most values, and plan to seize it.” Ch‘ên Hao’s explanation, -however, is clear enough: -<span xml:lang="zh" lang="zh">我若先奪便地而敵不至雖有其利亦奚用之是以欲取其愛惜之處必先微與敵人相期誤之使必至</span> -“If I manage to seize a favourable -position, but the enemy does not appear on the scene, the -advantage thus obtained cannot be turned to any practical account. -He who intends, therefore, to occupy a position of importance -to the enemy, must begin by making an artful appointment,<span class="pagenum" id="Page_148">{148}</span> so to -speak, with his antagonist, and cajole him into going there as -well.” Mei Yao-ch‘ên explains that this “artful appointment” is -to be made through the medium of the enemy’s own spies, who will -carry back just the amount of information that we choose to give -them. Then, having cunningly disclosed our intentions, <span xml:lang="zh" lang="zh">我後人發先人至</span> -“we must manage, though starting after the enemy, to arrive before -him” (VII. § 4). We must start after him in order to ensure his -marching thither; we must arrive before him in order to capture -the place without trouble. Taken thus, the present passage lends -some support to Mei Yao-ch‘ên’s interpretation of § 47.</p> - -<p xml:lang="zh" lang="zh" class="ctext">67. 踐墨隨敵以決戰事</p> - -<p>Walk in the path defined by rule,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">墨</span> stands <span xml:lang="zh" lang="zh">繩墨</span> “a marking-line,” hence a rule of conduct. See -Mencius VII. 1. xli. 2. Ts‘ao Kung explains it by the similar -metaphor <span xml:lang="zh" lang="zh">規矩</span> “square and compasses.” The baldness of the sentiment -rather inclines me to favour the reading <span xml:lang="zh" lang="zh">剗</span> adopted by Chia Lin in -place of <span xml:lang="zh" lang="zh">踐</span>, which yields an exactly opposite sense, namely: -“Discard hard and fast rules.” Chia Lin says: <span xml:lang="zh" lang="zh">惟勝是利不可守以繩墨而爲</span> -“Victory is the only thing that matters, and this cannot be -achieved by adhering to conventional canons.” It is unfortunate -that this variant rests on very slight authority, for the sense -yielded is certainly much more satisfactory. Napoleon, as we know, -according to the veterans of the old school whom he defeated, won -his battles by violating every accepted canon of warfare.</p> - -<p class="trans_noindent">and accommodate yourself to the enemy until you can fight a decisive -battle.</p> - -<p class="annot">The last four words of the Chinese are omitted by Capt. Calthrop. -Tu Mu says: <span xml:lang="zh" lang="zh">隨敵人之形若有可乘之勢則出而決戰</span> “Conform to the enemy’s -tactics until a favourable opportunity offers; then come forth and -engage in a battle that shall prove decisive.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">68. 是故始如處女敵人開戶後如脫兎敵不及拒</p> - -<p>At first, then, exhibit the coyness of a maiden, until the enemy gives -you an opening; afterwards emulate the rapidity of a running hare, and -it will be too late for the enemy to oppose you.</p> - -<p class="pagenum" id="Page_149">{149}</p> - -<p class="annot">As the hare is noted for its extreme timidity, the comparison -hardly appears felicitous. But of course Sun Tzŭ was thinking only -of its speed. The words have been taken to mean: You must flee -from the enemy as quickly as an escaping hare; but this is rightly -rejected by Tu Mu. Capt. Calthrop is wrong in translating <span xml:lang="zh" lang="zh">兎</span> -“rabbit.” Rabbits are not indigenous to China, and were certainly -not known there in the 6th century B.C. The last sixteen -characters evidently form a sort of four-line jingle. Chap. X, it -may be remembered, closed in similar fashion.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_150">{150}</p> -<h2 class="nobreak">XII. <span xml:lang="zh" lang="zh">火攻篇</span><br /><br /> - -THE ATTACK BY FIRE.</h2> -</div> - -<p class="annot">Rather more than half the chapter (§§ 1–13) is devoted to the subject -of fire, after which the author branches off into other topics.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡火攻有五一曰火人二曰火積三曰火輜四曰火庫五曰火隊</p> - -<p>Sun Tzŭ said: There are five ways of attacking with fire. The first -is to burn soldiers in their camp;</p> - -<p class="annot">So Tu Mu. Li Ch‘üan says: <span xml:lang="zh" lang="zh">焚其營殺其士卒也</span> “Set fire to the camp, -and kill the soldiers” (when they try to escape from the flames). -Pan Ch‘ao, sent on a diplomatic mission to the King of Shan-shan -[see XI. § 51, note], found himself placed in extreme peril by -the unexpected arrival of an envoy from the Hsiung-nu [the mortal -enemies of the Chinese]. In consultation with his officers, he -exclaimed: “‘Never venture, never win!<a href="#Footnote183" class="fnanchor" id="FNanchor183">[183]</a> The only course open -to us now is to make an assault by fire on the barbarians under -cover of night, when they will not be able to discern our numbers. -Profiting by their panic, we shall exterminate them completely; -this will cool the King’s courage and cover us with glory, besides -ensuring the success of our mission.’ The officers all replied -that it would be necessary to discuss the matter first with the -Intendant (<span xml:lang="zh" lang="zh">從事</span>). Pan Ch‘ao then fell into a passion: ‘It is -to-day,’ he cried, ‘that our fortunes must be decided! The -Intendant is only a humdrum civilian, who on hearing of our -project will certainly be afraid, and everything will be brought -to light. An inglorious death is no worthy fate for valiant -warriors.’ All then agreed to do as he wished. Accordingly, as -soon as night came on, he and his little band quickly made their -way to the barbarian camp. A strong gale was blowing at the time. -Pan Ch‘ao ordered ten of the party to take drums and hide behind -the enemy’s barracks, it being arranged that when they saw flames -shoot up, they<span class="pagenum" id="Page_151">{151}</span> should begin drumming and yelling with all their -might. The rest of his men, armed with bows and crossbows, he -posted in ambuscade at the gate of the camp. He then set fire to -the place from the windward side, whereupon a deafening noise of -drums and shouting arose on the front and rear of the Hsiung-nu, -who rushed out pell-mell in frantic disorder. Pan Ch‘ao slew three -of them with his own hand, while his companions cut off the heads -of the envoy and thirty of his suite. The remainder, more than a -hundred in all, perished in the flames. On the following day, Pan -Ch‘ao went back and informed <span xml:lang="zh" lang="zh">郭恂</span> Kuo Hsün [the Intendant] of what -he had done. The latter was greatly alarmed and turned pale. -But Pan Ch‘ao, divining his thoughts, said with uplifted hand: -‘Although you did not go with us last night, I should not think, -Sir, of taking sole credit for our exploit.’ This satisfied Kuo -Hsün, and Pan Ch‘ao, having sent for Kuang, King of Shan-shan, -showed him the head of the barbarian envoy. The whole kingdom was -seized with fear and trembling, which Pan Ch‘ao took steps to -allay by issuing a public proclamation. Then, taking the king’s -son as hostage, he returned to make his report to <span xml:lang="zh" lang="zh">竇固</span> Tou Ku.” -[<cite>Hou Han Shu</cite>, ch. 47, ff. 1, 2.]</p> - -<p class="trans_noindent">the second is to burn stores;</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">糧食薪芻</span> “Provisions, fuel and fodder.” In order to -subdue the rebellious population of Kiangnan, <span xml:lang="zh" lang="zh">高潁</span> Kao Kêng -recommended Wên Ti of the Sui dynasty to make periodical raids and -burn their stores of grain, a policy which in the long run proved -entirely successful. [<span xml:lang="zh" lang="zh">隋書</span>, ch. 41, fol. 2.]</p> - -<p class="trans_noindent">the third is to burn baggage-trains;</p> - -<p class="annot">An example given is the destruction of <span xml:lang="zh" lang="zh">袁紹</span> Yüan Shao’s waggons and -impedimenta by Ts‘ao Ts‘ao in 200 A.D.</p> - -<p class="trans_noindent">the fourth is to burn arsenals and magazines;</p> - -<p class="annot">Tu Mu says that the things contained in <span xml:lang="zh" lang="zh">輜</span> and <span xml:lang="zh" lang="zh">庫</span> are the same. He -specifies weapons and other implements, bullion and clothing. Cf. -VII. § 11.</p> - -<p class="trans_noindent">the fifth is to hurl dropping fire amongst the enemy.</p> - -<p class="annot">No fewer than four totally diverse explanations of this sentence -are given by the commentators, not one of which is quite -satisfactory. It is obvious, at any rate, that the ordinary -meaning of <span xml:lang="zh" lang="zh">隊</span> (“regiment” or “company”) is here inadmissible. In -spite of Tu Mu’s note, <span xml:lang="zh" lang="zh">焚其行伍因亂而擊之</span>, I must regard “company -burning” (Capt. Calthrop’s rendering) as nonsense pure and simple. -We may also, I think, reject the very forced explanation given -by Li Ch‘üan, Mei Yao-ch‘ên<span class="pagenum" id="Page_152">{152}</span> and Chang Yü, of whom the last-named -says: <span xml:lang="zh" lang="zh">焚其隊仗使兵無戰具</span> “burning a regiment’s weapons, so that the -soldiers may have nothing to fight with.” That leaves only two -solutions open: one, favoured by Chia Lin and Ho Shih, is to take -<span xml:lang="zh" lang="zh">隊</span> in the somewhat uncommon sense of “a road,” = <span xml:lang="zh" lang="zh">隧</span>. The commentary -on a passage in the <span xml:lang="zh" lang="zh">穆天子傳</span>, quoted in <cite>K‘ang Hsi</cite>, defines <span xml:lang="zh" lang="zh">隊</span> -(read <i>sui</i>) as <span xml:lang="zh" lang="zh">谷中險阻道</span> “a difficult road leading through a -valley.” Here it would stand for the <span xml:lang="zh" lang="zh">糧道</span> “line of supplies,” which -might be effectually interrupted if the country roundabout was -laid waste with fire. Finally, the interpretation which I have -adopted is that given by Tu Yu in the <cite>T‘ung Tien</cite>. He reads <span xml:lang="zh" lang="zh">墜</span> -(which is not absolutely necessary, <span xml:lang="zh" lang="zh">隊</span> <i>chui</i> being sometimes used -in the same sense), with the following note: <span xml:lang="zh" lang="zh">以火墮敵營中也火墜之法以鐵籠火着箭頭頸强弩射敵營中</span> -“To drop fire into the enemy’s camp. The -method by which this may be done is to set the tips of arrows -alight by dipping them into a brazier, and then shoot them from -powerful crossbows into the enemy’s lines.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 行火必有因煙火必素具</p> - -<p>In order to carry out an attack with fire, we must have means available.</p> - -<p class="annot">Ts‘ao Kung thinks that <span xml:lang="zh" lang="zh">姦人</span> “traitors in the enemy’s camp” are -referred to. He thus takes <span xml:lang="zh" lang="zh">因</span> as the efficient cause only. But -Ch‘ên Hao is more likely to be right in saying: <span xml:lang="zh" lang="zh">須得其便不獨姦人</span> “We -must have favourable circumstances in general, not merely traitors -to help us.” Chia Lin says: <span xml:lang="zh" lang="zh">因風燥</span> “We must avail ourselves of wind -and dry weather.”</p> - -<p class="trans_noindent">The material for raising fire should always be kept in readiness.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">煙火</span> is explained by Ts‘ao Kung as <span xml:lang="zh" lang="zh">燒具</span> “appliances for making -fire.” Tu Mu suggests <span xml:lang="zh" lang="zh">艾蒿荻葦薪芻膏油之屬</span> “dry vegetable matter, -reeds, brushwood, straw, grease, oil, etc.” Here we have the -material cause. Chang Yü says: <span xml:lang="zh" lang="zh">𫎓火之器燃火之物</span> “vessels for -hoarding fire, stuff for lighting fires.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 發火有時起火有日</p> - -<p>There is a proper season for making attacks with fire, and special -days for starting a conflagration.</p> - -<p class="pagenum" id="Page_153">{153}</p> - -<p class="annot">A fire must not be begun <span xml:lang="zh" lang="zh">妄</span> “recklessly” or <span xml:lang="zh" lang="zh">偶然</span> “at haphazard.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 時者天之燥也日者宿在箕壁翼軫也凡此四宿者風起之日也</p> - -<p>The proper season is when the weather is very dry; the special days -are those when the moon is in the constellations of the Sieve, the -Wall, the Wing or the Cross-bar;</p> - -<p class="annot">These are, respectively, the 7<sup>th</sup>, 14<sup>th</sup>, 27<sup>th</sup>, and 28<sup>th</sup> of the -<span xml:lang="zh" lang="zh">二十八宮</span> Twenty-eight Stellar Mansions, corresponding roughly -to Sagittarius, Pegasus, Crater and Corvus. The original text, -followed by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">月</span> in place of <span xml:lang="zh" lang="zh">宿</span>; the present -reading rests on the authority of the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>. -Tu Mu says: <span xml:lang="zh" lang="zh">宿者月之所宿也</span>. For <span xml:lang="zh" lang="zh">箕壁</span>, both <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> -give the more precise location <span xml:lang="zh" lang="zh">戊箕東壁</span>. Mei Yao-ch‘ên tells us -that by <span xml:lang="zh" lang="zh">箕</span> is meant the tail of the <span xml:lang="zh" lang="zh">龍</span> Dragon; by <span xml:lang="zh" lang="zh">壁</span>, the eastern -part of that constellation; by <span xml:lang="zh" lang="zh">翼</span> and <span xml:lang="zh" lang="zh">軫</span>, the tail of the <span xml:lang="zh" lang="zh">鶉</span> Quail.</p> - -<p class="trans_noindent">for these four are all days of rising wind.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">此四宿者</span> is elliptical for <span xml:lang="zh" lang="zh">月在此四宿之日</span>. <span xml:lang="zh" lang="zh">蕭繹</span> Hsiao I (afterwards -fourth Emperor of the Liang dynasty, A.D. 552–555) is quoted by Tu -Yu as saying that the days <span xml:lang="zh" lang="zh">丙丁</span> of spring, <span xml:lang="zh" lang="zh">戊已</span> of summer, <span xml:lang="zh" lang="zh">壬癸</span> of -autumn, and <span xml:lang="zh" lang="zh">甲乙</span> of winter bring fierce gales of wind and rain.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 凡火攻必因五火之變而應之</p> - -<p>In attacking with fire, one should be prepared to meet five possible -developments:</p> - -<p class="annot">I take <span xml:lang="zh" lang="zh">五</span> as qualifying <span xml:lang="zh" lang="zh">變</span>, not <span xml:lang="zh" lang="zh">火</span>, and therefore think that Chang -Yü is wrong in referring <span xml:lang="zh" lang="zh">五火</span> to the five methods of attack set -forth in § 1. What follows has certainly nothing to do with these.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 火發於內則早應之於外</p> - -<p>(1) When fire breaks out inside the enemy’s camp, respond at once</p> - -<p class="annot">The <cite>Yü Lan</cite> incorrectly reads <span xml:lang="zh" lang="zh">軍</span> for <span xml:lang="zh" lang="zh">早</span>.</p> - -<p class="trans_noindent">with an attack from without.</p> - -<p class="pagenum" id="Page_154">{154}</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 火發而其兵靜者待而勿攻</p> - -<p>(2) If there is an outbreak of fire, but the enemy’s soldiers remain -quiet, bide your time and do not attack.</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">而其</span>. The prime object of attacking with -fire is to throw the enemy into confusion. If this effect is not -produced, it means that the enemy is ready to receive us. Hence -the necessity for caution.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 極其火力可從而從之不可從而止</p> - -<p>(3) When the force of the flames has reached its height, follow it up -with an attack, if that is practicable; if not, stay where you are.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">見可而進知難而退</span> “If you see a possible way, -advance; but if you find the difficulties too great, retire.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 火可發於外無待於內以時發之</p> - -<p>(4) If it is possible to make an assault with fire from without, do -not wait for it to break out within, but deliver your attack at a -favourable moment.</p> - -<p class="annot">Tu Mu says that the previous paragraphs had reference to the fire -breaking out (either accidentally, we may suppose, or by the -agency of incendiaries) inside the enemy’s camp. “But,” he -continues, <span xml:lang="zh" lang="zh">若敵居荒澤草穢或營栅可焚之地卽須及時發火不必更待內發作然後應之恐敵人自燒野草我起火無益</span> -“if the enemy is settled in a waste place -littered with quantities of grass, or if he has pitched his camp -in a position which can be burnt out, we must carry our fire -against him at any seasonable opportunity, and not wait on in -hopes of an outbreak occurring within, for fear our opponents -should themselves burn up the surrounding vegetation, and thus -render our own attempts fruitless.” The famous <span xml:lang="zh" lang="zh">李陵</span> Li Ling once -baffled the <span xml:lang="zh" lang="zh">單于</span> leader of the Hsiung-nu in this way. The latter, -taking advantage of a favourable wind, tried to set fire to the -Chinese general’s camp, but found that every scrap of combustible -vegetation in the neighbourhood had already been burnt down. On -the other hand, <span xml:lang="zh" lang="zh">波才</span> Po-ts‘ai, a general of the <span xml:lang="zh" lang="zh">黃巾賊</span> Yellow -Turban rebels, was badly defeated in 184 A.D. through his neglect -of this simple precaution. “At the head of a large army he was -besieging <span xml:lang="zh" lang="zh">長社</span> Ch‘ang-shê, which was held by <span xml:lang="zh" lang="zh">皇甫嵩</span> Huang-fu Sung. -The garrison was very<span class="pagenum" id="Page_155">{155}</span> small, and a general feeling of nervousness -pervaded the ranks; so Huang-fu Sung called his officers together -and said: ‘In war, there are various indirect methods of attack, -and numbers do not count for everything. [The commentator here -quotes Sun Tzŭ, V. §§ 5, 6 and 10.] Now the rebels have pitched -their camp in the midst of thick grass (<span xml:lang="zh" lang="zh">依草結營</span>), which will -easily burn when the wind blows. If we set fire to it at night, -they will be thrown into a panic, and we can make a sortie and -attack them on all sides at once, thus emulating the achievement -of T‘ien Tan.’ [See p. <a href="#Page_90">90</a>.] That same evening, a strong breeze -sprang up; so Huang-fu Sung instructed his soldiers to bind reeds -together into torches and mount guard on the city walls, after -which he sent out a band of daring men, who stealthily made their -way through the lines and started the fire with loud shouts -and yells. Simultaneously, a glare of light shot up from the -city-walls, and Huang-fu Sung, sounding his drums, led a rapid -charge, which threw the rebels into confusion and put them to -headlong flight.” [<cite>Hou Han Shu</cite>, ch. 71, f. 2 <i>r</i><sup>o</sup>.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 火發上風無攻下風</p> - -<p>(5) When you start a fire, be to windward of it. Do not attack from -the leeward.</p> - -<p class="annot">Chang Yü, following Tu Yu, says: <span xml:lang="zh" lang="zh">燒之必退退而逆擊之必死戰則不便也</span> “When -you make a fire, the enemy will retreat away from it; if you -oppose his retreat and attack him then, he will fight desperately, -which will not conduce to your success.” A rather more obvious -explanation is given by Tu Mu: “If the wind is in the east, begin -burning to the east of the enemy, and follow up the attack -yourself from that side. If you start the fire on the east side, -and then attack from the west, you will suffer in the same way as -your enemy.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 晝風久夜風止</p> - -<p>A wind that rises in the daytime lasts long, but a night breeze soon -falls.</p> - -<p class="annot">Cf. Lao Tzŭ’s saying: <span xml:lang="zh" lang="zh">飄風不終朝</span> “A violent wind does not last the -space of a morning.” (<cite>Tao Tê Ching</cite>, chap. 23.) Mei Yao-ch‘ên and -Wang Hsi say: “A day breeze dies down at nightfall, and a night -breeze at daybreak. This is what happens as a general rule.” The -phenomenon observed may be correct enough, but how this sense is -to be obtained is not apparent.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 凡軍必知有五火之變以數守之</p> - -<p>In every army, the five developments connected with fire must be -known, the movements of the stars calculated, and a watch kept for the -proper days.</p> - -<p class="pagenum" id="Page_156">{156}</p> - -<p class="annot">Tu Mu’s commentary shows what has to be supplied in order to make -sense out of <span xml:lang="zh" lang="zh">以數守之</span>. He says: <span xml:lang="zh" lang="zh">須筭星𨇠之數守風起之日乃可發火</span> “We -must make calculations as to the paths of the stars, and watch for -the days on which wind will rise, before making our attack with -fire.” Chang Yü seems to take <span xml:lang="zh" lang="zh">守</span> in the sense of <span xml:lang="zh" lang="zh">防</span>: “We must not -only know how to assail our opponents with fire, but also be on -our guard against similar attacks from them.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 故以火佐攻者明以水佐攻者强</p> - -<p>Hence those who use fire as an aid to the attack show intelligence;</p> - -<p class="annot">I have not the least hesitation in rejecting the commentators’ -explanation of <span xml:lang="zh" lang="zh">明</span> as = <span xml:lang="zh" lang="zh">明白</span>. Thus Chang Yü says: <span xml:lang="zh" lang="zh">灼然可以取勝</span> “... -will <em>clearly</em> [i.e. obviously] be able to gain the victory.” This -is not only clumsy in itself, but does not balance <span xml:lang="zh" lang="zh">强</span> in the next -clause. For <span xml:lang="zh" lang="zh">明</span> “intelligent,” cf. <i>infra</i>, § 16, and <cite>Lun Yü</cite> XII. 6.</p> - -<p class="trans_noindent">those who use water as an aid to the attack gain an accession of -strength.</p> - -<p class="annot">Capt. Calthrop gives an extraordinary rendering of the paragraph: -“... if the attack is to be assisted, the fire must be -unquenchable. If water is to assist the attack, the flood must be -overwhelming.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 水可以絶不可以奪</p> - -<p>By means of water, an enemy may be intercepted, but not robbed of all -his belongings.</p> - -<p class="annot">Ts‘ao Kung’s note is: <span xml:lang="zh" lang="zh">但可以絶敵道分敵軍不可以奪敵蓄積</span> “We can merely -obstruct the enemy’s road or divide his army, but not sweep away -all his accumulated stores.” Water can do useful service, but it -lacks the terrible destructive power of fire. This is the reason, -Chang Yü concludes, why the former is dismissed in a couple of -sentences, whereas the attack by fire is discussed in detail. Wu -Tzŭ (ch. 4) speaks thus of the two elements: <span xml:lang="zh" lang="zh">居軍下濕水無所通霖雨數至可灌而沉居軍荒澤草楚幽穢風飆數至可焚而滅</span> “If an army is encamped on -low-lying marshy ground, from which the water cannot run off, and -where the rainfall is heavy, it may be submerged by a flood. If an -army is encamped in wild marsh lands thickly overgrown with weeds -and brambles, and visited by frequent gales, it may be -exterminated by fire.”</p> - -<p class="pagenum" id="Page_157">{157}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 夫戰勝攻取而不修其功者凶命曰費留</p> - -<p>Unhappy is the fate of one who tries to win his battles and succeed in -his attacks without cultivating the spirit of enterprise; for the -result is waste of time and general stagnation.</p> - -<p class="annot">This is one of the most perplexing passages in Sun Tzŭ. The -difficulty lies mainly in <span xml:lang="zh" lang="zh">不修其功</span>, of which two interpretations -appear possible. Most of the commentators understand <span xml:lang="zh" lang="zh">修</span> in the -sense (not known to <cite>K‘ang Hsi</cite>) of <span xml:lang="zh" lang="zh">賞</span> “reward” or <span xml:lang="zh" lang="zh">舉</span> “promote,” -and <span xml:lang="zh" lang="zh">其功</span> as referring to the merit of officers and men. Thus Ts‘ao -Kung says: <span xml:lang="zh" lang="zh">賞善不踰日</span> “Rewards for good service should not be -deferred a single day.” And Tu Mu: “If you do not take opportunity -to advance and reward the deserving, your subordinates will not -carry out your commands, and disaster will ensue.” <span xml:lang="zh" lang="zh">費留</span> would then -probably mean <span xml:lang="zh" lang="zh">留滯費耗</span> “stoppage of expenditure,” or as Chia Lin -puts it, <span xml:lang="zh" lang="zh">惜費</span> “the grudging of expenditure.” For several reasons, -however, and in spite of the formidable array of scholars on the -other side, I prefer the interpretation suggested by Mei Yao-ch‘ên -alone, whose words I will quote: -<span xml:lang="zh" lang="zh">欲戰必勝攻必取者在因時乘便能作爲功也作爲功者修火攻水攻之類不可坐守其利也坐守其利者凶也</span> -“Those who want to make -sure of succeeding in their battles and assaults must seize the -favourable moments when they come and not shrink on occasion from -heroic measures: that is to say, they must resort to such means of -attack as fire, water and the like. What they must not do, and -what will prove fatal, is to sit still and simply hold on to the -advantages they have got.” This retains the more usual meaning of -<span xml:lang="zh" lang="zh">修</span>, and also brings out a clear connection of thought with the -previous part of the chapter. With regard to <span xml:lang="zh" lang="zh">費留</span>, Wang Hsi -paraphrases it as <span xml:lang="zh" lang="zh">費財老師</span> “expending treasure and tiring out -[<i>lit</i>., ageing] the army.” <span xml:lang="zh" lang="zh">費</span> of course is expenditure or waste -in general, either of time, money or strength. But the soldier is -less concerned with the saving of money than of time. For the -metaphor expressed in “stagnation” I am indebted to Ts‘ao Kung, -who says: <span xml:lang="zh" lang="zh">若水之留不復還也</span>. Capt. Calthrop gives a rendering which -bears but little relation to the Chinese text: “unless victory or -possession be obtained, the enemy quickly recovers, and -misfortunes arise. The war drags on, and money is spent.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 故曰明主慮之良將修之</p> - -<p>Hence the saying: The enlightened ruler lays his plans well ahead; the -good general cultivates his resources.</p> - -<p class="pagenum" id="Page_158">{158}</p> - -<p class="annot">As Sun Tzŭ quotes this jingle in support of his assertion in § 15, -we must suppose <span xml:lang="zh" lang="zh">修之</span> to stand for <span xml:lang="zh" lang="zh">修其功</span> or something analogous. -The meaning seems to be that the ruler lays plans which the -general must show resourcefulness in carrying out. It is now -plainer than ever that <span xml:lang="zh" lang="zh">修</span> cannot mean “to reward.” Nevertheless, Tu -Mu quotes the following from the <span xml:lang="zh" lang="zh">三略</span>, ch. 2: -<span xml:lang="zh" lang="zh">霸者制士以權結士以信使士以賞信衰則士疏賞虧則士不用命</span> -“The warlike prince controls his -soldiers by his authority, knits them together by good faith, and -by rewards makes them serviceable. If faith decays, there will be -disruption; if rewards are deficient, commands will not be -respected.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 非利不動非得不用非危不戰</p> - -<p>Move not unless you see an advantage;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">起</span>, the <i>Yü Lan’s</i> variant for <span xml:lang="zh" lang="zh">動</span>, is adopted by Li Ch‘üan and Tu Mu.</p> - -<p class="trans_noindent">use not your troops unless there is something to be gained; fight not -unless the position is critical.</p> - -<p class="annot">Sun Tzŭ may at times appear to be over-cautious, but he never goes -so far in that direction as the remarkable passage in the <cite>Tao Tê -Ching</cite>, ch. 69: <span xml:lang="zh" lang="zh">吾不敢爲主而爲客不敢進寸而退尺</span> “I dare not take the -initiative, but prefer to act on the defensive; I dare not advance -an inch, but prefer to retreat a foot.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 主不可以怒而興師將不可以愠而致戰</p> - -<p>No ruler should put troops into the field merely to gratify his own -spleen; no general should fight a battle simply out of pique.</p> - -<p class="annot">Again compare Lao Tzŭ, ch. 68: <span xml:lang="zh" lang="zh">善戰者不怒</span>. Chang Yü says that <span xml:lang="zh" lang="zh">愠</span> is -a weaker word than <span xml:lang="zh" lang="zh">怒</span>, and is therefore applied to the general as -opposed to the sovereign. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">軍</span> -for <span xml:lang="zh" lang="zh">師</span>, and the latter <span xml:lang="zh" lang="zh">合</span> for <span xml:lang="zh" lang="zh">致</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 合於利而動不合於利而止</p> - -<p>If it is to your advantage, make a forward move; if not, stay where -you are.</p> - -<p class="annot">This is repeated from XI. § 17. Here I feel convinced that it is an -interpolation, for it is evident that § 20 ought to follow immediately -on<span class="pagenum" id="Page_159">{159}</span> § 18. For <span xml:lang="zh" lang="zh">動</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have <span xml:lang="zh" lang="zh">用</span>. Capt. Calthrop -invents a sentence which he inserts before this one: “Do not make war -unless victory may be gained thereby.” While he was about it, he might -have credited Sun Tzŭ with something slightly less inane.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 怒可以復喜愠可以復悅</p> - -<p>Anger may in time change to gladness; vexation may be succeeded by -content.</p> - -<p class="annot">According to Chang Yü, <span xml:lang="zh" lang="zh">喜</span> denotes joy outwardly manifested in the -countenance, <span xml:lang="zh" lang="zh">悅</span> the inward sensation of happiness.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 亡國不可以復存死者不可以復生</p> - -<p>But a kingdom that has once been destroyed can never come again into -being;</p> - -<p class="annot">The Wu State was destined to be a melancholy example of this -saying. See p. <a href="#Page_50">50</a>.</p> - -<p class="trans_noindent">nor can the dead ever be brought back to life.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 故明君愼之良將警之此安國全軍之道也</p> - -<p>Hence the enlightened ruler is heedful, and the good general full of -caution.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">警</span>, which usually means “to warn,” is here equal to <span xml:lang="zh" lang="zh">戒</span>. This is a -good instance of how Chinese characters, which stand for ideas, -refuse to be fettered by dictionary-made definitions. The <cite>T‘u -Shu</cite> reads <span xml:lang="zh" lang="zh">故曰</span>, as in § 16.</p> - -<p class="trans_noindent">This is the way to keep a country at peace and an army intact.</p> - -<p class="annot">It is odd that <span xml:lang="zh" lang="zh">全軍</span> should not have the same meaning here as in -III. § 1, <i>q.v.</i> This has led me to consider whether it might not -be possible to take the earlier passage thus: “to preserve your -own army (country, regiment, etc.) intact is better than to -destroy the enemy’s.” The two words do not appear in the <cite>T‘ung -Tien</cite> or the <cite>Yü Lan</cite>. Capt. Calthrop misses the point by -translating: “then is the state secure, and the army victorious in -battle.”</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_160">{160}</p> -<h2 class="nobreak">XIII. <span xml:lang="zh" lang="zh">用間篇</span><br /><br /> - -THE USE OF SPIES.</h2> -</div> - -<p class="annot"><span xml:lang="zh" lang="zh">間</span> is really a vulgar form of <span xml:lang="zh" lang="zh">閒</span>; and does not appear in the <cite>Shuo -Wên</cite>. In practice, however, it has gradually become a distinct -character with special meanings of its own, and I have therefore -followed my edition of the standard text in retaining this form -throughout the chapter. In VI. § 25, on the other hand, the -correct form <span xml:lang="zh" lang="zh">閒</span> will be found. The evolution of the meaning “spy” -is worth considering for a moment, provided it be understood that -this is very doubtful ground, and that any dogmatism is out of -place. The <cite>Shuo Wên</cite> defines <span xml:lang="zh" lang="zh">閒</span> as <span xml:lang="zh" lang="zh">隟</span> (the old form of 𨻶) “a -crack” or “chink,” and on the whole we may accept <span xml:lang="zh" lang="zh">徐鍇</span> Hsü Ch‘ieh’s -analysis as not unduly fanciful: <span xml:lang="zh" lang="zh">夫門夜閉閉而見月光是有閒隟也</span> “At -night, a <em>door</em> is shut; if, when it is shut, the light of the -<em>moon</em> is visible, it must come through a <em>chink</em>.” From this -it is an easy step to the meaning “space between,” or simply -“between,” as for example in the phrase <span xml:lang="zh" lang="zh">往來閒諜</span> “to act as a -secret spy between enemies.” Here <span xml:lang="zh" lang="zh">諜</span> is the word which means “spy;” -but we may suppose that constant association so affected the -original force of <span xml:lang="zh" lang="zh">閒</span>, that <span xml:lang="zh" lang="zh">諜</span> could at last be dropped altogether, -leaving <span xml:lang="zh" lang="zh">閒</span> to stand alone with the same signification. Another -possible theory is that the word may first have come to mean <span xml:lang="zh" lang="zh">覗</span> “to -peep” (see <span xml:lang="zh" lang="zh">博雅</span>, quoted in <cite>K‘ang Hsi</cite>) which would naturally be -suggested by “crack” or “crevice,” and afterwards the man who -peeps, or spy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡興師十萬出兵千里百姓之費公家之奉日費千金內外騷動怠於道路不得操事者七十萬家</p> - -<p>Sun Tzŭ said: Raising a host of a hundred thousand men and marching -them great distances entails heavy loss on the people and a drain on -the resources of the State. The daily expenditure will amount to a -thousand ounces of silver.</p> - -<p class="pagenum" id="Page_161">{161}</p> - -<p class="annot">Cf. II. §§ 1, 13, 14.</p> - -<p class="trans_noindent">There will be commotion at home and abroad, and men will drop down -exhausted on the highways.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">怠於道路</span>, which is omitted by the <cite>Yü Lan</cite>, appears at first sight -to be explained by the words immediately following, so that the -obvious translation would be “(enforced) idleness along the line -of march.” [Cf. <cite>Tao Tê Ching</cite>, ch. 30: <span xml:lang="zh" lang="zh">師之所處荆棘生焉</span> “Where -troops have been quartered, brambles and thorns spring up.”] The -commentators, however, say that <span xml:lang="zh" lang="zh">怠</span> is here equivalent to <span xml:lang="zh" lang="zh">疲</span>—a -meaning which is still retained in the phrase <span xml:lang="zh" lang="zh">倦怠</span>. Tu Mu refers <span xml:lang="zh" lang="zh">怠</span> -to those who are engaged in conveying provisions to the army. But -this can hardly be said to emerge clearly from Sun Tzŭ’s text. -Chang Yü has the note: “We may be reminded of the saying: ‘On -serious ground, gather in plunder’ [XI. § 13]. Why then should -carriage and transportation cause exhaustion on the highways?—The -answer is, that not victuals alone, but all sorts of munitions of -war have to be conveyed to the army. Besides, the injunction to -‘forage on the enemy’ only means that when an army is deeply -engaged in hostile territory, scarcity of food must be provided -against. Hence, without being solely dependent on the enemy for -corn, we must forage in order that there may be an uninterrupted -flow of supplies. Then, again, there are places like salt deserts -(<span xml:lang="zh" lang="zh">磧鹵之地</span>), where provisions being unobtainable, supplies from home -cannot be dispensed with.”</p> - -<p class="trans_noindent">As many as seven hundred thousand families will be impeded in their -labour.</p> - -<p class="annot">Mei Yao-ch‘ên says: <span xml:lang="zh" lang="zh">廢於耒耜</span> “Men will be lacking at the -plough-tail.” The allusion is to <span xml:lang="zh" lang="zh">井田</span> the system of dividing land -into nine parts, as shown in the character <span xml:lang="zh" lang="zh">井</span>, each consisting -of a <span xml:lang="zh" lang="zh">夫</span> or <span xml:lang="zh" lang="zh">頃</span> (about 15 acres), the plot in the centre being -cultivated on behalf of the State by the tenants of the other -eight. It was here also, so Tu Mu tells us, that their cottages -were built and a well sunk, to be used by all in common. [See II. -§ 12, note.] These groups of eight peasant proprietors were called -<span xml:lang="zh" lang="zh">鄰</span>. In time of war, one of the families had to serve in the army, -while the other seven contributed to its support (<span xml:lang="zh" lang="zh">一家從軍七家奉弓</span>). -Thus, by a levy of 100,000 men (reckoning one able-bodied soldier -to each family) the husbandry of 700,000 families would be affected.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 相守數年以爭一日之勝而愛爵祿百金不知敵之情者不仁之至也</p> - -<p>Hostile armies may face each other for years, striving<span class="pagenum" id="Page_162">{162}</span> for the -victory which is decided in a single day. This being so, to remain -in ignorance of the enemy’s condition simply because one grudges -the outlay of a hundred ounces of silver in honours and emoluments,</p> - -<p class="annot">“For spies” is of course the meaning, though it would spoil the -effect of this curiously elaborate exordium if spies were actually -mentioned at this point.</p> - -<p class="trans_noindent">is the height of inhumanity.</p> - -<p class="annot">Sun Tzŭ’s argument is certainly ingenious. He begins by adverting -to the frightful misery and vast expenditure of blood and treasure -which war always brings in its train. Now, unless you are kept -informed of the enemy’s condition, and are ready to strike at the -right moment, a war may drag on for years. The only way to get -this information is to employ spies, and it is impossible to -obtain trustworthy spies unless they are properly paid for their -services. But it is surely false economy to grudge a comparatively -trifling amount for this purpose, when every day that the war -lasts eats up an incalculably greater sum. This grievous burden -falls on the shoulders of the poor, and hence Sun Tzŭ concludes -that to neglect the use of spies is nothing less than a crime -against humanity.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 非人之將也非主之佐也非勝之主也</p> - -<p>One who acts thus is no leader of men, no present help to his sovereign,</p> - -<p class="annot">An inferior reading for <span xml:lang="zh" lang="zh">主</span> is <span xml:lang="zh" lang="zh">仁</span>, thus explained by Mei Yao-ch‘ên: -<span xml:lang="zh" lang="zh">非以仁佐國者也</span>.</p> - -<p class="trans_noindent">no master of victory.</p> - -<p class="annot">This idea, that the true object of war is peace, has its root in -the national temperament of the Chinese. Even so far back as 597 -B.C., these memorable words were uttered by Prince <span xml:lang="zh" lang="zh">莊</span> Chuang of the -Ch‘u State: <span xml:lang="zh" lang="zh">夫文止戈爲武</span> ... <span xml:lang="zh" lang="zh">夫武禁暴戢兵保大定功安民和衆豐財者也</span> “The -character for ‘prowess’ (<span xml:lang="zh" lang="zh">武</span>) is made up of <span xml:lang="zh" lang="zh">止</span> ‘to stay’ and <span xml:lang="zh" lang="zh">戈</span> ‘a -spear’ (cessation of hostilities). Military prowess is seen in the -repression of cruelty, the calling in of weapons, the preservation -of the appointment of Heaven, the firm establishment of merit, the -bestowal of happiness on the people, putting harmony between the -princes, the diffusion of wealth.” [<cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">宣公</span> XII. 3 <i>ad -fin</i>.]</p> - -<p class="pagenum" id="Page_163">{163}</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故明君賢將所以動而勝人成功出於衆者先知也</p> - -<p>Thus, what enables the wise sovereign and the good general to strike -and conquer, and achieve things beyond the reach of ordinary men, is -<em>foreknowledge</em>.</p> - -<p class="annot">That is, knowledge of the enemy’s dispositions, and what he means -to do.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 先知者不可取於鬼神不可象於事不可驗於度</p> - -<p>Now this foreknowledge cannot be elicited from spirits;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">以禱祀</span> “by prayers or sacrifices,” says Chang Yü. <span xml:lang="zh" lang="zh">鬼</span> are the -disembodied spirits of men, and <span xml:lang="zh" lang="zh">神</span> supernatural beings or “gods.”</p> - -<p class="trans_noindent">it cannot be obtained inductively from experience,</p> - -<p class="annot">Tu Mu’s note makes the meaning clear: <span xml:lang="zh" lang="zh">象</span>, he says, is the same as -<span xml:lang="zh" lang="zh">類</span> reasoning by analogy; <span xml:lang="zh" lang="zh">不可以他事比類而求</span> “[knowledge of the -enemy] cannot be gained by reasoning from other analogous cases.”</p> - -<p class="trans_noindent">nor by any deductive calculation.</p> - -<p class="annot">Li Ch‘üan says: <span xml:lang="zh" lang="zh">夫長短闊狹遠近小大卽可驗之於度數人之情僞度不能知也</span> -“Quantities like length, breadth, distance and magnitude, are -susceptible of exact mathematical determination; human actions -cannot be so calculated.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 必取於人知敵之情者也</p> - -<p>Knowledge of the enemy’s dispositions can only be obtained from other -men.</p> - -<p class="annot">Mei Yao-ch‘ên has rather an interesting note: -<span xml:lang="zh" lang="zh">鬼神之情可以筮卜知形氣之物可以象類求天地之理可以度數驗唯敵之情必由間者而後知也</span> “Knowledge of the -spirit-world is to be obtained by divination; information in -natural science may be sought by inductive reasoning; the laws of -the universe can be verified by mathematical calculation: but the -dispositions of an enemy are ascertainable through spies and spies -alone.”</p> - -<p class="pagenum" id="Page_164">{164}</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 故用間有五有鄉間有內間有反間有死間有生間</p> - -<p>Hence the use of spies, of whom there are five classes: (1) Local -spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) -surviving spies.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 五間俱起莫知其道是謂神紀人君之寳也</p> - -<p>When these five kinds of spy are all at work, none can discover the -secret system.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">道</span> is explained by Tu Mu as <span xml:lang="zh" lang="zh">其情泄形露之道</span> “the way in which facts -leak out and dispositions are revealed.”</p> - -<p class="trans_noindent">This is called</p> - -<p class="annot"><span xml:lang="zh" lang="zh">爲</span> is the reading of the standard text, but the <cite>T‘ung Tien</cite>, <cite>Yü -Lan</cite> and <cite>T‘u Shu</cite> all have <span xml:lang="zh" lang="zh">謂</span>.</p> - -<p class="trans_noindent">“divine manipulation of the threads.”</p> - -<p class="annot">Capt. Calthrop translates 神紀 “the Mysterious Thread,” but Mei -Yao-ch‘ên’s paraphrase 神妙之綱紀 shows that what is meant is the -<em>control</em> of a number of threads.</p> - -<p class="trans_noindent">It is the sovereign’s most precious faculty.</p> - -<p class="annot">“Cromwell, one of the greatest and most practical of all cavalry -leaders, had officers styled ‘scout masters,’ whose business it -was to collect all possible information regarding the enemy, -through scouts and spies, etc., and much of his success in war was -traceable to the previous knowledge of the enemy’s moves thus -gained.”<a href="#Footnote184" class="fnanchor" id="FNanchor184">[184]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 鄉間者因其鄉人而用之</p> - -<p>Having <em>local spies</em></p> - -<p class="annot"><span xml:lang="zh" lang="zh">鄉間</span> is the emended reading of Chia Lin and the <cite>T‘u Shu</cite> for the -unintelligible <span xml:lang="zh" lang="zh">因間</span>, here and in § 7, of the standard text, which -nevertheless reads <span xml:lang="zh" lang="zh">鄉間</span> in § 22.</p> - -<p class="trans_noindent">means employing the services of the inhabitants of a district.</p> - -<p class="annot">Tu Mu says: “In the enemy’s country, win people over by kind -treatment, and use them as spies.”</p> - -<p class="pagenum" id="Page_165">{165}</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 內間者因其官人而用之</p> - -<p>Having <em>inward spies</em>, making use of officials of the enemy.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">官</span> includes both civil and military officials. Tu Mu enumerates the -following classes as likely to do good service in this respect: -“Worthy men who have been degraded from office, criminals who have -undergone punishment; also, favourite concubines who are greedy -for gold, men who are aggrieved at being in subordinate positions, -or who have been passed over in the distribution of posts, others -who are anxious that their side should be defeated in order that -they may have a chance of displaying their ability and talents, -fickle turncoats who always want to have a foot in each boat -(<span xml:lang="zh" lang="zh">飜覆變詐常持兩端之心者</span>). Officials of these several kinds,” he -continues, “should be secretly approached and bound to one’s -interests by means of rich presents. In this way you will be able -to find out the state of affairs in the enemy’s country, ascertain -the plans that are being formed against you, and moreover disturb -the harmony and create a breach between the sovereign and his -ministers.” The necessity for extreme caution, however, in dealing -with “inward spies,” appears from an historical incident related -by Ho Shih: “<span xml:lang="zh" lang="zh">羅尙</span> Lo Shang, Governor of <span xml:lang="zh" lang="zh">益州</span> I-chou, sent his -general <span xml:lang="zh" lang="zh">隗伯</span> Wei Po to attack the rebel <span xml:lang="zh" lang="zh">李雄</span> Li Hsiung of <span xml:lang="zh" lang="zh">蜀</span> Shu in -his stronghold at <span xml:lang="zh" lang="zh">郫</span> P‘i. After each side had experienced a number -of victories and defeats, Li Hsiung had recourse to the services -of a certain <span xml:lang="zh" lang="zh">朴泰</span> P‘o-t‘ai, a native of <span xml:lang="zh" lang="zh">武都</span> Wu-tu. He began by -having him whipped until the blood came, and then sent him off to -Lo Shang, whom he was to delude by offering to co-operate with him -from inside the city, and to give a fire signal at the right -moment for making a general assault. Lo Shang, confiding in these -promises, marched out all his best troops, and placed Wei Po and -others at their head with orders to attack at P‘o-t‘ai’s bidding. -Meanwhile, Li Hsiung’s general, <span xml:lang="zh" lang="zh">李驤</span> Li Hsiang, had prepared an -ambuscade on their line of march; and P‘o-t‘ai, having reared -long scaling-ladders against the city walls, now lighted the -beacon-fire. Wei Po’s men raced up on seeing the signal and began -climbing the ladders as fast as they could, while others were -drawn up by ropes lowered from above. More than a hundred of Lo -Shang’s soldiers entered the city in this way, every one of whom -was forthwith beheaded. Li Hsiung then charged with all his -forces, both inside and outside the city, and routed the enemy -completely.” [This happened in 303 A.D. I do not know where Ho -Shih got the story from. It is not given in the biography of Li -Hsiung or that of his father Li <span xml:lang="zh" lang="zh">特</span> T‘ê, <cite>Chin Shu</cite>, ch. 120, 121.]</p> - -<p class="pagenum" id="Page_166">{166}</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 反間者因其敵間而用之</p> - -<p>Having <em>converted spies</em>, getting hold of the enemy’s spies and using -them for our own purposes.</p> - -<p class="annot">By means of heavy bribes and liberal promises detaching them -from the enemy’s service, and inducing them to carry back false -information as well as to spy in turn on their own countrymen. -Thus Tu Yu: <span xml:lang="zh" lang="zh">因厚賂重許反使爲我間也</span>. On the other hand, <span xml:lang="zh" lang="zh">蕭世誠</span> Hsiao -Shih-hsien in defining the <span xml:lang="zh" lang="zh">反間</span> says that we pretend not to -have detected him, but contrive to let him carry away a false -impression of what is going on (<span xml:lang="zh" lang="zh">敵使人來候我我佯不知而示以虚事</span>). -Several of the commentators accept this as an alternative -definition; but that it is not what Sun Tzŭ meant is conclusively -proved by his subsequent remarks about treating the converted spy -generously (§ 21 <i>sqq</i>.). Ho Shih notes three occasions on which -converted spies were used with conspicuous success: 1) by T‘ien -Tan in his defence of Chi-mo (see <i>supra</i>, p. <a href="#Page_90">90</a>); 2) by Chao Shê -on his march to O-yü (see p. <a href="#Page_57">57</a>); and by the wily <span xml:lang="zh" lang="zh">范雎</span> Fan Chü -in 260 B.C., when Lien P‘o was conducting a defensive campaign -against Ch‘in. The King of Chao strongly disapproved of Lien P‘o’s -cautious and dilatory methods, which had been unable to avert a -series of minor disasters, and therefore lent a ready ear to the -reports of his spies, who had secretly gone over to the enemy and -were already in Fan Chü’s pay. They said: “The only thing which -causes Ch‘in anxiety is lest <span xml:lang="zh" lang="zh">趙括</span> Chao Kua should be made general. -Lien P‘o they consider an easy opponent, who is sure to be -vanquished in the long run.” Now this Chao Kua was a son of the -famous Chao Shê. From his boyhood, he had been wholly engrossed -in the study of war and military matters, until at last he came -to believe that there was no commander in the whole Empire who -could stand against him. His father was much disquieted by this -overweening conceit, and the flippancy with which he spoke of such -a serious thing as war, and solemnly declared that if ever Kua was -appointed general, he would bring ruin on the armies of Chao. This -was the man who, in spite of earnest protests from his own mother -and the veteran statesman <span xml:lang="zh" lang="zh">藺相如</span> Lin Hsiang-ju, was now sent to -succeed Lien P‘o. Needless to say, he proved no match for the -redoubtable Po Ch‘i and the great military power of Ch‘in. He -fell into a trap by which his army was divided into two and his -communications cut; and after a desperate resistance lasting 46 -days, during which the famished soldiers devoured one another, he -was himself killed by an arrow, and his whole force, amounting, -it is said, to 400,000 men, ruthlessly put to the sword. [See -<span xml:lang="zh" lang="zh">歷代紀事年表</span>, ch. 19, ff. 48–50].</p> - -<p class="pagenum" id="Page_167">{167}</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 死間者爲誑事於外令吾間知之而傳於敵</p> - -<p>Having <em>doomed spies</em>, doing certain things openly for purposes of -deception, and allowing our own spies to know of them and report them -to the enemy.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">傳</span> is Li Ch‘üan’s conjecture for <span xml:lang="zh" lang="zh">待</span>, which is found in the <cite>T‘ung -Tien</cite> and the <cite>Yü Lan</cite>. The <cite>T‘u Shu</cite>, unsupported by any good -authority, adds <span xml:lang="zh" lang="zh">間也</span> after <span xml:lang="zh" lang="zh">敵</span>. In that case, the doomed spies would -be those of the enemy, to whom our own spies had conveyed false -information. But this is unnecessarily complicated. Tu Yu gives -the best exposition of the meaning: “We ostentatiously do things -calculated to deceive our own spies, who must be led to believe -that they have been unwittingly disclosed. Then, when these spies -are captured in the enemy’s lines, they will make an entirely -false report, and the enemy will take measures accordingly, only -to find that we do something quite different. The spies will -thereupon be put to death.” Capt. Calthrop makes a hopeless muddle -of the sentence. As an example of doomed spies, Ho Shih mentions -the prisoners released by Pan Ch‘ao in his campaign against -Yarkand. (See p. <a href="#Page_132">132</a>.) He also refers to <span xml:lang="zh" lang="zh">唐儉</span> T‘ang Chien, who -in 630 A.D. was sent by T‘ai Tsung to lull the Turkish Khan <span xml:lang="zh" lang="zh">頡利</span> -Chieh-li into fancied security, until Li Ching was able to deliver -a crushing blow against him. Chang Yü says that the Turks revenged -themselves by killing T‘ang Chien, but this is a mistake, for we -read in both the Old and the New T‘ang History (ch. 58, fol. 2 and -ch. 89, fol. 8 respectively) that he escaped and lived on until -656. <span xml:lang="zh" lang="zh">酈食其</span> Li I-chi<a href="#Footnote185" class="fnanchor" id="FNanchor185">[185]</a> played a somewhat similar part in 203 -B.C., when sent by the King of Han to open peaceful negotiations -with Ch‘i. He has certainly more claim to be described as a <span xml:lang="zh" lang="zh">死間</span>; -for the King of Ch‘i, being subsequently attacked without warning -by Han Hsin, and infuriated by what he considered the treachery of -Li I-chi, ordered the unfortunate envoy to be boiled alive.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 生間者反報也</p> - -<p><em>Surviving spies</em>, finally, are those who bring back news from the -enemy’s camp.</p> - -<p class="annot">This is the ordinary class of spies, properly so called, forming a -regular part of the army. Tu Mu says: <span xml:lang="zh" lang="zh">生間者必取內明外愚形劣心壯趫健勁勇閑於鄙事能忍饑寒垢耻者爲之</span> -“Your surviving spy must be a man of -keen intellect, though<span class="pagenum" id="Page_168">{168}</span> in outward appearance a fool; of shabby -exterior, but with a will of iron. He must be active, robust, -endowed with physical strength and courage; thoroughly accustomed -to all sorts of dirty work, able to endure hunger and cold, and to -put up with shame and ignominy.” Ho Shih tells the following story -of <span xml:lang="zh" lang="zh">達奚武</span> Ta-hsi Wu of the Sui dynasty: “When he was governor of -Eastern Ch‘in, <span xml:lang="zh" lang="zh">神武</span> Shên-wu of Ch‘i made a hostile movement upon -<span xml:lang="zh" lang="zh">沙苑</span> Sha-yüan. The Emperor T‘ai Tsu [? Kao Tsu] sent Ta-hsi Wu to -spy upon the enemy. He was accompanied by two other men. All three -were on horseback and wore the enemy’s uniform. When it was dark, -they dismounted a few hundred feet away from the enemy’s camp and -stealthily crept up to listen, until they succeeded in catching -the passwords used by the army. Then they got on their horses -again and boldly passed through the camp under the guise of -nightwatchmen (<span xml:lang="zh" lang="zh">警夜者</span>); and more than once, happening to come -across a soldier who was committing some breach of discipline, -they actually stopped to give the culprit a sound cudgelling! Thus -they managed to return with the fullest possible information about -the enemy’s dispositions, and received warm commendation from the -Emperor, who in consequence of their report was able to inflict a -severe defeat on his adversary.” With the above classification it -is interesting to compare the remarks of Frederick the Great:<a href="#Footnote186" class="fnanchor" id="FNanchor186">[186]</a> -<span xml:lang="de" lang="de">“Es giebt vielerley Sorten von Spions: 1. Geringe Leute, welche -sich von diesem Handwerk meliren. 2. Doppelte Spions. 3. Spions -von Consequenz, und endlich 4. Diejenigen, welche man zu diesem -unglücklichen Hankwerk zwinget.”</span> This of course is a bad -cross-division. The first class (<span xml:lang="de" lang="de">“Bürgersleute, Bauern, Priesters,</span> -etc.”) corresponds roughly to Sun Tzŭ’s “local spies,” and the -third to “inward spies.” Of <span xml:lang="de" lang="de">“Doppelte Spions”</span> it is broadly stated -that they are employed <span xml:lang="de" lang="de">“um dem Feinde falsche Nachrichten -aufzubinden.”</span> Thus they would include both converted and doomed -spies. Frederick’s last class of spies does not appear in Sun -Tzŭ’s list, perhaps because the risk in using them is too great.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 故三軍之親莫親於間賞莫厚於間事莫密於間</p> - -<p>Hence it is that with none in the whole army are more intimate -relations to be maintained than with spies.</p> - -<p class="annot">The original text and the <cite>T‘u Shu</cite> have <span xml:lang="zh" lang="zh">事</span> in place of the first -<span xml:lang="zh" lang="zh">親</span>. Tu Mu and Mei Yao-ch‘ên point out that the spy is privileged to -enter even the general’s private sleeping-tent. Capt. Calthrop has -an inaccurate translation: “In connection with the armies, spies -should be treated with the greatest kindness.”</p> - -<p class="pagenum" id="Page_169">{169}</p> - -<p class="trans_noindent">None should be more liberally rewarded.</p> - -<p class="annot">Frederick concludes his chapter on spies with the words: <span xml:lang="de" lang="de">“Zu allem -diesem füge ich noch hinzu, dass man in Bezahlung der Spions -freygebig, ja verschwenderisch seyn muss. Ein Mench, der um eures -Dienstes halber den Strick waget, verdienet dafür belohnet zu -werden.”</span></p> - -<p class="trans_noindent">In no other business should greater secrecy be preserved.</p> - -<p class="annot">Tu Mu gives a graphic touch: <span xml:lang="zh" lang="zh">出口入耳也</span>, that is to say, all -communications with spies should be carried on “mouth-to-ear.” -Capt. Calthrop has: “All matters relating to spies are secret,” -which is distinctly feeble. An inferior reading for <span xml:lang="zh" lang="zh">密</span> is <span xml:lang="zh" lang="zh">審</span>. The -following remarks on spies may be quoted from Turenne, who made -perhaps larger use of them than any previous commander: “Spies -are attached to those who give them most, he who pays them ill is -never served. They should never be known to anybody; nor should -they know one another. When they propose anything very material, -secure their persons, or have in your possession their wives -and children as hostages for their fidelity. Never communicate -anything to them but what it is absolutely necessary that they -should know.”<a href="#Footnote187" class="fnanchor" id="FNanchor187">[187]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 非聖智不能用間</p> - -<p>Spies cannot be usefully employed</p> - -<p class="annot">This is the <i>nuance</i> of Tu Yu’s paraphrase <span xml:lang="zh" lang="zh">不能得間人之用</span>.</p> - -<p class="trans_noindent">without a certain intuitive sagacity.</p> - -<p class="annot">Mei Yao-ch‘ên says: <span xml:lang="zh" lang="zh">知其情僞辨其邪正則能用</span> “In order to use them, one -must know fact from falsehood, and be able to discriminate between -honesty and double-dealing.” Wang Hsi takes <span xml:lang="zh" lang="zh">聖</span> and <span xml:lang="zh" lang="zh">智</span> separately, -defining the former as <span xml:lang="zh" lang="zh">通而先識</span> “intuitive perception” and the -latter as <span xml:lang="zh" lang="zh">明於事</span> “practical intelligence.” Tu Mu strangely refers -these attributes to the spies themselves: <span xml:lang="zh" lang="zh">先量間者之性誠實多智然後可用之</span> -“Before using spies we must assure ourselves as to their integrity -of character and the extent of their experience and skill.” But he -continues: <span xml:lang="zh" lang="zh">厚貌深情險於山川非聖人莫能知</span> “A brazen face and a crafty -disposition are more dangerous than mountains or rivers; it takes -a man of genius to penetrate such.” So that we are left in some -doubt as to his real opinion on the passage.</p> - -<p class="pagenum" id="Page_170">{170}</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 非仁義不能使間</p> - -<p>They cannot be properly managed without benevolence and -straightforwardness.</p> - -<p class="annot">Chang Yü says that <span xml:lang="zh" lang="zh">仁</span> means “not grudging them honours and pay;” -<span xml:lang="zh" lang="zh">義</span>, “showing no distrust of their honesty.” “When you have -attracted them by substantial offers, you must treat them with -absolute sincerity; then they will work for you with all their -might.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 非微妙不能得間之實</p> - -<p>Without subtle ingenuity of mind, one cannot make certain of the truth -of their reports.</p> - -<p class="annot">Mei Yao-ch‘ên says: “Be on your guard against the possibility of -spies going over to the service of the enemy.” The <cite>T‘ung Tien</cite> -and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">密</span> for <span xml:lang="zh" lang="zh">妙</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 微哉微哉無所不用間也</p> - -<p>Be subtle! be subtle!</p> - -<p class="annot">Cf. VI. § 9: <span xml:lang="zh" lang="zh">微乎微乎</span>. Capt. Calthrop translates: “Wonderful indeed -is the power of spies.”</p> - -<p class="trans_noindent">and use your spies for every kind of business.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 間事未發而先聞者間與所告者皆死</p> - -<p>If a secret piece of news is divulged by a spy before the time is -ripe, he must be put to death together with the man to whom the secret -was told.</p> - -<p class="annot">The Chinese here is so concise and elliptical that some expansion -is necessary for the proper understanding of it. <span xml:lang="zh" lang="zh">間事</span> denotes -important information about the enemy obtained from a surviving -spy. The subject of <span xml:lang="zh" lang="zh">未發</span>, however, is not this information itself, -but the secret stratagem built up on the strength of it. <span xml:lang="zh" lang="zh">聞者</span> means -“is heard”—by anybody else. Thus, word for word, we get: “If spy -matters are heard before [our plans] are carried out,” etc. Capt. -Calthrop, in translating <span xml:lang="zh" lang="zh">間與所告者</span> “the spy who told the matter, -and the man who repeated the same,” may appeal to the authority of -the commentators; but he surely misses the main point of Sun Tzŭ’s -injunction. For, whereas you kill the spy himself <span xml:lang="zh" lang="zh">惡其泄</span> “as a -punishment for letting out the secret,” the object of killing the -other man is only, as Ch‘ên Hao puts it, <span xml:lang="zh" lang="zh">以滅口</span> “to stop his mouth” -and prevent the<span class="pagenum" id="Page_171">{171}</span> news leaking any further. If it had already been -repeated to others, this object would not be gained. Either way, -Sun Tzŭ lays himself open to the charge of inhumanity, though Tu -Mu tries to defend him by saying that the man deserves to be put -to death, for the spy would certainly not have told the secret -unless the other had been at pains to worm it out of him. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the reading ... <span xml:lang="zh" lang="zh">先聞其間者與</span>, etc., -which, while not affecting the sense, strikes me as being better -than that of the standard text. The <cite>T‘u Shu</cite> has ... <span xml:lang="zh" lang="zh">聞與所告者</span>, -which I suppose would mean: “the man who heard the secret and the -man who told it to him.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 凡軍之所欲擊城之所欲攻人之所欲殺必先知其守將左右謁者門者舍人之姓名令吾間 -必索知之</p> - -<p>Whether the object be to crush an army, to storm a city, or to -assassinate an individual, it is always necessary to begin by finding -out the names of the attendants,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">左右</span> is a comprehensive term for those who wait on others, servants -and retainers generally. Capt. Calthrop is hardly happy in -rendering it “right-hand men.”</p> - -<p class="trans_noindent">the aides-de-camp,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">謁者</span>, literally “visitors,” is equivalent, as Tu Yu says, to -<span xml:lang="zh" lang="zh">主告事者</span> “those whose duty it is to keep the general supplied with -information,” which naturally necessitates frequent interviews -with him. Chang Yü goes too far afield for an explanation in -saying that they are <span xml:lang="zh" lang="zh">典賓客之將</span> “the leaders of mercenary troops.”.</p> - -<p class="trans_noindent">the door-keepers and sentries</p> - -<p class="annot"><span xml:lang="zh" lang="zh">閽吏</span> and <span xml:lang="zh" lang="zh">守舍之人</span>.</p> - -<p class="trans_noindent">of the general in command.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">守將</span>, according to Chang Yü, is simply <span xml:lang="zh" lang="zh">守官任職之將</span> “a general on -active service.” Capt. Calthrop is wrong, I think, in making <span xml:lang="zh" lang="zh">守將</span> -directly dependent on <span xml:lang="zh" lang="zh">姓名</span> (... “the names of the general in -charge,” etc.).</p> - -<p class="trans_noindent">Our spies must be commissioned to ascertain these.</p> - -<p class="annot">As the first step, no doubt, towards finding out if any of these -important functionaries can be won over by bribery. Capt. Calthrop -blunders badly with: “Then set the spies to watch them.”</p> - -<p class="pagenum" id="Page_172">{172}</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 必索敵人之間來間我者因而利之導而舍之故反間可得而用也</p> - -<p>The enemy’s spies who have come to spy on us must be sought out,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">必索</span> is omitted by the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>. Its recurrence is -certainly suspicious, though the sense may seem to gain by it. The -<cite>T‘u Shu</cite> has this variation: ... <span xml:lang="zh" lang="zh">敵間之來間吾者</span>, etc.</p> - -<p class="trans_noindent">tempted with bribes, led away and comfortably housed.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">舍</span> is probably more than merely <span xml:lang="zh" lang="zh">居止</span> or <span xml:lang="zh" lang="zh">稽留</span> “detain.” Cf. § 25 <i>ad -fin.</i>, where Sun Tzŭ insists that these converted spies shall be -treated well. Chang Yü’s paraphrase is 館舍.</p> - -<p class="trans_noindent">Thus they will become converted spies and available for our service.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 因是而知之故鄉間內間可得而使也</p> - -<p>It is through the information brought by the converted spy that we are -able to acquire and employ local and inward spies.</p> - -<p class="annot">Tu Yu expands <span xml:lang="zh" lang="zh">因是而知之</span> into <span xml:lang="zh" lang="zh">因反敵間而知敵情</span> “through conversion of -the enemy’s spies we learn the enemy’s condition.” And Chang Yü -says: <span xml:lang="zh" lang="zh">因是反間知彼鄉人之貪利者官人之有𨻶者誘而使之</span> “We must tempt the -converted spy into our service, because it is he that knows which -of the local inhabitants are greedy of gain, and which of the -officials are open to corruption.” In the <cite>T‘ung Tien</cite>, <span xml:lang="zh" lang="zh">鄉</span> has been -altered to <span xml:lang="zh" lang="zh">因</span>, doubtless for the sake of uniformity with § 9.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 因是而知之故死間爲誑事可使告敵</p> - -<p>It is owing to his information, again, that we can cause the doomed -spy to carry false tidings to the enemy.</p> - -<p class="annot">“Because the converted spy knows how the enemy can best be -deceived” (Chang Yü). The <cite>T‘ung Tien</cite> text, followed by the <i>Yü -Lan</i>, has here the obviously interpolated sentence <span xml:lang="zh" lang="zh">因是可得而攻也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 因是而知之故生間有使如期</p> - -<p>Lastly, it is by his information that the surviving spy can be used on -appointed occasions.</p> - -<p class="annot">Capt. Calthrop omits this sentence.</p> - -<p class="pagenum" id="Page_173">{173}</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 五間之事主必知之知之必在於反間故反間不可不厚也</p> - -<p>The end and aim of spying in all its five varieties is knowledge of -the enemy;</p> - -<p class="annot">I have ventured to differ in this place from those commentators—Tu -Yu and Chang Yü—who understand <span xml:lang="zh" lang="zh">主</span> as <span xml:lang="zh" lang="zh">人主</span>, and make <span xml:lang="zh" lang="zh">五間之事</span> the -antecedent of <span xml:lang="zh" lang="zh">之</span> (the others ignoring the point altogether). It -is plausible enough that Sun Tzŭ should require the ruler to be -familiar with the methods of spying (though one would rather -expect <span xml:lang="zh" lang="zh">將</span> “general” in place of <span xml:lang="zh" lang="zh">主</span>) But this involves taking <span xml:lang="zh" lang="zh">知之</span> -here in quite a different way from the <span xml:lang="zh" lang="zh">知之</span> immediately following, -as also from those in the previous sentences. <span xml:lang="zh" lang="zh">之</span> there refers -vaguely to the enemy or the enemy’s condition, and in order to -retain the same meaning here, I make <span xml:lang="zh" lang="zh">主</span> a verb, governed by -<span xml:lang="zh" lang="zh">五間之事</span>. Cf. XI. § 19, where <span xml:lang="zh" lang="zh">主</span> is used in exactly the same -manner. The sole objection that I can see in the way of this -interpretation is the fact that the <span xml:lang="zh" lang="zh">死間</span>, or fourth variety of spy, -does not add to our knowledge of the enemy, but only misinforms -the enemy about us. This would be, however, but a trivial -oversight on Sun Tzŭ’s part, inasmuch as the “doomed spy” is in -the strictest sense not to be reckoned as a spy at all. Capt. -Calthrop, it is hardly necessary to remark, slurs over the whole -difficulty.</p> - -<p class="trans_noindent">and this knowledge can only be derived, in the first instance, from -the converted spy.</p> - -<p class="annot">As explained in §§ 22–24. He not only brings information himself, -but makes it possible to use the other kinds of spy to advantage.</p> - -<p class="trans_noindent">Hence it is essential that the converted spy be treated with the -utmost liberality.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 昔殷之興也伊摯在夏周之興也呂牙在殷</p> - -<p>Of old, the rise of the Yin dynasty</p> - -<p class="annot">Sun Tzŭ means the <span xml:lang="zh" lang="zh">商</span> Shang dynasty, founded in 1766 B.C. Its name -was changed to Yin by <span xml:lang="zh" lang="zh">盤庚</span> P‘an Kêng in 1401.</p> - -<p class="trans_noindent">was due to I Chih</p> - -<p class="annot">Better known as <span xml:lang="zh" lang="zh">伊尹</span> I Yin, the famous general and statesman who -took part in Ch‘êng T‘ang’s campaign against <span xml:lang="zh" lang="zh">桀癸</span> Chieh Kuei.</p> - -<p class="pagenum" id="Page_174">{174}</p> - -<p class="trans_noindent">who had served under the Hsia. Likewise, the rise of the Chou dynasty -was due to Lü Ya</p> - -<p class="annot"><span xml:lang="zh" lang="zh">呂尙</span> Lü Shang, whose “style” was <span xml:lang="zh" lang="zh">子牙</span>, rose to high office -under the tyrant <span xml:lang="zh" lang="zh">紂辛</span> Chou Hsin, whom he afterwards helped to -overthrow. Popularly known as <span xml:lang="zh" lang="zh">太公</span>, a title bestowed on him by Wên -Wang, he is said to have composed a treatise on war, erroneously -identified with the <span xml:lang="zh" lang="zh">六韜</span>.</p> - -<p class="trans_noindent">who had served under the Yin.</p> - -<p class="annot">There is less precision in the Chinese than I have thought it well to -introduce into my translation, and the commentaries on the passage are -by no means explicit. But, having regard to the context, we can hardly -doubt that Sun Tzŭ is holding up I Chih and Lü Ya as illustrious -examples of the converted spy, or something closely analogous. His -suggestion is, that the Hsia and Yin dynasties were upset owing to the -intimate knowledge of their weaknesses and shortcomings which these -former ministers were able to impart to the other side. Mei Yao-ch‘ên -appears to resent any such aspersion on these historic names: “I Yin -and Lü Ya,” he says, “were not rebels against the Government -(<span xml:lang="zh" lang="zh">非叛於國也</span>). Hsia could not employ the former, hence Yin employed him. -Yin could not employ the latter, hence Chou employed him. Their great -achievements were all for the good of the people.” Ho Shih is also -indignant: <span xml:lang="zh" lang="zh">伊呂聖人之耦豈爲人間哉今孫子引之者言五間之用須上智之人如伊呂之才智者可以用間葢重之之辭耳</span> -“How should two divinely inspired men such as I and -Lü have acted as common spies? Sun Tzŭ’s mention of them simply means -that the proper use of the five classes of spies is a matter which -requires men of the highest mental calibre like I and Lü, whose -wisdom and capacity qualified them for the task. The above words only -emphasise this point.” Ho Shih believes then that the two heroes are -mentioned on account of their supposed skill in the use of spies. But -this is very weak, as it leaves totally unexplained the significant -words <span xml:lang="zh" lang="zh">在夏</span> and <span xml:lang="zh" lang="zh">在殷</span>. Capt. Calthrop speaks, rather strangely, of “the -province of Yin ... the country of Hsia ... the State of Chu ... the -people of Shang.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 故惟明君賢將能以上智爲間者必成大功此兵之要三軍之所恃而動也</p> - -<p>Hence it is only the enlightened ruler and the wise general who will -use the highest intelligence of the army for purposes of spying,</p> - -<p class="pagenum" id="Page_175">{175}</p> - -<p class="annot">Ch‘ên Hao compares § 15: <span xml:lang="zh" lang="zh">非聖智不能用間</span>. He points out that <span xml:lang="zh" lang="zh">湯武之聖伊呂宜用</span> -“the god-like wisdom of Ch‘êng T‘ang and Wu Wang led them -to employ I Yin and Lü Shang.” The <cite>T‘u Shu</cite> omits <span xml:lang="zh" lang="zh">惟</span>.</p> - -<p class="trans_noindent">and thereby they achieve great results.</p> - -<p class="annot">Tu Mu closes with a note of warning: -<span xml:lang="zh" lang="zh">夫水所以能濟舟亦有因水而覆沒者間所以能成功亦有憑間而傾敗者</span> -“Just as water, which carries a boat from -bank to bank, may also be the means of sinking it, so reliance on -spies, while productive of great results, is oft-times the cause -of utter destruction.”</p> - -<p class="trans_noindent">Spies are a most important element in war, because on them depends an -army’s ability to move.</p> - -<p class="annot">The antecedent to <span xml:lang="zh" lang="zh">此</span> must be either <span xml:lang="zh" lang="zh">間者</span> or <span xml:lang="zh" lang="zh">用間者</span> understood from -the whole sentence. Chia Lin says that an army without spies is -like a man without ears or eyes.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_176">{176}</p> -<h2 class="nobreak">CHINESE CONCORDANCE</h2> -<hr class="chap" /> -<p class="center mb2">[PROPER NAMES ARE INDICATED BY AN ASTERISK]</p> -</div> - - -<table summary="Concordance"> -<tr class="concord"><td>Ai</td><td><span xml:lang="zh" lang="zh">愛</span></td><td>VIII. 12; X. 25, 26; XI. 18, 66; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">阨</span></td><td>X. 21.</td></tr> - -<tr class="concord"><td>an</td><td><span xml:lang="zh" lang="zh">安</span></td><td>II. 20; V. 22; VI. 4; XII. 22.</td></tr> - -<tr class="concord"><td>Cha</td><td><span xml:lang="zh" lang="zh">詐</span></td><td>VII. 15.</td></tr> - -<tr class="concord"><td>ch‘a</td><td><span xml:lang="zh" lang="zh">察</span></td><td>I. 2; VIII. 14; IX. 39; X. 13, 20; XI. 41.</td></tr> - -<tr class="concord"><td>chan</td><td><span xml:lang="zh" lang="zh">戰</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">霑</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>chang</td><td><span xml:lang="zh" lang="zh">障</span></td><td>IX. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">仗</span></td><td>IX. 29.</td></tr> - -<tr class="concord"><td>ch‘ang</td><td><span xml:lang="zh" lang="zh">常</span></td><td>VI. 32, 34; X. 18; XI. 29.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">長</span></td><td>VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">嘗</span></td><td>V. 9.</td></tr> - -<tr class="concord"><td>chao</td><td><span xml:lang="zh" lang="zh">朝</span></td><td>VII. 28.</td></tr> - -<tr class="concord"><td>chê</td><td><span xml:lang="zh" lang="zh">者</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">折</span></td><td>V. 13; XI. 63.</td></tr> - -<tr class="concord"><td>chên</td><td><span xml:lang="zh" lang="zh">軫</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>ch‘ên</td><td><span xml:lang="zh" lang="zh">陳</span></td><td>VII. 32; IX. 25, 27; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">塵</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>chêng</td><td><span xml:lang="zh" lang="zh">爭</span></td><td>III. 7; VII. 3, 5, 6, 7, 9, 10, 22: VIII. 3; XI. 1, 4, 11, 47, 55; XIII. 2.</td></tr> - -<tr class="concord"><td>chêng</td><td><span xml:lang="zh" lang="zh">正</span></td><td>V. 3, 5, 10, 11; VII. 32; XI. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">政</span></td><td>III. 3, 14; IV. 16; VII. 23; XI. 32, 56, 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">整</span></td><td>XI. 18.</td></tr> - -<tr class="concord"><td>ch‘êng</td><td><span xml:lang="zh" lang="zh">成</span></td><td>III. 4; XI. 62; XIII. 4, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">城</span></td><td>II. 2; III. 3, 4, 5, 6; VIII. 3; XI. 7, 55; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">乘</span>⁠<sup>2</sup></td><td>II. 4, 17; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">乘</span>⁠<sup>4</sup></td><td>II. 1, 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">稱</span></td><td>IV. 17, 18, 19.</td></tr> - -<tr class="concord"><td>chi</td><td><span xml:lang="zh" lang="zh">計</span></td><td>I. 3, 12, 15, 16; VI. 22; VII. 4, 22; X. 21; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">及</span></td><td>VI. 10; VII. 6; XI. 15, 19, 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">汲</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">急</span></td><td>II. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">己</span></td><td>III. 18; IV. 2; VI. 18; X. 31; XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">紀</span></td><td>XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">𦮼</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">擊</span></td><td>VI. 15, 30; VII. 29, 32; VIII. 3; IX. 4; X. 7, 15, 19, 27, 28, 29; XI. 9, 29; XIII. 20.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_177">{177}</span>„</td><td><span xml:lang="zh" lang="zh">亟</span></td><td>IX. 7, 15; XI. 65.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">極</span></td><td>VI. 25; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">集</span></td><td>IX. 32; XI. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">激</span></td><td>V. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">既</span></td><td>III. 16; VII. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">疾</span></td><td>V. 12, 13; VII. 17; IX. 12; XI. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">機</span></td><td>V. 15; XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">飢</span></td><td>VI. 4; VII. 31; IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">積</span></td><td>IV. 20; VII. 11; XI. 22; XII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">㦸</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">籍</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">箕</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">濟</span></td><td>IX. 4; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">繼</span></td><td>XI. 49.</td></tr> - -<tr class="concord"><td>ch‘i</td><td><span xml:lang="zh" lang="zh">其</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">期</span></td><td>IX. 27; XI. 38, 66; XIII. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">旗</span></td><td>II. 17; VII. 23, 24, 26, 32; IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">器</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">漆</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">起</span></td><td>II. 4; IX. 22; XII. 3, 4; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">𨻶</span></td><td>III. 11; IX. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">齊</span></td><td>IX. 43; XI. 16, 32.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">七</span></td><td>II. 13; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奇</span></td><td>V. 3, 5, 6, 10, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">谿</span></td><td>IV. 20; X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">氣</span></td><td>VII. 27, 28, 29; XI. 22.</td></tr> - -<tr class="concord"><td>chia</td><td><span xml:lang="zh" lang="zh">家</span></td><td>I. 25; II. 13, 14, 20; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">甲</span></td><td>II. 1, 14; VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">加</span></td><td>V. 4; XI. 54, 55.</td></tr> - -<tr class="concord"><td>chia</td><td><span xml:lang="zh" lang="zh">葭</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>chiang</td><td><span xml:lang="zh" lang="zh">江</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">彊</span></td><td>V. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">將</span>⁠<sup>1</sup></td><td>XI. 18, 46, 47, 48, 49, 50.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">將</span>⁠<sup>4</sup></td><td>I. 4, 9, 11, 13, 15; II. 15, 20; III. 5, 11, 17; VII. 1, 7, 9, 27; VIII. 1, 4, 5, 12, 13, 14; IX. 33; X. 13, 14, 17, 18, 19, 20, 21; -XI. 35, 40, 61; XII. 16, 18, 22; XIII. 3, 4, 20, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蔣</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>ch‘iang</td><td><span xml:lang="zh" lang="zh">强</span></td><td>I. 13, 21; II. 18; III. 11; IX. 24; X. 16, 19; XII. 13.</td></tr> - -<tr class="concord"><td>chiao</td><td><span xml:lang="zh" lang="zh">交</span></td><td>III. 3; VII. 2, 12; VIII. 2; IX. 8; XI. 1, 5, 12, 28, 48, 52, 54, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">校</span></td><td>I. 3, 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">教</span></td><td>IX. 44; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">驕</span></td><td>I. 22; X. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">膠</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>ch‘iao</td><td><span xml:lang="zh" lang="zh">巧</span></td><td>II. 5; XI. 62.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">樵</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>chieh</td><td><span xml:lang="zh" lang="zh">竭</span></td><td>II. 11, 12; V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">皆</span></td><td>VI. 27; XI. 33; XIII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">戒</span></td><td>XI. 19, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">潔</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">節</span></td><td>V. 13, 14, 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">解</span></td><td>VIII. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">結</span></td><td>XI. 48.</td></tr> - -<tr class="concord"><td>ch‘ieh</td><td><span xml:lang="zh" lang="zh">且</span></td><td>III. 16; XI. 23.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_178">{178}</span>„</td><td><span xml:lang="zh" lang="zh">怯</span></td><td>V. 17, 18; VII. 25.</td></tr> - -<tr class="concord"><td>chien</td><td><span xml:lang="zh" lang="zh">閒</span> or <span xml:lang="zh" lang="zh">間</span></td><td>VI. 25; XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">澗</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兼</span></td><td>VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">姦</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">堅</span></td><td>III. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">賤</span></td><td>IX. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">踐</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">見</span></td><td>I. 26; IV. 8, 10; VII. 23; IX. 31.</td></tr> - -<tr class="concord"><td>ch‘ien</td><td><span xml:lang="zh" lang="zh">千</span></td><td>II. 1; IV. 20; V. 23; VI. 6, 19; XI. 61; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">淺</span></td><td>XI. 42, 44.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">前</span></td><td>VI. 17, 20; IX. 9; XI. 15, 45.</td></tr> - -<tr class="concord"><td>chih</td><td><span xml:lang="zh" lang="zh">知</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">智</span></td><td>I. 9; II. 4, 15; IV. 12; VIII. 7; XIII. 15, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">之</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">之</span></td><td>[=至] VI. 12; XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">止</span></td><td>V. 22; XI. 11, 17; XII. 8, 11, 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">支</span></td><td>X. 1, 6, 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">直</span></td><td>VII. 3, 4, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">制</span></td><td>I. 7, 10, 17; VI. 27, 31; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">志</span></td><td>XI. 46.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">摯</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鷙</span></td><td>V. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">治</span></td><td>V. 1, 17, 18; VII. 29, 30, 31, 32; VIII. 6; X. 26; XI. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">至</span></td><td>III. 16; V. 12, 13; VI. 3, 9, 25; VII. 4, 8, 9, 10; IX. 14, 37; X. 13, 20; XI. 6, 26, 29; XIII. 2.</td></tr> - -<tr class="concord"><td>chih</td><td><span xml:lang="zh" lang="zh">致</span></td><td>VI. 2; XII. 18.</td></tr> - -<tr class="concord"><td>ch‘ih</td><td><span xml:lang="zh" lang="zh">馳</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">斥</span></td><td>IX. 7, 8.</td></tr> - -<tr class="concord"><td>chin</td><td><span xml:lang="zh" lang="zh">近</span></td><td>I. 8, 19; II. 11; VI. 20; VII. 31; IX. 15, 16, 18; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">進</span></td><td>III. 13; VI. 10; VII. 25; IX. 19, 24, 28, 31, 40; X. 24; XI. 49.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">盡</span></td><td>II. 7; XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">金</span></td><td>II. 1; VII. 23, 24; XIII. 1, 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謹</span></td><td>IX. 17, 39; XL 22, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">禁</span></td><td>XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">襟</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>ch‘in</td><td><span xml:lang="zh" lang="zh">親</span></td><td>I. 23; IX. 42; XI. 25; XIII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">擒</span></td><td>III. 10; VII. 7; IX. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">侵</span></td><td>VII. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">靜</span></td><td>V. 22; VI. 23; VII. 30; IX. 18; XI. 35; XII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">旌</span></td><td>II. 17: VII. 23, 24, 26; IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">井</span></td><td>IX. 15, 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勁</span></td><td>VII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">經</span></td><td>I. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">精</span></td><td>IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">警</span></td><td>XII. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">境</span></td><td>XI. 43.</td></tr> - -<tr class="concord"><td>ch‘ing</td><td><span xml:lang="zh" lang="zh">情</span></td><td>I. 3, 12; XI. 19, 41, 51; XIII. 2, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">請</span></td><td>IX. 26.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_179">{179}</span>„</td><td><span xml:lang="zh" lang="zh">輕</span></td><td>IX. 25; XI. 1, 3, 11, 44, 46.</td></tr> - -<tr class="concord"><td>chio</td><td><span xml:lang="zh" lang="zh">角</span></td><td>VI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">爵</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>chiu</td><td><span xml:lang="zh" lang="zh">九</span></td><td>IV. 7; VIII. 4, 5, 6; XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">久</span></td><td>II. 2, 3, 5, 6, 19; III. 6; IX. 39; XII. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">救</span></td><td>VI. 11, 20; XI. 15, 30.</td></tr> - -<tr class="concord"><td>ch‘iu</td><td><span xml:lang="zh" lang="zh">求</span></td><td>IV. 15; V. 21; X. 24; XI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">丘</span></td><td>II. 12, 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">邱</span></td><td>VII. 33; IX. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">秋</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>chiung</td><td><span xml:lang="zh" lang="zh">窘</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>ch‘iung</td><td><span xml:lang="zh" lang="zh">窮</span></td><td>V. 6, 10, 11; VI. 28; VII. 36; IX. 34; X. 30.</td></tr> - -<tr class="concord"><td>cho</td><td><span xml:lang="zh" lang="zh">拙</span></td><td>II. 5.</td></tr> - -<tr class="concord"><td>chou</td><td><span xml:lang="zh" lang="zh">晝</span></td><td>VII. 26, 28; XII. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">舟</span></td><td>XI. 30, 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">周</span></td><td>III. 11: XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">胄</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>chu</td><td><span xml:lang="zh" lang="zh">主</span></td><td>I. 10, 13; II. 20; X. 23, 24; XI. 19, 20; XII. 16, 18; XIII. 3, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">諸</span></td><td>II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 28,* 38, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">著</span></td><td>IX. 45.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">助</span></td><td>IX. 13; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">誅</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">屬</span></td><td>XI. 6, 46.</td></tr> - -<tr class="concord"><td>ch‘u</td><td><span xml:lang="zh" lang="zh">處</span>⁠<sup>3</sup></td><td>VI. 1, 24, 30; VII. 7; IX. 1, 2, 6, 8, 9, 12, 13: XI. 68.</td></tr> - -<tr class="concord"><td>ch‘u</td><td><span xml:lang="zh" lang="zh">處</span>⁠<sup>4</sup></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">出</span></td><td>I. 24; V. 6; VI. 5; IX. 25; X. 5, 6, 7; XIII. 1, 4.</td></tr> - -<tr class="concord"><td>chuan</td><td><span xml:lang="zh" lang="zh">專</span></td><td>VI. 13, 14; VII. 25; XI. 20, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">轉</span></td><td>V. 22, 23.</td></tr> - -<tr class="concord"><td>ch‘uan</td><td><span xml:lang="zh" lang="zh">傳</span></td><td>I. 25; XIII. 12.</td></tr> - -<tr class="concord"><td>chui</td><td><span xml:lang="zh" lang="zh">追</span></td><td>VI. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隊</span></td><td>XII. I.</td></tr> - -<tr class="concord"><td>chun</td><td><span xml:lang="zh" lang="zh">諄</span></td><td>IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">衆</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">重</span></td><td>VII. 6, 11; IX. 33; XI. 1, 7, 13, 44, 49.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鍾</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">終</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">中</span></td><td>II. 13; IX. 8; XI. 29.</td></tr> - -<tr class="concord"><td>ch‘ung</td><td><span xml:lang="zh" lang="zh">衝</span></td><td>VI. 10.</td></tr> - -<tr class="concord"><td>chü</td><td><span xml:lang="zh" lang="zh">居</span></td><td>IX. 20, 25; X. 3, 8, 9, 10, 11; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">舉</span></td><td>II. 1; IV. 10; VII. 6; X. 30; XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聚</span></td><td>VII. 2; VIII. 1; XI. 40, 54.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">車</span></td><td>II. 1, 14, 17; IX. 23, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">具</span></td><td>III. 4; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">俱</span></td><td>X. 25; XI. 29; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">沮</span></td><td>VII. 13; XI. 8, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">拒</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">距</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">拘</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">懼</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>ch‘ü</td><td><span xml:lang="zh" lang="zh">去</span></td><td>I. 15; II. 13, 14; IX. 7, 15, 39; X. 7, 11; XI. 26, 38, 43.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_180">{180}</span>„</td><td><span xml:lang="zh" lang="zh">取</span></td><td>I. 20; II. 9, 16; V. 19; VI. 7, 33; IX. 40, 43; XII. 15; XIII. 5, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">屈</span></td><td>II. 2, 4, 13; III. 2, 6; VIII. 10; XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">趨</span></td><td>VI. 1, 5, 29, 30; VII. 7: VIII. 10; XI. 47.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">驅</span></td><td>IX. 24; XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">衢</span></td><td>VIII. 2; XI. 1, 6, 12, 43, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">曲</span></td><td>I. 10.</td></tr> - -<tr class="concord"><td>chüan</td><td><span xml:lang="zh" lang="zh">卷</span></td><td>VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">倦</span></td><td>IX. 33.</td></tr> - -<tr class="concord"><td>ch‘üan</td><td><span xml:lang="zh" lang="zh">全</span></td><td>III. 1, 7; IV. 7; X. 31; XII. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">權</span></td><td>I. 17; III. 15; VII. 21; XI. 55.</td></tr> - -<tr class="concord"><td>chüeh</td><td><span xml:lang="zh" lang="zh">絶</span></td><td>VIII. 2; IX. 1, 3, 4, 7, 15; XI. 22, 43; XII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">決</span></td><td>IV. 20; XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蹶</span></td><td>VII. 9.</td></tr> - -<tr class="concord"><td>ch‘üeh</td><td><span xml:lang="zh" lang="zh">闕</span></td><td>VII. 36; XI. 50.</td></tr> - -<tr class="concord"><td>chün</td><td><span xml:lang="zh" lang="zh">君</span></td><td>III. 12, 17; VII. 1; VIII. 1, 3; XII. 22; XIII. 4, 8, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">軍</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">均</span></td><td>X. 12, 15.</td></tr> - -<tr class="concord"><td>ch‘ün</td><td><span xml:lang="zh" lang="zh">羣</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>Êrh</td><td><span xml:lang="zh" lang="zh">二</span></td><td>I. 4; II. 15; IV. 17; VII. 10; XII. 1.</td></tr> - -<tr class="concord"><td>êrh</td><td><span xml:lang="zh" lang="zh">耳</span></td><td>IV. 10; VII. 24, 26; XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兒</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">而</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Fa</td><td><span xml:lang="zh" lang="zh">法</span></td><td>I. 4, 10, 13; II. 1; III. 1, 4, 7, 8; IV. 16, 17; VII. 1, 8, 9, 22, 25, 33, 37; VIII. 1, 11; XI. 1, 56.</td></tr> - -<tr class="concord"><td>Fa</td><td><span xml:lang="zh" lang="zh">發</span></td><td>V. 15; VII. 4; XI. 28, 38; XII. 3, 6, 7, 9, 10; XIII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">罰</span></td><td>I. 13; IX. 36, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伐</span></td><td>III. 3; XI. 54.</td></tr> - -<tr class="concord"><td>fan</td><td><span xml:lang="zh" lang="zh">反</span></td><td>XIII. 7, 11, 13, 21, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">返</span></td><td>IX. 34; X. 4, 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">凡</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">犯</span></td><td>XI. 56, 57.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">煩</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>fang</td><td><span xml:lang="zh" lang="zh">方</span></td><td>V. 22; XI. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">防</span></td><td>IX. 13.</td></tr> - -<tr class="concord"><td>fei</td><td><span xml:lang="zh" lang="zh">費</span></td><td>II. 1, 13, 14; XII. 15; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">非</span></td><td>III. 2, 6; IV. 8, 9; IX. 40; X. 14; XI. 27, 53; XII. 17; XIII. 3, 15, 16, 17.</td></tr> - -<tr class="concord"><td>fên</td><td><span xml:lang="zh" lang="zh">分</span></td><td>III. 5, 8; V. 1; VI. 13, 14; VII. 10, 16, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">忿</span></td><td>III. 5; VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">紛</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">焚</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">轒</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>fêng</td><td><span xml:lang="zh" lang="zh">風</span></td><td>VII. 17; XI. 30; XII. 4, 10, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奉</span></td><td>II. 1; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鋒</span></td><td>X. 19.</td></tr> - -<tr class="concord"><td>fou</td><td><span xml:lang="zh" lang="zh">缻</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">覆</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>fu</td><td><span xml:lang="zh" lang="zh">符</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">附</span></td><td>III. 5; IX. 5, 42.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_181">{181}</span>„</td><td><span xml:lang="zh" lang="zh">夫</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">扶</span></td><td>XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">復</span></td><td>V. 6; VI. 28; XII. 20, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">覆</span></td><td>VIII. 14; IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伏</span></td><td>IX. 17, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">負</span></td><td>I. 14, 26; III. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">服</span></td><td>IX. 42, 44; X. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">釜</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">赴</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輔</span></td><td>III. 11.</td></tr> - -<tr class="concord"><td>Hai</td><td><span xml:lang="zh" lang="zh">害</span></td><td>II. 7; VI. 3; VIII. 7, 9, 10; XI. 57, 59.</td></tr> - -<tr class="concord"><td>han</td><td><span xml:lang="zh" lang="zh">寒</span></td><td>I. 7.</td></tr> - -<tr class="concord"><td>hao</td><td><span xml:lang="zh" lang="zh">亳</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>hêng</td><td><span xml:lang="zh" lang="zh">橫</span></td><td>X. 18.</td></tr> - -<tr class="concord"><td>ho</td><td><span xml:lang="zh" lang="zh">合</span></td><td>V. 5; VII. 2, 16; VIII. 1, 2; IX. 39; X. 19, 24; XI. 12, 16, 17, 54; XII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">闔</span></td><td>XI. 65.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">何</span></td><td>XI. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">河</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">和</span></td><td>VII. 2; IX. 26.</td></tr> - -<tr class="concord"><td>hou</td><td><span xml:lang="zh" lang="zh">厚</span></td><td>X. 26; XIII. 14, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">侯</span></td><td>II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">後</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>hsi</td><td><span xml:lang="zh" lang="zh">昔</span></td><td>IV. 1; XIII. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">喜</span></td><td>IX. 11; XII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奚</span></td><td>VI. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">翕</span></td><td>IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">息</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">攜</span></td><td>XI. 34.</td></tr> - -<tr class="concord"><td>hsia</td><td><span xml:lang="zh" lang="zh">下</span></td><td>III. 3, 7, 17; IV. 7, 9; VI. 29; IX. 11; XI. 6, 15, 55; XII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">夏</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>hsia</td><td><span xml:lang="zh" lang="zh">狹</span></td><td>I. 8.</td></tr> - -<tr class="concord"><td>hsiang</td><td><span xml:lang="zh" lang="zh">相</span>⁠<sup>1</sup></td><td>V. 11; VII. 23; IX. 39, 45; XI. 15, 30; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">相</span>⁠<sup>4</sup></td><td>IX. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鄉</span></td><td>VII. 14, 20; XI. 52; XIII. 7, 9, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">向</span></td><td>VII. 33; XI. 61.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">象</span></td><td>VI. 29; XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">祥</span></td><td>XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">詳</span></td><td>XI. 60.</td></tr> - -<tr class="concord"><td>hsiao</td><td><span xml:lang="zh" lang="zh">小</span></td><td>III. 10; IX. 17.</td></tr> - -<tr class="concord"><td>hsieh</td><td><span xml:lang="zh" lang="zh">械</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">駭</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謝</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>hsien</td><td><span xml:lang="zh" lang="zh">先</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">險</span></td><td>I. 8; V. 14; VII. 13; IX. 17, 18; X. 1, 10, 21; XI. 8, 40, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陷</span></td><td>IX. 15; X. 14, 16; XI. 24, 58, 59.</td></tr> - -<tr class="concord"><td>hsien</td><td><span xml:lang="zh" lang="zh">賢</span></td><td>XIII. 4, 27.</td></tr> - -<tr class="concord"><td>hsin</td><td><span xml:lang="zh" lang="zh">信</span></td><td>I. 9; IX. 45; XI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">心</span></td><td>VII. 27, 30.</td></tr> - -<tr class="concord"><td>hsing</td><td><span xml:lang="zh" lang="zh">行</span></td><td>I. 13; V. 22; VI. 6, 29, 34; VII. 7, 13; IX. 42, 44; XI. 8, 13, 52; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">形</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">興</span></td><td>XII. 18: XIII. 1, 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">性</span></td><td>V. 22.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_182">{182}</span>„</td><td><span xml:lang="zh" lang="zh">姓</span></td><td>II. 10, 11, 13; XIII. 1, 20.</td></tr> - -<tr class="concord"><td>hsiu</td><td><span xml:lang="zh" lang="zh">修</span></td><td>III. 4; IV. 6; XI. 25; XII. 15, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">休</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>hsiung</td><td><span xml:lang="zh" lang="zh">凶</span></td><td>XII. 15.</td></tr> - -<tr class="concord"><td>hsü</td><td><span xml:lang="zh" lang="zh">虛</span></td><td>II. 13; V. 4; VI. 10; IX. 32.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">徐</span></td><td>VII. 17; IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">宿</span></td><td>XII. 4.</td></tr> - -<tr class="concord"><td>hsüan</td><td><span xml:lang="zh" lang="zh">懸</span></td><td>VII. 21; IX. 34; XI. 56.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">選</span></td><td>X. 19.</td></tr> - -<tr class="concord"><td>hsün</td><td><span xml:lang="zh" lang="zh">循</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>hu</td><td><span xml:lang="zh" lang="zh">乎</span></td><td>I. 26; VI. 9; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">呼</span></td><td>IX. 32.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">戶</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>hua</td><td><span xml:lang="zh" lang="zh">化</span></td><td>VI. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">畫</span></td><td>VI. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">譁</span></td><td>VII. 30.</td></tr> - -<tr class="concord"><td>huan</td><td><span xml:lang="zh" lang="zh">患</span></td><td>III. 12; VII. 3; VIII. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">環</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>huang</td><td><span xml:lang="zh" lang="zh">黃</span></td><td>IX. 10.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">潢</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>hui</td><td><span xml:lang="zh" lang="zh">毀</span></td><td>III. 6; V. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隳</span></td><td>XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">會</span></td><td>VI. 19.</td></tr> - -<tr class="concord"><td>hun</td><td><span xml:lang="zh" lang="zh">渾</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>huo</td><td><span xml:lang="zh" lang="zh">貨</span></td><td>II. 4, 16; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">火</span></td><td>VII. 18, 26; XII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惑</span></td><td>III. 14, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">活</span></td><td>XI. 50.</td></tr> - -<tr class="concord"><td>I</td><td><span xml:lang="zh" lang="zh">一</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">已</span></td><td>II. 17; III. 4; IV. 13; IX. 40, 42; XI. 24, 34, 51.</td></tr> - -<tr class="concord"><td>I</td><td><span xml:lang="zh" lang="zh">易</span></td><td>I. 8; IV. 11; IX. 9, 20, 41; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">意</span></td><td>I. 5, 24; VI. 5; XI. 60.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">益</span></td><td>II. 18; VI. 21; IX. 24, 40.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鎰</span></td><td>IV. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">疑</span></td><td>III. 15, 16; IX. 21; XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">佚</span></td><td>I. 23; VI. 1, 4; VII. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">役</span></td><td>II. 8, 12; VIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">亦</span></td><td>VI. 21; XI. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">俅</span></td><td>IX. 1, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">倚</span></td><td>IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伊</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">邑</span></td><td>XI. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">頤</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">夷</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">義</span></td><td>XIII. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蟻</span></td><td>III. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">翼</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蘙</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">以</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">矣</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Jan</td><td><span xml:lang="zh" lang="zh">然</span></td><td>II. 1; XI. 29, 30, 58, 59.</td></tr> - -<tr class="concord"><td>jao</td><td><span xml:lang="zh" lang="zh">擾</span></td><td>IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">饒</span></td><td>XI. 21.</td></tr> - -<tr class="concord"><td>jên</td><td><span xml:lang="zh" lang="zh">人</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">仁</span></td><td>I. 9; XIII. 2, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">任</span></td><td>III. 15; V. 21, 22; X. 13, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">仞</span></td><td>IV. 20; V. 23.</td></tr> - -<tr class="concord"><td>jih</td><td><span xml:lang="zh" lang="zh">日</span></td><td>II. 1; IV. 10; V. 6; VI. 19, 20, 34; VII. 7; XI. 28, 63; XII. 3, 4; XIII. 1, 2.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_183">{183}</span>jo</td><td><span xml:lang="zh" lang="zh">若</span></td><td>III. 9; IV. 19, 20; IX. 8; X. 5, 9, 11; XI. 18, 32, 34, 39, 56.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弱</span></td><td>III. 11; V. 17, 18; X. 16, 18, 19.</td></tr> - -<tr class="concord"><td>jou</td><td><span xml:lang="zh" lang="zh">肉</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">柔</span></td><td>XI. 33.</td></tr> - -<tr class="concord"><td>ju</td><td><span xml:lang="zh" lang="zh">辱</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">入</span></td><td>IX. 35; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">如</span></td><td>V. <i>passim</i>; VII. 17, 18, 19; X. 25, 26; XI. 29, 30, 38, 68; XIII. 24.</td></tr> - -<tr class="concord"><td>jui</td><td><span xml:lang="zh" lang="zh">鋭</span></td><td>II. 2, 4; VII. 28, 29, 34; IX. 23.</td></tr> - -<tr class="concord"><td>K‘ai</td><td><span xml:lang="zh" lang="zh">開</span></td><td>XI. 65, 68.</td></tr> - -<tr class="concord"><td>kan</td><td><span xml:lang="zh" lang="zh">敢</span></td><td>XI. 18, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">秆</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>kang</td><td><span xml:lang="zh" lang="zh">剛</span></td><td>XI. 33.</td></tr> - -<tr class="concord"><td>kao</td><td><span xml:lang="zh" lang="zh">高</span></td><td>VI. 11, 29; VII. 33; IX. 2, 6, 9, 11, 23: X. 3, 10; XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">告</span></td><td>XI. 57; XIII. 19, 23.</td></tr> - -<tr class="concord"><td>kêng</td><td><span xml:lang="zh" lang="zh">更</span></td><td>II. 17.</td></tr> - -<tr class="concord"><td>ko</td><td><span xml:lang="zh" lang="zh">革</span></td><td>II. 1; XI. 37.</td></tr> - -<tr class="concord"><td>k‘o</td><td><span xml:lang="zh" lang="zh">渴</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">客</span></td><td>II. 1; IX. 4, 5; XI. 20, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">克</span></td><td>XI. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">可</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>kou</td><td><span xml:lang="zh" lang="zh">溝</span></td><td>VI. 11.</td></tr> - -<tr class="concord"><td>k‘ou</td><td><span xml:lang="zh" lang="zh">宼</span></td><td>VII. 36; IX. 34.</td></tr> - -<tr class="concord"><td>ku</td><td><span xml:lang="zh" lang="zh">古</span></td><td>IV. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">固</span></td><td>VI. 7; XI. 24, 45, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">故</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">谷</span></td><td>IX. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鼓</span></td><td>VII. 23, 24, 26.</td></tr> - -<tr class="concord"><td>k‘u</td><td><span xml:lang="zh" lang="zh">庫</span></td><td>XII. 1.</td></tr> - -<tr class="concord"><td>kua</td><td><span xml:lang="zh" lang="zh">寡</span></td><td>III. 17; V. 1, 2; VI. 14, 15, 16, 17, 18; XI. 9, 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">挂</span></td><td>X. 1, 4, 5.</td></tr> - -<tr class="concord"><td>kuai</td><td><span xml:lang="zh" lang="zh">乖</span></td><td>VI. 12.</td></tr> - -<tr class="concord"><td>kuan</td><td><span xml:lang="zh" lang="zh">官</span></td><td>I. 10; XIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">關</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">觀</span></td><td>I. 26; V. 8.</td></tr> - -<tr class="concord"><td>kuang</td><td><span xml:lang="zh" lang="zh">廣</span></td><td>I. 8; IX. 23.</td></tr> - -<tr class="concord"><td>k‘uang</td><td><span xml:lang="zh" lang="zh">況</span></td><td>I. 26; VI. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">誑</span></td><td>XIII. 12, 23.</td></tr> - -<tr class="concord"><td>kuei</td><td><span xml:lang="zh" lang="zh">歸</span></td><td>VII. 28, 29, 35; XI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鬼</span></td><td>XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">貴</span></td><td>II. 11, 19; IX. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">劌</span></td><td>XI. 28.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">詭</span></td><td>I. 18.</td></tr> - -<tr class="concord"><td>k‘uei</td><td><span xml:lang="zh" lang="zh">窺</span></td><td>VI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">饋</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>k‘un</td><td><span xml:lang="zh" lang="zh">困</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>kung</td><td><span xml:lang="zh" lang="zh">公</span></td><td>II. 14; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">功</span></td><td>IV. 12; XIII. 4, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">攻</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">共</span></td><td>VI. 14.</td></tr> - -<tr class="concord"><td>k‘ung</td><td><span xml:lang="zh" lang="zh">恐</span></td><td>IX. 32.</td></tr> - -<tr class="concord"><td>kuo</td><td><span xml:lang="zh" lang="zh">國</span></td><td>I. 1; II. 3, 6, 9, 10, 20; III. 1, 6, 11; X. 24; XI. 43, 54, 55; XII. 21, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">過</span></td><td>IV. 8; V. 7, 8, 9, 10; VIII. 13; X. 14; XI. 51.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">彍</span></td><td>V. 15.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_184">{184}</span>„</td><td><span xml:lang="zh" lang="zh">廓</span></td><td>VII. 20.</td></tr> - -<tr class="concord"><td>Lai</td><td><span xml:lang="zh" lang="zh">來</span></td><td>VIII. 11; IX. 4, 21, 23, 38; X. 2; XI. 5, 18, 39; XIII. 21.</td></tr> - -<tr class="concord"><td>lang</td><td><span xml:lang="zh" lang="zh">廊</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>lao</td><td><span xml:lang="zh" lang="zh">勞</span></td><td>I. 23; VI. 1, 4, 6; VII. 31; IX. 31; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">牢</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>lei</td><td><span xml:lang="zh" lang="zh">壘</span></td><td>VI. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">雷</span></td><td>IV. 10; VII. 19.</td></tr> - -<tr class="concord"><td>li</td><td><span xml:lang="zh" lang="zh">吏</span></td><td>IX. 33; X. 16, 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">里</span></td><td>II. 1; VI. 6, 19, 20; VII. 7, 9, 10; XI. 61; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">理</span></td><td>VI. 23; XI. 33, 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">力</span></td><td>II. 2, 4, 13; IV. 10; VII. 31; IX. 40; XI. 22, 23; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">立</span></td><td>IV. 14; VII. 15; IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">離</span></td><td>I. 23; XI. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">厲</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">利</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>liang</td><td><span xml:lang="zh" lang="zh">量</span></td><td>IV. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">糧</span></td><td>II. 1, 8, 9; VII. 11; X. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">良</span></td><td>XII. 16, 22.</td></tr> - -<tr class="concord"><td>liao</td><td><span xml:lang="zh" lang="zh">料</span></td><td>IX. 40; X. 19, 21.</td></tr> - -<tr class="concord"><td>lien</td><td><span xml:lang="zh" lang="zh">廉</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">練</span></td><td>I. 13.</td></tr> - -<tr class="concord"><td>lin</td><td><span xml:lang="zh" lang="zh">林</span></td><td>VII. 13, 17; IX. 17; XI. 8, 52.</td></tr> - -<tr class="concord"><td>ling</td><td><span xml:lang="zh" lang="zh">令</span></td><td>I. 5, 13; IX. 4, 43, 44, 45; X. 7, 26; XI. 25, 28, 56; XIII. 12, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陵</span></td><td>VII. 33; IX. 13.</td></tr> - -<tr class="concord"><td>liu</td><td><span xml:lang="zh" lang="zh">六</span></td><td>II. 14; X. 13, 14, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">留</span></td><td>I. 15; VIII. 2; IX. 7; XII. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">流</span></td><td>VI. 31; IX. 6.</td></tr> - -<tr class="concord"><td>lo</td><td><span xml:lang="zh" lang="zh">羅</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>lu</td><td><span xml:lang="zh" lang="zh">虜</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">櫓</span></td><td>II. 14; III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">路</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陸</span></td><td>IX. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">祿</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>luan</td><td><span xml:lang="zh" lang="zh">亂</span></td><td>I. 20; III. 16; V. 16, 17, 18; VII. 30; IX. 33; X. 14, 18, 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">卵</span></td><td>V. 4.</td></tr> - -<tr class="concord"><td>lun</td><td><span xml:lang="zh" lang="zh">輪</span></td><td>XI. 31.</td></tr> - -<tr class="concord"><td>lung</td><td><span xml:lang="zh" lang="zh">隆</span></td><td>IX. 2.</td></tr> - -<tr class="concord"><td>lü</td><td><span xml:lang="zh" lang="zh">慮</span></td><td>VIII. 7; IX. 41; XI. 37; XII. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">呂</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">旅</span></td><td>III. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">屢</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>lüeh</td><td><span xml:lang="zh" lang="zh">掠</span></td><td>VII. 18, 20; XI. 13, 21.</td></tr> - -<tr class="concord"><td>Ma</td><td><span xml:lang="zh" lang="zh">馬</span></td><td>II. 14; IX. 34; XI. 31.</td></tr> - -<tr class="concord"><td>mai</td><td><span xml:lang="zh" lang="zh">賣</span></td><td>II. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">埋</span></td><td>XI. 31.</td></tr> - -<tr class="concord"><td>mei</td><td><span xml:lang="zh" lang="zh">每</span></td><td>III. 18.</td></tr> - -<tr class="concord"><td>mên</td><td><span xml:lang="zh" lang="zh">門</span></td><td>XIII. 20.</td></tr> - -<tr class="concord"><td>mi</td><td><span xml:lang="zh" lang="zh">縻</span></td><td>III. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迷</span></td><td>X. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">密</span></td><td>XIII. 14.</td></tr> - -<tr class="concord"><td>miao</td><td><span xml:lang="zh" lang="zh">廟</span></td><td>I. 26; XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">妙</span></td><td>XII. 17.</td></tr> - -<tr class="concord"><td>min</td><td><span xml:lang="zh" lang="zh">民</span></td><td>I. 5, 6; II. 20; IV. 20; VII. 24, 25, 26; VIII. 12: IX. 44; X. 24.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_185">{185}</span>ming</td><td><span xml:lang="zh" lang="zh">命</span></td><td>II. 20; VI. 9; VII. 1; VIII. 1, 3; XI. 27; XII. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">名</span></td><td>IV. 12; V. 2; X. 24; XIII. 20.</td></tr> - -<tr class="concord"><td>ming</td><td><span xml:lang="zh" lang="zh">明</span></td><td>I. 13; IV. 10; X. 18; XII. 13, 16, 22: XIII. 4, 27.</td></tr> - -<tr class="concord"><td>mo</td><td><span xml:lang="zh" lang="zh">沫</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">墨</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">莫</span></td><td>I. 11; VI. 27; VII. 3; XI. 39; XIII. 8, 14.</td></tr> - -<tr class="concord"><td>mou</td><td><span xml:lang="zh" lang="zh">謀</span></td><td>III. 3, 7; VI. 25; VII. 12; VIII. 2; IX. 26: XI. 14, 22, 37, 52.</td></tr> - -<tr class="concord"><td>mu</td><td><span xml:lang="zh" lang="zh">目</span></td><td>IV. 10: VII. 24, 26; XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">木</span></td><td>V. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">暮</span></td><td>VII. 28.</td></tr> - -<tr class="concord"><td>Nai</td><td><span xml:lang="zh" lang="zh">乃</span></td><td>I. 16; X. 31.</td></tr> - -<tr class="concord"><td>nan</td><td><span xml:lang="zh" lang="zh">難</span></td><td>III. 16; VII. 3, 19; IX. 42; X. 4, 5, 12; XI. 8.</td></tr> - -<tr class="concord"><td>nao</td><td><span xml:lang="zh" lang="zh">撓</span></td><td>I. 22.</td></tr> - -<tr class="concord"><td>nei</td><td><span xml:lang="zh" lang="zh">內</span></td><td>II. 1, 13; IX. 4; XII. 6, 9; XIII. 1, 7, 10, 22.</td></tr> - -<tr class="concord"><td>nêng</td><td><span xml:lang="zh" lang="zh">能</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>ni</td><td><span xml:lang="zh" lang="zh">餌</span></td><td>VII. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">逆</span></td><td>VII. 33.</td></tr> - -<tr class="concord"><td>niao</td><td><span xml:lang="zh" lang="zh">鳥</span></td><td>V. 13; IX. 22, 32.</td></tr> - -<tr class="concord"><td>nien</td><td><span xml:lang="zh" lang="zh">年</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>niu</td><td><span xml:lang="zh" lang="zh">牛</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>nu</td><td><span xml:lang="zh" lang="zh">怒</span></td><td>I. 22; II. 16; IX. 33, 39; X. 17; XII. 18, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弩</span></td><td>II. 14; V. 15.</td></tr> - -<tr class="concord"><td>nü</td><td><span xml:lang="zh" lang="zh">女</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>O</td><td><span xml:lang="zh" lang="zh">遏</span></td><td>VII. 35.</td></tr> - -<tr class="concord"><td>Pa</td><td><span xml:lang="zh" lang="zh">拔</span></td><td>III. 5, 6; XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">霸</span></td><td>XI. 53, 54.</td></tr> - -<tr class="concord"><td>pai</td><td><span xml:lang="zh" lang="zh">敗</span></td><td>I. 15; IV. 13, 14, 15, 16, 19; V. 3, 16; VI. 21; X. 20, 22; XI. 59.</td></tr> - -<tr class="concord"><td>pan</td><td><span xml:lang="zh" lang="zh">半</span></td><td>VII. 9; IX. 4, 28; X. 7, 27, 28, 29.</td></tr> - -<tr class="concord"><td>p‘ang</td><td><span xml:lang="zh" lang="zh">旁</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>pao</td><td><span xml:lang="zh" lang="zh">保</span></td><td>IV. 7, 16; X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">寳</span></td><td>X. 24; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">報</span></td><td>XIII. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">暴</span></td><td>II. 3; IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">飽</span></td><td>VI. 4; VII. 31.</td></tr> - -<tr class="concord"><td>pei</td><td><span xml:lang="zh" lang="zh">倍</span></td><td>III. 8; VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">北</span></td><td>VII. 34; X. 14, 19; XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">背</span></td><td>VII. 33; IX. 8, 9, 13, 16; XI. 7, 45.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">卑</span></td><td>I. 22; IX. 23, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">備</span></td><td>I. 21, 24; VI. 16, 17, 18; IX. 24; X. 5.</td></tr> - -<tr class="concord"><td>pên</td><td><span xml:lang="zh" lang="zh">奔</span></td><td>IX. 27.</td></tr> - -<tr class="concord"><td>p‘êng</td><td><span xml:lang="zh" lang="zh">崩</span></td><td>X. 14, 17.</td></tr> - -<tr class="concord"><td>pi</td><td><span xml:lang="zh" lang="zh">壁</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">避</span></td><td>I. 21; III. 9; VI. 29; VII. 29; X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弊</span></td><td>II. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蔽</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">必</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">彼</span></td><td>III. 18; X. 2, 6, 31; XI. 4, 5, 9.</td></tr> - -<tr class="concord"><td>p‘i</td><td><span xml:lang="zh" lang="zh">譬</span></td><td>X. 26; XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">圮</span></td><td>VIII. 2; XI. 1, 8, 13, 49.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">罷</span></td><td>II. 14; VII. 8.</td></tr> - -<tr class="concord"><td>p‘iao</td><td><span xml:lang="zh" lang="zh">漂</span></td><td>V. 12.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_186">{186}</span>pien</td><td><span xml:lang="zh" lang="zh">變</span></td><td>V. 7, 8, 9, 10; VI. 33; VII. 16, 26, 32; VIII. 4, 5, 6; XI. 41; XII. 5, 12.</td></tr> - -<tr class="concord"><td>pin</td><td><span xml:lang="zh" lang="zh">賓</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>p‘in</td><td><span xml:lang="zh" lang="zh">貧</span></td><td>II. 10.</td></tr> - -<tr class="concord"><td>ping</td><td><span xml:lang="zh" lang="zh">并</span></td><td>XI. 61.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">併</span></td><td>IX. 40; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兵</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>p‘ing</td><td><span xml:lang="zh" lang="zh">平</span></td><td>IX. 9.</td></tr> - -<tr class="concord"><td>po</td><td><span xml:lang="zh" lang="zh">百</span></td><td>II. 10, 11, 13; III. 2, 18; VII. 7; IX. 12; XIII. 1. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迫</span></td><td>VII. 36.</td></tr> - -<tr class="concord"><td>p‘o</td><td><span xml:lang="zh" lang="zh">破</span></td><td>II. 14; III. 1; XI. 39.</td></tr> - -<tr class="concord"><td>pu</td><td><span xml:lang="zh" lang="zh">不</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Sai</td><td><span xml:lang="zh" lang="zh">塞</span></td><td>XI. 50.</td></tr> - -<tr class="concord"><td>san</td><td><span xml:lang="zh" lang="zh">三</span></td><td>I. 4; II. 8; III. <i>passim</i>; IV. 17; V. 2; VII. 7, 10, 27; XI. 6, 21, 40, 56; XII. 1; XIII. 14, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">散</span></td><td>IX. 23; XI. 1, 2, 11, 42, 46.</td></tr> - -<tr class="concord"><td>sao</td><td><span xml:lang="zh" lang="zh">燥</span></td><td>XII. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">騷</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>sê</td><td><span xml:lang="zh" lang="zh">色</span></td><td>V. 8.</td></tr> - -<tr class="concord"><td>sha</td><td><span xml:lang="zh" lang="zh">殺</span></td><td>II. 16; III. 5; VIII. 12, 14; XI. 6; XIII. 20.</td></tr> - -<tr class="concord"><td>shan</td><td><span xml:lang="zh" lang="zh">山</span></td><td>V. 23; VII. 13, 18; IX. 1, 2; XI. 8, 29, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">善</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>shang</td><td><span xml:lang="zh" lang="zh">上</span></td><td>I. 5; III. 1, 3, 17; IV. 7; VII. 9; IX. 6, 14; X. 21; XI. 15, 64; XII. 10; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">賞</span></td><td>I. 13; II. 17; IX. 36; XI. 56; XIII. 14.</td></tr> - -<tr class="concord"><td>shao</td><td><span xml:lang="zh" lang="zh">少</span></td><td>I. 26; III. 9; IX. 23; X. 19.</td></tr> - -<tr class="concord"><td>shê</td><td><span xml:lang="zh" lang="zh">舍</span></td><td>VII. 2; VIII. 2; IX. 34; XIII. 20, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">虵</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">涉</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>shên</td><td><span xml:lang="zh" lang="zh">深</span></td><td>VI. 11, 25; X. 25; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">信</span></td><td>VIII. 8; XI. 55. [See under _hsin_.]</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伸</span></td><td>XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">神</span></td><td>VI. 9, 33; XIII. 5, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">甚</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">愼</span></td><td>XII. 22.</td></tr> - -<tr class="concord"><td>shêng</td><td><span xml:lang="zh" lang="zh">勝</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">生</span></td><td>I. 2, 6, 8; IV. 18; V. 6, 11, 17; VI. 23, 34; VIII. 12; IX. 2, 6, 9, 12, 17; XI. 58; XII. 21; XIII. 7, 13, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聲</span></td><td>V. 7; VI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聖</span></td><td>XIII. 15.</td></tr> - -<tr class="concord"><td>shih</td><td><span xml:lang="zh" lang="zh">是</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">矢</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">失</span></td><td>IV. 14; VI. 22; IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">石</span></td><td>II. 15; V. 12, 22, 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">始</span></td><td>V. 6; XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">示</span></td><td>I. 19; XI. 50.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">施</span></td><td>XI. 56.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弛</span></td><td>X. 14, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">時</span></td><td>I. 7; V. 6; VI. 34; XII. 3, 4, 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">識</span></td><td>III. 17; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">埶</span></td><td>V. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勢</span></td><td>I. 16, 17; VI. 32; X. 12, 15.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_187">{187}</span>„</td><td><span xml:lang="zh" lang="zh">十</span></td><td>II. 1, 13, 14, 15, 17; III. 8; VI. 14, 20; VII. 8, 9, 10; X. 15; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">士</span></td><td>I. 13; III. 5, 14, 15; XI. 23, 24, 27, 28, 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">實</span></td><td>I. 21; V. 4; VI. 30; IX. 12; XIII. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">使</span></td><td>IV. 3; V. 3; VI. 3, 18, 22; X. 26; XI. <i>passim</i>; XIII. 16, 22, 23, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">事</span></td><td>I. 1; III. 14; XI, XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">恃</span></td><td>VIII. 11; IX. 18; XI. 15, 31; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">師</span></td><td>II. 1, 3, 10, 11; VII. 36; XI. 43; XII. 18; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">視</span></td><td>VII. 23; IX. 2, 6; X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">食</span></td><td>II. 9, 15; VII. 11, 35; IX. 34; XI. 21, 49.</td></tr> - -<tr class="concord"><td>shou</td><td><span xml:lang="zh" lang="zh">受</span></td><td>V. 3; VII. 1; VIII. 1, 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">守</span></td><td>IV. 5, 6, 7; VI. 7, 8, 12; XI. 48; XII. 12; XIII. 2, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">手</span></td><td>XI. 30, 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">獸</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">首</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">壽</span></td><td>XI. 27.</td></tr> - -<tr class="concord"><td>shu</td><td><span xml:lang="zh" lang="zh">數</span></td><td>IV. 17, 18; V. 1, 18; VI. 20; IX. 36; XII. 12; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">樹</span></td><td>IX. 8, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">孰</span></td><td>I. 13; V. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">銖</span></td><td>IV. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輸</span></td><td>II. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">暑</span></td><td>I. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">術</span></td><td>VIII. 6.</td></tr> - -<tr class="concord"><td>shuai</td><td><span xml:lang="zh" lang="zh">率</span></td><td>XI. 29, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">帥</span></td><td>XI. 38.</td></tr> - -<tr class="concord"><td>shui</td><td><span xml:lang="zh" lang="zh">水</span></td><td>IV. 20; V. 12; VI. 29, 31, 32; IX. 3, 4, 5, 6, 8, 14; XII. 13, 14.</td></tr> - -<tr class="concord"><td>shun</td><td><span xml:lang="zh" lang="zh">楯</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">順</span></td><td>XI. 60.</td></tr> - -<tr class="concord"><td>so</td><td><span xml:lang="zh" lang="zh">所</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">索</span></td><td>I. 3, 12; IX. 17; XIII. 20, 21.</td></tr> - -<tr class="concord"><td>ssŭ</td><td><span xml:lang="zh" lang="zh">死</span></td><td>I. 2, 6, 8; V. 6; VI. 23, 34; VIII. 2, 12; IX. 9, 10; X. 25; XI. <i>passim</i>; XII. 21; XIII. 7, 12, 19, 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">四</span></td><td>I. 4; IV. 17; V. 6; VI. 34; XI. 43, 53; XII. 1, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">駟</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">司</span></td><td>II. 20; VI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">私</span></td><td>XI. 55.</td></tr> - -<tr class="concord"><td>su</td><td><span xml:lang="zh" lang="zh">速</span></td><td>II. 5; VI. 10; VIII. 12; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">素</span></td><td>IX. 44, 45; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">粟</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>suan</td><td><span xml:lang="zh" lang="zh">算</span></td><td>I. 26.</td></tr> - -<tr class="concord"><td>sui</td><td><span xml:lang="zh" lang="zh">雖</span></td><td>II. 4; VI. 11, 21, 22; VIII. 5, 6; X. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隨</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>sun</td><td><span xml:lang="zh" lang="zh">孫</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Ta</td><td><span xml:lang="zh" lang="zh">大</span></td><td>I. 1; II. 14; III. 10; X. 17; XI. 54; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">達</span></td><td>IX. 23; XI. 43.</td></tr> - -<tr class="concord"><td>tai</td><td><span xml:lang="zh" lang="zh">待</span></td><td>III. 17; IV. 1; V. 20; VI. 1; VII. 30, 31; VIII. 11; IX. 14; X. 8, 10; XI. 18; XII. 7, 9.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_188">{188}</span>„</td><td><span xml:lang="zh" lang="zh">殆</span></td><td>III. 18; X. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">怠</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">帶</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>tan</td><td><span xml:lang="zh" lang="zh">殫</span></td><td>II. 4, 13.</td></tr> - -<tr class="concord"><td>tang</td><td><span xml:lang="zh" lang="zh">當</span></td><td>II. 15; XI. 30.</td></tr> - -<tr class="concord"><td>t‘ang</td><td><span xml:lang="zh" lang="zh">堂</span></td><td>VII. 32.</td></tr> - -<tr class="concord"><td>tao</td><td><span xml:lang="zh" lang="zh">道</span></td><td>I. <i>passim</i>; III. 17; IV. 16; VII. 7; X. <i>passim</i>; XI. 8, 19, 20, 32, 42; XII. 22; XIII. 1, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">導</span></td><td>VII. 14; XI. 52; XIII. 21.</td></tr> - -<tr class="concord"><td>t‘ao</td><td><span xml:lang="zh" lang="zh">逃</span></td><td>III. 9.</td></tr> - -<tr class="concord"><td>tê</td><td><span xml:lang="zh" lang="zh">得</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>t‘ê</td><td><span xml:lang="zh" lang="zh">忒</span></td><td>IV. 13.</td></tr> - -<tr class="concord"><td>têng</td><td><span xml:lang="zh" lang="zh">登</span></td><td>IX. 2; XI. 38.</td></tr> - -<tr class="concord"><td>ti</td><td><span xml:lang="zh" lang="zh">地</span></td><td>I. 2, 4, 8, 13; IV. 7, 14, 18; V. 6; VI. <i>passim</i>; VII. 14, 20; VIII. 2, 3, 5; IX. 13, 15; X. 1, 13, 21, 29, 31; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">敵</span></td><td>II. 9, 15, 16, 18; III. 9, 10; IV. 1, 2, 3, 14; V. 3, 19; VI, IX, X, XI, XIII. passim.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">帝</span></td><td>IX. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隄</span></td><td>IX. 13.</td></tr> - -<tr class="concord"><td>t‘i</td><td><span xml:lang="zh" lang="zh">梯</span></td><td>XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">涕</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>t‘iao</td><td><span xml:lang="zh" lang="zh">挑</span></td><td>IX. 19; X. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">條</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>t‘ien</td><td><span xml:lang="zh" lang="zh">天</span></td><td>I. 4, 7, 13; III. 7; IV. 7, 9; V. 6; IX. 15; X. 14, 31; XI. 6, 55; XII. 4.</td></tr> - -<tr class="concord"><td>ting</td><td><span xml:lang="zh" lang="zh">定</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>t‘ing</td><td><span xml:lang="zh" lang="zh">聽</span></td><td>I. 15, 16; V. 7; XI. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">霆</span></td><td>IV. 10; VII. 19.</td></tr> - -<tr class="concord"><td>to</td><td><span xml:lang="zh" lang="zh">度</span></td><td>IV. 18; VI. 21; XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惰</span></td><td>VII. 28, 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奪</span></td><td>VII. 27; XI. 18; XII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">多</span></td><td>I. 26; IV. 10; VI. 16, 21; VII. 26; IX. 21, 40; XI. 7.</td></tr> - -<tr class="concord"><td>t‘o</td><td><span xml:lang="zh" lang="zh">脫</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>tou</td><td><span xml:lang="zh" lang="zh">鬥</span></td><td>V. 2, 16; VI. 22; XI. 24, 51.</td></tr> - -<tr class="concord"><td>t‘ou</td><td><span xml:lang="zh" lang="zh">投</span></td><td>V. 4; XI. 23, 28, 40, 58.</td></tr> - -<tr class="concord"><td>tsa</td><td><span xml:lang="zh" lang="zh">雜</span></td><td>II. 17; VIII. 7, 8, 9.</td></tr> - -<tr class="concord"><td>tsai</td><td><span xml:lang="zh" lang="zh">在</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">災</span></td><td>III. 5; VIII. 13; X. 14; XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">哉</span></td><td>VI. 21; XIII. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">再</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">載</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>ts‘ai</td><td><span xml:lang="zh" lang="zh">財</span></td><td>II. 11, 12, 13; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">材</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">採</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>ts‘ang</td><td><span xml:lang="zh" lang="zh">藏</span></td><td>IV. 7; IX. 17.</td></tr> - -<tr class="concord"><td>tsao</td><td><span xml:lang="zh" lang="zh">早</span></td><td>XII. 6.</td></tr> - -<tr class="concord"><td>ts‘ao</td><td><span xml:lang="zh" lang="zh">草</span></td><td>IX. 8, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">操</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>tsê</td><td><span xml:lang="zh" lang="zh">則</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">擇</span></td><td>V. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">澤</span></td><td>VII. 13; IX. 7, 8; XI. 8, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">責</span></td><td>V. 21.</td></tr> - -<tr class="concord"><td>ts‘ê</td><td><span xml:lang="zh" lang="zh">側</span></td><td>IX. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">測</span></td><td>XI. 22.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_189">{189}</span>„</td><td><span xml:lang="zh" lang="zh">策</span></td><td>VI. 22.</td></tr> - -<tr class="concord"><td>tso</td><td><span xml:lang="zh" lang="zh">左</span></td><td>VI. 17, 20; XI. 30; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">佐</span></td><td>I. 16; XII. 13; XIII. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">作</span></td><td>VI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">坐</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>ts‘o</td><td><span xml:lang="zh" lang="zh">挫</span></td><td>II. 2, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">措</span></td><td>IV. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">錯</span></td><td>VI. 26.</td></tr> - -<tr class="concord"><td>tsou</td><td><span xml:lang="zh" lang="zh">走</span></td><td>IX. 27; X. 14, 15.</td></tr> - -<tr class="concord"><td>tsu</td><td><span xml:lang="zh" lang="zh">卒</span></td><td>I. 13; II. 17; III. 1; V. 20; VII. 34; IX. 42; X. 16, 18, 25, 27, 28, 29; XI. 16, 28, 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">足</span></td><td>II. 3, 9; IV. 6; VI. 24; IX. 40; XI. 21, 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">阻</span></td><td>VII. 13; IX. 17; XI. 8, 52.</td></tr> - -<tr class="concord"><td>tsui</td><td><span xml:lang="zh" lang="zh">罪</span></td><td>X. 24.</td></tr> - -<tr class="concord"><td>ts‘un</td><td><span xml:lang="zh" lang="zh">存</span></td><td>I. 2; XI. 10, 58; XII. 21.</td></tr> - -<tr class="concord"><td>tsung</td><td><span xml:lang="zh" lang="zh">縱</span></td><td>X. 18.</td></tr> - -<tr class="concord"><td>ts‘ung</td><td><span xml:lang="zh" lang="zh">從</span></td><td>V. 19; VII. 34; X. 9, 11; XI. 9, 51; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聰</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>tu</td><td><span xml:lang="zh" lang="zh">睹</span></td><td>II. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">獨</span></td><td>VII. 25.</td></tr> - -<tr class="concord"><td>t‘u</td><td><span xml:lang="zh" lang="zh">徒</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兎</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">途</span></td><td>VII. 4; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">塗</span></td><td>VIII. 3; XI. 49.</td></tr> - -<tr class="concord"><td>tuan</td><td><span xml:lang="zh" lang="zh">短</span></td><td>V. 14; VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">端</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">碫</span></td><td>V. 4.</td></tr> - -<tr class="concord"><td>tui</td><td><span xml:lang="zh" lang="zh">懟</span></td><td>X. 17.</td></tr> - -<tr class="concord"><td>t‘ui</td><td><span xml:lang="zh" lang="zh">退</span></td><td>III. 13; VI. 10; VII. 25; IX. 24, 28; X. 24.</td></tr> - -<tr class="concord"><td>tun</td><td><span xml:lang="zh" lang="zh">沌</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鈍</span></td><td>II. 2, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">頓</span></td><td>III. 7.</td></tr> - -<tr class="concord"><td>tung</td><td><span xml:lang="zh" lang="zh">動</span></td><td>IV. 7; V. 19, 20, 22; VI. 4, 23; VII. 15, 18, 19, 21; IX. 21, 33; X. 30; XI. 17; XII. 17, 19; XIII. 1, 4, 27.</td></tr> - -<tr class="concord"><td>t‘ung</td><td><span xml:lang="zh" lang="zh">通</span></td><td>VIII. 4, 5; X. 1, 2, 3; XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">同</span></td><td>I. 5; III. 14, 15, 17; XI. 30.</td></tr> - -<tr class="concord"><td>tzŭ</td><td><span xml:lang="zh" lang="zh">子</span></td><td>I. 1; X. 25, 26; _et al_.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">自</span></td><td>IV. 7; VI. 3; X. 17; XI. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輜</span></td><td>VII. 6, 11; XII. 1.</td></tr> - -<tr class="concord"><td>tz‘ŭ</td><td><span xml:lang="zh" lang="zh">此</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Wai</td><td><span xml:lang="zh" lang="zh">外</span></td><td>I. 16; II. 1; XII. 6, 9; XIII. 1, 12.</td></tr> - -<tr class="concord"><td>wan</td><td><span xml:lang="zh" lang="zh">萬</span></td><td>II. 1; XIII. 1.</td></tr> - -<tr class="concord"><td>wang</td><td><span xml:lang="zh" lang="zh">往</span></td><td>IX. 23; X. 2, 4; XI. 5, 23, 24, 28, 39, 45.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">亡</span></td><td>I. 2; VII. 11; XI. 10, 58; XII. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">王</span></td><td>XI. 53, 54.</td></tr> - -<tr class="concord"><td>wei</td><td><span xml:lang="zh" lang="zh">爲</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謂</span></td><td>II. 18; III. 13, 16; IV. 11; VI. 33; IX. 12. 43; XI. 15, 40, 62; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">畏</span></td><td>I. 6; IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">危</span></td><td>I. 6; II. 20; V. 22; VII. 5; VIII. 12, 14; XII. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">唯</span></td><td>X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惟</span></td><td>IX. 7, 40, 41; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">尾</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_190">{190}</span>„</td><td><span xml:lang="zh" lang="zh">威</span></td><td>XI. 54, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">未</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">味</span></td><td>V. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">位</span></td><td>VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">薈</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">委</span></td><td>VII. 6, 11; IX. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">微</span></td><td>VI. 9; XI. 66; XIII. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">圍</span></td><td>III. 8; VII. 36; VIII. 2; XI. 1, 9, 14, 45, 50, 51.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">葦</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>wên</td><td><span xml:lang="zh" lang="zh">文</span></td><td>IX. 43.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">愠</span></td><td>XII. 18, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">問</span></td><td>XI. 18, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聞</span></td><td>I. 11; II. 5; IV. 10; VII. 23; XIII. 19.</td></tr> - -<tr class="concord"><td>wo</td><td><span xml:lang="zh" lang="zh">我</span></td><td>VI. 11, 12, 13, 14, 27; X. 2, 6, 7, 8, 10; XI. 4, 5; XIII. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">臥</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>wu</td><td><span xml:lang="zh" lang="zh">無</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勿</span></td><td>VII. 32, 33, 34, 35, 36; IX. 4, 15; X. 9, 11; XI. 22, 57; XII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">五</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伍</span></td><td>III. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">吾</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">務</span></td><td>II. 15; VIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">侮</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惡</span></td><td>IX. 11; XI. 27, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">武</span></td><td>IX. 40, 43.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">吳</span></td><td>XI. 30.*</td></tr> - -<tr class="concord"><td>Ya</td><td><span xml:lang="zh" lang="zh">牙</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>yai</td><td><span xml:lang="zh" lang="zh">隘</span></td><td>X. 1, 8; XI. 9, 45.</td></tr> - -<tr class="concord"><td>yang</td><td><span xml:lang="zh" lang="zh">羊</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">佯</span></td><td>VII. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">養</span></td><td>II. 17; IX. 12; XI. 22, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陽</span></td><td>I. 7; IX. 11, 13; X. 3, 10.</td></tr> - -<tr class="concord"><td>yao</td><td><span xml:lang="zh" lang="zh">要</span></td><td>VII. 32; XIII. 27.</td></tr> - -<tr class="concord"><td>yeh</td><td><span xml:lang="zh" lang="zh">也</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">業</span></td><td>VIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">野</span></td><td>XI. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謁</span></td><td>XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">夜</span></td><td>VII. 7, 26; IX. 32: XII. 11.</td></tr> - -<tr class="concord"><td>yen</td><td><span xml:lang="zh" lang="zh">焉</span></td><td>XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">言</span></td><td>VII. 23; IX. 35; XI. 57.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">嚴</span></td><td>I. 9; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">驗</span></td><td>XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">煙</span></td><td>XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">偃</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>yin</td><td><span xml:lang="zh" lang="zh">引</span></td><td>III. 16; X. 7, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陰</span></td><td>I. 7; VII. 19; IX. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">飮</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">闉</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">殷</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">因</span></td><td>I. 17; II. 9; VI. 26, 31, 33; XII. 2, 5; XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>ying</td><td><span xml:lang="zh" lang="zh">營</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">盈</span></td><td>X. 8, 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">嬰</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">應</span></td><td>VI. 28; XII. 5, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迎</span></td><td>IX. 4, 5, 6, 16, 39.</td></tr> - -<tr class="concord"><td>yo</td><td><span xml:lang="zh" lang="zh">約</span></td><td>VI. 15; IX. 26; XI. 25.</td></tr> - -<tr class="concord"><td>yu</td><td><span xml:lang="zh" lang="zh">有</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">右</span></td><td>VI. 17, 20; IX. 9, 13; XI. 30; XIII. 20.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_191">{191}</span>„</td><td><span xml:lang="zh" lang="zh">由</span></td><td>VIII. 3; XI. 9, 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">誘</span></td><td>I. 20; VII. 4; IX. 28.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">又</span></td><td>III. 4; IX. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">幽</span></td><td>XI. 35.</td></tr> - -<tr class="concord"><td>yung</td><td><span xml:lang="zh" lang="zh">用</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勇</span></td><td>I. 9; IV. 12; V. 17, 18; VII. 25; XI. 28, 32.</td></tr> - -<tr class="concord"><td>yü</td><td><span xml:lang="zh" lang="zh">雨</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">於</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">予</span></td><td>V. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">御</span></td><td>III. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">禦</span></td><td>VI. 10; XI. 51.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">愚</span></td><td>XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">遇</span></td><td>X. 17; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">虞</span></td><td>III. 17; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">豫</span></td><td>VII. 12; XI. 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迁</span></td><td>VII. 3, 4, 22; XI. 9, 37.</td></tr> - -<tr class="concord"><td>yü</td><td><span xml:lang="zh" lang="zh">餘</span></td><td>IV. 6; VI. 24; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">欲</span></td><td>III. 17; VI. 11, 12; IX. 5, 14, 19, 38; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">與</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>yüan</td><td><span xml:lang="zh" lang="zh">遠</span></td><td>I. 8, 19; II. 10; VI. 20; VII. 31; IX. 3, 16, 19; X. 1, 12, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">原</span></td><td>II. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">捐</span></td><td>VII. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">圓</span></td><td>V. 16, 22, 23.</td></tr> - -<tr class="concord"><td>yüeh</td><td><span xml:lang="zh" lang="zh">曰</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">月</span></td><td>III. 4; IV. 10; V. 6; VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">越</span></td><td>VI. 21*; XI. 30*, 43.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">悅</span></td><td>XII. 20.</td></tr> - -<tr class="concord"><td>yün</td><td><span xml:lang="zh" lang="zh">紜</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輪</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">運</span></td><td>XI. 22.</td></tr> -</table> - - - -<div class="chapter"> -<p class="pagenum" id="Page_192">{192}</p> -<h2 class="nobreak">INDEX</h2> -<p class="center">[The numerals refer to pages]</p> -<hr class="chap" /> -</div> - -<ul class="index"> -<li class="newletter"><b>A</b>bstract ideas of degree, <a href="#Page_50">50</a>.</li> - -<li>Accessible ground, <a href="#Page_100">100</a>, <a href="#Page_101">101</a>, <a href="#Page_119">119</a>.</li> - -<li>Accommodating oneself to the enemy, <a href="#Page_145">145</a>, <a href="#Page_148">148</a>.</li> - -<li>Adaptation to circumstances, <a href="#Page_23">23</a>.</li> - -<li>Aides-de-camp, <a href="#Page_171">171</a>.</li> - -<li>“Aids to Scouting,” quoted, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_107">107</a>, <a href="#Page_164">164</a>.</li> - -<li>Alliances, <a href="#Page_60">60</a>, <a href="#Page_119">119</a>, <a href="#Page_140">140</a>, <a href="#Page_142">142</a>.</li> - -<li>Allotments of land, <a href="#Page_62">62</a>.</li> - -<li>Alps, crossings of the, <a href="#Page_57">57</a>.</li> - -<li>Amiot, Père, <a href="#Page_VII">vii</a>, <a href="#Page_1">1</a>.</li> - -<li>Anger, succeeded by gladness, <a href="#Page_159">159</a>.</li> - -<li>Army, divisions of the, <a href="#Page_17">17</a>, <a href="#Page_33">33</a>.</li> - -<li>Army on the march, <a href="#Page_140">140</a>.</li> - -<li>Arsenals, burning of, <a href="#Page_151">151</a>.</li> - -<li>“Art of War,” quoted by Han Hsin, <a href="#Page_144">144</a>.</li> - -<li>Art of war in a nutshell, <a href="#Page_44">44</a>.</li> - -<li>Athletics, <a href="#Page_124">124</a>.</li> - -<li>Attack, skill in, <a href="#Page_28">28</a>.</li> - -<li>Attack and defence, <a href="#Page_25">25</a>, <a href="#Page_44">44</a>.</li> - -<li>Autumn hair, <a href="#Page_29">29</a>.</li> - -<li class="newletter"><b>B</b>aden-Powell, General. <i>See</i> “Aids to Scouting.”</li> - -<li>Baggage, <a href="#Page_58">58</a>.</li> - -<li>Baggage-train, <a href="#Page_60">60</a>.</li> - -<li>Baggage-trains, burning of, <a href="#Page_151">151</a>.</li> - -<li>Bait, offered by the enemy, <a href="#Page_68">68</a>.</li> - -<li>Balancing of chances, <a href="#Page_31">31</a>.</li> - -<li>Banners. <i>See</i> Flags and banners.</li> - -<li>Bases of supply, <a href="#Page_60">60</a>.</li> - -<li>Beasts, startled, sign of surprise attack, <a href="#Page_89">89</a>.</li> - -<li>Belgians at Waterloo, <a href="#Page_130">130</a>.</li> - -<li>Benevolence to spies, <a href="#Page_170">170</a>.</li> - -<li>Biot’s <i>Chou Li</i>, <a href="#Page_IX">ix</a>.</li> - -<li>Birds rising, sign of ambuscade, <a href="#Page_89">89</a>.</li> - -<li>Blücher, <a href="#Page_48">48</a>.</li> - -<li>Bluster, <a href="#Page_95">95</a>.</li> - -<li>Boers, <a href="#Page_18">18</a>.</li> - -<li>“Book of Army Management,” <a href="#Page_63">63</a>.</li> - -<li>Buff-coats, <a href="#Page_58">58</a>.</li> - -<li>Burning one’s boats, <a href="#Page_133">133</a>.</li> - -<li class="newletter"><b>Calamities</b>, six, <a href="#Page_105">105</a>.</li> - -<li>Calthrop, Capt.: his edition of Sun Tzŭ’s text, <a href="#Page_XXXII">xxxii</a>; his translation of Sun Tzŭ, <a href="#Page_VIII">viii</a>; quoted, <i>passim</i>.</li> - -<li>Camp, shifting, <a href="#Page_133">133</a>.</li> - -<li>Camping, <a href="#Page_80">80</a> <i>sqq</i>.</li> - -<li>Cannae, battle of, <a href="#Page_11">11</a>.</li> - -<li>Casinum, <a href="#Page_140">140</a>.</li> - -<li>“Catalogue of Chinese Books,” <a href="#Page_XXXIV">xxxiv</a>.</li> - -<li><i>Chan Kuo Ts‘ê</i>, quoted, <a href="#Page_10">10</a>; referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><i>Chan Tou Ta Chia Ping Fa</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Chang Ao, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Chang Hsiu, <a href="#Page_69">69</a>.</li> - -<li>Chang Liang, <a href="#Page_LI">li</a>, <a href="#Page_109">109</a>, <a href="#Page_116">116</a>.</li> - -<li>Chang Ni, <a href="#Page_144">144</a>.</li> - -<li>Chang Shang-ying, <a href="#Page_LII">lii</a>.</li> - -<li>Chang Shou-chieh, <a href="#Page_XVI">xvi</a>, <a href="#Page_XVII">xvii</a>.</li> - -<li>Chang Tsai, <a href="#Page_LI">li</a>.</li> - -<li>Chang Tzŭ-shang, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li><span class="pagenum" id="Page_193">{193}</span>Chang Yü’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_5">5</a>, <a href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, -<a href="#Page_20">20</a>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, <a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_30">30</a>, <a href="#Page_33">33</a>, -<a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, -<a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, -<a href="#Page_66">66</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, -<a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, -<a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_103">103</a>, -<a href="#Page_105">105</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, -<a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Page_131">131</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_134">134</a>, -<a href="#Page_136">136</a>, <a href="#Page_139">139</a>, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>, <a href="#Page_152">152</a>, -<a href="#Page_155">155</a>, <a href="#Page_156">156</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_161">161</a>, <a href="#Page_163">163</a>, <a href="#Page_167">167</a>, -<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>; -referred to, <a href="#Page_6">6</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_31">31</a>, <a href="#Page_36">36</a>, <a href="#Page_45">45</a>, <a href="#Page_71">71</a>, <a href="#Page_86">86</a>, -<a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_106">106</a>, <a href="#Page_147">147</a>, <a href="#Page_153">153</a>, <a href="#Page_173">173</a>.</li> - -<li>Ch‘ang mountains, <a href="#Page_128">128</a>.</li> - -<li>Ch‘ang-cho, battle of, <a href="#Page_66">66</a>.</li> - -<li>Ch‘ang-shê, siege of, <a href="#Page_154">154</a>.</li> - -<li>Chao State, army of, <a href="#Page_28">28</a>, <a href="#Page_143">143</a>; defeated by Ch‘in, <a href="#Page_166">166</a>; King of, <a href="#Page_57">57</a>.</li> - -<li>Chao Chan, <a href="#Page_106">106</a>.</li> - -<li>Chao Kua, <a href="#Page_XLVIII">xlviii</a>, <a href="#Page_166">166</a>.</li> - -<li>Chao Shê, famous march of, <a href="#Page_57">57</a>, <a href="#Page_136">136</a>; his use of spies, <a href="#Page_166">166</a>.</li> - -<li>Chao Yeh, <a href="#Page_XIV">xiv</a>.</li> - -<li>Chao Ying-ch‘i, <a href="#Page_78">78</a>.</li> - -<li>Chao Yüan-hao’s rebellion, <a href="#Page_XLI">xli</a>.</li> - -<li>Ch‘ao Kung-wu, quoted, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>.</li> - -<li>Chariots, <a href="#Page_9">9</a>, <a href="#Page_91">91</a>.</li> - -<li>Chariot fighting, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>.</li> - -<li>Chariot wheels, burying of, <a href="#Page_129">129</a>.</li> - -<li>Chavannes, M.: his “Mémoires Historiques” referred to, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_57">57</a>.</li> - -<li>Ch‘ên Chên-sun, quoted, <a href="#Page_XXIII">xxiii</a>.</li> - -<li>Ch‘ên Hao’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_30">30</a>, <a href="#Page_44">44</a>, <a href="#Page_56">56</a>, <a href="#Page_62">62</a>, -<a href="#Page_65">65</a>, <a href="#Page_69">69</a>, <a href="#Page_73">73</a>, <a href="#Page_81">81</a>, <a href="#Page_93">93</a>, <a href="#Page_97">97</a>, <a href="#Page_106">106</a>, <a href="#Page_108">108</a>, -<a href="#Page_110">110</a>, <a href="#Page_117">117</a>, <a href="#Page_118">118</a>, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>, <a href="#Page_141">141</a>, -<a href="#Page_147">147</a>, <a href="#Page_152">152</a>, <a href="#Page_170">170</a>, <a href="#Page_175">175</a>; referred to, <a href="#Page_18">18</a>, <a href="#Page_68">68</a>.</li> - -<li>Ch‘ên-ts‘ang, siege of <a href="#Page_94">94</a>.</li> - -<li>Chêng, principality of, <a href="#Page_104">104</a>, <a href="#Page_116">116</a>.</li> - -<li><i>Chêng</i> and <i>ch‘i</i>. See Tactics, direct and indirect.</li> - -<li>Chêng Ch‘iao, <a href="#Page_XL">xl</a>.</li> - -<li>Chêng Hou, quoted, <a href="#Page_XLIII">xliii</a>.</li> - -<li>Chêng Hsüan’s commentary on the <i>Chou Li</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Chêng Tuan, <a href="#Page_XLII">xlii</a>.</li> - -<li>Chêng Yu-hsien’s <i>I Shuo</i>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIV">xxxiv</a>; referred to, <a href="#Page_36">36</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, -<a href="#Page_70">70</a>, <a href="#Page_136">136</a>.</li> - -<li>Ch‘êng-an, city of, captured by Han Hsin, <a href="#Page_28">28</a>.</li> - -<li>Ch‘êng-hung, battle of, <a href="#Page_78">78</a>.</li> - -<li>Ch‘êng T‘ang, <a href="#Page_XVI">xvi</a>, <a href="#Page_173">173</a>, <a href="#Page_175">175</a>.</li> - -<li>Chi Hsieh, editor of commentaries on Sun Tzŭ, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLI">xli</a>.</li> - -<li>Chi-mo, siege of, <a href="#Page_90">90</a>.</li> - -<li>Chi T‘ien-pao’s edition of Sun Tzŭ, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>.</li> - -<li>Ch‘i State, <a href="#Page_XII">xii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_128">128</a>.</li> - -<li>Ch‘i Chieh, <a href="#Page_90">90</a>.</li> - -<li>Chia Hsü, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Chia-ku, meeting at, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chia Lin’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_20">20</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_46">46</a>, -<a href="#Page_50">50</a>, <a href="#Page_57">57</a>, <a href="#Page_72">72</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_86">86</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, -<a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_133">133</a>, <a href="#Page_143">143</a>, <a href="#Page_148">148</a>, <a href="#Page_152">152</a>, -<a href="#Page_157">157</a>, <a href="#Page_175">175</a>; -referred to, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_62">62</a>, <a href="#Page_65">65</a>, <a href="#Page_96">96</a>, <a href="#Page_108">108</a>, <a href="#Page_164">164</a>.</li> - -<li><i>Chia Yü</i>, referred to, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chiang-ling, town of, <a href="#Page_111">111</a>.</li> - -<li><i>Chiang Yüan</i>, a spurious work, <a href="#Page_LII">lii</a>.</li> - -<li>Chieh Kuei, the tyrant, <a href="#Page_173">173</a>.</li> - -<li>Chieh-li, a Turkish Khan, <a href="#Page_167">167</a>.</li> - -<li><i>Ch‘ien Ch‘io Lei Shu</i>, <a href="#Page_LIII">liii</a>.</li> - -<li><i>Ch‘ien Fu Lun</i>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><i>Ch‘ien Han Shu</i>, quoted <a href="#Page_81">81</a>, <a href="#Page_145">145</a>, <a href="#Page_167">167</a>; referred to, <a href="#Page_LI">li</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>, -<a href="#Page_57">57</a>, <a href="#Page_69">69</a>; -bibliographical section of, quoted, <a href="#Page_XVII">xvii</a>, <a href="#Page_XIX">xix</a>, <a href="#Page_LI">li</a>; referred to, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XX">xx</a>, -<a href="#Page_LIII">liii</a>.</li> - -<li>Ch‘ih Yu, <a href="#Page_84">84</a>.</li> - -<li>Chin State, <a href="#Page_XII">xii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_106">106</a>.</li> - -<li><i>Chin Shu</i>, quoted, <a href="#Page_78">78</a>, <a href="#Page_116">116</a>; referred to, <a href="#Page_123">123</a>, <a href="#Page_165">165</a>.</li> - -<li>Ch‘in State, <a href="#Page_142">142</a>.</li> - -<li>China’s experience of war, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Chinese characters, elasticity of, <a href="#Page_159">159</a>.</li> - -<li>Chinese sentiment opposed to militarism, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Ching, Duke of Ch‘i, <a href="#Page_XV">xv</a>.</li> - -<li><span class="pagenum" id="Page_194">{194}</span>Ching-chou Fu, <a href="#Page_123">123</a>.</li> - -<li>Ching-hsing pass, battle of, <a href="#Page_143">143</a>.</li> - -<li>Ching K‘o, <a href="#Page_127">127</a>.</li> - -<li>Ching Wang, period of, <a href="#Page_XXIII">xxiii</a>.</li> - -<li><i>Chiu T‘ang Shu</i>, referred to, <a href="#Page_104">104</a>, <a href="#Page_167">167</a>; bibliographical section of, referred to, <a href="#Page_LIII">liii</a>.</li> - -<li><i>Chou Ch‘in Shih I Tzŭ</i>, text of Sun Tzŭ in, <a href="#Page_XXXI">xxxi</a>.</li> - -<li>Chou dynasty, <a href="#Page_174">174</a>.</li> - -<li>Chou Hsin, the tyrant, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>.</li> - -<li><i>Chou Li</i> quoted, <a href="#Page_14">14</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_68">68</a>, <a href="#Page_92">92</a>, <a href="#Page_146">146</a>; -referred to, <a href="#Page_XXXIX">xxxix</a>, <a href="#Page_XLVIII">xlviii</a>, <a href="#Page_64">64</a>; Biot’s translation of, <a href="#Page_IX">ix</a>.</li> - -<li>Chu Chih-wu, <a href="#Page_XXI">xxi</a>.</li> - -<li>Chu Fu’s edition of Sun Tzŭ, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXI">xxxi</a>.</li> - -<li>Chu Hsi, corrected by Legge, <a href="#Page_32">32</a>; quoted, <a href="#Page_XLIII">xliii</a>, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chu-ko Liang, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_74">74</a>, <a href="#Page_82">82</a>, <a href="#Page_117">117</a>, <a href="#Page_122">122</a>; -supposititious works of, <a href="#Page_LII">lii</a>.</li> - -<li>Chu-ko Wu-hou. <i>See</i> Chu-ko Liang.</li> - -<li>Ch‘u State, <a href="#Page_XII">xii</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_124">124</a>; the hereditary enemy of Wu, <a href="#Page_XXVII">xxvii</a>; -Viscount of, <a href="#Page_110">110</a>.</li> - -<li>Chuan Chu, <a href="#Page_XXI">xxi</a>, <a href="#Page_128">128</a>.</li> - -<li>Chuan Shê-chu. <i>See</i> Chuan Chu.</li> - -<li>Chuang, Duke of Lu, <a href="#Page_66">66</a>.</li> - -<li>Chuang, Prince of Ch‘u, <a href="#Page_141">141</a>, <a href="#Page_162">162</a>.</li> - -<li><i>Chuang Tzŭ</i>, referred to, <a href="#Page_29">29</a>, <a href="#Page_85">85</a>.</li> - -<li><i>Chung Yung</i>, <a href="#Page_XIX">xix</a>.</li> - -<li>Circumstances, art of studying, <a href="#Page_68">68</a>.</li> - -<li>Classics, compared with Sun Tzŭ, <a href="#Page_XLIII">xliii</a>.</li> - -<li>Clearness of orders, <a href="#Page_107">107</a>.</li> - -<li>Clever fighter, the, <a href="#Page_29">29</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>.</li> - -<li>Cohesion, <a href="#Page_134">134</a>.</li> - -<li>Collapse, one of the six calamities, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>.</li> - -<li>Columns, marching in, <a href="#Page_49">49</a>.</li> - -<li>Commander, the, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>. <i>See also</i> General.</li> - -<li>Commander-in-chief, killing the, <a href="#Page_145">145</a>; presence of mind of the, <a href="#Page_66">66</a>.</li> - -<li>Commentary, native, on Sun Tzŭ, <a href="#Page_IX">ix</a>, xxxiv <i>sqq</i>.</li> - -<li>Communications, line of, <a href="#Page_101">101</a>, <a href="#Page_119">119</a>.</li> - -<li>Compactness, <a href="#Page_61">61</a>.</li> - -<li>Confucius, and the art of war, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLVIII">xlviii</a>; contemporary with Sun Tzŭ, <a href="#Page_XXX">xxx</a>; -violates extorted oath, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Constellations, <a href="#Page_153">153</a>.</li> - -<li>Contentious ground, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_136">136</a>.</li> - -<li>Contraction and expansion, <a href="#Page_134">134</a>.</li> - -<li>Conventional canons of warfare, <a href="#Page_148">148</a>.</li> - -<li>Co-operation, <a href="#Page_129">129</a>.</li> - -<li>Council-chamber, sternness in the, <a href="#Page_146">146</a>.</li> - -<li>Country, natural features of, <a href="#Page_60">60</a>.</li> - -<li>Courage, one standard of, <a href="#Page_130">130</a>.</li> - -<li>Courant’s “<span xml:lang="fr" lang="fr">Catalogue des Livres Chinois</span>,” <a href="#Page_LII">lii</a>.</li> - -<li>Cowardice, <a href="#Page_78">78</a>.</li> - -<li>Critical ground, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>.</li> - -<li>Cromwell’s use of spies, <a href="#Page_164">164</a>.</li> - -<li>Cross-divisions, <a href="#Page_100">100</a>.</li> - -<li>Cunning, <a href="#Page_145">145</a>.</li> - -<li class="newletter"><b>D</b>anger, bracing effect of, <a href="#Page_139">139</a>, <a href="#Page_145">145</a>.</li> - -<li>Dangerously isolated ground, <a href="#Page_72">72</a>.</li> - -<li>Deception, war based on, <a href="#Page_6">6</a>, <a href="#Page_132">132</a>.</li> - -<li>Decision, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li>Deductive calculation, <a href="#Page_163">163</a>.</li> - -<li>Defence, skill in, <a href="#Page_27">27</a>.</li> - -<li>Deliberation, <a href="#Page_63">63</a>.</li> - -<li>Demosthenes, the Athenian general, <a href="#Page_118">118</a>.</li> - -<li>Desertion, <a href="#Page_134">134</a>, <a href="#Page_136">136</a>.</li> - -<li>Desperado, running amok, <a href="#Page_125">125</a>.</li> - -<li>Desperate foe, not to be pressed, <a href="#Page_69">69</a>, <a href="#Page_94">94</a>.</li> - -<li>Desperate ground, <a href="#Page_72">72</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_135">135</a>, -<a href="#Page_138">138</a>, <a href="#Page_143">143</a>.</li> - -<li>Deviation, artifice of, <a href="#Page_57">57</a>, <a href="#Page_63">63</a>.</li> - -<li>Difficult ground, <a href="#Page_71">71</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_137">137</a>.</li> - -<li>Disaffection, signs of, <a href="#Page_95">95</a>.</li> - -<li>Discipline, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_4">4</a>, <a href="#Page_98">98</a>, <a href="#Page_111">111</a>.</li> - -<li>Disorder, seeming, <a href="#Page_38">38</a>.</li> - -<li>Disorganisation, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</li> - -<li>Dispersive ground, <a href="#Page_114">114</a>, <a href="#Page_118">118</a>, <a href="#Page_135">135</a>.</li> - -<li>Disposition of troops, <a href="#Page_26">26</a>.</li> - -<li>Dispositions, concealment of, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>; knowledge of the enemy’s, <a href="#Page_163">163</a>.</li> - -<li>Dissimulation, <a href="#Page_61">61</a>.</li> - -<li><span class="pagenum" id="Page_195">{195}</span>Dividing the enemy, <a href="#Page_47">47</a>.</li> - -<li>Divination, to be prohibited, <a href="#Page_126">126</a>.</li> - -<li>“Divine manipulation of the threads,” <a href="#Page_164">164</a>.</li> - -<li>Door, left open by the enemy, <a href="#Page_147">147</a>.</li> - -<li>Doorkeepers, <a href="#Page_171">171</a>.</li> - -<li>Drums, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li>Dust, sign of the enemy, <a href="#Page_89">89</a>.</li> - -<li class="newletter"><b>E</b>arth, as opposed to Heaven, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_113">113</a>; -six principles connected with, <a href="#Page_104">104</a>.</li> - -<li>Economy, false, <a href="#Page_162">162</a>.</li> - -<li>Energy, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a>; concentration of, <a href="#Page_124">124</a>.</li> - -<li>Entangling ground, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>.</li> - -<li>Enterprise, the spirit of, <a href="#Page_157">157</a>.</li> - -<li>Enticing the enemy, <a href="#Page_102">102</a>.</li> - -<li>Êrh-chu Chao, <a href="#Page_138">138</a>.</li> - -<li><i>Êrh Ya</i>, quoted, <a href="#Page_94">94</a>.</li> - -<li>Excellence, supreme, <a href="#Page_17">17</a>; the acme of, <a href="#Page_28">28</a>.</li> - -<li>Expenditure on war, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_160">160</a>.</li> - -<li class="newletter"><b>F</b>abius Cunctator, <a href="#Page_11">11</a>, <a href="#Page_120">120</a>.</li> - -<li>Facile ground, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>.</li> - -<li>Fan Chü’s use of spies, <a href="#Page_166">166</a>.</li> - -<li>Fei River, battle of the, <a href="#Page_25">25</a>.</li> - -<li>Fêng Hou, <a href="#Page_LII">lii</a>, <a href="#Page_84">84</a>.</li> - -<li>Fêng I, a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Fire, as an aid to the attack, <a href="#Page_156">156</a>; dropping, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>; five ways of attacking with, <a href="#Page_150">150</a>; -material for, <a href="#Page_152">152</a>; proper seasons for attacking with, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>; to be started on the windward side, <a href="#Page_155">155</a>.</li> - -<li>Five advantages, the, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a>.</li> - -<li>Five cardinal tastes, <a href="#Page_36">36</a>.</li> - -<li>Five cardinal virtues, <a href="#Page_3">3</a>.</li> - -<li>Five classes of State ceremonial, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Five dangerous faults, <a href="#Page_77">77</a>.</li> - -<li>Five developments in attacking with fire, <a href="#Page_153">153</a> <i>sqq</i>.</li> - -<li>Five elements, the, <a href="#Page_53">53</a>.</li> - -<li>Five essentials for victory, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>.</li> - -<li>Five factors in war, <a href="#Page_1">1</a>.</li> - -<li>Five musical notes, <a href="#Page_36">36</a>.</li> - -<li>Five <i>Pa Wang</i>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_141">141</a>.</li> - -<li>Five primary colours, <a href="#Page_36">36</a>.</li> - -<li>Flags and banners, <a href="#Page_16">16</a>, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li>Flat country, campaigning in, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>.</li> - -<li>Flight, <a href="#Page_105">105</a>.</li> - -<li>Foraging, <a href="#Page_12">12</a>, <a href="#Page_15">15</a>, <a href="#Page_123">123</a>, <a href="#Page_161">161</a>.</li> - -<li>Foreknowledge, <a href="#Page_163">163</a>.</li> - -<li>Forestalling the enemy, <a href="#Page_147">147</a>.</li> - -<li>Forethought, want of, <a href="#Page_97">97</a>.</li> - -<li>“Forty-one Years in India,” referred to, <a href="#Page_35">35</a>.</li> - -<li>Four seasons, the, <a href="#Page_54">54</a>.</li> - -<li>Frederick the Great, quoted, <a href="#Page_48">48</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> - -<li>Frontier passes, <a href="#Page_146">146</a>.</li> - -<li>Frontal attacks, <a href="#Page_45">45</a>.</li> - -<li>Fu Ch‘ai, <a href="#Page_XVI">xvi</a>.</li> - -<li>Fu Chien, <a href="#Page_25">25</a>, <a href="#Page_115">115</a>.</li> - -<li>Fu-ch‘u, King of Ch‘u, <a href="#Page_124">124</a>.</li> - -<li>Fu Kai, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Fu-k‘ang-an, <a href="#Page_63">63</a>.</li> - -<li>Fu Yen-ch‘ing, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li class="newletter"><b>G</b>eneral, the, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>, <a href="#Page_19">19</a>, -<a href="#Page_21">21</a>, <a href="#Page_44">44</a>, <a href="#Page_55">55</a>, <a href="#Page_66">66</a>, <a href="#Page_77">77</a>, <a href="#Page_98">98</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a>, -<a href="#Page_110">110</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_134">134</a>, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, <a href="#Page_163">163</a>, -<a href="#Page_171">171</a>, <a href="#Page_174">174</a>.</li> - -<li>Generals, professional, <a href="#Page_XXII">xxii</a>.</li> - -<li>Generalship, degrees of, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>; the highest, <a href="#Page_48">48</a>.</li> - -<li>Giles’ Biographical Dictionary, quoted, <a href="#Page_128">128</a>.</li> - -<li>Giles’ Chinese-English Dictionary, referred to, <a href="#Page_57">57</a>, <a href="#Page_134">134</a>.</li> - -<li>Gongs, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>.</li> - -<li>Grant, General, <a href="#Page_47">47</a>.</li> - -<li>Great Wall of China, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Greeks, Homeric, <a href="#Page_9">9</a>.</li> - -<li>Grindstone and egg, <a href="#Page_35">35</a>.</li> - -<li>Ground, high and low, <a href="#Page_84">84</a>; of intersecting highways, <a href="#Page_71">71</a>, <a href="#Page_116">116</a>, <a href="#Page_119">119</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>; -proper use of, <a href="#Page_130">130</a>.</li> - -<li>Grounds, the nine, <a href="#Page_114">114</a>, <a href="#Page_134">134</a>, <a href="#Page_138">138</a>.</li> - -<li>Guides, local, <a href="#Page_60">60</a>, <a href="#Page_140">140</a>.</li> - -<li class="newletter"><b>H</b>an, red banners of, <a href="#Page_144">144</a>.</li> - -<li><i>Han Chih</i>. See <i>Ch‘ien Han Shu</i>, bibliographical section of.</li> - -<li><span class="pagenum" id="Page_196">{196}</span><i>Han Kuan Chieh Ku</i>, quoted, <a href="#Page_XX">xx</a>.</li> - -<li>Han Hsin, <a href="#Page_XLIV">xliv</a>, <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_81">81</a>, <a href="#Page_143">143</a>, <a href="#Page_167">167</a>; -a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>; quoted, <a href="#Page_68">68</a>.</li> - -<li><i>Han Shu</i>. See <i>Ch‘ien Han Shu</i>.</li> - -<li>Hannibal, <a href="#Page_11">11</a>, <a href="#Page_57">57</a>, <a href="#Page_66">66</a>, <a href="#Page_120">120</a>, <a href="#Page_140">140</a>.</li> - -<li>Hasty temper, <a href="#Page_78">78</a>.</li> - -<li>Hearing, quick, <a href="#Page_29">29</a>.</li> - -<li>Heaven, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>. <a href="#Page_28">28</a>, <a href="#Page_113">113</a>.</li> - -<li>Heights, precipitous, <a href="#Page_100">100</a>, <a href="#Page_103">103</a>.</li> - -<li>Hemmed-in ground, <a href="#Page_72">72</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</li> - -<li>Henderson, Col., quoted, <a href="#Page_6">6</a>, <a href="#Page_42">42</a>, <a href="#Page_48">48</a>, <a href="#Page_52">52</a>, <a href="#Page_59">59</a>, <a href="#Page_101">101</a>, <a href="#Page_130">130</a>, -<a href="#Page_131">131</a>.</li> - -<li>Herodotus, referred to, <a href="#Page_129">129</a>.</li> - -<li>Ho Ch‘ü-fei, <a href="#Page_XL">xl</a>.</li> - -<li><i>Ho Kuan Tzŭ</i>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Ho Lu (or Ho Lü), King of Wu, <a href="#Page_XI">xi</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XVII">xvii</a>, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXVI">xxvi</a>, -<a href="#Page_5">5</a>, <a href="#Page_128">128</a>.</li> - -<li>Ho Shih. <i>See</i> Ho Yen-hsi.</li> - -<li>Ho-yang, night ride to, <a href="#Page_65">65</a>.</li> - -<li>Ho Yen-hsi’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, <a href="#Page_16">16</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, -<a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_56">56</a>, <a href="#Page_69">69</a>, <a href="#Page_74">74</a>, <a href="#Page_110">110</a>, <a href="#Page_115">115</a>, -<a href="#Page_116">116</a>, <a href="#Page_122">122</a>, <a href="#Page_147">147</a>, <a href="#Page_165">165</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_174">174</a>; -referred to, <a href="#Page_XVII">xvii</a>, <a href="#Page_31">31</a>, <a href="#Page_43">43</a>, <a href="#Page_62">62</a>, <a href="#Page_152">152</a>.</li> - -<li>Horses, tethering of, <a href="#Page_129">129</a>.</li> - -<li><i>Hou Han Shu</i>, quoted, <a href="#Page_10">10</a>, <a href="#Page_94">94</a>, <a href="#Page_132">132</a>, <a href="#Page_139">139</a>, <a href="#Page_151">151</a>, <a href="#Page_155">155</a>; -referred to, <a href="#Page_XLII">xlii</a>.</li> - -<li>Hsi, the graduate, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Hsia dynasty, <a href="#Page_174">174</a>.</li> - -<li>Hsiang, Duke of Sung, <a href="#Page_XLIX">xlix</a>, <a href="#Page_141">141</a>.</li> - -<li>Hsiang Chi, <a href="#Page_XLIX">xlix</a>, <a href="#Page_133">133</a>.</li> - -<li>Hsiang Liang, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Hsiang Yü. <i>See</i> Hsiang Chi.</li> - -<li>Hsiao State, <a href="#Page_110">110</a>.</li> - -<li>Hsiao Chi, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Hsiao Hsien, <a href="#Page_123">123</a>.</li> - -<li>Hsiao I, <a href="#Page_153">153</a>, <a href="#Page_166">166</a>.</li> - -<li>Hsiao Shih-hsien. <i>See</i> Hsiao I.</li> - -<li>Hsieh An, <a href="#Page_25">25</a>.</li> - -<li>Hsieh Yüan, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Hsien Hu, <a href="#Page_106">106</a>.</li> - -<li>Hsin-ch‘êng, town of, <a href="#Page_122">122</a>.</li> - -<li><i>Hsin Hsü</i>, <a href="#Page_XIV">xiv</a>.</li> - -<li><i>Hsin Shu</i> (by Ts‘ao Kung), <a href="#Page_XIX">xix</a>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li><i>Hsin Shu</i> (a work attributed to Chu-ko Liang), <a href="#Page_LII">lii</a>.</li> - -<li><i>Hsin T‘ang Shu</i>, referred to, <a href="#Page_65">65</a>, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>, <a href="#Page_123">123</a>, <a href="#Page_167">167</a>; -bibliographical section of, referred to, <a href="#Page_XVIII">xviii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><i>Hsing Li Hui Yao</i>, quoted, <a href="#Page_XLIII">xliii</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li><i>Hsing Shih Pien Chêng Shu</i>, <a href="#Page_XV">xv</a>.</li> - -<li>Hsiung-nu, <a href="#Page_39">39</a>, <a href="#Page_139">139</a>, <a href="#Page_150">150</a>.</li> - -<li>Hsü Ch‘ieh, quoted, <a href="#Page_160">160</a>.</li> - -<li>Hsü-chou, invaded by Ts‘ao Ts‘ao, <a href="#Page_73">73</a>.</li> - -<li><i>Hsü Wên Hsien T‘ung K‘ao</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>Hsüan Tsung, T‘ang Emperor, <a href="#Page_XXXII">xxxii</a>.</li> - -<li><i>Hsün Tzŭ</i>, quoted, <a href="#Page_80">80</a>.</li> - -<li>Hsün Ying, <a href="#Page_73">73</a>.</li> - -<li>Hu Yen, <a href="#Page_XIII">xiii</a>.</li> - -<li>Hua-pi, city of, <a href="#Page_73">73</a>.</li> - -<li>Hua-yin temple, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Huai-nan Tzŭ, plagiary of Sun Tzŭ, <a href="#Page_XXIV">xxiv</a>; quoted, <a href="#Page_XIV">xiv</a>.</li> - -<li>Huan, Duke of Ch‘i, <a href="#Page_128">128</a>, <a href="#Page_141">141</a>.</li> - -<li>Huan Ch‘ung, <a href="#Page_25">25</a>.</li> - -<li>Huan Hsüan, <a href="#Page_78">78</a>.</li> - -<li>Huang Ch‘ao Ching Shih Wên Pien, <a href="#Page_LIII">liii</a>.</li> - -<li>Huang Chih-chêng, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Huang Jun-yü, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Huang Mei, <a href="#Page_78">78</a>.</li> - -<li>Huang-shih Kung, <a href="#Page_LI">li</a>; quoted, <a href="#Page_109">109</a>, <a href="#Page_126">126</a>.</li> - -<li>Huang Ti. <i>See</i> Yellow Emperor.</li> - -<li>Huang-fu Sung, <a href="#Page_94">94</a>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>.</li> - -<li>Human nature, to be studied, <a href="#Page_134">134</a>.</li> - -<li>Humanity, misplaced, <a href="#Page_XLIX">xlix</a>; soldiers to be treated with, <a href="#Page_98">98</a>.</li> - -<li>Husbanding one’s strength, <a href="#Page_67">67</a>.</li> - -<li>Husbandry, impeded by war, <a href="#Page_161">161</a>.</li> - -<li class="newletter"><b>I</b> river, <a href="#Page_127">127</a>.</li> - -<li>I Chih, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>.</li> - -<li><i>I Ching</i>, quoted, <a href="#Page_XV">xv</a>.</li> - -<li>I-chou, <a href="#Page_165">165</a>.</li> - -<li>I-ho, <a href="#Page_115">115</a>.</li> - -<li><i>I Pu Chê Chung</i>, <a href="#Page_XLIII">xliii</a>.</li> - -<li><i>I Shuo</i>. <i>See</i> Chêng Yu-hsien.</li> - -<li>I-wu pass, <a href="#Page_115">115</a>.</li> - -<li><span class="pagenum" id="Page_197">{197}</span>I Yin. <i>See</i> I Chih.</li> - -<li>Iliad, heroes of the, <a href="#Page_127">127</a>.</li> - -<li>Impoverishment of the people, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>.</li> - -<li>Induction from experience, <a href="#Page_163">163</a>.</li> - -<li>Inhumanity, the height of, <a href="#Page_162">162</a>.</li> - -<li>Insubordination, <a href="#Page_105">105</a>.</li> - -<li>Intuition necessary in dealing with spies, <a href="#Page_169">169</a>.</li> - -<li>Invading force, principles to be observed by an, <a href="#Page_123">123</a>.</li> - -<li class="newletter"><b>J</b>ackson, Stonewall, <a href="#Page_59">59</a>, <a href="#Page_131">131</a>.</li> - -<li>Jan Yu, disciple of Confucius, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Jang, siege of, <a href="#Page_69">69</a>.</li> - -<li>Jingles, <a href="#Page_149">149</a>, <a href="#Page_158">158</a>.</li> - -<li>Ju-nan, <a href="#Page_111">111</a>.</li> - -<li>Julius Caesar, <a href="#Page_12">12</a>; his “De Bello Gallico” referred to, <a href="#Page_108">108</a>.</li> - -<li>Junction of forces, <a href="#Page_48">48</a>.</li> - -<li class="newletter"><b>K</b>‘ang Hsi’s dictionary, referred to, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_35">35</a>, <a href="#Page_68">68</a>, <a href="#Page_95">95</a>, -<a href="#Page_117">117</a>, <a href="#Page_152">152</a>, <a href="#Page_157">157</a>, <a href="#Page_160">160</a>.</li> - -<li>Kao-ch‘ang, <a href="#Page_115">115</a>.</li> - -<li>Kao-fan. <i>See</i> Hu Yen.</li> - -<li>Kao Huan, afterwards Emperor, <a href="#Page_137">137</a>.</li> - -<li>Kao Kêng, <a href="#Page_151">151</a>.</li> - -<li>Kao Tsu, first Han Emperor, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>, <a href="#Page_119">119</a>.</li> - -<li>Kao Tsu, Sui Emperor, <a href="#Page_168">168</a>.</li> - -<li>Kao-wu pass, <a href="#Page_115">115</a>.</li> - -<li>Khitans, <a href="#Page_69">69</a>.</li> - -<li>Khotan, <a href="#Page_132">132</a>.</li> - -<li>Kiangnan rebels under Sui dynasty, <a href="#Page_151">151</a>.</li> - -<li>Kindness to the soldiers, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>.</li> - -<li>Kou Chien, King of Yüeh, <a href="#Page_XVI">xvi</a>, <a href="#Page_50">50</a>.</li> - -<li><i>Ku Chin T‘u Shu Chi Ch‘êng, quoted</i>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXIX">xxxix</a>; referred to, <a href="#Page_XIX">xix</a>, <a href="#Page_XLI">xli</a>, -<a href="#Page_LI">li</a>, <a href="#Page_LIII">liii</a>. <i>See also</i> Sun Tzŭ, <i>T‘u Shu</i> text of.</li> - -<li>Kuan Chung, <a href="#Page_128">128</a>.</li> - -<li><i>Kuan Tzŭ</i>, <a href="#Page_XXI">xxi</a>.</li> - -<li>Kuang, King of Shan-shan, <a href="#Page_139">139</a>, <a href="#Page_151">151</a>.</li> - -<li><i>Kuang Po Wu Chih</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>Kuang Wu, Han Emperor, <a href="#Page_LI">li</a>.</li> - -<li>Kuei-ku Tzŭ, <a href="#Page_LI">li</a>.</li> - -<li>K‘uei-chou, <a href="#Page_123">123</a>.</li> - -<li><i>K‘un Wai Ch‘un Ch‘iu</i>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Kung-sun Hung, <a href="#Page_LII">lii</a>.</li> - -<li><i>Kuo Ch‘ao Shih Jên Chêng Lüeh</i>, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Kuo Hsün, <a href="#Page_151">151</a>.</li> - -<li>Kutcha, King of, <a href="#Page_132">132</a>.</li> - -<li class="newletter"><b>L</b>adder, kicking away the, <a href="#Page_133">133</a>.</li> - -<li>Ladysmith, relief of, <a href="#Page_79">79</a>.</li> - -<li>Land-tenure, ancient system of, <a href="#Page_XXV">xxv</a>, <a href="#Page_161">161</a>.</li> - -<li>Lao Tzŭ, the Tao of, <a href="#Page_2">2</a>; quoted, <a href="#Page_155">155</a>, <a href="#Page_158">158</a>. See also <i>Tao Tê Ching</i>.</li> - -<li>Legge’s “Chinese Classics,” referred to, <a href="#Page_IX">ix</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_23">23</a>, <a href="#Page_32">32</a>.</li> - -<li>Lengthy operations, <a href="#Page_10">10</a>, <a href="#Page_11">11</a>.</li> - -<li><i>Li</i>, length of the, <a href="#Page_9">9</a>.</li> - -<li><i>Li Chi</i>, referred to, <a href="#Page_23">23</a>, <a href="#Page_147">147</a>.</li> - -<li>Li Ching, the general, <a href="#Page_XLIV">xliv</a>, <a href="#Page_41">41</a>, <a href="#Page_123">123</a>, <a href="#Page_167">167</a>; quoted, <a href="#Page_35">35</a>, <a href="#Page_66">66</a>, -<a href="#Page_87">87</a>, <a href="#Page_111">111</a>, <a href="#Page_118">118</a>; supposed author of a work on war, <a href="#Page_LII">lii</a>.</li> - -<li><i>Li Ching Ping Fa</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Li Chu, <a href="#Page_29">29</a>.</li> - -<li>Li Ch‘üan’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>; quoted, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, -<a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_28">28</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_46">46</a>, -<a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, -<a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_89">89</a>, <a href="#Page_92">92</a>, <a href="#Page_97">97</a>, -<a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_110">110</a>, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href="#Page_117">117</a>, -<a href="#Page_118">118</a>, <a href="#Page_119">119</a>, <a href="#Page_136">136</a>, <a href="#Page_142">142</a>, <a href="#Page_150">150</a>, <a href="#Page_158">158</a>, <a href="#Page_163">163</a>, -<a href="#Page_167">167</a>; referred to, <a href="#Page_52">52</a>, <a href="#Page_95">95</a>, <a href="#Page_123">123</a>, <a href="#Page_127">127</a>, <a href="#Page_151">151</a>.</li> - -<li>Li Hsiang, <a href="#Page_165">165</a>.</li> - -<li>Li Hsiung, <a href="#Page_165">165</a>.</li> - -<li>Li I-chi, <a href="#Page_167">167</a>.</li> - -<li>Li Kuang-pi, <a href="#Page_65">65</a>.</li> - -<li>Li Ling, <a href="#Page_154">154</a>.</li> - -<li>Li Shih-min, afterwards the Emperor T‘ai Tsung, <a href="#Page_XLIV">xliv</a>, <a href="#Page_LII">lii</a>, <a href="#Page_35">35</a>, <a href="#Page_104">104</a>, <a href="#Page_167">167</a>.</li> - -<li>Li Shou-chêng, <a href="#Page_70">70</a>.</li> - -<li><i>Li Tai Chi Shih Nien Piao</i>, quoted, <a href="#Page_70">70</a>, <a href="#Page_116">116</a>, <a href="#Page_166">166</a>.</li> - -<li>Li T‘ê, <a href="#Page_165">165</a>.</li> - -<li>Li Ts‘ai, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Li Wei-kung. <i>See</i> Li Ching.</li> - -<li><span class="pagenum" id="Page_198">{198}</span><i>Li Wei Kung Wên Tui</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Liang, kingdom of, <a href="#Page_94">94</a>.</li> - -<li>Liang-chou, <a href="#Page_115">115</a>.</li> - -<li>Liang Hsi, <a href="#Page_115">115</a>.</li> - -<li>Lien P‘o, <a href="#Page_57">57</a>, <a href="#Page_166">166</a>.</li> - -<li>Lin-chin, in Shensi, <a href="#Page_34">34</a>.</li> - -<li>Lin Hsiang-ju, <a href="#Page_166">166</a>.</li> - -<li>Line of least resistance, <a href="#Page_53">53</a>.</li> - -<li>Liu Chou-tzŭ, <a href="#Page_53">53</a>.</li> - -<li>Liu Hsiang, quoted, <a href="#Page_XIV">xiv</a>, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Liu Pei, <a href="#Page_59">59</a>.</li> - -<li>Liu Piao, <a href="#Page_69">69</a>.</li> - -<li><i>Liu T‘ao</i> (attributed to T‘ai Kung), <a href="#Page_XXI">xxi</a>, <a href="#Page_L">l</a>, <a href="#Page_LI">li</a>, <a href="#Page_144">144</a>, <a href="#Page_174">174</a>; -quoted, <a href="#Page_22">22</a>, <a href="#Page_62">62</a>, <a href="#Page_78">78</a>, <a href="#Page_84">84</a>.</li> - -<li>Liu Yü, <a href="#Page_78">78</a>.</li> - -<li>Livy, quoted, <a href="#Page_66">66</a>, <a href="#Page_120">120</a>, <a href="#Page_140">140</a>.</li> - -<li>Lo Shang, <a href="#Page_165">165</a>.</li> - -<li>Lo-yang, <a href="#Page_104">104</a>.</li> - -<li>Logs and stones, rolling, <a href="#Page_41">41</a>.</li> - -<li>Longevity, <a href="#Page_127">127</a>.</li> - -<li>Lou Ching, <a href="#Page_39">39</a>.</li> - -<li>Lu State, <a href="#Page_128">128</a>.</li> - -<li>Lu Tê-ming, quoted, <a href="#Page_LI">li</a>.</li> - -<li>Lü Kuang, <a href="#Page_115">115</a>.</li> - -<li>Lü Mêng, a disciplinarian, <a href="#Page_111">111</a>; a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Lü Pu, <a href="#Page_XXXV">xxxv</a>.</li> - -<li>Lü Shang, known as T‘ai Kung, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>. See also <i>Liu T‘ao</i>.</li> - -<li><i>Lü Shih Ch‘un Ch‘iu</i>, referred to, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_37">37</a>.</li> - -<li>Lü Wang (or Lii Ya). <i>See</i> Lü Shang.</li> - -<li>Luan Yen, <a href="#Page_106">106</a>.</li> - -<li><i>Lun Yü</i>, quoted, <a href="#Page_XV">xv</a>, <a href="#Page_146">146</a>; referred to, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_47">47</a>, -<a href="#Page_64">64</a>, <a href="#Page_156">156</a>.</li> - -<li>Lung Chü, <a href="#Page_81">81</a>.</li> - -<li class="newletter"><b>M</b>a Lung, <a href="#Page_LII">lii</a>.</li> - -<li>Ma Tuan-lin, <a href="#Page_XL">xl</a>. See also <i>Wên Hsien T‘ung K‘ao</i>.</li> - -<li>Ma Yüan, <a href="#Page_80">80</a>.</li> - -<li>Maiden, coyness of a, <a href="#Page_148">148</a>.</li> - -<li>Mansfield, Lord, <a href="#Page_143">143</a>.</li> - -<li>Mantlets, <a href="#Page_14">14</a>, <a href="#Page_18">18</a>.</li> - -<li>Marches, forced, <a href="#Page_59">59</a>.</li> - -<li>Marengo, battle of, <a href="#Page_57">57</a>.</li> - -<li>“Marshal Turenne,” quoted, <a href="#Page_73">73</a>, <a href="#Page_169">169</a>; referred to, <a href="#Page_61">61</a>.</li> - -<li>Marshes, <a href="#Page_60">60</a>.</li> - -<li>Measures, of land, <a href="#Page_14">14</a>; of length, <a href="#Page_32">32</a>; of weight, <a href="#Page_15">15</a>, <a href="#Page_32">32</a>.</li> - -<li>Mei Yao-ch‘ên’s commentary on Sun Tzŭ, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_11">11</a>, <a href="#Page_29">29</a>, -<a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_40">40</a>, <a href="#Page_44">44</a>, <a href="#Page_47">47</a>, <a href="#Page_61">61</a>, <a href="#Page_63">63</a>, <a href="#Page_79">79</a>, -<a href="#Page_84">84</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_100">100</a>, -<a href="#Page_102">102</a>, <a href="#Page_121">121</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, -<a href="#Page_138">138</a>, <a href="#Page_141">141</a>, <a href="#Page_145">145</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_153">153</a>, <a href="#Page_155">155</a>, <a href="#Page_157">157</a>, -<a href="#Page_161">161</a>, <a href="#Page_162">162</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, <a href="#Page_170">170</a>, <a href="#Page_174">174</a>; -referred to, <a href="#Page_15">15</a>, <a href="#Page_23">23</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_106">106</a>, <a href="#Page_151">151</a>.</li> - -<li>“Mémoires concernant les Chinois,” quoted, <a href="#Page_VII">vii</a>.</li> - -<li>“Mémoires Historiques,” referred to, <a href="#Page_XVI">xvi</a>. <i>See also</i> Chavannes.</li> - -<li><i>Mencius</i>, quoted, <a href="#Page_XXV">xxv</a>, <a href="#Page_XLIII">xliii</a>, <a href="#Page_14">14</a>, <a href="#Page_85">85</a>; referred to, <a href="#Page_29">29</a>, <a href="#Page_32">32</a>, -<a href="#Page_112">112</a>, <a href="#Page_148">148</a>.</li> - -<li>Mêng K‘ang, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Mêng Shih’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>; quoted, <a href="#Page_2">2</a>, <a href="#Page_11">11</a>, <a href="#Page_15">15</a>, <a href="#Page_61">61</a>, <a href="#Page_77">77</a>, -<a href="#Page_78">78</a>, <a href="#Page_116">116</a>, <a href="#Page_137">137</a>, <a href="#Page_147">147</a>.</li> - -<li>Mêng Ta, <a href="#Page_122">122</a>.</li> - -<li>Method, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_31">31</a>.</li> - -<li>“Military Classic,” <a href="#Page_144">144</a>.</li> - -<li>Military tactics like water, <a href="#Page_53">53</a>.</li> - -<li>Military virtues, <a href="#Page_22">22</a>.</li> - -<li>Misfortune, three ways in which a ruler can cause, <a href="#Page_21">21</a> <i>sqq</i>.</li> - -<li>Mistakes, making no, <a href="#Page_30">30</a>.</li> - -<li>Modern text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li>Modification of plans, <a href="#Page_5">5</a>.</li> - -<li>Moltke, <a href="#Page_17">17</a>.</li> - -<li>Moods, art of studying, <a href="#Page_67">67</a>.</li> - -<li>Moral Law, the, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_31">31</a>.</li> - -<li>Mounds, used in sieges, <a href="#Page_19">19</a>.</li> - -<li>Mountains, <a href="#Page_80">80</a>.</li> - -<li>Movable shelters, <a href="#Page_18">18</a>.</li> - -<li>Mu, Duke of Ch‘in, <a href="#Page_141">141</a>.</li> - -<li><i>Mu-so</i>, an instrument of torture, <a href="#Page_XLVI">xlvi</a>.</li> - -<li><i>Mu T‘ien Tzŭ Chuan</i>, <a href="#Page_152">152</a>.</li> - -<li>Mystification of one’s men, <a href="#Page_131">131</a>.</li> - -<li class="newletter"><b>N</b>ang Wa, <a href="#Page_XIII">xiii</a>.</li> - -<li><span class="pagenum" id="Page_199">{199}</span>Napoleon Bonaparte, <a href="#Page_5">5</a>, <a href="#Page_12">12</a>, <a href="#Page_148">148</a>; his passage across Alps, <a href="#Page_57">57</a>; -not hampered by central authority, <a href="#Page_24">24</a>; his “<span xml:lang="fr" lang="fr">Maximes de Guerre</span>,” quoted, <a href="#Page_84">84</a>, <a href="#Page_109">109</a>; his “<span xml:lang="fr" lang="fr">Pensées</span>,” quoted, <a href="#Page_101">101</a>.</li> - -<li>Nelson, at Trafalgar, <a href="#Page_37">37</a>.</li> - -<li>Nervousness, a sign of, <a href="#Page_93">93</a>.</li> - -<li>Nicias, the Athenian general, <a href="#Page_118">118</a>; speech of, quoted, <a href="#Page_125">125</a>.</li> - -<li>Night-fighting, <a href="#Page_65">65</a>.</li> - -<li>Nine grounds (or situations), the, <a href="#Page_72">72</a>, <a href="#Page_114">114</a>.</li> - -<li>Nine punitive measures, the, <a href="#Page_XXXIX">xxxix</a>.</li> - -<li>Nine variations, the, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_138">138</a>.</li> - -<li>“North hill”, battle of the, <a href="#Page_57">57</a>.</li> - -<li class="newletter"><b>O</b>-yü, town of, <a href="#Page_57">57</a>.</li> - -<li>Omens, not to be regarded, <a href="#Page_126">126</a>.</li> - -<li>Onset of troops, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li>Open ground, <a href="#Page_116">116</a>, <a href="#Page_119">119</a>, <a href="#Page_137">137</a>.</li> - -<li>Opportunism, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Orders, not to be divulged, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>.</li> - -<li>Original text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li>Ou-yang Hsiu, quoted, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XXXVIII">xxxviii</a>.</li> - -<li>Overawing the enemy, <a href="#Page_141">141</a>.</li> - -<li>Over-caution, <a href="#Page_158">158</a>.</li> - -<li>Over-solicitude for one’s men, <a href="#Page_79">79</a>.</li> - -<li class="newletter"><i><b>P</b>a Chên T‘u</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li><i>Pa Wang</i>, the five, <a href="#Page_141">141</a>.</li> - -<li>Pan Ch‘ao, <a href="#Page_63">63</a>; at Shan-shan, <a href="#Page_139">139</a>, <a href="#Page_150">150</a>; his attack on Yarkand, <a href="#Page_132">132</a>, <a href="#Page_167">167</a>.</li> - -<li>P‘an Kêng, <a href="#Page_173">173</a>.</li> - -<li>P‘ang Chüan, <a href="#Page_XII">xii</a>, <a href="#Page_40">40</a>.</li> - -<li>Passes, narrow, <a href="#Page_100">100</a>, <a href="#Page_103">103</a>.</li> - -<li>Peace, the true object of war, <a href="#Page_162">162</a>.</li> - -<li><i>Pei Ch‘i Shu</i>, referred to, <a href="#Page_138">138</a>.</li> - -<li><i>Pei Lun</i>, <a href="#Page_XL">xl</a>.</li> - -<li><i>Pei T‘ang Shu Ch‘ao</i>, <a href="#Page_25">25</a>, <a href="#Page_36">36</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>.</li> - -<li>P‘ei Hsing-chien, <a href="#Page_103">103</a>.</li> - -<li><i>P‘ei Wên Yün Fu</i>, quoted, <a href="#Page_94">94</a>; referred to, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_69">69</a>, <a href="#Page_146">146</a>.</li> - -<li>Pelliot, M., <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Pi, battle of, <a href="#Page_106">106</a>.</li> - -<li>Pi I-hsün, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_XXXIV">xxxiv</a>. See also <i>Sun Tzŭ Hsü Lu</i>.</li> - -<li>Pi Kua, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Pi-yang, city of, <a href="#Page_73">73</a>.</li> - -<li>P‘i, siege of, <a href="#Page_165">165</a>.</li> - -<li>Picked soldiers in front rank, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>.</li> - -<li><i>Ping Fa Tsa Chan</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Ping Shu Yao Chüeh, <a href="#Page_67">67</a>.</li> - -<li>Pique, battles not to be fought out of, <a href="#Page_158">158</a>.</li> - -<li>Pitfalls, <a href="#Page_60">60</a>.</li> - -<li>Plagiaries of Sun Tzŭ, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Plans, baulking the enemy’s, <a href="#Page_17">17</a>; change of, <a href="#Page_5">5</a>, <a href="#Page_132">132</a>.</li> - -<li>Plataea, battle of, <a href="#Page_129">129</a>.</li> - -<li>Playfair’s “Cities and Towns of China”, referred to. <a href="#Page_57">57</a>.</li> - -<li>Plunder, <a href="#Page_62">62</a>.</li> - -<li>Po Ch‘i <a href="#Page_XLIV">xliv</a>, <a href="#Page_117">117</a>, <a href="#Page_166">166</a>.</li> - -<li><i>Po Chiang Chuan</i>, <a href="#Page_XLI">xli</a>.</li> - -<li>Po P‘ei, <a href="#Page_XIII">xiii</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Po-têng, battle of, <a href="#Page_39">39</a>.</li> - -<li>Po-ts‘ai, a leader of the Yellow Turban rebels, <a href="#Page_154">154</a>.</li> - -<li><i>Po Ya</i>, referred to, <a href="#Page_160">160</a>.</li> - -<li>P‘o-t‘ai, a spy, <a href="#Page_165">165</a>.</li> - -<li>Polybius, referred to, <a href="#Page_120">120</a>.</li> - -<li>Port Arthur, siege of, <a href="#Page_19">19</a>.</li> - -<li>Presence of mind, <a href="#Page_66">66</a>.</li> - -<li>Punishment, <a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_98">98</a>.</li> - -<li class="newletter"><b>R</b>abbits, not indigenous to China, <a href="#Page_149">149</a>.</li> - -<li>Rapidity, <a href="#Page_12">12</a>, <a href="#Page_61">61</a>; the essence of war, <a href="#Page_122">122</a>.</li> - -<li>Rewards, <a href="#Page_15">15</a>, <a href="#Page_95">95</a>, <a href="#Page_142">142</a>.</li> - -<li>Reward and punishment, constancy in, <a href="#Page_4">4</a>.</li> - -<li>Riches, soldiers not to acquire, <a href="#Page_127">127</a>.</li> - -<li>River, crossing a, <a href="#Page_129">129</a>.</li> - -<li>River warfare, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li>Roberts, Lord, night march of, <a href="#Page_35">35</a>; on Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Rout, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</li> - -<li>Ruin, one of the six calamities, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>.</li> - -<li><span class="pagenum" id="Page_200">{200}</span>Ruler, military commander independent of the, <a href="#Page_109">109</a>; the enlightened, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, -<a href="#Page_174">174</a>.</li> - -<li>Rules of warfare, conventional, <a href="#Page_148">148</a>.</li> - -<li class="newletter"><b>S</b>alt-marshes, <a href="#Page_83">83</a>.</li> - -<li><i>San Kuo Chih</i>, quoted, <a href="#Page_69">69</a>, <a href="#Page_111">111</a>; referred to, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_XLII">xlii</a>. See also <i>Wei Chih</i>.</li> - -<li><i>San Lüeh</i>, <a href="#Page_LI">li</a>; quoted, <a href="#Page_62">62</a>, <a href="#Page_158">158</a>.</li> - -<li><i>San Shih Êrh Lei Ching</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li><i>San Ts‘ai T‘u Hui</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>San-yüan, <a href="#Page_79">79</a>.</li> - -<li>“Science of War,” quoted, <a href="#Page_101">101</a>, <a href="#Page_130">130</a>.</li> - -<li>Scouts, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>.</li> - -<li>Screens, grass, <a href="#Page_88">88</a>.</li> - -<li>Secrecy, <a href="#Page_45">45</a>, <a href="#Page_131">131</a>.</li> - -<li>Secrets, divulged by a spy, <a href="#Page_170">170</a>.</li> - -<li>Sedan, capitulation of, <a href="#Page_17">17</a>.</li> - -<li>Self-possession, <a href="#Page_67">67</a>.</li> - -<li>Sensitiveness in a general, <a href="#Page_79">79</a>.</li> - -<li>Sentries, <a href="#Page_171">171</a>.</li> - -<li>Serious ground, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</li> - -<li>Seven considerations, <a href="#Page_1">1</a>, <a href="#Page_4">4</a>.</li> - -<li>Sha-yüan, <a href="#Page_168">168</a>.</li> - -<li>Shan-shan, <a href="#Page_139">139</a>; King of, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>.</li> - -<li>Shang dynasty, <a href="#Page_173">173</a>.</li> - -<li>Shên, Duke of, <a href="#Page_110">110</a>.</li> - -<li>Shên-wu of Ch‘i, <a href="#Page_168">168</a>.</li> - -<li>Shên Yu, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Shepherd driving sheep, <a href="#Page_133">133</a>.</li> - -<li>Sheridan, General, <a href="#Page_47">47</a>.</li> - -<li><i>Shih Chi</i>, objection to the chronology of, <a href="#Page_XXVI">xxvi</a>; quoted, <a href="#Page_XI">xi</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XV">xv</a>, <a href="#Page_XX">xx</a>, -<a href="#Page_XLV">xlv</a>, <a href="#Page_40">40</a>, <a href="#Page_58">58</a>, <a href="#Page_80">80</a>, <a href="#Page_84">84</a>, <a href="#Page_90">90</a>, <a href="#Page_124">124</a>, <a href="#Page_128">128</a>; -referred to, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXII">xxii</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVII">xlvii</a>, -<a href="#Page_XLIX">xlix</a>, <a href="#Page_1">1</a>. <i>See also</i> Ssŭ-ma Ch‘ien.</li> - -<li><i>Shih Ching</i>, quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>; referred to, <a href="#Page_14">14</a>.</li> - -<li>Shih Huang Ti, <a href="#Page_127">127</a>, <a href="#Page_142">142</a>.</li> - -<li>Shih K‘uang, <a href="#Page_29">29</a>.</li> - -<li><i>Shih L‘iu Ts‘ê</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Shih Ssŭ-ming, the rebel leader, <a href="#Page_65">65</a>.</li> - -<li><i>Shu Ching</i>, quoted, <a href="#Page_XV">xv</a>; referred to, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li><i>Shu Lu Chieh T‘i</i>, <a href="#Page_XXIII">xxiii</a>.</li> - -<li><i>Shuai-jan</i>, the, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> - -<li>Shuo Wên, quoted, <a href="#Page_94">94</a>, <a href="#Page_117">117</a>, <a href="#Page_160">160</a>.</li> - -<li>Sicilian expedition, <a href="#Page_118">118</a>.</li> - -<li>Sieges, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_73">73</a>.</li> - -<li>Sight, sharp, <a href="#Page_29">29</a>.</li> - -<li>Signal-fires, <a href="#Page_65">65</a>.</li> - -<li>Signals, <a href="#Page_33">33</a>.</li> - -<li>Signs, observation of, <a href="#Page_88">88</a>.</li> - -<li>Situations, the nine. <i>See</i> Nine grounds.</li> - -<li>Six Chancellors of the Ch‘in State, <a href="#Page_142">142</a>.</li> - -<li>“Six States” period, <a href="#Page_XXII">xxii</a>.</li> - -<li>Skilful fighter, the, <a href="#Page_30">30</a>.</li> - -<li>Skilful leaders of old, <a href="#Page_120">120</a>.</li> - -<li>Solidarity of troops, <a href="#Page_123">123</a>.</li> - -<li>Sôphanes at Plataea, <a href="#Page_129">129</a>.</li> - -<li>Sovereign, the, <a href="#Page_55">55</a>; the wise, <a href="#Page_163">163</a>.</li> - -<li>Spies, <a href="#Page_XLIX">xlix</a>, <a href="#Page_52">52</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>; converted, <a href="#Page_90">90</a>, <a href="#Page_166">166</a>, <a href="#Page_172">172</a>, -<a href="#Page_173">173</a>; doomed, <a href="#Page_167">167</a>, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>; five classes of, <a href="#Page_164">164</a>; Frederick’s classification of, <a href="#Page_168">168</a>; -importance of, <a href="#Page_175">175</a>; intimate relations to be maintained with, <a href="#Page_168">168</a>; inward, <a href="#Page_165">165</a>, <a href="#Page_172">172</a>; local, <a href="#Page_164">164</a>, -<a href="#Page_172">172</a>; surviving, <a href="#Page_167">167</a>, <a href="#Page_172">172</a>; to be properly paid, <a href="#Page_162">162</a>, <a href="#Page_169">169</a>.</li> - -<li>Spirit, an army’s, <a href="#Page_65">65</a>, <a href="#Page_66">66</a>.</li> - -<li>Spirits, <a href="#Page_163">163</a>.</li> - -<li>“Spy,” evolution of the character meaning, <a href="#Page_160">160</a>.</li> - -<li>Spying, end and aim of, <a href="#Page_173">173</a>.</li> - -<li><i>Ssŭ K‘u Ch‘üan Shu Chien Ming Mu Lu</i>, quoted, <a href="#Page_L">l</a>, <a href="#Page_LI">li</a>, <a href="#Page_LII">lii</a>.</li> - -<li><i>Ssŭ K‘u Ch‘üan Tsung Mu T‘i Yao</i>, quoted, <a href="#Page_XX">xx</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_L">l</a>; referred to, <a href="#Page_XL">xl</a>, <a href="#Page_LII">lii</a>, -<a href="#Page_LIII">liii</a>.</li> - -<li>Ssŭ-ma Ch‘ien, <a href="#Page_XIV">xiv</a>, <a href="#Page_XX">xx</a>; quoted, <a href="#Page_XI">xi</a>, <a href="#Page_XII">xii</a>, <a href="#Page_XLV">xlv</a>; credibility of his narrative, <a href="#Page_XXVI">xxvi</a>; -his letter to Jên An, referred to, <a href="#Page_XLVI">xlvi</a>; his mention of the 13 chapters, <a href="#Page_XXX">xxx</a>. See also <i>Shih Chi</i>.</li> - -<li><i>Ssŭ-ma Fa</i>, <a href="#Page_L">l</a>; quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_14">14</a>, <a href="#Page_17">17</a>, <a href="#Page_78">78</a>, <a href="#Page_126">126</a>, <a href="#Page_143">143</a>.</li> - -<li>Ssŭ-ma I, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_122">122</a>.</li> - -<li>Ssŭ-ma Jang-chü, <a href="#Page_XXII">xxii</a>, <a href="#Page_1">1</a>, <a href="#Page_98">98</a>.</li> - -<li>Stagnation, <a href="#Page_157">157</a>.</li> - -<li>Standard text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li><span class="pagenum" id="Page_201">{201}</span>Stellar Mansions, the twenty-eight, <a href="#Page_153">153</a>.</li> - -<li>Stonewall Jackson, biography of, quoted, <a href="#Page_42">42</a>, <a href="#Page_59">59</a>, <a href="#Page_131">131</a>.</li> - -<li>Strategy and tactics, <a href="#Page_52">52</a>.</li> - -<li>Strength, great, <a href="#Page_29">29</a>.</li> - -<li>Stupidity, to be feigned, <a href="#Page_145">145</a>.</li> - -<li>Su Hsün, quoted, <a href="#Page_XLII">xlii</a>.</li> - -<li><i>Su Shu</i>, an ethical treatise, <a href="#Page_LI">li</a>.</li> - -<li>Subdivisions of an army. <a href="#Page_17">17</a>, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>.</li> - -<li><i>Sui Shu</i>, quoted, <a href="#Page_151">151</a>; bibliographical section of, quoted, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XLI">xli</a>; referred to, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Sun Hao, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Sun Hsing-yen, <a href="#Page_XXXII">xxxii</a>; his edition of Sun Tzŭ, <a href="#Page_IX">ix</a>; his preface, <a href="#Page_XXXIV">xxxiv</a>; quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXIX">xxix</a>, -<a href="#Page_XXX">xxx</a>, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Sun Pin, <a href="#Page_XII">xii</a>, <a href="#Page_XV">xv</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_40">40</a>.</li> - -<li><i>Sun Tzŭ</i>, archaic words in, <a href="#Page_XXIV">xxiv</a>; bibliographical description of edition used, <a href="#Page_XXXIV">xxxiv</a>; corruptions in the text of, <a href="#Page_XXXI">xxxi</a>; -difficult passages in, <a href="#Page_XXXIV">xxxiv</a>; state of the text, <a href="#Page_138">138</a>; probable date of the work, <a href="#Page_XXVIII">xxviii</a>.<br /> - -—Modern text, <a href="#Page_25">25</a>, <a href="#Page_26">26</a>, <a href="#Page_27">27</a>, <a href="#Page_33">33</a>.<br /> - -—Original text, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_2">2</a>, <a href="#Page_16">16</a>, <a href="#Page_27">27</a>, <a href="#Page_29">29</a>, <a href="#Page_43">43</a>, -<a href="#Page_47">47</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>, -<a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_113">113</a>, <a href="#Page_119">119</a>, -<a href="#Page_121">121</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_168">168</a>.<br /> - -—Standard text, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_10">10</a>, <a href="#Page_58">58</a>, <a href="#Page_91">91</a>, <a href="#Page_95">95</a>, <a href="#Page_117">117</a>, <a href="#Page_127">127</a>, -<a href="#Page_164">164</a>.<br /> - -—<i>T‘ai I Tun Chia</i> text, <a href="#Page_XXXVI">xxxvi</a>.<br /> - -—<i>T‘u Shu</i> text, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_16">16</a>, <a href="#Page_21">21</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, -<a href="#Page_33">33</a>, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, -<a href="#Page_52">52</a>, <a href="#Page_58">58</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_69">69</a>, <a href="#Page_84">84</a>, <a href="#Page_87">87</a>, <a href="#Page_91">91</a>, -<a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a> <a href="#Page_105">105</a>, <a href="#Page_110">110</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, -<a href="#Page_120">120</a>, <a href="#Page_121">121</a>, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, -<a href="#Page_153">153</a>, <a href="#Page_159">159</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, -<a href="#Page_175">175</a>.<br /> - -—<i>T‘ung Tien</i> text, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_1">1</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_23">23</a>, -<a href="#Page_25">25</a>, <a href="#Page_41">41</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, -<a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_74">74</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, -<a href="#Page_83">83</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, -<a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>, -<a href="#Page_113">113</a>, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_158">158</a>, -<a href="#Page_159">159</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, <a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.<br /> - -—Yü Lan text, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_3">3</a>, <a href="#Page_7">7</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, -<a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_37">37</a>, <a href="#Page_42">42</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, -<a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, -<a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_92">92</a>, -<a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>, <a href="#Page_121">121</a>, <a href="#Page_129">129</a>, -<a href="#Page_141">141</a>, <a href="#Page_153">153</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_161">161</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, -<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.</li> - -<li><i>Sun Tzŭ Hsü Lu</i>, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXXIV">xxxiv</a>; quoted, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_118">118</a>.</li> - -<li><i>Sun Tzŭ Hui Chêng</i>, <a href="#Page_XLII">xlii</a>.</li> - -<li><i>Sun Tzŭ Ts‘an T‘ung</i>, <a href="#Page_XLII">xlii</a>.</li> - -<li><i>Sun Tzŭ Wên Ta</i>, <a href="#Page_XVII">xvii</a>.</li> - -<li>Sun Wu, a practical soldier, <a href="#Page_XXV">xxv</a>; conjectural outline of his life, <a href="#Page_XXIX">xxix</a>; not a man of eminent position, <a href="#Page_XXVIII">xxviii</a>; probable origin of the legend connected with, -<a href="#Page_XXIX">xxix</a>; Ssŭ-ma Ch‘ien’s biography of, <a href="#Page_XI">xi</a>; supposititious works of, <a href="#Page_XVII">xvii</a>, <a href="#Page_XVIII">xviii</a>. See also <i>Sun Tzŭ</i>.</li> - -<li><i>Sun Wu Sun Tzŭ</i>, <a href="#Page_XVII">xvii</a>.</li> - -<li><i>Sung Shih</i>, referred to, <a href="#Page_XLII">xlii</a>; bibliographical section of, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Superstitious doubts, <a href="#Page_126">126</a>.</li> - -<li>Supplies, <a href="#Page_137">137</a>, <a href="#Page_161">161</a>: line of, <a href="#Page_101">101</a>.</li> - -<li class="newletter"><b>T</b>a-hsi Wu, <a href="#Page_168">168</a>.</li> - -<li><i>Ta Ming I T‘ung Chih</i>, quoted, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Taboo character, <a href="#Page_124">124</a>.</li> - -<li>Tactical manœuvring, <a href="#Page_56">56</a>.</li> - -<li>Tactician, the skilful, <a href="#Page_128">128</a>.</li> - -<li>Tactics, direct and indirect, <a href="#Page_20">20</a>, <a href="#Page_34">34</a> <i>sqq</i>.; modification of, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>; not to be repeated, <a href="#Page_52">52</a>; -variation of, <a href="#Page_26">26</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>.</li> - -<li>T‘ai Kung. <i>See</i> Lü Shang.</li> - -<li><i>T‘ai Kung Ping Fa</i>, <a href="#Page_LI">li</a>.</li> - -<li><i>T‘ai P‘ing Yü Lan</i>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_LIII">liii</a>. See also Sun Tzŭ, <i>Yü Lan</i> text.</li> - -<li>T‘ai-po Shan-jên, quoted, <a href="#Page_132">132</a>.</li> - -<li><i>T‘ai Po Yin Ching</i>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>T‘ai Tsung, the Emperor. <i>See</i> Li Shih-min.</li> - -<li><i>T‘ai Yüan Ching</i>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Tallies, official, <a href="#Page_146">146</a>.</li> - -<li><span class="pagenum" id="Page_202">{202}</span>T‘ang, prince of, <a href="#Page_XIII">xiii</a>.</li> - -<li>T‘ang, the Completer. <i>See</i> Ch‘êng T’ang.</li> - -<li>T‘ang Chien, <a href="#Page_167">167</a>.</li> - -<li><i>T‘ang Shu</i>, bibliographical section of, referred to, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLI">xli</a>. See also <i>Hsin T‘ang Shu</i> and <i>Chiu T‘ang Shu</i>.</li> - -<li><i>Tao Tê Ching</i>, quoted, <a href="#Page_XLIX">xlix</a>, <a href="#Page_147">147</a>, <a href="#Page_155">155</a>, <a href="#Page_158">158</a>, <a href="#Page_161">161</a>.</li> - -<li>Temple, used for deliberations, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>.</li> - -<li>Temporising ground, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>.</li> - -<li>Tenacity, <a href="#Page_125">125</a>.</li> - -<li>Têng Ch‘iang, <a href="#Page_78">78</a>.</li> - -<li>Têng Ming-shih, quoted, <a href="#Page_XV">xv</a>.</li> - -<li>Terrain, natural advantages of, <a href="#Page_108">108</a>; six kinds of, <a href="#Page_100">100</a>.</li> - -<li>Textual criticism and emendations, <a href="#Page_1">1</a>, <a href="#Page_7">7</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, -<a href="#Page_36">36</a>, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>, -<a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>, <a href="#Page_99">99</a>, <a href="#Page_113">113</a>, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>, -<a href="#Page_124">124</a>, <a href="#Page_127">127</a>, <a href="#Page_133">133</a>, <a href="#Page_158">158</a>, <a href="#Page_167">167</a>.</li> - -<li>Thermopylae, <a href="#Page_115">115</a>.</li> - -<li>Three ancient dynasties, the, <a href="#Page_XXXIX">xxxix</a>.</li> - -<li>Thucydides, quoted, <a href="#Page_125">125</a>; referred to, <a href="#Page_118">118</a>.</li> - -<li>Ti river, <a href="#Page_144">144</a>.</li> - -<li>T‘ien Chi, <a href="#Page_40">40</a>.</li> - -<li><i>T‘ien-i-ko</i> catalogue, quoted, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>.</li> - -<li>T‘ien Pao, <a href="#Page_XV">xv</a>.</li> - -<li>T‘ien Pu, <a href="#Page_105">105</a>.</li> - -<li>T‘ien Tan, defender of Chi-mo, <a href="#Page_90">90</a>, <a href="#Page_120">120</a>, <a href="#Page_155">155</a>; his use of spies, <a href="#Page_166">166</a>.</li> - -<li>Time, value of, <a href="#Page_12">12</a>; waste of, <a href="#Page_157">157</a>.</li> - -<li>Tou Chien-tê, King of Hsia, <a href="#Page_104">104</a>.</li> - -<li>Tou Ku, <a href="#Page_151">151</a>.</li> - -<li>Trafalgar, battle of, <a href="#Page_37">37</a>.</li> - -<li>Training of officers and men, <a href="#Page_4">4</a>.</li> - -<li>Trebia, battle of the, <a href="#Page_66">66</a>.</li> - -<li>Ts‘ai, prince of, <a href="#Page_XIII">xiii</a>.</li> - -<li>Ts‘ao Kuei, mentioned in the <i>Tso Chuan</i>, <a href="#Page_XXI">xxi</a>; on the advantage of spirit, <a href="#Page_66">66</a>; threatens Huan Kung, <a href="#Page_128">128</a>.</li> - -<li>Ts‘ao Kung or Ts‘ao Ts‘ao, <a href="#Page_XIX">xix</a>, <a href="#Page_XXXI">xxxi</a>, -<a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XLII">xlii</a>, <a href="#Page_XLIV">xliv</a>, <a href="#Page_4">4</a>, <a href="#Page_59">59</a>, <a href="#Page_69">69</a>, <a href="#Page_76">76</a>, <a href="#Page_151">151</a>; -his commentary on Sun Tzŭ, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_1">1</a>, <a href="#Page_7">7</a>, -<a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22</a>, -<a href="#Page_24">24</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, -<a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, -<a href="#Page_67">67</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_81">81</a>, -<a href="#Page_84">84</a>, <a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_97">97</a>, -<a href="#Page_98">98</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_106">106</a>, <a href="#Page_111">111</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>, -<a href="#Page_119">119</a>, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Page_131">131</a>, <a href="#Page_137">137</a>, -<a href="#Page_140">140</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_152">152</a>, -<a href="#Page_154">154</a>, <a href="#Page_156">156</a>, <a href="#Page_157">157</a>; referred to, <a href="#Page_19">19</a>, <a href="#Page_43">43</a>, <a href="#Page_62">62</a>, <a href="#Page_136">136</a>; -his preface, <a href="#Page_XX">xx</a>, <a href="#Page_XXXIV">xxxiv</a>; translated, <a href="#Page_XV">xv</a> <i>sqq</i>.</li> - -<li>Tsêng Shên, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><i>Tso Chuan</i>, delivered to Wu Ch‘i, <a href="#Page_XXIV">xxiv</a>; has no mention of Sun Tzŭ, <a href="#Page_XX">xx</a>, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_XXVIII">xxviii</a>; quoted, <a href="#Page_XXVII">xxvii</a>, -<a href="#Page_XXIX">xxix</a>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_19">19</a>, <a href="#Page_59">59</a>, <a href="#Page_65">65</a>, <a href="#Page_89">89</a>, <a href="#Page_97">97</a>, <a href="#Page_106">106</a>, -<a href="#Page_111">111</a>, <a href="#Page_162">162</a>; referred to, <a href="#Page_XXI">xxi</a>, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Tso Tsung-t‘ang, <a href="#Page_63">63</a>.</li> - -<li>Tsui-li, battle of, <a href="#Page_XXX">xxx</a>.</li> - -<li>Tu Chung-wei, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li>Tu Mu’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, -<a href="#Page_15">15</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_23">23</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a>, -<a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_45">45</a>, -<a href="#Page_46">46</a>, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_57">57</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>, -<a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, -<a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, -<a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, -<a href="#Page_107">107</a>, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_119">119</a>, -<a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_126">126</a>, <a href="#Page_131">131</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>, -<a href="#Page_146">146</a>, <a href="#Page_148">148</a>, <a href="#Page_149">149</a>, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>, -<a href="#Page_156">156</a>, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>, <a href="#Page_161">161</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_165">165</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, -<a href="#Page_171">171</a>, <a href="#Page_175">175</a>; referred to, <a href="#Page_20">20</a>, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>, <a href="#Page_150">150</a>; his preface, quoted, <a href="#Page_XIX">xix</a>, -<a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLV">xlv</a>.</li> - -<li><i>Tu Shu Chih</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Tu Yu, <a href="#Page_XXXIII">xxxiii</a>; his notes on Sun Tzŭ in the <i>T‘ung Tien</i>, <a href="#Page_XXXVII">xxxvii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>, -<a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_36">36</a>, <a href="#Page_38">38</a>, <a href="#Page_47">47</a>, <a href="#Page_56">56</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>, -<a href="#Page_77">77</a>, <a href="#Page_83">83</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_100">100</a>, -<a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_116">116</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_137">137</a>, -<a href="#Page_138">138</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>, <a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>; -referred to, <a href="#Page_28">28</a>, <a href="#Page_51">51</a>, <a href="#Page_74">74</a>, <a href="#Page_155">155</a>, <a href="#Page_173">173</a>.</li> - -<li><span class="pagenum" id="Page_203">{203}</span><i>T‘u Shu</i> encyclopaedia. See <i>Ku Chin T‘u Shu Chi Ch‘êng</i>.<br /> - -—Text of Sun Tzŭ in the. See <i>Sun Tzŭ</i>.</li> - -<li>Tung Cho, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_94">94</a>.</li> - -<li><i>T‘ung Chou Lieh Kuo</i>, quoted, <a href="#Page_56">56</a>.</li> - -<li><i>T‘ung Chih</i>, referred to, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><i>T‘ung Tien</i>, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>. <i>See also</i> Tu Yu.<br /> - -—Text of Sun Tzŭ in the. See <i>Sun Tzŭ</i>.</li> - -<li>Turenne, Marshal, on deceiving the enemy, <a href="#Page_61">61</a>; on sieges, <a href="#Page_73">73</a>; on spies, <a href="#Page_169">169</a>.</li> - -<li>Tzŭ-ch‘an, saying of, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Tzŭ-ch‘ang. <i>See</i> Nang Wa.</li> - -<li class="newletter">“<b>U</b>nterricht des Königs von Preussen,” quoted, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> - -<li>Uxbridge, Lord, <a href="#Page_5">5</a>.</li> - -<li class="newletter"><b>V</b>alleys, <a href="#Page_80">80</a>.</li> - -<li>Victory, halfway towards, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>; without fighting, <a href="#Page_17">17</a>.</li> - -<li>Virtues, the five cardinal, <a href="#Page_3">3</a>.</li> - -<li class="newletter"><b>W</b>an, town of, <a href="#Page_122">122</a>.</li> - -<li>Wang Chien, <a href="#Page_124">124</a>.</li> - -<li>Wang Hsi’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_1">1</a>, <a href="#Page_2">2</a>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_23">23</a>, -<a href="#Page_26">26</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_44">44</a>, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, -<a href="#Page_61">61</a>, <a href="#Page_63">63</a>, <a href="#Page_71">71</a>, <a href="#Page_78">78</a>, <a href="#Page_84">84</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, -<a href="#Page_106">106</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>, -<a href="#Page_137">137</a>, <a href="#Page_142">142</a>, <a href="#Page_155">155</a>, <a href="#Page_157">157</a>, <a href="#Page_169">169</a>; referred to, <a href="#Page_67">67</a>, <a href="#Page_76">76</a>.</li> - -<li>Wang Kuo, the rebel, <a href="#Page_94">94</a>.</li> - -<li>Wang Liao, <a href="#Page_128">128</a>.</li> - -<li>Wang Ling, a commentator, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XLI">xli</a>. <i>See also</i> Wang Tzŭ.</li> - -<li>Wang Shih-ch‘ung, <a href="#Page_104">104</a>.</li> - -<li>Wang T‘ing-ts‘ou, <a href="#Page_105">105</a>.</li> - -<li>Wang Tzŭ, quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_24">24</a>.</li> - -<li>Wang-tzŭ Ch‘eng-fu, <a href="#Page_XIII">xiii</a>.</li> - -<li>War, want of fixity in, <a href="#Page_54">54</a>.</li> - -<li>Warlike prince, <a href="#Page_141">141</a>, <a href="#Page_158">158</a>.</li> - -<li>Water, an aid to the attack, <a href="#Page_156">156</a>.</li> - -<li>Waterloo, battle of, <a href="#Page_5">5</a>, <a href="#Page_48">48</a>, <a href="#Page_130">130</a>.</li> - -<li>Weapons, <a href="#Page_14">14</a>.</li> - -<li>Weeping, <a href="#Page_127">127</a>.</li> - -<li>Wei, kingdom of, <a href="#Page_XXXV">xxxv</a>; province of, <a href="#Page_105">105</a>.</li> - -<li>Wei river, <a href="#Page_81">81</a>.</li> - -<li><i>Wei Chih</i> (in the <i>San Kuo Chih</i>), <a href="#Page_XIX">xix</a>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Wei I, <a href="#Page_106">106</a>.</li> - -<li><i>Wei Liao Tzŭ</i>, <a href="#Page_LI">li</a>; quoted, <a href="#Page_35">35</a>, <a href="#Page_73">73</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_107">107</a>, <a href="#Page_125">125</a>; -referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Wei Po, <a href="#Page_165">165</a>.</li> - -<li>Wei Wu Ti. <i>See</i> Ts‘ao Kung.</li> - -<li>Well-being of one’s men, to be studied, <a href="#Page_123">123</a>.</li> - -<li>Wellington, his description of his army at Waterloo, <a href="#Page_130">130</a>; on the eve of Waterloo, <a href="#Page_5">5</a>; saying, of, <a href="#Page_110">110</a>; skilful in dissimulation, <a href="#Page_6">6</a>.</li> - -<li>Wên, Duke of Chin, <a href="#Page_141">141</a>.</li> - -<li><i>Wên Hsien T‘ung K‘ao</i>, quoted, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>; referred to, <a href="#Page_XXI">xxi</a>, -<a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Wên-su, King of, <a href="#Page_132">132</a>.</li> - -<li>Wên Ti, Emperor of Sui dynasty, <a href="#Page_151">151</a>.</li> - -<li>Wên Wang, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>.</li> - -<li>Western Sacred Mountain, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Wind, days of, <a href="#Page_153">153</a>; duration of, <a href="#Page_155">155</a>.</li> - -<li>“Words on Wellington,” quoted, <a href="#Page_5">5</a>.</li> - -<li>Wu, city of, <a href="#Page_XIV">xiv</a>; king of, <a href="#Page_118">118</a>. <i>See also</i> Ho Lu.</li> - -<li>Wu State, <a href="#Page_XXV">xxv</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_129">129</a>, <a href="#Page_159">159</a>; dates in the history of, <a href="#Page_XXVII">xxvii</a>, <a href="#Page_XXVIII">xxviii</a>; -first mentioned in history, <a href="#Page_XXVII">xxvii</a>.</li> - -<li>Wu Ch‘i, <a href="#Page_L">l</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_110">110</a>; compared with Sun Wu, <a href="#Page_XLIII">xliii</a>; plagiary of Sun Tzŭ, <a href="#Page_XXIV">xxiv</a>. See also <i>Wu Tzŭ</i>.</li> - -<li><i>Wu Ch‘i Ching</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Wu Huo, <a href="#Page_29">29</a>.</li> - -<li>Wu Jên-chi, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Wu-lao, heights of, <a href="#Page_104">104</a>.</li> - -<li>Wu Nien-hu, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Wu-tu, town of, <a href="#Page_165">165</a>.</li> - -<li>Wu-tu Ch‘iang, <a href="#Page_80">80</a>.</li> - -<li><i>Wu Tzŭ</i>, <a href="#Page_XIX">xix</a>, <a href="#Page_L">l</a>; quoted, <a href="#Page_24">24</a>, <a href="#Page_56">56</a>, <a href="#Page_66">66</a>, <a href="#Page_77">77</a>, <a href="#Page_80">80</a>, -<a href="#Page_81">81</a>, <a href="#Page_98">98</a>, <a href="#Page_107">107</a>, <a href="#Page_115">115</a>, <a href="#Page_131">131</a>, <a href="#Page_142">142</a>, <a href="#Page_156">156</a>; -referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><span class="pagenum" id="Page_204">{204}</span>Wu Tzŭ-Hsü, <a href="#Page_XXIX">xxix</a>, <a href="#Page_XLVIII">xlviii</a>. <i>See also</i> Wu Yüan.</li> - -<li>Wu Wang, <a href="#Page_XVI">xvi</a>, <a href="#Page_20">20</a>, <a href="#Page_175">175</a>.</li> - -<li>Wu Yüan, <a href="#Page_XIII">xiii</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_56">56</a>; a spurious treatise fathered on, <a href="#Page_XXIX">xxix</a>.</li> - -<li><i>Wu Yüeh Ch‘un Ch‘iu</i>, quoted, <a href="#Page_XIV">xiv</a>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Wylie’s “Notes,” referred to, <a href="#Page_XLI">xli</a>, <a href="#Page_LII">lii</a>.</li> - -<li class="newletter"><b>Y</b>a, King of Chao, <a href="#Page_144">144</a>.</li> - -<li>Yang Han, <a href="#Page_115">115</a>.</li> - -<li>Yang-p‘ing, city of, <a href="#Page_46">46</a>.</li> - -<li>Yangtsze river, <a href="#Page_123">123</a>.</li> - -<li>Yao Hsiang, <a href="#Page_78">78</a>.</li> - -<li>Yarkand, battle of, <a href="#Page_132">132</a>.</li> - -<li>Yeh Shih or Yeh Shui-hsin, his theory about Sun Tzŭ, <a href="#Page_XXI">xxi</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXV">xxv</a>; on Sun Tzŭ’s style, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Yellow Emperor, the, <a href="#Page_XVI">xvi</a>, <a href="#Page_84">84</a>.</li> - -<li>Yellow Turban rebels, <a href="#Page_154">154</a>.</li> - -<li>Yen, King of Hsü, <a href="#Page_XVI">xvi</a>, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Yen Shih-ku, <a href="#Page_167">167</a>.</li> - -<li>Yen Ti, <a href="#Page_84">84</a>.</li> - -<li>Yen Tzŭ, quoted, <a href="#Page_98">98</a>.</li> - -<li><i>Yin</i> and <i>Yang</i>, <a href="#Page_2">2</a>.</li> - -<li>Yin dynasty, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>.</li> - -<li><i>Yin Fu Ching</i>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_111">111</a>.</li> - -<li>Ying, capital of Ch‘u, <a href="#Page_XII">xii</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Ying K‘ao-shu, <a href="#Page_XXI">xxi</a>.</li> - -<li>Yo Fei, a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Yo I, <a href="#Page_117">117</a>.</li> - -<li><i>Yü Hai</i>, quoted, <a href="#Page_XLII">xlii</a>; referred to, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Yü Lan encyclopaedia. See <i>T‘ai P‘ing Yü Lan</i>.<br /> - -—Text of Sun Tzŭ in the. See <i>Sun Tzŭ</i>.</li> - -<li>Yüan, the two, opponents of Ts‘ao Ts‘ao, <a href="#Page_XXXV">xxxv</a>.</li> - -<li><i>Yüan Chien Lei Han</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>Yüan Shao, <a href="#Page_151">151</a>.</li> - -<li>Yüeh State, <a href="#Page_129">129</a>; compared with Wu, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>; first mentioned in history, <a href="#Page_XXVII">xxvii</a>.</li> - -<li><i>Yüeh Chüeh Shu</i>, quoted, <a href="#Page_XIV">xiv</a>.</li> - -<li><i>Yüeh Yü</i>, <a href="#Page_XXI">xxi</a>.</li> - -<li><i>Yung Lo Ta Tien</i>, <a href="#Page_LII">lii</a>.</li> -</ul> - - - -<div class="chapter"> -<h2 class="nobreak">CORRIGENDA</h2> -</div> - - -<ul class="corrigenda"> -<li>P. <a href="#Page_IX">ix</a>, <i>note</i>: For “edition” read “translation.”</li> - -<li>„ <a href="#Page_14">14</a>, line 3: For “by” read “in the.”</li> - -<li>„ <a href="#Page_16">16</a>, line 5: For “T.” read “<cite>T‘u Shu</cite>.”</li> - -<li>„ „ § 19, <i>note</i>: Before “War” insert “Soldiers are not to be used as playthings.”</li> - -<li>„ <a href="#Page_17">17</a>, § 1: <span xml:lang="zh" lang="zh">全軍</span>, etc. The more I think about it, the more I prefer the rendering suggested on p. <a href="#Page_159">159</a>, § 22, <i>note</i>.</li> - -<li>„ „ § 1 <i>note</i>, and p. <a href="#Page_78">78</a>, line 6: Insert “the” before “Ssŭ-ma Fa.”</li> - -<li>„ <a href="#Page_33">33</a>, note on heading: Cf. X. § 12, where <span xml:lang="zh" lang="zh">勢</span> is translated “strength,” though it might also be “conditions.” The three words -<span xml:lang="zh" lang="zh">執</span>, <span xml:lang="zh" lang="zh">埶</span> and <span xml:lang="zh" lang="zh">勢</span> have been much confused. It appears from the <cite>Shuo Wên</cite> -that the last character is post-classical, so that Sun Tzŭ must have used either <span xml:lang="zh" lang="zh">執</span> or <span xml:lang="zh" lang="zh">埶</span> in all senses.</li> - -<li>„ <a href="#Page_45">45</a>, line 1: For “sublety” read “subtlety.”</li> - -<li>„ <a href="#Page_63">63</a>, line 4: M. Chavannes writes in the <cite>T‘oung Pao</cite>, 1906, p. 210: <span xml:lang="fr" lang="fr">“Le général Pan Tch‘ao n’a jamais porté les armes chinoises -jusque sur les bords de la mer Caspienne.”</span> I hasten to correct my statement on this authority.</li> - -<li>„ <a href="#Page_80">80</a>, 9<sup>th</sup> line from the bottom: For 囗 read 口.</li> - -<li>„ <a href="#Page_109">109</a>, § 23, <i>note</i>, and p. <a href="#Page_126">126</a>, 5<sup>th</sup> line from bottom: For “Huang Shih-kung” read “Huang-shih Kung.”</li> - -<li>„ <a href="#Page_124">124</a>, line 7: For “Ch‘ên” read “Ch‘ên Hao.”</li> - -<li>„ <a href="#Page_136">136</a>, 11<sup>th</sup> line from bottom: Insert “to” before “select.”</li> - -<li>„ <a href="#Page_152">152</a>, § 2: Substitute semi-colon for full stop after “available.”</li> -</ul> - - - -<div class="chapter"> -<h2 class="nobreak">Footnotes</h2> -</div> - -<div class="footnote"> - -<p><a href="#FNanchor1" class="label" id="Footnote1">[1]</a> Published at Paris in 1782.</p> - -<p><a href="#FNanchor2" class="label" id="Footnote2">[2]</a> A rather distressing Japanese flavour pervades the work throughout. -Thus, King Ho Lu masquerades as “Katsuryo,” Wu and Yüeh become “Go” and -“Etsu,” etc. etc.</p> - -<p><a href="#FNanchor3" class="label" id="Footnote3">[3]</a> A notable exception is to be found in Biot’s edition of the <i>Chou Li</i>.</p> - -<p><a href="#FNanchor4" class="label" id="Footnote4">[4]</a> <i>Shih Chi</i>, ch. 65.</p> - -<p><a href="#FNanchor5" class="label" id="Footnote5">[5]</a> Also written <span xml:lang="zh" lang="zh">闔閭</span> Ho Lü. He reigned from 514 to 496 B.C.</p> - -<p><a href="#FNanchor6" class="label" id="Footnote6">[6]</a> <i>Shih Chi</i>, ch. 130, f. 6 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor7" class="label" id="Footnote7">[7]</a> I note that M. Chavannes translates <span xml:lang="zh" lang="zh">民勞</span> <span xml:lang="fr" lang="fr">“le peuple est épuisé.”</span> -Sun Tzŭ’s own book (see especially VII §§ 24–26) the ordinary meaning -of <span xml:lang="zh" lang="zh">民</span> is “army,” and this, I think, is more suitable here.</p> - -<p><a href="#FNanchor8" class="label" id="Footnote8">[8]</a> These words are given also in Wu Tzŭ-hsü’s biography, ch. 66, fol. 3 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor9" class="label" id="Footnote9">[9]</a> The appellation of <span xml:lang="zh" lang="zh">囊瓦</span> Nang Wa.</p> - -<p><a href="#FNanchor10" class="label" id="Footnote10">[10]</a> <i>Shih Chi</i>, ch. 31, fol. 6 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor11" class="label" id="Footnote11">[11]</a> <i>Ibid</i>. ch. 25, fol. 1 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor12" class="label" id="Footnote12">[12]</a> The appellation of <span xml:lang="zh" lang="zh">狐偃</span> Hu Yen, mentioned in ch. 39 under the year 637.</p> - -<p><a href="#FNanchor13" class="label" id="Footnote13">[13]</a> <span xml:lang="zh" lang="zh">王子城父</span> Wang-Tzŭ Ch‘êng-fu, ch. 32, year 607.</p> - -<p><a href="#FNanchor14" class="label" id="Footnote14">[14]</a> The mistake is natural enough. Native critics refer to the <span xml:lang="zh" lang="zh">越絶書</span>, -a work of the Han dynasty, which says (ch. 2, fol. <i>3</i><sup>o</sup> of my edition): -<span xml:lang="zh" lang="zh">巫門外大冢吳王客齊孫武冢也去縣十里善爲兵法</span> “Ten <i>li</i> outside the Wu gate -[of the city of <span xml:lang="zh" lang="zh">吳</span> Wu, now Soochow in Kiangsu] there is a great mound, -raised to commemorate the entertainment of Sun Wu of Ch‘i who excelled -in the art of war, by the King of Wu.”</p> - -<p><a href="#FNanchor15" class="label" id="Footnote15">[15]</a> <span xml:lang="zh" lang="zh">孫子者吳人也善爲兵法辟幽居世人莫知其能</span>.</p> - -<p><a href="#FNanchor16" class="label" id="Footnote16">[16]</a> <span xml:lang="zh" lang="zh">君臣乖心則孫子不能以應敵</span>.</p> - -<p><a href="#FNanchor17" class="label" id="Footnote17">[17]</a> <span xml:lang="zh" lang="zh">孫武以三萬破楚二十萬者楚無法故也</span>.</p> - -<p><a href="#FNanchor18" class="label" id="Footnote18">[18]</a> The <i>Shih Chi</i>, on the other hand, says: <span xml:lang="zh" lang="zh">臏亦孫武之後世子孫也</span>. -I may remark in passing that the name <span xml:lang="zh" lang="zh">武</span> for one who was a great -warrior is just as suspicious as <span xml:lang="zh" lang="zh">臏</span> for a man who had his feet cut -off.</p> - -<p><a href="#FNanchor19" class="label" id="Footnote19">[19]</a> An allusion to <span xml:lang="zh" lang="zh">易經</span>, <span xml:lang="zh" lang="zh">繫辭</span>, II. 2: <span xml:lang="zh" lang="zh">弦木爲弧剡木爲矢弧矢之利以威天下</span> “They -attached strings to wood to make bows, and sharpened wood to make -arrows. The use of bows and arrows is to keep the Empire in awe.”</p> - -<p><a href="#FNanchor20" class="label" id="Footnote20">[20]</a> <span xml:lang="zh" lang="zh">論語</span> XII. 7.</p> - -<p><a href="#FNanchor21" class="label" id="Footnote21">[21]</a> <span xml:lang="zh" lang="zh">書經</span> V. iv. 7.</p> - -<p><a href="#FNanchor22" class="label" id="Footnote22">[22]</a> <span xml:lang="zh" lang="zh">易經</span>, 7<sup>th</sup> diagram (<span xml:lang="zh" lang="zh">師</span>).</p> - -<p><a href="#FNanchor23" class="label" id="Footnote23">[23]</a> <span xml:lang="zh" lang="zh">詩經</span> III. 1. vii. 5.</p> - -<p><a href="#FNanchor24" class="label" id="Footnote24">[24]</a> <span xml:lang="zh" lang="zh">司馬法</span> ch. 1 (<span xml:lang="zh" lang="zh">仁本</span>) <i>ad init</i>. The text of the passage in the <span xml:lang="zh" lang="zh">圖書</span> -<i>T‘u Shu</i> (<span xml:lang="zh" lang="zh">戎政典</span>, ch. 85) is: <span xml:lang="zh" lang="zh">是故殺人安人殺之可也</span>.</p> - -<p><a href="#FNanchor25" class="label" id="Footnote25">[25]</a> The son and successor of Ho Lu. He was finally defeated and overthrown by -<span xml:lang="zh" lang="zh">勾踐</span> Kou Chien, King of Yüeh, in 473 B.C. See <i>post</i>.</p> - -<p><a href="#FNanchor26" class="label" id="Footnote26">[26]</a> King Yen of <span xml:lang="zh" lang="zh">徐</span> Hsü, a fabulous being, of whom Sun Hsing-yen says in -his preface: <span xml:lang="zh" lang="zh">仁而敗</span> “His humanity brought him to destruction.” See <i>Shih -chi</i> ch. 5, f. 1 <i>v</i><sup>o</sup> and M. Chavannes’ note, <i>Mémoires Historiques</i>, tom. II p. 8.</p> - -<p><a href="#FNanchor27" class="label" id="Footnote27">[27]</a> <i>T‘u Shu</i>, <i>ibid</i>. ch. 90: -<span xml:lang="zh" lang="zh">操聞上古有弧矢之利論語曰足兵尙書八政曰師易曰師貞丈人吉詩曰王赫斯怒爰征其旅黃帝 -湯武咸用干戚以濟世也司馬法曰人故殺人殺之可也恃武者滅恃文者亡夫差偃王是也聖人之 -用兵戢而時動不得已而用之</span>.</p> - -<p><a href="#FNanchor28" class="label" id="Footnote28">[28]</a> The passage I have put in brackets is omitted in the <i>T‘u Shu</i>, and may be -an interpolation. It was known, however, to <span xml:lang="zh" lang="zh">張守</span>節 Chang Shou-chieh of -the T‘ang dynasty, and appears in the <i>T‘ai P‘ing Yü Lan</i>.</p> - -<p><a href="#FNanchor29" class="label" id="Footnote29">[29]</a> Ts‘ao Kung seems to be thinking of the first part of chap. II, perhaps -especially of § 8.</p> - -<p><a href="#FNanchor30" class="label" id="Footnote30">[30]</a> <span xml:lang="zh" lang="zh">吾觀兵書戰策多矣孫武所著深矣孫子者齊人也名武爲吳王闔閭作兵法一十三篇試之 -婦人卒以爲將西破强楚入郢北威齊晉後百歲餘有孫臏是武之後也審計重舉明畫深圖不可相誣 -而但世人未之深亮訓說況文煩富行於世者失其旨要故撰爲略解焉.</span></p> - -<p><a href="#FNanchor31" class="label" id="Footnote31">[31]</a> <span xml:lang="zh" lang="zh">漢書藝文志、兵權謀</span>.</p> - -<p><a href="#FNanchor32" class="label" id="Footnote32">[32]</a> The <span xml:lang="zh" lang="zh">宋藝文志</span> mentions two editions of Sun Tzŭ in 3 <i>chüan</i>, namely -<span xml:lang="zh" lang="zh">孫武孫子</span> and <span xml:lang="zh" lang="zh">朱服校定孫子</span>.</p> - -<p><a href="#FNanchor33" class="label" id="Footnote33">[33]</a> See chap. <a href="#Page_114">XI</a>.</p> - -<p><a href="#FNanchor34" class="label" id="Footnote34">[34]</a> <span xml:lang="zh" lang="zh">吳王召孫子問以兵法每陳一篇王不知口之稱善</span>.</p> - -<p><a href="#FNanchor35" class="label" id="Footnote35">[35]</a> <span xml:lang="zh" lang="zh">按此皆釋九地篇義辭意甚詳故其篇帙不能不多也</span>.</p> - -<p><a href="#FNanchor36" class="label" id="Footnote36">[36]</a> Such as the <span xml:lang="zh" lang="zh">八陣圖</span>, quoted in <span xml:lang="zh" lang="zh">鄭玄</span> Chêng Hsüan’s commentary on -the <i>Chou Li</i>, the <span xml:lang="zh" lang="zh">戰鬭大甲兵法</span> and <span xml:lang="zh" lang="zh">兵法雜占</span>, mentioned in -the <span xml:lang="zh" lang="zh">隋志</span> <i>Sui Chih</i>, and the <span xml:lang="zh" lang="zh">三十二壘經</span>, in the <i>Hsin T‘ang Chih</i>.</p> - -<p><a href="#FNanchor37" class="label" id="Footnote37">[37]</a> On the other hand, it is noteworthy that <span xml:lang="zh" lang="zh">吳子</span> <i>Wu Tzŭ</i>, which is now -in 6 chapters, has 48 assigned to it in the <i>Han Chih</i>. Likewise, the <span xml:lang="zh" lang="zh">中庸</span> -<i>Chung Yung</i> is credited with 49 chapters, though now in one only. In the case of -such very short works, one is tempted to think that <span xml:lang="zh" lang="zh">篇</span> might simply mean “leaves.”</p> - -<p><a href="#FNanchor38" class="label" id="Footnote38">[38]</a> See <i>T‘u Shu</i>, <span xml:lang="zh" lang="zh">經籍典</span>, ch. 442, <span xml:lang="zh" lang="zh">彚考</span> 2.</p> - -<p><a href="#FNanchor39" class="label" id="Footnote39">[39]</a> An extract will be found on p. <a href="#Page_XLV">xlv</a>.</p> - -<p><a href="#FNanchor40" class="label" id="Footnote40">[40]</a> <span xml:lang="zh" lang="zh">武所著書凡數十萬言曹魏武帝削其繁剩筆其精切凡十三篇成爲一編</span>.</p> - -<p><a href="#FNanchor41" class="label" id="Footnote41">[41]</a> <span xml:lang="zh" lang="zh">其所爲注解十不釋一此蓋非曹不能盡注解也</span>.</p> - -<p><a href="#FNanchor42" class="label" id="Footnote42">[42]</a> <span xml:lang="zh" lang="zh">予尋魏志見曹自作兵書十餘萬言諸將 -征戰皆以新書從事從令者克捷違教者負敗 -意曹自於新書中馳驟其說自成一家事業不 -欲隨孫武後盡解其書不然者曹其不能耶今 -新書已亡不可復知</span>.</p> - -<p><a href="#FNanchor43" class="label" id="Footnote43">[43]</a> <span xml:lang="zh" lang="zh">魏氏瑣連孫武之法</span>.</p> - -<p><a href="#FNanchor44" class="label" id="Footnote44">[44]</a> See <span xml:lang="zh" lang="zh">孫子兵法序</span>.</p> - -<p><a href="#FNanchor45" class="label" id="Footnote45">[45]</a> <span xml:lang="zh" lang="zh">謙言解其觕略</span>.</p> - -<p><a href="#FNanchor46" class="label" id="Footnote46">[46]</a> Ch. 99, fol. 5 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor47" class="label" id="Footnote47">[47]</a> <span xml:lang="zh" lang="zh">然史記稱十三篇在漢志之前不得以後來附益者爲本書牧之言固未可以爲據也</span>.</p> - -<p><a href="#FNanchor48" class="label" id="Footnote48">[48]</a> <i>Shih chi</i>, 65 <i>ad fin:</i> <span xml:lang="zh" lang="zh">世俗所稱師旅皆道孫子十三篇吳起兵法世多有故弗論</span>.</p> - -<p><a href="#FNanchor49" class="label" id="Footnote49">[49]</a> <span xml:lang="zh" lang="zh">葉適</span> Yeh Shih of the Sung dynasty [1151–1223]. See <span xml:lang="zh" lang="zh">文獻通考</span>, -ch. 221, ff. 7, 8.</p> - -<p><a href="#FNanchor50" class="label" id="Footnote50">[50]</a> See <i>Tso Chuan</i> <span xml:lang="zh" lang="zh">隱公</span>, I. 3 <i>ad fin</i>. and XI. 3 <i>ad init</i>. He hardly deserves -to be bracketed with assassins.</p> - -<p><a href="#FNanchor51" class="label" id="Footnote51">[51]</a> See pp. <a href="#Page_66">66</a>, <a href="#Page_128">128</a>.</p> - -<p><a href="#FNanchor52" class="label" id="Footnote52">[52]</a> See <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">僖公</span>, XXX. 5.</p> - -<p><a href="#FNanchor53" class="label" id="Footnote53">[53]</a> See p. <a href="#Page_128">128</a>. Chuan Chu is the abbreviated form of his name.</p> - -<p><a href="#FNanchor54" class="label" id="Footnote54">[54]</a> <i>I.e.</i> Po P‘ei. See <i>ante</i>.</p> - -<p><a href="#FNanchor55" class="label" id="Footnote55">[55]</a> <span xml:lang="zh" lang="zh">遷載孫武齊人而用於吳在闔閭時破楚入郢爲大將按左氏無孫武他書所有左氏不必 -盡有然穎考叔曹劌燭之武鱄設諸之流微賤暴用事左氏未嘗遺而武功名章灼如此乃更闕又 -同時伍員宰嚭一一銓次乃獨不及武邪</span>.</p> - -<p><a href="#FNanchor56" class="label" id="Footnote56">[56]</a> The nucleus of this work is probably genuine, though large additions have -been made by later hands. Kuan Chung died in 645 B.C.</p> - -<p><a href="#FNanchor57" class="label" id="Footnote57">[57]</a> See <i>Infra</i>, p. 1.</p> - -<p><a href="#FNanchor58" class="label" id="Footnote58">[58]</a> I do not know what work this is, unless it be the last chapter of the <span xml:lang="zh" lang="zh">國語</span>. -Why that chapter should be singled out, however, is not clear.</p> - -<p><a href="#FNanchor59" class="label" id="Footnote59">[59]</a> About 480 B.C.</p> - -<p><a href="#FNanchor60" class="label" id="Footnote60">[60]</a> <span xml:lang="zh" lang="zh">詳味孫子與管子六韜越語相出入春秋末戰國初山林處士所爲其言得用於吳者其徒 -夸大之說也</span>.</p> - -<p><a href="#FNanchor61" class="label" id="Footnote61">[61]</a> That is, I suppose, the age of Wu Wang and Chou Kung.</p> - -<p><a href="#FNanchor62" class="label" id="Footnote62">[62]</a> In the 3<sup>rd</sup> century B.C.</p> - -<p><a href="#FNanchor63" class="label" id="Footnote63">[63]</a> Ssŭ-ma Jang-chü, whose family name was <span xml:lang="zh" lang="zh">田</span> T‘ien, lived in the -latter half of the 6<sup>th</sup> century B.C., and is also believed to have -written a work on war. See <i>Shih Chi</i>, ch. 64, and <i>infra</i>, p. 1.</p> - -<p><a href="#FNanchor64" class="label" id="Footnote64">[64]</a> <span xml:lang="zh" lang="zh">自周之盛至春秋凡將兵者必與聞國政未有特將於外者六國時此制始改吳雖蠻夷而 -孫武爲大將乃不爲命卿而左氏無傳焉可乎故凡謂穰苴孫武者皆辯士妄相標指非事實其言 -闔閭試以婦人尤爲奇險不足信</span>.</p> - -<p><a href="#FNanchor65" class="label" id="Footnote65">[65]</a> See the end of the passage quoted from the <i>Shih Chi</i> on p. <a href="#Page_XII">xii</a>.</p> - -<p><a href="#FNanchor66" class="label" id="Footnote66">[66]</a> In the <span xml:lang="zh" lang="zh">書錄解題</span>, a classified catalogue of his family library.</p> - -<p><a href="#FNanchor67" class="label" id="Footnote67">[67]</a> See <i>Wen Hsien T‘ung K‘ao</i>, ch. 221, f. 9 <i>r</i><sup>o</sup>: -<span xml:lang="zh" lang="zh">世之言兵者祖孫武然孫武事吳闔閭而不見於左傳不知果何時人也.</span></p> - -<p><a href="#FNanchor68" class="label" id="Footnote68">[68]</a> See <i>Hsü Lu</i>, f. 14 <i>r</i><sup>o</sup>: <span xml:lang="zh" lang="zh">孫吳或是古書</span>.</p> - -<p><a href="#FNanchor69" class="label" id="Footnote69">[69]</a> <span xml:lang="zh" lang="zh">按孫子生於敬王之代故周秦兩漢諸書皆多襲用其文</span>. -Here is a list of the passages in Sun Tzŭ from which -either the substance or the actual words have been appropriated by early authors: -VII. 9; IX. 17; I. 24 (<span xml:lang="zh" lang="zh">戰國策</span>). IX. 23; IX. 1, 3, 7; V. 1; III. 18; XI. -58; VII. 31; VII. 24; VII. 26; IX. 15; IX. 4 (<i>bis</i>) (<span xml:lang="zh" lang="zh">吳子</span>). III. 8; IV. 7 -(<span xml:lang="zh" lang="zh">尉繚子</span>). VII. 19; V. 14; III. 2 (<span xml:lang="zh" lang="zh">鶡冠子</span>). III. 8; XI. 2; I. 19; XI. 58; -X. 10 & VI. 1 (史記. Two of the above are given as quotations). V. 13; -IV. 2 (<span xml:lang="zh" lang="zh">呂氏春秋</span>). IX. 11, 12; XI. 30; I. 13; VII. 19 & IV. 7; VII. 32; -VII. 25; IV. 20 & V. 23; IX. 43; V. 15; VII. 26; V. 4 & XI. 39; VIII. 11; -VI. 4 (<span xml:lang="zh" lang="zh">淮南子</span>). V. 4 (<span xml:lang="zh" lang="zh">太元經</span>). II. 20; X. 14 (<span xml:lang="zh" lang="zh">潛夫論</span>).</p> - -<p><a href="#FNanchor70" class="label" id="Footnote70">[70]</a> See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that the <i>Tso -Chuan</i> must have been written in the 5<sup>th</sup> century, but not before 424 B.C.</p> - -<p><a href="#FNanchor71" class="label" id="Footnote71">[71]</a> The instances quoted are:—III. 14, 15: <span xml:lang="zh" lang="zh">同</span> is said to be equivalent to <span xml:lang="zh" lang="zh">昌</span>; -II. 15: <span xml:lang="zh" lang="zh">𦮼</span> = <span xml:lang="zh" lang="zh">萁</span>; VII. 28: <span xml:lang="zh" lang="zh">歸</span> = <span xml:lang="zh" lang="zh">息</span>; XI. 60: <span xml:lang="zh" lang="zh">詳</span> = <span xml:lang="zh" lang="zh">佯</span>; XI. 24: the use -of <span xml:lang="zh" lang="zh">鬥</span> instead of <span xml:lang="zh" lang="zh">鬭</span> (the later form); XI. 64: <span xml:lang="zh" lang="zh">誅</span> = <span xml:lang="zh" lang="zh">治</span>; IX. 3: <span xml:lang="zh" lang="zh">絶</span> = <span xml:lang="zh" lang="zh">越</span>; -III. 11: <span xml:lang="zh" lang="zh">周</span> and 𨻶 antithetically opposed in the sense of <span xml:lang="zh" lang="zh">無缺</span> and <span xml:lang="zh" lang="zh">有缺</span>; -XI. 56: <span xml:lang="zh" lang="zh">犯</span> = <span xml:lang="zh" lang="zh">動</span>; XI. 31: <span xml:lang="zh" lang="zh">方</span> = <span xml:lang="zh" lang="zh">縛</span>.</p> - -<p><a href="#FNanchor72" class="label" id="Footnote72">[72]</a> See <i>Mencius</i> III. 1. iii. 13–20.</p> - -<p><a href="#FNanchor73" class="label" id="Footnote73">[73]</a> <span xml:lang="zh" lang="zh">山林處士</span> need not be pressed to mean an actual dweller in the -mountains. I think it simply denotes a person living a retired life -and standing aloof from public affairs.</p> - -<p><a href="#FNanchor74" class="label" id="Footnote74">[74]</a> When Wu first appears in the <i>Ch‘un Ch‘iu</i> in 584, it is already at variance -with its powerful neighbour. The <i>Ch‘un Ch‘iu</i> first mentions Yüeh in 537, the -<i>Tso Chuan</i> in 601.</p> - -<p><a href="#FNanchor75" class="label" id="Footnote75">[75]</a> This is explicitly stated in the <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">昭公</span> XXXII, 2: -<span xml:lang="zh" lang="zh">夏吳伐越始用師於越也.</span></p> - -<p><a href="#FNanchor76" class="label" id="Footnote76">[76]</a>There is this to be said for the later period, that the feud would tend to -grow more bitter after each encounter, and thus more fully justify the language -used in XI. § 30.</p> - -<p><a href="#FNanchor77" class="label" id="Footnote77">[77]</a> See his preface to Sun Tzŭ:—<span xml:lang="zh" lang="zh">入郢威齊晉之功歸之子胥故春秋傳不載其名 -葢功成不受官</span>.</p> - -<p><a href="#FNanchor78" class="label" id="Footnote78">[78]</a> With Wu Yüan himself the case is just the reverse:—a spurious -treatise on war has been fathered on him simply because he was a -great general. Here we have an obvious inducement to forgery. Sun -Wu, on the other hand, cannot have been widely known to fame in the -5<sup>th</sup> century.</p> - -<p><a href="#FNanchor79" class="label" id="Footnote79">[79]</a> See <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">定公</span>, 4<sup>th</sup> year (506), § 14: <span xml:lang="zh" lang="zh">自昭王卽位無歲不有吳師</span> -“From the date of King Chao’s accession [515] there was no year in -which Ch‘u was not attacked by Wu.”</p> - -<p><a href="#FNanchor80" class="label" id="Footnote80">[80]</a> See <i>supra</i>, p. <a href="#Page_XX">xx</a>.</p> - -<p><a href="#FNanchor81" class="label" id="Footnote81">[81]</a> <span xml:lang="zh" lang="zh">秦漢已來用兵皆用其法而或祕其書不肯注以傳世魏武始爲之注</span>.</p> - -<p><a href="#FNanchor82" class="label" id="Footnote82">[82]</a> See <span xml:lang="zh" lang="zh">宋藝文志</span>.</p> - -<p><a href="#FNanchor83" class="label" id="Footnote83">[83]</a> Alluded to on p. <a href="#Page_XVII">xvii</a>, note 3.</p> - -<p><a href="#FNanchor84" class="label" id="Footnote84">[84]</a> <i>Loc. cit.</i>: <span xml:lang="zh" lang="zh">葢宋人又從大興朱氏處見明人刻本餘則世無傳者</span>.</p> - -<p><a href="#FNanchor85" class="label" id="Footnote85">[85]</a> A good biographical notice, with a list of his works, will be found in the -<span xml:lang="zh" lang="zh">國朝詩人徵略</span>, ch. 48, fol. 18 <i>sqq</i>.</p> - -<p><a href="#FNanchor86" class="label" id="Footnote86">[86]</a> Preface <i>ad fin</i>.: <span xml:lang="zh" lang="zh">吾家出樂安眞孫子之後媿余徒讀祖書考証文字不通方 -略亦享承平之福者久也</span> -“My family comes from Lo-an, and we are really descended from Sun -Tzŭ. I am ashamed to say that I only read my ancestor’s work from -a literary point of view, without comprehending the military -technique. So long have we been enjoying the blessings of peace!”</p> - -<p><a href="#FNanchor87" class="label" id="Footnote87">[87]</a> Hua-yin is about 14 miles from <span xml:lang="zh" lang="zh">潼關</span> T‘ung-kuan on the eastern -border of Shensi. The temple in question is still visited by those -about to make the ascent of the <span xml:lang="zh" lang="zh">華山</span> or Western Sacred Mountain. It -is mentioned in the <span xml:lang="zh" lang="zh">大明一統志</span> [A.D. 1461], ch. 32, f. 22, as the -<span xml:lang="zh" lang="zh">西嶽廟</span>:—<span xml:lang="zh" lang="zh">在華陰縣東五里廟有唐𤣥宗所製華山碑</span> “Situated five <i>li</i> east -of the district city of Hua-yin. The temple contains the Hua-shan -tablet inscribed by the T‘ang Emperor Hsüan Tsung [713–755].”</p> - -<p><a href="#FNanchor88" class="label" id="Footnote88">[88]</a> <span xml:lang="zh" lang="zh">曩予游𨵿中讀華陰嶽廟道藏見有此書後有鄭友賢遺說一卷</span>.</p> - -<p><a href="#FNanchor89" class="label" id="Footnote89">[89]</a> Cf. Sun Hsing-yen’s remark <i>à propos</i> of his mistakes in the -names and order of the commentators: <span xml:lang="zh" lang="zh">吉天保之不深究此書可知</span>.</p> - -<p><a href="#FNanchor90" class="label" id="Footnote90">[90]</a> <span xml:lang="zh" lang="zh">國家令甲以孫子校士所傳本或多錯謬當用古本是正其文適吳念湖太守畢恬溪孝 -廉皆爲此學所得或過于予遂刋一編以課武士</span>.</p> - -<p><a href="#FNanchor91" class="label" id="Footnote91">[91]</a> <i>See</i> my “Catalogue of Chinese Books” (Luzac and Co., 1908), -no. 40.</p> - -<p><a href="#FNanchor92" class="label" id="Footnote92">[92]</a> This is a discussion of 29 difficult passages in Sun Tzŭ, -namely: I. 2; 26; 16; II. 9 & 10; III. 3; III & VII; III. 17; IV. -4; 6; V. 3; 10 & 11; 14; the headings of the 13 chapters, with -special reference to chap. VII; VII. 5; 15 & 16; 27; 33, &c.; -VIII. 1–6; IX. 11; X. 1–20; XI. 23; 31; 19; 43; VII. 12–14 & XI. -52; XI. 56; XIII. 15 & 16; 26; XIII in general.</p> - -<p><a href="#FNanchor93" class="label" id="Footnote93">[93]</a> Preface to Mei Yao-ch‘ên’s edition: <span xml:lang="zh" lang="zh">孫子注者尤多武之書本於兵兵之術非 -一而以不窮爲奇宜其說者之多也</span>.</p> - -<p><a href="#FNanchor94" class="label" id="Footnote94">[94]</a> See <span xml:lang="zh" lang="zh">魏書</span>, ch. 1.</p> - -<p><a href="#FNanchor95" class="label" id="Footnote95">[95]</a> <i>Loc. cit.:</i> <span xml:lang="zh" lang="zh">然前世言善用兵稱曹公曹公嘗與董呂諸袁角其力而勝之遂與吳蜀 -分漢而王傳言魏之將出兵千里每坐計勝敗授其成算諸將用之十不失一一有違者兵輒敗北</span>.</p> - -<p><a href="#FNanchor96" class="label" id="Footnote96">[96]</a> Cf. <span xml:lang="zh" lang="zh">天一閣藏書總目</span> Catalogue of the library of the <span xml:lang="zh" lang="zh">范</span> Fan family -at Ningpo, <span xml:lang="zh" lang="zh">子部</span>, fol. 12 <i>v</i><sup>o</sup>: <span xml:lang="zh" lang="zh">其註多隱辭引而不發</span> “His commentary is -frequently obscure; it furnishes a clue, but does not fully develop -the meaning.”</p> - -<p><a href="#FNanchor97" class="label" id="Footnote97">[97]</a> See <span xml:lang="zh" lang="zh">玉海</span>, ch. 141 <i>ad init</i>.</p> - -<p><a href="#FNanchor98" class="label" id="Footnote98">[98]</a> <i>Wên Hsien T‘ung K‘ao</i>, ch. 221, f. 9 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor99" class="label" id="Footnote99">[99]</a> Ch. 207, f. 5 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor100" class="label" id="Footnote100">[100]</a> It is interesting to note that M. Pelliot has recently -discovered chapters 1, 4 and 5 of this lost work in the “Grottos of -the Thousand Buddhas.” <i>See</i> B. E. F. E. O, t. VIII, nos. 3–4, p. 525.</p> - -<p><a href="#FNanchor101" class="label" id="Footnote101">[101]</a> <i>Loc. cit.</i></p> - -<p><a href="#FNanchor102" class="label" id="Footnote102">[102]</a> <i>Wên Hsien T‘ung K‘ao</i>, ch. 221, f. 9: -<span xml:lang="zh" lang="zh">世謂牧慨然最喜論兵欲試而不得者其學能道春秋戰國時事甚博而詳知兵者有取焉</span>.</p> - -<p><a href="#FNanchor103" class="label" id="Footnote103">[103]</a> Preface to his commentary (<i>T‘u Shu</i>, <span xml:lang="zh" lang="zh">經籍典</span>, ch. 442): -<span xml:lang="zh" lang="zh">武之所論大約用仁義使機權也</span>.</p> - -<p><a href="#FNanchor104" class="label" id="Footnote104">[104]</a> <i>Ibid</i>.: <span xml:lang="zh" lang="zh">自武死後凡千歲將兵者有成者有敗者勘其事跡皆與武所著書 -一一相抵當</span>.</p> - -<p><a href="#FNanchor105" class="label" id="Footnote105">[105]</a> <i>T‘ung K‘ao, loc. cit.</i>: <span xml:lang="zh" lang="zh">皥以曹公注隱微杜牧注闊踈重爲之注云</span>.</p> - -<p><a href="#FNanchor106" class="label" id="Footnote106">[106]</a> <i>Ibid</i>.</p> - -<p><a href="#FNanchor107" class="label" id="Footnote107">[107]</a> The Hsia, the Shang, and the Chou. Although the last-named -was nominally existent in Sun Tzŭ’s day, it retained hardly a -vestige of power, and the old military organisation had -practically gone by the board. I can suggest no other explanation -of the passage.</p> - -<p><a href="#FNanchor108" class="label" id="Footnote108">[108]</a> See <i>Chou Li</i>, XXIX. 6–10.</p> - -<p><a href="#FNanchor109" class="label" id="Footnote109">[109]</a> See <i>T‘u Shu</i>, <span xml:lang="zh" lang="zh">戎政典</span>, ch. 90, f. 2 <i>v</i><sup>o</sup>: -<span xml:lang="zh" lang="zh">後之學者徒見其書又各牽於己見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰 -此戰國相傾之說也三代王者之師司馬九伐之法武不及也然亦愛其文略而意深其行師用 -兵料敵制勝亦皆有法其言甚有序次而注者汨之或失其意乃自爲注凡膠于偏見者皆抉去 -傅以已意而發之然後武之說不汨而明吾知此書當與三家並傳而後世取其說者往往于吾 -聖兪多焉</span>.</p> - -<p><a href="#FNanchor110" class="label" id="Footnote110">[110]</a> <i>T‘ung K‘ao</i>, ch. 221, f. 11 <i>r</i><sup>o</sup>: <span xml:lang="zh" lang="zh">晳以古本校正闕誤</span>.</p> - -<p><a href="#FNanchor111" class="label" id="Footnote111">[111]</a> See <span xml:lang="zh" lang="zh">四庫全書</span>, ch. 99, f. 16 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor112" class="label" id="Footnote112">[112]</a> This appears to be still extant. See Wylie’s “Notes,” p. 91 -(new edition).</p> - -<p><a href="#FNanchor113" class="label" id="Footnote113">[113]</a> <i>T‘ung K‘ao, loc. cit.</i>: -<span xml:lang="zh" lang="zh">仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗訪知兵者士大夫人人言兵矣故本 -朝注解孫武書者大扺皆其時人也</span>.</p> - -<p><a href="#FNanchor114" class="label" id="Footnote114">[114]</a> A notable person in his day. His biography is given in the -<i>San Kuo Chih</i>, ch. 10.</p> - -<p><a href="#FNanchor115" class="label" id="Footnote115">[115]</a> Ch. 100, ff. 2, 3.</p> - -<p><a href="#FNanchor116" class="label" id="Footnote116">[116]</a> <i>See</i> p. <a href="#Page_144">144</a>.</p> - -<p><a href="#FNanchor117" class="label" id="Footnote117">[117]</a> <i>Hou Han Shu</i>, ch. 17 <i>ad init</i>.</p> - -<p><a href="#FNanchor118" class="label" id="Footnote118">[118]</a> <i>San Kuo Chih</i>, ch. 54, f. 10 <i>v</i><sup>o</sup> (commentary).</p> - -<p><a href="#FNanchor119" class="label" id="Footnote119">[119]</a> <i>Sung Shih</i>, ch. 365 <i>ad init</i>.</p> - -<p><a href="#FNanchor120" class="label" id="Footnote120">[120]</a> The few Europeans who have yet had an opportunity of -acquainting themselves with Sun Tzŭ are not behindhand in their -praise. In this connection, I may perhaps be excused for quoting -from a letter from Lord Roberts, to whom the sheets of the present -work were submitted previous to publication: “Many of Sun Wu’s -maxims are perfectly applicable to the present day, and no. 11 on -page 77 is one that the people of this country would do well to -take to heart.”</p> - -<p><a href="#FNanchor121" class="label" id="Footnote121">[121]</a> Ch. 140, f. 13 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor122" class="label" id="Footnote122">[122]</a> <i>See</i> IV. § 3.</p> - -<p><a href="#FNanchor123" class="label" id="Footnote123">[123]</a> The allusion may be to Mencius VI. 2. ix. 2: <span xml:lang="zh" lang="zh">戰必克</span>.</p> - -<p><a href="#FNanchor124" class="label" id="Footnote124">[124]</a> <span xml:lang="zh" lang="zh">武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳 -然而起之言兵也輕法制草略無所統紀不若武之書詞約而義盡</span>.</p> - -<p><a href="#FNanchor125" class="label" id="Footnote125">[125]</a> The <i>Tso Chuan</i>.</p> - -<p><a href="#FNanchor126" class="label" id="Footnote126">[126]</a> <span xml:lang="zh" lang="zh">孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論 -語易大傳之流孟荀楊著書皆不及也</span>.</p> - -<p><a href="#FNanchor127" class="label" id="Footnote127">[127]</a> <span xml:lang="zh" lang="zh">是啟人君窮兵黷武之心</span>.</p> - -<p><a href="#FNanchor128" class="label" id="Footnote128">[128]</a> <i>Shih Chi</i>, ch. 25, fol. 1: -<span xml:lang="zh" lang="zh">兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴角之獸見犯則校而况於人懷好惡喜 -怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於大較不權輕重猥云德化不 -當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑罰不可捐於國誅 -伐不可偃於天下用之有巧拙行之有逆順耳</span>.</p> - -<p><a href="#FNanchor129" class="label" id="Footnote129">[129]</a> The first instance of <span xml:lang="zh" lang="zh">木索</span> given in the <i>P‘ei Wên Yün Fu</i> is -from Ssŭ-ma Ch‘ien’s letter to <span xml:lang="zh" lang="zh">任安</span> Jên An (see <span xml:lang="zh" lang="zh">文選</span>, ch. 41, f. 9 -<i>r</i><sup>o</sup>), where M. Chavannes translates it <span xml:lang="fr" lang="fr">“la cangue et la chaîne.”</span> -But in the present passage it seems rather to indicate some single -instrument of torture.</p> - -<p><a href="#FNanchor130" class="label" id="Footnote130">[130]</a> <span xml:lang="zh" lang="zh">兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人 -笞死于市者吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃 -無異意也笞之與斬無異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也 -俱期於除去惡民安活善民</span>.</p> - -<p><a href="#FNanchor131" class="label" id="Footnote131">[131]</a> Cf. <i>Shih Chi</i>, ch. 47, f. 11 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor132" class="label" id="Footnote132">[132]</a> <span xml:lang="zh" lang="zh">季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉 -有曰卽學之於孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年 -何人分爲二道曰文曰武離而俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以 -爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最甚</span>.</p> - -<p><a href="#FNanchor133" class="label" id="Footnote133">[133]</a> See <i>Shu Ching</i>, preface § 55.</p> - -<p><a href="#FNanchor134" class="label" id="Footnote134">[134]</a> See <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">定公</span> X. 2; <i>Shih Chi</i>, ch. 47, f. 4 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor135" class="label" id="Footnote135">[135]</a> <span xml:lang="zh" lang="zh">周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰 -有文事者必有武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎</span>.</p> - -<p><a href="#FNanchor136" class="label" id="Footnote136">[136]</a> <i>Lun Yü</i>, XV. 1.</p> - -<p><a href="#FNanchor137" class="label" id="Footnote137">[137]</a> <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">哀公</span>, XI. 7.</p> - -<p><a href="#FNanchor138" class="label" id="Footnote138">[138]</a> See <i>supra</i>.</p> - -<p><a href="#FNanchor139" class="label" id="Footnote139">[139]</a> <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">定公</span>, X. 2.</p> - -<p><a href="#FNanchor140" class="label" id="Footnote140">[140]</a> <i>Ibid</i>. XII. 5; <i>Chia Yü</i>, ch. 1 <i>ad fin.</i></p> - -<p><a href="#FNanchor141" class="label" id="Footnote141">[141]</a> I have failed to trace this utterance. See note 2 on p. <a href="#Page_XLIII">xliii</a>.</p> - -<p><a href="#FNanchor142" class="label" id="Footnote142">[142]</a> See <i>supra</i>.</p> - -<p><a href="#FNanchor143" class="label" id="Footnote143">[143]</a> <span xml:lang="zh" lang="zh">性理彙要</span>, <i>loc. cit.</i>: <span xml:lang="zh" lang="zh">昔吾夫子對衛靈公以軍旅之事未之學答孔文子 -以甲兵之事未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而 -費人北嘗曰我戰則克而冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵 -之事非所以爲訓也</span>.</p> - -<p><a href="#FNanchor144" class="label" id="Footnote144">[144]</a> See <i>supra</i>.</p> - -<p><a href="#FNanchor145" class="label" id="Footnote145">[145]</a> <i>Viz</i>. <span xml:lang="zh" lang="zh">軍禮</span>, the other four being <span xml:lang="zh" lang="zh">吉</span>, <span xml:lang="zh" lang="zh">凶</span>, -<span xml:lang="zh" lang="zh">賓</span> and <span xml:lang="zh" lang="zh">嘉</span> “worship, -mourning, entertainment of guests and festive rites.” See <i>Shu Ching</i>, II. 1. iii. 8, -and <i>Chou Li</i>, IX. fol. 49.</p> - -<p><a href="#FNanchor146" class="label" id="Footnote146">[146]</a> Preface to Sun Tzŭ: -<span xml:lang="zh" lang="zh">孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮之一不必以爲專門之學 -故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用孫子又何必自 -學之故又曰我戰則克也</span>.</p> - -<p><a href="#FNanchor147" class="label" id="Footnote147">[147]</a> See p. <a href="#Page_166">166</a>.</p> - -<p><a href="#FNanchor148" class="label" id="Footnote148">[148]</a> This is a rather obscure allusion to <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">襄公</span>, -XXXI. 4, where Tzŭ-ch‘an says: <span xml:lang="zh" lang="zh">子有美錦不使人學製焉</span> “If you have a -piece of beautiful brocade, you will not employ a mere learner to -make it up.”</p> - -<p><a href="#FNanchor149" class="label" id="Footnote149">[149]</a> Cf. <i>Tao Tê Ching</i>, ch. 31: <span xml:lang="zh" lang="zh">兵者不祥之器</span>.</p> - -<p><a href="#FNanchor150" class="label" id="Footnote150">[150]</a> Sun Hsing-yen might have quoted Confucius again. See -<i>Lun Yü</i>, XIII. 29, 30.</p> - -<p><a href="#FNanchor151" class="label" id="Footnote151">[151]</a> <span xml:lang="zh" lang="zh">今世泥孔子之言以爲兵書不足觀又泥趙括徒能讀父書之言以爲成法不足 -用又見兵書有權謀有反間以爲非聖人之法皆不知吾儒之學者吏之治事可習而能然 -古人猶有學製之懼兵凶戰危將不素習未可以人命爲嘗試則十三篇之不可不觀也</span>.</p> - -<p><a href="#FNanchor152" class="label" id="Footnote152">[152]</a> Better known as Hsiang <span xml:lang="zh" lang="zh">羽</span> Yü [B.C. 233–202].</p> - -<p><a href="#FNanchor153" class="label" id="Footnote153">[153]</a> The third among the <span xml:lang="zh" lang="zh">五伯</span> (or <span xml:lang="zh" lang="zh">霸</span>) enumerated on p. <a href="#Page_141">141</a>. For the -incident referred to, see <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">僖公</span>, XXII. 4.</p> - -<p><a href="#FNanchor154" class="label" id="Footnote154">[154]</a> See <i>supra</i>, p. <a href="#Page_XVI">xvi</a>, note 4.</p> - -<p><a href="#FNanchor155" class="label" id="Footnote155">[155]</a> <i>Shih Chi</i>, ch. 47, f. 7 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor156" class="label" id="Footnote156">[156]</a> <i>Ibid</i>., ch. 38, f. 8 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor157" class="label" id="Footnote157">[157]</a> <span xml:lang="zh" lang="zh">項梁教籍兵法籍略知其意不肯竟學卒以傾覆不知兵法之弊可勝言哉宋襄徐 -偃仁而敗兵者危機當用權謀孔子猶有要盟勿信微服過宋之時安得妄責孫子以言之不 -純哉</span>.</p> - -<p><a href="#FNanchor158" class="label" id="Footnote158">[158]</a> <span xml:lang="zh" lang="zh">其時去古未遠三代遺規往往於此書見之</span>.</p> - -<p><a href="#FNanchor159" class="label" id="Footnote159">[159]</a> <span xml:lang="zh" lang="zh">其最古者當以孫子吳子司馬法爲本大抵生聚訓練之術權謀運用之宜而已</span>.</p> - -<p><a href="#FNanchor160" class="label" id="Footnote160">[160]</a> See p. <a href="#Page_174">174</a>. Further details on T‘ai Kung will be found in the -<cite>Shih Chi</cite>, ch. 32 <i>ad init.</i> Besides the tradition which makes -him a former minister of Chou Hsin, two other accounts of him are -there given, according to which he would appear to have been first -raised from a humble private station by Wên Wang.</p> - -<p><a href="#FNanchor161" class="label" id="Footnote161">[161]</a> <span xml:lang="zh" lang="zh">其文義不類三代</span>.</p> - -<p><a href="#FNanchor162" class="label" id="Footnote162">[162]</a> <span xml:lang="zh" lang="zh">其言多近於正與戰國權謀頗殊</span>.</p> - -<p><a href="#FNanchor163" class="label" id="Footnote163">[163]</a> See <i>Han Shu</i>, <span xml:lang="zh" lang="zh">張良傳</span>, ch. 40. The work is there called <span xml:lang="zh" lang="zh">太公兵法</span>. -Hence it has been confused with the <i>Liu T‘ao</i>. The <i>T‘u Shu</i> -attributes both the <i>Liu T‘ao</i> and the <i>San Lüeh</i> to T‘ai Kung.</p> - -<p><a href="#FNanchor164" class="label" id="Footnote164">[164]</a> <span xml:lang="zh" lang="zh">其文不類秦漢間書漢光武帝詔雖嘗引之安知非反摭詔中所引二語以證實其書謂之 -北宋以前舊本則可矣</span>. Another work said to have been written by Huang-shih -Kung, and also included in the military section of the Imperial -Catalogue, is the <span xml:lang="zh" lang="zh">素書</span> <i>Su Shu</i> in 1 <i>chüan</i>. A short ethical treatise -of Taoist savour, having no reference whatever to war, it is -pronounced a forgery from the hand of <span xml:lang="zh" lang="zh">張商英</span> Chang Shang-ying -(<i>d</i>. 1121), who edited it with commentary. Correct Wylie’s “Notes,” -new edition, p. 90, and Courant’s “Catalogue des Livres Chinois,” -no. 5056.</p> - -<p><a href="#FNanchor165" class="label" id="Footnote165">[165]</a> <span xml:lang="zh" lang="zh">其書雖僞亦出於有學識謀略者之手也</span>. -We are told in the <span xml:lang="zh" lang="zh">讀書志</span> that the above six works, together with Sun -Tzŭ, were those prescribed for military training in the <span xml:lang="zh" lang="zh">元豐</span> period -(1078–85). See <i>Yü Hai</i>, ch. 140, f. 4 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor166" class="label" id="Footnote166">[166]</a> Also written <span xml:lang="zh" lang="zh">握機經</span> and <span xml:lang="zh" lang="zh">幄機經</span> <i>Wu Chi Ching</i>.</p> - -<p><a href="#FNanchor167" class="label" id="Footnote167">[167]</a> <span xml:lang="zh" lang="zh">其言具有條理</span>.</p> - -<p><a href="#FNanchor168" class="label" id="Footnote168">[168]</a> “Words on Wellington,” by Sir W. Fraser.</p> - -<p><a href="#FNanchor169" class="label" id="Footnote169">[169]</a> “Forty-one Years in India,” chap. 46.</p> - -<p><a href="#FNanchor170" class="label" id="Footnote170">[170]</a> See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., vol. II, p. 490.</p> - -<p><a href="#FNanchor171" class="label" id="Footnote171">[171]</a> <i>See</i> Col. Henderson, <i>op. cit.</i> vol. I. p. 426.</p> - -<p><a href="#FNanchor172" class="label" id="Footnote172">[172]</a> For a number of maxims on this head, see “Marshal Turenne” (Longmans, 1907), p. 29.</p> - -<p><a href="#FNanchor173" class="label" id="Footnote173">[173]</a> “Marshal Turenne,” p. 50.</p> - -<p><a href="#FNanchor174" class="label" id="Footnote174">[174]</a> “Aids to Scouting,” p. 26.</p> - -<p><a href="#FNanchor175" class="label" id="Footnote175">[175]</a> See “Pensées de Napoléon I<sup>er</sup>,” no. 47.</p> - -<p><a href="#FNanchor176" class="label" id="Footnote176">[176]</a> “The Science of War,” chap. 2.</p> - -<p><a href="#FNanchor177" class="label" id="Footnote177">[177]</a> “Aids to Scouting,” p. xii.</p> - -<p><a href="#FNanchor178" class="label" id="Footnote178">[178]</a> “Maximes de Guerre,” no. 72.</p> - -<p><a href="#FNanchor179" class="label" id="Footnote179">[179]</a> Giles’ Biographical Dictionary, no. 399.</p> - -<p><a href="#FNanchor180" class="label" id="Footnote180">[180]</a> “The Science of War,” p. 333.</p> - -<p><a href="#FNanchor181" class="label" id="Footnote181">[181]</a> “Stonewall Jackson,” vol. I, p. 421.</p> - -<p><a href="#FNanchor182" class="label" id="Footnote182">[182]</a> See Giles’ Dictionary, no. 9817.</p> - -<p><a href="#FNanchor183" class="label" id="Footnote183">[183]</a> <span xml:lang="zh" lang="zh">不入虎穴不得虎子</span> “Unless you enter the tiger’s lair, you -cannot get hold of the tiger’s cubs.”</p> - -<p><a href="#FNanchor184" class="label" id="Footnote184">[184]</a> “Aids to Scouting,” p. 2.</p> - -<p><a href="#FNanchor185" class="label" id="Footnote185">[185]</a> <i>Ch‘ien Han Shu</i> ch. 43, fol. 1. <span xml:lang="zh" lang="zh">顔師古</span> Yen Shih-ku <i>in loc.</i> says: -<span xml:lang="zh" lang="zh">食音異其音基</span>.</p> - -<p><a href="#FNanchor186" class="label" id="Footnote186">[186]</a> <span xml:lang="de" lang="de">“Unterricht des Königs von Preussen an die Generale seiner Armeen,”</span> cap. 12 -(edition of 1794).</p> - -<p><a href="#FNanchor187" class="label" id="Footnote187">[187]</a> “Marshal Turenne,” p. 311.</p> -</div> - - - -<div class="transnote"> -<p id="AddNotes" class="center larger">Additional Transcriber’s Notes</p> - -<p>Text notes:</p> - -<ol> - <li>The text contains Chinese characters. Character variants matching - the printed text are used whenever possible rather than more - common versions. For best results, insure that the eReader has the - latest Chinese font packages.</li> - <li>For the HTML version, page numbers of the original printed text - are displayed within braces to the side of the text.</li> - <li>Footnotes have been renumbered and placed at the end of each - chapter.</li> - <li>The annotation text has been indented for easier reading. The original - printed text did not indent this text.</li> - <li>In the Introduction pages xi and xii, sentence groups in the - quotation from Ssŭ-ma Ch‘ien’s biography of Sun Tzŭ separated by - em-dashes are now separated into paragraphs for clarity.</li> - <li>In the original book, several Chinese text lines were placed in the - top quarter of a page and the translation in the bottom three - quarters of the page. This transcription places each Chinese text - line above its corresponding translation.</li> - <li>Missing quotation marks, capitalization, punctuation, and spaces - were silently corrected.</li> - <li>Except as mentioned above and in the Change List that follows, - every effort has been made to replicate this text as faithfully as - possible, including non-standard punctuation, inconsistently - hyphenated words, etc.</li> -</ol> - - -<p>Change List (page numbers from original printed book):</p> - -<ul class="errors"> - <li>Page <a href="#Page_X">x</a><br /> - befel <i>changed to</i><br /> - befell</li> - - <li>Page <a href="#Page_XXV">xxv</a><br /> - abready <i>changed to</i><br /> - already</li> - - <li>Page <a href="#Page_XXXI">xxxi</a><br /> - surrived <i>changed to</i><br /> - survived</li> - - <li>Page <a href="#Page_XLVIII">xlviii</a> footnote #1<br /> - have <i>changed to</i><br /> - I have</li> - - <li>Page <a href="#Page_XLVIII">xlviii</a><br /> - combine two instances of footnote #4</li> - - <li>Page <a href="#Page_39">39</a><br /> - meaniug <i>changed to</i><br /> - meaning</li> - - <li>Page <a href="#Page_44">44</a><br /> - succeding <i>changed to</i><br /> - succeeding</li> - - <li>Page <a href="#Page_45">45</a><br /> - sublety <i>changed to</i><br /> - subtlety<br /> - Note: This was mentioned in corrigenda above.</li> - - <li>Page <a href="#Page_70">70</a><br /> - exclained <i>changed to</i><br /> - exclaimed</li> - - <li>Page <a href="#Page_125">125</a><br /> - σωθεῖτε <i>changed to</i><br /> - σωθείητε</li> - - <li>Page <a href="#Page_136">136</a><br /> - Chang Yü adopts its, <i>changed to</i><br /> - Chang Yü adopts it,</li> - - <li>Page <a href="#Page_154">154</a> and <a href="#Page_156">156</a><br /> - Using variant 荒 in place of 𮎰 (U+2E3B0, ⿱艹㠩) since the latter - glyph is rare in fonts.</li> - - <li>Page <a href="#Page_168">168</a><br /> - accompained <i>changed to</i><br /> - accompanied</li> -</ul> -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK SUN TZŭ ON THE ART OF WAR ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Sun Tzŭ on the Art of War - The Oldest Military Treatise in the World - -Author: Sun Tzŭ - -Translator: Lionel Giles - -Release Date: November 10, 2021 [eBook #66706] - -Language: English - -Produced by: Ronald Grenier (This file was produced from images - generously made available by the Internet - Archive/University of Toronto libraries) - -*** START OF THE PROJECT GUTENBERG EBOOK SUN TZŬ ON THE ART OF WAR *** - - - - - -Transcriber’s Note: - -This is a complete unabridged transcription of Lionel Gile’s translation -of The Art of War. See additional notes at the end of the book. - - - - - 孫子兵法 - - Sun Tzŭ - on the - Art of War - - THE OLDEST MILITARY TREATISE IN THE WORLD - - - Translated from the Chinese with introduction and critical notes - - BY - LIONEL GILES, M.A. - - Assistant in the Department of Oriental Printed Books and MSS. - in the British Museum - - - London - LUZAC & C^o. - 1910 - - Printed by E. J. Bbill, Leyden (Holland). - - - - - To my brother - Captain Valentine Giles, R.G. - in the hope that - a work 2400 years old - may yet contain lessons worth consideration - by the soldier of to-day - this translation - is affectionately dedicated - - - - - CONTENTS - - - Page - Preface vii - Introduction - Sun Wu and his Book xi - The Text of Sun Tzŭ xxx - The Commentators xxxiv - Appreciations of Sun Tzŭ xlii - Apologies for War xliii - Bibliography l - Chap. I. Laying plans 1 - „ II. Waging War 9 - „ III. Attack by Stratagem 17 - „ IV. Tactical Dispositions 26 - „ V. Energy 33 - „ VI. Weak Points and Strong 42 - „ VII. Manœuvring 55 - „ VIII. Variation of Tactics 71 - „ IX. The Army on the March 80 - „ X. Terrain 100 - „ XI. The Nine Situations 114 - „ XII. The Attack by Fire 150 - „ XIII. The Use of Spies 160 - Chinese Concordance 176 - Index 192 - - - - - PREFACE - - -The seventh volume of “Mémoires concernant l’histoire, les sciences, -les arts, les mœurs, les usages, &c., des Chinois”[1] is devoted to the -Art of War, and contains, amongst other treatises, “Les Treize Articles -de Sun-tse,” translated from the Chinese by a Jesuit Father, Joseph -Amiot. Père Amiot appears to have enjoyed no small reputation as a -sinologue in his day, and the field of his labours was certainly -extensive. But his so-called translation of Sun Tzŭ, if placed side -by side with the original, is seen at once to be little better than an -imposture. It contains a great deal that Sun Tzŭ did not write, and -very little indeed of what he did. Here is a fair specimen, taken from -the opening sentences of chapter 5:— - - _De l’habileté dans le gouvernement des Troupes._ Sun-tse dit: - Ayez les noms de tous les Officiers tant généraux que subalternes; - inscrivez-les dans un catalogue à part, avec la note des talents & - de la capacité de chacun d’eux, afin de pouvoir les employer avec - avantage lorsque l’occasion en sera venue. Faites en sorte que - tous ceux que vous devez commander soient persuadés que votre - principale attention est de les préserver de tout dommage. Les - troupes que vous ferez avancer contre l’ennemi doivent être comme - des pierres que vous lanceriez contre des œufs. De vous à l’ennemi - il ne doit y avoir d’autre différence que celle du fort au foible, - du vuide au plein. Attaquez à découvert, mais soyez vainqueur en - secret. Voilà en peu de mots en quoi consiste l’habileté & toute - la perfection même du gouvernement des troupes. - -Throughout the nineteenth century, which saw a wonderful development -in the study of Chinese literature, no translator ventured to tackle -Sun Tzŭ, although his work was known to be highly valued in China as -by far the oldest and best compendium of military science. It was not -until the year 1905 that the first English translation by Capt. E. F. -Calthrop, R.F.A., appeared at Tokyo under the title “Sonshi” (the -Japanese form of Sun Tzŭ)[2]. Unfortunately, it was evident that the -translator’s knowledge of Chinese was far too scanty to fit him to -grapple with the manifold difficulties of Sun Tzŭ. He himself plainly -acknowledges that without the aid of two Japanese gentlemen “the -accompanying translation would have been impossible.” We can only -wonder, then, that with their help it should have been so excessively -bad. It is not merely a question of downright blunders, from which -none can hope to be wholly exempt. Omissions were frequent; hard -passages were wilfully distorted or slurred over. Such offences are -less pardonable. They would not be tolerated in any edition of a Greek -or Latin classic, and a similar standard of honesty ought to be -insisted upon in translations from Chinese. - -From blemishes of this nature, at least, I believe that the present -translation is free. It was not undertaken out of any inflated estimate -of my own powers; but I could not help feeling that Sun Tzŭ deserved a -better fate than had befallen him, and I knew that, at any rate, I -could hardly fail to improve on the work of my predecessors. Towards -the end of 1908, a new and revised edition of Capt. Calthrop’s -translation was published in London, this time, however, without any -allusion to his Japanese collaborators. My first three chapters were -then already in the printer’s hands, so that the criticisms of Capt. -Calthrop therein contained must be understood as referring to -his earlier edition. In the subsequent chapters I have of course -transferred my attention to the second edition. This is on the whole an -improvement on the other, though there still remains much that cannot -pass muster. Some of the grosser blunders have been rectified and -lacunae filled up, but on the other hand a certain number of new -mistakes appear. The very first sentence of the introduction is -startlingly inaccurate; and later on, while mention is made of “an army -of Japanese commentators” on Sun Tzŭ (who are these, by the way?), not -a word is vouchsafed about the Chinese commentators, who nevertheless, -I venture to assert, form a much more numerous and infinitely more -important “army.” - -A few special features of the present volume may now be noticed. In -the first place, the text has been cut up into numbered paragraphs, -both in order to facilitate cross-reference and for the convenience of -students generally. The division follows broadly that of Sun -Hsing-yen’s edition; but I have sometimes found it desirable to join -two or more of his paragraphs into one. In quoting from other works, -Chinese writers seldom give more than the bare title by way of -reference, and the task of research is apt to be seriously hampered in -consequence. With a view to obviating this difficulty so far as Sun -Tzŭ is concerned, I have also appended a complete concordance of -Chinese characters, following in this the admirable example of Legge, -though an alphabetical arrangement has been preferred to the -distribution under radicals which he adopted. Another feature borrowed -from “The Chinese Classics” is the printing of text, translation and -notes on the same page; the notes, however, are inserted, according to -the Chinese method, immediately after the passages to which they -refer. From the mass of native commentary my aim has been to extract -the cream only, adding the Chinese text here and there when it seemed -to present points of literary interest. Though constituting in itself -an important branch of Chinese literature, very little commentary of -this kind has hitherto been made directly accessible by translation.[3] - -I may say in conclusion that, owing to the printing off of my -sheets as they were completed, the work has not had the benefit of a -final revision. On a review of the whole, without modifying the -substance of my criticisms, I might have been inclined in a few -instances to temper their asperity. Having chosen to wield a bludgeon, -however, I shall not cry out if in return I am visited with more than -a rap over the knuckles. Indeed, I have been at some pains to put a -sword into the hands of future opponents by scrupulously giving either -text or reference for every passage translated. A scathing review, -even from the pen of the Shanghai critic who despises “mere -translations,” would not, I must confess, be altogether unwelcome. -For, after all, the worst fate I shall have to dread is that which -befell the ingenious paradoxes of George in _The Vicar of Wakefield_. - - - - - INTRODUCTION - - Sun Wu and his Book - - -Ssŭ-ma Ch‘ien gives the following biography of Sun Tzŭ:[4]— - - 孫子武 Sun Tzŭ Wu was a native of the Ch‘i State. His _Art of War_ - brought him to the notice of 闔廬 Ho Lu,[5] King of 吳 Wu. Ho Lu said - to him: I have carefully perused your 13 chapters. May I submit your - theory of managing soldiers to a slight test? - - Sun Tzŭ replied: You may. - - Ho Lu asked: May the test be applied to women? - - The answer was again in the affirmative, so arrangements were made - to bring 180 ladies out of the Palace. Sun Tzŭ divided them into - two companies, and placed one of the King’s favourite concubines - at the head of each. He then bade them all take spears in their - hands, and addressed them thus: I presume you know the difference - between front and back, right hand and left hand? - - The girls replied: Yes. - - Sun Tzŭ went on: When I say “Eyes front,” you must look straight - ahead. When I say “Left turn,” you must face towards your left - hand. When I say “Right turn,” you must face towards your right - hand. When I say “About turn,” you must face right round towards - the back. - - Again the girls assented. The words of command having been thus - explained, he set up the halberds and battle-axes in order to - begin the drill. Then, to the sound of drums, he gave the order - “Right turn.” But the girls only burst out laughing. Sun Tzŭ said: - If words of command are not clear and distinct, if orders are not - thoroughly understood, then the general is to blame. - - So he started drilling them again, and this time gave the order - “Left turn,” whereupon the girls once more burst into fits of - laughter. Sun Tzŭ said: If words of command are not clear and - distinct, if orders are not thoroughly understood, the general is - to blame. But if his orders _are_ clear, and the soldiers - nevertheless disobey, then it is the fault of their officers. - - So saying, he ordered the leaders of the two companies to be - beheaded. Now the King of Wu was watching the scene from the top - of a raised pavilion; and when he saw that his favourite - concubines were about to be executed, he was greatly alarmed and - hurriedly sent down the following message: We are now quite - satisfied as to our general’s ability to handle troops. If We are - bereft of these two concubines, our meat and drink will lose their - savour. It is our wish that they shall not be beheaded. - - Sun Tzŭ replied: Having once received His Majesty’s commission to - be general of his forces, there are certain commands of His - Majesty which, acting in that capacity, I am unable to accept. - - Accordingly, he had the two leaders beheaded, and straightway - installed the pair next in order as leaders in their place. When - this had been done, the drum was sounded for the drill once more; - and the girls went through all the evolutions, turning to the - right or to the left, marching ahead or wheeling back, kneeling or - standing, with perfect accuracy and precision, not venturing to - utter a sound. Then Sun Tzŭ sent a messenger to the King saying: - Your soldiers, Sire, are now properly drilled and disciplined, and - ready for Your Majesty’s inspection. They can be put to any use - that their sovereign may desire; bid them go through fire and - water, and they will not disobey. - - But the King replied: Let our general cease drilling and return to - camp. As for us, We have no wish to come down and inspect the - troops. - - Thereupon Sun Tzŭ said: The King is only fond of words, and cannot - translate them into deeds. - - After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle - an army, and finally appointed him general. In the West, he - defeated the Ch‘u State and forced his way into Ying, the capital; - to the north, he put fear into the States of Ch‘i and Chin, and - spread his fame abroad amongst the feudal princes. And Sun Tzŭ - shared in the might of the King. - -About Sun Tzŭ himself this is all that Ssŭ-ma Ch‘ien has to tell us in -this chapter. But he proceeds to give a biography of his descendant, -孫臏 Sun Pin, born about a hundred years after his famous ancestor’s -death, and also the outstanding military genius of his time. The -historian speaks of him too as Sun Tzŭ, and in his preface we read: -孫子臏脚而論兵法 “Sun Tzŭ had his feet cut off and yet continued to -discuss the art of war.”[6] It seems likely, then, that “Pin” was a -nickname bestowed on him after his mutilation, unless indeed the story -was invented in order to account for the name. The crowning incident -of his career, the crushing defeat of his treacherous rival P‘ang -Chüan, will be found briefly related on p. 40. - -To return to the elder Sun Tzŭ. He is mentioned in two other passages -of the _Shih Chi_:— - - In the third year of his reign [512 B.C.] Ho Lu, King of Wu, took - the field with 子胥 Tzŭ-hsü [i.e. 伍員 Wu Yüan] and 伯嚭 Po P‘ei, - and attacked Ch‘u. He captured the town of 舒 Shu and slew the two - prince’s sons who had formerly been generals of Wu. He was then - meditating a descent on 郢 Ying [the capital]; but the general Sun - Wu said: “The army is exhausted.[7] It is not yet possible. We - must wait”....[8] [After further successful fighting,] in the - ninth year [506 B.C.], King Ho Lu of Wu addressed Wu Tzŭ-hsü and - Sun Wu, saying: “Formerly, you declared that it was not yet - possible for us to enter Ying. Is the time ripe now?” The two men - replied: “Ch‘u’s general, 子常 Tzŭ-ch‘ang,[9] is grasping and - covetous, and the princes of 唐 T‘ang and 蔡 Ts‘ai both have a - grudge against him. If Your Majesty has resolved to make a grand - attack, you must win over T‘ang and Ts‘ai, and then you may - succeed.” Ho Lu followed this advice, [beat Ch‘u in five pitched - battles and marched into Ying].[10] - -This is the latest date at which anything is recorded of Sun Wu. He -does not appear to have survived his patron, who died from the effects -of a wound in 496. - -In the chapter entitled 律書 (the earlier portion of which M. Chavannes -believes to be a fragment of a treatise on Military Weapons), there -occurs this passage:[11] - - From this time onward, a number of famous soldiers arose, one after - the other: 咎犯 Kao-fan,[12] who was employed by the Chin State; - Wang-tzŭ,[13] in the service of Ch‘i; and Sun Wu, in the service of - Wu. These men developed and threw light upon the principles of war - (申明軍約). - -It is obvious that Ssŭ-ma Ch‘ien at least had no doubt about the -reality of Sun Wu as an historical personage; and with one exception, -to be noticed presently, he is by far the most important authority on -the period in question. It will not be necessary, therefore, to say -much of such a work as the 吳越春秋 _Wu Yüeh Ch‘un Ch‘iu_, which is -supposed to have been written by 趙曄 Chao Yeh of the 1st century A.D. -The attribution is somewhat doubtful; but even if it were otherwise, -his account would be of little value, based as it is on the _Shih Chi_ -and expanded with romantic details. The story of Sun Tzŭ will be -found, for what it is worth, in chapter 2. The only new points in it -worth noting are: 1) Sun Tzŭ was first recommended to Ho Lu by Wu -Tzŭ-hsü. 2) He is called a native of Wu.[14] 3) He had previously -lived a retired life, and his contemporaries were unaware of his -ability.[15] - -The following passage occurs in 淮南子 Huai-nan Tzŭ: “When sovereign and -ministers show perversity of mind, it is impossible even for a Sun Tzŭ -to encounter the foe.”[16] Assuming that this work is genuine (and -hitherto no doubt has been cast upon it), we have here the earliest -direct reference to Sun Tzŭ, for Huai-nan Tzŭ died in 122 B.C., many -years before the _Shih Chi_ was given to the world. - -劉向 Liu Hsiang (B.C. 80–9) in his 新序 says: “The reason why Sun Wu at -the head of 30,000 men beat Ch‘u with 200,000 is that the latter were -undisciplined.”[17] - -鄧名世 Têng Ming-shih in his 姓氏辨證書 (completed in 1134) informs us -that the surname 孫 was bestowed on Sun Wu’s grandfather by 景公 Duke -Ching of Ch‘i [547–490 B.C.]. Sun Wu’s father Sun 馮 P‘ing, rose to be -a Minister of State in Ch‘i, and Sun Wu himself, whose style was 長卿 -Ch‘ang-ch‘ing, fled to Wu on account of the rebellion which was being -fomented by the kindred of 田鮑 T‘ien Pao. He had three sons, of whom -the second, named 明 Ming, was the father of Sun Pin. According to this -account, then, Pin was the grandson of Wu,[18] which, considering that -Sun Pin’s victory over 魏 Wei was gained in 341 B.C., may be dismissed -as chronologically impossible. Whence these data were obtained by Têng -Ming-shih I do not know, but of course no reliance whatever can be -placed in them. - -An interesting document which has survived from the close of the Han -period is the short preface written by the great 曹操 Ts‘ao Ts‘ao, or -魏武帝 Wei Wu Ti, for his edition of Sun Tzŭ. I shall give it in full:— - - I have heard that the ancients used bows and arrows to their - advantage.[19] The _Lun Yü_ says: “There must be a sufficiency of - military strength.”[20] The _Shu Ching_ mentions “the army” among - the “eight objects of government.”[21] The _I Ching_ says: “師 - ‘army’ indicates firmness and justice; the experienced leader will - have good fortune.”[22] The _Shih Ching_ says: “The King rose - majestic in his wrath, and he marshalled his troops.”[23] The - Yellow Emperor, T‘ang the Completer and Wu Wang all used spears - and battle-axes in order to succour their generation. The _Ssŭ-ma - Fa_ says: “If one man slay another of set purpose, he himself may - rightfully be slain.”[24] He who relies solely on warlike measures - shall be exterminated; he who relies solely on peaceful measures - shall perish. Instances of this are Fu Ch‘ai[25] on the one hand - and Yen Wang on the other.[26] In military matters, the Sage’s - rule is normally to keep the peace, and to move his forces only - when occasion requires. He will not use armed force unless driven - to it by necessity.[27] - - Many books have I read on the subject of war and fighting; but the - work composed by Sun Wu is the profoundest of them all. [Sun Tzŭ - was a native of the Ch‘i state, his personal name was Wu. He wrote - the _Art of War_ in 13 chapters for Ho Lü, King of Wu. Its - principles were tested on women, and he was subsequently made a - general. He led an army westwards, crushed the Ch‘u State and - entered Ying the capital. In the north, he kept Ch‘i and Chin in - awe. A hundred years and more after his time, Sun Pin lived. He - was a descendant of Wu].[28] In his treatment of deliberation and - planning, the importance of rapidity in taking the field,[29] - clearness of conception, and depth of design, Sun Tzŭ stands - beyond the reach of carping criticism. My contemporaries, however, - have failed to grasp the full meaning of his instructions, and - while putting into practice the smaller details in which his work - abounds, they have overlooked its essential purport. That is the - motive which has led me to outline a rough explanation of the - whole.[30] - -One thing to be noticed in the above is the explicit statement that -the 13 chapters were specially composed for King Ho Lu. This is -supported by the internal evidence of I. § 15, in which it seems clear -that some ruler is addressed. - -In the bibliographical section of the _Han Shu_,[31] there is an -entry which has given rise to much discussion: 吳孫子八十二篇圖九卷 “The -works of Sun Tzŭ of Wu in 82 _p‘ien_ (or chapters), with diagrams in 9 -_chüan_.” It is evident that this cannot be merely the 13 chapters -known to Ssŭ-ma Ch‘ien, or those we possess to-day. Chang Shou-chieh -in his 史記正義 refers to an edition of Sun Tzŭ’s 兵法 of which the “13 -chapters” formed the first _chüan_, adding that there were two other -_chüan_ besides.[32] This has brought forth a theory, that the bulk -of these 82 chapters consisted of other writings of Sun Tzŭ—we should -call them apocryphal—similar to the 問答 _Wên Ta_, of which a specimen -dealing with the Nine Situations[33] is preserved in the 通典 _T‘ung -Tien_, and another in Ho Shih’s commentary. It is suggested that -before his interview with Ho Lu, Sun Tzŭ had only written the 13 -chapters, but afterwards composed a sort of exegesis in the form of -question and answer between himself and the King. 畢以珣 Pi I-hsün, -author of the 孫子敘錄 _Sun Tzŭ Hsü Lu_, backs this up with a quotation -from the _Wu Yüeh Ch‘un Ch‘iu_: “The King of Wu summoned Sun Tzŭ, and -asked him questions about the art of war. Each time he set forth a -chapter of his work, the King could not find words enough to praise -him.”[34] As he points out, if the whole work was expounded on the -same scale as in the above-mentioned fragments, the total number of -chapters could not fail to be considerable.[35] Then the numerous -other treatises attributed to Sun Tzŭ[36] might also be included. The -fact that the _Han Chih_ mentions no work of Sun Tzŭ except the 82 -_p‘ien_, whereas the Sui and T‘ang bibliographies give the titles of -others in addition to the “13 chapters,” is good proof, Pi I-hsün -thinks, that all of these were contained in the 82 _p‘ien_. Without -pinning our faith to the accuracy of details supplied by the _Wu Yüeh -Ch‘un Ch‘iu_, or admitting the genuineness of any of the treatises -cited by Pi I-hsün, we may see in this theory a probable solution of -the mystery. Between Ssŭ-ma Ch‘ien and Pan Ku there was plenty of time -for a luxuriant crop of forgeries to have grown up under the magic -name of Sun Tzŭ, and the 82 _p‘ien_ may very well represent a -collected edition of these lumped together with the original work. It -is also possible, though less likely, that some of them existed in the -time of the earlier historian and were purposely ignored by him.[37] - -Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, -composed the preface to his edition[38] about the middle of the ninth -century. After a somewhat lengthy defence of the military art,[39] he -comes at last to Sun Tzŭ himself, and makes one or two very startling -assertions:—“The writings of Sun Wu,” he says, “originally comprised -several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, -pruned away all redundancies and wrote out the essence of the whole, -so as to form a single book in 13 chapters.”[40] He goes on to remark -that Ts‘ao Ts‘ao’s commentary on Sun Tzŭ leaves a certain proportion -of difficulties unexplained. This, in Tu Mu’s opinion, does not -necessarily imply that he was unable to furnish a complete -commentary.[41] According to the _Wei Chih_, Ts‘ao himself wrote a -book on war in something over 100,000 words, known as the 新書. It -appears to have been of such exceptional merit that he suspects Ts‘ao -to have used for it the surplus material which he had found in Sun -Tzŭ. He concludes, however, by saying: “The _Hsin Shu_ is now lost, so -that the truth cannot be known for certain.”[42] - -Tu Mu’s conjecture seems to be based on a passage in the 漢官解詁 “Wei -Wu Ti strung together Sun Wu’s Art of War,”[43] which in turn may have -resulted from a misunderstanding of the final words of Ts‘ao Kung’s -preface: 故撰爲略解焉. This, as Sun Hsing-yen points out,[44] is only a -modest way of saying that he made an explanatory paraphrase,[45] or in -other words, wrote a commentary on it. On the whole, the theory has -met with very little acceptance. Thus, the 四庫全書 says:[46] “The -mention of the 13 chapters in the _Shih Chi_ shows that they were in -existence before the _Han Chih_, and that later accretions are not to -be considered part of the original work. Tu Mu’s assertion can -certainly not be taken as proof.”[47] - -There is every reason to suppose, then, that the 13 chapters existed -in the time of Ssŭ-ma Ch‘ien practically as we have them now. That the -work was then well known he tells us in so many words: “Sun Tzŭ’s 13 -Chapters and Wu Ch‘i’s Art of War are the two books that people -commonly refer to on the subject of military matters. Both of then are -widely distributed, so I will not discuss them here.”[48] But as we go -further back, serious difficulties begin to arise. The salient fact -which has to be faced is that the _Tso Chuan_, the great contemporary -record, makes no mention whatever of Sun Wu, either as a general or as -a writer. It is natural, in view of this awkward circumstance, that -many scholars should not only cast doubt on the story of Sun Wu as -given in the _Shih Chi_, but even show themselves frankly sceptical as -to the existence of the man at all. The most powerful presentment of -this side of the case is to be found in the following disquisition by -葉水心 Yeh Shui-hsin:[49]— - - It is stated in Ssŭ-ma Ch‘ien’s history that Sun Wu was a native - of the Ch‘i State, and employed by Wu; and that in the reign of Ho - Lü he crushed Ch‘u, entered Ying, and was a great general. But in - Tso’s Commentary no Sun Wu appears at all. It is true that Tso’s - Commentary need not contain absolutely everything that other - histories contain. But Tso has not omitted to mention vulgar - plebeians and hireling ruffians such as Ying K‘ao-shu,[50] Ts‘ao - Kuei,[51] Chu Chih-wu[52] and Chuan Shê-chu.[53] In the case of - Sun Wu, whose fame and achievements were so brilliant, the - omission is much more glaring. Again, details are given, in their - due order, about his contemporaries Wu Yüan and the Minister - P‘ei.[54] Is it credible that Sun Wu alone should have been passed - over?[55] - - In point of literary style, Sun Tzŭ’s work belongs to the same - school as _Kuan Tzŭ_,[56] the _Liu T‘ao_,[57] and the _Yüeh Yü_,[58] - and may have been the production of some private scholar living - towards the end of the “Spring and Autumn” or the beginning of the - “Warring States” period.[59] The story that his precepts were - actually applied by the Wu State, is merely the outcome of big - talk on the part of his followers.[60] - - From the flourishing period of the Chou dynasty[61] down to the - time of the “Spring and Autumn,” all military commanders were - statesmen as well, and the class of professional generals, for - conducting external campaigns, did not then exist. It was not - until the period of the “Six States”[62] that this custom changed. - Now although Wu was an uncivilised State, is it conceivable that - Tso should have left unrecorded the fact that Sun Wu was a great - general and yet held no civil office? What we are told, therefore, - about Jang-chü[63] and Sun Wu, is not authentic matter, but the - reckless fabrication of theorising pundits. The story of Ho Lü’s - experiment on the women, in particular, is utterly preposterous - and incredible.[64] - -Yeh Shui-hsin represents Ssŭ-ma Ch‘ien as having said that Sun Wu -crushed Ch‘u and entered Ying. This is not quite correct. No doubt the -impression left on the reader’s mind is that he at least shared in -these exploits; but the actual subject of the verbs 破, 入, 威 and 顯 -is certainly 闔廬, as is shown by the next words: 孫子與有力焉.[65] -The fact may or may not be significant; but it is nowhere explicitly -stated in the _Shih Chi_ either that Sun Tzŭ was general on the -occasion of the taking of Ying, or that he even went there at all. -Moreover, as we know that Wu Yüan and Po P‘ei both took part in the -expedition, and also that its success was largely due to the dash and -enterprise of 夫槩 Fu Kai, Ho Lu’s younger brother, it is not easy to -see how yet another general could have played a very prominent part in -the same campaign. - -陳振孫 Ch‘ên Chên-sun of the Sung dynasty has the note:[66]— - - Military writers look upon Sun Wu as the father of their art. But - the fact that he does not appear in the _Tso Chuan_, although he - is said to have served under Ho Lü King of Wu, makes it uncertain - what period he really belonged to.[67] - -He also says:— - - The works of Sun Wu and Wu Ch‘i may be of genuine antiquity.[68] - -It is noticeable that both Yeh Shui-hsin and Ch‘ên Chên-sun, while -rejecting the personality of Sun Wu as he figures in Ssŭ-ma Ch‘ien’s -history, are inclined to accept the date traditionally assigned to -the work which passes under his name. The author of the _Hsü Lu_ fails -to appreciate this distinction, and consequently his bitter attack -on Ch‘ên Chên-sun really misses its mark. He makes one or two points, -however, which certainly tell in favour of the high antiquity of -our “13 chapters.” “Sun Tzŭ,” he says, “must have lived in the age -of Ching Wang [519–476], because he is frequently plagiarised in -subsequent works of the Chou, Ch‘in and Han dynasties.”[69] The two -most shameless offenders in this respect are Wu Ch‘i and Huai-nan Tzŭ, -both of them important historical personages in their day. The former -lived only a century after the alleged date of Sun Tzŭ, and his death -is known to have taken place in 381 B.C. It was to him, according to -Liu Hsiang, that 曾申 Tsêng Shên delivered the _Tso Chuan_, which had -been entrusted to him by its author.[70] Now the fact that quotations -from the _Art of War_, acknowledged or otherwise, are to be found -in so many authors of different epochs, establishes a very strong -probability that there was some common source anterior to them all,—in -other words, that Sun Tzŭ’s treatise was already in existence towards -the end of the 5th century B.C. Further proof of Sun Tzŭ’s antiquity -is furnished by the archaic or wholly obsolete meanings attaching to -a number of the words he uses. A list of these, which might perhaps -be extended, is given in the _Hsü Lu_; and though some of the -interpretations are doubtful, the main argument is hardly affected -thereby.[71] Again, it must not be forgotten that Yeh Shui-hsin, a -scholar and critic of the first rank, deliberately pronounces the -style of the 13 chapters to belong to the early part of the fifth -century. Seeing that he is actually engaged in an attempt to disprove -the existence of Sun Wu himself, we may be sure that he would not -have hesitated to assign the work to a later date had he not honestly -believed the contrary. And it is precisely on such a point that -the judgment of an educated Chinaman will carry most weight. Other -internal evidence is not far to seek. Thus, in XIII. § 1, there is an -unmistakable allusion to the ancient system of land-tenure which had -already passed away by the time of Mencius, who was anxious to see it -revived in a modified form.[72] The only warfare Sun Tzŭ knows is that -carried on between the various feudal princes (諸侯), in which armoured -chariots play a large part. Their use seems to have entirely died out -before the end of the Chou dynasty. He speaks as a man of Wu, a state -which ceased to exist as early as 473 B.C. On this I shall touch -presently. - -But once refer the work to the 5th century or earlier, and the -chances of its being other than a _bonâ fide_ production are sensibly -diminished. The great age of forgeries did not come until long after. -That it should have been forged in the period immediately following -473 is particularly unlikely, for no one, as a rule, hastens to -identify himself with a lost cause. As for Yeh Shui-hsin’s theory, -that the author was a literary recluse,[73] that seems to me quite -untenable. If one thing is more apparent than another after reading -the maxims of Sun Tzŭ, it is that their essence has been distilled -from a large store of personal observation and experience. They -reflect the mind not only of a born strategist, gifted with a rare -faculty of generalisation, but also of a practical soldier closely -acquainted with the military conditions of his time. To say nothing -of the fact that these sayings have been accepted and endorsed by all -the greatest captains of Chinese history, they offer a combination -of freshness and sincerity, acuteness and common sense, which quite -excludes the idea that they were artificially concocted in the study. -If we admit, then, that the 13 chapters were the genuine production of -a military man living towards the end of the “Ch‘un Ch‘iu” period, are -we not bound, in spite of the silence of the _Tso Chuan_, to accept -Ssŭ-ma Ch‘ien’s account in its entirety? In view of his high repute as -a sober historian, must we not hesitate to assume that the records he -drew upon for Sun Wu’s biography were false and untrustworthy? The -answer, I fear, must be in the negative. There is still one grave, if -not fatal, objection to the chronology involved in the story as told -in the _Shih Chi_, which, so far as I am aware, nobody has yet -pointed out. There are two passages in Sun Tzŭ in which he alludes -to contemporary affairs. The first is in VI. § 21:— - - Though according to my estimate the soldiers of Yüeh exceed our - own in number, that shall advantage them nothing in the matter of - victory. I say then that victory can be achieved. - -The other is in XI. § 30:— - - Asked if an army can be made to imitate the _shuai-jan_, I should - answer, Yes. For the men of Wu and the men of Yüeh are enemies; - yet if they are crossing a river in the same boat and are caught - by a storm, they will come to each other’s assistance just as the - left hand helps the right. - -These two paragraphs are extremely valuable as evidence of the date of -composition. They assign the work to the period of the struggle -between Wu and Yüeh. So much has been observed by Pi I-hsün. But what -has hitherto escaped notice is that they also seriously impair the -credibility of Ssŭ-ma Ch‘ien’s narrative. As we have seen above, the -first positive date given in connection with Sun Wu is 512 B.C. He is -then spoken of as a general, acting as confidential adviser to Ho Lu, -so that his alleged introduction to that monarch had already taken -place, and of course the 13 chapters must have been written earlier -still. But at that time, and for several years after, down to the -capture of Ying in 506, 楚 Ch‘u, and not Yüeh, was the great hereditary -enemy of Wu. The two states, Ch‘u and Wu, had been constantly at war -for over half a century,[74] whereas the first war between Wu and Yüeh -was waged only in 510,[75] and even then was no more than a short -interlude sandwiched in the midst of the fierce struggle with Ch‘u. -Now Ch‘u is not mentioned in the 13 chapters at all. The natural -inference is that they were written at a time when Yüeh had become the -prime antagonist of Wu, that is, after Ch‘u had suffered the great -humiliation of 506. At this point, a table of dates may be found useful. - - B.C. - - 514 Accession of Ho Lu. - - 512 Ho Lu attacks Ch‘u, but is dissuaded from entering 郢 Ying, the - capital. _Shih Chi_ mentions Sun Wu as general. - - 511 Another attack on Ch‘u. - - 510 Wu makes a successful attack on Yüeh. This is the first war - between the two states. - - 509 Ch‘u invades Wu, but is signally defeated at 豫章 Yü-chang. - or - 508 - - 506 Ho Lu attacks Ch‘u with the aid of T‘ang and Ts‘ai. Decisive - battle of 柏舉 Po-chü, and capture of Ying. Last mention - of Sun Wu in _Shih Chi_. - - 505 Yüeh makes a raid on Wu in the absence of its army. Wu is - beaten by Ch‘in and evacuates Ying. - - 504 Ho Lu sends 夫差 Fu Ch‘ai to attack Ch‘u. - - 497 勾踐 Kou Chien becomes King of Yüeh. - - 496 Wu attacks Yüeh, but is defeated by Kou Chien at 檇李 Tsui-li. - Ho Lu is killed. - - 494 Fu Ch‘ai defeats Kou Chien in the great battle of 夫椒 Fu-chiao, - and enters the capital of Yüeh. - - 485 Kou Chien renders homage to Wu. Death of Wu Tzŭ-hsü. - or - 484 - - 482 Kou Chien invades Wu in the absence of Fu Ch‘ai. - - 478 Further attacks by Yüeh on Wu. - to - 476 - - 475 Kou Chien lays siege to the capital of Wu. - - 473 Final defeat and extinction of Wu. - -The sentence quoted above from VI. § 21 hardly strikes me as one that -could have been written in the full flush of victory. It seems rather -to imply that, for the moment at least, the tide had turned against -Wu, and that she was getting the worst of the struggle. Hence we may -conclude that our treatise was not in existence in 505, before which -date Yüeh does not appear to have scored any notable success against -Wu. Ho Lu died in 496, so that if the book was written for him, it -must have been during the period 505–496, when there was a lull in -the hostilities, Wu having presumably been exhausted by its supreme -effort against Ch‘u. On the other hand, if we choose to disregard the -tradition connecting Sun Wu’s name with Ho Lu, it might equally well -have seen the light between 496 and 494, or possibly in the period -482–473, when Yüeh was once again becoming a very serious menace.[76] -We may feel fairly certain that the author, whoever he may have been, -was not a man of any great eminence in his own day. On this point -the negative testimony of the _Tso Chuan_ far outweighs any shred of -authority still attaching to the _Shih Chi_, if once its other facts -are discredited. Sun Hsing-yen, however, makes a feeble attempt to -explain the omission of his name from the great commentary. It was Wu -Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because -the latter (being an alien) was not rewarded with an office in the -State.[77] - -How then did the Sun Tzŭ legend originate? It may be that the growing -celebrity of the book imparted by degrees a kind of factitious renown -to its author. It was felt to be only right and proper that one so -well versed in the science of war should have solid achievements -to his credit as well. Now the capture of Ying was undoubtedly the -greatest feat of arms in Ho Lu’s reign; it made a deep and lasting -impression on all the surrounding states, and raised Wu to the -short-lived zenith of her power. Hence, what more natural, as time -went on, than that the acknowledged master of strategy, Sun Wu, should -be popularly identified with that campaign, at first perhaps only in -the sense that his brain conceived and planned it; afterwards, that it -was actually carried out by him in conjunction with Wu Yüan,[78] Po -P‘ei and Fu Kai? - -It is obvious that any attempt to reconstruct even the outline of Sun -Tzŭ’s life must be based almost wholly on conjecture. With this -necessary proviso, I should say that he probably entered the service -of Wu about the time of Ho Lu’s accession, and gathered experience, -though only in the capacity of a subordinate officer, during the -intense military activity which marked the first half of that prince’s -reign.[79] If he rose to be a general at all, he certainly was never -on an equal footing with the three above mentioned. He was doubtless -present at the investment and occupation of Ying, and witnessed Wu’s -sudden collapse in the following year. Yüeh’s attack at this critical -juncture, when her rival was embarrassed on every side, seems to have -convinced him that this upstart kingdom was the great enemy against -whom every effort would henceforth have to be directed. Sun Wu was -thus a well-seasoned warrior when he sat down to write his famous -book, which according to my reckoning must have appeared towards the -end, rather than the beginning, of Ho Lu’s reign. The story of the -women may possibly have grown out of some real incident occurring -about the same time. As we hear no more of Sun Wu after this from any -source, he is hardly likely to have survived his patron or to have -taken part in the death-struggle with Yüeh, which began with the -disaster at Tsui-li. - -If these inferences are approximately correct, there is a certain -irony in the fate which decreed that China’s most illustrious man -of peace should be contemporary with her greatest writer on war. - - -The Text of Sun Tzŭ. - -I have found it difficult to glean much about the history of Sun Tzŭ’s -text. The quotations that occur in early authors go to show that the -“13 chapters” of which Ssŭ-ma Ch‘ien speaks were essentially the same -as those now extant. We have his word for it that they were widely -circulated in his day, and can only regret that he refrained from -discussing them on that account.[80] Sun Hsing-yen says in his preface:— - - During the Ch‘in and Han dynasties Sun Tzŭ’s _Art of War_ was in - general use amongst military commanders, but they seem to have - treated it as a work of mysterious import, and were unwilling to - expound it for the benefit of posterity. Thus it came about that - Wei Wu was the first to write a commentary on it.[81] - -As we have already seen, there is no reasonable ground to suppose that -Ts‘ao Kung tampered with the text. But the text itself is often so -obscure, and the number of editions which appeared from that time -onward so great, especially during the T‘ang and Sung dynasties, that -it would be surprising if numerous corruptions had not managed to -creep in. Towards the middle of the Sung period, by which time all the -chief commentaries on Sun Tzŭ were in existence, a certain 吉天保 Chi -T‘ien-pao published a work in 15 _chüan_ entitled 十家孫子會注 “Sun Tzŭ -with the collected commentaries of ten writers.”[82] There was another -text, with variant readings put forward by Chu Fu of 大興 Ta-hsing,[83] -which also had supporters among the scholars of that period; but in -the Ming editions, Sun Hsing-yen tells us, these readings were for -some reason or other no longer put into circulation.[84] Thus, until -the end of the 18th century, the text in sole possession of the field -was one derived from Chi T‘ien-pao’s edition, although no actual copy -of that important work was known to have survived. That, therefore, -is the text of Sun Tzŭ which appears in the War section of the great -Imperial encyclopaedia printed in 1726, the 古今圖書集成 _Ku Chin T‘u -Shu Chi Ch‘êng_. Another copy at my disposal of what is practically -the same text, with slight variations, is that contained in the -周秦十一子 “Eleven philosophers of the Chou and Ch‘in dynasties” -[1758]. And the Chinese printed in Capt. Calthrop’s first edition -is evidently a similar version which has filtered through Japanese -channels. So things remained until 孫星衍 Sun Hsing-yen [1752–1818], a -distinguished antiquarian and classical scholar,[85] who claimed to be -an actual descendant of Sun Wu,[86] accidentally discovered a copy of -Chi T‘ien-pao’s long-lost work, when on a visit to the library of the -華陰 Hua-yin temple.[87] Appended to it was the 遺說 _I Shuo_ of 鄭友賢 -Chêng Yu-hsien, mentioned in the _T‘ung Chih_, and also believed to -have perished.[88] This is what Sun Hsing-yen designates as the 古本 -or 原本 “original edition (or text)”—a rather misleading name, for it -cannot by any means claim to set before us the text of Sun Tzŭ in -its pristine purity. Chi T‘ien-pao was a careless compiler,[89] and -appears to have been content to reproduce the somewhat debased version -current in his day, without troubling to collate it with the earliest -editions then available. Fortunately, two versions of Sun Tzŭ, even -older than the newly discovered work, were still extant, one buried -in the _T‘ung Tien_, Tu Yu’s great treatise on the Constitution, the -other similarly enshrined in the _T‘ai P‘ing Yü Lan_ encyclopaedia. In -both the complete text is to be found, though split up into fragments, -intermixed with other matter, and scattered piecemeal over a number of -different sections. Considering that the _Y‘ü Lan_ takes us back to -the year 983, and the _T‘ung Tien_ about 200 years further still, to -the middle of the T‘ang dynasty, the value of these early transcripts -of Sun Tzŭ can hardly be overestimated. Yet the idea of utilising them -does not seem to have occurred to anyone until Sun Hsing-yen, acting -under Government instructions, undertook a thorough recension of the -text. This is his own account:— - - Because of the numerous mistakes in the text of Sun Tzŭ which his - editors had handed down, the Government ordered that the ancient - edition [of Chi T‘ien-pao] should be used, and that the text - should be revised and corrected throughout. It happened that Wu - Nien-hu, the Governor Pi Kua, and Hsi, a graduate of the second - degree, had all devoted themselves to this study, probably - surpassing me therein. Accordingly, I have had the whole work cut - on blocks as a text-book for military men.[90] - -The three individuals here referred to had evidently been occupied on -the text of Sun Tzŭ prior to Sun Hsing-yen’s commission, but we are -left in doubt as to the work they really accomplished. At any rate, -the new edition, when ultimately produced, appeared in the names of -Sun Hsing-yen and only one co-editor, 吳人驥 Wu Jên-chi. They took the -“original text” as their basis, and by careful comparison with the -older versions, as well as the extant commentaries and other sources -of information such as the _I Shuo_, succeeded in restoring a very -large number of doubtful passages, and turned out, on the whole, what -must be accepted as the closest approximation we are ever likely to -get to Sun Tzŭ’s original work. This is what will hereafter be -denominated the “standard text.” - -The copy which I have used belongs to a re-issue dated 1877. It is in -6 _pên_, forming part of a well-printed set of 23 early philosophical -works in 83 _pên_.[91] It opens with a preface by Sun Hsing-yen -(largely quoted in this introduction), vindicating the traditional -view of Sun Tzŭ’s life and performances, and summing up in remarkably -concise fashion the evidence in its favour. This is followed by Ts‘ao -Kung’s preface to his edition, and the biography of Sun Tzŭ from -the _Shih Chi_, both translated above. Then come, firstly, Chêng -Yu-hsien’s _I Shuo_,[92] with author’s preface, and next, a short -miscellany of historical and bibliographical information entitled -孫子敘錄 _Sun Tzŭ Hsü Lu_, compiled by 畢以珣 Pi I-hsün. As regards the -body of the work, each separate sentence is followed by a note on the -text, if required, and then by the various commentaries appertaining -to it, arranged in chronological order. These we shall now proceed to -discuss briefly, one by one. - - -The Commentators. - -Sun Tzŭ can boast an exceptionally long and distinguished roll of -commentators, which would do honour to any classic. 歐陽修 Ou-yang Hsiu -remarks on this fact, though he wrote before the tale was complete, -and rather ingeniously explains it by saying that the artifices of -war, being inexhaustible, must therefore be susceptible of treatment -in a great variety of ways.[93] - -1. 曹操 Ts‘ao Ts‘ao or 曹公 Ts‘ao Kung, afterwards known as 魏武帝 Wei -Wu Ti [A.D. 155–220]. There is hardly any room for doubt that the -earliest commentary on Sun Tzŭ actually came from the pen of this -extraordinary man, whose biography in the _San Kuo Chih_[94] reads -like a romance. One of the greatest military geniuses that the world -has seen, and Napoleonic in the scale of his operations, he was -especially famed for the marvellous rapidity of his marches, which has -found expression in the line 說曹操曹操就到 “Talk of Ts‘ao Ts‘ao, and -Ts‘ao Ts‘ao will appear.” Ou-yang Hsiu says of him that he was a great -captain who “measured his strength against Tung Cho, Lü Pu and the two -Yüan, father and son, and vanquished them all; whereupon he divided -the Empire of Han with Wu and Shu, and made himself king. It is -recorded that whenever a council of war was held by Wei on the eve -of a far-reaching campaign, he had all his calculations ready; those -generals who made use of them did not lose one battle in ten; -those who ran counter to them in any particular saw their armies -incontinently beaten and put to flight.”[95] Ts‘ao Kung’s notes on Sun -Tzŭ, models of austere brevity, are so thoroughly characteristic -of the stern commander known to history, that it is hard indeed to -conceive of them as the work of a mere _littérateur_. Sometimes, -indeed, owing to extreme compression, they are scarcely intelligible -and stand no less in need of a commentary than the text itself.[96] As -we have seen, Ts‘ao Kung is the reputed author of the 新書, a book on -war in 100,000 odd words, now lost, but mentioned in the 魏志.[97] - -2. 孟氏 Mêng Shih. The commentary which has come down to us under this -name is comparatively meagre, and nothing about the author is known. -Even his personal name has not been recorded. Chi T‘ien-pao’s edition -places him after Chia Lin, and 鼂公武 Ch‘ao Kung-wu also assigns him to -the T‘ang dynasty,[98] but this is obviously a mistake, as his work is -mentioned in the 隋書經籍志. In Sun Hsing-yen’s preface, he appears as -Mêng Shih of the Liang dynasty [502–557]. Others would identify him -with 孟康 Mêng K‘ang of the 3rd century. In the 宋史藝文志,[99] he is -named last of the 五家 “Five Commentators,” the others being Wei Wu Ti, -Tu Mu, Ch‘ên Hao and Chia Lin. - -3. 李筌 Li Ch‘üan of the 8th century was a well-known writer on -military tactics. His 太白陰經 has been in constant use down to the -present day. The 通志 mentions 閫外春秋 (lives of famous generals from -the Chou to the T‘ang dynasty) as written by him.[100] He is also -generally supposed to be the real author of the popular Taoist -tract, the 陰符經. According to Ch‘ao Kung-wu and the _T‘ien-i-ko_ -catalogue,[101] he followed the 太乙遁甲 text of Sun Tzŭ, which differs -considerably from those now extant. His notes are mostly short and to -the point, and he frequently illustrates his remarks by anecdotes from -Chinese history. - -4. 杜佑 Tu Yu (died 812) did not publish a separate commentary on Sun -Tzŭ, his notes being taken from the _T‘ung Tien_, the encyclopaedic -treatise on the Constitution which was his life-work. They are largely -repetitions of Ts‘ao Kung and Mêng Shih, besides which it is believed -that he drew on the ancient commentaries of 王凌 Wang Ling and others. -Owing to the peculiar arrangement of the _T‘ung Tien_, he has to explain -each passage on its merits, apart from the context, and sometimes his -own explanation does not agree with that of Ts‘ao Kung, whom he always -quotes first. Though not strictly to be reckoned as one of the “Ten -Commentators,” he was added to their number by Chi T‘ien-pao, being -wrongly placed after his grandson Tu Mu. - -5. 杜牧 Tu Mu (803–852) is perhaps best known as a poet—a bright star -even in the glorious galaxy of the T‘ang period. We learn from Ch‘ao -Kung-wu that although he had no practical experience of war, he was -extremely fond of discussing the subject, and was moreover well read -in the military history of the _Ch‘un Ch‘iu_ and _Chan Kuo_ eras.[102] -His notes, therefore, are well worth attention. They are very copious, -and replete with historical parallels. The gist of Sun Tzŭ’s work is -thus summarised by him: “Practise benevolence and justice, but on the -other hand make full use of artifice and measures of expediency.”[103] -He further declared that all the military triumphs and disasters of -the thousand years which had elapsed since Sun Wu’s death would, upon -examination, be found to uphold and corroborate, in every particular, -the maxims contained in his book.[104] Tu Mu’s somewhat spiteful -charge against Ts‘ao Kung has already been considered elsewhere. - -6. 陳皥 Ch‘ên Hao appears to have been a contemporary of Tu Mu. Ch‘ao -Kung-wu says that he was impelled to write a new commentary on Sun Tzŭ -because Ts‘ao Kung’s on the one hand was too obscure and subtle, and -that of Tu Mu on the other too long-winded and diffuse.[105] Ou-yang -Hsiu, writing in the middle of the 11th century, calls Ts‘ao Kung, Tu -Mu and Ch‘ên Hao the three chief commentators on Sun Tzŭ (三家), and -observes that Ch‘ên Hao is continually attacking Tu Mu’s shortcomings. -His commentary, though not lacking in merit, must rank below those of -his predecessors. - -7. 賈林 Chia Lin is known to have lived under the T‘ang dynasty, for -his commentary on Sun Tzŭ is mentioned in the 唐書 and was afterwards -republished by 紀燮 Chi Hsieh of the same dynasty together with those -of Mêng Shih and Tu Yu.[106] It is of somewhat scanty texture, and in -point of quality, too, perhaps the least valuable of the eleven. - -8. 梅堯臣 Mei Yao-ch‘ên (1002–1060), commonly known by his “style” -as Mei 聖兪 Shêng-yü, was, like Tu Mu, a poet of distinction. His -commentary was published with a laudatory preface by the great Ou-yang -Hsiu, from which we may cull the following:— - - Later scholars have misread Sun Tzŭ, distorting his words and - trying to make them square with their own one-sided views. Thus, - though commentators have not been lacking, only a few have proved - equal to the task. My friend Shêng-yü has not fallen into this - mistake. In attempting to provide a critical commentary for Sun - Tzŭ’s work, he does not lose sight of the fact that these sayings - were intended for states engaged in internecine warfare; that the - author is not concerned with the military conditions prevailing - under the sovereigns of the three ancient dynasties,[107] nor with - the nine punitive measures prescribed to the Minister of War.[108] - Again, Sun Wu loved brevity of diction, but his meaning is always - deep. Whether the subject be marching an army, or handling - soldiers, or estimating the enemy, or controlling the forces of - victory, it is always systematically treated; the sayings are - bound together in strict logical sequence, though this has been - obscured by commentators who have probably failed to grasp their - meaning. In his own commentary, Mei Shêng-yü has brushed aside all - the obstinate prejudices of these critics, and has tried to bring - out the true meaning of Sun Tzŭ himself. In this way, the clouds - of confusion have been dispersed and the sayings made clear. I am - convinced that the present work deserves to be handed down side by - side with the three great commentaries; and for a great deal that - they find in the sayings, coming generations will have constant - reason to thank my friend Shêng-yü.[109] - -Making some allowance for the exuberance of friendship, I am inclined -to endorse this favourable judgment, and would certainly place him -above Ch‘ên Hao in order of merit. - -9. 王晳 Wang Hsi, also of the Sung dynasty, is decidedly original -in some of his interpretations, but much less judicious than Mei -Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond -of comparing his own commentary with that of Ts‘ao Kung, but the -comparison is not often flattering to him. We learn from Ch‘ao Kung-wu -that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae -and correcting mistakes.[110] - -10. 何延錫 Ho Yen-hsi of the Sung dynasty. The personal name of this -commentator is given as above by 鄭樵 Chêng Ch‘iao in the _T‘ung Chih_, -written about the middle of the twelfth century, but he appears simply -as 何氏 Ho Shih in the _Yü Hai_, and Ma Tuan-lin quotes Ch‘ao Kung-wu -as saying that his personal name is unknown. There seems to be no -reason to doubt Chêng Ch‘iao’s statement, otherwise I should have -been inclined to hazard a guess and identify him with one 何去非 -Ho Ch‘ü-fei, the author of a short treatise on war entitled 備論, -who lived in the latter part of the 11th century.[111] Ho Shih’s -commentary, in the words of the _T‘ien-i-ko_ catalogue, 有所裨益 -“contains helpful additions” here and there, but is chiefly remarkable -for the copious extracts taken, in adapted form, from the dynastic -histories and other sources. - -11. 張預 Chang Yü. The list closes with a commentator of no great -originality perhaps, but gifted with admirable powers of lucid -exposition. His commentary is based on that of Ts‘ao Kung, whose terse -sentences he contrives to expand and develop in masterly fashion. -Without Chang Yü, it is safe to say that much of Ts‘ao Kung’s -commentary would have remained cloaked in its pristine obscurity and -therefore valueless. His work is not mentioned in the Sung history, -the _T‘ung K‘ao_, or the _Yü Hai_, but it finds a niche in the _T‘ung -Chih_, which also names him as the author of the 百將傳 “Lives of -Famous Generals.”[112] - -It is rather remarkable that the last-named four should all have -flourished within so short a space of time. Ch‘ao Kung-wu accounts for -it by saying: “During the early years of the Sung dynasty the Empire -enjoyed a long spell of peace, and men ceased to practise the art -of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the -frontier generals were defeated time after time, the Court made -strenuous enquiry for men skilled in war, and military topics became -the vogue amongst all the high officials. Hence it is that the -commentators of Sun Tzŭ in our dynasty belong mainly to that -period.”[113] - -Besides these eleven commentators, there are several others whose work -has not come down to us. The _Sui Shu_ mentions four, namely 王凌 Wang -Ling (often quoted by Tu Yu as 王子); 張子尙 Chang Tzŭ-shang; 賈詡 Chia -Hsü of 魏 Wei;[114] and 沈友 Shên Yu of 吳 Wu. The _T‘ang Shu_ adds -孫鎬 Sun Hao, and the _T‘ung Chih_ 蕭吉 Hsiao Chi, while the _T‘u Shu_ -mentions a Ming commentator, 黃潤玉 Huang Jun-yü. It is possible that -some of these may have been merely collectors and editors of other -commentaries, like Chi T‘ien-pao and Chi Hsieh, mentioned above. -Certainly in the case of the latter, the entry 紀夑注孫子 in the _T‘ung -K‘ao_, without the following note, would give one to understand that -he had written an independent commentary of his own. - -There are two works, described in the _Ssu K‘u Ch‘üan Shu_[115] and no -doubt extremely rare, which I should much like to have seen. One is -entitled 孫子參同, in 5 _chüan_. It gives selections from four new -commentators, probably of the Ming dynasty, as well as from the eleven -known to us. The names of the four are 解元 Hsieh Yüan; 張鏊 Chang Ao; -李村 Li Ts‘ai; and 黃治徵 Huang Chih-chêng. The other work is 孫子彚徵 -in 4 _chüan_, compiled by 鄭端 Chêng Tuan of the present dynasty. It is -a compendium of information on ancient warfare, with special reference -to Sun Tzŭ’s 13 chapters. - - -Appreciations of Sun Tzŭ. - -Sun Tzŭ has exercised a potent fascination over the minds of some of -China’s greatest men. Among the famous generals who are known to have -studied his pages with enthusiasm may be mentioned 韓信 Han Hsin (_d_. -B.C. 196),[116] 馮異 Fêng I (d. A.D. 34),[117] 呂蒙 Lü Mêng (_d_. -219),[118] and 岳飛 Yo Fei (1103–1141).[119] The opinion of Ts‘ao Kung, -who disputes with Han Hsin the highest place in Chinese military -annals, has already been recorded.[120] Still more remarkable, in one -way, is the testimony of purely literary men, such as 蘇洵 Su Hsün (the -father of Su Tung-p‘o), who wrote several essays on military topics, -all of which owe their chief inspiration to Sun Tzŭ. The following -short passage by him is preserved in the _Yü Hai:_[121]— - - Sun Wu’s saying, that in war one cannot make certain of - conquering,[122] is very different indeed from what other books - tell us.[123] Wu Ch‘i was a man of the same stamp as Sun Wu: they - both wrote books on war, and they are linked together in popular - speech as “Sun and Wu.” But Wu Ch‘i’s remarks on war are less - weighty, his rules are rougher and more crudely stated, and there - is not the same unity of plan as in Sun Tzŭ’s work, where the - style is terse, but the meaning fully brought out.[124] - -The 性理彚要, ch. 17, contains the following extract from the 藝圃折衷 -“Impartial Judgments in the Garden of Literature” by 鄭厚 Chêng Hou:— - - Sun Tzŭ’s 13 chapters are not only the staple and base of all - military men’s training, but also compel the most careful - attention of scholars and men of letters. His sayings are terse - yet elegant, simple yet profound, perspicuous and eminently - practical. Such works as the _Lun Yü_, the _I Ching_ and the great - Commentary,[125] as well as the writings of Mencius, Hsün K‘uang - and Yang Chu, all fall below the level of Sun Tzŭ.[126] - -Chu Hsi, commenting on this, fully admits the first part of the -criticism, although he dislikes the audacious comparison with -the venerated classical works. Language of this sort, he says, -“encourages a ruler’s bent towards unrelenting warfare and reckless -militarism.”[127] - - -Apologies for War. - -Accustomed as we are to think of China as the greatest peace-loving -nation on earth, we are in some danger of forgetting that her -experience of war in all its phases has also been such as no modern -State can parallel. Her long military annals stretch back to a point -at which they are lost in the mists of time. She had built the Great -Wall and was maintaining a huge standing army along her frontier -centuries before the first Roman legionary was seen on the Danube. -What with the perpetual collisions of the ancient feudal States, -the grim conflicts with Huns, Turks and other invaders after the -centralisation of government, the terrific upheavals which accompanied -the overthrow of so many dynasties, besides the countless rebellions -and minor disturbances that have flamed up and flickered out again one -by one, it is hardly too much to say that the clash of arms has never -ceased to resound in one portion or another of the Empire. - -No less remarkable is the succession of illustrious captains to whom -China can point with pride. As in all countries, the greatest are -found emerging at the most fateful crises of her history. Thus, Po -Ch‘i stands out conspicuous in the period when Ch‘in was entering upon -her final struggle with the remaining independent states. The stormy -years which followed the break-up of the Ch‘in dynasty are illumined -by the transcendent genius of Han Hsin. When the House of Han in turn -is tottering to its fall, the great and baleful figure of Ts‘ao Ts‘ao -dominates the scene. And in the establishment of the T‘ang dynasty, -one of the mightiest tasks achieved by man, the superhuman energy of -Li Shih-min (afterwards the Emperor T‘ai Tsung) was seconded by the -brilliant strategy of Li Ching. None of these generals need fear -comparison with the greatest names in the military history of Europe. - -In spite of all this, the great body of Chinese sentiment, from Lao -Tzŭ downwards, and especially as reflected in the standard literature -of Confucianism, has been consistently pacific and intensely opposed -to militarism in any form. It is such an uncommon thing to find any of -the literati defending warfare on principle, that I have thought it -worth while to collect and translate a few passages in which the -unorthodox view is upheld. The following, by Ssŭ-ma Ch‘ien, shows that -for all his ardent admiration of Confucius, he was yet no advocate of -peace at any price:— - - Military weapons are the means used by the Sage to punish - violence and cruelty, to give peace to troublous times, to remove - difficulties and dangers, and to succour those who are in peril. - Every animal with blood in its veins and horns on its head will - fight when it is attacked. How much more so will man, who carries - in his breast the faculties of love and hatred, joy and anger! - When he is pleased, a feeling of affection springs up within him; - when angry, his poisoned sting is brought into play. That is the - natural law which governs his being.... What then shall be said of - those scholars of our time, blind to all great issues, and without - any appreciation of relative values, who can only bark out their - stale formulas about “virtue” and “civilisation,” condemning the - use of military weapons? They will surely bring our country to - impotence and dishonour and the loss of her rightful heritage; or, - at the very least, they will bring about invasion and rebellion, - sacrifice of territory and general enfeeblement. Yet they - obstinately refuse to modify the position they have taken up. The - truth is that, just as in the family the teacher must not spare - the rod, and punishments cannot be dispensed with in the State, so - military chastisement can never be allowed to fall into abeyance - in the Empire. All one can say is that this power will be - exercised wisely by some, foolishly by others, and that among - those who bear arms some will be loyal and others rebellious.[128] - -The next piece is taken from Tu Mu’s preface to his commentary on -Sun Tzŭ:— - - War may be defined as punishment, which is one of the functions of - government. It was the profession of Chung Yu and Jan Ch‘iu, both - disciples of Confucius. Nowadays, the holding of trials and - hearing of litigation, the imprisonment of offenders and their - execution by flogging in the market-place, are all done by - officials. But the wielding of huge armies, the throwing down of - fortified cities, the haling of women and children into captivity, - and the beheading of traitors—this is also work which is done by - officials. The objects of the rack[129] and of military weapons - are essentially the same. There is no intrinsic difference between - the punishment of flogging and cutting off heads in war. For the - lesser infractions of law, which are easily dealt with, only a - small amount of force need be employed: hence the institution of - torture and flogging. For more serious outbreaks of lawlessness, - which are hard to suppress, a greater amount of force is - necessary: hence the use of military weapons and wholesale - decapitation. In both cases, however, the end in view is to get - rid of wicked people, and to give comfort and relief to the - good....[130] - - Chi-sun asked Jan Yu, saying: “Have you, Sir, acquired your - military aptitude by study, or is it innate?” Jan Yu replied: “It - has been acquired by study.”[131] “How can that be so,” said - Chi-sun, “seeing that you are a disciple of Confucius?” “It is a - fact,” replied Jan Yu; “I was taught by Confucius. It is fitting - that the great Sage should exercise both civil and military - functions, though to be sure my instruction in the art of fighting - has not yet gone very far.” - - Now, who the author was of this rigid distinction between the - “civil” and the “military,” and the limitation of each to a - separate sphere of action, or in what year of which dynasty it - was first introduced, is more than I can say. But, at any rate, - it has come about that the members of the governing class are - quite afraid of enlarging on military topics, or do so only in a - shamefaced manner. If any are bold enough to discuss the subject, - they are at once set down as eccentric individuals of coarse and - brutal propensities. This is an extraordinary instance of the way - in which, through sheer lack of reasoning, men unhappily lose - sight of fundamental principles.[132] - - When the Duke of Chou was minister under Ch‘êng Wang, he - regulated ceremonies and made music, and venerated the arts of - scholarship and learning; yet when the barbarians of the River Huai - revolted,[133] he sallied forth and chastised them. When Confucius - held office under the Duke of Lu, and a meeting was convened at - Chia-ku,[134] he said: “If pacific negotiations are in progress, - warlike preparations should have been made beforehand.” He rebuked - and shamed the Marquis of Ch‘i, who cowered under him and dared - not proceed to violence. How can it be said that these two great - Sages had no knowledge of military matters?[135] - -We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He -also appeals to the authority of the Classics:— - - Our Master Confucius, answering Duke Ling of Wei, said: “I have - never studied matters connected with armies and battalions.”[136] - Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed - about buff-coats and weapons.”[137] But if we turn to the meeting - at Chia-ku,[138] we find that he used armed force against the men - of Lai,[139] so that the marquis of Ch‘i was overawed. Again, when - the inhabitants of Pi revolted, he ordered his officers to attack - them, whereupon they were defeated and fled in confusion.[140] - He once uttered the words: “If I fight, I conquer.”[141] And - Jan Yu also said: “The Sage exercises both civil and military - functions.”[142] Can it be a fact that Confucius never studied or - received instruction in the art of war? We can only say that he - did not specially choose matters connected with armies and - fighting to be the subject of his teaching.[143] - -Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:— - - Confucius said: “I am unversed in military matters.” He also - said: “If I fight, I conquer.”[144] Confucius ordered ceremonies - and regulated music. Now war constitutes one of the five - classes of State ceremonial,[145] and must not be treated as an - independent branch of study. Hence, the words “I am unversed in” - must be taken to mean that there are things which even an inspired - Teacher does not know. Those who have to lead an army and devise - stratagems, must learn the art of war. But if one can command the - services of a good general like Sun Tzŭ, who was employed by Wu - Tzŭ-hsü, there is no need to learn it oneself. Hence the remark - added by Confucius: “If I fight, I conquer.”[146] - - The men of the present day, however, wilfully interpret these - words of Confucius in their narrowest sense, as though he meant - that books on the art of war were not worth reading. With blind - persistency, they adduce the example of Chao Kua, who pored over - his father’s books to no purpose,[147] as a proof that all - military theory is useless. Again, seeing that books on war have - to do with such things as opportunism in designing plans, and - the conversion of spies, they hold that the art is immoral and - unworthy of a sage. These people ignore the fact that the studies - of our scholars and the civil administration of our officials - also require steady application and practice before efficiency is - reached. The ancients were particularly chary of allowing mere - novices to botch their work.[148] Weapons are baneful[149] and - fighting perilous; and unless a general is in constant practice, - he ought not to hazard other men’s lives in battle.[150] Hence it - is essential that Sun Tzŭ’s 13 chapters should be studied.[151] - - Hsiang Liang used to instruct his nephew Chi[152] in the art of - war. Chi got a rough idea of the art in its general bearings, - but would not pursue his studies to their proper outcome, the - consequence being that he was finally defeated and overthrown. He - did not realise that the tricks and artifices of war are beyond - verbal computation. Duke Hsiang of Sung[153] and King Yen of - Hsü[154] were brought to destruction by their misplaced humanity. - The treacherous and underhand nature of war necessitates the use - of guile and stratagem suited to the occasion. There is a case on - record of Confucius himself having violated an extorted oath,[155] - and also of his having left the Sung State in disguise.[156] Can - we then recklessly arraign Sun Tzŭ for disregarding truth and - honesty?[157] - - -Bibliography. - -The following are the oldest Chinese treatises on war, after Sun Tzŭ. -The notes on each have been drawn principally from the 四庫全書簡明目錄 -_Ssŭ k‘u ch‘üan shu chien ming mu lu_, ch. 9, fol. 22 _sqq_. - -1. 吳子 Wu Tzŭ, in 1 _chüan_ or 6 篇 chapters. By 吳起 Wu Ch‘i (_d_. -B.C. 381). A genuine work. See _Shih Chi_, ch. 65. - -2. 司馬法 Ssŭ-ma Fa, in 1 _chüan_ or 5 chapters. Wrongly attributed to -司馬穰苴 Ssŭ-ma Jang-chü of the 6th century B.C. Its date, however, must -be early, as the customs of the three ancient dynasties are constantly -to be met with in its pages.[158] See _Shih chi_, ch. 64. - -The _Ssŭ K‘u Ch‘üan Shu_ (ch. 99, f. 1) remarks that the oldest three -treatises on war, _Sun Tzŭ_, _Wu Tzŭ_ and the _Ssŭ-ma Fa_, are, -generally speaking, only concerned with things strictly military—the -art of producing, collecting, training and drilling troops, and the -correct theory with regard to measures of expediency, laying plans, -transport of goods and the handling of soldiers[159]—in strong contrast -to later works, in which the science of war is usually blended with -metaphysics, divination and magical arts in general. - -3. 六韜 Liu T‘ao, in 6 _chüan_ or 60 chapters. Attributed to 呂望 Lü -Wang (or Lü 尙 Shang, also known as 太公 T‘ai Kung) of the 12th century -B.C.[160] But its style does not belong to the era of the Three -Dynasties.[161] 陸德明 Lu Tê-ming (550–625 A.D.) mentions the work, and -enumerates the headings of the six sections, 文, 武, 虎, 豹, 龍 and 犬, -so that the forgery cannot have been later than the Sui dynasty. - -4. 尉繚子 Wei Liao Tzŭ, in 5 _chüan_. Attributed to Wei Liao (4th cent. -B.C.), who studied under the famous 鬼谷子 Kuei-ku Tzŭ. The 漢志, under -兵家, mentions a book of Wei Liao in 31 chapters, whereas the text we -possess contains only 24. Its matter is sound enough in the main, -though the strategical devices differ considerably from those of the -Warring States period.[162] It has been furnished with a commentary by -the well-known Sung philosopher 張載 Chang Tsai. - -5. 三略 San Lüeh, in 3 _chüan_. Attributed to 黃石公 Huang-shih Kung, a -legendary personage who is said to have bestowed it on Chang Liang -(_d_. B.C. 187) in an interview on a bridge.[163] But here again, the -style is not that of works dating from the Ch‘in or Han period. The -Han Emperor Kuang Wu [A.D. 25–57] apparently quotes from it in one of -his proclamations; but the passage in question may have been inserted -later on, in order to prove the genuineness of the work. We shall not -be far out if we refer it to the Northern Sung period [420–478 A.D.], -or somewhat earlier.[164] - -6. 李衞公問對 Li Wei Kung Wên Tui, in 3 sections. Written in the form -of a dialogue between T‘ai Tsung and his great general 李靖 Li Ching, -it is usually ascribed to the latter. Competent authorities consider -it a forgery, though the author was evidently well versed in the art -of war.[165] - -7. 李靖兵法 Li Ching Ping Fa (not to be confounded with the foregoing) -is a short treatise in 8 chapters, preserved in the _T‘ung Tien_, but -not published separately. This fact explains its omission from the -_Ssŭ K‘u Ch‘üan Shu_. - -8. 握奇經 Wu Ch‘i Ching,[166] in 1 _chüan_. Attributed to the legendary -minister 風后 Fêng Hou, with exegetical notes by 公孫宏 Kung-sun Hung -of the Han dynasty (_d_. B.C. 121), and said to have been eulogised by -the celebrated general 馬隆 Ma Lung (_d_. A.D. 300). Yet the earliest -mention of it is in the 宋志. Although a forgery, the work is well put -together.[167] - -Considering the high popular estimation in which 諸葛亮 Chu-ko Liang -has always been held, it is not surprising to find more than one work -on war ascribed to his pen. Such are (1) the 十六策 Shih Liu Ts‘ê (1 -_chüan_), preserved in the 永樂大典 _Yung Lo Ta Tien_; (2) 將苑 Chiang -Yüan (1 _ch_.); and (3) 心書 Hsin Shu (1 _ch_.), which steals wholesale -from Sun Tzŭ. None of these has the slightest claim to be considered -genuine. - -Most of the large Chinese encyclopaedias contain extensive sections -devoted to the literature of war. The following references may be -found useful:— - - 通典 T‘ung Tien (_circâ_ 800 A.D.), ch. 148–162. - - 太平御覽 T‘ai P‘ing Yü Lan (983), ch. 270–359. - - 文獻通考 Wên Hsien T‘ung K‘ao (13th cent.), ch. 221. - - 玉海 Yü Hai (13th cent.), ch. 140, 141. - - 三才圖會 San Ts‘ai T‘u Hui (16th cent.), 人事 ch. 7, 8. - - 廣博物志 Kuang Po Wu Chih (1607), ch. 31, 32. - - 潛確類書 Ch‘ien Ch‘io Lei Shu (1632), ch. 75. - - 淵鑑類函 Yüan Chien Lei Han (1710), ch. 206–229. - - 古今圖書集成 Ku Chin T‘u Shu Chi Ch‘êng (1726), section XXX, - _esp_. ch. 81–90. - - 續文獻通考 Hsü Wên Hsien T‘ung K‘ao (1784), ch. 121–134. - - 皇朝經世文編 Huang Ch‘ao Ching Shih Wên Pien (1826), ch. 76, 77. - -The bibliographical sections of certain historical works -also deserve mention:— - - 前漢書 Ch‘ien Han Shu, ch. 30. - - 隋書 Sui Shu, ch. 32–35. - - 舊唐書 Chiu T‘ang Shu, ch. 46, 47. - - 新唐書 Hsin T‘ang Shu, ch. 57–60. - - 宋史 Sung Shih, ch. 202–209. - - 通志 T‘ung Chih (_circâ_ 1150), ch. 68. - -To these of course must be added the great Catalogue of the -Imperial Library:— - - 四庫全書總目提要 Ssŭ K‘u Ch‘üan Shu Tsung Mu T‘i Yao (1790), ch. 99, 100. - - - - -I. 計篇. - -LAYING PLANS. - - - This is the only possible meaning of 計, which M. Amiot and Capt. - Calthrop wrongly translate “Fondements de l’art militaire” and - “First principles” respectively. Ts‘ao Kung says it refers to the - deliberations in the temple selected by the general for his - temporary use, or as we should say, in his tent. See § 26. - -1. 孫子曰兵者國之大事 - -Sun Tzŭ said: The art of war is of vital importance to the State. - -2. 死生之地存亡之道不可不察也 - -It is a matter of life and death, a road either to safety or to ruin. -Hence it is a subject of inquiry which can on no account be neglected. - -3. 故經之以五校之以計而索其情 - -The art of war, then, is governed by five constant factors, to be -taken into account in one’s deliberations, when seeking to determine -the conditions obtaining in the field. - - The old text of the _T‘ung Tien_ has 故經之以五校之計, etc. Later - editors have inserted 事 after 五, and 以 before 計. The former - correction is perhaps superfluous, but the latter seems necessary - in order to make sense, and is supported by the accepted reading - in § 12, where the same words recur. I am inclined to think, - however, that the whole sentence from 校 to 情 is an interpolation - and has no business here at all. If it be retained, Wang Hsi must - be right in saying that 計 denotes the “seven considerations” in - § 13. 情 are the circumstances or conditions likely to bring about - victory or defeat. The antecedent of the first 之 is 兵者; of the - second, 五. 校 contains the idea of “comparison with the enemy,” - which cannot well be brought out here, but will appear in § 12. - Altogether, difficult though it is, the passage is not so - hopelessly corrupt as to justify Capt. Calthrop in burking it - entirely. - -4. 一曰道二曰天三曰地四曰將五曰法 - -These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The -Commander; (5) Method and discipline. - - It appears from what follows that Sun Tzŭ means by 道 a principle - of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One - might be tempted to render it by “morale,” were it not considered - as an attribute of the _ruler_ in § 13. - -5. 道者令民與上同意也 - -6. 故可與之死可與之生而民不畏危 - -_The Moral Law_ causes the people to be in complete accord with their -ruler, so that they will follow him regardless of their lives, -undismayed by any danger. - - The original text omits 令民, inserts an 以 after each 可, and - omits 民 after 而. Capt. Calthrop translates: “If the ruling - authority be upright, the people are united”—a very pretty - sentiment, but wholly out of place in what purports to be a - translation of Sun Tzŭ. - -7. 天者陰陽寒暑時制也 - -_Heaven_ signifies night and day, cold and heat, times and seasons. - - The commentators, I think, make an unnecessary mystery of 陰陽. - Thus Mêng Shih defines the words as 剛柔盈縮 “the hard and the - soft, waxing and waning,” which does not help us much. Wang Hsi, - however, may be right in saying that what is meant is 總天道 “the - general economy of Heaven,” including the five elements, the four - seasons, wind and clouds, and other phenomena. - -8. 地者遠近險易廣狹死生也 - -_Earth_ comprises distances, great and small; danger and security; -open ground and narrow passes; the chances of life and death. - - 死生 (omitted by Capt. Calthrop) may have been included here - because the safety of an army depends largely on its quickness to - turn these geographical features to account. - -9. 將者智信仁勇嚴也 - -_The Commander_ stands for the virtues of wisdom, sincerity, -benevolence, courage and strictness. - - The five cardinal virtues of the Chinese are (1) 仁 humanity or - benevolence; (2) 義 uprightness of mind; (3) 禮 self-respect, - self-control, or “proper feeling;” (4) 智 wisdom; (5) 信 sincerity - or good faith. Here 智 and 信 are put before 仁, and the two - military virtues of “courage” and “strictness” substituted for 義 - and 禮. - -10. 法者曲制官道主用也 - -By _Method and discipline_ are to be understood the marshalling of the -army in its proper subdivisions, the gradations of rank among the -officers, the maintenance of roads by which supplies may reach the -army, and the control of military expenditure. - - The Chinese of this sentence is so concise as to be practically - unintelligible without commentary. I have followed the - interpretation of Ts‘ao Kung, who joins 曲制 and again 主用. Others - take each of the six predicates separately. 曲 has the somewhat - uncommon sense of “cohort” or division of an army. Capt. Calthrop - translates: “Partition and ordering of troops,” which only covers - 曲制. - -11. 凡此五者將莫不聞知之者勝不知者不勝 - -These five heads should be familiar to every general: he who knows -them will be victorious; he who knows them not will fail. - -12. 故校之以計而索其情 - -Therefore, in your deliberations, when seeking to determine the -military conditions, let them be made the basis of a comparison, in -this wise:— - - The _Yü Lan_ has an interpolated 五 before 計. It is obvious, - however, that the 五者 just enumerated cannot be described as 計. - Capt. Calthrop, forced to give some rendering of the words which - he had omitted in § 3, shows himself decidedly hazy: “Further, - with regard to these and the following seven matters, the - condition of the enemy must be compared with our own.” He does not - appear to see that the seven queries or considerations which - follow arise directly out of the Five heads, instead of being - supplementary to them. - -13. 曰主孰有道將孰有能天地孰得法令孰行兵衆孰强士卒孰練賞罰孰明 - -(1) Which of the two sovereigns is imbued with the Moral law? - - I.e., “is in harmony with his subjects.” Cf. § 5. - -(2) Which of the two generals has most ability? - -(3) With whom lie the advantages derived from Heaven and Earth? - - See §§ 7, 8. - -(4) On which side is discipline most rigorously enforced? - - Tu Mu alludes to the remarkable story of Ts‘ao Ts‘ao (A.D. - 155–220), who was such a strict disciplinarian that once, in - accordance with his own severe regulations against injury to - standing crops, he condemned himself to death for having allowed - his horse to shy into a field of corn! However, in lieu of losing - his head, he was persuaded to satisfy his sense of justice by - cutting off his hair. Ts‘ao Ts‘ao’s own comment on the present - passage is characteristically curt: 設而不犯犯而必誅 “when you lay - down a law, see that it is not disobeyed; if it is disobeyed, the - offender must be put to death.” - -(5) Which army is the stronger? - - Morally as well as physically. As Mei Yao-ch‘ên puts it, 內和外附, - which might be freely rendered “esprit de corps and ‘big - battalions.’” - -(6) On which side are officers and men more highly trained? - - Tu Yu quotes 王子 as saying: “Without constant practice, the - officers will be nervous and undecided when mustering for battle; - without constant practice, the general will be wavering and - irresolute when the crisis is at hand.” - -(7) In which army is there the greater constancy both in reward and -punishment? - - 明, literally “clear;” that is, on which side is there the most - absolute certainty that merit will be properly rewarded and - misdeeds summarily punished? - -14. 吾以此知勝負矣 - -By means of these seven considerations I can forecast victory or defeat. - -15. 將聽吾計用之必勝留之將不聽吾計用之必敗去之 - -The general that hearkens to my counsel and acts upon it, will -conquer:—let such a one be retained in command! The general that -hearkens not to my counsel nor acts upon it, will suffer defeat:—let -such a one be dismissed! - - The form of this paragraph reminds us that Sun Tzŭ’s treatise was - composed expressly for the benefit of his patron 闔閭 Ho Lü, king of - the Wu State. It is not necessary, however, to understand 我 before - 留之 (as some commentators do), or to take 將 as “generals under my - command.” - -16. 計利以聽乃爲之勢以佐其外 - -While heeding the profit of my counsel, avail yourself also of any -helpful circumstances over and beyond the ordinary rules. - - Capt. Calthrop blunders amazingly over this sentence: “Wherefore, with - regard to the foregoing, considering that with us lies the advantage, - and the generals agreeing, we create a situation which promises - victory.” Mere logic should have kept him from penning such frothy - balderdash. - -17. 勢者因利而制權也 - -According as circumstances are favourable, one should modify one’s -plans. - - Sun Tzŭ, as a practical soldier, will have none of the “bookish - theoric.” He cautions us here not to pin our faith to abstract - principles; “for,” as Chang Yü puts it, “while the main laws of - strategy can be stated clearly enough for the benefit of all and - sundry, you must be guided by the actions of the enemy in attempting - to secure a favourable position in actual warfare.” On the eve of the - battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the - Duke of Wellington in order to learn what his plans and calculations - were for the morrow, because, as he explained, he might suddenly find - himself Commander-in-chief and would be unable to frame new plans in a - critical moment. The Duke listened quietly and then said: “Who will - attack the first to-morrow—I or Bonaparte?” “Bonaparte,” replied Lord - Uxbridge. “Well,” continued the Duke, “Bonaparte has not given me any - idea of his projects; and as my plans will depend upon his, how can - you expect me to tell you what mine are?”[168] - -18. 兵者詭道也 - -All warfare is based on deception. - - The truth of this pithy and profound saying will be admitted by - every soldier. Col. Henderson tells us that Wellington, great in - so many military qualities, was especially distinguished by “the - extraordinary skill with which he concealed his movements and - deceived both friend and foe.” - -19. 故能而示之不能用而示之不用近而示之遠遠而示之近 - -Hence, when able to attack, we must seem unable; when using our -forces, we must seem inactive; when we are near, we must make the -enemy believe we are far away; when far away, we must make him believe -we are near. - -20. 利而誘之亂而取之 - -Hold out baits to entice the enemy. Feign disorder, and crush him. - - 取, as often in Sun Tzŭ, is used in the sense of 擊. It is rather - remarkable that all the commentators, with the exception of Chang - Yü, refer 亂 to the enemy: “when he is in disorder, crush him.” It - is more natural to suppose that Sun Tzŭ is still illustrating the - uses of deception in war. - -21. 實而備之强而避之 - -If he is secure at all points, be prepared for him. If he is in -superior strength, evade him. - - The meaning of 實 is made clear from chap. VI, where it is opposed - to 虛 “weak or vulnerable spots.” 强, according to Tu Yu and other - commentators, has reference to the keenness of the men as well as - to numerical superiority. Capt. Calthrop evolves an - extraordinarily far-fetched translation: “If there are defects, - give an appearance of perfection, and awe the enemy. Pretend to be - strong, and so cause the enemy to avoid you”! - -22. 怒而撓之卑而驕之 - -If your opponent is of choleric temper, seek to irritate him. Pretend -to be weak, that he may grow arrogant. - - I follow Chang Yü in my interpretation of 怒. 卑 is expanded by Mei - Yao-ch‘ên into 示以卑弱. Wang Tzŭ, quoted by Tu Yu, says that the - good tactician plays with his adversary as a cat plays with a - mouse, first feigning weakness and immobility, and then suddenly - pouncing upon him. - -23. 佚而勞之親而離之 - -If he is taking his ease, give him no rest. - - This is probably the meaning, though Mei Yao-ch‘ên has the note: - 以我之佚待彼之勞 “while we are taking our ease, wait for the enemy - to tire himself out.” The _Yü Lan_ has 引而勞之 “Lure him on and - tire him out.” This would seem also to have been Ts‘ao Kung’s - text, judging by his comment 以利勞之. - -If his forces are united, separate them. - - Less plausible is the interpretation favoured by most of the - commentators: “If sovereign and subject are in accord, put - division between them.” - -24. 攻其無備出其不意 - -Attack him where he is unprepared, appear where you are not expected. - -25. 此兵家之勝不可先傳也 - -These military devices, leading to victory, must not be divulged -beforehand. - - This seems to be the way in which Ts‘ao Kung understood the - passage, and is perhaps the best sense to be got out of the text - as it stands. Most of the commentators give the following - explanation: “It is impossible to lay down rules for warfare - before you come into touch with the enemy.” This would be very - plausible if it did not ignore 此, which unmistakably refers to the - maxims which Sun Tzŭ has been laying down. It is possible, of - course, that 此 may be a later interpolation, in which case the - sentence would practically mean: “Success in warfare cannot be - taught.” As an alternative, however, I would venture to suggest - that a second 不 may have fallen out after 可, so that we get: - “These maxims for succeeding in war are the first that ought to be - imparted.” - -26. 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算 -乎吾以此觀之勝負見矣 - -Now the general who wins a battle makes many calculations in his -temple ere the battle is fought. - - Chang Yü tells us that in ancient times it was customary for a - temple to be set apart for the use of a general who was about to - take the field, in order that he might there elaborate his plan of - campaign. Capt. Calthrop misunderstands it as “the shrine of the - ancestors,” and gives a loose and inaccurate rendering of the - whole passage. - -The general who loses a battle makes but few calculations beforehand. -Thus do many calculations lead to victory, and few calculations to -defeat: how much more no calculation at all! It is by attention to -this point that I can foresee who is likely to win or lose. - - - - -II. 作戰篇. - -WAGING WAR. - - - Ts‘ao Kung has the note: 欲戰必先算其費務 “He who wishes to fight - must first count the cost,” which prepares us for the discovery - that the subject of the chapter is not what we might expect from - the title, but is primarily a consideration of ways and means. - -1. 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材 -車甲之奉日費千金然後十萬之師舉矣 - -Sun Tzŭ said: In the operations of war, where there are in the field a -thousand swift chariots, as many heavy chariots, and a hundred -thousand mail-clad soldiers, - - The 馳車 were lightly built and, according to Chang Yü, used for - the attack; the 革車 were heavier, and designed for purposes of - defence. Li Ch‘üan, it is true, says that the latter were light, - but this seems hardly probable. Capt. Calthrop translates - “chariots” and “supply wagons” respectively, but is not supported - by any commentator. It is interesting to note the analogies - between early Chinese warfare and that of the Homeric Greeks. In - each case, the war-chariot was the important factor, forming as it - did the nucleus round which was grouped a certain number of - foot-soldiers. With regard to the numbers given here, we are - informed that each swift chariot was accompanied by 75 footmen, - and each heavy chariot by 25 footmen, so that the whole army would - be divided up into a thousand battalions, each consisting of two - chariots and a hundred men. - -with provisions enough to carry them a thousand _li_, - - 2.78 modern _li_ go to a mile. The length may have varied slightly - since Sun Tzŭ’s time. - -the expenditure at home and at the front, including entertainment of -guests, small items such as glue and paint, and sums spent on chariots -and armour, will reach the total of a thousand ounces of silver per day. - - 則, which follows 糧 in the _textus receptus_, is important as - indicating the apodosis. In the text adopted by Capt. Calthrop it - is omitted, so that he is led to give this meaningless translation - of the opening sentence: “Now the requirements of War are such - that we need 1,000 chariots,” etc. The second 費, which is - redundant, is omitted in the _Yü Lan_. 千金, like 千里 above, is - meant to suggest a large but indefinite number. As the Chinese - have never possessed gold coins, it is incorrect to translate it - “1000 pieces of gold.” - -Such is the cost of raising an army of 100,000 men. - - Capt. Calthrop adds: “You have the instruments of victory,” which - he seems to get from the first five characters of the next sentence. - -2. 其用戰也勝久則鈍兵挫銳攻城則力屈 - -When you engage in actual fighting, if victory is long in coming, the -men’s weapons will grow dull and their ardour will be damped. - - The _Yü Lan_ omits 勝; but though 勝久 is certainly a bold phrase, - it is more likely to be right than not. Both in this place and in - § 4, the _T‘ung Tien_ and _Yü Lan_ read 頓 (in the sense of “to - injure”) instead of 鈍. - -If you lay siege to a town, you will exhaust your strength. - - As synonyms to 屈 are given 盡, 殫, 窮 and 困. - -3. 久暴師則國用不足 - -Again, if the campaign is protracted, the resources of the State will -not be equal to the strain. - - 久暴師 means literally, “If there is long exposure of the army.” - Of 暴 in this sense K‘ang Hsi cites an instance from the biography - of 竇融 Tou Jung in the _Hou Han Shu_ where the commentary defines - it by 露. Cf. also the following from the 戰國策: 將軍久暴露於外 - “General, you have long been exposed to all weathers.” - -4. 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣 - -Now, when your weapons are dulled, your ardour damped, your strength -exhausted and your treasure spent, other chieftains will spring up to -take advantage of your extremity. Then no man, however wise, will be -able to avert the consequences that must ensue. - - Following Tu Yu, I understand 善 in the sense of “to make good,” - i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good - plans”—for the future. - -5. 故兵聞拙速未睹巧之久也 - -Thus, though we have heard of stupid haste in war, cleverness has -never been seen associated with long delays. - - This concise and difficult sentence is not well explained by any - of the commentators. Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu - Mu and Mei Yao-ch‘ên have notes to the effect that a general, - though naturally stupid, may nevertheless conquer through sheer - force of rapidity. Ho Shih says: “Haste may be stupid, but at any - rate it saves expenditure of energy and treasure; protracted - operations may be very clever, but they bring calamity in their - train.” Wang Hsi evades the difficulty by remarking: “Lengthy - operations mean an army growing old, wealth being expended, an - empty exchequer and distress among the people; true cleverness - insures against the occurrence of such calamities.” Chang Yü says: - “So long as victory can be attained, stupid haste is preferable to - clever dilatoriness.” Now Sun Tzŭ says nothing whatever, except - possibly by implication, about ill-considered haste being better - than ingenious but lengthy operations. What he does say is - something much more guarded, namely that, while speed may - sometimes be injudicious, tardiness can never be anything but - foolish—if only because it means impoverishment to the nation. - Capt. Calthrop indulges his imagination with the following: - “Therefore it is acknowledged that war cannot be too short in - duration. But though conducted with the utmost art, if long - continuing, misfortunes do always appear.” It is hardly worth - while to note the total disappearance of 拙速 in this precious - concoction. In considering the point raised here by Sun Tzŭ, the - classic example of Fabius Cunctator will inevitably occur to the - mind. That general deliberately measured the endurance of Rome - against that of Hannibal’s isolated army, because it seemed to him - that the latter was more likely to suffer from a long campaign in - a strange country. But it is quite a moot question whether his - tactics would have proved successful in the long run. Their - reversal, it is true, led to Cannae; but this only establishes a - negative presumption in their favour. - -6. 夫兵久而國利者未之有也 - -There is no instance of a country having benefited from prolonged -warfare. - - The _Yü Lan_ has 圖 instead of 國—evidently the mistake of a scribe. - -7. 故不盡知用兵之害者則不能盡知用兵之利也 - -It is only one who is thoroughly acquainted with the evils of war that -can thoroughly understand the profitable way of carrying it on. - - That is, with rapidity. Only one who knows the disastrous effects - of a long war can realise the supreme importance of rapidity in - bringing it to a close. Only two commentators seem to favour this - interpretation, but it fits well into the logic of the context, - whereas the rendering, “He who does not know the evils of war - cannot appreciate its benefits,” is distinctly pointless. - -8. 善用兵者役不再籍糧不三載 - -The skilful soldier does not raise a second levy, neither are his -supply-waggons loaded more than twice. - - Once war is declared, he will not waste precious time in waiting - for reinforcements, nor will he turn his army back for fresh - supplies, but crosses the enemy’s frontier without delay. This may - seem an audacious policy to recommend, but with all great - strategists, from Julius Caesar to Napoleon Buonaparte, the value - of time—that is, being a little ahead of your opponent—has counted - for more than either numerical superiority or the nicest - calculations with regard to commissariat. 籍 is used in the sense - of 賦. The _T‘ung Tien_ and _Yü Lan_ have the inferior reading 藉. - The commentators explain 不三載 by saying that the waggons are - loaded once before passing the frontier, and that the army is met - by a further consignment of supplies on the homeward march. The - _Yü Lan_, however, reads 再 here as well. - -9. 取用於國因糧於敵故軍食可足也 - -Bring war material with you from home, but forage on the enemy. Thus -the army will have food enough for its needs. - - 用, “things to be used,” in the widest sense. It includes all the - impedimenta of an army, apart from provisions. - -10. 國之貧於師者遠輸遠輸則百姓貧 - -Poverty of the State exchequer causes an army to be maintained by -contributions from a distance. Contributing to maintain an army at a -distance causes the people to be impoverished. - - The beginning of this sentence does not balance properly with the - next, though obviously intended to do so. The arrangement, - moreover, is so awkward that I cannot help suspecting some - corruption in the text. It never seems to occur to Chinese - commentators that an emendation may be necessary for the sense, - and we get no help from them here. Sun Tzŭ says that the cause of - the people’s impoverishment is 遠輸; it is clear, therefore, that - the words have reference to some system by which the husbandmen - sent their contributions of corn to the army direct. But why - should it fall on them to maintain an army in this way, except - because the State or Government is too poor to do so? Assuming - then that 貧 ought to stand first in the sentence in order to - balance 近 (the fact that the two words rhyme is significant), and - thus getting rid of 國之, we are still left with 於師, which latter - word seems to me an obvious mistake for 國. “Poverty in the army” - is an unlikely expression, especially as the general has just been - warned not to encumber his army with a large quantity of supplies. - If we suppose that 師 somehow got written here instead of 國 (a - very simple supposition, as we have 近於師 in the next sentence), - and that later on somebody, scenting a mistake, prefixed the gloss - 國之 to 貧, without however erasing 於師, the whole muddle may be - explained. My emended text then would be 貧於國者, etc. - -11. 近於師者貴賣貴賣則百姓財竭 - -On the other hand, the proximity of an army causes prices to go up; -and high prices cause the people’s substance to be drained away. - - 近, that is, as Wang Hsi says, before the army has left its own - territory. Ts‘ao Kung understands it of an army that has already - crossed the frontier. Capt. Calthrop drops the 於, reading 近師者, - but even so it is impossible to justify his translation “Repeated - wars cause high prices.” - -12. 財竭則急於丘役 - -When their substance is drained away, the peasantry will be afflicted -by heavy exactions. - - Cf. Mencius VII. 2. xiv. 2, where 丘民 has the same meaning as - 丘役. 丘 was an ancient measure of land. The full table, as given - by 司馬法, may not be out of place here: 6 尺 = 1 步; 100 步 = 1 畝; - 100 畝 = 1 夫; 3 夫 = 1 屋; 3 屋 = 1 井; 4 井 = 1 邑; 4 邑 = 1 丘; 4 - 丘 = 1 甸. According to the _Chou Li_, there were nine husbandmen - to a 井, which would assign to each man the goodly allowance of - 100 畝 (of which 6.6 now go to an acre). What the values of these - measures were in Sun Tzŭ’s time is not known with any certainty. - The lineal 尺, however, is supposed to have been about 20 cm. 急 - may include levies of men, as well as other exactions. - -13. 力屈財殫中原內虛於家百姓之費十去其七 - -14. 公家之費破車罷馬甲胄矢弩戟楯蔽櫓丘牛大車十去其六 - -With this loss of substance and exhaustion of strength, the homes of -the people will be stripped bare, and three-tenths of their incomes -will be dissipated; - - The _Yü Lan_ omits 財殫. I would propose the emended reading - 力屈則中, etc. In view of the fact that we have 財竭 in the two - preceding paragraphs, it seems probable that 財 is a scribe’s - mistake for 則, 殫 having been added afterwards to make sense. - 中原內虛於家, literally: “Within the middle plains there is - emptiness in the homes.” For 中原 cf. _Shih Ching_ II. 3. vi. 3 and - II. 5. ii. 3. With regard to 十去其七, Tu Mu says: 家業十耗其七也, - and Wang Hsi: 民費大半矣; that is, the people are mulcted not of - 3⁄10, but of 7⁄10, of their income. But this is hardly to be - extracted from our text. Ho Shih has a characteristic tag: - 國以民爲本民以食爲天居人上者宜乎重惜 “The _people_ being regarded as - the essential part of the State, and _food_ as the people’s - heaven, is it not right that those in authority should value and - be careful of both?” - -while Government expenses for broken chariots, worn-out horses, -breast-plates and helmets, bows and arrows, spears and shields, -protective mantlets, draught-oxen and heavy waggons, will amount to -four-tenths of its total revenue. - - The _Yü Lan_ has several various readings here, the more important - of which are 疲 for the less common 罷 (read p‘i^2), 干 for 蔽, - and 兵牛 for 丘牛, which latter, if right, must mean “oxen from the - country districts” (cf. _supra_, § 12). For the meaning of 櫓, see - note on III, § 4. Capt. Calthrop omits to translate 丘牛大車. - -15. 故智將務食於敵食敵一鍾當吾二十鍾𦮼秆一石當吾二十石 - -Hence a wise general makes a point of foraging on the enemy. One -cartload of the enemy’s provisions is equivalent to twenty of one’s -own, and likewise a single picul of his provender is equivalent to -twenty from one’s own store. - - Because twenty cartloads will be consumed in the process of - transporting one cartload to the front. According to Ts‘ao Kung, a - 鍾 = 6 斛 4 㪷, or 64 㪷, but according to Mêng Shih, 10 斛 make a - 鍾. The 石 picul consisted of 70 斤 catties (Tu Mu and others say - 120). 𦮼秆, literally, “beanstalks and straw.” - -16. 故殺敵者怒也取敵之利者貨也 - -Now in order to kill the enemy, our men must be roused to anger; that -there may be advantage from defeating the enemy, they must have their -rewards. - - These are two difficult sentences, which I have translated in - accordance with Mei Yao-ch‘ên’s paraphrase. We may incontinently - reject Capt. Calthrop’s extraordinary translation of the first: - “Wantonly to kill and destroy the enemy must be forbidden.” Ts‘ao - Kung quotes a jingle current in his day: 軍無財士不來軍無賞士不往. Tu - Mu says: “Rewards are necessary in order to make the soldiers see - the advantage of beating the enemy; thus, when you capture spoils - from the enemy, they must be used as rewards, so that all your men - may have a keen desire to fight, each on his own account.” Chang Yü - takes 利 as the direct object of 取, which is not so good. - -17. 故車戰得車十乘已上賞其先得者而更其旌旗車雜而乘之卒善而養之 - -Therefore in chariot fighting, when ten or more chariots have been -taken, those should be rewarded who took the first. - - Capt. Calthrop’s rendering is: “They who are the first to lay - their hands on more than ten of the enemy’s chariots, should be - encouraged.” We should have expected the gallant captain to see - that such Samson-like prowess deserved something more substantial - than mere encouragement. T. omits 故, and has 以上 in place of the - more archaic 已上. - -Our own flags should be substituted for those of the enemy, and the -chariots mingled and used in conjunction with ours. The captured -soldiers should be kindly treated and kept. - -18. 是謂勝敵而益强 - -This is called, using the conquered foe to augment one’s own strength. - -19. 故兵貴勝不貴久 - -In war, then, let your great object be victory, not lengthy campaigns. - - As Ho Shih remarks: 兵不可玩武不可黷 “War is not a thing to be - trifled with.” Sun Tzŭ here reiterates the main lesson which this - chapter is intended to enforce. - -20. 故知兵之將民之司命國家安危之主也 - -Thus it may be known that the leader of armies is the arbiter of the -people’s fate, the man on whom it depends whether the nation shall be -in peace or in peril. - - In the original text, there is a 生 before the 民. - - - - -III. 謀攻篇 - -ATTACK BY STRATAGEM. - - -1. 孫子曰凡用兵之法全國爲上破國次之全軍爲上破軍次之全旅爲上破旅次之全卒爲上破卒次 -之全伍爲上破伍次之 - -Sun Tzŭ said: In the practical art of war, the best thing of all is to -take the enemy’s country whole and intact; to shatter and destroy it -is not so good. So, too, it is better to capture an army entire than -to destroy it, to capture a regiment, a detachment or a company entire -than to destroy them. - - A 軍 “army corps,” according to Ssŭ-ma Fa, consisted nominally of - 12500 men; according to Ts‘ao Kung, a 旅 contained 500 men, a 卒 - any number between 100 and 500, and a 伍 any number between 5 and - 100. For the last two, however, Chang Yü gives the exact figures - of 100 and 5 respectively. - -2. 是故百戰百勝非善之善者也不戰而屈人之兵善之善者也 - -Hence to fight and conquer in all your battles is not supreme -excellence; supreme excellence consists in breaking the enemy’s -resistance without fighting. - - Here again, no modern strategist but will approve the words of the - old Chinese general. Moltke’s greatest triumph, the capitulation - of the huge French army at Sedan, was won practically without - bloodshed. - -3. 故上兵伐謀其次伐交其次伐兵下政攻城 - -Thus the highest form of generalship is to baulk the enemy’s plans; - - I.e., as Li Ch‘üan says (伐其始謀也), in their very inception. - Perhaps the word “baulk” falls short of expressing the full force - of 伐, which implies not an attitude of defence, whereby one might - be content to foil the enemy’s stratagems one after another, but - an active policy of counter-attack. Ho Shih puts this very clearly - in his note: “When the enemy has made a plan of attack against us, - we must anticipate him by delivering our own attack first.” - -the next best is to prevent the junction of the enemy’s forces; - - Isolating him from his allies. We must not forget that Sun Tzŭ, in - speaking of hostilities, always has in mind the numerous states or - principalities into which the China of his day was split up. - -the next in order is to attack the enemy’s army in the field; - - When he is already in full strength. - -and the worst policy of all is to besiege walled cities. - - The use of the word 政 is somewhat unusual, which may account for - the reading of the modern text: 其下攻城. - -4. 攻城之法爲不得已修櫓轒轀具器械三月而後成距闉又三月而後已 - -The rule is, not to besiege walled cities if it can possibly be avoided. - - Another sound piece of military theory. Had the Boers acted upon - it in 1899, and refrained from dissipating their strength before - Kimberley, Mafeking, or even Ladysmith, it is more than probable - that they would have been masters of the situation before the - British were ready seriously to oppose them. - -The preparation of mantlets, movable shelters, and various implements -of war, will take up three whole months; - - It is not quite clear what 櫓 were. Ts‘ao Kung simply defines them - as 大楯 “large shields,” but we get a better idea of them from Li - Ch‘üan, who says they were to protect the heads of those who were - assaulting the city walls at close quarters. This seems to suggest - a sort of Roman _testudo_, ready made. Tu Mu says they were “what - are now termed 彭排” (wheeled vehicles used in repelling attacks, - according to K‘ang Hsi), but this is denied by Ch‘ên Hao. See - _supra_, II. 14. The name is also applied to turrets on city - walls. Of 轒轀 (_fên yün_) we get a fairly clear description from - several commentators. They were wooden missile-proof structures on - four wheels, propelled from within, covered over with raw hides, - and used in sieges to convey parties of men to and from the walls, - for the purpose of filling up the encircling moat with earth. Tu - Mu adds that they are now called 木驢 “wooden donkeys.” Capt. - Calthrop wrongly translates the term, “battering-rams.” I follow - Ts‘ao Kung in taking 具 as a verb, co-ordinate and synonymous with - 修. Those commentators who regard 修 as an adjective equivalent to - 長 “long,” make 具 presumably into a noun. - -and the piling up of mounds over against the walls will take three -months more. - - The 距闉 (or 堙, in the modern text) were great mounds or ramparts - of earth heaped up to the level of the enemy’s walls in order to - discover the weak points in the defence, and also to destroy the - 樓櫓 fortified turrets mentioned in the preceding note. Tu Yu - quotes the Tso Chuan: 楚司馬子反乘堙而窺宋城也. - -5. 將不勝其忿而蟻附之殺士三分之一而城不拔者此攻之災 - -The general, unable to control his irritation, will launch his men to -the assault like swarming ants, - - Capt. Calthrop unaccountably omits this vivid simile, which, as - Ts‘ao Kung says, is taken from the spectacle of an army of ants - climbing a wall. The meaning is that the general, losing patience - at the long delay, may make a premature attempt to storm the place - before his engines of war are ready. - -with the result that one-third of his men are slain, while the town -still remains untaken. Such are the disastrous effects of a siege. - - We are reminded of the terrible losses of the Japanese before Port - Arthur, in the most recent siege which history has to record. The - _T‘ung Tien_ reads 不勝心之忿 ... 則殺士卒 ... 攻城之災. For 其忿 the - _Yü Lan_ has 心怒. Capt. Calthrop does not translate 而城不拔者, and - mistranslates 此攻之災. - -6. 故善用兵者屈人之兵而非戰也拔人之城而非攻也毀人之國而非久也 - -Therefore the skilful leader subdues the enemy’s troops without any -fighting; he captures their cities without laying siege to them; he -overthrows their kingdom without lengthy operations in the field. - - Chia Lin notes that he only overthrows the 國, that is, the - Government, but does no harm to individuals. The classical - instance is Wu Wang, who after having put an end to the Yin - dynasty was acclaimed “Father and mother of the people.” - -7. 必以全爭於天下故兵不頓而利可全此謀攻之法也 - -With his forces intact he will dispute the mastery of the Empire, -and thus, without losing a man, his triumph will be complete. - - Owing to the double meanings of 兵, 頓 [= 鈍] and 利, the latter - part of the sentence is susceptible of quite a different meaning: - “And thus, the weapon not being blunted by use, its keenness - remains perfect.” Chang Yü says that 利 is “the advantage of a - prosperous kingdom and a strong army.” - -This is the method of attacking by stratagem. - -8. 故用兵之法十則圍之五則攻之倍則分之 - -It is the rule in war, if our forces are ten to the enemy’s one, to -surround him; if five to one, to attack him; - - Straightaway, without waiting for any further advantage. - -if twice as numerous, to divide our army into two. - - Note that 之 does not refer to the enemy, as in the two preceding - clauses. This sudden change of object is quite common in Chinese. - Tu Mu takes exception to the saying; and at first sight, indeed, - it appears to violate a fundamental principle of war. Ts‘ao Kung, - however, gives a clue to Sun Tzŭ’s meaning: 以二敵一則一術爲正一術爲奇 - “Being two to the enemy’s one, we may use one part of our army in - the regular way, and the other for some special diversion.” [For - explanation of 正 and 奇, see V. 3, note.] Chang Yü thus further - elucidates the point: “If our force is twice as numerous as that - of the enemy, it should be split up into two divisions, one to - meet the enemy in front, and one to fall upon his rear; if he - replies to the frontal attack, he may be crushed from behind; if - to the rearward attack, he may be crushed in front. This is what - is meant by saying that “one part may be used in the regular - way, and the other for some special diversion.” Tu Mu does not - understand that dividing one’s army is simply an irregular, just - as concentrating it is the regular, strategical method, and he is - too hasty in calling this a mistake.” - -9. 敵則能戰之少則能逃之不若則能避之 - -If equally matched, we can offer battle; - - Li Ch‘üan, followed by Ho Shih, gives the following paraphrase: - 主客力敵惟善者戰 “If attackers and attacked are equally matched in - strength, only the able general will fight.” He thus takes 能 as - though it were 能者, which is awkward. - -if slightly inferior in numbers, we can avoid the enemy; - - The _T‘u Shu_ has 守 instead of 逃, which is hardly distinguishable - in sense from 避 in the next clause. The meaning, “we can watch the - enemy,” is certainly a great improvement on the above; but - unfortunately there appears to be no very good authority for the - variant. Chang Yü reminds us that the saying only applies if the - other factors are equal; a small difference in numbers is often - more than counterbalanced by superior energy and discipline. - -if quite unequal in every way, we can flee from him. - -10. 故小敵之堅大敵之擒也 - -Hence, though an obstinate fight may be made by a small force, in the -end it must be captured by the larger force. - - In other words: “C’est magnifique; mais ce n’est pas la guerre.” - -11. 夫將者國之輔也輔周則國必强輔𨻶則國必弱 - -Now the general is the bulwark of the State: if the bulwark is -complete at all points, the State will be strong; if the bulwark is -defective, the State will be weak. - - 𨻶 cannot be restricted to anything so particular as in Capt. - Calthrop’s translation, “divided in his allegiance.” It is simply - keeping up the metaphor suggested by 周. As Li Ch‘üan tersely puts - it: 𨻶缺也將才不備兵必弱 “_Ch‘i_, gap, indicates deficiency; if the - general’s ability is not perfect (i.e. if he is not thoroughly - versed in his profession), his army will lack strength.” - -12. 故君之所以患於軍者三 - -There are three ways in which a ruler can bring misfortune upon his -army:— - -13. 不知軍之不可以進而謂之進不知軍之不可以退而謂之退是謂縻軍 - -(1) By commanding the army to advance or to retreat, being ignorant of -the fact that it cannot obey. This is called hobbling the army. - - Ts‘ao Kung weakly defines 縻 as 御 “control,” “direct.” Cf. § 17 - _ad fin_. But in reality it is one of those graphic metaphors - which from time to time illuminate Sun Tzŭ’s work, and is rightly - explained by Li Ch‘üan as = 絆. He adds the comment: - 如絆驥足無馳驟也. “It is like tying together the legs of a - thoroughbred, so that it is unable to gallop.” One would naturally - think of “the ruler” in this passage as being at home, and trying - to direct the movements of his army from a distance. But the - commentators understand just the reverse, and quote the saying of - T‘ai Kung: 國不可以從外治軍不可以從中御 “A kingdom should not be - governed from without, an army should not be directed from - within.” Of course it is true that, during an engagement, or when - in close touch with the enemy, the general should not be in the - thick of his own troops, but a little distance apart. Otherwise, - he will be liable to misjudge the position as a whole, and give - wrong orders. - -14. 不知三軍之事而同三軍之政者則軍士惑矣 - -(2) By attempting to govern an army in the same way as he administers -a kingdom, being ignorant of the conditions which obtain in an army. -This causes restlessness in the soldier’s minds. - - Ts‘ao Kung’s note is: 軍容不入國國容不入軍禮不可以治兵也, which may be - freely translated: “The military sphere and the civil sphere are - wholly distinct; you can’t handle an army in kid gloves.” And - Chang Yü says: “Humanity and justice (仁義) are the principles on - which to govern a state, but not an army; opportunism and - flexibility (權變), on the other hand, are military rather than - civic virtues.” 同三軍之政, “to assimilate the governing of an - army”—to that of a State, understood. The _T‘ung Tien_ has 欲 - inserted before 同, here and in § 15. - -15. 不知三軍之權而同三軍之任則軍士疑矣 - -(3) By employing the officers of his army without discrimination, - - That is, he is not careful to use the right man in the right place. - -through ignorance of the military principle of adaptation to -circumstances. This shakes the confidence of the soldiers. - - I follow Mei Yao-ch‘ên here. The other commentators make 不知 etc. - refer, not to the ruler, as in §§ 13, 14, but to the officers he - employs. Thus Tu Yu says: 將若不知權變不可付以勢位 “If a general is - ignorant of the principle of adaptability, he must not be - entrusted with a position of authority.” Tu Mu quotes 黃石公: “The - skilful employer of men will employ the wise man, the brave man, - the covetous man, and the stupid man. For the wise man delights in - establishing his merit, the brave man likes to show his courage in - action, the covetous man is quick at seizing advantages, and the - stupid man has no fear of death.” The _T‘ung Tien_ reads 軍覆疑, - which Tu Yu explains as 覆敗 “is utterly defeated.” Capt. Calthrop - gives a very inaccurate rendering: “Ignorant of the situation of - the army, to interfere in its dispositions.” - -16. 三軍既惑且疑則諸侯之難至矣是謂亂軍引勝 - -But when the army is restless and distrustful, trouble is sure to come -from the other feudal princes. This is simply bringing anarchy into -the army, and flinging victory away. - - Most of the commentators take 引 in the sense of 奪, which it seems - to bear also in the _Li Chi_, 玉藻, I. 18. [卻 is there given as - its equivalent, but Legge tries notwithstanding to retain the more - usual sense, translating “draw ... back,” which is hardly - defensible.] Tu Mu and Wang Hsi, however, think 引勝 means “leading - up to the _enemy’s_ victory.” - -17. 故知勝有五知可以戰與不可以戰者勝識衆寡之用者勝上下同欲者勝以虞待不虞者勝 -將能而君不御者勝此五者知勝之道也 - -Thus we may know that there are five essentials for victory: (1) He -will win who knows when to fight and when not to fight. - - Chang Yü says: “If he can fight, he advances and takes the - offensive; if he cannot fight, he retreats and remains on the - defensive. He will invariably conquer who knows whether it is - right to take the offensive or the defensive.” - -(2) He will win who knows how to handle both superior and inferior -forces. - - This is not merely the general’s ability to estimate numbers - correctly, as Li Ch‘üan and others make out. Chang Yü expounds the - saying more satisfactorily: “By applying the art of war, it is - possible with a lesser force to defeat a greater, and _vice - versâ_. The secret lies in an eye for locality, and in not letting - the right moment slip. Thus Wu Tzŭ says: ‘With a superior force, - make for easy ground; with an inferior one, make for difficult - ground.’” - -(3) He will win whose army is animated by the same spirit throughout -all its ranks. - - Ts‘ao Kung refers 上下 less well to sovereign and subjects. - -(4) He will win who, prepared himself, waits to take the enemy -unprepared. - -(5) He will win who has military capacity and is not interfered with -by the sovereign. - - Tu Yu quotes 王子 as saying: 指授在君決戰在將也 “It is the - sovereign’s function to give broad instructions, but to decide on - battle is the function of the general.” It is needless to dilate - on the military disasters which have been caused by undue - interference with operations in the field on the part of the home - government. Napoleon undoubtedly owed much of his extraordinary - success to the fact that he was not hampered by any central - authority,—that he was, in fact, 將 and 君 in one. - -Victory lies in the knowledge of these five points. - - Literally, “These five things are knowledge of the principle of - victory.” - -18. 故曰知彼知己百戰不殆不知彼而知己一勝一負不知彼不知己每戰必殆 - -Hence the saying: If you know the enemy and know yourself, you need -not fear the result of a hundred battles. If you know yourself but not -the enemy, for every victory gained you will also suffer a defeat. - - Li Ch‘üan cites the case of 苻堅 Fu Chien, prince of 秦 Ch‘in, who - in 383 A.D. marched with a vast army against the 晉 Chin Emperor. - When warned not to despise an enemy who could command the services - of such men as 謝安 Hsieh An and 桓沖 Huan Ch‘ung, he boastfully - replied: “I have the population of eight provinces at my back, - infantry and horsemen to the number of one million; why, they - could dam up the Yangtsze River itself by merely throwing their - whips into the stream. What danger have I to fear?” Nevertheless, - his forces were soon after disastrously routed at the 淝 Fei River, - and he was obliged to beat a hasty retreat. - -If you know neither the enemy nor yourself, you will succumb in every -battle. - - The modern text, represented by the 北堂書鈔 and _T‘u Shu_, has - 必敗, which I should be inclined to adopt in preference to 殆 here, - though the _T‘ung Tien_ and _Yü Lan_ both have the latter. Chang - Yü offers the best commentary on 知彼知己. He says that these words - “have reference to attack and defence: knowing the enemy enables - you to take the offensive, knowing yourself enables you to stand - on the defensive.” He adds: 攻是守之機守是攻之策 “Attack is the - secret of defence; defence is the planning of an attack.” It would - be hard to find a better epitome of the root-principle of war. - - - - -IV. 形篇 - -TACTICAL DISPOSITIONS. - - - 形 is a very comprehensive and somewhat vague term. Literally, - “form,” “body,” it comes to mean “appearance,” “attitude” or - “disposition;” and here it is best taken as something between, or - perhaps combining, “tactics” and “disposition of troops.” Ts‘ao - Kung explains it as 軍之形也、我動彼應兩敵相察情也 “marching and - counter-marching on the part of the two armies with a view to - discovering each other’s condition.” Tu Mu says: “It is through - the 形 dispositions of an army that its condition may be - discovered. Conceal your dispositions (無形), and your condition - will remain secret, which leads to victory; show your - dispositions, and your condition will become patent, which leads - to defeat.” Wang Hsi remarks that the good general can - 變化其形因敵以制勝 “secure success by modifying his tactics to meet - those of the enemy.” In the modern text, the title of the chapter - appears as 軍形, which Capt. Calthrop incorrectly translates “the - order of battle.” - -1. 孫子曰昔之善戰者先爲不可勝以待敵之可勝 - -Sun Tzŭ said: The good fighters of old first put themselves beyond the -possibility of defeat, and then waited for an opportunity of defeating -the enemy. - -2. 不可勝在己可勝在敵 - -To secure ourselves against defeat lies in our own hands, but the -opportunity of defeating the enemy is provided by the enemy himself. - - That is, of course, by a mistake on his part. Capt. Calthrop has: - “The causes of defeat come from within; victory is born in the - enemy’s camp,” which, though certainly an improvement on his - previous attempt, is still incorrect. - -3. 故善戰者能爲不可勝不能使敵必可勝 - -Thus the good fighter is able to secure himself against defeat, - - “By concealing the disposition of his troops, covering up his - tracks, and taking unremitting precautions” (Chang Yü). - -but cannot make certain of defeating the enemy. - - The original text reads 使敵之可勝, which the modern text has - further modified into 使敵之必可勝. Capt. Calthrop makes out the - impossible meaning, “and further render the enemy incapable of - victory.” - -4. 故曰勝可知而不可爲 - -Hence the saying: One may _know_ how to conquer without being able to -_do_ it. - - Capt. Calthrop translates: “The conditions necessary for victory - may be present, but they cannot always be obtained,” which is more - or less unintelligible. - -5. 不可勝者守也可勝者攻也 - -Security against defeat implies defensive tactics; ability to defeat -the enemy means taking the offensive. - - For 不可勝 I retain the sense which it undoubtedly bears in §§ 1–3, - in spite of the fact that the commentators are all against me. The - meaning they give, “He who cannot conquer takes the defensive,” is - plausible enough, but it is highly improbable that 勝 should - suddenly become active in this way. An incorrect variant in the - _Yü Lan_ is 不可勝則守可勝則攻. - -6. 守則不足攻則有餘 - -Standing on the defensive indicates insufficient strength; attacking, -a superabundance of strength. - -7. 善守者藏於九地之下善攻者動於九天之上故能自保而全勝也 - -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. The 九地 of this passage have of - course no connection with the 九地 “Nine situations” of chap. XI. - -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, though Ts‘ao Kung, - followed by Tu Yu, explains 地 as the hills, rivers, and other - natural features which will afford shelter or protection to the - attacked, and 天 as the phases of weather which may be turned to - account by the attacking party. Capt. Calthrop’s “The skilful in - attack push to the topmost heaven” conveys no meaning at all. - -Thus on the one hand we have ability to protect ourselves; on the -other, a victory that is complete. - - Capt. Calthrop draws on a fertile imagination for the following: - “If these precepts be observed, victory is certain.” - -8. 見勝不過衆人之所知非善之善者也 - -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, 當見未萌 “the thing is to see the plant - before it has germinated,” to foresee the event before the action - has begun. Li Ch‘üan alludes to the story of Han Hsin who, when - about to attack the vastly superior army of 趙 Chao, which was - strongly entrenched in the city of 成安 Ch‘êng-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. For the full story, - see 前漢書, chap. 34, 韓信傳. Capt. Calthrop again blunders badly - with: “A victory, even if popularly proclaimed as such by the - common folk, may not be a true success.” - -9. 戰勝而天下曰善非善之善者也 - -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: 陰謀潛運攻心伐謀勝敵之日曾不血刃 - “To plan secretly, to move surreptitiously, to foil the enemy’s - intentions and baulk 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. 故舉秋毫不爲多力見日月不爲明目聞雷霆不爲聰耳 - -To lift an autumn hair is no sign of great strength; - - 秋毫 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. Cf. Mencius, I. 1. vii. 10, and Chuang Tzŭ, - 知北遊, _et al_. - -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: 烏𫉬 Wu Huo, who could lift a tripod weighing 250 stone; - 離朱 Li Chu, who at a distance of a hundred paces could see objects - no bigger than a mustard seed; and 師曠 Shih K‘uang, a blind - musician who could hear the footsteps of a mosquito. - -11. 古之所謂善戰者勝勝易勝者也 - -What the ancients called a clever fighter is one who not only wins, -but excels in winning with ease. - - The original text, followed by the _T‘u Shu_, has 勝於易勝者也. But - this is an alteration evidently intended to smooth the awkwardness - of 勝勝易勝者也, which means literally: “one who, conquering, excels - in easy conquering.” Mei Yao-ch‘ên says: “He who only sees the - obvious, wins his battles with difficulty; he who looks below the - surface of things, wins with ease.” - -12. 故善戰者之勝也無智名無勇功 - -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 - at 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. 故其戰勝不忒不忒者其所措必勝勝已敗者也 - -He wins his battles by making no mistakes. - - Ch‘ên Hao says: “He plans no superfluous marches, he devises no - futile attacks.” The connection of ideas is thus explained by - Chang Yü: “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.” Li Ch‘üan thinks that the - character 忒 should be 貳 “to have doubts.” But it is better not to - tamper with the text, especially when no improvement in sense is - the result. - -Making no mistakes is what establishes the certainty of victory, for -it means conquering an enemy that is already defeated. - - The T‘u Shu omits 必. 措 is here = 置. Chia Lin says it is put for - 錯 in the sense of 雜; but this is far-fetched. Capt. Calthrop - altogether ignores the important word 忒. - -14. 故善戰者立於不敗之地而不失敵之敗也 - -Hence the skilful fighter puts himself into a position which makes -defeat impossible, and does not miss the moment for defeating the enemy. - - A 不可爲之計 “counsel of perfection,” as Tu Mu truly observes. 地 - need not be confined strictly 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. 是故勝兵先勝而後求戰敗兵先戰而後求勝 - -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. 善用兵者修道而保法故能爲勝敗之政 - -The consummate leader cultivates the moral law, and strictly adheres -to method and discipline; - - For 道 and 法, see _supra_, I. 4 sqq. I think that Chang Yü is - wrong in altering their signification here, and taking them as - 爲戰之道 and 制敵之法 respectively. - -thus it is in his power to control success. - -17. 兵法一曰度二曰量三曰數四曰稱五曰勝 - -In respect of military method, we have, firstly, Measurement; -secondly, Estimation of quantity; thirdly, Calculation; fourthly, -Balancing of chances; fifthly, Victory. - -18. 地生度度生量量生數數生稱稱生勝 - -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 度量數稱 very clearly. - The first seems to be surveying and measurement of the ground, - which enable us to 量 form an estimate of the enemy’s strength, and - to 數 make calculations based on the data thus obtained; we are - thus led to 稱 a general weighing-up, or comparison of the enemy’s - chances with our own; if the latter turn the scale, then 勝 victory - ensues. The chief difficulty lies in 數, which some commentators - take as a calculation of _numbers_, thereby making it nearly - synonymous with 量. Perhaps 量 is rather a consideration of the - enemy’s general position or condition (情 or 形勢), while 數 is - the estimate of his numerical strength. On the other hand, Tu Mu - defines 數 as 機數, and adds: 强弱已定然後能用機變數也 “the question - of relative strength having been settled, we can bring the - varied resources of cunning into play.” Ho Shih seconds this - interpretation, which is weakened, however, by the fact that 稱 is - given as logically consequent on 數; this certainly points to the - latter being a calculation of numbers. Of Capt. Calthrop’s version - the less said the better. - -19. 故勝兵若以鎰稱銖敗兵若以銖稱鎰 - -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 鎰 _i_ (20 oz.) weighed - against a 銖 _shu_ (1⁄24 oz.); a routed army as a _shu_ weighed - against an _i_.” The point is simply the enormous advantage which - a disciplined force, flushed with victory, has over one - demoralised by defeat. Legge, in his note on Mencius, I. 2. ix. 2, - makes the 鎰 to be 24 Chinese ounces, and corrects Chu Hsi’s - statement that it equalled 20 oz. only. But Li Ch‘üan of the T‘ang - dynasty here gives the same figure as Chu Hsi. - -20. 勝者之戰民也若決積水於千仞之谿者形也 - -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. - - The construction here is slightly awkward and elliptical, but the - general sense is plain. The _T‘u Shu_ omits 民也. A 仞 = 8 尺 or - Chinese feet. - - - - -V. 埶篇 - -ENERGY. - - - 埶 here is said to be an older form of 勢; Sun Tzŭ, however, would - seem to have used the former in the sense of “power,” and the latter - only in the sense of “circumstances.” The fuller title 兵勢 is found - in the _T‘u Shu_ and the modern text. Wang Hsi expands it into 積勢之變 - “the application, in various ways, of accumulated power;” and Chang Yü - says: 兵勢以成然後任勢以取勝 “When the soldiers’ energy has reached its - height, it may be used to secure victory.” - -1. 孫子曰凡治衆如治寡分數是也 - -Sun Tzŭ said: The control of a large force is the same in 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” (多多益辦耳). Chang Yü gives the - following curious table of the subdivisions of an army:—5 men make - a 列; 2 列 make a 火; 5 火 make a 隊; 2 隊 make a 官; 2 官 make a - 曲; 2 曲 make a 部; 2 部 make a 校; 2 校 make a 裨; 2 裨 make a 軍. - A 軍 or army corps thus works out at 3200 men. But cf. III. § 1, - note. For 曲, see I. § 10. It is possible that 官 in that paragraph - may also be used in the above technical sense. - -2. 鬥衆如鬥寡形名是也 - -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. - - One must be careful to avoid translating 鬥衆 “fighting _against_ a - large number,” no reference to the enemy being intended. 形 is - explained by Ts‘ao Kung as denoting flags and banners, by means of - which every soldier may recognise his own particular regiment or - company, and thus confusion may be prevented. 名 he explains as - drums and gongs, which from the earliest times were used to sound - the advance and the retreat respectively. Tu Mu defines 形 as 陳形 - “marshalling the troops in order,” and takes 名 as the flags and - banners. Wang Hsi also dissents from Ts‘ao Kung, referring 形 to - the ordering of the troops by means of banners, drums and gongs, - and 名 to the various names by which the regiments might be - distinguished. There is much to be said for this view. - -3. 三軍之衆可使必受敵而無敗者奇正是也 - -To ensure that your whole host may withstand the brunt of the enemy’s -attack and remain unshaken—this is effected by manœuvres direct and -indirect. - - For 必, there is another reading 畢, “all together,” adopted by - Wang Hsi and Chang Yü. We now come to one of the most interesting - parts of Sun Tzŭ’s treatise, the discussion of the 正 and the 奇. - As it is by no means easy to grasp the full significance of these - two terms, or to render them at all consistently by good English - equivalents, it may be as well to tabulate some of the - commentator’s remarks on the subject before proceeding further. Li - Ch‘üan: 當敵爲正傍出爲奇 “Facing the enemy is _chêng_, making - lateral diversions is _ch‘i_.” Chia Lin: 當敵以正陳取勝以奇兵 “In - presence of the enemy, your troops should be arrayed in normal - fashion, but in order to secure victory abnormal manœuvres must be - employed.” Mei Yao-ch‘ên: 動爲奇靜爲正靜以待之動以勝之 “_Ch‘i_ is - active, _chêng_ is passive; passivity means waiting for an - opportunity, activity brings the victory itself.” Ho Shih: - 我之正使敵視之爲奇我之奇使敵視之爲正正亦爲奇奇亦爲正 “We must cause the - enemy to regard our straightforward attack as one that is secretly - designed, and _vice versâ_; thus _chêng_ may also be _ch‘i_, and - _ch‘i_ may also be _chêng_.” He instances the famous exploit of - Han Hsin, who when marching ostensibly against 臨晉 Lin-chin (now - 朝邑 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. 34.] Here, we are told, the march on - Lin-chin was 正, and the surprise manœuvre was 奇. Chang Yü gives - the following summary of opinions on the words: “Military writers - do not all agree with regard to the meaning of _ch‘i_ and _chêng_. - 尉繚子 Wei Liao Tzŭ [4th cent. B.C.] says: 正兵貴先奇兵貴後 ‘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 - manœuvre.’ 李衛公 Li Wei-kung [6th and 7th cent. A.D.] says: ‘In - war, to march straight ahead is _chêng_; turning movements, on the - other hand, are _ch‘i_.’ These writers simply regard _chêng_ as - _chêng_, 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 of the T‘ang - Emperor T‘ai Tsung goes to the root of the matter: ‘A _ch‘i_ - manœuvre may be _chêng_, if we make the enemy look upon it as - _chêng_; then our real attack will be _ch‘i_, and _vice versâ_. - 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 正, on which the enemy has had his - attention fixed; whereas that is 奇, which takes him by surprise or - comes from an unexpected quarter. If the enemy perceives a - movement which is meant to be 奇, it immediately becomes 正. - -4. 兵之所加如以碬投卵者虛實是也 - -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. - - 虛實, literally “the hollow and the solid,” is the title of chap. - VI. 碫 _tuan_ is the _T‘u Shu_ reading, 碬 _hsia_ that of the - standard text. It appears from K‘ang Hsi that there has been much - confusion between the two characters, and indeed, it is probable - that one of them has really crept into the language as a mistake - for the other. - -5. 凡戰者以正合以奇勝 - -In all fighting, the direct method may be used for joining battle, but -indirect methods will be needed in order to secure victory. - - Chang Yü says: 徐發奇兵或擣其旁或擊其後 “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.[169] - -6. 故善出奇者無窮如天地不竭如江河終而復始日月是也死而復生四時是也 - -Indirect tactics, efficiently applied, are inexhaustible as Heaven and -Earth, unending as the flow of rivers and streams; - - 奇 is the universally accepted emendation for 兵, the reading of - the 北堂書鈔. - -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 Yü understand this of the permutations of 奇 and - 正. But at present Sun Tzŭ is not speaking of 正 at all, unless, - indeed, we suppose with 鄭友賢 Chêng 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 great leader. - -7. 聲不過五五聲之變不可勝聽也 - -There are not more than five musical notes, - - 宮商角微羽. - -yet the combinations of these five give rise to more melodies than can -ever be heard. - -8. 色不過五五色之變不可勝觀也 - -There are not more than five primary colours, - - 靑黃赤白黑 blue, yellow, red, white and black. - -yet in combination they produce more hues than can ever be seen. - -9. 味不過五五味之變不可勝嘗也 - -There are not more than five cardinal tastes, - - 酸辛醎甘苦 sour, acrid, salt, sweet, bitter. - -yet combinations of them yield more flavours than can ever be tasted. - -10. 戰埶不過奇正奇正之變不可勝窮也 - -In battle, there are not more than two methods of attack—the direct -and the indirect; yet these two in combination give rise to an endless -series of manœuvres. - -11. 奇正相生如循環之無端孰能窮之 - -The direct and the indirect lead on to each other in turn. It is like -moving in a circle—you never come to an end. Who can exhaust the -possibilities of their combination? - - The _T‘u Shu_ adds 哉. The final 之 may refer either to the circle - or, more probably, to the 奇正之變 understood. Capt. Calthrop is - wrong with: “They are a mystery that none can penetrate.” - -12. 激水之疾至於漂石者埶也 - -The onset of troops is like the rush of a torrent which will even roll -stones along in its course. - -13. 鷙鳥之疾至於毀折者節也 - -The quality of decision is like the well-timed swoop of a falcon which -enables it to strike and destroy its victim. - - For 疾 the _Yü Lan_ reads 擊, which is also supported by a - quotation in the 呂氏春秋 [3rd cent. B.C.]. 節 in this context is a - word which really defies the best efforts of the translator. Tu - Mu says that it is equivalent to 節量遠近 “the measurement or - estimation of distance.” But this meaning does not quite fit the - illustrative simile in § 15. As applied to the falcon, it seems to - me to denote that instinct of _self-restraint_ which keeps the - bird from swooping on its quarry until the right moment, together - with the power of judging when the right moment has arrived. The - analogous quality in soldiers is the highly important one of being - able to reserve their fire until the very instant at which it - will be most effective. When the “Victory” went into action at - Trafalgar at hardly more than drifting pace, she was for several - minutes exposed to a storm of shot and shell before replying with - a single gun. Nelson coolly waited until he was within close - range, when the broadside he brought to bear worked fearful havoc - on the enemy’s nearest ships. That was a case of 節. - -14. 是故善戰者其埶險其節短 - -Therefore the good fighter will be terrible in his onset, and prompt -in his decision. - - Tu Yu defines 節 here by the word 斷, which is very like “decision” - in English. 短 is certainly used in a very unusual sense, even if, - as the commentators say, it = 近. This would have reference to the - measurement of distance mentioned above, letting the enemy get - near before striking. But I cannot help thinking that Sun Tzŭ - meant to use the word in a figurative sense comparable to our - own idiom “short and sharp.” Cf. Wang Hsi’s note, which after - describing the falcon’s mode of attack, proceeds: 兵之乘機當如是耳 - “This is just how the ‘psychological moment’ should be seized in - war.” I do not care for Capt. Calthrop’s rendering: “The spirit of - the good fighter is terrifying, his occasions sudden.” - -15. 埶如彍弩節如發機 - -Energy may be likened to the bending of a cross-bow; decision, to the -releasing of the trigger. - - “Energy” seems to be the best equivalent here for 埶, because the - comparison implies that the force is potential, being stored up in - the bent cross-bow until released by the finger on the trigger. - None of the commentators seem to grasp the real point of the simile. - -16. 紛紛紜紜鬥亂而不可亂也渾渾沌沌形圓而不可敗也 - -Amid the turmoil and tumult of battle, there may be seeming disorder -and yet no real disorder at all; amid confusion and chaos, your array -may be without head or tail, yet it will be proof against defeat. - - 形圓, literally “formation circular”, is explained by Li Ch‘üan as - 無向背也 “without back or front.” Mei Yao-ch‘ên says: “The - subdivisions of the army having been previously fixed, and the - various signals agreed upon, the separating and joining, the - dispersing and collecting which will take place in the course of a - battle, may give the appearance of disorder when no real disorder - is possible. Your formation may be without head or tail, your - dispositions all topsy-turvy, and yet a rout of your forces quite - out of the question.” It is a little difficult to decide whether - 鬥亂 and 形圓 should not be taken as imperatives: “fight in - disorder (for the purpose of deceiving the enemy), and you will be - secure against real disorder.” Cf. I. § 20: 亂而取之. - -17. 亂生於治怯生於勇弱生於彊 - -Simulated disorder postulates perfect discipline; simulated fear -postulates courage; simulated weakness postulates strength. - - In order to make the translation intelligible, it is necessary to - tone down the sharply paradoxical form of the original. Ts‘ao Kung - throws out a hint of the meaning in his brief note: 皆毁形匿情也 - “These things all serve to destroy formation and conceal one’s - condition.” But Tu Mu is the first to put it quite plainly: “If - you wish to feign confusion in order to lure the enemy on, you - must first have perfect discipline; if you wish to display - timidity in order to entrap the enemy, you must have extreme - courage; if you wish to parade your weakness in order to make the - enemy over-confident, you must have exceeding strength.” - -18. 治亂數也勇怯埶也彊弱形也 - -Hiding order beneath the cloak of disorder is simply a question of -subdivision; - - See _supra_, § 1. - -concealing courage under a show of timidity presupposes a fund of -latent energy; - - It is passing strange that the commentators should understand 埶 - here as “circumstances”—a totally different sense from that which - it has previously borne in this chapter. Thus Tu Mu says: - 見有利之勢而不動敵人以我爲實怯也 “seeing that we are favourably - circumstanced and yet make no move, the enemy will believe that we - are really afraid.” - -masking strength with weakness is to be effected by tactical -dispositions. - - Chang Yü relates the following anecdote of Kao Tsu, the first Han - Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to - report on their condition. But the Hsiung-nu, forewarned, - carefully concealed all their able-bodied men and well-fed horses, - and only allowed infirm soldiers and emaciated cattle to be seen. - The result was that the spies one and all recommended the Emperor - to deliver his attack.” 婁敬 Lou Ching alone opposed them, saying: - “When two countries go to war, they are naturally inclined to make - an ostentatious display of their strength. Yet our spies have seen - nothing but old age and infirmity. This is surely some _ruse_ on - the part of the enemy, and it would be unwise for us to attack.” - The Emperor, however, disregarding this advice, fell into the trap - and found himself surrounded at 白登 Po-têng.” - -19. 故善動敵者形之敵必從之予之敵必取之 - -Thus one who is skilful at keeping the enemy on the move maintains -deceitful appearances, according to which the enemy will act. - - Ts‘ao Kung’s note is 見羸形也 “Make a display of weakness and - want,” but Tu Mu rightly points out that 形 does not refer only to - weakness: “If our force happens to be superior to the enemy’s, - weakness may be simulated in order to lure him on; but if - inferior, he must be led to believe that we are strong, in order - that he may keep off. In fact, all the enemy’s movements should be - determined by the signs that we choose to give him.” The following - anecdote of 孫臏 Sun Pin, a descendant of Sun Wu, is related at - length in the 史記, chap. 65: In 341 B.C., the 齊 Ch‘i State being - at war with 魏 Wei, sent 田忌 T‘ien Chi and Sun Pin against the - general 龐涓 P‘ang Chüan, who happened to be a deadly personal - enemy of the latter. Sun Pin said: “The Ch‘i State has a - reputation for cowardice, and therefore our adversary despises us. - Let us turn this circumstance to account.” Accordingly, when the - army had crossed the border into Wei territory, he gave orders to - show 100,000 fires on the first night, 50,000 on the next, and the - night after only 20,000. P‘ang Chüan pursued them hotly, saying to - himself: “I knew these men of Ch‘i were cowards: their numbers - have already fallen away by more than half.” In his retreat, Sun - Pin came to a narrow defile, which he calculated that his pursuers - would reach after dark. Here he had a tree stripped of its bark, - and inscribed upon it the words: “Under this tree shall P‘ang - Chüan die.” Then, as night began to fall, he placed a strong body - of archers in ambush near by, with orders to shoot directly they - saw a light. Later on, P‘ang Chüan arrived at the spot, and - noticing the tree, struck a light in order to read what was - written on it. His body was immediately riddled by a volley of - arrows, and his whole army thrown into confusion. [The above is Tu - Mu’s version of the story; the _Shih Chi_, less dramatically but - probably with more historical truth, makes P‘ang Chüan cut his own - throat with an exclamation of despair, after the rout of his army.] - -He sacrifices something, that the enemy may snatch at it. - - 予 here = 與. - -20. 以利動之以卒待之 - -By holding out baits, he keeps him on the march; then with a body of -picked men he lies in wait for him. - - This would appear to be the meaning if we retain 卒, which Mei - Yao-ch‘ên explains as 精卒 “men of spirit.” The _T‘u Shu_ reads 本, - an emendation suggested by 李靖 Li Ching. The meaning then would - be, “He lies in wait with the main body of his troops.” - -21. 故善戰者求之於埶不責於人故能擇人而任埶 - -The clever combatant looks to the effect of combined energy, and does -not require too much from individuals. - - Tu Mu says: “He first of all considers the power of his army in - the bulk; afterwards he takes individual talent into account, and - uses each man according to his capabilities. He does not demand - perfection from the untalented.” - -Hence his ability to pick out the right men and to utilise combined -energy. - - Another reading has 之 instead of 埶. It would be interesting if - Capt. Calthrop could tell us where the following occurs in the - Chinese: “yet, when an opening or advantage shows, he pushes it to - its limits.” - -22. 任埶者其戰人也如轉木石木石之性安則靜危則動方則止圓則行 - -When he utilises combined energy, his fighting men become as it were -like unto rolling logs or stones. For it is the nature of a log or -stone to remain motionless on level ground, and to move when on a -slope; if four-cornered, to come to a standstill, but if round-shaped, -to go rolling down. - - Ts‘ao Kung calls this 任自然勢 “the use of natural or inherent - power.” Capt. Calthrop ignores the last part of the sentence - entirely. In its stead he has: “So await the opportunity, and so - act when the opportunity arrives”—another absolutely gratuitous - interpolation. The _T‘ung Tien_ omits 任. - -23. 故善戰人之埶如轉圓石於千仞之山者埶也 - -Thus the energy developed by good fighting men is as the momentum of a -round stone rolled down a mountain thousands of feet in height. So -much on the subject of energy. - - The _T‘ung Tien_ omits 善. The chief lesson of this chapter, in Tu - Mu’s opinion, is the paramount importance in war of rapid - evolutions and sudden rushes. “Great results,” he adds, “can thus - be achieved with small forces.” - - - - -VI. 虛實篇 - -WEAK POINTS AND STRONG. - - - Chang Yü attempts to explain the sequence of chapters as follows: - “Chapter IV, on Tactical Dispositions, treated of the offensive - and the defensive; chapter V, on Energy, dealt with direct and - indirect methods. The good general acquaints himself first with - the theory of attack and defence, and then turns his attention to - direct and indirect methods. He studies the art of varying and - combining these two methods before proceeding to the subject of - weak and strong points. For the use of direct or indirect methods - arises out of attack and defence, and the perception of weak and - strong points depends again on the above methods. Hence the - present chapter comes immediately after the chapter on Energy.” - -1. 孫子曰凡先處戰地而待敵者佚後處戰地而趨戰者勞 - -Sun Tzŭ said: Whoever is first in the field and awaits the coming of -the enemy, will be fresh for the fight; whoever is second in the field -and has to hasten to battle, will arrive exhausted. - - Instead of 處, the _Yü Lan_ has in both clauses the stronger word - 據. For the antithesis between 佚 and 勞, cf. I. § 23, where - however 勞 is used as a verb. - -2. 故善戰者致人而不致於人 - -Therefore the clever combatant imposes his will on the enemy, but does -not allow the enemy’s will to be imposed on him. - - The next paragraph makes it clear that 致 does not merely mean, as - Tu Mu says, 令敵來就我 “to make the enemy approach me,” but rather - to make him go in any direction I please. It is thus practically - synonymous with 制. Cf. Tu Mu’s own note on V. § 19. One mark of a - great soldier is that he fights on his own terms or fights not at - all.[170] - -3. 能使敵人自至者利之也能使敵人不得至者害之也 - -By holding out advantages to him, he can cause the enemy to approach -of his own accord; or, by inflicting damage, he can make it impossible -for the enemy to draw near. - - In the first case, he will entice him with a bait; in the second, - he will strike at some important point which the enemy will have - to defend. - -4. 故敵佚能勞之飽能飢之安能動之 - -If the enemy is taking his ease, he can harass him; - - This passage may be cited as evidence against Mei Yao-Ch‘ên’s - interpretation of I. § 23. - -if well supplied with food, he can starve him out; - - 飢 is probably an older form than 饑, the reading of the original - text. Both are given in the 說文. - -if quietly encamped, he can force him to move. - - The subject to 能 is still 善戰者; but these clauses would read - better as direct admonitions, and in the next sentence we find Sun - Tzŭ dropping insensibly into the imperative. - -5. 出其所必趨趨其所不意 - -Appear at points which the enemy must hasten to defend; march swiftly -to places where you are not expected. - - The original text, adopted by the _T‘u Shu_, has 出其所不趨; it has - been altered to suit the context and the commentaries of Ts‘ao - Kung and Ho Shih, who evidently read 必趨. The other reading would - mean: “Appear at points to which the enemy cannot hasten;” but in - this case there is something awkward in the use of 趨. Capt. - Calthrop is wrong of course with “appearing where the enemy is not.” - -6. 行千里而不勞者行於無人之地也 - -An army may march great distances without distress, if it marches -through country where the enemy is not. - - We must beware of understanding 無人之地 as “uninhabited country.” - Sun Tzŭ habitually uses 人 in the sense of 敵, e.g. _supra_, § 2. - Ts‘ao Kung sums up very well: 出空擊虛避其所守擊其不意 “Emerge from - the void [_q.d._ like “a bolt from the blue”], strike at - vulnerable points, shun places that are defended, attack in - unexpected quarters.” The difference of meaning between 空 and 虛 - is worth noting. - -7. 攻而必取者攻其所不守也守而必固者守其所不攻也 - -You can be sure of succeeding in your attacks if you only attack -places which are undefended. - - 所不守 is of course hyperbolical; Wang Hsi rightly explains it as “weak - points; that is to say, where the general is lacking in capacity, or - the soldiers in spirit; where the walls are not strong enough, or the - precautions not strict enough; where relief comes too late, or - provisions are too scanty, or the defenders are variance amongst - themselves.” - -You can ensure the safety of your defence if you only hold positions -that cannot be attacked. - - _I.e._, where there are none of the weak points mentioned above. There - is rather a nice point involved in the interpretation of this latter - clause. Tu Mu, Ch‘ên Hao, and Mei Yao-ch‘ên assume the meaning to be: - “In order to make your defence quite safe, you must defend even those - places that are not likely to be attacked;” and Tu Mu adds: “How much - more, then, those that will be attacked.” Taken thus, however, the - clause balances less well with the preceding—always a consideration in - the highly antithetical style which is natural to the Chinese. Chang - Yü, therefore, seems to come nearer the mark in saying: “He who is - skilled in attack flashes forth from the topmost heights of heaven - [see IV. § 7], making it impossible for the enemy to guard against - him. This being so, the places that I shall attack are precisely those - that the enemy cannot defend ... He who is skilled in defence hides in - the most secret recesses of the earth, making it impossible for the - enemy to estimate his whereabouts. This being so, the places that I - shall hold are precisely those that the enemy cannot attack.” - -8. 故善攻者敵不知其所守善守者敵不知其所攻 - -Hence that general is skilful in attack whose opponent does not know -what to defend; and he is skilful in defence whose opponent does not -know what to attack. - - An aphorism which puts the whole art of war into a nutshell. - -9. 微乎微乎至於無形神乎神乎至於無聲故能爲敵之司命 - -O divine art of subtlety and secrecy! Through you we learn to be -invisible, through you inaudible; - - Literally, “without form or sound,” but it is said of course with - reference to the enemy. Chang Yü, whom I follow, draws no sharp - distinction between 微 and 神, but Tu Mu and others think that 微 - indicates the secrecy to be observed on the defensive, and 神 the - rapidity to be displayed in attack. The _Yü Lan_ text differs - considerably from ours, reading: 微乎微乎故能隱於常形神乎神乎故能爲敵 - 司命. - -and hence we can hold the enemy’s fate in our hands. - - The _T‘ung Tien_ has 故能爲變化司命. Capt. Calthrop’s version of - this paragraph is so remarkable that I cannot refrain from quoting - it in full: “Now the secrets of the art of offence are not to be - easily apprehended, as a certain shape or noise can be understood, - of the senses; but when these secrets are once learnt, the enemy - is mastered.” - -10. 進而不可禦者衝其虛也退而不可追者速而不可及也 - -You may advance and be absolutely irresistible, if you make for the -enemy’s weak points; you may retire and be safe from pursuit if your -movements are more rapid than those of the enemy. - - The second member of the sentence is weak, because 不可及 is nearly - tautologous with 不可追. The _Yü Lan_ reads 遠 for 速. - -11. 故我欲戰敵雖高壘深溝不得不與我戰者攻其所必救也 - -If we wish to fight, the enemy can be forced to an engagement even -though he be sheltered behind a high rampart and a deep ditch. All we -need do is to attack some other place that he will be obliged to -relieve. - - Tu Mu says: “If the enemy is the invading party, we can cut his - line of communications and occupy the roads by which he will have - to return; if we are the invaders, we may direct our attack - against the sovereign himself.” It is clear that Sun Tzŭ, unlike - certain generals in the late Boer war, was no believer in frontal - attacks. - -12. 我不欲戰畫地而守之敵不得與我戰者乖其所之也 - -If we do not wish to fight, we can prevent the enemy from engaging us -even though the lines of our encampment be merely traced out on the -ground. All we need do is to throw something odd and unaccountable in -his way. - - In order to preserve the parallelism with § 11, I should prefer to - follow the _T‘u Shu_ text, which inserts 雖 before 畫地. This - extremely concise expression is intelligibly paraphrased by Chia - Lin: 雖未修壘壍 “even though we have constructed neither wall nor - ditch.” The real crux of the passage lies in 乖其所之也. 之 of - course = 至. Ts‘ao Kung defines 乖 by the word 戾, which is perhaps - a case of _obscurum per obscurius_. Li Ch‘üan, however, says: - 設奇異而疑之 “we puzzle him by strange and unusual dispositions;” - and Tu Mu finally clinches the meaning by three illustrative - anecdotes—one of 諸葛亮 Chu-ko Liang, who when occupying 陽平 - Yang-p‘ing and about to be attacked by 司馬懿 Ssŭ-ma I, suddenly - struck his colours, stopped the beating of the drums, and flung - open the city gates, showing only a few men engaged in sweeping - and sprinkling the ground. This unexpected proceeding had the - intended effect; for Ssŭ-ma I, suspecting an ambush, actually drew - off his army and retreated. What Sun Tzŭ is advocating here, - therefore, is nothing more nor less than the timely use of - “bluff.” Capt. Calthrop translates: “and prevent the enemy from - attacking by keeping him in suspense,” which shows that he has not - fully grasped the meaning of 乖. - -13. 故形人而我無形則我專而敵分 - -By discovering the enemy’s dispositions and remaining invisible -ourselves, we can keep our forces concentrated, while the enemy’s must -be divided. - - The conclusion is perhaps not very obvious, but Chang Yü (after - Mei Yao-ch‘ên) rightly explains it thus: “If the enemy’s - dispositions are visible, we can make for him in one body; - whereas, our own dispositions being kept secret, the enemy will be - obliged to divide his forces in order to guard against attack from - every quarter.” 形 is here used as an active verb: “to make to - appear.” See IV, note on heading. Capt. Calthrop’s “making feints” - is quite wrong. - -14. 我專爲一敵分爲十是以十共其一也則我衆而敵寡 - -We can form a single united body, while the enemy must split up into -fractions. Hence there will be a whole pitted against separate parts -of a whole, - - The original text has 以敵攻其一也, which in accordance with the - _T‘ung Tien_ and _Yü Lan_ has been altered as above. I adopt the - more plausible reading of the _T‘u Shu_: 是以十攻其一也, in spite of - having to refer 十 to ourselves and not to the enemy. Thus Tu Yu - and Mei Yao-ch‘ên both regard 十 as the undivided force, consisting - of so many parts, and 一 as each of the isolated fractions of the - enemy. The alteration of 攻 into 共 can hardly be right, though the - true text might conceivably have been 是以十共攻其一也. - -which means that we shall be many to the enemy’s few. - -15. 能以衆擊寡者則吾之所與戰者約矣 - -And if we are able thus to attack an inferior force with a superior -one, our opponents will be in dire straits. - - For 擊, the _T‘ung Tien_ and _Yü Lan_ have 敵. Tu Yu, followed by - the other commentators, arbitrarily defines 約 as 少而易勝 “few and - easy to conquer,” but only succeeds thereby in making the sentence - absolutely pointless. As for Capt. Calthrop’s translation: “In - superiority of numbers there is economy of strength,” its meaning - is probably known to himself alone. In justification of my own - rendering of 約, I would refer to _Lun Yü_ IV. 2 and VII. 25 (3). - -16. 吾所與戰之地不可知不可知則敵所備者多敵所備者多則吾所與戰者寡矣 - -The spot where we intend to fight must not be made known; for then the -enemy will have to prepare against a possible attack at several -different points; - - Sheridan once explained the reason of General Grant’s victories by - saying that “while his opponents were kept fully employed - wondering what he was going to do, _he_ was thinking most of what - he was going to do himself.” - -and his forces being thus distributed in many directions, the numbers -we shall have to face at any given point will be proportionately few. - -17. 故備前則後寡備後則前寡備左則右寡備右則左寡無所不備則無所不寡 - -For should the enemy strengthen his van, he will weaken his rear; -should he strengthen his rear, he will weaken his van; should he -strengthen his left, he will weaken his right; should he strengthen -his right, he will weaken his left. If he sends reinforcements -everywhere, he will everywhere be weak. - - In Frederick the Great’s _Instructions to his Generals_ we read: - “A defensive war is apt to betray us into too frequent detachment. - Those generals who have had but little experience attempt to - protect every point, while those who are better acquainted with - their profession, having only the capital object in view, guard - against a decisive blow, and acquiesce in smaller misfortunes to - avoid greater.” - -18. 寡者備人者也衆者使人備己者也 - -Numerical weakness comes from having to prepare against possible -attacks; numerical strength, from compelling our adversary to make -these preparations against us. - - The highest generalship, in Col. Henderson’s words, is “to compel - the enemy to disperse his army, and then to concentrate superior - force against each fraction in turn.” - -19. 故知戰之地知戰之日則可千里而會戰 - -Knowing the place and the time of the coming battle, we may -concentrate from the greatest distances in order to fight. - - There is nothing about “defeating” anybody in this sentence, as - Capt. Calthrop translates. What Sun Tzŭ evidently has in mind is - that nice calculation of distances and that masterly employment of - strategy which enable a general to divide his army for the purpose - of a long and rapid march, and afterwards to effect a junction at - precisely the right spot and the right hour in order to confront - the enemy in overwhelming strength. Among many such successful - junctions which military history records, one of the most dramatic - and decisive was the appearance of Blücher just at the critical - moment on the field of Waterloo. - -20. 不知戰地不知戰日則左不能救右右不能救左前不能救後後不能救前而況遠者 -數十里近者數里乎 - -But if neither time nor place be known, then the left wing will be -impotent to succour the right, the right equally impotent to succour -the left, the van unable to relieve the rear, or the rear to support -the van. How much more so if the furthest portions of the army are -anything under a hundred _li_ apart, and even the nearest are -separated by several _li_! - - The Chinese of this last sentence is a little lacking in - precision, but the mental picture we are required to draw is - probably that of an army advancing towards a given rendezvous in - separate columns, each of which has orders to be there on a fixed - date. If the general allows the various detachments to proceed at - haphazard, without precise instructions as to the time and place - of meeting, the enemy will be able to annihilate the army in - detail. Chang Yü’s note may be worth quoting here: “If we do not - know the place where our opponents mean to concentrate or the - day on which they will join battle, our unity will be forfeited - through our preparations for defence, and the positions we hold - will be insecure. Suddenly happening upon a powerful foe, we - shall be brought to battle in a flurried condition, and no - mutual support will be possible between wings, vanguard or rear, - especially if there is any great distance between the foremost - and hindmost divisions of the army.” - -21. 以吾度之越人之兵雖多亦奚益於勝敗哉故曰勝可爲也 - -Though according to my estimate the soldiers of Yüeh exceed our own in -number, that shall advantage them nothing in the matter of victory. - - Capt. Calthrop omits 以吾度之, and his translation of the remainder - is flabby and inaccurate. As Sun Tzŭ was in the service of the 吳 - Wu State, it has been proposed to read 吳 instead of 吾—a wholly - unnecessary tampering with the text. Yüeh coincided roughly with - the present province of Chehkiang. Li Ch‘üan very strangely takes - 越 not as the proper name, but in the sense of 過 “to surpass.” No - other commentator follows him. 勝敗 belongs to the class of - expressions like 遠近 “distance,” 大小 “magnitude,” etc., to which - the Chinese have to resort in order to express abstract ideas of - degree. The _T‘u Shu_, however, omits 敗. - -I say then that victory can be achieved. - - Alas for these brave words! The long feud between the two states - ended in 473 B.C. with the total defeat of Wu by 勾踐 Kou Chien and - its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s - death. With his present assertion compare IV. § 4: 勝可知而不可爲 - (which is the obviously mistaken reading of the _Yü Lan_ here). - Chang Yü is the only one to point out the seeming discrepancy, - which he thus goes on to explain: “In the chapter on Tactical - Dispositions it is said, ‘One may _know_ how to conquer without - being able to _do_ it,’ whereas here we have the statement that - ‘victory can be achieved.’ The explanation is, that in the former - chapter, where the offensive and defensive are under discussion, - it is said that if the enemy is fully prepared, one cannot make - certain of beating him. But the present passage refers - particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s - calculations, will be kept in ignorance of the time and place of - the impending struggle. That is why he says here that victory can - be achieved.” - -22. 敵雖衆可使無鬥故策之而知得失之計 - -Though the enemy be stronger in numbers, we may prevent him from -fighting. - - Capt. Calthrop quite unwarrantably translates: “_If_ the enemy be - many in number, prevent him,” etc. - -Scheme so as to discover his plans and the likelihood of -their success. - - This is the first of four similarly constructed sentences, all of - which present decided difficulties. Chang Yü explains 知得失之計 as - 知其計之得失. This is perhaps the best way of taking the words, - though Chia Lin, referring 計 to ourselves and not the enemy, - offers the alternative of 我得彼失之計皆先知也 “Know beforehand all - plans conducive to our success and to the enemy’s failure.” - -23. 作之而知動靜之理形之而知死生之地 - -Rouse him, and learn the principle of his activity or inactivity. - - Instead of 作, the _T‘ung Tien_, _Yü Lan_, and also Li Ch‘üan’s - text have 候, which the latter explains as “the observation of - omens,” and Chia Lin simply as “watching and waiting.” 作 is - defined by Tu Mu as 激作, and Chang Yü tells us that by noting the - joy or anger shown by the enemy on being thus disturbed, we shall - be able to conclude whether his policy is to lie low or the - reverse. He instances the action of Chu-ko Liang, who sent the - scornful present of a woman’s head-dress to Ssŭ-ma I, in order to - goad him out of his Fabian tactics. - -Force him to reveal himself, so as to find out his vulnerable spots. - - Two commentators, Li Ch‘üan and Chang Yü, take 形之 in the sense - of 示之 “put on specious appearances.” The former says: “You may - either deceive the enemy by a show of weakness—striking your - colours and silencing your drums; or by a show of strength—making - a hollow display of camp-fires and regimental banners.” And the - latter quotes V. 19, where 形之 certainly seems to bear this sense. - On the other hand, I would point to § 13 of this chapter, where 形 - must with equal certainty be active. It is hard to choose between - the two interpretations, but the context here agrees better, I - think, with the one that I have adopted. Another difficulty arises - over 死生之地, which most of the commentators, thinking no doubt of - the 死地 in XI. § 1, refer to the actual _ground_ on which the - enemy is encamped. The notes of Chia Lin and Mei Yao-ch‘ên, - however, seem to favour my view. The same phrase has a somewhat - different meaning in I. § 2. - -24. 角之而知有餘不足之處 - -Carefully compare the opposing army with your own, - - Tu Yu is right, I think, in attributing this force to 角; Ts‘ao - Kung defines it simply as 量. Capt. Calthrop surpasses himself with - the staggering translation “Flap the wings”! Can the Latin _cornu_ - (in its figurative sense) have been at the back of his mind? - -so that you may know where strength is superabundant and where it is -deficient. - -Cf. IV. § 6. - -25. 故形兵之極至於無形無形則深閒不能窺知者不能謀 - -In making tactical dispositions, the highest pitch you can attain is -to conceal them; - - The piquancy of the paradox evaporates in translation. 無形 is - perhaps not so much actual invisibility (see _supra_, § 9) as - “showing no sign” of what you mean to do, of the plans that are - formed in your brain. - -conceal your dispositions, and you will be safe from the prying of the -subtlest spies, from the machinations of the wisest brains. - - 深閒 is expanded by Tu Mu into 雖有閒者深來窺我. [For 閒, see XIII, - note on heading.] He explains 知者 in like fashion: - 雖有智能之士亦不能謀我也 “though the enemy may have clever and - capable officers, they will not be able to lay any plans against - us.” - -26. 因形而錯勝於衆衆不能知 - -How victory may be produced for them out of the enemy’s own -tactics—that is what the multitude cannot comprehend. - - All the commentators except Li Ch‘üan make 形 refer to the enemy. - So Ts‘ao Kung: 因敵形而立勝. 錯 is defined as 置. The _T‘u Shu_ has - 措, with the same meaning. See IV. § 13. The _Yü Lan_ reads 作, - evidently a gloss. - -27. 人皆知我所以勝之形而莫知吾所以制勝之形 - -All men can see the tactics whereby I conquer, but what none can see -is the strategy out of which victory is evolved. - - _I.e._, everybody can see superficially how a battle is won; what - they cannot see is the long series of plans and combinations which - has preceded the battle. It seems justifiable, then, to render the - first 形 by “tactics” and the second by “strategy.” - -28. 故其戰勝不復而應形於無窮 - -Do not repeat the tactics which have gained you one victory, but let -your methods be regulated by the infinite variety of circumstances. - - As Wang Hsi sagely remarks: “There is but one root-principle (理) - underlying victory, but the tactics (形) which lead up to it are - infinite in number.” With this compare Col. Henderson; “The rules - of strategy are few and simple. They may be learned in a week. - They may be taught by familiar illustrations or a dozen diagrams. - But such knowledge will no more teach a man to lead an army like - Napoleon than a knowledge of grammar will teach him to write like - Gibbon.” - -29. 夫兵形象水水之行避高而趨下 - -Military tactics are like unto water; for water in its natural course -runs away from high places and hastens downwards. - - 行 is 劉晝子 Liu Chou-tzŭ’s reading for 形 in the original text. - -30. 兵之形避實而擊虛 - -So in war, the way is to avoid what is strong and to strike at what is -weak. - - Like water, taking the line of least resistance. - -31. 水因地而制流兵因敵而制勝 - -Water shapes its course according to the nature of the ground over -which it flows; - - The _T‘ung Tien_ and _Yü Lan_ read 制形,—the latter also 制行. The - present text is derived from Chêng Yu-hsien. - -the soldier works out his victory in relation to the foe whom he is -facing. - -32. 故兵無常勢水無常形 - -Therefore, just as water retains no constant shape, so in warfare -there are no constant conditions. - -33. 能因敵變化而取勝者謂之神 - -He who can modify his tactics in relation to his opponent and thereby -succeed in winning, may be called a heaven-born captain. - -34. 故五行無常勝四時無常位日有短長月有死生 - -The five elements - - Water, fire, wood, metal, earth. - -are not always equally predominant; - - That is, as Wang Hsi says: 迭相克也 “they predominate alternately.” - -the four seasons make way for each other in turn. - - Literally, “have no invariable seat.” - -There are short days and long; the moon has its periods of waning and -waxing. - - Cf. V. § 6. The purport of the passage is simply to illustrate the - want of fixity in war by the changes constantly taking place in - Nature. The comparison is not very happy, however, because the - regularity of the phenomena which Sun Tzŭ mentions is by no means - paralleled in war. - - - - -VII. 軍爭篇 - -MANŒUVRING. - - - The commentators, as well as the subsequent text, make it clear - that this is the real meaning of 軍爭. Thus, Li Ch‘üan says that 爭 - means 趨利 “marching rapidly to seize an advantage”; Wang Hsi - says: 爭者爭利得利則勝 “‘Striving’ means striving for an advantage; - this being obtained, victory will follow;” and Chang Yü: - 兩軍相對而爭利也 “The two armies face to face, and each striving to - obtain a tactical advantage over the other.” According to the - latter commentator, then, the situation is analogous to that of - two wrestlers manœuvring for a “hold,” before coming to actual - grips. In any case, we must beware of translating 爭 by the word - “fighting” or “battle,” as if it were equivalent to 戰. Capt. - Calthrop falls into this mistake. - -1. 孫子曰凡用兵之法將受命於君 - -Sun Tzŭ said: In war, the general receives his commands from the -sovereign. - - For 君 there is another reading 天, which Li Ch‘üan explains as - 恭行天罰 “being the reverent instrument of Heaven’s chastisement.” - -2. 合軍聚衆交和而舍 - -Having collected an army and concentrated his forces, he must blend -and harmonise the different elements thereof before pitching his camp. - - Ts‘ao Kung takes 和 as referring to the 和門 or main gate of the - military camp. This, Tu Mu tells us, was formed with a couple of - flags hung across. [Cf. _Chou Li_, ch. xxvii. fol. 31 of the - Imperial edition: 直旌門.] 交和 would then mean “setting up his 和門 - opposite that of the enemy.” But Chia Lin’s explanation, which has - been adopted above, is on the whole simpler and better. Chang Yü, - while following Ts‘ao Kung, adds that the words may also be taken - to mean “the establishment of harmony and confidence between the - higher and lower ranks before venturing into the field;” and he - quotes a saying of Wu Tzŭ (chap. 1 _ad init._): “Without harmony - in the State, no military expedition can be undertaken; without - harmony in the army, no battle array can be formed.” In the - historical romance 東周列國, chap. 75, Sun Tzŭ himself is - represented as saying to 伍員 Wu Yüan: 大凡行兵之法先除內患然後方可外征 - “As a general rule, those who are waging war should get rid of all - domestic troubles before proceeding to attack the external foe.” 舍 - is defined as 止. It here conveys the notion of encamping after - having taken the field. - -3. 莫難於軍爭軍爭之難者以迂爲直以患爲利 - -After that, comes tactical manœuvring, than which there is nothing -more difficult. - - I have departed slightly from the traditional interpretation of - Ts‘ao Kung, who says: 從始受命至於交和軍爭難也 “From the time of - receiving the sovereign’s instructions until our encampment over - against the enemy, the tactics to be pursued are most difficult.” - It seems to me that the 軍爭 tactics or manœuvres can hardly be - said to begin until the army has sallied forth and encamped, - and Ch‘ên Hao’s note gives colour to this view: “For levying, - concentrating, harmonising and intrenching an army, there are - plenty of old rules which will serve. The real difficulty comes - when we engage in tactical operations.” Tu Yu also observes that - “the great difficulty is to be beforehand with the enemy in - seizing favourable positions.” - -The difficulty of tactical manœuvring consists in turning the devious -into the direct, and misfortune into gain. - - 以迂爲直 is one of those highly condensed and somewhat enigmatical - expressions of which Sun Tzŭ is so fond. This is how it is - explained by Ts‘ao Kung: 示以遠速其道里先敵至也 “Make it appear that - you are a long way off, then cover the distance rapidly and arrive - on the scene before your opponent.” Tu Mu says: “Hoodwink the - enemy, so that he may be remiss and leisurely while you are - dashing along with the utmost speed.” Ho Shih gives a slightly - different turn to the sentence: “Although you may have difficult - ground to traverse and natural obstacles to encounter, this is a - drawback which can be turned into actual advantage by celerity of - movement.” Signal examples of this saying are afforded by the two - famous passages across the Alps—that of Hannibal, which laid Italy - at his mercy, and that of Napoleon two thousand years later, which - resulted in the great victory of Marengo. - -4. 故迂其途而誘之以利後人發先人至此知迂直之計者也 - -Thus, to take a long and circuitous route, after enticing the enemy -out of the way, and though starting after him, to contrive to reach -the goal before him, shows knowledge of the artifice of _deviation_. - - Chia Lin understands 途 as the _enemy’s_ line of march, thus: “If - our adversary’s course is really a short one, and we can manage to - divert him from it (迂之) either by simulating weakness or by - holding out some small advantage, we shall be able to beat him in - the race for good positions.” This is quite a defensible view, - though not adopted by any other commentator. 人 of course = 敵, - and 後 and 先 are to be taken as verbs. Tu Mu cites the famous - march of 趙奢 Chao Shê in 270 B.C. to relieve the town of 閼與 - O-yü, which was closely invested by a 秦 Ch‘in army. [It should be - noted that the above is the correct pronunciation of 閼與, as given - in the commentary on the _Ch‘ien Han Shu_, ch. 34. Giles’ - dictionary gives “Yü-yü,” and Chavannes, I know not on what - authority, prefers to write “Yen-yü.” The name is omitted - altogether from Playfair’s “Cities and Towns.”] The King of Chao - first consulted 廉頗 Lien P‘o on the advisability of attempting a - relief, but the latter thought the distance too great, and the - intervening country too rugged and difficult. His Majesty then - turned to Chao Shê, who fully admitted the hazardous nature of the - march, but finally said: “We shall be like two rats fighting in a - hole—and the pluckier one will win!” So he left the capital with - his army, but had only gone a distance of 30 _li_ when he stopped - and began throwing up intrenchments. For 28 days he continued - strengthening his fortifications, and took care that spies should - carry the intelligence to the enemy. The Ch‘in general was - overjoyed, and attributed his adversary’s tardiness to the fact - that the beleaguered city was in the Han State, and thus not - actually part of Chao territory. But the spies had no sooner - departed than Chao Shê began a forced march lasting for two days - and one night, and arrived on the scene of action with such - astonishing rapidity that he was able to occupy a commanding - position on the 北山 “North hill” before the enemy had got wind of - his movements. A crushing defeat followed for the Ch‘in forces, - who were obliged to raise the siege of O-yü in all haste and - retreat across the border. [See 史記, chap. 81.] - -5. 故軍爭爲利衆爭爲危 - -Manœuvring with an army is advantageous; with an undisciplined -multitude, most dangerous. - - I here adopt the reading of the T‘ung Tien, Chêng Yu-hsien and the - _T‘u Shu_, where 衆 appears to supply the exact _nuance_ required - in order to make sense. The standard text, on the other hand, in - which 軍 is repeated, seems somewhat pointless. The commentators - take it to mean that manœuvres may be profitable, or they may be - dangerous: it all depends on the ability of the general. Capt. - Calthrop translates 衆爭 “the wrangles of a multitude”! - -6. 舉軍而爭利則不及委軍而爭利則輜重捐 - -If you set a fully equipped army in march in order to snatch an -advantage, the chances are that you will be too late. - - The original text has 故 instead of 舉; but a verb is needed to - balance 委. - -On the other hand, to detach a flying column for the purpose involves -the sacrifice of its baggage and stores. - - 委軍 is evidently unintelligible to the Chinese commentators, who - paraphrase the sentence as though it began with 棄輜. Absolute - tautology in the apodosis can then only be avoided by drawing an - impossibly fine distinction between 棄 and 捐. I submit my own - rendering without much enthusiasm, being convinced that there is - some deep-seated corruption in the text. On the whole, it is clear - that Sun Tzŭ does not approve of a lengthy march being undertaken - without supplies. Cf. _infra_, § 11. - -7. 是故卷甲而趨日夜不處倍道兼行百里而爭利則擒三將軍 - -Thus, if you order your men to roll up their buff-coats, - - 卷甲 does not mean “to discard one’s armour,” as Capt. Calthrop - translates, but implies on the contrary that it is to be carried - with you. Chang Yü says: 猶悉甲也 “This means, in full panoply.” - -and make forced marches without halting day or night, covering double -the usual distance at a stretch, - - The ordinary day’s march, according to Tu Mu, was 30 _li_; but on one - occasion, when pursuing 劉備 Liu Pei, Ts‘ao Ts‘ao is said to have - covered the incredible distance of 300 _li_ within twenty-four hours. - -doing a hundred _li_ in order to wrest an advantage, the leaders of -all your three divisions will fall into the hands of the enemy. - -8. 勁者先罷者後其法十一而至 - -The stronger men will be in front, the jaded ones will fall behind, -and on this plan only one-tenth of your army will reach its destination. - - For 罷, see II. § 14. The moral is, as Ts‘ao Kung and others point - out: Don’t march a hundred _li_ to gain a tactical advantage, - either with or without impedimenta. Manœuvres of this description - should be confined to short distances. Stonewall Jackson said: - “The hardships of forced marches are often more painful than the - dangers of battle.” He did not often call upon his troops for - extraordinary exertions. It was only when he intended a surprise, - or when a rapid retreat was imperative, that he sacrificed - everything to speed.[171] - -9. 五十里而爭利則蹶上將軍其法半至 - -If you march fifty _li_ in order to outmanœuvre the enemy, you will -lose the leader of your first division, and only half your force will -reach the goal. - - 蹶 is explained as similar in meaning to 挫: literally, “the leader - of the first division will be _torn away_.” Cf. Tso Chuan, 襄 19th - year: 是謂蹶其本 “This is a case of [the falling tree] tearing up - its roots.” - -10. 三十里而爭利則三分之二至 - -If you march thirty _li_ with the same object, two-thirds of your army -will arrive. - - In the _T‘ung Tien_ is added: 以是知軍爭之難 “From this we may know - the difficulty of manœuvring.” - -11. 是故軍無輜重則亡無糧食則亡無委積則亡 - -We may take it then that an army without its baggage-train is lost; -without provisions it is lost; without bases of supply it is lost. - - 委積 is explained by Tu Yu as 芻草之屬 “fodder and the like;” by Tu - Mu and Chang Yü as 財貨 “goods in general;” and by Wang Hsi as - 薪鹽蔬材之屬 “fuel, salt, foodstuffs, etc.” But I think what Sun Tzŭ - meant was “stores accumulated in dépôts,” as distinguished from - 輜重 and 糧食, the various impedimenta accompanying an army on its - march. Cf. _Chou Li_, ch. xvi. fol. 10: 委人 ... 斂薪芻凡疏材木材凡 - 畜聚之物. - -12. 故不知諸侯之謀者不能豫交 - -We cannot enter into alliances until we are acquainted with the -designs of our neighbours. - - 豫 = 先. Li Ch‘üan understands it as 備 “guard against,” which is - hardly so good. An original interpretation of 交 is given by Tu Mu, - who says it stands for 交兵 or 合戰 “join in battle.” - -13. 不知山林險阻沮澤之形者不能行軍 - -We are not fit to lead an army on the march unless we are familiar -with the face of the country—its mountains and forests, its pitfalls - - 險, defined as 坑塹 (Ts‘ao Kung) or 坑坎 (Chang Yü). - -and precipices, - - 阻, defined as 一高一下. - -its marshes - - 沮, defined as 水草漸洳者. - -and swamps. - - 澤, defined as 衆水所歸而不流者. - -14. 不用鄉導者不能得地利 - -We shall be unable to turn natural advantages to account unless we -make use of local guides. - - §§ 12–14 are repeated in chap. XI. § 52. - -15. 故兵以詐立以利動 - -In war, practise dissimulation, and you will succeed. - - According to Tu Mu, 立 stands for 立勝. Cf. I. § 18. In the tactics - of Turenne, deception of the enemy, especially as to the numerical - strength of his troops, took a very prominent position.[172] - -Move only if there is a real advantage to be gained. - - This is the interpretation of all the commentators except Wang - Hsi, who has the brief note 誘之也 “Entice out the enemy” (by - offering him some apparent advantage). - -16. 以分合爲變者也 - -Whether to concentrate or to divide your troops, must be decided by -circumstances. - -17. 故其疾如風其徐如林 - -Let your rapidity be that of the wind, - - The simile is doubly appropriate, because the wind is not only - swift but, as Mei Yao-ch‘ên points out, 無形跡 “invisible and - leaves no tracks.” - -your compactness that of the forest. - - It is hardly possible to take 徐 here in its ordinary sense of - “sedate,” as Tu Yu tries to do. Mêng Shih comes nearer the mark in - his note 緩行須有行列 “When slowly marching, order and ranks must be - preserved”—so as to guard against surprise attacks. But natural - forests do not grow in rows, whereas they do generally possess the - quality of density or compactness. I think then that Mei Yao-ch‘ên - uses the right adjective in saying 如林之森然. - -18. 侵掠如火不動如山 - -In raiding and plundering be like fire, - - Cf. _Shih Ching_, IV. 3. iv. 6: 如火烈烈則莫我敢曷 “Fierce as a - blazing fire which no man can check.” - -in immovability like a mountain. - - That is, when holding a position from which the enemy is trying to - dislodge you, or perhaps, as Tu Yu says, when he is trying to - entice you into a trap. - -19. 難知如陰動如雷霆 - -Let your plans be dark and impenetrable as night, and when you move, -fall like a thunderbolt. - - The original text has 震 instead of 霆. Cf. IV. § 7. Tu Yu quotes a - saying of T‘ai Kung which has passed into a proverb: - 疾雷不及掩耳疾電不及瞑目 “You cannot shut your ears to the thunder or - your eyes to the lightning—so rapid are they.” Likewise, an attack - should be made so quickly that it cannot be parried. - -20. 掠鄉分衆廓地分利 - -When you plunder a countryside, let the spoil be divided amongst your -men; - - The reading of Tu Yu, Chia Lin, and apparently Ts‘ao Kung, is - 指向分衆, which is explained as referring to the subdivision of the - army, mentioned in V. §§ 1, 2, by means of banners and flags, - serving to point out (指) to each man the way he should go (向). - But this is very forced, and the ellipsis is too great, even for - Sun Tzŭ. Luckily, the _T‘ung Tien_ and _Yü Lan_ have the variant - 嚮, which not only suggests the true reading 鄉, but affords some - clue to the way in which the corruption arose. Some early - commentator having inserted 向 as the sound of 鄉, the two may - afterwards have been read as one character; and this being - interchangeable with 向, 鄉 must finally have disappeared - altogether. Meanwhile, 掠 would have been altered to 指 in order to - make sense. As regards 分衆, I believe that Ho Shih alone has - grasped the real meaning, the other commentators understanding it - as “dividing the men into parties” to search for plunder. 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. - - That this is the meaning, may be gathered from Tu Mu’s note: - 開土拓境則分割與有功者. The 三略 gives the same advice: 𫉬地裂之. 廓 - means “to enlarge” or “extend”—at the expense of the enemy, - understood. Cf. _Shih Ching_, III. 1. vii. 1: 憎其式廓 “hating all - the great States.” Ch‘ên Hao also says 屯兵種蒔 “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 班超 Pan - Ch‘ao who penetrated to the Caspian, and in more recent years, - those of 福康安 Fu-k‘ang-an and 左宗棠 Tso Tsung-t‘ang. - -21. 懸權而動 - -Ponder and deliberate - - Note that both these words, like the Chinese 懸權, are really - metaphors derived from the use of scales. - -before you make a move. - - Chang Yü quotes 尉繚子 as saying that we must not break camp until - we have gauged the resisting power of the enemy and the cleverness - of the opposing general. Cf. the “seven comparisons” in I. § 13. - Capt. Calthrop omits this sentence. - -22. 先知迂直之計者勝此軍爭之法也 - -He will conquer who has learnt the artifice of deviation. - - See _supra_, §§ 3, 4. - -Such is the art of manœuvring. - - 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. 軍政曰言不相聞故爲金鼓視不相見故爲旌旗 - -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‘ên calls it - 軍之舊典 “an ancient military classic,” and Wang Hsi, 古軍書 “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. - - I have retained the words 金鼓 of the original text, which recur in - the next paragraph, in preference to the other reading 鼓鐸 “drums - and bells,” which is found in the _T‘ung Tien_, _Pei T‘ang Shu - Ch‘ao_ and _Yü Lan_. 鐸 is a bell with a clapper. See _Lun Yü_ III. - 24, _Chou Li_ XXIX. 15, 29. 金 of course would include both gongs - and bells of every kind. The _T‘u Shu_ inserts a 之 after each 爲. - -Nor can ordinary objects be seen clearly enough: hence the institution -of banners and flags. - -24. 夫金鼓旌旗者所以一民之耳目也 - -Gongs and drums, banners and flags, are means whereby the ears and -eyes of the host - - The original text, followed by the _T‘u Shu_, has 人 for 民 here - and in the next two paragraphs. But, as we have seen, 人 is - generally used in Sun Tzŭ for the enemy. - -may be focussed on one particular point. - - Note the use of 一 as a verb. Chang Yü says: - 視聽均齊則雖百萬之衆進退如一矣 “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. 民既專一則勇者不得獨進怯者不得獨退此用衆之法也 - -The host thus forming a single united body, it is impossible either -for the brave to advance alone, or for the cowardly to retreat alone. - - Chang Yü quotes a saying: 令不進而進與令不退而退厥罪惟均 “Equally - guilty are those who advance against orders and those who retreat - against orders.” Tu Mu tells a story in this connection of 吳起 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. 故夜戰多火鼓晝戰多旌旗所以變民之耳目也 - -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. - - The _T‘ung Tien_ has the bad variant 便 for 變. With regard to the - latter word, I believe I have hit off the right meaning, the whole - phrase being slightly elliptical for “influencing the movements of - the army through their senses of sight and hearing.” Li Ch‘üan, Tu - Mu and Chia Lin certainly seem to understand it thus. The other - commentators, however, take 民 (or 人) as the enemy, and 變 as - equivalent to 變惑 or 變亂 “to perplex” or “confound.” This does - not agree so well with what has gone before, though on the other - hand it renders the transition to § 27 less abrupt. The whole - question, I think, hinges on the alternative readings 民 and 人. - The latter would almost certainly denote the enemy. Ch‘ên Hao - alludes to 李光弼 Li Kuang-pi’s night ride to 河陽 Ho-yang at the - head of 500 mounted men; they made such an imposing display with - torches, that though the rebel leader 史思明 Shih Ssŭ-ming had a - large army, he did not dare to dispute their passage. [Ch‘ên Hao - gives the date as 天寳末 A.D. 756; but according to the 新唐書 New - T‘ang History, 列傳 61, it must have been later than this, probably - 760.] - -27. 故三軍可奪氣將軍可奪心 - -A whole army may be robbed of its spirit; - - “In war,” says Chang Yü, “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 - ardour and enthusiasm have worn off, and then strike. It is in - this way that they may be robbed of their keen spirit.” Li Ch‘üan - and others tell an anecdote (to be found in the _Tso Chuan_, 莊公 - year 10, § 1) of 曹劌 Ts‘ao Kuei, a _protégé_ of Duke Chuang of Lu. - The latter State was attacked by Ch‘i, and the Duke was about to - join battle at 長勺 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.” 吳子 (chap. 4) puts “spirit” first - among the “four important influences” in war, and continues: - 三軍之衆百萬之師張設輕重在於一人是謂氣機 “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. - - Capt. Calthrop goes woefully astray with “defeat his general’s - ambition.” Chang Yü says: 心者將之所主也夫治亂勇怯皆主於心 “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 李靖 Li Ching (A.D. - 571–649) has a saying: 夫攻者不止攻其城擊其陳而已必有攻其心之術焉 - “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.” [問對, pt. 3.] - -28. 是故朝氣銳晝氣惰暮氣歸 - -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. 故善用兵者避其銳氣擊其惰歸此治氣者也 - -A clever general, therefore, - - The 故, which certainly seems to be wanted here, is omitted in the - _T‘u Shu_. - -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. - - The _T‘ung Tien_, for reasons of 避諱 “avoidance of personal names - of the reigning dynasty,” reads 理 for 治 in this and the two next - paragraphs. - -30. 以治待亂以靜待譁此治心者也 - -Disciplined and calm, to await the appearance of disorder and hubbub -amongst the enemy:—this is the art of retaining self-possession. - -31. 以近待遠以佚待勞以飽待飢此治力者也 - -To be near the goal while the enemy is still far from it, to wait at -ease - - The _T‘ung Tien_ has 逸 for 佚. The two characters are practically - synonymous, but according to the commentary, the latter is the - form always used in Sun Tzŭ. - -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. 無要正正之旗勿擊堂堂之陳此治變者也 - -To refrain from intercepting - - 邀 is the reading of the original text. But the 兵書要訣 quotes the - passage with 要 yao^1 (also meaning “to intercept”), and this is - supported by the _Pei T‘ang Shu Ch‘ao_ the _Yü Lan_, and Wang - Hsi’s text. - -an enemy whose banners are in perfect order, to refrain from attacking -an army drawn up in calm and confident array: - - For this translation of 堂堂, I can appeal to the authority of Tu - Mu, who defines the phrase as 無懼. The other commentators mostly - follow Ts‘ao Kung, who says 大, probably meaning “grand and - imposing”. Li Ch‘üan, however, has 部分 “in subdivisions,” which is - somewhat strange. - -—this is the art of studying circumstances. - - I have not attempted a uniform rendering of the four phrases 治氣, - 治心, 治力 and 治變, though 治 really bears the same meaning in each - case. It is to be taken, I think, not in the sense of “to govern” - or “control,” but rather, as K‘ang Hsi defines it, = 簡習 “to - examine and practise,” hence “look after,” “keep a watchful eye - upon.” We may find an example of this use in the _Chou Li_, XVIII. - fol. 46: 治其大禮. Sun Tzŭ has not told us to control or restrain - the quality which he calls 氣, but only to observe the time at - which it is strongest. As for 心, it is important to remember that - in the present context it can only mean “presence of mind.” To - speak of “controlling presence of mind” is absurd, and Capt. - Calthrop’s “to have the heart under control” is hardly less so. - The whole process recommended here is that of VI. § 2: 致人而不致於人. - -33. 故用兵之法高陵勿向背邱勿逆 - -It is a military axiom not to advance uphill against the enemy, nor to -oppose him when he comes downhill. - - The _Yü Lan_ reads 倍 for 背. - -34. 佯北勿從銳卒勿攻 - -Do not pursue an enemy who simulates flight; do not attack soldiers -whose temper is keen. - -35. 餌兵勿食歸師勿遏 - -Do not swallow a bait offered by the enemy. - - Li Ch‘üan 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‘ên Hao and Chang Yü carefully - point out that the saying has a wider application. The _T‘ung - Tien_ reads 貪 “to covet” instead of 食. The similarity of the two - characters sufficiently accounts for the mistake. - -Do not interfere with an army that is returning home. - - The commentators explain this rather singular piece of advice by - saying that a man whose heart is set on returning home will fight - to the death against any attempt to bar his way, and is therefore - too dangerous an opponent to be tackled. Chang Yü quotes the words - of Han Hsin: 從思東歸之士何所不克 “Invincible is the soldier who - hath his desire and returneth homewards.” A marvellous tale is - told of Ts‘ao Ts‘ao’s courage and resource in ch. 1 of the _San - Kuo Chih_, 武帝紀: In 198 A.D., he was besieging 張繡 Chang Hsiu in - 穰 Jang, when 劉表 Liu Piao sent reinforcements with a view to - cutting off Ts‘ao’s retreat. The latter was obliged to draw off - his troops, only to find himself hemmed in between two enemies, - who were guarding each outlet of a narrow pass in which he had - engaged himself. In this desperate plight Ts‘ao waited until - nightfall, when he bored a tunnel into the mountain side and laid - an ambush in it. Then he marched on with his baggage-train, and - when it grew light, Chang Hsiu, finding that the bird had flown, - pressed after him in hot pursuit. As soon as the whole army had - passed by, the hidden troops fell on its rear, while Ts‘ao himself - turned and met his pursuers in front, so that they were thrown - into confusion and annihilated. Ts‘ao Ts‘ao said afterwards: - 虜遏吾歸師而與吾死地戰吾是以知勝矣 “The brigands tried to check my - army in its retreat and brought me to battle in a desperate - position: hence I knew how to overcome them.” - -36. 圍師必闕窮宼勿迫 - -When you surround an army, leave an outlet free. - - This does not mean that the enemy is to be allowed to escape. The - object, as Tu Mu puts it, is 示以生路令無必死之心 “to make him - believe that there is a road to safety, and thus prevent his - fighting with the courage of despair.” Tu Mu adds pleasantly: - 因而擊之 “After that, you may crush him.” - -Do not press a desperate foe too hard. - - For 迫, the _T‘u Shu_ reads 追 “pursue.” Ch‘ên Hao quotes the - saying: 鳥窮則搏獸窮則噬 “Birds and beasts when brought to bay will - use their claws and teeth.” Chang Yü says: 敵若焚舟破釜決一戰則不可逼 - 迫來 “If your adversary has burned his boats and destroyed his - cooking-pots, and is ready to stake all on the issue of a battle, - he must not be pushed to extremities.” The phrase 窮宼 doubtless - originated with Sun Tzŭ. The _P‘ei Wên Yün Fu_ gives four examples - of its use, the earliest being from the _Ch‘ien Han Shu_, and - I have found another in chap. 34 of the same work. Ho Shih - illustrates the meaning by a story taken from the life of 符彥卿 Fu - Yen-ch‘ing in ch. 251 of the 宋史. That general, together with his - colleague 杜重威 Tu Chung-wei, was surrounded by a vastly superior - army of Khitans in the year 945 A.D. The country was bare and - desert-like, and the little Chinese force was soon in dire straits - for want of water. The wells they bored ran dry, and the men were - reduced to squeezing lumps of mud and sucking out the moisture. - Their ranks thinned rapidly, until at last Fu Yen-ch‘ing - exclaimed: “We are desperate men. Far better to die for our - country than to go with fettered hands into captivity!” A strong - gale happened to be blowing from the north-east and darkening the - air with dense clouds of sandy dust. Tu Chung-wei was for waiting - until this had abated before deciding on a final attack; but - luckily another officer, 李守貞 Li Shou-chêng by name, was quicker - to see an opportunity, and said: “They are many and we are few, - but in the midst of this sandstorm our numbers will not be - discernible; victory will go to the strenuous fighter, and the - wind will be our best ally.” Accordingly, Fu Yen-ch‘ing made a - sudden and wholly unexpected onslaught with his cavalry, routed - the barbarians and succeeded in breaking through to safety. - [Certain details in the above account have been added from the - 歴代紀事年表, ch. 78.] - -37. 此用兵之法也 - -Such is the art of warfare. - - Chêng Yu-hsien in his 遺說 inserts 妙 after 法. I take it that these - words conclude the extract from the 軍政 which began at § 23. - - - - -VIII. 九變篇 - -VARIATION OF TACTICS. - - - The heading means literally “The Nine Variations,” but as Sun Tzŭ - does not appear to enumerate these, and as, indeed, he has already - told us (V. §§ 6–11) that such deflections from the ordinary - course are practically innumerable, we have little option but to - follow Wang Hsi, who says that “Nine” stands for an indefinitely - large number. “All it means is that in warfare 當極其變 we ought to - vary our tactics to the utmost degree ... I do not know what Ts‘ao - Kung makes these Nine Variations out to be [the latter’s note is - 變其正得其所用九也], but it has been suggested that they are - connected with the Nine Situations”—of chap. XI. This is the view - adopted by Chang Yü: see note on 死地, § 2. The only other - alternative is to suppose that something has been lost—a - supposition to which the unusual shortness of the chapter lends - some weight. - -1. 孫子曰凡用兵之法將受命於君合軍聚衆 - -Sun Tzŭ said: In war, the general receives his commands from the -sovereign, collects his army and concentrates his forces. - - Repeated from VII. § 1, where it is certainly more in place. It - may have been interpolated here merely in order to supply a - beginning to the chapter. - -2. 圮地無舍衢地合交絶地無留圍地則謀死地則戰 - -When in difficult country, do not encamp. - - For explanation of 圮地, see XI. § 8. - -In country where high roads intersect, join hands with your allies. - - See XI, §§ 6, 12. Capt. Calthrop omits 衢地. - -Do not linger in dangerously isolated positions. - - 絶地 is not one of the Nine Situations as given in the beginning - of chap. XI, but occurs later on (_ibid_. § 43, _q.v._). We may - compare it with 重地 (XI. § 7). Chang Yü calls it a 危絶之地, - situated across the frontier, in hostile territory. Li Ch‘üan says - it is “country in which there are no springs or wells, flocks or - herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms - and precipices, without a road by which to advance.” - -In hemmed-in situations, you must resort to stratagem. - - See XI. §§ 9, 14. Capt. Calthrop has “mountainous and wooded - country,” which is a quite inadequate translation of 圍. - -In a desperate position, you must fight. - - See XI. §§ 10, 14. Chang Yü has an important note here, which must - be given in full. “From 圮地無舍,” he says, “down to this point, - the Nine Variations are presented to us. The reason why only five - are given is that the subject is treated _en précis_ (舉其大略也). - So in chap. XI, where he discusses the variations of tactics - corresponding to the Nine Grounds, Sun Tzŭ mentions only six - variations; there again we have an abridgment. [I cannot - understand what Chang Yü means by this statement. He can only be - referring to §§ 11–14 or §§ 46–50 of chap. XI; but in both places - all the nine grounds are discussed. Perhaps he is confusing - these with the Six 地形 of chap. X.] All kinds of ground have - corresponding military positions, and also a variation of tactics - suitable to each (凡地有勢有變). In chap. XI, what we find - enumerated first [§§ 2–10] are the situations; afterwards - [§§ 11–14] the corresponding tactics. Now, how can we tell that - the 九變 “Nine Variations” are simply the 九地之變 “variations of - tactics corresponding to the Nine Grounds”? It is said further - on [§ 5] that ‘the general who does not understand the nine - variations of tactics may be well acquainted with the features - of the country, yet he will not be able to turn his knowledge to - practical account.’ Again, in chap. XI [§ 41] we read: ‘The - different measures adapted to the nine varieties of ground - (九地之變) and the expediency of aggressive or defensive tactics - must be carefully examined.’ From a consideration of these - passages the meaning is made clear. When later on the nine grounds - are enumerated, Sun Tzŭ recurs to these nine variations. He wishes - here to speak of the Five Advantages [see _infra_, § 6], so he - begins by setting forth the Nine Variations. These are inseparably - connected in practice, and therefore they are dealt with - together.” The weak point of this argument is the suggestion that - 五事 “five things” can stand as a 大畧, that is, an abstract or - abridgment, of nine, when those that are omitted are not less - important than those that appear, and when one of the latter is - not included amongst the nine at all. - -3. 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受 - -There are roads which must not be followed, - - “Especially those leading through narrow defiles,” says Li Ch‘üan, - “where an ambush is to be feared.” - -armies which must not be attacked, - - More correctly, perhaps, “there are times when an army must not be - attacked.” Ch‘ên Hao says: “When you see your way to obtain a - trivial advantage, but are powerless to inflict a real defeat, - refrain from attacking, for fear of overtaxing your men’s strength.” - -towns - - Capt. Calthrop says “castles”—an unfortunate attempt to introduce - local colour. - -which must not be besieged, - - Cf. III. § 4. Ts‘ao Kung gives an interesting illustration from - his own experience. When invading the territory of 徐州 Hsü-chou, - he ignored the city of 華費 Hua-pi, which lay directly in his path, - and pressed on into the heart of the country. This excellent - strategy was rewarded by the subsequent capture of no fewer than - fourteen important district cities. Chang Yü says: “No town should - be attacked which, if taken, cannot be held, or if left alone, - will not cause any trouble.” 荀罃 Hsün Ying, when urged to attack - 偪陽 Pi-yang, replied: “The city is small and well-fortified; even - if I succeed in taking it, ’t will be no great feat of arms; - whereas if I fail, I shall make myself a laughing-stock.” In the - seventeenth century, sieges still formed a large proportion of - war. It was Turenne who directed attention to the importance of - marches, countermarches and manœuvres. He said: “It is a great - mistake to waste men in taking a town when the same expenditure of - soldiers will gain a province.”[173] - -positions which must not be contested, commands of the sovereign which -must not be obeyed. - - This is a hard saying for the Chinese, with their reverence for - authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim: - 兵者凶器也爭者逆德也將者死官也 “Weapons are baleful instruments, - strife is antagonistic to virtue, a military commander is the - negation of civil order!” The unpalatable fact remains, however, - that even Imperial wishes must be subordinated to military - necessity. Cf. III. § 17. (5), X. § 23. The _T‘ung Tien_ has 將在軍 - before 君命, etc. This is a gloss on the words by Chu-ko Liang, - which being repeated by Tu Yu became incorporated with the text. - Chang Yü thinks that these five precepts are the 五利 referred - to in § 6. Another theory is that the mysterious 九變 are here - enumerated, starting with 圮地無舍 and ending at 地有所不爭, while - the final clause 君命有所不受 embraces and as it were sums up all - the nine. Thus Ho Shih says: “Even if it be your sovereign’s - command to encamp in difficult country, linger in isolated - positions, etc., you must not do so.” The theory is perhaps a - little too ingenious to be accepted with confidence. - -4. 故將通於九變之利者知用兵矣 - -The general who thoroughly understands the advantages that accompany -variation of tactics knows how to handle his troops. - - Before 利 in the original text there is a 地 which is obviously not - required. - -5. 將不通於九變之利者雖知地形不能得地之利矣 - -The general who does not understand these, may be well acquainted with -the configuration of the country, yet he will not be able to turn his -knowledge to practical account. - - Literally, “get the advantage of the ground,” which means not only - securing good positions, but availing oneself of natural - advantages in every possible way. Chang Yü says: “Every kind of - ground is characterised by certain natural features, and also - gives scope for a certain variability of plan. How is it possible - to turn these natural features to account unless topographical - knowledge is supplemented by versatility of mind?” - -6. 治兵不知九變之術雖知五利不能得人之用矣 - -So, the student of war who is unversed in the art of varying his -plans, even though he be acquainted with the Five Advantages, will -fail to make the best use of his men. - - Ts‘ao Kung says that the 五利 are 下五事也 “the five things that - follow;” but this cannot be right. We must rather look back to the - five “variations” contained in § 3. Chia Lin (who reads 五變 here - to balance the 五利) tells us that these imply five obvious and - generally advantageous lines of action, namely: “if a certain road - is short, it must be followed; if an army is isolated, it must - be attacked; if a town is in a parlous condition, it must be - besieged; if a position can be stormed, it must be attempted; and - if consistent with military operations, the ruler’s commands must - be obeyed.” But there are circumstances which sometimes forbid a - general to use these advantages. For instance, “a certain road may - be the shortest way for him, but if he knows that it abounds in - natural obstacles, or that the enemy has laid an ambush on it, he - will not follow that road. A hostile force may be open to attack, - but if he knows that it is hard-pressed and likely to fight with - desperation, he will refrain from striking,” and so on. Here the - 變 comes in to modify the 利, and hence we see the uselessness of - knowing the one without the other—of having an eye for weaknesses - in the enemy’s armour without being clever enough to recast one’s - plans on the spur of the moment. Capt. Calthrop offers this - slovenly translation: “In the management of armies, if the art of - the Nine Changes be understood [_sic_], a knowledge of the Five - Advantages is of no avail.” - -7. 是故智者之慮必雜於利害 - -Hence in the wise leader’s plans, considerations of advantage and of -disadvantage will be blended together. - - “Whether in an advantageous position or a disadvantageous one,” - says Ts‘ao Kung, “the opposite state should be always present to - your mind.” - -8. 雜於利而務可信也 - -If our expectation of advantage be tempered in this way, we may -succeed in accomplishing the essential part of our schemes. - - 信, according to Tu Mu, is equivalent to 申, and 務可信也 is - paraphrased by Chang Yü as 可以伸己之事. Tu Mu goes on to say: “If - we wish to wrest an advantage from the enemy, we must not fix our - minds on that alone, but allow for the possibility of the enemy - also doing some harm to us, and let this enter as a factor into - our calculations.” - -9. 雜於害而患可解也 - -If, on the other hand, in the midst of difficulties we are always -ready to seize an advantage, we may extricate ourselves from misfortune. - - A translator cannot emulate the conciseness of 雜於害 “to blend - [thoughts of advantage] with disadvantage,” but the meaning is as - given. Tu Mu says: “If I wish to extricate myself from a dangerous - position, I must consider not only the enemy’s ability to injure - me, but also my own ability to gain an advantage over the enemy. - If in my counsels these two considerations are properly blended, - I shall succeed in liberating myself.... For instance, if I am - surrounded by the enemy and only think of effecting an escape, the - nervelessness of my policy will incite my adversary to pursue and - crush me; it would be far better to encourage my men to deliver a - bold counter-attack, and use the advantage thus gained to free - myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, VII. - § 35, note. In his first edition, Capt. Calthrop translated §§ 7–9 - as follows: “The wise man perceives clearly wherein lies advantage - and disadvantage. While recognising an opportunity, he does not - overlook the risks, and saves future anxiety.” This has now been - altered into: “The wise man considers well both advantage and - disadvantage. He sees a way out of adversity, _and on the day of - victory to danger is not blind_.” Owing to a needless inversion of - the Chinese, the words which I have italicised are evidently - intended to represent § 8! - -10. 是故屈諸侯者以害役諸侯者以業趨諸侯者以利 - -Reduce the hostile chiefs by inflicting damage on them; - - Chia Lin enumerates several ways of inflicting this injury, some - of which would only occur to the Oriental mind:—“Entice away the - enemy’s best and wisest men, so that he may be left without - counsellors. Introduce traitors into his country, that the - government policy may be rendered futile. Foment intrigue and - deceit, and thus sow dissension between the ruler and his - ministers. By means of every artful contrivance, cause - deterioration amongst his men and waste of his treasure. Corrupt - his morals by insidious gifts leading him into excess. Disturb and - unsettle his mind by presenting him with lovely women.” Chang Yü - (after Wang Hsi) considers the 害 to be military chastisement: “Get - the enemy,” he says, “into a position where he must suffer injury, - and he will submit of his own accord.” Capt. Calthrop twists Sun - Tzŭ’s words into an absurdly barbarous precept: “In reducing an - enemy to submission, inflict all possible damage upon him.” - -make trouble for them, - - 業 is defined by Ts‘ao Kung as 事, and his definition is generally - adopted by the commentators. Tu Mu, however, seems to take it in - the sense of “possessions,” or, as we might say, “assets,” which - he considers to be 兵衆國富人和令行 “a large army, a rich exchequer, - harmony amongst the soldiers, punctual fulfilment of commands.” - These give us a whip-hand over the enemy. - -and keep them constantly engaged; - - 役, literally, “make servants of them.” Tu Yu says 令不得安佚 - “prevent them from having any rest.” - -hold out specious allurements, and make them rush to any given point. - - Mêng Shih’s note contains an excellent example of the idiomatic - use of 變: 令忘變而速至 “cause them to forget _pien_ (the reasons - for acting otherwise than on their first impulse), and hasten in - our direction.” - -11. 故用兵之法無恃其不來恃吾有以待也無恃其不攻恃吾有所不可攻也 - -The art of war teaches us to rely not on the likelihood of the enemy’s -not coming, but on our own readiness to receive him; - - The _T‘ung Tien_ and _Yü Lan_ read 有能以待之也, but the conciser - form is more likely to be right. - -not on the chance of his not attacking, but rather on the -fact that we have made our position unassailable. - - The _T‘ung Tien_ and _Yü Lan_ insert 吾也 after the first 攻, and - omit 有所. - -12. 故將有五危必死可殺也必生可虜也忿速可侮也廉潔可辱也愛民可煩也 - -There are five dangerous faults which may affect a general: (1) -Recklessness, which leads to destruction; - - 勇而無慮 “Bravery without forethought,” as Ts‘ao Kung analyses it, - which causes a man to fight blindly and desperately like a mad - bull. Such an opponent, says Chang Yü, “must not be encountered - with brute force, but may be lured into an ambush and slain.” Cf. - Wu Tzŭ, chap. IV _ad init._: 凡人論將常觀於勇勇之於將乃數分之一耳夫勇者 - 必輕合輕合而不知利未可也 “In estimating the character of a general, - men are wont to pay exclusive attention to his courage, forgetting - that courage is only one out of many qualities which a general - should possess. The merely brave man is prone to fight recklessly; - and he who fights recklessly, without any perception of what is - expedient, must be condemned.” Ssŭ-ma Fa, too, makes the incisive - remark 上死不勝 “Simply going to one’s death does not bring about - victory.” - -(2) cowardice, which leads to capture; - - 必生 is explained by Ts‘ao Kung of the man “whom timidity prevents - from advancing to seize an advantage,” and Wang Hsi adds, “who is - quick to flee at the sight of danger.” Mêng Shih gives the closer - paraphrase 志必生反 “he who is bent on returning alive,” that is, - the man who will never take a risk. But, as Sun Tzŭ knew, nothing - is to be achieved in war unless you are willing to take risks. - T‘ai Kung said: 失利後時反受其殃 “He who lets an advantage slip will - subsequently bring upon himself real disaster.” In 404 A.D., 劉裕 - Liu Yü pursued the rebel 桓𤣥 Huan Hsüan up the Yangtsze and fought - a naval battle with him at 崢嶸洲 the island of Ch‘êng-hung. The - loyal troops numbered only a few thousands, while their opponents - were in great force. But Huan Hsüan, fearing the fate which was in - store for him should he be overcome, had a light boat made fast to - the side of his war-junk, so that he might escape, if necessary, - at a moment’s notice. The natural result was that the fighting - spirit of his soldiers was utterly quenched, and when the - loyalists made an attack from windward with fireships, all - striving with the utmost ardour to be first in the fray, Huan - Hsüan’s forces were routed, had to burn all their baggage and fled - for two days and nights without stopping. [_See_ 晉書, chap. 99, - fol. 13.] Chang Yü tells a somewhat similar story of 趙嬰齊 Chao - Ying-ch‘i, a general of the Chin State who during a battle with - the army of Ch‘u in 597 B.C. had a boat kept in readiness for him - on the river, wishing in case of defeat to be the first to get - across. - -(3) a hasty temper, which can be provoked by insults; - - I fail to see the meaning of Capt. Calthrop’s “which brings - insult.” Tu Mu tells us that 姚襄 Yao Hsiang, when opposed in 357 - A.D. by 黃眉 Huang Mei, 鄧羌 Têng Ch‘iang and others, shut himself - up behind his walls and refused to fight. Têng Ch‘iang said: “Our - adversary is of a choleric temper and easily provoked; let us make - constant sallies and break down his walls, then he will grow angry - and come out. Once we can bring his force to battle, it is doomed - to be our prey.” This plan was acted upon, Yao Hsiang came out to - fight, was lured on as far as 三原 San-yuan by the enemy’s - pretended flight, and finally attacked and slain. - -(4) a delicacy of honour which is sensitive to shame; - - This need not be taken to mean that a sense of honour is really - a defect in a general. What Sun Tzŭ condemns is rather an - exaggerated sensitiveness to slanderous reports, the thin-skinned - man who is stung by opprobrium, however undeserved. Mei Yao-ch‘ên - truly observes, though somewhat paradoxically: 徇名不顧 “The seeker - after glory should be careless of public opinion.” - -(5) over-solicitude for his men, which exposes him to worry and -trouble. - - Here again, Sun Tzŭ does not mean that the general is to be - careless of the welfare of his troops. All he wishes to emphasise - is the danger of sacrificing any important military advantage to - the immediate comfort of his men. This is a shortsighted policy, - because in the long run the troops will suffer more from the - defeat, or, at best, the prolongation of the war, which will be - the consequence. A mistaken feeling of pity will often induce - a general to relieve a beleaguered city, or to reinforce a - hard-pressed detachment, contrary to his military instincts. It - is now generally admitted that our repeated efforts to relieve - Ladysmith in the South African War were so many strategical - blunders which defeated their own purpose. And in the end, relief - came through the very man who started out with the distinct - resolve no longer to subordinate the interests of the whole to - sentiment in favour of a part. An old soldier of one of our - generals who failed most conspicuously in this war, tried once, I - remember, to defend him to me on the ground that he was always “so - good to his men.” By this plea, had he but known it, he was only - condemning him out of Sun Tzŭ’s mouth. - -13. 凡此五者將之過也用兵之災也 - -These are the five besetting sins of a general, ruinous to the conduct -of war. - -14. 覆軍殺將必以五危不可不察也 - -When an army is overthrown and its leader slain, the cause will surely -be found among these five dangerous faults. Let them be a subject of -meditation. - - - - -IX. 行軍篇 - -THE ARMY ON THE MARCH. - - - The contents of this interesting chapter are better indicated in § 1 - than by this heading. - -1. 孫子曰凡處軍相敵絶山依谷 - -Sun Tzŭ said: We come now to the question of encamping the army, and -observing signs of the enemy. - - The discussion of 處軍, as Chang Yü points out, extends from here - down to 伏姦之所藏處也 (§§ 1–17), and 相敵 from that point down to - 必謹察之 (§§ 18–39). The rest of the chapter consists of a few - desultory remarks, chiefly on the subject of discipline. - -Pass quickly over mountains, - - For this use of 絶, cf. _infra_. § 3. See also 荀子, ch. 1. fol. 2 - (standard edition of 1876): 絶江河; _Shih Chi_, ch. 27 _ad init._: - 後六星絶漢. - -and keep in the neighbourhood of valleys. - - Tu Mu says that 依 here = 近. The idea is, not to linger among - barren uplands, but to keep close to supplies of water and grass. - Capt. Calthrop translates “camp in valleys,” heedless of the very - next sentence. Cf. Wu Tzŭ, ch. 3: 無當天竈 “Abide not in natural - ovens,” _i.e._ 大谷之口 “the openings of large valleys.” Chang Yü - tells the following anecdote: “武都羗 Wu-tu Ch‘iang was a robber - captain in the time of the Later Han, and 馬援 Ma Yuan was sent to - exterminate his gang. Ch‘iang having found a refuge in the hills, - Ma Yuan made no attempt to force a battle, but seized all the - favourable positions commanding supplies of water and forage. - Ch‘iang was soon in such a desperate plight for want of provisions - that he was forced to make a total surrender. He did not know the - advantage of keeping in the neighbourhood of valleys.” - -2. 視生處高戰隆無登此處山之軍也 - -Camp in high places, - - Not on high hills, but on knolls or hillocks elevated above the - surrounding country. - -facing the sun. - - 視生 = 面陽. Tu Mu takes this to mean “facing south,” and Ch‘ên Hao - “facing east.” Cf. _infra_, §§ 11, 13. - -Do not climb heights in order to fight. - - 隆 is here simply equivalent to 高. The _T‘ung Tien_ and _Yü Lan_ - read 降. - -So much for mountain warfare. - - After 山, the _T‘ung Tien_ and _Yü Lan_ insert 谷. - -3. 絶水必遠水 - -After crossing a river, you should get far away from it. - - “In order to tempt the enemy to cross after you,” according to - Ts‘ao Kung, and also, says Chang Yü, “in order not to be impeded - in your evolutions.” The _T‘ung Tien_ reads 敵若絶水 “If _the - enemy_ crosses a river,” etc. But in view of the next sentence, - this is almost certainly an interpolation. - -4. 客絶水而來勿迎之於水內令半濟而擊之利 - -When an invading force crosses a river in its onward march, do not -advance to meet it in mid-stream. It will be best to let half the army -get across, and then deliver your attack. - - The _T‘ung Tien_ and _Yü Lan_ read 度 for 濟, without change of - meaning. Wu Tzŭ plagiarises this passage twice over:—ch. II _ad - fin._, 涉水半渡可擊; ch. V, 敵若絶水半渡而擊. Li Ch‘üan alludes to - the great victory won by Han Hsin over 龍且 Lung Chü at the 濰 Wei - River. Turning to the _Ch‘ien Han Shu_, ch. 34, fol. 6 _verso_, we - find the battle described as follows: “The two armies were drawn - up on opposite sides of the river. In the night, Han Hsin ordered - his men to take some ten thousand sacks filled with sand and - construct a dam a little higher up. Then, leading half his army - across, he attacked Lung Chü; but after a time, pretending to have - failed in his attempt, he hastily withdrew to the other bank. Lung - Chü was much elated by this unlooked-for success, and exclaiming: - “I felt sure that Han Hsin was really a coward!” he pursued him - and began crossing the river in his turn. Han Hsin now sent a - party to cut open the sandbags, thus releasing a great volume of - water, which swept down and prevented the greater portion of Lung - Chü’s army from getting across. He then turned upon the force - which had been cut off, and annihilated it, Lung Chü himself being - amongst the slain. The rest of the army, on the further bank, also - scattered and fled in all directions.” - -5. 欲戰者無附於水而迎客 - -If you are anxious to fight, you should not go to meet the invader -near a river which he has to cross. - - For fear of preventing his crossing. Capt. Calthrop makes the - injunction ridiculous by omitting 欲戰者. - -6. 視生處高無迎水流此處水上之軍也 - -Moor your craft higher up than the enemy, and facing the sun. - - See _supra_, § 2. The repetition of these words in connection with - water is very awkward. Chang Yü has the note: 或岸邊爲陳或水上泊舟皆 - 須面陽而居高 “Said either of troops marshalled on the river-bank, - or of boats anchored in the stream itself; in either case it is - essential to be higher than the enemy and facing the sun.” The - other commentators are not at all explicit. One is much tempted - to reject their explanation of 視生 altogether, and understand it - simply as “seeking safety.” [Cf. 必生 in VIII. § 12, and _infra_, - § 9.] It is true that this involves taking 視 in an unusual, though - not, I think, an impossible sense. Of course the earlier passage - would then have to be translated in like manner. - -Do not move up-stream to meet the enemy. - - Tu Mu says: “As water flows downwards, we must not pitch our camp - on the lower reaches of a river, for fear the enemy should open - the sluices and sweep us away in a flood. This is implied above - in the words 視生處高. Chu-ko Wu-hou has remarked that ‘in river - warfare we must not advance against the stream,’ which is as - much as to say that our fleet must not be anchored below that of - the enemy, for then they would be able to take advantage of the - current and make short work of us.” There is also the danger, - noted by other commentators, that the enemy may throw poison on - the water to be carried down to us. Capt. Calthrop’s first version - was: “Do not cross rivers in the face of the stream”—a sapient - piece of advice, which made one curious to know what the correct - way of crossing rivers might be. He has now improved this into: - “Do not fight when the enemy is between the army and the source of - the river.” - -So much for river warfare. - -7. 絶斥澤惟亟去無留 - -In crossing salt-marshes, your sole concern should be to get over them -quickly, without any delay. - - Because of the lack of fresh water, the poor quality of the - herbage, and last but not least, because they are low, flat, and - exposed to attack. - -8. 若交軍於斥澤之中必依水草而背衆樹此處斥澤之軍也 - -If forced to fight in a salt-marsh, you should have water and grass -near you, and get your back to a clump of trees. - - Li Ch‘üan remarks that the ground is less likely to be treacherous - where there are trees, while Tu Yu says that they will serve to - protect the rear. Capt. Calthrop, with a perfect genius for going - wrong, says “in the neighbourhood of a marsh.” For 若 the _T‘ung - Tien_ and _Yü Lan_ wrongly read 爲, and the latter also has 倍 - instead of 背. - -So much for operations in salt-marshes. - -9. 平陸處易而右背高前死後生此處平陸之軍也 - -In dry, level country, take up an easily accessible position - - This is doubtless the force of 易, its opposite being 險. Thus, Tu - Mu explains it as 坦易平穩之處 “ground that is smooth and firm,” and - therefore adapted for cavalry; Chang Yü as 坦易無坎陷之處 “level - ground, free from depressions and hollows.” He adds later on - that although Sun Tzŭ is discussing flat country, there will - nevertheless be slight elevations and hillocks. - -with rising ground to your right and on your rear, - - The Yü Lan again reads 倍 for 背. Tu Mu quotes T‘ai Kung as saying: - “An army should have a stream or a marsh on its left, and a hill - or tumulus on its right.” - -so that the danger may be in front, and safety lie behind. - - Wang Hsi thinks that 後生 contradicts the saying 視生 in § 2, and - therefore suspects a mistake in the text. - -So much for campaigning in flat country. - -10. 凡此四軍之利黃帝之所以勝四帝也 - -These are the four useful branches of military knowledge - - Those, namely, concerned with (1) mountains, (2) rivers, (3) - marshes, and (4) plains. Compare Napoleon’s “Military Maxims,” no. - 1. - -which enabled the Yellow Emperor to vanquish four several sovereigns. - - Mei Yao-ch‘ên asks, with some plausibility, whether 帝 is not a - mistake for 軍 “armies,” as nothing is known of Huang Ti having - conquered four other Emperors. The _Shih Chi_ (ch. I _ad init._) - speaks only of his victories over 炎帝 Yen Ti and 蚩尤 Ch‘ih Yu. - In the 六韜 it is mentioned that he “fought seventy battles and - pacified the Empire.” Ts‘ao Kung’s explanation is, that the Yellow - Emperor was the first to institute the feudal system of vassal - princes, each of whom (to the number of four) originally bore - the title of Emperor. Li Ch‘üan tells us that the art of war - originated under Huang Ti, who received it from his Minister 風后 - Fêng Hou. - -11. 凡軍喜高而惡下貴陽而賤陰 - -All armies prefer high ground to low, - - “High ground,” says Mei Yao-ch‘ên, “is not only more agreeable and - salubrious, but more convenient from a military point of view; low - ground is not only damp and unhealthy, but also disadvantageous - for fighting.” The original text and the _T‘u Shu_ have 好 instead - of 喜. - -and sunny places to dark. - -12. 養生而處實軍無百疾是謂必勝 - -If you are careful of your men, - - Ts‘ao Kung says: 向水草可放牧養畜 “Make for fresh water and pasture, - where you can turn out your animals to graze.” And the other - commentators follow him, apparently taking 生 as = 牲. Cf. Mencius, - V. 1. ix. 1, where 養牲者 means a cattle-keeper. But here 養生 - surely has reference to the health of the troops. It is the title - of Chuang Tzŭ’s third chapter, where it denotes moral rather than - physical well-being. - -and camp on hard ground, - - 實 must mean dry and solid, as opposed to damp and marshy, ground. - This is to be found as a rule in high places, so the commentators - explain 實 as practically equivalent to 高. - -the army will be free from disease of every kind, - - Chang Yü says: “The dryness of the climate will prevent the - outbreak of illness.” - -and this will spell victory. - -13. 邱陵隄防必處其陽而右背之此兵之利地之助也 - -When you come to a hill or a bank, occupy the sunny side, with the -slope on your right rear. Thus you will at once act for the benefit of -your soldiers and utilise the natural advantages of the ground. - -14. 上雨水沫至欲涉者待其定也 - -When, in consequence of heavy rains up-country, a river which you -wish to ford is swollen and flecked with foam, you must wait until it -subsides. - - The _T‘ung Tien_ and _Yü Lan_ have a superfluous 下 before 水. - -15. 凡地有絶澗天井天牢天羅天陷天𨻶必亟去之勿近也 - -Country in which there are precipitous cliffs with torrents running -between, - - 絶澗, explained by Mei Yao-ch‘ên as 前後險峻水橫其中. - -deep natural hollows, - - 天井, explained as 四面峻坂澗壑所歸 “places enclosed on every side - by steep banks, with pools of water at the bottom.” - -confined places, - - 天牢 “natural pens or prisons,” explained as 三面環絶易入難出 - “places surrounded by precipices on three sides—easy to get into, - but hard to get out of.” - -tangled thickets, - - 天羅, explained as 草木蒙密鋒鏑莫施 “places covered with such dense - undergrowth that spears cannot be used.” - -quagmires - - 天陷, explained as 卑下汙𣾈車騎不通 “low-lying places, so heavy with - mud as to be impassible for chariots and horsemen.” - -and crevasses, - - 天𨻶 is explained by Mei Yao-ch‘ên as 兩山相向洞道狹惡 “a narrow - difficult way between beetling cliffs,” but Ts‘ao Kung says - 山澗迫狹地形深數尺長數丈者, which seems to denote something on a much - smaller scale. Tu Mu’s note is 地多溝坑坎陷木石 “ground covered - with trees and rocks, and intersected by numerous ravines and - pitfalls.” This is very vague, but Chia Lin explains it clearly - enough as a defile or narrow pass: 兩邊險絶形狹長而數里, and Chang - Yü takes much the same view. On the whole, the weight of the - commentators certainly inclines to the rendering “defile”. But the - ordinary meaning of 𨻶 (a crack or fissure) and the fact that 絶澗 - above must be something in the nature of a defile, make me think - that Sun Tzŭ is here speaking of crevasses. The _T‘ung Tien_ and - _Yü Lan_ read 郄 for 𨻶, with the same meaning; the latter also - has 大害 after 天郄—a palpable gloss. - -should be left with all possible speed and not approached. - -16. 吾遠之敵近之吾迎之敵背之 - -While we keep away from such places, we should get the enemy to -approach them; while we face them, we should let the enemy have them -on his rear. - -17. 軍旁有險阻蔣潢井生葭葦小林蘙薈必謹覆索之此伏姦之所藏處也 - -If in the neighbourhood of your camp - - The original text has 軍行, but 旁 has been generally adopted as - yielding much better sense. - -there should be any hilly country, - - 險阻 is 邱阜之地, according to Chang Yü. - -ponds surrounded by aquatic grass, hollow basins filled with reeds, - - The original text omits 蔣 and 生, so that 潢 and 井 join to make a - pair: “ponds and basins.” This is plausible enough at first sight, - but there are several objections to the reading: (1) 蔣 is unlikely - to have got into the text as a gloss on 潢; (2) it is easy to - suppose, on the other hand, that 蔣 and afterwards 生 (to restore - the balance of the sentence) were omitted by a copyist who jumped - to the conclusion that 潢 and 井 must go together; (3) the sense, - when one comes to consider it, actually requires 蔣, for it is - absurd to talk of pools and ponds as in themselves suitable places - for an ambush; (4) Li Ching (571–649 A. D.) in his 兵法 “Art - of War” has the words: 蔣潢蘙薈則必索其伏. This is evidently a - reminiscence of Sun Tzŭ, so there can be little doubt that 蔣 stood - in the text at this early date. It may be added that the _T‘ung - Tien_ and _Yü Lan_ both have 蔣, and the latter also reads 并 for 井. - -or woods with thick undergrowth, - - I read 小林 with the _Yü Lan_ in preference to 山林, given in the - original text, which is accepted by the commentators without - question. The text of the _T‘u Shu_ up to this point runs as - follows: 潢井蒹葭林木蘙薈者. - -they must be carefully routed out and searched; for these are places -where men in ambush or insidious spies are likely to be lurking. - - The original text omits 藏, which has been restored from the _T‘ung - Tien_ and _Yü Lan_. The _T‘u Shu_ omits 處 as well, making 所 a - substantive. On 姦 Chang Yü has the note: 又慮姦細潛隱覘我虛實聽我號令 - 伏姦當爲兩事 “We must also be on our guard against traitors who may - lie in close covert, secretly spying out our weaknesses and - overhearing our instructions. _Fu_ and _chien_ are to be taken - separately.” - -18. 敵近而靜者恃其險也 - -When the enemy is close at hand and remains quiet, he is relying on -the natural strength of his position. - - Here begin Sun Tzŭ’s remarks on the reading of signs, much of - which is so good that it could almost be included in a modern - manual like Gen. Baden-Powell’s “Aids to Scouting.” - -19. 遠而挑戰者欲人之進也 - -When he keeps aloof and tries to provoke a battle, he is anxious for -the other side to advance. - - Probably because we are in a strong position from which he wishes - to dislodge us. “If he came close up to us,” says Tu Mu, “and - tried to force a battle, he would seem to despise us, and there - would be less probability of our responding to the challenge.” - -20. 其所居者易利也 - -If his place of encampment is easy of access, he is tendering a bait. - - 易 is here the opposite of 險 in § 18. The reading of the _T‘ung - Tien_ and _Yü Lan_, 其所處者居易利也, is pretty obviously corrupt. - The original text, which transposes 易 and 者, may very possibly be - right. Tu Mu tells us that there is yet another reading: - 士爭其所居者易利也. - -21. 衆樹動者來也衆草多障者疑也 - -Movement amongst the trees of a forest shows that the enemy is -advancing. - - Ts‘ao Kung explains this as “felling trees to clear a passage,” - and Chang Yü says: “Every army sends out scouts to climb high - places and observe the enemy. If a scout sees that the trees of a - forest are moving and shaking, he may know that they are being cut - down to clear a passage for the enemy’s march.” - -The appearance of a number of screens in the midst of thick grass -means that the enemy wants to make us suspicious. - - Whenever the meaning of a passage happens to be somewhat elusive, - Capt. Calthrop seems to consider himself justified in giving free - rein to the imagination. Thus, though his text is here identical - with ours, he renders the above: “Broken branches and trodden - grass, as of the passing of a large host, must be regarded with - suspicion.” Tu Yu’s explanation, borrowed from Ts‘ao Kung, is as - follows: “The presence of a number of screens or sheds in the - midst of thick vegetation is a sure sign that the enemy has fled - and, fearing pursuit, has constructed these hiding-places in order - to make us suspect an ambush.” It appears that these “screens” - were hastily knotted together out of any long grass which the - retreating enemy happened to come across. - -22. 鳥起者伏也獸駭者覆也 - -The rising of birds in their flight is the sign of an ambuscade. - - Chang Yü’s explanation is doubtless right: “When birds that are - flying along in a straight line suddenly shoot upwards, it means - that soldiers are in ambush at the spot beneath.” - -Startled beasts indicate that a sudden attack is coming. - - An example of 覆 _fou_^4 in the meaning of “ambuscade” may be found - in the _Tso Chuan_, 隱 9th year: 君爲三覆以待之. In the present - passage, however, it is to be distinguished from 伏 just above, in - that it implies onward motion on the part of the attacking force. - Thus, Li Ch‘üan defines it as 不意而至, and Tu Mu as 來襲我也. - -23. 塵高而銳者車來也卑而廣者徒來也散而條達者樵採也少而往來者營軍也 - -When there is dust rising in a high column, it is the sign of chariots -advancing; when the dust is low, but spread over a wide area, it -betokens the approach of infantry. - - 高而銳 “high and sharp,” or rising to a peak, is of course somewhat - exaggerated as applied to dust. The commentators explain the - phenomenon by saying that horses and chariots, being heavier than - men, raise more dust, and also follow one another in the same - wheel-track, whereas foot-soldiers would be marching in ranks, - many abreast. According to Chang Yü, “every army on the march must - have scouts (探候之人) some way in advance, who on sighting dust - raised by the enemy, will gallop back and report it to the - commander-in-chief.” Cf. Gen. Baden-Powell: “As you move along, - say, in a hostile country, your eyes should be looking afar for - the enemy or any signs of him: figures, dust rising, birds getting - up, glitter of arms, etc.”[174] - -When it branches out in different directions, it shows that parties -have been sent to collect firewood. - - There is some doubt about the reading 樵採. The _T‘ung Tien_ and - _Yü Lan_ have 薪採, and Li Ch‘üan proposes 薪來. - -A few clouds of dust moving to and fro signify that the army is -encamping. - - Chang Yü says: “In apportioning the defences for a cantonment, - light horse will be sent out to survey the position and ascertain - the weak and strong points all along its circumference. Hence the - small quantity of dust and its motion.” - -24. 辭卑而益備者進也辭强而進驅者退也 - -Humble words and increased preparations are signs that the enemy is -about to advance. - - “As though they stood in great fear of us,” says Tu Mu. “Their - object is to make us contemptuous and careless, after which they - will attack us.” Chang Yü alludes to the story of 田單 T‘ien Tan of - the Ch‘i State, who in 279 B.C. was hard-pressed in his defence of - 卽墨 Chi-mo against the Yen forces, led by 騎劫 Ch‘i Chieh. In ch. - 82 of the _Shih Chi_ we read: “T‘ien Tan openly said: ‘My only - fear is that the Yen army may cut off the noses of their Ch‘i - prisoners and place them in the front rank to fight against us; - that would be the undoing of our city.’ The other side being - informed of this speech, at once acted on the suggestion; - but those within the city were enraged at seeing their - fellow-countrymen thus mutilated, and fearing only lest they - should fall into the enemy’s hands, were nerved to defend - themselves more obstinately than ever. Once again T‘ien Tan sent - back converted spies who reported these words to the enemy: ‘What - I dread most is that the men of Yen may dig up the ancestral - tombs outside the town, and by inflicting this indignity on our - forefathers cause us to become faint-hearted.’ Forthwith the - besiegers dug up all the graves and burned the corpses lying in - them. And the inhabitants of Chi-mo, witnessing the outrage from - the city-walls, wept passionately and were all impatient to go out - and fight, their fury being increased tenfold. T‘ien Tan knew then - that his soldiers were ready for any enterprise. But instead of a - sword, he himself took a mattock in his hands, and ordered others - to be distributed amongst his best warriors, while the ranks were - filled up with their wives and concubines. He then served out all - the remaining rations and bade his men eat their fill. The regular - soldiers were told to keep out of sight, and the walls were manned - with the old and weaker men and with women. This done, envoys were - despatched to the enemy’s camp to arrange terms of surrender, - whereupon the Yen army began shouting for joy. T‘ien Tan also - collected 20,000 ounces of silver from the people, and got the - wealthy citizens of Chi-mo to send it to the Yen general with the - prayer that, when the town capitulated, he would not allow their - homes to be plundered or their women to be maltreated. Ch‘i Chieh, - in high good humour, granted their prayer; but his army now became - increasingly slack and careless. Meanwhile, T‘ien Tan got together - a thousand oxen, decked them with pieces of red silk, painted - their bodies, dragon-like, with coloured stripes, and fastened - sharp blades on their horns and well-greased rushes on their - tails. When night came on, he lighted the ends of the rushes, and - drove the oxen through a number of holes which he had pierced in - the walls, backing them up with a force of 5000 picked warriors. - The animals, maddened with pain, dashed furiously into the enemy’s - camp where they caused the utmost confusion and dismay; for their - tails acted as torches, showing up the hideous pattern on their - bodies, and the weapons on their horns killed or wounded any with - whom they came into contact. In the meantime, the band of 5000 had - crept up with gags in their mouths, and now threw themselves on - the enemy. At the same moment a frightful din arose in the city - itself, all those that remained behind making as much noise as - possible by banging drums and hammering on bronze vessels, until - heaven and earth were convulsed by the uproar. Terror-stricken, - the Yen army fled in disorder, hotly pursued by the men of Ch‘i, - who succeeded in slaying their general Ch‘i Chieh.... The result - of the battle was the ultimate recovery of some seventy cities - which had belonged to the Ch‘i State.” - -Violent language and driving forward as if to the attack are signs -that he will retreat. - - I follow the original text here, also adopted by the _T‘u Shu_. - The standard text reads 辭詭而强進驅者退也 on the strength of Ts‘ao - Kung’s commentary 詭詐也, which shows that his text included - the word 詭. Strong as this ground is, I do not think it can - counterbalance the obvious superiority of the other reading in - point of sense. 詭 not only provides no antithesis to 卑, but makes - the whole passage absurd; for if the language of the enemy is - calculated to deceive, it cannot be known as deceitful at the - time, and can therefore afford no “sign.” Moreover, the extra word - in 强進驅者 (an awkward locution, by the way) spoils the parallelism - with 益備者. - -25. 輕車先出居其側者陳也 - -When the light chariots - - The same, according to Tu Yu, as the 馳車 of II. § 1. - -come out first and take up a position on the wings, it is a sign that -the enemy is forming for battle. - - The T‘ung Tien omits 出. - -26. 無約而請和者謀也 - -Peace proposals unaccompanied by a sworn covenant indicate a plot. - - Tu Yu defines 約 as 要約, and Li Ch‘üan as 質盟之約 “a treaty - confirmed by oaths and hostages.” Wang Hsi and Chang Yü, on the - other hand, simply say 無故 “without reason,” “on a frivolous - pretext,” as though 約 bore the rather unusual sense of - “important.” Capt. Calthrop has “without consultation,” which is - too loose. - -27. 奔走而陳兵者期也 - -When there is much running about - - Every man hastening to his proper place under his own regimental - banner. - -and the soldiers fall into rank, - - I follow the _T‘u Shu_ in omitting 車 after 兵. Tu Mu quotes the - _Chou Li_, ch. xxix. fol. 31: 車驟徒趨及表乃止. - -it means that the critical moment has come. - - What Chia Lin calls 晷刻之期, as opposed to 尋常之期. - -28. 半進半退者誘也 - -When some are seen advancing and some retreating, it is a lure. - - Capt. Calthrop is hardly right in translating: “An advance, - followed by sudden retirement.” It is rather a case of feigned - confusion. As Tu Mu says: 僞爲雜亂不整之狀. - -29. 倚仗而立者飢也 - -When the soldiers stand leaning on their spears, they are faint from -want of food. - - 仗 is here probably not a synonym for 倚, but = 兵 “a weapon.” The - original text has 杖而立者, which has been corrected from the - _T‘ung Tien_ and _Yü Lan_. - -30. 汲而先飮者渴也 - -If those who are sent to draw water begin by drinking themselves, the -army is suffering from thirst. - - As Tu Mu remarks: 覩一人三軍可知也 “One may know the condition of a - whole army from the behaviour of a single man.” The 先 may mean - either that they drink before drawing water for the army, or before - they return to camp. Chang Yü takes the latter view. The _T‘ung - Tien_ has the faulty reading 汲役先飮者, and the _Yü Lan_, worse - still, 汲設飮者. - -31. 見利而不進者勞也 - -If the enemy sees an advantage to be gained - - Not necessarily “booty,” as Capt. Calthrop translates it. The - _T‘ung Tien_ and _Yü Lan_ read 向人見利, etc. - -and makes no effort to secure it, the soldiers are exhausted. - -32. 鳥集者虛也夜呼者恐也 - -If birds gather on any spot, it is unoccupied. - - A useful fact to bear in mind when, for instance, as Ch‘ên Hao - says, the enemy has secretly abandoned his camp. - -Clamour by night betokens nervousness. - - Owing to false alarms; or, as Tu Mu explains it: 恐懼不安故夜呼以 - 自壯也 “Fear makes men restless; so they fall to shouting at night - in order to keep up their courage.” The _T‘ung Tien_ inserts 喧 - before 呼. - -33. 軍擾者將不重也旌旗動者亂也吏怒者倦也 - -If there is disturbance in the camp, the general’s authority is weak. -If the banners and flags are shifted about, sedition is afoot. - - The _T‘ung Tien_ and _Yü Lan_ omit 旌. - -If the officers are angry, it means that the men are weary. - - And therefore, as Capt. Calthrop says, slow to obey. Tu Yu - understands the sentence differently: “If all the officers of an - army are angry with their general, it means that they are broken - with fatigue” [owing to the exertions which he has demanded from - them]. - -34. 粟馬肉食軍無懸缻不返其舍者窮宼也 - -When an army feeds its horses with grain and kills its cattle for food, - - 粟馬肉食 is expanded by Mei Yao-ch‘ên (following Tu Mu) into - 給糧以𥞊乎馬殺畜以饗乎士, which is the sense I have given above. In - the ordinary course of things, the men would be fed on grain and - the horses chiefly on grass. - -and when the men do not hang their cooking-pots - - The _T‘ung Tien_ reads 缶, which is much the same as 缻, and the _Yü - Lan_ 箠, which is manifestly wrong. - -over the camp-fires, showing that they will not return to their tents, - - For 返, the _T‘ung Tien_ and _Yü Lan_ both read 及. - -you may know that they are determined to fight to the death. - - For 窮宼, see VII. § 36. I may quote here the illustrative passage - from the _Hou Han Shu_, ch. 71, given in abbreviated form by - the _P‘ei Wên Yün Fu_: “The rebel 王國 Wang Kuo of 梁 Liang was - besieging the town of 陳倉 Ch‘ên-ts‘ang, and 皇甫嵩 Huang-fu Sung, - who was in supreme command, and 董卓 Tung Cho were sent out against - him. The latter pressed for hasty measures, but Sung turned a deaf - ear to his counsel. At last the rebels were utterly worn out, and - began to throw down their weapons of their own accord. Sung was - now for advancing to the attack, but Cho said: ‘It is a principle - of war not to pursue desperate men and not to press a retreating - host.’ Sung answered: ‘That does not apply here. What I am about - to attack is a jaded army, not a retreating host; with disciplined - troops I am falling on a disorganised multitude, not a band of - desperate men.’ Thereupon he advanced to the attack unsupported by - his colleague, and routed the enemy, Wang Kuo being slain.” The - inferior reading of the _T‘u Shu_ for § 34 is as follows: 殺馬肉食者 - 軍無糧也懸缻不返其舍者窮宼也. The first clause strikes me as rather - shallow for Sun Tzŭ, and it is hard to make anything of 懸缻 in - the second without the negative. Capt. Calthrop, nothing daunted, - set down in his first edition: “When they _cast away_ their - cooking-pots.” He now has: “When the cooking-pots are hung up on - the wall.” - -35. 諄諄翕翕徐言入入者失衆也 - -The sight of men whispering together - - 諄諄 is well explained by Tu Mu as 乏氣聲促 “speaking with bated - breath.” - -in small knots - - The _Shuo Wên_ rather strangely defines 翕 by the word 起, but the - _Êrh Ya_ says 合 “to join” or “contract,” which is undoubtedly its - primary meaning. Chang Yü is right, then, in explaining it here by - the word 聚. The other commentators are very much at sea: Ts‘ao - Kung says 失志貌, Tu Yu 不眞, Tu Mu 顚倒失次貌, Chia Lin 不安貌, Mei - Yao-ch‘ên 曠職事, Wang Hsi 患其上. - -or speaking in subdued tones - - 入入 is said to be the same as 如如. - -points to disaffection amongst the rank and file. - - 失衆 is equivalent to 失其衆心, the subject of course being “the - general,” understood. In the original text, which seems to be - followed by several commentators, the whole passage stands thus: - 諄諄翕翕徐與人言者失衆也. Here it would be the general who is talking - to his men, not the men amongst themselves. For 翕, which is the - chief stumbling-block in the way of this reading, the _T‘u Shu_ - gives the very plausible emendation 𧬈 (also read _hsi_, and - defined by K‘ang Hsi as 疾言 “to speak fast”). But this is - unnecessary if we keep to the standard text. - -36. 屢賞者窘也數罰者困也 - -Too frequent rewards signify that the enemy is at the end of his -resources; - - Because, when an army is hard pressed, as Tu Mu says, there is - always a fear of mutiny, and lavish rewards are given to keep the - men in good temper. - -too many punishments betray a condition of dire distress. - - Because in such case discipline becomes relaxed, and unwonted - severity is necessary to keep the men to their duty. - -37. 先暴而後畏其衆者不精之至也 - -To begin by bluster, but afterwards to take fright at the enemy’s -numbers, shows a supreme lack of intelligence. - - I follow the interpretation of Ts‘ao Kung: 先輕敵後聞其衆則心惡之也, - also adopted by Li Ch‘üan, Tu Mu and Chang Yü. Another possible - meaning, set forth by Tu Yu, Chia Lin, Mei Yao-ch‘ên and Wang Hsi, - is: “The general who is first tyrannical towards his men, and then - in terror lest they should mutiny, etc.” This would connect the - sentence with what went before about rewards and punishments. The - _T‘ung Tien_ and _Yü Lan_ read 情 “affection” instead of 精. - -38. 來委謝者欲休息也 - -When envoys are sent with compliments in their mouths, it is a sign -that the enemy wishes for a truce. - - Tu Mu says: 所以委質來謝此乃勢已窮或有他故必欲休息也 “If the enemy - open friendly relations by sending hostages, it is a sign that - they are anxious for an armistice, either because their strength - is exhausted or for some other reason.” But it hardly needs a Sun - Tzŭ to draw such an obvious inference; and although Tu Mu is - supported by Mei Yao-ch‘ên and Chang Yü, I cannot think that - hostages are indicated by the word 委. - -39. 兵怒而相迎久而不合又不相去必謹察之 - -If the enemy’s troops march up angrily and remain facing ours for -a long time without either joining battle or taking themselves off -again, the situation is one that demands great vigilance and -circumspection. - - Capt. Calthrop falls into a trap which often lurks in the word 相. - He translates: “When both sides, eager for a fight, face each - other for a considerable time, neither advancing nor retiring,” - etc. Had he reflected a little, he would have seen that this is - meaningless as addressed to a commander who has control over the - movements of his own troops. 相迎, then, does not mean that the two - armies go to meet each other, but simply that the other side comes - up to us. Likewise with 相去. If this were not perfectly clear of - itself, Mei Yao-ch‘ên’s paraphrase would make it so: 怒而來逆我, - etc. As Ts‘ao Kung points out, a manœuvre of this sort may be only - a _ruse_ to gain time for an unexpected flank attack or the laying - of an ambush. - -40. 兵非益多也惟無武進足以倂力料敵取人而已 - -If our troops are no more in number than the enemy, that is amply -sufficient; - - Wang Hsi’s paraphrase, partly borrowed from Ts‘ao Kung, is - 權力均足矣. Another reading, adopted by Chia Lin and the _T‘u Shu_, - is 兵非貴益多, which Capt. Calthrop renders, much too loosely: - “Numbers are no certain mark of strength.” - -it only means that no direct attack can be made. - - Literally, “no martial advance.” That is to say, 正 “_chêng_” - tactics and frontal attacks must be eschewed, and stratagem - resorted to instead. - -What we can do is simply to concentrate all our available strength, -keep a close watch on the enemy, and obtain reinforcements. - - This is an obscure sentence, and none of the commentators succeed - in squeezing very good sense out of it. The difficulty lies - chiefly in the words 取人, which have been taken in every possible - way. I follow Li Ch‘üan, who appears to offer the simplest - explanation: 惟得人者勝也 “Only the side that gets more men will - win.” Ts‘ao Kung’s note, concise as usual to the verge of - incomprehensibility, is 厮養足也. Fortunately we have Chang Yü to - expound its meaning to us in language which is lucidity itself: - 兵力既均又未見便雖未足剛進足以取人於厮養之中以并兵合力察敵而取勝不必假他 - 兵以助己 “When the numbers are even, and no favourable opening - presents itself, although we may not be strong enough to deliver - a sustained attack, we can find additional recruits amongst our - sutlers and camp-followers, and then, concentrating our forces - and keeping a close watch on the enemy, contrive to snatch the - victory. But we must avoid borrowing foreign soldiers to help us.” - He then quotes from Wei Liao Tzŭ, ch. 3: 助卒名爲十萬其實不過數萬耳 - “The nominal strength of mercenary troops may be 100,000, but - their real value will be not more than half that figure.” - According to this interpretation, 取人 means “to get recruits,” not - from outside, but from the tag-rag and bobtail which follows in - the wake of a large army. This does not sound a very soldierly - suggestion, and I feel convinced that it is not what Sun Tzŭ - meant. Chia Lin, on the other hand, takes the words in a different - sense altogether, namely “to conquer the enemy” [cf. I. § 20]. But - in that case they could hardly be followed by 而已. Better than - this would be the rendering “to make isolated captures,” as - opposed to 武進 “a general attack.” - -41. 夫惟無慮而易敵者必擒於人 - -He who exercises no forethought but makes light of his opponents is -sure to be captured by them. - - The force of 夫惟 is not easy to appreciate. Ch‘én Hao says 殊無遠慮 - 但輕敵者, thus referring 惟 to the second verb. He continues, quoting - from the _Tso Chuan_: 蜂蠆有毒而况國乎則小敵亦不可輕 “If bees and - scorpions carry poison, how much more will a hostile state! [僖公, - XXII. 3.] Even a puny opponent, then, should not be treated with - contempt.” - -42. 卒未親附而罰之則不服不服則難用也卒已親附而罰不行則不可用也 - -If soldiers are punished before they have grown attached to you, they -will not prove submissive; and, unless submissive, they will be -practically useless. If, when the soldiers have become attached to -you, punishments are not enforced, they will still be useless. - - This is wrongly translated by Capt. Calthrop: “If the troops know - the general, but are not affected by his punishments, they are - useless.” - -43. 故令之以文齊之以武是謂必取 - -Therefore soldiers must be treated in the first instance with -humanity, but kept under control by means of iron discipline. - - 文 and 武, according to Ts‘ao Kung, are here equivalent to 仁 and - 法 respectively. Compare our two uses of the word “civil.” 晏子 Yen - Tzŭ [✝ B.C. 493] said of 司馬穰苴 Ssŭ-ma Jang-chü: 文能附衆武能威敵也 - “His civil virtues endeared him to the people; his martial prowess - kept his enemies in awe.” Cf. Wu Tzŭ, ch. 4 _init_.: 夫總文武者軍之 - 將也兼剛柔者兵之事也 “The ideal commander unites culture with a - warlike temper; the profession of arms requires a combination - of hardness and tenderness.” Again I must find fault with Capt. - Calthrop’s translation: “By humane treatment we obtain obedience; - authority brings uniformity.” - -This is a certain road to victory. - -44. 令素行以教其民則民服令不素行以教其民則民不服 - -If in training soldiers commands are habitually enforced, the army -will be well-disciplined; if not, its discipline will be bad. - - The _T‘ung Tien_ and _Yü Lan_ read: 令素行以教其人者也令素行則人服令素 - 不行則人不服. - -45. 令素信著者與衆相得也 - -If a general shows confidence in his men but always insists on his -orders being obeyed, - - The original text has 令素行者. 令素 is certainly awkward without - 行, but on the other hand it is clear that Tu Mu accepted the - _T‘ung Tien_ text, which is identical with ours. He says: “A - general ought in time of peace to show kindly confidence in his - men and also make his authority respected, so that when they - come to face the enemy, orders may be executed and discipline - maintained, because they all trust and look up to him.” What Sun - Tzŭ has said in § 44, however, would lead one rather to expect - something like this: “If a general is always confident that his - orders will be carried out,” etc. Hence I am tempted to think that - he may have written 令素信行者. But this is perhaps too conjectural. - -the gain will be mutual. - - Chang Yü says: 上以信使民民以信服上是上下相得也 “The general has - confidence in the men under his command, and the men are docile, - having confidence in him. Thus the gain is mutual.” He quotes a - pregnant sentence from Wei Liao Tzŭ, ch. 4: 令之之法小過無更小疑無中 - “The art of giving orders is not to try to rectify minor blunders - and not to be swayed by petty doubts.” Vacillation and fussiness - are the surest means of sapping the confidence of an army. Capt. - Calthrop winds up the chapter with a final mistranslation of a - more than usually heinous description: “Orders are always obeyed, - if general and soldiers are in sympathy.” Besides inventing the - latter half of the sentence, he has managed to invert protasis and - apodosis. - - - - -X. 地形篇 - -TERRAIN. - - - Only about a third of the chapter, comprising §§ 1–13, deals with - 地形, the subject being more fully treated in ch. XI. The “six - calamities” are discussed in §§ 14–20, and the rest of the chapter - is again a mere string of desultory remarks, though not less - interesting, perhaps, on that account. - -1. 孫子曰地形有通者有挂者有支者有隘者有險者有遠者 - -Sun Tzŭ said: We may distinguish six kinds of terrain, to wit: -(1) Accessible ground; - - Mei Yao-ch‘ên says: 道路交達 “plentifully provided with roads and - means of communication.” - -(2) entangling ground; - -The same commentator says: 網羅之地往必掛綴 “Net-like country, venturing -into which you become entangled.” - -(3) temporising ground; - - Tu Yu explains 支 as 久. This meaning is still retained in modern - phrases such as 支托, 支演 “stave off,” “delay.” I do not know why - Capt. Calthrop calls 支地 “suspended ground,” unless he is - confusing it with 挂地. - -(4) narrow passes; (5) precipitous heights; - - The root idea in 隘 is narrowness; in 險, steepness. - -(6) positions at a great distance from the enemy. - - It is hardly necessary to point out the faultiness of this - classification. A strange lack of logical perception is shown in - the Chinaman’s unquestioning acceptance of glaring cross-divisions - such as the above. - -2. 我可以往彼可以來曰通 - -Ground which can be freely traversed by both sides is called -_accessible_. - - Generally speaking, 平陸 “level country” is meant. Cf. IX. § 9: 處易. - -3. 通形者先居高陽利糧道以戰則利 - -With regard to ground of this nature, - - The _T‘ung Tien_ reads 居通地. - -be before the enemy in occupying the raised and sunny spots, - - See IX. § 2. The _T‘ung Tien_ reads 先據其地. - -and carefully guard your line of supplies. - - A curious use of 利 as a verb, if our text is right. The general - meaning is doubtless, as Tu Yu says, 無使敵絶己糧道 “not to allow - the enemy to cut your communications.” Tu Mu, who was not a - soldier and can hardly have had any practical experience of - fighting, goes more into detail and speaks of protecting the line - of communications by a wall (壘), or enclosing it by embankments on - each side (作甬道)! In view of Napoleon’s dictum, “the secret of - war lies in the communications,”[175] we could wish that Sun Tzŭ - had done more than skirt the edge of this important subject here - and in I. § 10, VII. § 11. Col. Henderson says: “The line of - supply may be said to be as vital to the existence of an army as - the heart to the life of a human being. Just as the duellist who - finds his adversary’s point menacing him with certain death, and - his own guard astray, is compelled to conform to his adversary’s - movements, and to content himself with warding off his thrusts, so - the commander whose communications are suddenly threatened finds - himself in a false position, and he will be fortunate if he has - not to change all his plans, to split up his force into more or - less isolated detachments, and to fight with inferior numbers on - ground which he has not had time to prepare, and where defeat will - not be an ordinary failure, but will entail the ruin or the - surrender of his whole army.”[176] - -Then you will be able to fight with advantage. - - Omitted by Capt. Calthrop. - -4. 可以往難以返曰挂 - -Ground which can be abandoned but is hard to re-occupy is called -_entangling_. - - Capt. Calthrop is wrong in translating 返 “retreat from it.” - -5. 挂形者敵無備出而勝之敵若有備出而不勝難以返不利 - -From a position of this sort, if the enemy is unprepared, you may -sally forth and defeat him. But if the enemy is prepared for your -coming, and you fail to defeat him, then, return being impossible, -disaster will ensue. - - 不利 (an example of litotes) is paraphrased by Mei Yao-ch‘ên as - 必受制 “you will receive a check.” - -6. 我出而不利彼出而不利曰支 - -When the position is such that neither side will gain by making the -first move, it is called _temporising_ ground. - - 俱不便久相持也 “Each side finds it inconvenient to move, and the - situation remains at a deadlock” (Tu Yu). - -7. 支形者敵雖利我我無出也引而去令敵半出而擊之利 - -In a position of this sort, even though the enemy should offer us an -attractive bait, - - Tu Yu says 佯背我去 “turning their backs on us and pretending to - flee.” But this is only one of the lures which might induce us to - quit our position. Here again 利 is used as a verb, but this time - in a different sense: “to hold out an advantage to.” - -it will be advisable not to stir forth, but rather to retreat, thus -enticing the enemy in his turn; then, when part of his army has come -out, we may deliver our attack with advantage. - - Mei Yao-ch‘ên paraphrases the passage in a curious jingle, the scheme - of rhymes being _abcbdd_: 各居所險、先出必敗、利而誘我、我不可愛、僞去引敵、半出而擊. - -8. 隘形者我先居之必盈之以待敵 - -With regard to _narrow passes_, if you can occupy them first, - - Capt. Calthrop says: “Defiles, make haste to occupy.” But this is - a conditional clause, answering to 若敵先居之 in the next paragraph. - -let them be strongly garrisoned and await the advent of the enemy. - - Because then, as Tu Yu observes, 皆制在我然後出奇以制敵 “the - initiative will lie with us, and by making sudden and unexpected - attacks we shall have the enemy at our mercy.” The commentators - make a great pother about the precise meaning of 盈 which to the - foreign reader seems to present no difficulty whatever. - -9. 若敵先居之盈而勿從不盈而從之 - -Should the enemy forestall you in occupying a pass, do not go after -him if the pass is fully garrisoned, but only if it is weakly -garrisoned. - -10. 險形者我先居之必居高陽以待敵 - -With regard to _precipitous heights_, if you are beforehand with your -adversary, you should occupy the raised and sunny spots, and there -wait for him to come up. - - Ts‘ao Kung says: 地形險隘尤不可致於人 “The particular advantage of - securing heights and defiles is that your actions cannot then - be dictated by the enemy.” [For the enunciation of the grand - principle alluded to, see VI. § 2]. Chang Yü tells the following - anecdote of 裴行儉 P‘ei Hsing-chien (A.D. 619–682), who was sent - on a punitive expedition against the Turkic tribes. “At nightfall - he pitched his camp as usual, and it had already been completely - fortified by wall and ditch, when suddenly he gave orders that the - army should shift its quarters to a hill near by. This was highly - displeasing to his officers, who protested loudly against the - extra fatigue which it would entail on the men. P‘ei Hsing-chien, - however, paid no heed to their remonstrances and had the camp - moved as quickly as possible. The same night, a terrific storm - came on, which flooded their former place of encampment to the - depth of over twelve feet. The recalcitrant officers were amazed - at the sight, and owned that they had been in the wrong. ‘How did - you know what was going to happen?’ they asked. P‘ei Hsing-chien - replied: ‘From this time forward be content to obey orders without - asking unnecessary questions.’ [See _Chiu T‘ang Shu_, ch. 84, fol. - 12 _r_^o, and _Hsin T‘ang Shu_, ch. 108, fol. 5 _v_^o.] From this - it may be seen,” Chang Yü continues, “that high and sunny places - are advantageous not only for fighting, but also because they are - immune from disastrous floods.” - -11. 若敵先居之引而去之勿從也 - -If the enemy has occupied them before you, do not follow him, but -retreat and try to entice him away. - - The turning-point of 李世民 Li Shih-min’s campaign in 621 A.D. - against the two rebels, 竇建德 Tou Chien-tê, King of 夏 Hsia, and - 王世充 Wang Shih-ch‘ung, Prince of 鄭 Chêng, was his seizure of the - heights of 武牢 Wu-lao, in spite of which Tou Chien-tê persisted in - his attempt to relieve his ally in Lo-yang, was defeated and taken - prisoner. [See _Chiu T‘ang Shu_, ch. 2, fol. 5 _v_^o and also ch. - 54.] - -12. 遠形者勢均難以挑戰戰而不利 - -If you are situated at a great distance from the enemy, and the -strength of the two armies is equal, - - The _T‘ung Tien_ reads 夫通形均勢. - -it is not easy to provoke a battle, - - Ts‘ao Kung says that 挑戰 means 延敵 “challenging the enemy.” But - the enemy being far away, that plainly involves, as Tu Yu says, - 迎敵 “going to meet him.” The point of course is, that we must not - think of undertaking a long and wearisome march, at the end of - which 是我困敵銳 “we should, be exhausted and our adversary fresh - and keen.” - -and fighting will be to your disadvantage. - -13. 凡此六者地之道也將之至任不可不察也 - -These six are the principles connected with Earth. - - Or perhaps, “the principles relating to ground.” See, however, I. - § 8. - -The general who has attained a responsible post must be careful to -study them. - - Capt. Calthrop omits 至任. Out of the foregoing six 地形, it will - be noticed that nos. 3 and 6 have really no reference to the - configuration of the country, and that only 4 and 5 can be said to - convey any definite geographical idea. - -14. 故兵有走者有弛者有陷者有崩者有亂者有北者凡此六者非天之災將之過也 - -Now an army is exposed to six several calamities, not arising from -natural causes, - - The _T‘u Shu_ reads 天地之災. - -but from faults for which the general is responsible. These are: (1) -Flight; (2) insubordination; (3) collapse; (4) ruin; (5) -disorganisation; (6) rout. - - I take exception to Capt. Calthrop’s rendering of 陷 and 崩 as - “distress” and “disorganisation,” respectively. - -15. 夫勢均以一擊十曰走 - -Other conditions being equal, if one force is hurled against another -ten times its size, the result will be the _flight_ of the former. - - Cf. III. § 10. The general’s fault here is that of 不料力 “not - calculating the enemy’s strength.” It is obvious that 勢 cannot - have the same force as in § 12, where it was equivalent to 兵力. I - should not be inclined, however, to limit it, with Chang Yü, to - 將之智勇兵之利銳 “the wisdom and valour of the general and the - sharpness of the weapons.” As Li Ch‘üan very justly remarks, - 若得形便之地用奇伏之計則可矣 “Given a decided advantage in position, - or the help of some stratagem such as a flank attack or an - ambuscade, it would be quite possible [to fight in the ratio of - one to ten].” - -16. 卒强吏弱曰弛吏强卒弱曰陷 - -When the common soldiers are too strong and their officers too weak, -the result is _insubordination_. - - 弛 “laxity”—the metaphor being taken from an unstrung bow. Capt. - Calthrop’s “relaxation” is not good, on account of its ambiguity. - Tu Mu cites the unhappy case of 田布 T‘ien Pu [_Hsin T‘ang Shu_, - ch. 148], who was sent to 魏 Wei in 821 A.D. with orders to lead an - army against 王廷湊 Wang T‘ing-ts‘ou. But the whole time he was in - command, his soldiers treated him with the utmost contempt, and - openly flouted his authority by riding about the camp on donkeys, - several thousands at a time. T‘ien Pu was powerless to put a stop - to this conduct, and when, after some months had passed, he made an - attempt to engage the enemy, his troops turned tail and dispersed - in every direction. After that, the unfortunate man committed - suicide by cutting his throat. - -When the officers are too strong and the common soldiers too weak, the -result is _collapse_. - - Ts‘ao Kung says: 吏强欲進卒弱輒陷 “The officers are energetic and - want to press on, the common soldiers are feeble and suddenly - collapse.” Note that 弱 is to be taken literally of physical - weakness, whereas in the former clause it is figurative. Li Ch‘üan - makes 陷 equivalent to 敗, and Tu Mu explains it as 陷沒於死地 - “stumbling into a death-trap.” - -17. 大吏怒而不服遇敵懟而自戰將不知其能曰崩 - -When the higher officers - - 大吏, according to Ts‘ao Kung, are the 小將 “generals of inferior - rank.” But Li Ch‘üan, Ch‘ên Hao and Wang Hsi take the term as - simply convertible with 將 or 大將. - -are angry and insubordinate, and on meeting the enemy give battle -on their own account from a feeling of resentment, before the -commander-in-chief can tell whether or no he is in a position to -fight, the result is _ruin_. - - Ts‘ao Kung makes 大將, understood, the subject of 怒, which seems - rather far-fetched. Wang Hsi’s note is: 謂將怒不以理且不知禆佐之才激致 - 其兇難如山之崩壞也 “This means, the general is angry without just - cause, and at the same time does not appreciate the ability of his - subordinate officers; thus he arouses fierce resentment and brings - an avalanche of ruin upon his head.” He takes 能, therefore, - in the sense of 才; but I think that Ch‘ên Hao is right in his - paraphrase 不顧能否 “they don’t care if it be possible or no.” My - interpretation of the whole passage is that of Mei Yao-ch‘ên and - Chang Yü. Tu Mu gives a long extract from the _Tso Chuan_, 宣公, - XII. 3, showing how the great battle of 邲 Pi [597 B.C.] was lost - for the 晉 Chin State through the contumacy of 先縠 Hsien Hu and - the resentful spite of 魏錡 Wei I and 趙旃 Chao Chan. Chang Yü also - alludes to the mutinous conduct of 欒黶 Luan Yen [_ibid_. 襄公, - XIV. 3]. - -18. 將弱不嚴教道不明吏卒無常陳兵縱橫曰亂 - -When the general is weak and without authority; when his orders are -not clear and distinct; - - Wei Liao Tzŭ (ch. 4) says: 上無疑令、則衆不二聽、動無疑事、則衆不二志 “If - the commander gives his orders with decision, the soldiers will not - wait to hear them twice; if his moves are made without vacillation, - the soldiers will not be in two minds about doing their duty.” - General Baden-Powell says, italicising the words: “The secret of - getting successful work out of your trained men lies in one - nutshell—in the clearness of the instructions they receive.”[177] - Assuming that clear instructions beget confidence, this is very much - what Wei Liao Tzŭ (_loc. cit._) goes on to say: 未有不信其心而能得其 - 力者也. Cf. also Wu Tzŭ ch. 3: 用兵之害猶豫最大三軍之災生於狐疑 “the - most fatal defect in a military leader is diffidence; the worst - calamities that befall an army arise from hesitation.” - -when there are no fixed duties assigned to officers and men, - - 吏卒皆不拘常度 “Neither officers nor men have any regular routine” - [Tu Mu]. - -and the ranks are formed in a slovenly haphazard manner, the result is -utter _disorganisation_. - -19. 將不能料敵以少合衆以弱擊强兵無選鋒曰北 - -When a general, unable to estimate the enemy’s strength, allows an -inferior force to engage a larger one, or hurls a weak detachment -against a powerful one, and neglects to place picked soldiers in the -front rank, the result must be a _rout_. - - Chang Yü paraphrases the latter part of the sentence 不選驍勇之士使爲 - 先鋒兵必敗北也, and continues: 凡戰必用精銳爲前鋒者一則壯吾志一則挫敵威也 - “Whenever there is fighting to be done, the keenest spirits - should be appointed to serve in the front ranks, both in order to - strengthen the resolution of our own men and to demoralise the - enemy.” Cf. the _primi ordines_ of Caesar (“De Bello Gallico,” - V. 28, 44 _et al_.). There seems little to distinguish 北 from 走 - in § 15, except that 北 is a more forcible word. - -20. 凡此六者敗之道也將之至任不可不察也 - -These are six ways of courting defeat, - - Ch‘ên Hao makes them out to be: (1) 不量寡衆 “neglect to estimate - the enemy’s strength;” (2) 本乏刑德 “want of authority;” (3) - 失於訓練 “defective training;” (4) 非理興怒 “unjustifiable anger;” - (5) 法令不行 “non-observance of discipline;” (6) 不擇驍果 “failure - to use picked men.” - -which must be carefully noted by the general who has attained a -responsible post. - - See _supra_, § 13. - -21. 夫地形者兵之助也料敵制勝計險阨遠近上將之道也 - -The natural formation of the country is the soldier’s best ally; - - Chia Lin’s text has the reading 易 for 助. Ch‘ên Hao says: 天時不如 - 地利 “The advantages of weather and season are not equal to those - connected with ground.” - -but a power of estimating the adversary, - - The insertion of a “but” is necessary to show the connection of - thought here. A general should always utilise, but never rely - wholly on natural advantages of terrain. - -of controlling the forces of victory, - - 制勝 is one of those condensed expressions which mean so much in - Chinese, and so little in an English translation. What it seems to - imply is complete mastery of the situation from the beginning. - -and of shrewdly calculating difficulties, dangers and distances, - - The _T‘ung Tien_ and _Yü Lan_ read 計極險易利害遠近. I am decidedly - puzzled by Capt. Calthrop’s translation: “an eye for steepness, - _command_ and distances.” Where did he find the word which I have - put in italics? - -constitutes the test of a great general. - - A somewhat free translation of 道. As Chang Yü remarks, these are - 兵之本 “the essentials of soldiering,” ground being only a helpful - accessory. - -22. 知此而用戰者必勝不知此而用戰者必敗 - -He who knows these things, and in fighting puts his knowledge into -practice, will win his battles. He who knows them not, nor practises -them, will surely be defeated. - -23. 故戰道必勝主曰無戰必戰可也戰道不勝主曰必戰無戰可也 - -If fighting is sure to result in victory, then you must fight, even -though the ruler forbid it; if fighting will not result in victory, -then you must not fight even at the ruler’s bidding. - - Cf. VIII. § 3 _fin_. Huang Shih-kung of the Ch‘in dynasty, who - is said to have been the patron of 張良 Chang Liang and to have - written the 三略, has these words attributed to him: 出軍行師將在自專 - 進退內御則功難成故聖主明王跪而推轂 “The responsibility of setting an - army in motion must devolve on the general alone; if advance and - retreat are controlled from the Palace, brilliant results will - hardly be achieved. Hence the god-like ruler and the enlightened - monarch are content to play a humble part in furthering their - country’s cause [_lit_., kneel down to push the chariot wheel].” - This means that 閫外之事將軍裁之 “in matters lying outside the - zenana, the decision of the military commander must be absolute.” - Chang Yü also quotes the saying: 軍中不聞天子之詔 “Decrees of the - Son of Heaven do not penetrate the walls of a camp.” Napoleon, who - has been accused of allowing his generals too little independence - of action, speaks in the same sense: “Un général en chef n’est pas - à couvert de ses fautes à la guerre par un ordre de son souverain - ou du ministre, quand celui qui le donne est éloigné du champ - d’opération, et qu’il connaît mal, ou ne connaît pas du tout le - dernier état des choses.”[178] - -24. 故進不求名退不避罪唯民是保而利合於主國之寳也 - -The general who advances without coveting fame and retreats without -fearing disgrace, - - It was Wellington, I think, who said that the hardest thing of all - for a soldier is to retreat. - -whose only thought is to protect his country and do good service for -his sovereign, - - 合, which is omitted by the _T‘u Shu_, is said by Ch‘ên Hao to be - equivalent to 歸. If it had to be separately translated, it would - be something like our word “accrue.” - -is the jewel of the kingdom. - - A noble presentment, in few words, of the Chinese “happy warrior.” - Such a man, says Ho Shih, 罪及其身不悔也 “even if he had to suffer - punishment, would not regret his conduct.” - -25. 視卒如嬰兒故可與之赴深谿視卒如愛子故可與之俱死 - -Regard your soldiers as your children, and they will follow you into -the deepest valleys; look on them as your own beloved sons, and they -will stand by you even unto death. - - Cf. I. § 6. In this connection, Tu Mu draws for us an engaging - picture of the famous general Wu Ch‘i, from whose treatise on war - I have frequently had occasion to quote: “He wore the same clothes - and ate the same food as the meanest of his soldiers, refused to - have either a horse to ride or a mat to sleep on, carried his own - surplus rations wrapped in a parcel, and shared every hardship - with his men. One of his soldiers was suffering from an abscess, - and Wu Ch‘i himself sucked out the virus. The soldier’s mother, - hearing this, began wailing and lamenting. Somebody asked her, - saying: ‘Why do you cry? Your son is only a common soldier, and - yet the commander-in-chief himself has sucked the poison from his - sore.’ The woman replied: ‘Many years ago, Lord Wu performed a - similar service for my husband, who never left him afterwards, and - finally met his death at the hands of the enemy. And now that he - has done the same for my son, he too will fall fighting I know not - where’.” Li Ch‘üan mentions 楚子 the Viscount of Ch‘u, who invaded - the small state of 蕭 Hsiao during the winter. 申公 The Duke of - Shên said to him: “Many of the soldiers are suffering severely - from the cold.” So he made a round of the whole army, comforting - and encouraging the men; and straightway they felt as if they - were clothed in garments lined with floss silk. [_Tso Chuan_, 宣公, - XII. 5]. Chang Yü alludes to the same passage, saying: 温言一撫士同 - 挾纊. - -26. 厚而不能使愛而不能令亂而不能治譬如驕子不可用也 - -If, however, you are indulgent, but unable to make your authority -felt; kind-hearted, but unable to enforce your commands; and -incapable, moreover, of quelling disorder: - - Capt. Calthrop has got these three clauses quite wrong. The last - he translates: “overindulgence may produce disorder.” - -then your soldiers must be likened to spoilt children; they are -useless for any practical purpose. - - Cf. IX. § 42. We read in the 陰符經, pt. 2: 害生于思 “Injury comes - out of kindness.” Li Ching once said that if you could make your - soldiers afraid of you, they would not be afraid of the enemy. Tu - Mu recalls an instance of stern military discipline which occurred - in 219 A.D., when 呂蒙 Lü Mêng was occupying the town of 江陵 - Chiang-ling. He had given stringent orders to his army not to - molest the inhabitants nor take anything from them by force. - Nevertheless, a certain officer serving under his banner, who - happened to be a fellow-townsman, ventured to appropriate a bamboo - hat (笠) belonging to one of the people, in order to wear it over - his regulation helmet as a protection against the rain. Lü Mêng - considered that the fact of his being also a native of 汝南 Ju-nan - should not be allowed to palliate a clear breach of discipline, - and accordingly he ordered his summary execution, the tears - rolling down his face, however, as he did so. This act of severity - filled the army with wholesome awe, and from that time forth even - articles dropped in the highway were not picked up. [_San Kuo - Chih_, ch. 54, f. 13 _r_^o. & _v_^o.]. - -27. 知吾卒之可以擊而不知敵之不可擊勝之半也 - -If we know that our own men are in a condition to attack, but are -unaware that the enemy is not open to attack, we have gone only -halfway towards victory. - - That is, as Ts‘ao Kung says, “the issue in this case is uncertain.” - -28. 知敵之可擊而不知吾卒之不可以擊勝之半也 - -If we know that the enemy is open to attack, but are unaware that our -own men are not in a condition to attack, we have gone only halfway -towards victory. - - Cf. III. § 13 (1). - -29. 知敵之可擊知吾卒之可以擊而不知地形之不可以戰勝之半也 - -If we know that the enemy is open to attack, and also know that our -men are in a condition to attack, but are unaware that the nature of -the ground makes fighting impracticable, we have still gone only -halfway towards victory. - - I may take this opportunity of pointing out the rather nice - distinction in meaning between 擊 and 攻. The latter is simply “to - attack” without any further implication, whereas 擊 is a stronger - word which in nine cases out of ten means “to attack with - expectation of victory,” “to fall upon,” as we should say, or even - “to crush.” On the other hand, 擊 is not quite synonymous with 伐, - which is mostly used of operations on a larger scale, as of one - State _making war_ on another, often with the added idea of - invasion. 征, finally, has special reference to the subjugation of - rebels. See Mencius, VII. 2. ii. 2. - -30. 故知兵者動而不迷舉而不窮 - -Hence the experienced soldier, once in motion, is never bewildered; -once he has broken camp, he is never at a loss. - - The reason being, according to Tu Mu, that he has taken his - measures so thoroughly as to ensure victory beforehand. “He does - not move recklessly,” says Chang Yü, “so that when he does move, - he makes no mistakes.” Another reading substitutes 困 for 迷 and - 頓 for 窮. The latter variant only is adopted by the _T‘ung Tien_ - and _Yü Lan_. Note that 窮 here means “at the end of his _mental_ - resources.” - -31. 故曰知彼知己勝乃不殆知地知天勝乃可全 - -Hence the saying: If you know the enemy and know yourself, your -victory will not stand in doubt; - - Capt. Calthrop makes the saying end here, which cannot be justified. - -if you know Heaven and know Earth, - - 天 and 地 are transposed for the sake of the jingle between 天 and - 全. The original text, however, has 知天知地, and the correction - has been made from the _T‘ung Tien_. - -you may make your victory complete. - - As opposed to 勝之半, above. The original text has 勝乃不窮, the - corruption being perhaps due to the occurrence of 不窮 in the - preceding sentence. Here, however 不窮 would not be synonymous - with 不困, but equivalent to 不可以窮 “inexhaustible,” “beyond - computation.” Cf. V. § 11. The _T‘ung Tien_ has again supplied the - true reading. Li Ch‘üan sums up as follows: 人事天時地利三者同知則 - 百戰百勝 “Given a knowledge of three things—the affairs of man, the - seasons of heaven and the natural advantages of earth—, victory - will invariably crown your battles.” - - - - -XI. 九地篇 - -THE NINE SITUATIONS. - - - Li Ch‘üan is not quite right in calling these 勝敵之地. As we shall - see, some of them are highly disadvantageous from the military - point of view. Wang Hsi more correctly says: 用兵之地利害有九也 - “There are nine military situations, good and bad.” One would like - to distinguish the 九地 from the six 地形 of chap. X by saying that - the latter refer to the natural formation or geographical features - of the country, while the 九地 have more to do with the condition - of the army, being 地勢 “situations” as opposed to “grounds.” But - it is soon found impossible to carry out the distinction. Both are - cross-divisions, for among the 地形 we have “temporising ground” - side by side with “narrow passes,” while in the present chapter - there is even greater confusion. - -1. 孫子曰用兵之法有散地有輕地有爭地有交地有衢地有重地有圮地有圍地有死地 - -Sun Tzŭ said: The art of war recognises nine varieties of ground: (1) -Dispersive ground; (2) facile ground; (3) contentious ground; (4) open -ground; (5) ground of intersecting highways; (6) serious ground; (7) -difficult ground; (8) hemmed-in ground; (9) desperate ground. - -2. 諸侯自戰其地者爲散地 - -When a chieftain is fighting in his own territory, it is dispersive -ground. - - So called because the soldiers, being near to their homes and - anxious to see their wives and children, are likely to seize the - opportunity afforded by a battle and scatter in every direction. - “In their advance,” observes Tu Mu, “they will lack the valour of - desperation, and when they retreat, they will find harbours of - refuge.” The 者, which appears in the _T‘u Shu_, seems to have been - accidentally omitted in my edition of the standard text. - -3. 入人之地而不深者爲輕地 - -When he has penetrated into hostile territory, but to no great -distance, it is facile ground. - - Li Ch‘üan and Ho Shih say 輕於退也 “because of the facility for - retreating,” and the other commentators give similar explanations. - Tu Mu remarks: 師出越境必焚舟梁示民無返顧之心 “When your army has - crossed the border, you should burn your boats and bridges, in - order to make it clear to everybody that you have no hankering - after home.” I do not think that “disturbing ground,” Capt. - Calthrop’s rendering of 輕地, has anything to justify it. If an - idiomatic translation is out of the question, one should at least - attempt to be literal. - -4. 我得則利彼得亦利者爲爭地 - -Ground the possession of which imports great advantage to either side, -is contentious ground. - - I must apologise for using this word in a sense not known to the - dictionary, i.e. “to be contended for”—Tu Mu’s 必爭之地. Ts‘ao Kung - says: 可以少勝衆弱勝强 “ground on which the few and the weak can - defeat the many and the strong,” such as 阨喉 “the neck of a pass,” - instanced by Li Ch‘üan. Thus, Thermopylae was a 爭地, because the - possession of it, even for a few days only, meant holding the - entire invading army in check and thus gaining invaluable time. - Cf. Wu Tzŭ, ch. V. _ad init._: 以一擊十莫善於阨 “For those who have - to fight in the ratio of one to ten, there is nothing better - than a narrow pass.” When 呂光 Lü Kuang was returning from his - triumphant expedition to Turkestan in 385 A.D., and had got as far - as 宜禾 I-ho, laden with spoils, 梁熙 Liang Hsi, administrator of - 涼州 Liang-chou, taking advantage of the death of Fu Chien, King - of Ch‘in, plotted against him and was for barring his way into the - province. 楊翰 Yang Han, governor of 高昌 Kao-ch‘ang, counselled - him, saying: “Lü Kuang is fresh from his victories in the west, - and his soldiers are vigorous and mettlesome. If we oppose him in - the shifting sands of the desert, we shall be no match for him, - and we must therefore try a different plan. Let us hasten to - occupy the defile at the mouth of the 高梧 Kao-wu pass, thus - cutting him off from supplies of water, and when his troops are - prostrated with thirst, we can dictate our own terms without - moving. Or if you think that the pass I mention is too far off, - we could make a stand against him at the 伊吾 I-wu pass, which is - nearer. The cunning and resource of 子房 Tzŭ-fang himself [i.e. - 張良] would be expended in vain against the enormous strength of - these two positions.” Liang Hsi, refusing to act on this advice, - was overwhelmed and swept away by the invader. [See 晉書, ch. 122, - fol. 3 _r_^o, and 歴代紀事年表, ch. 43, fol. 26.] - -5. 我可以往彼可以來者爲交地 - -Ground on which each side has liberty of movement is open ground. - - This is only a makeshift translation of 交, which according to - Ts‘ao Kung stands for 交錯 “ground covered with a network of - roads,” like a chess-board. Another interpretation, suggested by - Ho Shih, is 交通 “ground on which intercommunication is easy.” In - either case, it must evidently be 平原 “flat country,” and - therefore 不可杜絶 “cannot be blocked.” Cf. 通形, X. § 2. - -6. 諸侯之地三屬先至而得天下之衆者爲衢地 - -Ground which forms the key to three contiguous states, - - 我與敵相當而旁有他國也 “Our country adjoining the enemy’s and a third - country conterminous with both.” [Ts‘ao Kung.] Mêng Shih instances - the small principality of 鄭 Chêng, which was bounded on the - north-east by 齊 Ch‘i, on the west by 晉 Chin, and on the south by - 楚 Ch‘u. - -so that he who occupies it first has most of the Empire at his command, - - 天下 of course stands for the loose confederacy of states into - which China was divided under the Chou dynasty. The belligerent - who holds this dominating position can constrain most of them to - become his allies. See _infra_, § 48. 衆 appears at first sight to - be “the masses” or “population” of the Empire, but it is more - probably, as Tu Yu says, 諸侯之衆. - -is ground of intersecting highways. - - Capt. Calthrop’s “path-ridden ground” might stand well enough for - 交地 above, but it does not bring out the force of 衢地, which - clearly denotes the central position where important highways meet. - -7. 入人之地深背城邑多者爲重地 - -When an army has penetrated into the heart of a hostile country, -leaving a number of fortified cities in its rear, - - After 多, the _T‘ung Tien_ intercalates the gloss 難以返. - -it is serious ground. - - Wang Hsi explains the name by saying that 兵至此者事勢重也 “when an - army has reached such a point, its situation is serious.” Li - Ch‘üan instances (1) the victorious march of 樂毅 Yo I into the - capital of Ch‘i in 284 B.C., and (2) the attack on Ch‘u, six years - later, by the Ch‘in general 白起 Po Ch‘i. - -8. 山林險阻沮澤凡難行之道者爲圮地 - -Mountain forests, - - Or simply, “forests.” I follow the _T‘u Shu_ in omitting the 行 - before 山林, given in the standard text, which is not only otiose - but spoils the rhythm of the sentence. - -rugged steeps, marshes and fens—all country that is hard to traverse: -this is difficult ground. - - 圮 _p‘i_^3 (to be distinguished from 圯 i^4) is defined by K‘ang - Hsi (after the _Shuo Wên_) as 毁 “to destroy.” Hence Chia Lin - explains 圮地 as ground 經水所毀 “that has been ruined by water - passing over it,” and Tu Yu simply as 沮洳之地 “swampy ground.” But - Ch‘ên Hao says that the word is specially applied to deep - hollows—what Chu-ko Liang, he tells us, used to designate by the - expressive term 地獄 “earth-hells.” Compare the 天井 of IX. § 15. - -9. 所由入者隘所從歸者迂彼寡可以擊吾之衆者爲圍地 - -Ground which is reached through narrow gorges, and from which we can -only retire by tortuous paths, so that a small number of the enemy -would suffice to crush a large body of our men: this is hemmed-in -ground. - -10. 疾戰則存不疾戰則亡者爲死地 - -Ground on which we can only be saved from destruction by fighting -without delay, is desperate ground. - - The situation, as pictured by Ts‘ao Kung, is very similar to the - 圍地, except that here escape is no longer possible: 前有高山後有大水 - 進則不得退則有礙 “A lofty mountain in front, a large river behind, - advance impossible, retreat blocked.” Ch‘ên Hao says: 人在死地如 - 坐漏船伏燒屋 “to be on ‘desperate ground’, is like sitting in a - leaking boat or crouching in a burning house.” Tu Mu quotes - from Li Ching a vivid description of the plight of an army thus - entrapped: “Suppose an army invading hostile territory without the - aid of local guides:—it falls into a fatal snare and is at the - enemy’s mercy. A ravine on the left, a mountain on the right, a - pathway so perilous that the horses have to be roped together - and the chariots carried in slings, no passage open in front, - retreat cut off behind, no choice but to proceed in single - file (鴈行魚貫之嚴). Then, before there is time to range our - soldiers in order of battle, the enemy in overwhelming strength - suddenly appears on the scene. Advancing, we can nowhere take a - breathing-space; retreating, we have no haven of refuge. We seek a - pitched battle, but in vain; yet standing on the defensive, none - of us has a moment’s respite. If we simply maintain our ground, - whole days and months will crawl by; the moment we make a move, we - have to sustain the enemy’s attacks on front and rear. The country - is wild, destitute of water and plants; the army is lacking in the - necessaries of life, the horses are jaded and the men worn-out, - all the resources of strength and skill unavailing, the pass so - narrow that a single man defending it can check the onset of ten - thousand; all means of offence in the hands of the enemy, all - points of vantage already forfeited by ourselves:—in this terrible - plight, even though we had the most valiant soldiers and the - keenest of weapons, how could they be employed with the slightest - effect?” Students of Greek history may be reminded of the awful - close to the Sicilian expedition, and the agony of the Athenians - under Nicias and Demosthenes. [_See_ Thucydides, VII. 78 sqq.]. - -11. 是故散地則無以戰輕地則無止爭地則無攻 - -On dispersive ground, therefore, fight not. On facile ground, halt -not. On contentious ground, attack not. - - But rather let all your energies be bent on occupying the - advantageous position first. So Ts‘ao Kung. Li Ch‘üan and others, - however, suppose the meaning to be that the enemy has already - forestalled us, so that it would be sheer madness to attack. In - the 孫子敘錄, when the King of Wu inquires what should be done in - this case, Sun Tzŭ replies: “The rule with regard to contentious - ground is that those in possession have the advantage over the - other side. If a position of this kind is secured first by the - enemy, beware of attacking him. Lure him away by pretending to - flee—show your banners and sound your drums—make a dash for other - places that he cannot afford to lose—trail brushwood and raise a - dust—confound his ears and eyes—detach a body of your best troops, - and place it secretly in ambuscade. Then your opponent will sally - forth to the rescue.” - -12. 交地則無絶衢地則合交 - -On open ground, do not try to block the enemy’s way. - - Because the attempt would be futile, and would expose the blocking - force itself to serious risks. There are two interpretations of - 無絶. I follow that of Chang Yü (不可以兵阻絶其路). The other - is indicated in Ts‘ao Kung’s brief note: 相及屬也 “Draw closer - together”—_i.e._, see that a portion of your own army is not cut - off. Wang Hsi points out that 交地 is only another name for the - 通地 “accessible ground” of X. § 2, and says that the advice here - given is simply a variation of 利糧道 “keep a sharp eye on the line - of supplies,” be careful that your communications are not cut. The - _T‘ung Tien_ reads 無相絶. - -On ground of intersecting highways, join hands with your -allies. - - Or perhaps, “form alliances with neighbouring states.” Thus Ts‘ao - Kung has: 結諸侯也. Capt. Calthrop’s “cultivate intercourse” is - much too timid and vague. The original text reads 交合. - -13. 重地則掠圮地則行 - -On serious ground, gather in plunder. - - On this, Li Ch‘üan has the following delicious note: 深入敵境不可 - 非義失人心如漢高祖入秦無犯婦女無取寳貨得人心也此筌以掠字爲無掠字 “When - an army penetrates far into the enemy’s country, care must be - taken not to alienate the people by unjust treatment. Follow - the example of the Han Emperor Kao Tsu, whose march into Ch‘in - territory was marked by no violation of women or looting of - valuables. [_Nota bene_: this was in 207 B.C., and may well cause - us to blush for the Christian armies that entered Peking in 1900 - A.D.] Thus he won the hearts of all. In the present passage, then, - I think that the true reading must be, not 掠 ‘plunder’, but 無掠 - ‘do not plunder’.” Alas, I fear that in this instance the worthy - commentator’s feelings outran his judgment. Tu Mu, at least, - has no such illusions. He says: “When encamped on ‘serious - ground,’ there being no inducement as yet to advance further, - and no possibility of retreat, one ought to take measures for a - protracted resistance by bringing in provisions from all sides, - and keep a close watch on the enemy.” Cf. also II. § 9: 因糧於敵. - -In difficult ground, keep steadily on the march. - - Or, in the words of VIII. §2, 無舍 “do not encamp.” - -14. 圍地則謀死地則戰 - -On hemmed-in ground, resort to stratagem. - - Ts‘ao Kung says: 發奇謀 “Try the effect of some unusual artifice;” - and Tu Yu amplifies this by saying: 居此則當權謀詐譎可以免難 “In - such a position, some scheme must be devised which will suit the - circumstances, and if we can succeed in deluding the enemy, the - peril may be escaped.” This is exactly what happened on the famous - occasion when Hannibal was hemmed in among the mountains on - the road to Casilinum, and to all appearances entrapped by the - Dictator Fabius. The stratagem which Hannibal devised to baffle - his foes was remarkably like that which T‘ien Tan had also - employed with success exactly 62 years before. [See IX. § 24, - note.] When night came on, bundles of twigs were fastened to the - horns of some 2000 oxen and set on fire, the terrified animals - being then quickly driven along the mountain side towards the - passes which were beset by the enemy. The strange spectacle of - these rapidly moving lights so alarmed and discomfited the Romans - that they withdrew from their position, and Hannibal’s army passed - safely through the defile. [See Polybius, III. 93, 94; Livy, XXII. - 16, 17.] - -On desperate ground, fight. - - For, as Chia Lin remarks: 力戰或生守隅則死 “if you fight with all - your might, there is a chance of life; whereas death is certain if - you cling to your corner.” - -15. 所謂古之善用兵者能使敵人前後不相及衆寡不相恃貴賤不相救上下不相扶 - -Those who were called skilful leaders of old - - 所謂 is omitted in the _T‘u Shu_ text. - -knew how to drive a wedge between the enemy’s front and rear; - - More literally, “cause the front and rear to lose touch with each - other.” - -to prevent co-operation between his large and small divisions; to -hinder the good troops from rescuing the bad, - - I doubt if 貴賤 can mean “officers and men,” as Capt. Calthrop - translates. This is wanted for 上下. - -the officers from rallying their men. - - The reading 扶, derived from the _Yü Lan_, must be considered very - doubtful. The original text has 救 and the _T‘u Shu_ 收. - -16. 卒離而不集兵合而不齊 - -When the enemy’s men were scattered, they prevented them from -concentrating; - - Capt. Calthrop translates 卒離 “they scattered the enemy,” which - cannot be right. - -even when their forces were united, they managed to keep them in -disorder. - - Mei Yao-ch‘ên’s note makes the sense plain: 或已離而不能合或雖合而 - 不能齊. All these clauses, of course, down to 不齊, are dependent - on 使 in § 15. - -17. 合於利而動不合於利而止 - -When it was to their advantage, they made a forward move; when -otherwise, they stopped still. - - Mei Yao-ch‘ên connects this with the foregoing: 然能使敵若此當須有利則 - 動無利則止 “Having succeeded in thus dislocating the enemy, they would - push forward in order to secure any advantage to be gained; if there - was no advantage to be gained, they would remain where they were.” - -18. 敢問敵衆整而將來待之若何曰先奪其所愛則聽矣 - -If asked how to cope with a great host of the enemy in orderly array -and on the point of marching to the attack, - - 敢問 is like 或問, introducing a supposed question. - -I should say: “Begin by seizing something which your opponent holds -dear; then he will be amenable to your will.” - - Opinions differ as to what Sun Tzŭ had in mind. Ts‘ao Kung thinks - it is 其所恃之利 “some strategical advantage on which the enemy is - depending.” Tu Mu says: 據我便地畧我田野利其糧道斯三者敵人之所愛惜倚 - 恃者也 “The three things which an enemy is anxious to do, and on - the accomplishment of which his success depends, are: (1) to - capture our favourable positions; (2) to ravage our cultivated - land; (3) to guard his own communications.” Our object then must - be to thwart his plans in these three directions and thus render - him helpless. [Cf. III. § 3.] But this exegesis unduly strains the - meaning of 奪 and 愛, and I agree with Ch‘ên Hao, who says that - 所愛 does not refer only to strategical advantages, but is any - person or thing that may happen to be of importance to the enemy. - By boldly seizing the initiative in this way, you at once throw - the other side on the defensive. - -19. 兵之情主速乘人之不及由不虞之道攻其所不戒也 - -Rapidity is the essence of war: - - 兵之情 means “the conditions of war,” not, as Capt. Calthrop says, - “the spirit of the troops.” According to Tu Mu, 此統言兵之情狀 - “this is a summary of leading principles in warfare,” and he adds: - 此乃兵之深情將之至事也 “These are the profoundest truths of military - science, and the chief business of the general.” The following - anecdotes, told by Ho Shih, show the importance attached to speed - by two of China’s greatest generals. In 227 A.D., 孟達 Mêng Ta, - governor of 新城 Hsin-ch‘êng under the Wei Emperor Wên Ti, was - meditating defection to the House of Shu, and had entered into - correspondence with Chu-ko Liang, Prime Minister of that State. - The Wei general Ssŭ-ma I was then military governor of 宛 Wan, and - getting wind of Mêng Ta’s treachery, he at once set off with an - army to anticipate his revolt, having previously cajoled him by a - specious message of friendly import. Ssŭ-ma’s officers came to him - and said: “If Mêng Ta has leagued himself with Wu and Shu, the - matter should be thoroughly investigated before we make a move.” - Ssŭ-ma I replied: “Mêng Ta is an unprincipled man, and we ought to - go and punish him at once, while he is still wavering and before - he has thrown off the mask.” Then, by a series of forced marches, - he brought his army under the walls of Hsin-ch‘êng within the - space of eight days. Now Mêng Ta had previously said in a letter - to Chu-ko Liang: “Wan is 1200 _li_ from here. When the news of - my revolt reaches Ssŭ-ma I, he will at once inform his Imperial - Master, but it will be a whole month before any steps can be - taken, and by that time my city will be well fortified. Besides, - Ssŭ-ma I is sure not to come himself, and the generals that will - be sent against us are not worth troubling about.” The next - letter, however, was filled with consternation: “Though only eight - days have passed since I threw off my allegiance, an army is - already at the city-gates. What miraculous rapidity is this!” A - fortnight later, Hsin-ch‘êng had fallen and Mêng Ta had lost his - head. [See _Chin Shu_, ch. 1, f. 3.] In 621 A.D., Li Ching was - sent from 夔州 K‘uei-chou in Ssŭ-ch‘uan to reduce the successful - rebel 蕭銑 Hsiao Hsien, who had set up as Emperor at the modern - 荊州 Ching-chou Fu In Hupeh. It was autumn, and the Yangtsze being - then in flood, Hsiao Hsien never dreamt that his adversary would - venture to come down through the gorges, and consequently made no - preparations. But Li Ching embarked his army without loss of time, - and was just about to start when the other generals implored him - to postpone his departure until the river was in a less dangerous - state for navigation. Li Ching replied: “To the soldier, - overwhelming speed is of paramount importance, and he must never - miss opportunities. Now is the time to strike, before Hsiao Hsien - even knows that we have got an army together. If we seize the - present moment when the river is in flood, we shall appear before - his capital with startling suddenness, like the thunder which is - heard before you have time to stop your ears against it. [_See_ - VII, § 19, note.] This is the great principle in war. Even if he - gets to know of our approach, he will have to levy his soldiers in - such a hurry that they will not be fit to oppose us. Thus the full - fruits of victory will be ours.” All came about as he predicted, - and Hsiao Hsien was obliged to surrender, nobly stipulating that - his people should be spared and he alone suffer the penalty of - death. [See _Hsin T‘ang Shu_, ch. 93, f. 1 _v_^o.] - -take advantage of the enemy’s unreadiness, make your way by unexpected -routes, and attack unguarded spots. - -20. 凡爲客之道深入則專主人不克 - -The following are the principles to be observed by an invading force: -The further you penetrate into a country, the greater will be the -solidarity of your troops, and thus the defenders will not prevail -against you. - -21. 掠於饒野三軍足食 - -Make forays in fertile country in order to supply your army with food. - - Cf. _supra_, § 13. Li Ch‘üan does not venture on a note here. - -22. 謹養而勿勞併氣積力運兵計謀爲不可測 - -Carefully study the well-being of your men, - - 謹養, according to Wang Hsi, means: 撫循飮食周謹之 “Pet them, humour - them, give them plenty of food and drink, and look after them - generally.” - -and do not overtax them. Concentrate your energy and hoard your -strength. - - Tu Mu explains these words in a rhyming couplet: 氣全力盛一發取勝; - and Ch‘ên recalls the line of action adopted in 224 B.C. by the - famous general 王翦 Wang Chien, whose military genius largely - contributed to the success of the First Emperor. He had invaded - the Ch‘u State, where a universal levy was made to oppose him. - But, being doubtful of the temper of his troops, he declined all - invitations to fight and remained strictly on the defensive. In - vain did the Ch‘u general try to force a battle: day after day - Wang Chien kept inside his walls and would not come out, but - devoted his whole time and energy to winning the affection and - confidence of his men. He took care that they should be well fed, - sharing his own meals with them, provided facilities for bathing, - and employed every method of judicious indulgence to weld them - into a loyal and homogeneous body. After some time had elapsed, - he told off certain persons to find out how the men were amusing - themselves. The answer was, that they were contending with one - another in putting the weight and long-jumping (投石超距). When - Wang Chien heard that they were engaged in these athletic - pursuits, he knew that their spirits had been strung up to the - required pitch and that they were now ready for fighting. By this - time the Ch‘u army, after repeating their challenge again and - again, had marched away eastwards in disgust. The Ch‘in general - immediately broke up his camp and followed them, and in the - battle that ensued they were routed with great slaughter. Shortly - afterwards, the whole of Ch‘u was conquered by Ch‘in, and the king - 負芻 Fu-ch‘u led into captivity. [See _Shih Chi_, ch. 73, f. 5 _r_^o. - It should be noted that, 楚 being a taboo character under the Ch‘in - dynasty, the name figures as 荆 throughout.] - -Keep your army continually on the move, - - In order that the enemy may never know exactly where you are. It - has struck me, however, that the true reading might be, not 運兵, - but 連兵 “link your army together” [cf. _supra_ § 46, 吾將使之屬], - which would be more in keeping with 併氣積力, Capt. Calthrop cuts - the Gordian knot by omitting the words altogether. - -and devise unfathomable plans. - - Ch‘ang Yü’s paraphrase is: 常爲不可測度之計. - -23. 投之無所往死且不北死焉不得士人盡力 - -Throw your soldiers into positions whence there is no escape, and they -will prefer death to flight. - - Cf. Nicias’ speech to the Athenians: Τό τε ξύμπαν γνῶτε, ὦ ἄνδρες - στρατιῶται, ἀναγκαῖόν τε ὂν ὑμῖν ἀνδράσιν ἀγαθοῖς γίγνεσθαι ὡς μὴ - ὄντος χωρίου ἐγγὺς ὅποι ἂν μαλακισθέντες σωθείητε, etc. [Thuc. - VII. 77. vii.] - -If they will face death, there is nothing they may not achieve. - - 死 by itself constitutes the protasis, and 焉 is the interrogative - = 安. Capt. Calthrop makes the protasis end with 得: “If there be - no alternative but death.” But I do not see how this is to be got - out of the Chinese. Chang Yü gives a clear paraphrase: 士卒死戰安不得志, - and quotes his favourite Wei Liao Tzŭ (ch. 3): 一夫仗劎擊於市萬人無不避之者 - 臣謂非一人之獨勇萬人皆不肖也何則必死與必生固不侔也 “If one man were to run - amok with a sword in the market-place, and everybody else tried to - get out of his way, I should not allow that this man alone had - courage and that all the rest were contemptible cowards. The truth - is, that a desperado and a man who sets some value on his life do - not meet on even terms.” - -Officers and men alike will put forth their uttermost strength. - - 士人 appears to stand for the more usual 士卒. Chang Yü says: 同在 - 難地安得不共竭其力 “If they are in an awkward place together, they - will surely exert their united strength to get out of it.” - -24. 兵士甚陷則不懼無所往則固深入則拘不得已則鬥 - -Soldiers when in desperate straits lose the sense of fear. If there is -no place of refuge, they will stand firm. If they are in the heart of -a hostile country, they will show a stubborn front. - - Capt. Calthrop weakly says: “there is unity,” as though the text - were 則專, as in § 20. But 拘 introduces quite a new idea—that of - _tenacity_—which Ts‘ao Kung tries to explain by the word 縛 “to - bind fast.” - -If there is no help for it, they will fight hard. - -25. 是故其兵不修而戒不求而得不約而親不令而信 - -Thus, without waiting to be marshalled, the soldiers will be -constantly on the _qui vive_; - - Tu Mu says: 不待修整而自戒懼. Capt. Calthrop wrongly translates 不修 - “without warnings.” - -without waiting to be asked, they will do your will; - - Literally, “without asking, you will get.” Chang Yü’s paraphrase - is: 不求索而得情意. - -without restrictions, they will be faithful; - - Chang Yü says: 不約束而親上. - -without giving orders, they can be trusted. - - This last clause is very similar in sense to the one preceding, - except that 親 indicates the soldiers’ attachment to their leader, - and 信 the leader’s attitude towards them. I rather doubt if - 信 can mean “they will have confidence in their leader,” as the - commentary seems to indicate. That way, the sense is not nearly - so good. On the other hand, it is just possible that here, as in - VIII. § 8 and _infra_, § 55, 信 may = 申: “without orders, they - will carry out [their leader’s plans].” The whole of this - paragraph, of course, has reference to “desperate ground.” - -26. 禁祥去疑至死無所災 - -Prohibit the taking of omens, and do away with superstitious doubts. - - 祥 is amplified by Ts‘ao Kung into 妖祥之言, and 疑 into 疑惑之計. - Cf. the _Ssŭ-ma Fa_, ch. 3: 滅厲祥. - -Then, until death itself comes, no calamity need be feared. - - The superstitious, “bound in to saucy doubts and fears,” - degenerate into cowards and “die many times before their deaths.” - Tu Mu quotes Huang Shih-kung: 禁巫祝不得爲吏士卜問軍之吉凶恐亂軍士之心 - “‘Spells and incantations should be strictly forbidden, and no - officer allowed to inquire by divination into the fortunes of an - army, for fear the soldier’s minds should be seriously perturbed.’ - The meaning is,” he continues, “that if all doubts and scruples - are discarded, your men will never falter in their resolution - until they die.” The reading of the standard text is 無所之 “there - will be no refuge,” which does not fit in well here. I therefore - prefer to adopt the variant 災, which evidently stood in Li - Ch‘üan’s text. - -27. 吾士無餘財非惡貨也無餘命非惡壽也 - -If our soldiers are not overburdened with money, it is not because -they have a distaste for riches; if their lives are not unduly long, -it is not because they are disinclined to longevity. - - Chang Yü has the best note on this passage: 貨與壽人之所愛也所以燒擲 - 財寳割棄性命者非憎惡之也不得已也 “Wealth and long life are things for - which all men have a natural inclination. Hence, if they burn or - fling away valuables, and sacrifice their own lives, it is not - that they dislike them, but simply that they have no choice.” Sun - Tzŭ is slyly insinuating that, as soldiers are but human, it is - for the general to see that temptations to shirk fighting and grow - rich are not thrown in their way. Capt. Calthrop, mistaking 惡 for - the adjective, has: “not because money is a bad thing ... not - because long life is evil.” - -28. 令發之日士卒坐者涕霑襟偃臥者涕交頤投之無所往者諸劌之勇也 - -On the day they are ordered out to battle, your soldiers may weep, - - The word in the Chinese is 涕 “snivel.” This is taken to indicate - more genuine grief than tears alone. - -those sitting up bedewing their garments, and those lying down letting -the tears run down their cheeks. - - Not because they are afraid, but because, as Ts‘ao Kung says, - 皆持必死之計 “all have embraced the firm resolution to do or - die.” We may remember that the heroes of the Iliad were equally - childlike in showing their emotion. Chang Yü alludes to the - mournful parting at the 易 I River between 荆軻 Ching K‘o and his - friends, when the former was sent to attempt the life of the King - of Ch‘in (afterwards First Emperor) in 227 B.C. The tears of all - flowed down like rain as he bade them farewell and uttered the - following lines: 風蕭蕭兮、易水寒、壯士一去兮、不復還 “The shrill blast - is blowing, Chilly the burn; Your champion is going—Not to - return.”[179] - -But let them once be brought to bay, and they will display the courage -of a Chu or a Kuei. - - 諸 was the personal name of 專諸 Chuan Chu, a native of the Wu - State and contemporary with Sun Tzŭ himself, who was employed by - 公子光 Kung-tzŭ Kuang, better known as Ho Lü Wang, to assassinate - his sovereign 王僚 Wang Liao with a dagger which he secreted in - the belly of a fish served up at a banquet. He succeeded in his - attempt, but was immediately hacked to pieces by the king’s - bodyguard. This was in 515 B.C. The other hero referred to, 曹劌 - Ts‘ao Kuei (or Ts‘ao 沫 Mo), performed the exploit which has made - his name famous 166 years earlier, in 681 B.C. Lu had been - thrice defeated by Ch‘i, and was just about to conclude a treaty - surrendering a large slice of territory, when Ts‘ao Kuei suddenly - seized 桓公 Huan Kung, the Duke of Ch‘i, as he stood on the altar - steps and held a dagger against his chest. None of the Duke’s - retainers dared to move a muscle, and Ts‘ao Kuei proceeded to - demand full restitution, declaring that Lu was being unjustly - treated because she was a smaller and weaker state. Huan Kung, in - peril of his life, was obliged to consent, whereupon Ts‘ao Kuei - flung away his dagger and quietly resumed his place amid the - terrified assemblage without having so much as changed colour. As - was to be expected, the Duke wanted afterwards to repudiate the - bargain, but his wise old counsellor 管仲 Kuan Chung pointed out - to him the impolicy of breaking his word, and the upshot was that - this bold stroke regained for Lu the whole of what she had lost - in three pitched battles. [For another anecdote of Ts‘ao Kuei see - VII. § 27, note; and for the biographies of these three bravos, - Ts‘ao, Chuan and Ching, see _Shih Chi_ ch. 86.] - -29. 故善用兵譬如率然率然者常山之虵也擊其首則尾至擊其尾則首至擊其中則首尾俱至 - -The skilful tactician may be likened to the _shuai-jan_. Now the -_shuai-jan_ is a snake that is found in the Ch‘ang mountains. - - 率然 means “suddenly” or “rapidly,” and the snake in question - was doubtless so called owing to the rapidity of its movements. - Through this passage, the term has now come to be used in the - sense of “military manœuvres.” The 常山 have apparently not been - identified. - -Strike at its head, and you will be attacked by its tail; strike at -its tail, and you will be attacked by its head; strike at its middle, - - Another reading in the _Yü Lan_ for 中 is 腹 “belly.” - -and you will be attacked by head and tail both. - -30. 敢問兵可使如率然乎曰可夫吳人與越人相惡也當其同舟而濟遇風其相救也如左右手 - -Asked if an army can be made to imitate the _shuai-jan_, - - That is, as Mei Yao-ch‘ên says, 可使兵首尾率然相應如一體乎 “Is it - possible to make the front and rear of an army each swiftly - responsive to attack on the other, just as though they were parts - of a single living body?” - -I should answer, Yes. For the men of Wu and the men of Yüeh are enemies; - - Cf. VI. § 21. - -yet if they are crossing a river in the same boat and are caught by a -storm, they will come to each other’s assistance just as the left hand -helps the right. - - The meaning is: If two enemies will help each other in a time - of common peril, how much more should two parts of the same - army, bound together as they are by every tie of interest and - fellow-feeling. Yet it is notorious that many a campaign has been - ruined through lack of co-operation, especially in the case of - allied armies. - -31. 是故方馬埋輪未足恃也 - -Hence it is not enough to put one’s trust in the tethering of horses, - - 方 is said here to be equivalent to 縛. - -and the burying of chariot wheels in the ground. - - These quaint devices to prevent one’s army from running away - recall the Athenian hero Sôphanes, who carried an anchor with him - at the battle of Plataea, by means of which he fastened himself - firmly to one spot. [See Herodotus, IX. 74.] It is not enough, - says Sun Tzŭ, to render flight impossible by such mechanical - means. You will not succeed unless your men have tenacity and - unity of purpose, and, above all, a spirit of sympathetic - co-operation. This is the lesson which can be learned from the - _shuai-jan_. - -32. 齊勇若一政之道也 - -The principle on which to manage an army is to set up one standard of -courage which all must reach. - - Literally, “level the courage [of all] as though [it were that of] - one.” If the ideal army is to form a single organic whole, then it - follows that the resolution and spirit of its component parts - must be of the same quality, or at any rate must not fall below a - certain standard. Wellington’s seemingly ungrateful description of - his army at Waterloo as “the worst he had ever commanded” meant no - more than that it was deficient in this important particular—unity - of spirit and courage. Had he not foreseen the Belgian defections - and carefully kept those troops in the background, he would almost - certainly have lost the day. - -33. 剛柔皆得地之理也 - -How to make the best of both strong and weak—that is a question -involving the proper use of ground. - - This is rather a hard sentence on the first reading, but the key - to it will be found, firstly, in the pause after 得, and next, in - the meaning of 得 itself. The best equivalent for this that I - can think of is the German “zur Geltung kommen.” Mei Yao-ch‘ên’s - paraphrase is: 兵無强弱皆得用者是因地之勢也 “The way to eliminate the - differences of 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.”[180] - -34. 故善用兵者攜手若使一人不得已也 - -Thus the skilful general conducts his army just as though he were -leading a single man, willy-nilly, by the hand. - - 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 - troops to do otherwise than obey. Chang Yü quotes a jingle, to be - found in Wu Tzŭ, ch. 4: 將之所揮、莫不從移、將之所指、莫不前死. - -35. 將軍之事靜以幽正以治 - -It is the business of a general to be quiet and thus ensure secrecy; -upright and just, and thus maintain order. - - 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 unbiassed.” Mei Yao-ch‘ên 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. - -36. 能愚士卒之耳目使之無知 - -He must be able to mystify his officers and men by false reports and -appearances, - - Literally, “to deceive their eyes and ears”—愚 being here used as - a verb in the sense of 誤. - -and thus keep them in total ignorance. - - Ts‘ao 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 Tzŭ 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, even from his most trusted staff - officers, his movements, his intentions, and his thoughts, a - commander less thorough would have pronounced useless”—etc. - etc.[181] In the year 88 A.D., as we read in ch. 47 of the _Hou - Han Shu_, “Pan Ch‘ao 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-t‘ou, totalling 50,000 men. Pan - Ch‘ao 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 Ch‘ao 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 Ch‘ao’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 Ch‘ao knew that the two chieftains had gone, he called his - divisions together, got them well in hand, and at cock-crow - hurled them against the army of Yarkand, as it lay encamped. The - barbarians, panic-stricken, fled in confusion, and were closely - pursued by Pan Ch‘ao. 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 Ch‘ao’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. - -37. 易其事革其謀使人無識易其居迂其途使人不得慮 - -By altering his arrangements and changing his plans, - - 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. - -he keeps the enemy without definite knowledge. - - Note that 人 denotes the _enemy_, as opposed to the 士卒 of § 36. - 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.” - -By shifting his camp and taking circuitous routes, he prevents the -enemy from anticipating his purpose. - - 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 this is an - utterly untenable view. For 迂其途, cf. VII. 4. Chia Lin, retaining - his old interpretation of those words, is now obliged to explain - 易其居 as “cause the enemy to shift his camp,” which is awkward in - the extreme. - -38. 帥與之期如登高而去其梯帥與之深入諸侯之地而發其機 - -At the critical moment, the leader of an army acts like one who has -climbed up a height and then kicks away the ladder behind him. - - I must candidly confess that I do not understand the syntax of - 帥與之期, though the meaning is fairly plain. The difficulty has - evidently been felt, for Tu Mu tells us that one text omits 期如. - It is more likely, however, that a couple of characters have - dropped out. - -He carries his men deep into hostile territory before he shows his hand. - - 發其機 literally, “releases the spring” (see V. § 15), that is, - takes some decisive step which makes it impossible for the army to - return—like 項羽 Hsiang Yü, who sunk his ships after crossing a - river. Ch‘ên Hao, followed by Chia Lin, understands the words less - well as 發其心機 “puts forth every artifice at his command.” But 機 - in this derived sense occurs nowhere else in Sun Tzŭ. - -39. 焚舟破釜若驅羣羊而往驅而來莫知所之 - -He burns his boats and breaks his cooking-pots; - - Omitted in the _T‘u Shu_. - -like a shepherd driving a flock of sheep, he drives his men this way -and that, and none knows whither he is going. - - The _T‘u Shu_ inserts another 驅 after 羊. Tu Mu says: 三軍但知進 - 退之命不知攻取之端也 “The army is only cognisant of orders to - advance or retreat; it is ignorant of the ulterior ends of - attacking and conquering.” - -40. 聚三軍之衆投之於險此謂將軍之事也 - -To muster his host and bring it into danger:—this may be termed the -business of the general. - - Sun Tzŭ means that after mobilisation there should be no delay in - aiming a blow at the enemy’s heart. With 投之於險 cf. _supra_, - § 23: 投之無所往. Note how he returns again and again to this point. - Among the warring states of ancient China, desertion was no doubt - a much more present fear and serious evil than it is in the armies - of to-day. - -41. 九地之變屈伸之利人情之理不可不察也 - -The different measures suited to the nine varieties of ground; - - Chang Yü says: 九地之法不可拘泥 “One must not be hide-bound in - interpreting the rules for the nine varieties of ground. - -the expediency of aggressive or defensive tactics; - - The use of 屈伸 “contraction and expansion” may be illustrated by - the saying 屈以求伸, which almost exactly corresponds to the French - “il faut reculer pour mieux sauter.”[182] Capt. Calthrop, _more - suo_, avoids a real translation and has: “the suiting of the means - to the occasion.” - -and the fundamental laws of human nature: these are things that must -most certainly be studied. - -42. 凡爲客之道深則專淺則散 - -When invading hostile territory, the general principle is, that -penetrating deeply brings cohesion; penetrating but a short way means -dispersion. - - Cf. _supra_, § 20. - -43. 去國越境而師者絶地也四達者衢地也 - -When you leave your own country behind, and take your army across -neighbouring territory, - - Chang Yü’s paraphrase is 而用師者. - -you find yourself on critical ground. - - This “ground” is cursorily mentioned in VIII. § 2, but it does not - figure among the Nine 地 of this chapter or the Six 地形 in chap. - X. One’s first impulse would be to translate it “distant ground” - (絶域 is commonly used in the sense of “distant lands”), but this, - if we can trust the commentators, is precisely what is not meant - here. Mei Yao-ch‘ên says it is 進不及輕退不及散在二地之間也 “a position - not far enough advanced to be called ‘facile,’ and not near enough - to home to be called ‘dispersive,’ but something between the two.” - That, of course, does not explain the name 絶, which seems to imply - that the general has severed his communications and temporarily - cut himself off from his base. Thus, Wang Hsi says: “It is ground - separated from home by an interjacent state, whose territory we - have had to cross in order to reach it. Hence it is incumbent - on us to settle our business there quickly.” He adds that this - position is of rare occurrence, which is the reason why it is not - included among the 九地. Capt. Calthrop gives but a poor rendering - of this sentence: “To leave home and cross the borders is to be - free from interference.” - -When there are means of communication - - The _T‘u Shu_ reads 通 for 達. - -on all four sides, the ground is one of intersecting highways. - - From 四達 down to the end of § 45, we have some of the definitions - of the early part of the chapter repeated in slightly different - language. Capt. Calthrop omits these altogether. - -44. 入深者重地也入淺者輕地也 - -When you penetrate deeply into a country, it is serious ground. When -you penetrate but a little way, it is facile ground. - -45. 背固前隘者圍地也無所往者死地也 - -When you have the enemy’s strongholds on your rear, - - 固 = 險固. - -and narrow passes in front, it is hemmed-in ground. When there is no -place of refuge at all, it is desperate ground. - -46. 是故散地吾將一其志輕地吾將使之屬 - -Therefore, on dispersive ground, I would inspire my men with unity of -purpose. - - This end, according to Tu Mu, is best attained by remaining on the - defensive, and avoiding battle. Cf. _supra_, § 11. - -On facile ground, I would see that there is close connection between -all parts of my army. - - The _T‘ung Tien_ has 其 instead of 之. The present reading is - supported by the 遺說 of Chêng Yu-hsien. As Tu Mu says, the object - is to guard against two possible contingencies: 一者備其逃逸二者恐 - 其敵至 “(1) the desertion of our own troops; (2) a sudden attack - on the part of the enemy.” Cf. VII. § 17: 其徐如林. Mei Yao-ch‘ên - says: 行則隊校相繼止則營壘聯屬 “On the march, the regiments should be - in close touch; in an encampment, there should be continuity - between the fortifications.” He seems to have forgotten, by the - way, what Sun Tzŭ says above: 輕地則無止. - -47. 爭地吾將趨其後 - -On contentious ground, I would hurry up my rear. - - This is Ts‘ao Kung’s interpretation. Chang Yü adopts it, saying: - 當疾進其後使首尾俱至 “We must quickly bring up our rear, so that - head and tail may both reach the goal.” That is, they must not be - allowed to straggle up a long way apart. Mei Yao-ch‘ên offers - another equally plausible explanation: 敵未至其地我若在後則當疾趨以爭之 - “Supposing the enemy has not yet reached the coveted position, and - we are behind him, we should advance with all speed in order to - dispute its possession.” 其 would thus denote the enemy, 後 being - the preposition, and 趨 would retain its usual intransitive sense. - Cf. VII. § 4: 後人發先人至. Ch‘ên Hao, on the other hand, assuming - that the enemy has had time select his own ground, quotes VI. § 1, - where Sun Tzŭ warns us against coming exhausted to the attack. His - own idea of the situation is rather vaguely expressed: 若地利在前先 - 分精銳以據之彼若恃衆來爭我以大衆趨其後無不尅者 “If there is a favourable - position lying in front of you, detach a picked body of troops to - occupy it; then if the enemy, relying on their numbers, come up to - make a fight for it, _you may fall quickly their rear_ with your - main body, and victory will be assured.” It was thus, he adds, - that Chao Shê beat the army of Ch‘in. [See p. 57.] Li Ch‘üan would - read 多 for 趨, it is not easy to see why. - -48. 交地吾將謹其守衢地吾將固其結 - -On open ground, I would keep a vigilant eye on my defences. - - As Wang Hsi says, 懼襲我也 “fearing a surprise attack.” The - _T‘ung Tien_ reads here 固其結 (see next sentence). - -On ground of intersecting highways, I would consolidate my alliances. - - The _T‘ung Tien_ reads 謹其市, which Tu Yu explains as “watching - the market towns,” 變事之端 “the hotbeds of revolution.” Capt. - Calthrop translates 固其結 by the same words as 合交 in § 12: - “cultivate intercourse.” - -49. 重地吾將繼其食圮地吾將進其塗 - -On serious ground, I would try to ensure a continuous stream of -supplies. - - The commentators take this as referring to forage and plunder, - not, as one might expect, to an unbroken communication with a home - base. One text, indeed, gives the reading 掠其食. Cf. § 13. Capt. - Calthrop’s “be careful of supplies” fails to render the force of 繼. - -On difficult ground, I would keep pushing on along the road. - - Capt. Calthrop’s “do not linger” cannot be called a translation, - but only a paraphrase of the paraphrase offered by Ts‘ao Kung: - 疾過去也 “Pass away from it in all haste.” - -50. 圍地吾將塞其闕死地吾將示之以不活 - -On hemmed-in ground, I would block any way of retreat. - - 意欲突圍示以守固 “To make it seem that I mean to defend the - position, whereas my real intention is to burst suddenly through - the enemy’s lines” [Mêng Shih]; 使士卒必死戰也 “in order to make my - soldiers fight with desperation” [Mei Yao-ch‘ên]; 懼人有走心 - “fearing lest my men be tempted to run away” [Wang Hsi]. Tu Mu - points out that this is the converse of VII. § 36, where it is the - enemy who is surrounded. In 532 A.D., 高歡 Kao Huan, afterwards - Emperor and canonised as 神武 Shên-wu, was surrounded by a great - army under 爾朱兆 Êrh-chu Chao and others. His own force was - comparatively small, consisting only of 2000 horse and something - under 30,000 foot. The lines of investment had not been drawn very - closely together, gaps being left at certain points. But Kao Huan, - instead of trying to escape, actually made a shift to block all - the remaining outlets himself by driving into them a number of - oxen and donkeys roped together. As soon as his officers and men - saw that there was nothing for it but to conquer or die, their - spirits rose to an extraordinary pitch of exaltation, and they - charged with such desperate ferocity that the opposing ranks broke - and crumbled under their onslaught. [See Tu Mu’s commentary, and - 北齊書 ch. 1, fol. 6.] - -On desperate ground, I would proclaim to my soldiers the hopelessness -of saving their lives. - - Tu Yu says: 焚輜重棄糧食塞井夷竈示之無活必殊死戰也 “Burn your baggage - and impedimenta, throw away your stores and provisions, choke up - the wells, destroy your cooking-stoves, and make it plain to your - men that they cannot survive, but must fight to the death.” Mei - Yao-ch‘ên says epigrammatically: 必死可生 “The only chance of life - lies in giving up all hope of it.” This concludes what Sun Tzŭ has - to say about “grounds” and the “variations” corresponding to them. - Reviewing the passages which bear on this important subject, we - cannot fail to be struck by the desultory and unmethodical fashion - in which it is treated. Sun Tzŭ begins abruptly in VIII. § 2 to - enumerate “variations” before touching on “grounds” at all, but - only mentions five, namely nos. 7, 5, 8 and 9 of the subsequent - list, and one that is not included in it. A few varieties of - ground are dealt with in the earlier portion of chap. IX, and then - chap. X sets forth six new grounds, with six variations of plan - to match. None of these is mentioned again, though the first - is hardly to be distinguished from ground no. 4 in the next - chapter. At last, in chap. XI, we come to the Nine Grounds _par - excellence_, immediately followed by the variations. This takes us - down to § 14. In §§ 43–45, fresh definitions are provided for nos. - 5, 6, 2, 8 and 9 (in the order given), as well as for the tenth - ground noticed in chap VIII; and finally, the nine variations - are enumerated once more from beginning to end, all, with the - exception of 5, 6 and 7, being different from those previously - given. Though it is impossible to account for the present state - of Sun Tzŭ’s text, a few suggestive facts may be brought into - prominence: (1) Chap. VIII, according to the title, should deal - with nine variations, whereas only five appear. (2) It is an - abnormally short chapter. (3) Chap. XI is entitled The Nine - Grounds. Several these are defined twice over, besides which there - are two distinct lists of the corresponding variations. (4) The - length of the chapter is disproportionate, being double that of - any other except IX. I do not propose to draw any inferences from - these facts, beyond the general conclusion that Sun Tzŭ’s work - cannot have come down to us in the shape in which it left his - hands: chap. VIII is obviously defective and probably out of - place, while XI seems to contain matter that has either been added - by a later hand or ought to appear elsewhere. - -51. 故兵之情圍則禦不得已則鬥過則從 - -For it is the soldier’s disposition to offer an obstinate resistance -when surrounded, to fight hard when he cannot help himself, and to -obey promptly when he has fallen into danger. - - 過則從 is rendered by Capt. Calthrop: “to pursue the enemy if he - retreat.” But 過 cannot mean “to retreat.” Its primary sense is - to pass over, hence to go too far, to exceed or to err. Here, - however, the word has lost all implication of censure, and appears - to mean “to pass the boundary line dividing safety from danger,” - or, as Chang Yü puts it, 深陷于危難之地 “to be deeply involved in a - perilous position.” The latter commentator alludes to the conduct - of Pan Ch‘ao’s devoted followers in 73 A.D. The story runs thus in - the _Hou Han Shu_, ch. 47, fol. 1 _v_^o: “When Pan Ch‘ao arrived at - 鄯善 Shan-shan, 廣 Kuang, the King of the country, received him at - first with great politeness and respect; but shortly afterwards - his behaviour underwent a sudden change, and he became remiss - and negligent. Pan Ch‘ao spoke about this to the officers of his - suite: ‘Have you not noticed,’ he said, ‘that Kuang’s polite - intentions are on the wane? This must signify that envoys have - come from the Northern barbarians, and that consequently he is in - a state of indecision, not knowing with which side to throw in his - lot. That surely is the reason. The truly wise man, we are told, - can perceive things before they have come to pass; how much more, - then, those that are already manifest!’ Thereupon he called one of - the natives who had been assigned to his service, and set a trap - for him, saying: ‘Where are those envoys from the Hsiung-nu who - arrived some days ago?’ The man was so taken aback that between - surprise and fear he presently blurted out the whole truth. Pan - Ch‘ao, keeping his informant carefully under lock and key, then - summoned a general gathering of his officers, thirty-six in all, - and began drinking with them. When the wine had mounted into their - heads a little, he tried to rouse their spirit still further by - addressing them thus: ‘Gentlemen, here we are in the heart of an - isolated region, anxious to achieve riches and honour by some - great exploit. Now it happens that an ambassador from the - Hsiung-nu arrived in this kingdom only a few days ago, and the - result is that the respectful courtesy extended towards us by our - royal host has disappeared. Should this envoy prevail upon him to - seize our party and hand us over to the Hsiung-nu, our bones will - become food for the wolves of the desert. What are we to do?’ With - one accord, the officers replied: ‘_Standing as we do in peril of - our lives, we will follow our commander through life and death_’ - (今在危亡之地死生從司馬).” For the sequel of this adventure, see - chap. XII. § 1, note. - -52. 是故不知諸侯之謀者不能預交不知山林險阻沮澤之形者不能行軍不用鄉導者不能得地利 - -We cannot enter into alliance with neighbouring princes until we are -acquainted with their designs. We are not fit to lead an army on -the march unless we are familiar with the face of the country—its -mountains and forests, its pitfalls and precipices, its marshes and -swamps. We shall be unable to turn natural advantages to account -unless we make use of local guides. - - These three sentences are repeated from VII. §§ 12–14—in order - to emphasise their importance, the commentators seem to think. I - prefer to regard them as interpolated here in order to form an - antecedent to the following words. With regard to local guides, - Sun Tzŭ might have added that there is always the risk of going - wrong, either through their treachery or some misunderstanding - such as Livy records (XXII. 13): Hannibal, we are told, ordered a - guide to lead him into the neighbourhood of Casinum, where there - was an important pass to be occupied; but his Carthaginian accent, - unsuited to the pronunciation of Latin names, caused the guide to - understand Casilinum instead of Casinum, and turning from his - proper route, he took the army in that direction, the mistake not - being discovered until they had almost arrived. - -53. 四五者不知一非霸王之兵也 - -To be ignorant of any one of the following four or five principles - - Referring, I think, to what is contained in §§ 54, 55. Ts‘ao Kung, - thinking perhaps of the 五利 in VIII. § 6, takes them to be 九地之 - 利害 “the advantages and disadvantages attendant on the nine - varieties of ground.” The _T‘u Shu_ reads 此五者. - -does not befit a warlike prince. - - 霸王, “one who rules by force,” was a term specially used for those - princes who established their hegemony over other feudal states. - The famous 五霸 of the 7th century B.C. were (1) 齊桓公 Duke Huan - of Ch‘i, (2) 晉文公 Duke Wên of Chin, (3) 宋襄公 Duke Hsiang of Sung, - (4) 楚莊王 Prince Chuang of Ch‘u, (5) 秦穆公 Duke Mu of Ch‘in. Their - reigns covered the period 685–591 B.C. - -54. 夫霸王之兵伐大國則其衆不得聚威加於敵則其交不得合 - -When a warlike prince attacks a powerful state, his generalship shows -itself in preventing the concentration of the enemy’s forces. He -overawes his opponents, - - Here and in the next sentence, the _Yü Lan_ inserts 家 after 敵. - -and their allies are prevented from joining against him. - - Mei Yao-ch‘ên constructs one of the chains of reasoning that are - so much affected by the Chinese: “In attacking a powerful state, - if you can divide her forces, you will have a superiority in - strength; if you have a superiority in strength, you will overawe - the enemy; if you overawe the enemy, the neighbouring states will - be frightened; and if the neighbouring states are frightened, the - enemy’s allies will be prevented from joining her.” The following - gives a stronger meaning to 威加: 若大國一敗則小國離而不聚矣 “If the - great state has once been defeated (before she has had time to - summon her allies), then the lesser states will hold aloof and - refrain from massing their forces.” Ch‘ên Hao and Chang Yü take - the sentence in quite another way. The former says: “Powerful - though a prince may be, if he attacks a large state, he will be - unable to raise enough troops, and must rely to some extent on - external aid; if he dispenses with this, and with overweening - confidence in his own strength, simply tries to intimidate the - enemy, he will surely be defeated.” Chang Yü puts his view thus: - “If we recklessly attack a large state, our own people will be - discontented and hang back. But if (as will then be the case) our - display of military force is inferior by half to that of the - enemy, the other chieftains will take fright and refuse to join - us.” According to this interpretation, 其 would refer, not to the - 大國, but to the 霸王 himself. - -55. 是故不爭天下之交不養天下之權信己之私威加於敵故其城可拔其國可隳 - -Hence he does not strive - - For 爭 the _Yü Lan_ reads 事. - -to ally himself with all and sundry, - - 天下, as in § 6, stands for 諸侯 “the feudal princes,” or the - states ruled by them. - -nor does he foster the power of other states. He carries out his own -secret designs, - - For 信 (read _shên_^1) in the meaning of 伸, cf. VIII. § 8. The - commentators are unanimous on this point, and we must therefore - beware of translating 信己之私 by “secretly self-confident” or the - like. Capt. Calthrop (omitting 之私) has: “he has confidence in - himself.” - -keeping his antagonists in awe. - - The train of thought appears to be this: Secure against a - combination of his enemies. 能絶天下之交惟得伸己之私志威而無外交者 “he - can afford to reject entangling alliances and simply pursue his - own secret designs, his prestige enabling him to dispense with - external friendships.” (Li Ch‘üan.) - -Thus he is able to capture their cities and overthrow their kingdoms. - - This paragraph, though written many years before the Ch‘in State - became a serious menace, is not a bad summary of the policy by - which the famous Six Chancellors gradually paved the way for her - final triumph under Shih Huang Ti. Chang Yü, following up his - previous note, thinks that Sun Tzŭ is condemning this attitude of - cold-blooded selfishness and haughty isolation. He again refers 其 - to the warlike prince, thus making it appear that in the end he is - bound to succumb. - -56. 施無法之賞懸無政之令犯三軍之衆若使一人 - -Bestow rewards without regard to rule, - - Wu Tzŭ (ch. 3) less wisely says: 進有重賞退有重刑 “Let advance be - richly rewarded and retreat be heavily punished.” - -issue orders - - 懸, literally, “hang” or “post up.” - -without regard to previous arrangements; - - 杜姦媮 “In order to prevent treachery,” says Wang Hsi. The general - meaning is made clear by Ts‘ao Kung’s quotation from the _Ssŭ-ma - Fa:_ 見敵作誓瞻功作賞 “Give instructions only on sighting the enemy; - give rewards only when you see deserving deeds.” 無政, however, - presents some difficulty. Ts‘ao Kung’s paraphrase, 軍法令不應預施懸也, - I take to mean: “The final instructions you give to your army - should not correspond with those that have been previously posted - up.” Chang Yü simplifies this into 政不預告 “your arrangements - should not be divulged beforehand.” And Chia Lin says: 不守常法常政 - “there should be no fixity in your rules and arrangements.” Not - only is there danger in letting your plans be known, but war often - necessitates the entire reversal of them at the last moment. - -and you will be able to handle a whole army - - 犯, according to Ts‘ao Kung, is here equal to 用. The exact meaning - is brought out more clearly in the next paragraph. - -as though you had to do with but a single man. - - Cf. supra, § 34. - -57. 犯之以事勿告以言犯之以利勿告以害 - -Confront your soldiers with the deed itself; never let them know your -design. - - Literally, “do not tell them words;” _i.e._ do not give your - reasons for any order. Lord Mansfield once told a junior colleague - to “give no reasons” for his decisions, and the maxim is even more - applicable to a general than to a judge. Capt. Calthrop translates - this sentence with beautiful simplicity: “Orders should direct the - soldiers.” That is all. - -When the outlook is bright, bring it before their eyes; but tell them -nothing when the situation is gloomy. - -58. 投之亡地然後存陷之死地然後生 - -Place your army in deadly peril, and it will survive; plunge it into -desperate straits, and it will come off in safety. - - Compare the paradoxical saying 亡者存之基死者生之木. These words of - Sun Tzŭ were once quoted by Han Hsin in explanation of the tactics - he employed in one of his most brilliant battles, already alluded - to on p. 28, In 204 B.C., he was sent against the army of Chao, - and halted ten miles from the mouth of the 井陘 Ching-hsing pass, - where the enemy had mustered in full force. Here, at midnight, - he detached a body of 2000 light cavalry, every man of which was - furnished with a red flag. Their instructions were to make their - way through narrow defiles and keep a secret watch on the enemy. - “When the men of Chao see me in full flight,” Han Hsin said, “they - will abandon their fortifications and give chase. This must be the - sign for you to rush in, pluck down the Chao standards and set - up the red banners of 漢 Han in their stead.” Turning then to - his other officers, he remarked: “Our adversary holds a strong - position, and is not likely to come out and attack us until he - sees the standard and drums of the commander-in-chief, for fear - I should turn back and escape through the mountains.” So saying, - he first of all sent out a division consisting of 10,000 men, and - ordered them to form in line of battle with their backs to the - River 泜 Ti. Seeing this manœuvre, the whole army of Chao broke - into loud laughter. By this time it was broad daylight, and Han - Hsin, displaying the generalissimo’s flag, marched out of the pass - with drums beating, and was immediately engaged by the enemy. A - great battle followed, lasting for some time; until at length Han - Hsin and his colleague 張耳 Chang Ni, leaving drums and banner on - the field, fled to the division on the river bank, where another - fierce battle was raging. The enemy rushed out to pursue them and - to secure the trophies, thus denuding their ramparts of men; but - the two generals succeeded in joining the other army, which was - fighting with the utmost desperation. The time had now come for - the 2000 horsemen to play their part. As soon as they saw the men - of Chao following up their advantage, they galloped behind the - deserted walls, tore up the enemy’s flags and replaced them by - those of Han. When the Chao army turned back from the pursuit, the - sight of these red flags struck them with terror. Convinced that - the Hans had got in and overpowered their king, they broke up in - wild disorder, every effort of their leader to stay the panic - being in vain. Then the Han army fell on them from both sides and - completed the rout, killing a great number and capturing the rest, - amongst whom was King 歇 Ya himself.... After the battle, some of - Han Hsin’s officers came to him and said: “In the _Art of War_ we - are told to have a hill or tumulus on the right rear, and a river - or marsh on the left front. [This appears to be a blend of Sun Tzŭ - and T‘ai Kung. See IX. § 9, and note.] You, on the contrary, - ordered us to draw up our troops with the river at our back. Under - these conditions, how did you manage to gain the victory?” The - general replied: “I fear you gentlemen have not studied the Art of - War with sufficient care. Is it not written there: ‘_Plunge your - army into desperate straits and it will come off in safety; place - it in deadly peril and it will survive_’? Had I taken the usual - course, I should never have been able to bring my colleagues - round. What says the Military Classic (經)?—‘swoop down on the - market-place and drive the men off to fight’ (毆市人而戰之). [This - passage does not occur in the present text of Sun Tzŭ.] If I had - not placed my troops in a position where they were obliged to - fight for their lives, but had allowed each man to follow his own - discretion, there would have been a general _débandade_, and it - would have been impossible to do anything with them.” The officers - admitted the force of his argument, and said: “These are higher - tactics than we should have been capable of.” [See _Ch‘ien Han - Shu_, ch. 34, ff. 4, 5.] - -59. 夫衆陷於害然後能爲勝敗 - -For it is precisely when a force has fallen into harm’s way that it is -capable of striking a blow for victory. - - Danger has a bracing effect. - -60. 故爲兵之事在於順詳敵之意 - -Success in warfare is gained by carefully accommodating ourselves to -the enemy’s purpose. - - Ts‘ao Kung says: 佯愚也 “Feign stupidity”—by an appearance of - yielding and falling in with the enemy’s wishes. Chang Yü’s note - makes the meaning clear: “If the enemy shows an inclination to - advance, lure him on to do so; if he is anxious to retreat, delay - on purpose that he may carry out his intention.” The object is to - make him remiss and contemptuous before we deliver our attack. - -61. 并敵一向千里殺將 - -By persistently hanging on the enemy’s flank, - - I understand the first four words to mean “accompanying the enemy - in one direction.” Ts‘ao Kung says: 幷兵向敵 “unite the soldiers - and make for the enemy.” But such a violent displacement of - characters is quite indefensible. Mei Yao-ch‘ên is the only - commentator who seems to have grasped the meaning: 隨敵一向然後發伏 - 出奇. The _T‘u Shu_ reads 并力. - -we shall succeed in the long run - - Literally, “after a thousand _li_.” - -in killing the commander-in-chief. - -Always a great point with the Chinese. - -62. 此謂巧能成事者也 - - This is called ability to accomplish a thing by sheer cunning. - - The _T‘u Shu_ has 是謂巧於成事, and yet another reading, mentioned - by Ts‘ao Kung, is 巧攻成事. Capt. Calthrop omits this sentence, - after having thus translated the two preceding: “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.” - -63. 是故政舉之日夷關折符無通其使 - -On the day that you take up your command, - - 政舉 does not mean “when war is declared,” as Capt. Calthrop says, - nor yet exactly, as Ts‘ao Kung paraphrases it, 謀定 “when your - plans are fixed,” when you have mapped out your campaign. The - phrase is not given in the _P‘ei Wên Yün Fu_. There being no - causal connection discoverable between this and the preceding - sentence, 是故 must perforce be left untranslated. - -block the frontier passes, - - 夷 is explained by Mei Yao-ch‘ên as 滅塞. - -destroy the official tallies, - - The _locus classicus_ for these tallies is _Chou Li_, XIV. fol. 40 - (Imperial edition): 門關用符節貨賄星璽節道路用旌節. The generic term - thus appears to be 節, 符 being the special kind used at city-gates - and on the frontier. They were tablets of bamboo or wood, one half - of which was issued as a permit or passport by the official in - charge of a gate (司門 or 司關. Cf. the 封人 “border-warden” of _Lun - Yü_ III. 24, who may have had similar duties.) When this half was - returned to him, within a fixed period, he was authorised to open - the gate and let the traveller through. - -and stop the passage of all emissaries. - - Either to or from the enemy’s country. - -64. 厲於廊廟之上以誅其事 - -Be stern in the council-chamber, - - Show no weakness, and insist on your plans being ratified by the - sovereign. 廊廟 indicates a hall or temple in the Palace. Cf. I. - § 26. It is not clear if other officers would be present. Hardly - anything can be made of 勵, the reading of the standard text, so I - have adopted Tu Mu’s conjecture 厲, which appears in the _T‘u Shu_. - -so that you may control the situation. - - Ts‘ao Kung explains 誅 by 治, and Ho Shih by 責成. Another reading - is 謀, and Mei Yao-ch‘ên, adopting this, understands the whole - sentence to mean: Take the strictest precautions to ensure secrecy - in your deliberations. Capt. Calthrop glides rather too smoothly - over the rough places. His translation is: “conduct the business - of the government with vigilance.” - -65. 敵人開闔必亟入之 - -If the enemy leaves a door open, you must rush in. - - This looks a very simple sentence, yet Ts‘ao Kung is the only - commentator who takes it as I have done. Mêng Shih, followed by - Mei Yao-ch‘ên and Chang Yü, defines 開闔 as 間者 “spies,” and - makes 入 an active verb: “If spies come from the enemy, we must - quickly let them in.” But I cannot find that the words 開闔 have - this meaning anywhere else. On the other hand, they may be taken - as two verbs, 或開或闔, expressing the enemy’s indecision whether - to advance or retreat, that being the best moment to attack him. - [Cf. _Tao Tê Ching_, chap. X: 天門開闔能爲雌乎; also _Li Chi_, 曲禮, - I. ii. 25.] It is not easy to choose between this and Ts‘ao Kung’s - explanation; the fact that 敵人開戸 occurs shortly afterwards, in - § 68, might be adduced in support of either. 必 must be understood - in the sense of 宜 or 當. The only way to avoid this is to put 開闔 - between commas and translate: “If we leave a door open, the enemy - is sure to rush in.” - -66. 先其所愛微與之期 - -Forestall your opponent by seizing what he holds dear, - - Cf. _supra_, § 18. - -and subtly contrive to time his arrival on the ground. - - Capt. Calthrop hardly attempts to translate this difficult - paragraph, but invents the following instead: “Discover what he - most values, and plan to seize it.” Ch‘ên Hao’s explanation, - however, is clear enough: 我若先奪便地而敵不至雖有其利亦奚用之是以欲取 - 其愛惜之處必先微與敵人相期誤之使必至 “If I manage to seize a favourable - position, but the enemy does not appear on the scene, the - advantage thus obtained cannot be turned to any practical account. - He who intends, therefore, to occupy a position of importance - to the enemy, must begin by making an artful appointment, so to - speak, with his antagonist, and cajole him into going there as - well.” Mei Yao-ch‘ên explains that this “artful appointment” is - to be made through the medium of the enemy’s own spies, who will - carry back just the amount of information that we choose to give - them. Then, having cunningly disclosed our intentions, 我後人發先人至 - “we must manage, though starting after the enemy, to arrive before - him” (VII. § 4). We must start after him in order to ensure his - marching thither; we must arrive before him in order to capture - the place without trouble. Taken thus, the present passage lends - some support to Mei Yao-ch‘ên’s interpretation of § 47. - -67. 踐墨隨敵以決戰事 - -Walk in the path defined by rule, - - 墨 stands 繩墨 “a marking-line,” hence a rule of conduct. See - Mencius VII. 1. xli. 2. Ts‘ao Kung explains it by the similar - metaphor 規矩 “square and compasses.” The baldness of the sentiment - rather inclines me to favour the reading 剗 adopted by Chia Lin in - place of 踐, which yields an exactly opposite sense, namely: - “Discard hard and fast rules.” Chia Lin says: 惟勝是利不可守以繩墨而爲 - “Victory is the only thing that matters, and this cannot be - achieved by adhering to conventional canons.” It is unfortunate - that this variant rests on very slight authority, for the sense - yielded is certainly much more satisfactory. Napoleon, as we know, - according to the veterans of the old school whom he defeated, won - his battles by violating every accepted canon of warfare. - -and accommodate yourself to the enemy until you can fight a decisive -battle. - - The last four words of the Chinese are omitted by Capt. Calthrop. - Tu Mu says: 隨敵人之形若有可乘之勢則出而決戰 “Conform to the enemy’s - tactics until a favourable opportunity offers; then come forth and - engage in a battle that shall prove decisive.” - -68. 是故始如處女敵人開戶後如脫兎敵不及拒 - -At first, then, exhibit the coyness of a maiden, until the enemy gives -you an opening; afterwards emulate the rapidity of a running hare, and -it will be too late for the enemy to oppose you. - - As the hare is noted for its extreme timidity, the comparison - hardly appears felicitous. But of course Sun Tzŭ was thinking only - of its speed. The words have been taken to mean: You must flee - from the enemy as quickly as an escaping hare; but this is rightly - rejected by Tu Mu. Capt. Calthrop is wrong in translating 兎 - “rabbit.” Rabbits are not indigenous to China, and were certainly - not known there in the 6th century B.C. The last sixteen - characters evidently form a sort of four-line jingle. Chap. X, it - may be remembered, closed in similar fashion. - - - - -XII. 火攻篇 - -THE ATTACK BY FIRE. - - - Rather more than half the chapter (§§ 1–13) is devoted to the subject - of fire, after which the author branches off into other topics. - -1. 孫子曰凡火攻有五一曰火人二曰火積三曰火輜四曰火庫五曰火隊 - -Sun Tzŭ said: There are five ways of attacking with fire. The first -is to burn soldiers in their camp; - - So Tu Mu. Li Ch‘üan says: 焚其營殺其士卒也 “Set fire to the camp, - and kill the soldiers” (when they try to escape from the flames). - Pan Ch‘ao, sent on a diplomatic mission to the King of Shan-shan - [see XI. § 51, note], found himself placed in extreme peril by - the unexpected arrival of an envoy from the Hsiung-nu [the mortal - enemies of the Chinese]. In consultation with his officers, he - exclaimed: “‘Never venture, never win![183] The only course open - to us now is to make an assault by fire on the barbarians under - cover of night, when they will not be able to discern our numbers. - Profiting by their panic, we shall exterminate them completely; - this will cool the King’s courage and cover us with glory, besides - ensuring the success of our mission.’ The officers all replied - that it would be necessary to discuss the matter first with the - Intendant (從事). Pan Ch‘ao then fell into a passion: ‘It is - to-day,’ he cried, ‘that our fortunes must be decided! The - Intendant is only a humdrum civilian, who on hearing of our - project will certainly be afraid, and everything will be brought - to light. An inglorious death is no worthy fate for valiant - warriors.’ All then agreed to do as he wished. Accordingly, as - soon as night came on, he and his little band quickly made their - way to the barbarian camp. A strong gale was blowing at the time. - Pan Ch‘ao ordered ten of the party to take drums and hide behind - the enemy’s barracks, it being arranged that when they saw flames - shoot up, they should begin drumming and yelling with all their - might. The rest of his men, armed with bows and crossbows, he - posted in ambuscade at the gate of the camp. He then set fire to - the place from the windward side, whereupon a deafening noise of - drums and shouting arose on the front and rear of the Hsiung-nu, - who rushed out pell-mell in frantic disorder. Pan Ch‘ao slew three - of them with his own hand, while his companions cut off the heads - of the envoy and thirty of his suite. The remainder, more than a - hundred in all, perished in the flames. On the following day, Pan - Ch‘ao went back and informed 郭恂 Kuo Hsün [the Intendant] of what - he had done. The latter was greatly alarmed and turned pale. - But Pan Ch‘ao, divining his thoughts, said with uplifted hand: - ‘Although you did not go with us last night, I should not think, - Sir, of taking sole credit for our exploit.’ This satisfied Kuo - Hsün, and Pan Ch‘ao, having sent for Kuang, King of Shan-shan, - showed him the head of the barbarian envoy. The whole kingdom was - seized with fear and trembling, which Pan Ch‘ao took steps to - allay by issuing a public proclamation. Then, taking the king’s - son as hostage, he returned to make his report to 竇固 Tou Ku.” - [_Hou Han Shu_, ch. 47, ff. 1, 2.] - -the second is to burn stores; - - Tu Mu says: 糧食薪芻 “Provisions, fuel and fodder.” In order to - subdue the rebellious population of Kiangnan, 高潁 Kao Kêng - recommended Wên Ti of the Sui dynasty to make periodical raids and - burn their stores of grain, a policy which in the long run proved - entirely successful. [隋書, ch. 41, fol. 2.] - -the third is to burn baggage-trains; - - An example given is the destruction of 袁紹 Yüan Shao’s waggons and - impedimenta by Ts‘ao Ts‘ao in 200 A.D. - -the fourth is to burn arsenals and magazines; - - Tu Mu says that the things contained in 輜 and 庫 are the same. He - specifies weapons and other implements, bullion and clothing. Cf. - VII. § 11. - -the fifth is to hurl dropping fire amongst the enemy. - - No fewer than four totally diverse explanations of this sentence - are given by the commentators, not one of which is quite - satisfactory. It is obvious, at any rate, that the ordinary - meaning of 隊 (“regiment” or “company”) is here inadmissible. In - spite of Tu Mu’s note, 焚其行伍因亂而擊之, I must regard “company - burning” (Capt. Calthrop’s rendering) as nonsense pure and simple. - We may also, I think, reject the very forced explanation given - by Li Ch‘üan, Mei Yao-ch‘ên and Chang Yü, of whom the last-named - says: 焚其隊仗使兵無戰具 “burning a regiment’s weapons, so that the - soldiers may have nothing to fight with.” That leaves only two - solutions open: one, favoured by Chia Lin and Ho Shih, is to take - 隊 in the somewhat uncommon sense of “a road,” = 隧. The commentary - on a passage in the 穆天子傳, quoted in _K‘ang Hsi_, defines 隊 - (read _sui_) as 谷中險阻道 “a difficult road leading through a - valley.” Here it would stand for the 糧道 “line of supplies,” which - might be effectually interrupted if the country roundabout was - laid waste with fire. Finally, the interpretation which I have - adopted is that given by Tu Yu in the _T‘ung Tien_. He reads 墜 - (which is not absolutely necessary, 隊 _chui_ being sometimes used - in the same sense), with the following note: 以火墮敵營中也火墜之法 - 以鐵籠火着箭頭頸强弩射敵營中 “To drop fire into the enemy’s camp. The - method by which this may be done is to set the tips of arrows - alight by dipping them into a brazier, and then shoot them from - powerful crossbows into the enemy’s lines.” - -2. 行火必有因煙火必素具 - -In order to carry out an attack with fire, we must have means available. - - Ts‘ao Kung thinks that 姦人 “traitors in the enemy’s camp” are - referred to. He thus takes 因 as the efficient cause only. But - Ch‘ên Hao is more likely to be right in saying: 須得其便不獨姦人 “We - must have favourable circumstances in general, not merely traitors - to help us.” Chia Lin says: 因風燥 “We must avail ourselves of wind - and dry weather.” - -The material for raising fire should always be kept in readiness. - - 煙火 is explained by Ts‘ao Kung as 燒具 “appliances for making - fire.” Tu Mu suggests 艾蒿荻葦薪芻膏油之屬 “dry vegetable matter, - reeds, brushwood, straw, grease, oil, etc.” Here we have the - material cause. Chang Yü says: 𫎓火之器燃火之物 “vessels for - hoarding fire, stuff for lighting fires.” - -3. 發火有時起火有日 - -There is a proper season for making attacks with fire, and special -days for starting a conflagration. - - A fire must not be begun 妄 “recklessly” or 偶然 “at haphazard.” - -4. 時者天之燥也日者宿在箕壁翼軫也凡此四宿者風起之日也 - -The proper season is when the weather is very dry; the special days -are those when the moon is in the constellations of the Sieve, the -Wall, the Wing or the Cross-bar; - - These are, respectively, the 7th, 14th, 27th, and 28th of the - 二十八宮 Twenty-eight Stellar Mansions, corresponding roughly - to Sagittarius, Pegasus, Crater and Corvus. The original text, - followed by the _T‘u Shu_, has 月 in place of 宿; the present - reading rests on the authority of the _T‘ung Tien_ and _Yü Lan_. - Tu Mu says: 宿者月之所宿也. For 箕壁, both _T‘ung Tien_ and _Yü Lan_ - give the more precise location 戊箕東壁. Mei Yao-ch‘ên tells us - that by 箕 is meant the tail of the 龍 Dragon; by 壁, the eastern - part of that constellation; by 翼 and 軫, the tail of the 鶉 Quail. - -for these four are all days of rising wind. - - 此四宿者 is elliptical for 月在此四宿之日. 蕭繹 Hsiao I (afterwards - fourth Emperor of the Liang dynasty, A.D. 552–555) is quoted by Tu - Yu as saying that the days 丙丁 of spring, 戊已 of summer, 壬癸 of - autumn, and 甲乙 of winter bring fierce gales of wind and rain. - -5. 凡火攻必因五火之變而應之 - -In attacking with fire, one should be prepared to meet five possible -developments: - - I take 五 as qualifying 變, not 火, and therefore think that Chang - Yü is wrong in referring 五火 to the five methods of attack set - forth in § 1. What follows has certainly nothing to do with these. - -6. 火發於內則早應之於外 - -(1) When fire breaks out inside the enemy’s camp, respond at once - - The _Yü Lan_ incorrectly reads 軍 for 早. - -with an attack from without. - -7. 火發而其兵靜者待而勿攻 - -(2) If there is an outbreak of fire, but the enemy’s soldiers remain -quiet, bide your time and do not attack. - - The original text omits 而其. The prime object of attacking with - fire is to throw the enemy into confusion. If this effect is not - produced, it means that the enemy is ready to receive us. Hence - the necessity for caution. - -8. 極其火力可從而從之不可從而止 - -(3) When the force of the flames has reached its height, follow it up -with an attack, if that is practicable; if not, stay where you are. - - Ts‘ao Kung says: 見可而進知難而退 “If you see a possible way, - advance; but if you find the difficulties too great, retire.” - -9. 火可發於外無待於內以時發之 - -(4) If it is possible to make an assault with fire from without, do -not wait for it to break out within, but deliver your attack at a -favourable moment. - - Tu Mu says that the previous paragraphs had reference to the fire - breaking out (either accidentally, we may suppose, or by the - agency of incendiaries) inside the enemy’s camp. “But,” he - continues, 若敵居荒澤草穢或營栅可焚之地卽須及時發火不必更待內發作然後應之恐 - 敵人自燒野草我起火無益 “if the enemy is settled in a waste place - littered with quantities of grass, or if he has pitched his camp - in a position which can be burnt out, we must carry our fire - against him at any seasonable opportunity, and not wait on in - hopes of an outbreak occurring within, for fear our opponents - should themselves burn up the surrounding vegetation, and thus - render our own attempts fruitless.” The famous 李陵 Li Ling once - baffled the 單于 leader of the Hsiung-nu in this way. The latter, - taking advantage of a favourable wind, tried to set fire to the - Chinese general’s camp, but found that every scrap of combustible - vegetation in the neighbourhood had already been burnt down. On - the other hand, 波才 Po-ts‘ai, a general of the 黃巾賊 Yellow - Turban rebels, was badly defeated in 184 A.D. through his neglect - of this simple precaution. “At the head of a large army he was - besieging 長社 Ch‘ang-shê, which was held by 皇甫嵩 Huang-fu Sung. - The garrison was very small, and a general feeling of nervousness - pervaded the ranks; so Huang-fu Sung called his officers together - and said: ‘In war, there are various indirect methods of attack, - and numbers do not count for everything. [The commentator here - quotes Sun Tzŭ, V. §§ 5, 6 and 10.] Now the rebels have pitched - their camp in the midst of thick grass (依草結營), which will - easily burn when the wind blows. If we set fire to it at night, - they will be thrown into a panic, and we can make a sortie and - attack them on all sides at once, thus emulating the achievement - of T‘ien Tan.’ [See p. 90.] That same evening, a strong breeze - sprang up; so Huang-fu Sung instructed his soldiers to bind reeds - together into torches and mount guard on the city walls, after - which he sent out a band of daring men, who stealthily made their - way through the lines and started the fire with loud shouts - and yells. Simultaneously, a glare of light shot up from the - city-walls, and Huang-fu Sung, sounding his drums, led a rapid - charge, which threw the rebels into confusion and put them to - headlong flight.” [_Hou Han Shu_, ch. 71, f. 2 _r_^o.] - -10. 火發上風無攻下風 - -(5) When you start a fire, be to windward of it. Do not attack from -the leeward. - - Chang Yü, following Tu Yu, says: 燒之必退退而逆擊之必死戰則不便也 “When - you make a fire, the enemy will retreat away from it; if you - oppose his retreat and attack him then, he will fight desperately, - which will not conduce to your success.” A rather more obvious - explanation is given by Tu Mu: “If the wind is in the east, begin - burning to the east of the enemy, and follow up the attack - yourself from that side. If you start the fire on the east side, - and then attack from the west, you will suffer in the same way as - your enemy.” - -11. 晝風久夜風止 - -A wind that rises in the daytime lasts long, but a night breeze soon -falls. - - Cf. Lao Tzŭ’s saying: 飄風不終朝 “A violent wind does not last the - space of a morning.” (_Tao Tê Ching_, chap. 23.) Mei Yao-ch‘ên and - Wang Hsi say: “A day breeze dies down at nightfall, and a night - breeze at daybreak. This is what happens as a general rule.” The - phenomenon observed may be correct enough, but how this sense is - to be obtained is not apparent. - -12. 凡軍必知有五火之變以數守之 - -In every army, the five developments connected with fire must be -known, the movements of the stars calculated, and a watch kept for the -proper days. - - Tu Mu’s commentary shows what has to be supplied in order to make - sense out of 以數守之. He says: 須筭星𨇠之數守風起之日乃可發火 “We - must make calculations as to the paths of the stars, and watch for - the days on which wind will rise, before making our attack with - fire.” Chang Yü seems to take 守 in the sense of 防: “We must not - only know how to assail our opponents with fire, but also be on - our guard against similar attacks from them.” - -13. 故以火佐攻者明以水佐攻者强 - -Hence those who use fire as an aid to the attack show intelligence; - - I have not the least hesitation in rejecting the commentators’ - explanation of 明 as = 明白. Thus Chang Yü says: 灼然可以取勝 “... - will _clearly_ [i.e. obviously] be able to gain the victory.” This - is not only clumsy in itself, but does not balance 强 in the next - clause. For 明 “intelligent,” cf. _infra_, § 16, and _Lun Yü_ XII. 6. - -those who use water as an aid to the attack gain an accession of -strength. - - Capt. Calthrop gives an extraordinary rendering of the paragraph: - “... if the attack is to be assisted, the fire must be - unquenchable. If water is to assist the attack, the flood must be - overwhelming.” - -14. 水可以絶不可以奪 - -By means of water, an enemy may be intercepted, but not robbed of all -his belongings. - - Ts‘ao Kung’s note is: 但可以絶敵道分敵軍不可以奪敵蓄積 “We can merely - obstruct the enemy’s road or divide his army, but not sweep away - all his accumulated stores.” Water can do useful service, but it - lacks the terrible destructive power of fire. This is the reason, - Chang Yü concludes, why the former is dismissed in a couple of - sentences, whereas the attack by fire is discussed in detail. Wu - Tzŭ (ch. 4) speaks thus of the two elements: 居軍下濕水無所通霖雨數至 - 可灌而沉居軍荒澤草楚幽穢風飆數至可焚而滅 “If an army is encamped on - low-lying marshy ground, from which the water cannot run off, and - where the rainfall is heavy, it may be submerged by a flood. If an - army is encamped in wild marsh lands thickly overgrown with weeds - and brambles, and visited by frequent gales, it may be - exterminated by fire.” - -15. 夫戰勝攻取而不修其功者凶命曰費留 - -Unhappy is the fate of one who tries to win his battles and succeed in -his attacks without cultivating the spirit of enterprise; for the -result is waste of time and general stagnation. - - This is one of the most perplexing passages in Sun Tzŭ. The - difficulty lies mainly in 不修其功, of which two interpretations - appear possible. Most of the commentators understand 修 in the - sense (not known to _K‘ang Hsi_) of 賞 “reward” or 舉 “promote,” - and 其功 as referring to the merit of officers and men. Thus Ts‘ao - Kung says: 賞善不踰日 “Rewards for good service should not be - deferred a single day.” And Tu Mu: “If you do not take opportunity - to advance and reward the deserving, your subordinates will not - carry out your commands, and disaster will ensue.” 費留 would then - probably mean 留滯費耗 “stoppage of expenditure,” or as Chia Lin - puts it, 惜費 “the grudging of expenditure.” For several reasons, - however, and in spite of the formidable array of scholars on the - other side, I prefer the interpretation suggested by Mei Yao-ch‘ên - alone, whose words I will quote: 欲戰必勝攻必取者在因時乘便能作爲功也作 - 爲功者修火攻水攻之類不可坐守其利也坐守其利者凶也 “Those who want to make - sure of succeeding in their battles and assaults must seize the - favourable moments when they come and not shrink on occasion from - heroic measures: that is to say, they must resort to such means of - attack as fire, water and the like. What they must not do, and - what will prove fatal, is to sit still and simply hold on to the - advantages they have got.” This retains the more usual meaning of - 修, and also brings out a clear connection of thought with the - previous part of the chapter. With regard to 費留, Wang Hsi - paraphrases it as 費財老師 “expending treasure and tiring out - [_lit_., ageing] the army.” 費 of course is expenditure or waste - in general, either of time, money or strength. But the soldier is - less concerned with the saving of money than of time. For the - metaphor expressed in “stagnation” I am indebted to Ts‘ao Kung, - who says: 若水之留不復還也. Capt. Calthrop gives a rendering which - bears but little relation to the Chinese text: “unless victory or - possession be obtained, the enemy quickly recovers, and - misfortunes arise. The war drags on, and money is spent.” - -16. 故曰明主慮之良將修之 - -Hence the saying: The enlightened ruler lays his plans well ahead; the -good general cultivates his resources. - - As Sun Tzŭ quotes this jingle in support of his assertion in § 15, - we must suppose 修之 to stand for 修其功 or something analogous. - The meaning seems to be that the ruler lays plans which the - general must show resourcefulness in carrying out. It is now - plainer than ever that 修 cannot mean “to reward.” Nevertheless, Tu - Mu quotes the following from the 三略, ch. 2: 霸者制士以權結士以 - 信使士以賞信衰則士疏賞虧則士不用命 “The warlike prince controls his - soldiers by his authority, knits them together by good faith, and - by rewards makes them serviceable. If faith decays, there will be - disruption; if rewards are deficient, commands will not be - respected.” - -17. 非利不動非得不用非危不戰 - -Move not unless you see an advantage; - - 起, the _Yü Lan’s_ variant for 動, is adopted by Li Ch‘üan and Tu Mu. - -use not your troops unless there is something to be gained; fight not -unless the position is critical. - - Sun Tzŭ may at times appear to be over-cautious, but he never goes - so far in that direction as the remarkable passage in the _Tao Tê - Ching_, ch. 69: 吾不敢爲主而爲客不敢進寸而退尺 “I dare not take the - initiative, but prefer to act on the defensive; I dare not advance - an inch, but prefer to retreat a foot.” - -18. 主不可以怒而興師將不可以愠而致戰 - -No ruler should put troops into the field merely to gratify his own -spleen; no general should fight a battle simply out of pique. - - Again compare Lao Tzŭ, ch. 68: 善戰者不怒. Chang Yü says that 愠 is - a weaker word than 怒, and is therefore applied to the general as - opposed to the sovereign. The _T‘ung Tien_ and _Yü Lan_ read 軍 - for 師, and the latter 合 for 致. - -19. 合於利而動不合於利而止 - -If it is to your advantage, make a forward move; if not, stay where -you are. - - This is repeated from XI. § 17. Here I feel convinced that it is an - interpolation, for it is evident that § 20 ought to follow immediately - on § 18. For 動, the _T‘ung Tien_ and _Yü Lan_ have 用. Capt. Calthrop - invents a sentence which he inserts before this one: “Do not make war - unless victory may be gained thereby.” While he was about it, he might - have credited Sun Tzŭ with something slightly less inane. - -20. 怒可以復喜愠可以復悅 - -Anger may in time change to gladness; vexation may be succeeded by -content. - - According to Chang Yü, 喜 denotes joy outwardly manifested in the - countenance, 悅 the inward sensation of happiness. - -21. 亡國不可以復存死者不可以復生 - -But a kingdom that has once been destroyed can never come again into -being; - - The Wu State was destined to be a melancholy example of this - saying. See p. 50. - -nor can the dead ever be brought back to life. - -22. 故明君愼之良將警之此安國全軍之道也 - -Hence the enlightened ruler is heedful, and the good general full of -caution. - - 警, which usually means “to warn,” is here equal to 戒. This is a - good instance of how Chinese characters, which stand for ideas, - refuse to be fettered by dictionary-made definitions. The _T‘u - Shu_ reads 故曰, as in § 16. - -This is the way to keep a country at peace and an army intact. - - It is odd that 全軍 should not have the same meaning here as in - III. § 1, _q.v._ This has led me to consider whether it might not - be possible to take the earlier passage thus: “to preserve your - own army (country, regiment, etc.) intact is better than to - destroy the enemy’s.” The two words do not appear in the _T‘ung - Tien_ or the _Yü Lan_. Capt. Calthrop misses the point by - translating: “then is the state secure, and the army victorious in - battle.” - - - - -XIII. 用間篇 - -THE USE OF SPIES. - - - 間 is really a vulgar form of 閒; and does not appear in the _Shuo - Wên_. In practice, however, it has gradually become a distinct - character with special meanings of its own, and I have therefore - followed my edition of the standard text in retaining this form - throughout the chapter. In VI. § 25, on the other hand, the - correct form 閒 will be found. The evolution of the meaning “spy” - is worth considering for a moment, provided it be understood that - this is very doubtful ground, and that any dogmatism is out of - place. The _Shuo Wên_ defines 閒 as 隟 (the old form of 𨻶) “a - crack” or “chink,” and on the whole we may accept 徐鍇 Hsü Ch‘ieh’s - analysis as not unduly fanciful: 夫門夜閉閉而見月光是有閒隟也 “At - night, a _door_ is shut; if, when it is shut, the light of the - _moon_ is visible, it must come through a _chink_.” From this - it is an easy step to the meaning “space between,” or simply - “between,” as for example in the phrase 往來閒諜 “to act as a - secret spy between enemies.” Here 諜 is the word which means “spy;” - but we may suppose that constant association so affected the - original force of 閒, that 諜 could at last be dropped altogether, - leaving 閒 to stand alone with the same signification. Another - possible theory is that the word may first have come to mean 覗 “to - peep” (see 博雅, quoted in _K‘ang Hsi_) which would naturally be - suggested by “crack” or “crevice,” and afterwards the man who - peeps, or spy. - -1. 孫子曰凡興師十萬出兵千里百姓之費公家之奉日費千金內外騷動怠於道路不得操事者 -七十萬家 - -Sun Tzŭ said: Raising a host of a hundred thousand men and marching -them great distances entails heavy loss on the people and a drain on -the resources of the State. The daily expenditure will amount to a -thousand ounces of silver. - - Cf. II. §§ 1, 13, 14. - -There will be commotion at home and abroad, and men will drop down -exhausted on the highways. - - 怠於道路, which is omitted by the _Yü Lan_, appears at first sight - to be explained by the words immediately following, so that the - obvious translation would be “(enforced) idleness along the line - of march.” [Cf. _Tao Tê Ching_, ch. 30: 師之所處荆棘生焉 “Where - troops have been quartered, brambles and thorns spring up.”] The - commentators, however, say that 怠 is here equivalent to 疲—a - meaning which is still retained in the phrase 倦怠. Tu Mu refers 怠 - to those who are engaged in conveying provisions to the army. But - this can hardly be said to emerge clearly from Sun Tzŭ’s text. - Chang Yü has the note: “We may be reminded of the saying: ‘On - serious ground, gather in plunder’ [XI. § 13]. Why then should - carriage and transportation cause exhaustion on the highways?—The - answer is, that not victuals alone, but all sorts of munitions of - war have to be conveyed to the army. Besides, the injunction to - ‘forage on the enemy’ only means that when an army is deeply - engaged in hostile territory, scarcity of food must be provided - against. Hence, without being solely dependent on the enemy for - corn, we must forage in order that there may be an uninterrupted - flow of supplies. Then, again, there are places like salt deserts - (磧鹵之地), where provisions being unobtainable, supplies from home - cannot be dispensed with.” - -As many as seven hundred thousand families will be impeded in their -labour. - - Mei Yao-ch‘ên says: 廢於耒耜 “Men will be lacking at the - plough-tail.” The allusion is to 井田 the system of dividing land - into nine parts, as shown in the character 井, each consisting - of a 夫 or 頃 (about 15 acres), the plot in the centre being - cultivated on behalf of the State by the tenants of the other - eight. It was here also, so Tu Mu tells us, that their cottages - were built and a well sunk, to be used by all in common. [See II. - § 12, note.] These groups of eight peasant proprietors were called - 鄰. In time of war, one of the families had to serve in the army, - while the other seven contributed to its support (一家從軍七家奉弓). - Thus, by a levy of 100,000 men (reckoning one able-bodied soldier - to each family) the husbandry of 700,000 families would be affected. - -2. 相守數年以爭一日之勝而愛爵祿百金不知敵之情者不仁之至也 - -Hostile armies may face each other for years, striving for the -victory which is decided in a single day. This being so, to remain -in ignorance of the enemy’s condition simply because one grudges -the outlay of a hundred ounces of silver in honours and emoluments, - - “For spies” is of course the meaning, though it would spoil the - effect of this curiously elaborate exordium if spies were actually - mentioned at this point. - -is the height of inhumanity. - - Sun Tzŭ’s argument is certainly ingenious. He begins by adverting - to the frightful misery and vast expenditure of blood and treasure - which war always brings in its train. Now, unless you are kept - informed of the enemy’s condition, and are ready to strike at the - right moment, a war may drag on for years. The only way to get - this information is to employ spies, and it is impossible to - obtain trustworthy spies unless they are properly paid for their - services. But it is surely false economy to grudge a comparatively - trifling amount for this purpose, when every day that the war - lasts eats up an incalculably greater sum. This grievous burden - falls on the shoulders of the poor, and hence Sun Tzŭ concludes - that to neglect the use of spies is nothing less than a crime - against humanity. - -3. 非人之將也非主之佐也非勝之主也 - -One who acts thus is no leader of men, no present help to his sovereign, - - An inferior reading for 主 is 仁, thus explained by Mei Yao-ch‘ên: - 非以仁佐國者也. - -no master of victory. - - This idea, that the true object of war is peace, has its root in - the national temperament of the Chinese. Even so far back as 597 - B.C., these memorable words were uttered by Prince 莊 Chuang of the - Ch‘u State: 夫文止戈爲武 ... 夫武禁暴戢兵保大定功安民和衆豐財者也 “The - character for ‘prowess’ (武) is made up of 止 ‘to stay’ and 戈 ‘a - spear’ (cessation of hostilities). Military prowess is seen in the - repression of cruelty, the calling in of weapons, the preservation - of the appointment of Heaven, the firm establishment of merit, the - bestowal of happiness on the people, putting harmony between the - princes, the diffusion of wealth.” [_Tso Chuan_, 宣公 XII. 3 _ad - fin_.] - -4. 故明君賢將所以動而勝人成功出於衆者先知也 - -Thus, what enables the wise sovereign and the good general to strike -and conquer, and achieve things beyond the reach of ordinary men, is -_foreknowledge_. - - That is, knowledge of the enemy’s dispositions, and what he means - to do. - -5. 先知者不可取於鬼神不可象於事不可驗於度 - -Now this foreknowledge cannot be elicited from spirits; - - 以禱祀 “by prayers or sacrifices,” says Chang Yü. 鬼 are the - disembodied spirits of men, and 神 supernatural beings or “gods.” - -it cannot be obtained inductively from experience, - - Tu Mu’s note makes the meaning clear: 象, he says, is the same as - 類 reasoning by analogy; 不可以他事比類而求 “[knowledge of the - enemy] cannot be gained by reasoning from other analogous cases.” - -nor by any deductive calculation. - - Li Ch‘üan says: 夫長短闊狹遠近小大卽可驗之於度數人之情僞度不能知也 - “Quantities like length, breadth, distance and magnitude, are - susceptible of exact mathematical determination; human actions - cannot be so calculated.” - -6. 必取於人知敵之情者也 - -Knowledge of the enemy’s dispositions can only be obtained from other -men. - - Mei Yao-ch‘ên has rather an interesting note: 鬼神之情可以筮卜知形氣之 - 物可以象類求天地之理可以度數驗唯敵之情必由間者而後知也 “Knowledge of the - spirit-world is to be obtained by divination; information in - natural science may be sought by inductive reasoning; the laws of - the universe can be verified by mathematical calculation: but the - dispositions of an enemy are ascertainable through spies and spies - alone.” - -7. 故用間有五有鄉間有內間有反間有死間有生間 - -Hence the use of spies, of whom there are five classes: (1) Local -spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) -surviving spies. - -8. 五間俱起莫知其道是謂神紀人君之寳也 - -When these five kinds of spy are all at work, none can discover the -secret system. - - 道 is explained by Tu Mu as 其情泄形露之道 “the way in which facts - leak out and dispositions are revealed.” - -This is called - - 爲 is the reading of the standard text, but the _T‘ung Tien_, _Yü - Lan_ and _T‘u Shu_ all have 謂. - -“divine manipulation of the threads.” - - Capt. Calthrop translates 神紀 “the Mysterious Thread,” but Mei - Yao-ch‘ên’s paraphrase 神妙之綱紀 shows that what is meant is the - _control_ of a number of threads. - -It is the sovereign’s most precious faculty. - - “Cromwell, one of the greatest and most practical of all cavalry - leaders, had officers styled ‘scout masters,’ whose business it - was to collect all possible information regarding the enemy, - through scouts and spies, etc., and much of his success in war was - traceable to the previous knowledge of the enemy’s moves thus - gained.”[184] - -9. 鄉間者因其鄉人而用之 - -Having _local spies_ - - 鄉間 is the emended reading of Chia Lin and the _T‘u Shu_ for the - unintelligible 因間, here and in § 7, of the standard text, which - nevertheless reads 鄉間 in § 22. - -means employing the services of the inhabitants of a district. - - Tu Mu says: “In the enemy’s country, win people over by kind - treatment, and use them as spies.” - -10. 內間者因其官人而用之 - -Having _inward spies_, making use of officials of the enemy. - - 官 includes both civil and military officials. Tu Mu enumerates the - following classes as likely to do good service in this respect: - “Worthy men who have been degraded from office, criminals who have - undergone punishment; also, favourite concubines who are greedy - for gold, men who are aggrieved at being in subordinate positions, - or who have been passed over in the distribution of posts, others - who are anxious that their side should be defeated in order that - they may have a chance of displaying their ability and talents, - fickle turncoats who always want to have a foot in each boat - (飜覆變詐常持兩端之心者). Officials of these several kinds,” he - continues, “should be secretly approached and bound to one’s - interests by means of rich presents. In this way you will be able - to find out the state of affairs in the enemy’s country, ascertain - the plans that are being formed against you, and moreover disturb - the harmony and create a breach between the sovereign and his - ministers.” The necessity for extreme caution, however, in dealing - with “inward spies,” appears from an historical incident related - by Ho Shih: “羅尙 Lo Shang, Governor of 益州 I-chou, sent his - general 隗伯 Wei Po to attack the rebel 李雄 Li Hsiung of 蜀 Shu in - his stronghold at 郫 P‘i. After each side had experienced a number - of victories and defeats, Li Hsiung had recourse to the services - of a certain 朴泰 P‘o-t‘ai, a native of 武都 Wu-tu. He began by - having him whipped until the blood came, and then sent him off to - Lo Shang, whom he was to delude by offering to co-operate with him - from inside the city, and to give a fire signal at the right - moment for making a general assault. Lo Shang, confiding in these - promises, marched out all his best troops, and placed Wei Po and - others at their head with orders to attack at P‘o-t‘ai’s bidding. - Meanwhile, Li Hsiung’s general, 李驤 Li Hsiang, had prepared an - ambuscade on their line of march; and P‘o-t‘ai, having reared - long scaling-ladders against the city walls, now lighted the - beacon-fire. Wei Po’s men raced up on seeing the signal and began - climbing the ladders as fast as they could, while others were - drawn up by ropes lowered from above. More than a hundred of Lo - Shang’s soldiers entered the city in this way, every one of whom - was forthwith beheaded. Li Hsiung then charged with all his - forces, both inside and outside the city, and routed the enemy - completely.” [This happened in 303 A.D. I do not know where Ho - Shih got the story from. It is not given in the biography of Li - Hsiung or that of his father Li 特 T‘ê, _Chin Shu_, ch. 120, 121.] - -11. 反間者因其敵間而用之 - -Having _converted spies_, getting hold of the enemy’s spies and using -them for our own purposes. - - By means of heavy bribes and liberal promises detaching them - from the enemy’s service, and inducing them to carry back false - information as well as to spy in turn on their own countrymen. - Thus Tu Yu: 因厚賂重許反使爲我間也. On the other hand, 蕭世誠 Hsiao - Shih-hsien in defining the 反間 says that we pretend not to - have detected him, but contrive to let him carry away a false - impression of what is going on (敵使人來候我我佯不知而示以虚事). - Several of the commentators accept this as an alternative - definition; but that it is not what Sun Tzŭ meant is conclusively - proved by his subsequent remarks about treating the converted spy - generously (§ 21 _sqq_.). Ho Shih notes three occasions on which - converted spies were used with conspicuous success: 1) by T‘ien - Tan in his defence of Chi-mo (see _supra_, p. 90); 2) by Chao Shê - on his march to O-yü (see p. 57); and by the wily 范雎 Fan Chü - in 260 B.C., when Lien P‘o was conducting a defensive campaign - against Ch‘in. The King of Chao strongly disapproved of Lien P‘o’s - cautious and dilatory methods, which had been unable to avert a - series of minor disasters, and therefore lent a ready ear to the - reports of his spies, who had secretly gone over to the enemy and - were already in Fan Chü’s pay. They said: “The only thing which - causes Ch‘in anxiety is lest 趙括 Chao Kua should be made general. - Lien P‘o they consider an easy opponent, who is sure to be - vanquished in the long run.” Now this Chao Kua was a son of the - famous Chao Shê. From his boyhood, he had been wholly engrossed - in the study of war and military matters, until at last he came - to believe that there was no commander in the whole Empire who - could stand against him. His father was much disquieted by this - overweening conceit, and the flippancy with which he spoke of such - a serious thing as war, and solemnly declared that if ever Kua was - appointed general, he would bring ruin on the armies of Chao. This - was the man who, in spite of earnest protests from his own mother - and the veteran statesman 藺相如 Lin Hsiang-ju, was now sent to - succeed Lien P‘o. Needless to say, he proved no match for the - redoubtable Po Ch‘i and the great military power of Ch‘in. He - fell into a trap by which his army was divided into two and his - communications cut; and after a desperate resistance lasting 46 - days, during which the famished soldiers devoured one another, he - was himself killed by an arrow, and his whole force, amounting, - it is said, to 400,000 men, ruthlessly put to the sword. [See - 歷代紀事年表, ch. 19, ff. 48–50]. - -12. 死間者爲誑事於外令吾間知之而傳於敵 - -Having _doomed spies_, doing certain things openly for purposes of -deception, and allowing our own spies to know of them and report them -to the enemy. - - 傳 is Li Ch‘üan’s conjecture for 待, which is found in the _T‘ung - Tien_ and the _Yü Lan_. The _T‘u Shu_, unsupported by any good - authority, adds 間也 after 敵. In that case, the doomed spies would - be those of the enemy, to whom our own spies had conveyed false - information. But this is unnecessarily complicated. Tu Yu gives - the best exposition of the meaning: “We ostentatiously do things - calculated to deceive our own spies, who must be led to believe - that they have been unwittingly disclosed. Then, when these spies - are captured in the enemy’s lines, they will make an entirely - false report, and the enemy will take measures accordingly, only - to find that we do something quite different. The spies will - thereupon be put to death.” Capt. Calthrop makes a hopeless muddle - of the sentence. As an example of doomed spies, Ho Shih mentions - the prisoners released by Pan Ch‘ao in his campaign against - Yarkand. (See p. 132.) He also refers to 唐儉 T‘ang Chien, who - in 630 A.D. was sent by T‘ai Tsung to lull the Turkish Khan 頡利 - Chieh-li into fancied security, until Li Ching was able to deliver - a crushing blow against him. Chang Yü says that the Turks revenged - themselves by killing T‘ang Chien, but this is a mistake, for we - read in both the Old and the New T‘ang History (ch. 58, fol. 2 and - ch. 89, fol. 8 respectively) that he escaped and lived on until - 656. 酈食其 Li I-chi[185] played a somewhat similar part in 203 - B.C., when sent by the King of Han to open peaceful negotiations - with Ch‘i. He has certainly more claim to be described as a 死間; - for the King of Ch‘i, being subsequently attacked without warning - by Han Hsin, and infuriated by what he considered the treachery of - Li I-chi, ordered the unfortunate envoy to be boiled alive. - -13. 生間者反報也 - -_Surviving spies_, finally, are those who bring back news from the -enemy’s camp. - - This is the ordinary class of spies, properly so called, forming a - regular part of the army. Tu Mu says: 生間者必取內明外愚形劣心壯趫健勁勇 - 閑於鄙事能忍饑寒垢耻者爲之 “Your surviving spy must be a man of - keen intellect, though in outward appearance a fool; of shabby - exterior, but with a will of iron. He must be active, robust, - endowed with physical strength and courage; thoroughly accustomed - to all sorts of dirty work, able to endure hunger and cold, and to - put up with shame and ignominy.” Ho Shih tells the following story - of 達奚武 Ta-hsi Wu of the Sui dynasty: “When he was governor of - Eastern Ch‘in, 神武 Shên-wu of Ch‘i made a hostile movement upon - 沙苑 Sha-yüan. The Emperor T‘ai Tsu [? Kao Tsu] sent Ta-hsi Wu to - spy upon the enemy. He was accompanied by two other men. All three - were on horseback and wore the enemy’s uniform. When it was dark, - they dismounted a few hundred feet away from the enemy’s camp and - stealthily crept up to listen, until they succeeded in catching - the passwords used by the army. Then they got on their horses - again and boldly passed through the camp under the guise of - nightwatchmen (警夜者); and more than once, happening to come - across a soldier who was committing some breach of discipline, - they actually stopped to give the culprit a sound cudgelling! Thus - they managed to return with the fullest possible information about - the enemy’s dispositions, and received warm commendation from the - Emperor, who in consequence of their report was able to inflict a - severe defeat on his adversary.” With the above classification it - is interesting to compare the remarks of Frederick the Great:[186] - “Es giebt vielerley Sorten von Spions: 1. Geringe Leute, welche - sich von diesem Handwerk meliren. 2. Doppelte Spions. 3. Spions - von Consequenz, und endlich 4. Diejenigen, welche man zu diesem - unglücklichen Hankwerk zwinget.” This of course is a bad - cross-division. The first class (“Bürgersleute, Bauern, Priesters, - etc.”) corresponds roughly to Sun Tzŭ’s “local spies,” and the - third to “inward spies.” Of “Doppelte Spions” it is broadly stated - that they are employed “um dem Feinde falsche Nachrichten - aufzubinden.” Thus they would include both converted and doomed - spies. Frederick’s last class of spies does not appear in Sun - Tzŭ’s list, perhaps because the risk in using them is too great. - -14. 故三軍之親莫親於間賞莫厚於間事莫密於間 - -Hence it is that with none in the whole army are more intimate -relations to be maintained than with spies. - - The original text and the _T‘u Shu_ have 事 in place of the first - 親. Tu Mu and Mei Yao-ch‘ên point out that the spy is privileged to - enter even the general’s private sleeping-tent. Capt. Calthrop has - an inaccurate translation: “In connection with the armies, spies - should be treated with the greatest kindness.” - -None should be more liberally rewarded. - - Frederick concludes his chapter on spies with the words: “Zu allem - diesem füge ich noch hinzu, dass man in Bezahlung der Spions - freygebig, ja verschwenderisch seyn muss. Ein Mench, der um eures - Dienstes halber den Strick waget, verdienet dafür belohnet zu - werden.” - -In no other business should greater secrecy be preserved. - - Tu Mu gives a graphic touch: 出口入耳也, that is to say, all - communications with spies should be carried on “mouth-to-ear.” - Capt. Calthrop has: “All matters relating to spies are secret,” - which is distinctly feeble. An inferior reading for 密 is 審. The - following remarks on spies may be quoted from Turenne, who made - perhaps larger use of them than any previous commander: “Spies - are attached to those who give them most, he who pays them ill is - never served. They should never be known to anybody; nor should - they know one another. When they propose anything very material, - secure their persons, or have in your possession their wives - and children as hostages for their fidelity. Never communicate - anything to them but what it is absolutely necessary that they - should know.”[187] - -15. 非聖智不能用間 - -Spies cannot be usefully employed - - This is the _nuance_ of Tu Yu’s paraphrase 不能得間人之用. - -without a certain intuitive sagacity. - - Mei Yao-ch‘ên says: 知其情僞辨其邪正則能用 “In order to use them, one - must know fact from falsehood, and be able to discriminate between - honesty and double-dealing.” Wang Hsi takes 聖 and 智 separately, - defining the former as 通而先識 “intuitive perception” and the - latter as 明於事 “practical intelligence.” Tu Mu strangely refers - these attributes to the spies themselves: 先量間者之性誠實多智然後可用之 - “Before using spies we must assure ourselves as to their integrity - of character and the extent of their experience and skill.” But he - continues: 厚貌深情險於山川非聖人莫能知 “A brazen face and a crafty - disposition are more dangerous than mountains or rivers; it takes - a man of genius to penetrate such.” So that we are left in some - doubt as to his real opinion on the passage. - -16. 非仁義不能使間 - -They cannot be properly managed without benevolence and -straightforwardness. - - Chang Yü says that 仁 means “not grudging them honours and pay;” - 義, “showing no distrust of their honesty.” “When you have - attracted them by substantial offers, you must treat them with - absolute sincerity; then they will work for you with all their - might.” - -17. 非微妙不能得間之實 - -Without subtle ingenuity of mind, one cannot make certain of the truth -of their reports. - - Mei Yao-ch‘ên says: “Be on your guard against the possibility of - spies going over to the service of the enemy.” The _T‘ung Tien_ - and _Yü Lan_ read 密 for 妙. - -18. 微哉微哉無所不用間也 - -Be subtle! be subtle! - - Cf. VI. § 9: 微乎微乎. Capt. Calthrop translates: “Wonderful indeed - is the power of spies.” - -and use your spies for every kind of business. - -19. 間事未發而先聞者間與所告者皆死 - -If a secret piece of news is divulged by a spy before the time is -ripe, he must be put to death together with the man to whom the secret -was told. - - The Chinese here is so concise and elliptical that some expansion - is necessary for the proper understanding of it. 間事 denotes - important information about the enemy obtained from a surviving - spy. The subject of 未發, however, is not this information itself, - but the secret stratagem built up on the strength of it. 聞者 means - “is heard”—by anybody else. Thus, word for word, we get: “If spy - matters are heard before [our plans] are carried out,” etc. Capt. - Calthrop, in translating 間與所告者 “the spy who told the matter, - and the man who repeated the same,” may appeal to the authority of - the commentators; but he surely misses the main point of Sun Tzŭ’s - injunction. For, whereas you kill the spy himself 惡其泄 “as a - punishment for letting out the secret,” the object of killing the - other man is only, as Ch‘ên Hao puts it, 以滅口 “to stop his mouth” - and prevent the news leaking any further. If it had already been - repeated to others, this object would not be gained. Either way, - Sun Tzŭ lays himself open to the charge of inhumanity, though Tu - Mu tries to defend him by saying that the man deserves to be put - to death, for the spy would certainly not have told the secret - unless the other had been at pains to worm it out of him. The - _T‘ung Tien_ and _Yü Lan_ have the reading ... 先聞其間者與, etc., - which, while not affecting the sense, strikes me as being better - than that of the standard text. The _T‘u Shu_ has ... 聞與所告者, - which I suppose would mean: “the man who heard the secret and the - man who told it to him.” - -20. 凡軍之所欲擊城之所欲攻人之所欲殺必先知其守將左右謁者門者舍人之姓名令吾間 -必索知之 - -Whether the object be to crush an army, to storm a city, or to -assassinate an individual, it is always necessary to begin by finding -out the names of the attendants, - - 左右 is a comprehensive term for those who wait on others, servants - and retainers generally. Capt. Calthrop is hardly happy in - rendering it “right-hand men.” - -the aides-de-camp, - - 謁者, literally “visitors,” is equivalent, as Tu Yu says, to - 主告事者 “those whose duty it is to keep the general supplied with - information,” which naturally necessitates frequent interviews - with him. Chang Yü goes too far afield for an explanation in - saying that they are 典賓客之將 “the leaders of mercenary troops.”. - -the door-keepers and sentries - - 閽吏 and 守舍之人. - -of the general in command. - - 守將, according to Chang Yü, is simply 守官任職之將 “a general on - active service.” Capt. Calthrop is wrong, I think, in making 守將 - directly dependent on 姓名 (... “the names of the general in - charge,” etc.). - -Our spies must be commissioned to ascertain these. - - As the first step, no doubt, towards finding out if any of these - important functionaries can be won over by bribery. Capt. Calthrop - blunders badly with: “Then set the spies to watch them.” - -21. 必索敵人之間來間我者因而利之導而舍之故反間可得而用也 - -The enemy’s spies who have come to spy on us must be sought out, - - 必索 is omitted by the _T‘ung Tien_ and _Yü Lan_. Its recurrence is - certainly suspicious, though the sense may seem to gain by it. The - _T‘u Shu_ has this variation: ... 敵間之來間吾者, etc. - -tempted with bribes, led away and comfortably housed. - - 舍 is probably more than merely 居止 or 稽留 “detain.” Cf. § 25 _ad - fin._, where Sun Tzŭ insists that these converted spies shall be - treated well. Chang Yü’s paraphrase is 館舍. - -Thus they will become converted spies and available for our service. - -22. 因是而知之故鄉間內間可得而使也 - -It is through the information brought by the converted spy that we are -able to acquire and employ local and inward spies. - - Tu Yu expands 因是而知之 into 因反敵間而知敵情 “through conversion of - the enemy’s spies we learn the enemy’s condition.” And Chang Yü - says: 因是反間知彼鄉人之貪利者官人之有𨻶者誘而使之 “We must tempt the - converted spy into our service, because it is he that knows which - of the local inhabitants are greedy of gain, and which of the - officials are open to corruption.” In the _T‘ung Tien_, 鄉 has been - altered to 因, doubtless for the sake of uniformity with § 9. - -23. 因是而知之故死間爲誑事可使告敵 - -It is owing to his information, again, that we can cause the doomed -spy to carry false tidings to the enemy. - - “Because the converted spy knows how the enemy can best be - deceived” (Chang Yü). The _T‘ung Tien_ text, followed by the _Yü - Lan_, has here the obviously interpolated sentence 因是可得而攻也. - -24. 因是而知之故生間有使如期 - -Lastly, it is by his information that the surviving spy can be used on -appointed occasions. - - Capt. Calthrop omits this sentence. - -25. 五間之事主必知之知之必在於反間故反間不可不厚也 - -The end and aim of spying in all its five varieties is knowledge of -the enemy; - - I have ventured to differ in this place from those commentators—Tu - Yu and Chang Yü—who understand 主 as 人主, and make 五間之事 the - antecedent of 之 (the others ignoring the point altogether). It - is plausible enough that Sun Tzŭ should require the ruler to be - familiar with the methods of spying (though one would rather - expect 將 “general” in place of 主) But this involves taking 知之 - here in quite a different way from the 知之 immediately following, - as also from those in the previous sentences. 之 there refers - vaguely to the enemy or the enemy’s condition, and in order to - retain the same meaning here, I make 主 a verb, governed by - 五間之事. Cf. XI. § 19, where 主 is used in exactly the same - manner. The sole objection that I can see in the way of this - interpretation is the fact that the 死間, or fourth variety of spy, - does not add to our knowledge of the enemy, but only misinforms - the enemy about us. This would be, however, but a trivial - oversight on Sun Tzŭ’s part, inasmuch as the “doomed spy” is in - the strictest sense not to be reckoned as a spy at all. Capt. - Calthrop, it is hardly necessary to remark, slurs over the whole - difficulty. - -and this knowledge can only be derived, in the first instance, from -the converted spy. - - As explained in §§ 22–24. He not only brings information himself, - but makes it possible to use the other kinds of spy to advantage. - - Hence it is essential that the converted spy be treated with the - utmost liberality. - -26. 昔殷之興也伊摯在夏周之興也呂牙在殷 - -Of old, the rise of the Yin dynasty - - Sun Tzŭ means the 商 Shang dynasty, founded in 1766 B.C. Its name - was changed to Yin by 盤庚 P‘an Kêng in 1401. - -was due to I Chih - - Better known as 伊尹 I Yin, the famous general and statesman who - took part in Ch‘êng T‘ang’s campaign against 桀癸 Chieh Kuei. - -who had served under the Hsia. Likewise, the rise of the Chou dynasty -was due to Lü Ya - - 呂尙 Lü Shang, whose “style” was 子牙, rose to high office - under the tyrant 紂辛 Chou Hsin, whom he afterwards helped to - overthrow. Popularly known as 太公, a title bestowed on him by Wên - Wang, he is said to have composed a treatise on war, erroneously - identified with the 六韜. - -who had served under the Yin. - - There is less precision in the Chinese than I have thought it well to - introduce into my translation, and the commentaries on the passage are - by no means explicit. But, having regard to the context, we can hardly - doubt that Sun Tzŭ is holding up I Chih and Lü Ya as illustrious - examples of the converted spy, or something closely analogous. His - suggestion is, that the Hsia and Yin dynasties were upset owing to the - intimate knowledge of their weaknesses and shortcomings which these - former ministers were able to impart to the other side. Mei Yao-ch‘ên - appears to resent any such aspersion on these historic names: “I Yin - and Lü Ya,” he says, “were not rebels against the Government - (非叛於國也). Hsia could not employ the former, hence Yin employed him. - Yin could not employ the latter, hence Chou employed him. Their great - achievements were all for the good of the people.” Ho Shih is also - indignant: 伊呂聖人之耦豈爲人間哉今孫子引之者言五間之用須上智之人如伊呂之才智者 - 可以用間葢重之之辭耳 “How should two divinely inspired men such as I and - Lü have acted as common spies? Sun Tzŭ’s mention of them simply means - that the proper use of the five classes of spies is a matter which - requires men of the highest mental calibre like I and Lü, whose - wisdom and capacity qualified them for the task. The above words only - emphasise this point.” Ho Shih believes then that the two heroes are - mentioned on account of their supposed skill in the use of spies. But - this is very weak, as it leaves totally unexplained the significant - words 在夏 and 在殷. Capt. Calthrop speaks, rather strangely, of “the - province of Yin ... the country of Hsia ... the State of Chu ... the - people of Shang.” - -27. 故惟明君賢將能以上智爲間者必成大功此兵之要三軍之所恃而動也 - -Hence it is only the enlightened ruler and the wise general who will -use the highest intelligence of the army for purposes of spying, - - Ch‘ên Hao compares § 15: 非聖智不能用間. He points out that 湯武之聖 - 伊呂宜用 “the god-like wisdom of Ch‘êng T‘ang and Wu Wang led them - to employ I Yin and Lü Shang.” The _T‘u Shu_ omits 惟. - -and thereby they achieve great results. - - Tu Mu closes with a note of warning: 夫水所以能濟舟亦有因水而覆沒者間 - 所以能成功亦有憑間而傾敗者 “Just as water, which carries a boat from - bank to bank, may also be the means of sinking it, so reliance on - spies, while productive of great results, is oft-times the cause - of utter destruction.” - -Spies are a most important element in war, because on them depends an -army’s ability to move. - - The antecedent to 此 must be either 間者 or 用間者 understood from - the whole sentence. Chia Lin says that an army without spies is - like a man without ears or eyes. - - - - -CHINESE CONCORDANCE - -[PROPER NAMES ARE INDICATED BY AN ASTERISK] - -Ai 愛 VIII. 12; X. 25, 26; XI. 18, 66; XIII. 2. - -„ 阨 X. 21. - -an 安 II. 20; V. 22; VI. 4; XII. 22. - -Cha 詐 VII. 15. - -ch‘a 察 I. 2; VIII. 14; IX. 39; X. 13, 20; XI. 41. - -chan 戰 _passim_. - -„ 霑 XI. 28. - -chang 障 IX. 21. - -„ 仗 IX. 29. - -ch‘ang 常 VI. 32, 34; X. 18; XI. 29.* - -„ 長 VI. 34. - -„ 嘗 V. 9. - -chao 朝 VII. 28. - -chê 者 _passim_. - -„ 折 V. 13; XI. 63. - -chên 軫 XII. 4.* - -ch‘ên 陳 VII. 32; IX. 25, 27; X. 18. - -„ 塵 IX. 23. - -chêng 爭 III. 7; VII. 3, 5, 6, 7, 9, 10, 22: VIII. 3; XI. 1, 4, 11, 47, -55; XIII. 2. - -chêng 正 V. 3, 5, 10, 11; VII. 32; XI. 35. - -„ 政 III. 3, 14; IV. 16; VII. 23; XI. 32, 56, 63. - -„ 整 XI. 18. - -ch‘êng 成 III. 4; XI. 62; XIII. 4, 27. - -„ 城 II. 2; III. 3, 4, 5, 6; VIII. 3; XI. 7, 55; XIII. 20. - -„ 乘^2 II. 4, 17; XI. 19. - -„ 乘^4 II. 1, 17. - -„ 稱 IV. 17, 18, 19. - -chi 計 I. 3, 12, 15, 16; VI. 22; VII. 4, 22; X. 21; XI. 22. - -„ 及 VI. 10; VII. 6; XI. 15, 19, 68. - -„ 汲 IX. 30. - -„ 急 II. 12. - -„ 己 III. 18; IV. 2; VI. 18; X. 31; XI. 55. - -„ 紀 XIII. 8. - -„ 𦮼 II. 15. - -„ 擊 VI. 15, 30; VII. 29, 32; VIII. 3; IX. 4; X. 7, 15, 19, 27, 28, 29; -XI. 9, 29; XIII. 20. - -chi 亟 IX. 7, 15; XI. 65. - -„ 極 VI. 25; XII. 8. - -„ 集 IX. 32; XI. 16. - -„ 激 V. 12. - -„ 既 III. 16; VII. 25. - -„ 疾 V. 12, 13; VII. 17; IX. 12; XI. 10. - -„ 機 V. 15; XI. 38. - -„ 飢 VI. 4; VII. 31; IX. 29. - -„ 積 IV. 20; VII. 11; XI. 22; XII. 1. - -„ 㦸 II. 14. - -„ 籍 II. 8. - -„ 箕 XII. 4.* - -„ 濟 IX. 4; XI. 30. - -„ 繼 XI. 49. - -ch‘i 其 _passim_. - -„ 期 IX. 27; XI. 38, 66; XIII. 24. - -„ 旗 II. 17; VII. 23, 24, 26, 32; IX. 33. - -„ 器 III. 4. - -„ 漆 II. 1. - -„ 起 II. 4; IX. 22; XII. 3, 4; XIII. 8. - -„ 𨻶 III. 11; IX. 15. - -„ 齊 IX. 43; XI. 16, 32. - -„ 七 II. 13; XIII. 1. - -„ 奇 V. 3, 5, 6, 10, 11. - -„ 谿 IV. 20; X. 25. - -„ 氣 VII. 27, 28, 29; XI. 22. - -chia 家 I. 25; II. 13, 14, 20; XIII. 1. - -„ 甲 II. 1, 14; VII. 7. - -„ 加 V. 4; XI. 54, 55. - -chia 葭 IX. 17. - -chiang 江 V. 6. - -„ 彊 V. 17, 18. - -„ 將^1 XI. 18, 46, 47, 48, 49, 50. - -„ 將^4 I. 4, 9, 11, 13, 15; II. 15, 20; III. 5, 11, 17; VII. 1, 7, 9, -27; VIII. 1, 4, 5, 12, 13, 14; IX. 33; X. 13, 14, 17, 18, 19, 20, 21; -XI. 35, 40, 61; XII. 16, 18, 22; XIII. 3, 4, 20, 27. - -„ 蔣 IX. 17. - -ch‘iang 强 I. 13, 21; II. 18; III. 11; IX. 24; X. 16, 19; XII. 13. - -chiao 交 III. 3; VII. 2, 12; VIII. 2; IX. 8; XI. 1, 5, 12, 28, 48, 52, -54, 55. - -„ 校 I. 3, 12. - -„ 教 IX. 44; X. 18. - -„ 驕 I. 22; X. 26. - -„ 膠 II. 1. - -ch‘iao 巧 II. 5; XI. 62. - -„ 樵 IX. 23. - -chieh 竭 II. 11, 12; V. 6. - -„ 皆 VI. 27; XI. 33; XIII. 19. - -„ 戒 XI. 19, 25. - -„ 潔 VIII. 12. - -„ 節 V. 13, 14, 15. - -„ 解 VIII. 9. - -„ 結 XI. 48. - -ch‘ieh 且 III. 16; XI. 23. - -ch‘ieh 怯 V. 17, 18; VII. 25. - -chien 閒 or 間 VI. 25; XIII. _passim_. - -„ 澗 IX. 15. - -„ 兼 VII. 7. - -„ 姦 IX. 17. - -„ 堅 III. 10. - -„ 賤 IX. 11; XI. 15. - -„ 踐 XI. 67. - -„ 見 I. 26; IV. 8, 10; VII. 23; IX. 31. - -ch‘ien 千 II. 1; IV. 20; V. 23; VI. 6, 19; XI. 61; XIII. 1. - -„ 淺 XI. 42, 44. - -„ 前 VI. 17, 20; IX. 9; XI. 15, 45. - -chih 知 _passim_. - -„ 智 I. 9; II. 4, 15; IV. 12; VIII. 7; XIII. 15, 27. - -„ 之 _passim_. - -„ 之 [=至] VI. 12; XI. 39. - -„ 止 V. 22; XI. 11, 17; XII. 8, 11, 19. - -„ 支 X. 1, 6, 7. - -„ 直 VII. 3, 4, 22. - -„ 制 I. 7, 10, 17; VI. 27, 31; X. 21. - -„ 志 XI. 46. - -„ 摯 XIII. 26.* - -„ 鷙 V. 13. - -„ 治 V. 1, 17, 18; VII. 29, 30, 31, 32; VIII. 6; X. 26; XI. 35. - -„ 至 III. 16; V. 12, 13; VI. 3, 9, 25; VII. 4, 8, 9, 10; IX. 14, 37; X. -13, 20; XI. 6, 26, 29; XIII. 2. - -chih 致 VI. 2; XII. 18. - -ch‘ih 馳 II. 1. - -„ 斥 IX. 7, 8. - -chin 近 I. 8, 19; II. 11; VI. 20; VII. 31; IX. 15, 16, 18; X. 21. - -„ 進 III. 13; VI. 10; VII. 25; IX. 19, 24, 28, 31, 40; X. 24; XI. 49. - -„ 盡 II. 7; XI. 23. - -„ 金 II. 1; VII. 23, 24; XIII. 1, 2. - -„ 謹 IX. 17, 39; XL 22, 48. - -„ 禁 XI. 26. - -„ 襟 XI. 28. - -ch‘in 親 I. 23; IX. 42; XI. 25; XIII. 14. - -„ 擒 III. 10; VII. 7; IX. 41. - -„ 侵 VII. 18. - -„ 靜 V. 22; VI. 23; VII. 30; IX. 18; XI. 35; XII. 7. - -„ 旌 II. 17: VII. 23, 24, 26; IX. 33. - -„ 井 IX. 15, 17. - -„ 勁 VII. 8. - -„ 經 I. 3. - -„ 精 IX. 37. - -„ 警 XII. 22. - -„ 境 XI. 43. - -ch‘ing 情 I. 3, 12; XI. 19, 41, 51; XIII. 2, 6. - -„ 請 IX. 26. - -ch‘ing 輕 IX. 25; XI. 1, 3, 11, 44, 46. - -chio 角 VI. 24. - -„ 爵 XIII. 2. - -chiu 九 IV. 7; VIII. 4, 5, 6; XI. 41. - -„ 久 II. 2, 3, 5, 6, 19; III. 6; IX. 39; XII. 11. - -„ 救 VI. 11, 20; XI. 15, 30. - -ch‘iu 求 IV. 15; V. 21; X. 24; XI. 25. - -„ 丘 II. 12, 14. - -„ 邱 VII. 33; IX. 13. - -„ 秋 IV. 10. - -chiung 窘 IX. 36. - -ch‘iung 窮 V. 6, 10, 11; VI. 28; VII. 36; IX. 34; X. 30. - -cho 拙 II. 5. - -chou 晝 VII. 26, 28; XII. 11. - -„ 舟 XI. 30, 39. - -„ 周 III. 11: XIII. 26.* - -„ 胄 II. 14. - -chu 主 I. 10, 13; II. 20; X. 23, 24; XI. 19, 20; XII. 16, 18; XIII. 3, -25. - -„ 諸 II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 28,* 38, 52. - -„ 著 IX. 45. - -„ 助 IX. 13; X. 21. - -„ 誅 XI. 64. - -„ 屬 XI. 6, 46. - -ch‘u 處^3 VI. 1, 24, 30; VII. 7; IX. 1, 2, 6, 8, 9, 12, 13: XI. 68. - -ch‘u 處^4 IX. 17. - -„ 出 I. 24; V. 6; VI. 5; IX. 25; X. 5, 6, 7; XIII. 1, 4. - -chuan 專 VI. 13, 14; VII. 25; XI. 20, 42. - -„ 轉 V. 22, 23. - -ch‘uan 傳 I. 25; XIII. 12. - -chui 追 VI. 10. - -„ 隊 XII. I. - -chun 諄 IX. 35. - -„ 衆 _passim_. - -„ 重 VII. 6, 11; IX. 33; XI. 1, 7, 13, 44, 49. - -„ 鍾 II. 15. - -„ 終 V. 6. - -„ 中 II. 13; IX. 8; XI. 29. - -ch‘ung 衝 VI. 10. - -chü 居 IX. 20, 25; X. 3, 8, 9, 10, 11; XI. 37. - -„ 舉 II. 1; IV. 10; VII. 6; X. 30; XI. 63. - -„ 聚 VII. 2; VIII. 1; XI. 40, 54. - -„ 車 II. 1, 14, 17; IX. 23, 25. - -„ 具 III. 4; XII. 2. - -„ 俱 X. 25; XI. 29; XIII. 8. - -„ 沮 VII. 13; XI. 8, 52. - -„ 拒 XI. 68. - -„ 距 III. 4. - -„ 拘 XI. 24. - -„ 懼 XI. 24. - -ch‘ü 去 I. 15; II. 13, 14; IX. 7, 15, 39; X. 7, 11; XI. 26, 38, 43. - -ch‘ü 取 I. 20; II. 9, 16; V. 19; VI. 7, 33; IX. 40, 43; XII. 15; XIII. -5, 6. - -„ 屈 II. 2, 4, 13; III. 2, 6; VIII. 10; XI. 41. - -„ 趨 VI. 1, 5, 29, 30; VII. 7: VIII. 10; XI. 47. - -„ 驅 IX. 24; XI. 39. - -„ 衢 VIII. 2; XI. 1, 6, 12, 43, 48. - -„ 曲 I. 10. - -chüan 卷 VII. 7. - -„ 倦 IX. 33. - -ch‘üan 全 III. 1, 7; IV. 7; X. 31; XII. 22. - -„ 權 I. 17; III. 15; VII. 21; XI. 55. - -chüeh 絶 VIII. 2; IX. 1, 3, 4, 7, 15; XI. 22, 43; XII. 14. - -„ 決 IV. 20; XI. 67. - -„ 蹶 VII. 9. - -ch‘üeh 闕 VII. 36; XI. 50. - -chün 君 III. 12, 17; VII. 1; VIII. 1, 3; XII. 22; XIII. 4, 8, 27. - -„ 軍 _passim_. - -„ 均 X. 12, 15. - -ch‘ün 羣 XI. 39. - -Êrh 二 I. 4; II. 15; IV. 17; VII. 10; XII. 1. - -êrh 耳 IV. 10; VII. 24, 26; XI. 36. - -„ 兒 X. 25. - -„ 而 _passim_. - -Fa 法 I. 4, 10, 13; II. 1; III. 1, 4, 7, 8; IV. 16, 17; VII. 1, 8, 9, -22, 25, 33, 37; VIII. 1, 11; XI. 1, 56. - -Fa 發 V. 15; VII. 4; XI. 28, 38; XII. 3, 6, 7, 9, 10; XIII. 19. - -„ 罰 I. 13; IX. 36, 42. - -„ 伐 III. 3; XI. 54. - -fan 反 XIII. 7, 11, 13, 21, 25. - -„ 返 IX. 34; X. 4, 5. - -„ 凡 _passim_. - -„ 犯 XI. 56, 57. - -„ 煩 VIII. 12. - -fang 方 V. 22; XI. 31. - -„ 防 IX. 13. - -fei 費 II. 1, 13, 14; XII. 15; XIII. 1. - -„ 非 III. 2, 6; IV. 8, 9; IX. 40; X. 14; XI. 27, 53; XII. 17; XIII. 3, -15, 16, 17. - -fên 分 III. 5, 8; V. 1; VI. 13, 14; VII. 10, 16, 20. - -„ 忿 III. 5; VIII. 12. - -„ 紛 V. 16. - -„ 焚 XI. 39. - -„ 轒 III. 4. - -fêng 風 VII. 17; XI. 30; XII. 4, 10, 11. - -„ 奉 II. 1; XIII. 1. - -„ 鋒 X. 19. - -fou 缻 IX. 34. - -„ 覆 IX. 22. - -fu 符 XI. 63. - -„ 附 III. 5; IX. 5, 42. - -„ 夫 _passim_. - -„ 扶 XI. 15. - -„ 復 V. 6; VI. 28; XII. 20, 21. - -„ 覆 VIII. 14; IX. 17. - -„ 伏 IX. 17, 22. - -„ 負 I. 14, 26; III. 18. - -„ 服 IX. 42, 44; X. 17. - -„ 釜 XI. 39. - -„ 赴 X. 25. - -„ 輔 III. 11. - -Hai 害 II. 7; VI. 3; VIII. 7, 9, 10; XI. 57, 59. - -han 寒 I. 7. - -hao 亳 IV. 10. - -hêng 橫 X. 18. - -ho 合 V. 5; VII. 2, 16; VIII. 1, 2; IX. 39; X. 19, 24; XI. 12, 16, 17, -54; XII. 19. - -„ 闔 XI. 65. - -„ 何 XI. 18. - -„ 河 V. 6. - -„ 和 VII. 2; IX. 26. - -hou 厚 X. 26; XIII. 14, 25. - -„ 侯 II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 52. - -„ 後 _passim_. - -hsi 昔 IV. 1; XIII. 26. - -„ 喜 IX. 11; XII. 20. - -„ 奚 VI. 21. - -„ 翕 IX. 35. - -„ 息 IX. 38. - -„ 攜 XI. 34. - -hsia 下 III. 3, 7, 17; IV. 7, 9; VI. 29; IX. 11; XI. 6, 15, 55; XII. 10. - -„ 夏 XIII. 26.* - -hsia 狹 I. 8. - -hsiang 相^1 V. 11; VII. 23; IX. 39, 45; XI. 15, 30; XIII. 2. - -„ 相^4 IX. 1. - -„ 鄉 VII. 14, 20; XI. 52; XIII. 7, 9, 22. - -„ 向 VII. 33; XI. 61. - -„ 象 VI. 29; XIII. 5. - -„ 祥 XI. 26. - -„ 詳 XI. 60. - -hsiao 小 III. 10; IX. 17. - -hsieh 械 III. 4. - -„ 駭 IX. 22. - -„ 謝 IX. 38. - -hsien 先 _passim_. - -„ 險 I. 8; V. 14; VII. 13; IX. 17, 18; X. 1, 10, 21; XI. 8, 40, 52. - -„ 陷 IX. 15; X. 14, 16; XI. 24, 58, 59. - -hsien 賢 XIII. 4, 27. - -hsin 信 I. 9; IX. 45; XI. 25. - -„ 心 VII. 27, 30. - -hsing 行 I. 13; V. 22; VI. 6, 29, 34; VII. 7, 13; IX. 42, 44; XI. 8, 13, -52; XII. 2. - -„ 形 _passim_. - -„ 興 XII. 18: XIII. 1, 26. - -„ 性 V. 22. - -hsing 姓 II. 10, 11, 13; XIII. 1, 20. - -hsiu 修 III. 4; IV. 6; XI. 25; XII. 15, 16. - -„ 休 IX. 38. - -hsiung 凶 XII. 15. - -hsü 虛 II. 13; V. 4; VI. 10; IX. 32. - -„ 徐 VII. 17; IX. 35. - -„ 宿 XII. 4. - -hsüan 懸 VII. 21; IX. 34; XI. 56. - -„ 選 X. 19. - -hsün 循 V. 11. - -hu 乎 I. 26; VI. 9; XI. 30. - -„ 呼 IX. 32. - -„ 戶 XI. 68. - -hua 化 VI. 33. - -„ 畫 VI. 12. - -„ 譁 VII. 30. - -huan 患 III. 12; VII. 3; VIII. 9. - -„ 環 V. 11. - -huang 黃 IX. 10.* - -„ 潢 IX. 17. - -hui 毀 III. 6; V. 13. - -„ 隳 XI. 55. - -„ 會 VI. 19. - -hun 渾 V. 16. - -huo 貨 II. 4, 16; XI. 27. - -„ 火 VII. 18, 26; XII. _passim_. - -„ 惑 III. 14, 16. - -„ 活 XI. 50. - -I 一 _passim_. - -„ 已 II. 17; III. 4; IV. 13; IX. 40, 42; XI. 24, 34, 51. - -I 易 I. 8; IV. 11; IX. 9, 20, 41; XI. 37. - -„ 意 I. 5, 24; VI. 5; XI. 60. - -„ 益 II. 18; VI. 21; IX. 24, 40. - -„ 鎰 IV. 19. - -„ 疑 III. 15, 16; IX. 21; XI. 26. - -„ 佚 I. 23; VI. 1, 4; VII. 31. - -„ 役 II. 8, 12; VIII. 10. - -„ 亦 VI. 21; XI. 4. - -„ 俅 IX. 1, 8. - -„ 倚 IX. 29. - -„ 伊 XIII. 26.* - -„ 邑 XI. 7. - -„ 頤 XI. 28. - -„ 夷 XI. 63. - -„ 義 XIII. 16. - -„ 蟻 III. 5. - -„ 翼 XII. 4.* - -„ 蘙 IX. 17. - -„ 以 _passim_. - -„ 矣 _passim_. - -Jan 然 II. 1; XI. 29, 30, 58, 59. - -jao 擾 IX. 33. - -„ 饒 XI. 21. - -jên 人 _passim_. - -„ 仁 I. 9; XIII. 2, 16. - -„ 任 III. 15; V. 21, 22; X. 13, 20. - -„ 仞 IV. 20; V. 23. - -jih 日 II. 1; IV. 10; V. 6; VI. 19, 20, 34; VII. 7; XI. 28, 63; XII. 3, -4; XIII. 1, 2. - -jo 若 III. 9; IV. 19, 20; IX. 8; X. 5, 9, 11; XI. 18, 32, 34, 39, 56. - -„ 弱 III. 11; V. 17, 18; X. 16, 18, 19. - -jou 肉 IX. 34. - -„ 柔 XI. 33. - -ju 辱 VIII. 12. - -„ 入 IX. 35; XI. _passim_. - -„ 如 V. _passim_; VII. 17, 18, 19; X. 25, 26; XI. 29, 30, 38, 68; XIII. -24. - -jui 鋭 II. 2, 4; VII. 28, 29, 34; IX. 23. - -K‘ai 開 XI. 65, 68. - -kan 敢 XI. 18, 30. - -„ 秆 II. 15. - -kang 剛 XI. 33. - -kao 高 VI. 11, 29; VII. 33; IX. 2, 6, 9, 11, 23: X. 3, 10; XI. 38. - -„ 告 XI. 57; XIII. 19, 23. - -kêng 更 II. 17. - -ko 革 II. 1; XI. 37. - -k‘o 渴 IX. 30. - -„ 客 II. 1; IX. 4, 5; XI. 20, 42. - -„ 克 XI. 20. - -„ 可 _passim_. - -kou 溝 VI. 11. - -k‘ou 宼 VII. 36; IX. 34. - -ku 古 IV. 11; XI. 15. - -„ 固 VI. 7; XI. 24, 45, 48. - -„ 故 _passim_. - -„ 谷 IX. 1. - -„ 鼓 VII. 23, 24, 26. - -k‘u 庫 XII. 1. - -kua 寡 III. 17; V. 1, 2; VI. 14, 15, 16, 17, 18; XI. 9, 15. - -„ 挂 X. 1, 4, 5. - -kuai 乖 VI. 12. - -kuan 官 I. 10; XIII. 10. - -„ 關 XI. 63. - -„ 觀 I. 26; V. 8. - -kuang 廣 I. 8; IX. 23. - -k‘uang 況 I. 26; VI. 20. - -„ 誑 XIII. 12, 23. - -kuei 歸 VII. 28, 29, 35; XI. 9. - -„ 鬼 XIII. 5. - -„ 貴 II. 11, 19; IX. 11; XI. 15. - -„ 劌 XI. 28.* - -„ 詭 I. 18. - -k‘uei 窺 VI. 25. - -„ 饋 II. 1. - -k‘un 困 IX. 36. - -kung 公 II. 14; XIII. 1. - -„ 功 IV. 12; XIII. 4, 27. - -„ 攻 _passim_. - -„ 共 VI. 14. - -k‘ung 恐 IX. 32. - -kuo 國 I. 1; II. 3, 6, 9, 10, 20; III. 1, 6, 11; X. 24; XI. 43, 54, 55; -XII. 21, 22. - -„ 過 IV. 8; V. 7, 8, 9, 10; VIII. 13; X. 14; XI. 51. - -„ 彍 V. 15. - -k‘uo 廓 VII. 20. - -Lai 來 VIII. 11; IX. 4, 21, 23, 38; X. 2; XI. 5, 18, 39; XIII. 21. - -lang 廊 XI. 64. - -lao 勞 I. 23; VI. 1, 4, 6; VII. 31; IX. 31; XI. 22. - -„ 牢 IX. 15. - -lei 壘 VI. 11. - -„ 雷 IV. 10; VII. 19. - -li 吏 IX. 33; X. 16, 17, 18. - -„ 里 II. 1; VI. 6, 19, 20; VII. 7, 9, 10; XI. 61; XIII. 1. - -„ 理 VI. 23; XI. 33, 41. - -„ 力 II. 2, 4, 13; IV. 10; VII. 31; IX. 40; XI. 22, 23; XII. 8. - -„ 立 IV. 14; VII. 15; IX. 29. - -„ 離 I. 23; XI. 16. - -„ 厲 XI. 64. - -„ 利 _passim_. - -liang 量 IV. 17, 18. - -„ 糧 II. 1, 8, 9; VII. 11; X. 3. - -„ 良 XII. 16, 22. - -liao 料 IX. 40; X. 19, 21. - -lien 廉 VIII. 12. - -„ 練 I. 13. - -lin 林 VII. 13, 17; IX. 17; XI. 8, 52. - -ling 令 I. 5, 13; IX. 4, 43, 44, 45; X. 7, 26; XI. 25, 28, 56; XIII. 12, -20. - -„ 陵 VII. 33; IX. 13. - -liu 六 II. 14; X. 13, 14, 20. - -„ 留 I. 15; VIII. 2; IX. 7; XII. 15. - -„ 流 VI. 31; IX. 6. - -lo 羅 IX. 15. - -lu 虜 VIII. 12. - -„ 櫓 II. 14; III. 4. - -„ 路 XIII. 1. - -„ 陸 IX. 9. - -„ 祿 XIII. 2. - -luan 亂 I. 20; III. 16; V. 16, 17, 18; VII. 30; IX. 33; X. 14, 18, 26. - -„ 卵 V. 4. - -lun 輪 XI. 31. - -lung 隆 IX. 2. - -lü 慮 VIII. 7; IX. 41; XI. 37; XII. 16. - -„ 呂 XIII. 26.* - -„ 旅 III. 1. - -„ 屢 IX. 36. - -lüeh 掠 VII. 18, 20; XI. 13, 21. - -Ma 馬 II. 14; IX. 34; XI. 31. - -mai 賣 II. 11. - -„ 埋 XI. 31. - -mei 每 III. 18. - -mên 門 XIII. 20. - -mi 縻 III. 13. - -„ 迷 X. 30. - -„ 密 XIII. 14. - -miao 廟 I. 26; XI. 64. - -„ 妙 XII. 17. - -min 民 I. 5, 6; II. 20; IV. 20; VII. 24, 25, 26; VIII. 12: IX. 44; X. 24. - -ming 命 II. 20; VI. 9; VII. 1; VIII. 1, 3; XI. 27; XII. 15. - -„ 名 IV. 12; V. 2; X. 24; XIII. 20. - -ming 明 I. 13; IV. 10; X. 18; XII. 13, 16, 22: XIII. 4, 27. - -mo 沫 IX. 14. - -„ 墨 XI. 67. - -„ 莫 I. 11; VI. 27; VII. 3; XI. 39; XIII. 8, 14. - -mou 謀 III. 3, 7; VI. 25; VII. 12; VIII. 2; IX. 26: XI. 14, 22, 37, 52. - -mu 目 IV. 10: VII. 24, 26; XI. 36. - -„ 木 V. 22. - -„ 暮 VII. 28. - -Nai 乃 I. 16; X. 31. - -nan 難 III. 16; VII. 3, 19; IX. 42; X. 4, 5, 12; XI. 8. - -nao 撓 I. 22. - -nei 內 II. 1, 13; IX. 4; XII. 6, 9; XIII. 1, 7, 10, 22. - -nêng 能 _passim_. - -ni 餌 VII. 35. - -„ 逆 VII. 33. - -niao 鳥 V. 13; IX. 22, 32. - -nien 年 XIII. 2. - -niu 牛 II. 14. - -nu 怒 I. 22; II. 16; IX. 33, 39; X. 17; XII. 18, 20. - -„ 弩 II. 14; V. 15. - -nü 女 XI. 68. - -O 遏 VII. 35. - -Pa 拔 III. 5, 6; XI. 55. - -„ 霸 XI. 53, 54. - -pai 敗 I. 15; IV. 13, 14, 15, 16, 19; V. 3, 16; VI. 21; X. 20, 22; XI. -59. - -pan 半 VII. 9; IX. 4, 28; X. 7, 27, 28, 29. - -p‘ang 旁 IX. 17. - -pao 保 IV. 7, 16; X. 24. - -„ 寳 X. 24; XIII. 8. - -„ 報 XIII. 13. - -„ 暴 II. 3; IX. 37. - -„ 飽 VI. 4; VII. 31. - -pei 倍 III. 8; VII. 7. - -„ 北 VII. 34; X. 14, 19; XI. 23. - -„ 背 VII. 33; IX. 8, 9, 13, 16; XI. 7, 45. - -„ 卑 I. 22; IX. 23, 24. - -„ 備 I. 21, 24; VI. 16, 17, 18; IX. 24; X. 5. - -pên 奔 IX. 27. - -p‘êng 崩 X. 14, 17. - -pi 壁 XII. 4.* - -„ 避 I. 21; III. 9; VI. 29; VII. 29; X. 24. - -„ 弊 II. 4. - -„ 蔽 II. 14. - -„ 必 _passim_. - -„ 彼 III. 18; X. 2, 6, 31; XI. 4, 5, 9. - -p‘i 譬 X. 26; XI. 29. - -„ 圮 VIII. 2; XI. 1, 8, 13, 49. - -„ 罷 II. 14; VII. 8. - -p‘iao 漂 V. 12. - -pien 變 V. 7, 8, 9, 10; VI. 33; VII. 16, 26, 32; VIII. 4, 5, 6; XI. 41; -XII. 5, 12. - -pin 賓 II. 1. - -p‘in 貧 II. 10. - -ping 并 XI. 61. - -„ 併 IX. 40; XI. 22. - -„ 兵 _passim_. - -p‘ing 平 IX. 9. - -po 百 II. 10, 11, 13; III. 2, 18; VII. 7; IX. 12; XIII. 1. 2. - -„ 迫 VII. 36. - -p‘o 破 II. 14; III. 1; XI. 39. - -pu 不 _passim_. - -Sai 塞 XI. 50. - -san 三 I. 4; II. 8; III. _passim_; IV. 17; V. 2; VII. 7, 10, 27; XI. 6, -21, 40, 56; XII. 1; XIII. 14, 27. - -„ 散 IX. 23; XI. 1, 2, 11, 42, 46. - -sao 燥 XII. 4. - -„ 騷 XIII. 1. - -sê 色 V. 8. - -sha 殺 II. 16; III. 5; VIII. 12, 14; XI. 6; XIII. 20. - -shan 山 V. 23; VII. 13, 18; IX. 1, 2; XI. 8, 29, 52. - -„ 善 _passim_. - -shang 上 I. 5; III. 1, 3, 17; IV. 7; VII. 9; IX. 6, 14; X. 21; XI. 15, -64; XII. 10; XIII. 27. - -„ 賞 I. 13; II. 17; IX. 36; XI. 56; XIII. 14. - -shao 少 I. 26; III. 9; IX. 23; X. 19. - -shê 舍 VII. 2; VIII. 2; IX. 34; XIII. 20, 21. - -„ 虵 XI. 29. - -„ 涉 IX. 14. - -shên 深 VI. 11, 25; X. 25; XI. _passim_. - -„ 信 VIII. 8; XI. 55. [See under _hsin_.] - -„ 伸 XI. 41. - -„ 神 VI. 9, 33; XIII. 5, 8. - -„ 甚 XI. 24. - -„ 愼 XII. 22. - -shêng 勝 _passim_. - -„ 生 I. 2, 6, 8; IV. 18; V. 6, 11, 17; VI. 23, 34; VIII. 12; IX. 2, 6, 9, -12, 17; XI. 58; XII. 21; XIII. 7, 13, 24. - -„ 聲 V. 7; VI. 9. - -„ 聖 XIII. 15. - -shih 是 _passim_. - -„ 矢 II. 14. - -„ 失 IV. 14; VI. 22; IX. 35. - -„ 石 II. 15; V. 12, 22, 23. - -„ 始 V. 6; XI. 68. - -„ 示 I. 19; XI. 50. - -„ 施 XI. 56. - -„ 弛 X. 14, 16. - -„ 時 I. 7; V. 6; VI. 34; XII. 3, 4, 9. - -„ 識 III. 17; XI. 37. - -„ 埶 V. _passim_. - -„ 勢 I. 16, 17; VI. 32; X. 12, 15. - -shih 十 II. 1, 13, 14, 15, 17; III. 8; VI. 14, 20; VII. 8, 9, 10; X. 15; -XIII. 1. - -„ 士 I. 13; III. 5, 14, 15; XI. 23, 24, 27, 28, 36. - -„ 實 I. 21; V. 4; VI. 30; IX. 12; XIII. 17. - -„ 使 IV. 3; V. 3; VI. 3, 18, 22; X. 26; XI. _passim_; XIII. 16, 22, 23, -24. - -„ 事 I. 1; III. 14; XI, XIII. _passim_. - -„ 恃 VIII. 11; IX. 18; XI. 15, 31; XIII. 27. - -„ 師 II. 1, 3, 10, 11; VII. 36; XI. 43; XII. 18; XIII. 1. - -„ 視 VII. 23; IX. 2, 6; X. 25. - -„ 食 II. 9, 15; VII. 11, 35; IX. 34; XI. 21, 49. - -shou 受 V. 3; VII. 1; VIII. 1, 3. - -„ 守 IV. 5, 6, 7; VI. 7, 8, 12; XI. 48; XII. 12; XIII. 2, 20. - -„ 手 XI. 30, 34. - -„ 獸 IX. 22. - -„ 首 XI. 29. - -„ 壽 XI. 27. - -shu 數 IV. 17, 18; V. 1, 18; VI. 20; IX. 36; XII. 12; XIII. 2. - -„ 樹 IX. 8, 21. - -„ 孰 I. 13; V. 11. - -„ 銖 IV. 19. - -„ 輸 II. 10. - -„ 暑 I. 7. - -„ 術 VIII. 6. - -shuai 率 XI. 29, 30. - -„ 帥 XI. 38. - -shui 水 IV. 20; V. 12; VI. 29, 31, 32; IX. 3, 4, 5, 6, 8, 14; XII. 13, -14. - -shun 楯 II. 14. - -„ 順 XI. 60. - -so 所 _passim_. - -„ 索 I. 3, 12; IX. 17; XIII. 20, 21. - -ssŭ 死 I. 2, 6, 8; V. 6; VI. 23, 34; VIII. 2, 12; IX. 9, 10; X. 25; XI. -_passim_; XII. 21; XIII. 7, 12, 19, 23. - -„ 四 I. 4; IV. 17; V. 6; VI. 34; XI. 43, 53; XII. 1, 4. - -„ 駟 II. 1. - -„ 司 II. 20; VI. 9. - -„ 私 XI. 55. - -su 速 II. 5; VI. 10; VIII. 12; XI. 19. - -„ 素 IX. 44, 45; XII. 2. - -„ 粟 IX. 34. - -suan 算 I. 26. - -sui 雖 II. 4; VI. 11, 21, 22; VIII. 5, 6; X. 7. - -„ 隨 XI. 67. - -sun 孫 _passim_. - -Ta 大 I. 1; II. 14; III. 10; X. 17; XI. 54; XIII. 27. - -„ 達 IX. 23; XI. 43. - -tai 待 III. 17; IV. 1; V. 20; VI. 1; VII. 30, 31; VIII. 11; IX. 14; X. 8, -10; XI. 18; XII. 7, 9. - -tai 殆 III. 18; X. 31. - -„ 怠 XIII. 1. - -„ 帶 II. 1. - -tan 殫 II. 4, 13. - -tang 當 II. 15; XI. 30. - -t‘ang 堂 VII. 32. - -tao 道 I. _passim_; III. 17; IV. 16; VII. 7; X. _passim_; XI. 8, 19, 20, -32, 42; XII. 22; XIII. 1, 8. - -„ 導 VII. 14; XI. 52; XIII. 21. - -t‘ao 逃 III. 9. - -tê 得 _passim_. - -t‘ê 忒 IV. 13. - -têng 登 IX. 2; XI. 38. - -ti 地 I. 2, 4, 8, 13; IV. 7, 14, 18; V. 6; VI. _passim_; VII. 14, 20; -VIII. 2, 3, 5; IX. 13, 15; X. 1, 13, 21, 29, 31; XI. _passim_. - -„ 敵 II. 9, 15, 16, 18; III. 9, 10; IV. 1, 2, 3, 14; V. 3, 19; VI, IX, X, -XI, XIII. passim. - -„ 帝 IX. 10. - -„ 隄 IX. 13. - -t‘i 梯 XI. 38. - -„ 涕 XI. 28. - -t‘iao 挑 IX. 19; X. 12. - -„ 條 IX. 23. - -t‘ien 天 I. 4, 7, 13; III. 7; IV. 7, 9; V. 6; IX. 15; X. 14, 31; XI. 6, -55; XII. 4. - -ting 定 IX. 14. - -t‘ing 聽 I. 15, 16; V. 7; XI. 18. - -„ 霆 IV. 10; VII. 19. - -to 度 IV. 18; VI. 21; XIII. 5. - -„ 惰 VII. 28, 29. - -„ 奪 VII. 27; XI. 18; XII. 14. - -„ 多 I. 26; IV. 10; VI. 16, 21; VII. 26; IX. 21, 40; XI. 7. - -t‘o 脫 XI. 68. - -tou 鬥 V. 2, 16; VI. 22; XI. 24, 51. - -t‘ou 投 V. 4; XI. 23, 28, 40, 58. - -tsa 雜 II. 17; VIII. 7, 8, 9. - -tsai 在 _passim_. - -„ 災 III. 5; VIII. 13; X. 14; XI. 26. - -„ 哉 VI. 21; XIII. 18. - -„ 再 II. 8. - -„ 載 II. 8. - -ts‘ai 財 II. 11, 12, 13; XI. 27. - -„ 材 II. 1. - -„ 採 IX. 23. - -ts‘ang 藏 IV. 7; IX. 17. - -tsao 早 XII. 6. - -ts‘ao 草 IX. 8, 21. - -„ 操 XIII. 1. - -tsê 則 _passim_. - -„ 擇 V. 21. - -„ 澤 VII. 13; IX. 7, 8; XI. 8, 52. - -„ 責 V. 21. - -ts‘ê 側 IX. 25. - -„ 測 XI. 22. - -ts‘ê 策 VI. 22. - -tso 左 VI. 17, 20; XI. 30; XIII. 20. - -„ 佐 I. 16; XII. 13; XIII. 3. - -„ 作 VI. 23. - -„ 坐 XI. 28. - -ts‘o 挫 II. 2, 4. - -„ 措 IV. 13. - -„ 錯 VI. 26. - -tsou 走 IX. 27; X. 14, 15. - -tsu 卒 I. 13; II. 17; III. 1; V. 20; VII. 34; IX. 42; X. 16, 18, 25, 27, -28, 29; XI. 16, 28, 36. - -„ 足 II. 3, 9; IV. 6; VI. 24; IX. 40; XI. 21, 31. - -„ 阻 VII. 13; IX. 17; XI. 8, 52. - -tsui 罪 X. 24. - -ts‘un 存 I. 2; XI. 10, 58; XII. 21. - -tsung 縱 X. 18. - -ts‘ung 從 V. 19; VII. 34; X. 9, 11; XI. 9, 51; XII. 8. - -„ 聰 IV. 10. - -tu 睹 II. 5. - -„ 獨 VII. 25. - -t‘u 徒 IX. 23. - -„ 兎 XI. 68. - -„ 途 VII. 4; XI. 37. - -„ 塗 VIII. 3; XI. 49. - -tuan 短 V. 14; VI. 34. - -„ 端 V. 11. - -„ 碫 V. 4. - -tui 懟 X. 17. - -t‘ui 退 III. 13; VI. 10; VII. 25; IX. 24, 28; X. 24. - -tun 沌 V. 16. - -„ 鈍 II. 2, 4. - -„ 頓 III. 7. - -tung 動 IV. 7; V. 19, 20, 22; VI. 4, 23; VII. 15, 18, 19, 21; IX. 21, 33; -X. 30; XI. 17; XII. 17, 19; XIII. 1, 4, 27. - -t‘ung 通 VIII. 4, 5; X. 1, 2, 3; XI. 63. - -„ 同 I. 5; III. 14, 15, 17; XI. 30. - -tzŭ 子 I. 1; X. 25, 26; _et al_. - -„ 自 IV. 7; VI. 3; X. 17; XI. 2. - -„ 輜 VII. 6, 11; XII. 1. - -tz‘ŭ 此 _passim_. - -Wai 外 I. 16; II. 1; XII. 6, 9; XIII. 1, 12. - -wan 萬 II. 1; XIII. 1. - -wang 往 IX. 23; X. 2, 4; XI. 5, 23, 24, 28, 39, 45. - -„ 亡 I. 2; VII. 11; XI. 10, 58; XII. 21. - -„ 王 XI. 53, 54. - -wei 爲 _passim_. - -„ 謂 II. 18; III. 13, 16; IV. 11; VI. 33; IX. 12. 43; XI. 15, 40, 62; -XIII. 8. - -„ 畏 I. 6; IX. 37. - -„ 危 I. 6; II. 20; V. 22; VII. 5; VIII. 12, 14; XII. 17. - -„ 唯 X. 24. - -„ 惟 IX. 7, 40, 41; XIII. 27. - -„ 尾 XI. 29. - -wei 威 XI. 54, 55. - -„ 未 _passim_. - -„ 味 V. 9. - -„ 位 VI. 34. - -„ 薈 IX. 17. - -„ 委 VII. 6, 11; IX. 38. - -„ 微 VI. 9; XI. 66; XIII. 17, 18. - -„ 圍 III. 8; VII. 36; VIII. 2; XI. 1, 9, 14, 45, 50, 51. - -„ 葦 IX. 17. - -wên 文 IX. 43. - -„ 愠 XII. 18, 20. - -„ 問 XI. 18, 30. - -„ 聞 I. 11; II. 5; IV. 10; VII. 23; XIII. 19. - -wo 我 VI. 11, 12, 13, 14, 27; X. 2, 6, 7, 8, 10; XI. 4, 5; XIII. 21. - -„ 臥 XI. 28. - -wu 無 _passim_. - -„ 勿 VII. 32, 33, 34, 35, 36; IX. 4, 15; X. 9, 11; XI. 22, 57; XII. 7. - -„ 五 _passim_. - -„ 伍 III. 1. - -„ 吾 _passim_. - -„ 務 II. 15; VIII. 8. - -„ 侮 VIII. 12. - -„ 惡 IX. 11; XI. 27, 30. - -„ 武 IX. 40, 43. - -„ 吳 XI. 30.* - -Ya 牙 XIII. 26.* - -yai 隘 X. 1, 8; XI. 9, 45. - -yang 羊 XI. 39. - -„ 佯 VII. 34. - -„ 養 II. 17; IX. 12; XI. 22, 55. - -„ 陽 I. 7; IX. 11, 13; X. 3, 10. - -yao 要 VII. 32; XIII. 27. - -yeh 也 _passim_. - -„ 業 VIII. 10. - -„ 野 XI. 21. - -„ 謁 XIII. 20. - -„ 夜 VII. 7, 26; IX. 32: XII. 11. - -yen 焉 XI. 23. - -„ 言 VII. 23; IX. 35; XI. 57. - -„ 嚴 I. 9; X. 18. - -„ 驗 XIII. 5. - -„ 煙 XII. 2. - -„ 偃 XI. 28. - -yin 引 III. 16; X. 7, 11. - -„ 陰 I. 7; VII. 19; IX. 11. - -„ 飮 IX. 30. - -„ 闉 III. 4. - -„ 殷 XIII. 26.* - -„ 因 I. 17; II. 9; VI. 26, 31, 33; XII. 2, 5; XIII. _passim_. - -ying 營 IX. 23. - -„ 盈 X. 8, 9. - -„ 嬰 X. 25. - -„ 應 VI. 28; XII. 5, 6. - -„ 迎 IX. 4, 5, 6, 16, 39. - -yo 約 VI. 15; IX. 26; XI. 25. - -yu 有 _passim_. - -„ 右 VI. 17, 20; IX. 9, 13; XI. 30; XIII. 20. - -yu 由 VIII. 3; XI. 9, 19. - -„ 誘 I. 20; VII. 4; IX. 28. - -„ 又 III. 4; IX. 39. - -„ 幽 XI. 35. - -yung 用 _passim_. - -„ 勇 I. 9; IV. 12; V. 17, 18; VII. 25; XI. 28, 32. - -yü 雨 IX. 14. - -„ 於 _passim_. - -„ 予 V. 19. - -„ 御 III. 17. - -„ 禦 VI. 10; XI. 51. - -„ 愚 XI. 36. - -„ 遇 X. 17; XI. 30. - -„ 虞 III. 17; XI. 19. - -„ 豫 VII. 12; XI. 52. - -„ 迁 VII. 3, 4, 22; XI. 9, 37. - -yü 餘 IV. 6; VI. 24; XI. 27. - -„ 欲 III. 17; VI. 11, 12; IX. 5, 14, 19, 38; XIII. 20. - -„ 與 _passim_. - -yüan 遠 I. 8, 19; II. 10; VI. 20; VII. 31; IX. 3, 16, 19; X. 1, 12, 21. - -„ 原 II. 13. - -„ 捐 VII. 6. - -„ 圓 V. 16, 22, 23. - -yüeh 曰 _passim_. - -„ 月 III. 4; IV. 10; V. 6; VI. 34. - -„ 越 VI. 21*; XI. 30*, 43. - -„ 悅 XII. 20. - -yün 紜 V. 16. - -„ 輪 III. 4. - -„ 運 XI. 22. - - - - -INDEX - -[The numerals refer to pages] - -Abstract ideas of degree, 50. - -Accessible ground, 100, 101, 119. - -Accommodating oneself to the enemy, 145, 148. - -Adaptation to circumstances, 23. - -Aides-de-camp, 171. - -“Aids to Scouting,” quoted, 88, 89, 107, 164. - -Alliances, 60, 119, 140, 142. - -Allotments of land, 62. - -Alps, crossings of the, 57. - -Amiot, Père, vii, 1. - -Anger, succeeded by gladness, 159. - -Army, divisions of the, 17, 33. - -Army on the march, 140. - -Arsenals, burning of, 151. - -“Art of War,” quoted by Han Hsin, 144. - -Art of war in a nutshell, 44. - -Athletics, 124. - -Attack, skill in, 28. - -Attack and defence, 25, 44. - -Autumn hair, 29. - - -Baden-Powell, General. _See_ “Aids to Scouting.” - -Baggage, 58. - -Baggage-train, 60. - -Baggage-trains, burning of, 151. - -Bait, offered by the enemy, 68. - -Balancing of chances, 31. - -Banners. _See_ Flags and banners. - -Bases of supply, 60. - -Beasts, startled, sign of surprise attack, 89. - -Belgians at Waterloo, 130. - -Benevolence to spies, 170. - -Biot’s _Chou Li_, ix. - -Birds rising, sign of ambuscade, 89. - -Blücher, 48. - -Bluster, 95. - -Boers, 18. - -“Book of Army Management,” 63. - -Buff-coats, 58. - -Burning one’s boats, 133. - - -Calamities, six, 105. - -Calthrop, Capt.: his edition of Sun Tzŭ’s text, xxxii; his translation -of Sun Tzŭ, viii; quoted, _passim_. - -Camp, shifting, 133. - -Camping, 80 _sqq_. - -Cannae, battle of, 11. - -Casinum, 140. - -“Catalogue of Chinese Books,” xxxiv. - -_Chan Kuo Ts‘ê_, quoted, 10; referred to, xxiv. - -_Chan Tou Ta Chia Ping Fa_, xviii. - -Chang Ao, a commentator, xlii. - -Chang Hsiu, 69. - -Chang Liang, li, 109, 116. - -Chang Ni, 144. - -Chang Shang-ying, lii. - -Chang Shou-chieh, xvi, xvii. - -Chang Tsai, li. - -Chang Tzŭ-shang, a commentator, xli. - -Chang Yü’s commentary on Sun Tzŭ, xl; quoted, 5, 8, 9, 11, 20, 21, 22, -24, 25, 27, 30, 33, 34, 35, 39, 42, 44, 46, 49, 50, 51, 55, 56, 58, 60, -63, 64, 65, 66, 68, 69, 72, 73, 74, 75, 76, 77, 78, 80, 81, 82, 83, 85, -87, 88, 89, 90, 92, 94, 97, 99, 103, 105, 107, 109, 111, 112, 119, 124, -125, 126, 127, 131, 132, 133, 134, 136, 139, 141, 142, 143, 145, 152, -155, 156, 158, 159, 161, 163, 167, 170, 171, 172; referred to, 6, 15, -17, 31, 36, 45, 71, 86, 95, 96, 106, 147, 153, 173. - -Ch‘ang mountains, 128. - -Ch‘ang-cho, battle of, 66. - -Ch‘ang-shê, siege of, 154. - -Chao State, army of, 28, 143; defeated by Ch‘in, 166; King of, 57. - -Chao Chan, 106. - -Chao Kua, xlviii, 166. - -Chao Shê, famous march of, 57, 136; his use of spies, 166. - -Chao Yeh, xiv. - -Chao Ying-ch‘i, 78. - -Chao Yüan-hao’s rebellion, xli. - -Ch‘ao Kung-wu, quoted, xxxvi, xxxvii, xxxviii, xl, xli. - -Chariots, 9, 91. - -Chariot fighting, 15, 16. - -Chariot wheels, burying of, 129. - -Chavannes, M.: his “Mémoires Historiques” referred to, xiii, xvi, xlvi, -57. - -Ch‘ên Chên-sun, quoted, xxiii. - -Ch‘ên Hao’s commentary on Sun Tzŭ, xxxvi, xxxviii; quoted, 30, 44, 56, -62, 65, 69, 73, 81, 93, 97, 106, 108, 110, 117, 118, 122, 124, 133, 136, -141, 147, 152, 170, 175; referred to, 18, 68. - -Ch‘ên-ts‘ang, siege of 94. - -Chêng, principality of, 104, 116. - -_Chêng_ and _ch‘i_. See Tactics, direct and indirect. - -Chêng Ch‘iao, xl. - -Chêng Hou, quoted, xliii. - -Chêng Hsüan’s commentary on the _Chou Li_, xviii. - -Chêng Tuan, xlii. - -Chêng Yu-hsien’s _I Shuo_, xxxii, xxxiv; referred to, 36, 53, 58, 70, -136. - -Ch‘êng-an, city of, captured by Han Hsin, 28. - -Ch‘êng-hung, battle of, 78. - -Ch‘êng T‘ang, xvi, 173, 175. - -Chi Hsieh, editor of commentaries on Sun Tzŭ, xxxviii, xli. - -Chi-mo, siege of, 90. - -Chi T‘ien-pao’s edition of Sun Tzŭ, xxxi, xxxii, xxxiii, xxxvi, xxxvii. - -Ch‘i State, xii, xvi, 128. - -Ch‘i Chieh, 90. - -Chia Hsü, a commentator, xli. - -Chia-ku, meeting at, xlvii. - -Chia Lin’s commentary on Sun Tzŭ, xxxvi, xxxviii; quoted, 20, 30, 34, -46, 50, 57, 72, 75, 76, 86, 92, 94, 95, 97, 117, 120, 133, 143, 148, -152, 157, 175; referred to, 51, 55, 62, 65, 96, 108, 164. - -_Chia Yü_, referred to, xlvii. - -Chiang-ling, town of, 111. - -_Chiang Yüan_, a spurious work, lii. - -Chieh Kuei, the tyrant, 173. - -Chieh-li, a Turkish Khan, 167. - -_Ch‘ien Ch‘io Lei Shu_, liii. - -_Ch‘ien Fu Lun_, referred to, xxiv. - -_Ch‘ien Han Shu_, quoted 81, 145, 167; referred to, li, 28, 34, 57, 69; -bibliographical section of, quoted, xvii, xix, li; referred to, xviii, -xx, liii. - -Ch‘ih Yu, 84. - -Chin State, xii, xvi, 106. - -_Chin Shu_, quoted, 78, 116; referred to, 123, 165. - -Ch‘in State, 142. - -China’s experience of war, xliv. - -Chinese characters, elasticity of, 159. - -Chinese sentiment opposed to militarism, xliv. - -Ching, Duke of Ch‘i, xv. - -Ching-chou Fu, 123. - -Ching-hsing pass, battle of, 143. - -Ching K‘o, 127. - -Ching Wang, period of, xxiii. - -_Chiu T‘ang Shu_, referred to, 104, 167; bibliographical section of, -referred to, liii. - -_Chou Ch‘in Shih I Tzŭ_, text of Sun Tzŭ in, xxxi. - -Chou dynasty, 174. - -Chou Hsin, the tyrant, l, 174. - -_Chou Li_, quoted, 14, 55, 60, 68, 92, 146; referred to, xxxix, xlviii, -64; Biot’s translation of, ix. - -Chu Chih-wu, xxi. - -Chu Fu’s edition of Sun Tzŭ, xvii, xxxi. - -Chu Hsi, corrected by Legge, 32; quoted, xliii, xlvii. - -Chu-ko Liang, 46, 51, 74, 82, 117, 122; supposititious works of, lii. - -Chu-ko Wu-hou. _See_ Chu-ko Liang. - -Ch‘u State, xii, xiii, xvi, 124; the hereditary enemy of Wu, xxvii; -Viscount of, 110. - -Chuan Chu, xxi, 128. - -Chuan Shê-chu. _See_ Chuan Chu. - -Chuang, Duke of Lu, 66. - -Chuang, Prince of Ch‘u, 141, 162. - -_Chuang Tzŭ_, referred to, 29, 85. - -_Chung Yung_, xix. - -Circumstances, art of studying, 68. - -Classics, compared with Sun Tzŭ, xliii. - -Clearness of orders, 107. - -Clever fighter, the, 29, 41, 42. - -Cohesion, 134. - -Collapse, one of the six calamities, 105, 106. - -Columns, marching in, 49. - -Commander, the, 2, 3. _See also_ General. - -Commander-in-chief, killing the, 145; presence of mind of the, 66. - -Commentary, native, on Sun Tzŭ, ix, xxxiv _sqq_. - -Communications, line of, 101, 119. - -Compactness, 61. - -Confucius, and the art of war, xlvi, xlvii, xlviii; contemporary with -Sun Tzŭ, xxx; violates extorted oath, xlix. - -Constellations, 153. - -Contentious ground, 115, 118, 136. - -Contraction and expansion, 134. - -Conventional canons of warfare, 148. - -Co-operation, 129. - -Council-chamber, sternness in the, 146. - -Country, natural features of, 60. - -Courage, one standard of, 130. - -Courant’s “Catalogue des Livres Chinois,” lii. - -Cowardice, 78. - -Critical ground, 134, 135. - -Cromwell’s use of spies, 164. - -Cross-divisions, 100. - -Cunning, 145. - - -Danger, bracing effect of, 139, 145. - -Dangerously isolated ground, 72. - -Deception, war based on, 6, 132. - -Decision, 37, 38. - -Deductive calculation, 163. - -Defence, skill in, 27. - -Deliberation, 63. - -Demosthenes, the Athenian general, 118. - -Desertion, 134, 136. - -Desperado, running amok, 125. - -Desperate foe, not to be pressed, 69, 94. - -Desperate ground, 72, 114, 117, 120, 125, 126, 135, 138, 143. - -Deviation, artifice of, 57, 63. - -Difficult ground, 71, 117, 120, 137. - -Disaffection, signs of, 95. - -Discipline, 2, 3, 4, 98, 111. - -Disorder, seeming, 38. - -Disorganisation, 105, 107. - -Dispersive ground, 114, 118, 135. - -Disposition of troops, 26. - -Dispositions, concealment of, 51, 52; knowledge of the enemy’s, 163. - -Dissimulation, 61. - -Dividing the enemy, 47. - -Divination, to be prohibited, 126. - -“Divine manipulation of the threads,” 164. - -Door, left open by the enemy, 147. - -Doorkeepers, 171. - -Drums, 34, 64, 65. - -Dust, sign of the enemy, 89. - - -Earth, as opposed to Heaven, 2, 4, 27, 28, 113; six principles connected -with, 104. - -Economy, false, 162. - -Energy, 38, 39, 41; concentration of, 124. - -Entangling ground, 100, 102. - -Enterprise, the spirit of, 157. - -Enticing the enemy, 102. - -Êrh-chu Chao, 138. - -_Êrh Ya_, quoted, 94. - -Excellence, supreme, 17; the acme of, 28. - -Expenditure on war, 9, 10, 160. - - -Fabius Cunctator, 11, 120. - -Facile ground, 115, 118, 135, 136. - -Fan Chü’s use of spies, 166. - -Fei River, battle of the, 25. - -Fêng Hou, lii, 84. - -Fêng I, a student of Sun Tzŭ, xlii. - -Fire, as an aid to the attack, 156; dropping, 151, 152; five ways of -attacking with, 150; material for, 152; proper seasons for attacking -with, 152, 153; to be started on the windward side, 155. - -Five advantages, the, 72, 74, 75. - -Five cardinal tastes, 36. - -Five cardinal virtues, 3. - -Five classes of State ceremonial, xlviii. - -Five dangerous faults, 77. - -Five developments in attacking with fire, 153 _sqq_. - -Five elements, the, 53. - -Five essentials for victory, 23, 24. - -Five factors in war, 1. - -Five musical notes, 36. - -Five _Pa Wang_, xlix, 141. - -Five primary colours, 36. - -Flags and banners, 16, 34, 64, 65. - -Flat country, campaigning in, 83, 84. - -Flight, 105. - -Foraging, 12, 15, 123, 161. - -Foreknowledge, 163. - -Forestalling the enemy, 147. - -Forethought, want of, 97. - -“Forty-one Years in India,” referred to, 35. - -Four seasons, the, 54. - -Frederick the Great, quoted, 48, 168, 169. - -Frontier passes, 146. - -Frontal attacks, 45. - -Fu Ch‘ai, xvi. - -Fu Chien, 25, 115. - -Fu-ch‘u, King of Ch‘u, 124. - -Fu Kai, xxiii, xxix. - -Fu-k‘ang-an, 63. - -Fu Yen-ch‘ing, 69, 70. - - -General, the, 4, 5, 7, 8, 15, 16, 19, 21, 44, 55, 66, 77, 98, 107, 109, -110, 130, 131, 134, 157, 159, 163, 171, 174. - -Generals, professional, xxii. - -Generalship, degrees of, 17, 18; the highest, 48. - -Giles’ Biographical Dictionary, quoted, 128. - -Giles’ Chinese-English Dictionary, referred to, 57, 134. - -Gongs, 34, 64. - -Grant, General, 47. - -Great Wall of China, xliv. - -Greeks, Homeric, 9. - -Grindstone and egg, 35. - -Ground, high and low, 84; of intersecting highways, 71, 116, 119, 135, -137; proper use of, 130. - -Grounds, the nine, 114, 134, 138. - -Guides, local, 60, 140. - - -Han, red banners of, 144. - -_Han Chih_. See _Ch‘ien Han Shu_, bibliographical section of. - -_Han Kuan Chieh Ku_, quoted, xx. - -Han Hsin, xliv, 28, 33, 34, 81, 143, 167; a student of Sun Tzŭ, xlii; -quoted, 68. - -_Han Shu_. See _Ch‘ien Han Shu_. - -Hannibal, 11, 57, 66, 120, 140. - -Hasty temper, 78. - -Hearing, quick, 29. - -Heaven, 2, 4. 28, 113. - -Heights, precipitous, 100, 103. - -Hemmed-in ground, 72, 117, 120, 135, 137. - -Henderson, Col., quoted, 6, 42, 48, 52, 59, 101, 130, 131. - -Herodotus, referred to, 129. - -Ho Ch‘ü-fei, xl. - -_Ho Kuan Tzŭ_, referred to, xxiv. - -Ho Lu (or Ho Lü), King of Wu, xi, xiii, xvi, xvii, xviii, xxvi, 5, 128. - -Ho Shih. _See_ Ho Yen-hsi. - -Ho-yang, night ride to, 65. - -Ho Yen-hsi’s commentary on Sun Tzŭ, xl; quoted, 11, 14, 16, 18, 21, 29, -30, 34, 56, 69, 74, 110, 115, 116, 122, 147, 165, 166, 167, 168, 174; -referred to, xvii, 31, 43, 62, 152. - -Horses, tethering of, 129. - -_Hou Han Shu_, quoted, 10, 94, 132, 139, 151, 155; referred to, xlii. - -Hsi, the graduate, xxxiii. - -Hsia dynasty, 174. - -Hsiang, Duke of Sung, xlix, 141. - -Hsiang Chi, xlix, 133. - -Hsiang Liang, xlix. - -Hsiang Yü. _See_ Hsiang Chi. - -Hsiao State, 110. - -Hsiao Chi, a commentator, xli. - -Hsiao Hsien, 123. - -Hsiao I, 153, 166. - -Hsiao Shih-hsien. _See_ Hsiao I. - -Hsieh An, 25. - -Hsieh Yüan, a commentator, xlii. - -Hsien Hu, 106. - -Hsin-ch‘êng, town of, 122. - -_Hsin Hsü_, xiv. - -_Hsin Shu_ (by Ts‘ao Kung), xix, xxxvi. - -_Hsin Shu_ (a work attributed to Chu-ko Liang), lii. - -_Hsin T‘ang Shu_, referred to, 65, 104, 105, 123, 167; bibliographical -section of, referred to, xviii, liii. - -_Hsing Li Hui Yao_, quoted, xliii, xlviii. - -_Hsing Shih Pien Chêng Shu_, xv. - -Hsiung-nu, 39, 139, 150. - -Hsü Ch‘ieh, quoted, 160. - -Hsü-chou, invaded by Ts‘ao Ts‘ao, 73. - -_Hsü Wên Hsien T‘ung K‘ao_, liii. - -Hsüan Tsung, T‘ang Emperor, xxxii. - -_Hsün Tzŭ_, quoted, 80. - -Hsün Ying, 73. - -Hu Yen, xiii. - -Hua-pi, city of, 73. - -Hua-yin temple, xxxii. - -Huai-nan Tzŭ, plagiary of Sun Tzŭ, xxiv; quoted, xiv. - -Huan, Duke of Ch‘i, 128, 141. - -Huan Ch‘ung, 25. - -Huan Hsüan, 78. - -Huang Ch‘ao Ching Shih Wên Pien, liii. - -Huang Chih-chêng, a commentator, xlii. - -Huang Jun-yü, a commentator, xli. - -Huang Mei, 78. - -Huang-shih Kung, li; quoted, 109, 126. - -Huang Ti. _See_ Yellow Emperor. - -Huang-fu Sung, 94, 154, 155. - -Human nature, to be studied, 134. - -Humanity, misplaced, xlix; soldiers to be treated with, 98. - -Husbanding one’s strength, 67. - -Husbandry, impeded by war, 161. - - -I river, 127. - -I Chih, 173, 174, 175. - -_I Ching_, quoted, xv. - -I-chou, 165. - -I-ho, 115. - -_I Pu Chê Chung_, xliii. - -_I Shuo_. _See_ Chêng Yu-hsien. - -I-wu pass, 115. - -I Yin. _See_ I Chih. - -Iliad, heroes of the, 127. - -Impoverishment of the people, 13, 14. - -Induction from experience, 163. - -Inhumanity, the height of, 162. - -Insubordination, 105. - -Intuition necessary in dealing with spies, 169. - -Invading force, principles to be observed by an, 123. - - -Jackson, Stonewall, 59, 131. - -Jan Yu, disciple of Confucius, xlvi, xlviii. - -Jang, siege of, 69. - -Jingles, 149, 158. - -Ju-nan, 111. - -Julius Caesar, 12; his “De Bello Gallico” referred to, 108. - -Junction of forces, 48. - - -K‘ang Hsi’s dictionary, referred to, 10, 18, 35, 68, 95, 117, 152, 157, -160. - -Kao-ch‘ang, 115. - -Kao-fan. _See_ Hu Yen. - -Kao Huan, afterwards Emperor, 137. - -Kao Kêng, 151. - -Kao Tsu, first Han Emperor, 33, 39, 119. - -Kao Tsu, Sui Emperor, 168. - -Kao-wu pass, 115. - -Khitans, 69. - -Khotan, 132. - -Kiangnan rebels under Sui dynasty, 151. - -Kindness to the soldiers, 110, 111. - -Kou Chien, King of Yüeh, xvi, 50. - -_Ku Chin T‘u Shu Chi Ch‘êng_, quoted, xvi, xxxvii, xxxix; referred to, -xix, xli, li, liii. _See also_ Sun Tzŭ, _T‘u Shu_ text of. - -Kuan Chung, 128. - -_Kuan Tzŭ_, xxi. - -Kuang, King of Shan-shan, 139, 151. - -_Kuang Po Wu Chih_, liii. - -Kuang Wu, Han Emperor, li. - -Kuei-ku Tzŭ, li. - -K‘uei-chou, 123. - -_K‘un Wai Ch‘un Ch‘iu_, xxxvi. - -Kung-sun Hung, lii. - -_Kuo Ch‘ao Shih Jên Chêng Lüeh_, xxxii. - -Kuo Hsün, 151. - -Kutcha, King of, 132. - - -Ladder, kicking away the, 133. - -Ladysmith, relief of, 79. - -Land-tenure, ancient system of, xxv, 161. - -Lao Tzŭ, the Tao of, 2; quoted, 155, 158. See also _Tao Tê Ching_. - -Legge’s “Chinese Classics,” referred to, ix, xxiv, 23, 32. - -Lengthy operations, 10, 11. - -_Li_, length of the, 9. - -_Li Chi_, referred to, 23, 147. - -Li Ching, the general, xliv, 41, 123, 167; quoted, 35, 66, 87, 111, 118; -supposed author of a work on war, lii. - -_Li Ching Ping Fa_, lii. - -Li Chu, 29. - -Li Ch‘üan’s commentary on Sun Tzŭ, xxxvi; quoted, 9, 11, 18, 21, 22, 24, -25, 28, 30, 32, 34, 38, 46, 49, 50, 51, 55, 60, 65, 67, 68, 72, 73, 81, -83, 84, 89, 92, 97, 105, 106, 110, 113, 114, 115, 117, 118, 119, 136, -142, 150, 158, 163, 167; referred to, 52, 95, 123, 127, 151. - -Li Hsiang, 165. - -Li Hsiung, 165. - -Li I-chi, 167. - -Li Kuang-pi, 65. - -Li Ling, 154. - -Li Shih-min, afterwards the Emperor T‘ai Tsung, xliv, lii, 35, 104, 167. - -Li Shou-chêng, 70. - -_Li Tai Chi Shih Nien Piao_, quoted, 70, 116, 166. - -Li T‘ê, 165. - -Li Ts‘ai, a commentator, xlii. - -Li Wei-kung. _See_ Li Ching. - -_Li Wei Kung Wên Tui_, lii. - -Liang, kingdom of, 94. - -Liang-chou, 115. - -Liang Hsi, 115. - -Lien P‘o, 57, 166. - -Lin-chin, in Shensi, 34. - -Lin Hsiang-ju, 166. - -Line of least resistance, 53. - -Liu Chou-tzŭ, 53. - -Liu Hsiang, quoted, xiv, xxiv. - -Liu Pei, 59. - -Liu Piao, 69. - -_Liu T‘ao_ (attributed to T‘ai Kung), xxi, l, li, 144, 174; quoted, 22, -62, 78, 84. - -Liu Yü, 78. - -Livy, quoted, 66, 120, 140. - -Lo Shang, 165. - -Lo-yang, 104. - -Logs and stones, rolling, 41. - -Longevity, 127. - -Lou Ching, 39. - -Lu State, 128. - -Lu Tê-ming, quoted, li. - -Lü Kuang, 115. - -Lü Mêng, a disciplinarian, 111; a student of Sun Tzŭ, xlii. - -Lü Pu, xxxv. - -Lü Shang, known as T‘ai Kung, l, 174, 175. See also _Liu T‘ao_. - -_Lü Shih Ch‘un Ch‘iu_, referred to, xxiv, 37. - -Lü Wang (or Lii Ya). _See_ Lü Shang. - -Luan Yen, 106. - -_Lun Yü_, quoted, xv, 146; referred to, xlvii, xlix, 47, 64, 156. - -Lung Chü, 81. - - -Ma Lung, lii. - -Ma Tuan-lin, xl. See also _Wên Hsien T‘ung K‘ao_. - -Ma Yüan, 80. - -Maiden, coyness of a, 148. - -Mansfield, Lord, 143. - -Mantlets, 14, 18. - -Marches, forced, 59. - -Marengo, battle of, 57. - -“Marshal Turenne,” quoted, 73, 169; referred to, 61. - -Marshes, 60. - -Measures, of land, 14; of length, 32; of weight, 15, 32. - -Mei Yao-ch‘ên’s commentary on Sun Tzŭ, xxxviii; quoted, 4, 6, 7, 11, 29, -34, 38, 40, 44, 47, 61, 63, 79, 84, 85, 86, 93, 94, 95, 96, 100, 102, -121, 129, 130, 131, 135, 136, 137, 138, 141, 145, 147, 148, 153, 155, -157, 161, 162, 163, 164, 168, 169, 170, 174; referred to, 15, 23, 43, -46, 51, 106, 151. - -“Mémoires concernant les Chinois,” quoted, vii. - -“Mémoires Historiques,” referred to, xvi. _See also_ Chavannes. - -_Mencius_, quoted, xxv, xliii, 14, 85; referred to, 29, 32, 112, 148. - -Mêng K‘ang, xxxvi. - -Mêng Shih’s commentary on Sun Tzŭ, xxxvi; quoted, 2, 11, 15, 61, 77, 78, -116, 137, 147. - -Mêng Ta, 122. - -Method, 2, 3, 31. - -“Military Classic,” 144. - -Military tactics like water, 53. - -Military virtues, 22. - -Misfortune, three ways in which a ruler can cause, 21 _sqq_. - -Mistakes, making no, 30. - -Modern text of Sun Tzŭ. _See_ Sun Tzŭ. - -Modification of plans, 5. - -Moltke, 17. - -Moods, art of studying, 67. - -Moral Law, the, 2, 4, 31. - -Mounds, used in sieges, 19. - -Mountains, 80. - -Movable shelters, 18. - -Mu, Duke of Ch‘in, 141. - -_Mu-so_, an instrument of torture, xlvi. - -_Mu T‘ien Tzŭ Chuan_, 152. - -Mystification of one’s men, 131. - - -Nang Wa, xiii. - -Napoleon Bonaparte, 5, 12, 148; his passage across Alps, 57; not -hampered by central authority, 24; his “Maximes de Guerre,” quoted, 84, -109; his “Pensées,” quoted, 101. - -Nelson, at Trafalgar, 37. - -Nervousness, a sign of, 93. - -Nicias, the Athenian general, 118; speech of, quoted, 125. - -Night-fighting, 65. - -Nine grounds (or situations), the, 72, 114. - -Nine punitive measures, the, xxxix. - -Nine variations, the, 71, 72, 74, 138. - -“North hill”, battle of the, 57. - - -O-yü, town of, 57. - -Omens, not to be regarded, 126. - -Onset of troops, 37, 38. - -Open ground, 116, 119, 137. - -Opportunism, xlix. - -Orders, not to be divulged, 142, 143. - -Original text of Sun Tzŭ. _See_ Sun Tzŭ. - -Ou-yang Hsiu, quoted, xxxiv, xxxv, xxxviii. - -Overawing the enemy, 141. - -Over-caution, 158. - -Over-solicitude for one’s men, 79. - - -_Pa Chên T‘u_, xviii. - -_Pa Wang_, the five, 141. - -Pan Ch‘ao, 63; at Shan-shan, 139, 150; his attack on Yarkand, 132, 167. - -P‘an Kêng, 173. - -P‘ang Chüan, xii, 40. - -Passes, narrow, 100, 103. - -Peace, the true object of war, 162. - -_Pei Ch‘i Shu_, referred to, 138. - -_Pei Lun_, xl. - -_Pei T‘ang Shu Ch‘ao_, 25, 36, 64, 67. - -P‘ei Hsing-chien, 103. - -_P‘ei Wên Yün Fu_, quoted, 94; referred to, xlvi, 69, 146. - -Pelliot, M., xxxvi. - -Pi, battle of, 106. - -Pi I-hsün, xviii, xxvi, xxxiv. See also _Sun Tzŭ Hsü Lu_. - -Pi Kua, xxxiii. - -Pi-yang, city of, 73. - -P‘i, siege of, 165. - -Picked soldiers in front rank, 107, 108. - -_Ping Fa Tsa Chan_, xviii. - -Ping Shu Yao Chüeh, 67. - -Pique, battles not to be fought out of, 158. - -Pitfalls, 60. - -Plagiaries of Sun Tzŭ, xxiii, xxiv. - -Plans, baulking the enemy’s, 17; change of, 5, 132. - -Plataea, battle of, 129. - -Playfair’s “Cities and Towns of China”, referred to. 57. - -Plunder, 62. - -Po Ch‘i xliv, 117, 166. - -_Po Chiang Chuan_, xli. - -Po P‘ei, xiii, xxiii, xxix. - -Po-têng, battle of, 39. - -Po-ts‘ai, a leader of the Yellow Turban rebels, 154. - -_Po Ya_, referred to, 160. - -P‘o-t‘ai, a spy, 165. - -Polybius, referred to, 120. - -Port Arthur, siege of, 19. - -Presence of mind, 66. - -Punishment, 95, 97, 98. - - -Rabbits, not indigenous to China, 149. - -Rapidity, 12, 61; the essence of war, 122. - -Rewards, 15, 95, 142. - -Reward and punishment, constancy in, 4. - -Riches, soldiers not to acquire, 127. - -River, crossing a, 129. - -River warfare, 81, 82. - -Roberts, Lord, night march of, 35; on Sun Tzŭ, xlii. - -Rout, 105, 107. - -Ruin, one of the six calamities, 105, 106. - -Ruler, military commander independent of the, 109; the enlightened, 157, -159, 174. - -Rules of warfare, conventional, 148. - - -Salt-marshes, 83. - -_San Kuo Chih_, quoted, 69, 111; referred to, xxxv, xli, xlii. See also -_Wei Chih_. - -_San Lüeh_, li; quoted, 62, 158. - -_San Shih Êrh Lei Ching_, xviii. - -_San Ts‘ai T‘u Hui_, liii. - -San-yüan, 79. - -“Science of War,” quoted, 101, 130. - -Scouts, 88, 89. - -Screens, grass, 88. - -Secrecy, 45, 131. - -Secrets, divulged by a spy, 170. - -Sedan, capitulation of, 17. - -Self-possession, 67. - -Sensitiveness in a general, 79. - -Sentries, 171. - -Serious ground, 117, 119, 135, 137. - -Seven considerations, 1, 4. - -Sha-yüan, 168. - -Shan-shan, 139; King of, 150, 151. - -Shang dynasty, 173. - -Shên, Duke of, 110. - -Shên-wu of Ch‘i, 168. - -Shên Yu, a commentator, xli. - -Shepherd driving sheep, 133. - -Sheridan, General, 47. - -_Shih Chi_, objection to the chronology of, xxvi; quoted, xi, xiii, xv, -xx, xlv, 40, 58, 80, 84, 90, 124, 128; referred to, xvi, xxii, xxiv, -xxxiv, xlvi, xlvii, xlix, 1. _See also_ Ssŭ-ma Ch‘ien. - -_Shih Ching_, quoted, xvi, 61, 62; referred to, 14. - -Shih Huang Ti, 127, 142. - -Shih K‘uang, 29. - -_Shih L‘iu Ts‘ê_, lii. - -Shih Ssŭ-ming, the rebel leader, 65. - -_Shu Ching_, quoted, xv; referred to, xlvii, xlviii. - -_Shu Lu Chieh T‘i_, xxiii. - -_Shuai-jan_, the, xxvi, 128, 129. - -Shuo Wên, quoted, 94, 117, 160. - -Sicilian expedition, 118. - -Sieges, 10, 18, 19, 73. - -Sight, sharp, 29. - -Signal-fires, 65. - -Signals, 33. - -Signs, observation of, 88. - -Situations, the nine. _See_ Nine grounds. - -Six Chancellors of the Ch‘in State, 142. - -“Six States” period, xxii. - -Skilful fighter, the, 30. - -Skilful leaders of old, 120. - -Solidarity of troops, 123. - -Sôphanes at Plataea, 129. - -Sovereign, the, 55; the wise, 163. - -Spies, xlix, 52, 147, 148; converted, 90, 166, 172, 173; doomed, 167, -172, 173; five classes of, 164; Frederick’s classification of, 168; -importance of, 175; intimate relations to be maintained with, 168; -inward, 165, 172; local, 164, 172; surviving, 167, 172; to be properly -paid, 162, 169. - -Spirit, an army’s, 65, 66. - -Spirits, 163. - -“Spy,” evolution of the character meaning, 160. - -Spying, end and aim of, 173. - -_Ssŭ K‘u Ch‘üan Shu Chien Ming Mu Lu_, quoted, l, li, lii. - -_Ssŭ K‘u Ch‘üan Tsung Mu T‘i Yao_, quoted, xx, xli, l; referred to, xl, -lii, liii. - -Ssŭ-ma Ch‘ien, xiv, xx; quoted, xi, xii, xlv; credibility of his -narrative, xxvi; his letter to Jên An, referred to, xlvi; his mention -of the 13 chapters, xxx. See also _Shih Chi_. - -_Ssŭ-ma Fa_, l; quoted, xvi, 14, 17, 78, 126, 143. - -Ssŭ-ma I, 46, 51, 122. - -Ssŭ-ma Jang-chü, xxii, 1, 98. - -Stagnation, 157. - -Standard text of Sun Tzŭ. _See_ Sun Tzŭ. - -Stellar Mansions, the twenty-eight, 153. - -Stonewall Jackson, biography of, quoted, 42, 59, 131. - -Strategy and tactics, 52. - -Strength, great, 29. - -Stupidity, to be feigned, 145. - -Su Hsün, quoted, xlii. - -_Su Shu_, an ethical treatise, li. - -Subdivisions of an army. 17, 33, 39. - -_Sui Shu_, quoted, 151; bibliographical section of, quoted, xviii, xli; -referred to, xxxvi, liii. - -Sun Hao, a commentator, xli. - -Sun Hsing-yen, xxxii; his edition of Sun Tzŭ, ix; his preface, xxxiv; -quoted, xvi, xxix, xxx, xxxi, xxxii, xxxiii, xxxvi, xlviii. - -Sun Pin, xii, xv, xvi, 40. - -_Sun Tzŭ_, archaic words in, xxiv; bibliographical description of -edition used, xxxiv; corruptions in the text of, xxxi; difficult -passages in, xxxiv; state of the text, 138; probable date of the work, -xxviii. - -—Modern text, 25, 26, 27, 33. - -—Original text, xxxii, xxxiii, 2, 16, 27, 29, 43, 47, 53, 58, 62, 64, -67, 84, 86, 87, 88, 91, 92, 95, 98, 113, 119, 121, 153, 154, 168. - -—Standard text, xxxiv, 10, 58, 91, 95, 117, 127, 164. - -—_T‘ai I Tun Chia_ text, xxxvi. - -—_T‘u Shu_ text, xxxi, 16, 21, 25, 29, 30, 32, 33, 35, 37, 40, 43, 46, -47, 50, 52, 58, 64, 67, 69, 84, 87, 91, 92, 94, 95, 96 105, 110, 114, -117, 120, 121, 133, 135, 140, 145, 146, 153, 159, 164, 167, 168, 171, -172, 175. - -—_T‘ung Tien_ text, xxxiii, 1, 10, 12, 19, 22, 23, 25, 41, 45, 47, 50, -53, 58, 59, 62, 64, 65, 67, 68, 74, 77, 81, 83, 85, 86, 87, 88, 89, 91, -92, 93, 94, 95, 98, 101, 104, 108, 112, 113, 117, 119, 136, 137, 152, -153, 158, 159, 164, 167, 170, 171, 172. - -—Yü Lan text, xxxiii, 3, 7, 10, 12, 14, 15, 19, 25, 27, 37, 42, 45, 47, -50, 52, 53, 62, 64, 67, 68, 77, 81, 83, 84, 85, 86, 87, 88, 89, 92, 93, -94, 95, 98, 108, 112, 121, 129, 141, 153, 158, 159, 161, 164, 167, 170, -171, 172. - -_Sun Tzŭ Hsü Lu_, xviii, xxxiv; quoted, xxiii, xxiv, 118. - -_Sun Tzŭ Hui Chêng_, xlii. - -_Sun Tzŭ Ts‘an T‘ung_, xlii. - -_Sun Tzŭ Wên Ta_, xvii. - -Sun Wu, a practical soldier, xxv; conjectural outline of his life, xxix; -not a man of eminent position, xxviii; probable origin of the legend -connected with, xxix; Ssŭ-ma Ch‘ien’s biography of, xi; supposititious -works of, xvii, xviii. See also _Sun Tzŭ_. - -_Sun Wu Sun Tzŭ_, xvii. - -_Sung Shih_, referred to, xlii; bibliographical section of, xvii, xxxi, -xxxvi, lii, liii. - -Superstitious doubts, 126. - -Supplies, 137, 161: line of, 101. - - -Ta-hsi Wu, 168. - -_Ta Ming I T‘ung Chih_, quoted, xxxii. - -Taboo character, 124. - -Tactical manœuvring, 56. - -Tactician, the skilful, 128. - -Tactics, direct and indirect, 20, 34 _sqq_.; modification of, 52, 53; -not to be repeated, 52; variation of, 26, 71, 74. - -T‘ai Kung. _See_ Lü Shang. - -_T‘ai Kung Ping Fa_, li. - -_T‘ai P‘ing Yü Lan_, xvi, xxxiii, liii. See also Sun Tzŭ, _Yü Lan_ text. - -T‘ai-po Shan-jên, quoted, 132. - -_T‘ai Po Yin Ching_, xxxvi. - -T‘ai Tsung, the Emperor. _See_ Li Shih-min. - -_T‘ai Yüan Ching_, referred to, xxiv. - -Tallies, official, 146. - -T‘ang, prince of, xiii. - -T‘ang, the Completer. _See_ Ch‘êng T’ang. - -T‘ang Chien, 167. - -_T‘ang Shu_, bibliographical section of, referred to, xxxviii, xli. See -also _Hsin T‘ang Shu_ and _Chiu T‘ang Shu_. - -_Tao Tê Ching_, quoted, xlix, 147, 155, 158, 161. - -Temple, used for deliberations, 7, 8. - -Temporising ground, 100, 102. - -Tenacity, 125. - -Têng Ch‘iang, 78. - -Têng Ming-shih, quoted, xv. - -Terrain, natural advantages of, 108; six kinds of, 100. - -Textual criticism and emendations, 1, 7, 13, 14, 25, 29, 30, 36, 41, 43, -46, 47, 49, 71, 74, 86, 87, 91, 94, 99, 113, 117, 121, 124, 127, 133, -158, 167. - -Thermopylae, 115. - -Three ancient dynasties, the, xxxix. - -Thucydides, quoted, 125; referred to, 118. - -Ti river, 144. - -T‘ien Chi, 40. - -_T‘ien-i-ko_ catalogue, quoted, xxxvi, xl. - -T‘ien Pao, xv. - -T‘ien Pu, 105. - -T‘ien Tan, defender of Chi-mo, 90, 120, 155; his use of spies, 166. - -Time, value of, 12; waste of, 157. - -Tou Chien-tê, King of Hsia, 104. - -Tou Ku, 151. - -Trafalgar, battle of, 37. - -Training of officers and men, 4. - -Trebia, battle of the, 66. - -Ts‘ai, prince of, xiii. - -Ts‘ao Kuei, mentioned in the _Tso Chuan_, xxi; on the advantage of -spirit, 66; threatens Huan Kung, 128. - -Ts‘ao Kung or Ts‘ao Ts‘ao, xix, xxxi, xxxvi, xlii, xliv, 4, 59, 69, 76, -151; his commentary on Sun Tzŭ, xxxv, xxxvii, xxxviii, xl; quoted, 1, -7, 9, 11, 13, 15, 17, 18, 20, 22, 24, 26, 28, 34, 35, 39, 40, 41, 44, -46, 51, 52, 55, 56, 59, 60, 67, 71, 73, 75, 76, 77, 78, 81, 84, 86, 88, -91, 94, 95, 96, 97, 98, 103, 104, 106, 111, 115, 116, 118, 119, 120, -122, 125, 126, 127, 131, 137, 140, 142, 143, 145, 146, 147, 148, 152, -154, 156, 157; referred to, 19, 43, 62, 136; his preface, xx, xxxiv; -translated, xv _sqq_. - -Tsêng Shên, xxiv. - -_Tso Chuan_, delivered to Wu Ch‘i, xxiv; has no mention of Sun Tzŭ, xx, -xxvi, xxviii; quoted, xxvii, xxix, xlix, 19, 59, 65, 89, 97, 106, 111, -162; referred to, xxi, xlvii. - -Tso Tsung-t‘ang, 63. - -Tsui-li, battle of, xxx. - -Tu Chung-wei, 69, 70. - -Tu Mu’s commentary on Sun Tzŭ, xxxvi, xxxvii, xxxviii; quoted, 4, 11, -14, 15, 18, 19, 23, 26, 28, 29, 30, 31, 33, 34, 37, 39, 40, 41, 42, 44, -45, 46, 50, 52, 55, 56, 57, 59, 60, 61, 62, 64, 67, 68, 69, 75, 76, 77, -78, 80, 81, 82, 83, 84, 86, 88, 89, 90, 92, 93, 94, 95, 96, 98, 101, -105, 106, 107, 110, 111, 112, 114, 115, 118, 119, 122, 124, 126, 131, -133, 136, 137, 138, 146, 148, 149, 151, 152, 153, 154, 155, 156, 157, -158, 161, 163, 164, 165, 167, 168, 169, 171, 175; referred to, 20, 65, -73, 150; his preface, quoted, xix, xxxvii, xxxviii, xlv. - -_Tu Shu Chih_, lii. - -Tu Yu, xxxiii; his notes on Sun Tzŭ in the _T‘ung Tien_, xxxvii; quoted, -4, 6, 11, 19, 23, 24, 36, 38, 47, 56, 60, 61, 62, 77, 83, 88, 91, 92, -93, 94, 95, 100, 101, 102, 103, 104, 116, 117, 120, 137, 138, 152, 153, -166, 167, 169, 171, 172; referred to, 28, 51, 74, 155, 173. - -_T‘u Shu_ encyclopaedia. See _Ku Chin T‘u Shu Chi Ch‘êng_. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Tung Cho, xxxv, 94. - -_T‘ung Chou Lieh Kuo_, quoted, 56. - -_T‘ung Chih_, referred to, xxxii, xxxvi, xl, xli, liii. - -_T‘ung Tien_, xvii, xxxiii, xxxvii, lii, liii. _See also_ Tu Yu. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Turenne, Marshal, on deceiving the enemy, 61; on sieges, 73; on spies, -169. - -Tzŭ-ch‘an, saying of, xlix. - -Tzŭ-ch‘ang. _See_ Nang Wa. - - -“Unterricht des Königs von Preussen,” quoted, 168, 169. - -Uxbridge, Lord, 5. - - -Valleys, 80. - -Victory, halfway towards, 111, 112; without fighting, 17. - -Virtues, the five cardinal, 3. - - -Wan, town of, 122. - -Wang Chien, 124. - -Wang Hsi’s commentary on Sun Tzŭ, xl; quoted, 1, 2, 11, 13, 14, 23, 26, -33, 34, 38, 44, 52, 53, 55, 60, 61, 63, 71, 78, 84, 92, 94, 95, 96, 106, -114, 117, 119, 124, 132, 133, 135, 137, 142, 155, 157, 169; referred to, -67, 76. - -Wang Kuo, the rebel, 94. - -Wang Liao, 128. - -Wang Ling, a commentator, xxxvii, xli. _See also_ Wang Tzŭ. - -Wang Shih-ch‘ung, 104. - -Wang T‘ing-ts‘ou, 105. - -Wang Tzŭ, quoted, 4, 6, 24. - -Wang-tzŭ Ch‘eng-fu, xiii. - -War, want of fixity in, 54. - -Warlike prince, 141, 158. - -Water, an aid to the attack, 156. - -Waterloo, battle of, 5, 48, 130. - -Weapons, 14. - -Weeping, 127. - -Wei, kingdom of, xxxv; province of, 105. - -Wei river, 81. - -_Wei Chih_ (in the _San Kuo Chih_), xix, xxxvi. - -Wei I, 106. - -_Wei Liao Tzŭ_, li; quoted, 35, 73, 97, 99, 107, 125; referred to, xxiv. - -Wei Po, 165. - -Wei Wu Ti. _See_ Ts‘ao Kung. - -Well-being of one’s men, to be studied, 123. - -Wellington, his description of his army at Waterloo, 130; on the eve of -Waterloo, 5; saying, of, 110; skilful in dissimulation, 6. - -Wên, Duke of Chin, 141. - -_Wên Hsien T‘ung K‘ao_, quoted, xxxvii, xxxviii, xl, xli; referred to, -xxi, xxiii, xxxvi, liii. - -Wên-su, King of, 132. - -Wên Ti, Emperor of Sui dynasty, 151. - -Wên Wang, l, 174. - -Western Sacred Mountain, xxxii. - -Wind, days of, 153; duration of, 155. - -“Words on Wellington,” quoted, 5. - -Wu, city of, xiv; king of, 118. _See also_ Ho Lu. - -Wu State, xxv, 49, 50, 129, 159; dates in the history of, xxvii, xxviii; -first mentioned in history, xxvii. - -Wu Ch‘i, l, 64, 65, 110; compared with Sun Wu, xliii; plagiary of Sun -Tzŭ, xxiv. See also _Wu Tzŭ_. - -_Wu Ch‘i Ching_, lii. - -Wu Huo, 29. - -Wu Jên-chi, xxxiii. - -Wu-lao, heights of, 104. - -Wu Nien-hu, xxxiii. - -Wu-tu, town of, 165. - -Wu-tu Ch‘iang, 80. - -_Wu Tzŭ_, xix, l; quoted, 24, 56, 66, 77, 80, 81, 98, 107, 115, 131, -142, 156; referred to, xxiv. - -Wu Tzŭ-Hsü, xxix, xlviii. _See also_ Wu Yüan. - -Wu Wang, xvi, 20, 175. - -Wu Yüan, xiii, xxiii, 56; a spurious treatise fathered on, xxix. - -_Wu Yüeh Ch‘un Ch‘iu_, quoted, xiv, xviii. - -Wylie’s “Notes,” referred to, xli, lii. - - -Ya, King of Chao, 144. - -Yang Han, 115. - -Yang-p‘ing, city of, 46. - -Yangtsze river, 123. - -Yao Hsiang, 78. - -Yarkand, battle of, 132. - -Yeh Shih or Yeh Shui-hsin, his theory about Sun Tzŭ, xxi, xxiii, xxv; -on Sun Tzŭ’s style, xxiv. - -Yellow Emperor, the, xvi, 84. - -Yellow Turban rebels, 154. - -Yen, King of Hsü, xvi, xlix. - -Yen Shih-ku, 167. - -Yen Ti, 84. - -Yen Tzŭ, quoted, 98. - -_Yin_ and _Yang_, 2. - -Yin dynasty, 173, 174. - -_Yin Fu Ching_, xxxvi, 111. - -Ying, capital of Ch‘u, xii, xiii, xvi, xxix. - -Ying K‘ao-shu, xxi. - -Yo Fei, a student of Sun Tzŭ, xlii. - -Yo I, 117. - -_Yü Hai_, quoted, xlii; referred to, xxxvi, xl, lii, liii. - -Yü Lan encyclopaedia. See _T‘ai P‘ing Yü Lan_. - -—Text of Sun Tzŭ in the. See _Sun Tzŭ_. - -Yüan, the two, opponents of Ts‘ao Ts‘ao, xxxv. - -_Yüan Chien Lei Han_, liii. - -Yüan Shao, 151. - -Yüeh State, 129; compared with Wu, xxvi, 49, 50; first mentioned in -history, xxvii. - -_Yüeh Chüeh Shu_, quoted, xiv. - -_Yüeh Yü_, xxi. - -_Yung Lo Ta Tien_, lii. - - - - -CORRIGENDA - - -P. ix, _note_: For “edition” read “translation.” - -„ 14, line 3: For “by” read “in the.” - -„ 16, line 5: For “T.” read “_T‘u Shu_.” - -„ „ § 19, _note_: Before “War” insert “Soldiers are not to be used as -playthings.” - -„ 17, § 1: 全軍, etc. The more I think about it, the more I prefer the -rendering suggested on p. 159, § 22, _note_. - -„ „ § 1 _note_, and p. 78, line 6: Insert “the” before “Ssŭ-ma Fa.” - -„ 33, note on heading: Cf. X. § 12, where 勢 is translated “strength,” -though it might also be “conditions.” The three words 執, 埶 and 勢 have -been much confused. It appears from the _Shuo Wên_ that the last -character is post-classical, so that Sun Tzŭ must have used either 執 -or 埶 in all senses. - -„ 45, line 1: For “sublety” read “subtlety.” - -„ 63, line 4: M. Chavannes writes in the _T‘oung Pao_, 1906, p. 210: -“Le général Pan Tch‘ao n’a jamais porté les armes chinoises jusque sur -les bords de la mer Caspienne.” I hasten to correct my statement on this -authority. - -„ 80, 9th line from the bottom: For 囗 read 口. - -„ 109, § 23, _note_, and p. 126, 5th line from bottom: For “Huang -Shih-kung” read “Huang-shih Kung.” - -„ 124, line 7: For “Ch‘ên” read “Ch‘ên Hao.” - -„ 136, 11th line from bottom: Insert “to” before “select.” - -„ 152, § 2: Substitute semi-colon for full stop after “available.” - - - - -Footnotes - -[1] Published at Paris in 1782. - -[2] A rather distressing Japanese flavour pervades the work throughout. -Thus, King Ho Lu masquerades as “Katsuryo,” Wu and Yüeh become “Go” and -“Etsu,” etc. etc. - -[3] A notable exception is to be found in Biot’s edition of the -_Chou Li_. - -[4] _Shih Chi_, ch. 65. - -[5] Also written 闔閭 Ho Lü. He reigned from 514 to 496 B.C. - -[6] _Shih Chi_, ch. 130, f. 6 _r_^o. - -[7] I note that M. Chavannes translates 民勞 “le peuple est épuisé.” -Sun Tzŭ’s own book (see especially VII §§ 24–26) the ordinary meaning -of 民 is “army,” and this, I think, is more suitable here. - -[8] These words are given also in Wu Tzŭ-hsü’s biography, ch. 66, fol. -3 _r_^o. - -[9] The appellation of 囊瓦 Nang Wa. - -[10] _Shih Chi_, ch. 31, fol. 6 _r_^o. - -[11] _Ibid_. ch. 25, fol. 1 _r_^o. - -[12] The appellation of 狐偃 Hu Yen, mentioned in ch. 39 under the year -637. - -[13] 王子城父 Wang-Tzŭ Ch‘êng-fu, ch. 32, year 607. - -[14] The mistake is natural enough. Native critics refer to the 越絶書, -a work of the Han dynasty, which says (ch. 2, fol. _3_^o of my edition): -巫門外大冢吳王客齊孫武冢也去縣十里善爲兵法 “Ten _li_ outside the Wu gate [of the -city of 吳 Wu, now Soochow in Kiangsu] there is a great mound, raised -to commemorate the entertainment of Sun Wu of Ch‘i who excelled in the -art of war, by the King of Wu.” - -[15] 孫子者吳人也善爲兵法辟幽居世人莫知其能. - -[16] 君臣乖心則孫子不能以應敵. - -[17] 孫武以三萬破楚二十萬者楚無法故也. - -[18] The _Shih Chi_, on the other hand, says: 臏亦孫武之後世子孫也. -I may remark in passing that the name 武 for one who was a great -warrior is just as suspicious as 臏 for a man who had his feet cut -off. - -[19] An allusion to 易經, 繫辭, II. 2: 弦木爲弧剡木爲矢弧矢之利以威天下 “They -attached strings to wood to make bows, and sharpened wood to make -arrows. The use of bows and arrows is to keep the Empire in awe.” - -[20] 論語 XII. 7. - -[21] 書經 V. iv. 7. - -[22] 易經, 7th diagram (師). - -[23] 詩經 III. 1. vii. 5. - -[24] 司馬法 ch. 1 (仁本) _ad init_. The text of the passage in the 圖書 -_T‘u Shu_ (戎政典, ch. 85) is: 是故殺人安人殺之可也. - -[25] The son and successor of Ho Lu. He was finally defeated and -overthrown by 勾踐 Kou Chien, King of Yüeh, in 473 B.C. See _post_. - -[26] King Yen of 徐 Hsü, a fabulous being, of whom Sun Hsing-yen says in -his preface: 仁而敗 “His humanity brought him to destruction.” See _Shih -chi_ ch. 5, f. 1 _v_^o and M. Chavannes’ note, _Mémoires Historiques_, -tom. II p. 8. - -[27] _T‘u Shu_, _ibid_. ch. 90: 操聞上古有弧矢之利論語曰足兵尙書八政曰師易曰師 -貞丈人吉詩曰王赫斯怒爰征其旅黃帝 湯武咸用干戚以濟世也司馬法曰人故殺人殺之可也恃武 -者滅恃文者亡夫差偃王是也聖人之用兵戢而時動不得已而用之. - -[28] The passage I have put in brackets is omitted in the _T‘u Shu_, and -may be an interpolation. It was known, however, to 張守節 Chang Shou-chieh -of the T‘ang dynasty, and appears in the _T‘ai P‘ing Yü Lan_. - -[29] Ts‘ao Kung seems to be thinking of the first part of chap. II, -perhaps especially of § 8. - -[30] 吾觀兵書戰策多矣孫武所著深矣孫子者齊人也名武爲吳王闔閭作兵法一十三篇試之 -婦人卒以爲將西破强楚入郢北威齊晉後百歲餘有孫臏是武之後也審計重舉明畫深圖不可相誣 -而但世人未之深亮訓說況文煩富行於世者失其旨要故撰爲略解焉. - -[31] 漢書藝文志、兵權謀. - -[32] The 宋藝文志 mentions two editions of Sun Tzŭ in 3 _chüan_, namely -孫武孫子 and 朱服校定孫子. - -[33] See chap. XI. - -[34] 吳王召孫子問以兵法每陳一篇王不知口之稱善. - -[35] 按此皆釋九地篇義辭意甚詳故其篇帙不能不多也. - -[36] Such as the 八陣圖, quoted in 鄭玄 Chêng Hsüan’s commentary on the -_Chou Li_, the 戰鬭大甲兵法 and 兵法雜占, mentioned in the 隋志 _Sui Chih_, -and the 三十二壘經, in the _Hsin T‘ang Chih_. - -[37] On the other hand, it is noteworthy that 吳子 _Wu Tzŭ_, which is now -in 6 chapters, has 48 assigned to it in the _Han Chih_. Likewise, the 中庸 -_Chung Yung_ is credited with 49 chapters, though now in one only. In -the case of such very short works, one is tempted to think that 篇 might -simply mean “leaves.” - -[38] See _T‘u Shu_, 經籍典, ch. 442, 彚考 2. - -[39] An extract will be found on p. xlv. - -[40] 武所著書凡數十萬言曹魏武帝削其繁剩筆其精切凡十三篇成爲一編. - -[41] 其所爲注解十不釋一此蓋非曹不能盡注解也. - -[42] 予尋魏志見曹自作兵書十餘萬言諸將征戰皆以新書從事從令者克捷違教者負敗意曹自於 -新書中馳驟其說自成一家事業不欲隨孫武後盡解其書不然者曹其不能耶今新書已亡不可復知. - -[43] 魏氏瑣連孫武之法. - -[44] See 孫子兵法序. - -[45] 謙言解其觕略. - -[46] Ch. 99, fol. 5 _r_^o. - -[47] 然史記稱十三篇在漢志之前不得以後來附益者爲本書牧之言固未可以爲據也. - -[48] _Shih chi_, 65 _ad fin:_ 世俗所稱師旅皆道孫子十三篇吳起兵法世多有故弗論. - -[49] 葉適 Yeh Shih of the Sung dynasty [1151–1223]. See 文獻通考, -ch. 221, ff. 7, 8. - -[50] See _Tso Chuan_ 隱公, I. 3 _ad fin_. and XI. 3 _ad init_. He hardly -deserves to be bracketed with assassins. - -[51] See pp. 66, 128. - -[52] See _Tso Chuan_, 僖公, XXX. 5. - -[53] See p. 128. Chuan Chu is the abbreviated form of his name. - -[54] _I.e._ Po P‘ei. See _ante_. - -[55] 遷載孫武齊人而用於吳在闔閭時破楚入郢爲大將按左氏無孫武他書所有左氏不必 -盡有然穎考叔曹劌燭之武鱄設諸之流微賤暴用事左氏未嘗遺而武功名章灼如此乃更闕又 -同時伍員宰嚭一一銓次乃獨不及武邪. - -[56] The nucleus of this work is probably genuine, though large -additions have been made by later hands. Kuan Chung died in 645 B.C. - -[57] See _Infra_, p. 1. - -[58] I do not know what work this is, unless it be the last chapter of -the 國語. Why that chapter should be singled out, however, is not clear. - -[59] About 480 B.C. - -[60] 詳味孫子與管子六韜越語相出入春秋末戰國初山林處士所爲其言得用於吳者其徒 -夸大之說也. - -[61] That is, I suppose, the age of Wu Wang and Chou Kung. - -[62] In the 3rd century B.C. - -[63] Ssŭ-ma Jang-chü, whose family name was 田 T‘ien, lived in the -latter half of the 6th century B.C., and is also believed to have -written a work on war. See _Shih Chi_, ch. 64, and _infra_, p. 1. - -[64] 自周之盛至春秋凡將兵者必與聞國政未有特將於外者六國時此制始改吳雖蠻夷而孫武爲 -大將乃不爲命卿而左氏無傳焉可乎故凡謂穰苴孫武者皆辯士妄相標指非事實其言闔閭試以婦 -人尤爲奇險不足信. - -[65] See the end of the passage quoted from the _Shih Chi_ on p. xii. - -[66] In the 書錄解題, a classified catalogue of his family library. - -[67] See _Wen Hsien T‘ung K‘ao_, ch. 221, f. 9 _r_^o: 世之言兵者祖孫武然 -孫武事吳闔閭而不見於左傳不知果何時人也. - -[68] See _Hsü Lu_, f. 14 _r_^o: 孫吳或是古書. - -[69] 按孫子生於敬王之代故周秦兩漢諸書皆多襲用其文. Here is a list of the -passages in Sun Tzŭ from which either the substance or the actual words -have been appropriated by early authors: VII. 9; IX. 17; I. 24 (戰國策). -IX. 23; IX. 1, 3, 7; V. 1; III. 18; XI. 58; VII. 31; VII. 24; VII. 26; -IX. 15; IX. 4 (_bis_) (吳子). III. 8; IV. 7 (尉繚子). VII. 19; V. 14; -III. 2 (鶡冠子). III. 8; XI. 2; I. 19; XI. 58; X. 10 & VI. 1 (史記. Two -of the above are given as quotations). V. 13; IV. 2 (呂氏春秋). IX. 11, -12; XI. 30; I. 13; VII. 19 & IV. 7; VII. 32; VII. 25; IV. 20 & V. 23; -IX. 43; V. 15; VII. 26; V. 4 & XI. 39; VIII. 11; VI. 4 (淮南子). V. 4 -(太元經). II. 20; X. 14 (潛夫論). - -[70] See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that -the _Tso Chuan_ must have been written in the 5th century, but not -before 424 B.C. - -[71] The instances quoted are:—III. 14, 15: 同 is said to be equivalent -to 昌; II. 15: 𦮼 = 萁; VII. 28: 歸 = 息; XI. 60: 詳 = 佯; XI. 24: the use -of 鬥 instead of 鬭 (the later form); XI. 64: 誅 = 治; IX. 3: 絶 = 越; -III. 11: 周 and 𨻶 antithetically opposed in the sense of 無缺 and 有缺; -XI. 56: 犯 = 動; XI. 31: 方 = 縛. - -[72] See _Mencius_ III. 1. iii. 13–20. - -[73] 山林處士 need not be pressed to mean an actual dweller in the -mountains. I think it simply denotes a person living a retired life -and standing aloof from public affairs. - -[74] When Wu first appears in the _Ch‘un Ch‘iu_ in 584, it is already at -variance with its powerful neighbour. The _Ch‘un Ch‘iu_ first mentions -Yüeh in 537, the _Tso Chuan_ in 601. - -[75] This is explicitly stated in the _Tso Chuan_, 昭公 XXXII, 2: -夏吳伐越始用師於越也. - -[76] There is this to be said for the later period, that the feud would -tend to grow more bitter after each encounter, and thus more fully -justify the language used in XI. § 30. - -[77] See his preface to Sun Tzŭ:—入郢威齊晉之功歸之子胥故春秋傳不載其名葢功成不 -受官. - -[78] With Wu Yüan himself the case is just the reverse:—a spurious -treatise on war has been fathered on him simply because he was a -great general. Here we have an obvious inducement to forgery. Sun -Wu, on the other hand, cannot have been widely known to fame in the -5th century. - -[79] See _Tso Chuan_, 定公, 4th year (506), § 14: 自昭王卽位無歲不有吳師 -“From the date of King Chao’s accession [515] there was no year in -which Ch‘u was not attacked by Wu.” - -[80] See _supra_, p. xx. - -[81] 秦漢已來用兵皆用其法而或祕其書不肯注以傳世魏武始爲之注. - -[82] See 宋藝文志. - -[83] Alluded to on p. xvii, note 3. - -[84] _Loc. cit._: 葢宋人又從大興朱氏處見明人刻本餘則世無傳者. - -[85] A good biographical notice, with a list of his works, will be found -in the 國朝詩人徵略, ch. 48, fol. 18 _sqq_. - -[86] Preface _ad fin_.: 吾家出樂安眞孫子之後媿余徒讀祖書考証文字不通方略亦享承 -平之福者久也 “My family comes from Lo-an, and we are really descended -from Sun Tzŭ. I am ashamed to say that I only read my ancestor’s work -from a literary point of view, without comprehending the military -technique. So long have we been enjoying the blessings of peace!” - -[87] Hua-yin is about 14 miles from 潼關 T‘ung-kuan on the eastern -border of Shensi. The temple in question is still visited by those -about to make the ascent of the 華山 or Western Sacred Mountain. It -is mentioned in the 大明一統志 [A.D. 1461], ch. 32, f. 22, as the 西嶽廟:—在 -華陰縣東五里廟有唐𤣥宗所製華山碑 “Situated five _li_ east of the district -city of Hua-yin. The temple contains the Hua-shan tablet inscribed by -the T‘ang Emperor Hsüan Tsung [713–755].” - -[88] 曩予游𨵿中讀華陰嶽廟道藏見有此書後有鄭友賢遺說一卷. - -[89] Cf. Sun Hsing-yen’s remark _à propos_ of his mistakes in the names -and order of the commentators: 吉天保之不深究此書可知. - -[90] 國家令甲以孫子校士所傳本或多錯謬當用古本是正其文適吳念湖太守畢恬溪孝廉皆爲此 -學所得或過于予遂刋一編以課武士. - -[91] _See_ my “Catalogue of Chinese Books” (Luzac and Co., 1908), -no. 40. - -[92] This is a discussion of 29 difficult passages in Sun Tzŭ, namely: -I. 2; 26; 16; II. 9 & 10; III. 3; III & VII; III. 17; IV. 4; 6; V. 3; -10 & 11; 14; the headings of the 13 chapters, with special reference to -chap. VII; VII. 5; 15 & 16; 27; 33, &c.; VIII. 1–6; IX. 11; X. 1–20; -XI. 23; 31; 19; 43; VII. 12–14 & XI. 52; XI. 56; XIII. 15 & 16; 26; -XIII in general. - -[93] Preface to Mei Yao-ch‘ên’s edition: 孫子注者尤多武之書本於兵兵之術非 -一而以不窮爲奇宜其說者之多也. - -[94] See 魏書, ch. 1. - -[95] _Loc. cit.:_ 然前世言善用兵稱曹公曹公嘗與董呂諸袁角其力而勝之遂與吳蜀分漢而 -王傳言魏之將出兵千里每坐計勝敗授其成算諸將用之十不失一一有違者兵輒敗北. - -[96] Cf. 天一閣藏書總目 Catalogue of the library of the 范 Fan family at -Ningpo, 子部, fol. 12 _v_^o: 其註多隱辭引而不發 “His commentary is frequently -obscure; it furnishes a clue, but does not fully develop the meaning.” - -[97] See 玉海, ch. 141 _ad init_. - -[98] _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9 _v_^o. - -[99] Ch. 207, f. 5 _r_^o. - -[100] It is interesting to note that M. Pelliot has recently -discovered chapters 1, 4 and 5 of this lost work in the “Grottos of -the Thousand Buddhas.” _See_ B. E. F. E. O, t. VIII, nos. 3–4, p. 525. - -[101] _Loc. cit._ - -[102] _Wên Hsien T‘ung K‘ao_, ch. 221, f. 9: 世謂牧慨然最喜論兵欲試而不得者 -其學能道春秋戰國時事甚博而詳知兵者有取焉. - -[103] Preface to his commentary (_T‘u Shu_, 經籍典, ch. 442): 武之所論大約 -用仁義使機權也. - -[104] _Ibid_.: 自武死後凡千歲將兵者有成者有敗者勘其事跡皆與武所著書一一相抵當. - -[105] _T‘ung K‘ao, loc. cit._: 皥以曹公注隱微杜牧注闊踈重爲之注云. - -[106] _Ibid_. - -[107] The Hsia, the Shang, and the Chou. Although the last-named was -nominally existent in Sun Tzŭ’s day, it retained hardly a vestige of -power, and the old military organisation had practically gone by the -board. I can suggest no other explanation of the passage. - -[108] See _Chou Li_, XXIX. 6–10. - -[109] See _T‘u Shu_, 戎政典, ch. 90, f. 2 _v_^o: 後之學者徒見其書又各牽於己 -見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰此戰國相傾之說也三代王者之師司馬 -九伐之法武不及也然亦愛其文略而意深其行師用兵料敵制勝亦皆有法其言甚有序次而注者汨 -之或失其意乃自爲注凡膠于偏見者皆抉去傅以已意而發之然後武之說不汨而明吾知此書當與三 -家並傳而後世取其說者往往于吾聖兪多焉. - -[110] _T‘ung K‘ao_, ch. 221, f. 11 _r_^o: 晳以古本校正闕誤. - -[111] See 四庫全書, ch. 99, f. 16 _v_^o. - -[112] This appears to be still extant. See Wylie’s “Notes,” p. 91 -(new edition). - -[113] _T‘ung K‘ao, loc. cit._: 仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗 -訪知兵者士大夫人人言兵矣故本朝注解孫武書者大扺皆其時人也. - -[114] A notable person in his day. His biography is given in the -_San Kuo Chih_, ch. 10. - -[115] Ch. 100, ff. 2, 3. - -[116] _See_ p. 144. - -[117] _Hou Han Shu_, ch. 17 _ad init_. - -[118] _San Kuo Chih_, ch. 54, f. 10 _v_^o (commentary). - -[119] _Sung Shih_, ch. 365 _ad init_. - -[120] The few Europeans who have yet had an opportunity of acquainting -themselves with Sun Tzŭ are not behindhand in their praise. In this -connection, I may perhaps be excused for quoting from a letter from -Lord Roberts, to whom the sheets of the present work were submitted -previous to publication: “Many of Sun Wu’s maxims are perfectly -applicable to the present day, and no. 11 on page 77 is one that the -people of this country would do well to take to heart.” - -[121] Ch. 140, f. 13 _r_^o. - -[122] _See_ IV. § 3. - -[123] The allusion may be to Mencius VI. 2. ix. 2: 戰必克. - -[124] 武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳然而起之言 -兵也輕法制草略無所統紀不若武之書詞約而義盡. - -[125] The _Tso Chuan_. - -[126] 孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論語易大傳之 -流孟荀楊著書皆不及也. - -[127] 是啟人君窮兵黷武之心. - -[128] _Shih Chi_, ch. 25, fol. 1: 兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴 -角之獸見犯則校而况於人懷好惡喜怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於 -大較不權輕重猥云德化不當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑 -罰不可捐於國誅伐不可偃於天下用之有巧拙行之有逆順耳. - -[129] The first instance of 木索 given in the _P‘ei Wên Yün Fu_ is from -Ssŭ-ma Ch‘ien’s letter to 任安 Jên An (see 文選, ch. 41, f. 9 _r_^o), -where M. Chavannes translates it “la cangue et la chaîne.” But in the -present passage it seems rather to indicate some single instrument of -torture. - -[130] 兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人笞死于市者 -吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃無異意也笞之與斬無 -異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也俱期於除去惡民安活善民. - -[131] Cf. _Shih Chi_, ch. 47, f. 11 _v_^o. - -[132] 季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉有曰卽學之於 -孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年何人分爲二道曰文曰武離而 -俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最 -甚. - -[133] See _Shu Ching_, preface § 55. - -[134] See _Tso Chuan_, 定公 X. 2; _Shih Chi_, ch. 47, f. 4 _r_^o. - -[135] 周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰有文事者必有 -武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎. - -[136] _Lun Yü_, XV. 1. - -[137] _Tso Chuan_, 哀公, XI. 7. - -[138] See _supra_. - -[139] _Tso Chuan_, 定公, X. 2. - -[140] _Ibid_. XII. 5; _Chia Yü_, ch. 1 _ad fin._ - -[141] I have failed to trace this utterance. See note 2 on p. xliii. - -[142] See _supra_. - -[143] 性理彙要, _loc. cit._: 昔吾夫子對衛靈公以軍旅之事未之學答孔文子以甲兵之事 -未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而費人北嘗曰我戰則克而 -冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵之事非所以爲訓也. - -[144] See _supra_. - -[145] _Viz_. 軍禮, the other four being 吉, 凶, 賓 and 嘉 “worship, -mourning, entertainment of guests and festive rites.” See _Shu Ching_, -II. 1. iii. 8, and _Chou Li_, IX. fol. 49. - -[146] Preface to Sun Tzŭ: 孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮 -之一不必以爲專門之學故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用 -孫子又何必自學之故又曰我戰則克也. - -[147] See p. 166. - -[148] This is a rather obscure allusion to _Tso Chuan_, 襄公, XXXI. 4, -where Tzŭ-ch‘an says: 子有美錦不使人學製焉 “If you have a piece of -beautiful brocade, you will not employ a mere learner to make it up.” - -[149] Cf. _Tao Tê Ching_, ch. 31: 兵者不祥之器. - -[150] Sun Hsing-yen might have quoted Confucius again. See _Lun Yü_, -XIII. 29, 30. - -[151] 今世泥孔子之言以爲兵書不足觀又泥趙括徒能讀父書之言以爲成法不足用又見兵書有 -權謀有反間以爲非聖人之法皆不知吾儒之學者吏之治事可習而能然古人猶有學製之懼兵凶戰危 -將不素習未可以人命爲嘗試則十三篇之不可不觀也. - -[152] Better known as Hsiang 羽 Yü [B.C. 233–202]. - -[153] The third among the 五伯 (or 霸) enumerated on p. 141. For the -incident referred to, see _Tso Chuan_, 僖公, XXII. 4. - -[154] See _supra_, p. xvi, note 4. - -[155] _Shih Chi_, ch. 47, f. 7 _r_^o. - -[156] _Ibid_., ch. 38, f. 8 _v_^o. - -[157] 項梁教籍兵法籍略知其意不肯竟學卒以傾覆不知兵法之弊可勝言哉宋襄徐偃仁而敗兵 -者危機當用權謀孔子猶有要盟勿信微服過宋之時安得妄責孫子以言之不純哉. - -[158] 其時去古未遠三代遺規往往於此書見之. - -[159] 其最古者當以孫子吳子司馬法爲本大抵生聚訓練之術權謀運用之宜而已. - -[160] See p. 174. Further details on T‘ai Kung will be found in the -_Shih Chi_, ch. 32 _ad init._ Besides the tradition which makes him a -former minister of Chou Hsin, two other accounts of him are there -given, according to which he would appear to have been first raised -from a humble private station by Wên Wang. - -[161] 其文義不類三代. - -[162] 其言多近於正與戰國權謀頗殊. - -[163] See _Han Shu_, 張良傳, ch. 40. The work is there called 太公兵法. -Hence it has been confused with the _Liu T‘ao_. The _T‘u Shu_ -attributes both the _Liu T‘ao_ and the _San Lüeh_ to T‘ai Kung. - -[164] 其文不類秦漢間書漢光武帝詔雖嘗引之安知非反摭詔中所引二語以證實其書謂之北宋 -以前舊本則可矣. Another work said to have been written by Huang-shih -Kung, and also included in the military section of the Imperial -Catalogue, is the 素書 _Su Shu_ in 1 _chüan_. A short ethical treatise -of Taoist savour, having no reference whatever to war, it is -pronounced a forgery from the hand of 張商英 Chang Shang-ying -(_d_. 1121), who edited it with commentary. Correct Wylie’s “Notes,” -new edition, p. 90, and Courant’s “Catalogue des Livres Chinois,” -no. 5056. - -[165] 其書雖僞亦出於有學識謀略者之手也. We are told in the 讀書志 that the -above six works, together with Sun Tzŭ, were those prescribed for -military training in the 元豐 period (1078–85). See _Yü Hai_, ch. 140, -f. 4 _r_^o. - -[166] Also written 握機經 and 幄機經 _Wu Chi Ching_. - -[167] 其言具有條理. - -[168] “Words on Wellington,” by Sir W. Fraser. - -[169] “Forty-one Years in India,” chap. 46. - -[170] See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., -vol. II, p. 490. - -[171] _See_ Col. Henderson, _op. cit._ vol. I. p. 426. - -[172] For a number of maxims on this head, see “Marshal Turenne” -(Longmans, 1907), p. 29. - -[173] “Marshal Turenne,” p. 50. - -[174] “Aids to Scouting,” p. 26. - -[175] See “Pensées de Napoléon I^{er},” no. 47. - -[176] “The Science of War,” chap. 2. - -[177] “Aids to Scouting,” p. xii. - -[178] “Maximes de Guerre,” no. 72. - -[179] Giles’ Biographical Dictionary, no. 399. - -[180] “The Science of War,” p. 333. - -[181] “Stonewall Jackson,” vol. I, p. 421. - -[182] See Giles’ Dictionary, no. 9817. - -[183] 不入虎穴不得虎子 “Unless you enter the tiger’s lair, you cannot get -hold of the tiger’s cubs.” - -[184] “Aids to Scouting,” p. 2. - -[185] _Ch‘ien Han Shu_ ch. 43, fol. 1. 顔師古 Yen Shih-ku _in loc._ says: -食音異其音基. - -[186] “Unterricht des Königs von Preussen an die Generale seiner -Armeen,” cap. 12 (edition of 1794). - -[187] “Marshal Turenne,” p. 311. - - - - -Transcriber’s Note: - - Text Notes: - 1. The text contains Chinese characters. Character variants matching - the printed text are used whenever possible rather than more - common versions. For best results, insure that the eReader has the - latest Chinese font packages. - - 2. Italicized text is indicated with leading and trailing underscores. - (_) - - 3. Superscript text is indicated with a leading caret (^). If more - than one character, the text is wrapped in braces({}). Ordinal - numbers with superscripts (i.e. 1st, 2nd, 3rd, etc.) are printed - without the caret. - - 4. Smaller font text blocks such as contained in block quotes and - annotation text is indented. The original printed text did not - indent this text. - - 5. In the Introduction pages xi and xii, sentence groups in the - quotation from Ssŭ-ma Ch‘ien’s biography of Sun Tzŭ separated by - em-dashes are now separated into paragraphs for clarity. - - 6. In the original book, several Chinese text lines were placed in the - top quarter of a page and the translation in the bottom three - quarters of the page. This transcription places each Chinese text - line above its corresponding translation. - - 7. Footnotes have been renumbered and placed at the end of each - chapter. - - 8. Missing quotation marks, capitalization, punctuation, and spaces - silently corrected. - - 9. Except as mentioned above and in the Change List that follows, - every effort has been made to replicate this text as faithfully as - possible, including non-standard punctuation, inconsistently - hyphenated words, etc. - - Change List (page numbers from original printed book): - - Page x - befel changed to - befell - - Page xxv - abready changed to - already - - Page xxxi - surrived changed to - survived - - Page xlviii footnote #1 - have changed to - I have - - Page xlviii - combine 2 instances of footnote #4 - - Page 39 - meaniug changed to - meaning - - Page 44 - succeding changed to - succeeding - - Page 45 - sublety changed to - subtlety - Note: This was mentioned in corrigenda above. - - Page 70 - exclained changed to - exclaimed - - Page 125 - σωθεῖτε changed to - σωθείητε - - Page 136 - Chang Yü adopts its, changed to - Chang Yü adopts it, - - Page 154 and 156 - Using variant 荒 in place of 𮎰 (U+2E3B0, ⿱艹㠩) since the latter - glyph is rare in fonts. - - Page 168 - accompained changed to - accompanied - -*** END OF THE PROJECT GUTENBERG EBOOK SUN TZŬ ON THE ART OF WAR *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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} - -/* Poetry indents */ -.poetry .indent0 {text-indent: -3em;} -.poetry .indent1 {text-indent: -2em;} - - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Sun Tzŭ on the Art of War, by Sun Tzŭ</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: Sun Tzŭ on the Art of War</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>The Oldest Military Treatise in the World</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Sun Tzŭ</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Translator: Lionel Giles</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: November 10, 2021 [eBook #66706]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Ronald Grenier (This file was produced from images generously made available by the Internet Archive/University of Toronto libraries)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK SUN TZŬ ON THE ART OF WAR ***</div> - - - -<div class="transnote"><p class="center">Transcriber’s Note</p> - -<p class="smaller">This is a complete unabridged transcription of Lionel Gile’s translation -of <cite>The Art of War</cite>. See additional notes <a href="#AddNotes">at the end -of the book</a>.</p></div> - -<div class="titlepage"> -<p class="ctitle" xml:lang="zh" lang="zh"><bdo dir="rtl">孫子兵法</bdo></p> - -<h1><span class="v-large">SUN TZŬ</span><br /> -<span class="small">ON THE</span><br /> -ART OF WAR</h1> - -<p class="smaller center p2">THE OLDEST MILITARY TREATISE IN THE WORLD</p> - - -<p class="center smcap p3">Translated from the Chinese with introduction and critical notes</p> - -<p class="center smcap p1">by</p> -<p class="center p1">LIONEL GILES, M.A.</p> - -<p class="center smaller">Assistant in the Department of Oriental Printed Books and MSS. - in the British Museum</p> - -<p class="mt3 center"> - <img src="images/illus1.png" alt="" class='center_7em' /></p> - -<p class="center p3"><span class="small">LONDON</span><br /> -LUZAC & C<sup>o</sup>.<br /> -1910</p> - -<p class="smaller center p3"><span class="smcap">printed by e. j. bbill,</span> Leyden (Holland).</p> -</div> - -<p class="center p4">To my brother<br /> -<span class="larger">Captain Valentine Giles, R.G.</span><br /> -in the hope that<br /> -a work 2400 years old<br /> -may yet contain lessons worth consideration<br /> -by the soldier of to-day<br /> -this translation<br /> -is affectionately dedicated</p> - - -<div class="chapter"> - <h2 class="nobreak">CONTENTS</h2> - <hr class="chap" /> -</div> - -<table class="tocList" summary="TOC"> -<tbody> - -<tr> -<td colspan="3"></td> -<td class="tocPageNum small">Page</td> -</tr> -<tr> -<td class="smcap" colspan="3">Preface</td> -<td class="tocPageNum"><a href="#Page_VII">vii</a></td> -</tr> -<tr> -<td class="smcap" colspan="3">Introduction</td> -<td></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Sun Wu and his Book</td> -<td class="tocPageNum"><a href="#SunWuAndHisBook">xi</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">The Text of Sun Tzŭ</td> -<td class="tocPageNum"><a href="#TheTextOfSunTzu">xxx</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">The Commentators</td> -<td class="tocPageNum"><a href="#TheCommentators">xxxiv</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Appreciations of Sun Tzŭ</td> -<td class="tocPageNum"><a href="#AppreciationsOfSunTzu">xlii</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Apologies for War</td> -<td class="tocPageNum"><a href="#ApologiesForWar">xliii</a></td> -</tr> -<tr> -<td class="intro_subsection" colspan="3">Bibliography</td> -<td class="tocPageNum"><a href="#Bibliography">l</a></td> -</tr> -<tr> -<td>Chap.</td><td class="chptr">I.</td><td>Laying Plans</td><td class="tocPageNum"><a href="#Page_1">1</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">II.</td><td>Waging War</td><td class="tocPageNum"><a href="#Page_9">9</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">III.</td><td>Attack by Stratagem</td><td class="tocPageNum"><a href="#Page_17">17</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">IV.</td><td>Tactical Dispositions</td><td class="tocPageNum"><a href="#Page_26">26</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">V.</td><td>Energy</td><td class="tocPageNum"><a href="#Page_33">33</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VI.</td><td>Weak Points and Strong</td><td class="tocPageNum"><a href="#Page_42">42</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VII.</td><td>Manœuvring</td><td class="tocPageNum"><a href="#Page_55">55</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">VIII.</td><td>Variation of Tactics </td><td class="tocPageNum"><a href="#Page_71">71</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">IX.</td><td>The Army on the March</td><td class="tocPageNum"><a href="#Page_80">80</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">X.</td><td>Terrain</td><td class="tocPageNum"><a href="#Page_100">100</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XI.</td><td>The Nine Situations</td><td class="tocPageNum"><a href="#Page_114">114</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XII.</td><td>The Attack by Fire</td><td class="tocPageNum"><a href="#Page_150">150</a></td> -</tr> -<tr> -<td class="intro_subsection">„</td><td class="chptr">XIII.</td><td>The Use of Spies</td><td class="tocPageNum"><a href="#Page_160">160</a></td> -</tr> -<tr> -<td class="smcap" colspan="3">Chinese Concordance</td> -<td class="tocPageNum"><a href="#Page_176">176</a></td> -</tr><tr> -<td class="smcap" colspan="3">Index</td> -<td class="tocPageNum"><a href="#Page_192">192</a></td> -</tr> -</tbody> -</table> - - - -<div class="chapter"> -<p class="pagenum" id="Page_VII">{VII}</p> -<h2 class="nobreak">PREFACE</h2> -<hr class="chap" /> -</div> - - -<p>The seventh volume of <span xml:lang="fr" lang="fr">“Mémoires concernant l’histoire, les sciences, -les arts, les mœurs, les usages, &c., des Chinois”</span><a href="#Footnote1" class="fnanchor" id="FNanchor1">[1]</a> is devoted to the -Art of War, and contains, amongst other treatises, <span xml:lang="fr" lang="fr">“Les Treize Articles -de Sun-tse,”</span> translated from the Chinese by a Jesuit Father, Joseph -Amiot. Père Amiot appears to have enjoyed no small reputation as a -sinologue in his day, and the field of his labours was certainly -extensive. But his so-called translation of Sun Tzŭ, if placed side -by side with the original, is seen at once to be little better than an -imposture. It contains a great deal that Sun Tzŭ did not write, and -very little indeed of what he did. Here is a fair specimen, taken from -the opening sentences of chapter 5:—</p> - -<p class="smaller" xml:lang="fr" lang="fr"><i>De l’habileté dans le gouvernement des Troupes.</i> Sun-tse dit: -Ayez les noms de tous les Officiers tant généraux que subalternes; -inscrivez-les dans un catalogue à part, avec la note des talents & -de la capacité de chacun d’eux, afin de pouvoir les employer avec -avantage lorsque l’occasion en sera venue. Faites en sorte que -tous ceux que vous devez commander soient persuadés que votre -principale attention est de les préserver de tout dommage. Les -troupes que vous ferez avancer contre l’ennemi doivent être comme -des pierres que vous lanceriez contre des œufs. De vous à l’ennemi -il ne doit y avoir d’autre différence que celle du fort au foible, -du vuide au plein. Attaquez à découvert, mais soyez vainqueur en -secret. Voilà en peu de mots en quoi consiste l’habileté & toute -la perfection même du gouvernement des troupes.</p> - -<p>Throughout the nineteenth century, which saw a wonderful development -in the study of Chinese literature, no translator ventured to tackle -Sun Tzŭ, although his work was known to be highly valued in China as -by far the<span class="pagenum" id="Page_VIII">{VIII}</span> oldest and best compendium of military science. It -was not until the year 1905 that the first English translation by -Capt. E. F. Calthrop, R.F.A., appeared at Tokyo under the title -“Sonshi” (the Japanese form of Sun Tzŭ)<a href="#Footnote2" class="fnanchor" id="FNanchor2">[2]</a>. Unfortunately, it was evident -that the translator’s knowledge of Chinese was far too scanty to fit -him to grapple with the manifold difficulties of Sun Tzŭ. He himself -plainly acknowledges that without the aid of two Japanese gentlemen -“the accompanying translation would have been impossible.” We can only -wonder, then, that with their help it should have been so excessively -bad. It is not merely a question of downright blunders, from which -none can hope to be wholly exempt. Omissions were frequent; hard -passages were wilfully distorted or slurred over. Such offences are -less pardonable. They would not be tolerated in any edition of a Greek -or Latin classic, and a similar standard of honesty ought to be -insisted upon in translations from Chinese.</p> - -<p>From blemishes of this nature, at least, I believe that the present -translation is free. It was not undertaken out of any inflated estimate -of my own powers; but I could not help feeling that Sun Tzŭ deserved a -better fate than had befallen him, and I knew that, at any rate, I -could hardly fail to improve on the work of my predecessors. Towards -the end of 1908, a new and revised edition of Capt. Calthrop’s -translation was published in London, this time, however, without any -allusion to his Japanese collaborators. My first three chapters were -then already in the printer’s hands, so that the criticisms of Capt. -Calthrop therein contained must be understood as referring to -his earlier edition. In the subsequent chapters I have of course -transferred my attention to the second edition. This is on the whole an -improvement on the other, though there still remains much that cannot -pass<span class="pagenum" id="Page_IX">{IX}</span> muster. Some of the grosser blunders have been rectified and -lacunae filled up, but on the other hand a certain number of new -mistakes appear. The very first sentence of the introduction is -startlingly inaccurate; and later on, while mention is made of “an army -of Japanese commentators” on Sun Tzŭ (who are these, by the way?), not -a word is vouchsafed about the Chinese commentators, who nevertheless, -I venture to assert, form a much more numerous and infinitely more -important “army.”</p> - -<p>A few special features of the present volume may now be noticed. In -the first place, the text has been cut up into numbered paragraphs, -both in order to facilitate cross-reference and for the convenience of -students generally. The division follows broadly that of Sun -Hsing-yen’s edition; but I have sometimes found it desirable to join -two or more of his paragraphs into one. In quoting from other works, -Chinese writers seldom give more than the bare title by way of -reference, and the task of research is apt to be seriously hampered in -consequence. With a view to obviating this difficulty so far as Sun -Tzŭ is concerned, I have also appended a complete concordance of -Chinese characters, following in this the admirable example of Legge, -though an alphabetical arrangement has been preferred to the -distribution under radicals which he adopted. Another feature borrowed -from “The Chinese Classics” is the printing of text, translation and -notes on the same page; the notes, however, are inserted, according to -the Chinese method, immediately after the passages to which they -refer. From the mass of native commentary my aim has been to extract -the cream only, adding the Chinese text here and there when it seemed -to present points of literary interest. Though constituting in itself -an important branch of Chinese literature, very little commentary of -this kind has hitherto been made directly accessible by translation.<a href="#Footnote3" class="fnanchor" id="FNanchor3">[3]</a></p> - -<p class="pagenum" id="Page_X">X</p> - -<p>I may say in conclusion that, owing to the printing off of my -sheets as they were completed, the work has not had the benefit of a -final revision. On a review of the whole, without modifying the -substance of my criticisms, I might have been inclined in a few -instances to temper their asperity. Having chosen to wield a bludgeon, -however, I shall not cry out if in return I am visited with more than -a rap over the knuckles. Indeed, I have been at some pains to put a -sword into the hands of future opponents by scrupulously giving either -text or reference for every passage translated. A scathing review, -even from the pen of the Shanghai critic who despises “mere -translations,” would not, I must confess, be altogether unwelcome. -For, after all, the worst fate I shall have to dread is that which -befell the ingenious paradoxes of George in <cite>The Vicar of Wakefield</cite>.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_XI">XI</p> -<h2 id="Intro">INTRODUCTION</h2> -<hr class="chap" /> -</div> - -<h3 id="SunWuAndHisBook" class="smcap">Sun Wu and his Book</h3> - - -<p>Ssŭ-ma Ch‘ien gives the following biography of Sun Tzŭ:<a href="#Footnote4" class="fnanchor" id="FNanchor4">[4]</a>—</p> - -<div class="smaller"> -<p><span xml:lang="zh" lang="zh">孫子武</span> Sun Tzŭ Wu was a native of the Ch‘i State. His <cite>Art of War</cite> -brought him to the notice of <span xml:lang="zh" lang="zh">闔廬</span> Ho Lu,<a href="#Footnote5" class="fnanchor" id="FNanchor5">[5]</a> King of <span xml:lang="zh" lang="zh">吳</span> Wu. Ho Lu said -to him: I have carefully perused your 13 chapters. May I submit your -theory of managing soldiers to a slight test?</p> - -<p>Sun Tzŭ replied: You may.</p> - -<p>Ho Lu asked: May the test be applied to women?</p> - -<p>The answer was again in the affirmative, so arrangements were made -to bring 180 ladies out of the Palace. Sun Tzŭ divided them into -two companies, and placed one of the King’s favourite concubines -at the head of each. He then bade them all take spears in their -hands, and addressed them thus: I presume you know the difference -between front and back, right hand and left hand?</p> - -<p>The girls replied: Yes.</p> - -<p>Sun Tzŭ went on: When I say “Eyes front,” you must look straight -ahead. When I say “Left turn,” you must face towards your left -hand. When I say “Right turn,” you must face towards your right -hand. When I say “About turn,” you must face right round towards -the back.</p> - -<p>Again the girls assented. The words of command having been thus -explained, he set up the halberds and battle-axes in order to -begin the drill. Then, to the sound of drums, he gave the order -“Right turn.” But the girls only burst out laughing. Sun Tzŭ said: -If words of command are not clear and distinct, if orders are not -thoroughly understood, then the general is to blame.</p> - -<p>So he started drilling them again, and this time gave the order -“Left turn,” whereupon the girls once more burst into fits of -laughter. Sun Tzŭ said: If words of command are not clear and -distinct, if orders are not thoroughly understood, the general is -to blame. But if his orders <em>are</em> clear, and the soldiers -nevertheless disobey, then it is the fault of their officers.</p> - -<p>So saying, he ordered the leaders of the two companies to be -beheaded. Now the King of Wu was watching the<span class="pagenum" id="Page_XII">{XII}</span> scene from the top -of a raised pavilion; and when he saw that his favourite -concubines were about to be executed, he was greatly alarmed and -hurriedly sent down the following message: We are now quite -satisfied as to our general’s ability to handle troops. If We are -bereft of these two concubines, our meat and drink will lose their -savour. It is our wish that they shall not be beheaded.</p> - -<p>Sun Tzŭ replied: Having once received His Majesty’s commission to -be general of his forces, there are certain commands of His -Majesty which, acting in that capacity, I am unable to accept.</p> - -<p>Accordingly, he had the two leaders beheaded, and straightway -installed the pair next in order as leaders in their place. When -this had been done, the drum was sounded for the drill once more; -and the girls went through all the evolutions, turning to the -right or to the left, marching ahead or wheeling back, kneeling or -standing, with perfect accuracy and precision, not venturing to -utter a sound. Then Sun Tzŭ sent a messenger to the King saying: -Your soldiers, Sire, are now properly drilled and disciplined, and -ready for Your Majesty’s inspection. They can be put to any use -that their sovereign may desire; bid them go through fire and -water, and they will not disobey.</p> - -<p>But the King replied: Let our general cease drilling and return to -camp. As for us, We have no wish to come down and inspect the -troops.</p> - -<p>Thereupon Sun Tzŭ said: The King is only fond of words, and cannot -translate them into deeds.</p> - -<p>After that, Ho Lu saw that Sun Tzŭ was one who knew how to handle -an army, and finally appointed him general. In the West, he -defeated the Ch‘u State and forced his way into Ying, the capital; -to the north, he put fear into the States of Ch‘i and Chin, and -spread his fame abroad amongst the feudal princes. And Sun Tzŭ -shared in the might of the King.</p> -</div> - -<p>About Sun Tzŭ himself this is all that Ssŭ-ma Ch‘ien has to tell us in -this chapter. But he proceeds to give a biography of his descendant, -<span xml:lang="zh" lang="zh">孫臏</span> Sun Pin, born about a hundred years after his famous ancestor’s -death, and also the outstanding military genius of his time. The -historian speaks of him too as Sun Tzŭ, and in his preface we read: -<span xml:lang="zh" lang="zh">孫子臏脚而論兵法</span> “Sun Tzŭ had his feet cut off and yet continued to -discuss the art of war.”<a href="#Footnote6" class="fnanchor" id="FNanchor6">[6]</a> It seems likely, then, that “Pin” was a -nickname bestowed on him after his mutilation, unless indeed the story -was invented in order to account for the name. The crowning incident -of his career, the crushing defeat of his treacherous rival P‘ang -Chüan, will be found briefly related on p. <a href="#Page_40">40</a>.</p> - -<p class="pagenum" id="Page_XIII">{XIII}</p> - -<p>To return to the elder Sun Tzŭ. He is mentioned in two other passages -of the <cite>Shih Chi</cite>:—</p> - -<p class="smaller">In the third year of his reign [512 B.C.] Ho Lu, King of Wu, took -the field with <span xml:lang="zh" lang="zh">子胥</span> Tzŭ-hsü [i.e. <span xml:lang="zh" lang="zh">伍員</span> Wu Yüan] and <span xml:lang="zh" lang="zh">伯嚭</span> Po P‘ei, -and attacked Ch‘u. He captured the town of <span xml:lang="zh" lang="zh">舒</span> Shu and slew the two -prince’s sons who had formerly been generals of Wu. He was then -meditating a descent on <span xml:lang="zh" lang="zh">郢</span> Ying [the capital]; but the general Sun -Wu said: “The army is exhausted.<a href="#Footnote7" class="fnanchor" id="FNanchor7">[7]</a> It is not yet possible. We -must wait”....<a href="#Footnote8" class="fnanchor" id="FNanchor8">[8]</a> [After further successful fighting,] in the -ninth year [506 B.C.], King Ho Lu of Wu addressed Wu Tzŭ-hsü and -Sun Wu, saying: “Formerly, you declared that it was not yet -possible for us to enter Ying. Is the time ripe now?” The two men -replied: “Ch‘u’s general, <span xml:lang="zh" lang="zh">子常</span> Tzŭ-ch‘ang,<a href="#Footnote9" class="fnanchor" id="FNanchor9">[9]</a> is grasping and -covetous, and the princes of <span xml:lang="zh" lang="zh">唐</span> T‘ang and <span xml:lang="zh" lang="zh">蔡</span> Ts‘ai both have a -grudge against him. If Your Majesty has resolved to make a grand -attack, you must win over T‘ang and Ts‘ai, and then you may -succeed.” Ho Lu followed this advice, [beat Ch‘u in five pitched -battles and marched into Ying].<a href="#Footnote10" class="fnanchor" id="FNanchor10">[10]</a></p> - -<p>This is the latest date at which anything is recorded of Sun Wu. He -does not appear to have survived his patron, who died from the effects -of a wound in 496.</p> - -<p>In the chapter entitled <span xml:lang="zh" lang="zh">律書</span> (the earlier portion of which M. Chavannes -believes to be a fragment of a treatise on Military Weapons), there -occurs this passage:<a href="#Footnote11" class="fnanchor" id="FNanchor11">[11]</a></p> - -<p class="smaller">From this time onward, a number of famous soldiers arose, one after -the other: <span xml:lang="zh" lang="zh">咎犯</span> Kao-fan,<a href="#Footnote12" class="fnanchor" id="FNanchor12">[12]</a> who was employed by the Chin State; -Wang-tzŭ,<a href="#Footnote13" class="fnanchor" id="FNanchor13">[13]</a> in the service of Ch‘i; and Sun Wu, in the service of -Wu. These men developed and threw light upon the principles of war -(<span xml:lang="zh" lang="zh">申明軍約</span>).</p> - -<p class="pagenum" id="Page_XIV">{XIV}</p> - -<p>It is obvious that Ssŭ-ma Ch‘ien at least had no doubt about the -reality of Sun Wu as an historical personage; and with one exception, -to be noticed presently, he is by far the most important authority on -the period in question. It will not be necessary, therefore, to say -much of such a work as the <span xml:lang="zh" lang="zh">吳越春秋</span> <i>Wu Yüeh Ch‘un Ch‘iu</i>, which is -supposed to have been written by <span xml:lang="zh" lang="zh">趙曄</span> Chao Yeh of the 1st century A.D. -The attribution is somewhat doubtful; but even if it were otherwise, -his account would be of little value, based as it is on the <cite>Shih Chi</cite> -and expanded with romantic details. The story of Sun Tzŭ will be -found, for what it is worth, in chapter 2. The only new points in it -worth noting are: 1) Sun Tzŭ was first recommended to Ho Lu by Wu -Tzŭ-hsü. 2) He is called a native of Wu.<a href="#Footnote14" class="fnanchor" id="FNanchor14">[14]</a> 3) He had previously -lived a retired life, and his contemporaries were unaware of his -ability.<a href="#Footnote15" class="fnanchor" id="FNanchor15">[15]</a></p> - -<p>The following passage occurs in <span xml:lang="zh" lang="zh">淮南子</span> Huai-nan Tzŭ: “When sovereign and -ministers show perversity of mind, it is impossible even for a Sun Tzŭ -to encounter the foe.”<a href="#Footnote16" class="fnanchor" id="FNanchor16">[16]</a> Assuming that this work is genuine (and -hitherto no doubt has been cast upon it), we have here the earliest -direct reference to Sun Tzŭ, for Huai-nan Tzŭ died in 122 B.C., many -years before the <cite>Shih Chi</cite> was given to the world.</p> - -<p><span xml:lang="zh" lang="zh">劉向</span> Liu Hsiang (B.C. 80–9) in his <span xml:lang="zh" lang="zh">新序</span> says: “The reason why Sun Wu at -the head of 30,000 men beat<span class="pagenum" id="Page_XV">{XV}</span> Ch‘u with 200,000 is that the latter were -undisciplined.”<a href="#Footnote17" class="fnanchor" id="FNanchor17">[17]</a></p> - -<p><span xml:lang="zh" lang="zh">鄧名世</span> Têng Ming-shih in his <span xml:lang="zh" lang="zh">姓氏辨證書</span> (completed in 1134) informs us -that the surname <span xml:lang="zh" lang="zh">孫</span> was bestowed on Sun Wu’s grandfather by <span xml:lang="zh" lang="zh">景公</span> Duke -Ching of Ch‘i [547–490 B.C.]. Sun Wu’s father Sun <span xml:lang="zh" lang="zh">馮</span> P‘ing, rose to be -a Minister of State in Ch‘i, and Sun Wu himself, whose style was <span xml:lang="zh" lang="zh">長卿</span> -Ch‘ang-ch‘ing, fled to Wu on account of the rebellion which was being -fomented by the kindred of <span xml:lang="zh" lang="zh">田鮑</span> T‘ien Pao. He had three sons, of whom -the second, named <span xml:lang="zh" lang="zh">明</span> Ming, was the father of Sun Pin. According to this -account, then, Pin was the grandson of Wu,<a href="#Footnote18" class="fnanchor" id="FNanchor18">[18]</a> which, considering that -Sun Pin’s victory over <span xml:lang="zh" lang="zh">魏</span> Wei was gained in 341 B.C., may be dismissed -as chronologically impossible. Whence these data were obtained by Têng -Ming-shih I do not know, but of course no reliance whatever can be -placed in them.</p> - -<p>An interesting document which has survived from the close of the Han -period is the short preface written by the great <span xml:lang="zh" lang="zh">曹操</span> Ts‘ao Ts‘ao, or -<span xml:lang="zh" lang="zh">魏武帝</span> Wei Wu Ti, for his edition of Sun Tzŭ. I shall give it in full:—</p> - -<div class="smaller"> -<p>I have heard that the ancients used bows and arrows to their -advantage.<a href="#Footnote19" class="fnanchor" id="FNanchor19">[19]</a> The <cite>Lun Yü</cite> says: “There must be a sufficiency of -military strength.”<a href="#Footnote20" class="fnanchor" id="FNanchor20">[20]</a> The <cite>Shu Ching</cite> mentions “the army” among -the “eight objects of government.”<a href="#Footnote21" class="fnanchor" id="FNanchor21">[21]</a> The <cite>I Ching</cite> says: “<span xml:lang="zh" lang="zh">師</span> -‘army’ indicates firmness and justice; the experienced leader will -have good fortune.”<a href="#Footnote22" class="fnanchor" id="FNanchor22">[22]</a><span class="pagenum" id="Page_XVI">{XVI}</span> The <cite>Shih Ching</cite> says: “The King rose -majestic in his wrath, and he marshalled his troops.”<a href="#Footnote23" class="fnanchor" id="FNanchor23">[23]</a> The -Yellow Emperor, T‘ang the Completer and Wu Wang all used spears -and battle-axes in order to succour their generation. The <cite>Ssŭ-ma -Fa</cite> says: “If one man slay another of set purpose, he himself may -rightfully be slain.”<a href="#Footnote24" class="fnanchor" id="FNanchor24">[24]</a> He who relies solely on warlike measures -shall be exterminated; he who relies solely on peaceful measures -shall perish. Instances of this are Fu Ch‘ai<a href="#Footnote25" class="fnanchor" id="FNanchor25">[25]</a> on the one hand -and Yen Wang on the other.<a href="#Footnote26" class="fnanchor" id="FNanchor26">[26]</a> In military matters, the Sage’s -rule is normally to keep the peace, and to move his forces only -when occasion requires. He will not use armed force unless driven -to it by necessity.<a href="#Footnote27" class="fnanchor" id="FNanchor27">[27]</a></p> - -<p>Many books have I read on the subject of war and fighting; but the -work composed by Sun Wu is the profoundest of them all. [Sun Tzŭ -was a native of the Ch‘i state, his personal name was Wu. He wrote -the <cite>Art of War</cite> in 13 chapters for Ho Lü, King of Wu. Its -principles were tested on women, and he was subsequently made a -general. He led an army westwards, crushed the Ch‘u State and -entered Ying the capital. In the north, he kept Ch‘i and Chin in -awe. A hundred years and more after his time, Sun Pin lived. He -was a descendant of Wu].<a href="#Footnote28" class="fnanchor" id="FNanchor28">[28]</a> In his treatment of deliberation and -planning, the importance of rapidity in taking the field,<a href="#Footnote29" class="fnanchor" id="FNanchor29">[29]</a> -clearness of conception, and depth of design, Sun<span class="pagenum" id="Page_XVII">{XVII}</span> Tzŭ stands -beyond the reach of carping criticism. My contemporaries, however, -have failed to grasp the full meaning of his instructions, and -while putting into practice the smaller details in which his work -abounds, they have overlooked its essential purport. That is the -motive which has led me to outline a rough explanation of the -whole.<a href="#Footnote30" class="fnanchor" id="FNanchor30">[30]</a></p> -</div> - -<p>One thing to be noticed in the above is the explicit statement that -the 13 chapters were specially composed for King Ho Lu. This is -supported by the internal evidence of I. § 15, in which it seems clear -that some ruler is addressed.</p> - -<p>In the bibliographical section of the <cite>Han Shu</cite>,<a href="#Footnote31" class="fnanchor" id="FNanchor31">[31]</a> there is an -entry which has given rise to much discussion: <span xml:lang="zh" lang="zh">吳孫子八十二篇圖九卷</span> “The -works of Sun Tzŭ of Wu in 82 <i>p‘ien</i> (or chapters), with diagrams in 9 -<i>chüan</i>.” It is evident that this cannot be merely the 13 chapters -known to Ssŭ-ma Ch‘ien, or those we possess to-day. Chang Shou-chieh -in his <span xml:lang="zh" lang="zh">史記正義</span> refers to an edition of Sun Tzŭ’s <span xml:lang="zh" lang="zh">兵法</span> of which the “13 -chapters” formed the first <i>chüan</i>, adding that there were two other -<i>chüan</i> besides.<a href="#Footnote32" class="fnanchor" id="FNanchor32">[32]</a> This has brought forth a theory, that the bulk -of these 82 chapters consisted of other writings of Sun Tzŭ—we should -call them apocryphal—similar to the <span xml:lang="zh" lang="zh">問答</span> <cite>Wên Ta</cite>, of which a specimen -dealing with the Nine Situations<a href="#Footnote33" class="fnanchor" id="FNanchor33">[33]</a> is preserved in the <span xml:lang="zh" lang="zh">通典</span> <cite>T‘ung -Tien</cite>, and another in Ho Shih’s commentary. It is suggested<span class="pagenum" id="Page_XVIII">{XVIII}</span> that -before his interview with Ho Lu, Sun Tzŭ had only written the 13 -chapters, but afterwards composed a sort of exegesis in the form of -question and answer between himself and the King. <span xml:lang="zh" lang="zh">畢以珣</span> Pi I-hsün, -author of the <span xml:lang="zh" lang="zh">孫子敘錄</span> <i>Sun Tzŭ Hsü Lu</i>, backs this up with a quotation -from the <cite>Wu Yüeh Ch‘un Ch‘iu</cite>: “The King of Wu summoned Sun Tzŭ, and -asked him questions about the art of war. Each time he set forth a -chapter of his work, the King could not find words enough to praise -him.”<a href="#Footnote34" class="fnanchor" id="FNanchor34">[34]</a> As he points out, if the whole work was expounded on the -same scale as in the above-mentioned fragments, the total number of -chapters could not fail to be considerable.<a href="#Footnote35" class="fnanchor" id="FNanchor35">[35]</a> Then the numerous -other treatises attributed to Sun Tzŭ<a href="#Footnote36" class="fnanchor" id="FNanchor36">[36]</a> might also be included. The -fact that the <cite>Han Chih</cite> mentions no work of Sun Tzŭ except the 82 -<i>p‘ien</i>, whereas the Sui and T‘ang bibliographies give the titles of -others in addition to the “13 chapters,” is good proof, Pi I-hsün -thinks, that all of these were contained in the 82 <i>p‘ien</i>. Without -pinning our faith to the accuracy of details supplied by the <cite>Wu Yüeh -Ch‘un Ch‘iu</cite>, or admitting the genuineness of any of the treatises -cited by Pi I-hsün, we may see in this theory a probable solution of -the mystery. Between Ssŭ-ma Ch‘ien and Pan Ku there was plenty of time -for a luxuriant crop of forgeries to have grown up under the magic -name of Sun Tzŭ, and the 82 <i>p‘ien</i> may very well represent a -collected edition of these lumped together with the original work.<span class="pagenum" id="Page_XIX">{XIX}</span> It -is also possible, though less likely, that some of them existed in the -time of the earlier historian and were purposely ignored by him.<a href="#Footnote37" class="fnanchor" id="FNanchor37">[37]</a></p> - -<p>Tu Mu, after Ts‘ao Kung the most important commentator on Sun Tzŭ, -composed the preface to his edition<a href="#Footnote38" class="fnanchor" id="FNanchor38">[38]</a> about the middle of the ninth -century. After a somewhat lengthy defence of the military art,<a href="#Footnote39" class="fnanchor" id="FNanchor39">[39]</a> he -comes at last to Sun Tzŭ himself, and makes one or two very startling -assertions:—“The writings of Sun Wu,” he says, “originally comprised -several hundred thousand words, but Ts‘ao Ts‘ao, the Emperor Wu Wei, -pruned away all redundancies and wrote out the essence of the whole, -so as to form a single book in 13 chapters.”<a href="#Footnote40" class="fnanchor" id="FNanchor40">[40]</a> He goes on to remark -that Ts‘ao Ts‘ao’s commentary on Sun Tzŭ leaves a certain proportion -of difficulties unexplained. This, in Tu Mu’s opinion, does not -necessarily imply that he was unable to furnish a complete -commentary.<a href="#Footnote41" class="fnanchor" id="FNanchor41">[41]</a> According to the <cite>Wei Chih</cite>, Ts‘ao himself wrote a -book on war in something over 100,000 words, known as the 新書. It -appears to have been of such exceptional merit that he suspects Ts‘ao -to have used for it the surplus material which he had found in Sun -Tzŭ. He concludes, however, by saying: “The <cite>Hsin Shu</cite> is now lost, so -that the truth cannot be known for certain.”<a href="#Footnote42" class="fnanchor" id="FNanchor42">[42]</a></p> - -<p>Tu Mu’s conjecture seems to be based on a passage<span class="pagenum" id="Page_XX">{XX}</span> in the 漢官解詁 “Wei -Wu Ti strung together Sun Wu’s Art of War,”<a href="#Footnote43" class="fnanchor" id="FNanchor43">[43]</a> which in turn may have -resulted from a misunderstanding of the final words of Ts‘ao Kung’s -preface: <span xml:lang="zh" lang="zh">故撰爲略解焉</span>. This, as Sun Hsing-yen points out,<a href="#Footnote44" class="fnanchor" id="FNanchor44">[44]</a> is only a -modest way of saying that he made an explanatory paraphrase,<a href="#Footnote45" class="fnanchor" id="FNanchor45">[45]</a> or in -other words, wrote a commentary on it. On the whole, the theory has -met with very little acceptance. Thus, the <span xml:lang="zh" lang="zh">四庫全書</span> says:<a href="#Footnote46" class="fnanchor" id="FNanchor46">[46]</a> “The -mention of the 13 chapters in the <cite>Shih Chi</cite> shows that they were in -existence before the <cite>Han Chih</cite>, and that later accretions are not to -be considered part of the original work. Tu Mu’s assertion can -certainly not be taken as proof.”<a href="#Footnote47" class="fnanchor" id="FNanchor47">[47]</a></p> - -<p>There is every reason to suppose, then, that the 13 chapters existed -in the time of Ssŭ-ma Ch‘ien practically as we have them now. That the -work was then well known he tells us in so many words: “Sun Tzŭ’s 13 -Chapters and Wu Ch‘i’s Art of War are the two books that people -commonly refer to on the subject of military matters. Both of then are -widely distributed, so I will not discuss them here.”<a href="#Footnote48" class="fnanchor" id="FNanchor48">[48]</a> But as we go -further back, serious difficulties begin to arise. The salient fact -which has to be faced is that the <cite>Tso Chuan</cite>, the great contemporary -record, makes no mention whatever of Sun<span class="pagenum" id="Page_XXI">{XXI}</span> Wu, either as a general or as -a writer. It is natural, in view of this awkward circumstance, that -many scholars should not only cast doubt on the story of Sun Wu as -given in the <cite>Shih Chi</cite>, but even show themselves frankly sceptical as -to the existence of the man at all. The most powerful presentment of -this side of the case is to be found in the following disquisition by -<span xml:lang="zh" lang="zh">葉水心</span> Yeh Shui-hsin:<a href="#Footnote49" class="fnanchor" id="FNanchor49">[49]</a>—</p> - -<p class="smaller">It is stated in Ssŭ-ma Ch‘ien’s history that Sun Wu was a native -of the Ch‘i State, and employed by Wu; and that in the reign of Ho -Lü he crushed Ch‘u, entered Ying, and was a great general. But in -Tso’s Commentary no Sun Wu appears at all. It is true that Tso’s -Commentary need not contain absolutely everything that other -histories contain. But Tso has not omitted to mention vulgar -plebeians and hireling ruffians such as Ying K‘ao-shu,<a href="#Footnote50" class="fnanchor" id="FNanchor50">[50]</a> Ts‘ao -Kuei,<a href="#Footnote51" class="fnanchor" id="FNanchor51">[51]</a> Chu Chih-wu<a href="#Footnote52" class="fnanchor" id="FNanchor52">[52]</a> and Chuan Shê-chu.<a href="#Footnote53" class="fnanchor" id="FNanchor53">[53]</a> In the case of -Sun Wu, whose fame and achievements were so brilliant, the -omission is much more glaring. Again, details are given, in their -due order, about his contemporaries Wu Yüan and the Minister -P‘ei.<a href="#Footnote54" class="fnanchor" id="FNanchor54">[54]</a> Is it credible that Sun Wu alone should have been passed -over?<a href="#Footnote55" class="fnanchor" id="FNanchor55">[55]</a></p> - -<p class="smaller">In point of literary style, Sun Tzŭ’s work belongs to the same -school as <cite>Kuan Tzŭ</cite>,<a href="#Footnote56" class="fnanchor" id="FNanchor56">[56]</a> the <cite>Liu T‘ao</cite>,<a href="#Footnote57" class="fnanchor" id="FNanchor57">[57]</a> and the <cite>Yüeh Yü</cite>,<a href="#Footnote58" class="fnanchor" id="FNanchor58">[58]</a> -and may have<span class="pagenum" id="Page_XXII">{XXII}</span> been the production of some private scholar living -towards the end of the “Spring and Autumn” or the beginning of the -“Warring States” period.<a href="#Footnote59" class="fnanchor" id="FNanchor59">[59]</a> The story that his precepts were -actually applied by the Wu State, is merely the outcome of big -talk on the part of his followers.<a href="#Footnote60" class="fnanchor" id="FNanchor60">[60]</a></p> - -<p class="smaller">From the flourishing period of the Chou dynasty<a href="#Footnote61" class="fnanchor" id="FNanchor61">[61]</a> down to the -time of the “Spring and Autumn,” all military commanders were -statesmen as well, and the class of professional generals, for -conducting external campaigns, did not then exist. It was not -until the period of the “Six States”<a href="#Footnote62" class="fnanchor" id="FNanchor62">[62]</a> that this custom changed. -Now although Wu was an uncivilised State, is it conceivable that -Tso should have left unrecorded the fact that Sun Wu was a great -general and yet held no civil office? What we are told, therefore, -about Jang-chü<a href="#Footnote63" class="fnanchor" id="FNanchor63">[63]</a> and Sun Wu, is not authentic matter, but the -reckless fabrication of theorising pundits. The story of Ho Lü’s -experiment on the women, in particular, is utterly preposterous -and incredible.<a href="#Footnote64" class="fnanchor" id="FNanchor64">[64]</a></p> - -<p>Yeh Shui-hsin represents Ssŭ-ma Ch‘ien as having said that Sun Wu -crushed Ch‘u and entered Ying. This is not quite correct. No doubt the -impression left on the reader’s mind is that he at least shared in -these exploits; but the actual subject of the verbs <span xml:lang="zh" lang="zh">破</span>, <span xml:lang="zh" lang="zh">入</span>, <span xml:lang="zh" lang="zh">威</span> and <span xml:lang="zh" lang="zh">顯</span> -is certainly <span xml:lang="zh" lang="zh">闔廬</span>, as is shown by the next words: <span xml:lang="zh" lang="zh">孫子與有力焉</span>.<a href="#Footnote65" class="fnanchor" id="FNanchor65">[65]</a> -The fact may or may not be significant; but it is nowhere explicitly -stated in the <cite>Shih Chi</cite> either that Sun Tzŭ was general on the -occasion of<span class="pagenum" id="Page_XXIII">{XXIII}</span> the taking of Ying, or that he even went there at all. -Moreover, as we know that Wu Yüan and Po P‘ei both took part in the -expedition, and also that its success was largely due to the dash and -enterprise of <span xml:lang="zh" lang="zh">夫槩</span> Fu Kai, Ho Lu’s younger brother, it is not easy to -see how yet another general could have played a very prominent part in -the same campaign.</p> - -<p><span xml:lang="zh" lang="zh">陳振孫</span> Ch‘ên Chên-sun of the Sung dynasty has the note:<a href="#Footnote66" class="fnanchor" id="FNanchor66">[66]</a>—</p> - -<p class="smaller">Military writers look upon Sun Wu as the father of their art. But -the fact that he does not appear in the <cite>Tso Chuan</cite>, although he -is said to have served under Ho Lü King of Wu, makes it uncertain -what period he really belonged to.<a href="#Footnote67" class="fnanchor" id="FNanchor67">[67]</a></p> - -<p class="noindent">He also says:—</p> - -<p class="smaller">The works of Sun Wu and Wu Ch‘i may be of genuine antiquity.<a href="#Footnote68" class="fnanchor" id="FNanchor68">[68]</a></p> - -<p>It is noticeable that both Yeh Shui-hsin and Ch‘ên Chên-sun, while -rejecting the personality of Sun Wu as he figures in Ssŭ-ma Ch‘ien’s -history, are inclined to accept the date traditionally assigned to -the work which passes under his name. The author of the <cite>Hsü Lu</cite> fails -to appreciate this distinction, and consequently his bitter attack -on Ch‘ên Chên-sun really misses its mark. He makes one or two points, -however, which certainly tell in favour of the high antiquity of -our “13 chapters.” “Sun Tzŭ,” he says, “must have lived in the age -of Ching Wang [519–476], because he is frequently plagiarised in -subsequent works of the Chou, Ch‘in and Han dynasties.”<a href="#Footnote69" class="fnanchor" id="FNanchor69">[69]</a><span class="pagenum" id="Page_XXIV">{XXIV}</span> The two -most shameless offenders in this respect are Wu Ch‘i and Huai-nan Tzŭ, -both of them important historical personages in their day. The former -lived only a century after the alleged date of Sun Tzŭ, and his death -is known to have taken place in 381 B.C. It was to him, according to -Liu Hsiang, that <span xml:lang="zh" lang="zh">曾申</span> Tsêng Shên delivered the <cite>Tso Chuan</cite>, which had -been entrusted to him by its author.<a href="#Footnote70" class="fnanchor" id="FNanchor70">[70]</a> Now the fact that quotations -from the <cite>Art of War</cite>, acknowledged or otherwise, are to be found -in so many authors of different epochs, establishes a very strong -probability that there was some common source anterior to them all,—in -other words, that Sun Tzŭ’s treatise was already in existence towards -the end of the 5<sup>th</sup> century B.C. Further proof of Sun Tzŭ’s antiquity -is furnished by the archaic or wholly obsolete meanings attaching to -a number of the words he uses. A list of these, which might perhaps -be extended, is given in the <cite>Hsü Lu</cite>; and though some of the -interpretations are doubtful, the main argument is hardly affected -thereby.<a href="#Footnote71" class="fnanchor" id="FNanchor71">[71]</a> Again, it must not be forgotten that Yeh Shui-hsin, a -scholar and critic of the first rank, deliberately pronounces the -style of the 13 chapters to<span class="pagenum" id="Page_XXV">{XXV}</span> belong to the early part of the fifth -century. Seeing that he is actually engaged in an attempt to disprove -the existence of Sun Wu himself, we may be sure that he would not -have hesitated to assign the work to a later date had he not honestly -believed the contrary. And it is precisely on such a point that -the judgment of an educated Chinaman will carry most weight. Other -internal evidence is not far to seek. Thus, in XIII. § 1, there is an -unmistakable allusion to the ancient system of land-tenure which had -already passed away by the time of Mencius, who was anxious to see it -revived in a modified form.<a href="#Footnote72" class="fnanchor" id="FNanchor72">[72]</a> The only warfare Sun Tzŭ knows is that -carried on between the various feudal princes (<span xml:lang="zh" lang="zh">諸侯</span>), in which armoured -chariots play a large part. Their use seems to have entirely died out -before the end of the Chou dynasty. He speaks as a man of Wu, a state -which ceased to exist as early as 473 B.C. On this I shall touch -presently.</p> - -<p>But once refer the work to the 5<sup>th</sup> century or earlier, and the -chances of its being other than a <i>bonâ fide</i> production are sensibly -diminished. The great age of forgeries did not come until long after. -That it should have been forged in the period immediately following -473 is particularly unlikely, for no one, as a rule, hastens to -identify himself with a lost cause. As for Yeh Shui-hsin’s theory, -that the author was a literary recluse,<a href="#Footnote73" class="fnanchor" id="FNanchor73">[73]</a> that seems to me quite -untenable. If one thing is more apparent than another after reading -the maxims of Sun Tzŭ, it is that their essence has been distilled -from a large store of personal observation and experience. They -reflect the mind not only of a born strategist, gifted with a rare -faculty of generalisation, but also of a practical soldier closely -acquainted with the military conditions of his time. To say nothing<span class="pagenum" id="Page_XXVI">{XXVI}</span> -of the fact that these sayings have been accepted and endorsed by all -the greatest captains of Chinese history, they offer a combination -of freshness and sincerity, acuteness and common sense, which quite -excludes the idea that they were artificially concocted in the study. -If we admit, then, that the 13 chapters were the genuine production of -a military man living towards the end of the “Ch‘un Ch‘iu” period, are -we not bound, in spite of the silence of the <cite>Tso Chuan</cite>, to accept -Ssŭ-ma Ch‘ien’s account in its entirety? In view of his high repute as -a sober historian, must we not hesitate to assume that the records he -drew upon for Sun Wu’s biography were false and untrustworthy? The -answer, I fear, must be in the negative. There is still one grave, if -not fatal, objection to the chronology involved in the story as told -in the <cite>Shih Chi</cite>, which, so far as I am aware, nobody has yet -pointed out. There are two passages in Sun Tzŭ in which he alludes -to contemporary affairs. The first is in VI. § 21:—</p> - -<p class="smaller">Though according to my estimate the soldiers of Yüeh exceed our -own in number, that shall advantage them nothing in the matter of -victory. I say then that victory can be achieved.</p> - -<p class="noindent">The other is in XI. § 30:—</p> - -<p class="smaller">Asked if an army can be made to imitate the <i>shuai-jan</i>, I should -answer, Yes. For the men of Wu and the men of Yüeh are enemies; -yet if they are crossing a river in the same boat and are caught -by a storm, they will come to each other’s assistance just as the -left hand helps the right.</p> - -<p>These two paragraphs are extremely valuable as evidence of the date of -composition. They assign the work to the period of the struggle -between Wu and Yüeh. So much has been observed by Pi I-hsün. But what -has hitherto escaped notice is that they also seriously impair the -credibility of Ssŭ-ma Ch‘ien’s narrative. As we have seen above, the -first positive date given in connection with Sun Wu is 512 B.C. He is -then spoken of as a general, acting as confidential adviser to Ho Lu, -so that his alleged introduction to that monarch had already taken -place,<span class="pagenum" id="Page_XXVII">{XXVII}</span> and of course the 13 chapters must have been written earlier -still. But at that time, and for several years after, down to the -capture of Ying in 506, <span xml:lang="zh" lang="zh">楚</span> Ch‘u, and not Yüeh, was the great hereditary -enemy of Wu. The two states, Ch‘u and Wu, had been constantly at war -for over half a century,<a href="#Footnote74" class="fnanchor" id="FNanchor74">[74]</a> whereas the first war between Wu and Yüeh -was waged only in 510,<a href="#Footnote75" class="fnanchor" id="FNanchor75">[75]</a> and even then was no more than a short -interlude sandwiched in the midst of the fierce struggle with Ch‘u. -Now Ch‘u is not mentioned in the 13 chapters at all. The natural -inference is that they were written at a time when Yüeh had become the -prime antagonist of Wu, that is, after Ch‘u had suffered the great -humiliation of 506. At this point, a table of dates may be found useful.</p> - - -<table summary="Timeline"> - <tr><td>B.C.</td><th></th></tr> - -<tr><td>514</td><td>Accession of Ho Lu.</td></tr> - -<tr><td>512</td><td>Ho Lu attacks Ch‘u, but is dissuaded from entering <span xml:lang="zh" lang="zh">郢</span> Ying, the - capital. <cite>Shih Chi</cite> mentions Sun Wu as general.</td></tr> - -<tr><td>511</td><td>Another attack on Ch‘u.</td></tr> - -<tr><td>510</td><td>Wu makes a successful attack on Yüeh. This is the first war - between the two states.</td></tr> - -<tr><td>509 or 508</td><td>Ch‘u invades Wu, but is signally defeated at <span xml:lang="zh" lang="zh">豫章</span> Yü-chang.</td></tr> - -<tr><td>506</td><td>Ho Lu attacks Ch‘u with the aid of T‘ang and Ts‘ai. Decisive - battle of <span xml:lang="zh" lang="zh">柏舉</span> Po-chü, and capture of Ying. Last mention - of Sun Wu in <cite>Shih Chi</cite>.</td></tr> - -<tr><td>505</td><td>Yüeh makes a raid on Wu in the absence of its army. Wu is - beaten by Ch‘in and evacuates Ying.</td></tr> - -<tr><td>504</td><td>Ho Lu sends <span xml:lang="zh" lang="zh">夫差</span> Fu Ch‘ai to attack Ch‘u.</td></tr> - -<tr><td>497</td><td><span xml:lang="zh" lang="zh">勾踐</span> Kou Chien becomes King of Yüeh.</td></tr> - -<tr><td>496</td><td>Wu attacks Yüeh, but is defeated by Kou Chien at <span xml:lang="zh" lang="zh">檇李</span> Tsui-li. - Ho Lu is killed.<span class="pagenum" id="Page_XXVIII">{XXVIII}</span></td></tr> - -<tr><td>494</td><td>Fu Ch‘ai defeats Kou Chien in the great battle of <span xml:lang="zh" lang="zh">夫椒</span> Fu-chiao, - and enters the capital of Yüeh.</td></tr> - -<tr><td>485 or 484</td><td>Kou Chien renders homage to Wu. Death of Wu Tzŭ-hsü.</td></tr> - -<tr><td>482</td><td>Kou Chien invades Wu in the absence of Fu Ch‘ai.</td></tr> - -<tr><td>478 to 476</td><td>Further attacks by Yüeh on Wu.</td></tr> - -<tr><td>475</td><td>Kou Chien lays siege to the capital of Wu.</td></tr> - -<tr><td>473</td><td>Final defeat and extinction of Wu.</td></tr> -</table> - -<p>The sentence quoted above from VI. § 21 hardly strikes me as one that -could have been written in the full flush of victory. It seems rather -to imply that, for the moment at least, the tide had turned against -Wu, and that she was getting the worst of the struggle. Hence we may -conclude that our treatise was not in existence in 505, before which -date Yüeh does not appear to have scored any notable success against -Wu. Ho Lu died in 496, so that if the book was written for him, it -must have been during the period 505–496, when there was a lull in -the hostilities, Wu having presumably been exhausted by its supreme -effort against Ch‘u. On the other hand, if we choose to disregard the -tradition connecting Sun Wu’s name with Ho Lu, it might equally well -have seen the light between 496 and 494, or possibly in the period -482–473, when Yüeh was once again becoming a very serious menace.<a href="#Footnote76" class="fnanchor" id="FNanchor76">[76]</a> -We may feel fairly certain that the author, whoever he may have been, -was not a man of any great eminence in his own day. On this point -the negative testimony of the <cite>Tso Chuan</cite> far outweighs any shred of -authority still attaching to the <cite>Shih Chi</cite>, if once its other facts -are discredited. Sun Hsing-yen, however, makes a feeble attempt to -explain the omission of his name from<span class="pagenum" id="Page_XXIX">{XXIX}</span> the great commentary. It was Wu -Tzŭ-hsü, he says, who got all the credit of Sun Wu’s exploits, because -the latter (being an alien) was not rewarded with an office in the -State.<a href="#Footnote77" class="fnanchor" id="FNanchor77">[77]</a></p> - -<p>How then did the Sun Tzŭ legend originate? It may be that the growing -celebrity of the book imparted by degrees a kind of factitious renown -to its author. It was felt to be only right and proper that one so -well versed in the science of war should have solid achievements -to his credit as well. Now the capture of Ying was undoubtedly the -greatest feat of arms in Ho Lu’s reign; it made a deep and lasting -impression on all the surrounding states, and raised Wu to the -short-lived zenith of her power. Hence, what more natural, as time -went on, than that the acknowledged master of strategy, Sun Wu, should -be popularly identified with that campaign, at first perhaps only in -the sense that his brain conceived and planned it; afterwards, that it -was actually carried out by him in conjunction with Wu Yüan,<a href="#Footnote78" class="fnanchor" id="FNanchor78">[78]</a> Po -P‘ei and Fu Kai?</p> - -<p>It is obvious that any attempt to reconstruct even the outline of Sun -Tzŭ’s life must be based almost wholly on conjecture. With this -necessary proviso, I should say that he probably entered the service -of Wu about the time of Ho Lu’s accession, and gathered experience, -though only in the capacity of a subordinate officer, during the -intense military activity which marked the first half of that prince’s -reign.<a href="#Footnote79" class="fnanchor" id="FNanchor79">[79]</a> If he rose to be a general at all, he certainly was never -on an equal footing with the three<span class="pagenum" id="Page_XXX">{XXX}</span> above mentioned. He was doubtless -present at the investment and occupation of Ying, and witnessed Wu’s -sudden collapse in the following year. Yüeh’s attack at this critical -juncture, when her rival was embarrassed on every side, seems to have -convinced him that this upstart kingdom was the great enemy against -whom every effort would henceforth have to be directed. Sun Wu was -thus a well-seasoned warrior when he sat down to write his famous -book, which according to my reckoning must have appeared towards the -end, rather than the beginning, of Ho Lu’s reign. The story of the -women may possibly have grown out of some real incident occurring -about the same time. As we hear no more of Sun Wu after this from any -source, he is hardly likely to have survived his patron or to have -taken part in the death-struggle with Yüeh, which began with the -disaster at Tsui-li.</p> - -<p>If these inferences are approximately correct, there is a certain -irony in the fate which decreed that China’s most illustrious man -of peace should be contemporary with her greatest writer on war.</p> - - -<h3 id="TheTextOfSunTzu" class="smcap">The Text of Sun Tzŭ.</h3> - -<p>I have found it difficult to glean much about the history of Sun Tzŭ’s -text. The quotations that occur in early authors go to show that the -“13 chapters” of which Ssŭ-ma Ch‘ien speaks were essentially the same -as those now extant. We have his word for it that they were widely -circulated in his day, and can only regret that he refrained from -discussing them on that account.<a href="#Footnote80" class="fnanchor" id="FNanchor80">[80]</a> Sun Hsing-yen says in his preface:—</p> - -<p class="smaller">During the Ch‘in and Han dynasties Sun Tzŭ’s <cite>Art of War</cite> was in -general use amongst military commanders, but they seem to have -treated it as a work of mysterious import, and were unwilling to -expound it for<span class="pagenum" id="Page_XXXI">{XXXI}</span> the benefit of posterity. Thus it came about that -Wei Wu was the first to write a commentary on it.<a href="#Footnote81" class="fnanchor" id="FNanchor81">[81]</a></p> - -<p>As we have already seen, there is no reasonable ground to suppose that -Ts‘ao Kung tampered with the text. But the text itself is often so -obscure, and the number of editions which appeared from that time -onward so great, especially during the T‘ang and Sung dynasties, that -it would be surprising if numerous corruptions had not managed to -creep in. Towards the middle of the Sung period, by which time all the -chief commentaries on Sun Tzŭ were in existence, a certain <span xml:lang="zh" lang="zh">吉天保</span> Chi -T‘ien-pao published a work in 15 <i>chüan</i> entitled <span xml:lang="zh" lang="zh">十家孫子會注</span> “Sun Tzŭ -with the collected commentaries of ten writers.”<a href="#Footnote82" class="fnanchor" id="FNanchor82">[82]</a> There was another -text, with variant readings put forward by Chu Fu of <span xml:lang="zh" lang="zh">大興</span> Ta-hsing,<a href="#Footnote83" class="fnanchor" id="FNanchor83">[83]</a> -which also had supporters among the scholars of that period; but in -the Ming editions, Sun Hsing-yen tells us, these readings were for -some reason or other no longer put into circulation.<a href="#Footnote84" class="fnanchor" id="FNanchor84">[84]</a> Thus, until -the end of the 18<sup>th</sup> century, the text in sole possession of the field -was one derived from Chi T‘ien-pao’s edition, although no actual copy -of that important work was known to have survived. That, therefore, -is the text of Sun Tzŭ which appears in the War section of the great -Imperial encyclopaedia printed in 1726, the <span xml:lang="zh" lang="zh">古今圖書集成</span> <cite>Ku Chin T‘u -Shu Chi Ch‘êng</cite>. Another copy at my disposal of what is practically -the same text, with slight variations, is that contained in the -<span xml:lang="zh" lang="zh">周秦十一子</span> “Eleven philosophers of the Chou and Ch‘in dynasties”<span class="pagenum" id="Page_XXXII">{XXXII}</span> -[1758]. And the Chinese printed in Capt. Calthrop’s first edition -is evidently a similar version which has filtered through Japanese -channels. So things remained until <span xml:lang="zh" lang="zh">孫星衍</span> Sun Hsing-yen [1752–1818], a -distinguished antiquarian and classical scholar,<a href="#Footnote85" class="fnanchor" id="FNanchor85">[85]</a> who claimed to be -an actual descendant of Sun Wu,<a href="#Footnote86" class="fnanchor" id="FNanchor86">[86]</a> accidentally discovered a copy of -Chi T‘ien-pao’s long-lost work, when on a visit to the library of the -<span xml:lang="zh" lang="zh">華陰</span> Hua-yin temple.<a href="#Footnote87" class="fnanchor" id="FNanchor87">[87]</a> Appended to it was the <span xml:lang="zh" lang="zh">遺說</span> <cite>I Shuo</cite> of <span xml:lang="zh" lang="zh">鄭友賢</span> -Chêng Yu-hsien, mentioned in the <cite>T‘ung Chih</cite>, and also believed to -have perished.<a href="#Footnote88" class="fnanchor" id="FNanchor88">[88]</a> This is what Sun Hsing-yen designates as the <span xml:lang="zh" lang="zh">古本</span> -or <span xml:lang="zh" lang="zh">原本</span> “original edition (or text)”—a rather misleading name, for it -cannot by any means claim to set before us the text of Sun Tzŭ in -its pristine purity. Chi T‘ien-pao was a careless compiler,<a href="#Footnote89" class="fnanchor" id="FNanchor89">[89]</a> and -appears to have been content to reproduce the somewhat debased version -current in his day, without troubling to collate it<span class="pagenum" id="Page_XXXIII">{XXXIII}</span> with the earliest -editions then available. Fortunately, two versions of Sun Tzŭ, even -older than the newly discovered work, were still extant, one buried -in the <cite>T‘ung Tien</cite>, Tu Yu’s great treatise on the Constitution, the -other similarly enshrined in the <cite>T‘ai P‘ing Yü Lan</cite> encyclopaedia. In -both the complete text is to be found, though split up into fragments, -intermixed with other matter, and scattered piecemeal over a number of -different sections. Considering that the <cite>Y‘ü Lan</cite> takes us back to -the year 983, and the <cite>T‘ung Tien</cite> about 200 years further still, to -the middle of the T‘ang dynasty, the value of these early transcripts -of Sun Tzŭ can hardly be overestimated. Yet the idea of utilising them -does not seem to have occurred to anyone until Sun Hsing-yen, acting -under Government instructions, undertook a thorough recension of the -text. This is his own account:—</p> - -<p class="smaller">Because of the numerous mistakes in the text of Sun Tzŭ which his -editors had handed down, the Government ordered that the ancient -edition [of Chi T‘ien-pao] should be used, and that the text -should be revised and corrected throughout. It happened that Wu -Nien-hu, the Governor Pi Kua, and Hsi, a graduate of the second -degree, had all devoted themselves to this study, probably -surpassing me therein. Accordingly, I have had the whole work cut -on blocks as a text-book for military men.<a href="#Footnote90" class="fnanchor" id="FNanchor90">[90]</a></p> - -<p>The three individuals here referred to had evidently been occupied on -the text of Sun Tzŭ prior to Sun Hsing-yen’s commission, but we are -left in doubt as to the work they really accomplished. At any rate, -the new edition, when ultimately produced, appeared in the names of -Sun Hsing-yen and only one co-editor, <span xml:lang="zh" lang="zh">吳人驥</span> Wu Jên-chi. They took the -“original text” as their basis, and by careful comparison with the -older versions, as well as the extant commentaries and other sources -of information such as<span class="pagenum" id="Page_XXXIV">{XXXIV}</span> the <cite>I Shuo</cite>, succeeded in restoring a very -large number of doubtful passages, and turned out, on the whole, what -must be accepted as the closest approximation we are ever likely to -get to Sun Tzŭ’s original work. This is what will hereafter be -denominated the “standard text.”</p> - -<p>The copy which I have used belongs to a re-issue dated 1877. It is in -6 <i>pên</i>, forming part of a well-printed set of 23 early philosophical -works in 83 <i>pên</i>.<a href="#Footnote91" class="fnanchor" id="FNanchor91">[91]</a> It opens with a preface by Sun Hsing-yen -(largely quoted in this introduction), vindicating the traditional -view of Sun Tzŭ’s life and performances, and summing up in remarkably -concise fashion the evidence in its favour. This is followed by Ts‘ao -Kung’s preface to his edition, and the biography of Sun Tzŭ from -the <cite>Shih Chi</cite>, both translated above. Then come, firstly, Chêng -Yu-hsien’s <cite>I Shuo</cite>,<a href="#Footnote92" class="fnanchor" id="FNanchor92">[92]</a> with author’s preface, and next, a short -miscellany of historical and bibliographical information entitled -<span xml:lang="zh" lang="zh">孫子敘錄</span> <cite>Sun Tzŭ Hsü Lu</cite>, compiled by <span xml:lang="zh" lang="zh">畢以珣</span> Pi I-hsün. As regards the -body of the work, each separate sentence is followed by a note on the -text, if required, and then by the various commentaries appertaining -to it, arranged in chronological order. These we shall now proceed to -discuss briefly, one by one.</p> - - -<h3 id="TheCommentators" class="smcap">The Commentators.</h3> - - -<p>Sun Tzŭ can boast an exceptionally long and distinguished roll of -commentators, which would do honour to any classic. <span xml:lang="zh" lang="zh">歐陽修</span> Ou-yang Hsiu -remarks on this fact, though he wrote before the tale was complete, -and rather ingeniously explains it by saying that the artifices of -war, being<span class="pagenum" id="Page_XXXV">{XXXV}</span> inexhaustible, must therefore be susceptible of treatment -in a great variety of ways.<a href="#Footnote93" class="fnanchor" id="FNanchor93">[93]</a></p> - -<p>1. <span xml:lang="zh" lang="zh">曹操</span> Ts‘ao Ts‘ao or <span xml:lang="zh" lang="zh">曹公</span> Ts‘ao Kung, afterwards known as <span xml:lang="zh" lang="zh">魏武帝</span> Wei -Wu Ti [A.D. 155–220]. There is hardly any room for doubt that the -earliest commentary on Sun Tzŭ actually came from the pen of this -extraordinary man, whose biography in the <cite>San Kuo Chih</cite><a href="#Footnote94" class="fnanchor" id="FNanchor94">[94]</a> reads -like a romance. One of the greatest military geniuses that the world -has seen, and Napoleonic in the scale of his operations, he was -especially famed for the marvellous rapidity of his marches, which has -found expression in the line <span xml:lang="zh" lang="zh">說曹操曹操就到</span> “Talk of Ts‘ao Ts‘ao, and -Ts‘ao Ts‘ao will appear.” Ou-yang Hsiu says of him that he was a great -captain who “measured his strength against Tung Cho, Lü Pu and the two -Yüan, father and son, and vanquished them all; whereupon he divided -the Empire of Han with Wu and Shu, and made himself king. It is -recorded that whenever a council of war was held by Wei on the eve -of a far-reaching campaign, he had all his calculations ready; those -generals who made use of them did not lose one battle in ten; -those who ran counter to them in any particular saw their armies -incontinently beaten and put to flight.”<a href="#Footnote95" class="fnanchor" id="FNanchor95">[95]</a> Ts‘ao Kung’s notes on Sun -Tzŭ, models of austere brevity, are so thoroughly characteristic -of the stern commander known to history, that it is hard indeed to -conceive of them as the work of a mere <i>littérateur</i>. Sometimes, -indeed, owing to extreme<span class="pagenum" id="Page_XXXVI">{XXXVI}</span> compression, they are scarcely intelligible -and stand no less in need of a commentary than the text itself.<a href="#Footnote96" class="fnanchor" id="FNanchor96">[96]</a> As -we have seen, Ts‘ao Kung is the reputed author of the <span xml:lang="zh" lang="zh">新書</span>, a book on -war in 100,000 odd words, now lost, but mentioned in the <span xml:lang="zh" lang="zh">魏志</span>.<a href="#Footnote97" class="fnanchor" id="FNanchor97">[97]</a></p> - -<p>2. <span xml:lang="zh" lang="zh">孟氏</span> Mêng Shih. The commentary which has come down to us under this -name is comparatively meagre, and nothing about the author is known. -Even his personal name has not been recorded. Chi T‘ien-pao’s edition -places him after Chia Lin, and <span xml:lang="zh" lang="zh">鼂公武</span> Ch‘ao Kung-wu also assigns him to -the T‘ang dynasty,<a href="#Footnote98" class="fnanchor" id="FNanchor98">[98]</a> but this is obviously a mistake, as his work is -mentioned in the <span xml:lang="zh" lang="zh">隋書經籍志</span>. In Sun Hsing-yen’s preface, he appears as -Mêng Shih of the Liang dynasty [502–557]. Others would identify him -with <span xml:lang="zh" lang="zh">孟康</span> Mêng K‘ang of the 3<sup>rd</sup> century. In the <span xml:lang="zh" lang="zh">宋史藝文志</span>,<a href="#Footnote99" class="fnanchor" id="FNanchor99">[99]</a> he is -named last of the <span xml:lang="zh" lang="zh">五家</span> “Five Commentators,” the others being Wei Wu Ti, -Tu Mu, Ch‘ên Hao and Chia Lin.</p> - -<p>3. <span xml:lang="zh" lang="zh">李筌</span> Li Ch‘üan of the 8<sup>th</sup> century was a well-known writer on -military tactics. His <span xml:lang="zh" lang="zh">太白陰經</span> has been in constant use down to the -present day. The <span xml:lang="zh" lang="zh">通志</span> mentions <span xml:lang="zh" lang="zh">閫外春秋</span> (lives of famous generals from -the Chou to the T‘ang dynasty) as written by him.<a href="#Footnote100" class="fnanchor" id="FNanchor100">[100]</a> He is also -generally supposed to be the real author of the popular Taoist -tract, the <span xml:lang="zh" lang="zh">陰符經</span>. According to Ch‘ao Kung-wu and the <cite>T‘ien-i-ko</cite> -catalogue,<a href="#Footnote101" class="fnanchor" id="FNanchor101">[101]</a> he followed the <span xml:lang="zh" lang="zh">太乙遁甲</span> text of Sun Tzŭ, which differs -considerably from those<span class="pagenum" id="Page_XXXVII">{XXXVII}</span> now extant. His notes are mostly short and to -the point, and he frequently illustrates his remarks by anecdotes from -Chinese history.</p> - -<p>4. <span xml:lang="zh" lang="zh">杜佑</span> Tu Yu (died 812) did not publish a separate commentary on Sun -Tzŭ, his notes being taken from the <cite>T‘ung Tien</cite>, the encyclopaedic -treatise on the Constitution which was his life-work. They are largely -repetitions of Ts‘ao Kung and Mêng Shih, besides which it is believed -that he drew on the ancient commentaries of <span xml:lang="zh" lang="zh">王凌</span> Wang Ling and others. -Owing to the peculiar arrangement of the <i>T‘ung Tien</i>, he has to explain -each passage on its merits, apart from the context, and sometimes his -own explanation does not agree with that of Ts‘ao Kung, whom he always -quotes first. Though not strictly to be reckoned as one of the “Ten -Commentators,” he was added to their number by Chi T‘ien-pao, being -wrongly placed after his grandson Tu Mu.</p> - -<p>5. <span xml:lang="zh" lang="zh">杜牧</span> Tu Mu (803–852) is perhaps best known as a poet—a bright star -even in the glorious galaxy of the T‘ang period. We learn from Ch‘ao -Kung-wu that although he had no practical experience of war, he was -extremely fond of discussing the subject, and was moreover well read -in the military history of the <i>Ch‘un Ch‘iu</i> and <i>Chan Kuo</i> eras.<a href="#Footnote102" class="fnanchor" id="FNanchor102">[102]</a> -His notes, therefore, are well worth attention. They are very copious, -and replete with historical parallels. The gist of Sun Tzŭ’s work is -thus summarised by him: “Practise benevolence and justice, but on the -other hand make full use of artifice and measures of expediency.”<a href="#Footnote103" class="fnanchor" id="FNanchor103">[103]</a> -He further declared that all the military<span class="pagenum" id="Page_XXXVIII">{XXXVIII}</span> triumphs and disasters of -the thousand years which had elapsed since Sun Wu’s death would, upon -examination, be found to uphold and corroborate, in every particular, -the maxims contained in his book.<a href="#Footnote104" class="fnanchor" id="FNanchor104">[104]</a> Tu Mu’s somewhat spiteful -charge against Ts‘ao Kung has already been considered elsewhere.</p> - -<p>6. <span xml:lang="zh" lang="zh">陳皥</span> Ch‘ên Hao appears to have been a contemporary of Tu Mu. Ch‘ao -Kung-wu says that he was impelled to write a new commentary on Sun Tzŭ -because Ts‘ao Kung’s on the one hand was too obscure and subtle, and -that of Tu Mu on the other too long-winded and diffuse.<a href="#Footnote105" class="fnanchor" id="FNanchor105">[105]</a> Ou-yang -Hsiu, writing in the middle of the 11<sup>th</sup> century, calls Ts‘ao Kung, Tu -Mu and Ch‘ên Hao the three chief commentators on Sun Tzŭ (<span xml:lang="zh" lang="zh">三家</span>), and -observes that Ch‘ên Hao is continually attacking Tu Mu’s shortcomings. -His commentary, though not lacking in merit, must rank below those of -his predecessors.</p> - -<p>7. <span xml:lang="zh" lang="zh">賈林</span> Chia Lin is known to have lived under the T‘ang dynasty, for -his commentary on Sun Tzŭ is mentioned in the <span xml:lang="zh" lang="zh">唐書</span> and was afterwards -republished by <span xml:lang="zh" lang="zh">紀燮</span> Chi Hsieh of the same dynasty together with those -of Mêng Shih and Tu Yu.<a href="#Footnote106" class="fnanchor" id="FNanchor106">[106]</a> It is of somewhat scanty texture, and in -point of quality, too, perhaps the least valuable of the eleven.</p> - -<p>8. <span xml:lang="zh" lang="zh">梅堯臣</span> Mei Yao-ch‘ên (1002–1060), commonly known by his “style” -as Mei <span xml:lang="zh" lang="zh">聖兪</span> Shêng-yü, was, like Tu Mu, a poet of distinction. His -commentary was published with a laudatory preface by the great Ou-yang -Hsiu, from which we may cull the following:—</p> - -<p class="smaller">Later scholars have misread Sun Tzŭ, distorting his words and -trying to make them square with their own one-sided views. Thus, -though<span class="pagenum" id="Page_XXXIX">{XXXIX}</span> commentators have not been lacking, only a few have proved -equal to the task. My friend Shêng-yü has not fallen into this -mistake. In attempting to provide a critical commentary for Sun -Tzŭ’s work, he does not lose sight of the fact that these sayings -were intended for states engaged in internecine warfare; that the -author is not concerned with the military conditions prevailing -under the sovereigns of the three ancient dynasties,<a href="#Footnote107" class="fnanchor" id="FNanchor107">[107]</a> nor with -the nine punitive measures prescribed to the Minister of War.<a href="#Footnote108" class="fnanchor" id="FNanchor108">[108]</a> -Again, Sun Wu loved brevity of diction, but his meaning is always -deep. Whether the subject be marching an army, or handling -soldiers, or estimating the enemy, or controlling the forces of -victory, it is always systematically treated; the sayings are -bound together in strict logical sequence, though this has been -obscured by commentators who have probably failed to grasp their -meaning. In his own commentary, Mei Shêng-yü has brushed aside all -the obstinate prejudices of these critics, and has tried to bring -out the true meaning of Sun Tzŭ himself. In this way, the clouds -of confusion have been dispersed and the sayings made clear. I am -convinced that the present work deserves to be handed down side by -side with the three great commentaries; and for a great deal that -they find in the sayings, coming generations will have constant -reason to thank my friend Shêng-yü.<a href="#Footnote109" class="fnanchor" id="FNanchor109">[109]</a></p> - -<p>Making some allowance for the exuberance of friendship, I am inclined -to endorse this favourable judgment, and would certainly place him -above Ch‘ên Hao in order of merit.</p> - -<p class="pagenum" id="Page_XL">{XL}</p> - -<p>9. <span xml:lang="zh" lang="zh">王晳</span> Wang Hsi, also of the Sung dynasty, is decidedly original -in some of his interpretations, but much less judicious than Mei -Yao-ch‘ên, and on the whole not a very trustworthy guide. He is fond -of comparing his own commentary with that of Ts‘ao Kung, but the -comparison is not often flattering to him. We learn from Ch‘ao Kung-wu -that Wang Hsi revised the ancient text of Sun Tzŭ, filling up lacunae -and correcting mistakes.<a href="#Footnote110" class="fnanchor" id="FNanchor110">[110]</a></p> - -<p>10. <span xml:lang="zh" lang="zh">何延錫</span> Ho Yen-hsi of the Sung dynasty. The personal name of this -commentator is given as above by <span xml:lang="zh" lang="zh">鄭樵</span> Chêng Ch‘iao in the <cite>T‘ung Chih</cite>, -written about the middle of the twelfth century, but he appears simply -as <span xml:lang="zh" lang="zh">何氏</span> Ho Shih in the <cite>Yü Hai</cite>, and Ma Tuan-lin quotes Ch‘ao Kung-wu -as saying that his personal name is unknown. There seems to be no -reason to doubt Chêng Ch‘iao’s statement, otherwise I should have -been inclined to hazard a guess and identify him with one <span xml:lang="zh" lang="zh">何去非</span> -Ho Ch‘ü-fei, the author of a short treatise on war entitled <span xml:lang="zh" lang="zh">備論</span>, -who lived in the latter part of the 11<sup>th</sup> century.<a href="#Footnote111" class="fnanchor" id="FNanchor111">[111]</a> Ho Shih’s -commentary, in the words of the <cite>T‘ien-i-ko</cite> catalogue, <span xml:lang="zh" lang="zh">有所裨益</span> -“contains helpful additions” here and there, but is chiefly remarkable -for the copious extracts taken, in adapted form, from the dynastic -histories and other sources.</p> - -<p>11. <span xml:lang="zh" lang="zh">張預</span> Chang Yü. The list closes with a commentator of no great -originality perhaps, but gifted with admirable powers of lucid -exposition. His commentary is based on that of Ts‘ao Kung, whose terse -sentences he contrives to expand and develop in masterly fashion. -Without Chang Yü, it is safe to say that much of Ts‘ao Kung’s -commentary would have remained cloaked in its pristine obscurity and -therefore valueless. His work is not mentioned in the Sung history, -the <cite>T‘ung K‘ao</cite>, or<span class="pagenum" id="Page_XLI">{XLI}</span> the <cite>Yü Hai</cite>, but it finds a niche in the <cite>T‘ung -Chih</cite>, which also names him as the author of the <span xml:lang="zh" lang="zh">百將傳</span> “Lives of -Famous Generals.”<a href="#Footnote112" class="fnanchor" id="FNanchor112">[112]</a></p> - -<p>It is rather remarkable that the last-named four should all have -flourished within so short a space of time. Ch‘ao Kung-wu accounts for -it by saying: “During the early years of the Sung dynasty the Empire -enjoyed a long spell of peace, and men ceased to practise the art -of war. But when [Chao] Yüan-hao’s rebellion came [1038–42] and the -frontier generals were defeated time after time, the Court made -strenuous enquiry for men skilled in war, and military topics became -the vogue amongst all the high officials. Hence it is that the -commentators of Sun Tzŭ in our dynasty belong mainly to that -period.”<a href="#Footnote113" class="fnanchor" id="FNanchor113">[113]</a></p> - -<p>Besides these eleven commentators, there are several others whose work -has not come down to us. The <cite>Sui Shu</cite> mentions four, namely <span xml:lang="zh" lang="zh">王凌</span> Wang -Ling (often quoted by Tu Yu as <span xml:lang="zh" lang="zh">王子</span>); <span xml:lang="zh" lang="zh">張子尙</span> Chang Tzŭ-shang; <span xml:lang="zh" lang="zh">賈詡</span> Chia -Hsü of <span xml:lang="zh" lang="zh">魏</span> Wei;<a href="#Footnote114" class="fnanchor" id="FNanchor114">[114]</a> and <span xml:lang="zh" lang="zh">沈友</span> Shên Yu of 吳 Wu. The <cite>T‘ang Shu</cite> adds -<span xml:lang="zh" lang="zh">孫鎬</span> Sun Hao, and the <cite>T‘ung Chih</cite> <span xml:lang="zh" lang="zh">蕭吉</span> Hsiao Chi, while the <cite>T‘u Shu</cite> -mentions a Ming commentator, <span xml:lang="zh" lang="zh">黃潤玉</span> Huang Jun-yü. It is possible that -some of these may have been merely collectors and editors of other -commentaries, like Chi T‘ien-pao and Chi Hsieh, mentioned above. -Certainly in the case of the latter, the entry <span xml:lang="zh" lang="zh">紀夑注孫子</span> in the <cite>T‘ung -K‘ao</cite>, without the following note, would give one to understand that -he had written an independent commentary of his own.</p> - -<p>There are two works, described in the <cite>Ssu K‘u Ch‘üan<span class="pagenum" id="Page_XLII">{XLII}</span> Shu</cite><a href="#Footnote115" class="fnanchor" id="FNanchor115">[115]</a> and no -doubt extremely rare, which I should much like to have seen. One is -entitled <span xml:lang="zh" lang="zh">孫子參同</span>, in 5 <i>chüan</i>. It gives selections from four new -commentators, probably of the Ming dynasty, as well as from the eleven -known to us. The names of the four are <span xml:lang="zh" lang="zh">解元</span> Hsieh Yüan; <span xml:lang="zh" lang="zh">張鏊</span> Chang Ao; -<span xml:lang="zh" lang="zh">李村</span> Li Ts‘ai; and <span xml:lang="zh" lang="zh">黃治徵</span> Huang Chih-chêng. The other work is <span xml:lang="zh" lang="zh">孫子彚徵</span> -in 4 <i>chüan</i>, compiled by <span xml:lang="zh" lang="zh">鄭端</span> Chêng Tuan of the present dynasty. It is -a compendium of information on ancient warfare, with special reference -to Sun Tzŭ’s 13 chapters.</p> - - -<h3 id="AppreciationsOfSunTzu" class="smcap">Appreciations of Sun Tzŭ.</h3> - - -<p>Sun Tzŭ has exercised a potent fascination over the minds of some of -China’s greatest men. Among the famous generals who are known to have -studied his pages with enthusiasm may be mentioned <span xml:lang="zh" lang="zh">韓信</span> Han Hsin (<i>d</i>. -B.C. 196),<a href="#Footnote116" class="fnanchor" id="FNanchor116">[116]</a> <span xml:lang="zh" lang="zh">馮異</span> Fêng I (d. A.D. 34),<a href="#Footnote117" class="fnanchor" id="FNanchor117">[117]</a> <span xml:lang="zh" lang="zh">呂蒙</span> Lü Mêng (<i>d</i>. -219),<a href="#Footnote118" class="fnanchor" id="FNanchor118">[118]</a> and <span xml:lang="zh" lang="zh">岳飛</span> Yo Fei (1103–1141).<a href="#Footnote119" class="fnanchor" id="FNanchor119">[119]</a> The opinion of Ts‘ao Kung, -who disputes with Han Hsin the highest place in Chinese military -annals, has already been recorded.<a href="#Footnote120" class="fnanchor" id="FNanchor120">[120]</a> Still more remarkable, in one -way, is the testimony of purely literary men, such as <span xml:lang="zh" lang="zh">蘇洵</span> Su Hsün (the -father of Su Tung-p‘o), who wrote several essays on military topics, -all of which owe their chief inspiration to Sun Tzŭ. The following -short passage by him is preserved in the <cite>Yü Hai:</cite><a href="#Footnote121" class="fnanchor" id="FNanchor121">[121]</a>—</p> - -<p class="pagenum" id="Page_XLIII">{XLIII}</p> - -<p class="smaller">Sun Wu’s saying, that in war one cannot make certain of -conquering,<a href="#Footnote122" class="fnanchor" id="FNanchor122">[122]</a> is very different indeed from what other books -tell us.<a href="#Footnote123" class="fnanchor" id="FNanchor123">[123]</a> Wu Ch‘i was a man of the same stamp as Sun Wu: they -both wrote books on war, and they are linked together in popular -speech as “Sun and Wu.” But Wu Ch‘i’s remarks on war are less -weighty, his rules are rougher and more crudely stated, and there -is not the same unity of plan as in Sun Tzŭ’s work, where the -style is terse, but the meaning fully brought out.<a href="#Footnote124" class="fnanchor" id="FNanchor124">[124]</a></p> - -<p>The <span xml:lang="zh" lang="zh">性理彚要</span>, ch. 17, contains the following extract from the <span xml:lang="zh" lang="zh">藝圃折衷</span> -“Impartial Judgments in the Garden of Literature” by <span xml:lang="zh" lang="zh">鄭厚</span> Chêng Hou:—</p> - -<p class="smaller">Sun Tzŭ’s 13 chapters are not only the staple and base of all -military men’s training, but also compel the most careful -attention of scholars and men of letters. His sayings are terse -yet elegant, simple yet profound, perspicuous and eminently -practical. Such works as the <cite>Lun Yü</cite>, the <cite>I Ching</cite> and the great -Commentary,<a href="#Footnote125" class="fnanchor" id="FNanchor125">[125]</a> as well as the writings of Mencius, Hsün K‘uang -and Yang Chu, all fall below the level of Sun Tzŭ.<a href="#Footnote126" class="fnanchor" id="FNanchor126">[126]</a></p> - -<p>Chu Hsi, commenting on this, fully admits the first part of the -criticism, although he dislikes the audacious comparison with -the venerated classical works. Language of this sort, he says, -“encourages a ruler’s bent towards unrelenting warfare and reckless -militarism.”<a href="#Footnote127" class="fnanchor" id="FNanchor127">[127]</a></p> - - -<h3 id="ApologiesForWar" class="smcap">Apologies for War.</h3> - - -<p>Accustomed as we are to think of China as the greatest peace-loving -nation on earth, we are in some danger of<span class="pagenum" id="Page_XLIV">{XLIV}</span> forgetting that her -experience of war in all its phases has also been such as no modern -State can parallel. Her long military annals stretch back to a point -at which they are lost in the mists of time. She had built the Great -Wall and was maintaining a huge standing army along her frontier -centuries before the first Roman legionary was seen on the Danube. -What with the perpetual collisions of the ancient feudal States, -the grim conflicts with Huns, Turks and other invaders after the -centralisation of government, the terrific upheavals which accompanied -the overthrow of so many dynasties, besides the countless rebellions -and minor disturbances that have flamed up and flickered out again one -by one, it is hardly too much to say that the clash of arms has never -ceased to resound in one portion or another of the Empire.</p> - -<p>No less remarkable is the succession of illustrious captains to whom -China can point with pride. As in all countries, the greatest are -found emerging at the most fateful crises of her history. Thus, Po -Ch‘i stands out conspicuous in the period when Ch‘in was entering upon -her final struggle with the remaining independent states. The stormy -years which followed the break-up of the Ch‘in dynasty are illumined -by the transcendent genius of Han Hsin. When the House of Han in turn -is tottering to its fall, the great and baleful figure of Ts‘ao Ts‘ao -dominates the scene. And in the establishment of the T‘ang dynasty, -one of the mightiest tasks achieved by man, the superhuman energy of -Li Shih-min (afterwards the Emperor T‘ai Tsung) was seconded by the -brilliant strategy of Li Ching. None of these generals need fear -comparison with the greatest names in the military history of Europe.</p> - -<p>In spite of all this, the great body of Chinese sentiment, from Lao -Tzŭ downwards, and especially as reflected in the standard literature -of Confucianism, has been consistently pacific and intensely opposed -to militarism in any form. It is such an uncommon thing to find any of -the literati<span class="pagenum" id="Page_XLV">{XLV}</span> defending warfare on principle, that I have thought it -worth while to collect and translate a few passages in which the -unorthodox view is upheld. The following, by Ssŭ-ma Ch‘ien, shows that -for all his ardent admiration of Confucius, he was yet no advocate of -peace at any price:—</p> - -<p class="smaller">Military weapons are the means used by the Sage to punish -violence and cruelty, to give peace to troublous times, to remove -difficulties and dangers, and to succour those who are in peril. -Every animal with blood in its veins and horns on its head will -fight when it is attacked. How much more so will man, who carries -in his breast the faculties of love and hatred, joy and anger! -When he is pleased, a feeling of affection springs up within him; -when angry, his poisoned sting is brought into play. That is the -natural law which governs his being.... What then shall be said of -those scholars of our time, blind to all great issues, and without -any appreciation of relative values, who can only bark out their -stale formulas about “virtue” and “civilisation,” condemning the -use of military weapons? They will surely bring our country to -impotence and dishonour and the loss of her rightful heritage; or, -at the very least, they will bring about invasion and rebellion, -sacrifice of territory and general enfeeblement. Yet they -obstinately refuse to modify the position they have taken up. The -truth is that, just as in the family the teacher must not spare -the rod, and punishments cannot be dispensed with in the State, so -military chastisement can never be allowed to fall into abeyance -in the Empire. All one can say is that this power will be -exercised wisely by some, foolishly by others, and that among -those who bear arms some will be loyal and others rebellious.<a href="#Footnote128" class="fnanchor" id="FNanchor128">[128]</a></p> - -<p>The next piece is taken from Tu Mu’s preface to his commentary on -Sun Tzŭ:—</p> - -<p class="smaller">War may be defined as punishment, which is one of the functions of -government. It was the profession of Chung Yu and Jan Ch‘iu, both<span class="pagenum" id="Page_XLVI">{XLVI}</span> -disciples of Confucius. Nowadays, the holding of trials and -hearing of litigation, the imprisonment of offenders and their -execution by flogging in the market-place, are all done by -officials. But the wielding of huge armies, the throwing down of -fortified cities, the haling of women and children into captivity, -and the beheading of traitors—this is also work which is done by -officials. The objects of the rack<a href="#Footnote129" class="fnanchor" id="FNanchor129">[129]</a> and of military weapons -are essentially the same. There is no intrinsic difference between -the punishment of flogging and cutting off heads in war. For the -lesser infractions of law, which are easily dealt with, only a -small amount of force need be employed: hence the institution of -torture and flogging. For more serious outbreaks of lawlessness, -which are hard to suppress, a greater amount of force is -necessary: hence the use of military weapons and wholesale -decapitation. In both cases, however, the end in view is to get -rid of wicked people, and to give comfort and relief to the -good....<a href="#Footnote130" class="fnanchor" id="FNanchor130">[130]</a></p> - -<p class="smaller">Chi-sun asked Jan Yu, saying: “Have you, Sir, acquired your -military aptitude by study, or is it innate?” Jan Yu replied: “It -has been acquired by study.”<a href="#Footnote131" class="fnanchor" id="FNanchor131">[131]</a> “How can that be so,” said -Chi-sun, “seeing that you are a disciple of Confucius?” “It is a -fact,” replied Jan Yu; “I was taught by Confucius. It is fitting -that the great Sage should exercise both civil and military -functions, though to be sure my instruction in the art of fighting -has not yet gone very far.”</p> - -<p class="smaller">Now, who the author was of this rigid distinction between the -“civil” and the “military,” and the limitation of each to a -separate sphere of action, or in what year of which dynasty it -was first introduced, is more than I can say. But, at any rate, -it has come about that the members of the governing class are -quite afraid of enlarging on military topics, or do so only in a -shamefaced manner. If any are bold enough to discuss the subject, -they are at once set down as eccentric individuals of coarse and -brutal propensities. This is an extraordinary instance of the way -in<span class="pagenum" id="Page_XLVII">{XLVII}</span> which, through sheer lack of reasoning, men unhappily lose -sight of fundamental principles.<a href="#Footnote132" class="fnanchor" id="FNanchor132">[132]</a></p> - -<p class="smaller">When the Duke of Chou was minister under Ch‘êng Wang, he -regulated ceremonies and made music, and venerated the arts of -scholarship and learning; yet when the barbarians of the River Huai -revolted,<a href="#Footnote133" class="fnanchor" id="FNanchor133">[133]</a> he sallied forth and chastised them. When Confucius -held office under the Duke of Lu, and a meeting was convened at -Chia-ku,<a href="#Footnote134" class="fnanchor" id="FNanchor134">[134]</a> he said: “If pacific negotiations are in progress, -warlike preparations should have been made beforehand.” He rebuked -and shamed the Marquis of Ch‘i, who cowered under him and dared -not proceed to violence. How can it be said that these two great -Sages had no knowledge of military matters?<a href="#Footnote135" class="fnanchor" id="FNanchor135">[135]</a></p> - -<p>We have seen that the great Chu Hsi held Sun Tzŭ in high esteem. He -also appeals to the authority of the Classics:—</p> - -<p class="smaller">Our Master Confucius, answering Duke Ling of Wei, said: “I have -never studied matters connected with armies and battalions.”<a href="#Footnote136" class="fnanchor" id="FNanchor136">[136]</a> -Replying to K‘ung Wên-tzŭ, he said: “I have not been instructed -about buff-coats and weapons.”<a href="#Footnote137" class="fnanchor" id="FNanchor137">[137]</a> But if we turn to the meeting -at Chia-ku,<a href="#Footnote138" class="fnanchor" id="FNanchor138">[138]</a> we find that he used armed force against the men -of Lai,<a href="#Footnote139" class="fnanchor" id="FNanchor139">[139]</a> so that the marquis of Ch‘i was overawed. Again, when -the inhabitants of Pi revolted, he ordered his officers to attack -them, whereupon they were defeated and fled in confusion.<a href="#Footnote140" class="fnanchor" id="FNanchor140">[140]</a> -He once uttered the words: “If I fight, I<span class="pagenum" id="Page_XLVIII">{XLVIII}</span> conquer.”<a href="#Footnote141" class="fnanchor" id="FNanchor141">[141]</a> And -Jan Yu also said: “The Sage exercises both civil and military -functions.”<a href="#Footnote142" class="fnanchor" id="FNanchor142">[142]</a> Can it be a fact that Confucius never studied or -received instruction in the art of war? We can only say that he -did not specially choose matters connected with armies and -fighting to be the subject of his teaching.<a href="#Footnote143" class="fnanchor" id="FNanchor143">[143]</a></p> - -<p>Sun Hsing-yen, the editor of Sun Tzŭ, writes in similar strain:—</p> - -<p class="smaller">Confucius said: “I am unversed in military matters.” He also -said: “If I fight, I conquer.”<a href="#Footnote144" class="fnanchor" id="FNanchor144">[144]</a> Confucius ordered ceremonies -and regulated music. Now war constitutes one of the five -classes of State ceremonial,<a href="#Footnote145" class="fnanchor" id="FNanchor145">[145]</a> and must not be treated as an -independent branch of study. Hence, the words “I am unversed in” -must be taken to mean that there are things which even an inspired -Teacher does not know. Those who have to lead an army and devise -stratagems, must learn the art of war. But if one can command the -services of a good general like Sun Tzŭ, who was employed by Wu -Tzŭ-hsü, there is no need to learn it oneself. Hence the remark -added by Confucius: “If I fight, I conquer.”<a href="#Footnote146" class="fnanchor" id="FNanchor146">[146]</a></p> - -<p class="smaller">The men of the present day, however, wilfully interpret these -words of Confucius in their narrowest sense, as though he meant -that books on the art of war were not worth reading. With blind -persistency, they adduce the example of Chao Kua, who pored over -his father’s books to no purpose,<a href="#Footnote147" class="fnanchor" id="FNanchor147">[147]</a> as a proof that all -military theory is useless. Again, seeing<span class="pagenum" id="Page_XLIX">{XLIX}</span> that books on war have -to do with such things as opportunism in designing plans, and -the conversion of spies, they hold that the art is immoral and -unworthy of a sage. These people ignore the fact that the studies -of our scholars and the civil administration of our officials -also require steady application and practice before efficiency is -reached. The ancients were particularly chary of allowing mere -novices to botch their work.<a href="#Footnote148" class="fnanchor" id="FNanchor148">[148]</a> Weapons are baneful<a href="#Footnote149" class="fnanchor" id="FNanchor149">[149]</a> and -fighting perilous; and unless a general is in constant practice, -he ought not to hazard other men’s lives in battle.<a href="#Footnote150" class="fnanchor" id="FNanchor150">[150]</a> Hence it -is essential that Sun Tzŭ’s 13 chapters should be studied.<a href="#Footnote151" class="fnanchor" id="FNanchor151">[151]</a></p> - -<p class="smaller">Hsiang Liang used to instruct his nephew Chi<a href="#Footnote152" class="fnanchor" id="FNanchor152">[152]</a> in the art of -war. Chi got a rough idea of the art in its general bearings, -but would not pursue his studies to their proper outcome, the -consequence being that he was finally defeated and overthrown. He -did not realise that the tricks and artifices of war are beyond -verbal computation. Duke Hsiang of Sung<a href="#Footnote153" class="fnanchor" id="FNanchor153">[153]</a> and King Yen of -Hsü<a href="#Footnote154" class="fnanchor" id="FNanchor154">[154]</a> were brought to destruction by their misplaced humanity. -The treacherous and underhand nature of war necessitates the use -of guile and stratagem suited to the occasion. There is a case on -record of Confucius himself having violated an extorted oath,<a href="#Footnote155" class="fnanchor" id="FNanchor155">[155]</a> -and also of his having left the Sung State in disguise.<a href="#Footnote156" class="fnanchor" id="FNanchor156">[156]</a> Can -we then recklessly arraign Sun Tzŭ for disregarding truth and -honesty?<a href="#Footnote157" class="fnanchor" id="FNanchor157">[157]</a></p> - -<p class="pagenum" id="Page_L">{L}</p> - -<h3 id="Bibliography" class="smcap">Bibliography.</h3> - - -<p>The following are the oldest Chinese treatises on war, after Sun Tzŭ. -The notes on each have been drawn principally from the <span xml:lang="zh" lang="zh">四庫全書簡明目錄</span> -<i>Ssŭ k‘u ch‘üan shu chien ming mu lu</i>, ch. 9, fol. 22 <i>sqq</i>.</p> - -<p>1. <span xml:lang="zh" lang="zh">吳子</span> <b>Wu Tzŭ</b>, in 1 <i>chüan</i> or 6 <span xml:lang="zh" lang="zh">篇</span> chapters. By <span xml:lang="zh" lang="zh">吳起</span> Wu Ch‘i (<i>d</i>. -B.C. 381). A genuine work. See <cite>Shih Chi</cite>, ch. 65.</p> - -<p>2. <span xml:lang="zh" lang="zh">司馬法</span> <b>Ssŭ-ma Fa</b>, in 1 <i>chüan</i> or 5 chapters. Wrongly attributed to -<span xml:lang="zh" lang="zh">司馬穰苴</span> Ssŭ-ma Jang-chü of the 6<sup>th</sup> century B.C. Its date, however, must -be early, as the customs of the three ancient dynasties are constantly -to be met with in its pages.<a href="#Footnote158" class="fnanchor" id="FNanchor158">[158]</a> See <cite>Shih chi</cite>, ch. 64.</p> - -<p>The <cite>Ssŭ K‘u Ch‘üan Shu</cite> (ch. 99, f. 1) remarks that the oldest three -treatises on war, <cite>Sun Tzŭ</cite>, <cite>Wu Tzŭ</cite> and the <cite>Ssŭ-ma Fa</cite>, are, -generally speaking, only concerned with things strictly military—the -art of producing, collecting, training and drilling troops, and the -correct theory with regard to measures of expediency, laying plans, -transport of goods and the handling of soldiers<a href="#Footnote159" class="fnanchor" id="FNanchor159">[159]</a>—in strong contrast -to later works, in which the science of war is usually blended with -metaphysics, divination and magical arts in general.</p> - -<p>3. <span xml:lang="zh" lang="zh">六韜</span> <b>Liu T‘ao</b>, in 6 <i>chüan</i> or 60 chapters. Attributed to <span xml:lang="zh" lang="zh">呂望</span> Lü -Wang (or Lü <span xml:lang="zh" lang="zh">尙</span> Shang, also known as <span xml:lang="zh" lang="zh">太公</span> T‘ai Kung) of the 12<sup>th</sup> century -B.C.<a href="#Footnote160" class="fnanchor" id="FNanchor160">[160]</a> But<span class="pagenum" id="Page_LI">{LI}</span> its style does not belong to the era of the Three -Dynasties.<a href="#Footnote161" class="fnanchor" id="FNanchor161">[161]</a> <span xml:lang="zh" lang="zh">陸德明</span> Lu Tê-ming (550–625 A.D.) mentions the work, and -enumerates the headings of the six sections, <span xml:lang="zh" lang="zh">文</span>, <span xml:lang="zh" lang="zh">武</span>, <span xml:lang="zh" lang="zh">虎</span>, <span xml:lang="zh" lang="zh">豹</span>, <span xml:lang="zh" lang="zh">龍</span> and <span xml:lang="zh" lang="zh">犬</span>, -so that the forgery cannot have been later than the Sui dynasty.</p> - -<p>4. <span xml:lang="zh" lang="zh">尉繚子</span> <b>Wei Liao Tzŭ</b>, in 5 <i>chüan</i>. Attributed to Wei Liao (4<sup>th</sup> cent. -B.C.), who studied under the famous <span xml:lang="zh" lang="zh">鬼谷子</span> Kuei-ku Tzŭ. The <span xml:lang="zh" lang="zh">漢志</span>, under -<span xml:lang="zh" lang="zh">兵家</span>, mentions a book of Wei Liao in 31 chapters, whereas the text we -possess contains only 24. Its matter is sound enough in the main, -though the strategical devices differ considerably from those of the -Warring States period.<a href="#Footnote162" class="fnanchor" id="FNanchor162">[162]</a> It has been furnished with a commentary by -the well-known Sung philosopher <span xml:lang="zh" lang="zh">張載</span> Chang Tsai.</p> - -<p>5. <span xml:lang="zh" lang="zh">三略</span> <b>San Lüeh</b>, in 3 <i>chüan</i>. Attributed to <span xml:lang="zh" lang="zh">黃石公</span> Huang-shih Kung, a -legendary personage who is said to have bestowed it on Chang Liang -(<i>d</i>. B.C. 187) in an interview on a bridge.<a href="#Footnote163" class="fnanchor" id="FNanchor163">[163]</a> But here again, the -style is not that of works dating from the Ch‘in or Han period. The -Han Emperor Kuang Wu [A.D. 25–57] apparently quotes from it in one of -his proclamations; but the passage in question may have been inserted -later on, in order to prove the genuineness of the work. We shall not -be far out if we refer it to the Northern Sung period [420–478 A.D.], -or somewhat earlier.<a href="#Footnote164" class="fnanchor" id="FNanchor164">[164]</a></p> - -<p class="pagenum" id="Page_LII">{LII}</p> - -<p>6. <span xml:lang="zh" lang="zh">李衞公問對</span> <b>Li Wei Kung Wên Tui</b>, in 3 sections. Written in the form -of a dialogue between T‘ai Tsung and his great general <span xml:lang="zh" lang="zh">李靖</span> Li Ching, -it is usually ascribed to the latter. Competent authorities consider -it a forgery, though the author was evidently well versed in the art -of war.<a href="#Footnote165" class="fnanchor" id="FNanchor165">[165]</a></p> - -<p>7. <span xml:lang="zh" lang="zh">李靖兵法</span> <b>Li Ching Ping Fa</b> (not to be confounded with the foregoing) -is a short treatise in 8 chapters, preserved in the <cite>T‘ung Tien</cite>, but -not published separately. This fact explains its omission from the -<cite>Ssŭ K‘u Ch‘üan Shu</cite>.</p> - -<p>8. <span xml:lang="zh" lang="zh">握奇經</span> <b>Wu Ch‘i Ching</b>,<a href="#Footnote166" class="fnanchor" id="FNanchor166">[166]</a> in 1 <i>chüan</i>. Attributed to the legendary -minister <span xml:lang="zh" lang="zh">風后</span> Fêng Hou, with exegetical notes by <span xml:lang="zh" lang="zh">公孫宏</span> Kung-sun Hung -of the Han dynasty (<i>d</i>. B.C. 121), and said to have been eulogised by -the celebrated general <span xml:lang="zh" lang="zh">馬隆</span> Ma Lung (<i>d</i>. A.D. 300). Yet the earliest -mention of it is in the <span xml:lang="zh" lang="zh">宋志</span>. Although a forgery, the work is well put -together.<a href="#Footnote167" class="fnanchor" id="FNanchor167">[167]</a></p> - -<p>Considering the high popular estimation in which <span xml:lang="zh" lang="zh">諸葛亮</span> Chu-ko Liang -has always been held, it is not surprising to find more than one work -on war ascribed to his pen. Such are (1) the <span xml:lang="zh" lang="zh">十六策</span> <b>Shih Liu Ts‘ê</b> (1 -<i>chüan</i>), preserved in the <span xml:lang="zh" lang="zh">永樂大典</span> <cite>Yung Lo Ta Tien</cite>; (2) <span xml:lang="zh" lang="zh">將苑</span> <b>Chiang -Yüan</b> (1 <i>ch</i>.); and (3) <span xml:lang="zh" lang="zh">心書</span> <b>Hsin Shu</b> (1 <i>ch</i>.), which steals wholesale -from Sun Tzŭ. None of these has the slightest claim to be considered -genuine.</p> - -<p class="pagenum" id="Page_LIII">{LIII}</p> - -<p>Most of the large Chinese encyclopaedias contain extensive sections -devoted to the literature of war. The following references may be -found useful:—</p> - -<p><span xml:lang="zh" lang="zh">通典</span> <b>T‘ung Tien</b> (<i>circâ</i> 800 A.D.), ch. 148–162.</p> - -<p><span xml:lang="zh" lang="zh">太平御覽</span> <b>T‘ai P‘ing Yü Lan</b> (983), ch. 270–359.</p> - -<p><span xml:lang="zh" lang="zh">文獻通考</span> <b>Wên Hsien T‘ung K‘ao</b> (13<sup>th</sup> cent.), ch. 221.</p> - -<p><span xml:lang="zh" lang="zh">玉海</span> <b>Yü Hai</b> (13<sup>th</sup> cent.), ch. 140, 141.</p> - -<p><span xml:lang="zh" lang="zh">三才圖會</span> <b>San Ts‘ai T‘u Hui</b> (16<sup>th</sup> cent.), 人事 ch. 7, 8.</p> - -<p><span xml:lang="zh" lang="zh">廣博物志</span> <b>Kuang Po Wu Chih</b> (1607), ch. 31, 32.</p> - -<p><span xml:lang="zh" lang="zh">潛確類書</span> <b>Ch‘ien Ch‘io Lei Shu</b> (1632), ch. 75.</p> - -<p><span xml:lang="zh" lang="zh">淵鑑類函</span> <b>Yüan Chien Lei Han</b> (1710), ch. 206–229.</p> - -<p><span xml:lang="zh" lang="zh">古今圖書集成</span> <b>Ku Chin T‘u Shu Chi Ch‘êng</b> (1726), section XXX, -<i>esp</i>. ch. 81–90.</p> - -<p><span xml:lang="zh" lang="zh">續文獻通考</span> <b>Hsü Wên Hsien T‘ung K‘ao</b> (1784), ch. 121–134.</p> - -<p><span xml:lang="zh" lang="zh">皇朝經世文編</span> <b>Huang Ch‘ao Ching Shih Wên Pien</b> (1826), ch. 76, 77.</p> - -<p>The bibliographical sections of certain historical works -also deserve mention:—</p> - -<p><span xml:lang="zh" lang="zh">前漢書</span> <b>Ch‘ien Han Shu</b>, ch. 30.</p> - -<p><span xml:lang="zh" lang="zh">隋書</span> <b>Sui Shu</b>, ch. 32–35.</p> - -<p><span xml:lang="zh" lang="zh">舊唐書</span> <b>Chiu T‘ang Shu</b>, ch. 46, 47.</p> - -<p><span xml:lang="zh" lang="zh">新唐書</span> <b>Hsin T‘ang Shu</b>, ch. 57–60.</p> - -<p><span xml:lang="zh" lang="zh">宋史</span> <b>Sung Shih</b>, ch. 202–209.</p> - -<p><span xml:lang="zh" lang="zh">通志</span> <b>T‘ung Chih</b> (<i>circâ</i> 1150), ch. 68.</p> - -<p>To these of course must be added the great Catalogue of the -Imperial Library:—</p> - -<p><span xml:lang="zh" lang="zh">四庫全書總目提要</span> <b>Ssŭ K‘u Ch‘üan Shu Tsung Mu T‘i Yao</b> (1790), ch. 99, 100.</p> - - -<div class="chapter"> -<p class="pagenum" id="Page_1">{1}</p> -<h2 class="nobreak">I. <span xml:lang="zh" lang="zh">計篇</span>.<br /><br /> - -LAYING PLANS.</h2> -</div> - -<p class="annot">This is the only possible meaning of <span xml:lang="zh" lang="zh">計</span>, which M. Amiot and Capt. -Calthrop wrongly translate “Fondements de l’art militaire” and -“First principles” respectively. Ts‘ao Kung says it refers to the -deliberations in the temple selected by the general for his -temporary use, or as we should say, in his tent. See § 26.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰兵者國之大事</p> - -<p>Sun Tzŭ said: The art of war is of vital importance to the State.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 死生之地存亡之道不可不察也</p> - -<p>It is a matter of life and death, a road either to safety or to ruin. -Hence it is a subject of inquiry which can on no account be neglected.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 故經之以五校之以計而索其情</p> - -<p>The art of war, then, is governed by five constant factors, to be -taken into account in one’s deliberations, when seeking to determine -the conditions obtaining in the field.</p> - -<p class="annot">The old text of the <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">故經之以五校之計</span>, etc. Later -editors have inserted <span xml:lang="zh" lang="zh">事</span> after <span xml:lang="zh" lang="zh">五</span>, and <span xml:lang="zh" lang="zh">以</span> before <span xml:lang="zh" lang="zh">計</span>. The former -correction is perhaps superfluous, but the latter seems necessary -in order to make sense, and is supported by the accepted reading -in § 12, where the same words recur. I am inclined to think, -however, that the whole sentence from <span xml:lang="zh" lang="zh">校</span> to <span xml:lang="zh" lang="zh">情</span> is an interpolation -and has no business here at all. If it be retained, Wang Hsi must -be right in saying that <span xml:lang="zh" lang="zh">計</span> denotes the “seven considerations” in § -13. <span xml:lang="zh" lang="zh">情</span> are the circumstances or conditions likely to bring about -victory or defeat. The antecedent of the first <span xml:lang="zh" lang="zh">之</span> is <span xml:lang="zh" lang="zh">兵者</span>; of the -second, <span xml:lang="zh" lang="zh">五</span>. <span xml:lang="zh" lang="zh">校</span><span class="pagenum" id="Page_2">{2}</span> contains the idea of “comparison with the enemy,” -which cannot well be brought out here, but will appear in § 12. -Altogether, difficult though it is, the passage is not so -hopelessly corrupt as to justify Capt. Calthrop in burking it -entirely.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 一曰道二曰天三曰地四曰將五曰法</p> - -<p>These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The -Commander; (5) Method and discipline.</p> - -<p class="annot">It appears from what follows that Sun Tzŭ means by <span xml:lang="zh" lang="zh">道</span> a principle -of harmony, not unlike the Tao of Lao Tzŭ in its moral aspect. One -might be tempted to render it by “morale,” were it not considered -as an attribute of the <em>ruler</em> in § 13.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 道者令民與上同意也</p> - -<p xml:lang="zh" lang="zh" class="ctext2">6. 故可與之死可與之生而民不畏危</p> - -<p><em>The Moral Law</em> causes the people to be in complete accord with their -ruler, so that they will follow him regardless of their lives, -undismayed by any danger.</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">令民</span>, inserts an <span xml:lang="zh" lang="zh">以</span> after each <span xml:lang="zh" lang="zh">可</span>, and -omits <span xml:lang="zh" lang="zh">民</span> after <span xml:lang="zh" lang="zh">而</span>. Capt. Calthrop translates: “If the ruling -authority be upright, the people are united”—a very pretty -sentiment, but wholly out of place in what purports to be a -translation of Sun Tzŭ.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 天者陰陽寒暑時制也</p> - -<p><em>Heaven</em> signifies night and day, cold and heat, times and seasons.</p> - -<p class="annot">The commentators, I think, make an unnecessary mystery of <span xml:lang="zh" lang="zh">陰陽</span>. -Thus Mêng Shih defines the words as <span xml:lang="zh" lang="zh">剛柔盈縮</span> “the hard and the -soft, waxing and waning,” which does not help us much. Wang Hsi, -however, may be right in saying that what is meant is <span xml:lang="zh" lang="zh">總天道</span> “the -general economy of Heaven,” including the five elements, the four -seasons, wind and clouds, and other phenomena.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 地者遠近險易廣狹死生也</p> - -<p><em>Earth</em> comprises distances, great and small; danger and security; -open ground and narrow passes; the chances of life and death.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">死生</span> (omitted by Capt. Calthrop) may have been included here -because the safety of an army depends largely on its quickness to -turn these geographical features to account.</p> - -<p class="pagenum" id="Page_3">{3}</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 將者智信仁勇嚴也</p> - -<p><em>The Commander</em> stands for the virtues of wisdom, sincerity, -benevolence, courage and strictness.</p> - -<p class="annot">The five cardinal virtues of the Chinese are (1) <span xml:lang="zh" lang="zh">仁</span> humanity or -benevolence; (2) <span xml:lang="zh" lang="zh">義</span> uprightness of mind; (3) <span xml:lang="zh" lang="zh">禮</span> self-respect, -self-control, or “proper feeling;” (4) <span xml:lang="zh" lang="zh">智</span> wisdom; (5) <span xml:lang="zh" lang="zh">信</span> sincerity -or good faith. Here <span xml:lang="zh" lang="zh">智</span> and <span xml:lang="zh" lang="zh">信</span> are put before <span xml:lang="zh" lang="zh">仁</span>, and the two -military virtues of “courage” and “strictness” substituted for <span xml:lang="zh" lang="zh">義</span> -and <span xml:lang="zh" lang="zh">禮</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 法者曲制官道主用也</p> - -<p>By <em>Method and discipline</em> are to be understood the marshalling of the -army in its proper subdivisions, the gradations of rank among the -officers, the maintenance of roads by which supplies may reach the -army, and the control of military expenditure.</p> - -<p class="annot">The Chinese of this sentence is so concise as to be practically -unintelligible without commentary. I have followed the -interpretation of Ts‘ao Kung, who joins <span xml:lang="zh" lang="zh">曲制</span> and again <span xml:lang="zh" lang="zh">主用</span>. Others -take each of the six predicates separately. <span xml:lang="zh" lang="zh">曲</span> has the somewhat -uncommon sense of “cohort” or division of an army. Capt. Calthrop -translates: “Partition and ordering of troops,” which only covers -<span xml:lang="zh" lang="zh">曲制</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 凡此五者將莫不聞知之者勝不知者不勝</p> - -<p>These five heads should be familiar to every general: he who knows -them will be victorious; he who knows them not will fail.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故校之以計而索其情</p> - -<p>Therefore, in your deliberations, when seeking to determine the -military conditions, let them be made the basis of a comparison, in -this wise:—</p> - -<p class="annot">The <cite>Yü Lan</cite> has an interpolated <span xml:lang="zh" lang="zh">五</span> before <span xml:lang="zh" lang="zh">計</span>. It is obvious, -however, that the <span xml:lang="zh" lang="zh">五者</span> just enumerated cannot be described as <span xml:lang="zh" lang="zh">計</span>. -Capt. Calthrop, forced to give some rendering of the words which -he had omitted in § 3, shows himself decidedly hazy: “Further, -with regard to these and the following seven matters, the -condition of the enemy must be compared with our own.” He does not -appear to see that the seven queries or considerations which -follow arise directly out of the Five heads, instead of being -supplementary to them.</p> - -<p class="pagenum" id="Page_4">{4}</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 曰主孰有道將孰有能天地孰得法令孰行兵衆孰强士卒孰練賞罰孰明</p> - -<p>(1) Which of the two sovereigns is imbued with the Moral law?</p> - -<p class="annot">I.e., “is in harmony with his subjects.” Cf. § 5.</p> - -<p class="trans_noindent">(2) Which of the two generals has most ability?</p> - -<p class="trans_noindent">(3) With whom lie the advantages derived from Heaven and Earth?</p> - -<p class="annot">See §§ 7, 8.</p> - -<p class="trans_noindent">(4) On which side is discipline most rigorously enforced?</p> - -<p class="annot">Tu Mu alludes to the remarkable story of Ts‘ao Ts‘ao (A.D. -155–220), who was such a strict disciplinarian that once, in -accordance with his own severe regulations against injury to -standing crops, he condemned himself to death for having allowed -his horse to shy into a field of corn! However, in lieu of losing -his head, he was persuaded to satisfy his sense of justice by -cutting off his hair. Ts‘ao Ts‘ao’s own comment on the present -passage is characteristically curt: <span xml:lang="zh" lang="zh">設而不犯犯而必誅</span> “when you lay -down a law, see that it is not disobeyed; if it is disobeyed, the -offender must be put to death.”</p> - -<p class="trans_noindent">(5) Which army is the stronger?</p> - -<p class="annot">Morally as well as physically. As Mei Yao-ch‘ên puts it, <span xml:lang="zh" lang="zh">內和外附</span>, -which might be freely rendered “esprit de corps and ‘big -battalions.’”</p> - -<p class="trans_noindent">(6) On which side are officers and men more highly trained?</p> - -<p class="annot">Tu Yu quotes <span xml:lang="zh" lang="zh">王子</span> as saying: “Without constant practice, the -officers will be nervous and undecided when mustering for battle; -without constant practice, the general will be wavering and -irresolute when the crisis is at hand.”</p> - -<p class="trans_noindent">(7) In which army is there the greater constancy both in reward and -punishment?</p> - -<p class="annot"><span xml:lang="zh" lang="zh">明</span>, literally “clear;” that is, on which side is there the most -absolute certainty that merit will be properly rewarded and -misdeeds summarily punished?</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 吾以此知勝負矣</p> - -<p>By means of these seven considerations I can forecast victory or defeat.</p> - -<p class="pagenum" id="Page_5">{5}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 將聽吾計用之必勝留之將不聽吾計用之必敗去之</p> - -<p>The general that hearkens to my counsel and acts upon it, will -conquer:—let such a one be retained in command! The general that -hearkens not to my counsel nor acts upon it, will suffer defeat:—let -such a one be dismissed!</p> - -<p class="annot">The form of this paragraph reminds us that Sun Tzŭ’s treatise was -composed expressly for the benefit of his patron <span xml:lang="zh" lang="zh">闔閭</span> Ho Lü, king of -the Wu State. It is not necessary, however, to understand <span xml:lang="zh" lang="zh">我</span> before -<span xml:lang="zh" lang="zh">留之</span> (as some commentators do), or to take <span xml:lang="zh" lang="zh">將</span> as “generals under my -command.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 計利以聽乃爲之勢以佐其外</p> - -<p>While heeding the profit of my counsel, avail yourself also of any -helpful circumstances over and beyond the ordinary rules.</p> - -<p class="annot">Capt. Calthrop blunders amazingly over this sentence: “Wherefore, with -regard to the foregoing, considering that with us lies the advantage, -and the generals agreeing, we create a situation which promises -victory.” Mere logic should have kept him from penning such frothy -balderdash.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 勢者因利而制權也</p> - -<p>According as circumstances are favourable, one should modify one’s -plans.</p> - -<p class="annot">Sun Tzŭ, as a practical soldier, will have none of the “bookish -theoric.” He cautions us here not to pin our faith to abstract -principles; “for,” as Chang Yü puts it, “while the main laws of -strategy can be stated clearly enough for the benefit of all and -sundry, you must be guided by the actions of the enemy in attempting -to secure a favourable position in actual warfare.” On the eve of the -battle of Waterloo, Lord Uxbridge, commanding the cavalry, went to the -Duke of Wellington in order to learn what his plans and calculations -were for the morrow, because, as he explained, he might suddenly find -himself Commander-in-chief and would be unable to frame new plans in a -critical moment. The Duke listened quietly and then said: “Who will -attack the first to-morrow—I or Bonaparte?” “Bonaparte,” replied Lord -Uxbridge. “Well,” continued the Duke, “Bonaparte has not given me any -idea of his projects; and as my plans will depend upon his, how can -you expect me to tell you what mine are?”<a href="#Footnote168" class="fnanchor" id="FNanchor168">[168]</a></p> - -<p class="pagenum" id="Page_6">{6}</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 兵者詭道也</p> - -<p>All warfare is based on deception.</p> - -<p class="annot">The truth of this pithy and profound saying will be admitted by -every soldier. Col. Henderson tells us that Wellington, great in -so many military qualities, was especially distinguished by “the -extraordinary skill with which he concealed his movements and -deceived both friend and foe.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故能而示之不能用而示之不用近而示之遠遠而示之近</p> - -<p>Hence, when able to attack, we must seem unable; when using our -forces, we must seem inactive; when we are near, we must make the -enemy believe we are far away; when far away, we must make him believe -we are near.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 利而誘之亂而取之</p> - -<p>Hold out baits to entice the enemy. Feign disorder, and crush him.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">取</span>, as often in Sun Tzŭ, is used in the sense of <span xml:lang="zh" lang="zh">擊</span>. It is rather -remarkable that all the commentators, with the exception of Chang -Yü, refer <span xml:lang="zh" lang="zh">亂</span> to the enemy: “when he is in disorder, crush him.” It -is more natural to suppose that Sun Tzŭ is still illustrating the -uses of deception in war.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 實而備之强而避之</p> - -<p>If he is secure at all points, be prepared for him. If he is in -superior strength, evade him.</p> - -<p class="annot">The meaning of <span xml:lang="zh" lang="zh">實</span> is made clear from chap. VI, where it is opposed -to <span xml:lang="zh" lang="zh">虛</span> “weak or vulnerable spots.” <span xml:lang="zh" lang="zh">强</span>, according to Tu Yu and other -commentators, has reference to the keenness of the men as well as -to numerical superiority. Capt. Calthrop evolves an -extraordinarily far-fetched translation: “If there are defects, -give an appearance of perfection, and awe the enemy. Pretend to be -strong, and so cause the enemy to avoid you”!</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 怒而撓之卑而驕之</p> - -<p>If your opponent is of choleric temper, seek to irritate him. Pretend -to be weak, that he may grow arrogant.</p> - -<p class="annot">I follow Chang Yü in my interpretation of <span xml:lang="zh" lang="zh">怒</span>. <span xml:lang="zh" lang="zh">卑</span> is expanded by Mei -Yao-ch‘ên into <span xml:lang="zh" lang="zh">示以卑弱</span>. Wang Tzŭ, quoted by Tu Yu,<span class="pagenum" id="Page_7">{7}</span> says that the -good tactician plays with his adversary as a cat plays with a -mouse, first feigning weakness and immobility, and then suddenly -pouncing upon him.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 佚而勞之親而離之</p> - -<p>If he is taking his ease, give him no rest.</p> - -<p class="annot">This is probably the meaning, though Mei Yao-ch‘ên has the note: -<span xml:lang="zh" lang="zh">以我之佚待彼之勞</span> “while we are taking our ease, wait for the enemy -to tire himself out.” The <cite>Yü Lan</cite> has <span xml:lang="zh" lang="zh">引而勞之</span> “Lure him on and -tire him out.” This would seem also to have been Ts‘ao Kung’s -text, judging by his comment <span xml:lang="zh" lang="zh">以利勞之</span>.</p> - -<p class="trans_noindent">If his forces are united, separate them.</p> - -<p class="annot">Less plausible is the interpretation favoured by most of the -commentators: “If sovereign and subject are in accord, put -division between them.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 攻其無備出其不意</p> - -<p>Attack him where he is unprepared, appear where you are not expected.</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 此兵家之勝不可先傳也</p> - -<p>These military devices, leading to victory, must not be divulged -beforehand.</p> - -<p class="annot">This seems to be the way in which Ts‘ao Kung understood the -passage, and is perhaps the best sense to be got out of the text -as it stands. Most of the commentators give the following -explanation: “It is impossible to lay down rules for warfare -before you come into touch with the enemy.” This would be very -plausible if it did not ignore <span xml:lang="zh" lang="zh">此</span>, which unmistakably refers to the -maxims which Sun Tzŭ has been laying down. It is possible, of -course, that <span xml:lang="zh" lang="zh">此</span> may be a later interpolation, in which case the -sentence would practically mean: “Success in warfare cannot be -taught.” As an alternative, however, I would venture to suggest -that a second <span xml:lang="zh" lang="zh">不</span> may have fallen out after <span xml:lang="zh" lang="zh">可</span>, so that we get: -“These maxims for succeeding in war are the first that ought to be -imparted.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 夫未戰而廟算勝者得算多也未戰而廟算不勝者得算少也多算勝少算不勝而況於無算 -乎吾以此觀之勝負見矣</p> - -<p>Now the general who wins a battle makes many calculations in his -temple ere the battle is fought.</p> - -<p class="pagenum" id="Page_8">{8}</p> - -<p class="annot">Chang Yü tells us that in ancient times it was customary for a -temple to be set apart for the use of a general who was about to -take the field, in order that he might there elaborate his plan of -campaign. Capt. Calthrop misunderstands it as “the shrine of the -ancestors,” and gives a loose and inaccurate rendering of the -whole passage.</p> - -<p class="trans_noindent">The general who loses a battle makes but few calculations beforehand. -Thus do many calculations lead to victory, and few calculations to -defeat: how much more no calculation at all! It is by attention to -this point that I can foresee who is likely to win or lose.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_9">{9}</p> -<h2 class="nobreak">II. <span xml:lang="zh" lang="zh">作戰篇</span>.<br /><br /> - -WAGING WAR.</h2> -</div> - -<p class="annot">Ts‘ao Kung has the note: <span xml:lang="zh" lang="zh">欲戰必先算其費務</span> “He who wishes to fight -must first count the cost,” which prepares us for the discovery -that the subject of the chapter is not what we might expect from -the title, but is primarily a consideration of ways and means.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡用兵之法馳車千駟革車千乘帶甲十萬千里饋糧則內外之費賓客之用膠漆之材 -車甲之奉日費千金然後十萬之師舉矣</p> - -<p>Sun Tzŭ said: In the operations of war, where there are in the field a -thousand swift chariots, as many heavy chariots, and a hundred -thousand mail-clad soldiers,</p> - -<p class="annot">The <span xml:lang="zh" lang="zh">馳車</span> were lightly built and, according to Chang Yü, used for -the attack; the <span xml:lang="zh" lang="zh">革車</span> were heavier, and designed for purposes of -defence. Li Ch‘üan, it is true, says that the latter were light, -but this seems hardly probable. Capt. Calthrop translates -“chariots” and “supply wagons” respectively, but is not supported -by any commentator. It is interesting to note the analogies -between early Chinese warfare and that of the Homeric Greeks. In -each case, the war-chariot was the important factor, forming as it -did the nucleus round which was grouped a certain number of -foot-soldiers. With regard to the numbers given here, we are -informed that each swift chariot was accompanied by 75 footmen, -and each heavy chariot by 25 footmen, so that the whole army would -be divided up into a thousand battalions, each consisting of two -chariots and a hundred men.</p> - -<p class="trans_noindent">with provisions enough to carry them a thousand <i>li</i>,</p> - -<p class="annot">2.78 modern <i>li</i> go to a mile. The length may have varied slightly -since Sun Tzŭ’s time.</p> - -<p class="trans_noindent">the expenditure at home and at the front, including entertainment of -guests, small items such as glue and paint,<span class="pagenum" id="Page_10">{10}</span> and sums spent on chariots -and armour, will reach the total of a thousand ounces of silver per day.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">則</span>, which follows <span xml:lang="zh" lang="zh">糧</span> in the <i>textus receptus</i>, is important as -indicating the apodosis. In the text adopted by Capt. Calthrop it -is omitted, so that he is led to give this meaningless translation -of the opening sentence: “Now the requirements of War are such -that we need 1,000 chariots,” etc. The second <span xml:lang="zh" lang="zh">費</span>, which is -redundant, is omitted in the <cite>Yü Lan</cite>. <span xml:lang="zh" lang="zh">千金</span>, like <span xml:lang="zh" lang="zh">千里</span> above, is -meant to suggest a large but indefinite number. As the Chinese -have never possessed gold coins, it is incorrect to translate it -“1000 pieces of gold.”</p> - -<p class="trans_noindent">Such is the cost of raising an army of 100,000 men.</p> - -<p class="annot">Capt. Calthrop adds: “You have the instruments of victory,” which -he seems to get from the first five characters of the next sentence.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 其用戰也勝久則鈍兵挫銳攻城則力屈</p> - -<p>When you engage in actual fighting, if victory is long in coming, the -men’s weapons will grow dull and their ardour will be damped.</p> - -<p class="annot">The <cite>Yü Lan</cite> omits <span xml:lang="zh" lang="zh">勝</span>; but though <span xml:lang="zh" lang="zh">勝久</span> is certainly a bold phrase, -it is more likely to be right than not. Both in this place and in -§ 4, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">頓</span> (in the sense of “to -injure”) instead of <span xml:lang="zh" lang="zh">鈍</span>.</p> - -<p class="trans_noindent">If you lay siege to a town, you will exhaust your strength.</p> - -<p class="annot">As synonyms to 屈 are given 盡, 殫, 窮 and 困.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 久暴師則國用不足</p> - -<p>Again, if the campaign is protracted, the resources of the State will -not be equal to the strain.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">久暴師</span> means literally, “If there is long exposure of the army.” -Of <span xml:lang="zh" lang="zh">暴</span> in this sense K‘ang Hsi cites an instance from the biography -of <span xml:lang="zh" lang="zh">竇融</span> Tou Jung in the <cite>Hou Han Shu</cite> where the commentary defines -it by <span xml:lang="zh" lang="zh">露</span>. Cf. also the following from the <span xml:lang="zh" lang="zh">戰國策</span>: <span xml:lang="zh" lang="zh">將軍久暴露於外</span> -“General, you have long been exposed to all weathers.”</p> - -<p class="pagenum" id="Page_11">{11}</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 夫鈍兵挫銳屈力殫貨則諸侯乘其幣而起雖有智者不能善其後矣</p> - -<p>Now, when your weapons are dulled, your ardour damped, your strength -exhausted and your treasure spent, other chieftains will spring up to -take advantage of your extremity. Then no man, however wise, will be -able to avert the consequences that must ensue.</p> - -<p class="annot">Following Tu Yu, I understand <span xml:lang="zh" lang="zh">善</span> in the sense of “to make good,” -i.e. to mend. But Tu Mu and Ho Shih explain it as “to make good -plans”—for the future.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 故兵聞拙速未睹巧之久也</p> - -<p>Thus, though we have heard of stupid haste in war, cleverness has -never been seen associated with long delays.</p> - -<p class="annot">This concise and difficult sentence is not well explained by any -of the commentators. Ts‘ao Kung, Li Ch‘üan, Mêng Shih, Tu Yu, Tu -Mu and Mei Yao-ch‘ên have notes to the effect that a general, -though naturally stupid, may nevertheless conquer through sheer -force of rapidity. Ho Shih says: “Haste may be stupid, but at any -rate it saves expenditure of energy and treasure; protracted -operations may be very clever, but they bring calamity in their -train.” Wang Hsi evades the difficulty by remarking: “Lengthy -operations mean an army growing old, wealth being expended, an -empty exchequer and distress among the people; true cleverness -insures against the occurrence of such calamities.” Chang Yü says: -“So long as victory can be attained, stupid haste is preferable to -clever dilatoriness.” Now Sun Tzŭ says nothing whatever, except -possibly by implication, about ill-considered haste being better -than ingenious but lengthy operations. What he does say is -something much more guarded, namely that, while speed may -sometimes be injudicious, tardiness can never be anything but -foolish—if only because it means impoverishment to the nation. -Capt. Calthrop indulges his imagination with the following: -“Therefore it is acknowledged that war cannot be too short in -duration. But though conducted with the utmost art, if long -continuing, misfortunes do always appear.” It is hardly worth -while to note the total disappearance of <span xml:lang="zh" lang="zh">拙速</span> in this precious -concoction. In considering the point raised here by Sun Tzŭ, the -classic example of Fabius Cunctator will inevitably occur to the -mind. That general deliberately measured the endurance of Rome -against that of Hannibal’s isolated army, because it seemed to him -that the latter was more likely to suffer from a long campaign in -a strange country. But it is quite a moot question whether his -tactics would have proved successful in the long run. Their -reversal, it is true, led to Cannae; but this only establishes a -negative presumption in their favour.</p> - -<p class="pagenum" id="Page_12">{12}</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 夫兵久而國利者未之有也</p> - -<p>There is no instance of a country having benefited from prolonged -warfare.</p> - -<p class="annot">The <cite>Yü Lan</cite> has <span xml:lang="zh" lang="zh">圖</span> instead of <span xml:lang="zh" lang="zh">國</span>—evidently the mistake of a scribe.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 故不盡知用兵之害者則不能盡知用兵之利也</p> - -<p>It is only one who is thoroughly acquainted with the evils of war that -can thoroughly understand the profitable way of carrying it on.</p> - -<p class="annot">That is, with rapidity. Only one who knows the disastrous effects -of a long war can realise the supreme importance of rapidity in -bringing it to a close. Only two commentators seem to favour this -interpretation, but it fits well into the logic of the context, -whereas the rendering, “He who does not know the evils of war -cannot appreciate its benefits,” is distinctly pointless.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 善用兵者役不再籍糧不三載</p> - -<p>The skilful soldier does not raise a second levy, neither are his -supply-waggons loaded more than twice.</p> - -<p class="annot">Once war is declared, he will not waste precious time in waiting -for reinforcements, nor will he turn his army back for fresh -supplies, but crosses the enemy’s frontier without delay. This may -seem an audacious policy to recommend, but with all great -strategists, from Julius Caesar to Napoleon Buonaparte, the value -of time—that is, being a little ahead of your opponent—has counted -for more than either numerical superiority or the nicest -calculations with regard to commissariat. <span xml:lang="zh" lang="zh">籍</span> is used in the sense -of <span xml:lang="zh" lang="zh">賦</span>. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the inferior reading <span xml:lang="zh" lang="zh">藉</span>. -The commentators explain <span xml:lang="zh" lang="zh">不三載</span> by saying that the waggons are -loaded once before passing the frontier, and that the army is met -by a further consignment of supplies on the homeward march. The -<cite>Yü Lan</cite>, however, reads <span xml:lang="zh" lang="zh">再</span> here as well.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 取用於國因糧於敵故軍食可足也</p> - -<p>Bring war material with you from home, but forage on the enemy. Thus -the army will have food enough for its needs.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">用</span>, “things to be used,” in the widest sense. It includes all the -impedimenta of an army, apart from provisions.</p> - -<p class="pagenum" id="Page_13">{13}</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 國之貧於師者遠輸遠輸則百姓貧</p> - -<p>Poverty of the State exchequer causes an army to be maintained by -contributions from a distance. Contributing to maintain an army at a -distance causes the people to be impoverished.</p> - -<p class="annot">The beginning of this sentence does not balance properly with the -next, though obviously intended to do so. The arrangement, -moreover, is so awkward that I cannot help suspecting some -corruption in the text. It never seems to occur to Chinese -commentators that an emendation may be necessary for the sense, -and we get no help from them here. Sun Tzŭ says that the cause of -the people’s impoverishment is <span xml:lang="zh" lang="zh">遠輸</span>; it is clear, therefore, that -the words have reference to some system by which the husbandmen -sent their contributions of corn to the army direct. But why -should it fall on them to maintain an army in this way, except -because the State or Government is too poor to do so? Assuming -then that <span xml:lang="zh" lang="zh">貧</span> ought to stand first in the sentence in order to -balance <span xml:lang="zh" lang="zh">近</span> (the fact that the two words rhyme is significant), and -thus getting rid of <span xml:lang="zh" lang="zh">國之</span>, we are still left with <span xml:lang="zh" lang="zh">於師</span>, which latter -word seems to me an obvious mistake for <span xml:lang="zh" lang="zh">國</span>. “Poverty in the army” -is an unlikely expression, especially as the general has just been -warned not to encumber his army with a large quantity of supplies. -If we suppose that <span xml:lang="zh" lang="zh">師</span> somehow got written here instead of <span xml:lang="zh" lang="zh">國</span> (a -very simple supposition, as we have <span xml:lang="zh" lang="zh">近於師</span> in the next sentence), -and that later on somebody, scenting a mistake, prefixed the gloss -<span xml:lang="zh" lang="zh">國之</span> to <span xml:lang="zh" lang="zh">貧</span>, without however erasing <span xml:lang="zh" lang="zh">於師</span>, the whole muddle may be -explained. My emended text then would be <span xml:lang="zh" lang="zh">貧於國者</span>, etc.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 近於師者貴賣貴賣則百姓財竭</p> - -<p>On the other hand, the proximity of an army causes prices to go up; -and high prices cause the people’s substance to be drained away.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">近</span>, that is, as Wang Hsi says, before the army has left its own -territory. Ts‘ao Kung understands it of an army that has already -crossed the frontier. Capt. Calthrop drops the <span xml:lang="zh" lang="zh">於</span>, reading <span xml:lang="zh" lang="zh">近師者</span>, -but even so it is impossible to justify his translation “Repeated -wars cause high prices.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 財竭則急於丘役</p> - -<p>When their substance is drained away, the peasantry will be afflicted -by heavy exactions.</p> - -<p class="pagenum" id="Page_14">{14}</p> - -<p class="annot">Cf. Mencius VII. 2. xiv. 2, where <span xml:lang="zh" lang="zh">丘民</span> has the same meaning as -<span xml:lang="zh" lang="zh">丘役</span>. <span xml:lang="zh" lang="zh">丘</span> was an ancient measure of land. The full table, as given -by <span xml:lang="zh" lang="zh">司馬法</span>, may not be out of place here: 6 <span xml:lang="zh" lang="zh">尺</span> = 1 <span xml:lang="zh" lang="zh">步</span>; 100 <span xml:lang="zh" lang="zh">步</span> = 1 <span xml:lang="zh" lang="zh">畝</span>; -100 <span xml:lang="zh" lang="zh">畝</span> = 1 <span xml:lang="zh" lang="zh">夫</span>; 3 <span xml:lang="zh" lang="zh">夫</span> = 1 <span xml:lang="zh" lang="zh">屋</span>; 3 <span xml:lang="zh" lang="zh">屋</span> = 1 <span xml:lang="zh" lang="zh">井</span>; 4 <span xml:lang="zh" lang="zh">井</span> = 1 <span xml:lang="zh" lang="zh">邑</span>; 4 <span xml:lang="zh" lang="zh">邑</span> = 1 <span xml:lang="zh" lang="zh">丘</span>; 4 -<span xml:lang="zh" lang="zh">丘</span> = 1 <span xml:lang="zh" lang="zh">甸</span>. According to the <cite>Chou Li</cite>, there were nine husbandmen -to a <span xml:lang="zh" lang="zh">井</span>, which would assign to each man the goodly allowance of -100 <span xml:lang="zh" lang="zh">畝</span> (of which 6.6 now go to an acre). What the values of these -measures were in Sun Tzŭ’s time is not known with any certainty. -The lineal <span xml:lang="zh" lang="zh">尺</span>, however, is supposed to have been about 20 cm. <span xml:lang="zh" lang="zh">急</span> -may include levies of men, as well as other exactions.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 力屈財殫中原內虛於家百姓之費十去其七</p> - -<p xml:lang="zh" lang="zh" class="ctext2">14. 公家之費破車罷馬甲胄矢弩戟楯蔽櫓丘牛大車十去其六</p> - -<p>With this loss of substance and exhaustion of strength, the homes of -the people will be stripped bare, and three-tenths of their incomes -will be dissipated;</p> - -<p class="annot">The <cite>Yü Lan</cite> omits <span xml:lang="zh" lang="zh">財殫</span>. I would propose the emended reading -<span xml:lang="zh" lang="zh">力屈則中</span>, etc. In view of the fact that we have <span xml:lang="zh" lang="zh">財竭</span> in the two -preceding paragraphs, it seems probable that <span xml:lang="zh" lang="zh">財</span> is a scribe’s -mistake for <span xml:lang="zh" lang="zh">則</span>, <span xml:lang="zh" lang="zh">殫</span> having been added afterwards to make sense. -<span xml:lang="zh" lang="zh">中原內虛於家</span>, literally: “Within the middle plains there is -emptiness in the homes.” For <span xml:lang="zh" lang="zh">中原</span> cf. <cite>Shih Ching</cite> II. 3. vi. 3 and -II. 5. ii. 3. With regard to <span xml:lang="zh" lang="zh">十去其七</span>, Tu Mu says: <span xml:lang="zh" lang="zh">家業十耗其七也</span>, -and Wang Hsi: <span xml:lang="zh" lang="zh">民費大半矣</span>; that is, the people are mulcted not of -3⁄10, but of 7⁄10, of their income. But this is hardly to be -extracted from our text. Ho Shih has a characteristic tag: -<span xml:lang="zh" lang="zh">國以民爲本民以食爲天居人上者宜乎重惜</span> “The <em>people</em> being regarded as -the essential part of the State, and <em>food</em> as the people’s -heaven, is it not right that those in authority should value and -be careful of both?”</p> - -<p class="trans_noindent">while Government expenses for broken chariots, worn-out horses, -breast-plates and helmets, bows and arrows, spears and shields, -protective mantlets, draught-oxen and heavy waggons, will amount to -four-tenths of its total revenue.</p> - -<p class="pagenum" id="Page_15">{15}</p> - -<p class="annot">The <cite>Yü Lan</cite> has several various readings here, the more important -of which are <span xml:lang="zh" lang="zh">疲</span> for the less common <span xml:lang="zh" lang="zh">罷</span> (read p‘i<sup>2</sup>), <span xml:lang="zh" lang="zh">干</span> for <span xml:lang="zh" lang="zh">蔽</span>, -and <span xml:lang="zh" lang="zh">兵牛</span> for <span xml:lang="zh" lang="zh">丘牛</span>, which latter, if right, must mean “oxen from the -country districts” (cf. <i>supra</i>, § 12). For the meaning of <span xml:lang="zh" lang="zh">櫓</span>, see -note on III, § 4. Capt. Calthrop omits to translate <span xml:lang="zh" lang="zh">丘牛大車</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 故智將務食於敵食敵一鍾當吾二十鍾𦮼秆一石當吾二十石</p> - -<p>Hence a wise general makes a point of foraging on the enemy. One -cartload of the enemy’s provisions is equivalent to twenty of one’s -own, and likewise a single picul of his provender is equivalent to -twenty from one’s own store.</p> - -<p class="annot">Because twenty cartloads will be consumed in the process of -transporting one cartload to the front. According to Ts‘ao Kung, a -<span xml:lang="zh" lang="zh">鍾</span> = 6 <span xml:lang="zh" lang="zh">斛</span> 4 <span xml:lang="zh" lang="zh">㪷</span>, or 64 <span xml:lang="zh" lang="zh">㪷</span>, but according to Mêng Shih, 10 <span xml:lang="zh" lang="zh">斛</span> make a -<span xml:lang="zh" lang="zh">鍾</span>. The <span xml:lang="zh" lang="zh">石</span> picul consisted of 70 <span xml:lang="zh" lang="zh">斤</span> catties (Tu Mu and others say -120). <span xml:lang="zh" lang="zh">𦮼秆</span>, literally, “beanstalks and straw.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 故殺敵者怒也取敵之利者貨也</p> - -<p>Now in order to kill the enemy, our men must be roused to anger; that -there may be advantage from defeating the enemy, they must have their -rewards.</p> - -<p class="annot">These are two difficult sentences, which I have translated in -accordance with Mei Yao-ch‘ên’s paraphrase. We may incontinently -reject Capt. Calthrop’s extraordinary translation of the first: -“Wantonly to kill and destroy the enemy must be forbidden.” Ts‘ao -Kung quotes a jingle current in his day: <span xml:lang="zh" lang="zh">軍無財士不來軍無賞士不往</span>. Tu -Mu says: “Rewards are necessary in order to make the soldiers see -the advantage of beating the enemy; thus, when you capture spoils -from the enemy, they must be used as rewards, so that all your men -may have a keen desire to fight, each on his own account.” Chang Yü -takes <span xml:lang="zh" lang="zh">利</span> as the direct object of <span xml:lang="zh" lang="zh">取</span>, which is not so good.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故車戰得車十乘已上賞其先得者而更其旌旗車雜而乘之卒善而養之</p> - -<p>Therefore in chariot fighting, when ten or more chariots have been -taken, those should be rewarded who took the first.</p> - -<p class="pagenum" id="Page_16">{16}</p> - -<p class="annot">Capt. Calthrop’s rendering is: “They who are the first to lay -their hands on more than ten of the enemy’s chariots, should be -encouraged.” We should have expected the gallant captain to see -that such Samson-like prowess deserved something more substantial -than mere encouragement. T. omits <span xml:lang="zh" lang="zh">故</span>, and has <span xml:lang="zh" lang="zh">以上</span> in place of the -more archaic <span xml:lang="zh" lang="zh">已上</span>.</p> - -<p class="trans_noindent">Our own flags should be substituted for those of the enemy, and the -chariots mingled and used in conjunction with ours. The captured -soldiers should be kindly treated and kept.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 是謂勝敵而益强</p> - -<p>This is called, using the conquered foe to augment one’s own strength.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故兵貴勝不貴久</p> - -<p>In war, then, let your great object be victory, not lengthy campaigns.</p> - -<p class="annot">As Ho Shih remarks: <span xml:lang="zh" lang="zh">兵不可玩武不可黷</span> “War is not a thing to be -trifled with.” Sun Tzŭ here reiterates the main lesson which this -chapter is intended to enforce.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 故知兵之將民之司命國家安危之主也</p> - -<p>Thus it may be known that the leader of armies is the arbiter of the -people’s fate, the man on whom it depends whether the nation shall be -in peace or in peril.</p> - -<p class="annot">In the original text, there is a <span xml:lang="zh" lang="zh">生</span> before the <span xml:lang="zh" lang="zh">民</span>.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_17">{17}</p> -<h2 class="nobreak">III. <span xml:lang="zh" lang="zh">謀攻篇</span><br /><br /> - -ATTACK BY STRATAGEM.</h2> -</div> - -<p xml:lang="zh" lang="zh" class="ctext">1. -孫子曰凡用兵之法全國爲上破國次之全軍爲上破軍次之全旅爲上破旅次之全卒爲上破卒次之 -全伍爲上破伍次之</p> - -<p>Sun Tzŭ said: In the practical art of war, the best thing of all is to -take the enemy’s country whole and intact; to shatter and destroy it -is not so good. So, too, it is better to capture an army entire than -to destroy it, to capture a regiment, a detachment or a company entire -than to destroy them.</p> - -<p class="annot">A <span xml:lang="zh" lang="zh">軍</span> “army corps,” according to Ssŭ-ma Fa, consisted nominally of -12500 men; according to Ts‘ao Kung, a <span xml:lang="zh" lang="zh">旅</span> contained 500 men, a <span xml:lang="zh" lang="zh">卒</span> -any number between 100 and 500, and a <span xml:lang="zh" lang="zh">伍</span> any number between 5 and -100. For the last two, however, Chang Yü gives the exact figures -of 100 and 5 respectively.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 是故百戰百勝非善之善者也不戰而屈人之兵善之善者也</p> - -<p>Hence to fight and conquer in all your battles is not supreme -excellence; supreme excellence consists in breaking the enemy’s -resistance without fighting.</p> - -<p class="annot">Here again, no modern strategist but will approve the words of the -old Chinese general. Moltke’s greatest triumph, the capitulation -of the huge French army at Sedan, was won practically without -bloodshed.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 故上兵伐謀其次伐交其次伐兵下政攻城</p> - -<p>Thus the highest form of generalship is to baulk the enemy’s plans;</p> - -<p class="pagenum" id="Page_18">{18}</p> - -<p class="annot">I.e., as Li Ch‘üan says (<span xml:lang="zh" lang="zh">伐其始謀也</span>), in their very inception. -Perhaps the word “baulk” falls short of expressing the full force -of <span xml:lang="zh" lang="zh">伐</span>, which implies not an attitude of defence, whereby one might -be content to foil the enemy’s stratagems one after another, but -an active policy of counter-attack. Ho Shih puts this very clearly -in his note: “When the enemy has made a plan of attack against us, -we must anticipate him by delivering our own attack first.”</p> - -<p class="trans_noindent">the next best is to prevent the junction of the enemy’s forces;</p> - -<p class="annot">Isolating him from his allies. We must not forget that Sun Tzŭ, in -speaking of hostilities, always has in mind the numerous states or -principalities into which the China of his day was split up.</p> - -<p class="trans_noindent">the next in order is to attack the enemy’s army in the field;</p> - -<p class="annot">When he is already in full strength.</p> - -<p class="trans_noindent">and the worst policy of all is to besiege walled cities.</p> - -<p class="annot">The use of the word <span xml:lang="zh" lang="zh">政</span> is somewhat unusual, which may account for -the reading of the modern text: <span xml:lang="zh" lang="zh">其下攻城</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 攻城之法爲不得已修櫓轒轀具器械三月而後成距闉又三月而後已</p> - -<p>The rule is, not to besiege walled cities if it can possibly be avoided.</p> - -<p class="annot">Another sound piece of military theory. Had the Boers acted upon -it in 1899, and refrained from dissipating their strength before -Kimberley, Mafeking, or even Ladysmith, it is more than probable -that they would have been masters of the situation before the -British were ready seriously to oppose them.</p> - -<p>The preparation of mantlets, movable shelters, and various implements -of war, will take up three whole months;</p> - -<p class="annot">It is not quite clear what <span xml:lang="zh" lang="zh">櫓</span> were. Ts‘ao Kung simply defines them -as <span xml:lang="zh" lang="zh">大楯</span> “large shields,” but we get a better idea of them from Li -Ch‘üan, who says they were to protect the heads of those who were -assaulting the city walls at close quarters. This seems to suggest -a sort of Roman <i>testudo</i>, ready made. Tu Mu says they were “what -are now termed <span xml:lang="zh" lang="zh">彭排</span>” (wheeled vehicles used in repelling attacks, -according to K‘ang Hsi), but this is denied by Ch‘ên Hao. See -<i>supra</i>, II. 14. The name is also applied to turrets on city -walls. Of <span xml:lang="zh" lang="zh">轒轀</span> (<i>fên yün</i>) we get<span class="pagenum" id="Page_19">{19}</span> a fairly clear description from -several commentators. They were wooden missile-proof structures on -four wheels, propelled from within, covered over with raw hides, -and used in sieges to convey parties of men to and from the walls, -for the purpose of filling up the encircling moat with earth. Tu -Mu adds that they are now called <span xml:lang="zh" lang="zh">木驢</span> “wooden donkeys.” Capt. -Calthrop wrongly translates the term, “battering-rams.” I follow -Ts‘ao Kung in taking <span xml:lang="zh" lang="zh">具</span> as a verb, co-ordinate and synonymous with -<span xml:lang="zh" lang="zh">修</span>. Those commentators who regard <span xml:lang="zh" lang="zh">修</span> as an adjective equivalent to -<span xml:lang="zh" lang="zh">長</span> “long,” make <span xml:lang="zh" lang="zh">具</span> presumably into a noun.</p> - -<p class="trans_noindent">and the piling up of mounds over against the walls will -take three months more.</p> - -<p class="annot">The <span xml:lang="zh" lang="zh">距闉</span> (or <span xml:lang="zh" lang="zh">堙</span>, in the modern text) were great mounds or ramparts -of earth heaped up to the level of the enemy’s walls in order to -discover the weak points in the defence, and also to destroy the -<span xml:lang="zh" lang="zh">樓櫓</span> fortified turrets mentioned in the preceding note. Tu Yu -quotes the Tso Chuan: <span xml:lang="zh" lang="zh">楚司馬子反乘堙而窺宋城也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 將不勝其忿而蟻附之殺士三分之一而城不拔者此攻之災</p> - -<p>The general, unable to control his irritation, will launch his men to -the assault like swarming ants,</p> - -<p class="annot">Capt. Calthrop unaccountably omits this vivid simile, which, as -Ts‘ao Kung says, is taken from the spectacle of an army of ants -climbing a wall. The meaning is that the general, losing patience -at the long delay, may make a premature attempt to storm the place -before his engines of war are ready.</p> - -<p class="trans_noindent">with the result that one-third of his men are slain, while -the town still remains untaken. Such are the disastrous -effects of a siege.</p> - -<p class="annot">We are reminded of the terrible losses of the Japanese before Port -Arthur, in the most recent siege which history has to record. The -<cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">不勝心之忿</span> ... <span xml:lang="zh" lang="zh">則殺士卒</span> ... <span xml:lang="zh" lang="zh">攻城之災</span>. For <span xml:lang="zh" lang="zh">其忿</span> the -<cite>Yü Lan</cite> has <span xml:lang="zh" lang="zh">心怒</span>. Capt. Calthrop does not translate <span xml:lang="zh" lang="zh">而城不拔者</span>, and -mistranslates <span xml:lang="zh" lang="zh">此攻之災</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 故善用兵者屈人之兵而非戰也拔人之城而非攻也毀人之國而非久也</p> - -<p>Therefore the skilful leader subdues the enemy’s troops without<span class="pagenum" id="Page_20">{20}</span> any -fighting; he captures their cities without laying siege to them; he -overthrows their kingdom without lengthy operations in the field.</p> - -<p class="annot">Chia Lin notes that he only overthrows the <span xml:lang="zh" lang="zh">國</span>, that is, the -Government, but does no harm to individuals. The classical -instance is Wu Wang, who after having put an end to the Yin -dynasty was acclaimed “Father and mother of the people.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 必以全爭於天下故兵不頓而利可全此謀攻之法也</p> - -<p>With his forces intact he will dispute the mastery of the Empire, -and thus, without losing a man, his triumph will be complete.</p> - -<p class="annot">Owing to the double meanings of <span xml:lang="zh" lang="zh">兵</span>, <span xml:lang="zh" lang="zh">頓</span> [= <span xml:lang="zh" lang="zh">鈍</span>] and <span xml:lang="zh" lang="zh">利</span>, the latter -part of the sentence is susceptible of quite a different meaning: -“And thus, the weapon not being blunted by use, its keenness -remains perfect.” Chang Yü says that <span xml:lang="zh" lang="zh">利</span> is “the advantage of a -prosperous kingdom and a strong army.”</p> - -<p>This is the method of attacking by stratagem.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 故用兵之法十則圍之五則攻之倍則分之</p> - -<p>It is the rule in war, if our forces are ten to the enemy’s one, to -surround him; if five to one, to attack him;</p> - -<p class="annot">Straightaway, without waiting for any further advantage.</p> - -<p class="trans_noindent">if twice as numerous, to divide our army into two.</p> - -<p class="annot">Note that <span xml:lang="zh" lang="zh">之</span> does not refer to the enemy, as in the two preceding -clauses. This sudden change of object is quite common in Chinese. -Tu Mu takes exception to the saying; and at first sight, indeed, -it appears to violate a fundamental principle of war. Ts‘ao Kung, -however, gives a clue to Sun Tzŭ’s meaning: <span xml:lang="zh" lang="zh">以二敵一則一術爲正一術爲奇</span> -“Being two to the enemy’s one, we may use one part of our army in -the regular way, and the other for some special diversion.” [For -explanation of <span xml:lang="zh" lang="zh">正</span> and <span xml:lang="zh" lang="zh">奇</span>, see V. 3, note.] Chang Yü thus further -elucidates the point: “If our force is twice as numerous as that -of the enemy, it should be split up into two divisions, one to -meet the enemy in front, and one to fall upon his rear; if he -replies to the frontal attack, he may be crushed from behind; if -to the rearward attack, he may be crushed in front. This is what -is meant by saying that “one part may be used in the regular -way, and the other for some special diversion.” Tu Mu does not -understand that dividing one’s army is simply an irregular, just -as concentrating it is the regular, strategical method, and he is -too hasty in calling this a mistake.”</p> - -<p class="pagenum" id="Page_21">{21}</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 敵則能戰之少則能逃之不若則能避之</p> - -<p>If equally matched, we can offer battle;</p> - -<p class="annot">Li Ch‘üan, followed by Ho Shih, gives the following paraphrase: -<span xml:lang="zh" lang="zh">主客力敵惟善者戰</span> “If attackers and attacked are equally matched in -strength, only the able general will fight.” He thus takes <span xml:lang="zh" lang="zh">能</span> as -though it were <span xml:lang="zh" lang="zh">能者</span>, which is awkward.</p> - -<p class="trans_noindent">if slightly inferior in numbers, we can avoid the enemy;</p> - -<p class="annot">The <cite>T‘u Shu</cite> has <span xml:lang="zh" lang="zh">守</span> instead of <span xml:lang="zh" lang="zh">逃</span>, which is hardly distinguishable -in sense from <span xml:lang="zh" lang="zh">避</span> in the next clause. The meaning, “we can watch the -enemy,” is certainly a great improvement on the above; but -unfortunately there appears to be no very good authority for the -variant. Chang Yü reminds us that the saying only applies if the -other factors are equal; a small difference in numbers is often -more than counterbalanced by superior energy and discipline.</p> - -<p class="trans_noindent">if quite unequal in every way, we can flee from him.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 故小敵之堅大敵之擒也</p> - -<p>Hence, though an obstinate fight may be made by a small force, in the -end it must be captured by the larger force.</p> - -<p class="annot">In other words: <span xml:lang="fr" lang="fr">“C’est magnifique; mais ce n’est pas la guerre.”</span></p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 夫將者國之輔也輔周則國必强輔𨻶則國必弱</p> - -<p>Now the general is the bulwark of the State: if the bulwark is -complete at all points, the State will be strong; if the bulwark is -defective, the State will be weak.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">𨻶</span> cannot be restricted to anything so particular as in Capt. -Calthrop’s translation, “divided in his allegiance.” It is simply -keeping up the metaphor suggested by <span xml:lang="zh" lang="zh">周</span>. As Li Ch‘üan tersely puts -it: <span xml:lang="zh" lang="zh">𨻶缺也將才不備兵必弱</span> “<i>Ch‘i</i>, gap, indicates deficiency; if the -general’s ability is not perfect (i.e. if he is not thoroughly -versed in his profession), his army will lack strength.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故君之所以患於軍者三</p> - -<p>There are three ways in which a ruler can bring misfortune upon his -army:—</p> - -<p class="pagenum" id="Page_22">{22}</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 不知軍之不可以進而謂之進不知軍之不可以退而謂之退是謂縻軍</p> - -<p>(1) By commanding the army to advance or to retreat, being ignorant of -the fact that it cannot obey. This is called hobbling the army.</p> - -<p class="annot">Ts‘ao Kung weakly defines <span xml:lang="zh" lang="zh">縻</span> as <span xml:lang="zh" lang="zh">御</span> “control,” “direct.” Cf. § 17 -<i>ad fin</i>. But in reality it is one of those graphic metaphors -which from time to time illuminate Sun Tzŭ’s work, and is rightly -explained by Li Ch‘üan as = <span xml:lang="zh" lang="zh">絆</span>. He adds the comment: -<span xml:lang="zh" lang="zh">如絆驥足無馳驟也</span>. “It is like tying together the legs of a -thoroughbred, so that it is unable to gallop.” One would naturally -think of “the ruler” in this passage as being at home, and trying -to direct the movements of his army from a distance. But the -commentators understand just the reverse, and quote the saying of -T‘ai Kung: <span xml:lang="zh" lang="zh">國不可以從外治軍不可以從中御</span> “A kingdom should not be -governed from without, an army should not be directed from -within.” Of course it is true that, during an engagement, or when -in close touch with the enemy, the general should not be in the -thick of his own troops, but a little distance apart. Otherwise, -he will be liable to misjudge the position as a whole, and give -wrong orders.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 不知三軍之事而同三軍之政者則軍士惑矣</p> - -<p>(2) By attempting to govern an army in the same way as he administers -a kingdom, being ignorant of the conditions which obtain in an army. -This causes restlessness in the soldier’s minds.</p> - -<p class="annot">Ts‘ao Kung’s note is: <span xml:lang="zh" lang="zh">軍容不入國國容不入軍禮不可以治兵也</span>, which may be -freely translated: “The military sphere and the civil sphere are -wholly distinct; you can’t handle an army in kid gloves.” And -Chang Yü says: “Humanity and justice (<span xml:lang="zh" lang="zh">仁義</span>) are the principles on -which to govern a state, but not an army; opportunism and -flexibility (<span xml:lang="zh" lang="zh">權變</span>), on the other hand, are military rather than -civic virtues.” <span xml:lang="zh" lang="zh">同三軍之政</span>, “to assimilate the governing of an -army”—to that of a State, understood. The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">欲</span> -inserted before <span xml:lang="zh" lang="zh">同</span>, here and in § 15.</p> - -<p class="pagenum" id="Page_23">{23}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 不知三軍之權而同三軍之任則軍士疑矣</p> - -<p>(3) By employing the officers of his army without discrimination,</p> - -<p class="annot">That is, he is not careful to use the right man in the right place.</p> - -<p class="trans_noindent">through ignorance of the military principle of adaptation to -circumstances. This shakes the confidence of the soldiers.</p> - -<p class="annot">I follow Mei Yao-ch‘ên here. The other commentators make <span xml:lang="zh" lang="zh">不知</span> etc. -refer, not to the ruler, as in §§ 13, 14, but to the officers he -employs. Thus Tu Yu says: <span xml:lang="zh" lang="zh">將若不知權變不可付以勢位</span> “If a general is -ignorant of the principle of adaptability, he must not be -entrusted with a position of authority.” Tu Mu quotes <span xml:lang="zh" lang="zh">黃石公</span>: “The -skilful employer of men will employ the wise man, the brave man, -the covetous man, and the stupid man. For the wise man delights in -establishing his merit, the brave man likes to show his courage in -action, the covetous man is quick at seizing advantages, and the -stupid man has no fear of death.” The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">軍覆疑</span>, -which Tu Yu explains as <span xml:lang="zh" lang="zh">覆敗</span> “is utterly defeated.” Capt. Calthrop -gives a very inaccurate rendering: “Ignorant of the situation of -the army, to interfere in its dispositions.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 三軍既惑且疑則諸侯之難至矣是謂亂軍引勝</p> - -<p>But when the army is restless and distrustful, trouble is sure to come -from the other feudal princes. This is simply bringing anarchy into -the army, and flinging victory away.</p> - -<p class="annot">Most of the commentators take <span xml:lang="zh" lang="zh">引</span> in the sense of <span xml:lang="zh" lang="zh">奪</span>, which it seems -to bear also in the <cite>Li Chi</cite>, <span xml:lang="zh" lang="zh">玉藻</span>, I. 18. [<span xml:lang="zh" lang="zh">卻</span> is there given as -its equivalent, but Legge tries notwithstanding to retain the more -usual sense, translating “draw ... back,” which is hardly -defensible.] Tu Mu and Wang Hsi, however, think <span xml:lang="zh" lang="zh">引勝</span> means “leading -up to the <em>enemy’s</em> victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故知勝有五知可以戰與不可以戰者勝識衆寡之用者勝上下同欲者勝以虞待不虞者勝 -將能而君不御者勝此五者知勝之道也</p> - -<p>Thus we may know that there are five essentials<span class="pagenum" id="Page_24">{24}</span> for victory: (1) He -will win who knows when to fight and when not to fight.</p> - -<p class="annot">Chang Yü says: “If he can fight, he advances and takes the -offensive; if he cannot fight, he retreats and remains on the -defensive. He will invariably conquer who knows whether it is -right to take the offensive or the defensive.”</p> - -<p class="trans_noindent">(2) He will win who knows how to handle both superior and inferior -forces.</p> - -<p class="annot">This is not merely the general’s ability to estimate numbers -correctly, as Li Ch‘üan and others make out. Chang Yü expounds the -saying more satisfactorily: “By applying the art of war, it is -possible with a lesser force to defeat a greater, and <i>vice -versâ</i>. The secret lies in an eye for locality, and in not letting -the right moment slip. Thus Wu Tzŭ says: ‘With a superior force, -make for easy ground; with an inferior one, make for difficult -ground.’”</p> - -<p class="trans_noindent">(3) He will win whose army is animated by the same spirit throughout -all its ranks.</p> - -<p class="annot">Ts‘ao Kung refers <span xml:lang="zh" lang="zh">上下</span> less well to sovereign and subjects.</p> - -<p class="trans_noindent">(4) He will win who, prepared himself, waits to take the enemy -unprepared.</p> - -<p class="trans_noindent">(5) He will win who has military capacity and is not interfered with -by the sovereign.</p> - -<p class="annot">Tu Yu quotes <span xml:lang="zh" lang="zh">王子</span> as saying: <span xml:lang="zh" lang="zh">指授在君決戰在將也</span> “It is the -sovereign’s function to give broad instructions, but to decide on -battle is the function of the general.” It is needless to dilate -on the military disasters which have been caused by undue -interference with operations in the field on the part of the home -government. Napoleon undoubtedly owed much of his extraordinary -success to the fact that he was not hampered by any central -authority,—that he was, in fact, <span xml:lang="zh" lang="zh">將</span> and <span xml:lang="zh" lang="zh">君</span> in one.</p> - -<p class="trans_noindent">Victory lies in the knowledge of these five points.</p> - -<p class="annot">Literally, “These five things are knowledge of the principle of -victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 故曰知彼知己百戰不殆不知彼而知己一勝一負不知彼不知己每戰必殆</p> - -<p>Hence the saying: If you know the enemy and know yourself, you need -not fear the result of a hundred<span class="pagenum" id="Page_25">{25}</span> battles. If you know yourself but not -the enemy, for every victory gained you will also suffer a defeat.</p> - -<p class="annot">Li Ch‘üan cites the case of <span xml:lang="zh" lang="zh">苻堅</span> Fu Chien, prince of <span xml:lang="zh" lang="zh">秦</span> Ch‘in, who -in 383 A.D. marched with a vast army against the <span xml:lang="zh" lang="zh">晉</span> Chin Emperor. -When warned not to despise an enemy who could command the services -of such men as <span xml:lang="zh" lang="zh">謝安</span> Hsieh An and <span xml:lang="zh" lang="zh">桓沖</span> Huan Ch‘ung, he boastfully -replied: “I have the population of eight provinces at my back, -infantry and horsemen to the number of one million; why, they -could dam up the Yangtsze River itself by merely throwing their -whips into the stream. What danger have I to fear?” Nevertheless, -his forces were soon after disastrously routed at the <span xml:lang="zh" lang="zh">淝</span> Fei River, -and he was obliged to beat a hasty retreat.</p> - -<p class="trans_noindent">If you know neither the enemy nor yourself, you will succumb in every -battle.</p> - -<p class="annot">The modern text, represented by the <span xml:lang="zh" lang="zh">北堂書鈔</span> and <cite>T‘u Shu</cite>, has -<span xml:lang="zh" lang="zh">必敗</span>, which I should be inclined to adopt in preference to <span xml:lang="zh" lang="zh">殆</span> here, -though the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> both have the latter. Chang -Yü offers the best commentary on <span xml:lang="zh" lang="zh">知彼知己</span>. He says that these words -“have reference to attack and defence: knowing the enemy enables -you to take the offensive, knowing yourself enables you to stand -on the defensive.” He adds: <span xml:lang="zh" lang="zh">攻是守之機守是攻之策</span> “Attack is the -secret of defence; defence is the planning of an attack.” It would -be hard to find a better epitome of the root-principle of war.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_26">{26}</p> -<h2 class="nobreak">IV. <span xml:lang="zh" lang="zh">形篇</span><br /><br /> - -TACTICAL DISPOSITIONS.</h2> -</div> - -<p class="annot">形 is a very comprehensive and somewhat vague term. Literally, -“form,” “body,” it comes to mean “appearance,” “attitude” or -“disposition;” and here it is best taken as something between, or -perhaps combining, “tactics” and “disposition of troops.” Ts‘ao -Kung explains it as <span xml:lang="zh" lang="zh">軍之形也、我動彼應兩敵相察情也</span> “marching and -counter-marching on the part of the two armies with a view to -discovering each other’s condition.” Tu Mu says: “It is through -the <span xml:lang="zh" lang="zh">形</span> dispositions of an army that its condition may be -discovered. Conceal your dispositions (<span xml:lang="zh" lang="zh">無形</span>), and your condition -will remain secret, which leads to victory; show your -dispositions, and your condition will become patent, which leads -to defeat.” Wang Hsi remarks that the good general can -<span xml:lang="zh" lang="zh">變化其形因敵以制勝</span> “secure success by modifying his tactics to meet -those of the enemy.” In the modern text, the title of the chapter -appears as <span xml:lang="zh" lang="zh">軍形</span>, which Capt. Calthrop incorrectly translates “the -order of battle.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰昔之善戰者先爲不可勝以待敵之可勝</p> - -<p>Sun Tzŭ said: The good fighters of old first put themselves beyond the -possibility of defeat, and then waited for an opportunity of defeating -the enemy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 不可勝在己可勝在敵</p> - -<p>To secure ourselves against defeat lies in our own hands, but the -opportunity of defeating the enemy is provided by the enemy himself.</p> - -<p class="annot">That is, of course, by a mistake on his part. Capt. Calthrop has: -“The causes of defeat come from within; victory is born in the -enemy’s camp,” which, though certainly an improvement on his -previous attempt, is still incorrect.</p> - -<p class="pagenum" id="Page_27">{27}</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 故善戰者能爲不可勝不能使敵必可勝</p> - -<p>Thus the good fighter is able to secure himself against defeat,</p> - -<p class="annot">“By concealing the disposition of his troops, covering up his -tracks, and taking unremitting precautions” (Chang Yü).</p> - -<p class="trans_noindent">but cannot make certain of defeating the enemy.</p> - -<p class="annot">The original text reads <span xml:lang="zh" lang="zh">使敵之可勝</span>, which the modern text has -further modified into <span xml:lang="zh" lang="zh">使敵之必可勝</span>. Capt. Calthrop makes out the -impossible meaning, “and further render the enemy incapable of -victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故曰勝可知而不可爲</p> - -<p>Hence the saying: One may <em>know</em> how to conquer without being able to -<em>do</em> it.</p> - -<p class="annot">Capt. Calthrop translates: “The conditions necessary for victory -may be present, but they cannot always be obtained,” which is more -or less unintelligible.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 不可勝者守也可勝者攻也</p> - -<p>Security against defeat implies defensive tactics; ability to defeat -the enemy means taking the offensive.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">不可勝</span> I retain the sense which it undoubtedly bears in §§ 1–3, -in spite of the fact that the commentators are all against me. The -meaning they give, “He who cannot conquer takes the defensive,” is -plausible enough, but it is highly improbable that <span xml:lang="zh" lang="zh">勝</span> should -suddenly become active in this way. An incorrect variant in the -<cite>Yü Lan</cite> is <span xml:lang="zh" lang="zh">不可勝則守可勝則攻</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 守則不足攻則有餘</p> - -<p>Standing on the defensive indicates insufficient strength; attacking, -a superabundance of strength.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 善守者藏於九地之下善攻者動於九天之上故能自保而全勝也</p> - -<p>The general who is skilled in defence hides in the most secret -recesses of the earth;</p> - -<p class="annot">Literally, “hides under the ninth earth,” which is a metaphor -indicating the utmost secrecy and concealment, so that the enemy -may not know<span class="pagenum" id="Page_28">{28}</span> his whereabouts. The <span xml:lang="zh" lang="zh">九地</span> of this passage have of -course no connection with the <span xml:lang="zh" lang="zh">九地</span> “Nine situations” of chap. XI.</p> - -<p class="trans_noindent">he who is skilled in attack flashes forth from the topmost heights of -heaven.</p> - -<p class="annot">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, though Ts‘ao Kung, -followed by Tu Yu, explains <span xml:lang="zh" lang="zh">地</span> as the hills, rivers, and other -natural features which will afford shelter or protection to the -attacked, and <span xml:lang="zh" lang="zh">天</span> as the phases of weather which may be turned to -account by the attacking party. Capt. Calthrop’s “The skilful in -attack push to the topmost heaven” conveys no meaning at all.</p> - -<p class="trans_noindent">Thus on the one hand we have ability to protect ourselves; on the -other, a victory that is complete.</p> - -<p class="annot">Capt. Calthrop draws on a fertile imagination for the following: -“If these precepts be observed, victory is certain.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 見勝不過衆人之所知非善之善者也</p> - -<p>To see victory only when it is within the ken of the common herd is -not the acme of excellence.</p> - -<p class="annot">As Ts‘ao Kung remarks, <span xml:lang="zh" lang="zh">當見未萌</span> “the thing is to see the plant -before it has germinated,” to foresee the event before the action -has begun. Li Ch‘üan alludes to the story of Han Hsin who, when -about to attack the vastly superior army of <span xml:lang="zh" lang="zh">趙</span> Chao, which was -strongly entrenched in the city of <span xml:lang="zh" lang="zh">成安</span> Ch‘êng-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. For the full story, -see <span xml:lang="zh" lang="zh">前漢書</span>, chap. 34, <span xml:lang="zh" lang="zh">韓信傳</span>. Capt. Calthrop again blunders badly -with: “A victory, even if popularly proclaimed as such by the -common folk, may not be a true success.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 戰勝而天下曰善非善之善者也</p> - -<p>Neither is it the acme of excellence if you fight and conquer and the -whole Empire says, “Well done!”</p> - -<p class="annot">True excellence being, as Tu Mu says: <span xml:lang="zh" lang="zh">陰謀潛運攻心伐謀勝敵之日曾不血刃</span> -“To plan secretly, to move surreptitiously,<span class="pagenum" id="Page_29">{29}</span> to foil the enemy’s -intentions and baulk 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</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse"> -<div class="indent1 smaller">“the world’s coarse thumb</div> -<div class="indent0 smaller">And finger fail to plumb.”</div> -</div> -<!--end verse--> -</div> -<!--end stanza--> -</div> -<!--end poetry--> -</div> -<!--end container--> - -<p xml:lang="zh" lang="zh" class="ctext">10. 故舉秋毫不爲多力見日月不爲明目聞雷霆不爲聰耳</p> - -<p>To lift an autumn hair is no sign of great strength;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">秋毫</span> 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. Cf. Mencius, I. 1. vii. 10, and Chuang Tzŭ, -<span xml:lang="zh" lang="zh">知北遊</span>, <i>et al</i>.</p> - -<p class="trans_noindent">to see sun and moon is no sign of sharp sight; to hear the noise of -thunder is no sign of a quick ear.</p> - -<p class="annot">Ho Shih gives as real instances of strength, sharp sight and quick -hearing: <span xml:lang="zh" lang="zh">烏𫉬</span> Wu Huo, who could lift a tripod weighing 250 stone; -<span xml:lang="zh" lang="zh">離朱</span> Li Chu, who at a distance of a hundred paces could see objects -no bigger than a mustard seed; and <span xml:lang="zh" lang="zh">師曠</span> Shih K‘uang, a blind -musician who could hear the footsteps of a mosquito.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 古之所謂善戰者勝勝易勝者也</p> - -<p>What the ancients called a clever fighter is one who not only wins, -but excels in winning with ease.</p> - -<p class="annot">The original text, followed by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">勝於易勝者也</span>. But -this is an alteration evidently intended to smooth the awkwardness -of <span xml:lang="zh" lang="zh">勝勝易勝者也</span>, which means literally: “one who, conquering, excels -in easy conquering.” Mei Yao-ch‘ên says: “He who only sees the -obvious, wins his battles with difficulty; he who looks below the -surface of things, wins with ease.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故善戰者之勝也無智名無勇功</p> - -<p>Hence his victories bring him neither reputation for wisdom nor credit -for courage.</p> - -<p class="annot">Tu Mu explains this very well: “Inasmuch as his victories are -gained over circumstances that have not come to light, the world -at 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.”</p> - -<p class="pagenum" id="Page_30">{30}</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 故其戰勝不忒不忒者其所措必勝勝已敗者也</p> - -<p>He wins his battles by making no mistakes.</p> - -<p class="annot">Ch‘ên Hao says: “He plans no superfluous marches, he devises no -futile attacks.” The connection of ideas is thus explained by -Chang Yü: “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.” Li Ch‘üan thinks that the -character <span xml:lang="zh" lang="zh">忒</span> should be <span xml:lang="zh" lang="zh">貳</span> “to have doubts.” But it is better not to -tamper with the text, especially when no improvement in sense is -the result.</p> - -<p class="trans_noindent">Making no mistakes is what establishes the certainty of victory, for -it means conquering an enemy that is already defeated.</p> - -<p class="annot">The T‘u Shu omits <span xml:lang="zh" lang="zh">必</span>. <span xml:lang="zh" lang="zh">措</span> is here = <span xml:lang="zh" lang="zh">置</span>. Chia Lin says it is put for -<span xml:lang="zh" lang="zh">錯</span> in the sense of <span xml:lang="zh" lang="zh">雜</span>; but this is far-fetched. Capt. Calthrop -altogether ignores the important word <span xml:lang="zh" lang="zh">忒</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 故善戰者立於不敗之地而不失敵之敗也</p> - -<p>Hence the skilful fighter puts himself into a position which makes -defeat impossible, and does not miss the moment for defeating the enemy.</p> - -<p class="annot">A <span xml:lang="zh" lang="zh">不可爲之計</span> “counsel of perfection,” as Tu Mu truly observes. <span xml:lang="zh" lang="zh">地</span> -need not be confined strictly 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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 是故勝兵先勝而後求戰敗兵先戰而後求勝</p> - -<p>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.</p> - -<p class="annot">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.”</p> - -<p class="pagenum" id="Page_31">{31}</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 善用兵者修道而保法故能爲勝敗之政</p> - -<p>The consummate leader cultivates the moral law, and strictly adheres -to method and discipline;</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">道</span> and <span xml:lang="zh" lang="zh">法</span>, see <i>supra</i>, I. 4 sqq. I think that Chang Yü is -wrong in altering their signification here, and taking them as -<span xml:lang="zh" lang="zh">爲戰之道</span> and <span xml:lang="zh" lang="zh">制敵之法</span> respectively.</p> - -<p class="trans_noindent">thus it is in his power to control success.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 兵法一曰度二曰量三曰數四曰稱五曰勝</p> - -<p>In respect of military method, we have, firstly, Measurement; -secondly, Estimation of quantity; thirdly, Calculation; fourthly, -Balancing of chances; fifthly, Victory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 地生度度生量量生數數生稱稱生勝</p> - -<p>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.</p> - -<p class="annot">It is not easy to distinguish the four terms <span xml:lang="zh" lang="zh">度量數稱</span> very clearly. -The first seems to be surveying and measurement of the ground, -which enable us to <span xml:lang="zh" lang="zh">量</span> form an estimate of the enemy’s strength, and -to <span xml:lang="zh" lang="zh">數</span> make calculations based on the data thus obtained; we are -thus led to <span xml:lang="zh" lang="zh">稱</span> a general weighing-up, or comparison of the enemy’s -chances with our own; if the latter turn the scale, then <span xml:lang="zh" lang="zh">勝</span> victory -ensues. The chief difficulty lies in <span xml:lang="zh" lang="zh">數</span>, which some commentators -take as a calculation of <em>numbers</em>, thereby making it nearly -synonymous with <span xml:lang="zh" lang="zh">量</span>. Perhaps <span xml:lang="zh" lang="zh">量</span> is rather a consideration of the -enemy’s general position or condition (<span xml:lang="zh" lang="zh">情</span> or <span xml:lang="zh" lang="zh">形勢</span>), while <span xml:lang="zh" lang="zh">數</span> is -the estimate of his numerical strength. On the other hand, Tu Mu -defines <span xml:lang="zh" lang="zh">數</span> as <span xml:lang="zh" lang="zh">機數</span>, and adds: <span xml:lang="zh" lang="zh">强弱已定然後能用機變數也</span> “the question -of relative strength having been settled, we can bring the -varied resources of cunning into play.” Ho Shih seconds this -interpretation, which is weakened, however, by the fact that <span xml:lang="zh" lang="zh">稱</span> is -given as logically consequent on <span xml:lang="zh" lang="zh">數</span>; this certainly points to the -latter being a calculation of numbers. Of Capt. Calthrop’s version -the less said the better.</p> - -<p class="pagenum" id="Page_32">{32}</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故勝兵若以鎰稱銖敗兵若以銖稱鎰</p> - -<p>A victorious army opposed to a routed one, is as a pound’s weight -placed in the scale against a single grain.</p> - -<p class="annot">Literally, “a victorious army is like an <span xml:lang="zh" lang="zh">鎰</span> <i>i</i> (20 oz.) weighed -against a <span xml:lang="zh" lang="zh">銖</span> <i>shu</i> (1⁄24 oz.); a routed army as a <i>shu</i> weighed -against an <i>i</i>.” The point is simply the enormous advantage which -a disciplined force, flushed with victory, has over one -demoralised by defeat. Legge, in his note on Mencius, I. 2. ix. 2, -makes the <span xml:lang="zh" lang="zh">鎰</span> to be 24 Chinese ounces, and corrects Chu Hsi’s -statement that it equalled 20 oz. only. But Li Ch‘üan of the T‘ang -dynasty here gives the same figure as Chu Hsi.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 勝者之戰民也若決積水於千仞之谿者形也</p> - -<p>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.</p> - -<p class="annot">The construction here is slightly awkward and elliptical, but the -general sense is plain. The <cite>T‘u Shu</cite> omits <span xml:lang="zh" lang="zh">民也</span>. A <span xml:lang="zh" lang="zh">仞</span> = 8 <span xml:lang="zh" lang="zh">尺</span> or -Chinese feet.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_33">{33}</p> -<h2 class="nobreak">V. <span xml:lang="zh" lang="zh">埶篇</span><br /><br /> - -ENERGY.</h2> -</div> - -<p class="annot"><span xml:lang="zh" lang="zh">埶</span> here is said to be an older form of <span xml:lang="zh" lang="zh">勢</span>; Sun Tzŭ, however, would -seem to have used the former in the sense of “power,” and the latter -only in the sense of “circumstances.” The fuller title <span xml:lang="zh" lang="zh">兵勢</span> is found -in the <cite>T‘u Shu</cite> and the modern text. Wang Hsi expands it into <span xml:lang="zh" lang="zh">積勢之變</span> -“the application, in various ways, of accumulated power;” and Chang Yü -says: <span xml:lang="zh" lang="zh">兵勢以成然後任勢以取勝</span> “When the soldiers’ energy has reached its -height, it may be used to secure victory.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡治衆如治寡分數是也</p> - -<p>Sun Tzŭ said: The control of a large force is the same in principle as -the control of a few men: it is merely a question of dividing up their -numbers.</p> - -<p class="annot">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” (<span xml:lang="zh" lang="zh">多多益辦耳</span>). Chang Yü gives the -following curious table of the subdivisions of an army:—5 men make -a <span xml:lang="zh" lang="zh">列</span>; 2 <span xml:lang="zh" lang="zh">列</span> make a <span xml:lang="zh" lang="zh">火</span>; 5 <span xml:lang="zh" lang="zh">火</span> make a <span xml:lang="zh" lang="zh">隊</span>; 2 <span xml:lang="zh" lang="zh">隊</span> make a <span xml:lang="zh" lang="zh">官</span>; 2 <span xml:lang="zh" lang="zh">官</span> make a -<span xml:lang="zh" lang="zh">曲</span>; 2 <span xml:lang="zh" lang="zh">曲</span> make a <span xml:lang="zh" lang="zh">部</span>; 2 <span xml:lang="zh" lang="zh">部</span> make a <span xml:lang="zh" lang="zh">校</span>; 2 <span xml:lang="zh" lang="zh">校</span> make a <span xml:lang="zh" lang="zh">裨</span>; 2 <span xml:lang="zh" lang="zh">裨</span> make a <span xml:lang="zh" lang="zh">軍</span>. -A <span xml:lang="zh" lang="zh">軍</span> or army corps thus works out at 3200 men. But cf. III. § 1, -note. For <span xml:lang="zh" lang="zh">曲</span>, see I. § 10. It is possible that <span xml:lang="zh" lang="zh">官</span> in that paragraph -may also be used in the above technical sense.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 鬥衆如鬥寡形名是也</p> - -<p>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.</p> - -<p class="pagenum" id="Page_34">{34}</p> - -<p class="annot">One must be careful to avoid translating <span xml:lang="zh" lang="zh">鬥衆</span> “fighting <em>against</em> a -large number,” no reference to the enemy being intended. <span xml:lang="zh" lang="zh">形</span> is -explained by Ts‘ao Kung as denoting flags and banners, by means of -which every soldier may recognise his own particular regiment or -company, and thus confusion may be prevented. <span xml:lang="zh" lang="zh">名</span> he explains as -drums and gongs, which from the earliest times were used to sound -the advance and the retreat respectively. Tu Mu defines <span xml:lang="zh" lang="zh">形</span> as <span xml:lang="zh" lang="zh">陳形</span> -“marshalling the troops in order,” and takes <span xml:lang="zh" lang="zh">名</span> as the flags and -banners. Wang Hsi also dissents from Ts‘ao Kung, referring <span xml:lang="zh" lang="zh">形</span> to -the ordering of the troops by means of banners, drums and gongs, -and <span xml:lang="zh" lang="zh">名</span> to the various names by which the regiments might be -distinguished. There is much to be said for this view.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 三軍之衆可使必受敵而無敗者奇正是也</p> - -<p>To ensure that your whole host may withstand the -brunt of the enemy’s attack and remain unshaken—this -is effected by manœuvres direct and indirect.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">必</span>, there is another reading <span xml:lang="zh" lang="zh">畢</span>, “all together,” adopted by -Wang Hsi and Chang Yü. We now come to one of the most interesting -parts of Sun Tzŭ’s treatise, the discussion of the <span xml:lang="zh" lang="zh">正</span> and the <span xml:lang="zh" lang="zh">奇</span>. -As it is by no means easy to grasp the full significance of these -two terms, or to render them at all consistently by good English -equivalents, it may be as well to tabulate some of the -commentator’s remarks on the subject before proceeding further. Li -Ch‘üan: <span xml:lang="zh" lang="zh">當敵爲正傍出爲奇</span> “Facing the enemy is <i>chêng</i>, making -lateral diversions is <i>ch‘i</i>.” Chia Lin: <span xml:lang="zh" lang="zh">當敵以正陳取勝以奇兵</span> “In -presence of the enemy, your troops should be arrayed in normal -fashion, but in order to secure victory abnormal manœuvres must be -employed.” Mei Yao-ch‘ên: <span xml:lang="zh" lang="zh">動爲奇靜爲正靜以待之動以勝之</span> “<i>Ch‘i</i> is -active, <i>chêng</i> is passive; passivity means waiting for an -opportunity, activity brings the victory itself.” Ho Shih: -<span xml:lang="zh" lang="zh">我之正使敵視之爲奇我之奇使敵視之爲正正亦爲奇奇亦爲正</span> “We must cause the -enemy to regard our straightforward attack as one that is secretly -designed, and <i>vice versâ</i>; thus <i>chêng</i> may also be <i>ch‘i</i>, and -<i>ch‘i</i> may also be <i>chêng</i>.” He instances the famous exploit of -Han Hsin, who when marching ostensibly against <span xml:lang="zh" lang="zh">臨晉</span> Lin-chin (now -<span xml:lang="zh" lang="zh">朝邑</span> Chao-i in Shensi), suddenly threw a large force across the -Yellow River in wooden tubs, utterly disconcerting his opponent. -[<i>Ch‘ien Han Shu</i>, ch. 34.] Here, we are told, the march on -Lin-chin was <span xml:lang="zh" lang="zh">正</span>, and the surprise manœuvre was <span xml:lang="zh" lang="zh">奇</span>. Chang Yü gives -the following summary of opinions on the words: “Military writers<span class="pagenum" id="Page_35">{35}</span> -do not all agree with regard to the meaning of <i>ch‘i</i> and <i>chêng</i>. -<span xml:lang="zh" lang="zh">尉繚子</span> Wei Liao Tzŭ [4<sup>th</sup> cent. B.C.] says: <span xml:lang="zh" lang="zh">正兵貴先奇兵貴後</span> ‘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 -manœuvre.’ <span xml:lang="zh" lang="zh">李衛公</span> Li Wei-kung [6<sup>th</sup> and 7<sup>th</sup> cent. A.D.] says: ‘In -war, to march straight ahead is <i>chêng</i>; turning movements, on the -other hand, are <i>ch‘i</i>.’ These writers simply regard <i>chêng</i> as -<i>chêng</i>, and <i>ch‘i</i> as <i>ch‘i</i>; they do not note that the two are -mutually interchangeable and run into each other like the two -sides of a circle [see <i>infra</i>, § 11]. A comment of the T‘ang -Emperor T‘ai Tsung goes to the root of the matter: ‘A <i>ch‘i</i> -manœuvre may be <i>chêng</i>, if we make the enemy look upon it as -<i>chêng</i>; then our real attack will be <i>ch‘i</i>, and <i>vice versâ</i>. -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 <span xml:lang="zh" lang="zh">正</span>, on which the enemy has had his -attention fixed; whereas that is <span xml:lang="zh" lang="zh">奇</span>, which takes him by surprise or -comes from an unexpected quarter. If the enemy perceives a -movement which is meant to be <span xml:lang="zh" lang="zh">奇</span>, it immediately becomes <span xml:lang="zh" lang="zh">正</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 兵之所加如以碬投卵者虛實是也</p> - -<p>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.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">虛實</span>, literally “the hollow and the solid,” is the title of chap. -VI. <span xml:lang="zh" lang="zh">碫</span> <i>tuan</i> is the <cite>T‘u Shu</cite> reading, <span xml:lang="zh" lang="zh">碬</span> <i>hsia</i> that of the -standard text. It appears from K‘ang Hsi that there has been much -confusion between the two characters, and indeed, it is probable -that one of them has really crept into the language as a mistake -for the other.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 凡戰者以正合以奇勝</p> - -<p>In all fighting, the direct method may be used for joining battle, but -indirect methods will be needed in order to secure victory.</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">徐發奇兵或擣其旁或擊其後</span> “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.<a href="#Footnote169" class="fnanchor" id="FNanchor169">[169]</a></p> - -<p class="pagenum" id="Page_36">{36}</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 故善出奇者無窮如天地不竭如江河終而復始日月是也死而復生四時是也</p> - -<p>Indirect tactics, efficiently applied, are inexhaustible as Heaven and -Earth, unending as the flow of rivers and streams;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">奇</span> is the universally accepted emendation for <span xml:lang="zh" lang="zh">兵</span>, the reading of -the <span xml:lang="zh" lang="zh">北堂書鈔</span>.</p> - -<p class="trans_noindent">like the sun and moon, they end but to begin anew; like the four -seasons, they pass away but to return once more.</p> - -<p class="annot">Tu Yu and Chang Yü understand this of the permutations of <span xml:lang="zh" lang="zh">奇</span> and -<span xml:lang="zh" lang="zh">正</span>. But at present Sun Tzŭ is not speaking of <span xml:lang="zh" lang="zh">正</span> at all, unless, -indeed, we suppose with <span xml:lang="zh" lang="zh">鄭友賢</span> Chêng 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 great leader.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 聲不過五五聲之變不可勝聽也</p> - -<p>There are not more than five musical notes,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">宮商角微羽</span>.</p> - -<p class="trans_noindent">yet the combinations of these five give rise to more melodies than can -ever be heard.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 色不過五五色之變不可勝觀也</p> - -<p>There are not more than five primary colours,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">靑黃赤白黑</span> blue, yellow, red, white and black.</p> - -<p class="trans_noindent">yet in combination they produce more hues than can ever be seen.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 味不過五五味之變不可勝嘗也</p> - -<p>There are not more than five cardinal tastes,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">酸辛醎甘苦</span> sour, acrid, salt, sweet, bitter.</p> - -<p class="trans_noindent">yet combinations of them yield more flavours than can ever be tasted.</p> - -<p class="pagenum" id="Page_37">{37}</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 戰埶不過奇正奇正之變不可勝窮也</p> - -<p>In battle, there are not more than two methods of attack—the direct -and the indirect; yet these two in combination give rise to an endless -series of manœuvres.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 奇正相生如循環之無端孰能窮之</p> - -<p>The direct and the indirect lead on to each other in turn. It is like -moving in a circle—you never come to an end. Who can exhaust the -possibilities of their combination?</p> - -<p class="annot">The <cite>T‘u Shu</cite> adds <span xml:lang="zh" lang="zh">哉</span>. The final <span xml:lang="zh" lang="zh">之</span> may refer either to the circle -or, more probably, to the <span xml:lang="zh" lang="zh">奇正之變</span> understood. Capt. Calthrop is -wrong with: “They are a mystery that none can penetrate.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 激水之疾至於漂石者埶也</p> - -<p>The onset of troops is like the rush of a torrent which will even roll -stones along in its course.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 鷙鳥之疾至於毀折者節也</p> - -<p>The quality of decision is like the well-timed swoop of a falcon which -enables it to strike and destroy its victim.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">疾</span> the <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">擊</span>, which is also supported by a -quotation in the <span xml:lang="zh" lang="zh">呂氏春秋</span> [3<sup>rd</sup> cent. B.C.]. <span xml:lang="zh" lang="zh">節</span> in this context is a -word which really defies the best efforts of the translator. Tu -Mu says that it is equivalent to <span xml:lang="zh" lang="zh">節量遠近</span> “the measurement or -estimation of distance.” But this meaning does not quite fit the -illustrative simile in § 15. As applied to the falcon, it seems to -me to denote that instinct of <em>self-restraint</em> which keeps the -bird from swooping on its quarry until the right moment, together -with the power of judging when the right moment has arrived. The -analogous quality in soldiers is the highly important one of being -able to reserve their fire until the very instant at which it -will be most effective. When the “Victory” went into action at -Trafalgar at hardly more than drifting pace, she was for several -minutes exposed to a storm of shot and shell before replying with -a single gun. Nelson coolly waited until he was within close -range, when the broadside he brought to bear worked fearful havoc -on the enemy’s nearest ships. That was a case of 節.</p> - -<p class="pagenum" id="Page_38">{38}</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 是故善戰者其埶險其節短</p> - -<p>Therefore the good fighter will be terrible in his onset, and prompt -in his decision.</p> - -<p class="annot">Tu Yu defines <span xml:lang="zh" lang="zh">節</span> here by the word <span xml:lang="zh" lang="zh">斷</span>, which is very like “decision” -in English. <span xml:lang="zh" lang="zh">短</span> is certainly used in a very unusual sense, even if, -as the commentators say, it = <span xml:lang="zh" lang="zh">近</span>. This would have reference to the -measurement of distance mentioned above, letting the enemy get -near before striking. But I cannot help thinking that Sun Tzŭ -meant to use the word in a figurative sense comparable to our -own idiom “short and sharp.” Cf. Wang Hsi’s note, which after -describing the falcon’s mode of attack, proceeds: <span xml:lang="zh" lang="zh">兵之乘機當如是耳</span> -“This is just how the ‘psychological moment’ should be seized in -war.” I do not care for Capt. Calthrop’s rendering: “The spirit of -the good fighter is terrifying, his occasions sudden.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 埶如彍弩節如發機</p> - -<p>Energy may be likened to the bending of a cross-bow; decision, to the -releasing of the trigger.</p> - -<p class="annot">“Energy” seems to be the best equivalent here for <span xml:lang="zh" lang="zh">埶</span>, because the -comparison implies that the force is potential, being stored up in -the bent cross-bow until released by the finger on the trigger. -None of the commentators seem to grasp the real point of the simile.</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 紛紛紜紜鬥亂而不可亂也渾渾沌沌形圓而不可敗也</p> - -<p>Amid the turmoil and tumult of battle, there may be seeming disorder -and yet no real disorder at all; amid confusion and chaos, your array -may be without head or tail, yet it will be proof against defeat.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">形圓</span>, literally “formation circular”, is explained by Li Ch‘üan as -<span xml:lang="zh" lang="zh">無向背也</span> “without back or front.” Mei Yao-ch‘ên says: “The -subdivisions of the army having been previously fixed, and the -various signals agreed upon, the separating and joining, the -dispersing and collecting which will take place in the course of a -battle, may give the appearance of disorder when no real disorder -is possible. Your formation may be without head or tail, your -dispositions all topsy-turvy, and yet a rout of your forces quite -out of the question.” It is a little difficult to decide whether -<span xml:lang="zh" lang="zh">鬥亂</span> and <span xml:lang="zh" lang="zh">形圓</span> should not be taken as imperatives: “fight in -disorder (for the purpose of deceiving the enemy), and you will be -secure against real disorder.” Cf. I. § 20: <span xml:lang="zh" lang="zh">亂而取之</span>.</p> - -<p class="pagenum" id="Page_39">{39}</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 亂生於治怯生於勇弱生於彊</p> - -<p>Simulated disorder postulates perfect discipline; simulated fear -postulates courage; simulated weakness postulates strength.</p> - -<p class="annot">In order to make the translation intelligible, it is necessary to -tone down the sharply paradoxical form of the original. Ts‘ao Kung -throws out a hint of the meaning in his brief note: <span xml:lang="zh" lang="zh">皆毁形匿情也</span> -“These things all serve to destroy formation and conceal one’s -condition.” But Tu Mu is the first to put it quite plainly: “If -you wish to feign confusion in order to lure the enemy on, you -must first have perfect discipline; if you wish to display -timidity in order to entrap the enemy, you must have extreme -courage; if you wish to parade your weakness in order to make the -enemy over-confident, you must have exceeding strength.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 治亂數也勇怯埶也彊弱形也</p> - -<p>Hiding order beneath the cloak of disorder is simply a question of -subdivision;</p> - -<p class="annot">See <i>supra</i>, § 1.</p> - -<p class="trans_noindent">concealing courage under a show of timidity presupposes a fund of -latent energy;</p> - -<p class="annot">It is passing strange that the commentators should understand <span xml:lang="zh" lang="zh">埶</span> -here as “circumstances”—a totally different sense from that which -it has previously borne in this chapter. Thus Tu Mu says: -<span xml:lang="zh" lang="zh">見有利之勢而不動敵人以我爲實怯也</span> “seeing that we are favourably -circumstanced and yet make no move, the enemy will believe that we -are really afraid.”</p> - -<p class="trans_noindent">masking strength with weakness is to be effected by tactical -dispositions.</p> - -<p class="annot">Chang Yü relates the following anecdote of Kao Tsu, the first Han -Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to -report on their condition. But the Hsiung-nu, forewarned, -carefully concealed all their able-bodied men and well-fed horses, -and only allowed infirm soldiers and emaciated cattle to be seen. -The result was that the spies one and all recommended the Emperor -to deliver his attack.” <span xml:lang="zh" lang="zh">婁敬</span> Lou Ching alone opposed them, saying: -“When two countries go to war, they are naturally inclined to make -an ostentatious display of their strength. Yet our spies have seen -nothing but old age and infirmity. This is surely some <i>ruse</i> on -the part of the enemy, and it would be unwise for us to attack.” -The Emperor, however, disregarding this advice, fell into the trap -and found himself surrounded at <span xml:lang="zh" lang="zh">白登</span> Po-têng.”</p> - -<p class="pagenum" id="Page_40">{40}</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故善動敵者形之敵必從之予之敵必取之</p> - -<p>Thus one who is skilful at keeping the enemy on the move maintains -deceitful appearances, according to which the enemy will act.</p> - -<p class="annot">Ts‘ao Kung’s note is <span xml:lang="zh" lang="zh">見羸形也</span> “Make a display of weakness and -want,” but Tu Mu rightly points out that <span xml:lang="zh" lang="zh">形</span> does not refer only to -weakness: “If our force happens to be superior to the enemy’s, -weakness may be simulated in order to lure him on; but if -inferior, he must be led to believe that we are strong, in order -that he may keep off. In fact, all the enemy’s movements should be -determined by the signs that we choose to give him.” The following -anecdote of <span xml:lang="zh" lang="zh">孫臏</span> Sun Pin, a descendant of Sun Wu, is related at -length in the <span xml:lang="zh" lang="zh">史記</span>, chap. 65: In 341 B.C., the <span xml:lang="zh" lang="zh">齊</span> Ch‘i State being -at war with <span xml:lang="zh" lang="zh">魏</span> Wei, sent <span xml:lang="zh" lang="zh">田忌</span> T‘ien Chi and Sun Pin against the -general <span xml:lang="zh" lang="zh">龐涓</span> P‘ang Chüan, who happened to be a deadly personal -enemy of the latter. Sun Pin said: “The Ch‘i State has a -reputation for cowardice, and therefore our adversary despises us. -Let us turn this circumstance to account.” Accordingly, when the -army had crossed the border into Wei territory, he gave orders to -show 100,000 fires on the first night, 50,000 on the next, and the -night after only 20,000. P‘ang Chüan pursued them hotly, saying to -himself: “I knew these men of Ch‘i were cowards: their numbers -have already fallen away by more than half.” In his retreat, Sun -Pin came to a narrow defile, which he calculated that his pursuers -would reach after dark. Here he had a tree stripped of its bark, -and inscribed upon it the words: “Under this tree shall P‘ang -Chüan die.” Then, as night began to fall, he placed a strong body -of archers in ambush near by, with orders to shoot directly they -saw a light. Later on, P‘ang Chüan arrived at the spot, and -noticing the tree, struck a light in order to read what was -written on it. His body was immediately riddled by a volley of -arrows, and his whole army thrown into confusion. [The above is Tu -Mu’s version of the story; the <cite>Shih Chi</cite>, less dramatically but -probably with more historical truth, makes P‘ang Chüan cut his own -throat with an exclamation of despair, after the rout of his army.]</p> - -<p class="trans_noindent">He sacrifices something, that the enemy may snatch at it.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">予</span> here = <span xml:lang="zh" lang="zh">與</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 以利動之以卒待之</p> - -<p>By holding out baits, he keeps him on the march; then with a body of -picked men he lies in wait for him.</p> - -<p class="annot">This would appear to be the meaning if we retain <span xml:lang="zh" lang="zh">卒</span>, which Mei -Yao-ch‘ên explains as <span xml:lang="zh" lang="zh">精卒</span> “men of spirit.” The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">本</span>,<span class="pagenum" id="Page_41">{41}</span> -an emendation suggested by <span xml:lang="zh" lang="zh">李靖</span> Li Ching. The meaning then would -be, “He lies in wait with the main body of his troops.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 故善戰者求之於埶不責於人故能擇人而任埶</p> - -<p>The clever combatant looks to the effect of combined energy, and does -not require too much from individuals.</p> - -<p class="annot">Tu Mu says: “He first of all considers the power of his army in -the bulk; afterwards he takes individual talent into account, and -uses each man according to his capabilities. He does not demand -perfection from the untalented.”</p> - -<p class="trans_noindent">Hence his ability to pick out the right men and to utilise combined -energy.</p> - -<p class="annot">Another reading has <span xml:lang="zh" lang="zh">之</span> instead of <span xml:lang="zh" lang="zh">埶</span>. It would be interesting if -Capt. Calthrop could tell us where the following occurs in the -Chinese: “yet, when an opening or advantage shows, he pushes it to -its limits.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 任埶者其戰人也如轉木石木石之性安則靜危則動方則止圓則行</p> - -<p>When he utilises combined energy, his fighting men become as it were -like unto rolling logs or stones. For it is the nature of a log or -stone to remain motionless on level ground, and to move when on a -slope; if four-cornered, to come to a standstill, but if round-shaped, -to go rolling down.</p> - -<p class="annot">Ts‘ao Kung calls this <span xml:lang="zh" lang="zh">任自然勢</span> “the use of natural or inherent -power.” Capt. Calthrop ignores the last part of the sentence -entirely. In its stead he has: “So await the opportunity, and so -act when the opportunity arrives”—another absolutely gratuitous -interpolation. The <cite>T‘ung Tien</cite> omits <span xml:lang="zh" lang="zh">任</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 故善戰人之埶如轉圓石於千仞之山者埶也</p> - -<p>Thus the energy developed by good fighting men is as the momentum of a -round stone rolled down a mountain thousands of feet in height. So -much on the subject of energy.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> omits <span xml:lang="zh" lang="zh">善</span>. The chief lesson of this chapter, in Tu -Mu’s opinion, is the paramount importance in war of rapid -evolutions and sudden rushes. “Great results,” he adds, “can thus -be achieved with small forces.”</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_42">{42}</p> -<h2 class="nobreak">VI. <span xml:lang="zh" lang="zh">虛實篇</span><br /><br /> - -WEAK POINTS AND STRONG.</h2> -</div> - -<p class="annot">Chang Yü attempts to explain the sequence of chapters as follows: -“Chapter IV, on Tactical Dispositions, treated of the offensive -and the defensive; chapter V, on Energy, dealt with direct and -indirect methods. The good general acquaints himself first with -the theory of attack and defence, and then turns his attention to -direct and indirect methods. He studies the art of varying and -combining these two methods before proceeding to the subject of -weak and strong points. For the use of direct or indirect methods -arises out of attack and defence, and the perception of weak and -strong points depends again on the above methods. Hence the -present chapter comes immediately after the chapter on Energy.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡先處戰地而待敵者佚後處戰地而趨戰者勞</p> - -<p>Sun Tzŭ said: Whoever is first in the field and awaits the coming of -the enemy, will be fresh for the fight; whoever is second in the field -and has to hasten to battle, will arrive exhausted.</p> - -<p class="annot">Instead of <span xml:lang="zh" lang="zh">處</span>, the <cite>Yü Lan</cite> has in both clauses the stronger word -<span xml:lang="zh" lang="zh">據</span>. For the antithesis between <span xml:lang="zh" lang="zh">佚</span> and <span xml:lang="zh" lang="zh">勞</span>, cf. I. § 23, where -however <span xml:lang="zh" lang="zh">勞</span> is used as a verb.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 故善戰者致人而不致於人</p> - -<p>Therefore the clever combatant imposes his will on the enemy, but does -not allow the enemy’s will to be imposed on him.</p> - -<p class="annot">The next paragraph makes it clear that <span xml:lang="zh" lang="zh">致</span> does not merely mean, as -Tu Mu says, <span xml:lang="zh" lang="zh">令敵來就我</span> “to make the enemy approach me,” but rather -to make him go in any direction I please. It is thus practically -synonymous with <span xml:lang="zh" lang="zh">制</span>. Cf. Tu Mu’s own note on V. § 19. One mark of a -great soldier is that he fights on his own terms or fights not at -all.<a href="#Footnote170" class="fnanchor" id="FNanchor170">[170]</a></p> - -<p class="pagenum" id="Page_43">{43}</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 能使敵人自至者利之也能使敵人不得至者害之也</p> - -<p>By holding out advantages to him, he can cause the enemy to approach -of his own accord; or, by inflicting damage, he can make it impossible -for the enemy to draw near.</p> - -<p class="annot">In the first case, he will entice him with a bait; in the second, -he will strike at some important point which the enemy will have -to defend.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故敵佚能勞之飽能飢之安能動之</p> - -<p>If the enemy is taking his ease, he can harass him;</p> - -<p class="annot">This passage may be cited as evidence against Mei Yao-Ch‘ên’s -interpretation of I. § 23.</p> - -<p class="trans_noindent">if well supplied with food, he can starve him out;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">飢</span> is probably an older form than <span xml:lang="zh" lang="zh">饑</span>, the reading of the original -text. Both are given in the <span xml:lang="zh" lang="zh">說文</span>.</p> - -<p class="trans_noindent">if quietly encamped, he can force him to move.</p> - -<p class="annot">The subject to <span xml:lang="zh" lang="zh">能</span> is still <span xml:lang="zh" lang="zh">善戰者</span>; but these clauses would read -better as direct admonitions, and in the next sentence we find Sun -Tzŭ dropping insensibly into the imperative.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 出其所必趨趨其所不意</p> - -<p>Appear at points which the enemy must hasten to defend; march swiftly -to places where you are not expected.</p> - -<p class="annot">The original text, adopted by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">出其所不趨</span>; it has -been altered to suit the context and the commentaries of Ts‘ao -Kung and Ho Shih, who evidently read <span xml:lang="zh" lang="zh">必趨</span>. The other reading would -mean: “Appear at points to which the enemy cannot hasten;” but in -this case there is something awkward in the use of <span xml:lang="zh" lang="zh">趨</span>. Capt. -Calthrop is wrong of course with “appearing where the enemy is not.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 行千里而不勞者行於無人之地也</p> - -<p>An army may march great distances without distress, -if it marches through country where the enemy is not.</p> - -<p class="annot">We must beware of understanding <span xml:lang="zh" lang="zh">無人之地</span> as “uninhabited country.” -Sun Tzŭ habitually uses <span xml:lang="zh" lang="zh">人</span> in the sense of <span xml:lang="zh" lang="zh">敵</span>, e.g. <i>supra</i>, § 2.<span class="pagenum" id="Page_44">{44}</span> -Ts‘ao Kung sums up very well: <span xml:lang="zh" lang="zh">出空擊虛避其所守擊其不意</span> “Emerge from -the void [<i>q.d.</i> like “a bolt from the blue”], strike at -vulnerable points, shun places that are defended, attack in -unexpected quarters.” The difference of meaning between <span xml:lang="zh" lang="zh">空</span> and <span xml:lang="zh" lang="zh">虛</span> -is worth noting.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 攻而必取者攻其所不守也守而必固者守其所不攻也</p> - -<p>You can be sure of succeeding in your attacks if you only attack -places which are undefended.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">所不守</span> is of course hyperbolical; Wang Hsi rightly explains it as “weak -points; that is to say, where the general is lacking in capacity, or -the soldiers in spirit; where the walls are not strong enough, or the -precautions not strict enough; where relief comes too late, or -provisions are too scanty, or the defenders are variance amongst -themselves.”</p> - -<p class="trans_noindent">You can ensure the safety of your defence if you only hold positions -that cannot be attacked.</p> - -<p class="annot"><i>I.e.</i>, where there are none of the weak points mentioned above. There -is rather a nice point involved in the interpretation of this latter -clause. Tu Mu, Ch‘ên Hao, and Mei Yao-ch‘ên assume the meaning to be: -“In order to make your defence quite safe, you must defend even those -places that are not likely to be attacked;” and Tu Mu adds: “How much -more, then, those that will be attacked.” Taken thus, however, the -clause balances less well with the preceding—always a consideration in -the highly antithetical style which is natural to the Chinese. Chang -Yü, therefore, seems to come nearer the mark in saying: “He who is -skilled in attack flashes forth from the topmost heights of heaven -[see IV. § 7], making it impossible for the enemy to guard against -him. This being so, the places that I shall attack are precisely those -that the enemy cannot defend ... He who is skilled in defence hides in -the most secret recesses of the earth, making it impossible for the -enemy to estimate his whereabouts. This being so, the places that I -shall hold are precisely those that the enemy cannot attack.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 故善攻者敵不知其所守善守者敵不知其所攻</p> - -<p>Hence that general is skilful in attack whose opponent does not know -what to defend; and he is skilful in defence whose opponent does not -know what to attack.</p> - -<p class="annot">An aphorism which puts the whole art of war into a nutshell.</p> - -<p class="pagenum" id="Page_45">{45}</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 微乎微乎至於無形神乎神乎至於無聲故能爲敵之司命</p> - -<p>O divine art of subtlety and secrecy! Through you we learn to be -invisible, through you inaudible;</p> - -<p class="annot">Literally, “without form or sound,” but it is said of course with -reference to the enemy. Chang Yü, whom I follow, draws no sharp -distinction between <span xml:lang="zh" lang="zh">微</span> and <span xml:lang="zh" lang="zh">神</span>, but Tu Mu and others think that <span xml:lang="zh" lang="zh">微</span> -indicates the secrecy to be observed on the defensive, and <span xml:lang="zh" lang="zh">神</span> the -rapidity to be displayed in attack. The <cite>Yü Lan</cite> text differs -considerably from ours, reading: <span xml:lang="zh" lang="zh">微乎微乎故能隱於常形神乎神乎故能爲敵司命</span>.</p> - -<p class="trans_noindent">and hence we can hold the enemy’s fate in our hands.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">故能爲變化司命</span>. Capt. Calthrop’s version of -this paragraph is so remarkable that I cannot refrain from quoting -it in full: “Now the secrets of the art of offence are not to be -easily apprehended, as a certain shape or noise can be understood, -of the senses; but when these secrets are once learnt, the enemy -is mastered.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 進而不可禦者衝其虛也退而不可追者速而不可及也</p> - -<p>You may advance and be absolutely irresistible, if you make for the -enemy’s weak points; you may retire and be safe from pursuit if your -movements are more rapid than those of the enemy.</p> - -<p class="annot">The second member of the sentence is weak, because <span xml:lang="zh" lang="zh">不可及</span> is nearly -tautologous with <span xml:lang="zh" lang="zh">不可追</span>. The <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">遠</span> for <span xml:lang="zh" lang="zh">速</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 故我欲戰敵雖高壘深溝不得不與我戰者攻其所必救也</p> - -<p>If we wish to fight, the enemy can be forced to an engagement even -though he be sheltered behind a high rampart and a deep ditch. All we -need do is to attack some other place that he will be obliged to -relieve.</p> - -<p class="annot">Tu Mu says: “If the enemy is the invading party, we can cut his -line of communications and occupy the roads by which he will have -to return; if we are the invaders, we may direct our attack -against the sovereign himself.” It is clear that Sun Tzŭ, unlike -certain generals in the late Boer war, was no believer in frontal -attacks.</p> - -<p class="pagenum" id="Page_46">{46}</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 我不欲戰畫地而守之敵不得與我戰者乖其所之也</p> - -<p>If we do not wish to fight, we can prevent the enemy from engaging us -even though the lines of our encampment be merely traced out on the -ground. All we need do is to throw something odd and unaccountable in -his way.</p> - -<p class="annot">In order to preserve the parallelism with § 11, I should prefer to -follow the <cite>T‘u Shu</cite> text, which inserts <span xml:lang="zh" lang="zh">雖</span> before <span xml:lang="zh" lang="zh">畫地</span>. This -extremely concise expression is intelligibly paraphrased by Chia -Lin: <span xml:lang="zh" lang="zh">雖未修壘壍</span> “even though we have constructed neither wall nor -ditch.” The real crux of the passage lies in <span xml:lang="zh" lang="zh">乖其所之也</span>. <span xml:lang="zh" lang="zh">之</span> of -course = <span xml:lang="zh" lang="zh">至</span>. Ts‘ao Kung defines <span xml:lang="zh" lang="zh">乖</span> by the word <span xml:lang="zh" lang="zh">戾</span>, which is perhaps -a case of <i>obscurum per obscurius</i>. Li Ch‘üan, however, says: -<span xml:lang="zh" lang="zh">設奇異而疑之</span> “we puzzle him by strange and unusual dispositions;” -and Tu Mu finally clinches the meaning by three illustrative -anecdotes—one of <span xml:lang="zh" lang="zh">諸葛亮</span> Chu-ko Liang, who when occupying <span xml:lang="zh" lang="zh">陽平</span> -Yang-p‘ing and about to be attacked by <span xml:lang="zh" lang="zh">司馬懿</span> Ssŭ-ma I, suddenly -struck his colours, stopped the beating of the drums, and flung -open the city gates, showing only a few men engaged in sweeping -and sprinkling the ground. This unexpected proceeding had the -intended effect; for Ssŭ-ma I, suspecting an ambush, actually drew -off his army and retreated. What Sun Tzŭ is advocating here, -therefore, is nothing more nor less than the timely use of -“bluff.” Capt. Calthrop translates: “and prevent the enemy from -attacking by keeping him in suspense,” which shows that he has not -fully grasped the meaning of <span xml:lang="zh" lang="zh">乖</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 故形人而我無形則我專而敵分</p> - -<p>By discovering the enemy’s dispositions and remaining invisible -ourselves, we can keep our forces concentrated, while the enemy’s must -be divided.</p> - -<p class="annot">The conclusion is perhaps not very obvious, but Chang Yü (after -Mei Yao-ch‘ên) rightly explains it thus: “If the enemy’s -dispositions are visible, we can make for him in one body; -whereas, our own dispositions being kept secret, the enemy will be -obliged to divide his forces in order to guard against attack from -every quarter.” <span xml:lang="zh" lang="zh">形</span> is here used as an active verb: “to make to -appear.” See IV, note on heading. Capt. Calthrop’s “making feints” -is quite wrong.</p> - -<p class="pagenum" id="Page_47">{47}</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 我專爲一敵分爲十是以十共其一也則我衆而敵寡</p> - -<p>We can form a single united body, while the enemy must split up into -fractions. Hence there will be a whole pitted against separate parts -of a whole,</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">以敵攻其一也</span>, which in accordance with the -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> has been altered as above. I adopt the -more plausible reading of the <cite>T‘u Shu</cite>: <span xml:lang="zh" lang="zh">是以十攻其一也</span>, in spite of -having to refer <span xml:lang="zh" lang="zh">十</span> to ourselves and not to the enemy. Thus Tu Yu -and Mei Yao-ch‘ên both regard <span xml:lang="zh" lang="zh">十</span> as the undivided force, consisting -of so many parts, and <span xml:lang="zh" lang="zh">一</span> as each of the isolated fractions of the -enemy. The alteration of <span xml:lang="zh" lang="zh">攻</span> into <span xml:lang="zh" lang="zh">共</span> can hardly be right, though the -true text might conceivably have been <span xml:lang="zh" lang="zh">是以十共攻其一也</span>.</p> - -<p class="trans_noindent">which means that we shall be many to the enemy’s few.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 能以衆擊寡者則吾之所與戰者約矣</p> - -<p>And if we are able thus to attack an inferior force with a superior -one, our opponents will be in dire straits.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">擊</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have <span xml:lang="zh" lang="zh">敵</span>. Tu Yu, followed by -the other commentators, arbitrarily defines <span xml:lang="zh" lang="zh">約</span> as <span xml:lang="zh" lang="zh">少而易勝</span> “few and -easy to conquer,” but only succeeds thereby in making the sentence -absolutely pointless. As for Capt. Calthrop’s translation: “In -superiority of numbers there is economy of strength,” its meaning -is probably known to himself alone. In justification of my own -rendering of <span xml:lang="zh" lang="zh">約</span>, I would refer to <cite>Lun Yü</cite> IV. 2 and VII. 25 (3).</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 吾所與戰之地不可知不可知則敵所備者多敵所備者多則吾所與戰者寡矣</p> - -<p>The spot where we intend to fight must not be made known; for then the -enemy will have to prepare against a possible attack at several -different points;</p> - -<p class="annot">Sheridan once explained the reason of General Grant’s victories by -saying that “while his opponents were kept fully employed -wondering what he was going to do, <em>he</em> was thinking most of what -he was going to do himself.”</p> - -<p class="trans_noindent">and his forces being thus distributed in many directions, the numbers -we shall have to face at any given point will be proportionately few.</p> - -<p class="pagenum" id="Page_48">{48}</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故備前則後寡備後則前寡備左則右寡備右則左寡無所不備則無所不寡</p> - -<p>For should the enemy strengthen his van, he will weaken his rear; -should he strengthen his rear, he will weaken his van; should he -strengthen his left, he will weaken his right; should he strengthen -his right, he will weaken his left. If he sends reinforcements -everywhere, he will everywhere be weak.</p> - -<p class="annot">In Frederick the Great’s <cite>Instructions to his Generals</cite> we read: -“A defensive war is apt to betray us into too frequent detachment. -Those generals who have had but little experience attempt to -protect every point, while those who are better acquainted with -their profession, having only the capital object in view, guard -against a decisive blow, and acquiesce in smaller misfortunes to -avoid greater.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 寡者備人者也衆者使人備己者也</p> - -<p>Numerical weakness comes from having to prepare against possible -attacks; numerical strength, from compelling our adversary to make -these preparations against us.</p> - -<p class="annot">The highest generalship, in Col. Henderson’s words, is “to compel -the enemy to disperse his army, and then to concentrate superior -force against each fraction in turn.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 故知戰之地知戰之日則可千里而會戰</p> - -<p>Knowing the place and the time of the coming battle, we may -concentrate from the greatest distances in order to fight.</p> - -<p class="annot">There is nothing about “defeating” anybody in this sentence, as -Capt. Calthrop translates. What Sun Tzŭ evidently has in mind is -that nice calculation of distances and that masterly employment of -strategy which enable a general to divide his army for the purpose -of a long and rapid march, and afterwards to effect a junction at -precisely the right spot and the right hour in order to confront -the enemy in overwhelming strength. Among many such successful -junctions which military history records, one of the most dramatic -and decisive was the appearance of Blücher just at the critical -moment on the field of Waterloo.</p> - -<p class="pagenum" id="Page_49">{49}</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 不知戰地不知戰日則左不能救右右不能救左前不能救後後不能救前而況遠者數十里近者數里乎</p> - -<p>But if neither time nor place be known, then the left wing will be -impotent to succour the right, the right equally impotent to succour -the left, the van unable to relieve the rear, or the rear to support -the van. How much more so if the furthest portions of the army are -anything under a hundred <i>li</i> apart, and even the nearest are -separated by several <i>li</i>!</p> - -<p class="annot">The Chinese of this last sentence is a little lacking in -precision, but the mental picture we are required to draw is -probably that of an army advancing towards a given rendezvous in -separate columns, each of which has orders to be there on a fixed -date. If the general allows the various detachments to proceed at -haphazard, without precise instructions as to the time and place -of meeting, the enemy will be able to annihilate the army in -detail. Chang Yü’s note may be worth quoting here: “If we do not -know the place where our opponents mean to concentrate or the -day on which they will join battle, our unity will be forfeited -through our preparations for defence, and the positions we hold -will be insecure. Suddenly happening upon a powerful foe, we -shall be brought to battle in a flurried condition, and no -mutual support will be possible between wings, vanguard or rear, -especially if there is any great distance between the foremost -and hindmost divisions of the army.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 以吾度之越人之兵雖多亦奚益於勝敗哉故曰勝可爲也</p> - -<p>Though according to my estimate the soldiers of Yüeh exceed our own in -number, that shall advantage them nothing in the matter of victory.</p> - -<p class="annot">Capt. Calthrop omits <span xml:lang="zh" lang="zh">以吾度之</span>, and his translation of the remainder -is flabby and inaccurate. As Sun Tzŭ was in the service of the <span xml:lang="zh" lang="zh">吳</span> -Wu State, it has been proposed to read <span xml:lang="zh" lang="zh">吳</span> instead of <span xml:lang="zh" lang="zh">吾</span>—a wholly -unnecessary tampering with the text. Yüeh coincided roughly with -the present province of Chehkiang. Li Ch‘üan very strangely takes -<span xml:lang="zh" lang="zh">越</span> not as the proper name, but in the sense of <span xml:lang="zh" lang="zh">過</span> “to surpass.” No -other commentator follows him. <span xml:lang="zh" lang="zh">勝敗</span> belongs to the class of -expressions like <span xml:lang="zh" lang="zh">遠近</span> “distance,” <span xml:lang="zh" lang="zh">大小</span> “magnitude,” etc., to which -the Chinese have to resort<span class="pagenum" id="Page_50">{50}</span> in order to express abstract ideas of -degree. The <cite>T‘u Shu</cite>, however, omits <span xml:lang="zh" lang="zh">敗</span>.</p> - -<p class="trans_noindent">I say then that victory can be achieved.</p> - -<p class="annot">Alas for these brave words! The long feud between the two states -ended in 473 B.C. with the total defeat of Wu by <span xml:lang="zh" lang="zh">勾踐</span> Kou Chien and -its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s -death. With his present assertion compare IV. § 4: <span xml:lang="zh" lang="zh">勝可知而不可爲</span> -(which is the obviously mistaken reading of the <cite>Yü Lan</cite> here). -Chang Yü is the only one to point out the seeming discrepancy, -which he thus goes on to explain: “In the chapter on Tactical -Dispositions it is said, ‘One may <em>know</em> how to conquer without -being able to <em>do</em> it,’ whereas here we have the statement that -‘victory can be achieved.’ The explanation is, that in the former -chapter, where the offensive and defensive are under discussion, -it is said that if the enemy is fully prepared, one cannot make -certain of beating him. But the present passage refers -particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s -calculations, will be kept in ignorance of the time and place of -the impending struggle. That is why he says here that victory can -be achieved.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 敵雖衆可使無鬥故策之而知得失之計</p> - -<p>Though the enemy be stronger in numbers, we may prevent him from -fighting.</p> - -<p class="annot">Capt. Calthrop quite unwarrantably translates: “<em>If</em> the enemy be -many in number, prevent him,” etc.</p> - -<p class="trans_noindent">Scheme so as to discover his plans and the likelihood of -their success.</p> - -<p class="annot">This is the first of four similarly constructed sentences, all of -which present decided difficulties. Chang Yü explains <span xml:lang="zh" lang="zh">知得失之計</span> as -<span xml:lang="zh" lang="zh">知其計之得失</span>. This is perhaps the best way of taking the words, -though Chia Lin, referring <span xml:lang="zh" lang="zh">計</span> to ourselves and not the enemy, -offers the alternative of <span xml:lang="zh" lang="zh">我得彼失之計皆先知也</span> “Know beforehand all -plans conducive to our success and to the enemy’s failure.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 作之而知動靜之理形之而知死生之地</p> - -<p>Rouse him, and learn the principle of his activity or inactivity.</p> - -<p class="annot">Instead of <span xml:lang="zh" lang="zh">作</span>, the <cite>T‘ung Tien</cite>, <cite>Yü Lan</cite>, and also Li Ch‘üan’s -text have <span xml:lang="zh" lang="zh">候</span>, which the latter explains as “the observation of -omens,” and Chia Lin simply as “watching and waiting.” <span xml:lang="zh" lang="zh">作</span> is -defined by Tu Mu<span class="pagenum" id="Page_51">{51}</span> as <span xml:lang="zh" lang="zh">激作</span>, and Chang Yü tells us that by noting the -joy or anger shown by the enemy on being thus disturbed, we shall -be able to conclude whether his policy is to lie low or the -reverse. He instances the action of Chu-ko Liang, who sent the -scornful present of a woman’s head-dress to Ssŭ-ma I, in order to -goad him out of his Fabian tactics.</p> - -<p class="trans_noindent">Force him to reveal himself, so as to find out his vulnerable spots.</p> - -<p class="annot">Two commentators, Li Ch‘üan and Chang Yü, take <span xml:lang="zh" lang="zh">形之</span> in the sense -of <span xml:lang="zh" lang="zh">示之</span> “put on specious appearances.” The former says: “You may -either deceive the enemy by a show of weakness—striking your -colours and silencing your drums; or by a show of strength—making -a hollow display of camp-fires and regimental banners.” And the -latter quotes V. 19, where <span xml:lang="zh" lang="zh">形之</span> certainly seems to bear this sense. -On the other hand, I would point to § 13 of this chapter, where <span xml:lang="zh" lang="zh">形</span> -must with equal certainty be active. It is hard to choose between -the two interpretations, but the context here agrees better, I -think, with the one that I have adopted. Another difficulty arises -over <span xml:lang="zh" lang="zh">死生之地</span>, which most of the commentators, thinking no doubt of -the <span xml:lang="zh" lang="zh">死地</span> in XI. § 1, refer to the actual <em>ground</em> on which the -enemy is encamped. The notes of Chia Lin and Mei Yao-ch‘ên, -however, seem to favour my view. The same phrase has a somewhat -different meaning in I. § 2.</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 角之而知有餘不足之處</p> - -<p>Carefully compare the opposing army with your own,</p> - -<p class="annot">Tu Yu is right, I think, in attributing this force to <span xml:lang="zh" lang="zh">角</span>; Ts‘ao -Kung defines it simply as <span xml:lang="zh" lang="zh">量</span>. Capt. Calthrop surpasses himself with -the staggering translation “Flap the wings”! Can the Latin <i>cornu</i> -(in its figurative sense) have been at the back of his mind?</p> - -<p class="trans_noindent">so that you may know where strength is superabundant and where it is -deficient.</p> - -<p class="annot">Cf. IV. § 6.</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 故形兵之極至於無形無形則深閒不能窺知者不能謀</p> - -<p>In making tactical dispositions, the highest pitch you can attain is -to conceal them;</p> - -<p class="annot">The piquancy of the paradox evaporates in translation. <span xml:lang="zh" lang="zh">無形</span> is -perhaps not so much actual invisibility (see <i>supra</i>, § 9) as -“showing no sign” of what you mean to do, of the plans that are -formed in your brain.</p> - -<p class="pagenum" id="Page_52">{52}</p> - -<p class="trans_noindent">conceal your dispositions, and you will be safe from the prying of the -subtlest spies, from the machinations of the wisest brains.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">深閒</span> is expanded by Tu Mu into <span xml:lang="zh" lang="zh">雖有閒者深來窺我</span>. [For <span xml:lang="zh" lang="zh">閒</span>, see XIII, -note on heading.] He explains <span xml:lang="zh" lang="zh">知者</span> in like fashion: -<span xml:lang="zh" lang="zh">雖有智能之士亦不能謀我也</span> “though the enemy may have clever and -capable officers, they will not be able to lay any plans against -us.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 因形而錯勝於衆衆不能知</p> - -<p>How victory may be produced for them out of the enemy’s own -tactics—that is what the multitude cannot comprehend.</p> - -<p class="annot">All the commentators except Li Ch‘üan make <span xml:lang="zh" lang="zh">形</span> refer to the enemy. -So Ts‘ao Kung: <span xml:lang="zh" lang="zh">因敵形而立勝</span>. <span xml:lang="zh" lang="zh">錯</span> is defined as <span xml:lang="zh" lang="zh">置</span>. The <cite>T‘u Shu</cite> has -<span xml:lang="zh" lang="zh">措</span>, with the same meaning. See IV. § 13. The <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">作</span>, -evidently a gloss.</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 人皆知我所以勝之形而莫知吾所以制勝之形</p> - -<p>All men can see the tactics whereby I conquer, but what none can see -is the strategy out of which victory is evolved.</p> - -<p class="annot"><i>I.e.</i>, everybody can see superficially how a battle is won; what -they cannot see is the long series of plans and combinations which -has preceded the battle. It seems justifiable, then, to render the -first <span xml:lang="zh" lang="zh">形</span> by “tactics” and the second by “strategy.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 故其戰勝不復而應形於無窮</p> - -<p>Do not repeat the tactics which have gained you one victory, but let -your methods be regulated by the infinite variety of circumstances.</p> - -<p class="annot">As Wang Hsi sagely remarks: “There is but one root-principle (<span xml:lang="zh" lang="zh">理</span>) -underlying victory, but the tactics (<span xml:lang="zh" lang="zh">形</span>) which lead up to it are -infinite in number.” With this compare Col. Henderson; “The rules -of strategy are few and simple. They may be learned in a week. -They may be taught by familiar illustrations or a dozen diagrams. -But such knowledge will no more teach a man to lead an army like -Napoleon than a knowledge of grammar will teach him to write like -Gibbon.”</p> - -<p class="pagenum" id="Page_53">{53}</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 夫兵形象水水之行避高而趨下</p> - -<p>Military tactics are like unto water; for water in its natural course -runs away from high places and hastens downwards.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">行</span> is <span xml:lang="zh" lang="zh">劉晝子</span> Liu Chou-tzŭ’s reading for <span xml:lang="zh" lang="zh">形</span> in the original text.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 兵之形避實而擊虛</p> - -<p>So in war, the way is to avoid what is strong and to strike at what is -weak.</p> - -<p class="annot">Like water, taking the line of least resistance.</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 水因地而制流兵因敵而制勝</p> - -<p>Water shapes its course according to the nature of the ground over -which it flows;</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">制形</span>,—the latter also <span xml:lang="zh" lang="zh">制行</span>. The -present text is derived from Chêng Yu-hsien.</p> - -<p class="trans_noindent">the soldier works out his victory in relation to the foe whom he is -facing.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 故兵無常勢水無常形</p> - -<p>Therefore, just as water retains no constant shape, so in warfare -there are no constant conditions.</p> - - -<p xml:lang="zh" lang="zh" class="ctext">33. 能因敵變化而取勝者謂之神</p> - -<p>He who can modify his tactics in relation to his opponent and thereby -succeed in winning, may be called a heaven-born captain.</p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 故五行無常勝四時無常位日有短長月有死生</p> - -<p>The five elements</p> - -<p class="annot">Water, fire, wood, metal, earth.</p> - -<p class="trans_noindent">are not always equally predominant;</p> - -<p class="annot">That is, as Wang Hsi says: <span xml:lang="zh" lang="zh">迭相克也</span> “they predominate alternately.”</p> - -<p class="pagenum" id="Page_54">{54}</p> - -<p class="trans_noindent">the four seasons make way for each other in turn.</p> - -<p class="annot">Literally, “have no invariable seat.”</p> - -<p class="trans_noindent">There are short days and long; the moon has its periods of waning and -waxing.</p> - -<p class="annot">Cf. V. § 6. The purport of the passage is simply to illustrate the -want of fixity in war by the changes constantly taking place in -Nature. The comparison is not very happy, however, because the -regularity of the phenomena which Sun Tzŭ mentions is by no means -paralleled in war.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_55">{55}</p> -<h2 class="nobreak">VII. <span xml:lang="zh" lang="zh">軍爭篇</span><br /><br /> - -MANŒUVRING.</h2> -</div> - -<p class="annot">The commentators, as well as the subsequent text, make it clear -that this is the real meaning of <span xml:lang="zh" lang="zh">軍爭</span>. Thus, Li Ch‘üan says that <span xml:lang="zh" lang="zh">爭</span> -means <span xml:lang="zh" lang="zh">趨利</span> “marching rapidly to seize an advantage”; Wang Hsi -says: <span xml:lang="zh" lang="zh">爭者爭利得利則勝</span> “‘Striving’ means striving for an advantage; -this being obtained, victory will follow;” and Chang Yü: -<span xml:lang="zh" lang="zh">兩軍相對而爭利也</span> “The two armies face to face, and each striving to -obtain a tactical advantage over the other.” According to the -latter commentator, then, the situation is analogous to that of -two wrestlers manœuvring for a “hold,” before coming to actual -grips. In any case, we must beware of translating <span xml:lang="zh" lang="zh">爭</span> by the word -“fighting” or “battle,” as if it were equivalent to <span xml:lang="zh" lang="zh">戰</span>. Capt. -Calthrop falls into this mistake.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡用兵之法將受命於君</p> - -<p>Sun Tzŭ said: In war, the general receives his commands from the -sovereign.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">君</span> there is another reading <span xml:lang="zh" lang="zh">天</span>, which Li Ch‘üan explains as -<span xml:lang="zh" lang="zh">恭行天罰</span> “being the reverent instrument of Heaven’s chastisement.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 合軍聚衆交和而舍</p> - -<p>Having collected an army and concentrated his forces, he must blend -and harmonise the different elements thereof before pitching his camp.</p> - -<p class="annot">Ts‘ao Kung takes <span xml:lang="zh" lang="zh">和</span> as referring to the <span xml:lang="zh" lang="zh">和門</span> or main gate of the -military camp. This, Tu Mu tells us, was formed with a couple of -flags hung across. [Cf. <cite>Chou Li</cite>, ch. xxvii. fol. 31 of the -Imperial edition: <span xml:lang="zh" lang="zh">直旌門</span>.] <span xml:lang="zh" lang="zh">交和</span> would then mean “setting up his <span xml:lang="zh" lang="zh">和門</span> -opposite that of the enemy.” But Chia Lin’s explanation, which has -been adopted<span class="pagenum" id="Page_56">{56}</span> above, is on the whole simpler and better. Chang Yü, -while following Ts‘ao Kung, adds that the words may also be taken -to mean “the establishment of harmony and confidence between the -higher and lower ranks before venturing into the field;” and he -quotes a saying of Wu Tzŭ (chap. 1 <i>ad init.</i>): “Without harmony -in the State, no military expedition can be undertaken; without -harmony in the army, no battle array can be formed.” In the -historical romance <span xml:lang="zh" lang="zh">東周列國</span>, chap. 75, Sun Tzŭ himself is -represented as saying to <span xml:lang="zh" lang="zh">伍員</span> Wu Yüan: <span xml:lang="zh" lang="zh">大凡行兵之法先除內患然後方可外征</span> -“As a general rule, those who are waging war should get rid of all -domestic troubles before proceeding to attack the external foe.” <span xml:lang="zh" lang="zh">舍</span> -is defined as <span xml:lang="zh" lang="zh">止</span>. It here conveys the notion of encamping after -having taken the field.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 莫難於軍爭軍爭之難者以迂爲直以患爲利</p> - -<p>After that, comes tactical manœuvring, than which there is nothing -more difficult.</p> - -<p class="annot">I have departed slightly from the traditional interpretation of -Ts‘ao Kung, who says: <span xml:lang="zh" lang="zh">從始受命至於交和軍爭難也</span> “From the time of -receiving the sovereign’s instructions until our encampment over -against the enemy, the tactics to be pursued are most difficult.” -It seems to me that the <span xml:lang="zh" lang="zh">軍爭</span> tactics or manœuvres can hardly be -said to begin until the army has sallied forth and encamped, -and Ch‘ên Hao’s note gives colour to this view: “For levying, -concentrating, harmonising and intrenching an army, there are -plenty of old rules which will serve. The real difficulty comes -when we engage in tactical operations.” Tu Yu also observes that -“the great difficulty is to be beforehand with the enemy in -seizing favourable positions.”</p> - -<p class="trans_noindent">The difficulty of tactical manœuvring consists in turning the devious -into the direct, and misfortune into gain.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">以迂爲直</span> is one of those highly condensed and somewhat enigmatical -expressions of which Sun Tzŭ is so fond. This is how it is -explained by Ts‘ao Kung: <span xml:lang="zh" lang="zh">示以遠速其道里先敵至也</span> “Make it appear that -you are a long way off, then cover the distance rapidly and arrive -on the scene before your opponent.” Tu Mu says: “Hoodwink the -enemy, so that he may be remiss and leisurely while you are -dashing along with the utmost speed.” Ho Shih gives a slightly -different turn to the sentence: “Although you may have difficult -ground to traverse and natural obstacles to encounter, this is a -drawback which<span class="pagenum" id="Page_57">{57}</span> can be turned into actual advantage by celerity of -movement.” Signal examples of this saying are afforded by the two -famous passages across the Alps—that of Hannibal, which laid Italy -at his mercy, and that of Napoleon two thousand years later, which -resulted in the great victory of Marengo.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故迂其途而誘之以利後人發先人至此知迂直之計者也</p> - -<p>Thus, to take a long and circuitous route, after enticing the enemy -out of the way, and though starting after him, to contrive to reach -the goal before him, shows knowledge of the artifice of <em>deviation</em>.</p> - -<p class="annot">Chia Lin understands <span xml:lang="zh" lang="zh">途</span> as the <em>enemy’s</em> line of march, thus: “If -our adversary’s course is really a short one, and we can manage to -divert him from it (<span xml:lang="zh" lang="zh">迂之</span>) either by simulating weakness or by -holding out some small advantage, we shall be able to beat him in -the race for good positions.” This is quite a defensible view, -though not adopted by any other commentator. <span xml:lang="zh" lang="zh">人</span> of course = <span xml:lang="zh" lang="zh">敵</span>, -and <span xml:lang="zh" lang="zh">後</span> and <span xml:lang="zh" lang="zh">先</span> are to be taken as verbs. Tu Mu cites the famous -march of <span xml:lang="zh" lang="zh">趙奢</span> Chao Shê in 270 B.C. to relieve the town of <span xml:lang="zh" lang="zh">閼與</span> -O-yü, which was closely invested by a <span xml:lang="zh" lang="zh">秦</span> Ch‘in army. [It should be -noted that the above is the correct pronunciation of <span xml:lang="zh" lang="zh">閼與</span>, as given -in the commentary on the <cite>Ch‘ien Han Shu</cite>, ch. 34. Giles’ -dictionary gives “Yü-yü,” and Chavannes, I know not on what -authority, prefers to write “Yen-yü.” The name is omitted -altogether from Playfair’s “Cities and Towns.”] The King of Chao -first consulted <span xml:lang="zh" lang="zh">廉頗</span> Lien P‘o on the advisability of attempting a -relief, but the latter thought the distance too great, and the -intervening country too rugged and difficult. His Majesty then -turned to Chao Shê, who fully admitted the hazardous nature of the -march, but finally said: “We shall be like two rats fighting in a -hole—and the pluckier one will win!” So he left the capital with -his army, but had only gone a distance of 30 <i>li</i> when he stopped -and began throwing up intrenchments. For 28 days he continued -strengthening his fortifications, and took care that spies should -carry the intelligence to the enemy. The Ch‘in general was -overjoyed, and attributed his adversary’s tardiness to the fact -that the beleaguered city was in the Han State, and thus not -actually part of Chao territory. But the spies had no sooner -departed than Chao Shê began a forced march lasting for two days -and one night, and arrived on the scene of action with such -astonishing rapidity that he was able to occupy a commanding -position on the <span xml:lang="zh" lang="zh">北山</span> “North hill” before the enemy<span class="pagenum" id="Page_58">{58}</span> had got wind of -his movements. A crushing defeat followed for the Ch‘in forces, -who were obliged to raise the siege of O-yü in all haste and -retreat across the border. [See <span xml:lang="zh" lang="zh">史記</span>, chap. 81.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 故軍爭爲利衆爭爲危</p> - -<p>Manœuvring with an army is advantageous; with an undisciplined -multitude, most dangerous.</p> - -<p class="annot">I here adopt the reading of the T‘ung Tien, Chêng Yu-hsien and the -<cite>T‘u Shu</cite>, where <span xml:lang="zh" lang="zh">衆</span> appears to supply the exact <i>nuance</i> required -in order to make sense. The standard text, on the other hand, in -which <span xml:lang="zh" lang="zh">軍</span> is repeated, seems somewhat pointless. The commentators -take it to mean that manœuvres may be profitable, or they may be -dangerous: it all depends on the ability of the general. Capt. -Calthrop translates <span xml:lang="zh" lang="zh">衆爭</span> “the wrangles of a multitude”!</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 舉軍而爭利則不及委軍而爭利則輜重捐</p> - -<p>If you set a fully equipped army in march in order to snatch an -advantage, the chances are that you will be too late.</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">故</span> instead of <span xml:lang="zh" lang="zh">舉</span>; but a verb is needed to -balance <span xml:lang="zh" lang="zh">委</span>.</p> - -<p class="trans_noindent">On the other hand, to detach a flying column for the purpose involves -the sacrifice of its baggage and stores.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">委軍</span> is evidently unintelligible to the Chinese commentators, who -paraphrase the sentence as though it began with <span xml:lang="zh" lang="zh">棄輜</span>. Absolute -tautology in the apodosis can then only be avoided by drawing an -impossibly fine distinction between <span xml:lang="zh" lang="zh">棄</span> and <span xml:lang="zh" lang="zh">捐</span>. I submit my own -rendering without much enthusiasm, being convinced that there is -some deep-seated corruption in the text. On the whole, it is clear -that Sun Tzŭ does not approve of a lengthy march being undertaken -without supplies. Cf. <i>infra</i>, § 11.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 是故卷甲而趨日夜不處倍道兼行百里而爭利則擒三將軍</p> - -<p>Thus, if you order your men to roll up their buff-coats,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">卷甲</span> does not mean “to discard one’s armour,” as Capt. Calthrop -translates, but implies on the contrary that it is to be carried -with you. Chang Yü says: <span xml:lang="zh" lang="zh">猶悉甲也</span> “This means, in full panoply.”</p> - -<p class="pagenum" id="Page_59">{59}</p> - -<p class="trans_noindent">and make forced marches without halting day or night, covering double -the usual distance at a stretch,</p> - -<p class="annot">The ordinary day’s march, according to Tu Mu, was 30 <i>li</i>; but on one -occasion, when pursuing <span xml:lang="zh" lang="zh">劉備</span> Liu Pei, Ts‘ao Ts‘ao is said to have -covered the incredible distance of 300 <i>li</i> within twenty-four hours.</p> - -<p class="trans_noindent">doing a hundred <i>li</i> in order to wrest an advantage, the leaders of -all your three divisions will fall into the hands of the enemy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 勁者先罷者後其法十一而至</p> - -<p>The stronger men will be in front, the jaded ones will fall behind, -and on this plan only one-tenth of your army will reach its destination.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">罷</span>, see II. § 14. The moral is, as Ts‘ao Kung and others point -out: Don’t march a hundred <i>li</i> to gain a tactical advantage, -either with or without impedimenta. Manœuvres of this description -should be confined to short distances. Stonewall Jackson said: -“The hardships of forced marches are often more painful than the -dangers of battle.” He did not often call upon his troops for -extraordinary exertions. It was only when he intended a surprise, -or when a rapid retreat was imperative, that he sacrificed -everything to speed.<a href="#Footnote171" class="fnanchor" id="FNanchor171">[171]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 五十里而爭利則蹶上將軍其法半至</p> - -<p>If you march fifty <i>li</i> in order to outmanœuvre the enemy, you will -lose the leader of your first division, and only half your force will -reach the goal.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">蹶</span> is explained as similar in meaning to <span xml:lang="zh" lang="zh">挫</span>: literally, “the leader -of the first division will be <em>torn away</em>.” Cf. Tso Chuan, <span xml:lang="zh" lang="zh">襄</span> 19<sup>th</sup> -year: <span xml:lang="zh" lang="zh">是謂蹶其本</span> “This is a case of [the falling tree] tearing up -its roots.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 三十里而爭利則三分之二至</p> - -<p>If you march thirty <i>li</i> with the same object, two-thirds of your army -will arrive.</p> - -<p class="annot">In the <cite>T‘ung Tien</cite> is added: <span xml:lang="zh" lang="zh">以是知軍爭之難</span> “From this we may know -the difficulty of manœuvring.”</p> - -<p class="pagenum" id="Page_60">{60}</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 是故軍無輜重則亡無糧食則亡無委積則亡</p> - -<p>We may take it then that an army without its baggage-train is lost; -without provisions it is lost; without bases of supply it is lost.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">委積</span> is explained by Tu Yu as <span xml:lang="zh" lang="zh">芻草之屬</span> “fodder and the like;” by Tu -Mu and Chang Yü as <span xml:lang="zh" lang="zh">財貨</span> “goods in general;” and by Wang Hsi as -<span xml:lang="zh" lang="zh">薪鹽蔬材之屬</span> “fuel, salt, foodstuffs, etc.” But I think what Sun Tzŭ -meant was “stores accumulated in dépôts,” as distinguished from -<span xml:lang="zh" lang="zh">輜重</span> and <span xml:lang="zh" lang="zh">糧食</span>, the various impedimenta accompanying an army on its -march. Cf. <cite>Chou Li</cite>, ch. xvi. fol. 10: <span xml:lang="zh" lang="zh">委人</span> ... <span xml:lang="zh" lang="zh">斂薪芻凡疏材木材凡畜聚之物</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故不知諸侯之謀者不能豫交</p> - -<p>We cannot enter into alliances until we are acquainted with the -designs of our neighbours.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">豫</span> = <span xml:lang="zh" lang="zh">先</span>. Li Ch‘üan understands it as <span xml:lang="zh" lang="zh">備</span> “guard against,” which is -hardly so good. An original interpretation of <span xml:lang="zh" lang="zh">交</span> is given by Tu Mu, -who says it stands for <span xml:lang="zh" lang="zh">交兵</span> or <span xml:lang="zh" lang="zh">合戰</span> “join in battle.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 不知山林險阻沮澤之形者不能行軍</p> - -<p>We are not fit to lead an army on the march unless we are familiar -with the face of the country—its mountains and forests, its pitfalls</p> - -<p class="annot"><span xml:lang="zh" lang="zh">險</span>, defined as <span xml:lang="zh" lang="zh">坑塹</span> (Ts‘ao Kung) or <span xml:lang="zh" lang="zh">坑坎</span> (Chang Yü).</p> - -<p class="trans_noindent">and precipices,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">阻</span>, defined as <span xml:lang="zh" lang="zh">一高一下</span>.</p> - -<p class="trans_noindent">its marshes</p> - -<p class="annot"><span xml:lang="zh" lang="zh">沮</span>, defined as <span xml:lang="zh" lang="zh">水草漸洳者</span>.</p> - -<p class="trans_noindent">and swamps.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">澤</span>, defined as <span xml:lang="zh" lang="zh">衆水所歸而不流者</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 不用鄉導者不能得地利</p> - -<p>We shall be unable to turn natural advantages to account unless we -make use of local guides.</p> - -<p class="annot">§§ 12–14 are repeated in chap. XI. § 52.</p> - -<p class="pagenum" id="Page_61">{61}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 故兵以詐立以利動</p> - -<p>In war, practise dissimulation, and you will succeed.</p> - -<p class="annot">According to Tu Mu, <span xml:lang="zh" lang="zh">立</span> stands for <span xml:lang="zh" lang="zh">立勝</span>. Cf. I. § 18. In the tactics -of Turenne, deception of the enemy, especially as to the numerical -strength of his troops, took a very prominent position.<a href="#Footnote172" class="fnanchor" id="FNanchor172">[172]</a></p> - -<p class="trans_noindent">Move only if there is a real advantage to be gained.</p> - -<p class="annot">This is the interpretation of all the commentators except Wang -Hsi, who has the brief note <span xml:lang="zh" lang="zh">誘之也</span> “Entice out the enemy” (by -offering him some apparent advantage).</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 以分合爲變者也</p> - -<p>Whether to concentrate or to divide your troops, must be decided by -circumstances.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 故其疾如風其徐如林</p> - -<p>Let your rapidity be that of the wind,</p> - -<p class="annot">The simile is doubly appropriate, because the wind is not only -swift but, as Mei Yao-ch‘ên points out, <span xml:lang="zh" lang="zh">無形跡</span> “invisible and -leaves no tracks.”</p> - -<p class="trans_noindent">your compactness that of the forest.</p> - -<p class="annot">It is hardly possible to take <span xml:lang="zh" lang="zh">徐</span> here in its ordinary sense of -“sedate,” as Tu Yu tries to do. Mêng Shih comes nearer the mark in -his note <span xml:lang="zh" lang="zh">緩行須有行列</span> “When slowly marching, order and ranks must be -preserved”—so as to guard against surprise attacks. But natural -forests do not grow in rows, whereas they do generally possess the -quality of density or compactness. I think then that Mei Yao-ch‘ên -uses the right adjective in saying <span xml:lang="zh" lang="zh">如林之森然</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 侵掠如火不動如山</p> - -<p>In raiding and plundering be like fire,</p> - -<p class="annot">Cf. <cite>Shih Ching</cite>, IV. 3. iv. 6: <span xml:lang="zh" lang="zh">如火烈烈則莫我敢曷</span> “Fierce as a -blazing fire which no man can check.”</p> - -<p class="trans_noindent">in immovability like a mountain.</p> - -<p class="annot">That is, when holding a position from which the enemy is trying to -dislodge you, or perhaps, as Tu Yu says, when he is trying to -entice you into a trap.</p> - -<p class="pagenum" id="Page_62">{62}</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 難知如陰動如雷霆</p> - -<p>Let your plans be dark and impenetrable as night, and when you move, -fall like a thunderbolt.</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">震</span> instead of <span xml:lang="zh" lang="zh">霆</span>. Cf. IV. § 7. Tu Yu quotes a -saying of T‘ai Kung which has passed into a proverb: -<span xml:lang="zh" lang="zh">疾雷不及掩耳疾電不及瞑目</span> “You cannot shut your ears to the thunder or -your eyes to the lightning—so rapid are they.” Likewise, an attack -should be made so quickly that it cannot be parried.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 掠鄉分衆廓地分利</p> - -<p>When you plunder a countryside, let the spoil be divided amongst your -men;</p> - -<p class="annot">The reading of Tu Yu, Chia Lin, and apparently Ts‘ao Kung, is -<span xml:lang="zh" lang="zh">指向分衆</span>, which is explained as referring to the subdivision of the -army, mentioned in V. §§ 1, 2, by means of banners and flags, -serving to point out (<span xml:lang="zh" lang="zh">指</span>) to each man the way he should go (<span xml:lang="zh" lang="zh">向</span>). -But this is very forced, and the ellipsis is too great, even for -Sun Tzŭ. Luckily, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the variant -<span xml:lang="zh" lang="zh">嚮</span>, which not only suggests the true reading <span xml:lang="zh" lang="zh">鄉</span>, but affords some -clue to the way in which the corruption arose. Some early -commentator having inserted <span xml:lang="zh" lang="zh">向</span> as the sound of <span xml:lang="zh" lang="zh">鄉</span>, the two may -afterwards have been read as one character; and this being -interchangeable with <span xml:lang="zh" lang="zh">向</span>, <span xml:lang="zh" lang="zh">鄉</span> must finally have disappeared -altogether. Meanwhile, <span xml:lang="zh" lang="zh">掠</span> would have been altered to <span xml:lang="zh" lang="zh">指</span> in order to -make sense. As regards <span xml:lang="zh" lang="zh">分衆</span>, I believe that Ho Shih alone has -grasped the real meaning, the other commentators understanding it -as “dividing the men into parties” to search for plunder. 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.</p> - -<p class="trans_noindent">when you capture new territory, cut it up into allotments for the -benefit of the soldiery.</p> - -<p class="annot">That this is the meaning, may be gathered from Tu Mu’s note: -<span xml:lang="zh" lang="zh">開土拓境則分割與有功者</span>. The <span xml:lang="zh" lang="zh">三略</span> gives the same advice: 𫉬地裂之. <span xml:lang="zh" lang="zh">廓</span> -means “to enlarge” or “extend”—at the expense of the enemy, -understood. Cf. <cite>Shih Ching</cite>, III. 1. vii. 1: <span xml:lang="zh" lang="zh">憎其式廓</span> “hating all -the great States.” Ch‘ên Hao also says <span xml:lang="zh" lang="zh">屯兵種蒔</span> “quarter your -soldiers on the land, and let them sow and plant<span class="pagenum" id="Page_63">{63}</span> 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 <span xml:lang="zh" lang="zh">班超</span> Pan -Ch‘ao who penetrated to the Caspian, and in more recent years, -those of <span xml:lang="zh" lang="zh">福康安</span> Fu-k‘ang-an and <span xml:lang="zh" lang="zh">左宗棠</span> Tso Tsung-t‘ang.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 懸權而動</p> - -<p>Ponder and deliberate</p> - -<p class="annot">Note that both these words, like the Chinese <span xml:lang="zh" lang="zh">懸權</span>, are really -metaphors derived from the use of scales.</p> - -<p class="trans_noindent">before you make a move.</p> - -<p class="annot">Chang Yü quotes <span xml:lang="zh" lang="zh">尉繚子</span> as saying that we must not break camp until -we have gauged the resisting power of the enemy and the cleverness -of the opposing general. Cf. the “seven comparisons” in I. § 13. -Capt. Calthrop omits this sentence.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 先知迂直之計者勝此軍爭之法也</p> - -<p>He will conquer who has learnt the artifice of deviation.</p> - -<p class="annot">See <i>supra</i>, §§ 3, 4.</p> - -<p class="trans_noindent">Such is the art of manœuvring.</p> - -<p class="annot">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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 軍政曰言不相聞故爲金鼓視不相見故爲旌旗</p> - -<p>The Book of Army Management says:</p> - -<p class="annot">It is perhaps significant that none of the earlier commentators -give us any information about this work. Mei Yao-ch‘ên calls it -<span xml:lang="zh" lang="zh">軍之舊典</span> “an ancient military classic,” and Wang Hsi, <span xml:lang="zh" lang="zh">古軍書</span> “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.</p> - -<p class="pagenum" id="Page_64">{64}</p> - -<p class="trans_noindent">On the field of battle,</p> - -<p class="annot">Implied, though not actually in the Chinese.</p> - -<p class="trans_noindent">the spoken word does not carry far enough: hence the institution of -gongs and drums.</p> - -<p class="annot">I have retained the words <span xml:lang="zh" lang="zh">金鼓</span> of the original text, which recur in -the next paragraph, in preference to the other reading <span xml:lang="zh" lang="zh">鼓鐸</span> “drums -and bells,” which is found in the <cite>T‘ung Tien</cite>, <cite>Pei T‘ang Shu -Ch‘ao</cite> and <cite>Yü Lan</cite>. <span xml:lang="zh" lang="zh">鐸</span> is a bell with a clapper. See <cite>Lun Yü</cite> III. -24, <cite>Chou Li</cite> XXIX. 15, 29. <span xml:lang="zh" lang="zh">金</span> of course would include both gongs -and bells of every kind. The <cite>T‘u Shu</cite> inserts a <span xml:lang="zh" lang="zh">之</span> after each <span xml:lang="zh" lang="zh">爲</span>.</p> - -<p class="trans_noindent">Nor can ordinary objects be seen clearly enough: hence the institution -of banners and flags.</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 夫金鼓旌旗者所以一民之耳目也</p> - -<p>Gongs and drums, banners and flags, are means whereby the ears and -eyes of the host</p> - -<p class="annot">The original text, followed by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">人</span> for <span xml:lang="zh" lang="zh">民</span> here -and in the next two paragraphs. But, as we have seen, <span xml:lang="zh" lang="zh">人</span> is -generally used in Sun Tzŭ for the enemy.</p> - -<p class="trans_noindent">may be focussed on one particular point.</p> - -<p class="annot">Note the use of <span xml:lang="zh" lang="zh">一</span> as a verb. Chang Yü says: -<span xml:lang="zh" lang="zh">視聽均齊則雖百萬之衆進退如一矣</span> “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”!</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 民既專一則勇者不得獨進怯者不得獨退此用衆之法也</p> - -<p>The host thus forming a single united body, it is impossible either -for the brave to advance alone, or for the cowardly to retreat alone.</p> - -<p class="annot">Chang Yü quotes a saying: <span xml:lang="zh" lang="zh">令不進而進與令不退而退厥罪惟均</span> “Equally -guilty are those who advance against orders and those who retreat -against orders.” Tu Mu tells a story in this connection of <span xml:lang="zh" lang="zh">吳起</span> 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<span class="pagenum" id="Page_65">{65}</span> -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.”</p> - -<p class="trans_noindent">This is the art of handling large masses of men.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 故夜戰多火鼓晝戰多旌旗所以變民之耳目也</p> - -<p>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.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has the bad variant <span xml:lang="zh" lang="zh">便</span> for <span xml:lang="zh" lang="zh">變</span>. With regard to the -latter word, I believe I have hit off the right meaning, the whole -phrase being slightly elliptical for “influencing the movements of -the army through their senses of sight and hearing.” Li Ch‘üan, Tu -Mu and Chia Lin certainly seem to understand it thus. The other -commentators, however, take <span xml:lang="zh" lang="zh">民</span> (or <span xml:lang="zh" lang="zh">人</span>) as the enemy, and <span xml:lang="zh" lang="zh">變</span> as -equivalent to <span xml:lang="zh" lang="zh">變惑</span> or <span xml:lang="zh" lang="zh">變亂</span> “to perplex” or “confound.” This does -not agree so well with what has gone before, though on the other -hand it renders the transition to § 27 less abrupt. The whole -question, I think, hinges on the alternative readings <span xml:lang="zh" lang="zh">民</span> and <span xml:lang="zh" lang="zh">人</span>. -The latter would almost certainly denote the enemy. Ch‘ên Hao -alludes to <span xml:lang="zh" lang="zh">李光弼</span> Li Kuang-pi’s night ride to <span xml:lang="zh" lang="zh">河陽</span> Ho-yang at the -head of 500 mounted men; they made such an imposing display with -torches, that though the rebel leader <span xml:lang="zh" lang="zh">史思明</span> Shih Ssŭ-ming had a -large army, he did not dare to dispute their passage. [Ch‘ên Hao -gives the date as <span xml:lang="zh" lang="zh">天寳末</span> A.D. 756; but according to the <span xml:lang="zh" lang="zh">新唐書</span> New -T‘ang History, <span xml:lang="zh" lang="zh">列傳</span> 61, it must have been later than this, probably -760.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 故三軍可奪氣將軍可奪心</p> - -<p>A whole army may be robbed of its spirit;</p> - -<p class="annot">“In war,” says Chang Yü, “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 -ardour and enthusiasm have worn off, and then strike. It is in -this way that they may be robbed of their keen spirit.” Li Ch‘üan -and others tell an anecdote (to be found in the <cite>Tso Chuan</cite>,<span class="pagenum" id="Page_66">{66}</span> <span xml:lang="zh" lang="zh">莊公</span> -year 10, § 1) of <span xml:lang="zh" lang="zh">曹劌</span> Ts‘ao Kuei, a <i>protégé</i> of Duke Chuang of Lu. -The latter State was attacked by Ch‘i, and the Duke was about to -join battle at <span xml:lang="zh" lang="zh">長勺</span> 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.” <span xml:lang="zh" lang="zh">吳子</span> (chap. 4) puts “spirit” first -among the “four important influences” in war, and continues: -<span xml:lang="zh" lang="zh">三軍之衆百萬之師張設輕重在於一人是謂氣機</span> “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!”</p> - -<p class="trans_noindent">a commander-in-chief may be robbed of his presence of mind.</p> - -<p class="annot">Capt. Calthrop goes woefully astray with “defeat his general’s -ambition.” Chang Yü says: <span xml:lang="zh" lang="zh">心者將之所主也夫治亂勇怯皆主於心</span> “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 <span xml:lang="zh" lang="zh">李靖</span> Li Ching (A.D. -571–649) has a saying: <span xml:lang="zh" lang="zh">夫攻者不止攻其城擊其陳而已必有攻其心之術焉</span> -“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.” [<span xml:lang="zh" lang="zh">問對</span>, pt. 3.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 是故朝氣銳晝氣惰暮氣歸</p> - -<p>Now a soldier’s spirit is keenest in the morning;</p> - -<p class="annot">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.</p> - -<p class="trans_noindent">by noonday it has begun to flag; and in the evening, his mind is bent -only on returning to camp.</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 故善用兵者避其銳氣擊其惰歸此治氣者也</p> - -<p>A clever general, therefore,</p> - -<p class="pagenum" id="Page_67">{67}</p> - -<p class="annot">The <span xml:lang="zh" lang="zh">故</span>, which certainly seems to be wanted here, is omitted in the -<cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">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.</p> - -<p class="annot">The <cite>T‘ung Tien</cite>, for reasons of <span xml:lang="zh" lang="zh">避諱</span> “avoidance of personal names -of the reigning dynasty,” reads <span xml:lang="zh" lang="zh">理</span> for <span xml:lang="zh" lang="zh">治</span> in this and the two next -paragraphs.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 以治待亂以靜待譁此治心者也</p> - -<p>Disciplined and calm, to await the appearance of disorder and hubbub -amongst the enemy:—this is the art of retaining self-possession.</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 以近待遠以佚待勞以飽待飢此治力者也</p> - -<p>To be near the goal while the enemy is still far from it, to wait at -ease</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">逸</span> for <span xml:lang="zh" lang="zh">佚</span>. The two characters are practically -synonymous, but according to the commentary, the latter is the -form always used in Sun Tzŭ.</p> - -<p class="trans_noindent">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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 無要正正之旗勿擊堂堂之陳此治變者也</p> - -<p>To refrain from intercepting</p> - -<p class="annot"><span xml:lang="zh" lang="zh">邀</span> is the reading of the original text. But the <span xml:lang="zh" lang="zh">兵書要訣</span> quotes the -passage with <span xml:lang="zh" lang="zh">要</span> yao<sup>1</sup> (also meaning “to intercept”), and this is -supported by the <cite>Pei T‘ang Shu Ch‘ao</cite> the <cite>Yü Lan</cite>, and Wang -Hsi’s text.</p> - -<p class="trans_noindent">an enemy whose banners are in perfect order, to refrain from attacking -an army drawn up in calm and confident array:</p> - -<p class="annot">For this translation of <span xml:lang="zh" lang="zh">堂堂</span>, I can appeal to the authority of Tu -Mu, who defines the phrase as <span xml:lang="zh" lang="zh">無懼</span>. The other commentators mostly -follow Ts‘ao Kung, who says <span xml:lang="zh" lang="zh">大</span>, probably meaning “grand and -imposing”. Li Ch‘üan, however, has <span xml:lang="zh" lang="zh">部分</span> “in subdivisions,” which is -somewhat strange.</p> - -<p class="pagenum" id="Page_68">{68}</p> - -<p class="trans_noindent">—this is the art of studying circumstances.</p> - -<p class="annot">I have not attempted a uniform rendering of the four phrases <span xml:lang="zh" lang="zh">治氣</span>, -<span xml:lang="zh" lang="zh">治心</span>, <span xml:lang="zh" lang="zh">治力</span> and <span xml:lang="zh" lang="zh">治變</span>, though <span xml:lang="zh" lang="zh">治</span> really bears the same meaning in each -case. It is to be taken, I think, not in the sense of “to govern” -or “control,” but rather, as K‘ang Hsi defines it, = <span xml:lang="zh" lang="zh">簡習</span> “to -examine and practise,” hence “look after,” “keep a watchful eye -upon.” We may find an example of this use in the <cite>Chou Li</cite>, XVIII. -fol. 46: <span xml:lang="zh" lang="zh">治其大禮</span>. Sun Tzŭ has not told us to control or restrain -the quality which he calls <span xml:lang="zh" lang="zh">氣</span>, but only to observe the time at -which it is strongest. As for <span xml:lang="zh" lang="zh">心</span>, it is important to remember that -in the present context it can only mean “presence of mind.” To -speak of “controlling presence of mind” is absurd, and Capt. -Calthrop’s “to have the heart under control” is hardly less so. -The whole process recommended here is that of VI. § 2: <span xml:lang="zh" lang="zh">致人而不致於人</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">33. 故用兵之法高陵勿向背邱勿逆</p> - -<p>It is a military axiom not to advance uphill against the enemy, nor to -oppose him when he comes downhill.</p> - -<p class="annot">The <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">倍</span> for <span xml:lang="zh" lang="zh">背</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 佯北勿從銳卒勿攻</p> - -<p>Do not pursue an enemy who simulates flight; do not attack soldiers -whose temper is keen.</p> - -<p xml:lang="zh" lang="zh" class="ctext">35. 餌兵勿食歸師勿遏</p> - -<p>Do not swallow a bait offered by the enemy.</p> - -<p class="annot">Li Ch‘üan 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‘ên Hao and Chang Yü carefully -point out that the saying has a wider application. The <cite>T‘ung -Tien</cite> reads <span xml:lang="zh" lang="zh">貪</span> “to covet” instead of <span xml:lang="zh" lang="zh">食</span>. The similarity of the two -characters sufficiently accounts for the mistake.</p> - -<p class="trans_noindent">Do not interfere with an army that is returning home.</p> - -<p class="annot">The commentators explain this rather singular piece of advice by -saying that a man whose heart is set on returning home will fight -to the death against any attempt to bar his way, and is therefore -too dangerous an opponent to be tackled. Chang Yü quotes the words -of Han Hsin: <span xml:lang="zh" lang="zh">從思東歸之士何所不克</span> “Invincible is the soldier who -hath his desire and returneth homewards.” A marvellous tale is -told of<span class="pagenum" id="Page_69">{69}</span> Ts‘ao Ts‘ao’s courage and resource in ch. 1 of the <cite>San -Kuo Chih</cite>, <span xml:lang="zh" lang="zh">武帝紀</span>: In 198 A.D., he was besieging <span xml:lang="zh" lang="zh">張繡</span> Chang Hsiu in -<span xml:lang="zh" lang="zh">穰</span> Jang, when <span xml:lang="zh" lang="zh">劉表</span> Liu Piao sent reinforcements with a view to -cutting off Ts‘ao’s retreat. The latter was obliged to draw off -his troops, only to find himself hemmed in between two enemies, -who were guarding each outlet of a narrow pass in which he had -engaged himself. In this desperate plight Ts‘ao waited until -nightfall, when he bored a tunnel into the mountain side and laid -an ambush in it. Then he marched on with his baggage-train, and -when it grew light, Chang Hsiu, finding that the bird had flown, -pressed after him in hot pursuit. As soon as the whole army had -passed by, the hidden troops fell on its rear, while Ts‘ao himself -turned and met his pursuers in front, so that they were thrown -into confusion and annihilated. Ts‘ao Ts‘ao said afterwards: -<span xml:lang="zh" lang="zh">虜遏吾歸師而與吾死地戰吾是以知勝矣</span> “The brigands tried to check my -army in its retreat and brought me to battle in a desperate -position: hence I knew how to overcome them.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">36. 圍師必闕窮宼勿迫</p> - -<p>When you surround an army, leave an outlet free.</p> - -<p class="annot">This does not mean that the enemy is to be allowed to escape. The -object, as Tu Mu puts it, is <span xml:lang="zh" lang="zh">示以生路令無必死之心</span> “to make him -believe that there is a road to safety, and thus prevent his -fighting with the courage of despair.” Tu Mu adds pleasantly: -<span xml:lang="zh" lang="zh">因而擊之</span> “After that, you may crush him.”</p> - -<p class="trans_noindent">Do not press a desperate foe too hard.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">迫</span>, the <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">追</span> “pursue.” Ch‘ên Hao quotes the -saying: <span xml:lang="zh" lang="zh">鳥窮則搏獸窮則噬</span> “Birds and beasts when brought to bay will -use their claws and teeth.” Chang Yü says: <span xml:lang="zh" lang="zh">敵若焚舟破釜決一戰則不可逼迫來</span> -“If your adversary has burned his boats and destroyed his -cooking-pots, and is ready to stake all on the issue of a battle, -he must not be pushed to extremities.” The phrase <span xml:lang="zh" lang="zh">窮宼</span> doubtless -originated with Sun Tzŭ. The <cite>P‘ei Wên Yün Fu</cite> gives four examples -of its use, the earliest being from the <cite>Ch‘ien Han Shu</cite>, and -I have found another in chap. 34 of the same work. Ho Shih -illustrates the meaning by a story taken from the life of <span xml:lang="zh" lang="zh">符彥卿</span> Fu -Yen-ch‘ing in ch. 251 of the <span xml:lang="zh" lang="zh">宋史</span>. That general, together with his -colleague <span xml:lang="zh" lang="zh">杜重威</span> Tu Chung-wei, was surrounded by a vastly superior -army of Khitans in the year 945 A.D. The country was bare and -desert-like, and the little Chinese force was soon in dire straits -for want of<span class="pagenum" id="Page_70">{70}</span> water. The wells they bored ran dry, and the men were -reduced to squeezing lumps of mud and sucking out the moisture. -Their ranks thinned rapidly, until at last Fu Yen-ch‘ing -exclaimed: “We are desperate men. Far better to die for our -country than to go with fettered hands into captivity!” A strong -gale happened to be blowing from the north-east and darkening the -air with dense clouds of sandy dust. Tu Chung-wei was for waiting -until this had abated before deciding on a final attack; but -luckily another officer, <span xml:lang="zh" lang="zh">李守貞</span> Li Shou-chêng by name, was quicker -to see an opportunity, and said: “They are many and we are few, -but in the midst of this sandstorm our numbers will not be -discernible; victory will go to the strenuous fighter, and the -wind will be our best ally.” Accordingly, Fu Yen-ch‘ing made a -sudden and wholly unexpected onslaught with his cavalry, routed -the barbarians and succeeded in breaking through to safety. -[Certain details in the above account have been added from the -<span xml:lang="zh" lang="zh">歴代紀事年表</span>, ch. 78.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">37. 此用兵之法也</p> - -<p>Such is the art of warfare.</p> - -<p class="annot">Chêng Yu-hsien in his <span xml:lang="zh" lang="zh">遺說</span> inserts <span xml:lang="zh" lang="zh">妙</span> after <span xml:lang="zh" lang="zh">法</span>. I take it that these -words conclude the extract from the <span xml:lang="zh" lang="zh">軍政</span> which began at § 23.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_71">{71}</p> -<h2 class="nobreak">VIII. <span xml:lang="zh" lang="zh">九變篇</span><br /><br /> - -VARIATION OF TACTICS.</h2> -</div> - -<p class="annot">The heading means literally “The Nine Variations,” but as Sun Tzŭ -does not appear to enumerate these, and as, indeed, he has already -told us (V. §§ 6–11) that such deflections from the ordinary -course are practically innumerable, we have little option but to -follow Wang Hsi, who says that “Nine” stands for an indefinitely -large number. “All it means is that in warfare <span xml:lang="zh" lang="zh">當極其變</span> we ought to -vary our tactics to the utmost degree ... I do not know what Ts‘ao -Kung makes these Nine Variations out to be [the latter’s note is -<span xml:lang="zh" lang="zh">變其正得其所用九也</span>], but it has been suggested that they are -connected with the Nine Situations”—of chap. XI. This is the view -adopted by Chang Yü: see note on <span xml:lang="zh" lang="zh">死地</span>, § 2. The only other -alternative is to suppose that something has been lost—a -supposition to which the unusual shortness of the chapter lends -some weight.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡用兵之法將受命於君合軍聚衆</p> - -<p>Sun Tzŭ said: In war, the general receives his commands from the -sovereign, collects his army and concentrates his forces.</p> - -<p class="annot">Repeated from VII. § 1, where it is certainly more in place. It -may have been interpolated here merely in order to supply a -beginning to the chapter.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 圮地無舍衢地合交絶地無留圍地則謀死地則戰</p> - -<p>When in difficult country, do not encamp.</p> - -<p class="annot">For explanation of <span xml:lang="zh" lang="zh">圮地</span>, see XI. § 8.</p> - -<p class="trans_noindent">In country where high roads intersect, join hands with your allies.</p> - -<p class="annot">See XI, §§ 6, 12. Capt. Calthrop omits <span xml:lang="zh" lang="zh">衢地</span>.</p> - -<p class="pagenum" id="Page_72">{72}</p> - -<p class="trans_noindent">Do not linger in dangerously isolated positions.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">絶地</span> is not one of the Nine Situations as given in the beginning -of chap. XI, but occurs later on (<i>ibid</i>. § 43, <i>q.v.</i>). We may -compare it with <span xml:lang="zh" lang="zh">重地</span> (XI. § 7). Chang Yü calls it a <span xml:lang="zh" lang="zh">危絶之地</span>, -situated across the frontier, in hostile territory. Li Ch‘üan says -it is “country in which there are no springs or wells, flocks or -herds, vegetables or firewood;” Chia Lin, “one of gorges, chasms -and precipices, without a road by which to advance.”</p> - -<p class="trans_noindent">In hemmed-in situations, you must resort to stratagem.</p> - -<p class="annot">See XI. §§ 9, 14. Capt. Calthrop has “mountainous and wooded -country,” which is a quite inadequate translation of <span xml:lang="zh" lang="zh">圍</span>.</p> - -<p class="trans_noindent">In a desperate position, you must fight.</p> - -<p class="annot">See XI. §§ 10, 14. Chang Yü has an important note here, which must -be given in full. “From <span xml:lang="zh" lang="zh">圮地無舍</span>,” he says, “down to this point, -the Nine Variations are presented to us. The reason why only five -are given is that the subject is treated <i>en précis</i> (<span xml:lang="zh" lang="zh">舉其大略也</span>). -So in chap. XI, where he discusses the variations of tactics -corresponding to the Nine Grounds, Sun Tzŭ mentions only six -variations; there again we have an abridgment. [I cannot -understand what Chang Yü means by this statement. He can only be -referring to §§ 11–14 or §§ 46–50 of chap. XI; but in both places -all the nine grounds are discussed. Perhaps he is confusing -these with the Six <span xml:lang="zh" lang="zh">地形</span> of chap. X.] All kinds of ground have -corresponding military positions, and also a variation of tactics -suitable to each (<span xml:lang="zh" lang="zh">凡地有勢有變</span>). In chap. XI, what we find -enumerated first [§§ 2–10] are the situations; afterwards [§§ -11–14] the corresponding tactics. Now, how can we tell that the -<span xml:lang="zh" lang="zh">九變</span> “Nine Variations” are simply the <span xml:lang="zh" lang="zh">九地之變</span> “variations of -tactics corresponding to the Nine Grounds”? It is said further -on [§ 5] that ‘the general who does not understand the nine -variations of tactics may be well acquainted with the features -of the country, yet he will not be able to turn his knowledge to -practical account.’ Again, in chap. XI [§ 41] we read: ‘The -different measures adapted to the nine varieties of ground -(<span xml:lang="zh" lang="zh">九地之變</span>) and the expediency of aggressive or defensive tactics -must be carefully examined.’ From a consideration of these -passages the meaning is made clear. When later on the nine grounds -are enumerated, Sun Tzŭ recurs to these nine variations. He wishes -here to speak of the Five Advantages [see <i>infra</i>, § 6], so he -begins by setting forth the Nine Variations. These are inseparably -connected in practice, and therefore they are dealt with -together.” The weak point of this argument is the suggestion that -<span xml:lang="zh" lang="zh">五事</span> “five things” can stand as a <span xml:lang="zh" lang="zh">大畧</span>, that is, an<span class="pagenum" id="Page_73">{73}</span> abstract or -abridgment, of nine, when those that are omitted are not less -important than those that appear, and when one of the latter is -not included amongst the nine at all.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 塗有所不由軍有所不擊城有所不攻地有所不爭君命有所不受</p> - -<p>There are roads which must not be followed,</p> - -<p class="annot">“Especially those leading through narrow defiles,” says Li Ch‘üan, -“where an ambush is to be feared.”</p> - -<p class="trans_noindent">armies which must not be attacked,</p> - -<p class="annot">More correctly, perhaps, “there are times when an army must not be -attacked.” Ch‘ên Hao says: “When you see your way to obtain a -trivial advantage, but are powerless to inflict a real defeat, -refrain from attacking, for fear of overtaxing your men’s strength.”</p> - -<p class="trans_noindent">towns</p> - -<p class="annot">Capt. Calthrop says “castles”—an unfortunate attempt to introduce -local colour.</p> - -<p class="trans_noindent">which must not be besieged,</p> - -<p class="annot">Cf. III. § 4. Ts‘ao Kung gives an interesting illustration from -his own experience. When invading the territory of <span xml:lang="zh" lang="zh">徐州</span> Hsü-chou, -he ignored the city of <span xml:lang="zh" lang="zh">華費</span> Hua-pi, which lay directly in his path, -and pressed on into the heart of the country. This excellent -strategy was rewarded by the subsequent capture of no fewer than -fourteen important district cities. Chang Yü says: “No town should -be attacked which, if taken, cannot be held, or if left alone, -will not cause any trouble.” <span xml:lang="zh" lang="zh">荀罃</span> Hsün Ying, when urged to attack -<span xml:lang="zh" lang="zh">偪陽</span> Pi-yang, replied: “The city is small and well-fortified; even -if I succeed in taking it, ’t will be no great feat of arms; -whereas if I fail, I shall make myself a laughing-stock.” In the -seventeenth century, sieges still formed a large proportion of -war. It was Turenne who directed attention to the importance of -marches, countermarches and manœuvres. He said: “It is a great -mistake to waste men in taking a town when the same expenditure of -soldiers will gain a province.”<a href="#Footnote173" class="fnanchor" id="FNanchor173">[173]</a></p> - -<p class="trans_noindent">positions which must not be contested, commands of the sovereign which -must not be obeyed.</p> - -<p class="annot">This is a hard saying for the Chinese, with their reverence for -authority, and Wei Liao Tzŭ (quoted by Tu Mu) is moved to exclaim:<span class="pagenum" id="Page_74">{74}</span> -<span xml:lang="zh" lang="zh">兵者凶器也爭者逆德也將者死官也</span> “Weapons are baleful instruments, -strife is antagonistic to virtue, a military commander is the -negation of civil order!” The unpalatable fact remains, however, -that even Imperial wishes must be subordinated to military -necessity. Cf. III. § 17. (5), X. § 23. The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">將在軍</span> -before <span xml:lang="zh" lang="zh">君命</span>, etc. This is a gloss on the words by Chu-ko Liang, -which being repeated by Tu Yu became incorporated with the text. -Chang Yü thinks that these five precepts are the <span xml:lang="zh" lang="zh">五利</span> referred -to in § 6. Another theory is that the mysterious <span xml:lang="zh" lang="zh">九變</span> are here -enumerated, starting with <span xml:lang="zh" lang="zh">圮地無舍</span> and ending at <span xml:lang="zh" lang="zh">地有所不爭</span>, while -the final clause <span xml:lang="zh" lang="zh">君命有所不受</span> embraces and as it were sums up all -the nine. Thus Ho Shih says: “Even if it be your sovereign’s -command to encamp in difficult country, linger in isolated -positions, etc., you must not do so.” The theory is perhaps a -little too ingenious to be accepted with confidence.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故將通於九變之利者知用兵矣</p> - -<p>The general who thoroughly understands the advantages that accompany -variation of tactics knows how to handle his troops.</p> - -<p class="annot">Before <span xml:lang="zh" lang="zh">利</span> in the original text there is a <span xml:lang="zh" lang="zh">地</span> which is obviously not -required.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 將不通於九變之利者雖知地形不能得地之利矣</p> - -<p>The general who does not understand these, may be well acquainted with -the configuration of the country, yet he will not be able to turn his -knowledge to practical account.</p> - -<p class="annot">Literally, “get the advantage of the ground,” which means not only -securing good positions, but availing oneself of natural -advantages in every possible way. Chang Yü says: “Every kind of -ground is characterised by certain natural features, and also -gives scope for a certain variability of plan. How is it possible -to turn these natural features to account unless topographical -knowledge is supplemented by versatility of mind?”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 治兵不知九變之術雖知五利不能得人之用矣</p> - -<p>So, the student of war who is unversed in the art of varying his -plans, even though he be acquainted with the Five Advantages, will -fail to make the best use of his men.</p> - -<p class="pagenum" id="Page_75">{75}</p> - -<p class="annot">Ts‘ao Kung says that the <span xml:lang="zh" lang="zh">五利</span> are <span xml:lang="zh" lang="zh">下五事也</span> “the five things that -follow;” but this cannot be right. We must rather look back to the -five “variations” contained in § 3. Chia Lin (who reads <span xml:lang="zh" lang="zh">五變</span> here -to balance the <span xml:lang="zh" lang="zh">五利</span>) tells us that these imply five obvious and -generally advantageous lines of action, namely: “if a certain road -is short, it must be followed; if an army is isolated, it must -be attacked; if a town is in a parlous condition, it must be -besieged; if a position can be stormed, it must be attempted; and -if consistent with military operations, the ruler’s commands must -be obeyed.” But there are circumstances which sometimes forbid a -general to use these advantages. For instance, “a certain road may -be the shortest way for him, but if he knows that it abounds in -natural obstacles, or that the enemy has laid an ambush on it, he -will not follow that road. A hostile force may be open to attack, -but if he knows that it is hard-pressed and likely to fight with -desperation, he will refrain from striking,” and so on. Here the -<span xml:lang="zh" lang="zh">變</span> comes in to modify the <span xml:lang="zh" lang="zh">利</span>, and hence we see the uselessness of -knowing the one without the other—of having an eye for weaknesses -in the enemy’s armour without being clever enough to recast one’s -plans on the spur of the moment. Capt. Calthrop offers this -slovenly translation: “In the management of armies, if the art of -the Nine Changes be understood [<i>sic</i>], a knowledge of the Five -Advantages is of no avail.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 是故智者之慮必雜於利害</p> - -<p>Hence in the wise leader’s plans, considerations of advantage and of -disadvantage will be blended together.</p> - -<p class="annot">“Whether in an advantageous position or a disadvantageous one,” -says Ts‘ao Kung, “the opposite state should be always present to -your mind.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 雜於利而務可信也</p> - -<p>If our expectation of advantage be tempered in this way, we may -succeed in accomplishing the essential part of our schemes.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">信</span>, according to Tu Mu, is equivalent to <span xml:lang="zh" lang="zh">申</span>, and <span xml:lang="zh" lang="zh">務可信也</span> is -paraphrased by Chang Yü as <span xml:lang="zh" lang="zh">可以伸己之事</span>. Tu Mu goes on to say: “If -we wish to wrest an advantage from the enemy, we must not fix our -minds on that alone, but allow for the possibility of the enemy -also doing some harm to us, and let this enter as a factor into -our calculations.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 雜於害而患可解也</p> - -<p>If, on the other hand, in the midst of difficulties we<span class="pagenum" id="Page_76">{76}</span> are always -ready to seize an advantage, we may extricate ourselves from misfortune.</p> - -<p class="annot">A translator cannot emulate the conciseness of <span xml:lang="zh" lang="zh">雜於害</span> “to blend -[thoughts of advantage] with disadvantage,” but the meaning is as -given. Tu Mu says: “If I wish to extricate myself from a dangerous -position, I must consider not only the enemy’s ability to injure -me, but also my own ability to gain an advantage over the enemy. -If in my counsels these two considerations are properly blended, -I shall succeed in liberating myself.... For instance, if I am -surrounded by the enemy and only think of effecting an escape, the -nervelessness of my policy will incite my adversary to pursue and -crush me; it would be far better to encourage my men to deliver a -bold counter-attack, and use the advantage thus gained to free -myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, VII. -§ 35, note. In his first edition, Capt. Calthrop translated §§ 7–9 -as follows: “The wise man perceives clearly wherein lies advantage -and disadvantage. While recognising an opportunity, he does not -overlook the risks, and saves future anxiety.” This has now been -altered into: “The wise man considers well both advantage and -disadvantage. He sees a way out of adversity, <em>and on the day of -victory to danger is not blind</em>.” Owing to a needless inversion of -the Chinese, the words which I have italicised are evidently -intended to represent § 8!</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 是故屈諸侯者以害役諸侯者以業趨諸侯者以利</p> - -<p>Reduce the hostile chiefs by inflicting damage on them;</p> - -<p class="annot">Chia Lin enumerates several ways of inflicting this injury, some -of which would only occur to the Oriental mind:—“Entice away the -enemy’s best and wisest men, so that he may be left without -counsellors. Introduce traitors into his country, that the -government policy may be rendered futile. Foment intrigue and -deceit, and thus sow dissension between the ruler and his -ministers. By means of every artful contrivance, cause -deterioration amongst his men and waste of his treasure. Corrupt -his morals by insidious gifts leading him into excess. Disturb and -unsettle his mind by presenting him with lovely women.” Chang Yü -(after Wang Hsi) considers the <span xml:lang="zh" lang="zh">害</span> to be military chastisement: “Get -the enemy,” he says, “into a position where he must suffer injury, -and he will submit of his own accord.” Capt. Calthrop twists Sun -Tzŭ’s words into an absurdly barbarous precept: “In reducing an -enemy to submission, inflict all possible damage upon him.”</p> - -<p class="trans_noindent">make trouble for them,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">業</span> is defined by Ts‘ao Kung as <span xml:lang="zh" lang="zh">事</span>, and his definition is generally<span class="pagenum" id="Page_77">{77}</span> -adopted by the commentators. Tu Mu, however, seems to take it in -the sense of “possessions,” or, as we might say, “assets,” which -he considers to be <span xml:lang="zh" lang="zh">兵衆國富人和令行</span> “a large army, a rich exchequer, -harmony amongst the soldiers, punctual fulfilment of commands.” -These give us a whip-hand over the enemy.</p> - -<p class="trans_noindent">and keep them constantly engaged;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">役</span>, literally, “make servants of them.” Tu Yu says <span xml:lang="zh" lang="zh">令不得安佚</span> -“prevent them from having any rest.”</p> - -<p class="trans_noindent">hold out specious allurements, and make them rush to any given point.</p> - -<p class="annot">Mêng Shih’s note contains an excellent example of the idiomatic -use of <span xml:lang="zh" lang="zh">變</span>: <span xml:lang="zh" lang="zh">令忘變而速至</span> “cause them to forget <i>pien</i> (the reasons -for acting otherwise than on their first impulse), and hasten in -our direction.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 故用兵之法無恃其不來恃吾有以待也無恃其不攻恃吾有所不可攻也</p> - -<p>The art of war teaches us to rely not on the likelihood of the enemy’s -not coming, but on our own readiness to receive him;</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">有能以待之也</span>, but the conciser -form is more likely to be right.</p> - -<p class="trans_noindent">not on the chance of his not attacking, but rather on the -fact that we have made our position unassailable.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> insert <span xml:lang="zh" lang="zh">吾也</span> after the first <span xml:lang="zh" lang="zh">攻</span>, and -omit <span xml:lang="zh" lang="zh">有所</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 故將有五危必死可殺也必生可虜也忿速可侮也廉潔可辱也愛民可煩也</p> - -<p>There are five dangerous faults which may affect a general: (1) -Recklessness, which leads to destruction;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">勇而無慮</span> “Bravery without forethought,” as Ts‘ao Kung analyses it, -which causes a man to fight blindly and desperately like a mad -bull. Such an opponent, says Chang Yü, “must not be encountered -with brute force, but may be lured into an ambush and slain.” Cf. -Wu Tzŭ, chap. IV <i>ad init.</i>: <span xml:lang="zh" lang="zh">凡人論將常觀於勇勇之於將乃數分</span><span class="pagenum" id="Page_78">{78}</span><span xml:lang="zh" lang="zh">之一耳夫勇者必輕合輕合而不知利未可也</span> -“In estimating the character of a general, -men are wont to pay exclusive attention to his courage, forgetting -that courage is only one out of many qualities which a general -should possess. The merely brave man is prone to fight recklessly; -and he who fights recklessly, without any perception of what is -expedient, must be condemned.” Ssŭ-ma Fa, too, makes the incisive -remark <span xml:lang="zh" lang="zh">上死不勝</span> “Simply going to one’s death does not bring about -victory.”</p> - -<p class="trans_noindent">(2) cowardice, which leads to capture;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">必生</span> is explained by Ts‘ao Kung of the man “whom timidity prevents -from advancing to seize an advantage,” and Wang Hsi adds, “who is -quick to flee at the sight of danger.” Mêng Shih gives the closer -paraphrase <span xml:lang="zh" lang="zh">志必生反</span> “he who is bent on returning alive,” that is, -the man who will never take a risk. But, as Sun Tzŭ knew, nothing -is to be achieved in war unless you are willing to take risks. -T‘ai Kung said: <span xml:lang="zh" lang="zh">失利後時反受其殃</span> “He who lets an advantage slip will -subsequently bring upon himself real disaster.” In 404 A.D., <span xml:lang="zh" lang="zh">劉裕</span> -Liu Yü pursued the rebel <span xml:lang="zh" lang="zh">桓𤣥</span> Huan Hsüan up the Yangtsze and fought -a naval battle with him at <span xml:lang="zh" lang="zh">崢嶸洲</span> the island of Ch‘êng-hung. The -loyal troops numbered only a few thousands, while their opponents -were in great force. But Huan Hsüan, fearing the fate which was in -store for him should he be overcome, had a light boat made fast to -the side of his war-junk, so that he might escape, if necessary, -at a moment’s notice. The natural result was that the fighting -spirit of his soldiers was utterly quenched, and when the -loyalists made an attack from windward with fireships, all -striving with the utmost ardour to be first in the fray, Huan -Hsüan’s forces were routed, had to burn all their baggage and fled -for two days and nights without stopping. [<i>See</i> <span xml:lang="zh" lang="zh">晉書</span>, chap. 99, -fol. 13.] Chang Yü tells a somewhat similar story of <span xml:lang="zh" lang="zh">趙嬰齊</span> Chao -Ying-ch‘i, a general of the Chin State who during a battle with -the army of Ch‘u in 597 B.C. had a boat kept in readiness for him -on the river, wishing in case of defeat to be the first to get -across.</p> - -<p class="trans_noindent">(3) a hasty temper, which can be provoked by insults;</p> - -<p class="annot">I fail to see the meaning of Capt. Calthrop’s “which brings -insult.” Tu Mu tells us that <span xml:lang="zh" lang="zh">姚襄</span> Yao Hsiang, when opposed in 357 -A.D. by <span xml:lang="zh" lang="zh">黃眉</span> Huang Mei, <span xml:lang="zh" lang="zh">鄧羌</span> Têng Ch‘iang and others, shut himself -up behind his walls and refused to fight. Têng Ch‘iang said: “Our -adversary is of a choleric temper and easily provoked; let us make -constant sallies and break down his walls, then he will grow angry -and come out.<span class="pagenum" id="Page_79">{79}</span> Once we can bring his force to battle, it is doomed -to be our prey.” This plan was acted upon, Yao Hsiang came out to -fight, was lured on as far as <span xml:lang="zh" lang="zh">三原</span> San-yuan by the enemy’s -pretended flight, and finally attacked and slain.</p> - -<p class="trans_noindent">(4) a delicacy of honour which is sensitive to shame;</p> - -<p class="annot">This need not be taken to mean that a sense of honour is really -a defect in a general. What Sun Tzŭ condemns is rather an -exaggerated sensitiveness to slanderous reports, the thin-skinned -man who is stung by opprobrium, however undeserved. Mei Yao-ch‘ên -truly observes, though somewhat paradoxically: <span xml:lang="zh" lang="zh">徇名不顧</span> “The seeker -after glory should be careless of public opinion.”</p> - -<p class="trans_noindent">(5) over-solicitude for his men, which exposes him to worry and -trouble.</p> - -<p class="annot">Here again, Sun Tzŭ does not mean that the general is to be -careless of the welfare of his troops. All he wishes to emphasise -is the danger of sacrificing any important military advantage to -the immediate comfort of his men. This is a shortsighted policy, -because in the long run the troops will suffer more from the -defeat, or, at best, the prolongation of the war, which will be -the consequence. A mistaken feeling of pity will often induce -a general to relieve a beleaguered city, or to reinforce a -hard-pressed detachment, contrary to his military instincts. It -is now generally admitted that our repeated efforts to relieve -Ladysmith in the South African War were so many strategical -blunders which defeated their own purpose. And in the end, relief -came through the very man who started out with the distinct -resolve no longer to subordinate the interests of the whole to -sentiment in favour of a part. An old soldier of one of our -generals who failed most conspicuously in this war, tried once, I -remember, to defend him to me on the ground that he was always “so -good to his men.” By this plea, had he but known it, he was only -condemning him out of Sun Tzŭ’s mouth.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 凡此五者將之過也用兵之災也</p> - -<p>These are the five besetting sins of a general, ruinous to the conduct -of war.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 覆軍殺將必以五危不可不察也</p> - -<p>When an army is overthrown and its leader slain, the cause will surely -be found among these five dangerous faults. Let them be a subject of -meditation.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_80">{80}</p> -<h2 class="nobreak">IX. <span xml:lang="zh" lang="zh">行軍篇</span><br /><br /> - -THE ARMY ON THE MARCH.</h2> -</div> - -<p class="annot">The contents of this interesting chapter are better indicated in § 1 -than by this heading.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡處軍相敵絶山依谷</p> - -<p>Sun Tzŭ said: We come now to the question of encamping the army, and -observing signs of the enemy.</p> - -<p class="annot">The discussion of <span xml:lang="zh" lang="zh">處軍</span>, as Chang Yü points out, extends from here -down to <span xml:lang="zh" lang="zh">伏姦之所藏處也</span> (§§ 1–17), and <span xml:lang="zh" lang="zh">相敵</span> from that point down to -<span xml:lang="zh" lang="zh">必謹察之</span> (§§ 18–39). The rest of the chapter consists of a few -desultory remarks, chiefly on the subject of discipline.</p> - -<p class="trans_noindent">Pass quickly over mountains,</p> - -<p class="annot">For this use of <span xml:lang="zh" lang="zh">絶</span>, cf. <i>infra</i>. § 3. See also <span xml:lang="zh" lang="zh">荀子</span>, ch. 1. fol. 2 -(standard edition of 1876): <span xml:lang="zh" lang="zh">絶江河</span>; <cite>Shih Chi</cite>, ch. 27 <i>ad init.</i>: -<span xml:lang="zh" lang="zh">後六星絶漢</span>.</p> - -<p class="trans_noindent">and keep in the neighbourhood of valleys.</p> - -<p class="annot">Tu Mu says that <span xml:lang="zh" lang="zh">依</span> here = <span xml:lang="zh" lang="zh">近</span>. The idea is, not to linger among -barren uplands, but to keep close to supplies of water and grass. -Capt. Calthrop translates “camp in valleys,” heedless of the very -next sentence. Cf. Wu Tzŭ, ch. 3: <span xml:lang="zh" lang="zh">無當天竈</span> “Abide not in natural -ovens,” <i>i.e.</i> <span xml:lang="zh" lang="zh">大谷之口</span> “the openings of large valleys.” Chang Yü -tells the following anecdote: “<span xml:lang="zh" lang="zh">武都羗</span> Wu-tu Ch‘iang was a robber -captain in the time of the Later Han, and <span xml:lang="zh" lang="zh">馬援</span> Ma Yuan was sent to -exterminate his gang. Ch‘iang having found a refuge in the hills, -Ma Yuan made no attempt to force a battle, but seized all the -favourable positions commanding supplies of water and forage. -Ch‘iang was soon in such a desperate plight for want of provisions -that he was forced to make a total surrender. He did not know the -advantage of keeping in the neighbourhood of valleys.”</p> - -<p class="pagenum" id="Page_81">{81}</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 視生處高戰隆無登此處山之軍也</p> - -<p>Camp in high places,</p> - -<p class="annot">Not on high hills, but on knolls or hillocks elevated above the -surrounding country.</p> - -<p class="trans_noindent">facing the sun.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">視生</span> = <span xml:lang="zh" lang="zh">面陽</span>. Tu Mu takes this to mean “facing south,” and Ch‘ên Hao -“facing east.” Cf. <i>infra</i>, §§ 11, 13.</p> - -<p class="trans_noindent">Do not climb heights in order to fight.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">隆</span> is here simply equivalent to <span xml:lang="zh" lang="zh">高</span>. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> -read <span xml:lang="zh" lang="zh">降</span>.</p> - -<p class="trans_noindent">So much for mountain warfare.</p> - -<p class="annot">After <span xml:lang="zh" lang="zh">山</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> insert <span xml:lang="zh" lang="zh">谷</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 絶水必遠水</p> - -<p>After crossing a river, you should get far away from it.</p> - -<p class="annot">“In order to tempt the enemy to cross after you,” according to -Ts‘ao Kung, and also, says Chang Yü, “in order not to be impeded -in your evolutions.” The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">敵若絶水</span> “If <em>the -enemy</em> crosses a river,” etc. But in view of the next sentence, -this is almost certainly an interpolation.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 客絶水而來勿迎之於水內令半濟而擊之利</p> - -<p>When an invading force crosses a river in its onward march, do not -advance to meet it in mid-stream. It will be best to let half the army -get across, and then deliver your attack.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">度</span> for <span xml:lang="zh" lang="zh">濟</span>, without change of -meaning. Wu Tzŭ plagiarises this passage twice over:—ch. II <i>ad -fin.</i>, <span xml:lang="zh" lang="zh">涉水半渡可擊</span>; ch. V, <span xml:lang="zh" lang="zh">敵若絶水半渡而擊</span>. Li Ch‘üan alludes to -the great victory won by Han Hsin over <span xml:lang="zh" lang="zh">龍且</span> Lung Chü at the <span xml:lang="zh" lang="zh">濰</span> Wei -River. Turning to the <i>Ch‘ien Han Shu</i>, ch. 34, fol. 6 <i>verso</i>, we -find the battle described as follows: “The two armies were drawn -up on opposite sides of the river. In the night, Han Hsin ordered -his men to take some ten thousand sacks filled with sand and -construct a dam a little higher up. Then, leading half his army -across, he attacked<span class="pagenum" id="Page_82">{82}</span> Lung Chü; but after a time, pretending to have -failed in his attempt, he hastily withdrew to the other bank. Lung -Chü was much elated by this unlooked-for success, and exclaiming: -“I felt sure that Han Hsin was really a coward!” he pursued him -and began crossing the river in his turn. Han Hsin now sent a -party to cut open the sandbags, thus releasing a great volume of -water, which swept down and prevented the greater portion of Lung -Chü’s army from getting across. He then turned upon the force -which had been cut off, and annihilated it, Lung Chü himself being -amongst the slain. The rest of the army, on the further bank, also -scattered and fled in all directions.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 欲戰者無附於水而迎客</p> - -<p>If you are anxious to fight, you should not go to meet the invader -near a river which he has to cross.</p> - -<p class="annot">For fear of preventing his crossing. Capt. Calthrop makes the -injunction ridiculous by omitting <span xml:lang="zh" lang="zh">欲戰者</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 視生處高無迎水流此處水上之軍也</p> - -<p>Moor your craft higher up than the enemy, and facing the sun.</p> - -<p class="annot">See <i>supra</i>, § 2. The repetition of these words in connection with -water is very awkward. Chang Yü has the note: <span xml:lang="zh" lang="zh">或岸邊爲陳或水上泊舟皆須面陽而居高</span> -“Said either of troops marshalled on the river-bank, -or of boats anchored in the stream itself; in either case it is -essential to be higher than the enemy and facing the sun.” The -other commentators are not at all explicit. One is much tempted -to reject their explanation of <span xml:lang="zh" lang="zh">視生</span> altogether, and understand it -simply as “seeking safety.” [Cf. <span xml:lang="zh" lang="zh">必生</span> in VIII. § 12, and <i>infra</i>, -§ 9.] It is true that this involves taking <span xml:lang="zh" lang="zh">視</span> in an unusual, though -not, I think, an impossible sense. Of course the earlier passage -would then have to be translated in like manner.</p> - -<p class="trans_noindent">Do not move up-stream to meet the enemy.</p> - -<p class="annot">Tu Mu says: “As water flows downwards, we must not pitch our camp -on the lower reaches of a river, for fear the enemy should open -the sluices and sweep us away in a flood. This is implied above -in the words <span xml:lang="zh" lang="zh">視生處高</span>. Chu-ko Wu-hou has remarked that ‘in river -warfare we must not advance against the stream,’ which is as -much as to say that our fleet must not be anchored below that of -the enemy, for then they would be able to take advantage of the -current and make short work of us.” There is also the danger, -noted by other commentators,<span class="pagenum" id="Page_83">{83}</span> that the enemy may throw poison on -the water to be carried down to us. Capt. Calthrop’s first version -was: “Do not cross rivers in the face of the stream”—a sapient -piece of advice, which made one curious to know what the correct -way of crossing rivers might be. He has now improved this into: -“Do not fight when the enemy is between the army and the source of -the river.”</p> - -<p class="trans_noindent">So much for river warfare.</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 絶斥澤惟亟去無留</p> - -<p>In crossing salt-marshes, your sole concern should be to get over them -quickly, without any delay.</p> - -<p class="annot">Because of the lack of fresh water, the poor quality of the -herbage, and last but not least, because they are low, flat, and -exposed to attack.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 若交軍於斥澤之中必依水草而背衆樹此處斥澤之軍也</p> - -<p>If forced to fight in a salt-marsh, you should have water and grass -near you, and get your back to a clump of trees.</p> - -<p class="annot">Li Ch‘üan remarks that the ground is less likely to be treacherous -where there are trees, while Tu Yu says that they will serve to -protect the rear. Capt. Calthrop, with a perfect genius for going -wrong, says “in the neighbourhood of a marsh.” For <span xml:lang="zh" lang="zh">若</span> the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite> wrongly read <span xml:lang="zh" lang="zh">爲</span>, and the latter also has <span xml:lang="zh" lang="zh">倍</span> -instead of <span xml:lang="zh" lang="zh">背</span>.</p> - -<p class="trans_noindent">So much for operations in salt-marshes.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 平陸處易而右背高前死後生此處平陸之軍也</p> - -<p>In dry, level country, take up an easily accessible position</p> - -<p class="annot">This is doubtless the force of <span xml:lang="zh" lang="zh">易</span>, its opposite being <span xml:lang="zh" lang="zh">險</span>. Thus, Tu -Mu explains it as <span xml:lang="zh" lang="zh">坦易平穩之處</span> “ground that is smooth and firm,” and -therefore adapted for cavalry; Chang Yü as <span xml:lang="zh" lang="zh">坦易無坎陷之處</span> “level -ground, free from depressions and hollows.” He adds later on -that although Sun Tzŭ is discussing flat country, there will -nevertheless be slight elevations and hillocks.</p> - -<p class="trans_noindent">with rising ground to your right and on your rear,</p> - -<p class="pagenum" id="Page_84">{84}</p> - -<p class="annot">The Yü Lan again reads <span xml:lang="zh" lang="zh">倍</span> for <span xml:lang="zh" lang="zh">背</span>. Tu Mu quotes T‘ai Kung as saying: -“An army should have a stream or a marsh on its left, and a hill -or tumulus on its right.”</p> - -<p class="trans_noindent">so that the danger may be in front, and safety lie behind.</p> - -<p class="annot">Wang Hsi thinks that <span xml:lang="zh" lang="zh">後生</span> contradicts the saying <span xml:lang="zh" lang="zh">視生</span> in § 2, and -therefore suspects a mistake in the text.</p> - -<p class="trans_noindent">So much for campaigning in flat country.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 凡此四軍之利黃帝之所以勝四帝也</p> - -<p>These are the four useful branches of military knowledge</p> - -<p class="annot">Those, namely, concerned with (1) mountains, (2) rivers, (3) -marshes, and (4) plains. Compare Napoleon’s “Military Maxims,” no. -1.</p> - -<p class="trans_noindent">which enabled the Yellow Emperor to vanquish four several sovereigns.</p> - -<p class="annot">Mei Yao-ch‘ên asks, with some plausibility, whether <span xml:lang="zh" lang="zh">帝</span> is not a -mistake for <span xml:lang="zh" lang="zh">軍</span> “armies,” as nothing is known of Huang Ti having -conquered four other Emperors. The <cite>Shih Chi</cite> (ch. I <i>ad init.</i>) -speaks only of his victories over <span xml:lang="zh" lang="zh">炎帝</span> Yen Ti and <span xml:lang="zh" lang="zh">蚩尤</span> Ch‘ih Yu. -In the <span xml:lang="zh" lang="zh">六韜</span> it is mentioned that he “fought seventy battles and -pacified the Empire.” Ts‘ao Kung’s explanation is, that the Yellow -Emperor was the first to institute the feudal system of vassal -princes, each of whom (to the number of four) originally bore -the title of Emperor. Li Ch‘üan tells us that the art of war -originated under Huang Ti, who received it from his Minister <span xml:lang="zh" lang="zh">風后</span> -Fêng Hou.</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 凡軍喜高而惡下貴陽而賤陰</p> - -<p>All armies prefer high ground to low,</p> - -<p class="annot">“High ground,” says Mei Yao-ch‘ên, “is not only more agreeable and -salubrious, but more convenient from a military point of view; low -ground is not only damp and unhealthy, but also disadvantageous -for fighting.” The original text and the <cite>T‘u Shu</cite> have <span xml:lang="zh" lang="zh">好</span> instead -of <span xml:lang="zh" lang="zh">喜</span>.</p> - -<p class="trans_noindent">and sunny places to dark.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 養生而處實軍無百疾是謂必勝</p> - -<p>If you are careful of your men,</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">向水草可放牧養畜</span> “Make for fresh water and pasture, -where you can turn out your animals to graze.” And<span class="pagenum" id="Page_85">{85}</span> the other -commentators follow him, apparently taking <span xml:lang="zh" lang="zh">生</span> as = <span xml:lang="zh" lang="zh">牲</span>. Cf. Mencius, -V. 1. ix. 1, where <span xml:lang="zh" lang="zh">養牲者</span> means a cattle-keeper. But here <span xml:lang="zh" lang="zh">養生</span> -surely has reference to the health of the troops. It is the title -of Chuang Tzŭ’s third chapter, where it denotes moral rather than -physical well-being.</p> - -<p class="trans_noindent">and camp on hard ground,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">實</span> must mean dry and solid, as opposed to damp and marshy, ground. -This is to be found as a rule in high places, so the commentators -explain <span xml:lang="zh" lang="zh">實</span> as practically equivalent to <span xml:lang="zh" lang="zh">高</span>.</p> - -<p class="trans_noindent">the army will be free from disease of every kind,</p> - -<p class="annot">Chang Yü says: “The dryness of the climate will prevent the -outbreak of illness.”</p> - -<p class="trans_noindent">and this will spell victory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 邱陵隄防必處其陽而右背之此兵之利地之助也</p> - -<p>When you come to a hill or a bank, occupy the sunny side, with the -slope on your right rear. Thus you will at once act for the benefit of -your soldiers and utilise the natural advantages of the ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 上雨水沫至欲涉者待其定也</p> - -<p>When, in consequence of heavy rains up-country, a river which you -wish to ford is swollen and flecked with foam, you must wait until it -subsides.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have a superfluous <span xml:lang="zh" lang="zh">下</span> before <span xml:lang="zh" lang="zh">水</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 凡地有絶澗天井天牢天羅天陷天𨻶必亟去之勿近也</p> - -<p>Country in which there are precipitous cliffs with torrents running -between,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">絶澗</span>, explained by Mei Yao-ch‘ên as <span xml:lang="zh" lang="zh">前後險峻水橫其中</span>.</p> - -<p class="trans_noindent">deep natural hollows,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天井</span>, explained as <span xml:lang="zh" lang="zh">四面峻坂澗壑所歸</span> “places enclosed on every side -by steep banks, with pools of water at the bottom.”</p> - -<p class="trans_noindent">confined places,</p> - -<p class="pagenum" id="Page_86">{86}</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天牢</span> “natural pens or prisons,” explained as <span xml:lang="zh" lang="zh">三面環絶易入難出</span> -“places surrounded by precipices on three sides—easy to get into, -but hard to get out of.”</p> - -<p class="trans_noindent">tangled thickets,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天羅</span>, explained as <span xml:lang="zh" lang="zh">草木蒙密鋒鏑莫施</span> “places covered with such dense -undergrowth that spears cannot be used.”</p> - -<p class="trans_noindent">quagmires</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天陷</span>, explained as <span xml:lang="zh" lang="zh">卑下汙𣾈車騎不通</span> “low-lying places, so heavy with -mud as to be impassible for chariots and horsemen.”</p> - -<p class="trans_noindent">and crevasses,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天𨻶</span> is explained by Mei Yao-ch‘ên as <span xml:lang="zh" lang="zh">兩山相向洞道狹惡</span> “a narrow -difficult way between beetling cliffs,” but Ts‘ao Kung says -<span xml:lang="zh" lang="zh">山澗迫狹地形深數尺長數丈者</span>, which seems to denote something on a much -smaller scale. Tu Mu’s note is <span xml:lang="zh" lang="zh">地多溝坑坎陷木石</span> “ground covered -with trees and rocks, and intersected by numerous ravines and -pitfalls.” This is very vague, but Chia Lin explains it clearly -enough as a defile or narrow pass: <span xml:lang="zh" lang="zh">兩邊險絶形狹長而數里</span>, and Chang -Yü takes much the same view. On the whole, the weight of the -commentators certainly inclines to the rendering “defile”. But the -ordinary meaning of <span xml:lang="zh" lang="zh">𨻶</span> (a crack or fissure) and the fact that <span xml:lang="zh" lang="zh">絶澗</span> -above must be something in the nature of a defile, make me think -that Sun Tzŭ is here speaking of crevasses. The <cite>T‘ung Tien</cite> and -<cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">郄</span> for <span xml:lang="zh" lang="zh">𨻶</span>, with the same meaning; the latter also -has <span xml:lang="zh" lang="zh">大害</span> after <span xml:lang="zh" lang="zh">天郄</span>—a palpable gloss.</p> - -<p class="trans_noindent">should be left with all possible speed and not approached.</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 吾遠之敵近之吾迎之敵背之</p> - -<p>While we keep away from such places, we should get the enemy to -approach them; while we face them, we should let the enemy have them -on his rear.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 軍旁有險阻蔣潢井生葭葦小林蘙薈必謹覆索之此伏姦之所藏處也</p> - -<p>If in the neighbourhood of your camp</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">軍行</span>, but <span xml:lang="zh" lang="zh">旁</span> has been generally adopted as -yielding much better sense.</p> - -<p class="pagenum" id="Page_87">{87}</p> - -<p class="trans_noindent">there should be any hilly country,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">險阻</span> is <span xml:lang="zh" lang="zh">邱阜之地</span>, according to Chang Yü.</p> - -<p class="trans_noindent">ponds surrounded by aquatic grass, hollow basins filled with reeds,</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">蔣</span> and <span xml:lang="zh" lang="zh">生</span>, so that <span xml:lang="zh" lang="zh">潢</span> and <span xml:lang="zh" lang="zh">井</span> join to make a -pair: “ponds and basins.” This is plausible enough at first sight, -but there are several objections to the reading: (1) <span xml:lang="zh" lang="zh">蔣</span> is unlikely -to have got into the text as a gloss on <span xml:lang="zh" lang="zh">潢</span>; (2) it is easy to -suppose, on the other hand, that <span xml:lang="zh" lang="zh">蔣</span> and afterwards <span xml:lang="zh" lang="zh">生</span> (to restore -the balance of the sentence) were omitted by a copyist who jumped -to the conclusion that <span xml:lang="zh" lang="zh">潢</span> and <span xml:lang="zh" lang="zh">井</span> must go together; (3) the sense, -when one comes to consider it, actually requires <span xml:lang="zh" lang="zh">蔣</span>, for it is -absurd to talk of pools and ponds as in themselves suitable places -for an ambush; (4) Li Ching (571–649 A. D.) in his <span xml:lang="zh" lang="zh">兵法</span> “Art -of War” has the words: <span xml:lang="zh" lang="zh">蔣潢蘙薈則必索其伏</span>. This is evidently a -reminiscence of Sun Tzŭ, so there can be little doubt that <span xml:lang="zh" lang="zh">蔣</span> stood -in the text at this early date. It may be added that the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite> both have <span xml:lang="zh" lang="zh">蔣</span>, and the latter also reads <span xml:lang="zh" lang="zh">并</span> for <span xml:lang="zh" lang="zh">井</span>.</p> - -<p class="trans_noindent">or woods with thick undergrowth,</p> - -<p class="annot">I read <span xml:lang="zh" lang="zh">小林</span> with the <cite>Yü Lan</cite> in preference to <span xml:lang="zh" lang="zh">山林</span>, given in the -original text, which is accepted by the commentators without -question. The text of the <cite>T‘u Shu</cite> up to this point runs as -follows: <span xml:lang="zh" lang="zh">潢井蒹葭林木蘙薈者</span>.</p> - -<p class="trans_noindent">they must be carefully routed out and searched; for these are places -where men in ambush or insidious spies are likely to be lurking.</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">藏</span>, which has been restored from the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite>. The <cite>T‘u Shu</cite> omits <span xml:lang="zh" lang="zh">處</span> as well, making <span xml:lang="zh" lang="zh">所</span> a -substantive. On <span xml:lang="zh" lang="zh">姦</span> Chang Yü has the note: <span xml:lang="zh" lang="zh">又慮姦細潛隱覘我虛實聽我號令伏姦當爲兩事</span> -“We must also be on our guard against traitors who may -lie in close covert, secretly spying out our weaknesses and -overhearing our instructions. <i>Fu</i> and <i>chien</i> are to be taken -separately.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 敵近而靜者恃其險也</p> - -<p>When the enemy is close at hand and remains quiet, he is relying on -the natural strength of his position.</p> - -<p class="pagenum" id="Page_88">{88}</p> - -<p class="annot">Here begin Sun Tzŭ’s remarks on the reading of signs, much of -which is so good that it could almost be included in a modern -manual like Gen. Baden-Powell’s “Aids to Scouting.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 遠而挑戰者欲人之進也</p> - -<p>When he keeps aloof and tries to provoke a battle, he is anxious for -the other side to advance.</p> - -<p class="annot">Probably because we are in a strong position from which he wishes -to dislodge us. “If he came close up to us,” says Tu Mu, “and -tried to force a battle, he would seem to despise us, and there -would be less probability of our responding to the challenge.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 其所居者易利也</p> - -<p>If his place of encampment is easy of access, he is tendering a bait.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">易</span> is here the opposite of <span xml:lang="zh" lang="zh">險</span> in § 18. The reading of the <cite>T‘ung -Tien</cite> and <cite>Yü Lan</cite>, <span xml:lang="zh" lang="zh">其所處者居易利也</span>, is pretty obviously corrupt. -The original text, which transposes <span xml:lang="zh" lang="zh">易</span> and <span xml:lang="zh" lang="zh">者</span>, may very possibly be -right. Tu Mu tells us that there is yet another reading: -<span xml:lang="zh" lang="zh">士爭其所居者易利也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 衆樹動者來也衆草多障者疑也</p> - -<p>Movement amongst the trees of a forest shows that the enemy is -advancing.</p> - -<p class="annot">Ts‘ao Kung explains this as “felling trees to clear a passage,” -and Chang Yü says: “Every army sends out scouts to climb high -places and observe the enemy. If a scout sees that the trees of a -forest are moving and shaking, he may know that they are being cut -down to clear a passage for the enemy’s march.”</p> - -<p class="trans_noindent">The appearance of a number of screens in the midst of thick grass -means that the enemy wants to make us suspicious.</p> - -<p class="annot">Whenever the meaning of a passage happens to be somewhat elusive, -Capt. Calthrop seems to consider himself justified in giving free -rein to the imagination. Thus, though his text is here identical -with ours, he renders the above: “Broken branches and trodden -grass, as of the passing of a large host, must be regarded with -suspicion.” Tu Yu’s explanation, borrowed from Ts‘ao Kung, is as -follows: “The presence of a number of screens or sheds in the -midst of thick vegetation is a sure sign that the enemy has fled -and, fearing pursuit, has constructed these hiding-places<span class="pagenum" id="Page_89">{89}</span> in order -to make us suspect an ambush.” It appears that these “screens” -were hastily knotted together out of any long grass which the -retreating enemy happened to come across.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 鳥起者伏也獸駭者覆也</p> - -<p>The rising of birds in their flight is the sign of an ambuscade.</p> - -<p class="annot">Chang Yü’s explanation is doubtless right: “When birds that are -flying along in a straight line suddenly shoot upwards, it means -that soldiers are in ambush at the spot beneath.”</p> - -<p class="trans_noindent">Startled beasts indicate that a sudden attack is coming.</p> - -<p class="annot">An example of <span xml:lang="zh" lang="zh">覆</span> <i>fou</i><sup>4</sup> in the meaning of “ambuscade” may be found -in the <cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">隱</span> 9<sup>th</sup> year: <span xml:lang="zh" lang="zh">君爲三覆以待之</span>. In the present -passage, however, it is to be distinguished from <span xml:lang="zh" lang="zh">伏</span> just above, in -that it implies onward motion on the part of the attacking force. -Thus, Li Ch‘üan defines it as <span xml:lang="zh" lang="zh">不意而至</span>, and Tu Mu as <span xml:lang="zh" lang="zh">來襲我也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 塵高而銳者車來也卑而廣者徒來也散而條達者樵採也少而往來者營軍也</p> - -<p>When there is dust rising in a high column, it is the sign of chariots -advancing; when the dust is low, but spread over a wide area, it -betokens the approach of infantry.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">高而銳</span> “high and sharp,” or rising to a peak, is of course somewhat -exaggerated as applied to dust. The commentators explain the -phenomenon by saying that horses and chariots, being heavier than -men, raise more dust, and also follow one another in the same -wheel-track, whereas foot-soldiers would be marching in ranks, -many abreast. According to Chang Yü, “every army on the march must -have scouts (<span xml:lang="zh" lang="zh">探候之人</span>) some way in advance, who on sighting dust -raised by the enemy, will gallop back and report it to the -commander-in-chief.” Cf. Gen. Baden-Powell: “As you move along, -say, in a hostile country, your eyes should be looking afar for -the enemy or any signs of him: figures, dust rising, birds getting -up, glitter of arms, etc.”<a href="#Footnote174" class="fnanchor" id="FNanchor174">[174]</a></p> - -<p class="trans_noindent">When it branches out in different directions, it shows that parties -have been sent to collect firewood.</p> - -<p class="annot">There is some doubt about the reading <span xml:lang="zh" lang="zh">樵採</span>. The <cite>T‘ung Tien</cite> and -<cite>Yü Lan</cite> have <span xml:lang="zh" lang="zh">薪採</span>, and Li Ch‘üan proposes <span xml:lang="zh" lang="zh">薪來</span>.</p> - -<p class="pagenum" id="Page_90">{90}</p> - -<p class="trans_noindent">A few clouds of dust moving to and fro signify that the army is -encamping.</p> - -<p class="annot">Chang Yü says: “In apportioning the defences for a cantonment, -light horse will be sent out to survey the position and ascertain -the weak and strong points all along its circumference. Hence the -small quantity of dust and its motion.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 辭卑而益備者進也辭强而進驅者退也</p> - -<p>Humble words and increased preparations are signs that the enemy is -about to advance.</p> - -<p class="annot">“As though they stood in great fear of us,” says Tu Mu. “Their -object is to make us contemptuous and careless, after which they -will attack us.” Chang Yü alludes to the story of <span xml:lang="zh" lang="zh">田單</span> T‘ien Tan of -the Ch‘i State, who in 279 B.C. was hard-pressed in his defence of -<span xml:lang="zh" lang="zh">卽墨</span> Chi-mo against the Yen forces, led by <span xml:lang="zh" lang="zh">騎劫</span> Ch‘i Chieh. In ch. -82 of the <cite>Shih Chi</cite> we read: “T‘ien Tan openly said: ‘My only -fear is that the Yen army may cut off the noses of their Ch‘i -prisoners and place them in the front rank to fight against us; -that would be the undoing of our city.’ The other side being -informed of this speech, at once acted on the suggestion; -but those within the city were enraged at seeing their -fellow-countrymen thus mutilated, and fearing only lest they -should fall into the enemy’s hands, were nerved to defend -themselves more obstinately than ever. Once again T‘ien Tan sent -back converted spies who reported these words to the enemy: ‘What -I dread most is that the men of Yen may dig up the ancestral -tombs outside the town, and by inflicting this indignity on our -forefathers cause us to become faint-hearted.’ Forthwith the -besiegers dug up all the graves and burned the corpses lying in -them. And the inhabitants of Chi-mo, witnessing the outrage from -the city-walls, wept passionately and were all impatient to go out -and fight, their fury being increased tenfold. T‘ien Tan knew then -that his soldiers were ready for any enterprise. But instead of a -sword, he himself took a mattock in his hands, and ordered others -to be distributed amongst his best warriors, while the ranks were -filled up with their wives and concubines. He then served out all -the remaining rations and bade his men eat their fill. The regular -soldiers were told to keep out of sight, and the walls were manned -with the old and weaker men and with women. This done, envoys were -despatched to the enemy’s camp to arrange terms of surrender, -whereupon the Yen army began shouting for joy. T‘ien Tan also -collected 20,000 ounces of silver from the people, and got the -wealthy citizens of Chi-mo to send it to the Yen general with the -prayer that, when the town capitulated, he would not allow their -homes to be plundered or their women to be maltreated. Ch‘i Chieh, -in high good humour, granted their prayer; but his army now became -increasingly slack and<span class="pagenum" id="Page_91">{91}</span> careless. Meanwhile, T‘ien Tan got together -a thousand oxen, decked them with pieces of red silk, painted -their bodies, dragon-like, with coloured stripes, and fastened -sharp blades on their horns and well-greased rushes on their -tails. When night came on, he lighted the ends of the rushes, and -drove the oxen through a number of holes which he had pierced in -the walls, backing them up with a force of 5000 picked warriors. -The animals, maddened with pain, dashed furiously into the enemy’s -camp where they caused the utmost confusion and dismay; for their -tails acted as torches, showing up the hideous pattern on their -bodies, and the weapons on their horns killed or wounded any with -whom they came into contact. In the meantime, the band of 5000 had -crept up with gags in their mouths, and now threw themselves on -the enemy. At the same moment a frightful din arose in the city -itself, all those that remained behind making as much noise as -possible by banging drums and hammering on bronze vessels, until -heaven and earth were convulsed by the uproar. Terror-stricken, -the Yen army fled in disorder, hotly pursued by the men of Ch‘i, -who succeeded in slaying their general Ch‘i Chieh.... The result -of the battle was the ultimate recovery of some seventy cities -which had belonged to the Ch‘i State.”</p> - -<p class="trans_noindent">Violent language and driving forward as if to the attack are signs -that he will retreat.</p> - -<p class="annot">I follow the original text here, also adopted by the <cite>T‘u Shu</cite>. -The standard text reads <span xml:lang="zh" lang="zh">辭詭而强進驅者退也</span> on the strength of Ts‘ao -Kung’s commentary <span xml:lang="zh" lang="zh">詭詐也</span>, which shows that his text included -the word <span xml:lang="zh" lang="zh">詭</span>. Strong as this ground is, I do not think it can -counterbalance the obvious superiority of the other reading in -point of sense. <span xml:lang="zh" lang="zh">詭</span> not only provides no antithesis to <span xml:lang="zh" lang="zh">卑</span>, but makes -the whole passage absurd; for if the language of the enemy is -calculated to deceive, it cannot be known as deceitful at the -time, and can therefore afford no “sign.” Moreover, the extra word -in <span xml:lang="zh" lang="zh">强進驅者</span> (an awkward locution, by the way) spoils the parallelism -with <span xml:lang="zh" lang="zh">益備者</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 輕車先出居其側者陳也</p> - -<p>When the light chariots</p> - -<p class="annot">The same, according to Tu Yu, as the <span xml:lang="zh" lang="zh">馳車</span> of II. § 1.</p> - -<p class="trans_noindent">come out first and take up a position on the wings, it is a sign that the enemy is -forming for battle.</p> - -<p class="annot">The T‘ung Tien omits <span xml:lang="zh" lang="zh">出</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 無約而請和者謀也</p> - -<p>Peace proposals unaccompanied by a sworn covenant indicate a plot.</p> - -<p class="pagenum" id="Page_92">{92}</p> - -<p class="annot">Tu Yu defines <span xml:lang="zh" lang="zh">約</span> as <span xml:lang="zh" lang="zh">要約</span>, and Li Ch‘üan as <span xml:lang="zh" lang="zh">質盟之約</span> “a treaty -confirmed by oaths and hostages.” Wang Hsi and Chang Yü, on the -other hand, simply say <span xml:lang="zh" lang="zh">無故</span> “without reason,” “on a frivolous -pretext,” as though <span xml:lang="zh" lang="zh">約</span> bore the rather unusual sense of -“important.” Capt. Calthrop has “without consultation,” which is -too loose.</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 奔走而陳兵者期也</p> - -<p>When there is much running about</p> - -<p class="annot">Every man hastening to his proper place under his own regimental -banner.</p> - -<p class="trans_noindent">and the soldiers fall into rank,</p> - -<p class="annot">I follow the <cite>T‘u Shu</cite> in omitting <span xml:lang="zh" lang="zh">車</span> after <span xml:lang="zh" lang="zh">兵</span>. Tu Mu quotes the -<cite>Chou Li</cite>, ch. xxix. fol. 31: <span xml:lang="zh" lang="zh">車驟徒趨及表乃止</span>.</p> - -<p class="trans_noindent">it means that the critical moment has come.</p> - -<p class="annot">What Chia Lin calls <span xml:lang="zh" lang="zh">晷刻之期</span>, as opposed to <span xml:lang="zh" lang="zh">尋常之期</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 半進半退者誘也</p> - -<p>When some are seen advancing and some retreating, it is a lure.</p> - -<p class="annot">Capt. Calthrop is hardly right in translating: “An advance, -followed by sudden retirement.” It is rather a case of feigned -confusion. As Tu Mu says: <span xml:lang="zh" lang="zh">僞爲雜亂不整之狀</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 倚仗而立者飢也</p> - -<p>When the soldiers stand leaning on their spears, they are faint from -want of food.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">仗</span> is here probably not a synonym for <span xml:lang="zh" lang="zh">倚</span>, but = <span xml:lang="zh" lang="zh">兵</span> “a weapon.” The -original text has <span xml:lang="zh" lang="zh">杖而立者</span>, which has been corrected from the -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 汲而先飮者渴也</p> - -<p>If those who are sent to draw water begin by drinking themselves, the -army is suffering from thirst.</p> - -<p class="annot">As Tu Mu remarks: <span xml:lang="zh" lang="zh">覩一人三軍可知也</span> “One may know the condition of a -whole army from the behaviour of a single man.” The <span xml:lang="zh" lang="zh">先</span> may mean -either that they drink before drawing water for the army, or before -they return to camp. Chang Yü takes the latter view. The <cite>T‘ung -Tien</cite> has the faulty reading <span xml:lang="zh" lang="zh">汲役先飮者</span>, and the <cite>Yü Lan</cite>, worse -still, <span xml:lang="zh" lang="zh">汲設飮者</span>.</p> - -<p class="pagenum" id="Page_93">{93}</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 見利而不進者勞也</p> - -<p>If the enemy sees an advantage to be gained</p> - -<p class="annot">Not necessarily “booty,” as Capt. Calthrop translates it. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">向人見利</span>, etc.</p> - -<p class="trans_noindent">and makes no effort to secure it, the soldiers are exhausted.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 鳥集者虛也夜呼者恐也</p> - -<p>If birds gather on any spot, it is unoccupied.</p> - -<p class="annot">A useful fact to bear in mind when, for instance, as Ch‘ên Hao -says, the enemy has secretly abandoned his camp.</p> - -<p class="trans_noindent">Clamour by night betokens nervousness.</p> - -<p class="annot">Owing to false alarms; or, as Tu Mu explains it: <span xml:lang="zh" lang="zh">恐懼不安故夜呼以自壯也</span> -“Fear makes men restless; so they fall to shouting at night -in order to keep up their courage.” The <cite>T‘ung Tien</cite> inserts <span xml:lang="zh" lang="zh">喧</span> -before <span xml:lang="zh" lang="zh">呼</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">33. 軍擾者將不重也旌旗動者亂也吏怒者倦也</p> - -<p>If there is disturbance in the camp, the general’s authority is weak. -If the banners and flags are shifted about, sedition is afoot.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> omit <span xml:lang="zh" lang="zh">旌</span>.</p> - -<p class="trans_noindent">If the officers are angry, it means that the men are weary.</p> - -<p class="annot">And therefore, as Capt. Calthrop says, slow to obey. Tu Yu -understands the sentence differently: “If all the officers of an -army are angry with their general, it means that they are broken -with fatigue” [owing to the exertions which he has demanded from -them].</p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 粟馬肉食軍無懸缻不返其舍者窮宼也</p> - -<p>When an army feeds its horses with grain and kills its cattle for food,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">粟馬肉食</span> is expanded by Mei Yao-ch‘ên (following Tu Mu) into -<span xml:lang="zh" lang="zh">給糧以𥞊乎馬殺畜以饗乎士</span>, which is the sense I have given above. In -the ordinary course of things, the men would be fed on grain and -the horses chiefly on grass.</p> - -<p class="trans_noindent">and when the men do not hang their cooking-pots</p> - -<p class="pagenum" id="Page_94">{94}</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">缶</span>, which is much the same as <span xml:lang="zh" lang="zh">缻</span>, and the <cite>Yü -Lan</cite> <span xml:lang="zh" lang="zh">箠</span>, which is manifestly wrong.</p> - -<p class="trans_noindent">over the camp-fires, showing that they will not return to their tents,</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">返</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> both read <span xml:lang="zh" lang="zh">及</span>.</p> - -<p class="trans_noindent">you may know that they are determined to fight to the death.</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">窮宼</span>, see VII. § 36. I may quote here the illustrative passage -from the <cite>Hou Han Shu</cite>, ch. 71, given in abbreviated form by -the <cite>P‘ei Wên Yün Fu</cite>: “The rebel <span xml:lang="zh" lang="zh">王國</span> Wang Kuo of <span xml:lang="zh" lang="zh">梁</span> Liang was -besieging the town of <span xml:lang="zh" lang="zh">陳倉</span> Ch‘ên-ts‘ang, and <span xml:lang="zh" lang="zh">皇甫嵩</span> Huang-fu Sung, -who was in supreme command, and <span xml:lang="zh" lang="zh">董卓</span> Tung Cho were sent out against -him. The latter pressed for hasty measures, but Sung turned a deaf -ear to his counsel. At last the rebels were utterly worn out, and -began to throw down their weapons of their own accord. Sung was -now for advancing to the attack, but Cho said: ‘It is a principle -of war not to pursue desperate men and not to press a retreating -host.’ Sung answered: ‘That does not apply here. What I am about -to attack is a jaded army, not a retreating host; with disciplined -troops I am falling on a disorganised multitude, not a band of -desperate men.’ Thereupon he advanced to the attack unsupported by -his colleague, and routed the enemy, Wang Kuo being slain.” The -inferior reading of the <cite>T‘u Shu</cite> for § 34 is as follows: -<span xml:lang="zh" lang="zh">殺馬肉食者軍無糧也懸缻不返其舍者窮宼也</span>. The first clause strikes me as rather -shallow for Sun Tzŭ, and it is hard to make anything of <span xml:lang="zh" lang="zh">懸缻</span> in -the second without the negative. Capt. Calthrop, nothing daunted, -set down in his first edition: “When they <em>cast away</em> their -cooking-pots.” He now has: “When the cooking-pots are hung up on -the wall.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">35. 諄諄翕翕徐言入入者失衆也</p> - -<p>The sight of men whispering together</p> - -<p class="annot"><span xml:lang="zh" lang="zh">諄諄</span> is well explained by Tu Mu as <span xml:lang="zh" lang="zh">乏氣聲促</span> “speaking with bated -breath.”</p> - -<p class="trans_noindent">in small knots</p> - -<p class="annot">The <cite>Shuo Wên</cite> rather strangely defines <span xml:lang="zh" lang="zh">翕</span> by the word <span xml:lang="zh" lang="zh">起</span>, but the -<i>Êrh Ya</i> says <span xml:lang="zh" lang="zh">合</span> “to join” or “contract,” which is undoubtedly its -primary meaning. Chang Yü is right, then, in explaining it here by -the word <span xml:lang="zh" lang="zh">聚</span>. The other commentators are very much at sea: Ts‘ao -Kung says <span xml:lang="zh" lang="zh">失志貌</span>, Tu Yu <span xml:lang="zh" lang="zh">不眞</span>, Tu Mu <span xml:lang="zh" lang="zh">顚倒失次貌</span>, Chia Lin <span xml:lang="zh" lang="zh">不安貌</span>, Mei -Yao-ch‘ên <span xml:lang="zh" lang="zh">曠職事</span>, Wang Hsi <span xml:lang="zh" lang="zh">患其上</span>.</p> - -<p class="pagenum" id="Page_95">{95}</p> - -<p class="trans_noindent">or speaking in subdued tones</p> - -<p class="annot"><span xml:lang="zh" lang="zh">入入</span> is said to be the same as <span xml:lang="zh" lang="zh">如如</span>.</p> - -<p class="trans_noindent">points to disaffection amongst the rank and file.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">失衆</span> is equivalent to <span xml:lang="zh" lang="zh">失其衆心</span>, the subject of course being “the -general,” understood. In the original text, which seems to be -followed by several commentators, the whole passage stands thus: -<span xml:lang="zh" lang="zh">諄諄翕翕徐與人言者失衆也</span>. Here it would be the general who is talking -to his men, not the men amongst themselves. For <span xml:lang="zh" lang="zh">翕</span>, which is the -chief stumbling-block in the way of this reading, the <cite>T‘u Shu</cite> -gives the very plausible emendation <span xml:lang="zh" lang="zh">𧬈</span> (also read <i>hsi</i>, and -defined by K‘ang Hsi as <span xml:lang="zh" lang="zh">疾言</span> “to speak fast”). But this is -unnecessary if we keep to the standard text.</p> - -<p xml:lang="zh" lang="zh" class="ctext">36. 屢賞者窘也數罰者困也</p> - -<p>Too frequent rewards signify that the enemy is at the end of his -resources;</p> - -<p class="annot">Because, when an army is hard pressed, as Tu Mu says, there is -always a fear of mutiny, and lavish rewards are given to keep the -men in good temper.</p> - -<p class="trans_noindent">too many punishments betray a condition of dire distress.</p> - -<p class="annot">Because in such case discipline becomes relaxed, and unwonted -severity is necessary to keep the men to their duty.</p> - -<p xml:lang="zh" lang="zh" class="ctext">37. 先暴而後畏其衆者不精之至也</p> - -<p>To begin by bluster, but afterwards to take fright at the enemy’s -numbers, shows a supreme lack of intelligence.</p> - -<p class="annot">I follow the interpretation of Ts‘ao Kung: <span xml:lang="zh" lang="zh">先輕敵後聞其衆則心惡之也</span>, -also adopted by Li Ch‘üan, Tu Mu and Chang Yü. Another possible -meaning, set forth by Tu Yu, Chia Lin, Mei Yao-ch‘ên and Wang Hsi, -is: “The general who is first tyrannical towards his men, and then -in terror lest they should mutiny, etc.” This would connect the -sentence with what went before about rewards and punishments. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">情</span> “affection” instead of <span xml:lang="zh" lang="zh">精</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">38. 來委謝者欲休息也</p> - -<p>When envoys are sent with compliments in their mouths, it is a sign -that the enemy wishes for a truce.</p> - -<p class="pagenum" id="Page_96">{96}</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">所以委質來謝此乃勢已窮或有他故必欲休息也</span> “If the enemy -open friendly relations by sending hostages, it is a sign that -they are anxious for an armistice, either because their strength -is exhausted or for some other reason.” But it hardly needs a Sun -Tzŭ to draw such an obvious inference; and although Tu Mu is -supported by Mei Yao-ch‘ên and Chang Yü, I cannot think that -hostages are indicated by the word <span xml:lang="zh" lang="zh">委</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">39. 兵怒而相迎久而不合又不相去必謹察之</p> - -<p>If the enemy’s troops march up angrily and remain facing ours for -a long time without either joining battle or taking themselves off -again, the situation is one that demands great vigilance and -circumspection.</p> - -<p class="annot">Capt. Calthrop falls into a trap which often lurks in the word <span xml:lang="zh" lang="zh">相</span>. -He translates: “When both sides, eager for a fight, face each -other for a considerable time, neither advancing nor retiring,” -etc. Had he reflected a little, he would have seen that this is -meaningless as addressed to a commander who has control over the -movements of his own troops. <span xml:lang="zh" lang="zh">相迎</span>, then, does not mean that the two -armies go to meet each other, but simply that the other side comes -up to us. Likewise with <span xml:lang="zh" lang="zh">相去</span>. If this were not perfectly clear of -itself, Mei Yao-ch‘ên’s paraphrase would make it so: <span xml:lang="zh" lang="zh">怒而來逆我</span>, -etc. As Ts‘ao Kung points out, a manœuvre of this sort may be only -a <i>ruse</i> to gain time for an unexpected flank attack or the laying -of an ambush.</p> - -<p xml:lang="zh" lang="zh" class="ctext">40. 兵非益多也惟無武進足以倂力料敵取人而已</p> - -<p>If our troops are no more in number than the enemy, that is amply -sufficient;</p> - -<p class="annot">Wang Hsi’s paraphrase, partly borrowed from Ts‘ao Kung, is -<span xml:lang="zh" lang="zh">權力均足矣</span>. Another reading, adopted by Chia Lin and the <cite>T‘u Shu</cite>, -is <span xml:lang="zh" lang="zh">兵非貴益多</span>, which Capt. Calthrop renders, much too loosely: -“Numbers are no certain mark of strength.”</p> - -<p class="trans_noindent">it only means that no direct attack can be made.</p> - -<p class="annot">Literally, “no martial advance.” That is to say, <span xml:lang="zh" lang="zh">正</span> “<i>chêng</i>” -tactics and frontal attacks must be eschewed, and stratagem -resorted to instead.</p> - -<p class="trans_noindent">What we can do is simply to concentrate all our available strength, -keep a close watch on the enemy, and obtain reinforcements.</p> - -<p class="pagenum" id="Page_97">{97}</p> - -<p class="annot">This is an obscure sentence, and none of the commentators succeed -in squeezing very good sense out of it. The difficulty lies -chiefly in the words <span xml:lang="zh" lang="zh">取人</span>, which have been taken in every possible -way. I follow Li Ch‘üan, who appears to offer the simplest -explanation: <span xml:lang="zh" lang="zh">惟得人者勝也</span> “Only the side that gets more men will -win.” Ts‘ao Kung’s note, concise as usual to the verge of -incomprehensibility, is <span xml:lang="zh" lang="zh">厮養足也</span>. Fortunately we have Chang Yü to -expound its meaning to us in language which is lucidity itself: -<span xml:lang="zh" lang="zh">兵力既均又未見便雖未足剛進足以取人於厮養之中以并兵合力察敵而取勝不必假他兵以助己</span> -“When the numbers are even, and no favourable opening -presents itself, although we may not be strong enough to deliver -a sustained attack, we can find additional recruits amongst our -sutlers and camp-followers, and then, concentrating our forces -and keeping a close watch on the enemy, contrive to snatch the -victory. But we must avoid borrowing foreign soldiers to help us.” -He then quotes from Wei Liao Tzŭ, ch. 3: <span xml:lang="zh" lang="zh">助卒名爲十萬其實不過數萬耳</span> -“The nominal strength of mercenary troops may be 100,000, but -their real value will be not more than half that figure.” -According to this interpretation, <span xml:lang="zh" lang="zh">取人</span> means “to get recruits,” not -from outside, but from the tag-rag and bobtail which follows in -the wake of a large army. This does not sound a very soldierly -suggestion, and I feel convinced that it is not what Sun Tzŭ -meant. Chia Lin, on the other hand, takes the words in a different -sense altogether, namely “to conquer the enemy” [cf. I. § 20]. But -in that case they could hardly be followed by <span xml:lang="zh" lang="zh">而已</span>. Better than -this would be the rendering “to make isolated captures,” as -opposed to <span xml:lang="zh" lang="zh">武進</span> “a general attack.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">41. 夫惟無慮而易敵者必擒於人</p> - -<p>He who exercises no forethought but makes light of his opponents is -sure to be captured by them.</p> - -<p class="annot">The force of <span xml:lang="zh" lang="zh">夫惟</span> is not easy to appreciate. Ch‘én Hao says <span xml:lang="zh" lang="zh">殊無遠慮但輕敵者</span>, -thus referring <span xml:lang="zh" lang="zh">惟</span> to the second verb. He continues, quoting -from the <cite>Tso Chuan</cite>: <span xml:lang="zh" lang="zh">蜂蠆有毒而况國乎則小敵亦不可輕</span> “If bees and -scorpions carry poison, how much more will a hostile state! [<span xml:lang="zh" lang="zh">僖公</span>, -XXII. 3.] Even a puny opponent, then, should not be treated with -contempt.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">42. 卒未親附而罰之則不服不服則難用也卒已親附而罰不行則不可用也</p> - -<p>If soldiers are punished before they have grown<span class="pagenum" id="Page_98">{98}</span> attached to you, they -will not prove submissive; and, unless submissive, they will be -practically useless. If, when the soldiers have become attached to -you, punishments are not enforced, they will still be useless.</p> - -<p class="annot">This is wrongly translated by Capt. Calthrop: “If the troops know -the general, but are not affected by his punishments, they are -useless.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">43. 故令之以文齊之以武是謂必取</p> - -<p>Therefore soldiers must be treated in the first instance with -humanity, but kept under control by means of iron discipline.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">文</span> and <span xml:lang="zh" lang="zh">武</span>, according to Ts‘ao Kung, are here equivalent to <span xml:lang="zh" lang="zh">仁</span> and -<span xml:lang="zh" lang="zh">法</span> respectively. Compare our two uses of the word “civil.” <span xml:lang="zh" lang="zh">晏子</span> Yen -Tzŭ [✝ B.C. 493] said of <span xml:lang="zh" lang="zh">司馬穰苴</span> Ssŭ-ma Jang-chü: <span xml:lang="zh" lang="zh">文能附衆武能威敵也</span> -“His civil virtues endeared him to the people; his martial prowess -kept his enemies in awe.” Cf. Wu Tzŭ, ch. 4 <i>init</i>.: <span xml:lang="zh" lang="zh">夫總文武者軍之將也兼剛柔者兵之事也</span> -“The ideal commander unites culture with a -warlike temper; the profession of arms requires a combination -of hardness and tenderness.” Again I must find fault with Capt. -Calthrop’s translation: “By humane treatment we obtain obedience; -authority brings uniformity.”</p> - -<p class="trans_noindent">This is a certain road to victory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">44. 令素行以教其民則民服令不素行以教其民則民不服</p> - -<p>If in training soldiers commands are habitually enforced, the army -will be well-disciplined; if not, its discipline will be bad.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read: <span xml:lang="zh" lang="zh">令素行以教其人者也令素行則人服令素不行則人不服</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">45. 令素信著者與衆相得也</p> - -<p>If a general shows confidence in his men but always insists on his -orders being obeyed,</p> - -<p class="annot">The original text has <span xml:lang="zh" lang="zh">令素行者</span>. <span xml:lang="zh" lang="zh">令素</span> is certainly awkward without -<span xml:lang="zh" lang="zh">行</span>, but on the other hand it is clear that Tu Mu accepted the -<cite>T‘ung Tien</cite> text, which is identical with ours. He says: “A -general ought<span class="pagenum" id="Page_99">{99}</span> in time of peace to show kindly confidence in his -men and also make his authority respected, so that when they -come to face the enemy, orders may be executed and discipline -maintained, because they all trust and look up to him.” What Sun -Tzŭ has said in § 44, however, would lead one rather to expect -something like this: “If a general is always confident that his -orders will be carried out,” etc. Hence I am tempted to think that -he may have written <span xml:lang="zh" lang="zh">令素信行者</span>. But this is perhaps too conjectural.</p> - -<p class="trans_noindent">the gain will be mutual.</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">上以信使民民以信服上是上下相得也</span> “The general has -confidence in the men under his command, and the men are docile, -having confidence in him. Thus the gain is mutual.” He quotes a -pregnant sentence from Wei Liao Tzŭ, ch. 4: <span xml:lang="zh" lang="zh">令之之法小過無更小疑無中</span> -“The art of giving orders is not to try to rectify minor blunders -and not to be swayed by petty doubts.” Vacillation and fussiness -are the surest means of sapping the confidence of an army. Capt. -Calthrop winds up the chapter with a final mistranslation of a -more than usually heinous description: “Orders are always obeyed, -if general and soldiers are in sympathy.” Besides inventing the -latter half of the sentence, he has managed to invert protasis and -apodosis.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_100">{100}</p> -<h2 class="nobreak">X. <span xml:lang="zh" lang="zh">地形篇</span><br /><br /> - -TERRAIN.</h2> -</div> - -<p class="annot">Only about a third of the chapter, comprising §§ 1–13, deals with -<span xml:lang="zh" lang="zh">地形</span>, the subject being more fully treated in ch. XI. The “six -calamities” are discussed in §§ 14–20, and the rest of the chapter -is again a mere string of desultory remarks, though not less -interesting, perhaps, on that account.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰地形有通者有挂者有支者有隘者有險者有遠者</p> - -<p>Sun Tzŭ said: We may distinguish six kinds of terrain, to wit: -(1) Accessible ground;</p> - -<p class="annot">Mei Yao-ch‘ên says: <span xml:lang="zh" lang="zh">道路交達</span> “plentifully provided with roads and -means of communication.”</p> - -<p class="trans_noindent">(2) entangling ground;</p> - -<p class="annot">The same commentator says: <span xml:lang="zh" lang="zh">網羅之地往必掛綴</span> “Net-like country, -venturing into which you become entangled.”</p> - -<p class="trans_noindent">(3) temporising ground;</p> - -<p class="annot">Tu Yu explains <span xml:lang="zh" lang="zh">支</span> as <span xml:lang="zh" lang="zh">久</span>. This meaning is still retained in modern -phrases such as <span xml:lang="zh" lang="zh">支托</span>, <span xml:lang="zh" lang="zh">支演</span> “stave off,” “delay.” I do not know why -Capt. Calthrop calls <span xml:lang="zh" lang="zh">支地</span> “suspended ground,” unless he is -confusing it with <span xml:lang="zh" lang="zh">挂地</span>.</p> - -<p class="trans_noindent">(4) narrow passes; (5) precipitous heights;</p> - -<p class="annot">The root idea in <span xml:lang="zh" lang="zh">隘</span> is narrowness; in <span xml:lang="zh" lang="zh">險</span>, steepness.</p> - -<p class="trans_noindent">(6) positions at a great distance from the enemy.</p> - -<p class="annot">It is hardly necessary to point out the faultiness of this -classification. A strange lack of logical perception is shown in -the Chinaman’s unquestioning acceptance of glaring cross-divisions -such as the above.</p> - -<p class="pagenum" id="Page_101">{101}</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 我可以往彼可以來曰通</p> - -<p>Ground which can be freely traversed by both sides is called -<em>accessible</em>.</p> - -<p class="annot">Generally speaking, <span xml:lang="zh" lang="zh">平陸</span> “level country” is meant. Cf. IX. § 9: <span xml:lang="zh" lang="zh">處易</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 通形者先居高陽利糧道以戰則利</p> - -<p>With regard to ground of this nature,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">居通地</span>.</p> - -<p class="trans_noindent">be before the enemy in occupying the raised and sunny spots,</p> - -<p class="annot">See IX. § 2. The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">先據其地</span>.</p> - -<p class="trans_noindent">and carefully guard your line of supplies.</p> - -<p class="annot">A curious use of <span xml:lang="zh" lang="zh">利</span> as a verb, if our text is right. The general -meaning is doubtless, as Tu Yu says, <span xml:lang="zh" lang="zh">無使敵絶己糧道</span> “not to allow -the enemy to cut your communications.” Tu Mu, who was not a -soldier and can hardly have had any practical experience of -fighting, goes more into detail and speaks of protecting the line -of communications by a wall (<span xml:lang="zh" lang="zh">壘</span>), or enclosing it by embankments on -each side (<span xml:lang="zh" lang="zh">作甬道</span>)! In view of Napoleon’s dictum, “the secret of -war lies in the communications,”<a href="#Footnote175" class="fnanchor" id="FNanchor175">[175]</a> we could wish that Sun Tzŭ -had done more than skirt the edge of this important subject here -and in I. § 10, VII. § 11. Col. Henderson says: “The line of -supply may be said to be as vital to the existence of an army as -the heart to the life of a human being. Just as the duellist who -finds his adversary’s point menacing him with certain death, and -his own guard astray, is compelled to conform to his adversary’s -movements, and to content himself with warding off his thrusts, so -the commander whose communications are suddenly threatened finds -himself in a false position, and he will be fortunate if he has -not to change all his plans, to split up his force into more or -less isolated detachments, and to fight with inferior numbers on -ground which he has not had time to prepare, and where defeat will -not be an ordinary failure, but will entail the ruin or the -surrender of his whole army.”<a href="#Footnote176" class="fnanchor" id="FNanchor176">[176]</a></p> - -<p class="trans_noindent">Then you will be able to fight with advantage.</p> - -<p class="annot">Omitted by Capt. Calthrop.</p> - -<p class="pagenum" id="Page_102">{102}</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 可以往難以返曰挂</p> - -<p>Ground which can be abandoned but is hard to re-occupy is called -<em>entangling</em>.</p> - -<p class="annot">Capt. Calthrop is wrong in translating <span xml:lang="zh" lang="zh">返</span> “retreat from it.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 挂形者敵無備出而勝之敵若有備出而不勝難以返不利</p> - -<p>From a position of this sort, if the enemy is unprepared, you may -sally forth and defeat him. But if the enemy is prepared for your -coming, and you fail to defeat him, then, return being impossible, -disaster will ensue.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">不利</span> (an example of litotes) is paraphrased by Mei Yao-ch‘ên as -<span xml:lang="zh" lang="zh">必受制</span> “you will receive a check.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 我出而不利彼出而不利曰支</p> - -<p>When the position is such that neither side will gain by making the -first move, it is called <em>temporising</em> ground.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">俱不便久相持也</span> “Each side finds it inconvenient to move, and the -situation remains at a deadlock” (Tu Yu).</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 支形者敵雖利我我無出也引而去令敵半出而擊之利</p> - -<p>In a position of this sort, even though the enemy should offer us an -attractive bait,</p> - -<p class="annot">Tu Yu says <span xml:lang="zh" lang="zh">佯背我去</span> “turning their backs on us and pretending to -flee.” But this is only one of the lures which might induce us to -quit our position. Here again <span xml:lang="zh" lang="zh">利</span> is used as a verb, but this time -in a different sense: “to hold out an advantage to.”</p> - -<p class="trans_noindent">it will be advisable not to stir forth, but rather to retreat, -thus enticing the enemy in his turn; then, when part of -his army has come out, we may deliver our attack with -advantage.</p> - -<p class="annot">Mei Yao-ch‘ên paraphrases the passage in a curious jingle, the scheme -of rhymes being <em>abcbdd</em>: <span xml:lang="zh" lang="zh">各居所險、先出必敗、利而誘我、我不可愛、僞去引敵、半出而擊</span>.</p> - -<p class="pagenum" id="Page_103">{103}</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 隘形者我先居之必盈之以待敵</p> - -<p>With regard to <em>narrow passes</em>, if you can occupy them first,</p> - -<p class="annot">Capt. Calthrop says: “Defiles, make haste to occupy.” But this is -a conditional clause, answering to <span xml:lang="zh" lang="zh">若敵先居之</span> in the next paragraph.</p> - -<p class="trans_noindent">let them be strongly garrisoned and await the advent of the enemy.</p> - -<p class="annot">Because then, as Tu Yu observes, <span xml:lang="zh" lang="zh">皆制在我然後出奇以制敵</span> “the -initiative will lie with us, and by making sudden and unexpected -attacks we shall have the enemy at our mercy.” The commentators -make a great pother about the precise meaning of <span xml:lang="zh" lang="zh">盈</span> which to the -foreign reader seems to present no difficulty whatever.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 若敵先居之盈而勿從不盈而從之</p> - -<p>Should the enemy forestall you in occupying a pass, do not go after -him if the pass is fully garrisoned, but only if it is weakly -garrisoned.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 險形者我先居之必居高陽以待敵</p> - -<p>With regard to <em>precipitous heights</em>, if you are beforehand with your -adversary, you should occupy the raised and sunny spots, and there -wait for him to come up.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">地形險隘尤不可致於人</span> “The particular advantage of -securing heights and defiles is that your actions cannot then -be dictated by the enemy.” [For the enunciation of the grand -principle alluded to, see VI. § 2]. Chang Yü tells the following -anecdote of <span xml:lang="zh" lang="zh">裴行儉</span> P‘ei Hsing-chien (A.D. 619–682), who was sent -on a punitive expedition against the Turkic tribes. “At nightfall -he pitched his camp as usual, and it had already been completely -fortified by wall and ditch, when suddenly he gave orders that the -army should shift its quarters to a hill near by. This was highly -displeasing to his officers, who protested loudly against the -extra fatigue which it would entail on the men. P‘ei Hsing-chien, -however, paid no heed to their remonstrances and had the camp -moved as quickly as possible. The same night, a terrific storm -came on, which flooded their former place of encampment to the -depth of over twelve feet. The recalcitrant officers were amazed -at the sight, and owned that they had been in the wrong. ‘How did -you know what was going to happen?’ they asked. P‘ei Hsing-chien -replied: ‘From this time forward be content to obey orders without -asking<span class="pagenum" id="Page_104">{104}</span> unnecessary questions.’ [See <cite>Chiu T‘ang Shu</cite>, ch. 84, fol. -12 <i>r</i><sup>o</sup>, and <cite>Hsin T‘ang Shu</cite>, ch. 108, fol. 5 <i>v</i><sup>o</sup>.] From this -it may be seen,” Chang Yü continues, “that high and sunny places -are advantageous not only for fighting, but also because they are -immune from disastrous floods.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 若敵先居之引而去之勿從也</p> - -<p>If the enemy has occupied them before you, do not follow him, but -retreat and try to entice him away.</p> - -<p class="annot">The turning-point of <span xml:lang="zh" lang="zh">李世民</span> Li Shih-min’s campaign in 621 A.D. -against the two rebels, <span xml:lang="zh" lang="zh">竇建德</span> Tou Chien-tê, King of <span xml:lang="zh" lang="zh">夏</span> Hsia, and -<span xml:lang="zh" lang="zh">王世充</span> Wang Shih-ch‘ung, Prince of <span xml:lang="zh" lang="zh">鄭</span> Chêng, was his seizure of the -heights of <span xml:lang="zh" lang="zh">武牢</span> Wu-lao, in spite of which Tou Chien-tê persisted in -his attempt to relieve his ally in Lo-yang, was defeated and taken -prisoner. [See <cite>Chiu T‘ang Shu</cite>, ch. 2, fol. 5 <i>v</i><sup>o</sup> and also ch. -54.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 遠形者勢均難以挑戰戰而不利</p> - -<p>If you are situated at a great distance from the enemy, and the -strength of the two armies is equal,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">夫通形均勢</span>.</p> - -<p class="trans_noindent">it is not easy to provoke a battle,</p> - -<p class="annot">Ts‘ao Kung says that <span xml:lang="zh" lang="zh">挑戰</span> means <span xml:lang="zh" lang="zh">延敵</span> “challenging the enemy.” But -the enemy being far away, that plainly involves, as Tu Yu says, -<span xml:lang="zh" lang="zh">迎敵</span> “going to meet him.” The point of course is, that we must not -think of undertaking a long and wearisome march, at the end of -which <span xml:lang="zh" lang="zh">是我困敵銳</span> “we should, be exhausted and our adversary fresh -and keen.”</p> - -<p class="trans_noindent">and fighting will be to your disadvantage.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 凡此六者地之道也將之至任不可不察也</p> - -<p>These six are the principles connected with Earth.</p> - -<p class="annot">Or perhaps, “the principles relating to ground.” See, however, I. -§ 8.</p> - -<p class="trans_noindent">The general who has attained a responsible post must be careful to -study them.</p> - -<p class="annot">Capt. Calthrop omits <span xml:lang="zh" lang="zh">至任</span>. Out of the foregoing six <span xml:lang="zh" lang="zh">地形</span>, it will -be noticed that nos. 3 and 6 have really no reference to the -configuration of the country, and that only 4 and 5 can be said to -convey any definite geographical idea.</p> - -<p class="pagenum" id="Page_105">{105}</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 故兵有走者有弛者有陷者有崩者有亂者有北者凡此六者非天之災將之過也</p> - -<p>Now an army is exposed to six several calamities, not arising from -natural causes,</p> - -<p class="annot">The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">天地之災</span>.</p> - -<p class="trans_noindent">but from faults for which the general is responsible. These are: (1) -Flight; (2) insubordination; (3) collapse; (4) ruin; (5) -disorganisation; (6) rout.</p> - -<p class="annot">I take exception to Capt. Calthrop’s rendering of <span xml:lang="zh" lang="zh">陷</span> and <span xml:lang="zh" lang="zh">崩</span> as -“distress” and “disorganisation,” respectively.</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 夫勢均以一擊十曰走</p> - -<p>Other conditions being equal, if one force is hurled against another -ten times its size, the result will be the <em>flight</em> of the former.</p> - -<p class="annot">Cf. III. § 10. The general’s fault here is that of <span xml:lang="zh" lang="zh">不料力</span> “not -calculating the enemy’s strength.” It is obvious that <span xml:lang="zh" lang="zh">勢</span> cannot -have the same force as in § 12, where it was equivalent to <span xml:lang="zh" lang="zh">兵力</span>. I -should not be inclined, however, to limit it, with Chang Yü, to -<span xml:lang="zh" lang="zh">將之智勇兵之利銳</span> “the wisdom and valour of the general and the -sharpness of the weapons.” As Li Ch‘üan very justly remarks, -<span xml:lang="zh" lang="zh">若得形便之地用奇伏之計則可矣</span> “Given a decided advantage in position, -or the help of some stratagem such as a flank attack or an -ambuscade, it would be quite possible [to fight in the ratio of -one to ten].”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 卒强吏弱曰弛吏强卒弱曰陷</p> - -<p>When the common soldiers are too strong and their officers too weak, -the result is <em>insubordination</em>.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">弛</span> “laxity”—the metaphor being taken from an unstrung bow. Capt. -Calthrop’s “relaxation” is not good, on account of its ambiguity. -Tu Mu cites the unhappy case of <span xml:lang="zh" lang="zh">田布</span> T‘ien Pu [<cite>Hsin T‘ang Shu</cite>, -ch. 148], who was sent to <span xml:lang="zh" lang="zh">魏</span> Wei in 821 A.D. with orders to lead an -army against <span xml:lang="zh" lang="zh">王廷湊</span> Wang T‘ing-ts‘ou. But the whole time he was in -command, his soldiers treated him with the utmost contempt, and -openly flouted his authority by riding about the camp on donkeys, -several thousands at a time. T‘ien Pu was powerless to put a stop -to this conduct, and when,<span class="pagenum" id="Page_106">{106}</span> after some months had passed, he made an -attempt to engage the enemy, his troops turned tail and dispersed -in every direction. After that, the unfortunate man committed -suicide by cutting his throat.</p> - -<p class="trans_noindent">When the officers are too strong and the common soldiers too weak, the -result is <em>collapse</em>.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">吏强欲進卒弱輒陷</span> “The officers are energetic and -want to press on, the common soldiers are feeble and suddenly -collapse.” Note that <span xml:lang="zh" lang="zh">弱</span> is to be taken literally of physical -weakness, whereas in the former clause it is figurative. Li Ch‘üan -makes <span xml:lang="zh" lang="zh">陷</span> equivalent to <span xml:lang="zh" lang="zh">敗</span>, and Tu Mu explains it as <span xml:lang="zh" lang="zh">陷沒於死地</span> -“stumbling into a death-trap.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 大吏怒而不服遇敵懟而自戰將不知其能曰崩</p> - -<p>When the higher officers</p> - -<p class="annot"><span xml:lang="zh" lang="zh">大吏</span>, according to Ts‘ao Kung, are the <span xml:lang="zh" lang="zh">小將</span> “generals of inferior -rank.” But Li Ch‘üan, Ch‘ên Hao and Wang Hsi take the term as -simply convertible with <span xml:lang="zh" lang="zh">將</span> or <span xml:lang="zh" lang="zh">大將</span>.</p> - -<p class="trans_noindent">are angry and insubordinate, and on meeting the enemy give battle -on their own account from a feeling of resentment, before the -commander-in-chief can tell whether or no he is in a position to -fight, the result is <em>ruin</em>.</p> - -<p class="annot">Ts‘ao Kung makes <span xml:lang="zh" lang="zh">大將</span>, understood, the subject of <span xml:lang="zh" lang="zh">怒</span>, which seems -rather far-fetched. Wang Hsi’s note is: <span xml:lang="zh" lang="zh">謂將怒不以理且不知禆佐之才激致其兇難如山之崩壞也</span> -“This means, the general is angry without just -cause, and at the same time does not appreciate the ability of his -subordinate officers; thus he arouses fierce resentment and brings -an avalanche of ruin upon his head.” He takes <span xml:lang="zh" lang="zh">能</span>, therefore, -in the sense of <span xml:lang="zh" lang="zh">才</span>; but I think that Ch‘ên Hao is right in his -paraphrase <span xml:lang="zh" lang="zh">不顧能否</span> “they don’t care if it be possible or no.” My -interpretation of the whole passage is that of Mei Yao-ch‘ên and -Chang Yü. Tu Mu gives a long extract from the <cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">宣公</span>, -XII. 3, showing how the great battle of <span xml:lang="zh" lang="zh">邲</span> Pi [597 B.C.] was lost -for the <span xml:lang="zh" lang="zh">晉</span> Chin State through the contumacy of <span xml:lang="zh" lang="zh">先縠</span> Hsien Hu and -the resentful spite of <span xml:lang="zh" lang="zh">魏錡</span> Wei I and <span xml:lang="zh" lang="zh">趙旃</span> Chao Chan. Chang Yü also -alludes to the mutinous conduct of <span xml:lang="zh" lang="zh">欒黶</span> Luan Yen [<i>ibid</i>. <span xml:lang="zh" lang="zh">襄公</span>, -XIV. 3].</p> - -<p class="pagenum" id="Page_107">{107}</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 將弱不嚴教道不明吏卒無常陳兵縱橫曰亂</p> - -<p>When the general is weak and without authority; when his orders are -not clear and distinct;</p> - -<p class="annot">Wei Liao Tzŭ (ch. 4) says: <span xml:lang="zh" lang="zh">上無疑令</span>、則衆不二聽、動無疑事、則衆不二志 “If -the commander gives his orders with decision, the soldiers will not -wait to hear them twice; if his moves are made without vacillation, -the soldiers will not be in two minds about doing their duty.” -General Baden-Powell says, italicising the words: “The secret of -getting successful work out of your trained men lies in one -nutshell—in the clearness of the instructions they receive.”<a href="#Footnote177" class="fnanchor" id="FNanchor177">[177]</a> -Assuming that clear instructions beget confidence, this is very much -what Wei Liao Tzŭ (<i>loc. cit.</i>) goes on to say: <span xml:lang="zh" lang="zh">未有不信其心而能得其力者也</span>. -Cf. also Wu Tzŭ ch. 3: <span xml:lang="zh" lang="zh">用兵之害猶豫最大三軍之災生於狐疑</span> “the -most fatal defect in a military leader is diffidence; the worst -calamities that befall an army arise from hesitation.”</p> - -<p class="trans_noindent">when there are no fixed duties assigned to officers and men,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">吏卒皆不拘常度</span> “Neither officers nor men have any regular routine” -[Tu Mu].</p> - -<p class="trans_noindent">and the ranks are formed in a slovenly haphazard manner, the result is -utter <em>disorganisation</em>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 將不能料敵以少合衆以弱擊强兵無選鋒曰北</p> - -<p>When a general, unable to estimate the enemy’s strength, allows an -inferior force to engage a larger one, or hurls a weak detachment -against a powerful one, and neglects to place picked soldiers in the -front rank, the result must be a <em>rout</em>.</p> - -<p class="annot">Chang Yü paraphrases the latter part of the sentence <span xml:lang="zh" lang="zh">不選驍勇之士使爲先鋒兵必敗北也</span>, -and continues: <span xml:lang="zh" lang="zh">凡戰必用精銳爲前鋒者一則壯吾志一則挫敵威也</span> -“Whenever there is fighting to be done, the keenest spirits -should be<span class="pagenum" id="Page_108">{108}</span> appointed to serve in the front ranks, both in order to -strengthen the resolution of our own men and to demoralise the -enemy.” Cf. the <i>primi ordines</i> of Caesar (“De Bello Gallico,” V. -28, 44 <i>et al</i>.). There seems little to distinguish <span xml:lang="zh" lang="zh">北</span> from <span xml:lang="zh" lang="zh">走</span> in § -15, except that <span xml:lang="zh" lang="zh">北</span> is a more forcible word.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 凡此六者敗之道也將之至任不可不察也</p> - -<p>These are six ways of courting defeat,</p> - -<p class="annot">Ch‘ên Hao makes them out to be: (1) <span xml:lang="zh" lang="zh">不量寡衆</span> “neglect to estimate -the enemy’s strength;” (2) <span xml:lang="zh" lang="zh">本乏刑德</span> “want of authority;” (3) -<span xml:lang="zh" lang="zh">失於訓練</span> “defective training;” (4) <span xml:lang="zh" lang="zh">非理興怒</span> “unjustifiable anger;” -(5) <span xml:lang="zh" lang="zh">法令不行</span> “non-observance of discipline;” (6) <span xml:lang="zh" lang="zh">不擇驍果</span> “failure -to use picked men.”</p> - -<p class="trans_noindent">which must be carefully noted by the general who has attained a -responsible post.</p> - -<p class="annot">See <i>supra</i>, § 13.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 夫地形者兵之助也料敵制勝計險阨遠近上將之道也</p> - -<p>The natural formation of the country is the soldier’s best ally;</p> - -<p class="annot">Chia Lin’s text has the reading <span xml:lang="zh" lang="zh">易</span> for <span xml:lang="zh" lang="zh">助</span>. Ch‘ên Hao says: -<span xml:lang="zh" lang="zh">天時不如地利</span> “The advantages of weather and season are not equal to those -connected with ground.”</p> - -<p class="trans_noindent">but a power of estimating the adversary,</p> - -<p class="annot">The insertion of a “but” is necessary to show the connection of -thought here. A general should always utilise, but never rely -wholly on natural advantages of terrain.</p> - -<p class="trans_noindent">of controlling the forces of victory,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">制勝</span> is one of those condensed expressions which mean so much in -Chinese, and so little in an English translation. What it seems to -imply is complete mastery of the situation from the beginning.</p> - -<p class="trans_noindent">and of shrewdly calculating difficulties, dangers and distances,</p> - -<p class="annot">The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">計極險易利害遠近</span>. I am decidedly -puzzled by Capt. Calthrop’s translation: “an eye for steepness, -<i>command</i> and distances.” Where did he find the word which I have -put in italics?</p> - -<p class="pagenum" id="Page_109">{109}</p> - -<p class="trans_noindent">constitutes the test of a great general.</p> - -<p class="annot">A somewhat free translation of <span xml:lang="zh" lang="zh">道</span>. As Chang Yü remarks, these are -<span xml:lang="zh" lang="zh">兵之本</span> “the essentials of soldiering,” ground being only a helpful -accessory.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 知此而用戰者必勝不知此而用戰者必敗</p> - -<p>He who knows these things, and in fighting puts his knowledge into -practice, will win his battles. He who knows them not, nor practises -them, will surely be defeated.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 故戰道必勝主曰無戰必戰可也戰道不勝主曰必戰無戰可也</p> - -<p>If fighting is sure to result in victory, then you must fight, even -though the ruler forbid it; if fighting will not result in victory, -then you must not fight even at the ruler’s bidding.</p> - -<p class="annot">Cf. VIII. § 3 <i>fin</i>. Huang Shih-kung of the Ch‘in dynasty, who -is said to have been the patron of <span xml:lang="zh" lang="zh">張良</span> Chang Liang and to have -written the <span xml:lang="zh" lang="zh">三略</span>, has these words attributed to him: -<span xml:lang="zh" lang="zh">出軍行師將在自專進退內御則功難成故聖主明王跪而推轂</span> “The responsibility of setting an -army in motion must devolve on the general alone; if advance and -retreat are controlled from the Palace, brilliant results will -hardly be achieved. Hence the god-like ruler and the enlightened -monarch are content to play a humble part in furthering their -country’s cause [<i>lit</i>., kneel down to push the chariot wheel].” -This means that <span xml:lang="zh" lang="zh">閫外之事將軍裁之</span> “in matters lying outside the -zenana, the decision of the military commander must be absolute.” -Chang Yü also quotes the saying: <span xml:lang="zh" lang="zh">軍中不聞天子之詔</span> “Decrees of the -Son of Heaven do not penetrate the walls of a camp.” Napoleon, who -has been accused of allowing his generals too little independence -of action, speaks in the same sense: <span xml:lang="fr" lang="fr">“Un général en chef n’est pas -à couvert de ses fautes à la guerre par un ordre de son souverain -ou du ministre, quand celui qui le donne est éloigné du champ -d’opération, et qu’il connaît mal, ou ne connaît pas du tout le -dernier état des choses.”</span><a href="#Footnote178" class="fnanchor" id="FNanchor178">[178]</a></p> - -<p class="pagenum" id="Page_110">{110}</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 故進不求名退不避罪唯民是保而利合於主國之寳也</p> - -<p>The general who advances without coveting fame and retreats without -fearing disgrace,</p> - -<p class="annot">It was Wellington, I think, who said that the hardest thing of all -for a soldier is to retreat.</p> - -<p class="trans_noindent">whose only thought is to protect his country and do good service for -his sovereign,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">合</span>, which is omitted by the <cite>T‘u Shu</cite>, is said by Ch‘ên Hao to be -equivalent to <span xml:lang="zh" lang="zh">歸</span>. If it had to be separately translated, it would -be something like our word “accrue.”</p> - -<p class="trans_noindent">is the jewel of the kingdom.</p> - -<p class="annot">A noble presentment, in few words, of the Chinese “happy warrior.” -Such a man, says Ho Shih, <span xml:lang="zh" lang="zh">罪及其身不悔也</span> “even if he had to suffer -punishment, would not regret his conduct.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 視卒如嬰兒故可與之赴深谿視卒如愛子故可與之俱死</p> - -<p>Regard your soldiers as your children, and they will follow you into -the deepest valleys; look on them as your own beloved sons, and they -will stand by you even unto death.</p> - -<p class="annot">Cf. I. § 6. In this connection, Tu Mu draws for us an engaging -picture of the famous general Wu Ch‘i, from whose treatise on war -I have frequently had occasion to quote: “He wore the same clothes -and ate the same food as the meanest of his soldiers, refused to -have either a horse to ride or a mat to sleep on, carried his own -surplus rations wrapped in a parcel, and shared every hardship -with his men. One of his soldiers was suffering from an abscess, -and Wu Ch‘i himself sucked out the virus. The soldier’s mother, -hearing this, began wailing and lamenting. Somebody asked her, -saying: ‘Why do you cry? Your son is only a common soldier, and -yet the commander-in-chief himself has sucked the poison from his -sore.’ The woman replied: ‘Many years ago, Lord Wu performed a -similar service for my husband, who never left him afterwards, and -finally met his death at the hands of the enemy. And now that he -has done the same for my son, he too will fall fighting I know not -where’.” Li Ch‘üan mentions <span xml:lang="zh" lang="zh">楚子</span> the Viscount of Ch‘u, who invaded -the small state of <span xml:lang="zh" lang="zh">蕭</span> Hsiao during the winter. <span xml:lang="zh" lang="zh">申公</span> The Duke of -Shên said to him: “Many of<span class="pagenum" id="Page_111">{111}</span> the soldiers are suffering severely -from the cold.” So he made a round of the whole army, comforting -and encouraging the men; and straightway they felt as if they -were clothed in garments lined with floss silk. [<cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">宣公</span>, -XII. 5]. Chang Yü alludes to the same passage, saying: <span xml:lang="zh" lang="zh">温言一撫士同挾纊</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 厚而不能使愛而不能令亂而不能治譬如驕子不可用也</p> - -<p>If, however, you are indulgent, but unable to make your authority -felt; kind-hearted, but unable to enforce your commands; and -incapable, moreover, of quelling disorder:</p> - -<p class="annot">Capt. Calthrop has got these three clauses quite wrong. The last -he translates: “overindulgence may produce disorder.”</p> - -<p class="trans_noindent">then your soldiers must be likened to spoilt children; they are -useless for any practical purpose.</p> - -<p class="annot">Cf. IX. § 42. We read in the <span xml:lang="zh" lang="zh">陰符經</span>, pt. 2: <span xml:lang="zh" lang="zh">害生于思</span> “Injury comes -out of kindness.” Li Ching once said that if you could make your -soldiers afraid of you, they would not be afraid of the enemy. Tu -Mu recalls an instance of stern military discipline which occurred -in 219 A.D., when <span xml:lang="zh" lang="zh">呂蒙</span> Lü Mêng was occupying the town of <span xml:lang="zh" lang="zh">江陵</span> -Chiang-ling. He had given stringent orders to his army not to -molest the inhabitants nor take anything from them by force. -Nevertheless, a certain officer serving under his banner, who -happened to be a fellow-townsman, ventured to appropriate a bamboo -hat (<span xml:lang="zh" lang="zh">笠</span>) belonging to one of the people, in order to wear it over -his regulation helmet as a protection against the rain. Lü Mêng -considered that the fact of his being also a native of <span xml:lang="zh" lang="zh">汝南</span> Ju-nan -should not be allowed to palliate a clear breach of discipline, -and accordingly he ordered his summary execution, the tears -rolling down his face, however, as he did so. This act of severity -filled the army with wholesome awe, and from that time forth even -articles dropped in the highway were not picked up. [<cite>San Kuo -Chih</cite>, ch. 54, f. 13 <i>r</i><sup>o</sup>. & <i>v</i><sup>o</sup>.].</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 知吾卒之可以擊而不知敵之不可擊勝之半也</p> - -<p>If we know that our own men are in a condition to attack, but are -unaware that the enemy is not open to attack, we have gone only -halfway towards victory.</p> - -<p class="annot">That is, as Ts‘ao Kung says, “the issue in this case is uncertain.”</p> - -<p class="pagenum" id="Page_112">{112}</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 知敵之可擊而不知吾卒之不可以擊勝之半也</p> - -<p>If we know that the enemy is open to attack, but are unaware that our -own men are not in a condition to attack, we have gone only halfway -towards victory.</p> - -<p class="annot">Cf. III. § 13 (1).</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 知敵之可擊知吾卒之可以擊而不知地形之不可以戰勝之半也</p> - -<p>If we know that the enemy is open to attack, and also know that our -men are in a condition to attack, but are unaware that the nature of -the ground makes fighting impracticable, we have still gone only -halfway towards victory.</p> - -<p class="annot">I may take this opportunity of pointing out the rather nice -distinction in meaning between <span xml:lang="zh" lang="zh">擊</span> and <span xml:lang="zh" lang="zh">攻</span>. The latter is simply “to -attack” without any further implication, whereas <span xml:lang="zh" lang="zh">擊</span> is a stronger -word which in nine cases out of ten means “to attack with -expectation of victory,” “to fall upon,” as we should say, or even -“to crush.” On the other hand, <span xml:lang="zh" lang="zh">擊</span> is not quite synonymous with <span xml:lang="zh" lang="zh">伐</span>, -which is mostly used of operations on a larger scale, as of one -State <em>making war</em> on another, often with the added idea of -invasion. <span xml:lang="zh" lang="zh">征</span>, finally, has special reference to the subjugation of -rebels. See Mencius, VII. 2. ii. 2.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 故知兵者動而不迷舉而不窮</p> - -<p>Hence the experienced soldier, once in motion, is never bewildered; -once he has broken camp, he is never at a loss.</p> - -<p class="annot">The reason being, according to Tu Mu, that he has taken his -measures so thoroughly as to ensure victory beforehand. “He does -not move recklessly,” says Chang Yü, “so that when he does move, -he makes no mistakes.” Another reading substitutes <span xml:lang="zh" lang="zh">困</span> for <span xml:lang="zh" lang="zh">迷</span> and -<span xml:lang="zh" lang="zh">頓</span> for <span xml:lang="zh" lang="zh">窮</span>. The latter variant only is adopted by the <cite>T‘ung Tien</cite> -and <cite>Yü Lan</cite>. Note that <span xml:lang="zh" lang="zh">窮</span> here means “at the end of his <em>mental</em> -resources.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 故曰知彼知己勝乃不殆知地知天勝乃可全</p> - -<p>Hence the saying: If you know the enemy and know yourself, your -victory will not stand in doubt;</p> - -<p class="pagenum" id="Page_113">{113}</p> - -<p class="annot">Capt. Calthrop makes the saying end here, which cannot be justified.</p> - -<p class="trans_noindent">if you know Heaven and know Earth,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天</span> and <span xml:lang="zh" lang="zh">地</span> are transposed for the sake of the jingle between <span xml:lang="zh" lang="zh">天</span> and -<span xml:lang="zh" lang="zh">全</span>. The original text, however, has <span xml:lang="zh" lang="zh">知天知地</span>, and the correction -has been made from the <cite>T‘ung Tien</cite>.</p> - -<p class="trans_noindent">you may make your victory complete.</p> - -<p class="annot">As opposed to <span xml:lang="zh" lang="zh">勝之半</span>, above. The original text has <span xml:lang="zh" lang="zh">勝乃不窮</span>, the -corruption being perhaps due to the occurrence of <span xml:lang="zh" lang="zh">不窮</span> in the -preceding sentence. Here, however <span xml:lang="zh" lang="zh">不窮</span> would not be synonymous -with <span xml:lang="zh" lang="zh">不困</span>, but equivalent to <span xml:lang="zh" lang="zh">不可以窮</span> “inexhaustible,” “beyond -computation.” Cf. V. § 11. The <cite>T‘ung Tien</cite> has again supplied the -true reading. Li Ch‘üan sums up as follows: <span xml:lang="zh" lang="zh">人事天時地利三者同知則百戰百勝</span> -“Given a knowledge of three things—the affairs of man, the -seasons of heaven and the natural advantages of earth—, victory -will invariably crown your battles.”</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_114">{114}</p> -<h2 class="nobreak">XI. <span xml:lang="zh" lang="zh">九地篇</span><br /><br /> - -THE NINE SITUATIONS.</h2> -</div> - -<p class="annot">Li Ch‘üan is not quite right in calling these <span xml:lang="zh" lang="zh">勝敵之地</span>. As we shall -see, some of them are highly disadvantageous from the military -point of view. Wang Hsi more correctly says: <span xml:lang="zh" lang="zh">用兵之地利害有九也</span> -“There are nine military situations, good and bad.” One would like -to distinguish the <span xml:lang="zh" lang="zh">九地</span> from the six <span xml:lang="zh" lang="zh">地形</span> of chap. X by saying that -the latter refer to the natural formation or geographical features -of the country, while the <span xml:lang="zh" lang="zh">九地</span> have more to do with the condition -of the army, being <span xml:lang="zh" lang="zh">地勢</span> “situations” as opposed to “grounds.” But -it is soon found impossible to carry out the distinction. Both are -cross-divisions, for among the <span xml:lang="zh" lang="zh">地形</span> we have “temporising ground” -side by side with “narrow passes,” while in the present chapter -there is even greater confusion.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰用兵之法有散地有輕地有爭地有交地有衢地有重地有圮地有圍地有死地</p> - -<p>Sun Tzŭ said: The art of war recognises nine varieties of ground: (1) -Dispersive ground; (2) facile ground; (3) contentious ground; (4) open -ground; (5) ground of intersecting highways; (6) serious ground; (7) -difficult ground; (8) hemmed-in ground; (9) desperate ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 諸侯自戰其地者爲散地</p> - -<p>When a chieftain is fighting in his own territory, it is dispersive -ground.</p> - -<p class="annot">So called because the soldiers, being near to their homes and -anxious to see their wives and children, are likely to seize the -opportunity afforded by a battle and scatter in every direction. -“In their advance,” observes Tu Mu, “they will lack the valour of -desperation, and when they retreat, they will find harbours of -refuge.” The <span xml:lang="zh" lang="zh">者</span>, which appears in the <cite>T‘u Shu</cite>, seems to have been -accidentally omitted in my edition of the standard text.</p> - -<p class="pagenum" id="Page_115">{115}</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 入人之地而不深者爲輕地</p> - -<p>When he has penetrated into hostile territory, but to no great -distance, it is facile ground.</p> - -<p class="annot">Li Ch‘üan and Ho Shih say <span xml:lang="zh" lang="zh">輕於退也</span> “because of the facility for -retreating,” and the other commentators give similar explanations. -Tu Mu remarks: <span xml:lang="zh" lang="zh">師出越境必焚舟梁示民無返顧之心</span> “When your army has -crossed the border, you should burn your boats and bridges, in -order to make it clear to everybody that you have no hankering -after home.” I do not think that “disturbing ground,” Capt. -Calthrop’s rendering of <span xml:lang="zh" lang="zh">輕地</span>, has anything to justify it. If an -idiomatic translation is out of the question, one should at least -attempt to be literal.</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 我得則利彼得亦利者爲爭地</p> - -<p>Ground the possession of which imports great advantage to either side, -is contentious ground.</p> - -<p class="annot">I must apologise for using this word in a sense not known to the -dictionary, i.e. “to be contended for”—Tu Mu’s <span xml:lang="zh" lang="zh">必爭之地</span>. Ts‘ao Kung -says: <span xml:lang="zh" lang="zh">可以少勝衆弱勝强</span> “ground on which the few and the weak can -defeat the many and the strong,” such as <span xml:lang="zh" lang="zh">阨喉</span> “the neck of a pass,” -instanced by Li Ch‘üan. Thus, Thermopylae was a <span xml:lang="zh" lang="zh">爭地</span>, because the -possession of it, even for a few days only, meant holding the -entire invading army in check and thus gaining invaluable time. -Cf. Wu Tzŭ, ch. V. <i>ad init.</i>: <span xml:lang="zh" lang="zh">以一擊十莫善於阨</span> “For those who have -to fight in the ratio of one to ten, there is nothing better -than a narrow pass.” When <span xml:lang="zh" lang="zh">呂光</span> Lü Kuang was returning from his -triumphant expedition to Turkestan in 385 A.D., and had got as far -as <span xml:lang="zh" lang="zh">宜禾</span> I-ho, laden with spoils, <span xml:lang="zh" lang="zh">梁熙</span> Liang Hsi, administrator of -<span xml:lang="zh" lang="zh">涼州</span> Liang-chou, taking advantage of the death of Fu Chien, King -of Ch‘in, plotted against him and was for barring his way into the -province. <span xml:lang="zh" lang="zh">楊翰</span> Yang Han, governor of <span xml:lang="zh" lang="zh">高昌</span> Kao-ch‘ang, counselled -him, saying: “Lü Kuang is fresh from his victories in the west, -and his soldiers are vigorous and mettlesome. If we oppose him in -the shifting sands of the desert, we shall be no match for him, -and we must therefore try a different plan. Let us hasten to -occupy the defile at the mouth of the <span xml:lang="zh" lang="zh">高梧</span> Kao-wu pass, thus -cutting him off from supplies of water, and when his troops are -prostrated with thirst, we can dictate our own terms without -moving. Or if you think that the pass I mention is too far off, -we could make a stand against him at the <span xml:lang="zh" lang="zh">伊吾</span> I-wu pass, which is<span class="pagenum" id="Page_116">{116}</span> -nearer. The cunning and resource of <span xml:lang="zh" lang="zh">子房</span> Tzŭ-fang himself [i.e. -<span xml:lang="zh" lang="zh">張良</span>] would be expended in vain against the enormous strength of -these two positions.” Liang Hsi, refusing to act on this advice, -was overwhelmed and swept away by the invader. [See <span xml:lang="zh" lang="zh">晉書</span>, ch. 122, -fol. 3 <i>r</i><sup>o</sup>, and <span xml:lang="zh" lang="zh">歴代紀事年表</span>, ch. 43, fol. 26.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 我可以往彼可以來者爲交地</p> - -<p>Ground on which each side has liberty of movement is open ground.</p> - -<p class="annot">This is only a makeshift translation of <span xml:lang="zh" lang="zh">交</span>, which according to -Ts‘ao Kung stands for <span xml:lang="zh" lang="zh">交錯</span> “ground covered with a network of -roads,” like a chess-board. Another interpretation, suggested by -Ho Shih, is <span xml:lang="zh" lang="zh">交通</span> “ground on which intercommunication is easy.” In -either case, it must evidently be <span xml:lang="zh" lang="zh">平原</span> “flat country,” and -therefore <span xml:lang="zh" lang="zh">不可杜絶</span> “cannot be blocked.” Cf. <span xml:lang="zh" lang="zh">通形</span>, X. § 2.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 諸侯之地三屬先至而得天下之衆者爲衢地</p> - -<p>Ground which forms the key to three contiguous states,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">我與敵相當而旁有他國也</span> “Our country adjoining the enemy’s and a third -country conterminous with both.” [Ts‘ao Kung.] Mêng Shih instances -the small principality of <span xml:lang="zh" lang="zh">鄭</span> Chêng, which was bounded on the -north-east by <span xml:lang="zh" lang="zh">齊</span> Ch‘i, on the west by <span xml:lang="zh" lang="zh">晉</span> Chin, and on the south by -<span xml:lang="zh" lang="zh">楚</span> Ch‘u.</p> - -<p class="trans_noindent">so that he who occupies it first has most of the Empire at his command,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天下</span> of course stands for the loose confederacy of states into -which China was divided under the Chou dynasty. The belligerent -who holds this dominating position can constrain most of them to -become his allies. See <i>infra</i>, § 48. <span xml:lang="zh" lang="zh">衆</span> appears at first sight to -be “the masses” or “population” of the Empire, but it is more -probably, as Tu Yu says, <span xml:lang="zh" lang="zh">諸侯之衆</span>.</p> - -<p class="trans_noindent">is ground of intersecting highways.</p> - -<p class="annot">Capt. Calthrop’s “path-ridden ground” might stand well enough for -<span xml:lang="zh" lang="zh">交地</span> above, but it does not bring out the force of <span xml:lang="zh" lang="zh">衢地</span>, which -clearly denotes the central position where important highways meet.</p> - -<p class="pagenum" id="Page_117">{117}</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 入人之地深背城邑多者爲重地</p> - -<p>When an army has penetrated into the heart of a hostile country, -leaving a number of fortified cities in its rear,</p> - -<p class="annot">After <span xml:lang="zh" lang="zh">多</span>, the <cite>T‘ung Tien</cite> intercalates the gloss <span xml:lang="zh" lang="zh">難以返</span>.</p> - -<p class="trans_noindent">it is serious ground.</p> - -<p class="annot">Wang Hsi explains the name by saying that <span xml:lang="zh" lang="zh">兵至此者事勢重也</span> “when an -army has reached such a point, its situation is serious.” Li -Ch‘üan instances (1) the victorious march of <span xml:lang="zh" lang="zh">樂毅</span> Yo I into the -capital of Ch‘i in 284 B.C., and (2) the attack on Ch‘u, six years -later, by the Ch‘in general <span xml:lang="zh" lang="zh">白起</span> Po Ch‘i.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 山林險阻沮澤凡難行之道者爲圮地</p> - -<p>Mountain forests,</p> - -<p class="annot">Or simply, “forests.” I follow the <cite>T‘u Shu</cite> in omitting the <span xml:lang="zh" lang="zh">行</span> -before <span xml:lang="zh" lang="zh">山林</span>, given in the standard text, which is not only otiose -but spoils the rhythm of the sentence.</p> - -<p class="trans_noindent">rugged steeps, marshes and fens—all country that is hard to traverse: -this is difficult ground.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">圮</span> <i>p‘i</i><sup>3</sup> (to be distinguished from <span xml:lang="zh" lang="zh">圯</span> i<sup>4</sup>) is defined by K‘ang -Hsi (after the <cite>Shuo Wên</cite>) as <span xml:lang="zh" lang="zh">毁</span> “to destroy.” Hence Chia Lin -explains <span xml:lang="zh" lang="zh">圮地</span> as ground <span xml:lang="zh" lang="zh">經水所毀</span> “that has been ruined by water -passing over it,” and Tu Yu simply as <span xml:lang="zh" lang="zh">沮洳之地</span> “swampy ground.” But -Ch‘ên Hao says that the word is specially applied to deep -hollows—what Chu-ko Liang, he tells us, used to designate by the -expressive term <span xml:lang="zh" lang="zh">地獄</span> “earth-hells.” Compare the <span xml:lang="zh" lang="zh">天井</span> of IX. § 15.</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 所由入者隘所從歸者迂彼寡可以擊吾之衆者爲圍地</p> - -<p>Ground which is reached through narrow gorges, and from which we can -only retire by tortuous paths, so that a small number of the enemy -would suffice to crush a large body of our men: this is hemmed-in -ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 疾戰則存不疾戰則亡者爲死地</p> - -<p>Ground on which we can only be saved from destruction by fighting -without delay, is desperate ground.</p> - -<p class="pagenum" id="Page_118">{118}</p> - -<p class="annot">The situation, as pictured by Ts‘ao Kung, is very similar to the -<span xml:lang="zh" lang="zh">圍地</span>, except that here escape is no longer possible: <span xml:lang="zh" lang="zh">前有高山後有大水進則不得退則有礙</span> -“A lofty mountain in front, a large river behind, -advance impossible, retreat blocked.” Ch‘ên Hao says: <span xml:lang="zh" lang="zh">人在死地如坐漏船伏燒屋</span> -“to be on ‘desperate ground’, is like sitting in a -leaking boat or crouching in a burning house.” Tu Mu quotes -from Li Ching a vivid description of the plight of an army thus -entrapped: “Suppose an army invading hostile territory without the -aid of local guides:—it falls into a fatal snare and is at the -enemy’s mercy. A ravine on the left, a mountain on the right, a -pathway so perilous that the horses have to be roped together -and the chariots carried in slings, no passage open in front, -retreat cut off behind, no choice but to proceed in single -file (<span xml:lang="zh" lang="zh">鴈行魚貫之嚴</span>). Then, before there is time to range our -soldiers in order of battle, the enemy in overwhelming strength -suddenly appears on the scene. Advancing, we can nowhere take a -breathing-space; retreating, we have no haven of refuge. We seek a -pitched battle, but in vain; yet standing on the defensive, none -of us has a moment’s respite. If we simply maintain our ground, -whole days and months will crawl by; the moment we make a move, we -have to sustain the enemy’s attacks on front and rear. The country -is wild, destitute of water and plants; the army is lacking in the -necessaries of life, the horses are jaded and the men worn-out, -all the resources of strength and skill unavailing, the pass so -narrow that a single man defending it can check the onset of ten -thousand; all means of offence in the hands of the enemy, all -points of vantage already forfeited by ourselves:—in this terrible -plight, even though we had the most valiant soldiers and the -keenest of weapons, how could they be employed with the slightest -effect?” Students of Greek history may be reminded of the awful -close to the Sicilian expedition, and the agony of the Athenians -under Nicias and Demosthenes. [<i>See</i> Thucydides, VII. 78 sqq.].</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 是故散地則無以戰輕地則無止爭地則無攻</p> - -<p>On dispersive ground, therefore, fight not. On facile ground, halt -not. On contentious ground, attack not.</p> - -<p class="annot">But rather let all your energies be bent on occupying the -advantageous position first. So Ts‘ao Kung. Li Ch‘üan and others, -however, suppose the meaning to be that the enemy has already -forestalled us, so that it would be sheer madness to attack. In -the <span xml:lang="zh" lang="zh">孫子敘錄</span>, when the King of Wu inquires what should be done in -this case, Sun Tzŭ replies: “The rule with regard to contentious -ground is that those in possession have the advantage over the -other side. If a position of this kind is<span class="pagenum" id="Page_119">{119}</span> secured first by the -enemy, beware of attacking him. Lure him away by pretending to -flee—show your banners and sound your drums—make a dash for other -places that he cannot afford to lose—trail brushwood and raise a -dust—confound his ears and eyes—detach a body of your best troops, -and place it secretly in ambuscade. Then your opponent will sally -forth to the rescue.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 交地則無絶衢地則合交</p> - -<p>On open ground, do not try to block the enemy’s way.</p> - -<p class="annot">Because the attempt would be futile, and would expose the blocking -force itself to serious risks. There are two interpretations of -<span xml:lang="zh" lang="zh">無絶</span>. I follow that of Chang Yü (<span xml:lang="zh" lang="zh">不可以兵阻絶其路</span>). The other -is indicated in Ts‘ao Kung’s brief note: <span xml:lang="zh" lang="zh">相及屬也</span> “Draw closer -together”—<i>i.e.</i>, see that a portion of your own army is not cut -off. Wang Hsi points out that <span xml:lang="zh" lang="zh">交地</span> is only another name for the -<span xml:lang="zh" lang="zh">通地</span> “accessible ground” of X. § 2, and says that the advice here -given is simply a variation of <span xml:lang="zh" lang="zh">利糧道</span> “keep a sharp eye on the line -of supplies,” be careful that your communications are not cut. The -<cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">無相絶</span>.</p> - -<p class="trans_noindent">On ground of intersecting highways, join hands with your -allies.</p> - -<p class="annot">Or perhaps, “form alliances with neighbouring states.” Thus Ts‘ao -Kung has: <span xml:lang="zh" lang="zh">結諸侯也</span>. Capt. Calthrop’s “cultivate intercourse” is -much too timid and vague. The original text reads <span xml:lang="zh" lang="zh">交合</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 重地則掠圮地則行</p> - -<p>On serious ground, gather in plunder.</p> - -<p class="annot">On this, Li Ch‘üan has the following delicious note: -<span xml:lang="zh" lang="zh">深入敵境不可非義失人心如漢高祖入秦無犯婦女無取寳貨得人心也此筌以掠字爲無掠字</span> “When -an army penetrates far into the enemy’s country, care must be -taken not to alienate the people by unjust treatment. Follow -the example of the Han Emperor Kao Tsu, whose march into Ch‘in -territory was marked by no violation of women or looting of -valuables. [<i>Nota bene</i>: this was in 207 B.C., and may well cause -us to blush for the Christian armies that entered Peking in 1900 -A.D.] Thus he won the hearts of all. In the present passage, then, -I think that the true reading must be, not <span xml:lang="zh" lang="zh">掠</span> ‘plunder’, but <span xml:lang="zh" lang="zh">無掠</span> -‘do not plunder’.” Alas, I fear that in this instance the worthy -commentator’s feelings outran his judgment. Tu Mu,<span class="pagenum" id="Page_120">{120}</span> at least, -has no such illusions. He says: “When encamped on ‘serious -ground,’ there being no inducement as yet to advance further, -and no possibility of retreat, one ought to take measures for a -protracted resistance by bringing in provisions from all sides, -and keep a close watch on the enemy.” Cf. also II. § 9: <span xml:lang="zh" lang="zh">因糧於敵</span>.</p> - -<p class="trans_noindent">In difficult ground, keep steadily on the march.</p> - -<p class="annot">Or, in the words of VIII. §2, <span xml:lang="zh" lang="zh">無舍</span> “do not encamp.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 圍地則謀死地則戰</p> - -<p>On hemmed-in ground, resort to stratagem.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">發奇謀</span> “Try the effect of some unusual artifice;” -and Tu Yu amplifies this by saying: <span xml:lang="zh" lang="zh">居此則當權謀詐譎可以免難</span> “In -such a position, some scheme must be devised which will suit the -circumstances, and if we can succeed in deluding the enemy, the -peril may be escaped.” This is exactly what happened on the famous -occasion when Hannibal was hemmed in among the mountains on -the road to Casilinum, and to all appearances entrapped by the -Dictator Fabius. The stratagem which Hannibal devised to baffle -his foes was remarkably like that which T‘ien Tan had also -employed with success exactly 62 years before. [See IX. § 24, -note.] When night came on, bundles of twigs were fastened to the -horns of some 2000 oxen and set on fire, the terrified animals -being then quickly driven along the mountain side towards the -passes which were beset by the enemy. The strange spectacle of -these rapidly moving lights so alarmed and discomfited the Romans -that they withdrew from their position, and Hannibal’s army passed -safely through the defile. [See Polybius, III. 93, 94; Livy, XXII. -16, 17.]</p> - -<p class="trans_noindent">On desperate ground, fight.</p> - -<p class="annot">For, as Chia Lin remarks: <span xml:lang="zh" lang="zh">力戰或生守隅則死</span> “if you fight with all -your might, there is a chance of life; whereas death is certain if -you cling to your corner.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 所謂古之善用兵者能使敵人前後不相及衆寡不相恃貴賤不相救上下不相扶</p> - -<p>Those who were called skilful leaders of old</p> - -<p class="annot"><span xml:lang="zh" lang="zh">所謂</span> is omitted in the <cite>T‘u Shu</cite> text.</p> - -<p class="trans_noindent">knew how to drive a wedge between the enemy’s front and rear;</p> - -<p class="annot">More literally, “cause the front and rear to lose touch with each -other.”</p> - -<p class="pagenum" id="Page_121">{121}</p> - -<p class="trans_noindent">to prevent co-operation between his large and small divisions; to -hinder the good troops from rescuing the bad,</p> - -<p class="annot">I doubt if <span xml:lang="zh" lang="zh">貴賤</span> can mean “officers and men,” as Capt. Calthrop -translates. This is wanted for <span xml:lang="zh" lang="zh">上下</span>.</p> - -<p class="trans_noindent">the officers from rallying their men.</p> - -<p class="annot">The reading <span xml:lang="zh" lang="zh">扶</span>, derived from the <cite>Yü Lan</cite>, must be considered very -doubtful. The original text has <span xml:lang="zh" lang="zh">救</span> and the <cite>T‘u Shu</cite> <span xml:lang="zh" lang="zh">收</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 卒離而不集兵合而不齊</p> - -<p>When the enemy’s men were scattered, they prevented them from -concentrating;</p> - -<p class="annot">Capt. Calthrop translates <span xml:lang="zh" lang="zh">卒離</span> “they scattered the enemy,” which -cannot be right.</p> - -<p class="trans_noindent">even when their forces were united, they managed to keep them in -disorder.</p> - -<p class="annot">Mei Yao-ch‘ên’s note makes the sense plain: <span xml:lang="zh" lang="zh">或已離而不能合或雖合而</span> -<span xml:lang="zh" lang="zh">不能齊</span>. All these clauses, of course, down to <span xml:lang="zh" lang="zh">不齊</span>, are dependent -on <span xml:lang="zh" lang="zh">使</span> in § 15.</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 合於利而動不合於利而止</p> - -<p>When it was to their advantage, they made a forward move; when -otherwise, they stopped still.</p> - -<p class="annot">Mei Yao-ch‘ên connects this with the foregoing: -<span xml:lang="zh" lang="zh">然能使敵若此當須有利則動無利則止</span> “Having succeeded in thus -dislocating the enemy, they would push forward in order to secure any -advantage to be gained; if there was no advantage to be gained, they -would remain where they were.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 敢問敵衆整而將來待之若何曰先奪其所愛則聽矣</p> - -<p>If asked how to cope with a great host of the enemy in orderly array -and on the point of marching to the attack,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">敢問</span> is like <span xml:lang="zh" lang="zh">或問</span>, introducing a supposed question.</p> - -<p class="trans_noindent">I should say: “Begin by seizing something which your opponent holds -dear; then he will be amenable to your will.”</p> - -<p class="pagenum" id="Page_122">{122}</p> - -<p class="annot">Opinions differ as to what Sun Tzŭ had in mind. Ts‘ao Kung thinks -it is <span xml:lang="zh" lang="zh">其所恃之利</span> “some strategical advantage on which the enemy is -depending.” Tu Mu says: <span xml:lang="zh" lang="zh">據我便地畧我田野利其糧道斯三者敵人之所愛惜倚恃者也</span> -“The three things which an enemy is anxious to do, and on -the accomplishment of which his success depends, are: (1) to -capture our favourable positions; (2) to ravage our cultivated -land; (3) to guard his own communications.” Our object then must -be to thwart his plans in these three directions and thus render -him helpless. [Cf. III. § 3.] But this exegesis unduly strains the -meaning of <span xml:lang="zh" lang="zh">奪</span> and <span xml:lang="zh" lang="zh">愛</span>, and I agree with Ch‘ên Hao, who says that -<span xml:lang="zh" lang="zh">所愛</span> does not refer only to strategical advantages, but is any -person or thing that may happen to be of importance to the enemy. -By boldly seizing the initiative in this way, you at once throw -the other side on the defensive.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 兵之情主速乘人之不及由不虞之道攻其所不戒也</p> - -<p>Rapidity is the essence of war:</p> - -<p class="annot"><span xml:lang="zh" lang="zh">兵之情</span> means “the conditions of war,” not, as Capt. Calthrop says, -“the spirit of the troops.” According to Tu Mu, <span xml:lang="zh" lang="zh">此統言兵之情狀</span> -“this is a summary of leading principles in warfare,” and he adds: -<span xml:lang="zh" lang="zh">此乃兵之深情將之至事也</span> “These are the profoundest truths of military -science, and the chief business of the general.” The following -anecdotes, told by Ho Shih, show the importance attached to speed -by two of China’s greatest generals. In 227 A.D., <span xml:lang="zh" lang="zh">孟達</span> Mêng Ta, -governor of <span xml:lang="zh" lang="zh">新城</span> Hsin-ch‘êng under the Wei Emperor Wên Ti, was -meditating defection to the House of Shu, and had entered into -correspondence with Chu-ko Liang, Prime Minister of that State. -The Wei general Ssŭ-ma I was then military governor of <span xml:lang="zh" lang="zh">宛</span> Wan, and -getting wind of Mêng Ta’s treachery, he at once set off with an -army to anticipate his revolt, having previously cajoled him by a -specious message of friendly import. Ssŭ-ma’s officers came to him -and said: “If Mêng Ta has leagued himself with Wu and Shu, the -matter should be thoroughly investigated before we make a move.” -Ssŭ-ma I replied: “Mêng Ta is an unprincipled man, and we ought to -go and punish him at once, while he is still wavering and before -he has thrown off the mask.” Then, by a series of forced marches, -he brought his army under the walls of Hsin-ch‘êng within the -space of eight days. Now Mêng Ta had previously said in a letter -to Chu-ko Liang: “Wan is 1200 <i>li</i> from here. When the news of -my revolt reaches Ssŭ-ma I, he will at once inform his Imperial -Master, but it will be a whole month before any steps can be -taken, and by that<span class="pagenum" id="Page_123">{123}</span> time my city will be well fortified. Besides, -Ssŭ-ma I is sure not to come himself, and the generals that will -be sent against us are not worth troubling about.” The next -letter, however, was filled with consternation: “Though only eight -days have passed since I threw off my allegiance, an army is -already at the city-gates. What miraculous rapidity is this!” A -fortnight later, Hsin-ch‘êng had fallen and Mêng Ta had lost his -head. [See <cite>Chin Shu</cite>, ch. 1, f. 3.] In 621 A.D., Li Ching was -sent from <span xml:lang="zh" lang="zh">夔州</span> K‘uei-chou in Ssŭ-ch‘uan to reduce the successful -rebel <span xml:lang="zh" lang="zh">蕭銑</span> Hsiao Hsien, who had set up as Emperor at the modern -<span xml:lang="zh" lang="zh">荊州</span> Ching-chou Fu In Hupeh. It was autumn, and the Yangtsze being -then in flood, Hsiao Hsien never dreamt that his adversary would -venture to come down through the gorges, and consequently made no -preparations. But Li Ching embarked his army without loss of time, -and was just about to start when the other generals implored him -to postpone his departure until the river was in a less dangerous -state for navigation. Li Ching replied: “To the soldier, -overwhelming speed is of paramount importance, and he must never -miss opportunities. Now is the time to strike, before Hsiao Hsien -even knows that we have got an army together. If we seize the -present moment when the river is in flood, we shall appear before -his capital with startling suddenness, like the thunder which is -heard before you have time to stop your ears against it. [<i>See</i> -VII, § 19, note.] This is the great principle in war. Even if he -gets to know of our approach, he will have to levy his soldiers in -such a hurry that they will not be fit to oppose us. Thus the full -fruits of victory will be ours.” All came about as he predicted, -and Hsiao Hsien was obliged to surrender, nobly stipulating that -his people should be spared and he alone suffer the penalty of -death. [See <cite>Hsin T‘ang Shu</cite>, ch. 93, f. 1 <i>v</i><sup>o</sup>.]</p> - -<p class="trans_noindent">take advantage of the enemy’s unreadiness, make your -way by unexpected routes, and attack unguarded spots.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 凡爲客之道深入則專主人不克</p> - -<p>The following are the principles to be observed by an invading force: -The further you penetrate into a country, the greater will be the -solidarity of your troops, and thus the defenders will not prevail -against you.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 掠於饒野三軍足食</p> - -<p>Make forays in fertile country in order to supply your army with food.</p> - -<p class="annot">Cf. <i>supra</i>, § 13. Li Ch‘üan does not venture on a note here.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 謹養而勿勞併氣積力運兵計謀爲不可測</p> - -<p>Carefully study the well-being of your men,</p> - -<p class="pagenum" id="Page_124">{124}</p> - -<p class="annot"><span xml:lang="zh" lang="zh">謹養</span>, according to Wang Hsi, means: <span xml:lang="zh" lang="zh">撫循飮食周謹之</span> “Pet them, humour -them, give them plenty of food and drink, and look after them -generally.”</p> - -<p class="trans_noindent">and do not overtax them. Concentrate your energy and hoard your -strength.</p> - -<p class="annot">Tu Mu explains these words in a rhyming couplet: <span xml:lang="zh" lang="zh">氣全力盛一發取勝</span>; -and Ch‘ên recalls the line of action adopted in 224 B.C. by the -famous general <span xml:lang="zh" lang="zh">王翦</span> Wang Chien, whose military genius largely -contributed to the success of the First Emperor. He had invaded -the Ch‘u State, where a universal levy was made to oppose him. -But, being doubtful of the temper of his troops, he declined all -invitations to fight and remained strictly on the defensive. In -vain did the Ch‘u general try to force a battle: day after day -Wang Chien kept inside his walls and would not come out, but -devoted his whole time and energy to winning the affection and -confidence of his men. He took care that they should be well fed, -sharing his own meals with them, provided facilities for bathing, -and employed every method of judicious indulgence to weld them -into a loyal and homogeneous body. After some time had elapsed, -he told off certain persons to find out how the men were amusing -themselves. The answer was, that they were contending with one -another in putting the weight and long-jumping (<span xml:lang="zh" lang="zh">投石超距</span>). When -Wang Chien heard that they were engaged in these athletic -pursuits, he knew that their spirits had been strung up to the -required pitch and that they were now ready for fighting. By this -time the Ch‘u army, after repeating their challenge again and -again, had marched away eastwards in disgust. The Ch‘in general -immediately broke up his camp and followed them, and in the -battle that ensued they were routed with great slaughter. Shortly -afterwards, the whole of Ch‘u was conquered by Ch‘in, and the king -<span xml:lang="zh" lang="zh">負芻</span> Fu-ch‘u led into captivity. [See <cite>Shih Chi</cite>, ch. 73, f. 5 <i>r</i><sup>o</sup>. -It should be noted that, <span xml:lang="zh" lang="zh">楚</span> being a taboo character under the Ch‘in -dynasty, the name figures as <span xml:lang="zh" lang="zh">荆</span> throughout.]</p> - -<p class="trans_noindent">Keep your army continually on the move,</p> - -<p class="annot">In order that the enemy may never know exactly where you are. It -has struck me, however, that the true reading might be, not <span xml:lang="zh" lang="zh">運兵</span>, -but <span xml:lang="zh" lang="zh">連兵</span> “link your army together” [cf. <i>supra</i> § 46, <span xml:lang="zh" lang="zh">吾將使之屬</span>], -which would be more in keeping with <span xml:lang="zh" lang="zh">併氣積力</span>, Capt. Calthrop cuts -the Gordian knot by omitting the words altogether.</p> - -<p class="trans_noindent">and devise unfathomable plans.</p> - -<p class="annot">Ch‘ang Yü’s paraphrase is: <span xml:lang="zh" lang="zh">常爲不可測度之計</span>.</p> - -<p class="pagenum" id="Page_125">{125}</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 投之無所往死且不北死焉不得士人盡力</p> - -<p>Throw your soldiers into positions whence there is no escape, and they -will prefer death to flight.</p> - -<p class="annot">Cf. Nicias’ speech to the Athenians: <span xml:lang="el" lang="el">Τό τε ξύμπαν γνῶτε, ὦ ἄνδρες -στρατιῶται, ἀναγκαῖόν τε ὂν ὑμῖν ἀνδράσιν ἀγαθοῖς γίγνεσθαι ὡς μὴ -ὄντος χωρίου ἐγγὺς ὅποι ἂν μαλακισθέντες σωθείητε</span>, etc. [Thuc. -VII. 77. vii.]</p> - -<p class="trans_noindent">If they will face death, there is nothing they may not achieve.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">死</span> by itself constitutes the protasis, and <span xml:lang="zh" lang="zh">焉</span> is the interrogative -= <span xml:lang="zh" lang="zh">安</span>. Capt. Calthrop makes the protasis end with <span xml:lang="zh" lang="zh">得</span>: “If there be -no alternative but death.” But I do not see how this is to be got -out of the Chinese. Chang Yü gives a clear paraphrase: <span xml:lang="zh" lang="zh">士卒死戰安不得志</span>, -and quotes his favourite Wei Liao Tzŭ (ch. 3): -<span xml:lang="zh" lang="zh">一夫仗劎擊於市萬人無不避之者臣謂非一人之獨勇萬人皆不肖也何則必死與必生固不侔也</span> “If one man were to run -amok with a sword in the market-place, and everybody else tried to -get out of his way, I should not allow that this man alone had -courage and that all the rest were contemptible cowards. The truth -is, that a desperado and a man who sets some value on his life do -not meet on even terms.”</p> - -<p class="trans_noindent">Officers and men alike will put forth their uttermost strength.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">士人</span> appears to stand for the more usual <span xml:lang="zh" lang="zh">士卒</span>. Chang Yü says: -<span xml:lang="zh" lang="zh">同在難地安得不共竭其力</span> “If they are in an awkward place together, they -will surely exert their united strength to get out of it.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 兵士甚陷則不懼無所往則固深入則拘不得已則鬥</p> - -<p>Soldiers when in desperate straits lose the sense of fear. If there is -no place of refuge, they will stand firm. If they are in the heart of -a hostile country, they will show a stubborn front.</p> - -<p class="annot">Capt. Calthrop weakly says: “there is unity,” as though the text -were <span xml:lang="zh" lang="zh">則專</span>, as in § 20. But <span xml:lang="zh" lang="zh">拘</span> introduces quite a new idea—that of -<em>tenacity</em>—which Ts‘ao Kung tries to explain by the word <span xml:lang="zh" lang="zh">縛</span> “to -bind fast.”</p> - -<p class="trans_noindent">If there is no help for it, they will fight hard.</p> - -<p class="pagenum" id="Page_126">{126}</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 是故其兵不修而戒不求而得不約而親不令而信</p> - -<p>Thus, without waiting to be marshalled, the soldiers will be -constantly on the <i>qui vive</i>;</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">不待修整而自戒懼</span>. Capt. Calthrop wrongly translates <span xml:lang="zh" lang="zh">不修</span> -“without warnings.”</p> - -<p class="trans_noindent">without waiting to be asked, they will do your will;</p> - -<p class="annot">Literally, “without asking, you will get.” Chang Yü’s paraphrase -is: <span xml:lang="zh" lang="zh">不求索而得情意</span>.</p> - -<p class="trans_noindent">without restrictions, they will be faithful;</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">不約束而親上</span>.</p> - -<p class="trans_noindent">without giving orders, they can be trusted.</p> - -<p class="annot">This last clause is very similar in sense to the one preceding, -except that <span xml:lang="zh" lang="zh">親</span> indicates the soldiers’ attachment to their leader, -and <span xml:lang="zh" lang="zh">信</span> the leader’s attitude towards them. I rather doubt if -<span xml:lang="zh" lang="zh">信</span> can mean “they will have confidence in their leader,” as the -commentary seems to indicate. That way, the sense is not nearly -so good. On the other hand, it is just possible that here, as in -VIII. § 8 and <i>infra</i>, § 55, <span xml:lang="zh" lang="zh">信</span> may = <span xml:lang="zh" lang="zh">申</span>: “without orders, they -will carry out [their leader’s plans].” The whole of this -paragraph, of course, has reference to “desperate ground.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 禁祥去疑至死無所災</p> - -<p>Prohibit the taking of omens, and do away with superstitious doubts.</p> - -<p class="annot">祥 is amplified by Ts‘ao Kung into <span xml:lang="zh" lang="zh">妖祥之言</span>, and <span xml:lang="zh" lang="zh">疑</span> into <span xml:lang="zh" lang="zh">疑惑之計</span>. -Cf. the <cite>Ssŭ-ma Fa</cite>, ch. 3: 滅厲祥.</p> - -<p class="trans_noindent">Then, until death itself comes, no calamity need be feared.</p> - -<p class="annot">The superstitious, “bound in to saucy doubts and fears,” -degenerate into cowards and “die many times before their deaths.” -Tu Mu quotes Huang Shih-kung: <span xml:lang="zh" lang="zh">禁巫祝不得爲吏士卜問軍之吉凶恐亂軍士之心</span> -“‘Spells and incantations should be strictly forbidden, and no -officer allowed to inquire by divination into the fortunes of an -army, for fear the soldier’s minds should be seriously perturbed.’ -The meaning is,” he continues, “that if all doubts and scruples -are discarded,<span class="pagenum" id="Page_127">{127}</span> your men will never falter in their resolution -until they die.” The reading of the standard text is <span xml:lang="zh" lang="zh">無所之</span> “there -will be no refuge,” which does not fit in well here. I therefore -prefer to adopt the variant <span xml:lang="zh" lang="zh">災</span>, which evidently stood in Li -Ch‘üan’s text.</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 吾士無餘財非惡貨也無餘命非惡壽也</p> - -<p>If our soldiers are not overburdened with money, it is not because -they have a distaste for riches; if their lives are not unduly long, -it is not because they are disinclined to longevity.</p> - -<p class="annot">Chang Yü has the best note on this passage: -<span xml:lang="zh" lang="zh">貨與壽人之所愛也所以燒擲財寳割棄性命者非憎惡之也不得已也</span> “Wealth and long life are things for -which all men have a natural inclination. Hence, if they burn or -fling away valuables, and sacrifice their own lives, it is not -that they dislike them, but simply that they have no choice.” Sun -Tzŭ is slyly insinuating that, as soldiers are but human, it is -for the general to see that temptations to shirk fighting and grow -rich are not thrown in their way. Capt. Calthrop, mistaking <span xml:lang="zh" lang="zh">惡</span> for -the adjective, has: “not because money is a bad thing ... not -because long life is evil.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">28. 令發之日士卒坐者涕霑襟偃臥者涕交頤投之無所往者諸劌之勇也</p> - -<p>On the day they are ordered out to battle, your soldiers may weep,</p> - -<p class="annot">The word in the Chinese is <span xml:lang="zh" lang="zh">涕</span> “snivel.” This is taken to indicate -more genuine grief than tears alone.</p> - -<p class="trans_noindent">those sitting up bedewing their garments, and those lying down letting -the tears run down their cheeks.</p> - -<p class="annot">Not because they are afraid, but because, as Ts‘ao Kung says, -<span xml:lang="zh" lang="zh">皆持必死之計</span> “all have embraced the firm resolution to do or -die.” We may remember that the heroes of the Iliad were equally -childlike in showing their emotion. Chang Yü alludes to the -mournful parting at the <span xml:lang="zh" lang="zh">易</span> I River between <span xml:lang="zh" lang="zh">荆軻</span> Ching K‘o and his -friends, when the former was sent to attempt the life of the King -of Ch‘in (afterwards First Emperor) in 227 B.C. The tears of all -flowed down like rain as he bade them farewell and uttered the -following lines: <span xml:lang="zh" lang="zh">風蕭蕭兮、易水寒</span> <span class="pagenum" id="Page_128">{128}</span><span xml:lang="zh" lang="zh">壯士一去兮、不復還</span> “The shrill blast -is blowing, Chilly the burn; Your champion is going—Not to -return.”<a href="#Footnote179" class="fnanchor" id="FNanchor179">[179]</a></p> - -<p class="trans_noindent">But let them once be brought to bay, and they will display the courage -of a Chu or a Kuei.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">諸</span> was the personal name of <span xml:lang="zh" lang="zh">專諸</span> Chuan Chu, a native of the Wu -State and contemporary with Sun Tzŭ himself, who was employed by -<span xml:lang="zh" lang="zh">公子光</span> Kung-tzŭ Kuang, better known as Ho Lü Wang, to assassinate -his sovereign <span xml:lang="zh" lang="zh">王僚</span> Wang Liao with a dagger which he secreted in -the belly of a fish served up at a banquet. He succeeded in his -attempt, but was immediately hacked to pieces by the king’s -bodyguard. This was in 515 B.C. The other hero referred to, <span xml:lang="zh" lang="zh">曹劌</span> -Ts‘ao Kuei (or Ts‘ao <span xml:lang="zh" lang="zh">沫</span> Mo), performed the exploit which has made -his name famous 166 years earlier, in 681 B.C. Lu had been -thrice defeated by Ch‘i, and was just about to conclude a treaty -surrendering a large slice of territory, when Ts‘ao Kuei suddenly -seized <span xml:lang="zh" lang="zh">桓公</span> Huan Kung, the Duke of Ch‘i, as he stood on the altar -steps and held a dagger against his chest. None of the Duke’s -retainers dared to move a muscle, and Ts‘ao Kuei proceeded to -demand full restitution, declaring that Lu was being unjustly -treated because she was a smaller and weaker state. Huan Kung, in -peril of his life, was obliged to consent, whereupon Ts‘ao Kuei -flung away his dagger and quietly resumed his place amid the -terrified assemblage without having so much as changed colour. As -was to be expected, the Duke wanted afterwards to repudiate the -bargain, but his wise old counsellor <span xml:lang="zh" lang="zh">管仲</span> Kuan Chung pointed out -to him the impolicy of breaking his word, and the upshot was that -this bold stroke regained for Lu the whole of what she had lost -in three pitched battles. [For another anecdote of Ts‘ao Kuei see -VII. § 27, note; and for the biographies of these three bravos, -Ts‘ao, Chuan and Ching, see <cite>Shih Chi</cite> ch. 86.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">29. 故善用兵譬如率然率然者常山之虵也擊其首則尾至擊其尾則首至擊其中則首尾俱至</p> - -<p>The skilful tactician may be likened to the <i>shuai-jan</i>. Now the -<i>shuai-jan</i> is a snake that is found in the Ch‘ang mountains.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">率然</span> means “suddenly” or “rapidly,” and the snake in question -was doubtless so called owing to the rapidity of its movements. -Through this passage, the term has now come to be used in the -sense of “military manœuvres.” The <span xml:lang="zh" lang="zh">常山</span> have apparently not been -identified.</p> - -<p class="pagenum" id="Page_129">{129}</p> - -<p class="trans_noindent">Strike at its head, and you will be attacked by its tail; strike at -its tail, and you will be attacked by its head; strike at its middle,</p> - -<p class="annot">Another reading in the <cite>Yü Lan</cite> for <span xml:lang="zh" lang="zh">中</span> is <span xml:lang="zh" lang="zh">腹</span> “belly.”</p> - -<p class="trans_noindent">and you will be attacked by head and tail both.</p> - -<p xml:lang="zh" lang="zh" class="ctext">30. 敢問兵可使如率然乎曰可夫吳人與越人相惡也當其同舟而濟遇風其相救也如左右手</p> - -<p>Asked if an army can be made to imitate the <i>shuai-jan</i>,</p> - -<p class="annot">That is, as Mei Yao-ch‘ên says, <span xml:lang="zh" lang="zh">可使兵首尾率然相應如一體乎</span> “Is it -possible to make the front and rear of an army each swiftly -responsive to attack on the other, just as though they were parts -of a single living body?”</p> - -<p class="trans_noindent">I should answer, Yes. For the men of Wu and the men of Yüeh are enemies;</p> - -<p class="annot">Cf. VI. § 21.</p> - -<p class="trans_noindent">yet if they are crossing a river in the same boat and are caught by a -storm, they will come to each other’s assistance just as the left hand -helps the right.</p> - -<p class="annot">The meaning is: If two enemies will help each other in a time -of common peril, how much more should two parts of the same -army, bound together as they are by every tie of interest and -fellow-feeling. Yet it is notorious that many a campaign has been -ruined through lack of co-operation, especially in the case of -allied armies.</p> - -<p xml:lang="zh" lang="zh" class="ctext">31. 是故方馬埋輪未足恃也</p> - -<p>Hence it is not enough to put one’s trust in the tethering of horses,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">方</span> is said here to be equivalent to <span xml:lang="zh" lang="zh">縛</span>.</p> - -<p class="trans_noindent">and the burying of chariot wheels in the ground.</p> - -<p class="annot">These quaint devices to prevent one’s army from running away -recall the Athenian hero Sôphanes, who carried an anchor with him -at the battle of Plataea, by means of which he fastened himself -firmly to one spot. [See Herodotus, IX. 74.] It is not enough, -says Sun Tzŭ, to render flight impossible by such mechanical -means. You will not succeed unless<span class="pagenum" id="Page_130">{130}</span> your men have tenacity and -unity of purpose, and, above all, a spirit of sympathetic -co-operation. This is the lesson which can be learned from the -<i>shuai-jan</i>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">32. 齊勇若一政之道也</p> - -<p>The principle on which to manage an army is to set up one standard of -courage which all must reach.</p> - -<p class="annot">Literally, “level the courage [of all] as though [it were that of] -one.” If the ideal army is to form a single organic whole, then it -follows that the resolution and spirit of its component parts -must be of the same quality, or at any rate must not fall below a -certain standard. Wellington’s seemingly ungrateful description of -his army at Waterloo as “the worst he had ever commanded” meant no -more than that it was deficient in this important particular—unity -of spirit and courage. Had he not foreseen the Belgian defections -and carefully kept those troops in the background, he would almost -certainly have lost the day.</p> - -<p xml:lang="zh" lang="zh" class="ctext">33. 剛柔皆得地之理也</p> - -<p>How to make the best of both strong and weak—that is a question -involving the proper use of ground.</p> - -<p class="annot">This is rather a hard sentence on the first reading, but the key -to it will be found, firstly, in the pause after <span xml:lang="zh" lang="zh">得</span>, and next, in -the meaning of <span xml:lang="zh" lang="zh">得</span> itself. The best equivalent for this that I -can think of is the German “zur Geltung kommen.” Mei Yao-ch‘ên’s -paraphrase is: <span xml:lang="zh" lang="zh">兵無强弱皆得用者是因地之勢也</span> “The way to eliminate the -differences of 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.”<a href="#Footnote180" class="fnanchor" id="FNanchor180">[180]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">34. 故善用兵者攜手若使一人不得已也</p> - -<p>Thus the skilful general conducts his army just as though he were -leading a single man, willy-nilly, by the hand.</p> - -<p class="pagenum" id="Page_131">{131}</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">喩易也</span> “The simile has reference to the ease with which -he does it.” <span xml:lang="zh" lang="zh">不得已</span> means that he makes it impossible for his -troops to do otherwise than obey. Chang Yü quotes a jingle, to be -found in Wu Tzŭ, ch. 4: <span xml:lang="zh" lang="zh">將之所揮、莫不從移、將之所指、莫不前死</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">35. 將軍之事靜以幽正以治</p> - -<p>It is the business of a general to be quiet and thus ensure secrecy; -upright and just, and thus maintain order.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">靜</span> seems to combine the meanings “noiseless” and “imperturbable,” -both of which attributes would of course conduce to secrecy. Tu Mu -explains <span xml:lang="zh" lang="zh">幽</span> as <span xml:lang="zh" lang="zh">幽深難測</span> “deep and inscrutable,” and <span xml:lang="zh" lang="zh">正</span> as <span xml:lang="zh" lang="zh">平正無偏</span> -“fair and unbiassed.” Mei Yao-ch‘ên alone among the commentators -takes <span xml:lang="zh" lang="zh">治</span> in the sense of <span xml:lang="zh" lang="zh">自治</span> “self-controlled.” <span xml:lang="zh" lang="zh">幽</span> and <span xml:lang="zh" lang="zh">治</span> are -causally connected with <span xml:lang="zh" lang="zh">靜</span> and <span xml:lang="zh" lang="zh">正</span> 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 <span xml:lang="zh" lang="zh">治</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">36. 能愚士卒之耳目使之無知</p> - -<p>He must be able to mystify his officers and men by false reports and -appearances,</p> - -<p class="annot">Literally, “to deceive their eyes and ears”—<span xml:lang="zh" lang="zh">愚</span> being here used as -a verb in the sense of <span xml:lang="zh" lang="zh">誤</span>.</p> - -<p class="trans_noindent">and thus keep them in total ignorance.</p> - -<p class="annot">Ts‘ao Kung gives us one of his excellent apophthegms: <span xml:lang="zh" lang="zh">民可與樂成不可與慮始</span> -“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 Tzŭ 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, even from his most trusted staff -officers, his movements, his intentions, and his thoughts, a -commander less thorough would have pronounced useless”—etc. -etc.<a href="#Footnote181" class="fnanchor" id="FNanchor181">[181]</a> In the year 88 A.D., as we read in ch. 47<span class="pagenum" id="Page_132">{132}</span> of the <cite>Hou -Han Shu</cite>, “Pan Ch‘ao 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-t‘ou, totalling 50,000 men. Pan -Ch‘ao 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 Ch‘ao 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 Ch‘ao’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 Ch‘ao knew that the two chieftains had gone, he called his -divisions together, got them well in hand, and at cock-crow -hurled them against the army of Yarkand, as it lay encamped. The -barbarians, panic-stricken, fled in confusion, and were closely -pursued by Pan Ch‘ao. 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 Ch‘ao’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.</p> - -<p xml:lang="zh" lang="zh" class="ctext">37. 易其事革其謀使人無識易其居迂其途使人不得慮</p> - -<p>By altering his arrangements and changing his plans,</p> - -<p class="annot">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.</p> - -<p class="trans_noindent">he keeps the enemy without definite knowledge.</p> - -<p class="annot">Note that <span xml:lang="zh" lang="zh">人</span> denotes the <em>enemy</em>, as opposed to the <span xml:lang="zh" lang="zh">士卒</span> of § 36. -Capt. Calthrop, not perceiving this, joins the two paragraphs into -one. Chang Yü quotes <span xml:lang="zh" lang="zh">太白山人</span> as saying: -<span xml:lang="zh" lang="zh">兵貴詭道者非止詭敵也抑詭我士卒使由而不使知之也</span> “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.”</p> - -<p class="pagenum" id="Page_133">{133}</p> - -<p class="trans_noindent">By shifting his camp and taking circuitous routes, he prevents the -enemy from anticipating his purpose.</p> - -<p class="annot">Wang Hsi paraphrases <span xml:lang="zh" lang="zh">易其居</span> as <span xml:lang="zh" lang="zh">處易者</span> “camp on easy ground,” and -Chang Yü follows him, saying: <span xml:lang="zh" lang="zh">其居則去險而就易</span>. But this is an -utterly untenable view. For <span xml:lang="zh" lang="zh">迂其途</span>, cf. VII. 4. Chia Lin, retaining -his old interpretation of those words, is now obliged to explain -<span xml:lang="zh" lang="zh">易其居</span> as “cause the enemy to shift his camp,” which is awkward in -the extreme.</p> - -<p xml:lang="zh" lang="zh" class="ctext">38. 帥與之期如登高而去其梯帥與之深入諸侯之地而發其機</p> - -<p>At the critical moment, the leader of an army acts like one who has -climbed up a height and then kicks away the ladder behind him.</p> - -<p class="annot">I must candidly confess that I do not understand the syntax of -<span xml:lang="zh" lang="zh">帥與之期</span>, though the meaning is fairly plain. The difficulty has -evidently been felt, for Tu Mu tells us that one text omits <span xml:lang="zh" lang="zh">期如</span>. -It is more likely, however, that a couple of characters have -dropped out.</p> - -<p class="trans_noindent">He carries his men deep into hostile territory before he shows his hand.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">發其機</span> literally, “releases the spring” (see V. § 15), that is, -takes some decisive step which makes it impossible for the army to -return—like <span xml:lang="zh" lang="zh">項羽</span> Hsiang Yü, who sunk his ships after crossing a -river. Ch‘ên Hao, followed by Chia Lin, understands the words less -well as <span xml:lang="zh" lang="zh">發其心機</span> “puts forth every artifice at his command.” But <span xml:lang="zh" lang="zh">機</span> -in this derived sense occurs nowhere else in Sun Tzŭ.</p> - -<p xml:lang="zh" lang="zh" class="ctext">39. 焚舟破釜若驅羣羊而往驅而來莫知所之</p> - -<p>He burns his boats and breaks his cooking-pots;</p> - -<p class="annot">Omitted in the <cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">like a shepherd driving a flock of sheep, he drives his men this way -and that, and none knows whither he is going.</p> - -<p class="annot">The <cite>T‘u Shu</cite> inserts another <span xml:lang="zh" lang="zh">驅</span> after <span xml:lang="zh" lang="zh">羊</span>. Tu Mu says: -<span xml:lang="zh" lang="zh">三軍但知進退之命不知攻取之端也</span> “The army is only cognisant of orders to -advance or retreat; it is ignorant of the ulterior ends of -attacking and conquering.”</p> - -<p class="pagenum" id="Page_134">{134}</p> - -<p xml:lang="zh" lang="zh" class="ctext">40. 聚三軍之衆投之於險此謂將軍之事也</p> - -<p>To muster his host and bring it into danger:—this may be termed the -business of the general.</p> - -<p class="annot">Sun Tzŭ means that after mobilisation there should be no delay in -aiming a blow at the enemy’s heart. With <span xml:lang="zh" lang="zh">投之於險</span> cf. <i>supra</i>, § -23: <span xml:lang="zh" lang="zh">投之無所往</span>. Note how he returns again and again to this point. -Among the warring states of ancient China, desertion was no doubt -a much more present fear and serious evil than it is in the armies -of to-day.</p> - -<p xml:lang="zh" lang="zh" class="ctext">41. 九地之變屈伸之利人情之理不可不察也</p> - -<p>The different measures suited to the nine varieties of ground;</p> - -<p class="annot">Chang Yü says: <span xml:lang="zh" lang="zh">九地之法不可拘泥</span> “One must not be hide-bound in -interpreting the rules for the nine varieties of ground.</p> - -<p class="trans_noindent">the expediency of aggressive or defensive tactics;</p> - -<p class="annot">The use of <span xml:lang="zh" lang="zh">屈伸</span> “contraction and expansion” may be illustrated by -the saying <span xml:lang="zh" lang="zh">屈以求伸</span>, which almost exactly corresponds to the French -<span xml:lang="fr" lang="fr">“il faut reculer pour mieux sauter.”</span><a href="#Footnote182" class="fnanchor" id="FNanchor182">[182]</a> Capt. Calthrop, <i>more -suo</i>, avoids a real translation and has: “the suiting of the means -to the occasion.”</p> - -<p class="trans_noindent">and the fundamental laws of human nature: these are things that must -most certainly be studied.</p> - -<p xml:lang="zh" lang="zh" class="ctext">42. 凡爲客之道深則專淺則散</p> - -<p>When invading hostile territory, the general principle is, that -penetrating deeply brings cohesion; penetrating but a short way means -dispersion.</p> - -<p class="annot">Cf. <i>supra</i>, § 20.</p> - -<p xml:lang="zh" lang="zh" class="ctext">43. 去國越境而師者絶地也四達者衢地也</p> - -<p>When you leave your own country behind, and take your army across -neighbouring territory,</p> - -<p class="annot">Chang Yü’s paraphrase is <span xml:lang="zh" lang="zh">而用師者</span>.</p> - -<p class="trans_noindent">you find yourself on critical ground.</p> - -<p class="pagenum" id="Page_135">{135}</p> - -<p class="annot">This “ground” is cursorily mentioned in VIII. § 2, but it does not -figure among the Nine <span xml:lang="zh" lang="zh">地</span> of this chapter or the Six <span xml:lang="zh" lang="zh">地形</span> in chap. -X. One’s first impulse would be to translate it “distant ground” -(<span xml:lang="zh" lang="zh">絶域</span> is commonly used in the sense of “distant lands”), but this, -if we can trust the commentators, is precisely what is not meant -here. Mei Yao-ch‘ên says it is <span xml:lang="zh" lang="zh">進不及輕退不及散在二地之間也</span> “a position -not far enough advanced to be called ‘facile,’ and not near enough -to home to be called ‘dispersive,’ but something between the two.” -That, of course, does not explain the name <span xml:lang="zh" lang="zh">絶</span>, which seems to imply -that the general has severed his communications and temporarily -cut himself off from his base. Thus, Wang Hsi says: “It is ground -separated from home by an interjacent state, whose territory we -have had to cross in order to reach it. Hence it is incumbent -on us to settle our business there quickly.” He adds that this -position is of rare occurrence, which is the reason why it is not -included among the <span xml:lang="zh" lang="zh">九地</span>. Capt. Calthrop gives but a poor rendering -of this sentence: “To leave home and cross the borders is to be -free from interference.”</p> - -<p class="trans_noindent">When there are means of communication</p> - -<p class="annot">The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">通</span> for <span xml:lang="zh" lang="zh">達</span>.</p> - -<p class="trans_noindent">on all four sides, the ground is one of intersecting highways.</p> - -<p class="annot">From <span xml:lang="zh" lang="zh">四達</span> down to the end of § 45, we have some of the definitions -of the early part of the chapter repeated in slightly different -language. Capt. Calthrop omits these altogether.</p> - -<p xml:lang="zh" lang="zh" class="ctext">44. 入深者重地也入淺者輕地也</p> - -<p>When you penetrate deeply into a country, it is serious ground. When -you penetrate but a little way, it is facile ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">45. 背固前隘者圍地也無所往者死地也</p> - -<p>When you have the enemy’s strongholds on your rear,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">固</span> = <span xml:lang="zh" lang="zh">險固</span>.</p> - -<p class="trans_noindent">and narrow passes in front, it is hemmed-in ground. When there is no -place of refuge at all, it is desperate ground.</p> - -<p xml:lang="zh" lang="zh" class="ctext">46. 是故散地吾將一其志輕地吾將使之屬</p> - -<p>Therefore, on dispersive ground, I would inspire my men with unity of -purpose.</p> - -<p class="pagenum" id="Page_136">{136}</p> - -<p class="annot">This end, according to Tu Mu, is best attained by remaining on the -defensive, and avoiding battle. Cf. <i>supra</i>, § 11.</p> - -<p class="trans_noindent">On facile ground, I would see that there is close connection between -all parts of my army.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> has <span xml:lang="zh" lang="zh">其</span> instead of <span xml:lang="zh" lang="zh">之</span>. The present reading is -supported by the <span xml:lang="zh" lang="zh">遺說</span> of Chêng Yu-hsien. As Tu Mu says, the object -is to guard against two possible contingencies: <span xml:lang="zh" lang="zh">一者備其逃逸二者恐其敵至</span> -“(1) the desertion of our own troops; (2) a sudden attack -on the part of the enemy.” Cf. VII. § 17: <span xml:lang="zh" lang="zh">其徐如林</span>. Mei Yao-ch‘ên -says: <span xml:lang="zh" lang="zh">行則隊校相繼止則營壘聯屬</span> “On the march, the regiments should be -in close touch; in an encampment, there should be continuity -between the fortifications.” He seems to have forgotten, by the -way, what Sun Tzŭ says above: <span xml:lang="zh" lang="zh">輕地則無止</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">47. 爭地吾將趨其後</p> - -<p>On contentious ground, I would hurry up my rear.</p> - -<p class="annot">This is Ts‘ao Kung’s interpretation. Chang Yü adopts it, saying: -<span xml:lang="zh" lang="zh">當疾進其後使首尾俱至</span> “We must quickly bring up our rear, so that -head and tail may both reach the goal.” That is, they must not be -allowed to straggle up a long way apart. Mei Yao-ch‘ên offers -another equally plausible explanation: <span xml:lang="zh" lang="zh">敵未至其地我若在後則當疾趨以爭之</span> -“Supposing the enemy has not yet reached the coveted position, and -we are behind him, we should advance with all speed in order to -dispute its possession.” <span xml:lang="zh" lang="zh">其</span> would thus denote the enemy, <span xml:lang="zh" lang="zh">後</span> being -the preposition, and <span xml:lang="zh" lang="zh">趨</span> would retain its usual intransitive sense. -Cf. VII. § 4: <span xml:lang="zh" lang="zh">後人發先人至</span>. Ch‘ên Hao, on the other hand, assuming -that the enemy has had time select his own ground, quotes VI. § 1, -where Sun Tzŭ warns us against coming exhausted to the attack. His -own idea of the situation is rather vaguely expressed: -<span xml:lang="zh" lang="zh">若地利在前先分精銳以據之彼若恃衆來爭我以大衆趨其後無不尅者</span> -“If there is a favourable -position lying in front of you, detach a picked body of troops to -occupy it; then if the enemy, relying on their numbers, come up to -make a fight for it, <em>you may fall quickly their rear</em> with your -main body, and victory will be assured.” It was thus, he adds, -that Chao Shê beat the army of Ch‘in. [See p. <a href="#Page_57">57</a>.] Li Ch‘üan would -read <span xml:lang="zh" lang="zh">多</span> for <span xml:lang="zh" lang="zh">趨</span>, it is not easy to see why.</p> - -<p class="pagenum" id="Page_137">{137}</p> - -<p xml:lang="zh" lang="zh" class="ctext">48. 交地吾將謹其守衢地吾將固其結</p> - -<p>On open ground, I would keep a vigilant eye on my defences.</p> - -<p class="annot">As Wang Hsi says, <span xml:lang="zh" lang="zh">懼襲我也</span> “fearing a surprise attack.” The -<cite>T‘ung Tien</cite> reads here <span xml:lang="zh" lang="zh">固其結</span> (see next sentence).</p> - -<p class="trans_noindent">On ground of intersecting highways, I would consolidate my alliances.</p> - -<p class="annot">The <cite>T‘ung Tien</cite> reads <span xml:lang="zh" lang="zh">謹其市</span>, which Tu Yu explains as “watching -the market towns,” <span xml:lang="zh" lang="zh">變事之端</span> “the hotbeds of revolution.” Capt. -Calthrop translates <span xml:lang="zh" lang="zh">固其結</span> by the same words as <span xml:lang="zh" lang="zh">合交</span> in § 12: -“cultivate intercourse.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">49. 重地吾將繼其食圮地吾將進其塗</p> - -<p>On serious ground, I would try to ensure a continuous stream of -supplies.</p> - -<p class="annot">The commentators take this as referring to forage and plunder, -not, as one might expect, to an unbroken communication with a home -base. One text, indeed, gives the reading <span xml:lang="zh" lang="zh">掠其食</span>. Cf. § 13. Capt. -Calthrop’s “be careful of supplies” fails to render the force of <span xml:lang="zh" lang="zh">繼</span>.</p> - -<p class="trans_noindent">On difficult ground, I would keep pushing on along the road.</p> - -<p class="annot">Capt. Calthrop’s “do not linger” cannot be called a translation, -but only a paraphrase of the paraphrase offered by Ts‘ao Kung: -<span xml:lang="zh" lang="zh">疾過去也</span> “Pass away from it in all haste.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">50. 圍地吾將塞其闕死地吾將示之以不活</p> - -<p>On hemmed-in ground, I would block any way of retreat.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">意欲突圍示以守固</span> “To make it seem that I mean to defend the -position, whereas my real intention is to burst suddenly through -the enemy’s lines” [Mêng Shih]; <span xml:lang="zh" lang="zh">使士卒必死戰也</span> “in order to make my -soldiers fight with desperation” [Mei Yao-ch‘ên]; <span xml:lang="zh" lang="zh">懼人有走心</span> -“fearing lest my men be tempted to run away” [Wang Hsi]. Tu Mu -points out that this is the converse of VII. § 36, where it is the -enemy who is surrounded. In 532 A.D., <span xml:lang="zh" lang="zh">高歡</span> Kao Huan, afterwards -Emperor and canonised as <span xml:lang="zh" lang="zh">神武</span> Shên-wu, was surrounded by a great<span class="pagenum" id="Page_138">{138}</span> -army under <span xml:lang="zh" lang="zh">爾朱兆</span> Êrh-chu Chao and others. His own force was -comparatively small, consisting only of 2000 horse and something -under 30,000 foot. The lines of investment had not been drawn very -closely together, gaps being left at certain points. But Kao Huan, -instead of trying to escape, actually made a shift to block all -the remaining outlets himself by driving into them a number of -oxen and donkeys roped together. As soon as his officers and men -saw that there was nothing for it but to conquer or die, their -spirits rose to an extraordinary pitch of exaltation, and they -charged with such desperate ferocity that the opposing ranks broke -and crumbled under their onslaught. [See Tu Mu’s commentary, and -<span xml:lang="zh" lang="zh">北齊書</span> ch. 1, fol. 6.]</p> - -<p class="trans_noindent">On desperate ground, I would proclaim to my soldiers the hopelessness -of saving their lives.</p> - -<p class="annot">Tu Yu says: <span xml:lang="zh" lang="zh">焚輜重棄糧食塞井夷竈示之無活必殊死戰也</span> “Burn your baggage -and impedimenta, throw away your stores and provisions, choke up -the wells, destroy your cooking-stoves, and make it plain to your -men that they cannot survive, but must fight to the death.” Mei -Yao-ch‘ên says epigrammatically: <span xml:lang="zh" lang="zh">必死可生</span> “The only chance of life -lies in giving up all hope of it.” This concludes what Sun Tzŭ has -to say about “grounds” and the “variations” corresponding to them. -Reviewing the passages which bear on this important subject, we -cannot fail to be struck by the desultory and unmethodical fashion -in which it is treated. Sun Tzŭ begins abruptly in VIII. § 2 to -enumerate “variations” before touching on “grounds” at all, but -only mentions five, namely nos. 7, 5, 8 and 9 of the subsequent -list, and one that is not included in it. A few varieties of -ground are dealt with in the earlier portion of chap. IX, and then -chap. X sets forth six new grounds, with six variations of plan -to match. None of these is mentioned again, though the first -is hardly to be distinguished from ground no. 4 in the next -chapter. At last, in chap. XI, we come to the Nine Grounds <i>par -excellence</i>, immediately followed by the variations. This takes us -down to § 14. In §§ 43–45, fresh definitions are provided for nos. -5, 6, 2, 8 and 9 (in the order given), as well as for the tenth -ground noticed in chap VIII; and finally, the nine variations -are enumerated once more from beginning to end, all, with the -exception of 5, 6 and 7, being different from those previously -given. Though it is impossible to account for the present state -of Sun Tzŭ’s text, a few suggestive facts may be brought into -prominence: (1) Chap. VIII, according to the title, should deal -with nine variations, whereas only five appear. (2) It is an -abnormally short chapter. (3) Chap. XI is entitled The Nine -Grounds. Several these are defined twice over, besides which there -are two distinct lists of the corresponding variations. (4) The -length of the chapter is disproportionate, being double that of -any other except IX. I do not propose<span class="pagenum" id="Page_139">{139}</span> to draw any inferences from -these facts, beyond the general conclusion that Sun Tzŭ’s work -cannot have come down to us in the shape in which it left his -hands: chap. VIII is obviously defective and probably out of -place, while XI seems to contain matter that has either been added -by a later hand or ought to appear elsewhere.</p> - -<p xml:lang="zh" lang="zh" class="ctext">51. 故兵之情圍則禦不得已則鬥過則從</p> - -<p>For it is the soldier’s disposition to offer an obstinate resistance -when surrounded, to fight hard when he cannot help himself, and to -obey promptly when he has fallen into danger.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">過則從</span> is rendered by Capt. Calthrop: “to pursue the enemy if he -retreat.” But <span xml:lang="zh" lang="zh">過</span> cannot mean “to retreat.” Its primary sense is -to pass over, hence to go too far, to exceed or to err. Here, -however, the word has lost all implication of censure, and appears -to mean “to pass the boundary line dividing safety from danger,” -or, as Chang Yü puts it, <span xml:lang="zh" lang="zh">深陷于危難之地</span> “to be deeply involved in a -perilous position.” The latter commentator alludes to the conduct -of Pan Ch‘ao’s devoted followers in 73 A.D. The story runs thus in -the <cite>Hou Han Shu</cite>, ch. 47, fol. 1 <i>v</i><sup>o</sup>: “When Pan Ch‘ao arrived at -<span xml:lang="zh" lang="zh">鄯善</span> Shan-shan, <span xml:lang="zh" lang="zh">廣</span> Kuang, the King of the country, received him at -first with great politeness and respect; but shortly afterwards -his behaviour underwent a sudden change, and he became remiss -and negligent. Pan Ch‘ao spoke about this to the officers of his -suite: ‘Have you not noticed,’ he said, ‘that Kuang’s polite -intentions are on the wane? This must signify that envoys have -come from the Northern barbarians, and that consequently he is in -a state of indecision, not knowing with which side to throw in his -lot. That surely is the reason. The truly wise man, we are told, -can perceive things before they have come to pass; how much more, -then, those that are already manifest!’ Thereupon he called one of -the natives who had been assigned to his service, and set a trap -for him, saying: ‘Where are those envoys from the Hsiung-nu who -arrived some days ago?’ The man was so taken aback that between -surprise and fear he presently blurted out the whole truth. Pan -Ch‘ao, keeping his informant carefully under lock and key, then -summoned a general gathering of his officers, thirty-six in all, -and began drinking with them. When the wine had mounted into their -heads a little, he tried to rouse their spirit still further by -addressing them thus: ‘Gentlemen, here we are in the heart of an -isolated region, anxious to achieve riches and honour by some -great exploit. Now it happens that an ambassador from the -Hsiung-nu arrived in this kingdom only a few days ago, and the -result is that the respectful courtesy extended towards us by our -royal host has disappeared. Should this envoy prevail upon him to -seize our party and hand us over to the Hsiung-nu,<span class="pagenum" id="Page_140">{140}</span> our bones will -become food for the wolves of the desert. What are we to do?’ With -one accord, the officers replied: ‘<em>Standing as we do in peril of -our lives, we will follow our commander through life and death</em>’ -(<span xml:lang="zh" lang="zh">今在危亡之地死生從司馬</span>).” For the sequel of this adventure, see -chap. XII. § 1, note.</p> - -<p xml:lang="zh" lang="zh" class="ctext">52. 是故不知諸侯之謀者不能預交不知山林險阻沮澤之形者不能行軍不用鄉導者不能得地利</p> - -<p>We cannot enter into alliance with neighbouring princes until we are -acquainted with their designs. We are not fit to lead an army on -the march unless we are familiar with the face of the country—its -mountains and forests, its pitfalls and precipices, its marshes and -swamps. We shall be unable to turn natural advantages to account -unless we make use of local guides.</p> - -<p class="annot">These three sentences are repeated from VII. §§ 12–14—in order -to emphasise their importance, the commentators seem to think. I -prefer to regard them as interpolated here in order to form an -antecedent to the following words. With regard to local guides, -Sun Tzŭ might have added that there is always the risk of going -wrong, either through their treachery or some misunderstanding -such as Livy records (XXII. 13): Hannibal, we are told, ordered a -guide to lead him into the neighbourhood of Casinum, where there -was an important pass to be occupied; but his Carthaginian accent, -unsuited to the pronunciation of Latin names, caused the guide to -understand Casilinum instead of Casinum, and turning from his -proper route, he took the army in that direction, the mistake not -being discovered until they had almost arrived.</p> - -<p xml:lang="zh" lang="zh" class="ctext">53. 四五者不知一非霸王之兵也</p> - -<p>To be ignorant of any one of the following four or five principles</p> - -<p class="annot">Referring, I think, to what is contained in §§ 54, 55. Ts‘ao Kung, -thinking perhaps of the <span xml:lang="zh" lang="zh">五利</span> in VIII. § 6, takes them to be -<span xml:lang="zh" lang="zh">九地之利害</span> “the advantages and disadvantages attendant on the nine -varieties of ground.” The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">此五者</span>.</p> - -<p class="trans_noindent">does not befit a warlike prince.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">霸王</span>, “one who rules by force,” was a term specially used for those -princes who established their hegemony over other feudal states. -The<span class="pagenum" id="Page_141">{141}</span> famous <span xml:lang="zh" lang="zh">五霸</span> of the 7<sup>th</sup> century B.C. were (1) <span xml:lang="zh" lang="zh">齊桓公</span> Duke Huan -of Ch‘i, (2) <span xml:lang="zh" lang="zh">晉文公</span> Duke Wên of Chin, (3) <span xml:lang="zh" lang="zh">宋襄公</span> Duke Hsiang of Sung, -(4) <span xml:lang="zh" lang="zh">楚莊王</span> Prince Chuang of Ch‘u, (5) <span xml:lang="zh" lang="zh">秦穆公</span> Duke Mu of Ch‘in. Their -reigns covered the period 685–591 B.C.</p> - -<p xml:lang="zh" lang="zh" class="ctext">54. 夫霸王之兵伐大國則其衆不得聚威加於敵則其交不得合</p> - -<p>When a warlike prince attacks a powerful state, his generalship shows -itself in preventing the concentration of the enemy’s forces. He -overawes his opponents,</p> - -<p class="annot">Here and in the next sentence, the <cite>Yü Lan</cite> inserts <span xml:lang="zh" lang="zh">家</span> after <span xml:lang="zh" lang="zh">敵</span>.</p> - -<p class="trans_noindent">and their allies are prevented from joining against him.</p> - -<p class="annot">Mei Yao-ch‘ên constructs one of the chains of reasoning that are -so much affected by the Chinese: “In attacking a powerful state, -if you can divide her forces, you will have a superiority in -strength; if you have a superiority in strength, you will overawe -the enemy; if you overawe the enemy, the neighbouring states will -be frightened; and if the neighbouring states are frightened, the -enemy’s allies will be prevented from joining her.” The following -gives a stronger meaning to <span xml:lang="zh" lang="zh">威加</span>: <span xml:lang="zh" lang="zh">若大國一敗則小國離而不聚矣</span> “If the -great state has once been defeated (before she has had time to -summon her allies), then the lesser states will hold aloof and -refrain from massing their forces.” Ch‘ên Hao and Chang Yü take -the sentence in quite another way. The former says: “Powerful -though a prince may be, if he attacks a large state, he will be -unable to raise enough troops, and must rely to some extent on -external aid; if he dispenses with this, and with overweening -confidence in his own strength, simply tries to intimidate the -enemy, he will surely be defeated.” Chang Yü puts his view thus: -“If we recklessly attack a large state, our own people will be -discontented and hang back. But if (as will then be the case) our -display of military force is inferior by half to that of the -enemy, the other chieftains will take fright and refuse to join -us.” According to this interpretation, <span xml:lang="zh" lang="zh">其</span> would refer, not to the -<span xml:lang="zh" lang="zh">大國</span>, but to the <span xml:lang="zh" lang="zh">霸王</span> himself.</p> - -<p xml:lang="zh" lang="zh" class="ctext">55. 是故不爭天下之交不養天下之權信己之私威加於敵故其城可拔其國可隳</p> - -<p>Hence he does not strive</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">爭</span> the <cite>Yü Lan</cite> reads <span xml:lang="zh" lang="zh">事</span>.</p> - -<p class="pagenum" id="Page_142">{142}</p> - -<p class="trans_noindent">to ally himself with all and sundry,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">天下</span>, as in § 6, stands for <span xml:lang="zh" lang="zh">諸侯</span> “the feudal princes,” or the -states ruled by them.</p> - -<p class="trans_noindent">nor does he foster the power of other states. He carries out his own -secret designs,</p> - -<p class="annot">For <span xml:lang="zh" lang="zh">信</span> (read <i>shên</i><sup>1</sup>) in the meaning of <span xml:lang="zh" lang="zh">伸</span>, cf. VIII. § 8. The -commentators are unanimous on this point, and we must therefore -beware of translating <span xml:lang="zh" lang="zh">信己之私</span> by “secretly self-confident” or the -like. Capt. Calthrop (omitting <span xml:lang="zh" lang="zh">之私</span>) has: “he has confidence in -himself.”</p> - -<p class="trans_noindent">keeping his antagonists in awe.</p> - -<p class="annot">The train of thought appears to be this: Secure against a -combination of his enemies, <span xml:lang="zh" lang="zh">能絶天下之交惟得伸己之私志威而無外交者</span> “he -can afford to reject entangling alliances and simply pursue his -own secret designs, his prestige enabling him to dispense with -external friendships.” (Li Ch‘üan.)</p> - -<p class="trans_noindent">Thus he is able to capture their cities and overthrow their kingdoms.</p> - -<p class="annot">This paragraph, though written many years before the Ch‘in State -became a serious menace, is not a bad summary of the policy by -which the famous Six Chancellors gradually paved the way for her -final triumph under Shih Huang Ti. Chang Yü, following up his -previous note, thinks that Sun Tzŭ is condemning this attitude of -cold-blooded selfishness and haughty isolation. He again refers <span xml:lang="zh" lang="zh">其</span> -to the warlike prince, thus making it appear that in the end he is -bound to succumb.</p> - -<p xml:lang="zh" lang="zh" class="ctext">56. 施無法之賞懸無政之令犯三軍之衆若使一人</p> - -<p>Bestow rewards without regard to rule,</p> - -<p class="annot">Wu Tzŭ (ch. 3) less wisely says: <span xml:lang="zh" lang="zh">進有重賞退有重刑</span> “Let advance be -richly rewarded and retreat be heavily punished.”</p> - -<p class="trans_noindent">issue orders</p> - -<p class="annot"><span xml:lang="zh" lang="zh">懸</span>, literally, “hang” or “post up.”</p> - -<p class="trans_noindent">without regard to previous arrangements;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">杜姦媮</span> “In order to prevent treachery,” says Wang Hsi. The general -meaning is made clear by Ts‘ao Kung’s quotation from the<span class="pagenum" id="Page_143">{143}</span> <cite>Ssŭ-ma -Fa:</cite> <span xml:lang="zh" lang="zh">見敵作誓瞻功作賞</span> “Give instructions only on sighting the enemy; -give rewards only when you see deserving deeds.” <span xml:lang="zh" lang="zh">無政</span>, however, -presents some difficulty. Ts‘ao Kung’s paraphrase, <span xml:lang="zh" lang="zh">軍法令不應預施懸也</span>, -I take to mean: “The final instructions you give to your army -should not correspond with those that have been previously posted -up.” Chang Yü simplifies this into <span xml:lang="zh" lang="zh">政不預告</span> “your arrangements -should not be divulged beforehand.” And Chia Lin says: <span xml:lang="zh" lang="zh">不守常法常政</span> -“there should be no fixity in your rules and arrangements.” Not -only is there danger in letting your plans be known, but war often -necessitates the entire reversal of them at the last moment.</p> - -<p class="trans_noindent">and you will be able to handle a whole army</p> - -<p class="annot"><span xml:lang="zh" lang="zh">犯</span>, according to Ts‘ao Kung, is here equal to <span xml:lang="zh" lang="zh">用</span>. The exact meaning -is brought out more clearly in the next paragraph.</p> - -<p class="trans_noindent">as though you had to do with but a single man.</p> - -<p class="annot">Cf. supra, § 34.</p> - -<p xml:lang="zh" lang="zh" class="ctext">57. 犯之以事勿告以言犯之以利勿告以害</p> - -<p>Confront your soldiers with the deed itself; never let them know your -design.</p> - -<p class="annot">Literally, “do not tell them words;” <i>i.e.</i> do not give your -reasons for any order. Lord Mansfield once told a junior colleague -to “give no reasons” for his decisions, and the maxim is even more -applicable to a general than to a judge. Capt. Calthrop translates -this sentence with beautiful simplicity: “Orders should direct the -soldiers.” That is all.</p> - -<p class="trans_noindent">When the outlook is bright, bring it before their eyes; but tell them -nothing when the situation is gloomy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">58. 投之亡地然後存陷之死地然後生</p> - -<p>Place your army in deadly peril, and it will survive; plunge it into -desperate straits, and it will come off in safety.</p> - -<p class="annot">Compare the paradoxical saying <span xml:lang="zh" lang="zh">亡者存之基死者生之木</span>. These words of -Sun Tzŭ were once quoted by Han Hsin in explanation of the tactics -he employed in one of his most brilliant battles, already alluded -to on p. <a href="#Page_28">28</a>, In 204 B.C., he was sent against the army of Chao, -and halted ten miles from the mouth of the <span xml:lang="zh" lang="zh">井陘</span> Ching-hsing pass, -where the enemy had mustered in full force. Here, at midnight, -he detached a body of 2000 light cavalry, every man of which was -furnished<span class="pagenum" id="Page_144">{144}</span> with a red flag. Their instructions were to make their -way through narrow defiles and keep a secret watch on the enemy. -“When the men of Chao see me in full flight,” Han Hsin said, “they -will abandon their fortifications and give chase. This must be the -sign for you to rush in, pluck down the Chao standards and set -up the red banners of <span xml:lang="zh" lang="zh">漢</span> Han in their stead.” Turning then to -his other officers, he remarked: “Our adversary holds a strong -position, and is not likely to come out and attack us until he -sees the standard and drums of the commander-in-chief, for fear -I should turn back and escape through the mountains.” So saying, -he first of all sent out a division consisting of 10,000 men, and -ordered them to form in line of battle with their backs to the -River <span xml:lang="zh" lang="zh">泜</span> Ti. Seeing this manœuvre, the whole army of Chao broke -into loud laughter. By this time it was broad daylight, and Han -Hsin, displaying the generalissimo’s flag, marched out of the pass -with drums beating, and was immediately engaged by the enemy. A -great battle followed, lasting for some time; until at length Han -Hsin and his colleague <span xml:lang="zh" lang="zh">張耳</span> Chang Ni, leaving drums and banner on -the field, fled to the division on the river bank, where another -fierce battle was raging. The enemy rushed out to pursue them and -to secure the trophies, thus denuding their ramparts of men; but -the two generals succeeded in joining the other army, which was -fighting with the utmost desperation. The time had now come for -the 2000 horsemen to play their part. As soon as they saw the men -of Chao following up their advantage, they galloped behind the -deserted walls, tore up the enemy’s flags and replaced them by -those of Han. When the Chao army turned back from the pursuit, the -sight of these red flags struck them with terror. Convinced that -the Hans had got in and overpowered their king, they broke up in -wild disorder, every effort of their leader to stay the panic -being in vain. Then the Han army fell on them from both sides and -completed the rout, killing a great number and capturing the rest, -amongst whom was King <span xml:lang="zh" lang="zh">歇</span> Ya himself.... After the battle, some of -Han Hsin’s officers came to him and said: “In the <cite>Art of War</cite> we -are told to have a hill or tumulus on the right rear, and a river -or marsh on the left front. [This appears to be a blend of Sun Tzŭ -and T‘ai Kung. See IX. § 9, and note.] You, on the contrary, -ordered us to draw up our troops with the river at our back. Under -these conditions, how did you manage to gain the victory?” The -general replied: “I fear you gentlemen have not studied the Art of -War with sufficient care. Is it not written there: ‘<em>Plunge your -army into desperate straits and it will come off in safety; place -it in deadly peril and it will survive</em>’? Had I taken the usual -course, I should never have been able to bring my colleagues -round. What says the Military Classic (<span xml:lang="zh" lang="zh">經</span>)?—‘swoop down on the -market-place and drive the men off to fight’ (<span xml:lang="zh" lang="zh">毆市人而戰之</span>). [This -passage does not occur in the present text of Sun Tzŭ.] If I had -not placed my troops in a position where<span class="pagenum" id="Page_145">{145}</span> they were obliged to -fight for their lives, but had allowed each man to follow his own -discretion, there would have been a general <i>débandade</i>, and it -would have been impossible to do anything with them.” The officers -admitted the force of his argument, and said: “These are higher -tactics than we should have been capable of.” [See <cite>Ch‘ien Han -Shu</cite>, ch. 34, ff. 4, 5.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">59. 夫衆陷於害然後能爲勝敗</p> - -<p>For it is precisely when a force has fallen into harm’s way that it is -capable of striking a blow for victory.</p> - -<p class="annot">Danger has a bracing effect.</p> - -<p xml:lang="zh" lang="zh" class="ctext">60. 故爲兵之事在於順詳敵之意</p> - -<p>Success in warfare is gained by carefully accommodating ourselves to -the enemy’s purpose.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">佯愚也</span> “Feign stupidity”—by an appearance of -yielding and falling in with the enemy’s wishes. Chang Yü’s note -makes the meaning clear: “If the enemy shows an inclination to -advance, lure him on to do so; if he is anxious to retreat, delay -on purpose that he may carry out his intention.” The object is to -make him remiss and contemptuous before we deliver our attack.</p> - -<p xml:lang="zh" lang="zh" class="ctext">61. 并敵一向千里殺將</p> - -<p>By persistently hanging on the enemy’s flank,</p> - -<p class="annot">I understand the first four words to mean “accompanying the enemy -in one direction.” Ts‘ao Kung says: <span xml:lang="zh" lang="zh">幷兵向敵</span> “unite the soldiers -and make for the enemy.” But such a violent displacement of -characters is quite indefensible. Mei Yao-ch‘ên is the only -commentator who seems to have grasped the meaning: <span xml:lang="zh" lang="zh">隋敵一向然後發伏出奇</span>. -The <cite>T‘u Shu</cite> reads <span xml:lang="zh" lang="zh">并力</span>.</p> - -<p class="trans_noindent">we shall succeed in the long run</p> - -<p class="annot">Literally, “after a thousand <i>li</i>.”</p> - -<p class="trans_noindent">in killing the commander-in-chief.</p> - -<p class="annot">Always a great point with the Chinese.</p> - -<p xml:lang="zh" lang="zh" class="ctext">62. 此謂巧能成事者也</p> - -<p>This is called ability to accomplish a thing by sheer cunning.</p> - -<p class="annot">The <cite>T‘u Shu</cite> has <span xml:lang="zh" lang="zh">是謂巧於成事</span>, and yet another reading,<span class="pagenum" id="Page_146">{146}</span> mentioned -by Ts‘ao Kung, is <span xml:lang="zh" lang="zh">巧攻成事</span>. Capt. Calthrop omits this sentence, -after having thus translated the two preceding: “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.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">63. 是故政舉之日夷關折符無通其使</p> - -<p>On the day that you take up your command,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">政舉</span> does not mean “when war is declared,” as Capt. Calthrop says, -nor yet exactly, as Ts‘ao Kung paraphrases it, <span xml:lang="zh" lang="zh">謀定</span> “when your -plans are fixed,” when you have mapped out your campaign. The -phrase is not given in the <cite>P‘ei Wên Yün Fu</cite>. There being no -causal connection discoverable between this and the preceding -sentence, <span xml:lang="zh" lang="zh">是故</span> must perforce be left untranslated.</p> - -<p class="trans_noindent">block the frontier passes,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">夷</span> is explained by Mei Yao-ch‘ên as <span xml:lang="zh" lang="zh">滅塞</span>.</p> - -<p class="trans_noindent">destroy the official tallies,</p> - -<p class="annot">The <i>locus classicus</i> for these tallies is <cite>Chou Li</cite>, XIV. fol. 40 -(Imperial edition): <span xml:lang="zh" lang="zh">門關用符節貨賄星璽節道路用旌節</span>. The generic term -thus appears to be <span xml:lang="zh" lang="zh">節</span>, <span xml:lang="zh" lang="zh">符</span> being the special kind used at city-gates -and on the frontier. They were tablets of bamboo or wood, one half -of which was issued as a permit or passport by the official in -charge of a gate (<span xml:lang="zh" lang="zh">司門</span> or <span xml:lang="zh" lang="zh">司關</span>. Cf. the <span xml:lang="zh" lang="zh">封人</span> “border-warden” of <cite>Lun -Yü</cite> III. 24, who may have had similar duties.) When this half was -returned to him, within a fixed period, he was authorised to open -the gate and let the traveller through.</p> - -<p class="trans_noindent">and stop the passage of all emissaries.</p> - -<p class="annot">Either to or from the enemy’s country.</p> - -<p xml:lang="zh" lang="zh" class="ctext">64. 厲於廊廟之上以誅其事</p> - -<p>Be stern in the council-chamber,</p> - -<p class="annot">Show no weakness, and insist on your plans being ratified by the -sovereign. <span xml:lang="zh" lang="zh">廊廟</span> indicates a hall or temple in the Palace. Cf. I. § -26. It is not clear if other officers would be present. Hardly -anything can be made of <span xml:lang="zh" lang="zh">勵</span>, the reading of the standard text, so I -have adopted Tu Mu’s conjecture <span xml:lang="zh" lang="zh">厲</span>, which appears in the <cite>T‘u Shu</cite>.</p> - -<p class="trans_noindent">so that you may control the situation.</p> - -<p class="pagenum" id="Page_147">{147}</p> - -<p class="annot">Ts‘ao Kung explains <span xml:lang="zh" lang="zh">誅</span> by <span xml:lang="zh" lang="zh">治</span>, and Ho Shih by <span xml:lang="zh" lang="zh">責成</span>. Another reading -is <span xml:lang="zh" lang="zh">謀</span>, and Mei Yao-ch‘ên, adopting this, understands the whole -sentence to mean: Take the strictest precautions to ensure secrecy -in your deliberations. Capt. Calthrop glides rather too smoothly -over the rough places. His translation is: “conduct the business -of the government with vigilance.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">65. 敵人開闔必亟入之</p> - -<p>If the enemy leaves a door open, you must rush in.</p> - -<p class="annot">This looks a very simple sentence, yet Ts‘ao Kung is the only -commentator who takes it as I have done. Mêng Shih, followed by -Mei Yao-ch‘ên and Chang Yü, defines <span xml:lang="zh" lang="zh">開闔</span> as <span xml:lang="zh" lang="zh">間者</span> “spies,” and -makes <span xml:lang="zh" lang="zh">入</span> an active verb: “If spies come from the enemy, we must -quickly let them in.” But I cannot find that the words <span xml:lang="zh" lang="zh">開闔</span> have -this meaning anywhere else. On the other hand, they may be taken -as two verbs, <span xml:lang="zh" lang="zh">或開或闔</span>, expressing the enemy’s indecision whether -to advance or retreat, that being the best moment to attack him. -[Cf. <cite>Tao Tê Ching</cite>, chap. X: <span xml:lang="zh" lang="zh">天門開闔能爲雌乎</span>; also <cite>Li Chi</cite>, <span xml:lang="zh" lang="zh">曲禮</span>, -I. ii. 25.] It is not easy to choose between this and Ts‘ao Kung’s -explanation; the fact that <span xml:lang="zh" lang="zh">敵人開戸</span> occurs shortly afterwards, in § -68, might be adduced in support of either. <span xml:lang="zh" lang="zh">必</span> must be understood in -the sense of <span xml:lang="zh" lang="zh">宜</span> or <span xml:lang="zh" lang="zh">當</span>. The only way to avoid this is to put <span xml:lang="zh" lang="zh">開闔</span> -between commas and translate: “If we leave a door open, the enemy -is sure to rush in.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">66. 先其所愛微與之期</p> - -<p>Forestall your opponent by seizing what he holds dear,</p> - -<p class="annot">Cf. <i>supra</i>, § 18.</p> - -<p class="trans_noindent">and subtly contrive to time his arrival on the ground.</p> - -<p class="annot">Capt. Calthrop hardly attempts to translate this difficult -paragraph, but invents the following instead: “Discover what he -most values, and plan to seize it.” Ch‘ên Hao’s explanation, -however, is clear enough: -<span xml:lang="zh" lang="zh">我若先奪便地而敵不至雖有其利亦奚用之是以欲取其愛惜之處必先微與敵人相期誤之使必至</span> -“If I manage to seize a favourable -position, but the enemy does not appear on the scene, the -advantage thus obtained cannot be turned to any practical account. -He who intends, therefore, to occupy a position of importance -to the enemy, must begin by making an artful appointment,<span class="pagenum" id="Page_148">{148}</span> so to -speak, with his antagonist, and cajole him into going there as -well.” Mei Yao-ch‘ên explains that this “artful appointment” is -to be made through the medium of the enemy’s own spies, who will -carry back just the amount of information that we choose to give -them. Then, having cunningly disclosed our intentions, <span xml:lang="zh" lang="zh">我後人發先人至</span> -“we must manage, though starting after the enemy, to arrive before -him” (VII. § 4). We must start after him in order to ensure his -marching thither; we must arrive before him in order to capture -the place without trouble. Taken thus, the present passage lends -some support to Mei Yao-ch‘ên’s interpretation of § 47.</p> - -<p xml:lang="zh" lang="zh" class="ctext">67. 踐墨隨敵以決戰事</p> - -<p>Walk in the path defined by rule,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">墨</span> stands <span xml:lang="zh" lang="zh">繩墨</span> “a marking-line,” hence a rule of conduct. See -Mencius VII. 1. xli. 2. Ts‘ao Kung explains it by the similar -metaphor <span xml:lang="zh" lang="zh">規矩</span> “square and compasses.” The baldness of the sentiment -rather inclines me to favour the reading <span xml:lang="zh" lang="zh">剗</span> adopted by Chia Lin in -place of <span xml:lang="zh" lang="zh">踐</span>, which yields an exactly opposite sense, namely: -“Discard hard and fast rules.” Chia Lin says: <span xml:lang="zh" lang="zh">惟勝是利不可守以繩墨而爲</span> -“Victory is the only thing that matters, and this cannot be -achieved by adhering to conventional canons.” It is unfortunate -that this variant rests on very slight authority, for the sense -yielded is certainly much more satisfactory. Napoleon, as we know, -according to the veterans of the old school whom he defeated, won -his battles by violating every accepted canon of warfare.</p> - -<p class="trans_noindent">and accommodate yourself to the enemy until you can fight a decisive -battle.</p> - -<p class="annot">The last four words of the Chinese are omitted by Capt. Calthrop. -Tu Mu says: <span xml:lang="zh" lang="zh">隨敵人之形若有可乘之勢則出而決戰</span> “Conform to the enemy’s -tactics until a favourable opportunity offers; then come forth and -engage in a battle that shall prove decisive.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">68. 是故始如處女敵人開戶後如脫兎敵不及拒</p> - -<p>At first, then, exhibit the coyness of a maiden, until the enemy gives -you an opening; afterwards emulate the rapidity of a running hare, and -it will be too late for the enemy to oppose you.</p> - -<p class="pagenum" id="Page_149">{149}</p> - -<p class="annot">As the hare is noted for its extreme timidity, the comparison -hardly appears felicitous. But of course Sun Tzŭ was thinking only -of its speed. The words have been taken to mean: You must flee -from the enemy as quickly as an escaping hare; but this is rightly -rejected by Tu Mu. Capt. Calthrop is wrong in translating <span xml:lang="zh" lang="zh">兎</span> -“rabbit.” Rabbits are not indigenous to China, and were certainly -not known there in the 6th century B.C. The last sixteen -characters evidently form a sort of four-line jingle. Chap. X, it -may be remembered, closed in similar fashion.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_150">{150}</p> -<h2 class="nobreak">XII. <span xml:lang="zh" lang="zh">火攻篇</span><br /><br /> - -THE ATTACK BY FIRE.</h2> -</div> - -<p class="annot">Rather more than half the chapter (§§ 1–13) is devoted to the subject -of fire, after which the author branches off into other topics.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡火攻有五一曰火人二曰火積三曰火輜四曰火庫五曰火隊</p> - -<p>Sun Tzŭ said: There are five ways of attacking with fire. The first -is to burn soldiers in their camp;</p> - -<p class="annot">So Tu Mu. Li Ch‘üan says: <span xml:lang="zh" lang="zh">焚其營殺其士卒也</span> “Set fire to the camp, -and kill the soldiers” (when they try to escape from the flames). -Pan Ch‘ao, sent on a diplomatic mission to the King of Shan-shan -[see XI. § 51, note], found himself placed in extreme peril by -the unexpected arrival of an envoy from the Hsiung-nu [the mortal -enemies of the Chinese]. In consultation with his officers, he -exclaimed: “‘Never venture, never win!<a href="#Footnote183" class="fnanchor" id="FNanchor183">[183]</a> The only course open -to us now is to make an assault by fire on the barbarians under -cover of night, when they will not be able to discern our numbers. -Profiting by their panic, we shall exterminate them completely; -this will cool the King’s courage and cover us with glory, besides -ensuring the success of our mission.’ The officers all replied -that it would be necessary to discuss the matter first with the -Intendant (<span xml:lang="zh" lang="zh">從事</span>). Pan Ch‘ao then fell into a passion: ‘It is -to-day,’ he cried, ‘that our fortunes must be decided! The -Intendant is only a humdrum civilian, who on hearing of our -project will certainly be afraid, and everything will be brought -to light. An inglorious death is no worthy fate for valiant -warriors.’ All then agreed to do as he wished. Accordingly, as -soon as night came on, he and his little band quickly made their -way to the barbarian camp. A strong gale was blowing at the time. -Pan Ch‘ao ordered ten of the party to take drums and hide behind -the enemy’s barracks, it being arranged that when they saw flames -shoot up, they<span class="pagenum" id="Page_151">{151}</span> should begin drumming and yelling with all their -might. The rest of his men, armed with bows and crossbows, he -posted in ambuscade at the gate of the camp. He then set fire to -the place from the windward side, whereupon a deafening noise of -drums and shouting arose on the front and rear of the Hsiung-nu, -who rushed out pell-mell in frantic disorder. Pan Ch‘ao slew three -of them with his own hand, while his companions cut off the heads -of the envoy and thirty of his suite. The remainder, more than a -hundred in all, perished in the flames. On the following day, Pan -Ch‘ao went back and informed <span xml:lang="zh" lang="zh">郭恂</span> Kuo Hsün [the Intendant] of what -he had done. The latter was greatly alarmed and turned pale. -But Pan Ch‘ao, divining his thoughts, said with uplifted hand: -‘Although you did not go with us last night, I should not think, -Sir, of taking sole credit for our exploit.’ This satisfied Kuo -Hsün, and Pan Ch‘ao, having sent for Kuang, King of Shan-shan, -showed him the head of the barbarian envoy. The whole kingdom was -seized with fear and trembling, which Pan Ch‘ao took steps to -allay by issuing a public proclamation. Then, taking the king’s -son as hostage, he returned to make his report to <span xml:lang="zh" lang="zh">竇固</span> Tou Ku.” -[<cite>Hou Han Shu</cite>, ch. 47, ff. 1, 2.]</p> - -<p class="trans_noindent">the second is to burn stores;</p> - -<p class="annot">Tu Mu says: <span xml:lang="zh" lang="zh">糧食薪芻</span> “Provisions, fuel and fodder.” In order to -subdue the rebellious population of Kiangnan, <span xml:lang="zh" lang="zh">高潁</span> Kao Kêng -recommended Wên Ti of the Sui dynasty to make periodical raids and -burn their stores of grain, a policy which in the long run proved -entirely successful. [<span xml:lang="zh" lang="zh">隋書</span>, ch. 41, fol. 2.]</p> - -<p class="trans_noindent">the third is to burn baggage-trains;</p> - -<p class="annot">An example given is the destruction of <span xml:lang="zh" lang="zh">袁紹</span> Yüan Shao’s waggons and -impedimenta by Ts‘ao Ts‘ao in 200 A.D.</p> - -<p class="trans_noindent">the fourth is to burn arsenals and magazines;</p> - -<p class="annot">Tu Mu says that the things contained in <span xml:lang="zh" lang="zh">輜</span> and <span xml:lang="zh" lang="zh">庫</span> are the same. He -specifies weapons and other implements, bullion and clothing. Cf. -VII. § 11.</p> - -<p class="trans_noindent">the fifth is to hurl dropping fire amongst the enemy.</p> - -<p class="annot">No fewer than four totally diverse explanations of this sentence -are given by the commentators, not one of which is quite -satisfactory. It is obvious, at any rate, that the ordinary -meaning of <span xml:lang="zh" lang="zh">隊</span> (“regiment” or “company”) is here inadmissible. In -spite of Tu Mu’s note, <span xml:lang="zh" lang="zh">焚其行伍因亂而擊之</span>, I must regard “company -burning” (Capt. Calthrop’s rendering) as nonsense pure and simple. -We may also, I think, reject the very forced explanation given -by Li Ch‘üan, Mei Yao-ch‘ên<span class="pagenum" id="Page_152">{152}</span> and Chang Yü, of whom the last-named -says: <span xml:lang="zh" lang="zh">焚其隊仗使兵無戰具</span> “burning a regiment’s weapons, so that the -soldiers may have nothing to fight with.” That leaves only two -solutions open: one, favoured by Chia Lin and Ho Shih, is to take -<span xml:lang="zh" lang="zh">隊</span> in the somewhat uncommon sense of “a road,” = <span xml:lang="zh" lang="zh">隧</span>. The commentary -on a passage in the <span xml:lang="zh" lang="zh">穆天子傳</span>, quoted in <cite>K‘ang Hsi</cite>, defines <span xml:lang="zh" lang="zh">隊</span> -(read <i>sui</i>) as <span xml:lang="zh" lang="zh">谷中險阻道</span> “a difficult road leading through a -valley.” Here it would stand for the <span xml:lang="zh" lang="zh">糧道</span> “line of supplies,” which -might be effectually interrupted if the country roundabout was -laid waste with fire. Finally, the interpretation which I have -adopted is that given by Tu Yu in the <cite>T‘ung Tien</cite>. He reads <span xml:lang="zh" lang="zh">墜</span> -(which is not absolutely necessary, <span xml:lang="zh" lang="zh">隊</span> <i>chui</i> being sometimes used -in the same sense), with the following note: <span xml:lang="zh" lang="zh">以火墮敵營中也火墜之法以鐵籠火着箭頭頸强弩射敵營中</span> -“To drop fire into the enemy’s camp. The -method by which this may be done is to set the tips of arrows -alight by dipping them into a brazier, and then shoot them from -powerful crossbows into the enemy’s lines.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 行火必有因煙火必素具</p> - -<p>In order to carry out an attack with fire, we must have means available.</p> - -<p class="annot">Ts‘ao Kung thinks that <span xml:lang="zh" lang="zh">姦人</span> “traitors in the enemy’s camp” are -referred to. He thus takes <span xml:lang="zh" lang="zh">因</span> as the efficient cause only. But -Ch‘ên Hao is more likely to be right in saying: <span xml:lang="zh" lang="zh">須得其便不獨姦人</span> “We -must have favourable circumstances in general, not merely traitors -to help us.” Chia Lin says: <span xml:lang="zh" lang="zh">因風燥</span> “We must avail ourselves of wind -and dry weather.”</p> - -<p class="trans_noindent">The material for raising fire should always be kept in readiness.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">煙火</span> is explained by Ts‘ao Kung as <span xml:lang="zh" lang="zh">燒具</span> “appliances for making -fire.” Tu Mu suggests <span xml:lang="zh" lang="zh">艾蒿荻葦薪芻膏油之屬</span> “dry vegetable matter, -reeds, brushwood, straw, grease, oil, etc.” Here we have the -material cause. Chang Yü says: <span xml:lang="zh" lang="zh">𫎓火之器燃火之物</span> “vessels for -hoarding fire, stuff for lighting fires.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 發火有時起火有日</p> - -<p>There is a proper season for making attacks with fire, and special -days for starting a conflagration.</p> - -<p class="pagenum" id="Page_153">{153}</p> - -<p class="annot">A fire must not be begun <span xml:lang="zh" lang="zh">妄</span> “recklessly” or <span xml:lang="zh" lang="zh">偶然</span> “at haphazard.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 時者天之燥也日者宿在箕壁翼軫也凡此四宿者風起之日也</p> - -<p>The proper season is when the weather is very dry; the special days -are those when the moon is in the constellations of the Sieve, the -Wall, the Wing or the Cross-bar;</p> - -<p class="annot">These are, respectively, the 7<sup>th</sup>, 14<sup>th</sup>, 27<sup>th</sup>, and 28<sup>th</sup> of the -<span xml:lang="zh" lang="zh">二十八宮</span> Twenty-eight Stellar Mansions, corresponding roughly -to Sagittarius, Pegasus, Crater and Corvus. The original text, -followed by the <cite>T‘u Shu</cite>, has <span xml:lang="zh" lang="zh">月</span> in place of <span xml:lang="zh" lang="zh">宿</span>; the present -reading rests on the authority of the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>. -Tu Mu says: <span xml:lang="zh" lang="zh">宿者月之所宿也</span>. For <span xml:lang="zh" lang="zh">箕壁</span>, both <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> -give the more precise location <span xml:lang="zh" lang="zh">戊箕東壁</span>. Mei Yao-ch‘ên tells us -that by <span xml:lang="zh" lang="zh">箕</span> is meant the tail of the <span xml:lang="zh" lang="zh">龍</span> Dragon; by <span xml:lang="zh" lang="zh">壁</span>, the eastern -part of that constellation; by <span xml:lang="zh" lang="zh">翼</span> and <span xml:lang="zh" lang="zh">軫</span>, the tail of the <span xml:lang="zh" lang="zh">鶉</span> Quail.</p> - -<p class="trans_noindent">for these four are all days of rising wind.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">此四宿者</span> is elliptical for <span xml:lang="zh" lang="zh">月在此四宿之日</span>. <span xml:lang="zh" lang="zh">蕭繹</span> Hsiao I (afterwards -fourth Emperor of the Liang dynasty, A.D. 552–555) is quoted by Tu -Yu as saying that the days <span xml:lang="zh" lang="zh">丙丁</span> of spring, <span xml:lang="zh" lang="zh">戊已</span> of summer, <span xml:lang="zh" lang="zh">壬癸</span> of -autumn, and <span xml:lang="zh" lang="zh">甲乙</span> of winter bring fierce gales of wind and rain.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 凡火攻必因五火之變而應之</p> - -<p>In attacking with fire, one should be prepared to meet five possible -developments:</p> - -<p class="annot">I take <span xml:lang="zh" lang="zh">五</span> as qualifying <span xml:lang="zh" lang="zh">變</span>, not <span xml:lang="zh" lang="zh">火</span>, and therefore think that Chang -Yü is wrong in referring <span xml:lang="zh" lang="zh">五火</span> to the five methods of attack set -forth in § 1. What follows has certainly nothing to do with these.</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 火發於內則早應之於外</p> - -<p>(1) When fire breaks out inside the enemy’s camp, respond at once</p> - -<p class="annot">The <cite>Yü Lan</cite> incorrectly reads <span xml:lang="zh" lang="zh">軍</span> for <span xml:lang="zh" lang="zh">早</span>.</p> - -<p class="trans_noindent">with an attack from without.</p> - -<p class="pagenum" id="Page_154">{154}</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 火發而其兵靜者待而勿攻</p> - -<p>(2) If there is an outbreak of fire, but the enemy’s soldiers remain -quiet, bide your time and do not attack.</p> - -<p class="annot">The original text omits <span xml:lang="zh" lang="zh">而其</span>. The prime object of attacking with -fire is to throw the enemy into confusion. If this effect is not -produced, it means that the enemy is ready to receive us. Hence -the necessity for caution.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 極其火力可從而從之不可從而止</p> - -<p>(3) When the force of the flames has reached its height, follow it up -with an attack, if that is practicable; if not, stay where you are.</p> - -<p class="annot">Ts‘ao Kung says: <span xml:lang="zh" lang="zh">見可而進知難而退</span> “If you see a possible way, -advance; but if you find the difficulties too great, retire.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 火可發於外無待於內以時發之</p> - -<p>(4) If it is possible to make an assault with fire from without, do -not wait for it to break out within, but deliver your attack at a -favourable moment.</p> - -<p class="annot">Tu Mu says that the previous paragraphs had reference to the fire -breaking out (either accidentally, we may suppose, or by the -agency of incendiaries) inside the enemy’s camp. “But,” he -continues, <span xml:lang="zh" lang="zh">若敵居荒澤草穢或營栅可焚之地卽須及時發火不必更待內發作然後應之恐敵人自燒野草我起火無益</span> -“if the enemy is settled in a waste place -littered with quantities of grass, or if he has pitched his camp -in a position which can be burnt out, we must carry our fire -against him at any seasonable opportunity, and not wait on in -hopes of an outbreak occurring within, for fear our opponents -should themselves burn up the surrounding vegetation, and thus -render our own attempts fruitless.” The famous <span xml:lang="zh" lang="zh">李陵</span> Li Ling once -baffled the <span xml:lang="zh" lang="zh">單于</span> leader of the Hsiung-nu in this way. The latter, -taking advantage of a favourable wind, tried to set fire to the -Chinese general’s camp, but found that every scrap of combustible -vegetation in the neighbourhood had already been burnt down. On -the other hand, <span xml:lang="zh" lang="zh">波才</span> Po-ts‘ai, a general of the <span xml:lang="zh" lang="zh">黃巾賊</span> Yellow -Turban rebels, was badly defeated in 184 A.D. through his neglect -of this simple precaution. “At the head of a large army he was -besieging <span xml:lang="zh" lang="zh">長社</span> Ch‘ang-shê, which was held by <span xml:lang="zh" lang="zh">皇甫嵩</span> Huang-fu Sung. -The garrison was very<span class="pagenum" id="Page_155">{155}</span> small, and a general feeling of nervousness -pervaded the ranks; so Huang-fu Sung called his officers together -and said: ‘In war, there are various indirect methods of attack, -and numbers do not count for everything. [The commentator here -quotes Sun Tzŭ, V. §§ 5, 6 and 10.] Now the rebels have pitched -their camp in the midst of thick grass (<span xml:lang="zh" lang="zh">依草結營</span>), which will -easily burn when the wind blows. If we set fire to it at night, -they will be thrown into a panic, and we can make a sortie and -attack them on all sides at once, thus emulating the achievement -of T‘ien Tan.’ [See p. <a href="#Page_90">90</a>.] That same evening, a strong breeze -sprang up; so Huang-fu Sung instructed his soldiers to bind reeds -together into torches and mount guard on the city walls, after -which he sent out a band of daring men, who stealthily made their -way through the lines and started the fire with loud shouts -and yells. Simultaneously, a glare of light shot up from the -city-walls, and Huang-fu Sung, sounding his drums, led a rapid -charge, which threw the rebels into confusion and put them to -headlong flight.” [<cite>Hou Han Shu</cite>, ch. 71, f. 2 <i>r</i><sup>o</sup>.]</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 火發上風無攻下風</p> - -<p>(5) When you start a fire, be to windward of it. Do not attack from -the leeward.</p> - -<p class="annot">Chang Yü, following Tu Yu, says: <span xml:lang="zh" lang="zh">燒之必退退而逆擊之必死戰則不便也</span> “When -you make a fire, the enemy will retreat away from it; if you -oppose his retreat and attack him then, he will fight desperately, -which will not conduce to your success.” A rather more obvious -explanation is given by Tu Mu: “If the wind is in the east, begin -burning to the east of the enemy, and follow up the attack -yourself from that side. If you start the fire on the east side, -and then attack from the west, you will suffer in the same way as -your enemy.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 晝風久夜風止</p> - -<p>A wind that rises in the daytime lasts long, but a night breeze soon -falls.</p> - -<p class="annot">Cf. Lao Tzŭ’s saying: <span xml:lang="zh" lang="zh">飄風不終朝</span> “A violent wind does not last the -space of a morning.” (<cite>Tao Tê Ching</cite>, chap. 23.) Mei Yao-ch‘ên and -Wang Hsi say: “A day breeze dies down at nightfall, and a night -breeze at daybreak. This is what happens as a general rule.” The -phenomenon observed may be correct enough, but how this sense is -to be obtained is not apparent.</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 凡軍必知有五火之變以數守之</p> - -<p>In every army, the five developments connected with fire must be -known, the movements of the stars calculated, and a watch kept for the -proper days.</p> - -<p class="pagenum" id="Page_156">{156}</p> - -<p class="annot">Tu Mu’s commentary shows what has to be supplied in order to make -sense out of <span xml:lang="zh" lang="zh">以數守之</span>. He says: <span xml:lang="zh" lang="zh">須筭星𨇠之數守風起之日乃可發火</span> “We -must make calculations as to the paths of the stars, and watch for -the days on which wind will rise, before making our attack with -fire.” Chang Yü seems to take <span xml:lang="zh" lang="zh">守</span> in the sense of <span xml:lang="zh" lang="zh">防</span>: “We must not -only know how to assail our opponents with fire, but also be on -our guard against similar attacks from them.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 故以火佐攻者明以水佐攻者强</p> - -<p>Hence those who use fire as an aid to the attack show intelligence;</p> - -<p class="annot">I have not the least hesitation in rejecting the commentators’ -explanation of <span xml:lang="zh" lang="zh">明</span> as = <span xml:lang="zh" lang="zh">明白</span>. Thus Chang Yü says: <span xml:lang="zh" lang="zh">灼然可以取勝</span> “... -will <em>clearly</em> [i.e. obviously] be able to gain the victory.” This -is not only clumsy in itself, but does not balance <span xml:lang="zh" lang="zh">强</span> in the next -clause. For <span xml:lang="zh" lang="zh">明</span> “intelligent,” cf. <i>infra</i>, § 16, and <cite>Lun Yü</cite> XII. 6.</p> - -<p class="trans_noindent">those who use water as an aid to the attack gain an accession of -strength.</p> - -<p class="annot">Capt. Calthrop gives an extraordinary rendering of the paragraph: -“... if the attack is to be assisted, the fire must be -unquenchable. If water is to assist the attack, the flood must be -overwhelming.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 水可以絶不可以奪</p> - -<p>By means of water, an enemy may be intercepted, but not robbed of all -his belongings.</p> - -<p class="annot">Ts‘ao Kung’s note is: <span xml:lang="zh" lang="zh">但可以絶敵道分敵軍不可以奪敵蓄積</span> “We can merely -obstruct the enemy’s road or divide his army, but not sweep away -all his accumulated stores.” Water can do useful service, but it -lacks the terrible destructive power of fire. This is the reason, -Chang Yü concludes, why the former is dismissed in a couple of -sentences, whereas the attack by fire is discussed in detail. Wu -Tzŭ (ch. 4) speaks thus of the two elements: <span xml:lang="zh" lang="zh">居軍下濕水無所通霖雨數至可灌而沉居軍荒澤草楚幽穢風飆數至可焚而滅</span> “If an army is encamped on -low-lying marshy ground, from which the water cannot run off, and -where the rainfall is heavy, it may be submerged by a flood. If an -army is encamped in wild marsh lands thickly overgrown with weeds -and brambles, and visited by frequent gales, it may be -exterminated by fire.”</p> - -<p class="pagenum" id="Page_157">{157}</p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 夫戰勝攻取而不修其功者凶命曰費留</p> - -<p>Unhappy is the fate of one who tries to win his battles and succeed in -his attacks without cultivating the spirit of enterprise; for the -result is waste of time and general stagnation.</p> - -<p class="annot">This is one of the most perplexing passages in Sun Tzŭ. The -difficulty lies mainly in <span xml:lang="zh" lang="zh">不修其功</span>, of which two interpretations -appear possible. Most of the commentators understand <span xml:lang="zh" lang="zh">修</span> in the -sense (not known to <cite>K‘ang Hsi</cite>) of <span xml:lang="zh" lang="zh">賞</span> “reward” or <span xml:lang="zh" lang="zh">舉</span> “promote,” -and <span xml:lang="zh" lang="zh">其功</span> as referring to the merit of officers and men. Thus Ts‘ao -Kung says: <span xml:lang="zh" lang="zh">賞善不踰日</span> “Rewards for good service should not be -deferred a single day.” And Tu Mu: “If you do not take opportunity -to advance and reward the deserving, your subordinates will not -carry out your commands, and disaster will ensue.” <span xml:lang="zh" lang="zh">費留</span> would then -probably mean <span xml:lang="zh" lang="zh">留滯費耗</span> “stoppage of expenditure,” or as Chia Lin -puts it, <span xml:lang="zh" lang="zh">惜費</span> “the grudging of expenditure.” For several reasons, -however, and in spite of the formidable array of scholars on the -other side, I prefer the interpretation suggested by Mei Yao-ch‘ên -alone, whose words I will quote: -<span xml:lang="zh" lang="zh">欲戰必勝攻必取者在因時乘便能作爲功也作爲功者修火攻水攻之類不可坐守其利也坐守其利者凶也</span> -“Those who want to make -sure of succeeding in their battles and assaults must seize the -favourable moments when they come and not shrink on occasion from -heroic measures: that is to say, they must resort to such means of -attack as fire, water and the like. What they must not do, and -what will prove fatal, is to sit still and simply hold on to the -advantages they have got.” This retains the more usual meaning of -<span xml:lang="zh" lang="zh">修</span>, and also brings out a clear connection of thought with the -previous part of the chapter. With regard to <span xml:lang="zh" lang="zh">費留</span>, Wang Hsi -paraphrases it as <span xml:lang="zh" lang="zh">費財老師</span> “expending treasure and tiring out -[<i>lit</i>., ageing] the army.” <span xml:lang="zh" lang="zh">費</span> of course is expenditure or waste -in general, either of time, money or strength. But the soldier is -less concerned with the saving of money than of time. For the -metaphor expressed in “stagnation” I am indebted to Ts‘ao Kung, -who says: <span xml:lang="zh" lang="zh">若水之留不復還也</span>. Capt. Calthrop gives a rendering which -bears but little relation to the Chinese text: “unless victory or -possession be obtained, the enemy quickly recovers, and -misfortunes arise. The war drags on, and money is spent.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 故曰明主慮之良將修之</p> - -<p>Hence the saying: The enlightened ruler lays his plans well ahead; the -good general cultivates his resources.</p> - -<p class="pagenum" id="Page_158">{158}</p> - -<p class="annot">As Sun Tzŭ quotes this jingle in support of his assertion in § 15, -we must suppose <span xml:lang="zh" lang="zh">修之</span> to stand for <span xml:lang="zh" lang="zh">修其功</span> or something analogous. -The meaning seems to be that the ruler lays plans which the -general must show resourcefulness in carrying out. It is now -plainer than ever that <span xml:lang="zh" lang="zh">修</span> cannot mean “to reward.” Nevertheless, Tu -Mu quotes the following from the <span xml:lang="zh" lang="zh">三略</span>, ch. 2: -<span xml:lang="zh" lang="zh">霸者制士以權結士以信使士以賞信衰則士疏賞虧則士不用命</span> -“The warlike prince controls his -soldiers by his authority, knits them together by good faith, and -by rewards makes them serviceable. If faith decays, there will be -disruption; if rewards are deficient, commands will not be -respected.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 非利不動非得不用非危不戰</p> - -<p>Move not unless you see an advantage;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">起</span>, the <i>Yü Lan’s</i> variant for <span xml:lang="zh" lang="zh">動</span>, is adopted by Li Ch‘üan and Tu Mu.</p> - -<p class="trans_noindent">use not your troops unless there is something to be gained; fight not -unless the position is critical.</p> - -<p class="annot">Sun Tzŭ may at times appear to be over-cautious, but he never goes -so far in that direction as the remarkable passage in the <cite>Tao Tê -Ching</cite>, ch. 69: <span xml:lang="zh" lang="zh">吾不敢爲主而爲客不敢進寸而退尺</span> “I dare not take the -initiative, but prefer to act on the defensive; I dare not advance -an inch, but prefer to retreat a foot.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 主不可以怒而興師將不可以愠而致戰</p> - -<p>No ruler should put troops into the field merely to gratify his own -spleen; no general should fight a battle simply out of pique.</p> - -<p class="annot">Again compare Lao Tzŭ, ch. 68: <span xml:lang="zh" lang="zh">善戰者不怒</span>. Chang Yü says that <span xml:lang="zh" lang="zh">愠</span> is -a weaker word than <span xml:lang="zh" lang="zh">怒</span>, and is therefore applied to the general as -opposed to the sovereign. The <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">軍</span> -for <span xml:lang="zh" lang="zh">師</span>, and the latter <span xml:lang="zh" lang="zh">合</span> for <span xml:lang="zh" lang="zh">致</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 合於利而動不合於利而止</p> - -<p>If it is to your advantage, make a forward move; if not, stay where -you are.</p> - -<p class="annot">This is repeated from XI. § 17. Here I feel convinced that it is an -interpolation, for it is evident that § 20 ought to follow immediately -on<span class="pagenum" id="Page_159">{159}</span> § 18. For <span xml:lang="zh" lang="zh">動</span>, the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have <span xml:lang="zh" lang="zh">用</span>. Capt. Calthrop -invents a sentence which he inserts before this one: “Do not make war -unless victory may be gained thereby.” While he was about it, he might -have credited Sun Tzŭ with something slightly less inane.</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 怒可以復喜愠可以復悅</p> - -<p>Anger may in time change to gladness; vexation may be succeeded by -content.</p> - -<p class="annot">According to Chang Yü, <span xml:lang="zh" lang="zh">喜</span> denotes joy outwardly manifested in the -countenance, <span xml:lang="zh" lang="zh">悅</span> the inward sensation of happiness.</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 亡國不可以復存死者不可以復生</p> - -<p>But a kingdom that has once been destroyed can never come again into -being;</p> - -<p class="annot">The Wu State was destined to be a melancholy example of this -saying. See p. <a href="#Page_50">50</a>.</p> - -<p class="trans_noindent">nor can the dead ever be brought back to life.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 故明君愼之良將警之此安國全軍之道也</p> - -<p>Hence the enlightened ruler is heedful, and the good general full of -caution.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">警</span>, which usually means “to warn,” is here equal to <span xml:lang="zh" lang="zh">戒</span>. This is a -good instance of how Chinese characters, which stand for ideas, -refuse to be fettered by dictionary-made definitions. The <cite>T‘u -Shu</cite> reads <span xml:lang="zh" lang="zh">故曰</span>, as in § 16.</p> - -<p class="trans_noindent">This is the way to keep a country at peace and an army intact.</p> - -<p class="annot">It is odd that <span xml:lang="zh" lang="zh">全軍</span> should not have the same meaning here as in -III. § 1, <i>q.v.</i> This has led me to consider whether it might not -be possible to take the earlier passage thus: “to preserve your -own army (country, regiment, etc.) intact is better than to -destroy the enemy’s.” The two words do not appear in the <cite>T‘ung -Tien</cite> or the <cite>Yü Lan</cite>. Capt. Calthrop misses the point by -translating: “then is the state secure, and the army victorious in -battle.”</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_160">{160}</p> -<h2 class="nobreak">XIII. <span xml:lang="zh" lang="zh">用間篇</span><br /><br /> - -THE USE OF SPIES.</h2> -</div> - -<p class="annot"><span xml:lang="zh" lang="zh">間</span> is really a vulgar form of <span xml:lang="zh" lang="zh">閒</span>; and does not appear in the <cite>Shuo -Wên</cite>. In practice, however, it has gradually become a distinct -character with special meanings of its own, and I have therefore -followed my edition of the standard text in retaining this form -throughout the chapter. In VI. § 25, on the other hand, the -correct form <span xml:lang="zh" lang="zh">閒</span> will be found. The evolution of the meaning “spy” -is worth considering for a moment, provided it be understood that -this is very doubtful ground, and that any dogmatism is out of -place. The <cite>Shuo Wên</cite> defines <span xml:lang="zh" lang="zh">閒</span> as <span xml:lang="zh" lang="zh">隟</span> (the old form of 𨻶) “a -crack” or “chink,” and on the whole we may accept <span xml:lang="zh" lang="zh">徐鍇</span> Hsü Ch‘ieh’s -analysis as not unduly fanciful: <span xml:lang="zh" lang="zh">夫門夜閉閉而見月光是有閒隟也</span> “At -night, a <em>door</em> is shut; if, when it is shut, the light of the -<em>moon</em> is visible, it must come through a <em>chink</em>.” From this -it is an easy step to the meaning “space between,” or simply -“between,” as for example in the phrase <span xml:lang="zh" lang="zh">往來閒諜</span> “to act as a -secret spy between enemies.” Here <span xml:lang="zh" lang="zh">諜</span> is the word which means “spy;” -but we may suppose that constant association so affected the -original force of <span xml:lang="zh" lang="zh">閒</span>, that <span xml:lang="zh" lang="zh">諜</span> could at last be dropped altogether, -leaving <span xml:lang="zh" lang="zh">閒</span> to stand alone with the same signification. Another -possible theory is that the word may first have come to mean <span xml:lang="zh" lang="zh">覗</span> “to -peep” (see <span xml:lang="zh" lang="zh">博雅</span>, quoted in <cite>K‘ang Hsi</cite>) which would naturally be -suggested by “crack” or “crevice,” and afterwards the man who -peeps, or spy.</p> - -<p xml:lang="zh" lang="zh" class="ctext">1. 孫子曰凡興師十萬出兵千里百姓之費公家之奉日費千金內外騷動怠於道路不得操事者七十萬家</p> - -<p>Sun Tzŭ said: Raising a host of a hundred thousand men and marching -them great distances entails heavy loss on the people and a drain on -the resources of the State. The daily expenditure will amount to a -thousand ounces of silver.</p> - -<p class="pagenum" id="Page_161">{161}</p> - -<p class="annot">Cf. II. §§ 1, 13, 14.</p> - -<p class="trans_noindent">There will be commotion at home and abroad, and men will drop down -exhausted on the highways.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">怠於道路</span>, which is omitted by the <cite>Yü Lan</cite>, appears at first sight -to be explained by the words immediately following, so that the -obvious translation would be “(enforced) idleness along the line -of march.” [Cf. <cite>Tao Tê Ching</cite>, ch. 30: <span xml:lang="zh" lang="zh">師之所處荆棘生焉</span> “Where -troops have been quartered, brambles and thorns spring up.”] The -commentators, however, say that <span xml:lang="zh" lang="zh">怠</span> is here equivalent to <span xml:lang="zh" lang="zh">疲</span>—a -meaning which is still retained in the phrase <span xml:lang="zh" lang="zh">倦怠</span>. Tu Mu refers <span xml:lang="zh" lang="zh">怠</span> -to those who are engaged in conveying provisions to the army. But -this can hardly be said to emerge clearly from Sun Tzŭ’s text. -Chang Yü has the note: “We may be reminded of the saying: ‘On -serious ground, gather in plunder’ [XI. § 13]. Why then should -carriage and transportation cause exhaustion on the highways?—The -answer is, that not victuals alone, but all sorts of munitions of -war have to be conveyed to the army. Besides, the injunction to -‘forage on the enemy’ only means that when an army is deeply -engaged in hostile territory, scarcity of food must be provided -against. Hence, without being solely dependent on the enemy for -corn, we must forage in order that there may be an uninterrupted -flow of supplies. Then, again, there are places like salt deserts -(<span xml:lang="zh" lang="zh">磧鹵之地</span>), where provisions being unobtainable, supplies from home -cannot be dispensed with.”</p> - -<p class="trans_noindent">As many as seven hundred thousand families will be impeded in their -labour.</p> - -<p class="annot">Mei Yao-ch‘ên says: <span xml:lang="zh" lang="zh">廢於耒耜</span> “Men will be lacking at the -plough-tail.” The allusion is to <span xml:lang="zh" lang="zh">井田</span> the system of dividing land -into nine parts, as shown in the character <span xml:lang="zh" lang="zh">井</span>, each consisting -of a <span xml:lang="zh" lang="zh">夫</span> or <span xml:lang="zh" lang="zh">頃</span> (about 15 acres), the plot in the centre being -cultivated on behalf of the State by the tenants of the other -eight. It was here also, so Tu Mu tells us, that their cottages -were built and a well sunk, to be used by all in common. [See II. -§ 12, note.] These groups of eight peasant proprietors were called -<span xml:lang="zh" lang="zh">鄰</span>. In time of war, one of the families had to serve in the army, -while the other seven contributed to its support (<span xml:lang="zh" lang="zh">一家從軍七家奉弓</span>). -Thus, by a levy of 100,000 men (reckoning one able-bodied soldier -to each family) the husbandry of 700,000 families would be affected.</p> - -<p xml:lang="zh" lang="zh" class="ctext">2. 相守數年以爭一日之勝而愛爵祿百金不知敵之情者不仁之至也</p> - -<p>Hostile armies may face each other for years, striving<span class="pagenum" id="Page_162">{162}</span> for the -victory which is decided in a single day. This being so, to remain -in ignorance of the enemy’s condition simply because one grudges -the outlay of a hundred ounces of silver in honours and emoluments,</p> - -<p class="annot">“For spies” is of course the meaning, though it would spoil the -effect of this curiously elaborate exordium if spies were actually -mentioned at this point.</p> - -<p class="trans_noindent">is the height of inhumanity.</p> - -<p class="annot">Sun Tzŭ’s argument is certainly ingenious. He begins by adverting -to the frightful misery and vast expenditure of blood and treasure -which war always brings in its train. Now, unless you are kept -informed of the enemy’s condition, and are ready to strike at the -right moment, a war may drag on for years. The only way to get -this information is to employ spies, and it is impossible to -obtain trustworthy spies unless they are properly paid for their -services. But it is surely false economy to grudge a comparatively -trifling amount for this purpose, when every day that the war -lasts eats up an incalculably greater sum. This grievous burden -falls on the shoulders of the poor, and hence Sun Tzŭ concludes -that to neglect the use of spies is nothing less than a crime -against humanity.</p> - -<p xml:lang="zh" lang="zh" class="ctext">3. 非人之將也非主之佐也非勝之主也</p> - -<p>One who acts thus is no leader of men, no present help to his sovereign,</p> - -<p class="annot">An inferior reading for <span xml:lang="zh" lang="zh">主</span> is <span xml:lang="zh" lang="zh">仁</span>, thus explained by Mei Yao-ch‘ên: -<span xml:lang="zh" lang="zh">非以仁佐國者也</span>.</p> - -<p class="trans_noindent">no master of victory.</p> - -<p class="annot">This idea, that the true object of war is peace, has its root in -the national temperament of the Chinese. Even so far back as 597 -B.C., these memorable words were uttered by Prince <span xml:lang="zh" lang="zh">莊</span> Chuang of the -Ch‘u State: <span xml:lang="zh" lang="zh">夫文止戈爲武</span> ... <span xml:lang="zh" lang="zh">夫武禁暴戢兵保大定功安民和衆豐財者也</span> “The -character for ‘prowess’ (<span xml:lang="zh" lang="zh">武</span>) is made up of <span xml:lang="zh" lang="zh">止</span> ‘to stay’ and <span xml:lang="zh" lang="zh">戈</span> ‘a -spear’ (cessation of hostilities). Military prowess is seen in the -repression of cruelty, the calling in of weapons, the preservation -of the appointment of Heaven, the firm establishment of merit, the -bestowal of happiness on the people, putting harmony between the -princes, the diffusion of wealth.” [<cite>Tso Chuan</cite>, <span xml:lang="zh" lang="zh">宣公</span> XII. 3 <i>ad -fin</i>.]</p> - -<p class="pagenum" id="Page_163">{163}</p> - -<p xml:lang="zh" lang="zh" class="ctext">4. 故明君賢將所以動而勝人成功出於衆者先知也</p> - -<p>Thus, what enables the wise sovereign and the good general to strike -and conquer, and achieve things beyond the reach of ordinary men, is -<em>foreknowledge</em>.</p> - -<p class="annot">That is, knowledge of the enemy’s dispositions, and what he means -to do.</p> - -<p xml:lang="zh" lang="zh" class="ctext">5. 先知者不可取於鬼神不可象於事不可驗於度</p> - -<p>Now this foreknowledge cannot be elicited from spirits;</p> - -<p class="annot"><span xml:lang="zh" lang="zh">以禱祀</span> “by prayers or sacrifices,” says Chang Yü. <span xml:lang="zh" lang="zh">鬼</span> are the -disembodied spirits of men, and <span xml:lang="zh" lang="zh">神</span> supernatural beings or “gods.”</p> - -<p class="trans_noindent">it cannot be obtained inductively from experience,</p> - -<p class="annot">Tu Mu’s note makes the meaning clear: <span xml:lang="zh" lang="zh">象</span>, he says, is the same as -<span xml:lang="zh" lang="zh">類</span> reasoning by analogy; <span xml:lang="zh" lang="zh">不可以他事比類而求</span> “[knowledge of the -enemy] cannot be gained by reasoning from other analogous cases.”</p> - -<p class="trans_noindent">nor by any deductive calculation.</p> - -<p class="annot">Li Ch‘üan says: <span xml:lang="zh" lang="zh">夫長短闊狹遠近小大卽可驗之於度數人之情僞度不能知也</span> -“Quantities like length, breadth, distance and magnitude, are -susceptible of exact mathematical determination; human actions -cannot be so calculated.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">6. 必取於人知敵之情者也</p> - -<p>Knowledge of the enemy’s dispositions can only be obtained from other -men.</p> - -<p class="annot">Mei Yao-ch‘ên has rather an interesting note: -<span xml:lang="zh" lang="zh">鬼神之情可以筮卜知形氣之物可以象類求天地之理可以度數驗唯敵之情必由間者而後知也</span> “Knowledge of the -spirit-world is to be obtained by divination; information in -natural science may be sought by inductive reasoning; the laws of -the universe can be verified by mathematical calculation: but the -dispositions of an enemy are ascertainable through spies and spies -alone.”</p> - -<p class="pagenum" id="Page_164">{164}</p> - -<p xml:lang="zh" lang="zh" class="ctext">7. 故用間有五有鄉間有內間有反間有死間有生間</p> - -<p>Hence the use of spies, of whom there are five classes: (1) Local -spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) -surviving spies.</p> - -<p xml:lang="zh" lang="zh" class="ctext">8. 五間俱起莫知其道是謂神紀人君之寳也</p> - -<p>When these five kinds of spy are all at work, none can discover the -secret system.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">道</span> is explained by Tu Mu as <span xml:lang="zh" lang="zh">其情泄形露之道</span> “the way in which facts -leak out and dispositions are revealed.”</p> - -<p class="trans_noindent">This is called</p> - -<p class="annot"><span xml:lang="zh" lang="zh">爲</span> is the reading of the standard text, but the <cite>T‘ung Tien</cite>, <cite>Yü -Lan</cite> and <cite>T‘u Shu</cite> all have <span xml:lang="zh" lang="zh">謂</span>.</p> - -<p class="trans_noindent">“divine manipulation of the threads.”</p> - -<p class="annot">Capt. Calthrop translates 神紀 “the Mysterious Thread,” but Mei -Yao-ch‘ên’s paraphrase 神妙之綱紀 shows that what is meant is the -<em>control</em> of a number of threads.</p> - -<p class="trans_noindent">It is the sovereign’s most precious faculty.</p> - -<p class="annot">“Cromwell, one of the greatest and most practical of all cavalry -leaders, had officers styled ‘scout masters,’ whose business it -was to collect all possible information regarding the enemy, -through scouts and spies, etc., and much of his success in war was -traceable to the previous knowledge of the enemy’s moves thus -gained.”<a href="#Footnote184" class="fnanchor" id="FNanchor184">[184]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">9. 鄉間者因其鄉人而用之</p> - -<p>Having <em>local spies</em></p> - -<p class="annot"><span xml:lang="zh" lang="zh">鄉間</span> is the emended reading of Chia Lin and the <cite>T‘u Shu</cite> for the -unintelligible <span xml:lang="zh" lang="zh">因間</span>, here and in § 7, of the standard text, which -nevertheless reads <span xml:lang="zh" lang="zh">鄉間</span> in § 22.</p> - -<p class="trans_noindent">means employing the services of the inhabitants of a district.</p> - -<p class="annot">Tu Mu says: “In the enemy’s country, win people over by kind -treatment, and use them as spies.”</p> - -<p class="pagenum" id="Page_165">{165}</p> - -<p xml:lang="zh" lang="zh" class="ctext">10. 內間者因其官人而用之</p> - -<p>Having <em>inward spies</em>, making use of officials of the enemy.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">官</span> includes both civil and military officials. Tu Mu enumerates the -following classes as likely to do good service in this respect: -“Worthy men who have been degraded from office, criminals who have -undergone punishment; also, favourite concubines who are greedy -for gold, men who are aggrieved at being in subordinate positions, -or who have been passed over in the distribution of posts, others -who are anxious that their side should be defeated in order that -they may have a chance of displaying their ability and talents, -fickle turncoats who always want to have a foot in each boat -(<span xml:lang="zh" lang="zh">飜覆變詐常持兩端之心者</span>). Officials of these several kinds,” he -continues, “should be secretly approached and bound to one’s -interests by means of rich presents. In this way you will be able -to find out the state of affairs in the enemy’s country, ascertain -the plans that are being formed against you, and moreover disturb -the harmony and create a breach between the sovereign and his -ministers.” The necessity for extreme caution, however, in dealing -with “inward spies,” appears from an historical incident related -by Ho Shih: “<span xml:lang="zh" lang="zh">羅尙</span> Lo Shang, Governor of <span xml:lang="zh" lang="zh">益州</span> I-chou, sent his -general <span xml:lang="zh" lang="zh">隗伯</span> Wei Po to attack the rebel <span xml:lang="zh" lang="zh">李雄</span> Li Hsiung of <span xml:lang="zh" lang="zh">蜀</span> Shu in -his stronghold at <span xml:lang="zh" lang="zh">郫</span> P‘i. After each side had experienced a number -of victories and defeats, Li Hsiung had recourse to the services -of a certain <span xml:lang="zh" lang="zh">朴泰</span> P‘o-t‘ai, a native of <span xml:lang="zh" lang="zh">武都</span> Wu-tu. He began by -having him whipped until the blood came, and then sent him off to -Lo Shang, whom he was to delude by offering to co-operate with him -from inside the city, and to give a fire signal at the right -moment for making a general assault. Lo Shang, confiding in these -promises, marched out all his best troops, and placed Wei Po and -others at their head with orders to attack at P‘o-t‘ai’s bidding. -Meanwhile, Li Hsiung’s general, <span xml:lang="zh" lang="zh">李驤</span> Li Hsiang, had prepared an -ambuscade on their line of march; and P‘o-t‘ai, having reared -long scaling-ladders against the city walls, now lighted the -beacon-fire. Wei Po’s men raced up on seeing the signal and began -climbing the ladders as fast as they could, while others were -drawn up by ropes lowered from above. More than a hundred of Lo -Shang’s soldiers entered the city in this way, every one of whom -was forthwith beheaded. Li Hsiung then charged with all his -forces, both inside and outside the city, and routed the enemy -completely.” [This happened in 303 A.D. I do not know where Ho -Shih got the story from. It is not given in the biography of Li -Hsiung or that of his father Li <span xml:lang="zh" lang="zh">特</span> T‘ê, <cite>Chin Shu</cite>, ch. 120, 121.]</p> - -<p class="pagenum" id="Page_166">{166}</p> - -<p xml:lang="zh" lang="zh" class="ctext">11. 反間者因其敵間而用之</p> - -<p>Having <em>converted spies</em>, getting hold of the enemy’s spies and using -them for our own purposes.</p> - -<p class="annot">By means of heavy bribes and liberal promises detaching them -from the enemy’s service, and inducing them to carry back false -information as well as to spy in turn on their own countrymen. -Thus Tu Yu: <span xml:lang="zh" lang="zh">因厚賂重許反使爲我間也</span>. On the other hand, <span xml:lang="zh" lang="zh">蕭世誠</span> Hsiao -Shih-hsien in defining the <span xml:lang="zh" lang="zh">反間</span> says that we pretend not to -have detected him, but contrive to let him carry away a false -impression of what is going on (<span xml:lang="zh" lang="zh">敵使人來候我我佯不知而示以虚事</span>). -Several of the commentators accept this as an alternative -definition; but that it is not what Sun Tzŭ meant is conclusively -proved by his subsequent remarks about treating the converted spy -generously (§ 21 <i>sqq</i>.). Ho Shih notes three occasions on which -converted spies were used with conspicuous success: 1) by T‘ien -Tan in his defence of Chi-mo (see <i>supra</i>, p. <a href="#Page_90">90</a>); 2) by Chao Shê -on his march to O-yü (see p. <a href="#Page_57">57</a>); and by the wily <span xml:lang="zh" lang="zh">范雎</span> Fan Chü -in 260 B.C., when Lien P‘o was conducting a defensive campaign -against Ch‘in. The King of Chao strongly disapproved of Lien P‘o’s -cautious and dilatory methods, which had been unable to avert a -series of minor disasters, and therefore lent a ready ear to the -reports of his spies, who had secretly gone over to the enemy and -were already in Fan Chü’s pay. They said: “The only thing which -causes Ch‘in anxiety is lest <span xml:lang="zh" lang="zh">趙括</span> Chao Kua should be made general. -Lien P‘o they consider an easy opponent, who is sure to be -vanquished in the long run.” Now this Chao Kua was a son of the -famous Chao Shê. From his boyhood, he had been wholly engrossed -in the study of war and military matters, until at last he came -to believe that there was no commander in the whole Empire who -could stand against him. His father was much disquieted by this -overweening conceit, and the flippancy with which he spoke of such -a serious thing as war, and solemnly declared that if ever Kua was -appointed general, he would bring ruin on the armies of Chao. This -was the man who, in spite of earnest protests from his own mother -and the veteran statesman <span xml:lang="zh" lang="zh">藺相如</span> Lin Hsiang-ju, was now sent to -succeed Lien P‘o. Needless to say, he proved no match for the -redoubtable Po Ch‘i and the great military power of Ch‘in. He -fell into a trap by which his army was divided into two and his -communications cut; and after a desperate resistance lasting 46 -days, during which the famished soldiers devoured one another, he -was himself killed by an arrow, and his whole force, amounting, -it is said, to 400,000 men, ruthlessly put to the sword. [See -<span xml:lang="zh" lang="zh">歷代紀事年表</span>, ch. 19, ff. 48–50].</p> - -<p class="pagenum" id="Page_167">{167}</p> - -<p xml:lang="zh" lang="zh" class="ctext">12. 死間者爲誑事於外令吾間知之而傳於敵</p> - -<p>Having <em>doomed spies</em>, doing certain things openly for purposes of -deception, and allowing our own spies to know of them and report them -to the enemy.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">傳</span> is Li Ch‘üan’s conjecture for <span xml:lang="zh" lang="zh">待</span>, which is found in the <cite>T‘ung -Tien</cite> and the <cite>Yü Lan</cite>. The <cite>T‘u Shu</cite>, unsupported by any good -authority, adds <span xml:lang="zh" lang="zh">間也</span> after <span xml:lang="zh" lang="zh">敵</span>. In that case, the doomed spies would -be those of the enemy, to whom our own spies had conveyed false -information. But this is unnecessarily complicated. Tu Yu gives -the best exposition of the meaning: “We ostentatiously do things -calculated to deceive our own spies, who must be led to believe -that they have been unwittingly disclosed. Then, when these spies -are captured in the enemy’s lines, they will make an entirely -false report, and the enemy will take measures accordingly, only -to find that we do something quite different. The spies will -thereupon be put to death.” Capt. Calthrop makes a hopeless muddle -of the sentence. As an example of doomed spies, Ho Shih mentions -the prisoners released by Pan Ch‘ao in his campaign against -Yarkand. (See p. <a href="#Page_132">132</a>.) He also refers to <span xml:lang="zh" lang="zh">唐儉</span> T‘ang Chien, who -in 630 A.D. was sent by T‘ai Tsung to lull the Turkish Khan <span xml:lang="zh" lang="zh">頡利</span> -Chieh-li into fancied security, until Li Ching was able to deliver -a crushing blow against him. Chang Yü says that the Turks revenged -themselves by killing T‘ang Chien, but this is a mistake, for we -read in both the Old and the New T‘ang History (ch. 58, fol. 2 and -ch. 89, fol. 8 respectively) that he escaped and lived on until -656. <span xml:lang="zh" lang="zh">酈食其</span> Li I-chi<a href="#Footnote185" class="fnanchor" id="FNanchor185">[185]</a> played a somewhat similar part in 203 -B.C., when sent by the King of Han to open peaceful negotiations -with Ch‘i. He has certainly more claim to be described as a <span xml:lang="zh" lang="zh">死間</span>; -for the King of Ch‘i, being subsequently attacked without warning -by Han Hsin, and infuriated by what he considered the treachery of -Li I-chi, ordered the unfortunate envoy to be boiled alive.</p> - -<p xml:lang="zh" lang="zh" class="ctext">13. 生間者反報也</p> - -<p><em>Surviving spies</em>, finally, are those who bring back news from the -enemy’s camp.</p> - -<p class="annot">This is the ordinary class of spies, properly so called, forming a -regular part of the army. Tu Mu says: <span xml:lang="zh" lang="zh">生間者必取內明外愚形劣心壯趫健勁勇閑於鄙事能忍饑寒垢耻者爲之</span> -“Your surviving spy must be a man of -keen intellect, though<span class="pagenum" id="Page_168">{168}</span> in outward appearance a fool; of shabby -exterior, but with a will of iron. He must be active, robust, -endowed with physical strength and courage; thoroughly accustomed -to all sorts of dirty work, able to endure hunger and cold, and to -put up with shame and ignominy.” Ho Shih tells the following story -of <span xml:lang="zh" lang="zh">達奚武</span> Ta-hsi Wu of the Sui dynasty: “When he was governor of -Eastern Ch‘in, <span xml:lang="zh" lang="zh">神武</span> Shên-wu of Ch‘i made a hostile movement upon -<span xml:lang="zh" lang="zh">沙苑</span> Sha-yüan. The Emperor T‘ai Tsu [? Kao Tsu] sent Ta-hsi Wu to -spy upon the enemy. He was accompanied by two other men. All three -were on horseback and wore the enemy’s uniform. When it was dark, -they dismounted a few hundred feet away from the enemy’s camp and -stealthily crept up to listen, until they succeeded in catching -the passwords used by the army. Then they got on their horses -again and boldly passed through the camp under the guise of -nightwatchmen (<span xml:lang="zh" lang="zh">警夜者</span>); and more than once, happening to come -across a soldier who was committing some breach of discipline, -they actually stopped to give the culprit a sound cudgelling! Thus -they managed to return with the fullest possible information about -the enemy’s dispositions, and received warm commendation from the -Emperor, who in consequence of their report was able to inflict a -severe defeat on his adversary.” With the above classification it -is interesting to compare the remarks of Frederick the Great:<a href="#Footnote186" class="fnanchor" id="FNanchor186">[186]</a> -<span xml:lang="de" lang="de">“Es giebt vielerley Sorten von Spions: 1. Geringe Leute, welche -sich von diesem Handwerk meliren. 2. Doppelte Spions. 3. Spions -von Consequenz, und endlich 4. Diejenigen, welche man zu diesem -unglücklichen Hankwerk zwinget.”</span> This of course is a bad -cross-division. The first class (<span xml:lang="de" lang="de">“Bürgersleute, Bauern, Priesters,</span> -etc.”) corresponds roughly to Sun Tzŭ’s “local spies,” and the -third to “inward spies.” Of <span xml:lang="de" lang="de">“Doppelte Spions”</span> it is broadly stated -that they are employed <span xml:lang="de" lang="de">“um dem Feinde falsche Nachrichten -aufzubinden.”</span> Thus they would include both converted and doomed -spies. Frederick’s last class of spies does not appear in Sun -Tzŭ’s list, perhaps because the risk in using them is too great.</p> - -<p xml:lang="zh" lang="zh" class="ctext">14. 故三軍之親莫親於間賞莫厚於間事莫密於間</p> - -<p>Hence it is that with none in the whole army are more intimate -relations to be maintained than with spies.</p> - -<p class="annot">The original text and the <cite>T‘u Shu</cite> have <span xml:lang="zh" lang="zh">事</span> in place of the first -<span xml:lang="zh" lang="zh">親</span>. Tu Mu and Mei Yao-ch‘ên point out that the spy is privileged to -enter even the general’s private sleeping-tent. Capt. Calthrop has -an inaccurate translation: “In connection with the armies, spies -should be treated with the greatest kindness.”</p> - -<p class="pagenum" id="Page_169">{169}</p> - -<p class="trans_noindent">None should be more liberally rewarded.</p> - -<p class="annot">Frederick concludes his chapter on spies with the words: <span xml:lang="de" lang="de">“Zu allem -diesem füge ich noch hinzu, dass man in Bezahlung der Spions -freygebig, ja verschwenderisch seyn muss. Ein Mench, der um eures -Dienstes halber den Strick waget, verdienet dafür belohnet zu -werden.”</span></p> - -<p class="trans_noindent">In no other business should greater secrecy be preserved.</p> - -<p class="annot">Tu Mu gives a graphic touch: <span xml:lang="zh" lang="zh">出口入耳也</span>, that is to say, all -communications with spies should be carried on “mouth-to-ear.” -Capt. Calthrop has: “All matters relating to spies are secret,” -which is distinctly feeble. An inferior reading for <span xml:lang="zh" lang="zh">密</span> is <span xml:lang="zh" lang="zh">審</span>. The -following remarks on spies may be quoted from Turenne, who made -perhaps larger use of them than any previous commander: “Spies -are attached to those who give them most, he who pays them ill is -never served. They should never be known to anybody; nor should -they know one another. When they propose anything very material, -secure their persons, or have in your possession their wives -and children as hostages for their fidelity. Never communicate -anything to them but what it is absolutely necessary that they -should know.”<a href="#Footnote187" class="fnanchor" id="FNanchor187">[187]</a></p> - -<p xml:lang="zh" lang="zh" class="ctext">15. 非聖智不能用間</p> - -<p>Spies cannot be usefully employed</p> - -<p class="annot">This is the <i>nuance</i> of Tu Yu’s paraphrase <span xml:lang="zh" lang="zh">不能得間人之用</span>.</p> - -<p class="trans_noindent">without a certain intuitive sagacity.</p> - -<p class="annot">Mei Yao-ch‘ên says: <span xml:lang="zh" lang="zh">知其情僞辨其邪正則能用</span> “In order to use them, one -must know fact from falsehood, and be able to discriminate between -honesty and double-dealing.” Wang Hsi takes <span xml:lang="zh" lang="zh">聖</span> and <span xml:lang="zh" lang="zh">智</span> separately, -defining the former as <span xml:lang="zh" lang="zh">通而先識</span> “intuitive perception” and the -latter as <span xml:lang="zh" lang="zh">明於事</span> “practical intelligence.” Tu Mu strangely refers -these attributes to the spies themselves: <span xml:lang="zh" lang="zh">先量間者之性誠實多智然後可用之</span> -“Before using spies we must assure ourselves as to their integrity -of character and the extent of their experience and skill.” But he -continues: <span xml:lang="zh" lang="zh">厚貌深情險於山川非聖人莫能知</span> “A brazen face and a crafty -disposition are more dangerous than mountains or rivers; it takes -a man of genius to penetrate such.” So that we are left in some -doubt as to his real opinion on the passage.</p> - -<p class="pagenum" id="Page_170">{170}</p> - -<p xml:lang="zh" lang="zh" class="ctext">16. 非仁義不能使間</p> - -<p>They cannot be properly managed without benevolence and -straightforwardness.</p> - -<p class="annot">Chang Yü says that <span xml:lang="zh" lang="zh">仁</span> means “not grudging them honours and pay;” -<span xml:lang="zh" lang="zh">義</span>, “showing no distrust of their honesty.” “When you have -attracted them by substantial offers, you must treat them with -absolute sincerity; then they will work for you with all their -might.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">17. 非微妙不能得間之實</p> - -<p>Without subtle ingenuity of mind, one cannot make certain of the truth -of their reports.</p> - -<p class="annot">Mei Yao-ch‘ên says: “Be on your guard against the possibility of -spies going over to the service of the enemy.” The <cite>T‘ung Tien</cite> -and <cite>Yü Lan</cite> read <span xml:lang="zh" lang="zh">密</span> for <span xml:lang="zh" lang="zh">妙</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">18. 微哉微哉無所不用間也</p> - -<p>Be subtle! be subtle!</p> - -<p class="annot">Cf. VI. § 9: <span xml:lang="zh" lang="zh">微乎微乎</span>. Capt. Calthrop translates: “Wonderful indeed -is the power of spies.”</p> - -<p class="trans_noindent">and use your spies for every kind of business.</p> - -<p xml:lang="zh" lang="zh" class="ctext">19. 間事未發而先聞者間與所告者皆死</p> - -<p>If a secret piece of news is divulged by a spy before the time is -ripe, he must be put to death together with the man to whom the secret -was told.</p> - -<p class="annot">The Chinese here is so concise and elliptical that some expansion -is necessary for the proper understanding of it. <span xml:lang="zh" lang="zh">間事</span> denotes -important information about the enemy obtained from a surviving -spy. The subject of <span xml:lang="zh" lang="zh">未發</span>, however, is not this information itself, -but the secret stratagem built up on the strength of it. <span xml:lang="zh" lang="zh">聞者</span> means -“is heard”—by anybody else. Thus, word for word, we get: “If spy -matters are heard before [our plans] are carried out,” etc. Capt. -Calthrop, in translating <span xml:lang="zh" lang="zh">間與所告者</span> “the spy who told the matter, -and the man who repeated the same,” may appeal to the authority of -the commentators; but he surely misses the main point of Sun Tzŭ’s -injunction. For, whereas you kill the spy himself <span xml:lang="zh" lang="zh">惡其泄</span> “as a -punishment for letting out the secret,” the object of killing the -other man is only, as Ch‘ên Hao puts it, <span xml:lang="zh" lang="zh">以滅口</span> “to stop his mouth” -and prevent the<span class="pagenum" id="Page_171">{171}</span> news leaking any further. If it had already been -repeated to others, this object would not be gained. Either way, -Sun Tzŭ lays himself open to the charge of inhumanity, though Tu -Mu tries to defend him by saying that the man deserves to be put -to death, for the spy would certainly not have told the secret -unless the other had been at pains to worm it out of him. The -<cite>T‘ung Tien</cite> and <cite>Yü Lan</cite> have the reading ... <span xml:lang="zh" lang="zh">先聞其間者與</span>, etc., -which, while not affecting the sense, strikes me as being better -than that of the standard text. The <cite>T‘u Shu</cite> has ... <span xml:lang="zh" lang="zh">聞與所告者</span>, -which I suppose would mean: “the man who heard the secret and the -man who told it to him.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">20. 凡軍之所欲擊城之所欲攻人之所欲殺必先知其守將左右謁者門者舍人之姓名令吾間 -必索知之</p> - -<p>Whether the object be to crush an army, to storm a city, or to -assassinate an individual, it is always necessary to begin by finding -out the names of the attendants,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">左右</span> is a comprehensive term for those who wait on others, servants -and retainers generally. Capt. Calthrop is hardly happy in -rendering it “right-hand men.”</p> - -<p class="trans_noindent">the aides-de-camp,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">謁者</span>, literally “visitors,” is equivalent, as Tu Yu says, to -<span xml:lang="zh" lang="zh">主告事者</span> “those whose duty it is to keep the general supplied with -information,” which naturally necessitates frequent interviews -with him. Chang Yü goes too far afield for an explanation in -saying that they are <span xml:lang="zh" lang="zh">典賓客之將</span> “the leaders of mercenary troops.”.</p> - -<p class="trans_noindent">the door-keepers and sentries</p> - -<p class="annot"><span xml:lang="zh" lang="zh">閽吏</span> and <span xml:lang="zh" lang="zh">守舍之人</span>.</p> - -<p class="trans_noindent">of the general in command.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">守將</span>, according to Chang Yü, is simply <span xml:lang="zh" lang="zh">守官任職之將</span> “a general on -active service.” Capt. Calthrop is wrong, I think, in making <span xml:lang="zh" lang="zh">守將</span> -directly dependent on <span xml:lang="zh" lang="zh">姓名</span> (... “the names of the general in -charge,” etc.).</p> - -<p class="trans_noindent">Our spies must be commissioned to ascertain these.</p> - -<p class="annot">As the first step, no doubt, towards finding out if any of these -important functionaries can be won over by bribery. Capt. Calthrop -blunders badly with: “Then set the spies to watch them.”</p> - -<p class="pagenum" id="Page_172">{172}</p> - -<p xml:lang="zh" lang="zh" class="ctext">21. 必索敵人之間來間我者因而利之導而舍之故反間可得而用也</p> - -<p>The enemy’s spies who have come to spy on us must be sought out,</p> - -<p class="annot"><span xml:lang="zh" lang="zh">必索</span> is omitted by the <cite>T‘ung Tien</cite> and <cite>Yü Lan</cite>. Its recurrence is -certainly suspicious, though the sense may seem to gain by it. The -<cite>T‘u Shu</cite> has this variation: ... <span xml:lang="zh" lang="zh">敵間之來間吾者</span>, etc.</p> - -<p class="trans_noindent">tempted with bribes, led away and comfortably housed.</p> - -<p class="annot"><span xml:lang="zh" lang="zh">舍</span> is probably more than merely <span xml:lang="zh" lang="zh">居止</span> or <span xml:lang="zh" lang="zh">稽留</span> “detain.” Cf. § 25 <i>ad -fin.</i>, where Sun Tzŭ insists that these converted spies shall be -treated well. Chang Yü’s paraphrase is 館舍.</p> - -<p class="trans_noindent">Thus they will become converted spies and available for our service.</p> - -<p xml:lang="zh" lang="zh" class="ctext">22. 因是而知之故鄉間內間可得而使也</p> - -<p>It is through the information brought by the converted spy that we are -able to acquire and employ local and inward spies.</p> - -<p class="annot">Tu Yu expands <span xml:lang="zh" lang="zh">因是而知之</span> into <span xml:lang="zh" lang="zh">因反敵間而知敵情</span> “through conversion of -the enemy’s spies we learn the enemy’s condition.” And Chang Yü -says: <span xml:lang="zh" lang="zh">因是反間知彼鄉人之貪利者官人之有𨻶者誘而使之</span> “We must tempt the -converted spy into our service, because it is he that knows which -of the local inhabitants are greedy of gain, and which of the -officials are open to corruption.” In the <cite>T‘ung Tien</cite>, <span xml:lang="zh" lang="zh">鄉</span> has been -altered to <span xml:lang="zh" lang="zh">因</span>, doubtless for the sake of uniformity with § 9.</p> - -<p xml:lang="zh" lang="zh" class="ctext">23. 因是而知之故死間爲誑事可使告敵</p> - -<p>It is owing to his information, again, that we can cause the doomed -spy to carry false tidings to the enemy.</p> - -<p class="annot">“Because the converted spy knows how the enemy can best be -deceived” (Chang Yü). The <cite>T‘ung Tien</cite> text, followed by the <i>Yü -Lan</i>, has here the obviously interpolated sentence <span xml:lang="zh" lang="zh">因是可得而攻也</span>.</p> - -<p xml:lang="zh" lang="zh" class="ctext">24. 因是而知之故生間有使如期</p> - -<p>Lastly, it is by his information that the surviving spy can be used on -appointed occasions.</p> - -<p class="annot">Capt. Calthrop omits this sentence.</p> - -<p class="pagenum" id="Page_173">{173}</p> - -<p xml:lang="zh" lang="zh" class="ctext">25. 五間之事主必知之知之必在於反間故反間不可不厚也</p> - -<p>The end and aim of spying in all its five varieties is knowledge of -the enemy;</p> - -<p class="annot">I have ventured to differ in this place from those commentators—Tu -Yu and Chang Yü—who understand <span xml:lang="zh" lang="zh">主</span> as <span xml:lang="zh" lang="zh">人主</span>, and make <span xml:lang="zh" lang="zh">五間之事</span> the -antecedent of <span xml:lang="zh" lang="zh">之</span> (the others ignoring the point altogether). It -is plausible enough that Sun Tzŭ should require the ruler to be -familiar with the methods of spying (though one would rather -expect <span xml:lang="zh" lang="zh">將</span> “general” in place of <span xml:lang="zh" lang="zh">主</span>) But this involves taking <span xml:lang="zh" lang="zh">知之</span> -here in quite a different way from the <span xml:lang="zh" lang="zh">知之</span> immediately following, -as also from those in the previous sentences. <span xml:lang="zh" lang="zh">之</span> there refers -vaguely to the enemy or the enemy’s condition, and in order to -retain the same meaning here, I make <span xml:lang="zh" lang="zh">主</span> a verb, governed by -<span xml:lang="zh" lang="zh">五間之事</span>. Cf. XI. § 19, where <span xml:lang="zh" lang="zh">主</span> is used in exactly the same -manner. The sole objection that I can see in the way of this -interpretation is the fact that the <span xml:lang="zh" lang="zh">死間</span>, or fourth variety of spy, -does not add to our knowledge of the enemy, but only misinforms -the enemy about us. This would be, however, but a trivial -oversight on Sun Tzŭ’s part, inasmuch as the “doomed spy” is in -the strictest sense not to be reckoned as a spy at all. Capt. -Calthrop, it is hardly necessary to remark, slurs over the whole -difficulty.</p> - -<p class="trans_noindent">and this knowledge can only be derived, in the first instance, from -the converted spy.</p> - -<p class="annot">As explained in §§ 22–24. He not only brings information himself, -but makes it possible to use the other kinds of spy to advantage.</p> - -<p class="trans_noindent">Hence it is essential that the converted spy be treated with the -utmost liberality.</p> - -<p xml:lang="zh" lang="zh" class="ctext">26. 昔殷之興也伊摯在夏周之興也呂牙在殷</p> - -<p>Of old, the rise of the Yin dynasty</p> - -<p class="annot">Sun Tzŭ means the <span xml:lang="zh" lang="zh">商</span> Shang dynasty, founded in 1766 B.C. Its name -was changed to Yin by <span xml:lang="zh" lang="zh">盤庚</span> P‘an Kêng in 1401.</p> - -<p class="trans_noindent">was due to I Chih</p> - -<p class="annot">Better known as <span xml:lang="zh" lang="zh">伊尹</span> I Yin, the famous general and statesman who -took part in Ch‘êng T‘ang’s campaign against <span xml:lang="zh" lang="zh">桀癸</span> Chieh Kuei.</p> - -<p class="pagenum" id="Page_174">{174}</p> - -<p class="trans_noindent">who had served under the Hsia. Likewise, the rise of the Chou dynasty -was due to Lü Ya</p> - -<p class="annot"><span xml:lang="zh" lang="zh">呂尙</span> Lü Shang, whose “style” was <span xml:lang="zh" lang="zh">子牙</span>, rose to high office -under the tyrant <span xml:lang="zh" lang="zh">紂辛</span> Chou Hsin, whom he afterwards helped to -overthrow. Popularly known as <span xml:lang="zh" lang="zh">太公</span>, a title bestowed on him by Wên -Wang, he is said to have composed a treatise on war, erroneously -identified with the <span xml:lang="zh" lang="zh">六韜</span>.</p> - -<p class="trans_noindent">who had served under the Yin.</p> - -<p class="annot">There is less precision in the Chinese than I have thought it well to -introduce into my translation, and the commentaries on the passage are -by no means explicit. But, having regard to the context, we can hardly -doubt that Sun Tzŭ is holding up I Chih and Lü Ya as illustrious -examples of the converted spy, or something closely analogous. His -suggestion is, that the Hsia and Yin dynasties were upset owing to the -intimate knowledge of their weaknesses and shortcomings which these -former ministers were able to impart to the other side. Mei Yao-ch‘ên -appears to resent any such aspersion on these historic names: “I Yin -and Lü Ya,” he says, “were not rebels against the Government -(<span xml:lang="zh" lang="zh">非叛於國也</span>). Hsia could not employ the former, hence Yin employed him. -Yin could not employ the latter, hence Chou employed him. Their great -achievements were all for the good of the people.” Ho Shih is also -indignant: <span xml:lang="zh" lang="zh">伊呂聖人之耦豈爲人間哉今孫子引之者言五間之用須上智之人如伊呂之才智者可以用間葢重之之辭耳</span> -“How should two divinely inspired men such as I and -Lü have acted as common spies? Sun Tzŭ’s mention of them simply means -that the proper use of the five classes of spies is a matter which -requires men of the highest mental calibre like I and Lü, whose -wisdom and capacity qualified them for the task. The above words only -emphasise this point.” Ho Shih believes then that the two heroes are -mentioned on account of their supposed skill in the use of spies. But -this is very weak, as it leaves totally unexplained the significant -words <span xml:lang="zh" lang="zh">在夏</span> and <span xml:lang="zh" lang="zh">在殷</span>. Capt. Calthrop speaks, rather strangely, of “the -province of Yin ... the country of Hsia ... the State of Chu ... the -people of Shang.”</p> - -<p xml:lang="zh" lang="zh" class="ctext">27. 故惟明君賢將能以上智爲間者必成大功此兵之要三軍之所恃而動也</p> - -<p>Hence it is only the enlightened ruler and the wise general who will -use the highest intelligence of the army for purposes of spying,</p> - -<p class="pagenum" id="Page_175">{175}</p> - -<p class="annot">Ch‘ên Hao compares § 15: <span xml:lang="zh" lang="zh">非聖智不能用間</span>. He points out that <span xml:lang="zh" lang="zh">湯武之聖伊呂宜用</span> -“the god-like wisdom of Ch‘êng T‘ang and Wu Wang led them -to employ I Yin and Lü Shang.” The <cite>T‘u Shu</cite> omits <span xml:lang="zh" lang="zh">惟</span>.</p> - -<p class="trans_noindent">and thereby they achieve great results.</p> - -<p class="annot">Tu Mu closes with a note of warning: -<span xml:lang="zh" lang="zh">夫水所以能濟舟亦有因水而覆沒者間所以能成功亦有憑間而傾敗者</span> -“Just as water, which carries a boat from -bank to bank, may also be the means of sinking it, so reliance on -spies, while productive of great results, is oft-times the cause -of utter destruction.”</p> - -<p class="trans_noindent">Spies are a most important element in war, because on them depends an -army’s ability to move.</p> - -<p class="annot">The antecedent to <span xml:lang="zh" lang="zh">此</span> must be either <span xml:lang="zh" lang="zh">間者</span> or <span xml:lang="zh" lang="zh">用間者</span> understood from -the whole sentence. Chia Lin says that an army without spies is -like a man without ears or eyes.</p> - - - -<div class="chapter"> -<p class="pagenum" id="Page_176">{176}</p> -<h2 class="nobreak">CHINESE CONCORDANCE</h2> -<hr class="chap" /> -<p class="center mb2">[PROPER NAMES ARE INDICATED BY AN ASTERISK]</p> -</div> - - -<table summary="Concordance"> -<tr class="concord"><td>Ai</td><td><span xml:lang="zh" lang="zh">愛</span></td><td>VIII. 12; X. 25, 26; XI. 18, 66; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">阨</span></td><td>X. 21.</td></tr> - -<tr class="concord"><td>an</td><td><span xml:lang="zh" lang="zh">安</span></td><td>II. 20; V. 22; VI. 4; XII. 22.</td></tr> - -<tr class="concord"><td>Cha</td><td><span xml:lang="zh" lang="zh">詐</span></td><td>VII. 15.</td></tr> - -<tr class="concord"><td>ch‘a</td><td><span xml:lang="zh" lang="zh">察</span></td><td>I. 2; VIII. 14; IX. 39; X. 13, 20; XI. 41.</td></tr> - -<tr class="concord"><td>chan</td><td><span xml:lang="zh" lang="zh">戰</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">霑</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>chang</td><td><span xml:lang="zh" lang="zh">障</span></td><td>IX. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">仗</span></td><td>IX. 29.</td></tr> - -<tr class="concord"><td>ch‘ang</td><td><span xml:lang="zh" lang="zh">常</span></td><td>VI. 32, 34; X. 18; XI. 29.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">長</span></td><td>VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">嘗</span></td><td>V. 9.</td></tr> - -<tr class="concord"><td>chao</td><td><span xml:lang="zh" lang="zh">朝</span></td><td>VII. 28.</td></tr> - -<tr class="concord"><td>chê</td><td><span xml:lang="zh" lang="zh">者</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">折</span></td><td>V. 13; XI. 63.</td></tr> - -<tr class="concord"><td>chên</td><td><span xml:lang="zh" lang="zh">軫</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>ch‘ên</td><td><span xml:lang="zh" lang="zh">陳</span></td><td>VII. 32; IX. 25, 27; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">塵</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>chêng</td><td><span xml:lang="zh" lang="zh">爭</span></td><td>III. 7; VII. 3, 5, 6, 7, 9, 10, 22: VIII. 3; XI. 1, 4, 11, 47, 55; XIII. 2.</td></tr> - -<tr class="concord"><td>chêng</td><td><span xml:lang="zh" lang="zh">正</span></td><td>V. 3, 5, 10, 11; VII. 32; XI. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">政</span></td><td>III. 3, 14; IV. 16; VII. 23; XI. 32, 56, 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">整</span></td><td>XI. 18.</td></tr> - -<tr class="concord"><td>ch‘êng</td><td><span xml:lang="zh" lang="zh">成</span></td><td>III. 4; XI. 62; XIII. 4, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">城</span></td><td>II. 2; III. 3, 4, 5, 6; VIII. 3; XI. 7, 55; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">乘</span>⁠<sup>2</sup></td><td>II. 4, 17; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">乘</span>⁠<sup>4</sup></td><td>II. 1, 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">稱</span></td><td>IV. 17, 18, 19.</td></tr> - -<tr class="concord"><td>chi</td><td><span xml:lang="zh" lang="zh">計</span></td><td>I. 3, 12, 15, 16; VI. 22; VII. 4, 22; X. 21; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">及</span></td><td>VI. 10; VII. 6; XI. 15, 19, 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">汲</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">急</span></td><td>II. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">己</span></td><td>III. 18; IV. 2; VI. 18; X. 31; XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">紀</span></td><td>XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">𦮼</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">擊</span></td><td>VI. 15, 30; VII. 29, 32; VIII. 3; IX. 4; X. 7, 15, 19, 27, 28, 29; XI. 9, 29; XIII. 20.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_177">{177}</span>„</td><td><span xml:lang="zh" lang="zh">亟</span></td><td>IX. 7, 15; XI. 65.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">極</span></td><td>VI. 25; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">集</span></td><td>IX. 32; XI. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">激</span></td><td>V. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">既</span></td><td>III. 16; VII. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">疾</span></td><td>V. 12, 13; VII. 17; IX. 12; XI. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">機</span></td><td>V. 15; XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">飢</span></td><td>VI. 4; VII. 31; IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">積</span></td><td>IV. 20; VII. 11; XI. 22; XII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">㦸</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">籍</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">箕</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">濟</span></td><td>IX. 4; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">繼</span></td><td>XI. 49.</td></tr> - -<tr class="concord"><td>ch‘i</td><td><span xml:lang="zh" lang="zh">其</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">期</span></td><td>IX. 27; XI. 38, 66; XIII. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">旗</span></td><td>II. 17; VII. 23, 24, 26, 32; IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">器</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">漆</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">起</span></td><td>II. 4; IX. 22; XII. 3, 4; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">𨻶</span></td><td>III. 11; IX. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">齊</span></td><td>IX. 43; XI. 16, 32.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">七</span></td><td>II. 13; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奇</span></td><td>V. 3, 5, 6, 10, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">谿</span></td><td>IV. 20; X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">氣</span></td><td>VII. 27, 28, 29; XI. 22.</td></tr> - -<tr class="concord"><td>chia</td><td><span xml:lang="zh" lang="zh">家</span></td><td>I. 25; II. 13, 14, 20; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">甲</span></td><td>II. 1, 14; VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">加</span></td><td>V. 4; XI. 54, 55.</td></tr> - -<tr class="concord"><td>chia</td><td><span xml:lang="zh" lang="zh">葭</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>chiang</td><td><span xml:lang="zh" lang="zh">江</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">彊</span></td><td>V. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">將</span>⁠<sup>1</sup></td><td>XI. 18, 46, 47, 48, 49, 50.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">將</span>⁠<sup>4</sup></td><td>I. 4, 9, 11, 13, 15; II. 15, 20; III. 5, 11, 17; VII. 1, 7, 9, 27; VIII. 1, 4, 5, 12, 13, 14; IX. 33; X. 13, 14, 17, 18, 19, 20, 21; -XI. 35, 40, 61; XII. 16, 18, 22; XIII. 3, 4, 20, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蔣</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>ch‘iang</td><td><span xml:lang="zh" lang="zh">强</span></td><td>I. 13, 21; II. 18; III. 11; IX. 24; X. 16, 19; XII. 13.</td></tr> - -<tr class="concord"><td>chiao</td><td><span xml:lang="zh" lang="zh">交</span></td><td>III. 3; VII. 2, 12; VIII. 2; IX. 8; XI. 1, 5, 12, 28, 48, 52, 54, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">校</span></td><td>I. 3, 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">教</span></td><td>IX. 44; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">驕</span></td><td>I. 22; X. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">膠</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>ch‘iao</td><td><span xml:lang="zh" lang="zh">巧</span></td><td>II. 5; XI. 62.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">樵</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>chieh</td><td><span xml:lang="zh" lang="zh">竭</span></td><td>II. 11, 12; V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">皆</span></td><td>VI. 27; XI. 33; XIII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">戒</span></td><td>XI. 19, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">潔</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">節</span></td><td>V. 13, 14, 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">解</span></td><td>VIII. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">結</span></td><td>XI. 48.</td></tr> - -<tr class="concord"><td>ch‘ieh</td><td><span xml:lang="zh" lang="zh">且</span></td><td>III. 16; XI. 23.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_178">{178}</span>„</td><td><span xml:lang="zh" lang="zh">怯</span></td><td>V. 17, 18; VII. 25.</td></tr> - -<tr class="concord"><td>chien</td><td><span xml:lang="zh" lang="zh">閒</span> or <span xml:lang="zh" lang="zh">間</span></td><td>VI. 25; XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">澗</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兼</span></td><td>VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">姦</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">堅</span></td><td>III. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">賤</span></td><td>IX. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">踐</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">見</span></td><td>I. 26; IV. 8, 10; VII. 23; IX. 31.</td></tr> - -<tr class="concord"><td>ch‘ien</td><td><span xml:lang="zh" lang="zh">千</span></td><td>II. 1; IV. 20; V. 23; VI. 6, 19; XI. 61; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">淺</span></td><td>XI. 42, 44.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">前</span></td><td>VI. 17, 20; IX. 9; XI. 15, 45.</td></tr> - -<tr class="concord"><td>chih</td><td><span xml:lang="zh" lang="zh">知</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">智</span></td><td>I. 9; II. 4, 15; IV. 12; VIII. 7; XIII. 15, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">之</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">之</span></td><td>[=至] VI. 12; XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">止</span></td><td>V. 22; XI. 11, 17; XII. 8, 11, 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">支</span></td><td>X. 1, 6, 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">直</span></td><td>VII. 3, 4, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">制</span></td><td>I. 7, 10, 17; VI. 27, 31; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">志</span></td><td>XI. 46.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">摯</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鷙</span></td><td>V. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">治</span></td><td>V. 1, 17, 18; VII. 29, 30, 31, 32; VIII. 6; X. 26; XI. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">至</span></td><td>III. 16; V. 12, 13; VI. 3, 9, 25; VII. 4, 8, 9, 10; IX. 14, 37; X. 13, 20; XI. 6, 26, 29; XIII. 2.</td></tr> - -<tr class="concord"><td>chih</td><td><span xml:lang="zh" lang="zh">致</span></td><td>VI. 2; XII. 18.</td></tr> - -<tr class="concord"><td>ch‘ih</td><td><span xml:lang="zh" lang="zh">馳</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">斥</span></td><td>IX. 7, 8.</td></tr> - -<tr class="concord"><td>chin</td><td><span xml:lang="zh" lang="zh">近</span></td><td>I. 8, 19; II. 11; VI. 20; VII. 31; IX. 15, 16, 18; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">進</span></td><td>III. 13; VI. 10; VII. 25; IX. 19, 24, 28, 31, 40; X. 24; XI. 49.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">盡</span></td><td>II. 7; XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">金</span></td><td>II. 1; VII. 23, 24; XIII. 1, 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謹</span></td><td>IX. 17, 39; XL 22, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">禁</span></td><td>XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">襟</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>ch‘in</td><td><span xml:lang="zh" lang="zh">親</span></td><td>I. 23; IX. 42; XI. 25; XIII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">擒</span></td><td>III. 10; VII. 7; IX. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">侵</span></td><td>VII. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">靜</span></td><td>V. 22; VI. 23; VII. 30; IX. 18; XI. 35; XII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">旌</span></td><td>II. 17: VII. 23, 24, 26; IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">井</span></td><td>IX. 15, 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勁</span></td><td>VII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">經</span></td><td>I. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">精</span></td><td>IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">警</span></td><td>XII. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">境</span></td><td>XI. 43.</td></tr> - -<tr class="concord"><td>ch‘ing</td><td><span xml:lang="zh" lang="zh">情</span></td><td>I. 3, 12; XI. 19, 41, 51; XIII. 2, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">請</span></td><td>IX. 26.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_179">{179}</span>„</td><td><span xml:lang="zh" lang="zh">輕</span></td><td>IX. 25; XI. 1, 3, 11, 44, 46.</td></tr> - -<tr class="concord"><td>chio</td><td><span xml:lang="zh" lang="zh">角</span></td><td>VI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">爵</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>chiu</td><td><span xml:lang="zh" lang="zh">九</span></td><td>IV. 7; VIII. 4, 5, 6; XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">久</span></td><td>II. 2, 3, 5, 6, 19; III. 6; IX. 39; XII. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">救</span></td><td>VI. 11, 20; XI. 15, 30.</td></tr> - -<tr class="concord"><td>ch‘iu</td><td><span xml:lang="zh" lang="zh">求</span></td><td>IV. 15; V. 21; X. 24; XI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">丘</span></td><td>II. 12, 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">邱</span></td><td>VII. 33; IX. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">秋</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>chiung</td><td><span xml:lang="zh" lang="zh">窘</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>ch‘iung</td><td><span xml:lang="zh" lang="zh">窮</span></td><td>V. 6, 10, 11; VI. 28; VII. 36; IX. 34; X. 30.</td></tr> - -<tr class="concord"><td>cho</td><td><span xml:lang="zh" lang="zh">拙</span></td><td>II. 5.</td></tr> - -<tr class="concord"><td>chou</td><td><span xml:lang="zh" lang="zh">晝</span></td><td>VII. 26, 28; XII. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">舟</span></td><td>XI. 30, 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">周</span></td><td>III. 11: XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">胄</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>chu</td><td><span xml:lang="zh" lang="zh">主</span></td><td>I. 10, 13; II. 20; X. 23, 24; XI. 19, 20; XII. 16, 18; XIII. 3, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">諸</span></td><td>II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 28,* 38, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">著</span></td><td>IX. 45.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">助</span></td><td>IX. 13; X. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">誅</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">屬</span></td><td>XI. 6, 46.</td></tr> - -<tr class="concord"><td>ch‘u</td><td><span xml:lang="zh" lang="zh">處</span>⁠<sup>3</sup></td><td>VI. 1, 24, 30; VII. 7; IX. 1, 2, 6, 8, 9, 12, 13: XI. 68.</td></tr> - -<tr class="concord"><td>ch‘u</td><td><span xml:lang="zh" lang="zh">處</span>⁠<sup>4</sup></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">出</span></td><td>I. 24; V. 6; VI. 5; IX. 25; X. 5, 6, 7; XIII. 1, 4.</td></tr> - -<tr class="concord"><td>chuan</td><td><span xml:lang="zh" lang="zh">專</span></td><td>VI. 13, 14; VII. 25; XI. 20, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">轉</span></td><td>V. 22, 23.</td></tr> - -<tr class="concord"><td>ch‘uan</td><td><span xml:lang="zh" lang="zh">傳</span></td><td>I. 25; XIII. 12.</td></tr> - -<tr class="concord"><td>chui</td><td><span xml:lang="zh" lang="zh">追</span></td><td>VI. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隊</span></td><td>XII. I.</td></tr> - -<tr class="concord"><td>chun</td><td><span xml:lang="zh" lang="zh">諄</span></td><td>IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">衆</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">重</span></td><td>VII. 6, 11; IX. 33; XI. 1, 7, 13, 44, 49.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鍾</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">終</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">中</span></td><td>II. 13; IX. 8; XI. 29.</td></tr> - -<tr class="concord"><td>ch‘ung</td><td><span xml:lang="zh" lang="zh">衝</span></td><td>VI. 10.</td></tr> - -<tr class="concord"><td>chü</td><td><span xml:lang="zh" lang="zh">居</span></td><td>IX. 20, 25; X. 3, 8, 9, 10, 11; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">舉</span></td><td>II. 1; IV. 10; VII. 6; X. 30; XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聚</span></td><td>VII. 2; VIII. 1; XI. 40, 54.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">車</span></td><td>II. 1, 14, 17; IX. 23, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">具</span></td><td>III. 4; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">俱</span></td><td>X. 25; XI. 29; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">沮</span></td><td>VII. 13; XI. 8, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">拒</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">距</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">拘</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">懼</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>ch‘ü</td><td><span xml:lang="zh" lang="zh">去</span></td><td>I. 15; II. 13, 14; IX. 7, 15, 39; X. 7, 11; XI. 26, 38, 43.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_180">{180}</span>„</td><td><span xml:lang="zh" lang="zh">取</span></td><td>I. 20; II. 9, 16; V. 19; VI. 7, 33; IX. 40, 43; XII. 15; XIII. 5, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">屈</span></td><td>II. 2, 4, 13; III. 2, 6; VIII. 10; XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">趨</span></td><td>VI. 1, 5, 29, 30; VII. 7: VIII. 10; XI. 47.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">驅</span></td><td>IX. 24; XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">衢</span></td><td>VIII. 2; XI. 1, 6, 12, 43, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">曲</span></td><td>I. 10.</td></tr> - -<tr class="concord"><td>chüan</td><td><span xml:lang="zh" lang="zh">卷</span></td><td>VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">倦</span></td><td>IX. 33.</td></tr> - -<tr class="concord"><td>ch‘üan</td><td><span xml:lang="zh" lang="zh">全</span></td><td>III. 1, 7; IV. 7; X. 31; XII. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">權</span></td><td>I. 17; III. 15; VII. 21; XI. 55.</td></tr> - -<tr class="concord"><td>chüeh</td><td><span xml:lang="zh" lang="zh">絶</span></td><td>VIII. 2; IX. 1, 3, 4, 7, 15; XI. 22, 43; XII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">決</span></td><td>IV. 20; XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蹶</span></td><td>VII. 9.</td></tr> - -<tr class="concord"><td>ch‘üeh</td><td><span xml:lang="zh" lang="zh">闕</span></td><td>VII. 36; XI. 50.</td></tr> - -<tr class="concord"><td>chün</td><td><span xml:lang="zh" lang="zh">君</span></td><td>III. 12, 17; VII. 1; VIII. 1, 3; XII. 22; XIII. 4, 8, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">軍</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">均</span></td><td>X. 12, 15.</td></tr> - -<tr class="concord"><td>ch‘ün</td><td><span xml:lang="zh" lang="zh">羣</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>Êrh</td><td><span xml:lang="zh" lang="zh">二</span></td><td>I. 4; II. 15; IV. 17; VII. 10; XII. 1.</td></tr> - -<tr class="concord"><td>êrh</td><td><span xml:lang="zh" lang="zh">耳</span></td><td>IV. 10; VII. 24, 26; XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兒</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">而</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Fa</td><td><span xml:lang="zh" lang="zh">法</span></td><td>I. 4, 10, 13; II. 1; III. 1, 4, 7, 8; IV. 16, 17; VII. 1, 8, 9, 22, 25, 33, 37; VIII. 1, 11; XI. 1, 56.</td></tr> - -<tr class="concord"><td>Fa</td><td><span xml:lang="zh" lang="zh">發</span></td><td>V. 15; VII. 4; XI. 28, 38; XII. 3, 6, 7, 9, 10; XIII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">罰</span></td><td>I. 13; IX. 36, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伐</span></td><td>III. 3; XI. 54.</td></tr> - -<tr class="concord"><td>fan</td><td><span xml:lang="zh" lang="zh">反</span></td><td>XIII. 7, 11, 13, 21, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">返</span></td><td>IX. 34; X. 4, 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">凡</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">犯</span></td><td>XI. 56, 57.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">煩</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>fang</td><td><span xml:lang="zh" lang="zh">方</span></td><td>V. 22; XI. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">防</span></td><td>IX. 13.</td></tr> - -<tr class="concord"><td>fei</td><td><span xml:lang="zh" lang="zh">費</span></td><td>II. 1, 13, 14; XII. 15; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">非</span></td><td>III. 2, 6; IV. 8, 9; IX. 40; X. 14; XI. 27, 53; XII. 17; XIII. 3, 15, 16, 17.</td></tr> - -<tr class="concord"><td>fên</td><td><span xml:lang="zh" lang="zh">分</span></td><td>III. 5, 8; V. 1; VI. 13, 14; VII. 10, 16, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">忿</span></td><td>III. 5; VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">紛</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">焚</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">轒</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>fêng</td><td><span xml:lang="zh" lang="zh">風</span></td><td>VII. 17; XI. 30; XII. 4, 10, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奉</span></td><td>II. 1; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鋒</span></td><td>X. 19.</td></tr> - -<tr class="concord"><td>fou</td><td><span xml:lang="zh" lang="zh">缻</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">覆</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>fu</td><td><span xml:lang="zh" lang="zh">符</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">附</span></td><td>III. 5; IX. 5, 42.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_181">{181}</span>„</td><td><span xml:lang="zh" lang="zh">夫</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">扶</span></td><td>XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">復</span></td><td>V. 6; VI. 28; XII. 20, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">覆</span></td><td>VIII. 14; IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伏</span></td><td>IX. 17, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">負</span></td><td>I. 14, 26; III. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">服</span></td><td>IX. 42, 44; X. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">釜</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">赴</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輔</span></td><td>III. 11.</td></tr> - -<tr class="concord"><td>Hai</td><td><span xml:lang="zh" lang="zh">害</span></td><td>II. 7; VI. 3; VIII. 7, 9, 10; XI. 57, 59.</td></tr> - -<tr class="concord"><td>han</td><td><span xml:lang="zh" lang="zh">寒</span></td><td>I. 7.</td></tr> - -<tr class="concord"><td>hao</td><td><span xml:lang="zh" lang="zh">亳</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>hêng</td><td><span xml:lang="zh" lang="zh">橫</span></td><td>X. 18.</td></tr> - -<tr class="concord"><td>ho</td><td><span xml:lang="zh" lang="zh">合</span></td><td>V. 5; VII. 2, 16; VIII. 1, 2; IX. 39; X. 19, 24; XI. 12, 16, 17, 54; XII. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">闔</span></td><td>XI. 65.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">何</span></td><td>XI. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">河</span></td><td>V. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">和</span></td><td>VII. 2; IX. 26.</td></tr> - -<tr class="concord"><td>hou</td><td><span xml:lang="zh" lang="zh">厚</span></td><td>X. 26; XIII. 14, 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">侯</span></td><td>II. 4; III. 16; VII. 12; VIII. 10; XI. 2, 6, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">後</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>hsi</td><td><span xml:lang="zh" lang="zh">昔</span></td><td>IV. 1; XIII. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">喜</span></td><td>IX. 11; XII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奚</span></td><td>VI. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">翕</span></td><td>IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">息</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">攜</span></td><td>XI. 34.</td></tr> - -<tr class="concord"><td>hsia</td><td><span xml:lang="zh" lang="zh">下</span></td><td>III. 3, 7, 17; IV. 7, 9; VI. 29; IX. 11; XI. 6, 15, 55; XII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">夏</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>hsia</td><td><span xml:lang="zh" lang="zh">狹</span></td><td>I. 8.</td></tr> - -<tr class="concord"><td>hsiang</td><td><span xml:lang="zh" lang="zh">相</span>⁠<sup>1</sup></td><td>V. 11; VII. 23; IX. 39, 45; XI. 15, 30; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">相</span>⁠<sup>4</sup></td><td>IX. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鄉</span></td><td>VII. 14, 20; XI. 52; XIII. 7, 9, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">向</span></td><td>VII. 33; XI. 61.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">象</span></td><td>VI. 29; XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">祥</span></td><td>XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">詳</span></td><td>XI. 60.</td></tr> - -<tr class="concord"><td>hsiao</td><td><span xml:lang="zh" lang="zh">小</span></td><td>III. 10; IX. 17.</td></tr> - -<tr class="concord"><td>hsieh</td><td><span xml:lang="zh" lang="zh">械</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">駭</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謝</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>hsien</td><td><span xml:lang="zh" lang="zh">先</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">險</span></td><td>I. 8; V. 14; VII. 13; IX. 17, 18; X. 1, 10, 21; XI. 8, 40, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陷</span></td><td>IX. 15; X. 14, 16; XI. 24, 58, 59.</td></tr> - -<tr class="concord"><td>hsien</td><td><span xml:lang="zh" lang="zh">賢</span></td><td>XIII. 4, 27.</td></tr> - -<tr class="concord"><td>hsin</td><td><span xml:lang="zh" lang="zh">信</span></td><td>I. 9; IX. 45; XI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">心</span></td><td>VII. 27, 30.</td></tr> - -<tr class="concord"><td>hsing</td><td><span xml:lang="zh" lang="zh">行</span></td><td>I. 13; V. 22; VI. 6, 29, 34; VII. 7, 13; IX. 42, 44; XI. 8, 13, 52; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">形</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">興</span></td><td>XII. 18: XIII. 1, 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">性</span></td><td>V. 22.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_182">{182}</span>„</td><td><span xml:lang="zh" lang="zh">姓</span></td><td>II. 10, 11, 13; XIII. 1, 20.</td></tr> - -<tr class="concord"><td>hsiu</td><td><span xml:lang="zh" lang="zh">修</span></td><td>III. 4; IV. 6; XI. 25; XII. 15, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">休</span></td><td>IX. 38.</td></tr> - -<tr class="concord"><td>hsiung</td><td><span xml:lang="zh" lang="zh">凶</span></td><td>XII. 15.</td></tr> - -<tr class="concord"><td>hsü</td><td><span xml:lang="zh" lang="zh">虛</span></td><td>II. 13; V. 4; VI. 10; IX. 32.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">徐</span></td><td>VII. 17; IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">宿</span></td><td>XII. 4.</td></tr> - -<tr class="concord"><td>hsüan</td><td><span xml:lang="zh" lang="zh">懸</span></td><td>VII. 21; IX. 34; XI. 56.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">選</span></td><td>X. 19.</td></tr> - -<tr class="concord"><td>hsün</td><td><span xml:lang="zh" lang="zh">循</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>hu</td><td><span xml:lang="zh" lang="zh">乎</span></td><td>I. 26; VI. 9; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">呼</span></td><td>IX. 32.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">戶</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>hua</td><td><span xml:lang="zh" lang="zh">化</span></td><td>VI. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">畫</span></td><td>VI. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">譁</span></td><td>VII. 30.</td></tr> - -<tr class="concord"><td>huan</td><td><span xml:lang="zh" lang="zh">患</span></td><td>III. 12; VII. 3; VIII. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">環</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>huang</td><td><span xml:lang="zh" lang="zh">黃</span></td><td>IX. 10.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">潢</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>hui</td><td><span xml:lang="zh" lang="zh">毀</span></td><td>III. 6; V. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隳</span></td><td>XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">會</span></td><td>VI. 19.</td></tr> - -<tr class="concord"><td>hun</td><td><span xml:lang="zh" lang="zh">渾</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>huo</td><td><span xml:lang="zh" lang="zh">貨</span></td><td>II. 4, 16; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">火</span></td><td>VII. 18, 26; XII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惑</span></td><td>III. 14, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">活</span></td><td>XI. 50.</td></tr> - -<tr class="concord"><td>I</td><td><span xml:lang="zh" lang="zh">一</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">已</span></td><td>II. 17; III. 4; IV. 13; IX. 40, 42; XI. 24, 34, 51.</td></tr> - -<tr class="concord"><td>I</td><td><span xml:lang="zh" lang="zh">易</span></td><td>I. 8; IV. 11; IX. 9, 20, 41; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">意</span></td><td>I. 5, 24; VI. 5; XI. 60.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">益</span></td><td>II. 18; VI. 21; IX. 24, 40.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鎰</span></td><td>IV. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">疑</span></td><td>III. 15, 16; IX. 21; XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">佚</span></td><td>I. 23; VI. 1, 4; VII. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">役</span></td><td>II. 8, 12; VIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">亦</span></td><td>VI. 21; XI. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">俅</span></td><td>IX. 1, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">倚</span></td><td>IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伊</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">邑</span></td><td>XI. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">頤</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">夷</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">義</span></td><td>XIII. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蟻</span></td><td>III. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">翼</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蘙</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">以</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">矣</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Jan</td><td><span xml:lang="zh" lang="zh">然</span></td><td>II. 1; XI. 29, 30, 58, 59.</td></tr> - -<tr class="concord"><td>jao</td><td><span xml:lang="zh" lang="zh">擾</span></td><td>IX. 33.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">饒</span></td><td>XI. 21.</td></tr> - -<tr class="concord"><td>jên</td><td><span xml:lang="zh" lang="zh">人</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">仁</span></td><td>I. 9; XIII. 2, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">任</span></td><td>III. 15; V. 21, 22; X. 13, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">仞</span></td><td>IV. 20; V. 23.</td></tr> - -<tr class="concord"><td>jih</td><td><span xml:lang="zh" lang="zh">日</span></td><td>II. 1; IV. 10; V. 6; VI. 19, 20, 34; VII. 7; XI. 28, 63; XII. 3, 4; XIII. 1, 2.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_183">{183}</span>jo</td><td><span xml:lang="zh" lang="zh">若</span></td><td>III. 9; IV. 19, 20; IX. 8; X. 5, 9, 11; XI. 18, 32, 34, 39, 56.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弱</span></td><td>III. 11; V. 17, 18; X. 16, 18, 19.</td></tr> - -<tr class="concord"><td>jou</td><td><span xml:lang="zh" lang="zh">肉</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">柔</span></td><td>XI. 33.</td></tr> - -<tr class="concord"><td>ju</td><td><span xml:lang="zh" lang="zh">辱</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">入</span></td><td>IX. 35; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">如</span></td><td>V. <i>passim</i>; VII. 17, 18, 19; X. 25, 26; XI. 29, 30, 38, 68; XIII. 24.</td></tr> - -<tr class="concord"><td>jui</td><td><span xml:lang="zh" lang="zh">鋭</span></td><td>II. 2, 4; VII. 28, 29, 34; IX. 23.</td></tr> - -<tr class="concord"><td>K‘ai</td><td><span xml:lang="zh" lang="zh">開</span></td><td>XI. 65, 68.</td></tr> - -<tr class="concord"><td>kan</td><td><span xml:lang="zh" lang="zh">敢</span></td><td>XI. 18, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">秆</span></td><td>II. 15.</td></tr> - -<tr class="concord"><td>kang</td><td><span xml:lang="zh" lang="zh">剛</span></td><td>XI. 33.</td></tr> - -<tr class="concord"><td>kao</td><td><span xml:lang="zh" lang="zh">高</span></td><td>VI. 11, 29; VII. 33; IX. 2, 6, 9, 11, 23: X. 3, 10; XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">告</span></td><td>XI. 57; XIII. 19, 23.</td></tr> - -<tr class="concord"><td>kêng</td><td><span xml:lang="zh" lang="zh">更</span></td><td>II. 17.</td></tr> - -<tr class="concord"><td>ko</td><td><span xml:lang="zh" lang="zh">革</span></td><td>II. 1; XI. 37.</td></tr> - -<tr class="concord"><td>k‘o</td><td><span xml:lang="zh" lang="zh">渴</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">客</span></td><td>II. 1; IX. 4, 5; XI. 20, 42.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">克</span></td><td>XI. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">可</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>kou</td><td><span xml:lang="zh" lang="zh">溝</span></td><td>VI. 11.</td></tr> - -<tr class="concord"><td>k‘ou</td><td><span xml:lang="zh" lang="zh">宼</span></td><td>VII. 36; IX. 34.</td></tr> - -<tr class="concord"><td>ku</td><td><span xml:lang="zh" lang="zh">古</span></td><td>IV. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">固</span></td><td>VI. 7; XI. 24, 45, 48.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">故</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">谷</span></td><td>IX. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鼓</span></td><td>VII. 23, 24, 26.</td></tr> - -<tr class="concord"><td>k‘u</td><td><span xml:lang="zh" lang="zh">庫</span></td><td>XII. 1.</td></tr> - -<tr class="concord"><td>kua</td><td><span xml:lang="zh" lang="zh">寡</span></td><td>III. 17; V. 1, 2; VI. 14, 15, 16, 17, 18; XI. 9, 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">挂</span></td><td>X. 1, 4, 5.</td></tr> - -<tr class="concord"><td>kuai</td><td><span xml:lang="zh" lang="zh">乖</span></td><td>VI. 12.</td></tr> - -<tr class="concord"><td>kuan</td><td><span xml:lang="zh" lang="zh">官</span></td><td>I. 10; XIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">關</span></td><td>XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">觀</span></td><td>I. 26; V. 8.</td></tr> - -<tr class="concord"><td>kuang</td><td><span xml:lang="zh" lang="zh">廣</span></td><td>I. 8; IX. 23.</td></tr> - -<tr class="concord"><td>k‘uang</td><td><span xml:lang="zh" lang="zh">況</span></td><td>I. 26; VI. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">誑</span></td><td>XIII. 12, 23.</td></tr> - -<tr class="concord"><td>kuei</td><td><span xml:lang="zh" lang="zh">歸</span></td><td>VII. 28, 29, 35; XI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鬼</span></td><td>XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">貴</span></td><td>II. 11, 19; IX. 11; XI. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">劌</span></td><td>XI. 28.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">詭</span></td><td>I. 18.</td></tr> - -<tr class="concord"><td>k‘uei</td><td><span xml:lang="zh" lang="zh">窺</span></td><td>VI. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">饋</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>k‘un</td><td><span xml:lang="zh" lang="zh">困</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>kung</td><td><span xml:lang="zh" lang="zh">公</span></td><td>II. 14; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">功</span></td><td>IV. 12; XIII. 4, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">攻</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">共</span></td><td>VI. 14.</td></tr> - -<tr class="concord"><td>k‘ung</td><td><span xml:lang="zh" lang="zh">恐</span></td><td>IX. 32.</td></tr> - -<tr class="concord"><td>kuo</td><td><span xml:lang="zh" lang="zh">國</span></td><td>I. 1; II. 3, 6, 9, 10, 20; III. 1, 6, 11; X. 24; XI. 43, 54, 55; XII. 21, 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">過</span></td><td>IV. 8; V. 7, 8, 9, 10; VIII. 13; X. 14; XI. 51.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">彍</span></td><td>V. 15.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_184">{184}</span>„</td><td><span xml:lang="zh" lang="zh">廓</span></td><td>VII. 20.</td></tr> - -<tr class="concord"><td>Lai</td><td><span xml:lang="zh" lang="zh">來</span></td><td>VIII. 11; IX. 4, 21, 23, 38; X. 2; XI. 5, 18, 39; XIII. 21.</td></tr> - -<tr class="concord"><td>lang</td><td><span xml:lang="zh" lang="zh">廊</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>lao</td><td><span xml:lang="zh" lang="zh">勞</span></td><td>I. 23; VI. 1, 4, 6; VII. 31; IX. 31; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">牢</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>lei</td><td><span xml:lang="zh" lang="zh">壘</span></td><td>VI. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">雷</span></td><td>IV. 10; VII. 19.</td></tr> - -<tr class="concord"><td>li</td><td><span xml:lang="zh" lang="zh">吏</span></td><td>IX. 33; X. 16, 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">里</span></td><td>II. 1; VI. 6, 19, 20; VII. 7, 9, 10; XI. 61; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">理</span></td><td>VI. 23; XI. 33, 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">力</span></td><td>II. 2, 4, 13; IV. 10; VII. 31; IX. 40; XI. 22, 23; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">立</span></td><td>IV. 14; VII. 15; IX. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">離</span></td><td>I. 23; XI. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">厲</span></td><td>XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">利</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>liang</td><td><span xml:lang="zh" lang="zh">量</span></td><td>IV. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">糧</span></td><td>II. 1, 8, 9; VII. 11; X. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">良</span></td><td>XII. 16, 22.</td></tr> - -<tr class="concord"><td>liao</td><td><span xml:lang="zh" lang="zh">料</span></td><td>IX. 40; X. 19, 21.</td></tr> - -<tr class="concord"><td>lien</td><td><span xml:lang="zh" lang="zh">廉</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">練</span></td><td>I. 13.</td></tr> - -<tr class="concord"><td>lin</td><td><span xml:lang="zh" lang="zh">林</span></td><td>VII. 13, 17; IX. 17; XI. 8, 52.</td></tr> - -<tr class="concord"><td>ling</td><td><span xml:lang="zh" lang="zh">令</span></td><td>I. 5, 13; IX. 4, 43, 44, 45; X. 7, 26; XI. 25, 28, 56; XIII. 12, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陵</span></td><td>VII. 33; IX. 13.</td></tr> - -<tr class="concord"><td>liu</td><td><span xml:lang="zh" lang="zh">六</span></td><td>II. 14; X. 13, 14, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">留</span></td><td>I. 15; VIII. 2; IX. 7; XII. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">流</span></td><td>VI. 31; IX. 6.</td></tr> - -<tr class="concord"><td>lo</td><td><span xml:lang="zh" lang="zh">羅</span></td><td>IX. 15.</td></tr> - -<tr class="concord"><td>lu</td><td><span xml:lang="zh" lang="zh">虜</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">櫓</span></td><td>II. 14; III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">路</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陸</span></td><td>IX. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">祿</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>luan</td><td><span xml:lang="zh" lang="zh">亂</span></td><td>I. 20; III. 16; V. 16, 17, 18; VII. 30; IX. 33; X. 14, 18, 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">卵</span></td><td>V. 4.</td></tr> - -<tr class="concord"><td>lun</td><td><span xml:lang="zh" lang="zh">輪</span></td><td>XI. 31.</td></tr> - -<tr class="concord"><td>lung</td><td><span xml:lang="zh" lang="zh">隆</span></td><td>IX. 2.</td></tr> - -<tr class="concord"><td>lü</td><td><span xml:lang="zh" lang="zh">慮</span></td><td>VIII. 7; IX. 41; XI. 37; XII. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">呂</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">旅</span></td><td>III. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">屢</span></td><td>IX. 36.</td></tr> - -<tr class="concord"><td>lüeh</td><td><span xml:lang="zh" lang="zh">掠</span></td><td>VII. 18, 20; XI. 13, 21.</td></tr> - -<tr class="concord"><td>Ma</td><td><span xml:lang="zh" lang="zh">馬</span></td><td>II. 14; IX. 34; XI. 31.</td></tr> - -<tr class="concord"><td>mai</td><td><span xml:lang="zh" lang="zh">賣</span></td><td>II. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">埋</span></td><td>XI. 31.</td></tr> - -<tr class="concord"><td>mei</td><td><span xml:lang="zh" lang="zh">每</span></td><td>III. 18.</td></tr> - -<tr class="concord"><td>mên</td><td><span xml:lang="zh" lang="zh">門</span></td><td>XIII. 20.</td></tr> - -<tr class="concord"><td>mi</td><td><span xml:lang="zh" lang="zh">縻</span></td><td>III. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迷</span></td><td>X. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">密</span></td><td>XIII. 14.</td></tr> - -<tr class="concord"><td>miao</td><td><span xml:lang="zh" lang="zh">廟</span></td><td>I. 26; XI. 64.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">妙</span></td><td>XII. 17.</td></tr> - -<tr class="concord"><td>min</td><td><span xml:lang="zh" lang="zh">民</span></td><td>I. 5, 6; II. 20; IV. 20; VII. 24, 25, 26; VIII. 12: IX. 44; X. 24.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_185">{185}</span>ming</td><td><span xml:lang="zh" lang="zh">命</span></td><td>II. 20; VI. 9; VII. 1; VIII. 1, 3; XI. 27; XII. 15.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">名</span></td><td>IV. 12; V. 2; X. 24; XIII. 20.</td></tr> - -<tr class="concord"><td>ming</td><td><span xml:lang="zh" lang="zh">明</span></td><td>I. 13; IV. 10; X. 18; XII. 13, 16, 22: XIII. 4, 27.</td></tr> - -<tr class="concord"><td>mo</td><td><span xml:lang="zh" lang="zh">沫</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">墨</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">莫</span></td><td>I. 11; VI. 27; VII. 3; XI. 39; XIII. 8, 14.</td></tr> - -<tr class="concord"><td>mou</td><td><span xml:lang="zh" lang="zh">謀</span></td><td>III. 3, 7; VI. 25; VII. 12; VIII. 2; IX. 26: XI. 14, 22, 37, 52.</td></tr> - -<tr class="concord"><td>mu</td><td><span xml:lang="zh" lang="zh">目</span></td><td>IV. 10: VII. 24, 26; XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">木</span></td><td>V. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">暮</span></td><td>VII. 28.</td></tr> - -<tr class="concord"><td>Nai</td><td><span xml:lang="zh" lang="zh">乃</span></td><td>I. 16; X. 31.</td></tr> - -<tr class="concord"><td>nan</td><td><span xml:lang="zh" lang="zh">難</span></td><td>III. 16; VII. 3, 19; IX. 42; X. 4, 5, 12; XI. 8.</td></tr> - -<tr class="concord"><td>nao</td><td><span xml:lang="zh" lang="zh">撓</span></td><td>I. 22.</td></tr> - -<tr class="concord"><td>nei</td><td><span xml:lang="zh" lang="zh">內</span></td><td>II. 1, 13; IX. 4; XII. 6, 9; XIII. 1, 7, 10, 22.</td></tr> - -<tr class="concord"><td>nêng</td><td><span xml:lang="zh" lang="zh">能</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>ni</td><td><span xml:lang="zh" lang="zh">餌</span></td><td>VII. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">逆</span></td><td>VII. 33.</td></tr> - -<tr class="concord"><td>niao</td><td><span xml:lang="zh" lang="zh">鳥</span></td><td>V. 13; IX. 22, 32.</td></tr> - -<tr class="concord"><td>nien</td><td><span xml:lang="zh" lang="zh">年</span></td><td>XIII. 2.</td></tr> - -<tr class="concord"><td>niu</td><td><span xml:lang="zh" lang="zh">牛</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>nu</td><td><span xml:lang="zh" lang="zh">怒</span></td><td>I. 22; II. 16; IX. 33, 39; X. 17; XII. 18, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弩</span></td><td>II. 14; V. 15.</td></tr> - -<tr class="concord"><td>nü</td><td><span xml:lang="zh" lang="zh">女</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>O</td><td><span xml:lang="zh" lang="zh">遏</span></td><td>VII. 35.</td></tr> - -<tr class="concord"><td>Pa</td><td><span xml:lang="zh" lang="zh">拔</span></td><td>III. 5, 6; XI. 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">霸</span></td><td>XI. 53, 54.</td></tr> - -<tr class="concord"><td>pai</td><td><span xml:lang="zh" lang="zh">敗</span></td><td>I. 15; IV. 13, 14, 15, 16, 19; V. 3, 16; VI. 21; X. 20, 22; XI. 59.</td></tr> - -<tr class="concord"><td>pan</td><td><span xml:lang="zh" lang="zh">半</span></td><td>VII. 9; IX. 4, 28; X. 7, 27, 28, 29.</td></tr> - -<tr class="concord"><td>p‘ang</td><td><span xml:lang="zh" lang="zh">旁</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>pao</td><td><span xml:lang="zh" lang="zh">保</span></td><td>IV. 7, 16; X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">寳</span></td><td>X. 24; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">報</span></td><td>XIII. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">暴</span></td><td>II. 3; IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">飽</span></td><td>VI. 4; VII. 31.</td></tr> - -<tr class="concord"><td>pei</td><td><span xml:lang="zh" lang="zh">倍</span></td><td>III. 8; VII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">北</span></td><td>VII. 34; X. 14, 19; XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">背</span></td><td>VII. 33; IX. 8, 9, 13, 16; XI. 7, 45.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">卑</span></td><td>I. 22; IX. 23, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">備</span></td><td>I. 21, 24; VI. 16, 17, 18; IX. 24; X. 5.</td></tr> - -<tr class="concord"><td>pên</td><td><span xml:lang="zh" lang="zh">奔</span></td><td>IX. 27.</td></tr> - -<tr class="concord"><td>p‘êng</td><td><span xml:lang="zh" lang="zh">崩</span></td><td>X. 14, 17.</td></tr> - -<tr class="concord"><td>pi</td><td><span xml:lang="zh" lang="zh">壁</span></td><td>XII. 4.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">避</span></td><td>I. 21; III. 9; VI. 29; VII. 29; X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弊</span></td><td>II. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">蔽</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">必</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">彼</span></td><td>III. 18; X. 2, 6, 31; XI. 4, 5, 9.</td></tr> - -<tr class="concord"><td>p‘i</td><td><span xml:lang="zh" lang="zh">譬</span></td><td>X. 26; XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">圮</span></td><td>VIII. 2; XI. 1, 8, 13, 49.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">罷</span></td><td>II. 14; VII. 8.</td></tr> - -<tr class="concord"><td>p‘iao</td><td><span xml:lang="zh" lang="zh">漂</span></td><td>V. 12.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_186">{186}</span>pien</td><td><span xml:lang="zh" lang="zh">變</span></td><td>V. 7, 8, 9, 10; VI. 33; VII. 16, 26, 32; VIII. 4, 5, 6; XI. 41; XII. 5, 12.</td></tr> - -<tr class="concord"><td>pin</td><td><span xml:lang="zh" lang="zh">賓</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>p‘in</td><td><span xml:lang="zh" lang="zh">貧</span></td><td>II. 10.</td></tr> - -<tr class="concord"><td>ping</td><td><span xml:lang="zh" lang="zh">并</span></td><td>XI. 61.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">併</span></td><td>IX. 40; XI. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兵</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>p‘ing</td><td><span xml:lang="zh" lang="zh">平</span></td><td>IX. 9.</td></tr> - -<tr class="concord"><td>po</td><td><span xml:lang="zh" lang="zh">百</span></td><td>II. 10, 11, 13; III. 2, 18; VII. 7; IX. 12; XIII. 1. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迫</span></td><td>VII. 36.</td></tr> - -<tr class="concord"><td>p‘o</td><td><span xml:lang="zh" lang="zh">破</span></td><td>II. 14; III. 1; XI. 39.</td></tr> - -<tr class="concord"><td>pu</td><td><span xml:lang="zh" lang="zh">不</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Sai</td><td><span xml:lang="zh" lang="zh">塞</span></td><td>XI. 50.</td></tr> - -<tr class="concord"><td>san</td><td><span xml:lang="zh" lang="zh">三</span></td><td>I. 4; II. 8; III. <i>passim</i>; IV. 17; V. 2; VII. 7, 10, 27; XI. 6, 21, 40, 56; XII. 1; XIII. 14, 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">散</span></td><td>IX. 23; XI. 1, 2, 11, 42, 46.</td></tr> - -<tr class="concord"><td>sao</td><td><span xml:lang="zh" lang="zh">燥</span></td><td>XII. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">騷</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>sê</td><td><span xml:lang="zh" lang="zh">色</span></td><td>V. 8.</td></tr> - -<tr class="concord"><td>sha</td><td><span xml:lang="zh" lang="zh">殺</span></td><td>II. 16; III. 5; VIII. 12, 14; XI. 6; XIII. 20.</td></tr> - -<tr class="concord"><td>shan</td><td><span xml:lang="zh" lang="zh">山</span></td><td>V. 23; VII. 13, 18; IX. 1, 2; XI. 8, 29, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">善</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>shang</td><td><span xml:lang="zh" lang="zh">上</span></td><td>I. 5; III. 1, 3, 17; IV. 7; VII. 9; IX. 6, 14; X. 21; XI. 15, 64; XII. 10; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">賞</span></td><td>I. 13; II. 17; IX. 36; XI. 56; XIII. 14.</td></tr> - -<tr class="concord"><td>shao</td><td><span xml:lang="zh" lang="zh">少</span></td><td>I. 26; III. 9; IX. 23; X. 19.</td></tr> - -<tr class="concord"><td>shê</td><td><span xml:lang="zh" lang="zh">舍</span></td><td>VII. 2; VIII. 2; IX. 34; XIII. 20, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">虵</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">涉</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>shên</td><td><span xml:lang="zh" lang="zh">深</span></td><td>VI. 11, 25; X. 25; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">信</span></td><td>VIII. 8; XI. 55. [See under _hsin_.]</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伸</span></td><td>XI. 41.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">神</span></td><td>VI. 9, 33; XIII. 5, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">甚</span></td><td>XI. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">愼</span></td><td>XII. 22.</td></tr> - -<tr class="concord"><td>shêng</td><td><span xml:lang="zh" lang="zh">勝</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">生</span></td><td>I. 2, 6, 8; IV. 18; V. 6, 11, 17; VI. 23, 34; VIII. 12; IX. 2, 6, 9, 12, 17; XI. 58; XII. 21; XIII. 7, 13, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聲</span></td><td>V. 7; VI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聖</span></td><td>XIII. 15.</td></tr> - -<tr class="concord"><td>shih</td><td><span xml:lang="zh" lang="zh">是</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">矢</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">失</span></td><td>IV. 14; VI. 22; IX. 35.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">石</span></td><td>II. 15; V. 12, 22, 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">始</span></td><td>V. 6; XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">示</span></td><td>I. 19; XI. 50.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">施</span></td><td>XI. 56.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">弛</span></td><td>X. 14, 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">時</span></td><td>I. 7; V. 6; VI. 34; XII. 3, 4, 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">識</span></td><td>III. 17; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">埶</span></td><td>V. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勢</span></td><td>I. 16, 17; VI. 32; X. 12, 15.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_187">{187}</span>„</td><td><span xml:lang="zh" lang="zh">十</span></td><td>II. 1, 13, 14, 15, 17; III. 8; VI. 14, 20; VII. 8, 9, 10; X. 15; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">士</span></td><td>I. 13; III. 5, 14, 15; XI. 23, 24, 27, 28, 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">實</span></td><td>I. 21; V. 4; VI. 30; IX. 12; XIII. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">使</span></td><td>IV. 3; V. 3; VI. 3, 18, 22; X. 26; XI. <i>passim</i>; XIII. 16, 22, 23, 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">事</span></td><td>I. 1; III. 14; XI, XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">恃</span></td><td>VIII. 11; IX. 18; XI. 15, 31; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">師</span></td><td>II. 1, 3, 10, 11; VII. 36; XI. 43; XII. 18; XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">視</span></td><td>VII. 23; IX. 2, 6; X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">食</span></td><td>II. 9, 15; VII. 11, 35; IX. 34; XI. 21, 49.</td></tr> - -<tr class="concord"><td>shou</td><td><span xml:lang="zh" lang="zh">受</span></td><td>V. 3; VII. 1; VIII. 1, 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">守</span></td><td>IV. 5, 6, 7; VI. 7, 8, 12; XI. 48; XII. 12; XIII. 2, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">手</span></td><td>XI. 30, 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">獸</span></td><td>IX. 22.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">首</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">壽</span></td><td>XI. 27.</td></tr> - -<tr class="concord"><td>shu</td><td><span xml:lang="zh" lang="zh">數</span></td><td>IV. 17, 18; V. 1, 18; VI. 20; IX. 36; XII. 12; XIII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">樹</span></td><td>IX. 8, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">孰</span></td><td>I. 13; V. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">銖</span></td><td>IV. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輸</span></td><td>II. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">暑</span></td><td>I. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">術</span></td><td>VIII. 6.</td></tr> - -<tr class="concord"><td>shuai</td><td><span xml:lang="zh" lang="zh">率</span></td><td>XI. 29, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">帥</span></td><td>XI. 38.</td></tr> - -<tr class="concord"><td>shui</td><td><span xml:lang="zh" lang="zh">水</span></td><td>IV. 20; V. 12; VI. 29, 31, 32; IX. 3, 4, 5, 6, 8, 14; XII. 13, 14.</td></tr> - -<tr class="concord"><td>shun</td><td><span xml:lang="zh" lang="zh">楯</span></td><td>II. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">順</span></td><td>XI. 60.</td></tr> - -<tr class="concord"><td>so</td><td><span xml:lang="zh" lang="zh">所</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">索</span></td><td>I. 3, 12; IX. 17; XIII. 20, 21.</td></tr> - -<tr class="concord"><td>ssŭ</td><td><span xml:lang="zh" lang="zh">死</span></td><td>I. 2, 6, 8; V. 6; VI. 23, 34; VIII. 2, 12; IX. 9, 10; X. 25; XI. <i>passim</i>; XII. 21; XIII. 7, 12, 19, 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">四</span></td><td>I. 4; IV. 17; V. 6; VI. 34; XI. 43, 53; XII. 1, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">駟</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">司</span></td><td>II. 20; VI. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">私</span></td><td>XI. 55.</td></tr> - -<tr class="concord"><td>su</td><td><span xml:lang="zh" lang="zh">速</span></td><td>II. 5; VI. 10; VIII. 12; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">素</span></td><td>IX. 44, 45; XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">粟</span></td><td>IX. 34.</td></tr> - -<tr class="concord"><td>suan</td><td><span xml:lang="zh" lang="zh">算</span></td><td>I. 26.</td></tr> - -<tr class="concord"><td>sui</td><td><span xml:lang="zh" lang="zh">雖</span></td><td>II. 4; VI. 11, 21, 22; VIII. 5, 6; X. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隨</span></td><td>XI. 67.</td></tr> - -<tr class="concord"><td>sun</td><td><span xml:lang="zh" lang="zh">孫</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Ta</td><td><span xml:lang="zh" lang="zh">大</span></td><td>I. 1; II. 14; III. 10; X. 17; XI. 54; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">達</span></td><td>IX. 23; XI. 43.</td></tr> - -<tr class="concord"><td>tai</td><td><span xml:lang="zh" lang="zh">待</span></td><td>III. 17; IV. 1; V. 20; VI. 1; VII. 30, 31; VIII. 11; IX. 14; X. 8, 10; XI. 18; XII. 7, 9.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_188">{188}</span>„</td><td><span xml:lang="zh" lang="zh">殆</span></td><td>III. 18; X. 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">怠</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">帶</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>tan</td><td><span xml:lang="zh" lang="zh">殫</span></td><td>II. 4, 13.</td></tr> - -<tr class="concord"><td>tang</td><td><span xml:lang="zh" lang="zh">當</span></td><td>II. 15; XI. 30.</td></tr> - -<tr class="concord"><td>t‘ang</td><td><span xml:lang="zh" lang="zh">堂</span></td><td>VII. 32.</td></tr> - -<tr class="concord"><td>tao</td><td><span xml:lang="zh" lang="zh">道</span></td><td>I. <i>passim</i>; III. 17; IV. 16; VII. 7; X. <i>passim</i>; XI. 8, 19, 20, 32, 42; XII. 22; XIII. 1, 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">導</span></td><td>VII. 14; XI. 52; XIII. 21.</td></tr> - -<tr class="concord"><td>t‘ao</td><td><span xml:lang="zh" lang="zh">逃</span></td><td>III. 9.</td></tr> - -<tr class="concord"><td>tê</td><td><span xml:lang="zh" lang="zh">得</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>t‘ê</td><td><span xml:lang="zh" lang="zh">忒</span></td><td>IV. 13.</td></tr> - -<tr class="concord"><td>têng</td><td><span xml:lang="zh" lang="zh">登</span></td><td>IX. 2; XI. 38.</td></tr> - -<tr class="concord"><td>ti</td><td><span xml:lang="zh" lang="zh">地</span></td><td>I. 2, 4, 8, 13; IV. 7, 14, 18; V. 6; VI. <i>passim</i>; VII. 14, 20; VIII. 2, 3, 5; IX. 13, 15; X. 1, 13, 21, 29, 31; XI. <i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">敵</span></td><td>II. 9, 15, 16, 18; III. 9, 10; IV. 1, 2, 3, 14; V. 3, 19; VI, IX, X, XI, XIII. passim.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">帝</span></td><td>IX. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">隄</span></td><td>IX. 13.</td></tr> - -<tr class="concord"><td>t‘i</td><td><span xml:lang="zh" lang="zh">梯</span></td><td>XI. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">涕</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>t‘iao</td><td><span xml:lang="zh" lang="zh">挑</span></td><td>IX. 19; X. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">條</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>t‘ien</td><td><span xml:lang="zh" lang="zh">天</span></td><td>I. 4, 7, 13; III. 7; IV. 7, 9; V. 6; IX. 15; X. 14, 31; XI. 6, 55; XII. 4.</td></tr> - -<tr class="concord"><td>ting</td><td><span xml:lang="zh" lang="zh">定</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>t‘ing</td><td><span xml:lang="zh" lang="zh">聽</span></td><td>I. 15, 16; V. 7; XI. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">霆</span></td><td>IV. 10; VII. 19.</td></tr> - -<tr class="concord"><td>to</td><td><span xml:lang="zh" lang="zh">度</span></td><td>IV. 18; VI. 21; XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惰</span></td><td>VII. 28, 29.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">奪</span></td><td>VII. 27; XI. 18; XII. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">多</span></td><td>I. 26; IV. 10; VI. 16, 21; VII. 26; IX. 21, 40; XI. 7.</td></tr> - -<tr class="concord"><td>t‘o</td><td><span xml:lang="zh" lang="zh">脫</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>tou</td><td><span xml:lang="zh" lang="zh">鬥</span></td><td>V. 2, 16; VI. 22; XI. 24, 51.</td></tr> - -<tr class="concord"><td>t‘ou</td><td><span xml:lang="zh" lang="zh">投</span></td><td>V. 4; XI. 23, 28, 40, 58.</td></tr> - -<tr class="concord"><td>tsa</td><td><span xml:lang="zh" lang="zh">雜</span></td><td>II. 17; VIII. 7, 8, 9.</td></tr> - -<tr class="concord"><td>tsai</td><td><span xml:lang="zh" lang="zh">在</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">災</span></td><td>III. 5; VIII. 13; X. 14; XI. 26.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">哉</span></td><td>VI. 21; XIII. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">再</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">載</span></td><td>II. 8.</td></tr> - -<tr class="concord"><td>ts‘ai</td><td><span xml:lang="zh" lang="zh">財</span></td><td>II. 11, 12, 13; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">材</span></td><td>II. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">採</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>ts‘ang</td><td><span xml:lang="zh" lang="zh">藏</span></td><td>IV. 7; IX. 17.</td></tr> - -<tr class="concord"><td>tsao</td><td><span xml:lang="zh" lang="zh">早</span></td><td>XII. 6.</td></tr> - -<tr class="concord"><td>ts‘ao</td><td><span xml:lang="zh" lang="zh">草</span></td><td>IX. 8, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">操</span></td><td>XIII. 1.</td></tr> - -<tr class="concord"><td>tsê</td><td><span xml:lang="zh" lang="zh">則</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">擇</span></td><td>V. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">澤</span></td><td>VII. 13; IX. 7, 8; XI. 8, 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">責</span></td><td>V. 21.</td></tr> - -<tr class="concord"><td>ts‘ê</td><td><span xml:lang="zh" lang="zh">側</span></td><td>IX. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">測</span></td><td>XI. 22.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_189">{189}</span>„</td><td><span xml:lang="zh" lang="zh">策</span></td><td>VI. 22.</td></tr> - -<tr class="concord"><td>tso</td><td><span xml:lang="zh" lang="zh">左</span></td><td>VI. 17, 20; XI. 30; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">佐</span></td><td>I. 16; XII. 13; XIII. 3.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">作</span></td><td>VI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">坐</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>ts‘o</td><td><span xml:lang="zh" lang="zh">挫</span></td><td>II. 2, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">措</span></td><td>IV. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">錯</span></td><td>VI. 26.</td></tr> - -<tr class="concord"><td>tsou</td><td><span xml:lang="zh" lang="zh">走</span></td><td>IX. 27; X. 14, 15.</td></tr> - -<tr class="concord"><td>tsu</td><td><span xml:lang="zh" lang="zh">卒</span></td><td>I. 13; II. 17; III. 1; V. 20; VII. 34; IX. 42; X. 16, 18, 25, 27, 28, 29; XI. 16, 28, 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">足</span></td><td>II. 3, 9; IV. 6; VI. 24; IX. 40; XI. 21, 31.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">阻</span></td><td>VII. 13; IX. 17; XI. 8, 52.</td></tr> - -<tr class="concord"><td>tsui</td><td><span xml:lang="zh" lang="zh">罪</span></td><td>X. 24.</td></tr> - -<tr class="concord"><td>ts‘un</td><td><span xml:lang="zh" lang="zh">存</span></td><td>I. 2; XI. 10, 58; XII. 21.</td></tr> - -<tr class="concord"><td>tsung</td><td><span xml:lang="zh" lang="zh">縱</span></td><td>X. 18.</td></tr> - -<tr class="concord"><td>ts‘ung</td><td><span xml:lang="zh" lang="zh">從</span></td><td>V. 19; VII. 34; X. 9, 11; XI. 9, 51; XII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聰</span></td><td>IV. 10.</td></tr> - -<tr class="concord"><td>tu</td><td><span xml:lang="zh" lang="zh">睹</span></td><td>II. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">獨</span></td><td>VII. 25.</td></tr> - -<tr class="concord"><td>t‘u</td><td><span xml:lang="zh" lang="zh">徒</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">兎</span></td><td>XI. 68.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">途</span></td><td>VII. 4; XI. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">塗</span></td><td>VIII. 3; XI. 49.</td></tr> - -<tr class="concord"><td>tuan</td><td><span xml:lang="zh" lang="zh">短</span></td><td>V. 14; VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">端</span></td><td>V. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">碫</span></td><td>V. 4.</td></tr> - -<tr class="concord"><td>tui</td><td><span xml:lang="zh" lang="zh">懟</span></td><td>X. 17.</td></tr> - -<tr class="concord"><td>t‘ui</td><td><span xml:lang="zh" lang="zh">退</span></td><td>III. 13; VI. 10; VII. 25; IX. 24, 28; X. 24.</td></tr> - -<tr class="concord"><td>tun</td><td><span xml:lang="zh" lang="zh">沌</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">鈍</span></td><td>II. 2, 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">頓</span></td><td>III. 7.</td></tr> - -<tr class="concord"><td>tung</td><td><span xml:lang="zh" lang="zh">動</span></td><td>IV. 7; V. 19, 20, 22; VI. 4, 23; VII. 15, 18, 19, 21; IX. 21, 33; X. 30; XI. 17; XII. 17, 19; XIII. 1, 4, 27.</td></tr> - -<tr class="concord"><td>t‘ung</td><td><span xml:lang="zh" lang="zh">通</span></td><td>VIII. 4, 5; X. 1, 2, 3; XI. 63.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">同</span></td><td>I. 5; III. 14, 15, 17; XI. 30.</td></tr> - -<tr class="concord"><td>tzŭ</td><td><span xml:lang="zh" lang="zh">子</span></td><td>I. 1; X. 25, 26; _et al_.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">自</span></td><td>IV. 7; VI. 3; X. 17; XI. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輜</span></td><td>VII. 6, 11; XII. 1.</td></tr> - -<tr class="concord"><td>tz‘ŭ</td><td><span xml:lang="zh" lang="zh">此</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>Wai</td><td><span xml:lang="zh" lang="zh">外</span></td><td>I. 16; II. 1; XII. 6, 9; XIII. 1, 12.</td></tr> - -<tr class="concord"><td>wan</td><td><span xml:lang="zh" lang="zh">萬</span></td><td>II. 1; XIII. 1.</td></tr> - -<tr class="concord"><td>wang</td><td><span xml:lang="zh" lang="zh">往</span></td><td>IX. 23; X. 2, 4; XI. 5, 23, 24, 28, 39, 45.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">亡</span></td><td>I. 2; VII. 11; XI. 10, 58; XII. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">王</span></td><td>XI. 53, 54.</td></tr> - -<tr class="concord"><td>wei</td><td><span xml:lang="zh" lang="zh">爲</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謂</span></td><td>II. 18; III. 13, 16; IV. 11; VI. 33; IX. 12. 43; XI. 15, 40, 62; XIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">畏</span></td><td>I. 6; IX. 37.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">危</span></td><td>I. 6; II. 20; V. 22; VII. 5; VIII. 12, 14; XII. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">唯</span></td><td>X. 24.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惟</span></td><td>IX. 7, 40, 41; XIII. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">尾</span></td><td>XI. 29.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_190">{190}</span>„</td><td><span xml:lang="zh" lang="zh">威</span></td><td>XI. 54, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">未</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">味</span></td><td>V. 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">位</span></td><td>VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">薈</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">委</span></td><td>VII. 6, 11; IX. 38.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">微</span></td><td>VI. 9; XI. 66; XIII. 17, 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">圍</span></td><td>III. 8; VII. 36; VIII. 2; XI. 1, 9, 14, 45, 50, 51.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">葦</span></td><td>IX. 17.</td></tr> - -<tr class="concord"><td>wên</td><td><span xml:lang="zh" lang="zh">文</span></td><td>IX. 43.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">愠</span></td><td>XII. 18, 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">問</span></td><td>XI. 18, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">聞</span></td><td>I. 11; II. 5; IV. 10; VII. 23; XIII. 19.</td></tr> - -<tr class="concord"><td>wo</td><td><span xml:lang="zh" lang="zh">我</span></td><td>VI. 11, 12, 13, 14, 27; X. 2, 6, 7, 8, 10; XI. 4, 5; XIII. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">臥</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>wu</td><td><span xml:lang="zh" lang="zh">無</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勿</span></td><td>VII. 32, 33, 34, 35, 36; IX. 4, 15; X. 9, 11; XI. 22, 57; XII. 7.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">五</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">伍</span></td><td>III. 1.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">吾</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">務</span></td><td>II. 15; VIII. 8.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">侮</span></td><td>VIII. 12.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">惡</span></td><td>IX. 11; XI. 27, 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">武</span></td><td>IX. 40, 43.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">吳</span></td><td>XI. 30.*</td></tr> - -<tr class="concord"><td>Ya</td><td><span xml:lang="zh" lang="zh">牙</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>yai</td><td><span xml:lang="zh" lang="zh">隘</span></td><td>X. 1, 8; XI. 9, 45.</td></tr> - -<tr class="concord"><td>yang</td><td><span xml:lang="zh" lang="zh">羊</span></td><td>XI. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">佯</span></td><td>VII. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">養</span></td><td>II. 17; IX. 12; XI. 22, 55.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陽</span></td><td>I. 7; IX. 11, 13; X. 3, 10.</td></tr> - -<tr class="concord"><td>yao</td><td><span xml:lang="zh" lang="zh">要</span></td><td>VII. 32; XIII. 27.</td></tr> - -<tr class="concord"><td>yeh</td><td><span xml:lang="zh" lang="zh">也</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">業</span></td><td>VIII. 10.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">野</span></td><td>XI. 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">謁</span></td><td>XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">夜</span></td><td>VII. 7, 26; IX. 32: XII. 11.</td></tr> - -<tr class="concord"><td>yen</td><td><span xml:lang="zh" lang="zh">焉</span></td><td>XI. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">言</span></td><td>VII. 23; IX. 35; XI. 57.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">嚴</span></td><td>I. 9; X. 18.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">驗</span></td><td>XIII. 5.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">煙</span></td><td>XII. 2.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">偃</span></td><td>XI. 28.</td></tr> - -<tr class="concord"><td>yin</td><td><span xml:lang="zh" lang="zh">引</span></td><td>III. 16; X. 7, 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">陰</span></td><td>I. 7; VII. 19; IX. 11.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">飮</span></td><td>IX. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">闉</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">殷</span></td><td>XIII. 26.*</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">因</span></td><td>I. 17; II. 9; VI. 26, 31, 33; XII. 2, 5; XIII. <i>passim</i>.</td></tr> - -<tr class="concord"><td>ying</td><td><span xml:lang="zh" lang="zh">營</span></td><td>IX. 23.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">盈</span></td><td>X. 8, 9.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">嬰</span></td><td>X. 25.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">應</span></td><td>VI. 28; XII. 5, 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迎</span></td><td>IX. 4, 5, 6, 16, 39.</td></tr> - -<tr class="concord"><td>yo</td><td><span xml:lang="zh" lang="zh">約</span></td><td>VI. 15; IX. 26; XI. 25.</td></tr> - -<tr class="concord"><td>yu</td><td><span xml:lang="zh" lang="zh">有</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">右</span></td><td>VI. 17, 20; IX. 9, 13; XI. 30; XIII. 20.</td></tr> - -<tr class="concord"><td><span class="pagenum" id="Page_191">{191}</span>„</td><td><span xml:lang="zh" lang="zh">由</span></td><td>VIII. 3; XI. 9, 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">誘</span></td><td>I. 20; VII. 4; IX. 28.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">又</span></td><td>III. 4; IX. 39.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">幽</span></td><td>XI. 35.</td></tr> - -<tr class="concord"><td>yung</td><td><span xml:lang="zh" lang="zh">用</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">勇</span></td><td>I. 9; IV. 12; V. 17, 18; VII. 25; XI. 28, 32.</td></tr> - -<tr class="concord"><td>yü</td><td><span xml:lang="zh" lang="zh">雨</span></td><td>IX. 14.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">於</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">予</span></td><td>V. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">御</span></td><td>III. 17.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">禦</span></td><td>VI. 10; XI. 51.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">愚</span></td><td>XI. 36.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">遇</span></td><td>X. 17; XI. 30.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">虞</span></td><td>III. 17; XI. 19.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">豫</span></td><td>VII. 12; XI. 52.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">迁</span></td><td>VII. 3, 4, 22; XI. 9, 37.</td></tr> - -<tr class="concord"><td>yü</td><td><span xml:lang="zh" lang="zh">餘</span></td><td>IV. 6; VI. 24; XI. 27.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">欲</span></td><td>III. 17; VI. 11, 12; IX. 5, 14, 19, 38; XIII. 20.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">與</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>yüan</td><td><span xml:lang="zh" lang="zh">遠</span></td><td>I. 8, 19; II. 10; VI. 20; VII. 31; IX. 3, 16, 19; X. 1, 12, 21.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">原</span></td><td>II. 13.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">捐</span></td><td>VII. 6.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">圓</span></td><td>V. 16, 22, 23.</td></tr> - -<tr class="concord"><td>yüeh</td><td><span xml:lang="zh" lang="zh">曰</span></td><td><i>passim</i>.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">月</span></td><td>III. 4; IV. 10; V. 6; VI. 34.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">越</span></td><td>VI. 21*; XI. 30*, 43.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">悅</span></td><td>XII. 20.</td></tr> - -<tr class="concord"><td>yün</td><td><span xml:lang="zh" lang="zh">紜</span></td><td>V. 16.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">輪</span></td><td>III. 4.</td></tr> - -<tr class="concord"><td>„</td><td><span xml:lang="zh" lang="zh">運</span></td><td>XI. 22.</td></tr> -</table> - - - -<div class="chapter"> -<p class="pagenum" id="Page_192">{192}</p> -<h2 class="nobreak">INDEX</h2> -<p class="center">[The numerals refer to pages]</p> -<hr class="chap" /> -</div> - -<ul class="index"> -<li class="newletter"><b>A</b>bstract ideas of degree, <a href="#Page_50">50</a>.</li> - -<li>Accessible ground, <a href="#Page_100">100</a>, <a href="#Page_101">101</a>, <a href="#Page_119">119</a>.</li> - -<li>Accommodating oneself to the enemy, <a href="#Page_145">145</a>, <a href="#Page_148">148</a>.</li> - -<li>Adaptation to circumstances, <a href="#Page_23">23</a>.</li> - -<li>Aides-de-camp, <a href="#Page_171">171</a>.</li> - -<li>“Aids to Scouting,” quoted, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_107">107</a>, <a href="#Page_164">164</a>.</li> - -<li>Alliances, <a href="#Page_60">60</a>, <a href="#Page_119">119</a>, <a href="#Page_140">140</a>, <a href="#Page_142">142</a>.</li> - -<li>Allotments of land, <a href="#Page_62">62</a>.</li> - -<li>Alps, crossings of the, <a href="#Page_57">57</a>.</li> - -<li>Amiot, Père, <a href="#Page_VII">vii</a>, <a href="#Page_1">1</a>.</li> - -<li>Anger, succeeded by gladness, <a href="#Page_159">159</a>.</li> - -<li>Army, divisions of the, <a href="#Page_17">17</a>, <a href="#Page_33">33</a>.</li> - -<li>Army on the march, <a href="#Page_140">140</a>.</li> - -<li>Arsenals, burning of, <a href="#Page_151">151</a>.</li> - -<li>“Art of War,” quoted by Han Hsin, <a href="#Page_144">144</a>.</li> - -<li>Art of war in a nutshell, <a href="#Page_44">44</a>.</li> - -<li>Athletics, <a href="#Page_124">124</a>.</li> - -<li>Attack, skill in, <a href="#Page_28">28</a>.</li> - -<li>Attack and defence, <a href="#Page_25">25</a>, <a href="#Page_44">44</a>.</li> - -<li>Autumn hair, <a href="#Page_29">29</a>.</li> - -<li class="newletter"><b>B</b>aden-Powell, General. <i>See</i> “Aids to Scouting.”</li> - -<li>Baggage, <a href="#Page_58">58</a>.</li> - -<li>Baggage-train, <a href="#Page_60">60</a>.</li> - -<li>Baggage-trains, burning of, <a href="#Page_151">151</a>.</li> - -<li>Bait, offered by the enemy, <a href="#Page_68">68</a>.</li> - -<li>Balancing of chances, <a href="#Page_31">31</a>.</li> - -<li>Banners. <i>See</i> Flags and banners.</li> - -<li>Bases of supply, <a href="#Page_60">60</a>.</li> - -<li>Beasts, startled, sign of surprise attack, <a href="#Page_89">89</a>.</li> - -<li>Belgians at Waterloo, <a href="#Page_130">130</a>.</li> - -<li>Benevolence to spies, <a href="#Page_170">170</a>.</li> - -<li>Biot’s <i>Chou Li</i>, <a href="#Page_IX">ix</a>.</li> - -<li>Birds rising, sign of ambuscade, <a href="#Page_89">89</a>.</li> - -<li>Blücher, <a href="#Page_48">48</a>.</li> - -<li>Bluster, <a href="#Page_95">95</a>.</li> - -<li>Boers, <a href="#Page_18">18</a>.</li> - -<li>“Book of Army Management,” <a href="#Page_63">63</a>.</li> - -<li>Buff-coats, <a href="#Page_58">58</a>.</li> - -<li>Burning one’s boats, <a href="#Page_133">133</a>.</li> - -<li class="newletter"><b>Calamities</b>, six, <a href="#Page_105">105</a>.</li> - -<li>Calthrop, Capt.: his edition of Sun Tzŭ’s text, <a href="#Page_XXXII">xxxii</a>; his translation of Sun Tzŭ, <a href="#Page_VIII">viii</a>; quoted, <i>passim</i>.</li> - -<li>Camp, shifting, <a href="#Page_133">133</a>.</li> - -<li>Camping, <a href="#Page_80">80</a> <i>sqq</i>.</li> - -<li>Cannae, battle of, <a href="#Page_11">11</a>.</li> - -<li>Casinum, <a href="#Page_140">140</a>.</li> - -<li>“Catalogue of Chinese Books,” <a href="#Page_XXXIV">xxxiv</a>.</li> - -<li><i>Chan Kuo Ts‘ê</i>, quoted, <a href="#Page_10">10</a>; referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><i>Chan Tou Ta Chia Ping Fa</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Chang Ao, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Chang Hsiu, <a href="#Page_69">69</a>.</li> - -<li>Chang Liang, <a href="#Page_LI">li</a>, <a href="#Page_109">109</a>, <a href="#Page_116">116</a>.</li> - -<li>Chang Ni, <a href="#Page_144">144</a>.</li> - -<li>Chang Shang-ying, <a href="#Page_LII">lii</a>.</li> - -<li>Chang Shou-chieh, <a href="#Page_XVI">xvi</a>, <a href="#Page_XVII">xvii</a>.</li> - -<li>Chang Tsai, <a href="#Page_LI">li</a>.</li> - -<li>Chang Tzŭ-shang, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li><span class="pagenum" id="Page_193">{193}</span>Chang Yü’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_5">5</a>, <a href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, -<a href="#Page_20">20</a>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, <a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_30">30</a>, <a href="#Page_33">33</a>, -<a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, -<a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, -<a href="#Page_66">66</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, -<a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, -<a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_103">103</a>, -<a href="#Page_105">105</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, -<a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Page_131">131</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_134">134</a>, -<a href="#Page_136">136</a>, <a href="#Page_139">139</a>, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>, <a href="#Page_152">152</a>, -<a href="#Page_155">155</a>, <a href="#Page_156">156</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_161">161</a>, <a href="#Page_163">163</a>, <a href="#Page_167">167</a>, -<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>; -referred to, <a href="#Page_6">6</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_31">31</a>, <a href="#Page_36">36</a>, <a href="#Page_45">45</a>, <a href="#Page_71">71</a>, <a href="#Page_86">86</a>, -<a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_106">106</a>, <a href="#Page_147">147</a>, <a href="#Page_153">153</a>, <a href="#Page_173">173</a>.</li> - -<li>Ch‘ang mountains, <a href="#Page_128">128</a>.</li> - -<li>Ch‘ang-cho, battle of, <a href="#Page_66">66</a>.</li> - -<li>Ch‘ang-shê, siege of, <a href="#Page_154">154</a>.</li> - -<li>Chao State, army of, <a href="#Page_28">28</a>, <a href="#Page_143">143</a>; defeated by Ch‘in, <a href="#Page_166">166</a>; King of, <a href="#Page_57">57</a>.</li> - -<li>Chao Chan, <a href="#Page_106">106</a>.</li> - -<li>Chao Kua, <a href="#Page_XLVIII">xlviii</a>, <a href="#Page_166">166</a>.</li> - -<li>Chao Shê, famous march of, <a href="#Page_57">57</a>, <a href="#Page_136">136</a>; his use of spies, <a href="#Page_166">166</a>.</li> - -<li>Chao Yeh, <a href="#Page_XIV">xiv</a>.</li> - -<li>Chao Ying-ch‘i, <a href="#Page_78">78</a>.</li> - -<li>Chao Yüan-hao’s rebellion, <a href="#Page_XLI">xli</a>.</li> - -<li>Ch‘ao Kung-wu, quoted, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>.</li> - -<li>Chariots, <a href="#Page_9">9</a>, <a href="#Page_91">91</a>.</li> - -<li>Chariot fighting, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>.</li> - -<li>Chariot wheels, burying of, <a href="#Page_129">129</a>.</li> - -<li>Chavannes, M.: his “Mémoires Historiques” referred to, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_57">57</a>.</li> - -<li>Ch‘ên Chên-sun, quoted, <a href="#Page_XXIII">xxiii</a>.</li> - -<li>Ch‘ên Hao’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_30">30</a>, <a href="#Page_44">44</a>, <a href="#Page_56">56</a>, <a href="#Page_62">62</a>, -<a href="#Page_65">65</a>, <a href="#Page_69">69</a>, <a href="#Page_73">73</a>, <a href="#Page_81">81</a>, <a href="#Page_93">93</a>, <a href="#Page_97">97</a>, <a href="#Page_106">106</a>, <a href="#Page_108">108</a>, -<a href="#Page_110">110</a>, <a href="#Page_117">117</a>, <a href="#Page_118">118</a>, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>, <a href="#Page_141">141</a>, -<a href="#Page_147">147</a>, <a href="#Page_152">152</a>, <a href="#Page_170">170</a>, <a href="#Page_175">175</a>; referred to, <a href="#Page_18">18</a>, <a href="#Page_68">68</a>.</li> - -<li>Ch‘ên-ts‘ang, siege of <a href="#Page_94">94</a>.</li> - -<li>Chêng, principality of, <a href="#Page_104">104</a>, <a href="#Page_116">116</a>.</li> - -<li><i>Chêng</i> and <i>ch‘i</i>. See Tactics, direct and indirect.</li> - -<li>Chêng Ch‘iao, <a href="#Page_XL">xl</a>.</li> - -<li>Chêng Hou, quoted, <a href="#Page_XLIII">xliii</a>.</li> - -<li>Chêng Hsüan’s commentary on the <i>Chou Li</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Chêng Tuan, <a href="#Page_XLII">xlii</a>.</li> - -<li>Chêng Yu-hsien’s <i>I Shuo</i>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIV">xxxiv</a>; referred to, <a href="#Page_36">36</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, -<a href="#Page_70">70</a>, <a href="#Page_136">136</a>.</li> - -<li>Ch‘êng-an, city of, captured by Han Hsin, <a href="#Page_28">28</a>.</li> - -<li>Ch‘êng-hung, battle of, <a href="#Page_78">78</a>.</li> - -<li>Ch‘êng T‘ang, <a href="#Page_XVI">xvi</a>, <a href="#Page_173">173</a>, <a href="#Page_175">175</a>.</li> - -<li>Chi Hsieh, editor of commentaries on Sun Tzŭ, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLI">xli</a>.</li> - -<li>Chi-mo, siege of, <a href="#Page_90">90</a>.</li> - -<li>Chi T‘ien-pao’s edition of Sun Tzŭ, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>.</li> - -<li>Ch‘i State, <a href="#Page_XII">xii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_128">128</a>.</li> - -<li>Ch‘i Chieh, <a href="#Page_90">90</a>.</li> - -<li>Chia Hsü, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Chia-ku, meeting at, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chia Lin’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_20">20</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_46">46</a>, -<a href="#Page_50">50</a>, <a href="#Page_57">57</a>, <a href="#Page_72">72</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_86">86</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, -<a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_133">133</a>, <a href="#Page_143">143</a>, <a href="#Page_148">148</a>, <a href="#Page_152">152</a>, -<a href="#Page_157">157</a>, <a href="#Page_175">175</a>; -referred to, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_62">62</a>, <a href="#Page_65">65</a>, <a href="#Page_96">96</a>, <a href="#Page_108">108</a>, <a href="#Page_164">164</a>.</li> - -<li><i>Chia Yü</i>, referred to, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chiang-ling, town of, <a href="#Page_111">111</a>.</li> - -<li><i>Chiang Yüan</i>, a spurious work, <a href="#Page_LII">lii</a>.</li> - -<li>Chieh Kuei, the tyrant, <a href="#Page_173">173</a>.</li> - -<li>Chieh-li, a Turkish Khan, <a href="#Page_167">167</a>.</li> - -<li><i>Ch‘ien Ch‘io Lei Shu</i>, <a href="#Page_LIII">liii</a>.</li> - -<li><i>Ch‘ien Fu Lun</i>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><i>Ch‘ien Han Shu</i>, quoted <a href="#Page_81">81</a>, <a href="#Page_145">145</a>, <a href="#Page_167">167</a>; referred to, <a href="#Page_LI">li</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>, -<a href="#Page_57">57</a>, <a href="#Page_69">69</a>; -bibliographical section of, quoted, <a href="#Page_XVII">xvii</a>, <a href="#Page_XIX">xix</a>, <a href="#Page_LI">li</a>; referred to, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XX">xx</a>, -<a href="#Page_LIII">liii</a>.</li> - -<li>Ch‘ih Yu, <a href="#Page_84">84</a>.</li> - -<li>Chin State, <a href="#Page_XII">xii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_106">106</a>.</li> - -<li><i>Chin Shu</i>, quoted, <a href="#Page_78">78</a>, <a href="#Page_116">116</a>; referred to, <a href="#Page_123">123</a>, <a href="#Page_165">165</a>.</li> - -<li>Ch‘in State, <a href="#Page_142">142</a>.</li> - -<li>China’s experience of war, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Chinese characters, elasticity of, <a href="#Page_159">159</a>.</li> - -<li>Chinese sentiment opposed to militarism, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Ching, Duke of Ch‘i, <a href="#Page_XV">xv</a>.</li> - -<li><span class="pagenum" id="Page_194">{194}</span>Ching-chou Fu, <a href="#Page_123">123</a>.</li> - -<li>Ching-hsing pass, battle of, <a href="#Page_143">143</a>.</li> - -<li>Ching K‘o, <a href="#Page_127">127</a>.</li> - -<li>Ching Wang, period of, <a href="#Page_XXIII">xxiii</a>.</li> - -<li><i>Chiu T‘ang Shu</i>, referred to, <a href="#Page_104">104</a>, <a href="#Page_167">167</a>; bibliographical section of, referred to, <a href="#Page_LIII">liii</a>.</li> - -<li><i>Chou Ch‘in Shih I Tzŭ</i>, text of Sun Tzŭ in, <a href="#Page_XXXI">xxxi</a>.</li> - -<li>Chou dynasty, <a href="#Page_174">174</a>.</li> - -<li>Chou Hsin, the tyrant, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>.</li> - -<li><i>Chou Li</i> quoted, <a href="#Page_14">14</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_68">68</a>, <a href="#Page_92">92</a>, <a href="#Page_146">146</a>; -referred to, <a href="#Page_XXXIX">xxxix</a>, <a href="#Page_XLVIII">xlviii</a>, <a href="#Page_64">64</a>; Biot’s translation of, <a href="#Page_IX">ix</a>.</li> - -<li>Chu Chih-wu, <a href="#Page_XXI">xxi</a>.</li> - -<li>Chu Fu’s edition of Sun Tzŭ, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXI">xxxi</a>.</li> - -<li>Chu Hsi, corrected by Legge, <a href="#Page_32">32</a>; quoted, <a href="#Page_XLIII">xliii</a>, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Chu-ko Liang, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_74">74</a>, <a href="#Page_82">82</a>, <a href="#Page_117">117</a>, <a href="#Page_122">122</a>; -supposititious works of, <a href="#Page_LII">lii</a>.</li> - -<li>Chu-ko Wu-hou. <i>See</i> Chu-ko Liang.</li> - -<li>Ch‘u State, <a href="#Page_XII">xii</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_124">124</a>; the hereditary enemy of Wu, <a href="#Page_XXVII">xxvii</a>; -Viscount of, <a href="#Page_110">110</a>.</li> - -<li>Chuan Chu, <a href="#Page_XXI">xxi</a>, <a href="#Page_128">128</a>.</li> - -<li>Chuan Shê-chu. <i>See</i> Chuan Chu.</li> - -<li>Chuang, Duke of Lu, <a href="#Page_66">66</a>.</li> - -<li>Chuang, Prince of Ch‘u, <a href="#Page_141">141</a>, <a href="#Page_162">162</a>.</li> - -<li><i>Chuang Tzŭ</i>, referred to, <a href="#Page_29">29</a>, <a href="#Page_85">85</a>.</li> - -<li><i>Chung Yung</i>, <a href="#Page_XIX">xix</a>.</li> - -<li>Circumstances, art of studying, <a href="#Page_68">68</a>.</li> - -<li>Classics, compared with Sun Tzŭ, <a href="#Page_XLIII">xliii</a>.</li> - -<li>Clearness of orders, <a href="#Page_107">107</a>.</li> - -<li>Clever fighter, the, <a href="#Page_29">29</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>.</li> - -<li>Cohesion, <a href="#Page_134">134</a>.</li> - -<li>Collapse, one of the six calamities, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>.</li> - -<li>Columns, marching in, <a href="#Page_49">49</a>.</li> - -<li>Commander, the, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>. <i>See also</i> General.</li> - -<li>Commander-in-chief, killing the, <a href="#Page_145">145</a>; presence of mind of the, <a href="#Page_66">66</a>.</li> - -<li>Commentary, native, on Sun Tzŭ, <a href="#Page_IX">ix</a>, xxxiv <i>sqq</i>.</li> - -<li>Communications, line of, <a href="#Page_101">101</a>, <a href="#Page_119">119</a>.</li> - -<li>Compactness, <a href="#Page_61">61</a>.</li> - -<li>Confucius, and the art of war, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLVIII">xlviii</a>; contemporary with Sun Tzŭ, <a href="#Page_XXX">xxx</a>; -violates extorted oath, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Constellations, <a href="#Page_153">153</a>.</li> - -<li>Contentious ground, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_136">136</a>.</li> - -<li>Contraction and expansion, <a href="#Page_134">134</a>.</li> - -<li>Conventional canons of warfare, <a href="#Page_148">148</a>.</li> - -<li>Co-operation, <a href="#Page_129">129</a>.</li> - -<li>Council-chamber, sternness in the, <a href="#Page_146">146</a>.</li> - -<li>Country, natural features of, <a href="#Page_60">60</a>.</li> - -<li>Courage, one standard of, <a href="#Page_130">130</a>.</li> - -<li>Courant’s “<span xml:lang="fr" lang="fr">Catalogue des Livres Chinois</span>,” <a href="#Page_LII">lii</a>.</li> - -<li>Cowardice, <a href="#Page_78">78</a>.</li> - -<li>Critical ground, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>.</li> - -<li>Cromwell’s use of spies, <a href="#Page_164">164</a>.</li> - -<li>Cross-divisions, <a href="#Page_100">100</a>.</li> - -<li>Cunning, <a href="#Page_145">145</a>.</li> - -<li class="newletter"><b>D</b>anger, bracing effect of, <a href="#Page_139">139</a>, <a href="#Page_145">145</a>.</li> - -<li>Dangerously isolated ground, <a href="#Page_72">72</a>.</li> - -<li>Deception, war based on, <a href="#Page_6">6</a>, <a href="#Page_132">132</a>.</li> - -<li>Decision, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li>Deductive calculation, <a href="#Page_163">163</a>.</li> - -<li>Defence, skill in, <a href="#Page_27">27</a>.</li> - -<li>Deliberation, <a href="#Page_63">63</a>.</li> - -<li>Demosthenes, the Athenian general, <a href="#Page_118">118</a>.</li> - -<li>Desertion, <a href="#Page_134">134</a>, <a href="#Page_136">136</a>.</li> - -<li>Desperado, running amok, <a href="#Page_125">125</a>.</li> - -<li>Desperate foe, not to be pressed, <a href="#Page_69">69</a>, <a href="#Page_94">94</a>.</li> - -<li>Desperate ground, <a href="#Page_72">72</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_135">135</a>, -<a href="#Page_138">138</a>, <a href="#Page_143">143</a>.</li> - -<li>Deviation, artifice of, <a href="#Page_57">57</a>, <a href="#Page_63">63</a>.</li> - -<li>Difficult ground, <a href="#Page_71">71</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_137">137</a>.</li> - -<li>Disaffection, signs of, <a href="#Page_95">95</a>.</li> - -<li>Discipline, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_4">4</a>, <a href="#Page_98">98</a>, <a href="#Page_111">111</a>.</li> - -<li>Disorder, seeming, <a href="#Page_38">38</a>.</li> - -<li>Disorganisation, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</li> - -<li>Dispersive ground, <a href="#Page_114">114</a>, <a href="#Page_118">118</a>, <a href="#Page_135">135</a>.</li> - -<li>Disposition of troops, <a href="#Page_26">26</a>.</li> - -<li>Dispositions, concealment of, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>; knowledge of the enemy’s, <a href="#Page_163">163</a>.</li> - -<li>Dissimulation, <a href="#Page_61">61</a>.</li> - -<li><span class="pagenum" id="Page_195">{195}</span>Dividing the enemy, <a href="#Page_47">47</a>.</li> - -<li>Divination, to be prohibited, <a href="#Page_126">126</a>.</li> - -<li>“Divine manipulation of the threads,” <a href="#Page_164">164</a>.</li> - -<li>Door, left open by the enemy, <a href="#Page_147">147</a>.</li> - -<li>Doorkeepers, <a href="#Page_171">171</a>.</li> - -<li>Drums, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li>Dust, sign of the enemy, <a href="#Page_89">89</a>.</li> - -<li class="newletter"><b>E</b>arth, as opposed to Heaven, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_113">113</a>; -six principles connected with, <a href="#Page_104">104</a>.</li> - -<li>Economy, false, <a href="#Page_162">162</a>.</li> - -<li>Energy, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a>; concentration of, <a href="#Page_124">124</a>.</li> - -<li>Entangling ground, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>.</li> - -<li>Enterprise, the spirit of, <a href="#Page_157">157</a>.</li> - -<li>Enticing the enemy, <a href="#Page_102">102</a>.</li> - -<li>Êrh-chu Chao, <a href="#Page_138">138</a>.</li> - -<li><i>Êrh Ya</i>, quoted, <a href="#Page_94">94</a>.</li> - -<li>Excellence, supreme, <a href="#Page_17">17</a>; the acme of, <a href="#Page_28">28</a>.</li> - -<li>Expenditure on war, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_160">160</a>.</li> - -<li class="newletter"><b>F</b>abius Cunctator, <a href="#Page_11">11</a>, <a href="#Page_120">120</a>.</li> - -<li>Facile ground, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>.</li> - -<li>Fan Chü’s use of spies, <a href="#Page_166">166</a>.</li> - -<li>Fei River, battle of the, <a href="#Page_25">25</a>.</li> - -<li>Fêng Hou, <a href="#Page_LII">lii</a>, <a href="#Page_84">84</a>.</li> - -<li>Fêng I, a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Fire, as an aid to the attack, <a href="#Page_156">156</a>; dropping, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>; five ways of attacking with, <a href="#Page_150">150</a>; -material for, <a href="#Page_152">152</a>; proper seasons for attacking with, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>; to be started on the windward side, <a href="#Page_155">155</a>.</li> - -<li>Five advantages, the, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a>.</li> - -<li>Five cardinal tastes, <a href="#Page_36">36</a>.</li> - -<li>Five cardinal virtues, <a href="#Page_3">3</a>.</li> - -<li>Five classes of State ceremonial, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Five dangerous faults, <a href="#Page_77">77</a>.</li> - -<li>Five developments in attacking with fire, <a href="#Page_153">153</a> <i>sqq</i>.</li> - -<li>Five elements, the, <a href="#Page_53">53</a>.</li> - -<li>Five essentials for victory, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>.</li> - -<li>Five factors in war, <a href="#Page_1">1</a>.</li> - -<li>Five musical notes, <a href="#Page_36">36</a>.</li> - -<li>Five <i>Pa Wang</i>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_141">141</a>.</li> - -<li>Five primary colours, <a href="#Page_36">36</a>.</li> - -<li>Flags and banners, <a href="#Page_16">16</a>, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li>Flat country, campaigning in, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>.</li> - -<li>Flight, <a href="#Page_105">105</a>.</li> - -<li>Foraging, <a href="#Page_12">12</a>, <a href="#Page_15">15</a>, <a href="#Page_123">123</a>, <a href="#Page_161">161</a>.</li> - -<li>Foreknowledge, <a href="#Page_163">163</a>.</li> - -<li>Forestalling the enemy, <a href="#Page_147">147</a>.</li> - -<li>Forethought, want of, <a href="#Page_97">97</a>.</li> - -<li>“Forty-one Years in India,” referred to, <a href="#Page_35">35</a>.</li> - -<li>Four seasons, the, <a href="#Page_54">54</a>.</li> - -<li>Frederick the Great, quoted, <a href="#Page_48">48</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> - -<li>Frontier passes, <a href="#Page_146">146</a>.</li> - -<li>Frontal attacks, <a href="#Page_45">45</a>.</li> - -<li>Fu Ch‘ai, <a href="#Page_XVI">xvi</a>.</li> - -<li>Fu Chien, <a href="#Page_25">25</a>, <a href="#Page_115">115</a>.</li> - -<li>Fu-ch‘u, King of Ch‘u, <a href="#Page_124">124</a>.</li> - -<li>Fu Kai, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Fu-k‘ang-an, <a href="#Page_63">63</a>.</li> - -<li>Fu Yen-ch‘ing, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li class="newletter"><b>G</b>eneral, the, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>, <a href="#Page_19">19</a>, -<a href="#Page_21">21</a>, <a href="#Page_44">44</a>, <a href="#Page_55">55</a>, <a href="#Page_66">66</a>, <a href="#Page_77">77</a>, <a href="#Page_98">98</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a>, -<a href="#Page_110">110</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_134">134</a>, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, <a href="#Page_163">163</a>, -<a href="#Page_171">171</a>, <a href="#Page_174">174</a>.</li> - -<li>Generals, professional, <a href="#Page_XXII">xxii</a>.</li> - -<li>Generalship, degrees of, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>; the highest, <a href="#Page_48">48</a>.</li> - -<li>Giles’ Biographical Dictionary, quoted, <a href="#Page_128">128</a>.</li> - -<li>Giles’ Chinese-English Dictionary, referred to, <a href="#Page_57">57</a>, <a href="#Page_134">134</a>.</li> - -<li>Gongs, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>.</li> - -<li>Grant, General, <a href="#Page_47">47</a>.</li> - -<li>Great Wall of China, <a href="#Page_XLIV">xliv</a>.</li> - -<li>Greeks, Homeric, <a href="#Page_9">9</a>.</li> - -<li>Grindstone and egg, <a href="#Page_35">35</a>.</li> - -<li>Ground, high and low, <a href="#Page_84">84</a>; of intersecting highways, <a href="#Page_71">71</a>, <a href="#Page_116">116</a>, <a href="#Page_119">119</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>; -proper use of, <a href="#Page_130">130</a>.</li> - -<li>Grounds, the nine, <a href="#Page_114">114</a>, <a href="#Page_134">134</a>, <a href="#Page_138">138</a>.</li> - -<li>Guides, local, <a href="#Page_60">60</a>, <a href="#Page_140">140</a>.</li> - -<li class="newletter"><b>H</b>an, red banners of, <a href="#Page_144">144</a>.</li> - -<li><i>Han Chih</i>. See <i>Ch‘ien Han Shu</i>, bibliographical section of.</li> - -<li><span class="pagenum" id="Page_196">{196}</span><i>Han Kuan Chieh Ku</i>, quoted, <a href="#Page_XX">xx</a>.</li> - -<li>Han Hsin, <a href="#Page_XLIV">xliv</a>, <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_81">81</a>, <a href="#Page_143">143</a>, <a href="#Page_167">167</a>; -a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>; quoted, <a href="#Page_68">68</a>.</li> - -<li><i>Han Shu</i>. See <i>Ch‘ien Han Shu</i>.</li> - -<li>Hannibal, <a href="#Page_11">11</a>, <a href="#Page_57">57</a>, <a href="#Page_66">66</a>, <a href="#Page_120">120</a>, <a href="#Page_140">140</a>.</li> - -<li>Hasty temper, <a href="#Page_78">78</a>.</li> - -<li>Hearing, quick, <a href="#Page_29">29</a>.</li> - -<li>Heaven, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>. <a href="#Page_28">28</a>, <a href="#Page_113">113</a>.</li> - -<li>Heights, precipitous, <a href="#Page_100">100</a>, <a href="#Page_103">103</a>.</li> - -<li>Hemmed-in ground, <a href="#Page_72">72</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</li> - -<li>Henderson, Col., quoted, <a href="#Page_6">6</a>, <a href="#Page_42">42</a>, <a href="#Page_48">48</a>, <a href="#Page_52">52</a>, <a href="#Page_59">59</a>, <a href="#Page_101">101</a>, <a href="#Page_130">130</a>, -<a href="#Page_131">131</a>.</li> - -<li>Herodotus, referred to, <a href="#Page_129">129</a>.</li> - -<li>Ho Ch‘ü-fei, <a href="#Page_XL">xl</a>.</li> - -<li><i>Ho Kuan Tzŭ</i>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Ho Lu (or Ho Lü), King of Wu, <a href="#Page_XI">xi</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XVII">xvii</a>, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXVI">xxvi</a>, -<a href="#Page_5">5</a>, <a href="#Page_128">128</a>.</li> - -<li>Ho Shih. <i>See</i> Ho Yen-hsi.</li> - -<li>Ho-yang, night ride to, <a href="#Page_65">65</a>.</li> - -<li>Ho Yen-hsi’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, <a href="#Page_16">16</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, -<a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>, <a href="#Page_56">56</a>, <a href="#Page_69">69</a>, <a href="#Page_74">74</a>, <a href="#Page_110">110</a>, <a href="#Page_115">115</a>, -<a href="#Page_116">116</a>, <a href="#Page_122">122</a>, <a href="#Page_147">147</a>, <a href="#Page_165">165</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_174">174</a>; -referred to, <a href="#Page_XVII">xvii</a>, <a href="#Page_31">31</a>, <a href="#Page_43">43</a>, <a href="#Page_62">62</a>, <a href="#Page_152">152</a>.</li> - -<li>Horses, tethering of, <a href="#Page_129">129</a>.</li> - -<li><i>Hou Han Shu</i>, quoted, <a href="#Page_10">10</a>, <a href="#Page_94">94</a>, <a href="#Page_132">132</a>, <a href="#Page_139">139</a>, <a href="#Page_151">151</a>, <a href="#Page_155">155</a>; -referred to, <a href="#Page_XLII">xlii</a>.</li> - -<li>Hsi, the graduate, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Hsia dynasty, <a href="#Page_174">174</a>.</li> - -<li>Hsiang, Duke of Sung, <a href="#Page_XLIX">xlix</a>, <a href="#Page_141">141</a>.</li> - -<li>Hsiang Chi, <a href="#Page_XLIX">xlix</a>, <a href="#Page_133">133</a>.</li> - -<li>Hsiang Liang, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Hsiang Yü. <i>See</i> Hsiang Chi.</li> - -<li>Hsiao State, <a href="#Page_110">110</a>.</li> - -<li>Hsiao Chi, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Hsiao Hsien, <a href="#Page_123">123</a>.</li> - -<li>Hsiao I, <a href="#Page_153">153</a>, <a href="#Page_166">166</a>.</li> - -<li>Hsiao Shih-hsien. <i>See</i> Hsiao I.</li> - -<li>Hsieh An, <a href="#Page_25">25</a>.</li> - -<li>Hsieh Yüan, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Hsien Hu, <a href="#Page_106">106</a>.</li> - -<li>Hsin-ch‘êng, town of, <a href="#Page_122">122</a>.</li> - -<li><i>Hsin Hsü</i>, <a href="#Page_XIV">xiv</a>.</li> - -<li><i>Hsin Shu</i> (by Ts‘ao Kung), <a href="#Page_XIX">xix</a>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li><i>Hsin Shu</i> (a work attributed to Chu-ko Liang), <a href="#Page_LII">lii</a>.</li> - -<li><i>Hsin T‘ang Shu</i>, referred to, <a href="#Page_65">65</a>, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>, <a href="#Page_123">123</a>, <a href="#Page_167">167</a>; -bibliographical section of, referred to, <a href="#Page_XVIII">xviii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><i>Hsing Li Hui Yao</i>, quoted, <a href="#Page_XLIII">xliii</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li><i>Hsing Shih Pien Chêng Shu</i>, <a href="#Page_XV">xv</a>.</li> - -<li>Hsiung-nu, <a href="#Page_39">39</a>, <a href="#Page_139">139</a>, <a href="#Page_150">150</a>.</li> - -<li>Hsü Ch‘ieh, quoted, <a href="#Page_160">160</a>.</li> - -<li>Hsü-chou, invaded by Ts‘ao Ts‘ao, <a href="#Page_73">73</a>.</li> - -<li><i>Hsü Wên Hsien T‘ung K‘ao</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>Hsüan Tsung, T‘ang Emperor, <a href="#Page_XXXII">xxxii</a>.</li> - -<li><i>Hsün Tzŭ</i>, quoted, <a href="#Page_80">80</a>.</li> - -<li>Hsün Ying, <a href="#Page_73">73</a>.</li> - -<li>Hu Yen, <a href="#Page_XIII">xiii</a>.</li> - -<li>Hua-pi, city of, <a href="#Page_73">73</a>.</li> - -<li>Hua-yin temple, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Huai-nan Tzŭ, plagiary of Sun Tzŭ, <a href="#Page_XXIV">xxiv</a>; quoted, <a href="#Page_XIV">xiv</a>.</li> - -<li>Huan, Duke of Ch‘i, <a href="#Page_128">128</a>, <a href="#Page_141">141</a>.</li> - -<li>Huan Ch‘ung, <a href="#Page_25">25</a>.</li> - -<li>Huan Hsüan, <a href="#Page_78">78</a>.</li> - -<li>Huang Ch‘ao Ching Shih Wên Pien, <a href="#Page_LIII">liii</a>.</li> - -<li>Huang Chih-chêng, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Huang Jun-yü, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Huang Mei, <a href="#Page_78">78</a>.</li> - -<li>Huang-shih Kung, <a href="#Page_LI">li</a>; quoted, <a href="#Page_109">109</a>, <a href="#Page_126">126</a>.</li> - -<li>Huang Ti. <i>See</i> Yellow Emperor.</li> - -<li>Huang-fu Sung, <a href="#Page_94">94</a>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>.</li> - -<li>Human nature, to be studied, <a href="#Page_134">134</a>.</li> - -<li>Humanity, misplaced, <a href="#Page_XLIX">xlix</a>; soldiers to be treated with, <a href="#Page_98">98</a>.</li> - -<li>Husbanding one’s strength, <a href="#Page_67">67</a>.</li> - -<li>Husbandry, impeded by war, <a href="#Page_161">161</a>.</li> - -<li class="newletter"><b>I</b> river, <a href="#Page_127">127</a>.</li> - -<li>I Chih, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>.</li> - -<li><i>I Ching</i>, quoted, <a href="#Page_XV">xv</a>.</li> - -<li>I-chou, <a href="#Page_165">165</a>.</li> - -<li>I-ho, <a href="#Page_115">115</a>.</li> - -<li><i>I Pu Chê Chung</i>, <a href="#Page_XLIII">xliii</a>.</li> - -<li><i>I Shuo</i>. <i>See</i> Chêng Yu-hsien.</li> - -<li>I-wu pass, <a href="#Page_115">115</a>.</li> - -<li><span class="pagenum" id="Page_197">{197}</span>I Yin. <i>See</i> I Chih.</li> - -<li>Iliad, heroes of the, <a href="#Page_127">127</a>.</li> - -<li>Impoverishment of the people, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>.</li> - -<li>Induction from experience, <a href="#Page_163">163</a>.</li> - -<li>Inhumanity, the height of, <a href="#Page_162">162</a>.</li> - -<li>Insubordination, <a href="#Page_105">105</a>.</li> - -<li>Intuition necessary in dealing with spies, <a href="#Page_169">169</a>.</li> - -<li>Invading force, principles to be observed by an, <a href="#Page_123">123</a>.</li> - -<li class="newletter"><b>J</b>ackson, Stonewall, <a href="#Page_59">59</a>, <a href="#Page_131">131</a>.</li> - -<li>Jan Yu, disciple of Confucius, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Jang, siege of, <a href="#Page_69">69</a>.</li> - -<li>Jingles, <a href="#Page_149">149</a>, <a href="#Page_158">158</a>.</li> - -<li>Ju-nan, <a href="#Page_111">111</a>.</li> - -<li>Julius Caesar, <a href="#Page_12">12</a>; his “De Bello Gallico” referred to, <a href="#Page_108">108</a>.</li> - -<li>Junction of forces, <a href="#Page_48">48</a>.</li> - -<li class="newletter"><b>K</b>‘ang Hsi’s dictionary, referred to, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_35">35</a>, <a href="#Page_68">68</a>, <a href="#Page_95">95</a>, -<a href="#Page_117">117</a>, <a href="#Page_152">152</a>, <a href="#Page_157">157</a>, <a href="#Page_160">160</a>.</li> - -<li>Kao-ch‘ang, <a href="#Page_115">115</a>.</li> - -<li>Kao-fan. <i>See</i> Hu Yen.</li> - -<li>Kao Huan, afterwards Emperor, <a href="#Page_137">137</a>.</li> - -<li>Kao Kêng, <a href="#Page_151">151</a>.</li> - -<li>Kao Tsu, first Han Emperor, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>, <a href="#Page_119">119</a>.</li> - -<li>Kao Tsu, Sui Emperor, <a href="#Page_168">168</a>.</li> - -<li>Kao-wu pass, <a href="#Page_115">115</a>.</li> - -<li>Khitans, <a href="#Page_69">69</a>.</li> - -<li>Khotan, <a href="#Page_132">132</a>.</li> - -<li>Kiangnan rebels under Sui dynasty, <a href="#Page_151">151</a>.</li> - -<li>Kindness to the soldiers, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>.</li> - -<li>Kou Chien, King of Yüeh, <a href="#Page_XVI">xvi</a>, <a href="#Page_50">50</a>.</li> - -<li><i>Ku Chin T‘u Shu Chi Ch‘êng, quoted</i>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXIX">xxxix</a>; referred to, <a href="#Page_XIX">xix</a>, <a href="#Page_XLI">xli</a>, -<a href="#Page_LI">li</a>, <a href="#Page_LIII">liii</a>. <i>See also</i> Sun Tzŭ, <i>T‘u Shu</i> text of.</li> - -<li>Kuan Chung, <a href="#Page_128">128</a>.</li> - -<li><i>Kuan Tzŭ</i>, <a href="#Page_XXI">xxi</a>.</li> - -<li>Kuang, King of Shan-shan, <a href="#Page_139">139</a>, <a href="#Page_151">151</a>.</li> - -<li><i>Kuang Po Wu Chih</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>Kuang Wu, Han Emperor, <a href="#Page_LI">li</a>.</li> - -<li>Kuei-ku Tzŭ, <a href="#Page_LI">li</a>.</li> - -<li>K‘uei-chou, <a href="#Page_123">123</a>.</li> - -<li><i>K‘un Wai Ch‘un Ch‘iu</i>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Kung-sun Hung, <a href="#Page_LII">lii</a>.</li> - -<li><i>Kuo Ch‘ao Shih Jên Chêng Lüeh</i>, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Kuo Hsün, <a href="#Page_151">151</a>.</li> - -<li>Kutcha, King of, <a href="#Page_132">132</a>.</li> - -<li class="newletter"><b>L</b>adder, kicking away the, <a href="#Page_133">133</a>.</li> - -<li>Ladysmith, relief of, <a href="#Page_79">79</a>.</li> - -<li>Land-tenure, ancient system of, <a href="#Page_XXV">xxv</a>, <a href="#Page_161">161</a>.</li> - -<li>Lao Tzŭ, the Tao of, <a href="#Page_2">2</a>; quoted, <a href="#Page_155">155</a>, <a href="#Page_158">158</a>. See also <i>Tao Tê Ching</i>.</li> - -<li>Legge’s “Chinese Classics,” referred to, <a href="#Page_IX">ix</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_23">23</a>, <a href="#Page_32">32</a>.</li> - -<li>Lengthy operations, <a href="#Page_10">10</a>, <a href="#Page_11">11</a>.</li> - -<li><i>Li</i>, length of the, <a href="#Page_9">9</a>.</li> - -<li><i>Li Chi</i>, referred to, <a href="#Page_23">23</a>, <a href="#Page_147">147</a>.</li> - -<li>Li Ching, the general, <a href="#Page_XLIV">xliv</a>, <a href="#Page_41">41</a>, <a href="#Page_123">123</a>, <a href="#Page_167">167</a>; quoted, <a href="#Page_35">35</a>, <a href="#Page_66">66</a>, -<a href="#Page_87">87</a>, <a href="#Page_111">111</a>, <a href="#Page_118">118</a>; supposed author of a work on war, <a href="#Page_LII">lii</a>.</li> - -<li><i>Li Ching Ping Fa</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Li Chu, <a href="#Page_29">29</a>.</li> - -<li>Li Ch‘üan’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>; quoted, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, <a href="#Page_22">22</a>, -<a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_28">28</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_46">46</a>, -<a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, -<a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_89">89</a>, <a href="#Page_92">92</a>, <a href="#Page_97">97</a>, -<a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_110">110</a>, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href="#Page_117">117</a>, -<a href="#Page_118">118</a>, <a href="#Page_119">119</a>, <a href="#Page_136">136</a>, <a href="#Page_142">142</a>, <a href="#Page_150">150</a>, <a href="#Page_158">158</a>, <a href="#Page_163">163</a>, -<a href="#Page_167">167</a>; referred to, <a href="#Page_52">52</a>, <a href="#Page_95">95</a>, <a href="#Page_123">123</a>, <a href="#Page_127">127</a>, <a href="#Page_151">151</a>.</li> - -<li>Li Hsiang, <a href="#Page_165">165</a>.</li> - -<li>Li Hsiung, <a href="#Page_165">165</a>.</li> - -<li>Li I-chi, <a href="#Page_167">167</a>.</li> - -<li>Li Kuang-pi, <a href="#Page_65">65</a>.</li> - -<li>Li Ling, <a href="#Page_154">154</a>.</li> - -<li>Li Shih-min, afterwards the Emperor T‘ai Tsung, <a href="#Page_XLIV">xliv</a>, <a href="#Page_LII">lii</a>, <a href="#Page_35">35</a>, <a href="#Page_104">104</a>, <a href="#Page_167">167</a>.</li> - -<li>Li Shou-chêng, <a href="#Page_70">70</a>.</li> - -<li><i>Li Tai Chi Shih Nien Piao</i>, quoted, <a href="#Page_70">70</a>, <a href="#Page_116">116</a>, <a href="#Page_166">166</a>.</li> - -<li>Li T‘ê, <a href="#Page_165">165</a>.</li> - -<li>Li Ts‘ai, a commentator, <a href="#Page_XLII">xlii</a>.</li> - -<li>Li Wei-kung. <i>See</i> Li Ching.</li> - -<li><span class="pagenum" id="Page_198">{198}</span><i>Li Wei Kung Wên Tui</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Liang, kingdom of, <a href="#Page_94">94</a>.</li> - -<li>Liang-chou, <a href="#Page_115">115</a>.</li> - -<li>Liang Hsi, <a href="#Page_115">115</a>.</li> - -<li>Lien P‘o, <a href="#Page_57">57</a>, <a href="#Page_166">166</a>.</li> - -<li>Lin-chin, in Shensi, <a href="#Page_34">34</a>.</li> - -<li>Lin Hsiang-ju, <a href="#Page_166">166</a>.</li> - -<li>Line of least resistance, <a href="#Page_53">53</a>.</li> - -<li>Liu Chou-tzŭ, <a href="#Page_53">53</a>.</li> - -<li>Liu Hsiang, quoted, <a href="#Page_XIV">xiv</a>, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Liu Pei, <a href="#Page_59">59</a>.</li> - -<li>Liu Piao, <a href="#Page_69">69</a>.</li> - -<li><i>Liu T‘ao</i> (attributed to T‘ai Kung), <a href="#Page_XXI">xxi</a>, <a href="#Page_L">l</a>, <a href="#Page_LI">li</a>, <a href="#Page_144">144</a>, <a href="#Page_174">174</a>; -quoted, <a href="#Page_22">22</a>, <a href="#Page_62">62</a>, <a href="#Page_78">78</a>, <a href="#Page_84">84</a>.</li> - -<li>Liu Yü, <a href="#Page_78">78</a>.</li> - -<li>Livy, quoted, <a href="#Page_66">66</a>, <a href="#Page_120">120</a>, <a href="#Page_140">140</a>.</li> - -<li>Lo Shang, <a href="#Page_165">165</a>.</li> - -<li>Lo-yang, <a href="#Page_104">104</a>.</li> - -<li>Logs and stones, rolling, <a href="#Page_41">41</a>.</li> - -<li>Longevity, <a href="#Page_127">127</a>.</li> - -<li>Lou Ching, <a href="#Page_39">39</a>.</li> - -<li>Lu State, <a href="#Page_128">128</a>.</li> - -<li>Lu Tê-ming, quoted, <a href="#Page_LI">li</a>.</li> - -<li>Lü Kuang, <a href="#Page_115">115</a>.</li> - -<li>Lü Mêng, a disciplinarian, <a href="#Page_111">111</a>; a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Lü Pu, <a href="#Page_XXXV">xxxv</a>.</li> - -<li>Lü Shang, known as T‘ai Kung, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>. See also <i>Liu T‘ao</i>.</li> - -<li><i>Lü Shih Ch‘un Ch‘iu</i>, referred to, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_37">37</a>.</li> - -<li>Lü Wang (or Lii Ya). <i>See</i> Lü Shang.</li> - -<li>Luan Yen, <a href="#Page_106">106</a>.</li> - -<li><i>Lun Yü</i>, quoted, <a href="#Page_XV">xv</a>, <a href="#Page_146">146</a>; referred to, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_47">47</a>, -<a href="#Page_64">64</a>, <a href="#Page_156">156</a>.</li> - -<li>Lung Chü, <a href="#Page_81">81</a>.</li> - -<li class="newletter"><b>M</b>a Lung, <a href="#Page_LII">lii</a>.</li> - -<li>Ma Tuan-lin, <a href="#Page_XL">xl</a>. See also <i>Wên Hsien T‘ung K‘ao</i>.</li> - -<li>Ma Yüan, <a href="#Page_80">80</a>.</li> - -<li>Maiden, coyness of a, <a href="#Page_148">148</a>.</li> - -<li>Mansfield, Lord, <a href="#Page_143">143</a>.</li> - -<li>Mantlets, <a href="#Page_14">14</a>, <a href="#Page_18">18</a>.</li> - -<li>Marches, forced, <a href="#Page_59">59</a>.</li> - -<li>Marengo, battle of, <a href="#Page_57">57</a>.</li> - -<li>“Marshal Turenne,” quoted, <a href="#Page_73">73</a>, <a href="#Page_169">169</a>; referred to, <a href="#Page_61">61</a>.</li> - -<li>Marshes, <a href="#Page_60">60</a>.</li> - -<li>Measures, of land, <a href="#Page_14">14</a>; of length, <a href="#Page_32">32</a>; of weight, <a href="#Page_15">15</a>, <a href="#Page_32">32</a>.</li> - -<li>Mei Yao-ch‘ên’s commentary on Sun Tzŭ, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_11">11</a>, <a href="#Page_29">29</a>, -<a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_40">40</a>, <a href="#Page_44">44</a>, <a href="#Page_47">47</a>, <a href="#Page_61">61</a>, <a href="#Page_63">63</a>, <a href="#Page_79">79</a>, -<a href="#Page_84">84</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_100">100</a>, -<a href="#Page_102">102</a>, <a href="#Page_121">121</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, -<a href="#Page_138">138</a>, <a href="#Page_141">141</a>, <a href="#Page_145">145</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_153">153</a>, <a href="#Page_155">155</a>, <a href="#Page_157">157</a>, -<a href="#Page_161">161</a>, <a href="#Page_162">162</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, <a href="#Page_170">170</a>, <a href="#Page_174">174</a>; -referred to, <a href="#Page_15">15</a>, <a href="#Page_23">23</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_106">106</a>, <a href="#Page_151">151</a>.</li> - -<li>“Mémoires concernant les Chinois,” quoted, <a href="#Page_VII">vii</a>.</li> - -<li>“Mémoires Historiques,” referred to, <a href="#Page_XVI">xvi</a>. <i>See also</i> Chavannes.</li> - -<li><i>Mencius</i>, quoted, <a href="#Page_XXV">xxv</a>, <a href="#Page_XLIII">xliii</a>, <a href="#Page_14">14</a>, <a href="#Page_85">85</a>; referred to, <a href="#Page_29">29</a>, <a href="#Page_32">32</a>, -<a href="#Page_112">112</a>, <a href="#Page_148">148</a>.</li> - -<li>Mêng K‘ang, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Mêng Shih’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>; quoted, <a href="#Page_2">2</a>, <a href="#Page_11">11</a>, <a href="#Page_15">15</a>, <a href="#Page_61">61</a>, <a href="#Page_77">77</a>, -<a href="#Page_78">78</a>, <a href="#Page_116">116</a>, <a href="#Page_137">137</a>, <a href="#Page_147">147</a>.</li> - -<li>Mêng Ta, <a href="#Page_122">122</a>.</li> - -<li>Method, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_31">31</a>.</li> - -<li>“Military Classic,” <a href="#Page_144">144</a>.</li> - -<li>Military tactics like water, <a href="#Page_53">53</a>.</li> - -<li>Military virtues, <a href="#Page_22">22</a>.</li> - -<li>Misfortune, three ways in which a ruler can cause, <a href="#Page_21">21</a> <i>sqq</i>.</li> - -<li>Mistakes, making no, <a href="#Page_30">30</a>.</li> - -<li>Modern text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li>Modification of plans, <a href="#Page_5">5</a>.</li> - -<li>Moltke, <a href="#Page_17">17</a>.</li> - -<li>Moods, art of studying, <a href="#Page_67">67</a>.</li> - -<li>Moral Law, the, <a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_31">31</a>.</li> - -<li>Mounds, used in sieges, <a href="#Page_19">19</a>.</li> - -<li>Mountains, <a href="#Page_80">80</a>.</li> - -<li>Movable shelters, <a href="#Page_18">18</a>.</li> - -<li>Mu, Duke of Ch‘in, <a href="#Page_141">141</a>.</li> - -<li><i>Mu-so</i>, an instrument of torture, <a href="#Page_XLVI">xlvi</a>.</li> - -<li><i>Mu T‘ien Tzŭ Chuan</i>, <a href="#Page_152">152</a>.</li> - -<li>Mystification of one’s men, <a href="#Page_131">131</a>.</li> - -<li class="newletter"><b>N</b>ang Wa, <a href="#Page_XIII">xiii</a>.</li> - -<li><span class="pagenum" id="Page_199">{199}</span>Napoleon Bonaparte, <a href="#Page_5">5</a>, <a href="#Page_12">12</a>, <a href="#Page_148">148</a>; his passage across Alps, <a href="#Page_57">57</a>; -not hampered by central authority, <a href="#Page_24">24</a>; his “<span xml:lang="fr" lang="fr">Maximes de Guerre</span>,” quoted, <a href="#Page_84">84</a>, <a href="#Page_109">109</a>; his “<span xml:lang="fr" lang="fr">Pensées</span>,” quoted, <a href="#Page_101">101</a>.</li> - -<li>Nelson, at Trafalgar, <a href="#Page_37">37</a>.</li> - -<li>Nervousness, a sign of, <a href="#Page_93">93</a>.</li> - -<li>Nicias, the Athenian general, <a href="#Page_118">118</a>; speech of, quoted, <a href="#Page_125">125</a>.</li> - -<li>Night-fighting, <a href="#Page_65">65</a>.</li> - -<li>Nine grounds (or situations), the, <a href="#Page_72">72</a>, <a href="#Page_114">114</a>.</li> - -<li>Nine punitive measures, the, <a href="#Page_XXXIX">xxxix</a>.</li> - -<li>Nine variations, the, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>, <a href="#Page_74">74</a>, <a href="#Page_138">138</a>.</li> - -<li>“North hill”, battle of the, <a href="#Page_57">57</a>.</li> - -<li class="newletter"><b>O</b>-yü, town of, <a href="#Page_57">57</a>.</li> - -<li>Omens, not to be regarded, <a href="#Page_126">126</a>.</li> - -<li>Onset of troops, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li>Open ground, <a href="#Page_116">116</a>, <a href="#Page_119">119</a>, <a href="#Page_137">137</a>.</li> - -<li>Opportunism, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Orders, not to be divulged, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>.</li> - -<li>Original text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li>Ou-yang Hsiu, quoted, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XXXVIII">xxxviii</a>.</li> - -<li>Overawing the enemy, <a href="#Page_141">141</a>.</li> - -<li>Over-caution, <a href="#Page_158">158</a>.</li> - -<li>Over-solicitude for one’s men, <a href="#Page_79">79</a>.</li> - -<li class="newletter"><i><b>P</b>a Chên T‘u</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li><i>Pa Wang</i>, the five, <a href="#Page_141">141</a>.</li> - -<li>Pan Ch‘ao, <a href="#Page_63">63</a>; at Shan-shan, <a href="#Page_139">139</a>, <a href="#Page_150">150</a>; his attack on Yarkand, <a href="#Page_132">132</a>, <a href="#Page_167">167</a>.</li> - -<li>P‘an Kêng, <a href="#Page_173">173</a>.</li> - -<li>P‘ang Chüan, <a href="#Page_XII">xii</a>, <a href="#Page_40">40</a>.</li> - -<li>Passes, narrow, <a href="#Page_100">100</a>, <a href="#Page_103">103</a>.</li> - -<li>Peace, the true object of war, <a href="#Page_162">162</a>.</li> - -<li><i>Pei Ch‘i Shu</i>, referred to, <a href="#Page_138">138</a>.</li> - -<li><i>Pei Lun</i>, <a href="#Page_XL">xl</a>.</li> - -<li><i>Pei T‘ang Shu Ch‘ao</i>, <a href="#Page_25">25</a>, <a href="#Page_36">36</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>.</li> - -<li>P‘ei Hsing-chien, <a href="#Page_103">103</a>.</li> - -<li><i>P‘ei Wên Yün Fu</i>, quoted, <a href="#Page_94">94</a>; referred to, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_69">69</a>, <a href="#Page_146">146</a>.</li> - -<li>Pelliot, M., <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Pi, battle of, <a href="#Page_106">106</a>.</li> - -<li>Pi I-hsün, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_XXXIV">xxxiv</a>. See also <i>Sun Tzŭ Hsü Lu</i>.</li> - -<li>Pi Kua, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Pi-yang, city of, <a href="#Page_73">73</a>.</li> - -<li>P‘i, siege of, <a href="#Page_165">165</a>.</li> - -<li>Picked soldiers in front rank, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>.</li> - -<li><i>Ping Fa Tsa Chan</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Ping Shu Yao Chüeh, <a href="#Page_67">67</a>.</li> - -<li>Pique, battles not to be fought out of, <a href="#Page_158">158</a>.</li> - -<li>Pitfalls, <a href="#Page_60">60</a>.</li> - -<li>Plagiaries of Sun Tzŭ, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Plans, baulking the enemy’s, <a href="#Page_17">17</a>; change of, <a href="#Page_5">5</a>, <a href="#Page_132">132</a>.</li> - -<li>Plataea, battle of, <a href="#Page_129">129</a>.</li> - -<li>Playfair’s “Cities and Towns of China”, referred to. <a href="#Page_57">57</a>.</li> - -<li>Plunder, <a href="#Page_62">62</a>.</li> - -<li>Po Ch‘i <a href="#Page_XLIV">xliv</a>, <a href="#Page_117">117</a>, <a href="#Page_166">166</a>.</li> - -<li><i>Po Chiang Chuan</i>, <a href="#Page_XLI">xli</a>.</li> - -<li>Po P‘ei, <a href="#Page_XIII">xiii</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Po-têng, battle of, <a href="#Page_39">39</a>.</li> - -<li>Po-ts‘ai, a leader of the Yellow Turban rebels, <a href="#Page_154">154</a>.</li> - -<li><i>Po Ya</i>, referred to, <a href="#Page_160">160</a>.</li> - -<li>P‘o-t‘ai, a spy, <a href="#Page_165">165</a>.</li> - -<li>Polybius, referred to, <a href="#Page_120">120</a>.</li> - -<li>Port Arthur, siege of, <a href="#Page_19">19</a>.</li> - -<li>Presence of mind, <a href="#Page_66">66</a>.</li> - -<li>Punishment, <a href="#Page_95">95</a>, <a href="#Page_97">97</a>, <a href="#Page_98">98</a>.</li> - -<li class="newletter"><b>R</b>abbits, not indigenous to China, <a href="#Page_149">149</a>.</li> - -<li>Rapidity, <a href="#Page_12">12</a>, <a href="#Page_61">61</a>; the essence of war, <a href="#Page_122">122</a>.</li> - -<li>Rewards, <a href="#Page_15">15</a>, <a href="#Page_95">95</a>, <a href="#Page_142">142</a>.</li> - -<li>Reward and punishment, constancy in, <a href="#Page_4">4</a>.</li> - -<li>Riches, soldiers not to acquire, <a href="#Page_127">127</a>.</li> - -<li>River, crossing a, <a href="#Page_129">129</a>.</li> - -<li>River warfare, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li>Roberts, Lord, night march of, <a href="#Page_35">35</a>; on Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Rout, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</li> - -<li>Ruin, one of the six calamities, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>.</li> - -<li><span class="pagenum" id="Page_200">{200}</span>Ruler, military commander independent of the, <a href="#Page_109">109</a>; the enlightened, <a href="#Page_157">157</a>, <a href="#Page_159">159</a>, -<a href="#Page_174">174</a>.</li> - -<li>Rules of warfare, conventional, <a href="#Page_148">148</a>.</li> - -<li class="newletter"><b>S</b>alt-marshes, <a href="#Page_83">83</a>.</li> - -<li><i>San Kuo Chih</i>, quoted, <a href="#Page_69">69</a>, <a href="#Page_111">111</a>; referred to, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_XLII">xlii</a>. See also <i>Wei Chih</i>.</li> - -<li><i>San Lüeh</i>, <a href="#Page_LI">li</a>; quoted, <a href="#Page_62">62</a>, <a href="#Page_158">158</a>.</li> - -<li><i>San Shih Êrh Lei Ching</i>, <a href="#Page_XVIII">xviii</a>.</li> - -<li><i>San Ts‘ai T‘u Hui</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>San-yüan, <a href="#Page_79">79</a>.</li> - -<li>“Science of War,” quoted, <a href="#Page_101">101</a>, <a href="#Page_130">130</a>.</li> - -<li>Scouts, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>.</li> - -<li>Screens, grass, <a href="#Page_88">88</a>.</li> - -<li>Secrecy, <a href="#Page_45">45</a>, <a href="#Page_131">131</a>.</li> - -<li>Secrets, divulged by a spy, <a href="#Page_170">170</a>.</li> - -<li>Sedan, capitulation of, <a href="#Page_17">17</a>.</li> - -<li>Self-possession, <a href="#Page_67">67</a>.</li> - -<li>Sensitiveness in a general, <a href="#Page_79">79</a>.</li> - -<li>Sentries, <a href="#Page_171">171</a>.</li> - -<li>Serious ground, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</li> - -<li>Seven considerations, <a href="#Page_1">1</a>, <a href="#Page_4">4</a>.</li> - -<li>Sha-yüan, <a href="#Page_168">168</a>.</li> - -<li>Shan-shan, <a href="#Page_139">139</a>; King of, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>.</li> - -<li>Shang dynasty, <a href="#Page_173">173</a>.</li> - -<li>Shên, Duke of, <a href="#Page_110">110</a>.</li> - -<li>Shên-wu of Ch‘i, <a href="#Page_168">168</a>.</li> - -<li>Shên Yu, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Shepherd driving sheep, <a href="#Page_133">133</a>.</li> - -<li>Sheridan, General, <a href="#Page_47">47</a>.</li> - -<li><i>Shih Chi</i>, objection to the chronology of, <a href="#Page_XXVI">xxvi</a>; quoted, <a href="#Page_XI">xi</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XV">xv</a>, <a href="#Page_XX">xx</a>, -<a href="#Page_XLV">xlv</a>, <a href="#Page_40">40</a>, <a href="#Page_58">58</a>, <a href="#Page_80">80</a>, <a href="#Page_84">84</a>, <a href="#Page_90">90</a>, <a href="#Page_124">124</a>, <a href="#Page_128">128</a>; -referred to, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXII">xxii</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_XLVI">xlvi</a>, <a href="#Page_XLVII">xlvii</a>, -<a href="#Page_XLIX">xlix</a>, <a href="#Page_1">1</a>. <i>See also</i> Ssŭ-ma Ch‘ien.</li> - -<li><i>Shih Ching</i>, quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>; referred to, <a href="#Page_14">14</a>.</li> - -<li>Shih Huang Ti, <a href="#Page_127">127</a>, <a href="#Page_142">142</a>.</li> - -<li>Shih K‘uang, <a href="#Page_29">29</a>.</li> - -<li><i>Shih L‘iu Ts‘ê</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Shih Ssŭ-ming, the rebel leader, <a href="#Page_65">65</a>.</li> - -<li><i>Shu Ching</i>, quoted, <a href="#Page_XV">xv</a>; referred to, <a href="#Page_XLVII">xlvii</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li><i>Shu Lu Chieh T‘i</i>, <a href="#Page_XXIII">xxiii</a>.</li> - -<li><i>Shuai-jan</i>, the, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> - -<li>Shuo Wên, quoted, <a href="#Page_94">94</a>, <a href="#Page_117">117</a>, <a href="#Page_160">160</a>.</li> - -<li>Sicilian expedition, <a href="#Page_118">118</a>.</li> - -<li>Sieges, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_73">73</a>.</li> - -<li>Sight, sharp, <a href="#Page_29">29</a>.</li> - -<li>Signal-fires, <a href="#Page_65">65</a>.</li> - -<li>Signals, <a href="#Page_33">33</a>.</li> - -<li>Signs, observation of, <a href="#Page_88">88</a>.</li> - -<li>Situations, the nine. <i>See</i> Nine grounds.</li> - -<li>Six Chancellors of the Ch‘in State, <a href="#Page_142">142</a>.</li> - -<li>“Six States” period, <a href="#Page_XXII">xxii</a>.</li> - -<li>Skilful fighter, the, <a href="#Page_30">30</a>.</li> - -<li>Skilful leaders of old, <a href="#Page_120">120</a>.</li> - -<li>Solidarity of troops, <a href="#Page_123">123</a>.</li> - -<li>Sôphanes at Plataea, <a href="#Page_129">129</a>.</li> - -<li>Sovereign, the, <a href="#Page_55">55</a>; the wise, <a href="#Page_163">163</a>.</li> - -<li>Spies, <a href="#Page_XLIX">xlix</a>, <a href="#Page_52">52</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>; converted, <a href="#Page_90">90</a>, <a href="#Page_166">166</a>, <a href="#Page_172">172</a>, -<a href="#Page_173">173</a>; doomed, <a href="#Page_167">167</a>, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>; five classes of, <a href="#Page_164">164</a>; Frederick’s classification of, <a href="#Page_168">168</a>; -importance of, <a href="#Page_175">175</a>; intimate relations to be maintained with, <a href="#Page_168">168</a>; inward, <a href="#Page_165">165</a>, <a href="#Page_172">172</a>; local, <a href="#Page_164">164</a>, -<a href="#Page_172">172</a>; surviving, <a href="#Page_167">167</a>, <a href="#Page_172">172</a>; to be properly paid, <a href="#Page_162">162</a>, <a href="#Page_169">169</a>.</li> - -<li>Spirit, an army’s, <a href="#Page_65">65</a>, <a href="#Page_66">66</a>.</li> - -<li>Spirits, <a href="#Page_163">163</a>.</li> - -<li>“Spy,” evolution of the character meaning, <a href="#Page_160">160</a>.</li> - -<li>Spying, end and aim of, <a href="#Page_173">173</a>.</li> - -<li><i>Ssŭ K‘u Ch‘üan Shu Chien Ming Mu Lu</i>, quoted, <a href="#Page_L">l</a>, <a href="#Page_LI">li</a>, <a href="#Page_LII">lii</a>.</li> - -<li><i>Ssŭ K‘u Ch‘üan Tsung Mu T‘i Yao</i>, quoted, <a href="#Page_XX">xx</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_L">l</a>; referred to, <a href="#Page_XL">xl</a>, <a href="#Page_LII">lii</a>, -<a href="#Page_LIII">liii</a>.</li> - -<li>Ssŭ-ma Ch‘ien, <a href="#Page_XIV">xiv</a>, <a href="#Page_XX">xx</a>; quoted, <a href="#Page_XI">xi</a>, <a href="#Page_XII">xii</a>, <a href="#Page_XLV">xlv</a>; credibility of his narrative, <a href="#Page_XXVI">xxvi</a>; -his letter to Jên An, referred to, <a href="#Page_XLVI">xlvi</a>; his mention of the 13 chapters, <a href="#Page_XXX">xxx</a>. See also <i>Shih Chi</i>.</li> - -<li><i>Ssŭ-ma Fa</i>, <a href="#Page_L">l</a>; quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_14">14</a>, <a href="#Page_17">17</a>, <a href="#Page_78">78</a>, <a href="#Page_126">126</a>, <a href="#Page_143">143</a>.</li> - -<li>Ssŭ-ma I, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_122">122</a>.</li> - -<li>Ssŭ-ma Jang-chü, <a href="#Page_XXII">xxii</a>, <a href="#Page_1">1</a>, <a href="#Page_98">98</a>.</li> - -<li>Stagnation, <a href="#Page_157">157</a>.</li> - -<li>Standard text of Sun Tzŭ. <i>See</i> Sun Tzŭ.</li> - -<li><span class="pagenum" id="Page_201">{201}</span>Stellar Mansions, the twenty-eight, <a href="#Page_153">153</a>.</li> - -<li>Stonewall Jackson, biography of, quoted, <a href="#Page_42">42</a>, <a href="#Page_59">59</a>, <a href="#Page_131">131</a>.</li> - -<li>Strategy and tactics, <a href="#Page_52">52</a>.</li> - -<li>Strength, great, <a href="#Page_29">29</a>.</li> - -<li>Stupidity, to be feigned, <a href="#Page_145">145</a>.</li> - -<li>Su Hsün, quoted, <a href="#Page_XLII">xlii</a>.</li> - -<li><i>Su Shu</i>, an ethical treatise, <a href="#Page_LI">li</a>.</li> - -<li>Subdivisions of an army. <a href="#Page_17">17</a>, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>.</li> - -<li><i>Sui Shu</i>, quoted, <a href="#Page_151">151</a>; bibliographical section of, quoted, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XLI">xli</a>; referred to, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Sun Hao, a commentator, <a href="#Page_XLI">xli</a>.</li> - -<li>Sun Hsing-yen, <a href="#Page_XXXII">xxxii</a>; his edition of Sun Tzŭ, <a href="#Page_IX">ix</a>; his preface, <a href="#Page_XXXIV">xxxiv</a>; quoted, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXIX">xxix</a>, -<a href="#Page_XXX">xxx</a>, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XLVIII">xlviii</a>.</li> - -<li>Sun Pin, <a href="#Page_XII">xii</a>, <a href="#Page_XV">xv</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_40">40</a>.</li> - -<li><i>Sun Tzŭ</i>, archaic words in, <a href="#Page_XXIV">xxiv</a>; bibliographical description of edition used, <a href="#Page_XXXIV">xxxiv</a>; corruptions in the text of, <a href="#Page_XXXI">xxxi</a>; -difficult passages in, <a href="#Page_XXXIV">xxxiv</a>; state of the text, <a href="#Page_138">138</a>; probable date of the work, <a href="#Page_XXVIII">xxviii</a>.<br /> - -—Modern text, <a href="#Page_25">25</a>, <a href="#Page_26">26</a>, <a href="#Page_27">27</a>, <a href="#Page_33">33</a>.<br /> - -—Original text, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_2">2</a>, <a href="#Page_16">16</a>, <a href="#Page_27">27</a>, <a href="#Page_29">29</a>, <a href="#Page_43">43</a>, -<a href="#Page_47">47</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>, -<a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_113">113</a>, <a href="#Page_119">119</a>, -<a href="#Page_121">121</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_168">168</a>.<br /> - -—Standard text, <a href="#Page_XXXIV">xxxiv</a>, <a href="#Page_10">10</a>, <a href="#Page_58">58</a>, <a href="#Page_91">91</a>, <a href="#Page_95">95</a>, <a href="#Page_117">117</a>, <a href="#Page_127">127</a>, -<a href="#Page_164">164</a>.<br /> - -—<i>T‘ai I Tun Chia</i> text, <a href="#Page_XXXVI">xxxvi</a>.<br /> - -—<i>T‘u Shu</i> text, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_16">16</a>, <a href="#Page_21">21</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, -<a href="#Page_33">33</a>, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, -<a href="#Page_52">52</a>, <a href="#Page_58">58</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_69">69</a>, <a href="#Page_84">84</a>, <a href="#Page_87">87</a>, <a href="#Page_91">91</a>, -<a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a> <a href="#Page_105">105</a>, <a href="#Page_110">110</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, -<a href="#Page_120">120</a>, <a href="#Page_121">121</a>, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, -<a href="#Page_153">153</a>, <a href="#Page_159">159</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, -<a href="#Page_175">175</a>.<br /> - -—<i>T‘ung Tien</i> text, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_1">1</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_23">23</a>, -<a href="#Page_25">25</a>, <a href="#Page_41">41</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, <a href="#Page_53">53</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, -<a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_74">74</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, -<a href="#Page_83">83</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, -<a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>, -<a href="#Page_113">113</a>, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_158">158</a>, -<a href="#Page_159">159</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, <a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.<br /> - -—Yü Lan text, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_3">3</a>, <a href="#Page_7">7</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, -<a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_27">27</a>, <a href="#Page_37">37</a>, <a href="#Page_42">42</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_50">50</a>, -<a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, -<a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_92">92</a>, -<a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_98">98</a>, <a href="#Page_108">108</a>, <a href="#Page_112">112</a>, <a href="#Page_121">121</a>, <a href="#Page_129">129</a>, -<a href="#Page_141">141</a>, <a href="#Page_153">153</a>, <a href="#Page_158">158</a>, <a href="#Page_159">159</a>, <a href="#Page_161">161</a>, <a href="#Page_164">164</a>, <a href="#Page_167">167</a>, -<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.</li> - -<li><i>Sun Tzŭ Hsü Lu</i>, <a href="#Page_XVIII">xviii</a>, <a href="#Page_XXXIV">xxxiv</a>; quoted, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXIV">xxiv</a>, <a href="#Page_118">118</a>.</li> - -<li><i>Sun Tzŭ Hui Chêng</i>, <a href="#Page_XLII">xlii</a>.</li> - -<li><i>Sun Tzŭ Ts‘an T‘ung</i>, <a href="#Page_XLII">xlii</a>.</li> - -<li><i>Sun Tzŭ Wên Ta</i>, <a href="#Page_XVII">xvii</a>.</li> - -<li>Sun Wu, a practical soldier, <a href="#Page_XXV">xxv</a>; conjectural outline of his life, <a href="#Page_XXIX">xxix</a>; not a man of eminent position, <a href="#Page_XXVIII">xxviii</a>; probable origin of the legend connected with, -<a href="#Page_XXIX">xxix</a>; Ssŭ-ma Ch‘ien’s biography of, <a href="#Page_XI">xi</a>; supposititious works of, <a href="#Page_XVII">xvii</a>, <a href="#Page_XVIII">xviii</a>. See also <i>Sun Tzŭ</i>.</li> - -<li><i>Sun Wu Sun Tzŭ</i>, <a href="#Page_XVII">xvii</a>.</li> - -<li><i>Sung Shih</i>, referred to, <a href="#Page_XLII">xlii</a>; bibliographical section of, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXI">xxxi</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Superstitious doubts, <a href="#Page_126">126</a>.</li> - -<li>Supplies, <a href="#Page_137">137</a>, <a href="#Page_161">161</a>: line of, <a href="#Page_101">101</a>.</li> - -<li class="newletter"><b>T</b>a-hsi Wu, <a href="#Page_168">168</a>.</li> - -<li><i>Ta Ming I T‘ung Chih</i>, quoted, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Taboo character, <a href="#Page_124">124</a>.</li> - -<li>Tactical manœuvring, <a href="#Page_56">56</a>.</li> - -<li>Tactician, the skilful, <a href="#Page_128">128</a>.</li> - -<li>Tactics, direct and indirect, <a href="#Page_20">20</a>, <a href="#Page_34">34</a> <i>sqq</i>.; modification of, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>; not to be repeated, <a href="#Page_52">52</a>; -variation of, <a href="#Page_26">26</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>.</li> - -<li>T‘ai Kung. <i>See</i> Lü Shang.</li> - -<li><i>T‘ai Kung Ping Fa</i>, <a href="#Page_LI">li</a>.</li> - -<li><i>T‘ai P‘ing Yü Lan</i>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_LIII">liii</a>. See also Sun Tzŭ, <i>Yü Lan</i> text.</li> - -<li>T‘ai-po Shan-jên, quoted, <a href="#Page_132">132</a>.</li> - -<li><i>T‘ai Po Yin Ching</i>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>T‘ai Tsung, the Emperor. <i>See</i> Li Shih-min.</li> - -<li><i>T‘ai Yüan Ching</i>, referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Tallies, official, <a href="#Page_146">146</a>.</li> - -<li><span class="pagenum" id="Page_202">{202}</span>T‘ang, prince of, <a href="#Page_XIII">xiii</a>.</li> - -<li>T‘ang, the Completer. <i>See</i> Ch‘êng T’ang.</li> - -<li>T‘ang Chien, <a href="#Page_167">167</a>.</li> - -<li><i>T‘ang Shu</i>, bibliographical section of, referred to, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLI">xli</a>. See also <i>Hsin T‘ang Shu</i> and <i>Chiu T‘ang Shu</i>.</li> - -<li><i>Tao Tê Ching</i>, quoted, <a href="#Page_XLIX">xlix</a>, <a href="#Page_147">147</a>, <a href="#Page_155">155</a>, <a href="#Page_158">158</a>, <a href="#Page_161">161</a>.</li> - -<li>Temple, used for deliberations, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>.</li> - -<li>Temporising ground, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>.</li> - -<li>Tenacity, <a href="#Page_125">125</a>.</li> - -<li>Têng Ch‘iang, <a href="#Page_78">78</a>.</li> - -<li>Têng Ming-shih, quoted, <a href="#Page_XV">xv</a>.</li> - -<li>Terrain, natural advantages of, <a href="#Page_108">108</a>; six kinds of, <a href="#Page_100">100</a>.</li> - -<li>Textual criticism and emendations, <a href="#Page_1">1</a>, <a href="#Page_7">7</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, -<a href="#Page_36">36</a>, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>, -<a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>, <a href="#Page_99">99</a>, <a href="#Page_113">113</a>, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>, -<a href="#Page_124">124</a>, <a href="#Page_127">127</a>, <a href="#Page_133">133</a>, <a href="#Page_158">158</a>, <a href="#Page_167">167</a>.</li> - -<li>Thermopylae, <a href="#Page_115">115</a>.</li> - -<li>Three ancient dynasties, the, <a href="#Page_XXXIX">xxxix</a>.</li> - -<li>Thucydides, quoted, <a href="#Page_125">125</a>; referred to, <a href="#Page_118">118</a>.</li> - -<li>Ti river, <a href="#Page_144">144</a>.</li> - -<li>T‘ien Chi, <a href="#Page_40">40</a>.</li> - -<li><i>T‘ien-i-ko</i> catalogue, quoted, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>.</li> - -<li>T‘ien Pao, <a href="#Page_XV">xv</a>.</li> - -<li>T‘ien Pu, <a href="#Page_105">105</a>.</li> - -<li>T‘ien Tan, defender of Chi-mo, <a href="#Page_90">90</a>, <a href="#Page_120">120</a>, <a href="#Page_155">155</a>; his use of spies, <a href="#Page_166">166</a>.</li> - -<li>Time, value of, <a href="#Page_12">12</a>; waste of, <a href="#Page_157">157</a>.</li> - -<li>Tou Chien-tê, King of Hsia, <a href="#Page_104">104</a>.</li> - -<li>Tou Ku, <a href="#Page_151">151</a>.</li> - -<li>Trafalgar, battle of, <a href="#Page_37">37</a>.</li> - -<li>Training of officers and men, <a href="#Page_4">4</a>.</li> - -<li>Trebia, battle of the, <a href="#Page_66">66</a>.</li> - -<li>Ts‘ai, prince of, <a href="#Page_XIII">xiii</a>.</li> - -<li>Ts‘ao Kuei, mentioned in the <i>Tso Chuan</i>, <a href="#Page_XXI">xxi</a>; on the advantage of spirit, <a href="#Page_66">66</a>; threatens Huan Kung, <a href="#Page_128">128</a>.</li> - -<li>Ts‘ao Kung or Ts‘ao Ts‘ao, <a href="#Page_XIX">xix</a>, <a href="#Page_XXXI">xxxi</a>, -<a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XLII">xlii</a>, <a href="#Page_XLIV">xliv</a>, <a href="#Page_4">4</a>, <a href="#Page_59">59</a>, <a href="#Page_69">69</a>, <a href="#Page_76">76</a>, <a href="#Page_151">151</a>; -his commentary on Sun Tzŭ, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_1">1</a>, <a href="#Page_7">7</a>, -<a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22</a>, -<a href="#Page_24">24</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, -<a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, -<a href="#Page_67">67</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_81">81</a>, -<a href="#Page_84">84</a>, <a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_97">97</a>, -<a href="#Page_98">98</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_106">106</a>, <a href="#Page_111">111</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>, -<a href="#Page_119">119</a>, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a>, <a href="#Page_131">131</a>, <a href="#Page_137">137</a>, -<a href="#Page_140">140</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_152">152</a>, -<a href="#Page_154">154</a>, <a href="#Page_156">156</a>, <a href="#Page_157">157</a>; referred to, <a href="#Page_19">19</a>, <a href="#Page_43">43</a>, <a href="#Page_62">62</a>, <a href="#Page_136">136</a>; -his preface, <a href="#Page_XX">xx</a>, <a href="#Page_XXXIV">xxxiv</a>; translated, <a href="#Page_XV">xv</a> <i>sqq</i>.</li> - -<li>Tsêng Shên, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><i>Tso Chuan</i>, delivered to Wu Ch‘i, <a href="#Page_XXIV">xxiv</a>; has no mention of Sun Tzŭ, <a href="#Page_XX">xx</a>, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_XXVIII">xxviii</a>; quoted, <a href="#Page_XXVII">xxvii</a>, -<a href="#Page_XXIX">xxix</a>, <a href="#Page_XLIX">xlix</a>, <a href="#Page_19">19</a>, <a href="#Page_59">59</a>, <a href="#Page_65">65</a>, <a href="#Page_89">89</a>, <a href="#Page_97">97</a>, <a href="#Page_106">106</a>, -<a href="#Page_111">111</a>, <a href="#Page_162">162</a>; referred to, <a href="#Page_XXI">xxi</a>, <a href="#Page_XLVII">xlvii</a>.</li> - -<li>Tso Tsung-t‘ang, <a href="#Page_63">63</a>.</li> - -<li>Tsui-li, battle of, <a href="#Page_XXX">xxx</a>.</li> - -<li>Tu Chung-wei, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li>Tu Mu’s commentary on Sun Tzŭ, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, -<a href="#Page_15">15</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_23">23</a>, <a href="#Page_26">26</a>, <a href="#Page_28">28</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a>, -<a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_45">45</a>, -<a href="#Page_46">46</a>, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_57">57</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>, -<a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, -<a href="#Page_80">80</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, -<a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, -<a href="#Page_107">107</a>, <a href="#Page_110">110</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_114">114</a>, <a href="#Page_115">115</a>, <a href="#Page_118">118</a>, <a href="#Page_119">119</a>, -<a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_126">126</a>, <a href="#Page_131">131</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>, -<a href="#Page_146">146</a>, <a href="#Page_148">148</a>, <a href="#Page_149">149</a>, <a href="#Page_151">151</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_155">155</a>, -<a href="#Page_156">156</a>, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>, <a href="#Page_161">161</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_165">165</a>, <a href="#Page_167">167</a>, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>, -<a href="#Page_171">171</a>, <a href="#Page_175">175</a>; referred to, <a href="#Page_20">20</a>, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>, <a href="#Page_150">150</a>; his preface, quoted, <a href="#Page_XIX">xix</a>, -<a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XLV">xlv</a>.</li> - -<li><i>Tu Shu Chih</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Tu Yu, <a href="#Page_XXXIII">xxxiii</a>; his notes on Sun Tzŭ in the <i>T‘ung Tien</i>, <a href="#Page_XXXVII">xxxvii</a>; quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>, -<a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_36">36</a>, <a href="#Page_38">38</a>, <a href="#Page_47">47</a>, <a href="#Page_56">56</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>, -<a href="#Page_77">77</a>, <a href="#Page_83">83</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_100">100</a>, -<a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_116">116</a>, <a href="#Page_117">117</a>, <a href="#Page_120">120</a>, <a href="#Page_137">137</a>, -<a href="#Page_138">138</a>, <a href="#Page_152">152</a>, <a href="#Page_153">153</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>, <a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>; -referred to, <a href="#Page_28">28</a>, <a href="#Page_51">51</a>, <a href="#Page_74">74</a>, <a href="#Page_155">155</a>, <a href="#Page_173">173</a>.</li> - -<li><span class="pagenum" id="Page_203">{203}</span><i>T‘u Shu</i> encyclopaedia. See <i>Ku Chin T‘u Shu Chi Ch‘êng</i>.<br /> - -—Text of Sun Tzŭ in the. See <i>Sun Tzŭ</i>.</li> - -<li>Tung Cho, <a href="#Page_XXXV">xxxv</a>, <a href="#Page_94">94</a>.</li> - -<li><i>T‘ung Chou Lieh Kuo</i>, quoted, <a href="#Page_56">56</a>.</li> - -<li><i>T‘ung Chih</i>, referred to, <a href="#Page_XXXII">xxxii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>, <a href="#Page_LIII">liii</a>.</li> - -<li><i>T‘ung Tien</i>, <a href="#Page_XVII">xvii</a>, <a href="#Page_XXXIII">xxxiii</a>, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>. <i>See also</i> Tu Yu.<br /> - -—Text of Sun Tzŭ in the. See <i>Sun Tzŭ</i>.</li> - -<li>Turenne, Marshal, on deceiving the enemy, <a href="#Page_61">61</a>; on sieges, <a href="#Page_73">73</a>; on spies, <a href="#Page_169">169</a>.</li> - -<li>Tzŭ-ch‘an, saying of, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Tzŭ-ch‘ang. <i>See</i> Nang Wa.</li> - -<li class="newletter">“<b>U</b>nterricht des Königs von Preussen,” quoted, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> - -<li>Uxbridge, Lord, <a href="#Page_5">5</a>.</li> - -<li class="newletter"><b>V</b>alleys, <a href="#Page_80">80</a>.</li> - -<li>Victory, halfway towards, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>; without fighting, <a href="#Page_17">17</a>.</li> - -<li>Virtues, the five cardinal, <a href="#Page_3">3</a>.</li> - -<li class="newletter"><b>W</b>an, town of, <a href="#Page_122">122</a>.</li> - -<li>Wang Chien, <a href="#Page_124">124</a>.</li> - -<li>Wang Hsi’s commentary on Sun Tzŭ, <a href="#Page_XL">xl</a>; quoted, <a href="#Page_1">1</a>, <a href="#Page_2">2</a>, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_23">23</a>, -<a href="#Page_26">26</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Page_44">44</a>, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, -<a href="#Page_61">61</a>, <a href="#Page_63">63</a>, <a href="#Page_71">71</a>, <a href="#Page_78">78</a>, <a href="#Page_84">84</a>, <a href="#Page_92">92</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, -<a href="#Page_106">106</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132</a>, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>, -<a href="#Page_137">137</a>, <a href="#Page_142">142</a>, <a href="#Page_155">155</a>, <a href="#Page_157">157</a>, <a href="#Page_169">169</a>; referred to, <a href="#Page_67">67</a>, <a href="#Page_76">76</a>.</li> - -<li>Wang Kuo, the rebel, <a href="#Page_94">94</a>.</li> - -<li>Wang Liao, <a href="#Page_128">128</a>.</li> - -<li>Wang Ling, a commentator, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XLI">xli</a>. <i>See also</i> Wang Tzŭ.</li> - -<li>Wang Shih-ch‘ung, <a href="#Page_104">104</a>.</li> - -<li>Wang T‘ing-ts‘ou, <a href="#Page_105">105</a>.</li> - -<li>Wang Tzŭ, quoted, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_24">24</a>.</li> - -<li>Wang-tzŭ Ch‘eng-fu, <a href="#Page_XIII">xiii</a>.</li> - -<li>War, want of fixity in, <a href="#Page_54">54</a>.</li> - -<li>Warlike prince, <a href="#Page_141">141</a>, <a href="#Page_158">158</a>.</li> - -<li>Water, an aid to the attack, <a href="#Page_156">156</a>.</li> - -<li>Waterloo, battle of, <a href="#Page_5">5</a>, <a href="#Page_48">48</a>, <a href="#Page_130">130</a>.</li> - -<li>Weapons, <a href="#Page_14">14</a>.</li> - -<li>Weeping, <a href="#Page_127">127</a>.</li> - -<li>Wei, kingdom of, <a href="#Page_XXXV">xxxv</a>; province of, <a href="#Page_105">105</a>.</li> - -<li>Wei river, <a href="#Page_81">81</a>.</li> - -<li><i>Wei Chih</i> (in the <i>San Kuo Chih</i>), <a href="#Page_XIX">xix</a>, <a href="#Page_XXXVI">xxxvi</a>.</li> - -<li>Wei I, <a href="#Page_106">106</a>.</li> - -<li><i>Wei Liao Tzŭ</i>, <a href="#Page_LI">li</a>; quoted, <a href="#Page_35">35</a>, <a href="#Page_73">73</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_107">107</a>, <a href="#Page_125">125</a>; -referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Wei Po, <a href="#Page_165">165</a>.</li> - -<li>Wei Wu Ti. <i>See</i> Ts‘ao Kung.</li> - -<li>Well-being of one’s men, to be studied, <a href="#Page_123">123</a>.</li> - -<li>Wellington, his description of his army at Waterloo, <a href="#Page_130">130</a>; on the eve of Waterloo, <a href="#Page_5">5</a>; saying, of, <a href="#Page_110">110</a>; skilful in dissimulation, <a href="#Page_6">6</a>.</li> - -<li>Wên, Duke of Chin, <a href="#Page_141">141</a>.</li> - -<li><i>Wên Hsien T‘ung K‘ao</i>, quoted, <a href="#Page_XXXVII">xxxvii</a>, <a href="#Page_XXXVIII">xxxviii</a>, <a href="#Page_XL">xl</a>, <a href="#Page_XLI">xli</a>; referred to, <a href="#Page_XXI">xxi</a>, -<a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Wên-su, King of, <a href="#Page_132">132</a>.</li> - -<li>Wên Ti, Emperor of Sui dynasty, <a href="#Page_151">151</a>.</li> - -<li>Wên Wang, <a href="#Page_L">l</a>, <a href="#Page_174">174</a>.</li> - -<li>Western Sacred Mountain, <a href="#Page_XXXII">xxxii</a>.</li> - -<li>Wind, days of, <a href="#Page_153">153</a>; duration of, <a href="#Page_155">155</a>.</li> - -<li>“Words on Wellington,” quoted, <a href="#Page_5">5</a>.</li> - -<li>Wu, city of, <a href="#Page_XIV">xiv</a>; king of, <a href="#Page_118">118</a>. <i>See also</i> Ho Lu.</li> - -<li>Wu State, <a href="#Page_XXV">xxv</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_129">129</a>, <a href="#Page_159">159</a>; dates in the history of, <a href="#Page_XXVII">xxvii</a>, <a href="#Page_XXVIII">xxviii</a>; -first mentioned in history, <a href="#Page_XXVII">xxvii</a>.</li> - -<li>Wu Ch‘i, <a href="#Page_L">l</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_110">110</a>; compared with Sun Wu, <a href="#Page_XLIII">xliii</a>; plagiary of Sun Tzŭ, <a href="#Page_XXIV">xxiv</a>. See also <i>Wu Tzŭ</i>.</li> - -<li><i>Wu Ch‘i Ching</i>, <a href="#Page_LII">lii</a>.</li> - -<li>Wu Huo, <a href="#Page_29">29</a>.</li> - -<li>Wu Jên-chi, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Wu-lao, heights of, <a href="#Page_104">104</a>.</li> - -<li>Wu Nien-hu, <a href="#Page_XXXIII">xxxiii</a>.</li> - -<li>Wu-tu, town of, <a href="#Page_165">165</a>.</li> - -<li>Wu-tu Ch‘iang, <a href="#Page_80">80</a>.</li> - -<li><i>Wu Tzŭ</i>, <a href="#Page_XIX">xix</a>, <a href="#Page_L">l</a>; quoted, <a href="#Page_24">24</a>, <a href="#Page_56">56</a>, <a href="#Page_66">66</a>, <a href="#Page_77">77</a>, <a href="#Page_80">80</a>, -<a href="#Page_81">81</a>, <a href="#Page_98">98</a>, <a href="#Page_107">107</a>, <a href="#Page_115">115</a>, <a href="#Page_131">131</a>, <a href="#Page_142">142</a>, <a href="#Page_156">156</a>; -referred to, <a href="#Page_XXIV">xxiv</a>.</li> - -<li><span class="pagenum" id="Page_204">{204}</span>Wu Tzŭ-Hsü, <a href="#Page_XXIX">xxix</a>, <a href="#Page_XLVIII">xlviii</a>. <i>See also</i> Wu Yüan.</li> - -<li>Wu Wang, <a href="#Page_XVI">xvi</a>, <a href="#Page_20">20</a>, <a href="#Page_175">175</a>.</li> - -<li>Wu Yüan, <a href="#Page_XIII">xiii</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_56">56</a>; a spurious treatise fathered on, <a href="#Page_XXIX">xxix</a>.</li> - -<li><i>Wu Yüeh Ch‘un Ch‘iu</i>, quoted, <a href="#Page_XIV">xiv</a>, <a href="#Page_XVIII">xviii</a>.</li> - -<li>Wylie’s “Notes,” referred to, <a href="#Page_XLI">xli</a>, <a href="#Page_LII">lii</a>.</li> - -<li class="newletter"><b>Y</b>a, King of Chao, <a href="#Page_144">144</a>.</li> - -<li>Yang Han, <a href="#Page_115">115</a>.</li> - -<li>Yang-p‘ing, city of, <a href="#Page_46">46</a>.</li> - -<li>Yangtsze river, <a href="#Page_123">123</a>.</li> - -<li>Yao Hsiang, <a href="#Page_78">78</a>.</li> - -<li>Yarkand, battle of, <a href="#Page_132">132</a>.</li> - -<li>Yeh Shih or Yeh Shui-hsin, his theory about Sun Tzŭ, <a href="#Page_XXI">xxi</a>, <a href="#Page_XXIII">xxiii</a>, <a href="#Page_XXV">xxv</a>; on Sun Tzŭ’s style, <a href="#Page_XXIV">xxiv</a>.</li> - -<li>Yellow Emperor, the, <a href="#Page_XVI">xvi</a>, <a href="#Page_84">84</a>.</li> - -<li>Yellow Turban rebels, <a href="#Page_154">154</a>.</li> - -<li>Yen, King of Hsü, <a href="#Page_XVI">xvi</a>, <a href="#Page_XLIX">xlix</a>.</li> - -<li>Yen Shih-ku, <a href="#Page_167">167</a>.</li> - -<li>Yen Ti, <a href="#Page_84">84</a>.</li> - -<li>Yen Tzŭ, quoted, <a href="#Page_98">98</a>.</li> - -<li><i>Yin</i> and <i>Yang</i>, <a href="#Page_2">2</a>.</li> - -<li>Yin dynasty, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>.</li> - -<li><i>Yin Fu Ching</i>, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_111">111</a>.</li> - -<li>Ying, capital of Ch‘u, <a href="#Page_XII">xii</a>, <a href="#Page_XIII">xiii</a>, <a href="#Page_XVI">xvi</a>, <a href="#Page_XXIX">xxix</a>.</li> - -<li>Ying K‘ao-shu, <a href="#Page_XXI">xxi</a>.</li> - -<li>Yo Fei, a student of Sun Tzŭ, <a href="#Page_XLII">xlii</a>.</li> - -<li>Yo I, <a href="#Page_117">117</a>.</li> - -<li><i>Yü Hai</i>, quoted, <a href="#Page_XLII">xlii</a>; referred to, <a href="#Page_XXXVI">xxxvi</a>, <a href="#Page_XL">xl</a>, <a href="#Page_LII">lii</a>, <a href="#Page_LIII">liii</a>.</li> - -<li>Yü Lan encyclopaedia. See <i>T‘ai P‘ing Yü Lan</i>.<br /> - -—Text of Sun Tzŭ in the. See <i>Sun Tzŭ</i>.</li> - -<li>Yüan, the two, opponents of Ts‘ao Ts‘ao, <a href="#Page_XXXV">xxxv</a>.</li> - -<li><i>Yüan Chien Lei Han</i>, <a href="#Page_LIII">liii</a>.</li> - -<li>Yüan Shao, <a href="#Page_151">151</a>.</li> - -<li>Yüeh State, <a href="#Page_129">129</a>; compared with Wu, <a href="#Page_XXVI">xxvi</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>; first mentioned in history, <a href="#Page_XXVII">xxvii</a>.</li> - -<li><i>Yüeh Chüeh Shu</i>, quoted, <a href="#Page_XIV">xiv</a>.</li> - -<li><i>Yüeh Yü</i>, <a href="#Page_XXI">xxi</a>.</li> - -<li><i>Yung Lo Ta Tien</i>, <a href="#Page_LII">lii</a>.</li> -</ul> - - - -<div class="chapter"> -<h2 class="nobreak">CORRIGENDA</h2> -</div> - - -<ul class="corrigenda"> -<li>P. <a href="#Page_IX">ix</a>, <i>note</i>: For “edition” read “translation.”</li> - -<li>„ <a href="#Page_14">14</a>, line 3: For “by” read “in the.”</li> - -<li>„ <a href="#Page_16">16</a>, line 5: For “T.” read “<cite>T‘u Shu</cite>.”</li> - -<li>„ „ § 19, <i>note</i>: Before “War” insert “Soldiers are not to be used as playthings.”</li> - -<li>„ <a href="#Page_17">17</a>, § 1: <span xml:lang="zh" lang="zh">全軍</span>, etc. The more I think about it, the more I prefer the rendering suggested on p. <a href="#Page_159">159</a>, § 22, <i>note</i>.</li> - -<li>„ „ § 1 <i>note</i>, and p. <a href="#Page_78">78</a>, line 6: Insert “the” before “Ssŭ-ma Fa.”</li> - -<li>„ <a href="#Page_33">33</a>, note on heading: Cf. X. § 12, where <span xml:lang="zh" lang="zh">勢</span> is translated “strength,” though it might also be “conditions.” The three words -<span xml:lang="zh" lang="zh">執</span>, <span xml:lang="zh" lang="zh">埶</span> and <span xml:lang="zh" lang="zh">勢</span> have been much confused. It appears from the <cite>Shuo Wên</cite> -that the last character is post-classical, so that Sun Tzŭ must have used either <span xml:lang="zh" lang="zh">執</span> or <span xml:lang="zh" lang="zh">埶</span> in all senses.</li> - -<li>„ <a href="#Page_45">45</a>, line 1: For “sublety” read “subtlety.”</li> - -<li>„ <a href="#Page_63">63</a>, line 4: M. Chavannes writes in the <cite>T‘oung Pao</cite>, 1906, p. 210: <span xml:lang="fr" lang="fr">“Le général Pan Tch‘ao n’a jamais porté les armes chinoises -jusque sur les bords de la mer Caspienne.”</span> I hasten to correct my statement on this authority.</li> - -<li>„ <a href="#Page_80">80</a>, 9<sup>th</sup> line from the bottom: For 囗 read 口.</li> - -<li>„ <a href="#Page_109">109</a>, § 23, <i>note</i>, and p. <a href="#Page_126">126</a>, 5<sup>th</sup> line from bottom: For “Huang Shih-kung” read “Huang-shih Kung.”</li> - -<li>„ <a href="#Page_124">124</a>, line 7: For “Ch‘ên” read “Ch‘ên Hao.”</li> - -<li>„ <a href="#Page_136">136</a>, 11<sup>th</sup> line from bottom: Insert “to” before “select.”</li> - -<li>„ <a href="#Page_152">152</a>, § 2: Substitute semi-colon for full stop after “available.”</li> -</ul> - - - -<div class="chapter"> -<h2 class="nobreak">Footnotes</h2> -</div> - -<div class="footnote"> - -<p><a href="#FNanchor1" class="label" id="Footnote1">[1]</a> Published at Paris in 1782.</p> - -<p><a href="#FNanchor2" class="label" id="Footnote2">[2]</a> A rather distressing Japanese flavour pervades the work throughout. -Thus, King Ho Lu masquerades as “Katsuryo,” Wu and Yüeh become “Go” and -“Etsu,” etc. etc.</p> - -<p><a href="#FNanchor3" class="label" id="Footnote3">[3]</a> A notable exception is to be found in Biot’s edition of the <i>Chou Li</i>.</p> - -<p><a href="#FNanchor4" class="label" id="Footnote4">[4]</a> <i>Shih Chi</i>, ch. 65.</p> - -<p><a href="#FNanchor5" class="label" id="Footnote5">[5]</a> Also written <span xml:lang="zh" lang="zh">闔閭</span> Ho Lü. He reigned from 514 to 496 B.C.</p> - -<p><a href="#FNanchor6" class="label" id="Footnote6">[6]</a> <i>Shih Chi</i>, ch. 130, f. 6 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor7" class="label" id="Footnote7">[7]</a> I note that M. Chavannes translates <span xml:lang="zh" lang="zh">民勞</span> <span xml:lang="fr" lang="fr">“le peuple est épuisé.”</span> -Sun Tzŭ’s own book (see especially VII §§ 24–26) the ordinary meaning -of <span xml:lang="zh" lang="zh">民</span> is “army,” and this, I think, is more suitable here.</p> - -<p><a href="#FNanchor8" class="label" id="Footnote8">[8]</a> These words are given also in Wu Tzŭ-hsü’s biography, ch. 66, fol. 3 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor9" class="label" id="Footnote9">[9]</a> The appellation of <span xml:lang="zh" lang="zh">囊瓦</span> Nang Wa.</p> - -<p><a href="#FNanchor10" class="label" id="Footnote10">[10]</a> <i>Shih Chi</i>, ch. 31, fol. 6 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor11" class="label" id="Footnote11">[11]</a> <i>Ibid</i>. ch. 25, fol. 1 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor12" class="label" id="Footnote12">[12]</a> The appellation of <span xml:lang="zh" lang="zh">狐偃</span> Hu Yen, mentioned in ch. 39 under the year 637.</p> - -<p><a href="#FNanchor13" class="label" id="Footnote13">[13]</a> <span xml:lang="zh" lang="zh">王子城父</span> Wang-Tzŭ Ch‘êng-fu, ch. 32, year 607.</p> - -<p><a href="#FNanchor14" class="label" id="Footnote14">[14]</a> The mistake is natural enough. Native critics refer to the <span xml:lang="zh" lang="zh">越絶書</span>, -a work of the Han dynasty, which says (ch. 2, fol. <i>3</i><sup>o</sup> of my edition): -<span xml:lang="zh" lang="zh">巫門外大冢吳王客齊孫武冢也去縣十里善爲兵法</span> “Ten <i>li</i> outside the Wu gate -[of the city of <span xml:lang="zh" lang="zh">吳</span> Wu, now Soochow in Kiangsu] there is a great mound, -raised to commemorate the entertainment of Sun Wu of Ch‘i who excelled -in the art of war, by the King of Wu.”</p> - -<p><a href="#FNanchor15" class="label" id="Footnote15">[15]</a> <span xml:lang="zh" lang="zh">孫子者吳人也善爲兵法辟幽居世人莫知其能</span>.</p> - -<p><a href="#FNanchor16" class="label" id="Footnote16">[16]</a> <span xml:lang="zh" lang="zh">君臣乖心則孫子不能以應敵</span>.</p> - -<p><a href="#FNanchor17" class="label" id="Footnote17">[17]</a> <span xml:lang="zh" lang="zh">孫武以三萬破楚二十萬者楚無法故也</span>.</p> - -<p><a href="#FNanchor18" class="label" id="Footnote18">[18]</a> The <i>Shih Chi</i>, on the other hand, says: <span xml:lang="zh" lang="zh">臏亦孫武之後世子孫也</span>. -I may remark in passing that the name <span xml:lang="zh" lang="zh">武</span> for one who was a great -warrior is just as suspicious as <span xml:lang="zh" lang="zh">臏</span> for a man who had his feet cut -off.</p> - -<p><a href="#FNanchor19" class="label" id="Footnote19">[19]</a> An allusion to <span xml:lang="zh" lang="zh">易經</span>, <span xml:lang="zh" lang="zh">繫辭</span>, II. 2: <span xml:lang="zh" lang="zh">弦木爲弧剡木爲矢弧矢之利以威天下</span> “They -attached strings to wood to make bows, and sharpened wood to make -arrows. The use of bows and arrows is to keep the Empire in awe.”</p> - -<p><a href="#FNanchor20" class="label" id="Footnote20">[20]</a> <span xml:lang="zh" lang="zh">論語</span> XII. 7.</p> - -<p><a href="#FNanchor21" class="label" id="Footnote21">[21]</a> <span xml:lang="zh" lang="zh">書經</span> V. iv. 7.</p> - -<p><a href="#FNanchor22" class="label" id="Footnote22">[22]</a> <span xml:lang="zh" lang="zh">易經</span>, 7<sup>th</sup> diagram (<span xml:lang="zh" lang="zh">師</span>).</p> - -<p><a href="#FNanchor23" class="label" id="Footnote23">[23]</a> <span xml:lang="zh" lang="zh">詩經</span> III. 1. vii. 5.</p> - -<p><a href="#FNanchor24" class="label" id="Footnote24">[24]</a> <span xml:lang="zh" lang="zh">司馬法</span> ch. 1 (<span xml:lang="zh" lang="zh">仁本</span>) <i>ad init</i>. The text of the passage in the <span xml:lang="zh" lang="zh">圖書</span> -<i>T‘u Shu</i> (<span xml:lang="zh" lang="zh">戎政典</span>, ch. 85) is: <span xml:lang="zh" lang="zh">是故殺人安人殺之可也</span>.</p> - -<p><a href="#FNanchor25" class="label" id="Footnote25">[25]</a> The son and successor of Ho Lu. He was finally defeated and overthrown by -<span xml:lang="zh" lang="zh">勾踐</span> Kou Chien, King of Yüeh, in 473 B.C. See <i>post</i>.</p> - -<p><a href="#FNanchor26" class="label" id="Footnote26">[26]</a> King Yen of <span xml:lang="zh" lang="zh">徐</span> Hsü, a fabulous being, of whom Sun Hsing-yen says in -his preface: <span xml:lang="zh" lang="zh">仁而敗</span> “His humanity brought him to destruction.” See <i>Shih -chi</i> ch. 5, f. 1 <i>v</i><sup>o</sup> and M. Chavannes’ note, <i>Mémoires Historiques</i>, tom. II p. 8.</p> - -<p><a href="#FNanchor27" class="label" id="Footnote27">[27]</a> <i>T‘u Shu</i>, <i>ibid</i>. ch. 90: -<span xml:lang="zh" lang="zh">操聞上古有弧矢之利論語曰足兵尙書八政曰師易曰師貞丈人吉詩曰王赫斯怒爰征其旅黃帝 -湯武咸用干戚以濟世也司馬法曰人故殺人殺之可也恃武者滅恃文者亡夫差偃王是也聖人之 -用兵戢而時動不得已而用之</span>.</p> - -<p><a href="#FNanchor28" class="label" id="Footnote28">[28]</a> The passage I have put in brackets is omitted in the <i>T‘u Shu</i>, and may be -an interpolation. It was known, however, to <span xml:lang="zh" lang="zh">張守</span>節 Chang Shou-chieh of -the T‘ang dynasty, and appears in the <i>T‘ai P‘ing Yü Lan</i>.</p> - -<p><a href="#FNanchor29" class="label" id="Footnote29">[29]</a> Ts‘ao Kung seems to be thinking of the first part of chap. II, perhaps -especially of § 8.</p> - -<p><a href="#FNanchor30" class="label" id="Footnote30">[30]</a> <span xml:lang="zh" lang="zh">吾觀兵書戰策多矣孫武所著深矣孫子者齊人也名武爲吳王闔閭作兵法一十三篇試之 -婦人卒以爲將西破强楚入郢北威齊晉後百歲餘有孫臏是武之後也審計重舉明畫深圖不可相誣 -而但世人未之深亮訓說況文煩富行於世者失其旨要故撰爲略解焉.</span></p> - -<p><a href="#FNanchor31" class="label" id="Footnote31">[31]</a> <span xml:lang="zh" lang="zh">漢書藝文志、兵權謀</span>.</p> - -<p><a href="#FNanchor32" class="label" id="Footnote32">[32]</a> The <span xml:lang="zh" lang="zh">宋藝文志</span> mentions two editions of Sun Tzŭ in 3 <i>chüan</i>, namely -<span xml:lang="zh" lang="zh">孫武孫子</span> and <span xml:lang="zh" lang="zh">朱服校定孫子</span>.</p> - -<p><a href="#FNanchor33" class="label" id="Footnote33">[33]</a> See chap. <a href="#Page_114">XI</a>.</p> - -<p><a href="#FNanchor34" class="label" id="Footnote34">[34]</a> <span xml:lang="zh" lang="zh">吳王召孫子問以兵法每陳一篇王不知口之稱善</span>.</p> - -<p><a href="#FNanchor35" class="label" id="Footnote35">[35]</a> <span xml:lang="zh" lang="zh">按此皆釋九地篇義辭意甚詳故其篇帙不能不多也</span>.</p> - -<p><a href="#FNanchor36" class="label" id="Footnote36">[36]</a> Such as the <span xml:lang="zh" lang="zh">八陣圖</span>, quoted in <span xml:lang="zh" lang="zh">鄭玄</span> Chêng Hsüan’s commentary on -the <i>Chou Li</i>, the <span xml:lang="zh" lang="zh">戰鬭大甲兵法</span> and <span xml:lang="zh" lang="zh">兵法雜占</span>, mentioned in -the <span xml:lang="zh" lang="zh">隋志</span> <i>Sui Chih</i>, and the <span xml:lang="zh" lang="zh">三十二壘經</span>, in the <i>Hsin T‘ang Chih</i>.</p> - -<p><a href="#FNanchor37" class="label" id="Footnote37">[37]</a> On the other hand, it is noteworthy that <span xml:lang="zh" lang="zh">吳子</span> <i>Wu Tzŭ</i>, which is now -in 6 chapters, has 48 assigned to it in the <i>Han Chih</i>. Likewise, the <span xml:lang="zh" lang="zh">中庸</span> -<i>Chung Yung</i> is credited with 49 chapters, though now in one only. In the case of -such very short works, one is tempted to think that <span xml:lang="zh" lang="zh">篇</span> might simply mean “leaves.”</p> - -<p><a href="#FNanchor38" class="label" id="Footnote38">[38]</a> See <i>T‘u Shu</i>, <span xml:lang="zh" lang="zh">經籍典</span>, ch. 442, <span xml:lang="zh" lang="zh">彚考</span> 2.</p> - -<p><a href="#FNanchor39" class="label" id="Footnote39">[39]</a> An extract will be found on p. <a href="#Page_XLV">xlv</a>.</p> - -<p><a href="#FNanchor40" class="label" id="Footnote40">[40]</a> <span xml:lang="zh" lang="zh">武所著書凡數十萬言曹魏武帝削其繁剩筆其精切凡十三篇成爲一編</span>.</p> - -<p><a href="#FNanchor41" class="label" id="Footnote41">[41]</a> <span xml:lang="zh" lang="zh">其所爲注解十不釋一此蓋非曹不能盡注解也</span>.</p> - -<p><a href="#FNanchor42" class="label" id="Footnote42">[42]</a> <span xml:lang="zh" lang="zh">予尋魏志見曹自作兵書十餘萬言諸將 -征戰皆以新書從事從令者克捷違教者負敗 -意曹自於新書中馳驟其說自成一家事業不 -欲隨孫武後盡解其書不然者曹其不能耶今 -新書已亡不可復知</span>.</p> - -<p><a href="#FNanchor43" class="label" id="Footnote43">[43]</a> <span xml:lang="zh" lang="zh">魏氏瑣連孫武之法</span>.</p> - -<p><a href="#FNanchor44" class="label" id="Footnote44">[44]</a> See <span xml:lang="zh" lang="zh">孫子兵法序</span>.</p> - -<p><a href="#FNanchor45" class="label" id="Footnote45">[45]</a> <span xml:lang="zh" lang="zh">謙言解其觕略</span>.</p> - -<p><a href="#FNanchor46" class="label" id="Footnote46">[46]</a> Ch. 99, fol. 5 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor47" class="label" id="Footnote47">[47]</a> <span xml:lang="zh" lang="zh">然史記稱十三篇在漢志之前不得以後來附益者爲本書牧之言固未可以爲據也</span>.</p> - -<p><a href="#FNanchor48" class="label" id="Footnote48">[48]</a> <i>Shih chi</i>, 65 <i>ad fin:</i> <span xml:lang="zh" lang="zh">世俗所稱師旅皆道孫子十三篇吳起兵法世多有故弗論</span>.</p> - -<p><a href="#FNanchor49" class="label" id="Footnote49">[49]</a> <span xml:lang="zh" lang="zh">葉適</span> Yeh Shih of the Sung dynasty [1151–1223]. See <span xml:lang="zh" lang="zh">文獻通考</span>, -ch. 221, ff. 7, 8.</p> - -<p><a href="#FNanchor50" class="label" id="Footnote50">[50]</a> See <i>Tso Chuan</i> <span xml:lang="zh" lang="zh">隱公</span>, I. 3 <i>ad fin</i>. and XI. 3 <i>ad init</i>. He hardly deserves -to be bracketed with assassins.</p> - -<p><a href="#FNanchor51" class="label" id="Footnote51">[51]</a> See pp. <a href="#Page_66">66</a>, <a href="#Page_128">128</a>.</p> - -<p><a href="#FNanchor52" class="label" id="Footnote52">[52]</a> See <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">僖公</span>, XXX. 5.</p> - -<p><a href="#FNanchor53" class="label" id="Footnote53">[53]</a> See p. <a href="#Page_128">128</a>. Chuan Chu is the abbreviated form of his name.</p> - -<p><a href="#FNanchor54" class="label" id="Footnote54">[54]</a> <i>I.e.</i> Po P‘ei. See <i>ante</i>.</p> - -<p><a href="#FNanchor55" class="label" id="Footnote55">[55]</a> <span xml:lang="zh" lang="zh">遷載孫武齊人而用於吳在闔閭時破楚入郢爲大將按左氏無孫武他書所有左氏不必 -盡有然穎考叔曹劌燭之武鱄設諸之流微賤暴用事左氏未嘗遺而武功名章灼如此乃更闕又 -同時伍員宰嚭一一銓次乃獨不及武邪</span>.</p> - -<p><a href="#FNanchor56" class="label" id="Footnote56">[56]</a> The nucleus of this work is probably genuine, though large additions have -been made by later hands. Kuan Chung died in 645 B.C.</p> - -<p><a href="#FNanchor57" class="label" id="Footnote57">[57]</a> See <i>Infra</i>, p. 1.</p> - -<p><a href="#FNanchor58" class="label" id="Footnote58">[58]</a> I do not know what work this is, unless it be the last chapter of the <span xml:lang="zh" lang="zh">國語</span>. -Why that chapter should be singled out, however, is not clear.</p> - -<p><a href="#FNanchor59" class="label" id="Footnote59">[59]</a> About 480 B.C.</p> - -<p><a href="#FNanchor60" class="label" id="Footnote60">[60]</a> <span xml:lang="zh" lang="zh">詳味孫子與管子六韜越語相出入春秋末戰國初山林處士所爲其言得用於吳者其徒 -夸大之說也</span>.</p> - -<p><a href="#FNanchor61" class="label" id="Footnote61">[61]</a> That is, I suppose, the age of Wu Wang and Chou Kung.</p> - -<p><a href="#FNanchor62" class="label" id="Footnote62">[62]</a> In the 3<sup>rd</sup> century B.C.</p> - -<p><a href="#FNanchor63" class="label" id="Footnote63">[63]</a> Ssŭ-ma Jang-chü, whose family name was <span xml:lang="zh" lang="zh">田</span> T‘ien, lived in the -latter half of the 6<sup>th</sup> century B.C., and is also believed to have -written a work on war. See <i>Shih Chi</i>, ch. 64, and <i>infra</i>, p. 1.</p> - -<p><a href="#FNanchor64" class="label" id="Footnote64">[64]</a> <span xml:lang="zh" lang="zh">自周之盛至春秋凡將兵者必與聞國政未有特將於外者六國時此制始改吳雖蠻夷而 -孫武爲大將乃不爲命卿而左氏無傳焉可乎故凡謂穰苴孫武者皆辯士妄相標指非事實其言 -闔閭試以婦人尤爲奇險不足信</span>.</p> - -<p><a href="#FNanchor65" class="label" id="Footnote65">[65]</a> See the end of the passage quoted from the <i>Shih Chi</i> on p. <a href="#Page_XII">xii</a>.</p> - -<p><a href="#FNanchor66" class="label" id="Footnote66">[66]</a> In the <span xml:lang="zh" lang="zh">書錄解題</span>, a classified catalogue of his family library.</p> - -<p><a href="#FNanchor67" class="label" id="Footnote67">[67]</a> See <i>Wen Hsien T‘ung K‘ao</i>, ch. 221, f. 9 <i>r</i><sup>o</sup>: -<span xml:lang="zh" lang="zh">世之言兵者祖孫武然孫武事吳闔閭而不見於左傳不知果何時人也.</span></p> - -<p><a href="#FNanchor68" class="label" id="Footnote68">[68]</a> See <i>Hsü Lu</i>, f. 14 <i>r</i><sup>o</sup>: <span xml:lang="zh" lang="zh">孫吳或是古書</span>.</p> - -<p><a href="#FNanchor69" class="label" id="Footnote69">[69]</a> <span xml:lang="zh" lang="zh">按孫子生於敬王之代故周秦兩漢諸書皆多襲用其文</span>. -Here is a list of the passages in Sun Tzŭ from which -either the substance or the actual words have been appropriated by early authors: -VII. 9; IX. 17; I. 24 (<span xml:lang="zh" lang="zh">戰國策</span>). IX. 23; IX. 1, 3, 7; V. 1; III. 18; XI. -58; VII. 31; VII. 24; VII. 26; IX. 15; IX. 4 (<i>bis</i>) (<span xml:lang="zh" lang="zh">吳子</span>). III. 8; IV. 7 -(<span xml:lang="zh" lang="zh">尉繚子</span>). VII. 19; V. 14; III. 2 (<span xml:lang="zh" lang="zh">鶡冠子</span>). III. 8; XI. 2; I. 19; XI. 58; -X. 10 & VI. 1 (史記. Two of the above are given as quotations). V. 13; -IV. 2 (<span xml:lang="zh" lang="zh">呂氏春秋</span>). IX. 11, 12; XI. 30; I. 13; VII. 19 & IV. 7; VII. 32; -VII. 25; IV. 20 & V. 23; IX. 43; V. 15; VII. 26; V. 4 & XI. 39; VIII. 11; -VI. 4 (<span xml:lang="zh" lang="zh">淮南子</span>). V. 4 (<span xml:lang="zh" lang="zh">太元經</span>). II. 20; X. 14 (<span xml:lang="zh" lang="zh">潛夫論</span>).</p> - -<p><a href="#FNanchor70" class="label" id="Footnote70">[70]</a> See Legge’s Classics, vol. V, Prolegomena p. 27. Legge thinks that the <i>Tso -Chuan</i> must have been written in the 5<sup>th</sup> century, but not before 424 B.C.</p> - -<p><a href="#FNanchor71" class="label" id="Footnote71">[71]</a> The instances quoted are:—III. 14, 15: <span xml:lang="zh" lang="zh">同</span> is said to be equivalent to <span xml:lang="zh" lang="zh">昌</span>; -II. 15: <span xml:lang="zh" lang="zh">𦮼</span> = <span xml:lang="zh" lang="zh">萁</span>; VII. 28: <span xml:lang="zh" lang="zh">歸</span> = <span xml:lang="zh" lang="zh">息</span>; XI. 60: <span xml:lang="zh" lang="zh">詳</span> = <span xml:lang="zh" lang="zh">佯</span>; XI. 24: the use -of <span xml:lang="zh" lang="zh">鬥</span> instead of <span xml:lang="zh" lang="zh">鬭</span> (the later form); XI. 64: <span xml:lang="zh" lang="zh">誅</span> = <span xml:lang="zh" lang="zh">治</span>; IX. 3: <span xml:lang="zh" lang="zh">絶</span> = <span xml:lang="zh" lang="zh">越</span>; -III. 11: <span xml:lang="zh" lang="zh">周</span> and 𨻶 antithetically opposed in the sense of <span xml:lang="zh" lang="zh">無缺</span> and <span xml:lang="zh" lang="zh">有缺</span>; -XI. 56: <span xml:lang="zh" lang="zh">犯</span> = <span xml:lang="zh" lang="zh">動</span>; XI. 31: <span xml:lang="zh" lang="zh">方</span> = <span xml:lang="zh" lang="zh">縛</span>.</p> - -<p><a href="#FNanchor72" class="label" id="Footnote72">[72]</a> See <i>Mencius</i> III. 1. iii. 13–20.</p> - -<p><a href="#FNanchor73" class="label" id="Footnote73">[73]</a> <span xml:lang="zh" lang="zh">山林處士</span> need not be pressed to mean an actual dweller in the -mountains. I think it simply denotes a person living a retired life -and standing aloof from public affairs.</p> - -<p><a href="#FNanchor74" class="label" id="Footnote74">[74]</a> When Wu first appears in the <i>Ch‘un Ch‘iu</i> in 584, it is already at variance -with its powerful neighbour. The <i>Ch‘un Ch‘iu</i> first mentions Yüeh in 537, the -<i>Tso Chuan</i> in 601.</p> - -<p><a href="#FNanchor75" class="label" id="Footnote75">[75]</a> This is explicitly stated in the <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">昭公</span> XXXII, 2: -<span xml:lang="zh" lang="zh">夏吳伐越始用師於越也.</span></p> - -<p><a href="#FNanchor76" class="label" id="Footnote76">[76]</a>There is this to be said for the later period, that the feud would tend to -grow more bitter after each encounter, and thus more fully justify the language -used in XI. § 30.</p> - -<p><a href="#FNanchor77" class="label" id="Footnote77">[77]</a> See his preface to Sun Tzŭ:—<span xml:lang="zh" lang="zh">入郢威齊晉之功歸之子胥故春秋傳不載其名 -葢功成不受官</span>.</p> - -<p><a href="#FNanchor78" class="label" id="Footnote78">[78]</a> With Wu Yüan himself the case is just the reverse:—a spurious -treatise on war has been fathered on him simply because he was a -great general. Here we have an obvious inducement to forgery. Sun -Wu, on the other hand, cannot have been widely known to fame in the -5<sup>th</sup> century.</p> - -<p><a href="#FNanchor79" class="label" id="Footnote79">[79]</a> See <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">定公</span>, 4<sup>th</sup> year (506), § 14: <span xml:lang="zh" lang="zh">自昭王卽位無歲不有吳師</span> -“From the date of King Chao’s accession [515] there was no year in -which Ch‘u was not attacked by Wu.”</p> - -<p><a href="#FNanchor80" class="label" id="Footnote80">[80]</a> See <i>supra</i>, p. <a href="#Page_XX">xx</a>.</p> - -<p><a href="#FNanchor81" class="label" id="Footnote81">[81]</a> <span xml:lang="zh" lang="zh">秦漢已來用兵皆用其法而或祕其書不肯注以傳世魏武始爲之注</span>.</p> - -<p><a href="#FNanchor82" class="label" id="Footnote82">[82]</a> See <span xml:lang="zh" lang="zh">宋藝文志</span>.</p> - -<p><a href="#FNanchor83" class="label" id="Footnote83">[83]</a> Alluded to on p. <a href="#Page_XVII">xvii</a>, note 3.</p> - -<p><a href="#FNanchor84" class="label" id="Footnote84">[84]</a> <i>Loc. cit.</i>: <span xml:lang="zh" lang="zh">葢宋人又從大興朱氏處見明人刻本餘則世無傳者</span>.</p> - -<p><a href="#FNanchor85" class="label" id="Footnote85">[85]</a> A good biographical notice, with a list of his works, will be found in the -<span xml:lang="zh" lang="zh">國朝詩人徵略</span>, ch. 48, fol. 18 <i>sqq</i>.</p> - -<p><a href="#FNanchor86" class="label" id="Footnote86">[86]</a> Preface <i>ad fin</i>.: <span xml:lang="zh" lang="zh">吾家出樂安眞孫子之後媿余徒讀祖書考証文字不通方 -略亦享承平之福者久也</span> -“My family comes from Lo-an, and we are really descended from Sun -Tzŭ. I am ashamed to say that I only read my ancestor’s work from -a literary point of view, without comprehending the military -technique. So long have we been enjoying the blessings of peace!”</p> - -<p><a href="#FNanchor87" class="label" id="Footnote87">[87]</a> Hua-yin is about 14 miles from <span xml:lang="zh" lang="zh">潼關</span> T‘ung-kuan on the eastern -border of Shensi. The temple in question is still visited by those -about to make the ascent of the <span xml:lang="zh" lang="zh">華山</span> or Western Sacred Mountain. It -is mentioned in the <span xml:lang="zh" lang="zh">大明一統志</span> [A.D. 1461], ch. 32, f. 22, as the -<span xml:lang="zh" lang="zh">西嶽廟</span>:—<span xml:lang="zh" lang="zh">在華陰縣東五里廟有唐𤣥宗所製華山碑</span> “Situated five <i>li</i> east -of the district city of Hua-yin. The temple contains the Hua-shan -tablet inscribed by the T‘ang Emperor Hsüan Tsung [713–755].”</p> - -<p><a href="#FNanchor88" class="label" id="Footnote88">[88]</a> <span xml:lang="zh" lang="zh">曩予游𨵿中讀華陰嶽廟道藏見有此書後有鄭友賢遺說一卷</span>.</p> - -<p><a href="#FNanchor89" class="label" id="Footnote89">[89]</a> Cf. Sun Hsing-yen’s remark <i>à propos</i> of his mistakes in the -names and order of the commentators: <span xml:lang="zh" lang="zh">吉天保之不深究此書可知</span>.</p> - -<p><a href="#FNanchor90" class="label" id="Footnote90">[90]</a> <span xml:lang="zh" lang="zh">國家令甲以孫子校士所傳本或多錯謬當用古本是正其文適吳念湖太守畢恬溪孝 -廉皆爲此學所得或過于予遂刋一編以課武士</span>.</p> - -<p><a href="#FNanchor91" class="label" id="Footnote91">[91]</a> <i>See</i> my “Catalogue of Chinese Books” (Luzac and Co., 1908), -no. 40.</p> - -<p><a href="#FNanchor92" class="label" id="Footnote92">[92]</a> This is a discussion of 29 difficult passages in Sun Tzŭ, -namely: I. 2; 26; 16; II. 9 & 10; III. 3; III & VII; III. 17; IV. -4; 6; V. 3; 10 & 11; 14; the headings of the 13 chapters, with -special reference to chap. VII; VII. 5; 15 & 16; 27; 33, &c.; -VIII. 1–6; IX. 11; X. 1–20; XI. 23; 31; 19; 43; VII. 12–14 & XI. -52; XI. 56; XIII. 15 & 16; 26; XIII in general.</p> - -<p><a href="#FNanchor93" class="label" id="Footnote93">[93]</a> Preface to Mei Yao-ch‘ên’s edition: <span xml:lang="zh" lang="zh">孫子注者尤多武之書本於兵兵之術非 -一而以不窮爲奇宜其說者之多也</span>.</p> - -<p><a href="#FNanchor94" class="label" id="Footnote94">[94]</a> See <span xml:lang="zh" lang="zh">魏書</span>, ch. 1.</p> - -<p><a href="#FNanchor95" class="label" id="Footnote95">[95]</a> <i>Loc. cit.:</i> <span xml:lang="zh" lang="zh">然前世言善用兵稱曹公曹公嘗與董呂諸袁角其力而勝之遂與吳蜀 -分漢而王傳言魏之將出兵千里每坐計勝敗授其成算諸將用之十不失一一有違者兵輒敗北</span>.</p> - -<p><a href="#FNanchor96" class="label" id="Footnote96">[96]</a> Cf. <span xml:lang="zh" lang="zh">天一閣藏書總目</span> Catalogue of the library of the <span xml:lang="zh" lang="zh">范</span> Fan family -at Ningpo, <span xml:lang="zh" lang="zh">子部</span>, fol. 12 <i>v</i><sup>o</sup>: <span xml:lang="zh" lang="zh">其註多隱辭引而不發</span> “His commentary is -frequently obscure; it furnishes a clue, but does not fully develop -the meaning.”</p> - -<p><a href="#FNanchor97" class="label" id="Footnote97">[97]</a> See <span xml:lang="zh" lang="zh">玉海</span>, ch. 141 <i>ad init</i>.</p> - -<p><a href="#FNanchor98" class="label" id="Footnote98">[98]</a> <i>Wên Hsien T‘ung K‘ao</i>, ch. 221, f. 9 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor99" class="label" id="Footnote99">[99]</a> Ch. 207, f. 5 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor100" class="label" id="Footnote100">[100]</a> It is interesting to note that M. Pelliot has recently -discovered chapters 1, 4 and 5 of this lost work in the “Grottos of -the Thousand Buddhas.” <i>See</i> B. E. F. E. O, t. VIII, nos. 3–4, p. 525.</p> - -<p><a href="#FNanchor101" class="label" id="Footnote101">[101]</a> <i>Loc. cit.</i></p> - -<p><a href="#FNanchor102" class="label" id="Footnote102">[102]</a> <i>Wên Hsien T‘ung K‘ao</i>, ch. 221, f. 9: -<span xml:lang="zh" lang="zh">世謂牧慨然最喜論兵欲試而不得者其學能道春秋戰國時事甚博而詳知兵者有取焉</span>.</p> - -<p><a href="#FNanchor103" class="label" id="Footnote103">[103]</a> Preface to his commentary (<i>T‘u Shu</i>, <span xml:lang="zh" lang="zh">經籍典</span>, ch. 442): -<span xml:lang="zh" lang="zh">武之所論大約用仁義使機權也</span>.</p> - -<p><a href="#FNanchor104" class="label" id="Footnote104">[104]</a> <i>Ibid</i>.: <span xml:lang="zh" lang="zh">自武死後凡千歲將兵者有成者有敗者勘其事跡皆與武所著書 -一一相抵當</span>.</p> - -<p><a href="#FNanchor105" class="label" id="Footnote105">[105]</a> <i>T‘ung K‘ao, loc. cit.</i>: <span xml:lang="zh" lang="zh">皥以曹公注隱微杜牧注闊踈重爲之注云</span>.</p> - -<p><a href="#FNanchor106" class="label" id="Footnote106">[106]</a> <i>Ibid</i>.</p> - -<p><a href="#FNanchor107" class="label" id="Footnote107">[107]</a> The Hsia, the Shang, and the Chou. Although the last-named -was nominally existent in Sun Tzŭ’s day, it retained hardly a -vestige of power, and the old military organisation had -practically gone by the board. I can suggest no other explanation -of the passage.</p> - -<p><a href="#FNanchor108" class="label" id="Footnote108">[108]</a> See <i>Chou Li</i>, XXIX. 6–10.</p> - -<p><a href="#FNanchor109" class="label" id="Footnote109">[109]</a> See <i>T‘u Shu</i>, <span xml:lang="zh" lang="zh">戎政典</span>, ch. 90, f. 2 <i>v</i><sup>o</sup>: -<span xml:lang="zh" lang="zh">後之學者徒見其書又各牽於己見是以注者雖多而少當也獨吾友聖兪不然嘗評武之書曰 -此戰國相傾之說也三代王者之師司馬九伐之法武不及也然亦愛其文略而意深其行師用 -兵料敵制勝亦皆有法其言甚有序次而注者汨之或失其意乃自爲注凡膠于偏見者皆抉去 -傅以已意而發之然後武之說不汨而明吾知此書當與三家並傳而後世取其說者往往于吾 -聖兪多焉</span>.</p> - -<p><a href="#FNanchor110" class="label" id="Footnote110">[110]</a> <i>T‘ung K‘ao</i>, ch. 221, f. 11 <i>r</i><sup>o</sup>: <span xml:lang="zh" lang="zh">晳以古本校正闕誤</span>.</p> - -<p><a href="#FNanchor111" class="label" id="Footnote111">[111]</a> See <span xml:lang="zh" lang="zh">四庫全書</span>, ch. 99, f. 16 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor112" class="label" id="Footnote112">[112]</a> This appears to be still extant. See Wylie’s “Notes,” p. 91 -(new edition).</p> - -<p><a href="#FNanchor113" class="label" id="Footnote113">[113]</a> <i>T‘ung K‘ao, loc. cit.</i>: -<span xml:lang="zh" lang="zh">仁廟時天下久承平人不習兵元昊既叛邊將數敗朝廷頗訪知兵者士大夫人人言兵矣故本 -朝注解孫武書者大扺皆其時人也</span>.</p> - -<p><a href="#FNanchor114" class="label" id="Footnote114">[114]</a> A notable person in his day. His biography is given in the -<i>San Kuo Chih</i>, ch. 10.</p> - -<p><a href="#FNanchor115" class="label" id="Footnote115">[115]</a> Ch. 100, ff. 2, 3.</p> - -<p><a href="#FNanchor116" class="label" id="Footnote116">[116]</a> <i>See</i> p. <a href="#Page_144">144</a>.</p> - -<p><a href="#FNanchor117" class="label" id="Footnote117">[117]</a> <i>Hou Han Shu</i>, ch. 17 <i>ad init</i>.</p> - -<p><a href="#FNanchor118" class="label" id="Footnote118">[118]</a> <i>San Kuo Chih</i>, ch. 54, f. 10 <i>v</i><sup>o</sup> (commentary).</p> - -<p><a href="#FNanchor119" class="label" id="Footnote119">[119]</a> <i>Sung Shih</i>, ch. 365 <i>ad init</i>.</p> - -<p><a href="#FNanchor120" class="label" id="Footnote120">[120]</a> The few Europeans who have yet had an opportunity of -acquainting themselves with Sun Tzŭ are not behindhand in their -praise. In this connection, I may perhaps be excused for quoting -from a letter from Lord Roberts, to whom the sheets of the present -work were submitted previous to publication: “Many of Sun Wu’s -maxims are perfectly applicable to the present day, and no. 11 on -page 77 is one that the people of this country would do well to -take to heart.”</p> - -<p><a href="#FNanchor121" class="label" id="Footnote121">[121]</a> Ch. 140, f. 13 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor122" class="label" id="Footnote122">[122]</a> <i>See</i> IV. § 3.</p> - -<p><a href="#FNanchor123" class="label" id="Footnote123">[123]</a> The allusion may be to Mencius VI. 2. ix. 2: <span xml:lang="zh" lang="zh">戰必克</span>.</p> - -<p><a href="#FNanchor124" class="label" id="Footnote124">[124]</a> <span xml:lang="zh" lang="zh">武用兵不能必克與書所言遠甚吳起與武一體之人皆著書言兵世稱之曰孫吳 -然而起之言兵也輕法制草略無所統紀不若武之書詞約而義盡</span>.</p> - -<p><a href="#FNanchor125" class="label" id="Footnote125">[125]</a> The <i>Tso Chuan</i>.</p> - -<p><a href="#FNanchor126" class="label" id="Footnote126">[126]</a> <span xml:lang="zh" lang="zh">孫子十三篇不惟武人之根本文士亦當盡心焉其詞約而縟易而深暢而可用論 -語易大傳之流孟荀楊著書皆不及也</span>.</p> - -<p><a href="#FNanchor127" class="label" id="Footnote127">[127]</a> <span xml:lang="zh" lang="zh">是啟人君窮兵黷武之心</span>.</p> - -<p><a href="#FNanchor128" class="label" id="Footnote128">[128]</a> <i>Shih Chi</i>, ch. 25, fol. 1: -<span xml:lang="zh" lang="zh">兵者聖人所以討彊暴平亂世夷險阻救危殆自含血戴角之獸見犯則校而况於人懷好惡喜 -怒之氣喜則愛心生怒則毒螫加情性之理也...豈與世儒闇於大較不權輕重猥云德化不 -當用兵大至窘辱失守小乃侵犯削弱遂執不移等哉故教笞不可廢於家刑罰不可捐於國誅 -伐不可偃於天下用之有巧拙行之有逆順耳</span>.</p> - -<p><a href="#FNanchor129" class="label" id="Footnote129">[129]</a> The first instance of <span xml:lang="zh" lang="zh">木索</span> given in the <i>P‘ei Wên Yün Fu</i> is -from Ssŭ-ma Ch‘ien’s letter to <span xml:lang="zh" lang="zh">任安</span> Jên An (see <span xml:lang="zh" lang="zh">文選</span>, ch. 41, f. 9 -<i>r</i><sup>o</sup>), where M. Chavannes translates it <span xml:lang="fr" lang="fr">“la cangue et la chaîne.”</span> -But in the present passage it seems rather to indicate some single -instrument of torture.</p> - -<p><a href="#FNanchor130" class="label" id="Footnote130">[130]</a> <span xml:lang="zh" lang="zh">兵者刑也刑者政事也爲夫子之徒實仲由冉求之事也今者據案聽訟械繫罪人 -笞死于市者吏之所爲也驅兵數萬撅其城郭纍其妻子斬其罪人亦吏之所爲也木索兵刃 -無異意也笞之與斬無異刑也小而易制用力少者木索笞也大而難治用力多者兵刃斬也 -俱期於除去惡民安活善民</span>.</p> - -<p><a href="#FNanchor131" class="label" id="Footnote131">[131]</a> Cf. <i>Shih Chi</i>, ch. 47, f. 11 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor132" class="label" id="Footnote132">[132]</a> <span xml:lang="zh" lang="zh">季孫問于冉有曰子之戰學之乎性達之乎對曰學之季孫曰事孔子惡乎學冉 -有曰卽學之於孔子者大聖兼該文武並用適聞其戰法實未之詳也夫不知自何代何年 -何人分爲二道曰文曰武離而俱行因使縉紳之士不敢言兵甚或恥言之苟有言者世以 -爲麤暴異人人不比𢿙嗚呼亡失根本斯爲最甚</span>.</p> - -<p><a href="#FNanchor133" class="label" id="Footnote133">[133]</a> See <i>Shu Ching</i>, preface § 55.</p> - -<p><a href="#FNanchor134" class="label" id="Footnote134">[134]</a> See <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">定公</span> X. 2; <i>Shih Chi</i>, ch. 47, f. 4 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor135" class="label" id="Footnote135">[135]</a> <span xml:lang="zh" lang="zh">周公相成王制禮作樂尊大儒術有淮夷叛則出征之夫子相魯公會于夾谷曰 -有文事者必有武備叱辱齊侯伏不敢動是二大聖人豈不知兵乎</span>.</p> - -<p><a href="#FNanchor136" class="label" id="Footnote136">[136]</a> <i>Lun Yü</i>, XV. 1.</p> - -<p><a href="#FNanchor137" class="label" id="Footnote137">[137]</a> <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">哀公</span>, XI. 7.</p> - -<p><a href="#FNanchor138" class="label" id="Footnote138">[138]</a> See <i>supra</i>.</p> - -<p><a href="#FNanchor139" class="label" id="Footnote139">[139]</a> <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">定公</span>, X. 2.</p> - -<p><a href="#FNanchor140" class="label" id="Footnote140">[140]</a> <i>Ibid</i>. XII. 5; <i>Chia Yü</i>, ch. 1 <i>ad fin.</i></p> - -<p><a href="#FNanchor141" class="label" id="Footnote141">[141]</a> I have failed to trace this utterance. See note 2 on p. <a href="#Page_XLIII">xliii</a>.</p> - -<p><a href="#FNanchor142" class="label" id="Footnote142">[142]</a> See <i>supra</i>.</p> - -<p><a href="#FNanchor143" class="label" id="Footnote143">[143]</a> <span xml:lang="zh" lang="zh">性理彙要</span>, <i>loc. cit.</i>: <span xml:lang="zh" lang="zh">昔吾夫子對衛靈公以軍旅之事未之學答孔文子 -以甲兵之事未之聞及觀夾谷之會則以兵加萊人而齊侯懼費人之亂則命將士以伐之而 -費人北嘗曰我戰則克而冉有亦曰聖人文武並用孔子豈有眞未學未聞哉特以軍旅甲兵 -之事非所以爲訓也</span>.</p> - -<p><a href="#FNanchor144" class="label" id="Footnote144">[144]</a> See <i>supra</i>.</p> - -<p><a href="#FNanchor145" class="label" id="Footnote145">[145]</a> <i>Viz</i>. <span xml:lang="zh" lang="zh">軍禮</span>, the other four being <span xml:lang="zh" lang="zh">吉</span>, <span xml:lang="zh" lang="zh">凶</span>, -<span xml:lang="zh" lang="zh">賓</span> and <span xml:lang="zh" lang="zh">嘉</span> “worship, -mourning, entertainment of guests and festive rites.” See <i>Shu Ching</i>, II. 1. iii. 8, -and <i>Chou Li</i>, IX. fol. 49.</p> - -<p><a href="#FNanchor146" class="label" id="Footnote146">[146]</a> Preface to Sun Tzŭ: -<span xml:lang="zh" lang="zh">孔子曰軍旅之事未之學又曰我戰則克孔子定禮正樂兵則五禮之一不必以爲專門之學 -故云未學所爲聖人有所不知或行軍好謀則學之或善將將如伍子胥之用孫子又何必自 -學之故又曰我戰則克也</span>.</p> - -<p><a href="#FNanchor147" class="label" id="Footnote147">[147]</a> See p. <a href="#Page_166">166</a>.</p> - -<p><a href="#FNanchor148" class="label" id="Footnote148">[148]</a> This is a rather obscure allusion to <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">襄公</span>, -XXXI. 4, where Tzŭ-ch‘an says: <span xml:lang="zh" lang="zh">子有美錦不使人學製焉</span> “If you have a -piece of beautiful brocade, you will not employ a mere learner to -make it up.”</p> - -<p><a href="#FNanchor149" class="label" id="Footnote149">[149]</a> Cf. <i>Tao Tê Ching</i>, ch. 31: <span xml:lang="zh" lang="zh">兵者不祥之器</span>.</p> - -<p><a href="#FNanchor150" class="label" id="Footnote150">[150]</a> Sun Hsing-yen might have quoted Confucius again. See -<i>Lun Yü</i>, XIII. 29, 30.</p> - -<p><a href="#FNanchor151" class="label" id="Footnote151">[151]</a> <span xml:lang="zh" lang="zh">今世泥孔子之言以爲兵書不足觀又泥趙括徒能讀父書之言以爲成法不足 -用又見兵書有權謀有反間以爲非聖人之法皆不知吾儒之學者吏之治事可習而能然 -古人猶有學製之懼兵凶戰危將不素習未可以人命爲嘗試則十三篇之不可不觀也</span>.</p> - -<p><a href="#FNanchor152" class="label" id="Footnote152">[152]</a> Better known as Hsiang <span xml:lang="zh" lang="zh">羽</span> Yü [B.C. 233–202].</p> - -<p><a href="#FNanchor153" class="label" id="Footnote153">[153]</a> The third among the <span xml:lang="zh" lang="zh">五伯</span> (or <span xml:lang="zh" lang="zh">霸</span>) enumerated on p. <a href="#Page_141">141</a>. For the -incident referred to, see <i>Tso Chuan</i>, <span xml:lang="zh" lang="zh">僖公</span>, XXII. 4.</p> - -<p><a href="#FNanchor154" class="label" id="Footnote154">[154]</a> See <i>supra</i>, p. <a href="#Page_XVI">xvi</a>, note 4.</p> - -<p><a href="#FNanchor155" class="label" id="Footnote155">[155]</a> <i>Shih Chi</i>, ch. 47, f. 7 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor156" class="label" id="Footnote156">[156]</a> <i>Ibid</i>., ch. 38, f. 8 <i>v</i><sup>o</sup>.</p> - -<p><a href="#FNanchor157" class="label" id="Footnote157">[157]</a> <span xml:lang="zh" lang="zh">項梁教籍兵法籍略知其意不肯竟學卒以傾覆不知兵法之弊可勝言哉宋襄徐 -偃仁而敗兵者危機當用權謀孔子猶有要盟勿信微服過宋之時安得妄責孫子以言之不 -純哉</span>.</p> - -<p><a href="#FNanchor158" class="label" id="Footnote158">[158]</a> <span xml:lang="zh" lang="zh">其時去古未遠三代遺規往往於此書見之</span>.</p> - -<p><a href="#FNanchor159" class="label" id="Footnote159">[159]</a> <span xml:lang="zh" lang="zh">其最古者當以孫子吳子司馬法爲本大抵生聚訓練之術權謀運用之宜而已</span>.</p> - -<p><a href="#FNanchor160" class="label" id="Footnote160">[160]</a> See p. <a href="#Page_174">174</a>. Further details on T‘ai Kung will be found in the -<cite>Shih Chi</cite>, ch. 32 <i>ad init.</i> Besides the tradition which makes -him a former minister of Chou Hsin, two other accounts of him are -there given, according to which he would appear to have been first -raised from a humble private station by Wên Wang.</p> - -<p><a href="#FNanchor161" class="label" id="Footnote161">[161]</a> <span xml:lang="zh" lang="zh">其文義不類三代</span>.</p> - -<p><a href="#FNanchor162" class="label" id="Footnote162">[162]</a> <span xml:lang="zh" lang="zh">其言多近於正與戰國權謀頗殊</span>.</p> - -<p><a href="#FNanchor163" class="label" id="Footnote163">[163]</a> See <i>Han Shu</i>, <span xml:lang="zh" lang="zh">張良傳</span>, ch. 40. The work is there called <span xml:lang="zh" lang="zh">太公兵法</span>. -Hence it has been confused with the <i>Liu T‘ao</i>. The <i>T‘u Shu</i> -attributes both the <i>Liu T‘ao</i> and the <i>San Lüeh</i> to T‘ai Kung.</p> - -<p><a href="#FNanchor164" class="label" id="Footnote164">[164]</a> <span xml:lang="zh" lang="zh">其文不類秦漢間書漢光武帝詔雖嘗引之安知非反摭詔中所引二語以證實其書謂之 -北宋以前舊本則可矣</span>. Another work said to have been written by Huang-shih -Kung, and also included in the military section of the Imperial -Catalogue, is the <span xml:lang="zh" lang="zh">素書</span> <i>Su Shu</i> in 1 <i>chüan</i>. A short ethical treatise -of Taoist savour, having no reference whatever to war, it is -pronounced a forgery from the hand of <span xml:lang="zh" lang="zh">張商英</span> Chang Shang-ying -(<i>d</i>. 1121), who edited it with commentary. Correct Wylie’s “Notes,” -new edition, p. 90, and Courant’s “Catalogue des Livres Chinois,” -no. 5056.</p> - -<p><a href="#FNanchor165" class="label" id="Footnote165">[165]</a> <span xml:lang="zh" lang="zh">其書雖僞亦出於有學識謀略者之手也</span>. -We are told in the <span xml:lang="zh" lang="zh">讀書志</span> that the above six works, together with Sun -Tzŭ, were those prescribed for military training in the <span xml:lang="zh" lang="zh">元豐</span> period -(1078–85). See <i>Yü Hai</i>, ch. 140, f. 4 <i>r</i><sup>o</sup>.</p> - -<p><a href="#FNanchor166" class="label" id="Footnote166">[166]</a> Also written <span xml:lang="zh" lang="zh">握機經</span> and <span xml:lang="zh" lang="zh">幄機經</span> <i>Wu Chi Ching</i>.</p> - -<p><a href="#FNanchor167" class="label" id="Footnote167">[167]</a> <span xml:lang="zh" lang="zh">其言具有條理</span>.</p> - -<p><a href="#FNanchor168" class="label" id="Footnote168">[168]</a> “Words on Wellington,” by Sir W. Fraser.</p> - -<p><a href="#FNanchor169" class="label" id="Footnote169">[169]</a> “Forty-one Years in India,” chap. 46.</p> - -<p><a href="#FNanchor170" class="label" id="Footnote170">[170]</a> See Col. Henderson’s biography of Stonewall Jackson, 1902 ed., vol. II, p. 490.</p> - -<p><a href="#FNanchor171" class="label" id="Footnote171">[171]</a> <i>See</i> Col. Henderson, <i>op. cit.</i> vol. I. p. 426.</p> - -<p><a href="#FNanchor172" class="label" id="Footnote172">[172]</a> For a number of maxims on this head, see “Marshal Turenne” (Longmans, 1907), p. 29.</p> - -<p><a href="#FNanchor173" class="label" id="Footnote173">[173]</a> “Marshal Turenne,” p. 50.</p> - -<p><a href="#FNanchor174" class="label" id="Footnote174">[174]</a> “Aids to Scouting,” p. 26.</p> - -<p><a href="#FNanchor175" class="label" id="Footnote175">[175]</a> See “Pensées de Napoléon I<sup>er</sup>,” no. 47.</p> - -<p><a href="#FNanchor176" class="label" id="Footnote176">[176]</a> “The Science of War,” chap. 2.</p> - -<p><a href="#FNanchor177" class="label" id="Footnote177">[177]</a> “Aids to Scouting,” p. xii.</p> - -<p><a href="#FNanchor178" class="label" id="Footnote178">[178]</a> “Maximes de Guerre,” no. 72.</p> - -<p><a href="#FNanchor179" class="label" id="Footnote179">[179]</a> Giles’ Biographical Dictionary, no. 399.</p> - -<p><a href="#FNanchor180" class="label" id="Footnote180">[180]</a> “The Science of War,” p. 333.</p> - -<p><a href="#FNanchor181" class="label" id="Footnote181">[181]</a> “Stonewall Jackson,” vol. I, p. 421.</p> - -<p><a href="#FNanchor182" class="label" id="Footnote182">[182]</a> See Giles’ Dictionary, no. 9817.</p> - -<p><a href="#FNanchor183" class="label" id="Footnote183">[183]</a> <span xml:lang="zh" lang="zh">不入虎穴不得虎子</span> “Unless you enter the tiger’s lair, you -cannot get hold of the tiger’s cubs.”</p> - -<p><a href="#FNanchor184" class="label" id="Footnote184">[184]</a> “Aids to Scouting,” p. 2.</p> - -<p><a href="#FNanchor185" class="label" id="Footnote185">[185]</a> <i>Ch‘ien Han Shu</i> ch. 43, fol. 1. <span xml:lang="zh" lang="zh">顔師古</span> Yen Shih-ku <i>in loc.</i> says: -<span xml:lang="zh" lang="zh">食音異其音基</span>.</p> - -<p><a href="#FNanchor186" class="label" id="Footnote186">[186]</a> <span xml:lang="de" lang="de">“Unterricht des Königs von Preussen an die Generale seiner Armeen,”</span> cap. 12 -(edition of 1794).</p> - -<p><a href="#FNanchor187" class="label" id="Footnote187">[187]</a> “Marshal Turenne,” p. 311.</p> -</div> - - - -<div class="transnote"> -<p id="AddNotes" class="center larger">Additional Transcriber’s Notes</p> - -<p>Text notes:</p> - -<ol> - <li>The text contains Chinese characters. Character variants matching - the printed text are used whenever possible rather than more - common versions. For best results, insure that the eReader has the - latest Chinese font packages.</li> - <li>For the HTML version, page numbers of the original printed text - are displayed within braces to the side of the text.</li> - <li>Footnotes have been renumbered and placed at the end of each - chapter.</li> - <li>The annotation text has been indented for easier reading. The original - printed text did not indent this text.</li> - <li>In the Introduction pages xi and xii, sentence groups in the - quotation from Ssŭ-ma Ch‘ien’s biography of Sun Tzŭ separated by - em-dashes are now separated into paragraphs for clarity.</li> - <li>In the original book, several Chinese text lines were placed in the - top quarter of a page and the translation in the bottom three - quarters of the page. This transcription places each Chinese text - line above its corresponding translation.</li> - <li>Missing quotation marks, capitalization, punctuation, and spaces - were silently corrected.</li> - <li>Except as mentioned above and in the Change List that follows, - every effort has been made to replicate this text as faithfully as - possible, including non-standard punctuation, inconsistently - hyphenated words, etc.</li> -</ol> - - -<p>Change List (page numbers from original printed book):</p> - -<ul class="errors"> - <li>Page <a href="#Page_X">x</a><br /> - befel <i>changed to</i><br /> - befell</li> - - <li>Page <a href="#Page_XXV">xxv</a><br /> - abready <i>changed to</i><br /> - already</li> - - <li>Page <a href="#Page_XXXI">xxxi</a><br /> - surrived <i>changed to</i><br /> - survived</li> - - <li>Page <a href="#Page_XLVIII">xlviii</a> footnote #1<br /> - have <i>changed to</i><br /> - I have</li> - - <li>Page <a href="#Page_XLVIII">xlviii</a><br /> - combine two instances of footnote #4</li> - - <li>Page <a href="#Page_39">39</a><br /> - meaniug <i>changed to</i><br /> - meaning</li> - - <li>Page <a href="#Page_44">44</a><br /> - succeding <i>changed to</i><br /> - succeeding</li> - - <li>Page <a href="#Page_45">45</a><br /> - sublety <i>changed to</i><br /> - subtlety<br /> - Note: This was mentioned in corrigenda above.</li> - - <li>Page <a href="#Page_70">70</a><br /> - exclained <i>changed to</i><br /> - exclaimed</li> - - <li>Page <a href="#Page_125">125</a><br /> - σωθεῖτε <i>changed to</i><br /> - σωθείητε</li> - - <li>Page <a href="#Page_136">136</a><br /> - Chang Yü adopts its, <i>changed to</i><br /> - Chang Yü adopts it,</li> - - <li>Page <a href="#Page_154">154</a> and <a href="#Page_156">156</a><br /> - Using variant 荒 in place of 𮎰 (U+2E3B0, ⿱艹㠩) since the latter - glyph is rare in fonts.</li> - - <li>Page <a href="#Page_168">168</a><br /> - accompained <i>changed to</i><br /> - accompanied</li> -</ul> -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK SUN TZŬ ON THE ART OF WAR ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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