The Art of War

Sun Tzu

• Publisher: Canterbury Classics
• Year: 2014
• ISBN:
  9781626861312
• Topic: Historia
• Subtopic: Historia militar y marítima

No library is complete without history's oldest treatise on warfare. Dated to about fifth century BC, The Art of War is considered the oldest treatise on war in the world. Attributed to Sun Tzu of the Zhou dynasty, the book is composed of thirteen chapters, each addressing a particular aspect of warfare, such as planning offenses, military combat, and the employment of spies. Influential in Eastern civilization for millennia and in Western culture since its first translation in the 18th century, the teachings of this book have been applied to scenarios as varied as office politics, the Vietnam War, and American football. Now this living military heirloom is available as part of the Word Cloud Classics series in an affordable edition for readers everywhere.

THE ART OF WAR

(WITH COMMENTARY)

INTRODUCTION

SUN TZŬ AND HIS BOOK

Ssŭ-ma Ch’ien gives the following biography of Sun Tzŭ:

Sun Tzŭ Wu was a native of the Ch’i State. His Art of War brought him to the notice of Ho Lü, King of Wu. Ho Lü said to him: “I have carefully perused your thirteen chapters. May I submit your theory of managing soldiers to a slight test?”

Sun Tzŭ replied: “You may.”

Ho Lü 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 favorite 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 your 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: “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 favorite 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 savor. It is our wish that they shall not be beheaded.”

Sun Tzŭ replied: “Having once received His Majesty’s commission to be the 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 Lü 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, 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: “Sun Tzŭ had his feet cut off and yet continued to discuss the art of war.” It seems likely, then, that “Pin” was a nickname bestowed on him after his mutilation, unless 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 in Ch. Five, paragraph 19, of The Art of War.) 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 BC] Ho Lü, king of Wu, took the field with Tzŭ-hsu [i.e., Wu Yuan] and Po P’ei, and attacked Ch’u. He captured the town of Shu and slew the two prince’s sons who had formerly been generals of Wu. He was then meditating a descent on Ying [the capital]; but the general Sun Wu [another name for Sun Tzŭ] said: “The army is exhausted. It is not yet possible. We must wait . . .” [After further successful fighting,] “in the ninth year [506 BC], King Ho Lü addressed Wu Tzŭ-hsu 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 Tzŭ-ch’ang, is grasping and covetous, and the princes of T’ang and 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 Lü followed this advice [and beat Ch’u in five pitched battles and marched into Ying.]

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 another chapter there occurs this passage:

From this time onward, a number of famous soldiers arose, one after the other: Kao-fan, who was employed by the Chin State; Wang-Tzŭ, 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.

It is obvious enough 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 Wu Yüeh Ch’un Ch’iu, which is supposed to have been written by Chao Yeh of the 1st century AD. 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 ch. 2. The only new points in it worth noting are: (1) Sun Tzŭ was first recommended to Ho Lü by Wu Tzŭ-hsü. (2) He is called a native of Wu. (3) He had previously lived a retired life, and his contemporaries were unaware of his ability.

The following passage occurs in the Huai-nan Tzŭ: “When sovereign and ministers show perversity of mind, it is impossible even for a Sun Tzŭ to encounter the foe.” Assuming that this work is genuine (and hitherto no doubt has been cast upon it), we have here the earliest direct reference for Sun Tzŭ, for Huai-nan Tzŭ died in 122 BC, many years before the Shih Chi was given to the world.

Liu Hsiang (80-9 BC) says: “The reason why Sun Tzŭ at the head of 30,000 men beat Ch’u with 200,000 is that the latter were undisciplined.”

Teng Ming-shih informs us that the surname “Sun” was bestowed on Sun Wu’s grandfather by Duke Ching of Ch’i [547–490 BC]. Sun Wu’s father Sun P’ing, rose to be a Minister of State in Ch’i, and Sun Wu himself, whose style was Ch’ang-ch’ing, fled to Wu on account of the rebellion which was being fomented by the kindred of T’ien Pao. He had three sons, of whom the second, named Ming, was the father of Sun Pin. According to this account then, Pin was the grandson of Wu, which, considering that Sun Pin’s victory over Wei was gained in 341 BC, may be dismissed as chronological impossible. Whence these data were obtained by Teng 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 Ts’ao Ts’ao, or 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. The Shu Chu mentions “the army” among the “eight objects of government.” The I Ching says: “‘army’ indicates firmness and justice; the experienced leader will have good fortune.” The Shih Ching says: “The King rose majestic in his wrath, and he marshaled his troops.” The Yellow Emperor, T’ang the Completer and Wu Wang all used spears and battle-axes in order to succor their generation. The Ssŭ-Ma Fa says: “If one man slay another of set purpose, he himself may rightfully be slain.” 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 on the one hand and Yen Wang on the other. 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.

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 thirteen 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.] In his treatment of deliberation and planning, the importance of rapidity in taking the field, 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.

One thing to be noticed in the above is the explicit statement that the thirteen chapters were specially composed for ...