16. 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.
[Mei Yao-ch`en 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."]
17. 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: "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. Hiding order beneath the cloak of disorder is simply a question of subdivision;[See supra, ss. 1.]
concealing courage under a show of timidity presupposes a fund of latent energy;[The commentators strongly understand a certain Chinese word here differently than anywhere else in this chapter. Thus Tu Mu says: "seeing that we are favorably 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 Yu 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 spies one and all recommended the Emperor to deliver his attack. 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 Po-teng."]
19. Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act.
[Ts`ao Kung's note is "Make a display of weakness and want."Tu Mu says: "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." Note the following anecdote of Sun Pin, a descendent of Sun Wu: In 341B.C., the Ch`i State being at war with Wei, sent T`ien Chi and Sun Pin against the general P`ang Chuan, who happened to be a deadly personal enemy of the later. 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 Chuan 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, with 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 Chuan 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 Chuan 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 Chuan 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.
20. By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.
[With an emendation suggested by Li Ching, this then reads, "He lies in wait with the main body of his troops."]
21. 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 men according to his capabilities. He does not demand perfection from the untalented."]
Hence his ability to pick out the right men and utilize combined energy.
22. When he utilizes 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`au Kung calls this "the use of natural or inherent power."]
23. 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.
