Carl Clausewitz - The Strategy of Warfare – Boxed Set

He who runs away owing to his master's fault and returns in consideration of (his master's) good nature, or he who runs away attracted by the good nature of his master's enemy and returns finding fault with the enemy is to be reconciled as he had reason to run away and to return.

Whoever runs away owing to his own fault and returns without minding the good nature either of his old or new master is a fickle-minded person having no explanation to account for his conduct, and he should have no terms of reconciliation.

Whoever runs away owing to his master's fault and returns owing to his own defects, is a renegade who had reason to run away, but none to return: and his case is to be well considered (before he is taken back).

Whoever returns deputed by the enemy; or of his own accord, with the intention of hurting his old master, as is natural to persons of such bad character; or coming to know that his old master is attempting to put down the enemy, his new master, and apprehensive of danger to himself; or looking on the attempt of his new master to destroy his old master as cruelty, these should be examined; and if he is found to be actuated with good motives, he is to be taken back respectfully; otherwise, he should be kept at a distance.

Whoever runs away owing to his own fault and returns owing to his new master's wickedness is a renegade who had no reason to run away, but had reason to come back; such a person is to be examined.

When a king thinks that "This renegade supplies me with full information about my enemy's weakness, and, therefore, he deserves to remain here; his own people with me are in friendship with my friends and at enmity with my enemies and are easily excited at the sight of greedy and cruel persons or of a band of enemies," he may treat such a renegade as deserved.

My teacher says that whoever has failed to achieve profit from his works, lost his strength, or made his learning a commercial article, or is very greedy, inquisitive to see different countries, dead to the feelings of friendship, or has strong enemies, deserves to be abandoned.

But Kautilya says that it is timidity, unprofessional business, and lack of forbearance (to do so). Whoever is injurious to the king's interests should be abandoned, while he who is injurious to the interests of the enemy should be reconciled; and whoever is injurious to the interests of both the king and his enemy should be carefully examined.

When it is necessary to make peace with a king with whom no peace ought to be made, defensive measures should be taken against that point where he can show his power.

In restoring broken peace, a renegade or a person inclined towards the enemy should be kept at such a distance that till the close of his life, he may be useful to the State.

Or, he may be set against the enemy or may be employed as a captain of an army to guard wild tracts against enemies, or thrown somewhere on the boundary.

Or, he may be employed to carry on a secret trade in new or old commodities in foreign countries and may accordingly be accused of conspiracy with the enemy.

Or, in the interests of future peace, a renegade who must be put to death may at once be destroyed.

That kind of wicked character which has from the beginning grown upon a man owing to his association with enemies is as ever fraught with danger as constant living in company with a snake;

and is ever threatening with destruction just as a pigeon living on the seeds of plaksha (holy fig-tree) is to the salmali (silk-cotton) tree.

When battle is fought in daylight and in some locality, it is termed an open battle; threatening in one direction, assault in another, destruction of an enemy captured while he was careless or in troubles;

and bribing a portion of the army and destroying another portion, are forms of treacherous fight; and attempt to win over the chief officers of the enemy by intrigue, is the characteristic of silent battle.

[Thus ends Chapter VI, “The March of Combined Powers; Agreement of Peace with or without Definite Terms; and Peace with Renegades,” in Book VII, “The end of the Six-fold Policy” of the Arthasástra of Kautilya. End of the hundred and fourth chapter from the beginning.]

Table of Contents

THE conqueror may overpower the second member (i.e., the immediate enemy) thus:--

Having combined with a neighbouring king, the conqueror may march against another neighbouring king. Or if he thinks that "(my enemy) will neither capture my rear nor make an alliance with my assailable enemy against whom I am going to march; (for otherwise) I shall have to fight against great odds; (my ally) will not only facilitate the collection of my revenue and supplies and put down the internal enemies who are causing me immense trouble, but also punish wild tribes and their followers entrenched in their strongholds, reduce my assailable enemy to a precarious condition or compel him to accept the proffered peace, and having received as much profit as he desires, he will endeavour to endear my other enemies to me," then the conqueror may proclaim war against one and make peace with another and endeavour to get an army for money or money for the supply of an army from among his neighbouring kings.

When the kings of superior, equal or inferior power make peace with the conqueror and agree to pay a greater, or equal, or less amount of profit in proportion to the army supplied, it is termed even peace; that which is of the reverse character is styled uneven peace; and when the profit is proportionally very high, it is termed deception (atisandhi).

When a king of superior power is involved in troubles, or is come to grief or is afflicted with misfortune, his enemy, though of inferior power, may request of him the help of his army in return for a share in the profit proportional to the strength of the army supplied. If the king to whom peace is offered on such terms is powerful enough to retaliate, he may declare war; and otherwise he may accept the terms.

In view of marching for the purpose of exacting some expected revenue to be utilised in recouping his own strength and resources, an inferior king may request of a superior the help of the latter's army for the purpose of guarding the base and the rear of his territory in return for the payment of a greater share in the profit than the strength of the arm supplied deserves. The king to whom such a proposal is made may accept the proposal, if the proposer is of good intentions; but otherwise he may declare war.

When a king of inferior power or one who is provided with the aid of forts and friends has to make a short march in order to capture an enemy without waging war or to receive some expected profit, he may request a third king of superior power involved under various troubles and misfortunes the help of the latter's army in return for the payment of a share in the profit less than the strength of the army supplied deserves. If the king to whom this proposal is made is powerful enough to retaliate, he may declare war; but otherwise he may accept the proposal.

When a king of superior power and free from all troubles is desirous of causing to his enemy loss of men an money in the latter's ill-considered undertakings, or of sending his own treacherous army abroad, or bringing his enemy under the clutches of an inimical army, or of causing trouble to a reducible and tottering enemy by setting a inferior king against that enemy, or is desirous of having peace for the sake of peace itself and is possessed of good intentions, he may accept a less share in the profit (promise for the army supplied to another) and endeavour to make wealth by combining with an ally if the latter is equally of good intentions; but otherwise he may declare war (against that ally).