Customs & Ideas

9. Original: 夫未戰而廟算勝者，得算多也；未戰而廟算不勝者，得算少也。

Modern day Chinese: 凡開戰之前在祖廟裡計算出可能打勝仗的，是因為勝利的條件較充 分；開戰之前在祖廟裡計算出不可能打勝仗的，是因為勝利的條件較缺乏。

Griffith: Now if the estimates made in the temple before hostilities indicate victory it is because calculations show one’s strength to be superior to that of his enemy; if they indicate defeat, it is because calculations show that one is inferior. p. 71

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Sawye r: Before the engagement, one who determines in the ancestral temple that he will be victorious has found that the majority of factors are in his favor. Before the engagement, one who determines in the ancestral temple that he will not be victorious has found few factors are in his favor. p. 168

Cleary: The one who figures on victory at headquarters before even doing battle is the one who has the most strategic factors on his side. The one who figures on in an ability to prevail at way. The original sentence contains the Chinese characters 廟算 or miào suàn, which means ‘to visit a temple to calculate their chances of victory and fate.’ In ancient China before going to war, many monarchs and their generals would engage in rituals at religious temples to strategize and consult the gods as to whether they would be victorious (尹飛舟,1998, p. 275-277 ,下卷). The idea of praying to a god or goddess before engaging in battle is prevalent throughout ancient history amongst various cultures. Similarly, we can see this phenomenon occur in Greece. Many of the city-states in Greece had rituals and festivals for many events, amongst them were praying to gods or goddess for swift victory in battle or a plentiful harvest. Although many ancient Greeks did not like Ares, the god of War, the Spartans particularly took a liking to him. Cults of Ares were found in Crete and the Peloponnese (Hornblower, Spawforth, Eidinow, 2012, p.146-147).

Thus, we can see throughout history every culture had its rituals before engaging in war.

Moving away from the cultural content of the text, each of the three translators chose various methods to translate this sentence. In terms of translation, Griffith and Sawyer both chose to use equivalence, we can see that both translators chose to retain the Chinese character 廟 miào by selecting the English word ‘temple.’ Although both translators chose the same strategy, their

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translations are vastly different; Griffith was able to keep the CSI short and translated miào suàn as, ‘estimates made in the temple,’ which is also accurate in meaning and is able to retain the culture significance of the item. O n the other hand Sawyer’s translation of the CSI was longer, but was also able to achieve the goal of retaining the CSI while simultaneously translate the meaning of the source text. On the other hand, Cleary chose to use the adaptation procedure, in which we can see that he chose to translate miào suàn as ‘figures on victory at headquarters.’ By finding a cultural substitution or equivalent that replaces the source text CSI, has made the sentence easier to read for some reasons, since in many Western cultures, the use of temple is archaic and very rare. Thus, the use of adaptation in the last translator’s sentence as removed the CSI element, but has increased the clarity of the sentence of some. Although everyone will have their preference as to how to translate this type of sentence, the researcher believes that utilizing equivalence in this type of situation, is one of the best ways to handle the CSI—namely, to directly translate the CSI while also keeping the general meaning and structure of the sentence in the target text.

10. Original: 天者，陰陽、寒暑、時制也。

Modern day Chinese: 所謂天，是晝夜、晴晦、寒冷、炎熱和四時季節等這些變化著的天 象氣候。

Griffith: By weather, I mean the interaction of natural forces; the effects of winter's cold and summer's heat and the conduct of military operations in agreement with the seasons. #5 p.64 Sawyer: Heaven encompasses yin and yang, cold and heat, and the constraints of the seasons. p.

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Cleary: The weather means the seasons. p. 4 loc 861

This example contains a CSI that is considered to be a custom and idea. In the source text, Sun Tzu is listing factors that may influence the tide of war. The CSI present in this sentence is 陰 yīn and 陽 yáng—two characters often found in the I Ching (Cleary, 1977, p. xvi-28).

Literally, yīn refers ‘to shade’ and yáng refers ‘to the sunshine.’ Even people who are not

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familiar with yīn and yáng have seen the emblem, a circle with two halves, the left side white (陽 yáng) and the other black (陰 yīn), both with dots of the opposite color. In the West, specifically the United States, yīn andyáng is associated with Chinese or Asian culture, and will have a symbolic meaning of the duality of nature, and inner peace. But yīn and yáng dates to the third century B.C.E., and there have been claims that it might have existed even earlier (Cartwright, 2012). The theory behind yin and yang is that all things co-exist, and have different opposites, such as “dark and light, young and old, female and male, hot and cold” (Cartwright, 2012). The extremes of every kind of spectrum of life are embraced by the two terms. According, to online dictionaries, the yīn side is negative, which represents dark and femininity, and the yáng side encompasses positive, bright and masculine. In Chinese history, during the Spring and Autumn period (770-481 B.C.E.) and The Warring States (403-221 B.C.E.) periods, the yīn and yáng were a school that focused on omens of fate and delved explored the patterns of the four seasons (Wang, n.d.). But by the Han dynasty (202 B.C.E.-220 C.E.) yīn and yáng were associated with the five phases/elements (Wang, n.d.).

Beyond the cultural aspects of this sentence, each translator took a different approach in handling the CSI. Griffith decided to use Vinay and Darbelnet's equivalence procedure, in his translation, he decided lose the CSI, and translated yīn and yáng as ‘interaction of natural forces.’

By using equivalence Griffith reduced the cultural aspect and translated the CSI in a form of an explanation, this strays from staying faithful to the author and the CSI, but in return, to some readers the sentence reads smoothly and will yield no confusion or hesitation from the readers.

On the other hand, Sawyer uses Vinay and Darbelnet's borrowing procedure. This translator decided to utilize the pinyin spelling of 陰陽 which is ‘yīn yáng,’ doing so allows the reader to enjoy the cultural aspects of the source text and simultaneously be able to comprehend the source

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text meaning. Although there is no best translation, it is obvious that there are more suitable methods to translate this type of CSI. For this sentence, we can see Sawyer's method might be the best options, since it retains the CSI and since this particular CSI is well-known throughout the world, it is safe to assume that readers know what the source text is trying to convey. Our next translator Cleary, did not mention yīn and yáng or even translate the CSI. Cleary believed that utilizing Baker’s omission in this particular instance is ok, and even though Baker states that it is not harmful to use omission, but in this instance it is. By analyzing Cleary’s sentence, he translates the sentence as ‘the weather means the seasons,’ he not only removes the CSI aspects but also leaves out other details about the weather and seasons. As previously mentioned, Cleary believes that his translation of Sun Tzu’s treatise is different compared to other interpretations, in the aspect that his translation is more philosophical; but from this sentence we can see this is just not true, yīn and yang are the epitome of Chinese philosophy, especially in Western countries.

11. Original: 屈力殫貨，則諸侯乘其弊而起，雖有智者，不能善其後矣。

Modern day Chinese: 兵力折損，財源枯竭，那麼諸侯列國就會乘此危機而發起進攻。到 那時，即使有智謀高超的人，也不能挽回危局了。

Griffith: When your weapons are dulled and ardour damped, your strength exhausted and treasure spent, neighbouring rulers will take advantage of your distress to act. p. 73 #5

Sawye r: When the weapons have grown dull and spirits depressed, when our strength has been expended and resources consumed, then the feudal lords will take advantage of our exhaustion to arise. p. 173

Cleary: When your forces are dulled, your edge is blunted, your strength exhausted, and your supplies are gone, then others will take advantage of your debility and rise up p. 22, loc 1141

In this CSI example, the item of discussion is a custom and idea. Under this general category, 諸侯 zhūhóu would be considered to be a part of the political a nd administrative subcategory. In ancient China, zhūhóu refers to dukes, lords or other neighboring rule rs that

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existed during the Spring Autumn period of Chinese history and it is equivalent to Greek city-states.

Looking at the translation aspect of this word, the three translators took different approaches as to how to translate this CSI. In this sentence Griffith used the equivalence procedure to translate zhūhóu as ‘neighboring rulers.’ Although Griffith’s word choice is correct, but choosing this word loses the culture essence. Griffith, may not have known the English equivalent of zhūhóu, or thought it was unsuitable. Thus, Griffith decided to use Vinay and Darbelnet's equivalence to render a more general or modern term to make it easier for the audience to understand. Of the three translators, Sawyer took a different approach and used Vinay and Darbelnet's literal translation, in which he translated zhūhóu as ‘feudal lords.’ It is possible that he did extensive research on Chinese history or consulted other scholars for the correct interpretation. Sawyer's translation is the most culturally and linguistically accurate of the three and allows the readers to understand the meaning easily. The three translations are all correct in meaning, but vary in accuracy. Of the three methods used for this passage, the literal translation seems the best one here. Cleary went with modulation, and translated zhūhóu as ‘then others,’ this translation is even vaguer, but is not necessarily incorrect translation, this word choice is just very broad and too general. By selecting ‘the others,’ as his translation, the reader may wonder who exactly Sun Tzu is referring to; could it be people from the same country, generals, spies, friends, family, the list goes on.

12. Original: 全軍為上，破軍次之；全旅為上，破旅次之；全卒為上，破卒次之；全伍為 上，破伍次之。

Modern day Chinese: 使敵人全軍降服是上策，擊破敵人的軍就次一等；使敵人全旅降服 是上策，擊破敵人的旅就次一等；使敵人全卒降服是上策，擊破敵人的卒就次一等；使敵 人全伍降服是上策，擊破敵人的伍就次一等。

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Griffith: To capture the enemy’s army is better than to destroy it; to take intact a battalion, a company or a five-man squad is better than to destroy it. p. 77 #2.

Sawye r: Preserving their army is best, destroying their army second-best. Preserving their battalions is best, destroying their battalions second-best. Preserving their companies is best, destroying their companies second-best. Preserving their squads is best, destroying their squads second-best. p. 177

Cleary: It is better to keep any army intact than to destroy it. Better to keep a division intact that to destroy it, better to keep a battalion intact than to destroy it, better to keep a unit intact than to destroy it. p. 32, loc 1298

In ancient Chinese military warfare, troop organization was different compared to

modern day military organizations. This sentence contains CSI falls under the customs and ideas category. This sentence contains vocabulary that defined the different Chinese military structure in ancient China; 軍 jūn is approximately 12, 500 soldiers, 旅 lǚ is approximately 500 soldiers, 卒 zú is approximately 100 soldiers, 伍 wǔ is approximately 5 soldiers (Sawyer, 1994, p.75). In accordance to ancient Chinese military structure, armies consisted of only nobles who were trained in the military and conscripted commoners from various background. According to Sawyer, the possible western equivalents are as follows: jūn is an ‘army or corps,’ whereas, lǚ would be a ‘battalion or regiment,’ zú is a ‘company,’ wǔ would be a ‘squad’ (Sawyer, 1994, p.75).

In terms of the translation, all three translators took the adaptation approach and selected English equivalents of the Chinese military terms. One minor difference is that Cleary decided to utilize division instead of battalion or regiment. Here, a division is three brigades whereas a battalion is three or more brigades, so there is a difference of troops per unit. On the other hand, modern military structure rarely uses regiments, only a few countries use the term regiment, such as the U.S. Army when referring to 75th Ranger Regiment (Murphy, 2015). A division is

composed of several brigades and is smaller than the corps. Thus using division in this instance

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might be inappropriate as a division is not equivalent to lǚ. Even if most readers are not familiar with military organizations, it is still better for the translator to remain faithful and to retain the CSI. Some possible solutions are keeping the original Chinese character and its pin yin next to the translated text. This allows the reader to be aware of the culture difference present in the text.

Some people might deem this method unnecessary and frivolous, but usually, readers who decide to read The Art of War are interested in not only the meaning of the text but Chinese culture as

The flavours are only five in number but their blends are so various that one cannot taste them all.

p. 92 #10

Sawye r: The notes do not exceed five, but the changes of the five notes can never be fully heard.

The colors do not exceed five, but the changes of the five colors can never be completely seen.

The flavors do not exceed five, but the changes of the five flavors can never be completely tasted.

p. 187

Cleary: There are only five notes in the musical scale, but their variations are so many that they cannot all be heard. There are only five basic colors, but there are variations are so many that they cannot al be seen. There are only five basic flavors, but their variations are so many that they cannot all be tasted. p. 70; loc 1875

The original sentence is referring to the limitations of human senses, but there is more than meets the eye. The CSI's present refer to the different music scale, taste palate, and color.

According to the researcher’s proposed categorization process, this type of CSI would fall under

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Here we can see that in many western cultures there are seven primary music notes, three primary colors, and five tastes. Whereas, in Chinese culture there are five per sense and the differences are very noticeable. In regards to music or sound, in Western culture music usually consists of seven notes compared to Chinese music there are five notes and use a different scale. In traditional Chinese culture, there are five primary colors: green and blue hue or grue, yellow, green, white and black. These colors correspond to the five elements principle or 五種流行之氣 wǔzhǒng liúxíng zhīqì (Zai, 2015, p.133). This theory exists in traditional Chinese to explain a wide variety of phenomena, from medicinal to natural causes (Zai, 2015, p.133). Thus, many colors are based on nature's elements. This idea also applies to the Chinese five tastes, many of these flavors were based on the five elements principle.

The three translators decided to utilize Vinay and Darbelnet’s literal translation procedure to directly translate the source text meaning into the target text language. But this poses a problem to some audiences, some cultures may have more of even fewer types of music notes, colors or tastes. For instance, the Pirahã, an indigenous people of the Amazon Rainforest in Brazil, only

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have 3 primary colors, and those three words that describe colors, can also be used in various and complex ways that have shaken linguists (Everett, 2013, p. 256-7). Therefore, directly translating the original CSI in this instance might confuse some readers, ergo the translators should add original sentence is explaining that the Five Elements are constantly present, the four seasons are ever changing and the sun shine longer or shorter, and the moon will wax and wane. This type of CSI, the five phases in Chinese philosophy would be listed under the customs and ideas category.

Griffith chose to use Vinay and Darbelnet's literal translation and translated 五行 wǔháng as ‘five phases,’ and chose to translate 日 rì as ‘days,’ but rì in this particular instance is referring to ‘the sun.’ Sawyer, chose to also use the literal translation method but chose to use ‘five phases’

instead of ‘five elements.’ Cleary, again, has turned to Baker’s omission strategy. It is possible that Cleary, thought wǔháng and rì was not crucial information. Griffith’s and Sawyer’s English word selection for wǔháng, are ‘five phases’ and ‘five elements’ are correct, but of course, with any words that are similar in meaning, only one is more often used. According to Google, there are more popular hits for ‘five elements,’ which have two million results compared to ‘five

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phases’ which only has one million results. Ergo, by using Google search, the researcher has discovered of the two translation options is the most popular or most common method to describe wǔháng. When translating, either are acceptable, but selecting the word with more Google results will increase the reader’s chance of understanding the CSI.

15. Original: 禁祥去疑，至死無所之。

Modern day Chinese: 禁止迷信妄說的傳播，消除部屬心存的疑慮，他們就至死也不會退

Modern day Chinese: 禁止迷信妄說的傳播，消除部屬心存的疑慮，他們就至死也不會退