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The victory gained did not bring the usual results because the peasants Karp and Vlas (who after the French had evacuated Moscow drove in their carts to pillage the town, and in general personally failed to manifest any heroic feelings), and the whole innumerable multitude of such peasants, did not bring their hay to Moscow for the high price offered them, but burned it instead.
Let us imagine two men who have come out to fight a duel with rapiers according to all the rules of the art of fencing. The fencing has gone on for some time; suddenly one of the combatants, feeling himself wounded and understanding that the matter is no joke but concerns his life, throws down his rapier, and seizing the first cudgel that comes to hand begins to brandish it. Then let us imagine that the combatant who so sensibly employed the best and simplest means to attain his end was at the same time influenced by traditions of chivalry and, desiring to conceal the facts of the case, insisted that he had gained his victory with the rapier according to all the rules of art. One can imagine what confusion and obscurity would result from such an account of the duel.
The fencer who demanded a contest according to the rules of fencing was the French army; his opponent who threw away the rapier and snatched up the cudgel was the Russian people; those who try to explain the matter according to the rules of fencing are the historians who have described the event.
After the burning of Smolnsk a war began which did not follow any previous traditions of war. The burning of towns and villages, the retreats after battles, the blow dealt at Borodin and the renewed retreat, the burning of Moscow, the capture of marauders, the seizure of transports, and the guerrilla war were all departures from the rules.
Napoleon felt this, and from the time he took up the correct fencing attitude in Moscow and instead of his opponent’s rapier saw a cudgel raised above his head, he did not cease to complain to Kutzov and to the Emperor Alexander that the war was being carried on contrary to all the rules—as if there were any rules for killing people. In spite of the complaints of the French as to the nonobservance of the rules, in spite of the fact that to some highly placed Russians it seemed rather disgraceful to fight with a cudgel and they wanted to assume a pose en quarte or en tierce according to all the rules, and to make an adroit thrust en prime, and so on—the cudgel of the people’s war was lifted with all its menacing and majestic strength, and without consulting anyone’s tastes or rules and regardless of anything else, it rose and fell with stupid simplicity, but consistently, and belabored the French till the whole invasion had perished.
And it is well for a people who do not—as the French did in 1813—salute according to all the rules of art, and, presenting the hilt of their rapier gracefully and politely, hand it to their magnanimous conqueror, but at the moment of trial, without asking what rules others have adopted in similar cases, simply and easily pick up the first cudgel that comes to hand and strike with it till the feeling of resentment and revenge in their soul yields to a feeling of contempt and compassion.
One of the most obvious and advantageous departures from the so-called laws of war is the action of scattered groups against men pressed together in a mass. Such action always occurs in wars that take on a national character. In such actions, instead of two crowds opposing each other, the men disperse, attack singly, run away when attacked by stronger forces, but again attack when opportunity offers. This was done by the guerrillas in Spain, by the mountain tribes in the Caucasus, and by the Russians in 1812.
People have called this kind of war “guerrilla warfare” and assume that by so calling it they have explained its meaning. But such a war does not fit in under any rule and is directly opposed to a well-known rule of tactics which is accepted as infallible. That rule says that an attacker should concentrate his forces in order to be stronger than his opponent at the moment of conflict.
Guerrilla war (always successful, as history shows) directly infringes that rule.
This contradiction arises from the fact that military science assumes the strength of an army to be identical with its numbers. Military science says that the more troops the greater the strength. Les gros bataillons ont toujours raison. *
* Large battalions are always victorious.
For military science to say this is like defining momentum in mechanics by reference to the mass only: stating that momenta are equal or unequal to each other simply because the masses involved are equal or unequal.
Momentum (quantity of motion) is the product of mass and velocity.
In military affairs the strength of an army is the product of its mass and some unknown x.
Military science, seeing in history innumerable instances of the fact that the size of any army does not coincide with its strength and that small detachments defeat larger ones, obscurely admits the existence of this unknown factor and tries to discover it—now in a geometric formation, now in the equipment employed, now, and most usually, in the genius of the commanders. But the assignment of these various meanings to the factor does not yield results which accord with the historic facts.
Yet it is only necessary to abandon the false view (adopted to gratify the “heroes”) of the efficacy of the directions issued in wartime by commanders, in order to find this unknown quantity.
That unknown quantity is the spirit of the army, that is to say, the greater or lesser readiness to fight and face danger felt by all the men composing an army, quite independently of whether they are, or are not, fighting under the command of a genius, in two—or three-line formation, with cudgels or with rifles that repeat thirty times a minute. Men who want to fight will always put themselves in the most advantageous conditions for fighting.
The spirit of an army is the factor which multiplied by the mass gives the resulting force. To define and express the significance of this unknown factor—the spirit of an army—is a problem for science.
This problem is only solvable if we cease arbitrarily to substitute for the unknown x itself the conditions under which that force becomes apparent—such as the commands of the general, the equipment employed, and so on—mistaking these for the real significance of the factor, and if we recognize this unknown quantity in its entirety as being the greater or lesser desire to fight and to face danger. Only then, expressing known historic facts by equations and comparing the relative significance of this factor, can we hope to define the unknown.
