brother was laying siege to Anking, and later to Nanking, Tsêng warned him against impatience, urging him to do all that human skill could and trust the result to fate. He writes:[1]
I have observed for many years that whether affairs succeed or not, whether people gain fame or not, are settled by fate, not altogether by human will.
In another letter he elaborates the same thought thus:
Those who conduct great enterprises regard wisdom as first in importance and ability as secondary. The accomplishment of a great task rests half on human planning and half on Heaven's will. Some years ago when you were attacking Anking I told you that you need not try to act for Heaven. The strength of walls or trenches, the valour of the army's spirit, the energetic suppression of communications, resolute struggling against relieving enemy forces — these are matters where human planning can take the lead. The early or late capture of a city, the number of the enemy slain, the health or illness of our troops, whether good generals are wounded or not, the accession of relieving forces to the besieging armies or their reduction by having some sent off to relieve other places, whether the walls are completely razed or victory is reported without great effort — these are matters accomplished by Heaven's will.
For instance, if you are in the examination hall being examined, human thought determines whether the essays are written according to rule and the poetry is without mistakes in the even and slanting tones. But whether the officer selects them or you secure the degree early or late are matters governed by the will of Heaven. If you fear that Heaven's will cannot be relied on and try to go beyond the desire of the gods; or that human wisdom is not safe, and try various expedients, these arise from a lack of wisdom. In your impatience to capture the city you show a desire to usurp Heaven's management. I hope that you will always cherish thoughts of fear for Heaven and seri-- ↑ Ibid., February 10, 1861.
