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Writing Wednesdays

Writing Wednesdays

Second Draft Thoughts

By Steven Pressfield
Published: March 25, 2015

I’m writing this on Friday, March 23, having just read Shawn’s post from today, “The Second Draft (Is Not A Draft),” which I love and which I agree with 100%. I never see what Shawn or Callie write until it appears on the blog. I don’t show ‘em my stuff early either.

Olivier and friend in "Hamlet." Second drafts can scare the hell out of you.

Anyway I gotta chip in my two cents on the subject of second drafts.

I’m gonna say exactly what Shawn said, but using a different metaphor. Here goes:

To me, first drafts are like blitzkriegs. They’re like the Israeli army charging across the Sinai Peninsula in four days in 1967. Or our own First Marine Division rolling up to Baghdad from Kuwait in 2003.

The concept behind blitzkrieg is don’t look right, don’t look left, just keep charging forward. If you hit a place where the enemy is putting up strong resistance, don’t stop to slug it out with him. Go round his flank. Leave him where he is. Keep rolling forward.

The danger for the attacking force in such “wars of movement” is that those bypassed enemy forces will rise up and strike you. They may attack your exposed flanks or cut off your lines of supply. That’s the chance you take with blitzkrieg.

You’re betting that rapid movement and relentless forward momentum will carry your forces so deeply into enemy’s rear so fast that the foe will panic. Your advance will seem irresistible. It will acquire a perceived power greater than it actually possesses.

The other huge asset of a rapid forward thrust is that it fills your own troops with confidence. They own the initiative. They’re dictating the action. They’re acting, not reacting.

First drafts, to me, are like blitzkriegs. The aim is to get from PAGE ONE to THE END as fast as possible.

Why?

Resistance.

I don’t wanna give that bugger one milli-second to dig in or rally or counter-attack.

I want the enemy confused and reeling and I want my own guys brimming with confidence. Faster! Let’s roll!

And it works. I bypass all sticking points. I don’t stop to fight it out over a strategic bridge or crossroads. I find a way around and I keep going.

That’s Draft #1.
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Posted in Writing Wednesdays
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The Warrior Ethos

The Spartans do not ask how many are the enemy,
but where are they.
—Plutarch, Sayings of the Spartans

The Warrior Ethos was written for our men and women in uniform, but its utility, I hope, will not be limited to the sphere of literal armed conflict. We all fight wars--in our work, within our families, and abroad in the wider world. Each of us struggles every day to define and defend our sense of purpose and integrity, to justify our existence on the planet and to understand, if only within our own hearts, who we are and what we believe in.

We are all warriors. Do we fight by a code? If so, what is it? What is the Warrior Ethos? How do we (and how can we) use it and be true to it in our internal and external lives?

From the Introduction by Steven Pressfield.

[The following is from chapter 12 of The Warrior Ethos:]

12. HOW THE SPARTANS BECAME THE SPARTANS

All warrior cultures start with a great man.

In ancient Sparta, that man was Lycurgus. He took the city from a normal society to a warrior culture.

So that no man would have grounds to feel superior to another, Lycurgus divided the country into 9000 equal plots of land. To each family he gave one plot. Further, he decreed that the men no longer be called "citizens," but "peers" or "equals."

So that no man might compete with another or put on airs over wealth, Lycurgus outlawed money. A coin sufficient to purchase a loaf of bread was made of iron, the size of a man's head and weighing over thirty pounds. So ridiculous was such coinage that men no longer coveted wealth but pursued virtue instead.

Lycurgus outlawed all occupations except warrior. He decreed that no name could be inscribed on a tombstone except that of a woman who died in childbirth or a man killed on the battlefield. A Spartan entered the army at eighteen and remained in service till he was sixty; he regarded all other occupations as unfitting for a man.

Once a Spartan was visiting Athens. His Athenian host threw a banquet in his honor. Wishing to show off for his guest, the Athenian indicated several illustrious personages around the table. "That man there is the greatest sculptor in Greece," he declared, "and that gentleman yonder is its finest architect." The Spartan indicated a servant from his own entourage. "Yes," he said, "and that man there makes a very tasty bowl of soup."

The Athenians, of course, were outstanding warriors in their own right. The great playwright Aeschylus, composing his own epitaph, mentioned nothing of his ninety plays or of any other civilian accomplishment.

Here lies Aeschylus the Athenian. Of his courage at the battle of Marathon, the long- haired Persian could speak much.

Lycurgus decreed that no man under thirty could eat dinner at home with his family. Instead, he instituted "common messes" of fourteen or fifteen men who were part of the same platoon or military unit. Above the threshold of each mess was a sign that said:

Out this door, nothing.

The point of the common mess was to bind the men together as friends. "Even horses and dogs who are fed together," observed Xenophon, "form bonds and become attached to one another."

The payoff came, of course, on the battlefield.

Here's how Spartans got married. Lycurgus wanted to encourage passion, because he felt that a child—a boy— conceived in heat would make a better warrior. So a young Spartan husband could not live with his bride (he spent all day training and slept in the common mess). If the young couple were to consummate their love, the husband had to sneak away from his messmates, then slip back before his absence was discovered.

It was not uncommon for a young husband to be married for four or five years and never see his bride in daylight, except during public events and religious festivals.

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