World Count

Overview

Shinigami are unearthly beings living in a world ruled by a different logic than the World of the Living. They possess high Reiryoku and a body of Reishi. They are invisible to those without spiritual powers.[5]

When Souls with exceptional spiritual energy train their bodies, they reach the level of Shinigami. The most talented of them become affiliated with various organizations like the Gotei 13 and the Onmitsukidō. The majority of potential Shinigami are born among the residents of the Seireitei, but in some rare cases are born in the Rukongai.[6]

Shinigami receive salaries, like workers in the Human World[7][8] and also earn bounties for defeating Hollows.[9]

All Shinigami have vents at their wrists which release their Reiatsu. If they are blocked off, the Shinigami in question would be incinerated by their own Reiatsu from the inside out.[10] If a Shinigami's Saketsu (Chain Binding; Viz "Chain") and Hakusui (Soul Sleep) are pierced, their spiritual powers are sealed up and they most likely can never regain their lost powers again.[11][12]

Shinigami have a number of supernatural abilities:

Longevity: Shinigami do not visibly age at the same rate as Humans and tend to maintain a youthful appearance for centuries. Shinigami can live for much longer than Humans, with some Shinigami, such as Retsu Unohana, being over 1,000 years old[13] and Genryūsai Shigekuni Yamamoto being at least 2,100 years old.[14]

Enhanced Durability: While Shinigami can be injured and killed like regular Humans, it takes considerably greater injuries to kill a Shinigami than it would to kill Humans.[15][16] Decapitation is the only guaranteed method of killing a Shinigami.[17]

Reiryoku: Shinigami naturally possess high levels of Spiritual Power,[6] which varies greatly in magnitude with the strength of a Shinigami. The more power a Shinigami has, the sharper their movements will be.[18] A consequence of having Spiritual Power is that unlike powerless spirits, Shinigami need to eat.[19]

Reiatsu: The Reiatsu of a Shinigami will continue to flow for as long as the heart is still beating; if the heart beats, it is impossible for the Reiatsu to cease. Due to this, prisoners who cannot have their heart stopped by any executioner in Soul Society are kept in Muken.[20]

Zanpakutō: A Shinigami weapon, its shape is typically similar to a Japanese katana. Low ranking officers are issued an Asauchi sword, but high-ranking officers arm themselves with unique swords generated from their own souls.[21] A Zanpakutō is a physical manifestation of this force concentrated into a blade.[22] All Shinigami have a Zanpakutō, but not all of them carry one with them. Its shape differs depending on its owner.[5]

Exiled Shinigami

There are some Shinigami who exist in exile, namely Yoruichi Shihōin, Tessai Tsukabishi, and Kisuke Urahara.[23] They will work with the Shinigami at times but still remain in exile.

Appearance

Most Shinigami appear like average Humans. There are, however, a few Shinigami who are less Human-like in appearance. For example, there are much greater variations in body-sizes between Shinigami than between Humans, with small childlike Shinigami such as the 109 cm tall Yachiru Kusajishi[25] and giant Shinigami such as Sajin Komamura, who is 288 cm tall.[26] Variations do not just occur in size but in overall appearance, too, the most notable example being Captain Komamura, who is an anthropomorphic wolf.[26]

Shihakushō (Death-Conquering Garb): The black kimono worn by Shinigami. It is customary to wear a white undergarment underneath. Some wear bright colored scarves with it or shorten the sleeves.[5] They commonly carry their Zanpakutō, which is in most cases tied to their obi sash.[27]

Duties

World of the Living

Konsō (Soul Burial): the process by which a Shinigami sends wandering Pluses in the Human World to Soul Society if they are good in life or Hell if their life was full of evil acts (such as murders, theft, etc.). Konsō is performed by using the hilt of the Shinigami's Zanpakutō, tapping the soul on their forehead and transporting them to the afterlife.[28]

Hollow Cleansing: When a Shinigami slays a Hollow with their Zanpakutō, they cleanse their sins. Once this takes place, a Hollow will return to its former state as a Plus and is led into Soul Society. This is called sublimation. Souls that live in Soul Society are reborn again into the Human World. Not all Hollows are sent to the Soul Society. Since Zanpakutō are only capable of cleansing sins committed after becoming a Hollow, Hollows that committed serious crimes when they were still Human are sent to Hell when they are slain.[29]

Soul Governance: Shinigami are responsible for governing the flow of spirits between the Human World and Soul Society. This is commonly carried out by balancing the total number of souls by moving and managing them in the Human world. All of the soul-related jobs are under their authority.[30]

Training

Shinōreijutsuin (Spiritual Arts Academy): An educational organization with a 2,000-year-old history, founded by Genryūsai Shigekuni Yamamoto. It was once called the Shinigami Academy. It changed to Spiritual Arts Academy when it developed into an institute for the next generation of the Kidō Corps and Onmitsukidō as well the Gotei 13. In the Rukongai, it is still referred to as the Shinigami Academy. The Shinigami Academy is one of two groups that is not under the jurisdiction of the Central 46 Chambers.[31]

Combat

Zankensoki (Cut-Fist-Run-Spirit): Basic Shinigami fighting techniques. Zan refers to sword fighting techniques. Ken refers to unarmed fighting techniques. So refers to moving techniques. Ki refers to Kidō.[32]

Zanjutsu: Sword fighting techniques for the Zanpakutō. The most basic fighting technique.[6]

Hakuda: An unarmed fighting technique that makes use of one's own body in a fight.[6]

Hohō: The name for all high-speed fighting movements based on the art of Shunpo.[6]

Kidō: Advanced spells that require strong spiritual power: Hadō and Bakudō.[6]

Mission Aids

To aid in their missions, particularly when said missions involve more than simply dispatching a Hollow, Shinigami have a number of unique items to assist them in their duties.

Gigai: The temporary bodies that Shinigami use in the World of the Living. They were created by the Shinigami Research and Development Institute.[33]

Jigokuchō: The butterflies that Shinigami use to lead them to the World of the Living. They are also used as messengers in Soul Society.[33]

Spiritual Limiter: All Shinigami captains and lieutenants have their spiritual energy reduced by about 80% when they enter the Human World by use of a spiritual limit, represented by a seal called the Gentei Reīn (Soul-Limiting Symbol; Viz "Spirit Restriction Seal"), which resembles the symbol unique to their Division, in order not to cause unnecessarily high damage while there. In extreme cases, where their full power is needed, they can request a limit release. The command to release the seal is Gentei Kaijo (Limiter Release; Viz "Restriction Removal").[34][35]

Denreishinki: A vital tool for any Shinigami stationed in the Real World, this variation on a cell phone functions both as a regular phone and as a communication line with the Soul Society. It receives information about the time and exact location of a Hollow's emergence via GPS. A Shinigami's kills are also recorded in the phone and can be used as currency (according to the bounty placed on each Hollow).[36]

Zajiku (Set Axis; Viz "Target Axis"): Similar in function to a Denreishinki, this scroll-like object lists a Shinigami's targets and instructions for their mission.[37]

Gokon Tekkō: A glove which has a skull symbol on it, which can be used to force the soul out of a body.[38] Kisuke Urahara also has a skull symbol on the end of his cane, which can be used in the same manner.[39]

A large amount of newly manufactured Soul Candies.

Artificial Souls: Souls designed by Shinigami scientists to separate a Shinigami's spirit from a Gigai, should they be inhabiting one, or to evict stubborn spirits from their corpses if necessary. It is commonly called Soul Candy, as the Shinigami Women's Association complained that the name "Artificial Soul" was not cute and had it changed.[40]

Modified Souls: Artificial souls designed to enhance regular Human physiology, making them capable of battling Hollows equally. The Mod-Souls are condensed into tiny, candy-like orbs and placed into corpses to achieve their function as soldiers to combat Hollows. The Mod-Souls were exterminated after the experiment was halted due to ethical reasons since they were intended to be used to reanimate Human corpses to use as weapons against the Hollows. But there are still a small amount left; namely Kon, Ririn, Kurōdo, and Noba.[41]

Kikanshinki (Account-Replacing Spirit Device; Viz "Celestial Text Messenger"): A memory substitution device used on humans who have seen Shinigami or Hollows. Also called Kiokuchikan (Memory Replacement).[42] When used, a bird's head pops from the top of the device and produces a puff of smoke. The Human it is used on is knocked unconscious and wakes up a while later with a new memory. However, the new memory that the Human acquires is random and often based on the limits of what they will believe. For example, Ichigo's family merely believed they slept through a truck crashing into their house when it was used on them. Conversely, Orihime Inoue, who has a much more active imagination, believed that her house was attacked by a yakuza gunman.[43]

Substitute Shinigami

A Substitute Shinigami (Shinigami Daikō) is a human who became Shinigami by obtaining another Shinigami's power, or by going through a much harder and riskier process to transform him/herself into one. Obtaining another Shinigami's power is done by thrusting his/her Zanpakutō into the person's chest who wants to obtain the power. However, the percentage of success is low.[44] In the case of success, the person normally obtains around half of the Shinigami's power[45], and only temporarily at that.[44] The transferral of a Shinigami's powers to a Human is forbidden by the Soul Society[46]

In the case of the individual borrowing the power being a Human, several difficulties arise, illustrated by the example of Ichigo. In order to be able to fight as a Shinigami, he has to leave his body and get into soul state, which can only be by use of a Gokon Tekkō or Soul Candy. In the former case, his body needs to be taken care of until he finishes his job and re-enters it.[47][48]

If a Substitute Shinigami appears, Soul Society gives that Shinigami a special badge which they use to monitor and restrict the Substitute. However, the Substitute is told that it is a license which is given to Substitutes that prove beneficial to Soul Society to allow them to do their work and identify them as a Substitute.[49][50] The badge alerts the user if Hollows are nearby via an alarm sound which can only be heard by the owner and the item itself is only visible to other spiritually aware beings.[51] The Badge can also allow the soul to leave the body.[52]

Visored

Main article: VisoredShinigami who have gained Hollow abilities, through Hollowfication, and use those abilities to gain power far exceeding and beyond that of a normal Shinigami or Hollow.

***

Overview

Quincy are spiritually aware Humans able to absorb and manipulate Reishi into spiritual weapons.

Reishi Manipulation: A Quincy uses the Reishi in the atmosphere, and combines it with his/her Reiryoku to create weapons. They fight using a power from outside. They have an easier time collecting this energy in environments with higher concentrations of Reishi such as in Soul Society or Hueco Mundo. To a sufficiently powerful Quincy, there is no difference between Reishi and Reiryoku as a source of power. The ability to manipulate such energy allows for a variety of abilities offensive, defensive and supportive.

Spirit Weapon: The weapon that Quincy create by gathering the Reishi in the air. The only limit to a Quincy's ability to create and fire arrows is their own stamina and ability to absorb ambient Reishi.

Spiritual Awareness: As a spiritual being, the Quincy can sense Hollows and other spiritual beings at a significant distance, and tell in what direction they are in. Quincy have an acute perception of Reiatsu.[6]

Gemischt and Echt Quincy

At some point within their history, the Quincy began to distinguish themselves based upon an individual's ancestry and adopted the practice of true-breeding. Those who were descended from a long line of only Quincy, and so were thought to have a pure heritage, came to be known as Echt Ehito; German for "Real", Japanese for "Pure-Blooded"; Viz "Pure Bloods") Quincy, while all others were instead referred to as Gemischt, Gemishuto; German for "Mixed", Japanese for "Mixed-Blooded"; Viz "Mixed Breeds").[7] In order to preserve their pure lineage, many families conducted arranged marriages between their own children and only those belonging to other pure families.[8]

Quincy With The Power To Share

Some Quincy cannot naturally absorb Reishi from their surroundings to turn into their power, but instead give out their power to others around them,[9][10] though it is still possible for them to learn Reishi manipulation.[11][12] They can accumulate power by taking it back after their recipients have grown it.[10] These Quincy are extremely rare, said to be born once every few decades.[13] Their inability to create Spirit Weapons naturally is often misinterpreted as them being failures and, historically, they are killed because of it.[13] After Yhwach was born, it took 200 years for another one to be born.[10] The only known Quincy of this type are Yhwach and Jugram Haschwalth, who Yhwach considers to be his "other half".[14]

Appearance

An example of traditional Quincy garb.

The final point of contrast between the Quincy and Shinigami is their respective choice of uniform. While the Shinigami wear traditional, black, flowing hakama, the Quincy wear white, form-fitting, high-collared tunics. These bear some resemblance both to Mandarin Chinese dress and to cassocks of Catholic priests. This gives the Quincy a distinctly "foreign" or "Western" style compared to the Shinigami. One peculiar recurring motif of Quincy is that of a cross, which appears frequently on their uniforms and artifacts. The cross is not the same shape among all Quincy (e.g. Uryū uses a Celtic cross, while Ryūken uses a pentacle). There is also a six-pointed cross that appears on the back of Uryū's Quincy tunic.

A diagram of the Quincy Zeichen.

Quincy , Kuinshī Tsaihyen; German for "Mark", Japanese for "Destruction Mark"; Viz "Symbol"):[15] A five-pointed cross which appears in various aspects of Quincy powers and culture. One must outline a Quincy Zeichen on the ground with Seele Schneider in order to perform Sprenger.[15] The Wandenreich uses a variation of the Quincy Zeichen as their insignia, which is perforated across their clothing[16] and equipment.[17][18][19][20] Additionally, many Quincy: Vollständig halos are a star-like variation of the Quincy Zeichen.[21][22][23][24][25][26] The Wandenreich can give a Quincy Zeichen to individuals who are not Quincy, including even Arrancar; those individuals gain the ability to perform Quincy abilities such as the Shadow technique and even the ability to form a Spirit Weapon.[27][28][29]

History

Origins

A historical depiction of the Quincy.

The Quincy were scattered all over the world at one time. They were a clan dedicated to fighting Hollows.[30]

It is unknown when the Quincy first came into being. Isshin Kurosaki claims that Yhwach began the Quincy and his blood flows in every Quincy.[31] However, according to the Quincy themselves, there were Quincy before Yhwach, including one every few decades who struggle to absorb Reishi.[13] Yhwach himself believes this, and after realizing that such Quincy cannot absorb Reishi because they have the same power-sharing ability as he does, he searched for another one for 200 years.[10] The left arm and heart of the Soul King - Yhwach's father - identify as Quincy,[32] and the left arm asserts that it has always been a Quincy.[33]

Fall of the Quincy

Since the origin of the Quincy, many years passed within Soul Society trying to appeal to the Quincy that the handling of Hollows should be left to the Shinigami. The Quincy refused to accept the situation. As time went on, the number of Quincy increased and the cycle of souls became more unstable, forcing the Shinigami to reluctantly wipe out the Quincy in order to maintain the balance of the world.[34]

Failed Reconciliation

The Quincy line was closely monitored over the decades, as their numbers continued to dwindle. Later the Quincy advanced the idea that since they were already among the living and still more numerous at the time, they could act as "first responders" to Hollow attacks: protecting Humans until the less-numerous Shinigami could send a representative to finish the Hollow off. Embittered by the recent war, the Shinigami refused to participate, opting instead to allocate their limited resources to reacting to the most dangerous Hollows and current Hollow attacks. This caused great enmity towards Shinigami. Uryū Ishida's grandfather, Sōken Ishida, was the last advocate of this plan, but was slain by a group of Hollows before the Shinigami could arrive.[35]

Quincy Legend: History Realized

Within Quincy legend, there is a song known as the Kaiser Gesang, Kaizā Gezangu; German for "Emperor Song", Japanese for "Praise-Song of the Sacred Emperor"; Viz "King's Hymn") which speaks of a sealed king. According to the song, the seal would be broken and the king would regain his heart after 900 years. 90 years after, his intellect would return. And 9 years afterwards, his power would return. To regain his powers, the king would have to steal the powers of impure Quincy. This legend was proven true when Yhwach stole Masaki Kurosaki's and Kanae Katagiri's powers.[36] However, according to Yhwach, there is an additional part of this song: 9 days after he regains his power, the emperor will regain the world.[37]

Collapse of the Worlds

Imbalance of souls leads to the collapse of the worlds.

Shinigami govern the souls between the Human World and Soul Society, which maintains a balance that if not kept would result in the mutual destruction of both worlds. All souls, including Hollows, are subject to the Shinigami governance of maintaining the balance. Quincy completely extinguish Hollows, thus the souls that come to the Human World do not return to Soul Society and therefore the souls would increase only on the side of the Human World. As a result, the Human World becomes heavy in souls, causing Soul Society to spill over into it, mixing life and death together. According to Rukia Kuchiki, the end result would be chaos and the end of the world.[38]

However, according to Yhwach, the worlds are meant to be one; life and death are meant to be one. When the worlds combine, the result would actually be a world free from the "fear of death". Such a world is Yhwach's ultimate goal.[39] He and the Quincy cannot tolerate the Soul King, the linchpin that keeps the worlds stable and separate.[40] The worlds can alternatively be collapsed by killing the Soul King.[41] After absorbing the Soul King, Yhwach obtains the power to merge the worlds himself.[42]

Intolerance Towards Hollows

While they are trained to confront Hollows in order to defeat them just as Shinigami do, the biggest difference between the Quincy and Shinigami, since ancient times, is whether or not to kill Hollows. The Shinigami purify Hollows with their Zanpakutō and send them to Soul Society, while the Quincy killed the Hollows. The idea can be seen as comparing justice and vengeance: "Hollows devour souls of Humans, so why must it be that those who harm and kill friends and relatives get sent peacefully to Soul Society?"[43]

Captain Mayuri Kurotsuchi surmises Quincy are not hostile to Hollows because of a difference in ideology, because Hollow have no ideology, and theorizes there is only one reason for them to maintain such a grudge for so long: the Quincy fear the Hollows who endanger their lives. This view is corroborated by Kisuke Urahara, who reveals that Quincy have no "anti-bodies" to defend from Hollows; Hollows are poisonous to Quincy. If a Quincy is infected by a Hollow, not only does their Reiryoku weaken, but their soul itself is destroyed, and they die; they cannot even undergo Hollowfication like a Shinigami. This is why Quincy must eradicate Hollows.[44]

Quincy Combat

Archery: It is the most used form of combat among the Quincy. Since they're still human, maintaining a distance from highly dangerous Hollows as well as launching numerous attacks on multiple opponents gives them a great advantage offensively and defensively.

Gintō: A capsule-shaped tool used by Quincy to store their Reiryoku. It is an antiquated tool, but the use of it allows Quincy to perform certain techniques.[45]

Hirenkyaku: An advanced Quincy moving technique. It allows for high- speed movements by riding on the flow of Reishi created below the user's feet.[46]

Blut: A Quincy ability that gives a practitioner inhuman defensive and offensive capability. By making Reishi flow into their blood vessels, Quincy increase their attack and defense power drastically. Though Blut is significantly dangerous, it has one big flaw; the two forms of Blut for attack and defense work using two different Reishi systems, so they cannot be used at the same time.[47] An Echt Quincy inherits it from birth while a Gemischt Quincy must train to attain it.[48]

Shadow: A Quincy ability that allows them to teleport themselves and/or others using shadows.[49]

Rare Quincy Techniques

To go with their bow, the Quincy have a number of rare special techniques to give them an edge in combat:

Ransōtengai: A high-level technique that allows the user to control their body parts using strings of Reiryoku controlled by their brain, forming lines or strings out of Reishi. By using this technique, the user can control their body as one would a puppet, allowing them to move freely despite paralysis, broken limbs, or any other force that would impede normal movement. It was originally created to allow elderly Quincy to fight effectively, and is rare enough that Mayuri had never encountered a Quincy (out of the 2661 that he examined or studied) who could use it before Uryū. Mayuri stated it as "the most powerful technique for the Quincy," but he did not know of the Quincy: Letzt Stil, which means as far as Mayuri knew it was the strongest.[50]

Quincy: Letzt Stil: The last resort for a Quincy reached after removing the Sanrei Glove. It gives the user a tremendous amount of power, but at the price of loss of their powers upon its completion.[51]

Quincy: Vollständig: A part of Quincy evolution and the answer to the drawbacks of the outdated Quincy: Letzt Stil.[52] It is the easiest ability to understand because a practitioner's appearance and power change drastically.[53]

Kirchenlied: Sankt Zwinger: A powerful Quincy spell that creates an area of Reishi shaped with countless Quincy crosses protruding from the ground: Though its effects remain unseen, Royd Lloyd described it as "the spell of maximum protection among the Quincy techniques of offense and defense" and stated the "light of the lord" will "strike dead" anything which comes within its limits.[54]

Training

Quincy training is referred to as Seiren Sacred/Holy Training).[55] Additionally, there is a location they can train at known as Fünft Feld , Fenfuto Feruto; German for "Fifth Field", Japanese for "Fifth Training Field"), which is where Sōken Ishida was training at the time of the White incident.[56]

Weaknesses

Hollows: Hollows are poisonous to Quincy.[44]

Reliance on Reishi: A Quincy's strength is directly impacted by how much Reishi is in the environment.[57]

Quincy: Letzt Stil: A Quincy's powers are lost if Quincy: Letzt Stil is used.[51]

Auswählen: Quincy are susceptible to Auswählen, which robs them of their powers and/or their lives.[58]

Quincy items

The Quincy possess numerous artifacts and equipment which help them in different ways.

Uryū's Quincy Cross.

Quincy Cross , Kuinshī Kurosu; Japanese for "Destruction Cross"): A cross in the shape of the Quincy symbol that only those who have inherited Quincy abilities and techniques are allowed to possess.[59] Standard equipment for any Quincy, the Quincy Cross acts as the focus for a Quincy bow,[60] known as a Heilig Bogen.[61] The cross need not necessarily be in a cross shape, as Ryūken's cross is a pentacle.[62] Uryū's first Quincy Cross took the shape of a cross,[63] but his recent one also takes the shape of a pentacle.[64]

The Sanrei Glove in its storage box.

Sanrei Glove: This is a powerful Quincy artifact that can increase a Quincy's power exponentially, but requires a dangerous and exhausting type of resistance training by wearing it for a week while constantly firing spiritual arrows to master.[65] The glove works by scattering the Reishi in the surrounding area, making it much harder to form a working bow.[51]

Gintō: Gintō are small liquid-filled capsules that store Reiryoku, and are used by the Quincy for spell casting in the same way that Shinigami use Kidō. Like Kidō, they are activated by calling out various commands.[66]

Uryū uses a Seele Schneider as an arrow.

Seele Schneider: The Seele Schneider is a thin sword that can be fired similarly to an arrow. It's much longer than a standard arrow and functions something like a chainsaw: the Reishi of its blade vibrate at ultra-high frequencies, loosening the molecular bonds between any spirit matter it cuts so that the Quincy user may easily absorb the freed spirit particles. Uryū also stated that using it increased his spiritual power.[67] The Seele Schneiders Uryū uses are stolen from a secret storage room under Karakura hospital.[68]

Quincy Bangle (Sōshingu; lit. "Body-Dressing Element"): The Quincy Bangle is an artifact designed to mimic a Quincy's natural powers. It works by drawing in Reishi from the environment, much like a Quincy does regularly. It can only be used properly by those who are already adept at forming and directing Reishi.

Hollow Bait: This item is a small, coin-shaped disk that attracts Hollows when crushed.[69] When used by Uryū, the bait, in combination with Ichigo's powerful Reiatsu, was able to draw a Gillian-class Menos out of Hueco Mundo.

Soul-made Silver (Reika Gin): Soul-synthesized silver was used by Ryūken Ishida to construct the hidden chamber in which Uryū trains.[70]

Soul-made Glass (Reika Garasu): Like soul-synthesized silver, soul-synthesized glass was used to construct the hidden chamber in the Karakura Hospital.[70]

Reishi Heisō (Spirit Particle War-Garb; Viz "Spirit Armor"): Armor which Ryūken temporarily wore when preparing to save Masaki. While the full set has not been seen, it includes a large bow and a staff hung across the wearer's back with a chain.[71]

***

I. Laying Plans

1. Sun Tzu said: The art of war is of vital importance to the State.

2. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected.

3. The art of war, then, is governed by five constant factors, to be taken into account in one's deliberations, when seeking to determine the conditions obtaining in the field.

4. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline.

5,6. The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger.

7. Heaven signifies night and day, cold and heat, times and seasons.

8. Earth comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death.

9. The Commander stands for the virtues of wisdom, sincerely, benevolence, courage and strictness.

10. By method and discipline are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure.

11. These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail.

12. Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise:--

13. (1) Which of the two sovereigns is imbued with the Moral law? (2) Which of the two generals has most ability? (3) With whom lie the advantages derived from Heaven and Earth? (4) On which side is discipline most rigorously enforced? (5) Which army is stronger? (6) On which side are officers and men more highly trained? (7) In which army is there the greater constancy both in reward and punishment?

14. By means of these seven considerations I can forecast victory or defeat.

15. The general that hearkens to my counsel and acts upon it, will conquer: let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat:--let such a one be dismissed!

16. While heading the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules.

17. According as circumstances are favorable, one should modify one's plans.

18. All warfare is based on deception.

19. Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.

20. Hold out baits to entice the enemy. Feign disorder, and crush him.

21. If he is secure at all points, be prepared for him. If he is in superior strength, evade him.

22. If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant.

23. If he is taking his ease, give him no rest. If his forces are united, separate them.

24. Attack him where he is unprepared, appear where you are not expected.

25. These military devices, leading to victory, must not be divulged beforehand.

26. Now the general who wins a battle makes many calculations in his temple ere the battle is fought. The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose.

II. Waging War

1. Sun Tzu said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers, with provisions enough to carry them a thousand li, the expenditure at home and at the front, including entertainment of guests, small items such as glue and paint, and sums spent on chariots and armor, will reach the total of a thousand ounces of silver per day. Such is the cost of raising an army of 100,000 men.

2. When you engage in actual fighting, if victory is long in coming, then men's weapons will grow dull and their ardor will be damped. If you lay siege to a town, you will exhaust your strength.

3. Again, if the campaign is protracted, the resources of the State will not be equal to the strain.

4. Now, when your weapons are dulled, your ardor damped, your strength exhausted and your treasure spent, other chieftains will spring up to take advantage of your extremity. Then no man, however wise, will be able to avert the consequences that must ensue.

5. Thus, though we have heard of stupid haste in war, cleverness has never been seen associated with long delays.

6. There is no instance of a country having benefited from prolonged warfare.

7. It is only one who is thoroughly acquainted with the evils of war that can thoroughly understand the profitable way of carrying it on.

8. The skillful soldier does not raise a second levy, neither are his supply-wagons loaded more than twice.

9. Bring war material with you from home, but forage on the enemy. Thus the army will have food enough for its needs.

10. Poverty of the State exchequer causes an army to be maintained by contributions from a distance. Contributing to maintain an army at a distance causes the people to be impoverished.

11. On the other hand, the proximity of an army causes prices to go up; and high prices cause the people's substance to be drained away.

12. When their substance is drained away, the peasantry will be afflicted by heavy exactions.

13,14. With this loss of substance and exhaustion of strength, the homes of the people will be stripped bare, and three-tenths of their income will be dissipated; while government expenses for broken chariots, worn-out horses, breast-plates and helmets, bows and arrows, spears and shields, protective mantles, draught-oxen and heavy wagons, will amount to four-tenths of its total revenue.

15. Hence a wise general makes a point of foraging on the enemy. One cartload of the enemy's provisions is equivalent to twenty of one's own, and likewise a single picul of his provender is equivalent to twenty from one's own store.

16. Now in order to kill the enemy, our men must be roused to anger; that there may be advantage from defeating the enemy, they must have their rewards.

17. Therefore in chariot fighting, when ten or more chariots have been taken, those should be rewarded who took the first. Our own flags should be substituted for those of the enemy, and the chariots mingled and used in conjunction with ours. The captured soldiers should be kindly treated and kept.

18. This is called, using the conquered foe to augment one's own strength.

19. In war, then, let your great object be victory, not lengthy campaigns.

20. Thus it may be known that the leader of armies is the arbiter of the people's fate, the man on whom it depends whether the nation shall be in peace or in peril.

III. Attack by Stratagem

1. Sun Tzu said: In the practical art of war, the best thing of all is to take the enemy's country whole and intact; to shatter and destroy it is not so good. So, too, it is better to recapture an army entire than to destroy it, to capture a regiment, a detachment or a company entire than to destroy them.

2. Hence to fight and conquer in all your battles is not supreme excellence; supreme excellence consists in breaking the enemy's resistance without fighting.

3. Thus the highest form of generalship is to balk the enemy's plans; the next best is to prevent the junction of the enemy's forces; the next in order is to attack the enemy's army in the field; and the worst policy of all is to besiege walled cities.

4. The rule is, not to besiege walled cities if it can possibly be avoided. The preparation of mantlets, movable shelters, and various implements of war, will take up three whole months; and the piling up of mounds over against the walls will take three months more.

5. The general, unable to control his irritation, will launch his men to the assault like swarming ants, with the result that one-third of his men are slain, while the town still remains untaken. Such are the disastrous effects of a siege.

6. Therefore the skillful leader subdues the enemy's troops without any fighting; he captures their cities without laying siege to them; he overthrows their kingdom without lengthy operations in the field.

7. With his forces intact he will dispute the mastery of the Empire, and thus, without losing a man, his triumph will be complete. This is the method of attacking by stratagem.

8. It is the rule in war, if our forces are ten to the enemy's one, to surround him; if five to one, to attack him; if twice as numerous, to divide our army into two.

9. If equally matched, we can offer battle; if slightly inferior in numbers, we can avoid the enemy; if quite unequal in every way, we can flee from him.

10. Hence, though an obstinate fight may be made by a small force, in the end it must be captured by the larger force.

11. Now the general is the bulwark of the State; if the bulwark is complete at all points; the State will be strong; if the bulwark is defective, the State will be weak.

12. There are three ways in which a ruler can bring misfortune upon his army:--

13. (1) By commanding the army to advance or to retreat, being ignorant of the fact that it cannot obey. This is called hobbling the army.

14. (2) By attempting to govern an army in the same way as he administers a kingdom, being ignorant of the conditions which obtain in an army. This causes restlessness in the soldier's minds.

15. (3) By employing the officers of his army without discrimination, through ignorance of the military principle of adaptation to circumstances. This shakes the confidence of the soldiers.

16. But when the army is restless and distrustful, trouble is sure to come from the other feudal princes. This is simply bringing anarchy into the army, and flinging victory away.

17. Thus we may know that there are five essentials for victory: (1) He will win who knows when to fight and when not to fight. (2) He will win who knows how to handle both superior and inferior forces. (3) He will win whose army is animated by the same spirit throughout all its ranks. (4) He will win who, prepared himself, waits to take the enemy unprepared. (5) He will win who has military capacity and is not interfered with by the sovereign.

18. Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.

IV. Tactical Dispositions

1. Sun Tzu said: The good fighters of old first put themselves beyond the possibility of defeat, and then waited for an opportunity of defeating the enemy.

2. To secure ourselves against defeat lies in our own hands, but the opportunity of defeating the enemy is provided by the enemy himself.

3. Thus the good fighter is able to secure himself against defeat, but cannot make certain of defeating the enemy.

4. Hence the saying: One may know how to conquer without being able to do it.

5. Security against defeat implies defensive tactics; ability to defeat the enemy means taking the offensive.

6. Standing on the defensive indicates insufficient strength; attacking, a superabundance of strength.

7. The general who is skilled in defense hides in the most secret recesses of the earth; he who is skilled in attack flashes forth from the topmost heights of heaven. Thus on the one hand we have ability to protect ourselves; on the other, a victory that is complete.

8. To see victory only when it is within the ken of the common herd is not the acme of excellence.

9. Neither is it the acme of excellence if you fight and conquer and the whole Empire says, "Well done!"

10. To lift an autumn hair is no sign of great strength; to see the sun and moon is no sign of sharp sight; to hear the noise of thunder is no sign of a quick ear.

11. What the ancients called a clever fighter is one who not only wins, but excels in winning with ease.

12. Hence his victories bring him neither reputation for wisdom nor credit for courage.

13. He wins his battles by making no mistakes. Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated.

14. Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy.

15. Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory.

16. The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success.

17. In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory.

18. Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances.

19. A victorious army opposed to a routed one, is as a pound's weight placed in the scale against a single grain.

20. The onrush of a conquering force is like the bursting of pent-up waters into a chasm a thousand fathoms deep.

V. Energy

1. Sun Tzu said: The control of a large force is the same principle as the control of a few men: it is merely a question of dividing up their numbers.

2. Fighting with a large army under your command is nowise different from fighting with a small one: it is merely a question of instituting signs and signals.

3. To ensure that your whole host may withstand the brunt of the enemy's attack and remain unshaken-- this is effected by maneuvers direct and indirect.

4. That the impact of your army may be like a grindstone dashed against an egg--this is effected by the science of weak points and strong.

5. In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory.

6. Indirect tactics, efficiently applied, are inexhaustible as Heaven and Earth, unending as the flow of rivers and streams; like the sun and moon, they end but to begin anew; like the four seasons, they pass away to return once more.

7. There are not more than five musical notes, yet the combinations of these five give rise to more melodies than can ever be heard.

8. There are not more than five primary colors (blue, yellow, red, white, and black), yet in combination they produce more hues than can ever been seen.

9. There are not more than five cardinal tastes (sour, acrid, salt, sweet, bitter), yet combinations of them yield more flavors than can ever be tasted.

10. In battle, there are not more than two methods of attack--the direct and the indirect; yet these two in combination give rise to an endless series of maneuvers.

11. The direct and the indirect lead on to each other in turn. It is like moving in a circle--you never come to an end. Who can exhaust the possibilities of their combination?

12. The onset of troops is like the rush of a torrent which will even roll stones along in its course.

13. The quality of decision is like the well-timed swoop of a falcon which enables it to strike and destroy its victim.

14. Therefore the good fighter will be terrible in his onset, and prompt in his decision.

15. Energy may be likened to the bending of a crossbow; decision, to the releasing of a trigger.

16. Amid the turmoil and tumult of battle, there may be seeming disorder and yet no real disorder at all; amid confusion and chaos, your array may be without head or tail, yet it will be proof against defeat.

17. Simulated disorder postulates perfect discipline, simulated fear postulates courage; simulated weakness postulates strength.

18. Hiding order beneath the cloak of disorder is simply a question of subdivision; concealing courage under a show of timidity presupposes a fund of latent energy; masking strength with weakness is to be effected by tactical dispositions.

19. Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act. He sacrifices something, that the enemy may snatch at it.

20. By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.

21. The clever combatant looks to the effect of combined energy, and does not require too much from individuals. Hence his ability to pick out the right men and utilize combined energy.

22. When he utilizes combined energy, his fighting men become as it were like unto rolling logs or stones. For it is the nature of a log or stone to remain motionless on level ground, and to move when on a slope; if four-cornered, to come to a standstill, but if round-shaped, to go rolling down.

23. Thus the energy developed by good fighting men is as the momentum of a round stone rolled down a mountain thousands of feet in height. So much on the subject of energy.

VI. Weak Points and Strong

1. Sun Tzu said: Whoever is first in the field and awaits the coming of the enemy, will be fresh for the fight; whoever is second in the field and has to hasten to battle will arrive exhausted.

2. Therefore the clever combatant imposes his will on the enemy, but does not allow the enemy's will to be imposed on him.

3. By holding out advantages to him, he can cause the enemy to approach of his own accord; or, by inflicting damage, he can make it impossible for the enemy to draw near.

4. If the enemy is taking his ease, he can harass him; if well supplied with food, he can starve him out; if quietly encamped, he can force him to move.

5. Appear at points which the enemy must hasten to defend; march swiftly to places where you are not expected.

6. An army may march great distances without distress, if it marches through country where the enemy is not.

7. You can be sure of succeeding in your attacks if you only attack places which are undefended.You can ensure the safety of your defense if you only hold positions that cannot be attacked.

8. Hence that general is skillful in attack whose opponent does not know what to defend; and he is skillful in defense whose opponent does not know what to attack.

9. O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible; and hence we can hold the enemy's fate in our hands.

10. You may advance and be absolutely irresistible, if you make for the enemy's weak points; you may retire and be safe from pursuit if your movements are more rapid than those of the enemy.

11. If we wish to fight, the enemy can be forced to an engagement even though he be sheltered behind a high rampart and a deep ditch. All we need do is attack some other place that he will be obliged to relieve.

12. If we do not wish to fight, we can prevent the enemy from engaging us even though the lines of our encampment be merely traced out on the ground. All we need do is to throw something odd and unaccountable in his way.

13. By discovering the enemy's dispositions and remaining invisible ourselves, we can keep our forces concentrated, while the enemy's must be divided.

14. We can form a single united body, while the enemy must split up into fractions. Hence there will be a whole pitted against separate parts of a whole, which means that we shall be many to the enemy's few.

15. And if we are able thus to attack an inferior force with a superior one, our opponents will be in dire straits.

16. The spot where we intend to fight must not be made known; for then the enemy will have to prepare against a possible attack at several different points; and his forces being thus distributed in many directions, the numbers we shall have to face at any given point will be proportionately few.

17. For should the enemy strengthen his van, he will weaken his rear; should he strengthen his rear, he will weaken his van; should he strengthen his left, he will weaken his right; should he strengthen his right, he will weaken his left. If he sends reinforcements everywhere, he will everywhere be weak.

18. Numerical weakness comes from having to prepare against possible attacks; numerical strength, from compelling our adversary to make these preparations against us.

19. Knowing the place and the time of the coming battle, we may concentrate from the greatest distances in order to fight.

20. But if neither time nor place be known, then the left wing will be impotent to succor the right, the right equally impotent to succor the left, the van unable to relieve the rear, or the rear to support the van. How much more so if the furthest portions of the army are anything under a hundred LI apart, and even the nearest are separated by several LI!

21. Though according to my estimate the soldiers of Yueh exceed our own in number, that shall advantage them nothing in the matter of victory. I say then that victory can be achieved.

22. Though the enemy be stronger in numbers, we may prevent him from fighting. Scheme so as to discover his plans and the likelihood of their success.

23. Rouse him, and learn the principle of his activity or inactivity. Force him to reveal himself, so as to find out his vulnerable spots.

24. Carefully compare the opposing army with your own, so that you may know where strength is superabundant and where it is deficient.

25. In making tactical dispositions, the highest pitch you can attain is to conceal them; conceal your dispositions, and you will be safe from the prying of the subtlest spies, from the machinations of the wisest brains.

26. How victory may be produced for them out of the enemy's own tactics--that is what the multitude cannot comprehend.

27. All men can see the tactics whereby I conquer, but what none can see is the strategy out of which victory is evolved.

28. Do not repeat the tactics which have gained you one victory, but let your methods be regulated by the infinite variety of circumstances.

29. Military tactics are like unto water; for water in its natural course runs away from high places and hastens downwards.

30. So in war, the way is to avoid what is strong and to strike at what is weak.

31. Water shapes its course according to the nature of the ground over which it flows; the soldier works out his victory in relation to the foe whom he is facing.

32. Therefore, just as water retains no constant shape, so in warfare there are no constant conditions.

33. He who can modify his tactics in relation to his opponent and thereby succeed in winning, may be called a heaven-born captain.

34. The five elements (water, fire, wood, metal, earth) are not always equally predominant; the four seasons make way for each other in turn. There are short days and long; the moon has its periods of waning and waxing.

VII. Maneuvering

1. Sun Tzu said: In war, the general receives his commands from the sovereign.

2. Having collected an army and concentrated his forces, he must blend and harmonize the different elements thereof before pitching his camp.

3. After that, comes tactical maneuvering, than which there is nothing more difficult. The difficulty of tactical maneuvering consists in turning the devious into the direct, and misfortune into gain.

4. Thus, to take a long and circuitous route, after enticing the enemy out of the way, and though starting after him, to contrive to reach the goal before him, shows knowledge of the artifice of deviation.

5. Maneuvering with an army is advantageous; with an undisciplined multitude, most dangerous.

6. If you set a fully equipped army in march in order to snatch an advantage, the chances are that you will be too late. On the other hand, to detach a flying column for the purpose involves the sacrifice of its baggage and stores.

7. Thus, if you order your men to roll up their buff-coats, and make forced marches without halting day or night, covering double the usual distance at a stretch, doing a hundred LI in order to wrest an advantage, the leaders of all your three divisions will fall into the hands of the enemy.

8. The stronger men will be in front, the jaded ones will fall behind, and on this plan only one-tenth of your army will reach its destination.

9. If you march fifty LI in order to outmaneuver the enemy, you will lose the leader of your first division, and only half your force will reach the goal.

10. If you march thirty LI with the same object, two-thirds of your army will arrive.

11. We may take it then that an army without its baggage-train is lost; without provisions it is lost; without bases of supply it is lost.

12. We cannot enter into alliances until we are acquainted with the designs of our neighbors.

13. We are not fit to lead an army on the march unless we are familiar with the face of the country--its mountains and forests, its pitfalls and precipices, its marshes and swamps.

14. We shall be unable to turn natural advantage to account unless we make use of local guides.

15. In war, practice dissimulation, and you will succeed.

16. Whether to concentrate or to divide your troops, must be decided by circumstances.

17. Let your rapidity be that of the wind, your compactness that of the forest.

18. In raiding and plundering be like fire, is immovability like a mountain.

19. Let your plans be dark and impenetrable as night, and when you move, fall like a thunderbolt.

20. When you plunder a countryside, let the spoil be divided amongst your men; when you capture new territory, cut it up into allotments for the benefit of the soldiery.

21. Ponder and deliberate before you make a move.

22. He will conquer who has learnt the artifice of deviation. Such is the art of maneuvering.

23. The Book of Army Management says: On the field of battle, the spoken word does not carry far enough: hence the institution of gongs and drums. Nor can ordinary objects be seen clearly enough: hence the institution of banners and flags.

24. Gongs and drums, banners and flags, are means whereby the ears and eyes of the host may be focused on one particular point.

25. The host thus forming a single united body, is it impossible either for the brave to advance alone, or for the cowardly to retreat alone. This is the art of handling large masses of men.

26. In night-fighting, then, make much use of signal-fires and drums, and in fighting by day, of flags and banners, as a means of influencing the ears and eyes of your army.

27. A whole army may be robbed of its spirit; a commander-in-chief may be robbed of his presence of mind.

28. Now a soldier's spirit is keenest in the morning; by noonday it has begun to flag; and in the evening, his mind is bent only on returning to camp.

29. A clever general, therefore, avoids an army when its spirit is keen, but attacks it when it is sluggish and inclined to return. This is the art of studying moods.

30. Disciplined and calm, to await the appearance of disorder and hubbub amongst the enemy:--this is the art of retaining self-possession.

31. To be near the goal while the enemy is still far from it, to wait at ease while the enemy is toiling and struggling, to be well-fed while the enemy is famished:--this is the art of husbanding one's strength.

32. To refrain from intercepting an enemy whose banners are in perfect order, to refrain from attacking an army drawn up in calm and confident array:--this is the art of studying circumstances.

33. It is a military axiom not to advance uphill against the enemy, nor to oppose him when he comes downhill.

34. Do not pursue an enemy who simulates flight; do not attack soldiers whose temper is keen.

35. Do not swallow bait offered by the enemy. Do not interfere with an army that is returning home.

36. When you surround an army, leave an outlet free. Do not press a desperate foe too hard.

37. Such is the art of warfare.

VIII. Variation in Tactics

1. Sun Tzu said: In war, the general receives his commands from the sovereign, collects his army and concentrates his forces

2. When in difficult country, do not encamp. In country where high roads intersect, join hands with your allies. Do not linger in dangerously isolated positions. In hemmed-in situations, you must resort to stratagem. In desperate position, you must fight.

3. There are roads which must not be followed, armies which must be not attacked, towns which must be besieged, positions which must not be contested, commands of the sovereign which must not be obeyed.

4. The general who thoroughly understands the advantages that accompany variation of tactics knows how to handle his troops.

5. The general who does not understand these, may be well acquainted with the configuration of the country, yet he will not be able to turn his knowledge to practical account.

6. So, the student of war who is unversed in the art of war of varying his plans, even though he be acquainted with the Five Advantages, will fail to make the best use of his men.

7. Hence in the wise leader's plans, considerations of advantage and of disadvantage will be blended together.

8. If our expectation of advantage be tempered in this way, we may succeed in accomplishing the essential part of our schemes.

9. If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.

10. Reduce the hostile chiefs by inflicting damage on them; and make trouble for them, and keep them constantly engaged; hold out specious allurements, and make them rush to any given point.

11. The art of war teaches us to rely not on the likelihood of the enemy's not coming, but on our own readiness to receive him; not on the chance of his not attacking, but rather on the fact that we have made our position unassailable.

12. There are five dangerous faults which may affect a general: (1) Recklessness, which leads to destruction; (2) cowardice, which leads to capture; (3) a hasty temper, which can be provoked by insults; (4) a delicacy of honor which is sensitive to shame; (5) over-solicitude for his men, which exposes him to worry and trouble.

13. These are the five besetting sins of a general, ruinous to the conduct of war.

14. When an army is overthrown and its leader slain, the cause will surely be found among these five dangerous faults. Let them be a subject of meditation.

IX. The Army on the March

1. Sun Tzu said: We come now to the question of encamping the army, and observing signs of the enemy. Pass quickly over mountains, and keep in the neighborhood of valleys.

2. Camp in high places, facing the sun. Do not climb heights in order to fight. So much for mountain warfare.

3. After crossing a river, you should get far away from it.

4. When an invading force crosses a river in its onward march, do not advance to meet it in mid-stream. It will be best to let half the army get across, and then deliver your attack.

5. If you are anxious to fight, you should not go to meet the invader near a river which he has to cross.

6. Moor your craft higher up than the enemy, and facing the sun. Do not move up-stream to meet the enemy. So much for river warfare.

7. In crossing salt-marshes, your sole concern should be to get over them quickly, without any delay.

8. If forced to fight in a salt-marsh, you should have water and grass near you, and get your back to a clump of trees. So much for operations in salt-marches.

9. In dry, level country, take up an easily accessible position with rising ground to your right and on your rear, so that the danger may be in front, and safety lie behind. So much for campaigning in flat country.

10. These are the four useful branches of military knowledge which enabled the Yellow Emperor to vanquish four several sovereigns.

11. All armies prefer high ground to low and sunny places to dark.

12. If you are careful of your men, and camp on hard ground, the army will be free from disease of every kind, and this will spell victory.

13. When you come to a hill or a bank, occupy the sunny side, with the slope on your right rear. Thus you will at once act for the benefit of your soldiers and utilize the natural advantages of the ground.

14. When, in consequence of heavy rains up-country, a river which you wish to ford is swollen and flecked with foam, you must wait until it subsides.

15. Country in which there are precipitous cliffs with torrents running between, deep natural hollows, confined places, tangled thickets, quagmires and crevasses, should be left with all possible speed and not approached.

16. While we keep away from such places, we should get the enemy to approach them; while we face them, we should let the enemy have them on his rear.

17. If in the neighborhood of your camp there should be any hilly country, ponds surrounded by aquatic grass, hollow basins filled with reeds, or woods with thick undergrowth, they must be carefully routed out and searched; for these are places where men in ambush or insidious spies are likely to be lurking.

18. When the enemy is close at hand and remains quiet, he is relying on the natural strength of his position.

19. When he keeps aloof and tries to provoke a battle, he is anxious for the other side to advance.

20. If his place of encampment is easy of access, he is tendering a bait.

21. Movement amongst the trees of a forest shows that the enemy is advancing. The appearance of a number of screens in the midst of thick grass means that the enemy wants to make us suspicious.

22. The rising of birds in their flight is the sign of an ambuscade. Startled beasts indicate that a sudden attack is coming.

23. When there is dust rising in a high column, it is the sign of chariots advancing; when the dust is low, but spread over a wide area, it betokens the approach of infantry. When it branches out in different directions, it shows that parties have been sent to collect firewood. A few clouds of dust moving to and fro signify that the army is encamping.

24. Humble words and increased preparations are signs that the enemy is about to advance. Violent language and driving forward as if to the attack are signs that he will retreat.

25. When the light chariots come out first and take up a position on the wings, it is a sign that the enemy is forming for battle.

26. Peace proposals unaccompanied by a sworn covenant indicate a plot.

27. When there is much running about and the soldiers fall into rank, it means that the critical moment has come.

28. When some are seen advancing and some retreating, it is a lure.

29. When the soldiers stand leaning on their spears, they are faint from want of food.

30. If those who are sent to draw water begin by drinking themselves, the army is suffering from thirst.

31. If the enemy sees an advantage to be gained and makes no effort to secure it, the soldiers are exhausted.

32. If birds gather on any spot, it is unoccupied. Clamor by night betokens nervousness.

33. If there is disturbance in the camp, the general's authority is weak. If the banners and flags are shifted about, sedition is afoot. If the officers are angry, it means that the men are weary.

34. When an army feeds its horses with grain and kills its cattle for food, and when the men do not hang their cooking-pots over the camp-fires, showing that they will not return to their tents, you may know that they are determined to fight to the death.

35. The sight of men whispering together in small knots or speaking in subdued tones points to disaffection amongst the rank and file.

36. Too frequent rewards signify that the enemy is at the end of his resources; too many punishments betray a condition of dire distress.

37. To begin by bluster, but afterwards to take fright at the enemy's numbers, shows a supreme lack of intelligence.

38. When envoys are sent with compliments in their mouths, it is a sign that the enemy wishes for a truce.

39. If the enemy's troops march up angrily and remain facing ours for a long time without either joining battle or taking themselves off again, the situation is one that demands great vigilance and circumspection.

40. If our troops are no more in number than the enemy, that is amply sufficient; it only means that no direct attack can be made. What we can do is simply to concentrate all our available strength, keep a close watch on the enemy, and obtain reinforcements.

41. He who exercises no forethought but makes light of his opponents is sure to be captured by them.

42. If soldiers are punished before they have grown attached to you, they will not prove submissive; and, unless submissive, then will be practically useless. If, when the soldiers have become attached to you, punishments are not enforced, they will still be unless.

43. Therefore soldiers must be treated in the first instance with humanity, but kept under control by means of iron discipline. This is a certain road to victory.

44. If in training soldiers commands are habitually enforced, the army will be well-disciplined; if not, its discipline will be bad.

45. If a general shows confidence in his men but always insists on his orders being obeyed, the gain will be mutual.

X. Terrain

1. Sun Tzu said: We may distinguish six kinds of terrain, to wit: (1) Accessible ground; (2) entangling ground; (3) temporizing ground; (4) narrow passes; (5) precipitous heights; (6) positions at a great distance from the enemy.

2. Ground which can be freely traversed by both sides is called accessible.

3. With regard to ground of this nature, be before the enemy in occupying the raised and sunny spots, and carefully guard your line of supplies. Then you will be able to fight with advantage.

4. Ground which can be abandoned but is hard to re-occupy is called entangling.

5. From a position of this sort, if the enemy is unprepared, you may sally forth and defeat him. But if the enemy is prepared for your coming, and you fail to defeat him, then, return being impossible, disaster will ensue.

6. When the position is such that neither side will gain by making the first move, it is called temporizing ground.

7. In a position of this sort, even though the enemy should offer us an attractive bait, it will be advisable not to stir forth, but rather to retreat, thus enticing the enemy in his turn; then, when part of his army has come out, we may deliver our attack with advantage.

8. With regard to narrow passes, if you can occupy them first, let them be strongly garrisoned and await the advent of the enemy.

9. Should the army forestall you in occupying a pass, do not go after him if the pass is fully garrisoned, but only if it is weakly garrisoned.

10. With regard to precipitous heights, if you are beforehand with your adversary, you should occupy the raised and sunny spots, and there wait for him to come up.

11. If the enemy has occupied them before you, do not follow him, but retreat and try to entice him away.

12. If you are situated at a great distance from the enemy, and the strength of the two armies is equal, it is not easy to provoke a battle, and fighting will be to your disadvantage.

13. These six are the principles connected with Earth. The general who has attained a responsible post must be careful to study them.

14. Now an army is exposed to six several calamities, not arising from natural causes, but from faults for which the general is responsible. These are: (1) Flight; (2) insubordination; (3) collapse; (4) ruin; (5) disorganization; (6) rout.

15. Other conditions being equal, if one force is hurled against another ten times its size, the result will be the flight of the former.

16. When the common soldiers are too strong and their officers too weak, the result is insubordination. When the officers are too strong and the common soldiers too weak, the result is collapse.

17. When the higher officers are angry and insubordinate, and on meeting the enemy give battle on their own account from a feeling of resentment, before the commander-in-chief can tell whether or no he is in a position to fight, the result is ruin.

18. When the general is weak and without authority; when his orders are not clear and distinct; when there are no fixes duties assigned to officers and men, and the ranks are formed in a slovenly haphazard manner, the result is utter disorganization.

19. When a general, unable to estimate the enemy's strength, allows an inferior force to engage a larger one, or hurls a weak detachment against a powerful one, and neglects to place picked soldiers in the front rank, the result must be rout.

20. These are six ways of courting defeat, which must be carefully noted by the general who has attained a responsible post.

21. The natural formation of the country is the soldier's best ally; but a power of estimating the adversary, of controlling the forces of victory, and of shrewdly calculating difficulties, dangers and distances, constitutes the test of a great general.

22. He who knows these things, and in fighting puts his knowledge into practice, will win his battles. He who knows them not, nor practices them, will surely be defeated.

23. If fighting is sure to result in victory, then you must fight, even though the ruler forbid it; if fighting will not result in victory, then you must not fight even at the ruler's bidding.

24. The general who advances without coveting fame and retreats without fearing disgrace, whose only thought is to protect his country and do good service for his sovereign, is the jewel of the kingdom.

25. Regard your soldiers as your children, and they will follow you into the deepest valleys; look upon them as your own beloved sons, and they will stand by you even unto death.

26. If, however, you are indulgent, but unable to make your authority felt; kind-hearted, but unable to enforce your commands; and incapable, moreover, of quelling disorder: then your soldiers must be likened to spoilt children; they are useless for any practical purpose.

27. If we know that our own men are in a condition to attack, but are unaware that the enemy is not open to attack, we have gone only halfway towards victory.

28. If we know that the enemy is open to attack, but are unaware that our own men are not in a condition to attack, we have gone only halfway towards victory.

29. If we know that the enemy is open to attack, and also know that our men are in a condition to attack, but are unaware that the nature of the ground makes fighting impracticable, we have still gone only halfway towards victory.

30. Hence the experienced soldier, once in motion, is never bewildered; once he has broken camp, he is never at a loss.

31. Hence the saying: If you know the enemy and know yourself, your victory will not stand in doubt; if you know Heaven and know Earth, you may make your victory complete.

XI. The Nine Situations

1. Sun Tzu said: The art of war recognizes nine varieties of ground: (1) Dispersive ground; (2) facile ground; (3) contentious ground; (4) open ground; (5) ground of intersecting highways; (6) serious ground; (7) difficult ground; (8) hemmed-in ground; (9) desperate ground.

2. When a chieftain is fighting in his own territory, it is dispersive ground.

3. When he has penetrated into hostile territory, but to no great distance, it is facile ground.

4. Ground the possession of which imports great advantage to either side, is contentious ground.

5. Ground on which each side has liberty of movement is open ground.

6. Ground which forms the key to three contiguous states, so that he who occupies it first has most of the Empire at his command, is a ground of intersecting highways.

7. When an army has penetrated into the heart of a hostile country, leaving a number of fortified cities in its rear, it is serious ground.

8. Mountain forests, rugged steeps, marshes and fens--all country that is hard to traverse: this is difficult ground.

9. Ground which is reached through narrow gorges, and from which we can only retire by tortuous paths, so that a small number of the enemy would suffice to crush a large body of our men: this is hemmed in ground.

10. Ground on which we can only be saved from destruction by fighting without delay, is desperate ground.

11. On dispersive ground, therefore, fight not. On facile ground, halt not. On contentious ground, attack not.

12. On open ground, do not try to block the enemy's way. On the ground of intersecting highways, join hands with your allies.

13. On serious ground, gather in plunder. In difficult ground, keep steadily on the march.

14. On hemmed-in ground, resort to stratagem. On desperate ground, fight.

15. Those who were called skillful leaders of old knew how to drive a wedge between the enemy's front and rear; to prevent co-operation between his large and small divisions; to hinder the good troops from rescuing the bad, the officers from rallying their men.

16. When the enemy's men were united, they managed to keep them in disorder.

17. When it was to their advantage, they made a forward move; when otherwise, they stopped still.

18. If asked how to cope with a great host of the enemy in orderly array and on the point of marching to the attack, I should say: "Begin by seizing something which your opponent holds dear; then he will be amenable to your will."

19. Rapidity is the essence of war: take advantage of the enemy's unreadiness, make your way by unexpected routes, and attack unguarded spots.

20. The following are the principles to be observed by an invading force: The further you penetrate into a country, the greater will be the solidarity of your troops, and thus the defenders will not prevail against you.

21. Make forays in fertile country in order to supply your army with food.

22. Carefully study the well-being of your men, and do not overtax them. Concentrate your energy and hoard your strength. Keep your army continually on the move, and devise unfathomable plans.

23. Throw your soldiers into positions whence there is no escape, and they will prefer death to flight. If they will face death, there is nothing they may not achieve. Officers and men alike will put forth their uttermost strength.

24. Soldiers when in desperate straits lose the sense of fear. If there is no place of refuge, they will stand firm. If they are in hostile country, they will show a stubborn front. If there is no help for it, they will fight hard.

25. Thus, without waiting to be marshaled, the soldiers will be constantly on the qui vive; without waiting to be asked, they will do your will; without restrictions, they will be faithful; without giving orders, they can be trusted.

26. Prohibit the taking of omens, and do away with superstitious doubts. Then, until death itself comes, no calamity need be feared.

27. If our soldiers are not overburdened with money, it is not because they have a distaste for riches; if their lives are not unduly long, it is not because they are disinclined to longevity.

28. On the day they are ordered out to battle, your soldiers may weep, those sitting up bedewing their garments, and those lying down letting the tears run down their cheeks. But let them once be brought to bay, and they will display the courage of a Chu or a Kuei.

29. The skillful tactician may be likened to the shuai-jan. Now the shuai-jan is a snake that is found in the ChUng mountains. Strike at its head, and you will be attacked by its tail; strike at its tail, and you will be attacked by its head; strike at its middle, and you will be attacked by head and tail both.

30. Asked if an army can be made to imitate the shuai-jan, I should answer, Yes. For the men of Wu and the men of Yueh are enemies; yet if they are crossing a river in the same boat and are caught by a storm, they will come to each other's assistance just as the left hand helps the right.

31. Hence it is not enough to put one's trust in the tethering of horses, and the burying of chariot wheels in the ground

32. The principle on which to manage an army is to set up one standard of courage which all must reach.

33. How to make the best of both strong and weak--that is a question involving the proper use of ground.

34. Thus the skillful general conducts his army just as though he were leading a single man, willy-nilly, by the hand.

35. It is the business of a general to be quiet and thus ensure secrecy; upright and just, and thus maintain order.

36. He must be able to mystify his officers and men by false reports and appearances, and thus keep them in total ignorance.

37. By altering his arrangements and changing his plans, he keeps the enemy without definite knowledge. By shifting his camp and taking circuitous routes, he prevents the enemy from anticipating his purpose.

38. At the critical moment, the leader of an army acts like one who has climbed up a height and then kicks away the ladder behind him. He carries his men deep into hostile territory before he shows his hand.

39. He burns his boats and breaks his cooking-pots; like a shepherd driving a flock of sheep, he drives his men this way and that, and nothing knows whither he is going.

40. To muster his host and bring it into danger:--this may be termed the business of the general.

41. The different measures suited to the nine varieties of ground; the expediency of aggressive or defensive tactics; and the fundamental laws of human nature: these are things that must most certainly be studied.

42. When invading hostile territory, the general principle is, that penetrating deeply brings cohesion; penetrating but a short way means dispersion.

43. When you leave your own country behind, and take your army across neighborhood territory, you find yourself on critical ground. When there are means of communication on all four sides, the ground is one of intersecting highways.

44. When you penetrate deeply into a country, it is serious ground. When you penetrate but a little way, it is facile ground.

45. When you have the enemy's strongholds on your rear, and narrow passes in front, it is hemmed-in ground. When there is no place of refuge at all, it is desperate ground.

46. Therefore, on dispersive ground, I would inspire my men with unity of purpose. On facile ground, I would see that there is close connection between all parts of my army.

47. On contentious ground, I would hurry up my rear.

48. On open ground, I would keep a vigilant eye on my defenses. On ground of intersecting highways, I would consolidate my alliances.

49. On serious ground, I would try to ensure a continuous stream of supplies. On difficult ground, I would keep pushing on along the road.

50. On hemmed-in ground, I would block any way of retreat. On desperate ground, I would proclaim to my soldiers the hopelessness of saving their lives.

51. For it is the soldier's disposition to offer an obstinate resistance when surrounded, to fight hard when he cannot help himself, and to obey promptly when he has fallen into danger.

52. We cannot enter into alliance with neighboring princes until we are acquainted with their designs. We are not fit to lead an army on the march unless we are familiar with the face of the country--its mountains and forests, its pitfalls and precipices, its marshes and swamps. We shall be unable to turn natural advantages to account unless we make use of local guides.

53. To be ignored of any one of the following four or five principles does not befit a warlike prince.

54. When a warlike prince attacks a powerful state, his generalship shows itself in preventing the concentration of the enemy's forces. He overawes his opponents, and their allies are prevented from joining against him.

55. Hence he does not strive to ally himself with all and sundry, nor does he foster the power of other states. He carries out his own secret designs, keeping his antagonists in awe. Thus he is able to capture their cities and overthrow their kingdoms.

56. Bestow rewards without regard to rule, issue orders without regard to previous arrangements; and you will be able to handle a whole army as though you had to do with but a single man.

57. Confront your soldiers with the deed itself; never let them know your design. When the outlook is bright, bring it before their eyes; but tell them nothing when the situation is gloomy.

58. Place your army in deadly peril, and it will survive; plunge it into desperate straits, and it will come off in safety.

59. For it is precisely when a force has fallen into harm's way that is capable of striking a blow for victory.

60. Success in warfare is gained by carefully accommodating ourselves to the enemy's purpose.

61. By persistently hanging on the enemy's flank, we shall succeed in the long run in killing the commander-in-chief.

62. This is called ability to accomplish a thing by sheer cunning.

63. On the day that you take up your command, block the frontier passes, destroy the official tallies, and stop the passage of all emissaries.

64. Be stern in the council-chamber, so that you may control the situation.

65. If the enemy leaves a door open, you must rush in.

66. Forestall your opponent by seizing what he holds dear, and subtly contrive to time his arrival on the ground.

67. Walk in the path defined by rule, and accommodate yourself to the enemy until you can fight a decisive battle.

68. At first, then, exhibit the coyness of a maiden, until the enemy gives you an opening; afterwards emulate the rapidity of a running hare, and it will be too late for the enemy to oppose you.

XII. The Attack by Fire

1. Sun Tzu said: There are five ways of attacking with fire. The first is to burn soldiers in their camp; the second is to burn stores; the third is to burn baggage trains; the fourth is to burn arsenals and magazines; the fifth is to hurl dropping fire amongst the enemy.

2. In order to carry out an attack, we must have means available. The material for raising fire should always be kept in readiness.

3. There is a proper season for making attacks with fire, and special days for starting a conflagration.

4. The proper season is when the weather is very dry; the special days are those when the moon is in the constellations of the Sieve, the Wall, the Wing or the Cross-bar; for these four are all days of rising wind.

5. In attacking with fire, one should be prepared to meet five possible developments:

6. (1) When fire breaks out inside to enemy's camp, respond at once with an attack from without.

7. (2) If there is an outbreak of fire, but the enemy's soldiers remain quiet, bide your time and do not attack.

8. (3) When the force of the flames has reached its height, follow it up with an attack, if that is practicable; if not, stay where you are.

9. (4) If it is possible to make an assault with fire from without, do not wait for it to break out within, but deliver your attack at a favorable moment.

10. (5) When you start a fire, be to windward of it. Do not attack from the leeward.

11. A wind that rises in the daytime lasts long, but a night breeze soon falls.

12. In every army, the five developments connected with fire must be known, the movements of the stars calculated, and a watch kept for the proper days.

13. Hence those who use fire as an aid to the attack show intelligence; those who use water as an aid to the attack gain an accession of strength.

14. By means of water, an enemy may be intercepted, but not robbed of all his belongings.

15. Unhappy is the fate of one who tries to win his battles and succeed in his attacks without cultivating the spirit of enterprise; for the result is waste of time and general stagnation.

16. Hence the saying: The enlightened ruler lays his plans well ahead; the good general cultivates his resources.

17. Move not unless you see an advantage; use not your troops unless there is something to be gained; fight not unless the position is critical.

18. No ruler should put troops into the field merely to gratify his own spleen; no general should fight a battle simply out of pique.

19. If it is to your advantage, make a forward move; if not, stay where you are.

20. Anger may in time change to gladness; vexation may be succeeded by content.

21. But a kingdom that has once been destroyed can never come again into being; nor can the dead ever be brought back to life.

22. Hence the enlightened ruler is heedful, and the good general full of caution. This is the way to keep a country at peace and an army intact.

XIII. The Use of Spies

1. Sun Tzu said: Raising a host of a hundred thousand men and marching them great distances entails heavy loss on the people and a drain on the resources of the State. The daily expenditure will amount to a thousand ounces of silver. There will be commotion at home and abroad, and men will drop down exhausted on the highways. As many as seven hundred thousand families will be impeded in their labor.

2. Hostile armies may face each other for years, striving for the victory which is decided in a single day. This being so, to remain in ignorance of the enemy's condition simply because one grudges the outlay of a hundred ounces of silver in honors and emoluments, is the height of inhumanity.

3. One who acts thus is no leader of men, no present help to his sovereign, no master of victory.

4. Thus, what enables the wise sovereign and the good general to strike and conquer, and achieve things beyond the reach of ordinary men, is foreknowledge.

5. Now this foreknowledge cannot be elicited from spirits; it cannot be obtained inductively from experience, nor by any deductive calculation.

6. Knowledge of the enemy's dispositions can only be obtained from other men.

7. Hence the use of spies, of whom there are five classes: (1) Local spies; (2) inward spies; (3) converted spies; (4) doomed spies; (5) surviving spies.

8. When these five kinds of spy are all at work, none can discover the secret system. This is called "divine manipulation of the threads." It is the sovereign's most precious faculty.

9. Having local spies means employing the services of the inhabitants of a district.

10. Having inward spies, making use of officials of the enemy.

11. Having converted spies, getting hold of the enemy's spies and using them for our own purposes.

12. Having doomed spies, doing certain things openly for purposes of deception, and allowing our spies to know of them and report them to the enemy.

13. Surviving spies, finally, are those who bring back news from the enemy's camp.

14. Hence it is that which none in the whole army are more intimate relations to be maintained than with spies. None should be more liberally rewarded. In no other business should greater secrecy be preserved.

15. Spies cannot be usefully employed without a certain intuitive sagacity.

16. They cannot be properly managed without benevolence and straightforwardness.

17. Without subtle ingenuity of mind, one cannot make certain of the truth of their reports.

18. Be subtle! be subtle! and use your spies for every kind of business.

19. If a secret piece of news is divulged by a spy before the time is ripe, he must be put to death together with the man to whom the secret was told.

20. Whether the object be to crush an army, to storm a city, or to assassinate an individual, it is always necessary to begin by finding out the names of the attendants, the aides-de-camp, and door-keepers and sentries of the general in command. Our spies must be commissioned to ascertain these.

21. The enemy's spies who have come to spy on us must be sought out, tempted with bribes, led away and comfortably housed. Thus they will become converted spies and available for our service.

22. It is through the information brought by the converted spy that we are able to acquire and employ local and inward spies.

23. It is owing to his information, again, that we can cause the doomed spy to carry false tidings to the enemy.

24. Lastly, it is by his information that the surviving spy can be used on appointed occasions.

25. The end and aim of spying in all its five varieties is knowledge of the enemy; and this knowledge can only be derived, in the first instance, from the converted spy. Hence it is essential that the converted spy be treated with the utmost liberality.

26. Of old, the rise of the Yin dynasty was due to I Chih who had served under the Hsia. Likewise, the rise of the Chou dynasty was due to Lu Ya who had served under the Yin.

27. Hence it is only the enlightened ruler and the wise general who will use the highest intelligence of the army for purposes of spying and thereby they achieve great results. Spies are a most important element in water, because on them depends an army's ability to move.