Chapter 68: Rituals for Engaging the Enemy
If the enemy approaches from the east, welcome them at the eastern altar. The altar should be eight chi high, and the hall eight chi wide. Eight men, each eighty years old, shall preside over the sacrifices. Hang green flags, and set up eight green deity statues eight chi tall. Shoot eight crossbows, firing eight arrows and then stop. The commander must wear green, and the sacrificial animal shall be a chicken. If the enemy approaches from the south, welcome them at the southern altar. The altar should be seven chi high, and the hall seven chi wide. Seven men, each seventy years old, shall preside over the sacrifices. Hang red flags, and set up seven red deity statues seven chi tall. Shoot seven crossbows, firing seven arrows and then stop. The commander must wear red, and the sacrificial animal shall be a dog. If the enemy approaches from the west, welcome them at the western altar. The altar should be nine chi high, and the hall nine chi wide. Nine men, each ninety years old, shall preside over the sacrifices. Hang white flags, and set up nine white deity statues nine chi tall. Shoot nine crossbows, firing nine arrows and then stop. The commander must wear white, and the sacrificial animal shall be a sheep. If the enemy approaches from the north, welcome them at the northern altar. The altar should be six chi high, and the hall six chi wide. Six men, each sixty years old, shall preside over the sacrifices. Hang black flags, and set up six black deity statues six chi tall. Shoot six crossbows, firing six arrows and then stop. The commander must wear black, and the sacrificial animal shall be a pig. From the outer residences to the major shrines, spiritual shamans may pray there, and sacrificial animals shall be provided for their prayers.
Whenever observing the qi (cloud formations), there is the qi of a supreme commander, the qi of a minor commander, the qi of departure, the qi of arrival, and the qi of defeat. Those who can clearly understand these can predict success, failure, fortune, and misfortune. Select shamans, physicians, and diviners who have special skills, prepare medicines, and provide them with proper housing. Shamans must be stationed near the community shrine and must revere the spirits. Shamans and diviners shall make requests to the city defender; the defender shall only heed their requests regarding the observation of qi. If they spread rumors inside or outside, causing panic and terror among officials and citizens, investigate them discreetly and strictly. Convict them without pardon.
Pasture and honor virtuous officials and those with technical skills, such as craftsmen; treat them as younger brothers. Select butchers and wine sellers to work in the kitchen, and treat them likewise as younger brothers.
In general, the method of defending a city is as follows: The county commander receives orders, goes out to protect the city, inspects the trenches and defenses, builds roads, and repairs the walls. All officials shall contribute resources, and all craftsmen shall begin their work. The Minister of War inspects the walls and the troops’ formations. Set up gate guards: two men control the right door, two men control the left door, four men manage the closing of the gates, and a hundred armored soldiers sit guard.
On the city wall, every bu shall have one armored soldier and one halberd, assisted by three others. Every five bu has a squad leader, every ten bu has a platoon leader, and every hundred bu has a company leader. On the flanks are grand commanders, and in the center is the supreme general; all have supervising officials and troop leaders. On the city wall, at the stairs, officials shall guard. Report to the central command; if urgent, report immediately. Every soldier has a specific duty.
Outside the city, wherever arrows can reach, destroy the walls and houses so the enemy cannot use them as cover. Within thirty li, all firewood and water must be brought inside. Eat the meat of dogs, pigs, piglets, and chickens, and collect their bones to make bone paste (fermented sauce); this can be used to treat abdominal illnesses.
Inside the city, wherever firewood, thatch, or houses are within arrow range, coat them with mud to create cover. Order dogs and horses to be tied up at dusk and covered with nets. In the quiet night, when the drum sounds, shout loudly. This is to demoralize the enemy and to solidify the people’s resolve. Therefore, shouting at the proper times prevents the people from feeling fear.
The priests and scribes shall announce the impending war to the spirits of the four directions, mountains, rivers, and the altars of soil and grain, and then withdraw. The ruler, dressed in plain white mourning clothes, shall swear an oath in the Grand Ancestral Temple, saying, “That man acts without morality, does not cultivate righteousness, and relies solely on force to claim kingship, saying, ‘I will surely destroy your altars of soil and grain and annihilate your people.’ My sons and ministers still toil under the eaves at night to comfort me. May you harmonize your hearts, combine your strength, assist each other on left and right, and guard to the death.” After the oath, the ruler shall withdraw to eat. He shall lodge on the right side of the Grand Ancestral Temple; the priests and scribes shall lodge at the altar of soil. All officials shall prepare their carriages. Then they shall engage in battle. Beat the drum at the gate; place a flag on the right, and a pennant with the unit’s name on the left corner. Shoot three arrows and declare victory. With all five weapons fully prepared, descend, go out to meet the enemy, and ascend to observe our suburbs. Then order the drums to beat. Shortly after, ascend. The officer of labor shoots from the right side of the gate with thistle arrows, followed by three shots with reed arrows, and then bows and crossbows. The school officer shoots from the left side of the gate, first waving a wooden club, followed by throwing wood and stones. The priests, scribes, and clan elders announce to the altar of soil, and cover it with a steamer.
Note
This chapter covers pre-siege rituals, five-element directional sacrifices and cloud divination. It also sets city defense rules, troop hierarchies, wartime resource management and morale-boosting night shouts to guard towns.
Directional Cosmology and Five Elements (五行):
This chapter vividly illustrates the ancient Chinese cosmological belief that the universe is governed by five elements (Wood, Fire, Earth, Metal, Water) corresponding to five directions (East, South, Center, West, North) and colors (Green, Red, Yellow, White, Black). The Mohists integrated this into their military rituals, assigning specific colors, numbers, animals, and altar dimensions based on the direction of the enemy’s approach.
Military Divination and Qi Observation (望气):
Ancient Chinese warfare heavily relied on meteorological and atmospheric divination. Observing the shape, color, and movement of clouds (Qi) was believed to reveal the enemy’s morale, intentions, and the ultimate outcome of the battle.
Psychological Warfare and Morale Building:
The text highlights the use of loud shouting at night to boost the defenders’ morale and terrify the attackers. It also shows pragmatic logistics, such as destroying buildings outside the city to deny cover to the enemy, and utilizing animal bones for medicinal purposes during sieges.
Pre-Battle Rituals and Oaths:
The chapter details the solemn pre-battle ceremonies, including the ruler wearing mourning clothes (symbolizing readiness for death and sorrow for the coming violence) and swearing oaths in the ancestral temple. The use of specific weapons (thistle arrows, reed arrows, wooden clubs) in ritualistic volleys before actual combat reflects a blend of sacred ritual and practical military deployment.
Ying Di Ci (迎敌祠):
Literally “Rituals for Welcoming the Enemy” or “Rituals for Engaging the Enemy”. “Welcoming” here is a euphemism for engaging or intercepting the enemy in battle through both spiritual and military means.
Gu (骨醢 / Bone Paste):
A traditional Chinese fermented sauce or paste. In ancient times, bone paste was sometimes used in traditional medicine to treat bone or gastrointestinal ailments, reflecting the intersection of daily life, medicine, and wartime survival.
68章 迎敌祠
敌以东方来，迎之东坛，坛高八尺，堂密八；年八十者八人，主祭；青旗、青神长八尺者八，弩八，八发而止；将服必青，其牲以鸡。敌以南方来，迎之南坛，坛高七尺，堂密七；年七十者七人，主祭；赤旗、赤神长七尺者七，弩七，七发而止；将服必赤，其牲以狗。敌以西方来，迎之西坛，坛高九尺，堂密九；年九十者九人，主祭；白旗、素神长九尺者九，弩九，九发而止；将服必白，其牲以羊。敌以北方来，迎之北坛，坛高六尺，堂密六；年六十者六人，主祭；墨旗、黑神长六尺者六，弩六，六发而止；将服必黑，其牲以彘。从外宅诸名大祠，灵巫或祷焉，给祷牲。
凡望气，有大将气，有小将气，有往气，有来气，有败气，能得明此者可知成败、吉凶。举巫、医、卜有所长，具药，宫之，善为舍。巫必近公社，必敬神之。巫、卜以请守，守独智巫、卜望气之请而已。其出入为流言，惊骇恐吏民，谨微察之，断罪不赦。
牧贤大夫及有方技者若工，弟之。举屠、酤者置厨给事，弟之。
凡守城之法，县师受事，出葆，循沟防，筑荐通涂，修城，百官共财，百工即事，司马视城修卒伍。设守门，二人掌右阉，二人掌左阉，四人掌闭，百甲坐之。
城上步一甲、一戟，其赞三人。五步有五长，十步有什长，百步有百长，旁有大率，中有大将，皆有司吏卒长。城上当阶，有司守之。移中中处，泽急而奏之。士皆有职。
城之外，矢之所遝，坏其墙，无以为客菌。三十里之内，薪蒸、水皆入内。狗、彘、豚、鸡食其肉，敛其骸以为醢，腹病者以起。
城之内，薪蒸庐室，矢之所遝，皆为之涂菌。令命昏纬狗纂马，■纬。静夜闻鼓声而噪，所以阉客之气也，所以固民之意也，故时噪则民不疾矣。
祝、史乃告于四望、山川、社稷，先于戎，乃退。公素服誓于太庙，曰：“其人为不道，不修义详，唯乃是王，曰：‘予必怀亡尔社稷，灭尔百姓。’二参子尚夜自厦，以勤寡人，和心比力兼左右，各死而守。”既誓，公乃退食。舍于中太庙之右，祝、史舍于社。百官具御，乃斗，鼓于门，右置旗，左置旌于隅练名。射参发，告胜，五兵咸备，乃下，出挨，升望我郊。乃命鼓，俄升，役司马射自门右，蓬矢射之，茅参发，弓弩继之；校自门左，先以挥，木石继之。祝、史、宗人告社，覆之以甑。
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