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＇It is not quite clear what the Chinese word； here
translated as 〃mantlets〃； described。 Ts‘ao Kung simply defines
them as 〃large shields；〃 but we get a better idea of them from Li
Ch‘uan； who says they were to protect the heads of those who were
assaulting the city walls at close quarters。 This seems to
suggest a sort of Roman TESTUDO； ready made。 Tu Mu says they
were wheeled vehicles used in repelling attacks； but this is
denied by Ch‘en Hao。 See supra II。 14。 The name is also applied
to turrets on city walls。 Of the 〃movable shelters〃 we get a
fairly clear description from several commentators。 They were
wooden missile…proof structures on four wheels； propelled from
within； covered over with raw hides； and used in sieges to convey
parties of men to and from the walls； for the purpose of filling
up the encircling moat with earth。 Tu Mu adds that they are now
called 〃wooden donkeys。〃＇
and the piling up of mounds over against the walls will take
three months more。
＇These were great mounds or ramparts of earth heaped up to
the level of the enemy's walls in order to discover the weak
points in the defense； and also to destroy the fortified turrets
mentioned in the preceding note。＇
5。 The general； unable to control his irritation； will
launch his men to the assault like swarming ants；
＇This vivid simile of Ts‘ao Kung is taken from the spectacle
of an army of ants climbing a wall。 The meaning is that the
general； losing patience at the long delay； may make a premature
attempt to storm the place before his engines of war are ready。＇
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。
＇We are reminded of the terrible losses of the Japanese
before Port Arthur； in the most recent siege which history has to
record。＇
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。
＇Chia Lin notes that he only overthrows the Government； but
does no harm to individuals。 The classical instance is Wu Wang；
who after having put an end to the Yin dynasty was acclaimed
〃Father and mother of the people。〃＇
7。 With his forces intact he will dispute the mastery of
the Empire； and thus； without losing a man； his triumph will be
complete。
＇Owing to the double meanings in the Chinese text； the
latter part of the sentence is susceptible of quite a different
meaning： 〃And thus； the weapon not being blunted by use； its
keenness remains perfect。〃＇
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；
＇Straightway； without waiting for any further advantage。＇
if twice as numerous； to divide our army into two。
＇Tu Mu takes exception to the saying； and at first sight；
indeed； it appears to violate a fundamental principle of war。
Ts'ao Kung； however； gives a clue to Sun Tzu's meaning： 〃Being
two to the enemy's one； we may use one part of our army in the
regular way； and the other for some special diversion。〃 Chang Yu
thus further elucidates the point： 〃If our force is twice as
numerous as that of the enemy； it should be split up into two
divisions； one to meet the enemy in front； and one to fall upon
his rear； if he replies to the frontal attack； he may be crushed
from behind； if to the rearward attack； he may be crushed in
front。〃 This is what is meant by saying that 'one part may be
used in the regular way； and the other for some special
diversion。' Tu Mu does not understand that dividing one's army
is simply an irregular； just as concentrating it is the regular；
strategical method； and he is too hasty in calling this a
mistake。〃＇
9。 If equally matched； we can offer battle；
＇Li Ch‘uan； followed by Ho Shih； gives the following
paraphrase： 〃If attackers and attacked are equally matched in
strength； only the able general will fight。〃＇
if slightly inferior in numbers； we can avoid the enemy；
＇The meaning； 〃we can WATCH the enemy；〃 is certainly a great
improvement on the above； but unfortunately there appears to be
no very good authority for the variant。 Chang Yu reminds us that
the saying only applies if the other factors are equal； a small
difference in numbers is often more than counterbalanced by
superior energy and discipline。＇
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。
＇As Li Ch‘uan tersely puts it： 〃Gap indicates deficiency；
if the general's ability is not perfect （i。e。 if he is not
thoroughly versed in his profession）； his army will lack
strength。〃＇
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。
＇Li Ch‘uan adds the comment： 〃It is like tying together the
legs of a thoroughbred； so that it is unable to gallop。〃 One
would naturally think of 〃the ruler〃 in this passage as being at
home； and trying to direct the movements of his army from a
distance。 But the commentators understand just the reverse； and
quote the saying of T‘ai Kung： 〃A kingdom should not be
governed from without； and army should not be directed from
within。〃 Of course it is true that； during an engagement； or
when in close touch with the enemy； the general should not be in
the thick of his own troops； but a little distance apart。
Otherwise； he will be liable to misjudge the position as a whole；
and give wrong orders。＇
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。
＇Ts‘ao Kung's note is； freely translated： 〃The military
sphere and the civil sphere are wholly distinct； you can't handle
an army in kid gloves。〃 And Chang Yu says： 〃Humanity and
justice are the principles on which to govern a state； but not an
army； opportunism and flexibility； on the other hand； are
military rather than civil virtues to assimilate the governing of
an army〃to that of a State； understood。＇
15。 （3） By employing the officers of his army without
dis