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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The ceremony of the Banquet served to illustrate the relation between ruler and subject ; that of the District-drinking, to illustrate the distinction between seniors and juniors. 2. The archers, in advancing, retiring, and all their movements, were required to observe ‘the rules. With minds correct, and straight carriage of the body, they were to hold their bows and arrows skilfully and firmly; and when they did so, they might be expected to hit the mark. In this way (from their archery) their characters could be seen }, 3. To regulate (the discharging of the arrows), there was,—in the case of the son of Heaven, the playing of the 34u-yii; in the case of the feudal lords, that of the Lt-sh4u; in the case of the dignitaries, the Great officers, that of the 3h4i-pin; and in the case of officers, that of the 3h4i-fan*. 1 See introductory notice, vol. xxvii, pages 56, 57. * Each archer discharged four arrows at the target. According to the account of the duties of the superintendent of archery in BK, XLII. SHE f, 447 The 34u-yii! is expressive of joy that every office is (rightly) filled ; the Li-sh4u is expressive of the joy at audiences of the court; the 3h4i-pin is expressive of the joy in observing the laws (which have been learned) ; and the 3h4i-f4n is expressive of the joy in being free from all failures in duty. Therefore the son of Heaven regulated his shooting by keeping in his mind the right feeling of all officers; a feudal prince, by keeping in his mind the times of his appearing before the son of Heaven; a dignitary, being a Great officer, by keeping in his mind the observing of the laws (which he had learned); and an officer, by keeping in his mind that he must not fail in the duties of his office. In this way, when they clearly understood the meaning of those regulating measures, and were thus able to avoid all failure in their services, they were successful in their undertakings, and their character the K4u Li (Rt A; Book XXX, paragraphs 54-67, especially 57), the Q4u-yit was played or sung nine times; the Li-sh&u seven times; and the two other pieces five times. When the king was shooting therefore, he began to shoot after the fifth performance, and had all the previous time to prepare himself; a prince began to shoot after the third performance; and in the two other cases there was only the time of one performance for preparation. 1 The 34u-yii is the last piece in the 2nd Book of the first part of the Book of Poetry ; supposed to celebrate the benevolence of the king; here seen in his delight at every office being rightly filled. The Li-sh4u, ‘Fox’s Head,’ or ‘ Wild Cat’s Head,’ has not come down to us;—see note 2, page 124. The Shai-pin and Sh4i-fan are the fifth and second pieces of the same Book and same part of the Shih as the S4u-yii. The regulating the discharge of the arrows by the playing of these pieces was part of the moral discipline to which it was sought to make the archery subservient.
2The Shai-pin and Sh4i-fan are the fifth and second pieces of the same Book and same part of the Shih as the S4u-yii. The regulating the discharge of the arrows by the playing of these pieces was part of the moral discipline to which it was sought to make the archery subservient. 448 THE Lf xi. BK. XLII. and conduct were established. When their characters were established, no such evils as oppression and disorder occurred ; and when their undertakings were successful, the states were tranquil and happy. Hence it is said that ‘the archery served to show the completeness of (the archer’s) virtue.’ 4. Therefore, anciently, the son of Heaven chose the feudal lords, the dignitaries who were Great officers, and the officers, from their skill in archery. Archery is specially the business of males, and there were added to it the embellishments of ceremonies and music. Hence among the things which may afford the most complete illustration of ceremonies and music, and the frequent performance of which may serve to establish virtue and good conduct, there is nothing equal to archery : and therefore the ancient kings paid much attention to it. 5. Therefore, anciently, according to the royal institutes, the feudal princes annually presented the officers who had charge of their tribute to the son of Heaven, who made trial of them in the archeryhall. Those of them whose bodily carriage was in conformity with the rules, and whose shooting was in agreement with the music, and who hit the mark most frequently, were allowed to take part at the sacrifices. When his officers had frequently that privilege, their ruler was congratulated; if they frequently failed to obtain it, he was reprimanded. If a prince were frequently so congratulated, he received an increase to his territory; if he were frequently so reprimanded, part of his territory was taken from him. Hence came the saying, ‘The archers shoot in the interest of their princes.’ Thus, in the states, the rulers and their officers devoted BK, XLII. suf f. 449 themselves to archery, and the practice in connexion with it of the ceremonies and music. But when rulers and officers practise ceremonies and music, never has it been known that such practice led to their banishment or ruin. 6. Hence it is said in the ode (now lost), ‘The long-descended lord Presents your cups of grace. His chiefs and noble men Appear, all in their place; Small officers and Great, Not one will keep away. See them before their prince, All in their full array. They feast, and then they shoot, Happy and praised to boot.’
3His chiefs and noble men Appear, all in their place; Small officers and Great, Not one will keep away. See them before their prince, All in their full array. They feast, and then they shoot, Happy and praised to boot.’ The lines show how when rulers and their officers earnestly devoted themselves together to archery, and the practice in connexion with it of ceremonies and music, they were happy and got renown, It was on this account that the son of Heaven instituted the custom, and the feudal lords diligently attended to it. This was the way in which the son of Heaven cherished the princes, and had no need of weapons of war (in dealing with them); it furnished (also) to the princes an instrument with which they trained themselves to rectitude. 7. (Once), when Confucius was conducting an archery meeting in a vegetable garden at Kiohsiang, the lookers-on surrounded it like a wall. ‘When the proceedings reached the point when a Master of the Horse should be appointed, he directed 3ze-li to take his bow and arrows, and go [28] cg 450 THE Li xf. BK. XLiti. out to introduce those who wished to shoof, and to say, ‘ The general of a defeated artny, the Great officer of a ruler-less state, and aity one who (has schemed to be) thé successor and heir of another, will not be allowed to enter, but the rest may all enter. On this, one half went away, and the other half entered. After this, (wishing to send the cup round among all the company), he further directed Kung-wang KAit and Hsii Tien to raise the horns of liquor, and make proclamation. Then Kung-wang XAid raised his horn, and said, ‘Are the young and strong (here) observant of their filial and fraternal duties? Are the old and men of eighty (here) such as love propriety, not following licentious customs, and resolved to maintain their characters to death? (If so), they may occupy the position of guests.’ On this, one half (of those who had entered) went away, and the other half remained. Hsti Tien next raised his horn, and proclaimed, ‘Are you fond of learning without being tired? are you fond of the rules of propriety, and unswerving in your adherence to them? Do those of you who are eighty, ninety, or one hundred, expound the way (of virtue) without confusion or error? If so, you can occupy the position of visitors. Thereupon hardly any remained’. 8. To shoot means to draw out to the end, and some say to lodge in the exact point. That draw- 1 The authenticity of what is related in this paragraph, which is not in the expurgated edition of the Lf AT, may be doubted. But however that be, it is evidently intended to be an illustration of what did, or might, take place at meetings for archery in the country. Xio-hsiang is understood to be the name of some place in La, BK. XLII. sHf f, 45
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The ceremony of the Banquet served to illustrate the relation between ruler and subject ; that of the District-drinking, to illustrate the distinction between seniors and juniors. 2. The archers, in advancing, retiring, and all their movements, were required to observe ‘the rules. With minds correct, and straight carriage of the body, they were to hold their bows and arrows skilfully and firmly; and when they did so, they might be expected to hit the mark. In this way (from their archery) their characters could be seen }, 3. To regulate (the discharging of the arrows), there was,—in the case of the son of Heaven, the playing of the 34u-yii; in the case of the feudal lords, that of the Lt-sh4u; in the case of the dignitaries, the Great officers, that of the 3h4i-pin; and in the case of officers, that of the 3h4i-fan*. 1 See introductory notice, vol. xxvii, pages 56, 57. * Each archer discharged four arrows at the target. According to the account of the duties of the superintendent of archery in BK, XLII. SHE f, 447 The 34u-yii! is expressive of joy that every office is (rightly) filled ; the Li-sh4u is expressive of the joy at audiences of the court; the 3h4i-pin is expressive of the joy in observing the laws (which have been learned) ; and the 3h4i-f4n is expressive of the joy in being free from all failures in duty. Therefore the son of Heaven regulated his shooting by keeping in his mind the right feeling of all officers; a feudal prince, by keeping in his mind the times of his appearing before the son of Heaven; a dignitary, being a Great officer, by keeping in his mind the observing of the laws (which he had learned); and an officer, by keeping in his mind that he must not fail in the duties of his office. In this way, when they clearly understood the meaning of those regulating measures, and were thus able to avoid all failure in their services, they were successful in their undertakings, and their character the K4u Li (Rt A; Book XXX, paragraphs 54-67, especially 57), the Q4u-yit was played or sung nine times; the Li-sh&u seven times; and the two other pieces five times. When the king was shooting therefore, he began to shoot after the fifth performance, and had all the previous time to prepare himself; a prince began to shoot after the third performance; and in the two other cases there was only the time of one performance for preparation. 1 The 34u-yii is the last piece in the 2nd Book of the first part of the Book of Poetry ; supposed to celebrate the benevolence of the king; here seen in his delight at every office being rightly filled. The Li-sh4u, ‘Fox’s Head,’ or ‘ Wild Cat’s Head,’ has not come down to us;—see note 2, page 124. The Shai-pin and Sh4i-fan are the fifth and second pieces of the same Book and same part of the Shih as the S4u-yii. The regulating the discharge of the arrows by the playing of these pieces was part of the moral discipline to which it was sought to make the archery subservient.
2The Shai-pin and Sh4i-fan are the fifth and second pieces of the same Book and same part of the Shih as the S4u-yii. The regulating the discharge of the arrows by the playing of these pieces was part of the moral discipline to which it was sought to make the archery subservient. 448 THE Lf xi. BK. XLII. and conduct were established. When their characters were established, no such evils as oppression and disorder occurred ; and when their undertakings were successful, the states were tranquil and happy. Hence it is said that ‘the archery served to show the completeness of (the archer’s) virtue.’ 4. Therefore, anciently, the son of Heaven chose the feudal lords, the dignitaries who were Great officers, and the officers, from their skill in archery. Archery is specially the business of males, and there were added to it the embellishments of ceremonies and music. Hence among the things which may afford the most complete illustration of ceremonies and music, and the frequent performance of which may serve to establish virtue and good conduct, there is nothing equal to archery : and therefore the ancient kings paid much attention to it. 5. Therefore, anciently, according to the royal institutes, the feudal princes annually presented the officers who had charge of their tribute to the son of Heaven, who made trial of them in the archeryhall. Those of them whose bodily carriage was in conformity with the rules, and whose shooting was in agreement with the music, and who hit the mark most frequently, were allowed to take part at the sacrifices. When his officers had frequently that privilege, their ruler was congratulated; if they frequently failed to obtain it, he was reprimanded. If a prince were frequently so congratulated, he received an increase to his territory; if he were frequently so reprimanded, part of his territory was taken from him. Hence came the saying, ‘The archers shoot in the interest of their princes.’ Thus, in the states, the rulers and their officers devoted BK, XLII. suf f. 449 themselves to archery, and the practice in connexion with it of the ceremonies and music. But when rulers and officers practise ceremonies and music, never has it been known that such practice led to their banishment or ruin. 6. Hence it is said in the ode (now lost), ‘The long-descended lord Presents your cups of grace. His chiefs and noble men Appear, all in their place; Small officers and Great, Not one will keep away. See them before their prince, All in their full array. They feast, and then they shoot, Happy and praised to boot.’
3His chiefs and noble men Appear, all in their place; Small officers and Great, Not one will keep away. See them before their prince, All in their full array. They feast, and then they shoot, Happy and praised to boot.’ The lines show how when rulers and their officers earnestly devoted themselves together to archery, and the practice in connexion with it of ceremonies and music, they were happy and got renown, It was on this account that the son of Heaven instituted the custom, and the feudal lords diligently attended to it. This was the way in which the son of Heaven cherished the princes, and had no need of weapons of war (in dealing with them); it furnished (also) to the princes an instrument with which they trained themselves to rectitude. 7. (Once), when Confucius was conducting an archery meeting in a vegetable garden at Kiohsiang, the lookers-on surrounded it like a wall. ‘When the proceedings reached the point when a Master of the Horse should be appointed, he directed 3ze-li to take his bow and arrows, and go [28] cg 450 THE Li xf. BK. XLiti. out to introduce those who wished to shoof, and to say, ‘ The general of a defeated artny, the Great officer of a ruler-less state, and aity one who (has schemed to be) thé successor and heir of another, will not be allowed to enter, but the rest may all enter. On this, one half went away, and the other half entered. After this, (wishing to send the cup round among all the company), he further directed Kung-wang KAit and Hsii Tien to raise the horns of liquor, and make proclamation. Then Kung-wang XAid raised his horn, and said, ‘Are the young and strong (here) observant of their filial and fraternal duties? Are the old and men of eighty (here) such as love propriety, not following licentious customs, and resolved to maintain their characters to death? (If so), they may occupy the position of guests.’ On this, one half (of those who had entered) went away, and the other half remained. Hsti Tien next raised his horn, and proclaimed, ‘Are you fond of learning without being tired? are you fond of the rules of propriety, and unswerving in your adherence to them? Do those of you who are eighty, ninety, or one hundred, expound the way (of virtue) without confusion or error? If so, you can occupy the position of visitors. Thereupon hardly any remained’. 8. To shoot means to draw out to the end, and some say to lodge in the exact point. That draw- 1 The authenticity of what is related in this paragraph, which is not in the expurgated edition of the Lf AT, may be doubted. But however that be, it is evidently intended to be an illustration of what did, or might, take place at meetings for archery in the country. Xio-hsiang is understood to be the name of some place in La, BK. XLII. sHf f, 45
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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