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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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 ing out to the end means every one unfolding his own idea; hence, with the mind even-balanced and the body correctly poised, (the archer) holds his bow and arrow skilfully and firmly. When he so holds them, he will hit the mark. Hence it is said, ‘ The father (shoots) at the father-mark; the son, at the son-mark ; the ruler, at the ruler-mark; the subject, at the subject-mark.’ Thus the archer shoots at the mark of his (ideal) self; and so the Great archery of the son of Heaven is called shooting at (the mark of) the feudal prince. ‘Shooting at the mark of the feudal prince’ was shooting to prove himself a prince. He who hit the mark was permitted to be (that is, retain his rank as) a prince; he who did not hit the mark was not permitted to retain his rank as a prince?. g. When the son of Heaven was about to sacrifice, the rule was that he should celebrate the archery at the pool, which name suggested the idea of selecting the officers (by their shooting)". After 1 In this paragraph we have a remarkable instance of that punning or playing on words or sounds, which Callery has pointed out as a ‘puerility’ in Chinese writets, and of which we have many examples in the writers of the Han dynastry. The idea in the paragraph is good, that when one realises the ideal of what he is, becoming all he ought to be, he may be said to hit the mark. But to bring out this from the character (St): which is the symbol of shooting with the bow, the author is obliged to give it twonames,—yt (Sf = $38, drawing out or unwinding the thread of a cocoon, or clue of silk, to the end) and shé Cu = a, a cottage or booth, a place to lodge in). The latter is the proper name for the character in the sense of shooting. * Here there is another play on names,—3eh, in Pekinese kai (=) ‘a pond or pool,’ suggesting the character #, which has the same name, and means ‘to choose, select.’ There were twa Gg2 452 THE Lf xi. BK. XLIIle the archery at the pool came that in the archery hall. Those who hit the mark were permitted to take part in the sacrifice; and those who failed were not permitted to do so. (The ruler of those) who did not receive the permission was reprimanded, and had part of his territory taken from him. The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory.
2The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory. 10. Hence, when a son is born, a bow of mulberry wood, and six arrows of the wild raspberry plant (are placed on the left of the door), for the purpose of shooting at heaven, earth, and the four cardinal points. Heaven, earth, and the four points denote the spheres wherein the business of a man lies. The young man must first give his mind to what is to be his business, and then he may venture to receive emolument, that is, the provision for his food. 11, Archery suggests to us the way of benevolence. (The archer) seeks to be correct in himself, and then discharges his arrow. If it miss the mark, he is not angry with the one who has surpassed himself, but turns round and seeks (for the cause of failure) in himself!, Confucius said, ‘The student of virtue has no contentions. If it be said that he cannot avoid them, shall this be in archery? (But) he bows complaisantly to his competitor, ascends places for the archery, one called the X; 4i Kung, ‘Palace or Hall by the pool,’ and the other, Shé Kung, ‘ Palace or Hall of Archery,’ which was, says Callery, ‘a vast gallery in the royal college.’ 1 Compare above, page 307, paragraph 40, where we have ‘the way of the superior man’ instead of ‘the way of benevolence, or perfect virtue.’ BK, XLIII, sHf f. 453 (the hall), descends (again), and exacts the forfeit of drinking. In his contention, he is still the superior man 1,’ ; 12. Confucius said, ‘ How difficult it is to shoot! How difficult it is to listen (to the music)! To shoot exactly in harmony with the note (given) by the music, and to shoot without missing the bull’seye on the target :—it is only the archer of superior virtue who can do this! How shall a man of inferior character be able to hit the mark? It is said in the Book of Poetry (II, viii, ode 6, 1), ‘“ Now shoot,” he says, “and show your skill.” The other answers, “ Shoot I will, And hit the mark ;—and when you miss, Pray you the penal cup to kiss.”’ ‘To pray’ is to ask. The archer seeks to hit that he may decline the cup. The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it). 3 See Confucian Analects, III, vii. BOOK XLIV. YEN {f OR THE MEANING OF THE BANQUET"
3The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it). 3 See Confucian Analects, III, vii. BOOK XLIV. YEN {f OR THE MEANING OF THE BANQUET" 1. Anciently, among the officers of the kings of KaAu, there was one called the shf-jze. He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,—the eldest sons who occupied the next place to their fathers. He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government ; arranged them in their different classes; and saw that they occupied their correct positions. If there were any grand solemnity (being transacted) in the kingdom, he conducted them—these sons of the state—and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit. If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war:—they were not under the jurisdiction of the minister of War. In all (other) governmental business of the state, these sons of it were left free, their fathers’ eldest sons, without public occupation, » See introductory notice, vol. xxvii, pages 57, 58. BK. XLIV. ' YEN f. 455 and were made to attend to the cultivation of virtuous ways. Jn spring, (the shd-jze) assemb!ed them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly. 2. The meaning of the ceremony of the banquet at the feudal courts (may be thus described) :—The ruler stood on the south-east of (his own) steps on the east, having his face towards the south, fronting the ministers or dignitaries who were nearest to him. They and all the (other) Great officers came forward a little, taking each his proper station. The ruler’s mat is placed at the top of the eastern steps :—there is the station of the host. The ruler alone goes up and stands on his mat; with his face to the west he stands there by himself :—showing that no one presumes to place himself on a par with him. 3. Guests and host having been arranged, according to the rules for the ceremony of drinking in the country districts, (the ruler) makes his chief cook act for him in presenting (the cup):—a minister may not presume to take on himself any usage proper to the ruler. None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,—because of the doubts that might arise, and to show the jealousy (which such great men in that position might create).
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.
1But 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 ing out to the end means every one unfolding his own idea; hence, with the mind even-balanced and the body correctly poised, (the archer) holds his bow and arrow skilfully and firmly. When he so holds them, he will hit the mark. Hence it is said, ‘ The father (shoots) at the father-mark; the son, at the son-mark ; the ruler, at the ruler-mark; the subject, at the subject-mark.’ Thus the archer shoots at the mark of his (ideal) self; and so the Great archery of the son of Heaven is called shooting at (the mark of) the feudal prince. ‘Shooting at the mark of the feudal prince’ was shooting to prove himself a prince. He who hit the mark was permitted to be (that is, retain his rank as) a prince; he who did not hit the mark was not permitted to retain his rank as a prince?. g. When the son of Heaven was about to sacrifice, the rule was that he should celebrate the archery at the pool, which name suggested the idea of selecting the officers (by their shooting)". After 1 In this paragraph we have a remarkable instance of that punning or playing on words or sounds, which Callery has pointed out as a ‘puerility’ in Chinese writets, and of which we have many examples in the writers of the Han dynastry. The idea in the paragraph is good, that when one realises the ideal of what he is, becoming all he ought to be, he may be said to hit the mark. But to bring out this from the character (St): which is the symbol of shooting with the bow, the author is obliged to give it twonames,—yt (Sf = $38, drawing out or unwinding the thread of a cocoon, or clue of silk, to the end) and shé Cu = a, a cottage or booth, a place to lodge in). The latter is the proper name for the character in the sense of shooting. * Here there is another play on names,—3eh, in Pekinese kai (=) ‘a pond or pool,’ suggesting the character #, which has the same name, and means ‘to choose, select.’ There were twa Gg2 452 THE Lf xi. BK. XLIIle the archery at the pool came that in the archery hall. Those who hit the mark were permitted to take part in the sacrifice; and those who failed were not permitted to do so. (The ruler of those) who did not receive the permission was reprimanded, and had part of his territory taken from him. The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory.
2The ruler of those who were permitted was congratulated, and received an addition to his territory. The advancement appeared in the rank; the disapprobation, in the (loss of) territory. 10. Hence, when a son is born, a bow of mulberry wood, and six arrows of the wild raspberry plant (are placed on the left of the door), for the purpose of shooting at heaven, earth, and the four cardinal points. Heaven, earth, and the four points denote the spheres wherein the business of a man lies. The young man must first give his mind to what is to be his business, and then he may venture to receive emolument, that is, the provision for his food. 11, Archery suggests to us the way of benevolence. (The archer) seeks to be correct in himself, and then discharges his arrow. If it miss the mark, he is not angry with the one who has surpassed himself, but turns round and seeks (for the cause of failure) in himself!, Confucius said, ‘The student of virtue has no contentions. If it be said that he cannot avoid them, shall this be in archery? (But) he bows complaisantly to his competitor, ascends places for the archery, one called the X; 4i Kung, ‘Palace or Hall by the pool,’ and the other, Shé Kung, ‘ Palace or Hall of Archery,’ which was, says Callery, ‘a vast gallery in the royal college.’ 1 Compare above, page 307, paragraph 40, where we have ‘the way of the superior man’ instead of ‘the way of benevolence, or perfect virtue.’ BK, XLIII, sHf f. 453 (the hall), descends (again), and exacts the forfeit of drinking. In his contention, he is still the superior man 1,’ ; 12. Confucius said, ‘ How difficult it is to shoot! How difficult it is to listen (to the music)! To shoot exactly in harmony with the note (given) by the music, and to shoot without missing the bull’seye on the target :—it is only the archer of superior virtue who can do this! How shall a man of inferior character be able to hit the mark? It is said in the Book of Poetry (II, viii, ode 6, 1), ‘“ Now shoot,” he says, “and show your skill.” The other answers, “ Shoot I will, And hit the mark ;—and when you miss, Pray you the penal cup to kiss.”’ ‘To pray’ is to ask. The archer seeks to hit that he may decline the cup. The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it). 3 See Confucian Analects, III, vii. BOOK XLIV. YEN {f OR THE MEANING OF THE BANQUET"
3The liquor in the cup is designed (properly) to nourish the aged, or the sick. When the archer seeks to hit that he may decline the cup, that is declining what should serve to nourish (those that need it). 3 See Confucian Analects, III, vii. BOOK XLIV. YEN {f OR THE MEANING OF THE BANQUET" 1. Anciently, among the officers of the kings of KaAu, there was one called the shf-jze. He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,—the eldest sons who occupied the next place to their fathers. He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government ; arranged them in their different classes; and saw that they occupied their correct positions. If there were any grand solemnity (being transacted) in the kingdom, he conducted them—these sons of the state—and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit. If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war:—they were not under the jurisdiction of the minister of War. In all (other) governmental business of the state, these sons of it were left free, their fathers’ eldest sons, without public occupation, » See introductory notice, vol. xxvii, pages 57, 58. BK. XLIV. ' YEN f. 455 and were made to attend to the cultivation of virtuous ways. Jn spring, (the shd-jze) assemb!ed them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly. 2. The meaning of the ceremony of the banquet at the feudal courts (may be thus described) :—The ruler stood on the south-east of (his own) steps on the east, having his face towards the south, fronting the ministers or dignitaries who were nearest to him. They and all the (other) Great officers came forward a little, taking each his proper station. The ruler’s mat is placed at the top of the eastern steps :—there is the station of the host. The ruler alone goes up and stands on his mat; with his face to the west he stands there by himself :—showing that no one presumes to place himself on a par with him. 3. Guests and host having been arranged, according to the rules for the ceremony of drinking in the country districts, (the ruler) makes his chief cook act for him in presenting (the cup):—a minister may not presume to take on himself any usage proper to the ruler. None of the (three) kung and no high minister has the place of a guest; but the Great officers are among the guests,—because of the doubts that might arise, and to show the jealousy (which such great men in that position might create).
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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