| | 音初: |
三曰── |
| | Thirdly──
|
| | 音初: |
夏后氏孔甲田于东阳萯山，天大风晦盲，孔甲迷惑，入于民室，主人方乳，或曰“后来是良日也，之子是必大吉”，或曰“不胜也，之子是必有殃”。后乃取其子以归，曰：“以为余子，谁敢殃之？”子长成人，幕动坼橑，斧斫斩其足，遂为守门者。孔甲曰：“呜呼！有疾，命矣夫！”乃作为破斧之歌，实始为东音。 |
| | The Xia Hou Shi Kongjia was hunting in Dongyang Sou Mountain. On that day, a great wind arose and the sky became dark and obscure; Kongjia became confused and entered a commoner's house. The woman of the household was just giving birth. Some said, "This is an auspicious day for the ruler to arrive; this child must certainly be very fortunate," while others said, "It cannot bear it; this child will surely bring misfortune." The ruler then took the child and returned with him, saying, "I shall take this as my son; who would dare bring misfortune upon him?" The child grew up into an adult, but whenever the curtain moved or a beam cracked, he would be struck by an axe and lose his foot; thus, he became a gatekeeper. Kongjia said, "Alas! There is an illness; such is fate!" He then composed a song called "The Broken Axe," which was indeed the beginning of Dong music.
|
| | 音初: |
禹行功，见涂山之女，禹未之遇而巡省南土。涂山氏之女乃令其妾待禹于涂山之阳，女乃作歌，歌曰“候人兮猗”，实始作为南音。周公及召公取风焉，以为周南、召南。 |
| | Yu carried out his duties and saw the daughter of Tushan. Yu had not yet met her when he set off on an inspection tour of the southern territories. The daughter of the Tushan Shi then ordered her concubine to await Yu on the southern side of Mount Tushan, and she herself composed a song. The song said, "Houren xi yi," which was indeed the first composition of Nan music. Duke of Zhou and Shao Gong collected these folk songs, incorporating them as Zhounan and Shaonan.
|
| | 音初: |
周昭王亲将征荆，辛馀靡长且多力，为王右。还反涉汉，梁败，王及蔡公抎于汉中。辛馀靡振王北济，又反振蔡公。周公乃侯之于西翟，实为长公。殷整甲徙宅西河，犹思故处，实始作为西音，长公继是音以处西山，秦缪公取风焉，实始作为秦音。 |
| | King Zhao of Zhou personally led a campaign against Jing. Xin Yu Mi was tall and strong, serving as the king's right-hand man. On their return journey crossing the Han River, the bridge collapsed, and King Zhao and the Marquis of Cai fell into the river in the middle of the Han. Xin Yumi pulled the king northward across the river, then returned to rescue the Marquis of Cai. The Duke of Zhou then enfeoffed him in Xizhai; he was indeed made Lord Changgong. Yin Zhengjia moved his residence to the West River, yet still longed for his former home; he was indeed the one who first composed Xi music. Lord Changgong continued this musical tradition and resided in the western mountains. Duke Mu of Qin collected these folk songs; he was indeed the originator of Qin music.
|
| | 音初: |
有娀氏有二佚女，为之九成之台，饮食必以鼓。帝令燕往视之，鸣若谥隘。二女爱而争搏之，覆以玉筐，少选，发而视之，燕遗二卵，北飞，遂不反，二女作歌一终，曰“燕燕往飞”，实始作为北音。 |
| | The You Song Shi had two unmarried daughters, for whom a nine-tiered terrace was built; whenever they ate or drank, it was always accompanied by the beating of drums. The emperor sent a swallow to observe them; its cries were as if lamenting in sorrow. The two girls loved the swallow and struggled to catch it, covering it with a jade basket. After a short while, they opened the basket and looked inside; the swallow had left behind two eggs and flew northward, never returning. The two girls composed a song in one section, saying "Yanyan wang fei," which was indeed the beginning of Bei music.
|
| | 音初: |
凡音者，产乎人心者也。感于心则荡乎音，音成于外而化乎内，是故闻其声而知其风，察其风而知其志，观其志而知其德。盛衰、贤不肖、君子小人皆形于乐，不可隐匿，故曰乐之为观也深矣。土弊则草木不长，水烦则鱼鳖不大，世浊则礼烦而乐淫。郑卫之声，桑间之音，此乱国之所好，衰德之所说。流辟誂越慆滥之音出，则滔荡之气、邪慢之心感矣；感则百奸众辟从此产矣。故君子反道以修德，正德以出乐，和乐以成顺。乐和而民乡方矣。 |
| | All music originates from human hearts. When emotions stir the heart, they manifest in music. Music is formed externally but transforms internally; therefore, by hearing its sound one can know its style, by examining its style one can understand its intent, and by observing its intent one can discern its virtue. Prosperity or decline, virtue or vice, gentlemen and petty persons—all are revealed through music; it cannot be concealed. Hence it is said that the significance of music as an observation is profound indeed. When the soil deteriorates, grass and trees do not grow; when water is disturbed, fish and turtles do not become large; when society becomes corrupt, rituals become excessive and music licentious. The sounds of Zheng and Wei, the melodies of Sangjian—these are what corrupt states favor, and what declining virtue delights in. When licentious, deviant, seductive, and excessive music arises, then turbulent and dissolute moods, as well as wicked and arrogant thoughts, are stirred. When such emotions arise, a hundred kinds of deceit and numerous deviant acts will emerge from this. Therefore, the gentleman returns to the Way in order to cultivate virtue, establishes proper virtue in order to produce music, and through harmonious music achieves harmony and peace. When music is harmonious, the people will turn toward the right path.
|
