班固-汉书- 礼乐志（节录） --王茜翻译

班固-汉书- 礼乐志（节录）
HAN SHU – LI YUE ZHI (RECORDS OF RITES AND MUSIC) (Excerpt)

　　《六经》之道同归，而《礼》、《乐》之用为急。治身者斯须忘礼，则暴嫚入之矣；为国者一朝失礼，则荒乱及之矣。人函天、地、阴、阳之气，有喜、怒、哀、乐之情。天禀其性而不能节也，圣人能为之节而不能绝也，故象天、地而制礼、乐，所以通神明，立人伦，正情性，节万事者也。
The principles in Liu Jing (the Six Channels) share the same origin, and the usages of Li and Yue are imperative. Violence and insults emerge at the moment when a person who is cultivating his moralities forgets about rites. A country will be in turmoil at the moment when the ruler fails to comply with rites. Immersed in the Yin and Yang energies between the Heaven and the earth, human beings have such different emotions as happiness, anger, sorrow and cheerfulness. Ordinary people do not have the power to restrain these emotions that are bestowed by the Heaven. Though saints are capable of restraining, they are not able to annihilate them. Therefore, people have created rites and music following the Heaven and the Earth so as to communicate with gods, set up human relations, readjust their emotions, and bring everything on the earth under control.

　　人性有男女之情，妒忌之别，为制婚姻之礼；有交接长幼之序，为制乡饮之礼；有哀死思远之情，为制丧祭之礼；有尊尊敬上之心，为制朝觐之礼。哀有哭踊之节，乐有歌舞之容，正人足以副其诚，邪人足以防其失。故婚姻之礼废，则夫妇之道苦，而淫辟之罪多；乡饮之礼废，则长幼之序乱，而争斗之狱蕃；丧祭之礼废，则骨肉之恩薄，而背死忘先者众；朝聘之礼废，则君臣之位失，而侵陵之渐起。故孔子曰：“安上治民，莫善于礼；移风易俗，莫善于乐。”礼节民心，乐和民声，政以行之，刑以防之。礼、乐、政、刑四达而不誖，则王道备矣。
People follow their instinct to love the opposite sex and to be jealous, therefore the rite of marriage has been developed. It is natural for people to rank each other by their ages, therefore the rite of dining has been developed. It is instinctive of people to lament over deaths and to miss the parted, therefore the rite of funerals and memorial ceremonies has been developed. It is instinctive of people to pay respect to the elderly, therefore the rite of obeisance has been developed. For sorrows there are rituals of weeps, and for mirth there are different rules for singing and dancing. Exposed to such rituals and rules, upright people will conform to their virtues, and evil people will commit no more crimes. Therefore, if the rite of marriage is discontinued, the relationship between husband and wife will be bitter, and the crimes of lechery will increase. If the rite of dining is discontinued, the ranking of ages will be disturbed, and quarrels and arguments will be numerous. If the rite of funerals and memorial ceremonies is discontinued, the affinity between family members will be weakened, and there will be numerous people who abandon the tuition given by their ancestors. If the rite of obeisance is discontinued, the difference between a ruler and his ministers will be blurred, and rebellions will gradually break out. Therefore Confucius said: “Nothing is more effective than rites in strengthening a sovereignty and pacifying the people, and nothing is more effective than music in transforming the outmoded habits and customs.” Rites control people’s behaviors, and music unifies people’s voices. Political policies regulate people, and punishments prevent crimes. When rites, music, politics and punishments are fully developed and do not obstruct each other, the kingcraft will be considered sufficient.

　　乐以治内而为同，礼以修外而为异；同则和亲，异则畏敬；和亲则无怨，畏敬则不争。揖让而天下治者，礼、乐之谓也。二者并行，合为一体。畏敬之意难见，则著之于享献、辞受，登降、跪拜；和亲之说难形，则发之于诗歌咏言，钟石、管弦。盖嘉其敬意而不及其财贿，美其欢心而不流其声音。故孔子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？”此礼乐之本也。故曰：“知礼乐之情者能作，识礼乐之文者能述；作者之谓圣，述者之谓明。明圣者，述作之谓也。”
The function of music is to handle internal affairs of a country, a religion and a family so as to emphasize their commonalitie; the function of rites is to handle the affairs between countries, religions and families so as to distinguish their differences. When people are in harmony they will cement marital relationships with foreign clans, and when people are different they will show respect to each other. No resentment will arise if marital relationships exist between different clans, and no dispute will arise if people pay respect to each other. If the world is governed in a peaceful and modest manner, the purpose of rites and music is realized. Rites and music are combined as one. When it is difficult to express one’s reverence in words, one will come down on bent knees in worship to present tributes. When it is difficult to describe one’s joy for intermarriage in words, one will make use of poems, bells and string instruments. On such occasions, people will appreciate the reverence but will not think much of the tributes, and will value the joyfulness but will not miss the charm of the songs. Therefore Confucius says: “Are rites only expressed via jade and silk? Is music only expressed via bells and string instruments?” These are the fundaments of rites and music. Therefore I say: “People who understand the conveyances of rites and music are adept in composition, and people who understand the contents of rites and music are adept in narration. People adept in composition are sacred, and people adept in narration are wise. Sacred and wise people refer to those who can write and narrate.”

　　乐者，圣人之所乐也，而可以善民心。其感人深，移风易俗，故先王著其教焉。
Saints are fond of music as it purifies the heart. It moves people deeply, and transforms easily their customs and habits. Therefore the emperors in the ancient times have had books compiled for its education.

　　夫民有血、气、心、知之性，而无哀、乐、喜、怒之常，应感而动，然后心术形焉。是以纤微憔瘁之音作，而民思忧；阐谐嫚易之音作，而民康乐；粗厉猛奋之音作，而民刚毅；廉直正诚之音作，而民肃敬；宽裕和顺之音作，而民慈爱；流辟邪散之音作，而民淫乱。先王耻其乱也，故制雅颂之声，本之情性，稽之度数，制之礼仪，合生气之和，异五常之行，使之阳而不散，阴而不集，刚气不怒，柔气不慑，四暢交于中，而发作于外，皆安其位而不相夺，足以感动人之善心也，不使邪气得接焉，是先王立乐之方也。
Human beings are born with vigor and instincts, but not with senses of sorrow, cheerfulness, happiness or anger. They follow their feelings before their minds are developed. Therefore delicate and languish music makes people feel melancholy. Humorous and relaxed music makes people feel content. Coarse and ferocious music makes people feel strong. Upright and veracious music makes people feel solemn and sober. Tolerant and gentle music makes people become amicable. Obscene and indecent music makes people become adulterous. Emperors in the ancient times felt ashamed of chaos, therefore imperial music and sacrificial music were created to track temperaments, to examine regulations, to develop rites, to stimulate energies, and to instruct the five virtues, so that the energy Yang would not be scattered, the energy Yin would not be saturated, the energy of firmness would not be stirred, and the energy of softness would not be disturbed. When these four energies are fused from within, their functions will be brought out so that all the people will be content with their positions, the hearts will be directed towards kindness, and thus the energy of evilness will wither. This is the way emperors in ancient times created music.

　　王者未作乐之时，因先王之乐以教化百姓，说乐其俗，然后改作，以章功德。《易》曰：“先王以作乐崇德，殷荐之上帝，以配祖考。”昔黄帝作《咸池》，颛顼作《六茎》，帝喾作《五英》，尧作《大章》，舜作《招》，禹作《夏》，汤作《B324》，武王作《武》，周公作《勺》。《勺》，言能勺先祖之道也。《武》，言以功定天下也。《B324》言救民也。《夏》，大承二帝也。《招》，继尧也。《大章》，章之也。《五英》，英茂也。《六茎》，及根茎也。《咸池》，备矣。自夏以往，其流不可闻已，殷《颂》犹有存者。周《诗》既备，而其器用张陈，《周官》具焉。典者自卿大夫、师瞽以下，皆选有道德之人，朝夕习业，以教国子。国子者，卿大夫之子弟也，皆学歌九德，诵六诗，习六舞，五声、八音之和。故帝舜命夔曰：“女典乐，教胄子，直而温，宽而栗，刚而无虐，简而无敖。诗言志，歌咏言，声依咏，律和声，八音克谐。”此之谓也。又以外赏诸侯德盛而教尊者。其威仪足以充目，音声足以动耳，诗语足以感心，故闻其音而德和，省其诗而志正，论其数而法立。是以荐之郊庙则鬼神飨，作之朝廷则群臣和，立之学官则万民协。听者无不虚己竦神，说而承流，是以海内遍知上德，被服其风，光辉日新，化上迁善，而不知所以然，至于万物不夭，天地顺而嘉应降。故《诗》曰：“钟鼓锽锽，磐管锵锵，降福穰穰。”《书》云：“击石拊石，百兽率舞。”鸟兽且犹感应，而况于人乎？况于鬼神乎？故乐者，圣人之所以感天地，通神明，安万民，成性类者也。然自《雅》、《颂》之兴，而所承衰乱之音犹在，是谓淫过凶嫚之声，为设禁焉。世衰民散，小人乘君子，心耳浅薄，则邪胜正。故《书》序：“殷纣断弃先祖之乐，乃作淫声，用变乱正声，以说妇人。”乐官师瞽抱其器而奔散，或适诸侯，或入河海。夫乐本情性，浃肌肤而臧骨髓，虽经乎千载，其遗风余烈尚犹不绝。至春秋时，陈公子完奔齐。陈，舜之后，《招》乐存焉。故孔子适齐闻《招》，三月不知肉味，曰：“不图为乐之至于斯！”美之甚也。
Before a ruler creates any musical piece, he will make use of the pieces handed down from the former rulers to educate the people, then after the people have accepted the general customs new pieces will be developed to glorify the achievements of the ruler. It is stated in the book Zhou Yi: “Emperors in the ancient times propagate their achievements with music, present great pieces to gods solemnly so as to match those left behind from their ancestors.” In the former times, Emperor Huang produced Xian Chi, Zhuan Xu produced Liu Jing, Emperor Ku produced Wu Ying, Yao produced Da Zhang, Shun produced Zhao, Yu produced Xia, Tang produced Huo, Emperor Wu produced Wu, and Master Zhou produced Shao. Shao means to copy the principles of the ancestors. Wu means to pacify the world with skills. Huo means to rescue the people. Xia carries on the heritages of the two emperors Yao and Shun. Zhao carries on the merits of Yao. Da Zhang means to glorify. Wu Ying suggests prosperity and affluence. Liu Jing means roots and stalks. Xian Chi means completeness. No musical piece is left over from the Xia Dynasty or earlier, and only the Eulogy for Yin is left. The book Zhou Shi (Poems in the Zhou Dynasty) is quite sophisticated. Moreover, in the book Organs in Zhou there are detailed descriptions on the apparatuses and methods mentioned in the book. Musicians must all be virtuous people. They practice their skills night and day to train the sons of the empire. The sons of the empire mean the offspring of the high-ranking officials. They learn to sing the nine virtues, to cite the six poems, and to perform the six dances, five notes and eight tones. Therefore Emperor Shun summoned Shi Kui (a famous musician at the time): “Females shall be appointed to take charge of music and teach the descendants of the emperor or the noble, because music produced by females is straightforward, gentle, relaxed and respectful. It is firm but not abusive, simple but not noisy. Poems convey ambitions, songs intone speeches, sounds correspond with intonations, and rhythms coordinate with sounds, so the eight tones will be in harmony and fulfill the expected purpose.” It goes like this. At the same time, seigneurs who emphasize such educations shall be rewarded. Their dignified manners are so impressive, their voices are so charming, and their verses are so moving that souls are united at their voices, ambitions are corrected at their verses, and orders are established at the discussion of their rites. Should they be presented before the shrines in the countryside, the ghosts and gods will feast on them. Should they be presented to the imperial court, the officials will be united. Should they be furnished in schools, the people will become coordinative. The audience will humble themselves and revere gods, and accept the musical pieces mirthfully. Thus, people throughout the country will become aware of the virtues of their ruler, and take shelter under his generosity. Gradually, without anyone’s notice, lives will be more and more enjoyable, and the society will be more and more affluent. Then everything on the earth will prosper, and happiness will arrive when the society gets peaceful. Therefore it is stated in Shi: ”The bells and drums are tinkling, the musical stones and pipes are clanging, and happiness is overflowing.” And it is stated in Shu: “Animals will start dancing with the stroke of stones.” Even fowls and beasts will be moved, let alone the human beings, and let alone the ghosts and gods. Therefore, music is the very tool of saints to inspire Heaven and Earth, to communicate with gods, to pacify the people, and to breed beings and species. However, since the rise of Ya and Song, depressing and disturbing musical pieces have always been in existence. They are sensual and violent, and therefore shall be prohibited. When the society is in depression and the people are unrestrained, mean and affected people will override the gentle people, and evilness will overrule righteousness. Therefore it is stated in the preface of Shu: “Emperor Zhou in the kingdom Yin abandoned the music of his ancestors and created filthy pieces to amuse the females.” Musicians ran away with their instruments, some heading for other seigneurs and some for the ocean. The love for music is one of the instincts of human beings. It exists beneath the skin and in the bones. Though thousands of years have passed, its influence is still unchanged. During the Spring and Autumn Period, Master Wan of the kingdom Chen fled to the kingdom Qi for shelter. Zhao Yue survived Chen and Shun, therefore Confucius went to Qi to hear Zhao Yue. Confucius was so captivated by the music that in the following three months he forgot the deliciousness of meat, and exclaimed that “I did not expect that music can be so enchanting!” He loved it so much.

　　周道始缺，怨刺之诗起。王泽既竭，而诗不能作。王官失业，《雅》、《颂》相错，孔子论而定之，故曰：“吾自卫反鲁，然后乐正，《雅》、《颂》各得其所。”是时，周室大坏，诸侯恣行，设两观，乘大路。陪臣管仲、季氏之属，三归《雍》彻，八佾舞廷。制度遂坏，陵夷而不反，桑间、濮上，郑、卫、宋、赵之声并出。内则致疾损寿，外则乱政伤民。巧伪因而饰之，以营乱富贵之耳目。庶人以求利，列国以相间。故秦穆遗戎而由余去，齐人馈鲁而孔子行。至于六国，魏文侯最为好古，而谓子夏曰：“寡人听古乐则欲寐，及闻郑、卫，余不知倦焉。”子夏辞而辨之，终不见纳，自此礼乐丧矣。
When the kingdom Zhou was on the decline, resentful and sarcastic verses appeared. Now that the benefits from the ruler were exhausted, poems were not produced any more. Government officials lost their jobs, and Ya and Song were abandoned. Then Confucius prepared argumentations to remedy such conditions, saying “I returned to the kingdom Lu from Wei, and later music pieces were corrected, and both Ya and Song were restored.” At that time, Zhou was in chaos, and the seigneurs were arrogant and indulgent. They set up two temples, and actually occupied the pass of the emperor. The accompanying officials Guan Zhong, Ji Shi and others built the platform of Sangui, played the musical piece Yong by the end of the memorial ceremony, and danced the dance of Yi at their homes. Systems were abandoned, and the nation went to deterioration. Turmoil emerged from Zheng, Wei, Song and Zhao, which troubled the ruling class and disturbed the people. The coxcombical and sham people disguised these phenomena to deceive the wealthy and noble people. The common people only wanted to snatch some petty benefits and the kingdoms only wanted to alienate each other. Therefore, when Qin Mugong bestowed music to Xirong nationality, he left the kingdom Qin when he felt the askew circumstances, and Confucius left the kingdom Lu when the people in the kingdom gave it away to others. He traveled through the six kingdoms, and found that Wei Wen Hou was the one who was most interested in archaism. He told Zixia: “Ancient music makes me sleepy, while Zheng and Wei are delectable.” Zixia voiced different opinions, but his words were not accepted. Since then, rites and music were abandoned.