The Image of Music and Sound in Xunzi's 'On Music': A Study of Character, Cosmos, and the Cultivation of Rites and Music

Section 8: "Se is Easily Good" ($\text{sè yì liáng}$) — The Goodness of the Se

"The sè is easily good" ($\text{sè yì liáng}$)—This states the quality of the sè (zither) is both "easy/gentle" ($\text{yì}$) and "good" ($\text{liáng}$).

The character "easy/gentle" ($\text{yì}$) has multiple meanings in pre-Qin texts:

First, the meaning of "gentle" or "mild." As mentioned in passages describing the demeanor of the virtuous, it implies approachability. This aligns with the attitude of King Yu, praised by Confucius in the Analects, Tai Bo ($\text{Tài Bó}$): "He reduced the size of his palaces and devoted his efforts to dykes and moats." This is the attitude of "easy" ($\text{yì}$)—approachable and not aloof.

Second, the meaning of "changeability" ($\text{biàn yì}$), as in the Yijing ($\text{Zhōu Yì}$).

Third, the meaning of "simplicity" ($\text{jiǎn yì}$). The Yijing, Great Treatise ($\text{Xì Cí}$), states: "If it is easily understood ($\text{yì yì}$), it is easily known... if it is easily known, then people will be close to it."

The "easy" ($\text{yì}$) quality of the sè should refer to its "gentle" and "mild" nature. The sè is a multi-stringed instrument (pre-Qin sè often had twenty-five strings). Having many strings allows for a wide range and a gentle, pleasing tone. Unlike the qín, which is compact and focused, the sè's sound spreads out, like spring rain nurturing the earth, mild and moistening.

The meaning of "good" ($\text{liáng}$) is kindness, excellence, or superior quality. Although Master Xunzi adheres to the theory of "evil nature," he also acknowledges that acquired "goodness" ($\text{liáng}$) can be achieved through conscious effort. The "goodness" ($\text{liáng}$) of the sè means its sound is benevolent and mild, lacking any sharp or grating quality, making listeners sincerely pleased.

Combining "Easy/Gentle" ($\text{yì}$) and "Good" ($\text{liáng}$), the sè's character is mild, approachable, and inherently good. This character perfectly matches the sè's form and function.

The sè was widely used in pre-Qin rites and music. The Book of Odes frequently mentions "striking the sè":

"The graceful, modest young lady, the qín and sè delight her." (Shī Jīng, Guān Jū)

"I have worthy guests; I strike the sè and strike the qín." (Shī Jīng, Lù Míng)

"The qín and sè are being played; all is quiet and well." (Shī Jīng, Nǚ Yuē Jī Míng)

The sè is often paired with the qín in banquets, sacrifices, and intimate music. Its wide range and mild tone made it suitable for accompanying song, thus explaining its extensive application in ritual and music practice.

The "easily good" ($\text{yì liáng}$) quality of the sè also carries a hidden social philosophy. "Easy" ($\text{yì}$) implies approachability, and "Good" ($\text{liáng}$) implies benevolence—a mild, approachable, and kind character is precisely the virtue of the ideal gentleman sought by pre-Qin Confucians. The Analects, in Xue Er ($\text{Xué Ér}$), states:

"The Master's manner was warm, benevolent, respectful, frugal, and yielding." ($\text{wēn, liáng, gōng, jiǎn, ràng}$)

The Master's five virtues include "good" ($\text{liáng}$). The "goodness" ($\text{liáng}$) of the sè thus corresponds to Confucius's virtue of "goodness" ($\text{liáng}$).