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

Section 3: Chime Stones and Water — Ancient Origins of Clear Stone Sounds

The chime stone’s "resemblance to water" ($\text{sì shuǐ}$) can be traced back to the Stone Age.

The earliest chime stones were natural slabs of rock—the ancients discovered that certain stone slabs produced clear, pleasing sounds when struck, leading them to fashion these into instruments. The Book of Documents, Yi Ji, records:

"Striking the ringing jade-chime ($\text{míng qiú}$), beating the drum, playing the qín and sè in order to chant."

"Ringing jade-chime" ($\text{míng qiú}$) is an ancient name for the chime stone, referring to a beautiful stone (jade). When struck, it "rings" ($\text{míng}$)—producing a crisp sound. This is one of the earliest records of the chime stone.

Furthermore, the Book of Documents, Yi Ji, states:

"Striking stone against stone ($\text{jī shí fǔ shí}$), the hundred beasts comply and dance."

"Striking stone against stone" ($\text{jī shí fǔ shí}$) refers to striking the stone chime stone, causing the "hundred beasts to dance" ($\text{bǎi shòu shuài wǔ}$). This passage describes an ancient sacrificial scene—using the sound of the stone chime stone to summon spirits (the hundred beasts symbolizing spirits or shamanic transformations) to dance to the sound. The stone chime stone was one of the most primal instruments in ancient sacrifice.

Why is the chime stone associated with water$1

From the perspective of sound quality, the crisp sound of stone indeed resembles the sound of flowing water. Water flowing over stones produces a ding-dong sound, very similar to the chime stone. The ancients perhaps linked the sound of stone with the sound of water.

From the perspective of ancient cosmology, stone (mountain) and water (marsh) were often paired opposites. In the Eight Trigrams, Gen ($\text{Gèn}$) is Mountain (Stone), and Dui ($\text{Duì}$) is Lake (Water). Mountains and lakes are mutually accessible—mountains contain springs, and lakes gather water flowing down from mountains. The chime stone, made of mountain stone, produces the sound of water, aligning with the interaction between Gen and Dui—hardness within softness, and softness within hardness.

The Book of Odes, Hymns of Shang ($\text{Shāng Sòng}$), Nà ($\text{Nà}$), states:

"Oh, how grand! We place the rattle drum ($\text{táo gǔ}$), play the rhythmic drum sounds, pleasing our illustrious ancestors as the descendant of Tang performs the ceremony. May our thoughts be fulfilled! The rattle drum sounds deep and low ($\text{yuān yuān}$), the flute sounds clear and high ($\text{huì huì}$ $\text{guǎn shēng}$). Both harmonious and level ($\text{jì hé qiě píng}$), we lean upon the sound of the chime stone ($\text{yī wǒ qìng shēng}$)."

"We lean upon the sound of the chime stone" ($\text{yī wǒ qìng shēng}$) suggests the chime stone sound acts as the foundation for a state that is "harmonious and level" ($\text{píng}$). This resonates with the chime stone "resembling water"—water’s quality is "levelness" ($\text{zhì liàng bì píng}$), and the chime stone’s sound is also "level" (the foundation for peace).

We must also note that the pre-Qin chime stone was used not only for music but also for marking time and administrative signaling. The Rites of Zhou, Office of Music: Chime Stone Master ($\text{Chūn Guān: Qìng Shī}$), details the duties of the Chime Stone Master. The chime stone’s crisp, clear sound has strong penetration, making it suitable for signaling—"the chime stone is used to mark the conclusion" ($\text{qìng yǐ jié zhǐ}$), meaning its clear sound marks the end of a section or a turning point, fitting the quality of "regulation" ($\text{zhì}$) and water’s tendency to stop ($\text{zhǐ}$) and form pools when it reaches a low point.