Sima Qian: The Han Dynasty

SimaQian and The Han Dynasty

Sima Qian served as the Han Dynasty’s official court reporter and was responsible for recording much of what is known about the rise in Imperial China. While the Han Dynasty was Confucian in its origin, there were aspects to the Han Dynasty that were Legalistic, and not Confucian. It is important to note the historical significance of the Han Dynasty’s Confucian values. They were sometimes followed but sometimes ignored. This had huge consequences for the Dynasty’s fortunes. The Han Dynasty, for example, was not peaceful. It was actually a militaristic dynasty. Sima Qian’s involvement in all of this was enormous. He was responsible for recording all of it, and also what had happened in other dynasties.

Sima Qian arose in 145 BCE. He died in 1986 BCE. His death occurred approximately fifty-years after the rise and fall of the Han Dynasty. His official Confucian court historical role was to oversee the Han Dynasty’s Han Dynasty. He claimed he was working on the “historical” work his father Sima Tan had done earlier. But, in fact, this was a legitimate filial way for him to say that Confucius was still at work. Fairbank, 75. Sima Qian compiled much of the information we have about past dynasties. He criticized and praised those he did not like or approve of. Sima Qian arranges, he thinks, and he draws out meaning and importance” – Sima Qian did more than just record history. He also commentated on it and made his own interpretations. Sima Qian defended a well-known general who had surrendered to the Xiongnu 99 years ago. It was very risky to defend this leader and speak out against his rule, but SimaQian was brave and well-educated (Fairbank 75). Wu Di, the Emperor, offered Sima Qian a choice between dying and being castrated. It was clear that he was determined to complete his historical work. But even this attitude was better than the Qin Dynasty’s. Qin Shi Huangdi (the Qin emperor) decided to burn all Confucian literature in accordance with Legalist principles. Qin ordered that 460 Confucian Scholars be killed off after some refused to comply (Spodek at 214). The Qin Dynasty’s view of history was actually worse than that of the Han. The Han emperors tended to be open to Confucian scholars being able to record history, while the Qin emperors resisted history. They felt that the past was better than the present and would not allow it to interfere (Spodek. 214).

But, it is false to say the Han Dynasty preserved every Confucian value: While the Han Emperors restored Confucianism and retained many “useful Autocratic features of Legalism that suited their central rule,” (Morton, 64). Many Confucian traditions were promoted by the Han Dynasty. For example, experts in Confucian literature were hired. Filial piety is a distinct Confucian value. Han emperors weren’t less militaristic that Qin emperors. External trade thrived under the Han. Han Dynasty forcibly opened a corridor between Gansu and Xinjiang to allow traders access to west silk markets. Numerous battles against Xiongnu or other tribes residing around Great Wall served as constant reminders of some of Han Dynasty’s Legalistic aspects (Spodek 217). Confucian Officials were also beheaded under the Han Dynasty’s Legalist Confucianism. Although these rituals became less horrific – victims could now be killed themselves – the Emperor was still able order the execution of his ministers under a “minimum legal procedure” (Fairbank 68). Sima Qian was also punished for defending one general. All these things were in direct violation of Confucian values. Sima Qian may not have been all that committed to Confucianism. However, evidence suggests that he was not concerned about whether the Han Dynasty embraced Legalism or Confucianism. Ren Shaoqing is one example. In a letter he wrote, he said that he has “ventured to not be modest but [has] trusted [him]self[his] useless literatures” (Morton. 67). This could be misinterpreted as Sima Qian stating that his writings weren’t useful. Sima Qian, who was castrated under “Confucianism,” is difficult to believe. He believed there would actually be a difference between the Han Dynasty and Legalism, so he would not care what one it followed. His writings, much like Confucius, are more important than his death. They influenced Confucianism in ways he had not. Spodek and Morton offer contrasting views of the Han Dynasty. Fairbank, Morton, as well as Spodek, are all examples. Spodek’s facts are straight and have little opinion. Morton’s book, written before reforms after Mao Zedong’s death, had very limited information. Fairbank, however, is less critical of the Han Dynasty or its Confucianism. Fairbank, on the other hand, questions Han Confucianism by pointing out areas where it was legalist. Morton is more focused on Sima Qian’s brilliant work – how broad and astute – while Fairbank is more concerned with Qian’s harsh, Legalistic punishments and how he coped with living under a Legalist–Confucian system.

These facts, however, are consistent with the conclusion that China had both political and scholarship power. One could say that one’s ability to be a scholar or educated would make one a power-holder depending on what dynasty they were living in. The Han Dynasty is an exception. Scholars can get power only if they don’t interfere with the emperor. Education is a key factor in civilisation. It gives one power whether you are a scholar official in China or a priest of Mesopotamia or Egypt. Scholars are not just there to justify and consolidate power. They actually have an effect on leaders’ behavior and the course and development of history. One scholar could point out something negative about the leader and encourage people to revolt. In the case Sima Qian the Emperor was forced to take harsh legalistic actions, which resulted in History being changed. Sima Qian had an enormous impact on the Han Dynasty. His record of history was so important that it would have a lasting legacy for generations to come. And all this happened in a time of intense conflict between Legalism and Confucianism. Confucianism was said to be the religion adopted by the Han Dynasty. It is also true, however, that certain elements were retained, that Legalism was certainly a part and parcel of the Han Dynasty.

Author

  • spencerknight

    I'm Spencer Knight, a 29-year-old educational blogger and teacher. I write about a variety of topics related to education, from teaching strategies to student success stories. I hope to help others achieve their educational goals and help them develop a lifelong love of learning.

spencerknight

spencerknight

I'm Spencer Knight, a 29-year-old educational blogger and teacher. I write about a variety of topics related to education, from teaching strategies to student success stories. I hope to help others achieve their educational goals and help them develop a lifelong love of learning.

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