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Chinese historians regard the creation of Sima Quan, Records of the Historian, as “a masterpiece of a form” (Qian xvi). It was implemented in “Dynastic histories”, the official account that cover all the dynasties from times of Sima Quan to the present days. Some aspects and obstacles of its creation, as well as its meaning to the author, are the subject of discussion in this essay.
In his famous Letter in Reply to Ren An Sima Quan is trying to justify his choice of castration and humiliation instead of execution to death. With a soft sorrow he explains his actions, provides the background story, referring to his father’s hopes and dreams. This is a rhetorical strategy of applying to the reader’s feelings is known as pathos. He also talks about the famous people of the past who wrote their masterpieces during the most struggling times of their lives. This strategy refers to ethos. The author also asks many rhetorical questions, applying to Ren An’s thoughts and opinion. The questions do not need answers – Sima Quan has already made his decision – they make Ren An think from Quan’s point of view. The other strategy, metaphors, is showing personal insignificance, not having an opportunity to change the flow of things, comparing himself to “a mere ant”. This strategy applies to the idea that the possibility of choice itself – between death and humiliation – is the great gift, the opportunity that should be valued and used for the only true purpose that is finishing his writings. Logos also presents in the letter, when Sima Quan refers to the amount of work he had already done:
“I have examined the deeds and events of the past and investigated the principles behind their success and failure, their rise and decay, in 130 chapters” (De Bary 209).
He expresses sorrow that all of this might have disappeared if he would choose execution. He shows no interest in his fate after the work would be finished and spread. Sima Quan also applies to topoi, a rhetorical means characterized “by a set of ideas and sentiments” (Richter 117), referring to the finiteness of life.
Bo Yi and Shu Qi were brothers with high moral principles who both fled after their father’s death so the other would inherit (Wu 249). Later they starved themselves to death because of their convictions. The brothers have been used as artistic references in the culture of China since ancient times. The moral qualities demonstrated by the brothers were highly valued by Confucius, and Sima Quan agrees with him by writing that they “did not brood on old hatreds, and thus they felt little bitterness of spirit”. Nevertheless, at the same time Sima Quan, as noted by Ng and Wang did not think that brothers “maintained their equanimity in the face of adversity and death because they expressed their rancor in the song they sang on the last day of their lives” (69). Sima Quan also doubts Heavenly justice when he asks, “The so-called Way of Heaven, does it exist? Or does it not?” considering Bo Yi and Shu Qi deaths.
In ancient China, the punishment by castration was considered to be humiliating and unmeritorious. Execution to death was the way of noble man. However, Sima Quan, being noble chose castration. He earnestly explains his choice in a letter to a friend, stating that it is too early for him to die, noting that many talented people like King Wen, Confucius, Qu Yuan, have completed their outstanding works at the times of struggling. He wants to be concerned with them. He has a great work to finish. This is the only reason for him to suffer pain humiliation and to be considered as coward among the people who used to know him. His work will help him to conquer death through the immortal fame (Cutter 67).
Sima Quan’s Letter in Reply to Ren An is an important historical document that is an essential addition to his Records of the Historian, was written when the author was facing hard times of his life. It sheds light on some aspects of Records of the Historian creation and explains Sima Quan’s life principles and views.
Works Cited
Cutter, Robert Joe. “Saying Goodbye: The Transformation of the Dirge in Early Medieval China.” Early Medieval China 2004.1 (2004): 67-129. Print.
De Bary, William Theodore. Sources of East Asian Tradition: Premodern Asia. New York, NY: Columbia University Press, 2008. Print.
Ng, On Cho, and Q. Edward Wang. Mirroring the Past: The Writing And Use of History in Imperial China. Honolulu, HI: University of Hawaii Press, 2005. Print
Qian, Sima. Records of the Grand Historian. New York, NY: Columbia University Press, 2011. Print.
Richter, Antje. Letters and Epistolary Culture in Early Medieval China. Seattle, WA: University of Washington Press, 2013. Print.
Wu, Kuo-Chen. The Chinese Heritage. New York, NY: Crown Publishers, 1982. Print.
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