The Analects and Sima Qian's Letter to Ren An nlike Buddhism, which has the first sermon of the Buddha (see Chapter 3), Confucianism excerpts from this letter to his friend Ren An, whom he called Shaoqing (shaow-ching), he explains why he chose castration even though it brought shame to his ancestors. According to Confucian teach- ings, one's body was a gift from one's parents, and each person was obliged to protect his body from any mutilation. But Sima Qian's father had begun The Records of the Grand Historian, and he chose physical punishment so that he could complete his father's project. has no short text that summarizes its main teachings. Throughout history students read and memorized The Analects because it was thought to be the only text that quoted Confucius directly. Each chapter contains ten to twenty short passages, often dialogues between Confucius and a student, and each passage is numbered. The first chapter in- troduces the most important Confucian teachings, including respect for one's parents, or filial piety. Living more than three hundred years after Confucius's death, the Grand Historian Sima Qian wrestled with the issue of how to best observe the tenets of filial piety. Convicted of treason because he defended a general who had surrendered to the Xiongnu, he was offered a choice: he could commit suicide or he could undergo castration. In the Sources: Excerpts from The Analects of Confucius, translated by Simon Leys. Copyright©1997 by Pierre Ryckmans. Used by pemission of W.W. Norton & Company, hc; Published in Sima Qian, Records of the Grand Historian, Han Dynasty / (tr. Burton Watson) Copyright © 1993 Columbia Uhiversity Press. Reprinted with pemission of Columbia University Press and the Research Centre for Translation, The Chinese University of Hong Kong. Chapter One of The Analects 1.1. The Master said: "To learn something and then to put it into practice at the right time: is this not a joy? To have friends coming from afar: is this not a delight? Not to be upset when one's merits are Ignored: Is this not the mark of a gentleman?" 1.2. Master You sald: "A man who respects his parents and his elders would hardly be in- dlined to defy his superiors. A man who is not Inclined to defy his superiors will never foment arebellion. A gentleman works at the root. Once the root is secured, the Way unfolds. To respect parents and elders is the root of humanity." respect his elders. He should talk little, but with good falth; love all people, but assoclate with the virtuous. Having done this, if he still has energy to spare, let him study literature." 1.7. Zixla said: "A man who values virtue more than good looks, who devotes all his en- ergy to serving his father and mother, who is willing to give his life for his sovereign, who in intercourse with friends is true to his word- even though some may call him uneducated, I still maintain he is an educated man." 1.8. The Master said: "A gentleman who lacks gravity has no authority and his learning will remain shallow. A gentleman puts loyalty and faithfulness foremost; he does not be- friend his moral inferlors. When he commits a fault, heis not afraid to amend his ways." 1.9. Master Zeng sald: "When the dead are honored and the memory of remote ancestors is kept altve, a people's virtue is at its fullest." 1.10. Ziqing asked Zigong: "When the 1.3. The Master sald: "Clever talk and af- fected manners are seldom signs of goodness." 1.4. Master Zeng sald: "I examine myself three times a day. When dealing on behalf of others, have I been trustworthy? In inter- course with my friends, have I been faithful? Have I practiced what I was taught?" 1.5. The Master sald: "To govem a state of middle size, one must dispatch business with dig- nity and good falth; be thrifty and love all men; mobilize the people only at the right times." 1.6. The Master sald: "At home, a young Master arrives in another country, he always becomes informed about its politics. Does he ask for such information, or is it given him?" Zigong replied: "The Master obtatns it by being cordial, kind, courteous, temperate, man must respect his parents; abroad, he must and deferential. The Master has a way of en- quiring which is quite different from other people's, is It not?" 1.11. The Master sald: "When the father 1.14. The Master sald: "A gentleman eats without stuffing his belly; chooses a dwelling without demanding comfort; is diligent in his office and prudent in his speech; seeks the company of the virtuous in order to straighten his own ways. Of such a man, one may truly say that he is fond of learning." 1.15. Zigong sald: "Poor without servil- Ity; rich without arrogance.' How is that?" The Master said: "Not bad, but better still: Poor, yet cheerful; rich, yet considerate." Zigong sald: "In the Poems, it is sald: 'Like carving horn, like sculpting ivory, like cut- ting jade, like polishing stone.' Is this not the is alive, watch the son's aspirations. When the father is dead, watch the son's actions. If three years later, the son has not veered from the father's way, he may be called a dutiful son Indeed." 1.12. Master You said: "When practidng the ritual, what matters most is harmony. This is what made the beauty of the way of the anclent kings; it inspired their every move, great or small. Yet they knew where to stop: harmony cannot be sought for its own sake, It must always be subordinated to the ritual; otherwise it would not do." 1.13. Master You sald: "If your promises conform to what is right, you will be able to keep your word. If your manners conform to the ritual, you will be able to keep shame and disgrace at bay. The best support is provided by one's own kinsmen." same idea?" The Master said: "Ah, one can really begin to discuss the Poems with you! I tell you one thing, and you can figure out the rest." 1.16. The Master sald: "Don't worry if people don't recognize your merits; worry that you may not recognize theirs." Sima Qlan's Letter to Ren An A man has only one death. That death may be as welghty as Mount Tai, or it may be as light as a goose feather. It all depends on the way he uses it. Above all, a man must bring no shame to his forebears. Next he must not shame his person, or be shameful in his countenance, or in his words. Below such a one is he who suf- fers the shame of being bound, and next he who bears the shame of prison clothing.... Lowest of all is the dire penalty of castration, the "punishment of rottenness"!... It is the nature of every man to love life and hate death, to think of his parents and look after his wife and children. Only when he is moved by higher principles is this not so. Then there are things that he must do. Now I have been most unfortunate, for I lost my parents very early. With no brothers or sisters, I have been left alone and orphaned. And you yourself, Shaoqing, have seen me with my wife and child and know I would not let thoughts of them deter me. Yet the brave man does not necessarily die for honor, while even the coward may fulfill his duty. Each takes a different way to exert himself. Though I might be weak and cowardly and seek shamelessly to prolong my ife, I know full well the difference between what ought to be followed and what rejected.... But the reason I have not refused to bear these ills and have continued to live, dwelling in vile- ness and disgrace without taking leave, is that I grleve that I have things in my heart that I have not been able to express fully, and I am ashamed to think that after I am gone my writings will not be known to posterity.

The Analects and Sima Qian's Letter to Ren An nlike Buddhism, which has the first sermon of the Buddha (see Chapter 3), Confucianism excerpts from this letter to his friend Ren An, whom he called Shaoqing (shaow-ching), he explains why he chose castration even though it brought shame to his ancestors. According to Confucian teach- ings, one's body was a gift from one's parents, and each person was obliged to protect his body from any mutilation. But Sima Qian's father had begun The Records of the Grand Historian, and he chose physical punishment so that he could complete his father's project. has no short text that summarizes its main teachings. Throughout history students read and memorized The Analects because it was thought to be the only text that quoted Confucius directly. Each chapter contains ten to twenty short passages, often dialogues between Confucius and a student, and each passage is numbered. The first chapter in- troduces the most important Confucian teachings, including respect for one's parents, or filial piety. Living more than three hundred years after Confucius's death, the Grand Historian Sima Qian wrestled with the issue of how to best observe the tenets of filial piety. Convicted of treason because he defended a general who had surrendered to the Xiongnu, he was offered a choice: he could commit suicide or he could undergo castration. In the Sources: Excerpts from The Analects of Confucius, translated by Simon Leys. Copyright©1997 by Pierre Ryckmans. Used by pemission of W.W. Norton & Company, hc; Published in Sima Qian, Records of the Grand Historian, Han Dynasty / (tr. Burton Watson) Copyright © 1993 Columbia Uhiversity Press. Reprinted with pemission of Columbia University Press and the Research Centre for Translation, The Chinese University of Hong Kong. Chapter One of The Analects 1.1. The Master said: "To learn something and then to put it into practice at the right time: is this not a joy? To have friends coming from afar: is this not a delight? Not to be upset when one's merits are Ignored: Is this not the mark of a gentleman?" 1.2. Master You sald: "A man who respects his parents and his elders would hardly be in- dlined to defy his superiors. A man who is not Inclined to defy his superiors will never foment arebellion. A gentleman works at the root. Once the root is secured, the Way unfolds. To respect parents and elders is the root of humanity." respect his elders. He should talk little, but with good falth; love all people, but assoclate with the virtuous. Having done this, if he still has energy to spare, let him study literature." 1.7. Zixla said: "A man who values virtue more than good looks, who devotes all his en- ergy to serving his father and mother, who is willing to give his life for his sovereign, who in intercourse with friends is true to his word- even though some may call him uneducated, I still maintain he is an educated man." 1.8. The Master said: "A gentleman who lacks gravity has no authority and his learning will remain shallow. A gentleman puts loyalty and faithfulness foremost; he does not be- friend his moral inferlors. When he commits a fault, heis not afraid to amend his ways." 1.9. Master Zeng sald: "When the dead are honored and the memory of remote ancestors is kept altve, a people's virtue is at its fullest." 1.10. Ziqing asked Zigong: "When the 1.3. The Master sald: "Clever talk and af- fected manners are seldom signs of goodness." 1.4. Master Zeng sald: "I examine myself three times a day. When dealing on behalf of others, have I been trustworthy? In inter- course with my friends, have I been faithful? Have I practiced what I was taught?" 1.5. The Master sald: "To govem a state of middle size, one must dispatch business with dig- nity and good falth; be thrifty and love all men; mobilize the people only at the right times." 1.6. The Master sald: "At home, a young Master arrives in another country, he always becomes informed about its politics. Does he ask for such information, or is it given him?" Zigong replied: "The Master obtatns it by being cordial, kind, courteous, temperate, man must respect his parents; abroad, he must and deferential. The Master has a way of en- quiring which is quite different from other people's, is It not?" 1.11. The Master sald: "When the father 1.14. The Master sald: "A gentleman eats without stuffing his belly; chooses a dwelling without demanding comfort; is diligent in his office and prudent in his speech; seeks the company of the virtuous in order to straighten his own ways. Of such a man, one may truly say that he is fond of learning." 1.15. Zigong sald: "Poor without servil- Ity; rich without arrogance.' How is that?" The Master said: "Not bad, but better still: Poor, yet cheerful; rich, yet considerate." Zigong sald: "In the Poems, it is sald: 'Like carving horn, like sculpting ivory, like cut- ting jade, like polishing stone.' Is this not the is alive, watch the son's aspirations. When the father is dead, watch the son's actions. If three years later, the son has not veered from the father's way, he may be called a dutiful son Indeed." 1.12. Master You said: "When practidng the ritual, what matters most is harmony. This is what made the beauty of the way of the anclent kings; it inspired their every move, great or small. Yet they knew where to stop: harmony cannot be sought for its own sake, It must always be subordinated to the ritual; otherwise it would not do." 1.13. Master You sald: "If your promises conform to what is right, you will be able to keep your word. If your manners conform to the ritual, you will be able to keep shame and disgrace at bay. The best support is provided by one's own kinsmen." same idea?" The Master said: "Ah, one can really begin to discuss the Poems with you! I tell you one thing, and you can figure out the rest." 1.16. The Master sald: "Don't worry if people don't recognize your merits; worry that you may not recognize theirs." Sima Qlan's Letter to Ren An A man has only one death. That death may be as welghty as Mount Tai, or it may be as light as a goose feather. It all depends on the way he uses it. Above all, a man must bring no shame to his forebears. Next he must not shame his person, or be shameful in his countenance, or in his words. Below such a one is he who suf- fers the shame of being bound, and next he who bears the shame of prison clothing.... Lowest of all is the dire penalty of castration, the "punishment of rottenness"!... It is the nature of every man to love life and hate death, to think of his parents and look after his wife and children. Only when he is moved by higher principles is this not so. Then there are things that he must do. Now I have been most unfortunate, for I lost my parents very early. With no brothers or sisters, I have been left alone and orphaned. And you yourself, Shaoqing, have seen me with my wife and child and know I would not let thoughts of them deter me. Yet the brave man does not necessarily die for honor, while even the coward may fulfill his duty. Each takes a different way to exert himself. Though I might be weak and cowardly and seek shamelessly to prolong my ife, I know full well the difference between what ought to be followed and what rejected.... But the reason I have not refused to bear these ills and have continued to live, dwelling in vile- ness and disgrace without taking leave, is that I grleve that I have things in my heart that I have not been able to express fully, and I am ashamed to think that after I am gone my writings will not be known to posterity.