Long, long ago, Emperor Zhuanxu appointed the official in charge of the south, Nan Zhengchong, to oversee astronomy, and the official in charge of fire, Huo Zhongli, to manage geography. During the time of Tang Yao and Yu Shun, their successors continued to handle these matters, all the way through the Xia and Shang dynasties, where descendants of Zheng and Li were responsible for these affairs from generation to generation. In the Zhou dynasty, Cheng Bo and Lin Fu carried on the tradition. But under King Xuan, the job stopped being a family affair; the Sima clan took over. The Simas were the Zhou dynasty's official historians for generations. Later, under Kings Hui and Xiang, the Sima clan moved to the state of Jin. The Jin army relocated to Wei, while the Sima clan entered Shao Liang.
After the Sima clan left the Zhou Dynasty and moved to the State of Jin, its members scattered to various places: some in the State of Wei, some in the State of Zhao, and some in the State of Qin. In the State of Wei, a member of the Sima clan became prime minister of the Zhongshan State. In the State of Zhao, the Sima clan were renowned for their debating skills, with Kuai Kui being one of their notable descendants. In the State of Qin, the Sima clan was represented by Sima Cuo, who had a dispute with Zhang Yi. Later, King Hui of Qin sent Sima Cuo to lead troops to attack the State of Shu, and after successfully capturing it, Sima Cuo remained there to guard the area. Sima Cuo's grandson was Sima Qi, who served under Duke Wu'an Bai Qi. Sima Qi and Bai Qi together massacred the Changping Army of the State of Zhao, and later they were both executed in Duyou and buried in Huachi. Sima Qi's grandson was Sima Chang, who served as the royal metallurgist in the State of Qin. During the time of Qin Shi Huang, Kuai Kui's great-grandson Sima Yang served as a general under the Marquis of Wuxin, attacking Chaoge. The feudal lords installed Sima Yang as king, and he was recognized as the king of the Yin region. When the Han Dynasty attacked the State of Chu, Sima Yang submitted to the Han, and his fiefdom was established as the Henan region. Sima Chang's son was Sima Wuyi, who served as the prefect of the Han Dynasty. Sima Wuyi's son was Sima Xi, who became one of the Five Excellencies, a title representing the highest-ranking officials in the Han court, and they were all buried at Gaomen after their deaths. Sima Xi's son was Sima Tan, who is my father, the Grand Historian.
My father, the Grand Historian, Sima Tan, studied astronomy in the capital of the Han Dynasty, learned the Book of Changes from Yang He, and studied Daoist thought from Huang Zi. During the reign of Emperor Wu of Han, he observed that many scholars could not grasp his ideas and that the transmission of knowledge was confused. Therefore, he expounded on the main viewpoints of the six schools of thought, saying:
"The Book of Changes" states: "Although there are many different perspectives in the world, ultimately they all lead to the same destination." The Yin-Yang School, Confucianism, Mohism, School of Names, Legalism, and Daoism are all schools dedicated to running the country. Although their viewpoints differ, they all have their merits; it just depends on whether people get it.
In my personal observation, the teachings of the Yin-Yang School are detailed but too restrictive, making people feel stifled and restricted. However, their summary of the laws governing the four seasons is indispensable.
Confucianism's teachings are extensive but lack conciseness, making it difficult to study and yielding minimal results, so it is hard to fully adhere to their teachings. However, their teachings on proper conduct between rulers and subjects, parents and children, and husbands and wives, and the importance of respecting elders are principles that cannot be easily changed by any school.
Mohism advocates frugality, but it is difficult to fully adhere to, so not all of their principles can be followed without question. However, their emphasis on diligence and thriftiness is invaluable.
Legalism's teachings are strict and lack compassion, but their regulations on the hierarchy between rulers and subjects are fundamental.
The School of Names makes people get bogged down in wordplay, easily losing sight of the truth of things, but their analysis of the relationship between names and reality is essential.
Daoism's teachings focus on spiritual concentration and aligning actions with natural laws, being happy with what they have. Daoism's method is to follow the Yin-Yang School's summary of the laws governing the four seasons, draw on the strengths of Confucianism and Mohism, grasp the essence of the School of Names and Legalism, and adapt flexibly based on the changing times and objective circumstances, applying them skillfully in social life, being simple and efficient, getting more done with less effort.
Confucianism, on the other hand, believes that the ruler is the role model for the world, issuing commands that subjects must obey. As a result, the ruler does all the work, while the subjects just coast along. In their pursuit of governance, they even throw away their own talents and intelligence, relying on tricks instead. Human energy and physical strength are limited; excessive consumption will lead to exhaustion. If the body and mind age prematurely, how can anyone hope to live forever? This is simply impossible.
The Yin-Yang school established a system of rules based on the four seasons, directions, solar terms, etc., claiming that "go with the flow and you'll thrive; buck the trend and you'll crash and burn." However, this is not an absolute truth, hence it can be a bit of a downer. Spring is for growth, summer for flourishing, autumn for harvest, and winter for storage; this is the great law of nature. Without following it, one cannot govern the world. Therefore, understanding the rhythm of the seasons is key.
Confucianism takes the Six Arts as its criteria, and the Six Arts texts are a mountain of information. Even after generations of study, one cannot fully master them, and even after a lifetime, one cannot completely understand its rituals. Hence, it is brilliant but impractical; a lot of effort for little reward. However, their discussions on the rituals of ruler and subject, father and son, husband and wife, and elder and younger are principles that no school of thought can easily change.
Mozi also spoke of the virtues of Yao and Shun, saying that their houses were only three feet high, with only three steps leading up, untrimmed thatched roofs, and unprocessed wooden beams. They ate from bowls made of clay, drank from cups made of clay, ate coarse rice, and drank wild vegetable soup. In summer, they wore clothes made of ramie, and in winter, they wore deer skin robes. After their deaths, their coffins were only three inches thick, and the mourning was not excessively sorrowful. Mozi taught funeral rites, emphasizing that Yao and Shun should be the model for all people. Therefore, if everyone emulated them, there would be no distinction between high and low. However, times have changed, and the situation is different, hence keeping it that simple is a hard ask. The key is to get back to basics and tighten your belt, in order to make the people prosperous and the families abundant. That's the genius of Mozi's approach – even his rivals couldn't argue with that.
The Legalists do not distinguish between closeness and distance, nobility and humbleness. Everything is done according to the law, thus breaking off the ties of affection and hierarchy. Although this approach may be effective in the short term, it is not sustainable; hence, it is said to be "strict but lacking in human touch." If the king is respected and everyone knows their place, with clear division of labor and no overstepping of boundaries, then even other schools of thought cannot change this.
The Legalists are too strict and nitpicky, causing people to be unable to express their true thoughts. They are bound by words, often penny-pinching on honesty, hence it is said to be "parsimonious with the truth." However, if nouns can be controlled, practicality pursued, and both aspects coordinated properly, then a careful examination is necessary.
Daoists preach inaction, yet imply action in everything. This seemingly paradoxical approach is surprisingly practical, though their explanations are often obscure. Their method is based on emptiness as the foundation and following the natural flow as the application. They have no fixed patterns, no unchanging forms, thus they can perceive the laws of all things. They are not restricted by the order of things, thus they can become masters of all things. Sometimes they have methods, sometimes they do not, acting according to the situation; sometimes they have limits, sometimes they do not, making choices based on circumstances. Therefore, it is said that "the sage does not stick to techniques; adapting to changes is fundamental." Emptiness is the norm of the Dao, following nature is the ruler's principle. The ministers present their opinions together, each stating their views. Those whose words and actions align are called "genuine," while those whose words and actions do not align are called "insincere." Not listening to those whose words and actions do not align prevents deceit and villainy, allowing the wise and capable to naturally emerge, with clear distinctions between good and bad. If you understand this, anything is possible! This is in accordance with the great Dao, shining brightly throughout the world, ultimately returning to namelessness.
When living, spirit is the essence of life; the body, just the vessel. Excessive use of the spirit will lead to depletion, excessive physical labor will lead to exhaustion, and separation of spirit and body signifies death. The dead cannot be resurrected, separated things cannot be reunited; hence, the sage attaches great importance to this. From these observations, spirit is the foundation of life, the physical form is its companion. If the spirit and body are not determined first, then saying "I have a way to govern the world" is simply impossible.
The Grand Historian served as the court astronomer but did not manage the affairs of the people. His son was named Sima Qian.
I was born in Longmen and grew up farming and raising livestock in the area north of the Yellow River. I started reading ancient texts at the age of ten. At twenty, I traveled south to the Jianghuai region, climbed Mount Kuaiji, visited the site of Yu, explored Jiuyi Mountain, and sailed on the Yuan and Xiang rivers. Later, I traveled north, crossing the Wen and Si rivers, teaching in the Qi and Lu states, paying my respects to Confucius's legacy, and practicing archery in Zouxian and Yishan. I ran into trouble in Fan, Xue, Pengcheng, and other places, and finally returned to my hometown after passing through the states of Liang and Chu. Later, I became a langzhong and was ordered to travel west to the areas south of Ba Shu, passing through places like Qiong, Zuo, and Kunming before returning to court.
This year, the Emperor of the Han Dynasty began to establish feudal states. However, my father, Sima Qian, was stuck in Zhou Nan and could not participate in this matter. He felt resentful about this and eventually died. I happened to be returning home at this time and saw my father for the last time between the Yellow River and the Luo River. My father held my hand and cried, saying, "My ancestors were the Grand Historians of the Zhou Dynasty. They made contributions to Yu Shun and Yu the Great since ancient times, overseeing astronomy and the calendar. Later, our family fell on hard times, and this position was lost in my generation. Now that you have become a historian, you are continuing our family's legacy. Today, the Emperor has inherited the throne for a thousand years and is going to hold the coronation, but I cannot participate. It's fate; I can't help it! After I die, you must become a historian; as a historian, you must not forget the historical records I wanted to write! Now, about filial piety, you must first respect your parents, then be loyal to the monarch, and finally achieve your own success; making a name for yourself and bringing honor to the family is the greatest filial piety. People praise Duke Zhou because he could record the merits of King Wu and King Wen, promote the teachings of Duke Zhou and the Duke of Shao, expound the thoughts of King Wen and King Wu, trace back to Duke Liu, and thus honor Hou Ji. After King You and King Li, the kingdom fell apart, and everything went to pot. Confucius organized the old rites, restored the abandoned rites and music, compiled the Book of Songs, the Book of Documents, and the Spring and Autumn Annals, so scholars in later generations have always respected him. Since Confucius received the unicorn, more than four hundred years have passed, and the warring states were at it again, causing a break in historical records. Now that the Han Dynasty is rising, the world is unified, there are wise monarchs, and loyal subjects. I have become a historian but cannot record these events, causing a break in the historical records of the world. It scared the hell out of me; you must remember this!" I cried and said, "Son, I will do my best to complete my late father's unfinished career and make sure to record everything our ancestors left behind."
Three years later, I became the Imperial Historiographer and compiled "Records of the Grand Historian," this invaluable historical record. Five years later, on the day of the winter solstice of the eleventh month of the first year of Taichu, the calendar began to be reformed. A ceremony was held in the Mingtang, and the various gods accepted the new calendar records.
Sima Qian said, "My ancestors once said: 'From the death of Duke Zhou to the appearance of Confucius, five hundred years passed; from Confucius to the present, another five hundred years have passed. If someone can inherit and promote Confucius' thoughts, correct the annotations of the Book of Changes, continue to write historical books like the Spring and Autumn Annals, and get to the heart of the Classics.' That was their hope! As a younger generation, how could I dare to seize this position?"
Sima Qian meant that his family ancestors hoped for the emergence of someone who could inherit and promote Confucius' thoughts, continuing the development of Confucianism, which is a kind of inheritance and expectation. He knew he wasn't up to the task and did not dare to shoulder such a weighty responsibility. "Since Duke Zhou passed away, five hundred years later there was Confucius, and from Confucius to the present, another five hundred years have passed. If there is someone who can inherit and clarify it, correct the annotations of the Book of Changes, continue the Spring and Autumn Annals, and get to the heart of the Classics." This sentence reflects their family's emphasis on Confucianism and their expectations for successors. Sima Qian humbly expressed that he could not bear this heavy responsibility.
The Imperial Historiographer Hu Sui asked, "Why did Confucius write the Spring and Autumn Annals?" Sima Qian said, "I heard Dong Sheng say: 'The ritual and music system of the Zhou Dynasty was in decline; Confucius served as the Minister of Crime in the state of Lu, and the feudal lords and ministers ostracized and obstructed him. Confucius knew he was not valued and his proposals were not accepted, so over a period of two hundred and forty-two years, he used the Spring and Autumn Annals as an example for the world, criticizing the feudal lords, condemning the ministers, to ultimately achieve the Kingly Way.'"
Confucius himself also said: "I think that talking about great principles is not as profound and clear as putting them into practice." The first part of the "Spring and Autumn Annals" talks about how the three kings (Yao, Shun, Yu) ruled, while the second part analyzes the various operating laws between people, highlights the questionable parts, clarifies right and wrong, determines praise and criticism, praises the good and condemns the bad, celebrating the virtuous and condemning the wicked, records the rise and fall of nations, reconstructs broken family lines, rectifies shortcomings, and revives failing ventures—all of these are major events of the royal road. The "Book of Changes" explains the principles of heaven and earth, yin and yang, the four seasons, and the five elements, so it masters change; the "Book of Rites" is all about proper behavior; the "Book of Documents" is about good governance; the "Book of Songs" is about expressing feelings; the "Book of Music" is about harmony; and the "Spring and Autumn Annals" is about righteousness. To set things right, there is nothing more appropriate than the "Spring and Autumn Annals." The "Spring and Autumn Annals" is thousands upon thousands of words long, recording thousands of events. The rise and fall of all things in the world are reflected in the "Spring and Autumn Annals." It records thirty-six regicide incidents, fifty-two countries that have perished, as well as numerous lords fleeing and unable to protect their own countries. Upon careful analysis of these reasons, it is all because they have lost their way. Therefore, the "Book of Changes" says: "A small mistake can have huge consequences." So, a minister killing his king, a son killing his father—it's not something that happens overnight. It's years of bad habits adding up.
If a ruler doesn't understand the "Spring and Autumn Annals," he'll be blind to villainous slander and unrest. If subjects don't understand the "Spring and Autumn Annals," they'll stick to the old ways, be inflexible, and be clueless when things go sideways. A father who doesn't grasp the principles will get a bad name; if a dad doesn't get it, he'll get a bad rap. In fact, when they commit these evil deeds, they know it's wrong, but without understanding the why, they can't refuse. Without understanding right and wrong, you get rulers who aren't ruling, subjects who aren't subjects, dads who aren't dads, and kids who aren't kids. That leads to rebellion, execution, bad parenting, and disrespect—the worst sins imaginable. Even when they're up to their necks in sin, they can't back down. So, the "Spring and Autumn Annals" are the bedrock of right and wrong. Right conduct prevents problems; laws deal with them after the fact. Laws are easy to see working, but right conduct is subtle.
Hu Sui said, "Back then, Confucius had no wise rulers to advise, and no one valued his advice, so he wrote the 'Spring and Autumn Annals' to subtly teach right and wrong, aiming for the ideal of one wise ruler. But now, Your Majesty is a wise ruler, everyone's doing their job, everything's in place—what more needs proving?"
Sima Qian said, "Now, now, that's not quite right. It's not like that at all. The saying I heard from my ancestors was: 'Fuxi was a paragon of virtue and created the Eight Trigrams of the *Book of Changes*. The prosperous times of Yao and Shun, as recorded in the *Book of Documents*, were a golden age of ritual and music. The glorious revolutions of Tang and Wu are celebrated in the *Book of Songs*. The *Spring and Autumn Annals* not only recorded the good aspects but also criticized the bad ones, extolling the virtues of the Three Dynasties and praising the Zhou Dynasty, not merely criticizing and blaming.' Since the rise of the Han Dynasty, up to the present wise emperors, they have received auspicious signs, held the ceremony of Fengshan, changed the calendar, and altered clothing. They accepted the command of heaven, and blessings spread throughout the world, with countless envoys arriving from overseas, bearing tribute—too many to count. The officials in the court are all striving to extol the virtues of the sage, but still unable to fully express them. Furthermore, there are many talented and virtuous people, but they are not utilized; this is the rulers' shame. The emperor is wise and sagacious, but his virtues are not widely spread; this is the officials' fault. And I am in charge of the duties of the historian. If I do not record the virtues of the wise emperors and sages, the achievements of the meritorious officials and virtuous gentlemen, it would be a great betrayal of the teachings of our ancestors. My aim in writing history is simply to organize these facts and ensure their proper transmission, not like writing the *Spring and Autumn Annals*. You're wrong to compare me to Confucius." He then began to organize historical materials and write his history book. Ten years later, he was implicated in the Li Ling incident and suffered imprisonment. He sighed, "This is all my fault! I have shortcomings; that's why I was not valued." After he retired, he seriously reflected and said, "The subtle and obscure parts in the *Book of Songs* and the *Book of Documents* are all to express the author's aspirations." In the end, he completed the record of history from the Yellow Emperor to Linzhi (referring to the period of Emperor Wu of Han). Firstly, this is a table of contents of the *Records of the Grand Historian*, which includes the Annals, Tables, Books, Houses, and Biographies. In short, it covers everything from antiquity to the Han Dynasty.
The *Records of the Grand Historian* (史記), a monumental work by Sima Qian, is divided into three main sections. The first part is all about the emperors, starting with the Five Emperors and going up to Emperor Wu of Han. In total, it records the stories of twelve emperors. "Annals of the Five Emperors" tells the ancient stories of the Yellow Emperor and the Yan Emperor; "Annals of Xia" covers the Xia Dynasty; "Annals of Yin" pertains to the Shang Dynasty; "Annals of Zhou" discusses the Zhou Dynasty; "Annals of Qin" relates to the Qin Dynasty; "Annals of the First Emperor" focuses on the First Emperor of Qin; "Annals of Xiang Yu" is about Xiang Yu; "Annals of Gaozu" details Liu Bang; "Annals of Empress Lü" covers Empress Lü; "Annals of Emperor Xiao Wen" discusses Emperor Wen of Han; "Annals of Emperor Xiao Jing" is about Emperor Jing of Han; and "Annals of the Present Emperor" refers to Emperor Wu of Han, who was reigning at the time.
Next are the Tables, which serve as historical timelines, arranging events from different periods in chronological order for easy reference. "Genealogy of the Three Dynasties" records the genealogy of the Xia, Shang, and Zhou dynasties; "Timeline of the Twelve Feudal Lords" covers the history of the twelve feudal states of the Zhou Dynasty; "Timeline of the Six States" discusses the history of the six states during the Warring States period; "Timeline of the Qin-Chu Period" presents the monthly timeline of the late Qin Dynasty and the Chu-Han contention period; "Timeline of the Han Feudal Lords" covers the history of the feudal states of the Han Dynasty; "Timeline of Gaozu's Meritocratic Officials" details the achievements of Liu Bang's meritorious officials; "Timeline of Meritocratic Officials during the Reigns of Emperors Hui and Jing" discusses the officials during the reigns of these two emperors; "Timeline of Enfeoffed Lords since the Jian Yuan Era" relates to the lords who were enfeoffed after Emperor Wu of Han established his reign; "Timeline of Princes and Feudal Lords" covers the princes and feudal lords of the Han Dynasty; and "Timeline of Generals and Distinguished Officials since the Han Dynasty" discusses the generals and distinguished officials of the Han Dynasty.
The third part is about the Books, which record certain systems and regulations. "Book of Rites" discusses ritual systems; "Book of Music" covers musical systems; "Book of Law" pertains to legal systems; "Book of Calendar" discusses calendars; "Book of Celestial Officials" is about astronomy; "Book of Sacrificial Investiture" covers the grand ceremony of investiture; "Book of Rivers and Canals" discusses hydraulic engineering; and "Book of Economic Policies" relates to economic policies.
The fourth part is the family histories, recording the history of princes, kings, and noble families, covering families from Wu Taibo to the Han Dynasty, detailing the rise and fall of countless noble families, such as Wu Taibo, Duke Tai of Qi, Duke Zhou of Lu, and others, as well as the noble families of the Han Dynasty. The fifth part is the biographies, featuring outstanding figures from various fields, from Boyi to the Han Dynasty, including politicians, military strategists, thinkers, scholars, and more, covering a vast array of individuals such as Boyi, Guan Zhong, Yan Ying, Laozi, Han Feizi, Sun Tzu, Wu Qi, and Confucius' disciples, along with many important figures of the Han Dynasty. This section, the longest in the book, best reveals Sima Qian's historical perspective. In conclusion, this "Historical Records" covers history from ancient times to the period of Emperor Wu of the Han Dynasty, with rich and detailed content, making it a cornerstone of Chinese historical writing.
The Han Dynasty inherited the legacy of the Five Emperors and continued the unfinished business of the Xia, Shang, and Zhou dynasties. After the decline of the Zhou Dynasty's institutions, Qin Shi Huang abolished the ancient texts and burned the "Book of Songs" and "Book of Documents," resulting in the loss of records housed in the Ming Hall, Stone Chamber, and other imperial archives. After the establishment of the Han Dynasty, Xiao He organized the laws, Han Xin formulated military regulations, Zhang Cang established guidelines, and Shusun Tong set rituals, which led to a flourishing of literature. The "Book of Songs" and "Book of Documents" gradually spread. Beginning with Cao Can's promotion of Gai Gong and the Huang-Lao philosophy, and continuing with Jia Yi and Han Cuo's exposition of Confucian classics, Gongsun Hong became prominent through Confucianism. Within a hundred years, almost all the ancient texts and historical accounts left in China were collected. Sima Qian, inheriting his father's post as Grand Historian, lamented: "Alas! My ancestors served in this role, prominent since the time of Yao and Shun, continuing through the Zhou." He collected lost historical accounts from across the land, traced them back to their origins, examined the rise and fall of dynasties, verified historical events from the time of the Yellow Emperor to the Han Dynasty, and wrote twelve annals. Because the chronological order of events was unclear, he also compiled ten tables. He wrote eight books on the gains and losses of rituals and music, changes in calendar systems, military power, geography, the supernatural, the relationship between heaven and man, and the changes over time. He used the analogy of the constellations and the spokes of a wheel to represent the ministers supporting the emperor in his thirty family biographies. He wrote seventy biographies praising those who upheld justice, acted at the right time, and made contributions to the world. In total, there were 130 chapters, 526,500 words, which became the "Records of the Grand Historian." The preface is brief, aimed at filling in the gaps and forming a unified voice, complementing the alternative versions of the "Six Classics" and the diverse theories of various schools of thought. It circulated in famous mountains and rivers, stored in the capital, waiting for future sages and gentlemen to study. The seventieth chapter is Sima Qian's self-narrative. Ten chapters are missing, recorded but unpublished.
After Sima Qian was punished, he was appointed as the Imperial Secretary, respected and holding important positions. His old friend, the governor of Yizhou, Ren An, wrote to him, criticizing him for violating the moral principles of ancient wise men. Sima Qian replied to him:
My dear Ren An, in your previous letter, you taught me to be cautious with people and to strive to recommend talented individuals. Your letter brimmed with concern, fearing I'd let worldly views sway me. I am not that kind of person! Although I may have average talents, I have also heard the teachings and examples of elders! It's just that I feel I am currently in a challenging environment, where whatever I do will invite criticism. The more I try to do well, the worse it gets, so I feel very stifled in my heart, with no one to confide in. As the saying goes, "Who's going to do it, and who's going to listen?" It's like Bo Ya, who stopped playing the qin after Zhong Ziqi died – a true kindred spirit lost. Why is that? Because scholars yearn for the appreciation of kindred spirits, and women hope for the praise of others on their appearance. If my own talent is already lacking, even if I forced myself to act the part of a virtuous official, it would be pointless, and I would ultimately fail to gain honor, only to be laughed at and feel ashamed.
I should have replied earlier, but because I had to go to the east for business, and there were some trivial matters, we've barely had a chance to talk. Now, Ren An, you've been in prison for more than ten days, and winter is approaching. I have to go to Yongdi for business, and I am afraid that things could get worse. In this way, I have not been able to explain my grievances to those around me; how the departed would curse my inaction! So, this is all I can manage for now. No need to reply if you're too busy.
I heard that self-improvement is the root of wisdom, giving love is the beginning of benevolence, knowing when to say yes and when to say no is the mark of justice, knowing shame and then being brave is the embodiment of courage, and making a name for oneself is the ultimate in behavior. A scholar who possesses these five points can establish himself in the world and become a true gentleman. Therefore, the worst thing is being greedy, nothing is worse than being heartbroken, nothing is more shameful than bringing shame on your family, and nothing is more disgraceful than being emasculated. The plight of those who suffer emasculation is indescribably tragic, and this is not a matter of one or two days, but has been going on for a long time! In the past, Confucius's journey to Chen, and the story of Duke Ling and Yong Qu carrying a carriage; Shang Yang was executed for the matter of Jing Jian, and Zhao Liang was disheartened because of it; Tongzi became a charioteer, and because of this his face changed color: from ancient times to the present, people have felt ashamed of this. Average folks would feel humiliated if it involved eunuchs, let alone those with ambitions! Although the court is currently lacking in talent, how can they let those who have suffered emasculation recommend top talent? Relying on the foundation of my ancestors, I have been a low-ranking official in the capital for more than twenty years. So I reflect on myself: I cannot offer advice and strategies, make achievements, and earn the appreciation of a wise ruler; I cannot discover talents, recommend the virtuous, and allow those hidden talents in the mountains and forests to display their abilities; I cannot charge into battle, make achievements, and gain military merit; I cannot accumulate over time, gain high positions and wealth, and bring honor to my ancestors. I have not achieved these four points, just scraping by, with nothing to show for it, this is very obvious. In the past, I was also a low-ranking official and participated in court discussions. I did not seize the opportunity to contribute to the country, and now I have fallen to the level of a janitor, wanting to hold my head high and judge right from wrong in a humble environment. Isn't that spitting in the face of the court and every scholar in the land? Alas! For someone like me, what's left to say?
It's a long story. When I was young, I was a bit of a loner, never really fit in, and wasn't exactly famous. The Emperor, out of respect for my father, gave me the chance to work in the palace. It felt like I was stuck in a rut, never getting a chance to do anything worthwhile. So, I cut off contact with my friends, neglected family matters, and focused on trying to get on the Emperor's good side. But I was completely wrong. Li Ling and I both worked in the palace; we weren't exactly friends, we moved in different circles, and barely spoke. But I thought Li Ling was a truly great guy – loyal, honest, and always ready to put his life on the line for his country. He was a real asset to the country.
It takes a lot to die for your country, especially in a crisis like Zhao was facing. It's truly admirable. Now that Li Ling has only lost one battle, those who saved themselves are speaking ill of him, which really pains me! Li Ling led less than five thousand troops, deep into enemy territory, challenging the powerful Xiongnu, facing a million-strong army, and fighting the Chanyu for more than ten days, killing countless enemies. The Xiongnu were so overwhelmed they couldn't even tend to their wounded, their nobles were terrified, and they threw everything they had at him. They fought for a thousand miles, ran out of arrows, were cut off from supplies, and with no reinforcements, suffered terrible losses. But whenever Li Ling shouted words of encouragement, the soldiers fought bravely, crying and shouting, risking their lives, resisting desperately.
Everyone in the Han court was cheering him on until the news of his defeat arrived. The Emperor was devastated, the court was in an uproar, and nobody knew what to do.
I'm just a nobody, really, and when I saw the emperor so sad and upset, I wanted to do my best to help. I feel that Li Ling was always there for his men and could get the full support of the soldiers; he was as good as any general, ancient or modern. Although he surrendered, he still wanted to redeem himself and serve the Han Dynasty. The damage was done, and the fact that he was defeated is already known to all. I wanted to tell the emperor about these circumstances, but I didn't have the chance. Fortunately, the emperor summoned me, so I stuck up for Li Ling, hoping to comfort the emperor and calm his anger. However, I did not fully explain, and the emperor did not fully understand. Instead, he thought I was badmouthing the Second General and punished me for it. All my loyalty got me was trouble. Because the emperor thought I was trying to trick him, I was eventually convicted. I'm dirt poor, no way I could afford to get out of this, and nobody would lift a finger to help me. I'm not a monster, but here I am, stuck in jail with these guys. In the dark prison, who will listen to me? You saw it all, didn't you? That's exactly what happened. Li Ling's surrender ruined him, and now this has ruined me too. Everyone's laughing at me. Man, this is awful! This is just heartbreaking! I really feel for him! This is just too unlucky! It's really regrettable!
This ain't something you can just go blabbing about to anyone. My family? We weren't warriors or anything. Just bookworms, really – more like fortune tellers than anything else. The Emperor just kept us around for amusement, like he would a bunch of clowns or pets. Nobody thought we were worth a damn.
Say I get the death penalty, it's like a flea on a dog – what difference does it make? But nobody's gonna compare me to a war hero; they'll just think I'm a dumb criminal who got what was coming to him. That's just how I've lived my life! Yeah, everyone kicks the bucket eventually, but some deaths mean more than others. It all depends on what you stand for. The best case scenario is not to disgrace your ancestors, then it's about keeping your dignity, then not embarrassing yourself, then getting your ass kicked, then changing clothes in humiliation, then being bound and whipped, then having your hair pulled out and wearing restraints, then having your skin destroyed and limbs cut off, and the worst of all is castration—now that’s the ultimate disgrace. "The law doesn't apply to the elite," this saying emphasizes the importance of a gentleman's integrity!
The fierce tiger in the deep mountains makes all animals afraid of it, but once it falls into a trap, it can only wag its tail to beg for food—this is the influence of long-term power. So those with integrity would rather set their own limits than enter, would rather live a simple life than accept improper orders; they’ve already figured out their plans. Now I’m tied up, whipped, and locked in prison. In my current state, seeing the jailer scares me so much that my head is lowered to the ground, and seeing the prisoners terrifies me. Why? This is the influence of long-term power! At this point, to say that I haven’t been humiliated is just putting on a brave face—what’s there to be proud of? Moreover, King Wen of Zhou was imprisoned; Li Si, the prime minister, suffered the five tortures; Han Xin, a king, was imprisoned in the south; Peng Yue and Zhang Ao, who were kings in Southern China, all ended up imprisoned; the Marquis of Jiang executed the Lu clan, his power surpassing the Five Hegemons, yet he was ultimately confined in a cell; the Marquis of Wei, a general, still wore prisoner's clothes and shackles on his feet; Jibu served as a slave to the Zhu family; Guan Fu was humiliated at home. These people, who were once kings and nobles with reputations that spread throughout neighboring countries, once they committed crimes, had no way to end their lives on their own; they could only die in the dust. Ancient and modern times are the same—humiliation is unavoidable, isn’t it?
So, think about it carefully—what's the big deal? If a person can't get out from under the law's thumb early on and ends up getting whipped, wanting to keep their honor is already too late! That's why they punished officials so harshly back then. Everyone's scared of death, misses their family, and worries about their spouse, right? Unless they're fired up by a righteous cause, they can't help themselves! I've had bad luck, lost my parents early, have no siblings, and I'm alone. How do you think I compare to those with wives and kids, Boss? Also, brave people may not necessarily stay honest, and timid people can also do what's right. You can always try harder! Although I'm timid and afraid of death and just want to survive, I also understand the principle of knowing when to quit and when to stick it out. Why put up with this crap? Besides, even the help can commit suicide, let alone someone like me who can't help themselves. So I'm just toughing it out, even if I'm in the dirt, I don't care, because I still have things I need to do. It kills me to think I'll die unknown and forgotten!
In ancient times, many of the wealthy and prominent individuals were lost to time, too numerous to count. Only those who stood out and were exceptional could be remembered by future generations. For example, King Wen of Zhou created the "Book of Changes" while imprisoned; Confucius wrote the "Spring and Autumn Annals" during times of distress; Qu Yuan composed "Li Sao" while in exile; Zuo Qiuming, blinded, wrote the "Discourses of the States"; Sun Bin, maimed, completed the "Art of War"; Lü Buwei, exiled to Shu, left behind his writings; Han Feizi, imprisoned in the state of Qin, wrote "On Grievances" and "Difficulties Explained." The "Book of Songs" consists of three hundred poems, most of which were created by wise men and virtuous men expressing their deep-seated frustrations. These people all had unresolved grievances, unable to fulfill their ideals and aspirations, so they recorded past events to warn future generations. Like Zuo Qiuming and Sun Bin, they were ultimately passed over for advancement and turned to writing to express their frustrations and showcase their abilities. I, too, have boldly emulated them, using humble words to collect lost ancient stories, verify the truth of events, explore the reasons for success and failure, and have written around one hundred and thirty essays, hoping to explore the relationship between heaven and man, understand the changes of ancient and modern times, and form my own unique insights. The writing is not yet complete, but I have encountered this impending execution, which is truly regrettable. Therefore, I am now about to be executed, but I hold no grudge. If I can complete this book, hide it in remote places, pass it on to scholars, and let it spread throughout the world, then I will have atoned for my past disgrace. Even if I were to be killed ten thousand times, I would have no regrets! Only the wise will understand this.
Look, being low down sucks. I got myself into this mess by speaking my mind, and now I'm being ridiculed by the villagers, bringing shame on my whole family. How am I supposed to visit my parents' graves now? This stain will never wash off! I'm eaten up with regret. I can't rest, I can't even leave the house. I feel lost. Just thinking about it makes me sweat buckets – I'm soaked through! I'm a nobody. Should I just disappear? So I've just gotta play along and keep my head down. And now you want me to recommend people? That's rich! Even if I tried to explain, nobody would believe me. It would just make things worse. The truth will come out eventually.
After Sima Qian's death, his books gradually began to spread. During the reign of Emperor Xuan of Han, Sima Qian's grandson-in-law Yang Yun inherited and promoted his works, which led to the widespread dissemination of Sima Qian's books. During the reign of Wang Mang, people even posthumously honored Sima Qian's descendants, making him the ancestor of historiographers. This is all about how Sima Qian's work finally got famous. Basically, Sima Qian's books didn't become popular until after his death, thanks to his grandson-in-law. Eventually, he even got honored posthumously – that shows you what a big deal he was!
Ever since writing and official historians appeared, historical records have been plentiful. Confucius compiled records from the era of Tang Yao to Duke Mu of Qin. Before Tang Yao and Yu Shun, although there were some surviving texts, the writing was pretty rough around the edges, so we still cannot fully understand the stories of the Yellow Emperor and Zhuanxu. Later, Confucius wrote the *Spring and Autumn Annals* based on the historical records of the state of Lu, and Zuo Qiuming analyzed and organized the events of the *Spring and Autumn Annals* into the *Zuo Zhuan*. He also put together the *Guoyu* using various historical accounts. In addition, there is the *Shiben*, which records the genealogy of emperors, princes, and officials from the time of the Yellow Emperor to the Spring and Autumn period. After the Spring and Autumn period, the seven states competed for hegemony, and the state of Qin unified the six states, leading to the *Strategies of the Warring States*. After the establishment of the Han Dynasty, peace was restored, and the *Chu-Han Contention* emerged.
Sima Qian built on the work of those who came before him, referencing the *Zuo Zhuan*, *Guoyu*, *Shiben*, *Strategies of the Warring States*, and *Chu-Han Contention*, and continued to record events that occurred afterwards, all the way to the reign of Emperor Wu of Han. His accounts of the Qin and Han dynasties were incredibly detailed. Of course, due to the many records he referenced from different sources, there are inevitably some omissions or contradictions. This just shows how widely he read, able to connect various classics and historical writings, spanning ancient and modern times, across thousands of years, which required a great deal of effort. He was incredibly learned, but naturally, there are some gaps and inconsistencies in his work.
However, Sima Qian had some differing views from the sages. When discussing the Dao, he first mentioned the teachings of Huang-Lao before discussing the Six Classics; when evaluating adventurers, he looked down on hermits and admired ambitious, even ruthless, figures; when discussing commerce, he praised those chasing wealth and dismissed the poor. These were his shortcomings. However, great scholars like Liu Xiang and Yang Xiong, who were widely read, all believed that Sima Qian had great talent as a historian, admired his ability to organize historical facts, and found his writing concise and clear, neither flowery nor crude, straightforward and reliable, neither exaggerating nor concealing facts—hence the title "Records of the Grand Historian." Man, Sima Qian was knowledgeable but could not protect himself well; ultimately suffering torture, he threw himself into his writing in prison, making his work even more credible.
This passage mainly evaluates Sima Qian's historical work and its shortcomings, but ultimately affirms the value and credibility of his historical work. His self-deprecation echoes the sentiment of the "Xiao Ya - Xiang Bo" poem: only the "Da Ya" praises those who are both wise and able to protect themselves—a rare feat indeed! The poem encapsulates Sima Qian's life and reflections, highlighting the irony that brilliant minds often struggle to safeguard themselves.
