the burning of the books and the burying of the scholars
After the reform that standardised writing across China,
many of the books were still written in the ‘large seal’ script, or the old way
of writing. In order to spread the ‘small seal’ script, or new way of writing,
Li Si ordered to have certain books burned (Ouellette, 2010). Another reason offered
as to why these events occurred was because the ‘productive’ occupations were
generally only farming and weaving, and an activity such as reading was
considered a waste of the labour resources (Watkins, 2010). The mandate for the
burning of the books occurred in 213 BCE, which was when Li Si was as his most
powerful (Ouellette, 2010). Not all books were
burned however, as the books on the subjects of medicine, agriculture, divination,
pharmacy and the records of the state of Qin were spared (Ouellette,
2010).
All other books, including the records of other states and all books on schools
of philosophy besides Legalism were destroyed (Ouellette, 2010). This display of extreme control
brought about a great deal of controversy, and many began to see the Qin
Dynasty in a negative light (Ouellette, 2010).
Qin Shi Huang and Li Si wished to regulate the flow of knowledge and information to reduce the risk of undesirable responses to the way the government was running the country (Ouellette, 2010). This motive for the actions taken is supported by the accounts of the historian Sima Qian. According to Sima Qian, the Emperor’s advisor Li Si put forward a proposal to burn all of the books when he said, “Your servant suggests that all books in the imperial archives, save the memoirs of Qin, be burned… Anyone referring to the past to criticise the present should, together with all members of his family, be put to death.” (Sima Qian, c. 80 BC). It is clearly evident that the purpose for which Li Si put forward the idea of burning all the books was to put an end to the criticism in regards to the management of the country. However, the description given by Sima Qian may not be entirely accurate as he was from the Han Dynasty rather than the Qin Dynasty, so he wrote years after the events occurred. This means that he had to rely on the accounts of other people to compile his historical works. As he was from the dynasty that came after the Qin Dynasty, he could have changed the events to make the actions of the Qin be seen in a negative light in comparison to the Han.
The year after the books were burned, the Emperor had 460 scholars buried alive (Ouellette, 2010). University professor Patrick Ouellette believes those buried were predominantly Confucians who were in opposition to the Legalists suppressing the events of the past. A large part of Confucianism is the belief that the future can be improved by assessing the past, and thus the Confucians disapproved of the actions of the Legalists (Ouellette, 2010). This is in contrast to the educational organisation The Saylor Foundation, which published a document stating that the scholars buried were of various non-Legalist philosophical schools. It was likely to be both Confucians and other philosophical schools of thought were buried if they were in opposition to Legalism. The reason given for burying the scholars was to unify China under Legalist principles alone (The Saylor Foundation, 2012).
Qin Shi Huang and Li Si wished to regulate the flow of knowledge and information to reduce the risk of undesirable responses to the way the government was running the country (Ouellette, 2010). This motive for the actions taken is supported by the accounts of the historian Sima Qian. According to Sima Qian, the Emperor’s advisor Li Si put forward a proposal to burn all of the books when he said, “Your servant suggests that all books in the imperial archives, save the memoirs of Qin, be burned… Anyone referring to the past to criticise the present should, together with all members of his family, be put to death.” (Sima Qian, c. 80 BC). It is clearly evident that the purpose for which Li Si put forward the idea of burning all the books was to put an end to the criticism in regards to the management of the country. However, the description given by Sima Qian may not be entirely accurate as he was from the Han Dynasty rather than the Qin Dynasty, so he wrote years after the events occurred. This means that he had to rely on the accounts of other people to compile his historical works. As he was from the dynasty that came after the Qin Dynasty, he could have changed the events to make the actions of the Qin be seen in a negative light in comparison to the Han.
The year after the books were burned, the Emperor had 460 scholars buried alive (Ouellette, 2010). University professor Patrick Ouellette believes those buried were predominantly Confucians who were in opposition to the Legalists suppressing the events of the past. A large part of Confucianism is the belief that the future can be improved by assessing the past, and thus the Confucians disapproved of the actions of the Legalists (Ouellette, 2010). This is in contrast to the educational organisation The Saylor Foundation, which published a document stating that the scholars buried were of various non-Legalist philosophical schools. It was likely to be both Confucians and other philosophical schools of thought were buried if they were in opposition to Legalism. The reason given for burying the scholars was to unify China under Legalist principles alone (The Saylor Foundation, 2012).