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Chinese Cultural Studies:

Ban Zhao Pan Chao (c. 80 CE)

Lessons for a Woman

The Views of A Female Confucian

from Nancy Lee Swann, trans, Pan Chao: Foremost Woman Scholar of China, (New York: Century Co., , 1932),

pp. 82-90 repr. in Alfred J. Andrea and James H. Overfield, The Human Record: Sources of Global History, Vol 1,

2d. ed., (Boston: Houghton Mifflin, 1994), pp. 148-53

[Andrea Introduction] Education in the Confucian classics increasingly became one

of several avenues to a position of social and political power in Han China.

Confucian doctrine, however, did not accord women a status equal to that of men,

because women were generally regarded as unworthy or incapable of a literary

education. In fact, the Confucian classics say little about women, which shows how

little they rnattred in the scheme of Confucian values. Most Confucians accepted the

subservience of women to men as natural and proper. In their view, failure to

maintain a proper relationship between two such obviously unequal people as a

husband and wife or brother and sister would result in social disharmony and a

breakdown of all the rules of propriety.

Yet this was only part of the traditional Chinese view of women. Both Confucian

doctrine and Chinese society at large accorded women, as noth mothers and mothers-

in-law, a good deal of honor, and with that honor came power within the family

structure. In every age, moreover, a handful of extraordinary women managed to

acquire literary educations or otherwise achieve positions of far-ranging influence

and authority despite social constraints. The foremost female Confucian of the age of

Han was Ban Zhao (ca 45-116 CE), younger sister of the court historian Ban Gu (32 -

92 CE). Upon Gu's death,, Zhao served as imperial historian under Emperor Han

Hedi (r. 88-105 CE) and completed her brother's Han Annals, a history of the Former

Han Dynasty, which is generally regarded as second only to the historical work of

Sima Qian. Ban Zhao also served as an adviser on state matters to the Empress Deng,

who assumed power as regent for her infant son in 106 CE.

Madame Ban was the daughter of the widely respected writer and adminstrator Ban

Biao (3- 54 CE) and received her elementary education from her literate mother while

still a child in her father's house. Otherwise, her early life appears to have been quite

conventional. She married at the agof 14, thereby becoming the lowest-ranking

member of her husband's family, and bore children. Although her husband died

young, Ban Zhao never remarried, devoting herself instead to literary pursuits and

acquiring a reputation for scholarship and compositional grace that eventually

brought her to the imperial.

Among her many literary works, Ban Zhao composed a commentary on the popular

Lives of Admirable Women by Liu Kiang (77- 6 BC) and later in life produced her

most famous work, the Nü Jie, or Lessons for Women, which purports to be an

instructional manual on feminine behavior and a ndvirtue for her daughters. In fact,

she intended it for a much wider audience. Realizing that Confucian texts contained

little in the way of specific and practical guidlines for a woman's everyday hfe, Ban

Zhao sought to fill that void with a coherent set of rules for women, especially young

women.

I, the unworthy writer, am unsophisticated, unenlightened, and by nature unintelligent,

but I am fortunate both to have received not a little favor from my scholarly Father,

and to have had a cultured mother and instructresses upon whom to rely for a literary

education as well as for training in good manners. More than forty years have passed

since at the age of fourteen I took up the dustpan and the broom in the Cao family [the

family into which she married]. During this time with trembling heart I feared

constantly that I might disgrace my parents, and that I might multiply difficulties for

both the women and the men of my husband's family. Day and night I was distressed

in heart, but I labored without confessing weariness. Now and hereafter, however, I

know how to escape from such fears.

Being careless, and by nature stupid, I taught and trained my children without system.

Consequently I fear that my son Gu may bring disgrace upon the Imperial Dynasty by

whose Holy Grace he has unprecedentedly received the extraordinary privilege of

wearing the Gold and the Purple, a privilege for the attainment of which by my son, I

a humble subject never even hoped. Nevertheless, now that he is a man and able to

plan his own life, I need not again have concern for him. But I do grieve that you, my

daughters, just now at the age for marriage, have not at this time had gradual training

and advice; that you still have not learned the proper customs for married women. l

fear that by failure in good manners in other families you will humiliate both your

ancestors and your clan. I am now seriously ill, life is uncertain. As I have thought of

you all in so untrained a state, I have been uneasy many a time for you. At hours of

leisure I have composed... these instructions under the title, "Lessons for Women." In

order that you may have something wherewith to benefit your persons, I wish every

one of you, my daughters each to write out a copy for yourself.

From this time on every one of you strive to practice these lessons.

HUMILITY

On the third day after the birth of a girl the ancients observed three customs: first to

place the baby below the bed; second to give her a potsherd [a piece of broken

pottery] with which to play; and third to announce her birth to her ancestors by an

offering. Now to lay the baby below the bed plainly indicated that she is lowly and

weak, and should regard it as her primary duty to humble herself before others. To

give her potsherds with which to play indubitably signified that she should practice

labor and consider it her primary duty to be industrious. To announce her birth before

her ancestors clearly meant that she ought to esteem as her primary duty the

continuation of the observance of worship in the home.

These three ancient customs epitomize woman's ordinary way of life and the

teachings of the traditional ceremonial rites and regulatons. Let a woman modestly

yield to others; 1et her respect others; let her put others first, herself last. Should she

do something good, let her not mention it; should she do something bad let her not

deny it. Let her bear disgrace; let her even endure when others speak or do evil to her.

Always let her seem to tremble and to fear. When a woman follows such maxims as

these then she may be said to humble herself before others.

Let a woman retire late to bed, but rise early to duties; let her nor dread tasks by day

or by night. Let her not refuse to perform domestic duties whether easy or difficult.

That which must be done, let her finish completely, tidily, and systematically, When a

woman follows such rules as these, then she may be said to be industrious.

Let a woman be correct in manner and upright in character in order to serve her

husband. Let her live in purity and quietness of spirit, and attend to her own affairs.

Let her love not gossip and silly laughter. Let her cleanse and purify and arrange in

order the wine and the food for the offerings to the ancestors. When a woman

observes such principles as these, then she may be said to continue ancestral worship.

No woman who observes these three fundamentals of life has ever had a bad

reputation or has fallen into disgrace. If a woman fail to observe them, how can her

name be honored; how can she but bring disgrace upon herself?

HUSBAND AND WIFE

The Way of husband and wife is intimately connected with Yin and Yang [these are

the two basis elements of the Universe: Yin, the soft yielding feminine element, and

Yang the hard aggressive male element. Every substance contains both elements in

varying proportions]. and relates the individual to gods and ancestors. Truly it is the

great principle of Heaven and Earth, and the great basis of human relationships.

Therefore the "Rites" [The Classic of Rites] honor union of man and woman; and in

the "Book of Poetry" [The Classic of Odes] the "First Ode" manifesrs the principle of

marriage. For these reasons rhe relationships cannot but be an important one.

If a husband be unworthy, then he possesses nothing by which to control his wife. If a

wife be unworthy, then she possesses nothing with which to serve her husband. IF a

husband does not control his wife, then the rules of conduct manifesting his authority

are abandoned and broken. If a wife does not serve her husband, when the proper

relationship between men and women and the natural order of things are neglected

and destroyed. As a matter of fact the purpose of these two [the controlling of women

by men, and the serving of men by women] is the same.

Now examine the gentlemen of the present age. They only know thar wives must be

controlled, and that the husband's rules of conduct manifesting his authority must be

established. They therefore teach their boys to read books and study histories. But

they do not in the least understand that husbands and masters must also be served, and

that the proper relationship and the rites should be maintained. Yet only to teach men

and not to teach women -- is that not ignoring the essential relation between them?

According to the "Rites," it is the rule to begin to teach children to read at the age of

eight years, and by the age of fifteen years they ought then to be ready for cultural

training. Only why should it not be that girls' education as well as boys' be according

to this principle?

RESPECT AND CAUTION

As Yin and Yang are not of the same nature, so man and woman have different

characteristics. The distintive quality of the Yang is rigidity; the function of the Yin is

yielding. Man is honored for strength; a woman is beautiful on account of her

gentleness. Hence there arose the common saying: "A man though born like a wolf

may, it is feared, become a weak monstros ity; a woman though born like a mouse

may, it is feared, become a tiger."

Now For self-culture nothing equals respect for others. To counteract firmness

nothing equals compliance. Consequently it can be said that the Way of respect and

acquiescence is woman's most important principle of conduct. So respect may be

defined as nothing other than holding on to that which is permanent; and acquiescence

nothing other than being liberal and generous. Those who are steadfast in devotion

know that they should stay in their proper places; those who are liberal and generous

esteem others, and honor and serve chem.

If husband and wife have the habit of staying together, never leaving one another, and

following each other around within the limited space of their own rooms, then they

will lust after and take liberties with one another. From such action improper language

will arise between the two This kind of discussion may lead co licentiousness. But of

licentiousness will be born a heart of disrespect to the husband. Such a result comes

From not knowing that one should stay in one's proper place.

Furthermore, affairs may be either crooked or straight; words may be either right or

wrong. Straightforwardness cannot but lead to quarreling; crookedness cannot but

lead to accusarion. If there are really accusations and quarrels, then undoubtedly there

will be angry affairs. Such a result comes from not esteeming others, and not honoring

and serving them.

If wives suppress not contempt for husbands, then it follows that such wives rebuke

and scold their husbands. If husbands stop not short of anger, then they are certain to

beat their wives. The correct relationship between husband and wife is based upon

harmony and intimacy, and conjugal love is grounded in proper union. Should actual

blows be dealt, how could matrimonial relationship be preserved? Should sharp words

be spoken, how could conjugal love exist? If love and proper relationship both be

destroyed, then husband and wife are divided.

WOMANLY QUALIFICATIONS

A woman ought to have four qualifications: (1) womanly virtue; (2) womanly words;

(3) womanly bearing; and (4) womanly work. Now what is called womanly virtue

need not be brilliant ability, exceptionally different from others. Womanly words need

be neither clever in debate nor keen in conversation. Womanly appearance requires

neither a pretty nor a perfect face and form. Womanly work need not be work done

more skillfully than that of others.

To guard caref'ully her chastity; to control circumspectly her behavior; in every

motion to exhibit modesty; and to model each act on the best usage, this is womanly

virtue.

To choose her words with care; to avoid vulgar language; to speak at appropriate

times; and nor to weary others with much conversation, may be called the

characteristics of womanly words.

To wash and scrub filth away; to keep clothes and ornaments fresh and clean; to wash

the head and bathe the body regularly, and to keep the person free from disgraceful

filth, may be called the characteristics of womanly bearing.

With whole-hearted devotion to sew and to weave; to love not gossip and silly

laughcer; in cleanliness and order to prepare the wine and food for serving guests,

may be called the characteristics of womanly work.

These four qualifications chatacterize the greatest virtue of a woman. No woman can

afford to be without them. In fact they are very easy to possess if a woman only

treasure them in her heart. The ancients had a saying: "Is love afar off? If I desire

love, then love is at hand!" So can it be said of these qualifications.

IMPLIClT OBEDIENCE

Whenever the mother-in-law says, "Do not do that," and if whar she says is right,

unquestionably the daughter-in-law obeys. Whenever the mother-in-law says, "Do

that," even if what she says is wrong, still the daughter-in-law submits unfailingly to

the command. Let a woman not act contrary to the wishes and the opinions of parents-

in-law about right and wrong; let her not dispute with the them what is straight and

what is crooked. Such docility may called obedience which sacrifices personal

opinion. Therefore the ancient book, "A Pattern for Women," says: "If a daughter-in-

law who follows the wishes of her parents-in-law is like and echo and shadow, how

could she not be praised?