Boyi and Shuqi

Boyi or Bo Yi (Chinese: 伯夷; pinyin: Bó Yí; Wade–Giles: Po I or Po Yi) and his brother Shuqi or Shu Qi (Chinese: 叔齊; pinyin: Shū Qí; Wade–Giles: Shu Ch'i) were two brothers who lived in China at the time of the transition between the Shang dynasty and the Zhou dynasty (either side of about 1046 BCE). They are still remembered in Chinese literary culture for their personal and moral virtue, loyalty, and pacifist idealism.[1] Sometimes they are referred to together just as "Boyi", after the elder brother.[2] They were natives of the state of Guzhu (in modern Hebei province, around the area of Tangshan), a vassal state of the Shang dynasty. Boyi and Shuqi represent some paradoxes in ethics: Boyi refused to take over rule of his father's kingdom because he felt his father really preferred his younger brother and going against his father's wishes would not be in accord with filial piety to go against his father. Shuqi refused the rule because it would be unfilial to allow his older brother to be bypassed. Then, after the overthrow of the dynasty to which they were loyal, facing the dilemma of disloyally eating the food of the new dynasty or remaining loyal in spirit to the former dynasty, the two were left only with starvation.

For the Boyi of the time of the Three Sovereigns and Five Emperors see Yi (husbandman)
Fiddlehead ferns, newly picked and washed.

Background
Di Xin (King Zhou) of the Shang dynasty accompanied by consort Daji, in the midst of their abominable acts

Boyi and Shuqi lived during the reign of the last Shang ruler Di Xin, who at this point had become given over to drinking, women, sex, and a disdain for morals. His country was misruled, with high taxes, mass hunger, and arbitrary acts of violence and cruelty. Sima Qian provides lurid details of prolonged orgies of drunken sex and acts of violence and torture, during which he refused to heed the advice of his ministers. At the same time the leader of the Zhou clan, posthumously known as King Wen of Zhou, was preparing to replace the Shang dynasty with the rule of his own clan (the subsequent Zhou dynasty), though at the time they were a vassal state to Shang. In contrast to Shang, the leadership of Zhou was famous for its provision of food and protection for its subjects, in part due to their advances in agricultural techniques.

Biography
Battle of Muye
Fiddlehead ferns, prepared dish.

Boyi and Shuqi, together with a third brother Yà Píng (亞憑/亚凭), were the sons of Ya Wei (亞微/亚微), the Ruling Lord of the Guzhu State, also sometimes referred to in English language sources as Lonely Bamboo kingdom. Traditionally, the succession to the rulership would have gone to the elder son, namely Boyi; but, when Shuqi was preferred to succeed him as ruler, rather than engaging in conflict or disharmonious relationships, together they fled to the Zhou territory; which, at the time was actively encouraging immigration, particularly of skilled and talented persons.

The moral sensitivities of Boyi and Shuqi were such that they would not abide by the violence and horror then rampant in Shang territory due to the misrule of emperor Di Xin. At first, the two brothers were welcomed by the Zhou. However, the ruler of the Zhou, Wen, died and his son Ji Fa, later known as king Wu, upon succeeding him as ruler, immediately proceeded to marshal his forces and lead them to conquer Shang: the brothers attempted to change the course of history by pulling on the chariot reins of the ruler, Wu, remonstrating with him for his lack of filial piety, both because rather than sufficiently mourning his recently deceased father he was going off to war and also that he was betraying his sacred allegiance to his sovereign lord, Di Xin, the ruler of the Shang. Wu's outraged guards would have killed the brothers, except for the intervention of general Jiang Taigong, who recognized the sincerity of their moral convictions. But, when instead of heeding their protests, the army continued on its way to eventual victory over the Shang, in the extremely violent slaughter known as the Battle of Muye.

Boyi and Shuqi made their protest widely known through their refusal to eat the produce of Zhou, (the traditional "Five Grains"), saying, "King Wu, as a minister who assassinated his king, is an disloyal and unrighteous man. We cannot work as ministers for an emperor lacking in loyalty, righteousness, and virtue. We are ashamed to accepted an emolument from him."[3] They retired to the wilderness of Shouyang Mountain (首陽山), in modern Yongji, Shanxi, also called "West Mountain",[4] and lived on fiddlehead ferns,[5] until they were reminded that these plants too now belonged to Zhou, at which point they starved themselves to death. According to a version, which appears in the Heavenly Questions, the brothers were eventually warned not to eat the ferns by a maiden (or other unidentified woman), after which a white deer miraculously appeared, suckling them, nurturing them with her milk, and thus preventing immediate starvation; however, all known versions of the story end with the demise of Boyi and Shuqi, by starvation.[6]

Posthumous elevation

During the Song dynasty, in 1102, Boyi and Shuqi were both posthumously awarded the rank of marquis.[7]

Legacy

Boyi and Shuqi have had a long legacy both in philosophy and literature and in art and poetry.

Philosophy and literature

Boyi and Shuqi's life and their choices in life became a mainstay of Chinese philosophy and literature. Why did they make the choices that they did, giving up chances for fortune, power, and riches? In the end, would they have regretted their choices, or done the same? If Heaven rewards good and punishes evil, why did Boyi and Shuqi starve, while various wicked evil doers seem to thrive?

Confucius

Confucius, the famous philosopher, was asked: "Didn't Boyi and Shuqi feel wronged for starving to death in the western mountains?"

Confucius answered, "They pursued the perfection of humaneness, and they achieved it. Why should they feel wronged?"[8]

Sima Qian

Sima Qian, the famous historian, included various biographical sketches in his Records of the Grand Historian, including the "A Biographical Sketch of Boyi". In this, he incorporates discussion of morality and Heaven from the perspective of Lao Zi. Sima addresses the question of whether there are consequences for choosing good or evil, by comparing Boyi with the robber Zhi (盜), who was said to have lived to a ripe old age feeding on human flesh, among other heinous deeds.[9]

Art and poetry

Boyi and Shuqi have been used as artistic references in painting, poetry, and literature, including a surviving painting by Li Tang and references in poems by Du Fu, and others.[10] The Chuci anthology's Qi jian's second piece ("Drowning in the River") references Bo Yi and Shuqi with extravagant praise:[11] in this case, metrical considerations have led to an artificial apparent separation between the brothers,[12] with Boyi in line 29 being described as starving himself on Shouyangshan and in line 30 Shuqi described as having (thus) won eternally-spreading glory.[13] In literature Boyi and Shuqi are also referred to as Yi-Shu, that is, Yi and Shu. For example, in lines of the second of the "Drinking Songs" series by Tao Yuanming:

  It is said that accumulated good brings a reward.
  Yi and Shu starved at West Mountain.

  ("積善云有報　夷叔在西山")[14]

gollark: QUICKLY! EVERYONE CHANGE IT!
gollark: Output is too, just use a debugger.
gollark: Programs taking input is BLOAT.
gollark: Just make the user recompile (well, reassemble) it when they want to do input.
gollark: Do your programs really NEED anything else?

See also

Notes
  1. Wu, K. C., 249
  2. For example, see Mencius, Gong Sun Chou I (孟子《公孫丑上》)
  3. Yeh Chia-ying, translation Josey Shun and Bhikshuni Heng Yin, "Lectures on Tao Yuanming's Poems", a series of lectures at Gold Buddha Monastery, Canada (lecture tapes were transcribed by Tu Xiaoli, An Yi, and Yang Aidi) <"Vajra Bhodi Sea" No.366, November 2000>. No.338, July 1998]>
  4. Wu, K. C., 283-282 and (note 15) 319
  5. 薇, Wu, K. C., 319, note 16, which he identifies as Osmunda regalis var. japonica (=Osmunda japonica)
  6. Hawkes, 150
  7. Murck (2000), p. 194.
  8. Yeh Chia-ying, translation Josey Shun and Bhikshuni Heng Yin, "Lectures on Tao Yuanming's Poems", a series of lectures at Gold Buddha Monastery, Canada (lecture tapes were transcribed by Tu Xiaoli, An Yi, and Yang Aidi) <"Vajra Bhodi Sea" No.368, January 2001>
  9. Yeh Chia-ying, translation Josey Shun and Bhikshuni Heng Yin, "Lectures on Tao Yuanming's Poems", a series of lectures at Gold Buddha Monastery, Canada (lecture tapes were transcribed by Tu Xiaoli, An Yi, and Yang Aidi) <"Vajra Bhodi Sea" No.367, December 2000>
  10. Murck (2000), p. 78.
  11. Hawkes, 246
  12. Hawkes, 259
  13. Hawkes, 248
  14. Yeh Chia-ying, translation Josey Shun and Bhikshuni Heng Yin, "Lectures on Tao Yuanming's Poems", a series of lectures at Gold Buddha Monastery, Canada (lecture tapes were transcribed by Tu Xiaoli, An Yi, and Yang Aidi) <"Vajra Bhodi Sea" No.365, October 2000> ("starved" is implied)

References
  • Fairbank, John King (1992), China: A New History. Cambridge, Massachusetts: Belknap Press/Harvard University Press. ISBN 0-674-11670-4
  • Hawkes, David, translator and introduction (2011 [1985]). Qu Yuan et al., The Songs of the South: An Ancient Chinese Anthology of Poems by Qu Yuan and Other Poets. London: Penguin Books. ISBN 978-0-14-044375-2
  • Murck, Alfreda (2000). Poetry and Painting in Song China: The Subtle Art of Dissent. Harvard University Asia Center. ISBN 978-0-674-00782-6.CS1 maint: ref=harv (link)
  • Wu, K. C. (1982). The Chinese Heritage. New York: Crown Publishers. ISBN 0-517-54475X.
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