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Gems of Chinese Literature/Yang Chu-Self-Sacrifice

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Egoism v. Altruism
Gems of Chinese Literature
translated by Herbert Allen Giles
Self-Sacrifice by Yang Chu
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YANG CHU.

4th century b.c.

[A heterodox thinker who taught the doctrine of egoism, as opposed to the altruism of Mo Tzŭ (q.v.), also a dissenter from Confucianism pure and undefiled.

Yang Chu has left us no book. His views, as given below, are taken from chapter VII of the work ascribed to Lieh Tzŭ (q.v.), the authenticity of which has already been discussed under the name of its alleged author. These views are supposed to be stated in the actual words of Yang Chu, and at any rate may be held to represent adequately the opinions of the great egoist.]

1518048Gems of Chinese Literature — Self-SacrificeHerbert Allen GilesYang Chu
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Yang Chu said, The admiration of the empire is for Shun, Yü, Chou,[1] and Confucius; its detestation, for Chieh and Chou.[1]

Shun was engaged in ploughing and in making pottery. His four limbs never knew a moment's rest; his palate was never tickled and his belly never full; his parents ceased to love him, and his brothers and sisters ceased to care for him. He had lived for thirty years before he asked his parents' leave to be married; and when Yao resigned the throne to him (2255 b.c.[2]), he was already old, his mind was impaired, and his son was worthless, so he handed on the throne to Yü and dragged out a melancholy existence until the end. Here was a divine man who exhausted all the poisons of this life.

When K'un failed to reduce the waters of the flood[3] and was put to death, Yü (his son), ignoring the question of vengeance, took over the task and worked at it with great energy. A son was born to him, but he had no time to care for it; he even passed his own door without going into the house. He was paralysed on one side; his hands and feet became hard and horny; when he received the throne from Shun (2205 b.c.), his palace was a humble cottage, though his State regalia was magnificent; and thus he dragged out ​a melancholy existence until the end. Here was a divine man whose life was sorrowful and wretched.

After the death of the Martial King, his heir being a child, Duke Chou became Regent (1122 b.c.). One of the feudal nobles was aggrieved, and mutterings were heard throughout the Four States. The Duke had to stay in the east; he killed his elder brother and banished his younger brother;[4] and then he dragged out a melancholy existence until the end. Here was a divine man whose life was full of dangers and alarms.

Confucius (551-479 b.c.) preached the doctrines of the rulers of old, and took service under the princes of his day. In the Sung State, the tree under which he was preaching was cut down; in the Wei State, his traces were obliterated; in the Shang and Chou States, he was reduced to want; in the Ch'ên and Ts'ai States, he was in danger of his life; he had to take rank below Chi, whose chief Minister insulted him; and thus he dragged out a melancholy existence until the end. Here was a divine man whose life was all hurry, without a moment's leisure.

All these four holy men failed to get a single day's enjoyment out of life. Dead, their fame will last for ten thousand generations; but they will get no reality out of that. Though praised, they do not know it; though rewarded, they do not know it―any more than if they were logs of wood or clods of clay.

Chieh (1818 b.c.) inherited vast wealth and enjoyed the dignity of the throne. He had wit enough to enable him to hold in check his officials, and power enough to make himself feared within the empire. He gave himself over to the lusts of the ear and of the eye; he carried out to the uttermost every fanciful scheme, and had a glorious time until the end. Here was a divine[5] man whose life was all pleasure and dissipation.

Chou (1154 b.c.) likewise inherited great wealth, and enjoyed the dignity of the throne. His power enabled him to do anything, and he might have gratified any ambition. He indulged his passions ​with his concubines, spending long nights in such revelry. He did not bother about rites and ceremonies or his duties, and had a glorious time until he was slain.[6]

These two scoundrels had every pleasure in life that they wished to have. Dead, they will be branded as fools and tyrants; but they will get no reality out of that. Though reviled, they do not know it;―though praised, they do not know it; what difference is there between these two and logs of wood or clods of clay?

Those four holy men, although objects of admiration to all, suffered miseries throughout their lives and then died like everybody else. Those two scoundrels, although objects of detestation to all, enjoyed themselves throughout their lives and also died like everybody else.

  1. ↑ 1.0 1.1 These two words are quite distinct in Chinese; in speech, they are differently toned; and in writing, the characters used are differently formed.
  2. ↑ Since the discovery of the inscribed bones and their interpretation by Lo Chên-yü and L. C. Hopkins, these early dates are no longer regarded as legendary.
  3. ↑ A more or less local catastrophe, which has been foolishly identified with Noah's flood.
  4. ↑ Out of loyalty to the reigning house.
  5. ↑ As being the vice regent of God. Defeated in battle, he was banished 1766 b.c. and died three years later.
  6. ↑ Defeated in battle, he perished in the flames of his own palace.
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