Myths and Legends of China - E. T. C. Werner

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folk of China, were stimuli not by any means devoid of result. In China there are gods many and heroes many, and the very fact of the existence of so great a multitude of gods would logically imply a wealth of mythological lore inseparable from their apotheosis. You cannot—and the Chinese cannot—get behind reason. A man is not made a god without some cause being assigned for so important and far-reaching a step; and in matters of this sort the stated cause is apt to take the form of a narrative more or less marvellous or miraculous. These resulting myths may, of course, be born and grow at a later time than that in which the circumstances giving rise to them took place, but, if so, that merely proves the persistent power of the originating stimulus. That in China these narratives always or often reach the highest flights of constructive imagination is not maintained—the maintenance of that argument would indeed be contradictory; but even in those countries where the mythological garden has produced some of the finest flowers millions of seeds must have been sown which either did not spring up at all or at least failed to bring forth fruit. And in the realm of mythology it is not only those gods who sit in the highest seats—creators of the world or heads of great religions—who dominate mankind; the humbler, though often no less powerful gods or spirits—those even who run on all fours and live in holes in the ground, or buzz through the air and have their thrones in the shadow of a leaf—have often made a deeper impress on the minds and in the hearts of the people, and through that impress, for good or evil, have, in greater or less degree, modified the life of the visible universe.

      Sources of Chinese Myth

      "So, if we ask whence comes the heroic and the romantic, which supplies the story-teller's stock-in-trade, the answer is easy. The legends and history of early China furnish abundance of material for them. To the Chinese mind their ancient world was crowded with heroes, fairies, and devils, who played their part in the mixed-up drama, and left a name and fame both remarkable and piquant. Every one who is familiar with the ways and the language of the people knows that the country is full of common objects to which poetic names have been given, and with many of them there is associated a legend or a myth. A deep river's gorge is called 'the Blind Man's Pass,' because a peculiar bit of rock, looked at from a certain angle, assumes the outline of the human form, and there comes to be connected therewith a pleasing story which reaches its climax in the petrifaction of the hero. A mountain's crest shaped like a swooping eagle will from some one have received the name of 'Eagle Mountain,' whilst by its side another shaped like a couchant lion will have a name to match. There is no lack of poetry among the people, and most striking objects claim a poetic name, and not a few of them are associated with curious legends. It is, however, to their national history that the story-teller goes for his most interesting subjects, and as the so-called history of China imperceptibly passes into the legendary period, and this again fades into the mythical, and as all this is assuredly believed by the masses of the people, it is obvious that in the national life of China there is no dearth of heroes whose deeds of prowess will command the rapt attention of the crowds who listen." 2

      The soul in China is everywhere in evidence, and if myths have "first and foremost to do with the life of the soul" it would appear strange that the Chinese, having spiritualized everything from a stone to the sky, have not been creative of myth. Why they have not the foregoing considerations show us clearly enough. We must take them and their myths as we find them. Let us, then, note briefly the result of their mental workings as reacted on by their environment.

      Phases of Chinese Myth

      We cannot identify the earliest mythology of the Chinese with that of any primitive race. The myths, if any, of their place of origin may have faded and been forgotten in their slow migration eastward. We cannot say that when they came from the West (which they probably did) they brought their myths with them, for in spite of certain conjectural derivations from Babylon we do not find them possessed of any which we can identify as imported by them at that time. But research seems to have gone at least as far as this—namely, that while we cannot say that Chinese myth was derived from Indian myth, there is good reason to believe that Chinese and Indian myth had a common origin, which was of course outside of China.

      To set forth in detail the various phases through which Chinese myth has passed would involve a technical description foreign to the purpose of a popular work. It will sufficiently serve our present purpose to outline its most prominent features.

      In the earliest times there was an 'age of magic' followed by an 'heroic age,' but myths were very rare before 800 B.C., and what is known as primitive mythology is said to have been invented or imitated from foreign sources after 820 B.C. In the eighth century B.C. myths of an astrological character began to attract attention. In the age of Lao Tzu (604 B.C.), the reputed founder of the Taoist religion, fresh legends appear, though Lao Tzu himself, absorbed in the abstract, records none. Neither did Confucius (551–479 B.C.) nor Mencius, who lived two hundred years later, add any legends to history. But in the Period of the Warring States (500–100 B.C.) fresh stimuli and great emotion prompted to mythological creation.

      Tso-ch'iu Ming and Lieh Tzu

      Tso-ch'iu Ming, commentator on Confucius's Annals, frequently introduced legend into his history. Lieh Tzu (fifth and fourth centuries B.C.), a metaphysician, is one of the earliest authors who deal in myths. He is the first to mention the story of Hsi Wang Mu, the Western Queen, and from his day onward the fabulists have vied with one another in fantastic descriptions of the wonders of her fairyland. He was the first to mention the islands of the immortals in the ocean, the kingdoms of the dwarfs and giants, the fruit of immortality, the repairing of the heavens by Nü Kua Shih with five-coloured stones, and the great tortoise which supports the universe.

      The T'ang and Sung Epochs

      Religious romance began at this time. The T'ang epoch (A.B. 618–907) was one of the resurrection of the arts of peace after a long period of dissension. A purer and more enduring form of intellect was gradually overcoming the grosser but less solid superstition. Nevertheless the intellectual movement which now manifested itself was not strong enough to prevail against the powers of mythological darkness. It was reserved for the scholars of the Sung Period (A.D. 960–1280) to carry through to victory a strong and sustained offensive against the spiritualistic obsessions which had weighed upon the Chinese mind more or less persistently from the Han Period (206 B.C.-A.D. 221) onward. The dogma of materialism was specially cultivated at this time. The struggle of sober reason against superstition or imaginative invention was largely a struggle of Confucianism against Taoism. Though many centuries had elapsed since the great Master walked the earth, the anti-myth movement of the T'ang and Sung Periods was in reality the long arm and heavy fist of Confucius emphasizing a truer rationalism than that of his opponents and denouncing the danger of leaving the firm earth to soar into the unknown hazy regions of fantasy. It was Sung scholarship that gave the death-blow to Chinese mythology.

      It is unnecessary to labour the point further, because after the Sung epoch we do not meet with any period of new mythological creation, and its absence can be ascribed to no other cause than its defeat at the hands of the Sung philosophers. After their time the tender plant was always in danger of being stunted or killed by the withering blast of philosophical criticism. Anything in the nature of myth ascribable to post-Sung times can at best be regarded only as a late blossom born when summer days are past.

      Myth and Doubt

      It will bear repetition to say that unless the myth-builder firmly believes in his myth, be he the layer of the foundation-stone or one of the raisers of the superstructure, he will hardly make it a living thing. Once he believes in reincarnation and the suspension of natural laws, the boundless vistas of space and the limitless æons of time are opened to him. He can perform miracles which astound the world. But if he allow his mind to inquire, for instance, why it should have been necessary for Elijah to part the waters of the Jordan with his garment in order that he and Elisha might pass over dryshod, or for Bodhidharma to stand on a reed to cross the great Yangtzu River, or for innumerable Immortals to sit on 'favourable clouds' to make their journeys through space, he spoils myth—his child is stillborn or does not

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