myth--his child is stillborn or does not survive to maturity. Though the growth of philosophy and decay of superstition may be good for a nation, the process is certainly conducive to the destruction of its myth and much of its poetry. The true mythologist takes myth for myth, enters into its spirit, and enjoys it. We may thus expect to find in the realm of Chinese mythology a large number of little hills rather than a few great mountains, but the little hills are very good ones after their kind; and the object of this work is to present Chinese myth as it is, not as it might have been had the universe been differently constituted. Nevertheless, if, as we may rightly do, we judge of myth by the sentiments pervading it and the ideals upheld and taught by it, we shall find that Chinese myth must be ranked among the greatest. Myth and Legend The general principles considered above, while they explain the paucity of myth in China, explain also the abundance of legend there. The six hundred years during which the Mongols, Mings, and Manchus sat upon the throne of China are barren of myth, but like all periods of the Chinese national life are fertile in legend. And Page 75this chiefly for the reason that myths are more general, national, divine, while legends are more local, individual, human. And since, in China as elsewhere, the lower classes are as a rule less educated and more superstitious than the upper classes--have a certain amount of constructive imagination, but not enough to be self-critical--legends, rejected or even ridiculed by the scholarly class when their knowledge has become sufficiently scientific, continue to be invented and believed in by the peasant and the dweller in districts far from the madding crowd long after myth, properly so called, has exhaled its last breath. Page 76 1 The inventions of the Chinese during a period of four thousand years may be numbered on the fingers of one hand. 2 East of Asia Magazine, i, 15-16. Chapter III Cosmogony-p'an Ku and the Creation Myth The Fashioner of the Universe The most conspicuous figure in Chinese cosmogony is P'an Ku. He it was who chiselled the universe out of Chaos. According to Chinese ideas, he was the offspring of the original dual powers of Nature, the yin and the yang (to be considered presently), which, having in some incomprehensible way produced him, set him the task of giving form to Chaos and "making the heavens and the earth." Some accounts describe him as the actual creator of the universe--"the ancestor of Heaven and earth and all that live and move and have their being." 'P'an' means 'the shell of an egg,' and 'Ku' 'to secure,' 'solid,' referring to P'an Ku being hatched from out of Chaos and to his settling the arrangement of the causes to which his origin was due. The characters themselves may, however, mean nothing more than 'Researches into antiquity,' though some bolder translators have assigned to them the significance if not the literal sense of 'aboriginal abyss,' or the Babylonian Tiamat, 'the Deep.' P'an Ku is pictured as a man of dwarfish stature clothed in bearskin, or merely in leaves or with an apron of leaves. He has two horns on his head. In his right hand he holds a hammer and in his left a chisel (sometimes these are reversed), the only implements he used in carrying out his great task. Other pictures show him attended in his labours by the four supernatural creatures--the unicorn, phoenix, tortoise, and dragon; others again with the sun in one hand and the moon in the other, Page 77some of the firstfruits of his stupendous labours. (The reason for these being there will be apparent presently.) His task occupied eighteen thousand years, during which he formed the sun, moon, and stars, the heavens and the earth, himself increasing in stature day by day, being daily six feet taller than the day before, until, his labours ended, he died that his works might live. His head became the mountains, his breath the wind and clouds, his voice the thunder, his limbs the four quarters of the earth, his blood the rivers, his flesh the soil, his beard 21 the constellations, his skin and hair the herbs and trees, his teeth, bones, and marrow the metals, rocks, and precious stones, his sweat the rain, and the insects creeping over his body human beings, who thus had a lowlier origin even than the tears of Khepera in Egyptian cosmology.1 This account of P'an Ku and his achievements is of Taoist origin. The Buddhists have given a somewhat different account of him, which is a late adaptation from the Taoist myth, and must not be mistaken for Buddhist cosmogony proper.2 The Sun and the Moon In some of the pictures of P'an Ku he is represented, as already noted, as holding the sun in one hand and the moon in the other. Sometimes they are in the form of those bodies, sometimes in the classic character. The legend says that when P'an Ku put things in order in the lower world, he did not put these two luminaries in their proper courses, so they retired into the Han Sea, and the people dwelt in darkness. The Terrestrial Page 78Emperor sent an officer, Terrestrial Time, with orders that they should come forth and take their places in the heavens and give the world day and night. They refused to obey the order. They were reported to Ju Lai; P'an Ku was called, and, at the divine direction of Buddha, wrote the character for 'sun' in his left hand, and that for 'moon' in his right hand; and went to the Han Sea, and stretched forth his left hand and called the sun, and then stretched forth his right hand and called the moon, at the same time repeating a charm devoutly seven times; and they forthwith ascended on high, and separated time into day and night.3 Other legends recount that P'an Ku had the head of a dragon and the body of a serpent; and that by breathing he caused the wind, by opening his eyes he created day, his voice made the thunder,
etc. P'an Ku and Ymer Thus we have the heavens and the earth fashioned by this wonderful being in eighteen thousand years. With regard to him we may adapt the Scandinavian ballad: It was Time's morning When P'an Ku lived; There was no sand, no sea, Nor cooling billows; Earth there was none, No lofty Heaven; No spot of living green; Only a deep profound. Page 79 And it is interesting to note, in passing, the similarity between this Chinese artificer of the universe and Ymer, the giant, who discharges the same functions in Scandinavian mythology. Though P'an Ku did not have the same kind of birth nor meet with the violent death of the latter, the results as regards the origin of the universe seem to have been pretty much the same.4 P'an Ku a Late Creation But though the Chinese creation myth deals with primeval things it does not itself belong to a primitive time. According to some writers whose views are entitled to respect, it was invented during the fourth century A.D. by the Taoist recluse, Magistrate Ko Hung, author of the Shen hsien chuan (Biographies of the Gods). The picturesque person of P'an Ku is said to have been a concession to the popular dislike of, or inability to comprehend, the abstract. He was conceived, some Chinese writers say, because the philosophical explanations of the Cosmos were too recondite for the ordinary mind to grasp. That he did fulfil the purpose of furnishing the Page 80ordinary mind with a fairly easily comprehensible picture of the creation may be admitted; but, as will presently be seen, it is over-stating the case to say that he was conceived with the set purpose of furnishing the ordinary mind with a concrete solution or illustration of this great problem. There is no evidence that P'an Ku had existed as a tradition before the time when we meet with the written account of him; and, what is more, there is no evidence that there existed any demand on the part of the popular mind for any such solution or illustration. The ordinary mind would seem to have been either indifferent to or satisfied with the abstruse cosmogonical and cosmological theories of the early sages for at least a thousand years. The cosmogonies of the I ching, of Lao Tzu, Confucius (such as it was), Kuan Tzu, Mencius, Chuang Tzu, were impersonal. P'an Ku and his myth must be regarded rather 22 as an accident than as a creation resulting from any sudden flow of psychological forces or wind of discontent ruffling the placid Chinese mind. If the Chinese brought with them from Babylon or anywhere else the elements of a cosmogony, whether of a more or less abstruse scientific nature or a personal mythological narrative, it must have been subsequently forgotten or at least has not survived in China. But for Ko Hung's eccentricity and his wish to experiment with cinnabar from Cochin-China in order to find the elixir of life, P'an Ku would probably never have been invented, and the Chinese mind would have been content to go on ignoring the problem or would have quietly acquiesced in the abstract philosophical explanations of the learned which it did not understand. Chinese cosmogony would then have consisted exclusively of the recondite impersonal metaphysics which the Chinese Page 81mind had entertained or been fed on for the nine hundred or more years preceding the invention of the P'an Ku myth. Nu Kua Shih, the Repairer of the Heavens It is true that there exist one or two other explanations of the origin of things which introduce a personal creator. There is, for instance, the legend--first mentioned by Lieh Tzu (to whom we shall revert later)--which represents Nu Kua Shih (also called Nu Wa and Nu Hsi), said to have been the sister and successor of Fu Hsi, the mythical sovereign whose reign is ascribed to the years 2953-2838 B.C., as having been the creator of human beings when the earth first emerged from Chaos. She (or he, for the sex seems uncertain), who had the "body of a serpent and head of an ox" (or a human head and horns of an ox, according
