required of them was mainly the parrot-like repetition of the old instead of the thinking-out of the new [1]—­a state of things rendered possible by the isolation just referred to.  Confucius discountenanced discussion about the supernatural, and just as it is probable that the exhortations of Wen Wang, the virtual founder of the Chou dynasty (1121-255 B.C.), against drunkenness, in a time before tea was known to them, helped to make the Chinese the sober people that they are, so it is probable—­more than probable—­that this attitude of Confucius may have nipped in the bud much that might have developed a vigorous mythology, though for a reason to be stated later it may be doubted if he thereby deprived the world of any beautiful and marvellous results of the highest flights of poetical creativeness.  There are times, such as those of any great political upheaval, when human nature will assert itself and break through its shackles in spite of all artificial or conventional restraints.  Considering the enormous influence of Confucianism throughout the latter half of Chinese history—­i.e. the last two thousand years—­it is surprising that the Chinese dared to think about supernatural matters at all, except in the matter of propitiating their dead ancestors.  That they did so is evidence not only of human nature’s inherent tendency to tell stories, but also of the irrepressible strength of feeling which breaks all laws and commandments under great stimulus.  On the opposing unaesthetic side this may be compared to the feeling which prompts the unpremeditated assassination of a man who is guilty of great injustice, even though it be certain that in due course he would have met his deserts at the hands of the public executioner.

The Influence of Religion

Apart from this, the influence of Confucianism would have been even greater than it was, but for the imperial partiality periodically shown for rival doctrines, such as Buddhism and Taoism, which threw their weight on the side of the supernatural, and which at times were exalted to such great heights as to be officially recognized as State religions.  These, Buddhism especially, appealed to the popular imagination and love of the marvellous.  Buddhism spoke of the future state and the nature of the gods in no uncertain tones.  It showed men how to reach the one and attain to the other.  Its founder was virtuous; his commandments pure and life-sustaining.  It supplied in great part what Confucianism lacked.  And, as in the fifth and sixth centuries A.D., when Buddhism and Taoism joined forces and a working union existed between them, they practically excluded for the time all the “chilly growth of Confucian classicism.”

Other opponents of myth, including a critical philosopher of great ability, we shall have occasion to notice presently.

History and Myth