Chinese Mythology. E. T. C. WernerЧитать онлайн книгу.
Kuan Tzu, Mencius, Chuang Tzu, were impersonal. P'an Ku and his myth must be regarded rather 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 mind had entertained or been fed on for the nine hundred or more years preceding the invention of the P'an Ku myth.
Nü 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 Nü Kua Shih (also called Nü Wa and Nü 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 to some writers), "moulded yellow earth and made man." Ssu-ma Chêng, of the eighth century A.D., author of the Historical Records and of another work on the three great legendary emperors, Fu Hsi, Shên Nung, and Huang Ti, gives the following account of her: "Fu Hsi was succeeded by Nü Kua, who like him had the surname Fêng. Nü Kua had the body of a serpent and a human head, with the virtuous endowments of a divine sage. Toward the end of her reign there was among the feudatory princes Kung Kung, whose functions were the administration of punishment. Violent and ambitious, he became a rebel, and sought by the influence of water to overcome that of wood [under which Nü Kua reigned]. He did battle with Chu Jung [said to have been one of the ministers of Huang Ti, and later the God of Fire], but was not victorious; whereupon he struck his head against the Imperfect Mountain, Pu Chou Shan, and brought it down. The pillars of Heaven were broken and the corners of the earth gave way. Hereupon Nü Kua melted stones of the five colours to repair the heavens, and cut off the feet of the tortoise to set upright the four extremities of the earth. 7 Gathering the ashes of reeds she stopped the flooding waters, and thus rescued the land of Chi, Chi Chou [the early seat of the Chinese sovereignty]."
Another account separates the name and makes Nü and Kua brother and sister, describing them as the only two human beings in existence. At the creation they were placed at the foot of the K'un-lun Mountains. Then they prayed, saying, "If thou, O God, hast sent us to be man and wife, the smoke of our sacrifice will stay in one place; but if not, it will be scattered." The smoke remained stationary.
But though Nü Kua is said to have moulded the first man (or the first human beings) out of clay, it is to be noted that, being only the successor of Fu Hsi, long lines of rulers had preceded her of whom no account is given, and also that, as regards the heavens and the earth at least, she is regarded as the repairer and not the creator of them.
Heaven-deaf (T'ien-lung) and Earth-dumb (Ti-ya), the two attendants of Wên Ch'ang, the God of Literature (see following chapter), have also been drawn into the cosmogonical net. From their union came the heavens and the earth, mankind, and all living things.
These and other brief and unelaborated personal cosmogonies, even if not to be regarded as spurious imitations, certainly have not become established in the Chinese mind as the explanation of the way in which the universe came to be: in this sphere the P'an Ku legend reigns supreme; and, owing to its concrete, easily apprehensible nature, has probably done so ever since the time of its invention.
Early Cosmogony Dualistic
The period before the appearance of the P'an Ku myth may be divided into two parts; that from some early unknown date up to about the middle of the Confucian epoch, say 500 B.C., and that from 500 B.C. to A.D. 400. We know that during the latter period the minds of Chinese scholars were frequently occupied with speculations as to the origin of the universe. Before 500 B.C. we have no documentary remains telling us what the Chinese believed about the origin of things; but it is exceedingly unlikely that no theories or speculations at all concerning the origin of themselves and their surroundings were formed by this intelligent people during the eighteen centuries or more which preceded the date at which we find the views held by them put into written form. It is safe to assume that the dualism which later occupied their philosophical thoughts to so great an extent as almost to seem inseparable from them, and exercised so powerful an influence throughout the course of their history, was not only formulating itself during that long period, but had gradually reached an advanced stage. We may even go so far as to say that dualism, or its beginnings, existed in the very earliest times, for the belief in the second self or ghost or double of the dead is in reality nothing else. And we find it operating with apparently undiminished energy after the Chinese mind had reached its maturity in the Sung dynasty.
The Canon of Changes
The Bible of Chinese dualism is the I ching, the Canon of Changes (or Permutations). It is held in great veneration both on account of its antiquity and also because of the "unfathomable wisdom which is supposed to lie concealed under its mysterious symbols." It is placed first in the list of the classics, or Sacred Books, though it is not the oldest of them. When exactly the work itself on which the subsequent elaborations were founded was composed is not now known. Its origin is attributed to the legendary emperor Fu Hsi (2953–2838 B.C.). It does not furnish a cosmogony proper, but merely a dualistic system as an explanation, or attempted explanation, or even perhaps orly a record, of the constant changes (in modern philosophical language the "redistribution of matter and motion") going on everywhere. That explanation or record was used for purposes of divination. This dualistic system, by a simple addition, became a monism, and at the same time furnished the Chinese with a cosmogony.
The Five Elements
The Five Elements or Forces (wu hsing)—which, according to the Chinese, are metal, air, fire, water, and wood—are first mentioned in Chinese literature in a chapter of the classic Book of History. 8 They play a very important part in Chinese thought: 'elements' meaning generally not so much the actual substances as the forces essential to human, life. They have to be noticed in passing, because they were involved in the development of the cosmogonical ideas which took place in the eleventh and twelfth centuries A.D.
Monism
As their imagination grew, it was natural that the Chinese should begin to ask themselves what, if the yang and the yin by their permutations produced, or gave shape to, all things, was it that produced the yang and the yin. When we see traces of this inquisitive tendency we find ourselves on the borderland of dualism where the transition is taking place into the realm of monism. But though there may have been a tendency toward monism in early times, it was only in the Sung dynasty that the philosophers definitely placed behind the yang and the yin a First Cause—the Grand Origin, Grand Extreme, Grand Terminus, or Ultimate Ground of Existence. 9 They gave to it the name t'ai chi, and represented it by a concrete sign, the symbol of a circle. The complete scheme shows the evolution of the Sixty-four Diagrams (kua) from the t'ai chi through the yang and the yin, the Four, Eight, Sixteen, and Thirty-two Diagrams successively. This conception was the work of the Sung philosopher Chou Tun-i (A.D. 1017–73), commonly known as Chou Tzu, and his disciple Chu Hsi (A.D. 1130–1200), known as Chu Tzu or Chu Fu Tzu, the famous historian and Confucian commentator—two of the greatest names in Chinese philosophy. It was at this time that the tide of constructive imagination in China, tinged though it always was with classical Confucianism, rose to its greatest height. There