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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

The sobriety and accuracy of Chinese historians is proverbial. I have dilated upon this in another work, and need add here only what I inadvertently omitted there--a point hitherto unnoticed or at least unremarked--that the very word for history in Chinese (shih) means impartiality or an impartial annalist. It has been said that where there is much myth there is little history, and vice versa, and though this may not be universally true, undoubtedly the persistently truthful recording of facts, events, and sayings, even at the risk of loss, yea, and actual loss of life of the historian as the result of his refusal to make false entries in his chronicle at the bidding of the emperor (as in the case of the historiographers of Ch'i in 547 B.C.), indicates a type of mind which would require some very strong stimulus to cause it to soar very far into the hazy realms of fanciful imagination.

Chinese Rigidity

A further cause, already hinted at above, for the arrest of intellectual progress is to be found in the growth of the nation in size during many centuries of isolation from the main stream of world-civilization, without that increase in heterogeneity which comes from the moulding by forces external to itself. "As iron sharpeneth iron, so a man sharpeneth the countenance of his friend." Consequently we find China what is known to sociology as an 'aggregate of the first order,' which during its evolution has parted with its internal life-heat without absorbing enough from external sources to enable it to retain the plastic condition necessary to further, or at least rapid, development. It is in a state of rigidity, a state recognized and understood by the sociologist in his study of the evolution of nations.

The Prerequisites to Myth

But the mere increase of constructive imagination is not sufficient to produce myth. If it were, it would be reasonable to argue that as intellectual progress goes on myths become more numerous, and the greater the progress the greater the number of myths. This we do not find. In fact, if constructive imagination went on increasing without the intervention of any further factor, there need not necessarily be any myth at all. We might almost say that the reverse is the case. We connect myth with primitive folk, not with the greatest philosophers or the most advanced nations--not, that is, with the most advanced stages of national progress wherein constructive imagination makes the nation great and strong. In these stages the philosopher studies or criticizes myth, he does not make it.

In order that there may be myth, three further conditions must be fulfilled. There must, as we have seen, be constructive imagination, but, nevertheless, there must not be too much of it. As stated above, mythology, or rather myth, is the unscientific man's explanation. If the constructive imagination is so great that it becomes self-critical, if the story-teller doubts his own story, if, in short, his mind is scientific enough to see that his explanation is no explanation at all, then there can be no myth properly so called. As in religion, unless the myth-maker believes in his myth with all his heart and soul and strength, and each new disciple, as it is cared for and grows under his hands during the course of years, holds that he must put his shoes from off his feet because the place whereon he treads is holy ground, the faith will not be propagated, for it will lack the vital spark which alone can make it a living thing.