According to their notions the earth was begotten. It is true that with them the cosmos started in an abstract something, which self-produced two great principles; but this pair once obtained, matters proceeded after the analogy of mankind. The two principles at work were themselves abstract enough to have satisfied the most unimpassioned of philosophers. They were simply a positive essence and a negative one, correlated to sunshine and shadow, but also correlated to male and female forces. Through their mutual action were born the earth and the air and the water; from these, in turn, was begotten man. The cosmical modus operandi was not creative nor evolutionary, but sexual. The whole scheme suggests an attempt to wed abstract philosophy with primitive concrete mythology.
The same sexuality distinguishes the Japanese demonology. Here the physical replaces the philosophical; instead of principles we find allegorical personages, but they show just the same pleasing propensity to appear in pairs.
This attributing of ***es to the cosmos is not in the least incompatible with an uninterested disregard of *** where it really exists. It is one thing to admit the fact as a general law of the universe, and quite another to dwell upon it as an important factor in every-day affairs.
How slight is the Tartar tendency to personification can be seen from a glance at these same Japanese gods. They are a combination of defunct ancestors and deified natural phenomena. The evolving of the first half required little imagination, for fate furnished the material ready made; while in conjuring up the second moiety, the spirit-evokers showed even less originality. Their results were neither winsome nor sublime. The gods whom they created they invested with very ordinary humanity, the usual endowment of aboriginal deity, together with the customary superhuman strength.
If these demigods differed from others of their class, it was only in being more commonplace, and in not meddling much with man.
Even such personification of natural forces, ****** enough to be self-suggested, quickly disappeared. The various awe-compelling phenomena soon ceased to have any connection with the anthropomorphic noumena they had begotten. For instance, the sun-goddess, we are informed, was one day lured out of a cavern, where she was sulking in consequence of the provoking behavior of her younger brother, by her curiosity at the sight of her own face in a mirror, ingeniously placed before the entrance for the purpose.
But no Japanese would dream now of casting any such reflections, however flattering, upon the face of the orb of day. The sun has become not only quite ***less to him, but as devoid of personality as it is to any Western materialist. Lesser deities suffered a like unsubstantial transformation. The thunder-god, with his belt of drums, upon which he beats a devil's tattoo until he is black in the face, is no longer even indirectly associated with the storm.
As for dryads and nymphs, the beautiful creatures never inhabited Eastern Asia. Anthropoid foxes and raccoons, wholly lacking in those engaging qualities that beget love, and through love remembrance, take their place. Even Benten, the naturalized Venus, who, like her Hellenic sister, is said to have risen from the sea, is a person quite incapable of inspiring a reckless infatuation.
Utterly unlike was this pantheon to the pantheon of the Greeks, the personifying tendency of whose Aryan mind was forever peopling nature with half-human inhabitants. Under its quickening fancy the very clods grew sentient. Dumb earth awoke at the call of its desire, and the beings its own poesy had begotten made merry companionship for man. Then a change crept over the face of things.
Faith began to flicker, for want of facts to feed its flame. Little by little the fires of devotion burnt themselves out. At last great Pan died. The body of the old belief was consumed. But though it perished, its ashes preserved its form, an unsubstantial presentment of the past, to crumble in a twinkling at the touch of science, but keeping yet to the poet's eye the lifelike semblance of what once had been. The dead gods still live in our language and our art.
Even to-day the earth about us seems semiconscious to the soul, for the memories they have left.
But with the Far Oriental the exorcising feeling was fear. He never fell in love with his own mythological creations, and so he never embalmed their memories. They were to him but explanations of facts, and had no claims upon his fancy. His ideal world remained as utterly impersonal as if it had never been born.
The same impersonality reappears in the matter of number.
