Feng Shui, or, the Rudiments of Natural Science in China

[Quaid]

element wood is in one place interpolated, where it is placed with the element fire to the right and left, occupying two degrees which correspond to the tenth and eleventh degree of the constellation "bushel" (six stars in the shoulder and bow of Sagittarius). The geomancer referring to any particular locality is thus enabled to say not only by which particular planets the spot is influenced, but also whether the terrestrial element prevailing there is in harmony with elements ruling the adjoining places to the right and left. Suppose, for instance, a certain spot is indicated by the compass as being under the influence of Mars. Well, the corresponding terrestrial element is fire. Now, if the compass there indicates wood to the left and water to the right, the omen is very bad, because water destroys fire and fire destroys wood. But suppose the compass indicated the element earth to the left of the element fire, and to its right the element wood, this would be a favourable conjunction, because wood produces fire and fire produces earth. The elements are however in places so arranged that they are seriatim indifferent to each other, neither producing nor destroying each other, which of course is likewise considered a favourable conjunction.

[Quaid]

The next circle (XIV.) is formed by two concentric lines of characters divided into sixty portions. The inner line of characters gives thirteen different combinations of the ten heavenly stems, so arranged, that each character signifies at the same time a certain element and either an even (female) or uneven (male) number. Each of these thirteen combinations of elements (or planets) begins with the element (or planet) wood (i.e. Jupiter), and alternately, now with the number one (male) and then with the number two (female). The twelfth combination only, beginning with the element (planet) fire (i.e. Mars) and the number three (male), makes an exception. Out of the thirteen combinations eight contain the complete series of elements (or planets) in the order in which they produce each other

p. 30

(wood, fire, earth, metal, water). The remaining five combinations contain four elements (or planets) each. Three of these combinations give the elements in couples, in accordance with the order of production. Two combinations only give the elements (or planets) in couples, the elements (or planets) of which produce each other in the one and destroy each other in the other couple. The corresponding outer line of characters, divided into twelve spaces, subjoins to every five characters of the inner line one of the twelve zodiacal signs five times repeated. Consequently each of the twelve divisions of this circle contains on the outer line one zodiacal sign placed in conjunction with five different elements (or planets) on the inner line, but in every zodiacal sign the arrangement and mutual relation of the elements (or planets) is different.

[Quaid]

Proceeding farther towards the centre the next circle (XIII.) in sixty divisions gives forty-eight characters, referring each to a different symbol of those famous sixty-four diagrams of Wen-wang which I have mentioned above. But of these forty-eight different diagrams there are six, which go to form the set of eight diagrams, viz., earth, ocean, fire, thunder, wind, and mountains, and which are here given twice, in different locations; six others, not belonging to the set of eight diagrams, are each given twice side by side. For the explanation of these forty-eight diagrams the geomancer resorts to the table given in every calendar, where each of these diagrams is given and the lucky and unlucky days (for geomantic work) pointed out.

[Quaid]

The next circle (XII.) is divided into twenty-four divisions, each of which is subdivided into five compartments. The second and fourth compartments in each of the twenty-four divisions have a double row of characters inscribed all round. The inner line of characters gives alternately through each division, now the two symbols for fire (ping-ting)--

which signify also the numbers three (male) and four (female),--and then the two symbols for metal (kang-sin)--

p. 31

[Quaid]

or the numbers seven (male) and eight (female)--repeated twice in each division; the series being ping-ting ping-ting, kang-sin kang-sin. In the corresponding outer line the twelve terrestrial branches or signs of the zodiac are given below the above-mentioned symbols in twelve divisions, each division having one zodiacal sign four times repeated in identical characters. The use of this circle therefore is to connect in rotation each of the twelve signs of the zodiac with either of the two elements fire or metal, or with the planets Mars or Venus, as also with certain male or female numbers.

[Quaid]

or the numbers seven (male) and eight (female)--repeated twice in each division; the series being ping-ting ping-ting, kang-sin kang-sin. In the corresponding outer line the twelve terrestrial branches or signs of the zodiac are given below the above-mentioned symbols in twelve divisions, each division having one zodiacal sign four times repeated in identical characters. The use of this circle therefore is to connect in rotation each of the twelve signs of the zodiac with either of the two elements fire or metal, or with the planets Mars or Venus, as also with certain male or female numbers.

[Quaid]

The next circle (X.) gives the minor divisions of the compass. It is divided into sixty spaces, on which however not only the bearings of the compass are inscribed, but also the bearings of the afore-mentioned ten heavenly stems and four geomantic principles. It reads, for instance, from East to South as follows: Due East. 7 (metal), 3 (fire). 3 (fire), 7 (metal). Due two (wood). 5 (earth), 5 (earth). Due E. S. E. 314 E. 7 (metal), 3 (fire). 3 (fire), 7 (metal). Due Wind.

p. 32

5 (earth), 5 (earth). Due S. S. E. 3/4 E. 7 (metal), 3 (fire). 3 (fire), 7 (metal). Due Fire. 5 (earth), 5 (earth). Due South. The numbers 7, 3, 5 mean of course fractions of ten, or subdivisions of the compass. The words 7 (metal), 3 (fire), for instance, mean that seven-tenths of this subdivision of the compass are ruled by the element metal, and three-tenths of the same space by the element fire.

With this circle corresponds the next (IX.) which gives likewise in sixty divisions two concentric rows of characters. This circle with its characters is identically the same with the above-described XIV. circle and with another counting V from the centre. Only the inscriptions on the three circles are in different positions, so that, for instance, the first character of the XIV. circle (inner row) is nearly East, that of the V circle nearly E. S. E., whilst the first of the IX. circle is between them.

[Quaid]

The next (VIII.) circle is identically the same in all but position of characters with the XL, and supplements that circle by making the line in which the influence of each symbol runs more prominent.

The following circle (VII.) is divided like the VIII. and XI. into twenty-four divisions, each division representing one of the twenty-four solar terms or twenty-four periods corresponding to the day on which the sun enters the first and fifteenth degree of one of the zodiacal signs. This circle is therefore a miniature calendar, and its use is to determine the season during which a house may be erected or a tomb built in any given place. These twenty-four seasons being however not only under the influence of the sun, but also under that of the five elements and the five planets, the next two circles exhibit the influence which these elements and planets exercise on each of the twenty-four seasons of the year.

The first of them (VI.) brings to bear upon each season one of the twelve zodiacal signs and two planets or elements, fire (Mars) and metal (Venus). The second (V),

p. 33

[Quaid]

however, brings not only two but all the five elements and planets, in addition to the twelve signs of the zodiac, to bear upon the twenty-four seasons. This circle is divided into twelve distinct portions, with a blank space between each, and each division contains on the outer row of characters one zodiacal sign five times repeated, whilst on the corresponding portion of the inner row five different celestial stems are inscribed. But these stems are arranged in twelve different combinations, giving alternately, now in even now in uneven numbers, the various elements or planets.

The succeeding circle (IV.) is divided into twenty-four equal parts, on which are inscribed--(1) the twelve zodiacal signs, the uneven numbers being marked red as peculiarly auspicious, viz. Aries, Gemini (who represent the white tiger), Leo (who represents the azure dragon), Libra, Sagittarius, and Aquarius; (2) eight of the ten celestial stems, viz. two characters for the element water, two for wood, two for fire, and two for metal; (3) four symbols belonging to the eight diagrams, viz. heaven (marked red), earth (marked red), wind, and water. This circle is essentially the same as VIII. and XI., and their identity is made still more prominent by the equality of breadth of space and size of characters. The only difference in these three circles is that the characters are placed in different position, indicating more prominently the exact line in which the influence of each symbol proceeds.

[Quaid]

The next circle (III.) joins to the twelve zodiacal signs those nine stars of the northern bushel which we mentioned above. They are arranged here in twenty-four compartments, one, called the breaker of the phalanx, occurring three times; three others, called the military star, the literary star, and the star of purity, each four times; three others, called the avaricious wolf, official emoluments, and the wide door, occur each twice; and the remaining two, the left-hand assistant, and the right-hand assistant, each once.

The following circle (II.) gives, in twenty-four divisions, of

p. 34

[Quaid]

which however every alternate one is left blank, (1) the diagrams for heaven, earth, mountains, and wind, (2) eight heavenly stems in couples, of which each character refers to a different number, element or planet. The sequence is as follows: (1) wind, (2) number two wood and number three fire, (3) wind, (4) earth, (5) number four fire and number seven metal, (6) earth, (7) heaven, ( number eight metal and number nine water, (9) heaven, (10) mountains, (11) number ten water and number one wood, (12) mountains. It will be noticed that the four couples of elements (planets) here mentioned are so arranged, that each couple contains an even (female) and uneven (male) number, and that the elements (planets) they refer to are in accordance with the order of production.

The first and inmost circle gives in eight compartments the names of eight zodiacal signs; Leo, Gemini, Sagittarius, Capricorn, Pisces, Cancer, Virgo, and Libra.

[Quaid]

Now, of course, when the compass is consulted with reference to any given spot, it is not only one of these eighteen circles, but every one of them, that is made to contribute some quota towards the determination of the lucky or unlucky aspects of the place in question. The result, therefore, is that for every single spot quite a number of bewildering conjunctions can be enumerated, which produce with the uninitiated the belief, that this compass is a most mysterious compound of supernatural wisdom. And I think we must acknowledge that it is indeed a clever contrivance, making the most of a very rudimentary knowledge of astronomy, for it comprises in one perspicuous arrangement, all the different principles of Chinese physical science, the male and female principles, the eight diagrams, the sixty-four diagrams, the solar orbit, the lunar ecliptic, the three hundred and sixty degrees of longitude, the days of the year, the five planets, the five elements, the twenty-eight constellations, the twelve zodiacal signs, the nine stars of the bushel, the twenty-four seasons, and the twelve points of the compass.

p. 35

[Quaid]

The common people know all these terms by name, but not understanding their meaning, they regard the terms themselves with a certain reverential awe, supposing them to exercise some mysterious magic influence. Now, the geomancer, taking advantage of this popular prejudice, comes to them with this compass in his hands, of which the ordinary Chinaman understands next to nothing, and pronouncing his judgment with reference to any given spot in a mystifying learned jargon, his apocalyptic utterances are received with superstitious dread even where there is not much faith in the system. The geomancer himself knows very well that his predictions are all guesswork, based on what experience he manages to collect in the course of his practice. But he also knows that his prophesies are sometimes realised in consequence of the very fear they inspire, and though his predictions may more frequently be disproved by actual events, yet he comforts himself by thinking, that this compass after all makes money flow if not into the lap of his employers yet certainly into his own pocket.

[Quaid]

CHAPTER IV
THE BREATH OF NATURE

We now come to the third division of the system of Feng-shui, the doctrine of nature's breath. Nature, as I have had occasion to remark before, is looked upon by the Chinese observer as a living breathing organism, and we cannot be surprised, therefore, to find the Chinese gravely discussing the inhaling and exhaling breath of nature. 1n fact, with the distinction of these two breaths, the expanding breath, as they call it, and reverting breath, they explain almost every phenomenon in nature. Between heaven and earth there is nothing so important, so almighty and omnipresent as this breath of nature. It enters into every stem and fibre, and through it heaven and earth and every creature live and move and have their being. Nature's breath is, in fact, but the spiritual energy of the male and female principles. Thus at the commencement the congelation of the transforming breath of nature is the change from nothing into being of the male principle. The exhaustion of the transforming breath of nature is the change from existence to non-existence of the female principle of nature. When therefore in the beginning these two principles first issued from "the great absolute," it was then that nature's breath first went forth. But at first nature's breathing was confused and chaotic, so that for some time heaven and earth were not divided, but when nature's breath reverted, and exhalation and inhalation regularly succeeded each other, heaven and earth, the male and female principles, were divided and everything in nature was produced in its proper order. Even now,

p. 38

[Quaid]

whenever the breath of nature first advances or expands, something like an unshapen fœtus is created, which constitutes the germlike beginning of future developments. This shapeless incipient origin of things being light and pure, but not yet possessing any determinate form, belongs to the male, and may be called the superior principle of nature; but when the determinate shape has been assumed, it manifestly presents itself to view, and constitutes the exact form of things, possessing body, colour, shape and manner. This, being heavy, gross and cognizable to human senses, belongs to the female, and may be called the inferior principle, or in other words, one advancing and one reverting breath, regularly succeeding each other, are the condition of the constant succession of growth and decay, of life and death in the physical world.