[paragraph continues] Melt iron into the shape of cows and pigs; they will keep the two dragons in subjection. Smooth and clean jade-stone has the power to harmonise the hundred spirits of nature. Place it in the tomb to illuminate the path of the spirits.

As a further proof of Hindoo influence on the Chinese mind in the formation of the circle of ideas known as the feng-shui, t'ien-wen, and ti-li, may be mentioned the names Rahu and Ketu, to denote the genius of the ascending and descending nodes of the moon's orbit. Also the use of the triangle, connecting three points of the horizon a hundred and twenty degrees apart, in casting the horoscope is common to China and India. Then also from the mention in books of geomancy of the Sumeru mountain as the centre of the world, it is evident that they have borrowed from India.

It was for such portions of Buddhist teaching that the Chinese mind had a special affinity. The Chinese are fond of materialism. As Shakyamuni taught Buddhism, it was an ascetic morality. His followers soon gave it a decidedly metaphysical cast. Then followed the materialistic phase, when magic, astrology, and geomancy were developed. The Hindoo Buddhists who taught in China brought with them the whole educational system of their time. In it was included much belonging to the three branches of superstition just mentioned.

In accordance with this view feng-shui as now believed is a very modern thing, and subsequent to the spread in the country of Hindoo thought. The mixing of Indian with Chinese ideas produced both the Sung philosophy

and the modern feng-shui, which has been chiefly developed in the present dynasty.

I now proceed to the native element in the feng-shui. This may be made, so far as it is physical, to include astrology and the doctrine of starry influences and the elements as taught in the native Chinese literature. The nine fancied stars which move about in the air, and are either lucky or malignant according to circumstances, must here be referred to. They form an extensive portion of the geomancer's system of follies. All this may be described as the Tauist part of the feng-shui.

After this a few words must be added respecting the moral or Confucian element in the feng-shui, and the effect of the example of distinguished Confucianists in encouraging popular superstition on this subject.

After a brief allusion to the north star and the chief northern constellations, the writer of the work called Han-lung-king goes on to describe minutely the influence of the nine stars, or influences, which move through the atmosphere and cause prosperity and adversity to men.