“Feng-shui” has of late years grown to be such a common expression in the mouths of foreigners resident in China that it stands no poor chance of becoming gradually incorporated in the languages of more than one nation of the West.  And yet, in spite of Dr Eitel’s little hand-book, we may venture to assert that a very small percentage of those who are constantly using this phrase really have a distinct and correct idea as to the meaning of the words they employ.  It is vaguely known that Feng-shui is a powerful weapon in the hands of Chinese officials whereby they successfully oppose all innovations which savour of progress, and preserve unbroken that lethargic sleep in which China has been wrapt for so many centuries:  beyond this all is mystery and doubt.  Some say the natives themselves do not believe in it; others declare they do; others again think that the masses have faith, but that enlightened and educated Chinese scout the whole thing as a bare-faced imposture.  Most Chinamen will acknowledge they are entirely ignorant themselves on the subject, though at the same time they will take great pains to impress on their hearers that certain friends, relatives, or acquaintances as the case may be, have devoted much time and attention to this fascinating study and are downright professors of the art.  They will further express their conviction of its infallibility, with certain limitations; and assert that there are occasions in life, when to call in the assistance of Feng-shui is not only advisable but indispensable to human happiness.

For those who will not be at the trouble of reading for themselves Dr Eitel’s valuable little book, we may explain that Feng is the Chinese word for wind and Shui for water; consequently, Feng-shui is wind-water; the first half of which, wind, cannot be comprehended, the latter half, water, cannot be grasped.  It may be defined as a system of geomancy, by the science of which it is possible to determine the desirability of sites whether of tombs, houses, or cities, from the configuration of such natural objects as rivers, trees, and hills, and to foretell with certainty the fortunes of any family, community, or individual, according to the spot selected; by the art of which it is in the power of the geomancer to counteract evil influences by good ones, to transform straight and noxious outlines into undulating and propitious curves, rescue whole districts from the devastations of flood or pestilence, and “scatter plenty o’er a smiling land” which might otherwise have known the blight of poverty and the pangs of want.  To perform such miracles it is merely necessary to build pagodas at certain spots and of the proper height, to pile up a heap of stones, or round off the peak of some hill to which nature’s rude hand has imparted a square and inharmonious aspect.  The scenery round any spot required for building or burial purposes must be in accordance with certain