© 2010. Dileep Rajeev. All Rights Reserved. No part of the book may be reproduced without prior permission of the author. The book may not be redistributed or posted on another source for download.

Chinese Characters

An Ideographic Approach, Volume 2

The subsequent volumes of this book may be downloaded from ChineseIdeographs.com

D Rajeev

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Understanding the Chinese Language

Evolving with any civilization or a group of humans is a shared consciousness of concepts whose meaning is readily perceived by those belonging to the group. The manifested form of these concepts carry with them the characteristic of that group – the unique process of evolution the collective consciousness of theirs underwent. Hence, the manifested form of concepts, be they beauty, goodness or strength, differ from civilization to civilization.

Language is a layer of symbols over such a collective consciousness. Mechanisms in this shared human psyche ascribe to concepts in it sound-symbols – sound forms capable of evoking in the consciousness the concepts they represent – the words of a spoken language. Spoken forms tend to quickly deviate from a state of symbolic purity, in which each word is a distinct sound-symbol for a concept. By phonetic decay, for instance – words spoken in quick succession coalesce together to form new words.

A phonetic script, being merely a system of transcribing the spoken form, is incapable of preserving the symbolic purity of language. As the spoken form deviates, the written form deviates as well.

Chinese, on the other hand, has a script that is, in itself, symbolic in nature – its visual form directly evokes in the consciousness the meaning it symbolizes, the concept over which it forms a symbolic layer. Such a system of writing ties the language tightly with the collective consciousness, preserves the symbolic purity of language, and increases its potency as a mechanism of exchanging thought. The evolution of the language becomes directly driven by the evolution of the collective consciousness.

Visual Symbolism

Symbolic forms having layers of meaning, any interpretation of a character’s visual form can only serve as a guide to understanding it. The accurate meaning it represents has to be perceived consciously – through direct and objective experience of the meaning its visual form evokes. Layers of meaning can be consciously

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uncovered, the symbol conveying a deeper meaning at each level.

The meaning conveyed by a symbol depends on the context in which it occurs. The hand, appearing in its reduced form 扌, in the characters 打(dǎ,hit), 按(àn, press), 採(cǎi, gather), etc., symbolize action. The same symbol in 拜(bài, to honor) shows two hands brought together in a gesture of respect. The role the component plays in 拿(ná, take) is slightly different – in it, 手(shǒu) 'hand' is modified with 合(hé) 'combine' to symbolize the fingers closing together to take something.

Just as a character is more than the sum of its parts, a phrase carries meaning beyond the individual meaning of its parts – that is, how a character lends to the meaning of a phrase depends on the context in which it occurs. The form 才, in itself, symbolizes talent, ability, activity, etc., in a purely abstract manner, depicting an active principle, symbolized by a vertical line, breaking through a hindrance. The same form , when modified by the character 剛(gāng, firm), in 剛才, conveys the meaning ‘just now’ – the energy associated with the

active principle, symbolized by 才, being firm 剛, strongly manifesting, when it has just acted.

Figure 1. The ancient form of 才, depicting an active principle, symbolized by a vertical line, breaking through a hindrance – talent, ability, etc.

Sound symbolism and phonetic components

The sound-forms of Chinese characters evoke in the mind of the listener the concept or the meaning it symbolizes. The sound kōng 空, as it is intoned in Chinese, with a high level tone, produces a sound similar to one created when an empty vessel is hit, evoking in the mind a feeling of emptiness and conveying, symbolically, the meaning of the character – empty, hollow, a space, etc. The sound 安(ān), evoking a sense of tranquil stillness, conveys the character’s meaning -quiet, still, peaceful. Sound symbolism of this nature exists in all Chinese characters and meditating on the sound form of a character can help fully understand its

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meaning, and, conversely, to accurately understand its intoned form.

Chinese characters are intoned in one of five different tones which make their sound form symbolic to a greater degree – allowing the meaning to evolve from the movement of intoned sound as well.

• First tone, (陰平,literal meaning: yin level)– a steady, high sound as in 空(kōng).

• Second tone, (陽平,literal meaning: yang level) –sound rises from mid-level to high as in 人(rén).

• Third tone (上聲, literal meaning: up tone) – the pitch falls a little and then rises as in 好 (hǎo).

• Fourth tone, falling tone (去聲, literal meaning: leaving tone) – as in 任 (rèn), where the pitch descends sharply from high to low.

• Fifth tone or zeroth tone (輕聲, literal meaning: light tone), - intoned with a neutral sound as in 的(de).

Figure 2. In the ancient form of 在, 才(cái) combines with 土 (tǔ) 'land' to form 在(zài). The place 土 where the activity 才is happening – at, in, on.

A component of a character is called phonetic if its pronunciation hints at the pronunciation of the character – as 才(cái) does in 在(zài). A phonetic component lends to the symbolism of the character through its sound-form. Not all characters have a phonetic component, and, in the majority of cases, the phonetic component is signific as a visual form as well.

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How to use this book

Chinese, contrary to popular belief, is the simplest language to learn. It has no complex grammar, the words are simple ideograms, each carrying an inherent visual logic which makes its meaning apparent from its written form, and the symbolic sound-forms allow for the pronunciation to be easily internalized. This completely obviates the need for rote memorization often needed when mastering the vocabulary of a new language.

If taught scientifically, the student can pick up a vocabulary of over 3000 characters, enough to read most newspapers with a reasonable level of comprehension, in two to three months time.

Learning to write Chinese requires focused effort and practice, and is beyond the scope of this book. The author is of the opinion that learning to write is best postponed till the student has had a reasonable level of familiarity with the language. Chinese can easily be input in a word editor, through tools such as Microsoft’s IME for Chinese, by entering in English the pronunciation of the character.

Organization of each page

On each page is given a character, its ancient forms, its pronunciation and an explanation of how the ideogram symbolizes its meaning.

The ancient forms

The three boxes on the right show the ancient forms of the character.

The top-most box shows how the character was written around 1800 B.C. – 1100 B.C. Samples of writing from this era have come down to us through engravings on tortoise shells and ox scapulas used during divination ceremonies. Parallel rows of holes would be bored in the bone, the question would be raised to the oracle, and a heated bronze rod applied at each hole. From the crack patterns formed on the shell by heat, the oracle’s answer would be divined. Both the question and the answer would later be engraved on reverse side the bone used. For this reason, writing of this era is often referred to as “the oracle bone script.”

The box in the middle-right of the page carries samples of the character as written around 1100 B.C. – 200 B.C.

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Samples of this writing, referred to as “the bronze script,” reached us through thousands of bronze vessels and articles with inscriptions of major events.

At the bottom-right are given samples of seal script writing dating from around 200 B.C to 200 A.D.

While the surface forms of characters have undergone considerable evolution, the idea behind them, what the characters symbolize, has, for most part, remained the same.

Some changes in forms reflect enriched thought; others are the result of corruptions that set in over time. A major of set of corruptions occurred when a tyrant ordered a burning of all manuscripts in early 3rd century B.C. A standardization of the script followed shortly, ironically, under supervision of the minister who had instigated the king to burn the manuscripts. Attempts at rectification in the later centuries, the most ambitious among which was the etymological dictionary ‘Shuo Wen’ of 2nd century A.D., were partly successful. Archeological data, a lot of which emerged in the 20th century, presented here among the bronze script and oracle bone script forms, enable us to see how the characters were originally formed. Seal script forms

include characters which followed the standardization of 3rd century B.C. In this book the seal script forms presented are carefully chosen – and the corrupted variants are avoided, unless they serve a pedagogical purpose.

An account of the language’s evolution can be found in Karlgren’s “Sound and Symbol in Chinese.”

Studying a character

The reader is urged to actively engage himself in the learning process. When learning a character, start by reading its ideographic interpretation. Then, explore the ancient forms given, paying attention to how the ideographic interpretation applies to the ancient forms, and how the visual form evolved with time. Actively analyzing this would be sufficient to imprint the character in your memory. When learning, there is little need to try to memorize the modern written form – it would be sufficient to develop an understanding of how the form symbolizes its meaning, and of how it evolved.

Each character can allow for different ideographic interpretations, so actively explore the ancient forms, and try to come up with your own interpretations.

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The sound of Chinese characters are symbolic. That is, the sound evokes in the mind the meaning suggested by the character. This symbolic quality can be leveraged to effortlessly learn the pronunciation of the characters: Intone each character, repeatedly, with a clam mind, till you develop an intuitive feel for how the sound form brings out the character’s meaning. Attempt to consciously perceive the sense conveyed by the sound. Correlate the meaning you perceive evolving from the sound form, with the meaning evolving from the visual form. When the same character has multiple pronunciations, they are symbolic layers over two closely related concepts symbolized by the visual form.

The pronunciation of each character is given in Pinyin, a system for writing Chinese characters in the Roman alphabet. The reader who is not familiar with the system is urged to avail any one of the several free multimedia resources available online, or interact with a Chinese speaker to understand tones and the pinyin system.

A system of color codes is used in the book to help you remember the tones. Characters in the first tone, a high metallic tone, are shown in a metallic silver color. For the second tone, the color of fire, yellow-orange is used - the sound rises in it as flames do. Third tone characters are

shown in green, the color of plants, of wood – as the sound bends, as wood does, in the third tone. For the fourth tone, a falling tone, a heavy, deep shade of blue is used. The fifth tone or the neutral tone is colorless. Visualizing the characters in their corresponding tone-color, as you learn them, would help retain the tone in memory.

Different characters having the same pinyin phoneticization often differ subtly in the way they are actually pronounced, in factors such as the stress given to a particular sound. The same character when carrying different shades of meanings are intoned in ways that slightly differ to bring out the meaning through intoned sound. The reader will develop a natural intuition for the right way to pronounce the characters, and of the role played by the tones, as he progresses in study, through the method outlined here.

Recommended resources

The electronic dictionary Wenlin is one of the best available resources for a student of Chinese and is highly recommended.

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Essential for internalizing a vocabulary is seeing the words used in various contexts. Once the reader has gained a basic vocabulary, he is encouraged to start reading Chinese texts with Wenlin’s mouse-over translation facility.

For an introduction to the language and an outline of grammar, the book “Teach Yourself Chinese” published by McGraw Hill is recommended.

To learn to write Chinese characters, Johan Björkstén’s "Learn to Write Chinese Characters" is recommended, together with Wenlin’s Stroke Box tool, which animates the stroke order of each character.

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氏 Shì: Family, a clan, suffix used after surnames. Zhī: The name of a tribe. The term 月氏 YuèZh ī referred to the nomadic people living in central Asia.

“A floating plant, without roots, that ramifies and grows, like the Nymphaea, so common in China, Euryale ferox and others, that spring up from a grain, float first, then fix themselves and acquire in a short time a prodigious development. By extension, development, multiplication; a wandering horde of primitive times, a clan, a family.” - Wieger . The modern form shows the leaves of Nymphaea which overlap each other.

shì氏

zhī氏

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民 mín民

People, humanity, the masses.

A form resembling 氏. A proliferous plant, producing multiple offshoots; the modern form is a derivative of the ancient pictorial representation(眾萌也從古文之象), says the Shuo Wen.

A particular ancient form of the character shows an eye above a symbol similar to the ancient form of 十 ( , a symbol of expanse in all directions). The role of the eye here seems similar to the Egyptian ‘Eye of Horus ‘ - “an all seeign eye,” symbolic of divine protection; of gods overlooking human affairs.

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她 tā 她

She, her.

From 女 (nǚ, woman) and 也 (yě, also). The character 她 was a variant of 姐 (jiě, sister). In recent times, 她 was borrowed as a substitute for 他 (tā, he, she, it) for the specific meaning ‘she.’

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申 shēn申

Expand, stretch out, express, explain, state, explicate, the ninth of the Twelve Terrestrial Branches.

The ancient form of the symbol shows two alternatively expanding cosmic forces. A causational mechanism behind natural changes. Note how the various meanings evolve from the idea of expansion, of extension.

Later, the picture of two hands stretching a rope was used to symbolize the idea. By the time of the Shuo Wen, the rope in the middle of the character was interpreted as a man standing, girding himself with both hands.

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雨 yǔ雨

Rain. 雨水 : Rain water.

Picture of raindrops falling from the sky. When occurring as a component, 雨 is abbreviated to ⻗, as in 電(diàn, lightning).

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電

diàn電

Lightning.

From 雨(yǔ, rain) and 申(shēn, an expanding force).

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種

zhǒng種 zhòng種

Kind, seed, species, genus, breed. In the fourth tone( zhòng), the character acts as a verb, with the meaning to plant, cultivate, sow, etc.

禾(hé, grain) conveys the meaning seed, a kind , etc. 重(zhòng, important) is phonetic and also contributes to the meaning: a major 重 classification 禾 : species, genus, etc.

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羊 yáng羊

Sheep.

Picture of a sheep, as seen from above. The horns, the head, the body

the four legs and tail are shown. Other ancient forms, such as , seem to show a sheep’s head.

Sheep 羊 is associated with goodness, as its nature is to be meek, to conform. Ancient Chinese traditions hold that a good person is one who conforms to the ways of nature, to the standards of conduct laid out by Heavens.

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美

měi美

Beautiful, pretty.

From 大and 羊. Immense 大 Goodness 羊: Beauty.

Note that when occurring as a component, 羊 is often written 𦍌, with the tail left out.

Among the several variants of the character seen in seal script writing is: . A surface quality that fades with time. However, the concept symbolized

by , of “surface beauty,” is different from what ( měi) symbolizes.

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高

gāo高

High, tall.

The Shuo Wen uses the character 崇 (chóng, high/ sublime) to describe the meaning of 高.

“崇也象臺觀高之形從冂口與倉舍同意” – Shuo Wen.

Picture of a tall tower used for observation. 冂 and 口 show a shed like structure underneath.

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業 yè業

Occupation, business, trade, job. Karma in Buddhist traditions.

The top part of the character is 丵(zhuó, bush) – pictographic

representation of a thick bush, of arborisation .

"A 木 tree crowded with its 丵 foliage. The moral foliage, the deeds of a man, the affairs upon which he exerts his activity, and what he acquires by his doings, viz. merits, goods, titles, etc." --Wieger.

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但 dàn但

But, yet, however, still, nevertheless.

旦(dàn, dawn) shows the sun just above the horizon. Here the character plays a phonetic role, and being symbolic of a new day, gives forth the sense: a new scenario, an alternate scenario, a different perspective.

A person亻 viewing things in a different light 旦: however, nevertheless, but.

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法 fǎ法

Law, way, method, the Dharma in Buddhist traditions.

is the picture of a celestial deer. Used here to indicate that the Law “cannot be directly touched,” according to traditional interpretations. “觸不直者.”

The flow 水, a fundamental principle, which all celestial phenomenon follow 去( the sense here, conveyed by flowing water and ‘去’ together, is ‘ go along with’) – a Cosmic Law. Another interpretation: To go along with(如水) 去

the celestial flow 氵is the Law.

Note:“刑也。平之如水，从水；𢊁，所以觸不直者；去之，从{+𢊁}去[㚎],” says the

Shuo Wen, describing 法. 𢊁 ( ) is described by the Shuo Wen as a single horned animal, resembling a mountain deer.

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其 qí其

He, she, it, they; his, her, its, their. Used for reasons of euphony, and to expand a single-syllable word to a two-syllable word. 其他(qítā) : Others ; 尤其(yóuqí): Especially.

The character is the image of a winnowing basket. The symbol was later borrowed to represent pronouns. Winnowing basket is now written 箕 (jī), with the radical for bamboo

竹 added on top. Certain ancient forms, such as , show a person working with a winnowing pan. The pronunciation might be related to the sound made when rice is winnowed.

其 is used to expand a single-syllable word or for euphony, as it does not modify the sense of the character thus expanded. A winnow does not affect the quality of the rice processed in it, but merely serves to remove the chaff. 其 contains the energy of the word or the phrase it modifies. When used as a pronoun, it carries the energy of the noun referred to.

Note: The reader might find it helpful to think of the character as a winnow working on the energy of the adjacent words. In尤其, the character refines the energy of 尤.

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理 lǐ理

Reason, logic, truth, manage, run.

玉 is polished jade and suggests the meaning “principles, reason, logic, etc.” 里(lǐ, a neighborhood) plays a phonetic role and also suggests that principles and theories only hold good within a limited expanse, that they are limited in their scope. As a verb, 理 means to manage, run, put in order. To polish, to beautify 玉, to bring order to things within a region 里. The Shuo Wen gives the meaning of the character as “to polish jade (治玉也從玉里聲).”

"Polish gems according to the veins; dispose, regulate, manage, govern; rules, law; principle, doctrine, reason; reasonable, right," says Karlgren.

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此 cǐ此

This.

To stop 止 and turn sideways 匕 to observe something. Here, this.

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些 xiē些

Some, a few, a little, these.

From 此(cǐ, this) and 二(èr, two). 二 suggests ‘more than one.’

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實 shí 實

Solid, full, tangible, substantial, real, practical.

shows a string of holed copper coins. A string of cash under a roof 宀 – substantial, solid. Notes: 貫 here represents money and commodities(貫貨貝也), according to the Shuo Wen. “富也從宀從貫貫貨貝也.” – Shuo Wen. The character 貫, by itself, is described by the Shuo Wen as the image of a string of copper coins. ”錢貝之貫。从毌、貝。” 貫(guàn) now carries the meanings: “thread for stringing holed copper coins, thread together, pass through, etc.” Shuo Wen gives the meaning 富(fù; wealth, affluence) for the character ‘實’. Bronze script forms suggest that the component in ‘實’ that has now come to resemble 貫(guàn) might have

evolved from the image of a 鼎( dǐng) with 田 above it – the field 田 of influence 鼎 of a household 宀 – a measure of their wealth or affluence. See the explanation of 員, later on in this volume, where the symbolism behind 鼎 is also touched upon.

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月 yuè月

Moon, month.

Picture of the moon.

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攴 Beat, strike.

A hand holding a stick or an axe, indicating an action that involves effort, or use of force. As a component, 攴 is reduced to 攵.

"A right hand equipped with a mattock or axe held high" --Lindqvist. By the time of seal script writing, the axe or the mattock had been replaced with 卜(bǔ, divination). To act扌,or to put in effort, to fulfill a prognostication卜. The Shuo Wen says卜 is phonetic. Etymologically the same word as 扑( pū), according to Karlgren.

pū攴

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與 And, together with, give, offer, support, assist, participate.

At the center of the character is 与 (yú, a spoon with something contained) .

Holding the spoon are two pairs of hands: , ,舁(yú, lift). To work together, support, assist, to participate. When meaning “participate,” the character is written in the fourth tone: as in 參與 (cānyù, participate in)

The two pairs of hands may be interpreted as that of the giver and the receiver when the character is used to represent “give.”

The bronze script forms have the symbol for teeth (牙,yá, picture of interlocked teeth) in the middle – the teeth work together, when chewing food. 牙 will be explained in greater detail later on.

yǔ與

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政 zhèng政

Government, administration, management.

To put in effort 攵(攴, picture of a hand holding a stick) to rectify 正 – to govern. The role the government ought to play is one of upholding righteousness 正 and virtue, according to traditional Chinese thought.

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否 fǒu否

pǐ否

No, negate, deny. 是否: whether. Pǐ: bad; inferior.

Words produced by the mouth 口 which express negation 不. “不可之意見於言故從口.”

Pronounced 否(pǐ), the character refers to words expressing negation arising from a sense of contempt, or words made in reference to something of undesirable nature. The hexagram (obstruction), composed of ☰ over ☷, is called 否(pǐ).

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咅

To spit out.

The original character was composed of a dot over 否. “To cut a speaker short by interrupting him in his speech, as a dot , a denegation or that puff that is used in China to express contempt.” - Wieger

The character was later borrowed for the idea – to spit out – and represented the notions to not accept, to express contempt, etc. A seal script form seems to show a person

spitting into a spittoon (“咅或从豆从欠”). In modern Chinese, the character occurs only as a component.

相與語，唾而不受也。从丶从否，否亦聲。- Shuo Wen

Note: In the modern form, the top part of the character has come to resemble 立(lì, stand). Here the it has nothing to do with 立(stand) and the form was intended to convey the sense “to emit out”- depicting something emitted out of a mouth.

pǒu咅

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部 Part, section, unit, troops, subordinate.

咅(pǒu) is phonetic and the component on the right 阝 (邑, yì, picture of a person bowing to commands issued- indicative of conformance) is signific, says the Shuo Wen. A part conforms 阝(邑), in its nature, to the whole. A subordinate unit 邑 , subject to harsh commanding words 咅 from superiors. 部 carries the meaning “command” in literary Chinese.

bù部

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耳 ěr耳

Ear.

The picture of a human ear.

The character may also be used to refer to the handle of a vessel, to a side, etc.

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取 qǔ取

To take, get, fetch, pick.

From 又(yòu, the picture of a hand) and 耳(ěr, ear). To pick an object by its ear.

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最 zuì最

Most, used to form superlatives.

(冃, mào) is a type of hat. The two lines 二 show decorations on it, according to the Shuo Wen. 最 A:To 取(qǔ, take/ pick) the top-most 冃 of A. Hence: most, a superlative. E.g.: 最(zuì) 難(nán, difficult): most difficult.

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永 yǒng永

Perpetually, forever, always, eternal.

Image of a man swimming in a river. The flowing river symbolizes time – a man’s journey through time – eternal, forever. “Yǒng” is the sound of swimming. The modern form resembles 水 (shuǐ, water).

The Shuo Wen interprets the character as symbolizing the underground streams of water 巠, which were thought to flow uninterrupted. Wieger gives the Shuo Wen explanation: "The unceasing flow of 水 water veins in the earth."

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樣

yàng樣

Appearance, shape, form, pattern, model.

木 (mù, wood) suggests a framework, a model, a pattern. The component on

the right is , (羕, yàng, flowing of water). 羕 is composed of 羊(yang, phonetic and also indicating calm, uniform, un-turbid flow) and 永(yǒng, endless flow) . In this character, 羕 is phonetic, and signific, in that it symbolizes the flow of fundamental energies in nature which give rise to the manifold forms. Wieger gives the meanings “uniformity, model, pattern” for 羕. Remember that the sheep symbolizes goodness, calm conformance to higher forces.

As a mnemonic: Picture of a sheep drinking from a stream 羕 running through the woods 木– a scenery – by extension: appearance, form, etc.

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甘 gān甘

Tasty, sweet, pleasant, satisfactory. As an adverb: willing, of one's own accord.

“從口含一”. 一(yī, one ) here conveys the sense ‘whole, harmonious, pleasant.’ 口(kǒu, a mouth) coveys the sense ‘taste.’

Something of sweet taste, symbolized as 一, held in the mouth 口.

Note: “Sweetness of something 一 held in the mouth 口; good, sweet, by extension, satisfaction, affection,” according to Wieger.

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音 Sound, tone, music, a musical note.

Sound, born in the heart and intoned in a restrained manner (生於心有節於外謂之…),” says the Shuo Wen.

The old form of 音 is similar to that of 言, except that in place of 口(kǒu, mouth ) is 甘(gān, sweet/fine/pleasant). Here the 一 contained within 口 might either have represented a musical instrument or the composite 甘 was intended to convey the sense

“pleasant / fine” as musical sound would be. , as it does the in older forms of 言, conveys the idea of intent. A tone or any musical sound produced carries the intent of the musician.

yīn音

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意

yì意

Idea, meaning, intent, wish, suggestion, hint

Thoughts emerging from the heart. An intent, emerging from the heart. The meaning one associates with a word is what it evokes in the heart.

"The 音 sound in the 心 heart," says Karlgren.

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進 jìn進

Advance, go forward.

Movement 辶 of nature as the forward flight of a bird 隹.

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艮 Straightforward, outspoken, blunt, not movable. Said of personality – honest, upright.

A person 匕 staring 目 – blunt, forthright. Extended meanings include straightforward, honest. Not movable, hence the name of the trigram ☶ (mountain).

To turn around 匕, to stare 目 a man full in his face - forthright, defiant.

gèn艮

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很

hěn很

Very, quite, awfully.

A person adamantly 艮 sticking to a course 彳 – a word serving as an intensifier for the idea it modifies - very.

To attempt to move 彳a forthright 艮 individual – a very difficult task.

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幾

jǐ幾

jī幾 Jǐ: How many, how much, indicating a count: a few, several, some. Jī: small, tiny, slight, almost, nearly.

The many threads 幺 on a loom 戍( 戈 indicating a knitting instrument made of metal and 人, a person working on it).

The traditional explanation is that the character shows the frontier guards 戍, who are attentive to the slightest 幺 movement. They keep count of those who cross the border.

戍(shù, garrison), once written , , , , etc., shows a border guard 人 holding a lance 戈.

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機 jī機

Machine, mechanism, a key link.

The frame of a machine is made of wood 木. Its parts must be connected together, with attention to the slightest 幾 detail.

幾 here may also be interpreted as representing interconnected 幺 metallic parts 戈, such as the gears of a machine. Designed and controlled by man 人. 幺 also conveys the sense “logic, reason, logical connections.”

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把 bǎ : A verb meaning grasp, hold, a verbal measure word ( indicating the number of times an action is performed) for movements of the hand , a measure word for things with handles. A grammatical particle indicating the thing dealt with by the action. bà : Noun referring to a handle or a grip.

The ancient form of 巴(bā) shows a person catching a kind of animal, a sticky

insect, caught in primitive times for food: . The character巴is now used to indicate the meanings closeness, adhesion, an appendage, etc.

From 扌and 巴 - to catch, grasp, hold. As a grammatical particle: “把 A” implies that ‘A’ is the part of the phrase which is acted upon 扌by the verb, by the action.

bǎ把

bà把

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全 quán全

Complete, whole, full, total.

From入(rù, enter) and 玉, a pure, perfect piece of jade (純玉曰全) . A work is complete when it enters 入 a state of perfection玉. By extension, “entirely, completely, etc.”

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黑 hēi黑

Black, dark, shady.

On the top of the character is the ancient symbol for a window. The black specks of soot that form on a window near a fire 灬 place 土.

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占 Fortune telling

From卜(bǔ, the cracks made by heat turtle shells based on which divination was done) and 口(kǒu, mouth). What the pattern of cracks 卜 on a turtle shell says 口.

zhān占

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佔

zhàn佔

To occupy, to usurp, to take.

The oracle was consulted before military or business endeavors. Hence, a person亻 taking a stance for his gain, based on a divination 占.

52

點 diǎn點

Dot, a little, a bit, a speck.

The specks of soot 黑 which fly when turtle shells are exposed to heat in a prognostication 占 ceremony.

53

四 sì四

Four.

“象四分之形.” Form of the character indicates the divisibility of number four, according to the Shuo Wen.

"Four. Numerical sign. Even number, which is easily divided into two halves. The old form graphically represents the division of 四 into halves" - Wieger.

54

因 yīn因

Cause, reason, because, as, on the basis of, on account of

Picture of a man lying on a mat. That upon which an argument rests – the reason, the cause, the basis.

Mattress is written 茵(yīn) with艹(cǎo, grass) added on top. Mattresses were once stuffed with hay 艹.

55

那 nà那

That, then, in that case.

From阝(邑 yì) 'city' and 冄, a kind of clothing made of hemp. 那 was once the name of a city and the character was later borrowed for the meaning that. As a mnemonic: That place where people wear clothes of hemp 冄.

56

哪 nǎ哪

A question particle: Which, where, what. The exact meaning of the character is to be understood from context.

Here, 口 indicates a spoken question and 那 (nà) is phonetic – indicates the sound of the question particle.

57

加 jiā加

Increase, augment, add, append

語相增加從力從口. From 力 and 口. Words which support, which add strength 力. By extension: augment, append, add.

Alternate Interpretation: To put in further effort, or apply further strength 力, to within a region 口 – to augment.

58

面 miàn面

Face, surface, a side, an aspect.

Picture of a human face, with an eye prominently shown.

59

外 wài外

Outside, exterior

夕 is the picture of a crescent moon (月半見). Divination卜 was done outdoors, in the moonlight 夕.

60

定 dìng定

Calm, stabled, tranquil, settled, fixed, certain, for sure.

A roof 宀 under which there is rectitude 正 – calm, stable.

A house 宀, or a region, where everything is righteous 正 is tranquil, is stable.

61

丹 dān丹

Cinnabar, red.

A red speck of cinnabar in a "crucible of the Taoist alchemists," according to Wieger. Cinnabar is a bright red crystalline mineral – Mercuric Sulfide. References to Cinnabar abound in Chinese alchemical texts. In many ancient traditions, Mercury is considered symbolic of the Feminine energies and Sulphur of Masculine energies. Cinnabar could thus have been an allegorical reference to the interaction of Yin and Yang forces, in cosmic alchemy.

62

青 qīng青

The color of nature: green, blue, greenish black; young; not ripe

A new life 生 emerging from an alchemical crucible 丹. Creation of life involves the merging of yin and yang energies – hence the use of 丹.

As a component, 青 conveys the sense “tender, unblemished, etc.,” as a newly created life would be.

63

情 qíng情

Feeling, emotion, sentiment.

An tender 青 heart 忄(心, xīn) – sentiments, emotions. Or, that which is born 青 from the human heart 心 – feelings, emotions.

64

回 huí 回

Return, circle, turn around. 回去: go back; 回來:come

"Image of an object (clouds, volutes of the smoke) that turns, that rolls, that revolves; 轉也。象。Abstract notion of revolving, of return." -Wieger.

A character with very similar meaning is 迴(huí) – from movement 辶and 回.

65

明 míng明

Bright, clear, illuminate. 明白(míngbai): understand.

From日 (rì, sun) and 月 (yuè, moon) – bright, clear.

Other ancient forms, such as , show the moon shining through

a window囧(jiǒng, ).

66

間 jiān間

jiàn間

Room, between, space. Jiàn: crevice, a space in between.

The sun 日 shining through a space between the door leaves 門 . The sense evoked when one sees the sun shining through the doors – of space, of an expanse.

The character 閒(xián) carried the meaning leisure – one spends time observing the moon月, by the door 門, only during one’s leisure.

67

弟

Younger brother

A stick that’s part of a bundle. 弓 here shows a thread that ties the bundle together. Part of a group, a family – hence, a younger brother.

“韋束之次弟也。從古字之象。凡弟之屬皆從弟。” – Shuo Wen. An

ancient form of the character shows a bundle of leather sheets, with the second sheet marked giving it predominance.

“A thread that is wound on a spool, having a catch at the top and a winch at the bottom, primitive instrument, reef and bobbin.” – Wieger. By extension, “succession of brothers, elder, younger; succession; younger brothers.”

dì弟

68

第 dì第

Number, order, rank. 第一(dìyī): first, 第二(dì-èr): second.

The position, the rank, the count 竹, of an object or a person in a group 弟. 竹 may as well be a reference to the bamboo strips used in ancient times for keeping written records – hence, order, numbering, position, etc.

69

產 chǎn產

Give birth to, produce, product, manufacture.

From civilized 文 and birth 生. The products of civilization. 厂 shows a factory, the place where the products are brought to life 生.

70

氣 qì氣

Vapor, vital energy, spirit, vigor, anger.

The vapours 气 which rise from 米 rice as it cooks, carries its essence, its qi 氣.

Symbol shows “Curling vapors rising... and forming clouds above,” according to Wieger.

71

舌 shé舌

Tongue.

That by which you speak and differentiate flavors. “在口，所以言也、別味也”.

From 口 and 干 (gān, stem/trunk), according to the Shuo Wen.

72

話

huà話

Speech, talk, conversation, words, sayings, story

From tongue 舌 and words 言 – speech.

73

几 jī几

Table, a small stool. 茶几( chájī, tea table)

Picture of a small table.

74

表 biǎo表

Display, show, external, superficial.

A coat, made of fur on the outside. The old form has 毛(máo) which here symbolizes fur.

75

由 From, due to, cause.

Here 田(tián, field) symbolizes interaction of yin and yang energies within a region. 由 shows a sprout, emerging from where the vertical (symbolizing yang) and crosswise (symbolizing yin) lines meet.

"It represents the germination of a fruit-stone, or a large grain; 田 represents the grain, on the top of which the germ is coming up; 于果中上出者芽。象形, 指事。By extension, beginning, principle, origin, starting point, cause, to produce, etc." -Wieger.

yóu由

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它 tā它

It.

它 was once the picture of a snake. The character was borrowed as a phonetic loan for the pronoun “it.” As a mnemonic: How one would refer to a snake - it.

Snake is now written 蛇(shé).

77

爿 qiáng爿

爿 is the left side of 木 (mù, tree), and shows a piece of wood split in half. It occurs only as a component and indicates a strip, a flat surface, etc.

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將

Jiāng: Shall, indicating future, about to, introducing the object of a verb.

A strip of meat 肉 kept on a table 爿. About to be taken 寸 as meal. Shuo

Wen says the character is from 寸 and reduced. played a

phonetic role, according to the Shuo Wen. The character , not present in

current dictionaries, show wine and meat on a table .

Jiàng: A general, a commander-in-chief, whose meal was predominantly wine and meat.

Qiāng : Invite, request. The table laid out with wine and meat - inviting guests for dinner.

jiāng 將

jiàng 將

qiāng 將

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化 huà化

Change, transform, convert.

The modern form is from亻(人) and 𠤎 (huà). A person人, a Daoist seated in meditation 𠤎, transforming himself to an immortal.

The most ancient forms depict a person and another upside-down. A person “turning-around,” changing. To turn around; to change completely.

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五

The number five.

"五行也。从二，陰陽在天地閒交午也。" Ancient Chinese traditions hold that a world emerges from a primordial unity as two opposing yet mutually complementary forces - the yin and the yang. From the interaction of yin and yang emerge five movements of energy, the “five elements,” which interact to form all matter that exists in that world.

二 symbolizes the Heaven ( yang) and Earth( yin). The character shows the interaction of yin and yang begetting the five elements.

Note: The term for five elements in Chinese is 五行(wǔxíng). Literally “five movements.” Five patterns of movement of more fundamental energies. The五行 are given the names: metal, wood, water, fire, earth.

wǔ五

81

弋 yì弋

A piece of wood with a sharp end. A wooden stake. A kind of arrow with a trailing string, used for hunting birds.

82

代 dài代

Represent, take the place of.

From 人 and 弋. A stake 弋 marks or represents a position.

83

華 huá華

Magnificent, glory, splendor.

The vernal expansion of flowers on a branch. The form于(亏, in seal script writing) here suggests an upward expansion of energy ( see 于(yú)). 艹 are the buds evolving 于 to flowers.

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九

The number nine.

“陽之變也。象其屈曲究盡之形。凡九之屬皆从九,” according to the Shuo Wen.

The number nine is said to symbolize yang 陽 energy having reached its peak. The character’s form shows a ‘wavy’ movement of the arm. The wavy movement symbolizes an exhaustion of forces, upon having reached the maximum strength it can expend. The arm symbolizes strength, of yang, masculine, nature. An

ancient form of the character shows nine distinct segments: .

Pythagorean philosopher Iamblichus, commenting on the nature of number 9, says: “greatest of numbers within the decad… an unsurpassable limit.”

jiǔ九

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示 Show, manifest.

, the ancient form of 上, symbolizes the Heavens. A manifestation from the Heavens. Energy manifesting downward from the Heavens. The three lines show the sun, the moon, and the stars, says the Shuo Wen. Karlgren interprets the symbol as an altar 示. As a component, 示 is reduced to礻. Distinguish from 衤, the reduction of 衣(yī, clothing), which has one additional stroke.

shì示

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社

shè社

A society, an organized body, agency, society, club.

From 示 and 土(tǔ, earth). The formation and existence of a society is the result of a heavenly phenomenon manifesting 示 at a place 土.

"Altar 示 to the spirits of the land; sacrifice to the spirits of the land; tutelary deity, village, society -- the 示 religious rites for 土 the land" --Karlgren.

87

比

bǐ比

To compare, to be comparable to, draw analogy.

Two people, facing the same direction, compared side-by-side – to draw a parallel between, draw analogy, compare, relatively.

"Two 匕 (人 reversed) men placed together" - Karlgren.

Name of the hexagram (Support), ☵ Water over ☷ Earth.

88

內 nèi內

Inside, interior.

Having entered 入 a region 冂 – within, inside.

89

立 lì立

Stand, to erect, establish, set up.

Picture of a person standing erect on the ground 一. By extension: to erect, establish, set up.

90

位

Position, place, location, status, condition . A polite measure word for people.

Where a person 亻(人, rén) stands 立(lì) – his position, as at a court.

"Position, place, office; seat, throne; respected person -- a 人 man 立 standing: position (at court)." –Karlgren

“The place where a人 man is立 standing erect; the place assigned, according to his dignity, to each official.”- Wieger

wèi位

91

勹

A component, referred to as the 包字頭.

The picture of a wrap, a cover.

92

包 bāo包

A bag, wrap, bundle, envelope, surround. A measure word for bundles.

A fetus 巳 in a womb 勹. By extension: To cover, wrap, surround, encircle, a bundle.

93

車 chē車

Car, vehicle with wheels, a wheeled machine.

As a component, 車 often conveys a sense of momentum, of energy in motion.

94

軍

jūn軍

Army, military, troops.

從車從包省, according to the Shuo Wen. From 車 and 包 reduced.

Picture of a military chariot with men surrounding 勹 it. Bronze script forms seem to show 力(lì, strength) distorted to a form similar to 勹. The same form conveys a sense of strength力 in 車 motion.

Alternate explanation: A chariot 車 with reinforcements 勹 – a military chariot.

95

使 shǐ使

Make, cause to, send as envoy, employ, use.

A written command given by an officer 吏(lì, official) to a person亻.

96

未 wèi未

Have not, did not, have not yet.

A tree with branches and leaves, that has not yet borne fruit.

97

制

zhì制

Make, manufacture, create, formulate, restrict, control.

未(wèi) shows a tree with its branches. To cut 刂 wood 未 down for

manufacturing purposes. In certain ancient forms, such as , the logs cut down are depicted as parallel lines next to the tree.

To trim刂the branches 未 of a tree – restrict, control. To whittle wood 未 with a knife刂- make, manufacture, create.

A cognate word, now used interchangeably with 制 is: 製 [ ].

The sense 制 applied to 衣 (yī, clothing). “Cut out (as a dress), fashion; prepare, make; invent, compose” – Karlgren.

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度 A degree, an extent, to save.

From 广(guǎng, house), 廿( niàn, twenty, composed of two tens 十: ), and 又(yòu, hand). "To have 又 in one's hand 廿 (twenty:) all the inhabitants of 广 the house: rule, regulate” – Karlgren. “To measure, a rule, a degree… A hand which counts or measures a quantity 庶,” according to Wieger. “法制也從又庶省聲,”according to the Shuo Wen. From又 and庶(shù, numerous) reduced (從又庶省聲).

The character 庶 (shù, the ancient forms of which include:

) shows “All廿 the inhabitants of a dwelling, gathered around the hearth 火[灬]; among the ancients, the hearth gave heat and light.” By extension, “the familial flock, .. the human herd, the people,” according to Wieger. When occurring as a component, 庶 often coveys the meaning gather together.

dù度

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並 bìng並

And, equally, truly, simultaneously, on the same level with.

“從二立”. Two people, of the same height, standing together.

A closely related character is 併(bìng, combine/merge). From亻and 並. A person 亻 bringing together, two things 並. In 併, 並 conveys the sense compatible, comparable, hence, merge-able.

100

活 huó活

Living, alive, vivid.

To have water氵on one’s tongue 舌 – to be alive.

Shuo Wen says the component on the right was not 舌(shé, tongue) but a now obsolete character, made of 氒( jue, root of a plant/ the foundation) , on top of 口(kǒu, mouth), with the meaning to-fill-in, to contain.

101

關 guān關

Checkpoint, barrier, a critical juncture, a pass.

Picture of two door leaves tied together– a barrier, a checkpoint.

102

骨 gǔ骨

Skeleton, framework.

The frame of bones 冎(guǎ, picture of a skeleton) which supports 肉(ròu, flesh).

103

豊 lǐ豊

A vase with flowers, used during ceremonies. Occurs as a component.

"Sacrificial vessel -- picture of a vase with flowers" -Karlgren.

104

體

tǐ體

Body, system.

From 骨(gǔ, bone) and 豊(lǐ), a vase with flowers, symbolizing the surface form . The frame and the surface form.

105

悤 Alarm, agitation.

The character 囪( ,cōng) was the picture of a chimney. Underneath is the character for heart 心. Bronze script forms show a heart with a dark mark on it. An agitated heart – not clear.

cōng悤

106

總

zǒng總

General; sum together; overall

From 糸(sī, thread) – tie up, summarize. 悤 conveys the sense rough, overall, in general, and is also phonetic.

107

合 Join, combine, be fitting, union, agreement.

Things brought together , to within an enclosure 口 – combine.

Another interpretation is that indicates harmonious assemblage and 口 symbolizes speech . “Etymologically, three mouths speaking together,” according to Wieger.

"Picture of the lid of an opening -- analogous to 同," according to Karlgren.

hé合

108

給

gěi給

Give

From 糸 signifying a connection and 合 suggesting concord, agreement, coming together.

109

甚

shèn甚 shén甚

Very, extreme, what.

Shèn: "...Affection 甘(gān, sweet) for the being 匹 that makes the pair (sexual)... This affection being very great, says, the Glose, hence the extended meaning, superlative, very, extremely, excessive... 從甘從匹。匹偶也。會意。安樂也。男女之大欲存焉。" -Wieger.

Wieger explains 匹(pǐ, match/pair /male and female) as "Half of a whole. The whole is represented by 四(sì, four). A little more than the half of 四 was kept, so that the character is still recognisable; 分四為二也。一夫也。偶也。That which, being joined with its like, forms a pair, a match. See the compound 甚."

Shén: A question particle that seeks (the notion conveyed by 甘 and 匹 together) something missing– ‘what?’

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員 A person engaged in some field of activity; member; personnel; outer limits of land, space, etc.

鼎(dǐng, cauldron, ) is an ancient three-legged, round cooking vessel. Ancient forms of 員(yuán) show 鼎 with a circle on top. In this character 鼎 represents an alchemical vessel and the circle above, the rim of the vessel: the outer limits of a field of activity. Things within the circle are part of, or involved in, a field of activity.

Describing 鼎, Lindqvist says: "From being a cooking vessel for ordinary people, it became a revered sacrificial vessel and a symbol of the power of the state. The largest ding yet found weighs 226 kilos."

The modern form has come to resemble 貝(bèi, money) with 囗 on top.

yuán員

111

身 shēn身

Body, one’s self.

A person with a big belly, seen from the side. Character resembles the human body(象人之身) , says the Shuo Wen.

Both Wieger and Lindqvist opine that the character depicts a pregnant female body.

112

常

cháng常

Constant, invariable, ordinary.

From 尚 (shàng, esteem/value) and 巾(jīn, cloth, ). A cloth banner or flag held up by advancing troops – constant, invariable.

“A banner used to head the troops; hence… rule, constant way, constantly” – Wieger

The meaning normal, ordinary is sometimes interpreted as the value 尚 or a piece of cloth 巾. It seems more likely that the meaning is an extension of the sense “constant, always present.”

113

皮 pí皮

Skin, leather, hide, wrapper, surface.

A hand flaying the skin off a dead animal.

114

被

bèi被

By, cover, quilt.

A cloth 衣(衤, yī) - that by which the skin or a surface 皮 is covered.

115

西

xī西

West.

“The picture of a bird on a nest(鳥在巢上象形)”- Shuo Wen.

When the sun is in the west, the birds return to their nests ( 日在西方而鳥棲故因) .

Differentiate the character from 酉(yǒu, wine vessel , ) which shows a wine container. 酉 will be explained in further detail later on.

116

欠

qiàn欠

Lack, be short of, owe, inhale, blow out.

“張口氣悟也象氣從人上出之形”. An abstract representation of mouth qi 口氣 expanding. The image of a person drawing in or blowing out air. A person gasping for air – lacking.

"Short of breath...to yawn...to owe..." --Karlgren.

117

次

cì次

Occurrence, time, second, inferior

From 二 and 欠 (qiàn, owe). 二 conveys the sense ‘secondary’; 欠, a man gasping for air, the sense ‘lacking’. By extension: a succession of occurrences.

“Not the foremost, not vigorous..(不前不精也從欠二聲)”- Shuo Wen.

118

期

qī期

jī期

qī: Period of time, phase, stage.

The phases of the moon 月(yuè) tell time . 其(qí) is phonetic. The movement of rice, when being processed in a winnowing pan 其, resembles the rise and fall of tides – hence signific of period, phase, the passage of time etc.

Jī : a complete period . 期年 (jī nián) – anniversary, a complete year.

119

各

gè各

Each, every , different, all.

To walk 夂up to a region口 and pause; to move slowly 夂 visiting each of many regions. Or, to speak 口 in clear manner – slowly 夂, differentiating things.

“異辭也。从口[𠙵]、夊。夊者，有行而止之，不相聽也。” – Shuo Wen

120

及

jí及

Reach, come up to, and, as well as, continue, to extend, attain.

A hand reaching up to and taking hold of a person from behind –reaching to, reach, to attain.

“逮也從又從人徐锴曰及前人也”- Shuo Wen.

121

少

shǎo少

Few, little.

From 小(xiǎo ,small) and ノ which is phonetic according to the Shuo Wen. ノ, a falling stroke, conveys the sense drop, go missing, be absent.

122