Chinese tradition

Eight is associated with Chinese tradition.

Bagua diagrams belong to Chinese correlative schemes. Luck-eight in later popular talk is not the classic’s only job.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

associated with · sourced · documented

Five is associated with Chinese tradition.

Five phases and five directions appear in Chinese correlative thought. They are not a pentagram of later European magic.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

associated with · partially sourced · culturally specific

Sixty-four appears in Chinese tradition.

The Yijing’s received structure is sixty-four hexagrams. A named count of figures in that classic, not eight as the trigram count alone and not a bare large-number dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Eight appears in Chinese tradition.

The Yijing’s bagua are eight trigrams. A named eight-count in that classic’s trigram speech, not sixty-four as the hexagram total and not a lucky-number dump alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

One appears in Chinese tradition.

The Yijing’s correlative number speech seats one among the working counts of the classic. A named one in that number world, not unity as a slogan and not taijitu as the diagram already filed.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Two appears in Chinese tradition.

The Yijing’s correlative number speech seats two among paired counts of the classic. A named two in that number world, not duality as the beliefs edge already filed and not yin–yang as a second id dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Six appears in Chinese tradition.

The Yijing hexagram is built of six lines; six is a working count of that classic. A named six in that number world, not hexagram as the figure already filed and not sixty as Mesopotamian sexagesimal.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Nine appears in Chinese tradition.

The Yijing’s classical number speech seats nine among working counts. A named nine in that number world, not an ennead dump and not eighty-one as 9×9 alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Three appears in Chinese tradition.

Wilhelm’s Yijing builds each trigram from three lines. A named three-count in that classic’s figure grammar, not the Trinity and not a bare small-integer dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Four appears in Chinese tradition.

Wilhelm’s Yijing correlative materials seat fourfold season and direction speech among the classic’s image world. A named four in that Chinese correlative grammar, not a gospel-evangelist dump and not forty-nine as the stalk count.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Five appears in Chinese tradition.

Wilhelm’s Yijing world seats fivefold phase and direction speech among correlative neighbors of the Changes. A named five in that classic’s number world, not a pentagram of later European magic and not eight as the trigram count.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Ten appears in Chinese tradition.

Wilhelm’s Yijing transmits the Ten Wings (Shiyi) as the classical commentary suite around the Changes. A named ten-count in that wings speech, not a Decalogue dump and not sixty-four as the hexagram total.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Forty-nine appears in Chinese tradition.

Wilhelm’s yarrow procedure works with forty-nine stalks after one is set aside from fifty. A named forty-nine in that consultation count, not a bare mid-integer dump and not sixty-four as the hexagram total.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Double appears in Chinese tradition.

Wilhelm’s Yijing builds each hexagram as a doubled pair of three-line trigrams (upper and lower). A named double in that figure grammar, not two as the bare count already walked and not twofold as the -fold spelling alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Twofold appears in Chinese tradition.

Wilhelm’s Yijing figure speech seats a twofold trigram stack in every hexagram. A named twofold multiplier in that classic’s form grammar, not double as the fold-word twin alone and not pair as complementary-hexagram speech.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Triple appears in Chinese tradition.

Wilhelm’s Yijing builds each trigram from a triple of lines. A named triple in that figure grammar, not three as the bare count already walked and not threefold as the -fold spelling alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Threefold appears in Chinese tradition.

Wilhelm’s Yijing trigram speech seats a threefold line-stack in each image-figure. A named threefold multiplier in that classic, not triple as the fold-word twin alone and not decad as Ten Wings.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Fourfold appears in Chinese tradition.

Wilhelm’s Yijing correlative materials seat fourfold season and direction speech among the Changes’ image world. A named fourfold multiplier in that classic, not four as the bare count already walked and not a gospel-evangelist dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Fivefold appears in Chinese tradition.

Wilhelm’s Yijing correlative neighborhood seats fivefold phase speech among the Changes’ number world. A named fivefold multiplier in that classic, not five as the bare count already walked and not a pentagram dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Pair appears in Chinese tradition.

Wilhelm’s Yijing materials seat hexagrams in complementary pairs across the sixty-four. A named pair in that figure grammar, not two as the bare count and not double as upper/lower trigram stacking alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Thirty-two appears in Chinese tradition.

Wilhelm’s Yijing materials treat the sixty-four hexagrams as thirty-two complementary pairs. A named thirty-two in that pair-count speech, not sixty-four as the hexagram total already walked and not a chessboard dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Odd number appears in Chinese tradition.

Wilhelm’s Yijing correlative number speech seats odd numbers with yang / unbroken lines among the Changes’ line values. A named odd-number class in that classic, not one/three/nine as single counts already walked and not even-number as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Even number appears in Chinese tradition.

Wilhelm’s Yijing correlative number speech seats even numbers with yin / broken lines among the Changes’ line values. A named even-number class in that classic, not two/six as single counts already walked and not odd-number as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Hexad appears in Chinese tradition.

Wilhelm’s Yijing builds each hexagram as a hexad of six lines. A named hexad in that figure grammar, not six as the bare count already walked and not hexagon as a plane figure.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Dyad appears in Chinese tradition.

Wilhelm’s Yijing correlative speech seats a dyad of complementary poles (yang/yin, firm/yielding) among the Changes’ number world. A named dyad in that classic, not two as the bare count, not dual as grammatical number, and not duality as the beliefs row already walked.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Monad appears in Chinese tradition.

Wilhelm’s Yijing correlative speech seats the monad / great ultimate neighborhood among the Changes’ ordering counts. A named monad in that classic’s number world, not one as the bare count already walked and not taijitu as the diagram row alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Tetrad appears in Chinese tradition.

Wilhelm’s Yijing correlative materials seat a tetrad of seasons and directions among the Changes’ image world. A named tetrad in that classic, not four as the bare count already walked and not tetraktys as a Pythagorean dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Pentad appears in Chinese tradition.

Wilhelm’s Yijing correlative neighborhood seats a pentad of phases among the Changes’ number world. A named pentad in that classic, not five as the bare count already walked and not a pentagon dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Decad appears in Chinese tradition.

Wilhelm’s Yijing transmits the Ten Wings as a decad of classical commentaries around the Changes. A named decad in that wings speech, not ten as the bare count already walked and not a Decalogue dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Wan appears in Chinese tradition.

Wilhelm’s Yijing translation world seats Chinese wàn (ten-thousand) scale speech among correlative number talk of the Changes. A named wan-count in that Chinese classic reception, not yi-count as 亿 and not myriad as the English/Greek twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Binary appears in Chinese tradition.

Wilhelm’s Yijing line grammar is binary: each place is unbroken yang or broken yin. A named binary in that classic’s figure speech, not base-two as radix slang alone and not dual as grammatical number.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Ternary appears in Chinese tradition.

Wilhelm’s Yijing consultation and line-value speech seats ternary outcomes (old/young yang and yin values, and the three-coin cast’s three-face grammar) among the Changes’ number world. A named ternary in that classic, not three as the bare trigram-line count already walked and not balanced-ternary as the modern math twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Senary appears in Chinese tradition.

Wilhelm’s Yijing builds each hexagram as a senary stack of six line-places from bottom to top. A named senary in that figure grammar, not six as the bare count already walked and not hexad as the complete-set twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Octonary appears in Chinese tradition.

Wilhelm’s Yijing bagua speech seats an octonary set of eight trigrams as the classic’s image-figures. A named octonary in that classic, not eight as the bare count already walked and not base-eight as modern radix slang alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Quaternary appears in Chinese tradition.

Wilhelm’s Yijing correlative materials seat quaternary season and direction speech among the Changes’ image world. A named quaternary in that classic, not four as the bare count already walked and not tetrad as the classical-four twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Quinary appears in Chinese tradition.

Wilhelm’s Yijing correlative neighborhood seats quinary phase speech among the Changes’ number world. A named quinary in that classic, not five as the bare count already walked and not pentad as the classical-five twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Denary appears in Chinese tradition.

Wilhelm’s Yijing transmits the Ten Wings as a denary commentary suite around the Changes. A named denary in that wings speech, not ten as the bare count already walked and not decad as the complete-set twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Nonary appears in Chinese tradition.

Wilhelm’s Yijing line-value speech seats nine as the old-yang / moving-yang number among the Changes’ consultation counts. A named nonary in that classic’s number world, not nine as the bare count already walked and not ennead as a Mediterranean nine-set dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Fifth appears in Chinese tradition.

Wilhelm’s Yijing line speech treats the fifth place as the ruler line among the six hexagram positions. A named fifth in that positional grammar, not five as the bare correlative count already walked and not quinary as the phase-set twin.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Ninth appears in Chinese tradition.

Wilhelm’s Yijing yarrow and coin value speech names nine as the old yang (moving yang) among line numbers. A named ninth in that value grammar, not nine as the bare count already walked and not nonary as the -ary twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Tenth appears in Chinese tradition.

Wilhelm’s Yijing transmits the Ten Wings as a tenth-fold commentary suite around the Changes. A named tenth in that wings ordinal speech, not ten as the bare count already walked and not decad/denary as the set twins alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Trias count appears in Chinese tradition.

Wilhelm’s Yijing builds each trigram as a trias of three lines. A named trias-count in that figure grammar, not three as the bare count already walked and not triple/threefold as multiplier twins alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Decas appears in Chinese tradition.

Wilhelm’s Yijing seats the Ten Wings as a decas of classical commentaries around the Changes. A named decas in that wings speech, not decad as the Latinate twin alone and not ten as the bare count already walked.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Shi appears in Chinese tradition.

Wilhelm’s Yijing Ten Wings speech seats Chinese shí (ten) among the classic’s commentary-count world. A named shi-count in that Chinese ten speech, not ten as the English bare count already walked and not sei/sai Japanese count dumps.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Cardinal number appears in Chinese tradition.

Wilhelm’s Yijing correlative number speech works with cardinal counts (three lines, eight trigrams, sixty-four hexagrams, forty-nine stalks) as the classic’s figure grammar. A named cardinal-number class in that world, not ordinal fifth/ninth line places alone and not a bare arithmetic dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Balanced Ternary appears in Chinese tradition.

Wilhelm’s Yijing line values (old/young yang and yin) form a three-valued / balanced-ternary-like assignment around zero-change versus moving lines in modern descriptions of the classic’s number grammar. A named balanced ternary in that reception speech, not ternary as the simpler twin alone and not a claim that Zhou mathematicians used the modern term.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · modern interpretation

Base Two appears in Chinese tradition.

Wilhelm’s Yijing unbroken/broken line grammar is read in modern number speech as a base-two coding of yang and yin places. A named base-two in that reception, not binary as the classical two-valued twin alone and not base-sixty-four as refused radix slang on the hexagram total.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · modern interpretation

Base Eight appears in Chinese tradition.

Wilhelm’s Yijing eight-trigram bagua set is read in modern number speech as a base-eight arrangement of the Changes’ image-figures. A named base-eight in that reception, not octonary as the classical eight-set twin alone and not base-sixty-four as refused hexagram-total radix slang.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · modern interpretation

Linear Scale appears in Chinese tradition.

Wilhelm’s Yijing reads each hexagram along a linear scale of six places from bottom (first) to top (sixth). A named linear scale in that positional grammar, not senary as the six-count twin alone and not a surveying-tool dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Chinese tradition is used in Jade.

Jade working is a Chinese craft-history. Laufer’s book is one named survey.

from Berthold Laufer · Jade, 1912

used in · sourced · documented

Bi appears in Chinese tradition.

Laufer’s Jade treats the bi as a named perforated disc of early Chinese jade. A named form in that archaeological survey, not He Shi Bi the treasure-gem and not generic jade.

from Berthold Laufer · Jade, 1912

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Cong appears in Chinese tradition.

Laufer’s Jade treats the cong as a named squared jade tube of early Chinese rite. A named form in that survey, not the bi disc and not generic jade.

from Berthold Laufer · Jade, 1912

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Gui appears in Chinese tradition.

Laufer’s Jade treats the gui as a named pointed jade tablet of early Chinese rank. A named insignia-form in that survey, not the bi disc, not the cong, and not an ofuda dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Huang jade appears in Chinese tradition.

Laufer’s Jade treats the huang as a named arc-shaped jade of early Chinese sets. A named form in that archaeological survey, not the bi disc, not the cong, and not generic jade.

from Berthold Laufer · Jade, 1912

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Zhang tablet appears in Chinese tradition.

Laufer’s Jade treats the zhang as a named forked jade blade of early Chinese burial sets. A named insignia-form in that survey, not the gui tablet, not the bi disc, and not huang-jade.

from Berthold Laufer · Jade, 1912

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Heshi bi appears in Chinese tradition.

Laufer’s Jade treats the Heshi bi as the named circular jade of Chinese story, the Ho-shih treasure. A named disc in that handbook, not jade as a material, and not every later bi-disc of archaeology.

from Berthold Laufer · Jade, 1912

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Ruyi appears in Chinese tradition.

Laufer’s Jade survey treats the ruyi among Chinese ceremonial sceptre-forms in jade and related materials. A named ruyi mark of that Chinese material-religion speech, not a bare European scepter and not Sun Wukong’s staff.

from Berthold Laufer · Jade, 1912

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Yinzhang appears in Chinese tradition.

Laufer’s Jade seats carved seals among Chinese jade and hardstone study forms. A named yinzhang in that archaeological survey, not hanko as the Japanese personal seal and not a modern rubber stamp.

from Berthold Laufer · Jade, 1912

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Inkstone appears in Chinese tradition.

Laufer’s material-culture neighborhood of Chinese hardstone study ware seats the inkstone among scholar’s grinding slabs. A named yan-inkstone in that survey speech, not inkstick as the cake and not a mortar dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Bagua mirror appears in Chinese tradition.

The Yijing’s bagua speech seats eight-trigram mirrors among correlative marks of the classic’s world. A named bagua-mirror in that reception, not taijitu as the diagram already walked and not a vanity mirror dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Chisel appears in Chinese tradition.

Laufer’s Jade Chapter I seats stone chisels among implements recovered on Chinese soil and discussed in Chinese archaeology. A named chisel in that survey, not the Roman/Hellenic/Egyptian/Nahua chisel seats already walked and not hatchet as a different blade form.

from Berthold Laufer · Jade, 1912

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Flint appears in Chinese tradition.

Laufer’s Jade Chapter I cites polished flint chisels found with stone coffins in Sichuan among stone implements of China. A named flint in that archaeological survey, not Roman strike-a-light speech, not Nahua tecpatl, and not Book of the Dead Opening-of-the-Mouth flint alone.

from Berthold Laufer · Jade, 1912

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Serpentine appears in Chinese tradition.

Laufer’s Jade seats serpentine among stones that could enter early Chinese yu speech and cites a polished serpentine axehead from Chongqing among finds of China. A named serpentine in that archaeological survey, not Pliny pharmacy alone and not jade as true nephrite/jadeite.

from Berthold Laufer · Jade, 1912

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Marble appears in Chinese tradition.

Laufer’s Jade seats Yunnan/Ta-li marble among Chinese hardstone carving in the Field Museum survey, including a large excavated plate. A named marble in that Chinese material-culture neighborhood, not Roman building marble alone and not Pausanias hellenic marble alone.

from Berthold Laufer · Jade, 1912

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Ring appears in Chinese tradition.

Laufer’s Jade Chapter VII seats jade girdle-rings among Chinese personal ornaments of the girdle set. A named ring-form in that archaeological survey, not bi-disk as the ritual perforated disc, not signet-ring, and not the Norse/Celtic/Roman/Buddhist ring seats already walked.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Cauldron appears in Chinese tradition.

Wilhelm’s Yijing names The Cauldron (Dǐng) among the sixty-four hexagrams. A named cauldron figure in that classic, not a kitchen-pot dump and not the well hexagram.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Hairpin appears in Chinese tradition.

Laufer’s Jade seats jade hair-pins among Chinese headgear and hair ornaments, holding the hair-dressing together beside bonnet pins. A named hairpin in that Chinese jade survey, not a hatpin alone and not a Japanese kanzashi dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Hatpin appears in Chinese tradition.

Laufer’s Jade cites the Chou li jade hat-pin (pien ch’ai) stuck through the cap pien, with Ku yü t’u p’u pin figures. A named hatpin in that Chinese jade dress grammar, not hairpin alone and not millinery costume jewelry alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Knife money appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats Wang Mang knife-coins (jade and copper) among Chinese currency forms treated beside jade seals. A named knife-money in that survey, not spade-money and not a published cash-coin dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Spade money appears in Chinese tradition.

Laufer’s Jade discusses Chou-dynasty spade-money (ch’an pi) as a shovel-form coin in the stone-implement and currency neighborhood. A named spade-money in that Chinese archaeological speech, not knife-money and not a farm-spade dump alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Heirloom Seal of the Realm appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats jade seals among Chinese seal forms figured with Wang Mang knife-coins. A named imperial jade-seal neighborhood for the Heirloom Seal of the Realm story, not yinzhang alone and not Seal of Solomon.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Pendant seal appears in Chinese tradition.

Laufer’s Jade seats portable jade seals among Chinese seal objects in the Coins and Seals chapter. A named pendant-seal hanging-matrix neighborhood in that survey, not heirloom-seal alone and not a jewelry pendant dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Ge appears in Chinese tradition.

Laufer’s Jade surveys early Chinese jade blades and dagger forms beside stone implements and sovereign knife/tablet insignia. A named ge/ko dagger-axe neighborhood in that Chinese archaeological speech, not Fu Hao’s bronze yue alone and not a generic axe dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Jian appears in Chinese tradition.

Laufer’s Jade publishes a large jade dagger (probable Shang, Shensi / Tuan Fang) among early Chinese jade blades. A named straight-blade jian neighborhood in that survey, not dao the saber-family and not ge-dagger-axe alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Elbow adze appears in Chinese tradition.

Laufer’s Jade Chapter I discusses stone adzes among implements recovered in Chinese archaeology (including a China adze cited from the Christy Collection). A named elbow-adze neighborhood in that stone-implement survey, not published adze Mediterranean seats alone and not hoe.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Point chisel appears in Chinese tradition.

Laufer’s Jade Chapter I seats stone chisels among Chinese archaeological implements, including pointed and perforated chisel types. A named point-chisel in that survey, not the published chisel-chinese-laufer row alone and not elbow-adze.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Great seal appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats jade seals among Chinese high official seal forms figured beside Wang Mang knife-coins. A named great-seal / sovereign-seal neighborhood in that survey, not heirloom-seal Chuanguo yuxi alone and not English privy-seal taxonomy.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Carving knife appears in Chinese tradition.

Laufer’s Jade seats knife-shaped jade symbols of imperial power (chen kuei / ta kuei) and jade knives among early Chinese emblems and implements. A named carving-knife neighborhood in that survey, not knife-money and not a kitchen cleaver dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Winding sheet appears in Chinese tradition.

Laufer’s Jade describes Han grave objects (ya-siu) placed on the sleeves of the shroud to weight the limbs in Chinese burial practice. A named winding-sheet/shroud neighborhood in that corpse-dressing survey, not a Christian relic shroud and not jade-burial-suit the sewn plaque suit.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Bian stone appears in Chinese tradition.

Laufer’s Jade cites Li Shih-chen on ancient Chinese stone acupuncture needles called pien shih (bian stone) among stone healing implements. A named bian-stone in that Chinese material-medicine neighborhood, not an acupuncture-needle metal form alone and not yu ornament jade.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Acupuncture needle appears in Chinese tradition.

Laufer’s Jade records ancient Chinese acupuncture needles of stone (chen shih / pien shih) in the archaeological and materia discussion. A named acupuncture-needle in that Chinese healing-implement speech, not bian-stone alone and not a sewing needle.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Hand mirror appears in Chinese tradition.

Laufer’s Jade notes jade and other stone mirrors among objects reported from ancient Chinese finds beside jade screens and shoes. A named hand-mirror neighborhood in that hardstone survey, not bagua-mirror and not Tang grape-mirror bronze alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Mingqi appears in Chinese tradition.

Laufer’s Jade Chapter X treats jade carvings of fishes, quadrupeds, and human figures placed in the grave as Chinese burial objects. A named mingqi spirit-object neighborhood in that survey, not hunping the soul jar and not ushabti.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Xianglu appears in Chinese tradition.

Laufer’s Jade publishes a Ming white-jade incense-burner carved in openwork among Chinese hardstone vessels of the collection (Plate XLVII; index incense-burner of jade). A named xianglu in that Chinese jade survey, not a Japanese koro, not boshanlu the Han hill-censer alone, and not jiu-ding as a royal bronze set.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Bianqing appears in Chinese tradition.

Laufer’s Jade seats resonant stones carved from jade (and related sounding stones) among Chinese musical hardstone objects of the collection (Plates LIV–LIX; index resonant stones). A named bianqing / stone-chime neighborhood in that survey, not bianzhong the bronze bell set and not a generic bell dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Hexagram appears in Chinese tradition.

The Yijing is built of hexagrams, six-line figures. A named figure-form in that classic, not the Star of David and not Seal of Solomon.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Lo Shu appears in Chinese tradition.

Wilhelm’s Yijing materials place the Lo Shu (Lo Writing) among correlative number-diagrams neighboring the classic’s bagua speech. A named Lo-square diagram in that Chinese reception, not a hexagram figure and not the taijitu.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · culturally specific

Gate appears in Chinese tradition.

Wilhelm’s Yijing image and line speech names the gate among threshold figures of the hexagram world. A named gate in that classic, not a city-gate gazetteer dump and not threshold as the beliefs quality alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Earlier Heaven bagua appears in Chinese tradition.

Wilhelm’s Yijing materials transmit the Earlier Heaven (Fuxi / Xiantian) bagua sequence as a classical arrangement of the eight trigrams. A named Earlier Heaven bagua diagram in that Changes world, not later-heaven-bagua and not taijitu.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Later Heaven bagua appears in Chinese tradition.

Wilhelm’s Yijing materials transmit the Later Heaven (King Wen / Houtian) bagua sequence as the working trigram arrangement of the Changes. A named Later Heaven bagua diagram in that classic, not earlier-heaven-bagua and not lo-shu.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Bagua mark appears in Chinese tradition.

Wilhelm’s Yijing world seats the eight trigrams as a bagua diagram mark around the Changes’ figure grammar. A named bagua mark in that classic, not bagua-mirror the published object and not taijitu alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Octagon appears in Chinese tradition.

Wilhelm’s Yijing bagua diagrams commonly seat the eight trigrams on an octagon. A named octagon in that arrangement grammar, not eight as the bare count already walked and not octagram as a starred eight.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Magic square mark appears in Chinese tradition.

Wilhelm’s Yijing correlative materials seat the Lo Shu as a magic-square diagram among the Changes’ number world. A named magic-square mark in that neighborhood, not lo-shu as the published Chinese square alone and not recreational-math slang.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Long mark appears in Chinese tradition.

Wilhelm’s Yijing Creative (Qián) line speech seats the Chinese dragon (long) among the classic’s animal images. A named long mark in that Changes world, not dragon-emblem as Western heraldry and not a dragon-being dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Tortoise mark appears in Chinese tradition.

Wilhelm’s Yijing materials note tortoise / shell-oracle speech as a historical neighbor of the Changes’ stalk method. A named tortoise mark in that classic’s oracle neighborhood, not turtle-mark alone and not turtle historically_related_to yijing as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Turtle mark appears in Chinese tradition.

Wilhelm’s Yijing oracle-neighbor speech seats turtle / shell imagery beside the Changes’ consultation world. A named turtle mark in that classic, not tortoise-mark as the land-form emblem alone and not turtle→yijing historically_related_to as this id.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Wind mark appears in Chinese tradition.

Wilhelm’s Yijing trigram speech seats Wind / Wood (Xùn) among the eight image-figures. A named wind mark in that classic, not wind as the published phenomenon row already walked and not cloud-scroll-mark.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Lightning bolt mark appears in Chinese tradition.

Wilhelm’s Yijing trigram speech seats Thunder (Zhèn) among the eight image-figures, with lightning as its sky-fire neighbor. A named lightning-bolt mark in that classic, not thunder as the published row already walked and not thunderbolt-mark as the classical bolt twin alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Thunderbolt mark appears in Chinese tradition.

Wilhelm’s Yijing Thunder (Zhèn) image world seats the classical thunderbolt among arousing sky-fire speech. A named thunderbolt mark in that classic, not lightning-bolt-mark as the simpler streak alone and not vajra as a Buddhist flatten.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Cloud scroll mark appears in Chinese tradition.

Wilhelm’s Yijing image speech seats clouds among weather figures of the Changes’ correlative world. A named cloud-scroll mark in that classic’s image neighborhood, not cloud-band alone and not fog as a weather pad already refused at W5 stop.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Cloud band appears in Chinese tradition.

Wilhelm’s Yijing correlative weather speech seats cloud bands among the Changes’ image world. A named cloud-band in that classic, not cloud-scroll-mark as the scrolled motif alone and not a textile dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Door mark appears in Chinese tradition.

Wilhelm’s Yijing counsel seats doors and passages among hexagram images of entering and leaving situations. A named door mark in that classic, not gate as the published symbol row already walked and not threshold-mark as the sill line alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Threshold mark appears in Chinese tradition.

Wilhelm’s Yijing limit and crossing speech seats thresholds among hexagram counsel. A named threshold mark in that classic, not threshold as the beliefs row already walked and not door-mark as the leaf alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Flaming pearl appears in Chinese tradition.

Wilhelm’s Yijing Creative dragon imagery sits in a Chinese dragon-and-pearl emblem neighborhood of the Changes’ animal speech. A named flaming pearl in that reception world, not long-mark alone and not an Indic cintāmaṇi flatten.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Seal script mark appears in Chinese tradition.

Wilhelm’s Yijing is a mediation of a Chinese classic whose figures and judgments live in Chinese script tradition, including seal-script faces of later transmission. A named seal-script mark in that reception neighborhood, not yinzhang alone and not a full calligraphy dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Open book mark appears in Chinese tradition.

Wilhelm’s Yijing is consulted and transmitted as a book of changing situations. A named open-book mark in that classic’s book speech, not scroll-mark alone and not book→yijing connected_to residual as this id.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Tiger mark appears in Chinese tradition.

Wilhelm’s Yijing names the tiger among hexagram images (including Treading on the tiger’s tail). A named tiger mark in that classic, not tiger as a Western fauna dump alone and not a zodiac checklist.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Pair of fish appears in Chinese tradition.

Laufer’s Jade figures jade girdle-pendants as pairs of fishes among Chinese personal ornaments. A named pair-of-fish mark in that jade-ornament survey, not a single-fish pendant alone and not a Christian ichthys dump.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Fenghuang mark appears in Chinese tradition.

Laufer’s Jade figures jade girdle-pendants as pairs of phenixes (fenghuang) among Chinese ornaments. A named fenghuang-mark in that survey, not Western phoenix-emblem and not pair-of-fish alone.

from Berthold Laufer · Jade, 1912

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Crane mark appears in Chinese tradition.

Laufer’s Jade describes crane figures in Chinese jade carving, including crane handles and cloud-crane ornament speech. A named crane-mark in that jade-art survey, not fenghuang-mark and not a live crane being dump.

from Berthold Laufer · Jade, 1912

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Ruyi cloud appears in Chinese tradition.

Laufer’s Jade describes openwork cloud patterns on jade court-girdle plaques (including bats among clouds) in Chinese ornament speech. A named ruyi-cloud neighborhood in that survey, not ruyi the sceptre alone and not cloud-collar dress alone.

from Berthold Laufer · Jade, 1912

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Coin mark appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats knife-coins, cash-type discussion, and jade coin forms in Chinese monetary emblem speech. A named coin-mark in that survey, not knife-money alone and not tael price footnotes.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Yinzhang mark appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats jade seals in Chinese seal emblem speech beside knife-coins. A named yinzhang-mark in that survey, not the published yinzhang object row restated and not heirloom-seal alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · documented

Window mark appears in Chinese tradition.

Wilhelm’s Yijing counsel seats windows and openings among hexagram images of looking out and receiving light. A named window mark in that classic, not door-mark as the leaf already walked and not gate as the published symbol row.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Sun disk mark appears in Chinese tradition.

Wilhelm’s Yijing correlative and image speech seats the sun among sky figures of the Changes’ day-night and brightness world. A named sun-disk mark in that classic, not full-moon-mark as the night twin alone and not a Western sun-glyph astrology dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Full moon mark appears in Chinese tradition.

Wilhelm’s Yijing correlative and image speech seats the moon among sky figures of the Changes’ night and cyclic world. A named full-moon mark in that classic, not sun-disk-mark as the day twin alone and not moon as the published body row alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Compass mark appears in Chinese tradition.

Wilhelm’s Yijing bagua and correlative speech seats the eight directions among the Changes’ arrangement world. A named compass mark in that direction grammar, not south-pointing-chariot as the mechanical neighbor alone and not a Masonic compass-and-square dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Lightning pattern appears in Chinese tradition.

Wilhelm’s Yijing Thunder (Zhèn) image world seats lightning among arousing sky-fire speech of the Changes. A named lightning pattern in that classic, not lightning-bolt-mark as the streak emblem already walked and not thunderbolt-mark as the classical bolt twin.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Imperial seal appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats jade seals among Chinese sovereign and official seal forms figured beside Wang Mang knife-coins (Plate XXVII; index seals of jade). A named imperial-seal neighborhood in that survey, not chrysanthemum-seal the Japanese throne crest, not heirloom-seal Chuanguo yuxi alone, and not great-seal the already-met matrix object alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Great seal mark appears in Chinese tradition.

Laufer’s Jade Coins and Seals chapter seats jade seals in Chinese seal emblem speech beside knife-coins. A named great-seal-mark (the image/legend of the great seal) in that survey, not the already-met great-seal matrix object restated and not escutcheon as a shield field alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Butterfly mark appears in Chinese tradition.

Laufer’s Jade figures a jade girdle-pendant as a butterfly and a full openwork butterfly carving among Chinese personal ornaments (Fig. 124; Plate openwork butterfly, Ts’in or Han). A named butterfly-mark in that jade-ornament survey, not a live butterfly being dump and not a Western garden emblem alone.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Axe mark appears in Chinese tradition.

Laufer’s Jade discusses ceremonial jade hatchets and the axe pattern fu embroidered on robes, and figures hatchet designs on jade girdle-pendants among Chinese emblem speech (Ch. I; Fig. 130). A named axe-mark neighborhood in that survey, not labrys as the double axe and not fasces as bundled rods.

from Berthold Laufer · Jade, 1912

appears in · sourced · culturally specific

Duality appears in Chinese tradition.

Wilhelm’s Yijing continually frames change through paired complements (yin/yang, firm/yielding, Heaven/Earth). Chinese duality speech in that classic, not a modern binary slogan and not taijitu as the diagram alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Return appears in Chinese tradition.

Wilhelm’s Yijing names Fu — Return — among the hexagrams as the turn back of the way. Chinese return speech in that classic, not rebirth as a body doctrine and not a generic comeback mood.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Boundary appears in Chinese tradition.

The Yijing’s limit and boundary speech seats edges among hexagram counsel. A named boundary in that classic, not border as a map dump and not a therapy dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Earth appears in Chinese tradition.

Wilhelm’s Yijing seats Earth / the Receptive (Kūn) among the classic’s primary figures and landform speech. A named earth in that Kun grammar, not earth-element as the phase row already walked and not soil as dirt alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Stillness appears in Chinese tradition.

Wilhelm’s Yijing names Keeping Still / Mountain stillness among hexagram counsel (Gèn neighborhood). A named stillness in that classic, not meditation as a modern app and not mountain as the trigram row alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Balance appears in Chinese tradition.

Wilhelm’s Yijing counsel continually measures situations toward timely balance among firm and yielding lines. A named balance in that classic’s counsel, not Libra as a zodiac dump and not dualism as duality already walked.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Peace appears in Chinese tradition.

Wilhelm’s Yijing names Peace (Tài) among the sixty-four hexagrams. A named peace in that classic, not Qur’anic salām already walked elsewhere and not standstill as the opposing hexagram dump without an id.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Joy appears in Chinese tradition.

Wilhelm’s Yijing seats The Joyous (Duì) among trigram and hexagram counsel. A named joy in that classic, not Lotus Dharma-joy already walked and not lake as the trigram image alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Clarity appears in Chinese tradition.

Wilhelm’s Yijing seats clinging Fire / clarity speech among Lí counsel and related hexagrams. A named clarity in that classic, not a therapy buzzword and not fire as the trigram image alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Humility appears in Chinese tradition.

Wilhelm’s Yijing names Modesty / Humility among the sixty-four hexagrams. A named humility in that classic, not unpublished modesty as a second id and not a virtue-list dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Patience appears in Chinese tradition.

Wilhelm’s Yijing names Waiting / Nourishment-through-waiting among hexagram counsel. A named patience in that classic, not unpublished waiting as a second id and not a stoic slogan dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Truth appears in Chinese tradition.

Wilhelm’s Yijing names Inner Truth among the sixty-four hexagrams. A named truth in that classic, not Maat as Egyptian feather-truth already walked and not unpublished inner-truth as a second id.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Beginning appears in Chinese tradition.

Wilhelm’s Yijing continually seats beginnings of situations among hexagram counsel and Creative opening speech. A named beginning in that classic, not Genesis and not ending as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Ending appears in Chinese tradition.

Wilhelm’s Yijing seats completions and endings of situations among hexagram counsel (including After Completion neighborhood). A named ending in that classic, not apocalypse and not beginning as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Movement appears in Chinese tradition.

Wilhelm’s Yijing grammar of change seats movement of lines and situations among the classic’s working counsel. A named movement in that classic, not rest as the same edge and not a physics dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Rest appears in Chinese tradition.

Wilhelm’s Yijing counsel seats rest and pause among timely responses to hexagram situations. A named rest in that classic, not stillness as Mountain counsel alone and not movement as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Unity appears in Chinese tradition.

Wilhelm’s Yijing correlative speech seats unity among the classic’s ordering counts and whole-situation counsel. A named unity in that classic, not one as the number row already walked and not a political-union dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Path appears in Chinese tradition.

Wilhelm’s Yijing counsel continually speaks the way / path through changing situations. A named path in that classic, not Qur’anic ṣirāṭ already walked and not dao object id as a Way pun.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Threshold appears in Chinese tradition.

Wilhelm’s Yijing limit and crossing speech seats thresholds among hexagram counsel. A named threshold in that classic, not boundary as the beliefs row already walked and not gate as the symbol image alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

appears in · sourced · documented

Tian appears in Chinese tradition.

Wilhelm’s Yijing attests Heaven (Qián / Tian) as sky, order, and moral overhead in the Classic of Changes. Chinese cosmological speech, not every sky-father and not Christian Heaven.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Fate appears in Chinese tradition.

Wilhelm’s Yijing seats allotted situation and ming-neighbor fate speech among hexagram counsel without making the book a bare fortune machine. A named fate in that classic’s counsel, not prophecy as forecast and not destiny as a second slogan dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Cycle appears in Chinese tradition.

Wilhelm’s Yijing reads hexagram situations as turnable cycles of change. A named cycle in that classic’s grammar, not the residual yijing→cycle pointer alone and not a calendar dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Time appears in Chinese tradition.

Wilhelm’s Yijing is counsel for the right time of action and waiting. A named time in that classic’s timing grammar, not chronos as Greek dump and not season as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Qì appears in Chinese tradition.

Wilhelm’s Yijing commentary neighborhood seats qi among the correlative breath-force speech of the Changes’ world. A named qi in that Chinese classic reception, not pneuma as Greek flatten and not wu-wei as Laozi dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Rén appears in Chinese tradition.

Wilhelm’s Yijing transmits the Ten Wings in a Confucian commentary neighborhood that seats rén (humaneness) among cultivated virtue speech of the Changes’ reception. A named ren in that classic’s commentary world, not kindness as everyday warmth and not qi as breath-force already walked.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Jūnzǐ appears in Chinese tradition.

Wilhelm’s Yijing repeatedly seats the superior man / noble person (junzi) as the counsel-addressee of judgments and images. A named junzi in that classic’s moral grammar, not ren as the humaneness twin already walked and not saint as a Christian holy-person dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Dé appears in Chinese tradition.

Wilhelm’s Yijing and Ten Wings speech seat dé (virtue-power / attained potency) among the moral and cosmological vocabulary of the Changes. A named de in that classic’s Chinese doctrinal neighborhood, not dao as the published way/weapon neighbor and not ren as humaneness alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Perseverance appears in Chinese tradition.

Wilhelm’s Yijing seats Duration / Persevering (Héng) among the sixty-four hexagrams as lasting-through counsel. A named perseverance in that classic’s hexagram counsel world, not fortitude as bare hardness alone and not patience as the waiting-counsel row already walked.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Tiānmìng appears in Chinese tradition.

Wilhelm’s Yijing heaven-speech seats Heaven’s mandate / allotted charge among Creative and rulership counsel of the Changes. A named tianming in that classic’s political-moral neighborhood, not tian as the sky/trigram row alone and not providence as Christian care alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Earth as element appears in Chinese tradition.

The Yijing’s classical phase and trigram speech seats earth among the working powers of the hexagram world. A named earth-phase in that classic, not soil as dirt and not the bare earth landform.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Wood (element) appears in Chinese tradition.

The Yijing’s classical phase and correlative speech seats wood among the working powers neighboring the hexagram world. A named wood-phase in that classic, not timber as lumber and not earth-element as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Thunder appears in Chinese tradition.

The Yijing’s trigram speech seats Thunder (Zhèn) among the eight image-figures. A named thunder image in that classic, not Thor’s hammer alone and not Hesiod sky-weather alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Wind appears in Chinese tradition.

The Yijing’s trigram speech seats Wind/Wood (Xùn) among the eight image-figures. A named wind image in that classic, not Norse wind walks alone and not a weather-report dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Water appears in Chinese tradition.

Wilhelm’s Yijing trigram speech seats Water (Kǎn) among the eight image-figures. A named water image in that classic, not the separate water→daoism row and not a chemistry dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Fire appears in Chinese tradition.

Wilhelm’s Yijing trigram speech seats Fire (Lí) among the eight image-figures. A named fire image in that classic, not unpublished fire-element and not Agni as a Vedic flatten.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Metal appears in Chinese tradition.

Wilhelm’s Yijing correlative phase speech seats metal among the working powers neighboring the hexagram world. A named metal-phase neighbor in that classic, not unpublished metal-element as a second id and not ore as a mine dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Mountain appears in Chinese tradition.

The Yijing’s trigram speech seats Mountain (Gèn) among the eight image-figures of the classic. A named mountain image in that correlative grammar, not a gazetteer peak and not Olympus alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Lake appears in Chinese tradition.

Wilhelm’s Yijing trigram speech seats Lake/Marsh (Duì) among the eight image-figures. A named lake image in that classic, not marsh as a second Dui dump and not a gazetteer pond.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Well appears in Chinese tradition.

Wilhelm’s Yijing names The Well (Jǐng) among the sixty-four hexagrams. A named well figure in that classic, not a village-cistern dump and not the cauldron hexagram.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Ford appears in Chinese tradition.

Wilhelm’s Yijing counsel repeatedly names crossing the great water / ford speech among hexagram situations. A named ford in that classic’s crossing imagery, not a gazetteer crossing and not bridge as a built span dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Valley appears in Chinese tradition.

Wilhelm’s Yijing image speech seats the valley among landform figures of the hexagram world. A named valley in that classic, not a Daoist empty-valley slogan alone and not a gazetteer dale.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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River appears in Chinese tradition.

Wilhelm’s Yijing image and line speech names the river among flowing-water figures beside ford and well counsel. A named river in that classic, not the Nile and not water as the Kan trigram alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Omen appears in Chinese tradition.

Wilhelm’s Yijing reads hexagram figures as situated signs for counsel. A named omen-neighbor in that classic’s sign speech, not prophecy as forecast and not oracle as the consultation-word alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Oracle appears in Chinese tradition.

Wilhelm’s Yijing is consulted as an oracle of changing situations. A named oracle in that classic’s consultation speech, not Delphi and not omen as the sign-word alone.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Blessing appears in Chinese tradition.

Wilhelm’s Yijing Judgment speech continually names blessing and good fortune among hexagram outcomes. A named blessing in that classic, not Rigvedic āśis already walked and not a luck slogan dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Ideogram appears in Chinese tradition.

Wilhelm’s Yijing mediation continually works through Chinese written figures whose judgments and images are carried as ideographic / logographic signs. A named ideogram in that classic’s script world, not hieroglyph as Egyptian sacred script and not pictogram as a pure picture dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Logogram appears in Chinese tradition.

Wilhelm’s Yijing mediation works through Chinese written figures carried as logographic signs whose judgments and images are read as named graphs. A named logogram in that classic’s script world, not ideogram as the twin already walked and not pictogram as a pure-picture dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Scholium appears in Chinese tradition.

Wilhelm’s Yijing transmits the Ten Wings as classical scholia / commentary layers around the Changes’ judgments and images. A named scholium in that commentary neighborhood, not lemma as the headword twin alone and not a modern footnote dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Rain appears in Chinese tradition.

Wilhelm’s Yijing Image and line speech repeatedly names rain among the classic’s weather figures. A named rain in that hexagram imagery, not Indra’s rain and not a meteorology dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Season appears in Chinese tradition.

Wilhelm’s Yijing correlative speech seats the seasons among the classic’s timed image world. A named season in that classic, not a calendar app and not time as the same edge.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Opposition appears in Chinese tradition.

Wilhelm’s Yijing names Opposition among the sixty-four hexagrams. A named opposition in that classic, not a sky-aspect dump and not conflict as an unpublished hexagram-name id.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Horse appears in Chinese tradition.

Wilhelm’s Yijing image speech seats the horse among Creative and Receptive figure-animals of the classic. A named horse in that hexagram imagery, not Poseidon’s horse and not a cavalry dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Ox appears in Chinese tradition.

Wilhelm’s Yijing image speech seats the ox among working animal figures of the hexagram world. A named ox in that classic’s imagery, not Apis and not cattle as a bare herd dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Sun appears in Chinese tradition.

Wilhelm’s Yijing trigram-attribute speech seats the sun among Fire (Lí) correlative images. A named sun in that classic’s attribute grammar, not a natal chart sun and not Apollo.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Moon appears in Chinese tradition.

Wilhelm’s Yijing trigram-attribute speech seats the moon among Water (Kǎn) correlative images. A named moon in that classic’s attribute grammar, not Selene identity and not a lunar-mansion dump.

from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950

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Chinese dragon belongs to Chinese tradition.

Lóng belongs to Chinese rain, river, and imperial sign. Not a hoard-wyrm.

from Berthold Laufer · Jade, 1912

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Cloud Collar appears in Chinese tradition.

Laufer’s Jade describes cloud-pattern openwork on Chinese jade court-girdle plaques as dress-ornament speech. A named cloud-collar neighborhood in that survey, not ruyi-cloud motif alone and not yunjian the later cloud-mantle garment dump.

from Berthold Laufer · Jade, 1912

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Nephrite appears in Chinese tradition.

Laufer’s Jade treats nephrite as the tough amphibole jade worked in Chinese ritual objects. A named mineral in that archaeological survey, not jadeite and not the cultural jade hub alone.

from Berthold Laufer · Jade, 1912

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Rice appears in Chinese tradition.

Rice agriculture is also a Chinese fact. Do not fold it into Inari or into a generic “Asian harvest.”

from Berthold Laufer · Jade, 1912

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