Mnemonic: THE WOODS CONTAIN MANY TREES, ALL GROWING IN THREES!
41
L5
人
JIN, NIN, hito
person, people
2 strokes
日本人 NIHONJIN (a) Japanese
人間 NINGEN human being
人出 hitode crowd, turnout
OBI is based on the pictograph of a person standing, viewed side-on. As a determinative element, commonly 亻; other elements of similar meaning include 人 ‘person’, 儿 ‘person (variant)’ (determinative no. 10), and卩(determinative no. 26) ‘kneeling person’. There are in fact more forms relating to ‘person’, which can be confusing. We will indicate these as they occur. MR2007:379; SS1984:479; KJ1970:563-4.
Mnemonic: A PERSON WALKING WITH NO ARMS OR HEAD?!
42
L5
水
SUI, mizu
water
4 strokes
水曜日 SUIYŌbi Wednesday
水素 SUISO hydrogen
大水 ōmizu flood
OBI is a pictorial representation of water flowing; later stylized in shape to 水. Often found in compound graphs in the form of 氵. See also 川 50 ‘river’. MR2007:435; SS1984:515; QX2000:175. We suggest taking right and left elements as narrowing banks.
Mnemonic: WATER NARROWS BETWEEN RIVER BANKS
43
L4
正
SEI, SHŌ, tadashii, tadasu, masa
correct, proper
5 strokes
正解 SEIKAI right answer
正月 SHŌGATSU New Year
正に masa ni just, exactly
Etymology disputed. On the basis of OBI forms such as Shirakawa considers the original meaning of 正 to be ‘march/progress towards a walled citadel’, a meaning later represented by the more complex graph 征 1577 (q.v.): this interpretation is shared by Schuessler. Use of 正 in the sense of ‘correct’ appears to have come about probably as a phonetic loan – the pronunciation of the Chinese words for ‘march against’ and ‘correct’ being virtually identical in the late Han period (c. AD 25-220). Alternatively, regarded on basis of OBI form as being identical at that stage to 足 54 ‘foot, leg’, representing lower leg (kneecap to foot), and by extension ‘straight, correct’, based on unbending part of leg (Mizukami). SS1984:492-3; AS2007:612; KJ1970:582-3; MS1995:v1:702-3. We suggest a mnemonic using 止 143 ‘stop’ (which also involves feet).
Mnemonic: TO STOP AT THE LINE IS TO DO THE CORRECT AND PROPER THING
44
L5
生
SEI, SHŌ, ikiru/kasu, umu/mareru, nama
life, birth, grow
5 strokes
学生 GAKUSEI student
一生 ISSHŌ one’s whole life
生き物 ikimono living thing
OBI Based on a pictograph of a growing plant. KJ1985:412; SS1984:493.
Mnemonic: GROWING PLANT IS A SYMBOL OF LIFE
45
L4
青
SEI, SHŌ, aoi
young, fresh, green/blue
8 strokes
青年 SEINEN a youth
青空 aozora blue sky
青物 aomono greens
On the basis of the shape in bronze forms the lower part is taken as a type of well dug for the excavation of cinnabar (丹 1686). Although typically cinnabar is red in color, it does occur in other colors such as brown and grey, and Shirakawa notes several classical sources which refer to ‘white cinnabar’ (perhaps grey?) and ‘blue/green cinnabar’. The upper element in the modern form of this character is taken to be a variant of 生 44, functioning originally here as a phonetic (the Late Han words represented by 生 and 青 were reasonably close in pronunciation); several commentators regard 生 as also carrying a semantic function (the green of young plants). SS1984:495; KJ1970:963; GY2008:545; AS2007:459, 431. We suggest using ‘moon’ 月 18 as a mnemonic. Note: the color spectrum is a continuum, and is broken up somewhat arbitrarily in different languages. Thus, for instance, the blue through green range is differentiated in English, but not traditionally in Japanese, in which ao(i) covers both.
Mnemonic: YOUNG BLUE-GREEN PLANTS LIVE ON THE MOON
46
L4
夕
SEKI, yū
evening
3 strokes
今夕 KONSEKI this evening
夕食 yūSHOKU evening meal
夕日 yūhi setting sun
At the OBI stage, the shapes for this character were often indistinguishable from those for 月 18 ‘moon’, and at that period 夕 had the meanings of ‘crescent moon’ or ‘evening’. At some stage in bronze inscriptions two differentiated shapes evolved, one for each of the two associated words. SS1984:252; KJ1970:90; GY2008:38; AS2007:522.
Mnemonic: CRESCENT MOON WITH A WISP OF CLOUD INDICATES EVENING
47
L3
石
SEKI, SHAKU, ishi
stone, rock
5 strokes
化石 KASEKI fossil
小石 koishi pebble
石油 SEKIYU petroleum
Etymology unclear. The OBI and bronze forms may well depict a rock under an overhanging cliff. Shirakawa considers the shape beneath the cliff to be a ritual vessel related to ancient beliefs, not a rock. Some scholars, including Katō, take 厂 as a phonetic element with an associated sense such as ‘split’ or ‘release’ (small rocks splitting off). OT1968:707; QX2000:198; KJ1970:610-11; SS1984:504-5; YK1976:307-8.
