| 龜 | 車 | 子 | 象 | 鹿 | 壺 | 山 | 目 |
| kwei, | chí, | tsz’, | siang, | luh, | hu, | shan, | muh. |
The second class, only one hundred and seven in number, is called chí sz’, i.e., ‘symbols indicating thought.’ They differ from the preceding chiefly in that the characters are formed by combining previously formed symbols in such a way as to indicate some idea easily deducible from their position or combination, and pointing out some property or relative circumstance belonging to them. Chinese philologists consider these two classes as comprising all the symbols in the language, which depict objects either in whole or in part, and whose meaning is apparent from the resemblance to the object, or from the position of the parts. Among those placed in this class are,
moon half appearing, signifies evening; now written 夕
sun above the horizon, denotes morning; now written 旦
something in the mouth, meaning sweet; now written 甘
The third class, amounting to seven hundred and forty characters, is called hwui í, i.e., ‘combined ideas,’ or ideographs, and comprises characters made up of two or three symbols to form a single idea, whose meanings are deducible either from their position, or supposed relative influence upon each other. Thus the union of the sun and moon,