The Seba library treats Ge in 9 passages, across 6 authors (including Hillman, James, Wang Bi, Richard John Lynn, Vernant, Jean-Pierre).
The strata of meanings which I have just laid out in terms of Demeter-Ge-chthon imagines a nonphysical earth or terre pur, below or beyond and maybe prior to the ground that we touch.
Hillman argues that Ge names a distinct stratum of psychic earth — neither material ground nor the more familiar Gaia — occupying a nonphysical, sub-cosmogonic register connected to retributive justice and mantic power.
, The Dream and the Underworld, 1979thesis
Ge (Radical Change) and ge (hide) are written with the same character. In its verbal sense ge (hide) means 'skin,' 'get rid of'—certainly a radical change.
Wang Bi establishes that Ge as Hexagram 49 carries an etymological depth connecting transformation to the removal of an outer skin, making radical change a psychologically layered act of stripping away.
, The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi, 1994thesis
'Ge [Radical Change] means 'get rid of the old'; Ding [The Caldron] means 'take up the new.' Once one has gotten rid of the old, one ought to 'fashion ceremonial vessels and establish laws' in order to gain control over the new state of affairs.
The commentary positions Ge as the necessary first movement in a dialectic of renewal, inseparable from the subsequent establishment of new order symbolized by the Caldron.
, The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi, 1994supporting
GAIA, 41,120,174, 218-20, 232,373, 374-75, 377,402,490 n.18; see also Earth, Ge. Ge, 179, 227, 414 n.69; see also Earth, Gaia.
Vernant's index cross-references Ge with Gaia and Earth while treating her as a distinct entry, confirming her separate conceptual status within Greek mythological thought.
, Myth and Thought Among the Greeks, 1983supporting
the second (Wupian d,,enwen li. Ji~ X, CT 22) by the Daoist Ge Chaofu $ ~ i$J, a southern aristocrat who was a direct descendant of the would-be alchemist Ge Hong $ *(283-343) and an active member of the nascent Shangqing community.
Kohn situates the Ge surname at the foundation of the Lingbao scriptural lineage, linking alchemical and talismanic transmission to a specific aristocratic family network.
, Daoism Handbook, 2000supporting
It thus was probably part of the Ge Xuan lineage of scriptures, or maybe was created later.
Kohn traces key Lingbao scriptures to the Ge Xuan lineage, establishing Ge as a founding patriarchal authority in Daoist talismanic and cosmological textual traditions.
, Daoism Handbook, 2000supporting
In this they were similar to those contained in Ge Hong's~ j#(273-341) Baopuzi 1f2f~-f (Book of the Master Who Embraces Simplicity, CT 1185).
Kohn identifies Ge Hong's Baopuzi as the comparative standard for assessing the simplicity and symbolic character of Orthodox Unity talismans.
, Daoism Handbook, 2000supporting
Zeus Chthonios was also sacrificed to in Mykonos for the 'fruits of the earth'. But, more frequently than under this most general and exalted title, we meet with the god of the living and the dead under various disguises.
Rohde's discussion of Zeus Chthonios at Mykonos provides the cultic context in which Ge chthonia was worshipped alongside chthonic deities, informing Hillman's psychological reading of Ge's dual nature.
, Psyche: The Cult of Souls and the Belief in Immortality among the Greeks, 1894aside
Gyes, one of the Hundred-handed Giants, s. of Heaven, bound by Cronos, released by Zeus, lives in Tartarus.
Hesiod's cosmogonic index places the chthonic beings adjacent to the earth-figures, providing mythological background for understanding Ge's genealogical position in archaic Greek thought.
, Hesiod, the Homeric Hymns, and Homerica, -700aside