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丙卜隹(唯)亞奠乍(作)子齒
丙卜隹(唯)小臣乍(作)子齒 一
戊卜 一
辛卜丁不涉 一
辛卜丁涉从東兆 (狩) 一
Divined on Bing: It will be Ya Dian95 who makes (an exorcism for) our lord’s tooth.96 93 I read zhi 至, not in the temporal sense of “arrive”, but as zhi 致 “deliver, send off”. HYZ 56 uses it + direct object in the phrases: “zhi 至+ ram one” and “zhi 至+ ram one + recipient.” Zhi yu 至禦 also occurs again on 409. Wu Ding’s and Wu Ding period royal family divination accounts insert the name of the person who was exorcised in between the words zhi 至and yu 禦, for in- stance HJ 22046: 戊子卜：至子禦兄庚羌、牢 ‖ 戊子卜：至子禦父丁白豕 “Divined on Wuzi: Deliver, for our lord’s exorcism (to) Elder Brother Geng, Qiang, pen-raised cattle‖ Divined on Wuzi: Deliver, for our lord’s exorcism (to) Father Ding, white pigs”; HJ 22049: 戊午卜：至妻禦束 父戊，良有瘳 “Divined on Wuwu: Deliver, for the consort’s exorcism, cloth to Father Wu; (her illness) will get better and she will recover”; and HJ 13740 [Bin 賓-diviner]: 于婦至吴禦 “To (de- ceased) Lady (Hao), deliver Wu’s exorcism.” 94 This divination can be synchronized with 32 and 320.6. These two cracks numbered 34 imply the existence of 12, yet none of the inscribed shells or bones from Pit H3 can be linked with it. 95 Ya 亞was one of the most powerful Shang military ranks; see David Keightley 2012: 348- 349. Dian 奠 is the early writing of Zheng 鄭. As a lineage and place name it almost certainly is to be associated with modern day Zhengzhou, Henan (Shirakawa Shizuka 1957). 284.3-4 rec- ords a person called Hou Dian 侯奠.Lin Yun (2007) thinks Hou Dian and Ya Dian refer to one person who over time held two different official positions. 106 | HYZ 28
Divined on Bing: It will be a Lesser Servitor97 who makes (an exorcism for) our lord’s tooth. 1
Yes H3:738verso verso H3:744
Yes H3:924
Yes H3:1379
Yes H3:374
Yes Black H3:886
Yes 420 | Appendix I: Raw Data Catalog No. Excavation No. State of Preserva- tion (In Chinese) Length (cm) Width (cm) Divination crack in- scribed (Yes) Color Used to Fill in In- scription (Black/Red) Erasures (Yes) Material (unstated implies turtle plastron recto) Rejoin with H3:1009
Divined on Wu …1
Divined on Xin: His Highness is not going to cross the river. 1 is composed of you 酉 “ale vessel” + 彡 (=liquid). There are instances outside of the Huayuanzhuang East inscriptions where scribes write it 酉 and without 彡 (see HJ 19838 [Shi 師 diviner], Yingcang 2443 [Li 歴diviner], Tunnan 2626 [Li 歴diviner] and HJ 37840 [Huang 黃 diviner]). Zhu Fenghan (2002: 87-94) concludes the word that this graph writes rhymed with 酉, and its combined meaning (會意) was pouring out ale. He also studies the syntax “ + animal- type” and concludes it was an abbreviation of: to make an ale libation and to kill (or offer) a sacrifice. Jao Tsung-I (1959: 152) reads directly as writing the word jiu 酒, and says that its verbal sense is to present ale. The graph you now occurs frequently as a variant spelling of 酉 on Warring States bamboo manuscripts and this confirms that they are phonetically compatible; see Xincai Geling A3.34, A2.14-13, 0.542, and A3.304. Since scribes in early China show the tenden- cy to exchange “酉” and “ ”, and since “酉” is a commonly used loan in Western Zhou bronze inscriptions and Warring States bamboo manuscripts for jiu 酒 (e.g., Yu gui 遹簋: “王鄉(饗)酉(酒), 遹御亡遣(愆)” (The king feasted and drank ale. Yu provided service without error); and Xincai Geling A3.148 + A3.86: “酉(酒)食” (ale and food)), it seems rather direct to read “ ” as “酒” with the following meanings 1) as a noun, “ale”; 2) as a verb, “to make libation with ale”. However, at least one spelling of “酒” in Huayuanzhuang East script is written with the “liquid” inside of the 酉-vessel and not outside of it. 酒: (HYZ 53) and “ occur on the same shell, and this implies either that they wrote two different words, or that the noun usage was written with the first form and the verb usage with the second form. In summary, depicts pouring liquid (ale); you 酉functions both as a signifier and as the phonetic value. 226.6 records guan 祼 “ale liba- tion” and you together (往祼 ), and this confirms these two ritual procedures were alike. As I understand it, both words meant libation, but their application was different. Qiu Xigui ([2000] 2012: 1.471-472) points out that was performed as an initiation to a larger ritual event or ritual cycle. Takashima (2010: II.176) has determined that it was done outside (this differs from 祼which appears to have been made inside; a variant spelling adds ROOF 宀) and before the sacrifice and its disposal. Liu Yuan (2004: 110, note 1) proposes that while originally depicted pouring out ale as an offering, in oracle bone inscriptions it already had a derived meaning of to make offer- ings in a general sense. Liu suggests it has a similar meaning to you 有(侑) “offer”. See 226 and
Divined on Xin: His Highness is going to cross the river and hunt from the eastern edge. 1