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自賈气(乞)
辛亥卜子其以帚(婦)好入于 (戎)子乎(呼)多 (禦)正(征)見于帚(婦)好 (肇) 紤十 (往) (縣) 一
辛亥卜發 (肇)帚(婦)好紤三 (微) (肇)帚(婦)好紤二用 (往) (縣) 一
辛亥卜叀(惠)發見于帚(婦)好不用 一
癸丑卜歲食牝于且(祖)甲用
乙卯卜叀(惠)白豕且(祖)甲<乙>不用 一二
乙卯歲且(祖)乙豭一 鬯一 一二
Requested from Jia. 161 The graph transcribed here as zhou 舟 “boat”+ ren 人 “person” also occurs on 380 and 490. The graph’s composition matches a guwen 古文form “𦨈” of fu 𦨕(服) listed in the Shuowen jiezi and defined there as 用 “use”; Shi Bing (2010, cited in GuLin bubian, N034: 909-910) reads 服as a phonetic loan for fu 復 “repeat”. Zhu Qixiang (2006: 972) reads it qian 前 “initial, pro- ceed ”, and Sun Yabing (2014: 125-130) reads it 同(興) “arise” (but meaning something like not good or inauspicious). Fu 服is the alternative choice to zhong bu 終卜; this verbal use of zhong has the same meaning it does for instance in HJ 14209r: 帝弗終茲邑 “G-d is not going to put an end to this settlement”. 162 This divination made by Ya Dian is testing which of the two contradictory prognostications should be followed. The inscription on the verso side is the judgment. For a comparable divina- tion outside of the Huayuanzhuang East corpus, see HJ 94. Yao Xuan (2006: 54-55) has a discus- sion. 163 Both 380 and 490 write 𦨈(服)卜”obey the divination (/divination crack)” . HYZ 64 | 135
Divined on Xinhai: When our lord leads Lady Hao into Rong, our lord will call the Many Defense Regulators to have audience about/with Lady Hao, (and) dispense (to her) ten tapestries. Going to Xuan. 1
Divined on Xinhai: Fa will dispense (to) Lady Hao three tapestries, (and) Wei will dispense (to) Lady Hao two tapestries. Used. Going to Xuan. 1
Divined on Xinhai: It should be Fa who has audience about/with Lady Hao. Not used. 1
Divined on Guihai: Sacrifice feed cows to Ancestor Jia. Used.
Divined on Yimao: It should it be white pigs (to) Ancestor Jia <Yi>.164 Not used. 12
On Yimao, sacrifice (to) Ancestor Yi one boar (and) offer one bowl of aro- matic ale. 12