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Divined on Ji: It should be the exorcism for the Many Servitors that is di- rected to Ancestress Geng. 1 295 Yao Xuan interprets what follows the word yue 曰as a judgment, and reads qiu 求as a pho- netic loan for jiu 咎 “fault”—曰: 有求(咎)非虞 “There is fault, (but) it does not mean [one] will be upset.” See 53, 286 and 384. I understand 曰有求 as part of the charge; the subject will hunt for a reason. Fei yu 非虞 is the coda, and the anticipated result of 子其往田曰有求. The coda is gram- matically equivalent with codas used in other divinations, for instance fei kan 非侃 (234) and fei jian 非艱 (5); it is the converse of the coda wei yu 唯虞 (300). Divinations (1)-(5) in this sequence can likely be synchronized with 3↔409 to form a three-shell set. The background is that Zi 子will rest with the king on day Yi and the prince’s diviners want to ensure that their lord going off to hunt will not cause the king to be upset. “There is a need” is the explanation to be stated. 296 The charge is undoubtedly the converse of the previous divination (181.4). What follows “Do not wait” appears to be an unmarked judgment. It was decided that the prince would hunt after the libation was over. 297 The graph is a compound written with ge 戈 “dagger axe” + xin 心 “heart”. Tang Lan (1999: 120) reads it te 忒, which Shuowen jiezi defines as to change (geng 更). 298 is composed with a right hand 又 and bu 不written upside down. 不 is a pictograph of “roots”, and in this compound it has both a phonetic and semantic value. Combining the right hand with the phono-semantic 不 writes the word ba 拔 “uproot”. In the HYZ OBI it is the name of a song and dance; see divinations (23)-(27) on this shell. 200 | HYZ 181