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You10 tested:11 (about) Lord Jin.12 1 provides evidence that was close to Shang 商, but it is unclear whether this “Shang” refers to the temple-palace complex at Anyang or to the Shang royal domain as a whole. Activities at this place included sacrificial ancestor rites, archery, commands to high-ranking officials and servitors concerning contributions to the king and the procurement of goods. It also seems to have been a depot for the prince’s horse trade. 8 Ruo (若) depicts a kneeling figure with both hands raised in the air by his head. It com- monly occurs as a divination coda, and when it does I follow the Erya’s 爾雅definition as “favorable” (shun 順; synonymous with hui 惠) or “good” (shan 善; synonymous with ling 令 (＝ling 靈), jia 嘉, and cang 臧). Sun Yirang ([1917], cited in Jishi 6.2056) understands this usage as being synonomous with ji 吉 “auspicious, favorable, good”; see HYZ 3.2 commentary. (The Erya, “Shi gu 釋詁”, also lists xiang 祥 “auspicious” and ruo 若as synonyms.) 若was the most frequently used divination coda in HYZ divinations, the coda being the answer that diviners wanted to get. There are 124 instances on 74 pieces, and the phrase “wang bu ruo 亡不若” in divination statements like 子亡不若 “Our lord will not have anything unfa- vorable” (113.23) and 季母亡不若 “Jimu will not have anything unfavorable” (139.1) implies that it meant “good”. Rain is judged to be 若 (103.6), and this presumably meant that it was a good thing. A divination (331.2) made in response to whether the prince would fall ill wanted to know if sleeping as a remedy would be ruo, “good”. Reading the coda 若 in a divination like 331 as meaning anything other than “good” or “favorable” (for the subject) seems inaccurate; see Qiu Xigui [1973] 2012: 5.8. Occasionally, however, and like it does in divinations for the Shang kings, this word has the sense of “agreeable” or “approve”; it occurs in 401.12 about whether or not a group of people would comply with a kingly command. It is also used as a noun (you ruo 有若) and opposite the verb zuo 左 “contrary” in a divination about the effect of a prayer (361.1). See the commentary to 6.1. 9 于之若is comparable in form to the coda yu zhi li 于之力(jia 嘉) “in that will be excel- lent/auspicious” (196.2-3). (Ruo 若 and 力 are the only two words ever used in this formula.) As it does in this divination, the phrase often occurs as the alternative second option in an anti- thetical pair and was expressed in the negative mode. “That” is a demonstrative pronoun that indexes the alternative of “not shooting”. An alternative reading is reflected in the transcrip- tions of the ZSKY Editors and Zhu Qixiang (2006) who take 之as an object pronoun that refers to the toponym recorded in the preface, and parse it 子勿射于之, 若 “Our lord ought not shoot in that (place), (for it) will be favorable”. Statistics are against this interpretation, as only 2 /11 instances in which this phrase occurs contain a place name in a previous clause. 10 You (友) is a pictograph of two right hands, and its combined meaning is “assist” (verb) and “friend” or “aide” (noun); see 21.1 and 416.1. Here the word likely refers to the person otherwise called by the name You You 由友. The name 由友is also written 由又. (又 (single HYZ 3 | 79