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Divined on Yiyou: Calling Wei to cook336 will be favorable. Used. 1 chou (day 14/60). It was instead to be delayed until an Wu day, the closest one being the fol- lowing day, Wuyin (day 15/60). 334 There are multiple interpretations of bai tun 白屯. The first is to read 白as it is, as the color term “white”, and 屯as a rebus for and as ancestral form of 純 “hem”.純often occurs in the gift registries of Western Zhou bronze inscriptions, as in: 玄衣 屯(純) (Hu gui gai 虎簋蓋) “black jacket with white hem” (Edward Shaughnessy 2001-2002: 73-98); Wang Tao (2007: 548) translates it “white textiles.” See other instances at Yin Zhou jinwen jicheng yinde 3892: 1106- 1109. A second reading, proposed by Cai Zhemao 2007, is to read 白as a misspelling of 百 “hundred” and 屯as the name of a people—“one hundred Tun”. I disagree with reading 白 as though it wrote 百 “hundred”. If 屯did in fact refer to a tribal or ethnic group, then it is compa- rable with bai Qiang 白羌 “White Qiang” (HJ 3410), which meant Qiang people with white skin (Qiu Xigui 2012: 1.307). 335 Divinations on HYZ 5, dated Yihai (day 12/60), concern whether or not the protagonist’s spouse should be dispatched to report to Lady Hao. Perhaps this Jiashen (day 21/60) day divi- nation referred to the same dispatch. 224 | HYZ 222

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Divined on Yiyou: Calling Wei to cook336 will be favorable. Used. 1 chou (day 14/60). It was instead to be delayed until an Wu day, the closest one being the fol- lowing day, Wuyin (day 15/60). 334 There are multiple interpretations of bai tun 白屯. The first is to read 白as it is, as the color term “white”, and 屯as a rebus for and as ancestral form of 純 “hem”.純often occurs in the gift registries of Western Zhou bronze inscriptions, as in: 玄衣 屯(純) (Hu gui gai 虎簋蓋) “black jacket with white hem” (Edward Shaughnessy 2001-2002: 73-98); Wang Tao (2007: 548) translates it “white textiles.” See other instances at Yin Zhou jinwen jicheng yinde 3892: 1106- 1109. A second reading, proposed by Cai Zhemao 2007, is to read 白as a misspelling of 百 “hundred” and 屯as the name of a people—“one hundred Tun”. I disagree with reading 白 as though it wrote 百 “hundred”. If 屯did in fact refer to a tribal or ethnic group, then it is compa- rable with bai Qiang 白羌 “White Qiang” (HJ 3410), which meant Qiang people with white skin (Qiu Xigui 2012: 1.307). 335 Divinations on HYZ 5, dated Yihai (day 12/60), concern whether or not the protagonist’s spouse should be dispatched to report to Lady Hao. Perhaps this Jiashen (day 21/60) day divi- nation referred to the same dispatch. 224 | HYZ 222

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Work: 花园庄东地甲骨
Nation: 商殷朝
Categories: 商殷朝，甲骨文
Catalog: HYZ 220.8
Source: Schwartz, A. C. (2019). The Oracle Bone Inscriptions from Huayuanzhuang East. De Gruyter. https://doi.org/10.1515/9781501505294-001

Punctuation options

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Divined on Yiyou: Calling Wei to cook336 will be favorable. Used. 1 chou (day 14/60). It was instead to be delayed until an Wu day, the closest one being the fol- lowing day, Wuyin (day 15/60). 334 There are multiple interpretations of bai tun 白屯. The first is to read 白as it is, as the color term “white”, and 屯as a rebus for and as ancestral form of 純 “hem”.純often occurs in the gift registries of Western Zhou bronze inscriptions, as in: 玄衣屯(純) (Hu gui gai 虎簋蓋) “black jacket with white hem” (Edward Shaughnessy 2001-2002: 73-98); Wang Tao (2007: 548) translates it “white textiles.” See other instances at Yin Zhou jinwen jicheng yinde 3892: 1106- 1109. A second reading, proposed by Cai Zhemao 2007, is to read 白as a misspelling of 百 “hundred” and 屯as the name of a people—“one hundred Tun”. I disagree with reading 白 as though it wrote 百 “hundred”. If 屯did in fact refer to a tribal or ethnic group, then it is compa- rable with bai Qiang 白羌 “White Qiang” (HJ 3410), which meant Qiang people with white skin (Qiu Xigui 2012: 1.307). 335 Divinations on HYZ 5, dated Yihai (day 12/60), concern whether or not the protagonist’s spouse should be dispatched to report to Lady Hao. Perhaps this Jiashen (day 21/60) day divi- nation referred to the same dispatch. 224 | HYZ 222