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Divined on Gengshen: Our lord lining up (to dance to) “Shang” will bring happiness.367 1 366 The graph depicts a right hand grasping the leg of a person whose mouth faces back- ward. Tang Lan (1999: 70) transcribes it as and suggests to read it either as gai 概(?) or fu 付 (?) (the question marks are his). This graph is clearly related to ji 及 “reach, extend”, and the man with mouth facing backward resembles one of the main elements in the graph writing the word yi 疑 “lost” (+ hang “road”). Yu Xingwu (2009: 49-51) reads it yi 肄 or si 肆 and defines it as “display” or “extend”. Western Zhou script adds jin 巾 under the right hand (for instance (Ke ding 克鼎, JC 2836)), and this evolves to become yu 聿. It occurs in the Western Zhou bronze inscriptions mainly as a sentence-initial adverb (or particle). (It also occurs as a preposition synonomous with yu 于.) Aside from the two instances on this shell, 肄/肆appears once more in the HYZ OBI, on 449: 乙亥弜巳 龜于室 “On Yihai, do not stop from displaying (or: arrang- ing) the soft-shell turtles in the room”, and from this example we can deduce a meaning of “set out” or “arrange”. I read da 大in “大肄” as an adverb, “large-scale”, and adverb 大 + nominal- ized verb as a noun phrase; it is comparable to the noun phrases da cheng 大稱 (34.7) and da sui 大歲 (228.2). Divination (6), made one week later, is also against performing an exorcism for the protagonist’s mouth illness. By this time the illness appears to have healed, or was in the process of healing naturally. 367 For an explanation of the phrase “yi 益 + name of music/dance”, see the commentary to 87.1. 246 | HYZ 247