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Divined on Xin: His Highness is not going to cross the river. 1 is composed of you 酉 “ale vessel” + 彡 (=liquid). There are instances outside of the Huayuanzhuang East inscriptions where scribes write it 酉 and without 彡 (see HJ 19838 [Shi 師 diviner], Yingcang 2443 [Li 歴diviner], Tunnan 2626 [Li 歴diviner] and HJ 37840 [Huang 黃 diviner]). Zhu Fenghan (2002: 87-94) concludes the word that this graph writes rhymed with 酉, and its combined meaning (會意) was pouring out ale. He also studies the syntax “ + animal- type” and concludes it was an abbreviation of: to make an ale libation and to kill (or offer) a sacrifice. Jao Tsung-I (1959: 152) reads directly as writing the word jiu 酒, and says that its verbal sense is to present ale. The graph you now occurs frequently as a variant spelling of 酉 on Warring States bamboo manuscripts and this confirms that they are phonetically compatible; see Xincai Geling A3.34, A2.14-13, 0.542, and A3.304. Since scribes in early China show the tenden- cy to exchange “酉” and “ ”, and since “酉” is a commonly used loan in Western Zhou bronze inscriptions and Warring States bamboo manuscripts for jiu 酒 (e.g., Yu gui 遹簋: “王鄉(饗)酉(酒), 遹御亡遣(愆)” (The king feasted and drank ale. Yu provided service without error); and Xincai Geling A3.148 + A3.86: “酉(酒)食” (ale and food)), it seems rather direct to read “ ” as “酒” with the following meanings 1) as a noun, “ale”; 2) as a verb, “to make libation with ale”. However, at least one spelling of “酒” in Huayuanzhuang East script is written with the “liquid” inside of the 酉-vessel and not outside of it. 酒: (HYZ 53) and “ occur on the same shell, and this implies either that they wrote two different words, or that the noun usage was written with the first form and the verb usage with the second form. In summary, depicts pouring liquid (ale); you 酉functions both as a signifier and as the phonetic value. 226.6 records guan 祼 “ale liba- tion” and you together (往祼 ), and this confirms these two ritual procedures were alike. As I understand it, both words meant libation, but their application was different. Qiu Xigui ([2000] 2012: 1.471-472) points out that was performed as an initiation to a larger ritual event or ritual cycle. Takashima (2010: II.176) has determined that it was done outside (this differs from 祼which appears to have been made inside; a variant spelling adds ROOF 宀) and before the sacrifice and its disposal. Liu Yuan (2004: 110, note 1) proposes that while originally depicted pouring out ale as an offering, in oracle bone inscriptions it already had a derived meaning of to make offer- ings in a general sense. Liu suggests it has a similar meaning to you 有(侑) “offer”. See 226 and