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Divined on Jihai: To Ancestress Geng, [make a requital offering]467 (with) Mang’s468 pigs.469 Used. 12 hunted, and sacrificed to his ancestors at Tang. Divinations on 363 and 480 stated that he had returned to Fu* ) from hunting at Tang and awaited the king’s arrival there. 465 The name written here as is likely a variant of (Ao 敖); see 351. 敖 occurs as a place in the Shijing poem “Che gong” 車攻 (Our chariots attacked): 建旐設旄、搏獸于敖 “They set up the banners, with ox-tails displayed, and struck wild animals in Ao.” Zheng Xuan’s 鄭玄 comment to this line says Ao was in the vicinity of Xingyang, Henan 河南滎陽. In this divina- tion, members of the Ao lineage participated in a royal hunt at Tang along with the protagonist and his men. 466 The first graph is Qi 企, meaning “stand on tiptoes” > “extend, plan (a project)”. The graph below it is , which is a variant spelling of , writes the word bai 敗 “fail, lose” (Yu Xingwu 467 This same graph occurs on the early Western Zhou bronze inscription Ran fangding 冉方鼎 (JC 2739). The Duke of Zhou, Dan, performs this sacrificial rite upon returning from a military campaign in the east. In the OBI, one of the characteristics of this sacrificial rite is the use of exotic animal sacrifices such si 兕 “wild buffalo” and 虎 “tiger”. It also occurs on HYZ 395 and 480 to conclude a successful hunt. Zhan Yinxin (2006) suggests it was equivalent to the ma 禡- sacrifice. This sacrificial rite is mentioned in the Zhou Li as a military ritual performed on ene- my soil (as a means to appease foreign spirits). It also occurs in the Shijing poem “Huang yi”皇 矣; the Mao commentary defines it as a sacrificial rite performed in the wilderness. 468 : The graph writes wang 亡 but differs slightly from how Huayuanzhuang East scribes write the negative 亡. The graph is a deictic pictograph that uses a short vertical stroke to indicate the sharp point of the knife—it is the ancestral form of mang 鋩/芒 “blade”. Here, HYZ 314 | 297