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It should be three people.126 1 depicts a man holding a dagger-axe or halberd, ge 戈. Li Xueqin (1999) reads it rong 戎. The more commonly occuring form of rong depicts a man (大) holding a dagger-axe in one hand and a shield in the other; this graph occurs on HYZ 38. The form collected in the Shuowen omits the “man” and keeps the weapons, which were the characteristic feature of the word’s meaning as “warrior”. on HYZ 116 is used as a verb “to strike, attack, battle”: “Ji (Nai) ought not strike.” The question is whether is a “shieldless” variant of and whether or not it should be read 戎. In discussing the meaning of ge 戈as a verb, Keightley (2012: 188, n. 52) says, “K.C. Chang (1980:196) describes the five chariot pits found south of building Yi 乙 7 in sector C: each pit with one chariot; three men to each chariot; the middle man was a ‘driv- er, carrying a whip,’ the one one the left was a ‘striker, carrying a ge-halberd,’ and the one on the right was an archer, ‘carrying bow and arrows.’” : ZSKY 2003 editors transcribe this graph as and read it as the word nao 夒. However nao in Huayuanzhuang East script was written differently (at least by one of the scribes); see the commentary to the word rao 擾 on 161. This graph ought to refer to the same place that other Shang scribes write as (HJ 18918), (HJ 3286r), and (Tunnan 857). I agree with Zhan Yinxin (2006: 272-281) who reads it xian/xuan 懸 “to hang”. (懸 is written with head “hang- ing” down in Western Zhou script (and in the Zhouyuan OBI it also occurs as a toponym)). GuLin bubian, 295-296, cites the interpretations of Xu Baogui 2010 and Shan Yuchen 2012. Xu focuses on the “rope” (=fu 弗) binding what he says is a monkey’s head to a post, suggests to read it 狒 “baboon”, and believes it is a spirit; Shan on the other hand reads it as the ancestral form of xiao 梟 “owl”. 125 Han Jiangsu ([2006], cited in GuLin bubian, 615-617) reads 紤 as fu 斧 “axe”, and then explains 斧 as a phonetic loan for fu 黼 “screen, curtain, tapestry”. Twenty-three of these items are being proposed to be gifted to Hao: ten from military personnel, eight from the prince’s traders, and five from the prince’s servants Fa and Wei. The same item occurs again in divina- tions about building an ancestral temple (292 and 437). HYZ 38 | 117