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199 Sun Yirang (1904: 1.17) and Ye Yusen (1934: 1.62-63) read as gao 皋/hao 暤 > hao 昊. Tang Lan (1939: 44-45) says it is a pictograph of a lizard, but Zhang Bingquan (cited in Ken-ichi Takashima 2010: II. 363-364, n. 5) refutes it. HYZ 252, 450, and 451 write what is definitely the same word but in a more elaborated and pictographic form . It also occurs in Shang and Western Zhou bronze inscriptions written . Ding Shan (1988) interprets it as a dragonfly (蜻) and reads it as the original form of , given the pronunciation liu in the Shuowen jiezi. (The evolution of the spelling of the hind part of this insect from something resembling “丙” to “liu 六” is perhaps a phoneticization.) Although it is uncertain which word this graph is meant to represent, there is a lot of information about this lineage/place in oracle bone inscriptions. Numerous shell deliveries come from here, the highest count being fifty; see HJ 1076v, HJ 3979v, HJ 9220v and HJ 13338v. HYZ 399 and 436 record deliveries from here. The prince ac- quires embroidered belts made here (451), and on 252 the prince gathered at this place with men for an event that included archery and music. See also 450. 200 This divination is the same as 453.2; the latter has the dative preposition yu 于 “to” before “His Highness”. is the object of the verb 見(獻), and this recommends that is a noun and refers to the Yi-day rite. The phrase 獻 means to present the king with sanctified meat from the animals that were recently sacrificed and carved for this ritual. See the discussion of Yao Xuan 2005: 372, note 1. This type of redistribution of sanctified meat ought to have been differ- ent from “contributing meat”入肉 (113, 237, 490). 152 | HYZ 95