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Adam Craig Schwartz the Oracle Bone Inscriptions from Huayuanzhuang East Library of Sinology Adam Craig Schwartz The Oracle Bone Inscriptions from Huayuanzhuang East Library of Sinology Editors Zhi Chen, Dirk Meyer Editorial Board Wolfgang Behr, Marc Kalinowski, Hans van Ess, Bernhard Fuehrer, Anke Hein, Clara Wing-chung Ho, Maria Khayutina, Michael Lackner, Yuri Pines, Alain Thote, Nicholas Morrow Williams Volume 3 Adam Craig Schwartz The Oracle Bone Inscriptions from Huayuanzhuang East Translated with an Introduction and Commentary The publication of the series has been supported by the HKBU Jao Tsung-I Academy of Sinology — Amway Development Fund. ISBN 978-1-5015-1448-7 e-ISBN (PDF) 978-1-5015-0529-4 e-ISBN (EPUB) 978-1-5015-0533-1 ISSN 2625-0616 This work is licensed under the Creatice Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2019916385 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2019 Schwartz/JAS, published by Walter de Gruyter Inc., Boston/Berlin Printing and binding: CPI books GmbH, Leck www.degruyter.com Contents List of Figures | VII List of Tables | IX Introduction to the Huayuanzhuang East Oracle Bone Inscriptions | 1 Part I: The Basics | 3 Part II: People | 23 Translation | 71 Conventions and Symbols | 73 The Oracle Bone Inscriptions | 75 Appendix I: Raw Data | 397 Appendix II: Parallel content, related content, sets, and synchronies | 436 Appendix III: The "Big Synchrony" | 458 Bibliography | 461 Index | 475 List of Figures Fig. 1: Site map of H3 | 7 Fig. 2: Pit H3 | 8 Fig. 3: Examples of hollow configurations | 10 Fig. 4: HYZ 79 (a) and HYZ 483 (b); HYZ 497 (c) | 12 Fig. 5a-b: Repair perforations: (l) stitching up a fractured lower body (HYZ 205); (r) reattaching a fractured bridge and obliterating a graph (top left; outlined) (HYZ 215) | 13 Fig. 6: Binding punches on HYZ 34 | 14 Fig. 7: Wu Ding period “display inscription” of divination about Rong’s ear (illness); Heji 3187 [Bin I type] | 41 Fig. 8: Divinations about the weather in Rong (HYZ 103) | 48 Fig. 9: HYZ 275 | 57 Fig. 10: HYZ 490 | 57 Fig. 11: Heji 20975 | 58 Fig. 12: Heji 3096 | 60 List of Tables Table 1: Subtypes of oracle bone divinations produced for people other than the kings| 5 Table 2: Synchronization of Huayuanzhuang East-Li diviner group I divinations on war with the Shao territory | 22 Table 3: Comparison of ancestor designations in Wu Ding’s and Zi-group divinations | 27 Table 4: The “Rong” synchrony | 44 Table 5: People in the Huayuanzhuang East oracle bone inscriptions (selection) | 68 Table 6: Sixty-day ganzhi cycle | 74 | Introduction to the Huayuanzhuang East Oracle Bone Inscriptions Part I: The Basics 1.1 The nature and importance of the inscriptions The Huayuanzhuang East oracle bone inscriptions, first discovered in 1991 and completely published in six folio volumes in 2003, are a synchronically compact and unified late Shang (ca. 1250-1045 BC) corpus of several thousand individual divination accounts inscribed on hundreds of still intact turtle shells and cattle scapulae. Produced under the patronage of a prince of the royal family during the reign of the 27th Shang king, Wu Ding, these “princely communications” are undeniably one of the more important epigraphic finds in the history of Chinese archaeology. The collection as a scientifically excavated type has now become a model for corpus-based and statistically driven approaches to oracle bone study, particularly as it concerns the complex process of decision-making and how it was documented. Due to the limited discovery of oracle bones produced for people other than the kings, our understanding of Shang civilization has re- mained partial and incomplete. What the field of early China and ancient world studies has needed for quite some time is more intact oracle bone discoveries that provide detailed information about a continuous period of time, engage with multiple perspectives from a broader dimension of society, and attest to the op- erational methods and technical expertise of the diviners and scribes who worked collectively to produce these material documents. Since 1899 more than 73,000 pieces of inscribed divination shell and bone have been found inside the moated enclosure of the Anyang-core at the former capital of the late Shang state.1 Nearly all of these were divinations produced on behalf of or by Shang kings. This type of oracle record (in Chinese the dataset is called Wang buci 王卜辭) has been aptly characterized as the “descriptions of ex- periences and priorities of the Shang kings...how they imagined and created their world both human and natural.”2 There is however a much smaller and relatively understudied type of divination record that represents less than five percent of extant Shang oracle bone inscriptions. These were produced on behalf of or per- sonally by members of the royal family and elite persons, that is, for people other || 1 This count is from Wang Yunzhi 2010: 142. 2 David Keightley 2000. Open Access. © 2019 Schwartz/JAS, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9781501505294-001 4 | Part I: The Basics than the Shang kings (in Chinese the dataset is called fei Wang buci 非王卜辭). 3 The largest subtype amongst divinations of this kind were those made by and for the royal family, particularly for ladies and princes, and this is the group to which the Huayuanzhuang East oracle bone inscriptions belong. Scholars in the early 1930’s first recognized that there were divinations made for people other than kings,4 and to date nine subtypes, almost all of which seemingly date to Wu Ding’s reign or slightly thereafter, have been identified (Table 1).5 Each subtype has dis- tinctive characteristics that when separated into independent datasets reveals dif- ferences with divination made for and by the kings. These two coexisting but inde- pendent types of oracle bone inscriptions—divination for the kings and divination for people other than the kings—were often complementary, but at times, could also be contradictory. Divination made for royal family members presents an entirely fresh perspective from the one more commonly encountered in the kingly purview. Divination about topics such as royal institutions, ritual activities, kinship and social interaction, health and well-being, dreams, communication between the living with the living and the living with the dead, economics, work and service, personal emotions and feelings, and many other aspects of daily life reveal preoccupations and mo- tivations that divination made for or by the Shang kings either never addressed or only mildly hinted at. || 3 Of these 73,000+ inscribed pieces, Wang Yunzhi (2010: 142, 409) calculates that 2015 pieces were made either on behalf of or by people other than the kings. 4 Ye Yusen ([1934] 2001.7:241-485) and his student Jin Zutong ([1935] 2001.35: 1-44) were the first to recognize something different about divination inscriptions of this kind. Dong Zuobin ([1936] 2001.24: 196-199) isolated the diviners responsible for them, called attention the individuality of their script, and concluded that the main figure “Zi 子” was a prince of the royal family who made some divinations on his own but was not a specialist. Kaizuka Shigeki (1938, 1946) coined the term “Divination statements of the Many Princely Lineages” (duo Zi zu buci 多子族卜辭) and dated them to Wu Ding’s reign; for the dates of Wu Ding’s reign as 1238-1180 BC, see Chen Mengjia 1955: 73-74 and David Keightley 1978: Table 37. Li Xueqin (2016: 18-24) first proposed a broad classification of oracle bone inscriptions into two major types: divinations made for or by the Shang kings and divinations made for or by other people. Takashima (2010: I.6) has a sum- mary. 5 The doctoral dissertation of Jiang Yubin (2006) extracted additional divination sets made for or by people other than the kings, most of which, but not all, were also produced during Wu Ding’s reign. The nature and importance of the inscriptions | 5 Table 1: Subtypes of oracle bone divinations produced for people other than the kings. Chen Li Xueqin Lin Yun Heji6 Peng Huang Jiang Writer Mengjia Yushang Tianshu Yubin Palace Ladies A type 3.2 Group of Ladies A type Ladies ladies Nameless diviners; for people not the king Wu 午 group Ji oracles B type 3.1 Wu 午 Wu 午 B type Wu 午 Set I group group group Set II CZCN Zi 子 group Zi 子 oracles C type 2.1 Zi 子 Zi 子 C type Zi 子 Set I group group group Set II HYZ- east type group Affiliated with Zi group Affiliated with Zi group Affiliated with Zi Set Type C type a 2.2 Affiliated Round Round Type I II with Zi script script I group type type Set Type C type b Inferior Inferior Type II I script script II type type ⁎ Based on Jiang Yubin 2006. Divinations conventionally called by the heading “Ladies” (婦女 卜辭) were made on behalf of a prince of the royal lineage (Zi 子) about ladies in his house. The word 午 in the heading “Wu 午 group” (午組卜辭) is not the name of a person but rather an abbreviated spelling of the word yu 禦 “exorcise”. The Huayuanzhuang East [HYZ] oracle bone inscriptions are a remarkably coherent and unified archive of 2452 individual divination accounts recorded on 529 pieces of shell and bone.7 The majority of these pieces are intact (345) or mostly intact turtle shells and cattle scapulae.
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