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port such an interpretation, though it does seem to push the possible interpretation towards the outer limit. It could be that the original context in which the bronze forms occur might lend support to this analysis. Shirakawa, though, takes the bronze form less specifically, as probably meaning ‘courtyard’. The seal form is erroneous in shape, having , a determinative which functions as an abbreviation of 131 ‘crossroads; go’ (Katō) or – according to Mizukami – has the meaning ‘extend’ with

1746 貞 TEI the norm, with proviso that is progressively chaste, virtue abbreviated to . Bronze onwards 鼑 / is L1 9 strokes taken as ‘perform divination inquiry’, with lower element , here generally taken as abbrev TEISŌchastity of as phonetic with associated sense FUTEIinfidelity taken as i] ‘ask; summon’ (Katō, Mizukami) TEIJOchaste woman or ii] ‘understand directly’ (Mizukami), thus ‘perform divination and inquire of the gods/ OBI ; bronze ; seal . At OBI stage, the Supreme Being’. ‘Understand directly’ often written as ‘tripod vessel’, i.e. and seems to indicate some sort of intuitive appear initially to have been one and the understanding obtained via divinatory process. The sense ‘make divination inquiry’ was same graph. When used not in the sense ‘tripod vessel’ but as a loan for a separate word later generalized to ‘ask’. Shirakawa asserts (near-homophone) in early Chinese meaning that serves in this graph not as phonetic ‘perform divination inquiry’, there seems to but as semantic element, reflecting use of have been a tendency to use a slightly abbrev tripod vessels in divination, but lacks support. Mizukami takes ‘correct’ as a loan usage. shape for latter sense, as noted by Karlgren and suggested also by respective OBI forms Similarly, Tōdō takes ‘straight, correct’ as loan for and given by Mizukami. As for original meaning ‘tripod vessel’, is often seen as usage; hard to know whether ‘virtue, chastity’ is extended sense or further extended sense. a pictograph showing such vessel, but Boltz MS1995V2:1230-31,1516-8; BK1957:221- argues it only looks like this if you already 2; WB1994:56; KJ1970:707; TA1965:465-8; know what is being shown. Very rarely, OBI SS1984:616. Take as ‘shell’ 10. forms occur with 96 ‘divination’ as top element, giving 鼑 to clarify ‘divination inquiry’. From bronze on, the two-element graph is Mnemonic: DIVINATION BY SHELL-CRACKS PROVES VIRTUE AND CHASTITY 1747 帝 TEI emperor L1 9 strokes TEIKOKUempire TEIŌemperor TEIŌSEKKAICaesarian OBI ; seal . OBI shows wooden structure with supporting cross-timbers, horizontal brace and flat top, an altar for deities; Mizukami suggests it was for rituals of worship to Supreme Being (Ch. shangdi), the most powerful deity. Some OBI forms have hori- zontal line above altar, as offerings; and is in almost all bronze forms, through to seal form, later changing from horizontal to diagonal or upright. By extension, meaning changed from ritual vehicle (altar) to object of worship, i.e. Supreme Being, and by further extension to senses such as ‘ancestor, emperor’. MS1995:v1:438-40; KJ1970:711; SS1984:615; OT1968:316; FC1974:v1:688-90; AS2007:210. Suggest combining 77 ‘stand’ and 106 ‘broom’. Mnemonic: EMPEROR STANDS OVER BROOM 520 The Remaining 1130 Characters

port such an interpretation, though it does<br />

seem to push the possible interpretation<br />

towards the outer limit. It could be that the<br />

original context in which the bronze forms<br />

occur might lend support to this analysis.<br />

Shirakawa, though, takes the bronze form less<br />

specifically, as probably meaning ‘courtyard’.<br />

The seal form is erroneous in shape, having<br />

, a determinative which functions as an<br />

abbreviation of 131 ‘crossroads; go’ (Katō)<br />

or – according to Mizukami – has the meaning<br />

‘extend’ with

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