釋甲骨文中的「互」及相關問題

On the Meaning of hu (互) in Oracle Bone Inscriptions and Related Issues

本文主要考釋了甲骨文中的這一字形。該字在甲骨文中的用法可分為兩類：一是名詞含義，是與祭祀相關的用品；二是動詞含義，與用法相通。字多見於「干支子某牡三牝三」這類記事刻辭中，其中的表進獻之意，可讀為揚；表割牲之意。本文根據既可作為器物名稱又可含有處置類動作含義這一特徵，認為可釋為《周禮‧牛人》中「共其牛牲之互」的「互」，是懸掛牲體的架子，其字形象是由多根木棍交叉組合成的木格、木架之形。文中通過對「互」與「五（）」關係的詳細梳理，論證了將釋為互的文字學證據。關於「五」，丁山先生曾認為象收繩之器，于省吾先生則認為五字初文作。本文認為這兩種觀點並不矛盾：五初作，後為避免與其他字形符號混淆而繁化作；語言中記錄收繩之器的「互」字亦作形，兩者正好同形。簡言之，文字中的「」這一符號既可記錄數字「五」，也可記錄收繩之器「互」，這體現了字符含義的多義性特點。古漢語詞彙中，收繩器可以叫「互」，路障稱「互」，懸掛祭牲的架子也可稱「互」，皆因這類物體的形狀與有關，「互」的這一構形特點也反映出其可訓為「交」、「對」等義。文中指出在「互」這一字形產生之前，{互}這個詞主要是用「」或「五」來表示，秦以後才從「牙」字中分化出「互」這一字形來記錄{互}這個詞。本文在從構形方面論證了可釋為互後，接著對文獻中有關「互」的論述做了梳理，根據文獻中作為懸掛牲體的互又可稱格，指出上博簡《容成氏》有關紂王作「炮格」之刑的敘述中，真正和「格」對應的是「圜木」。文章最後對甲骨文中有關的辭例進行了疏通，並從構形特點、語音通假、器物用途等多個角度論證了動詞用法的「互」為何可表割解之意。

This paper focuses mainly on the interpretation of the character in oracle bone inscriptions whose usage may be divided into two: nominally denoting objects related to worship; verbally having the same usage as the character in oracle bone inscriptions. This latter character is often seen in phrases such as “ganzhi zimou yang hu mu san pin san” (干支子某 牡三牝三) wherein means “presenting tribute” and reads as “yang”; means “performing sacrificial killing.” Given that the character denotes “name of object” nominally and “disposing” verbally, I argue that the character in question may be interpreted as the hu (互) in the “gong qi niu sheng zhi hu” (共其牛牲 之互) in Rituals of Zhou: Neatherd (Zhou Li: Niu Ren). Seen as a pictogram, is a wooden lattice-shaped rack for hanging sacrifices that is built by crisscrossing multiple wooden sticks. In this paper, I substantiate the philological interpretation of as hu by combing through the relationship between hu and wu (五， ). In their respective analysis of the character wu, Ding Shan sees it as a rope-coiling device and Yu Xingwu believes it was originally formed as X. I argue that the above views are not contradictory. Specifically, the original X was later evolved into to avoid confusion with other characters. The character hu also adopts to denote a rope-coiling device. In other words, serving as an example of polysemy denotes number five (wu) and a rope-coiling device (hu). In ancient Chinese, hu may denote a rope-coiling device, a roadblock, and a rack for hanging sacrifices. This is because of the similarity in shape between these objects and (hu). In addition, the structural features of hu may have facilitated its further interpretation as jiao (交) and dui (對). Prior to the emergence of the character hu, or wu was used for its denotation. Derivation of hu from the character ya (牙) occurred in the Qin dynasty (221-207 BC) to carry the aforementioned meanings. In addition to structural analysis and interpretation of as hu, this paper also looks at relevant literatures for discourses relating to hu. In some literatures, the character hu denoting a rack for hanging sacrifices can also be called ge (格). Moreover, in the bamboo inscriptions housed in Shanghai Museum detailing the penalty of paoge ( 炮格) imposed by King Zhou of the Shang dynasty (1600-1064 BC), ge should correspond in meaning to yuanmu (圜木, a log). The last part of this article combs through examples of in oracle bone inscriptions and examines why hu used as a verb can denote cutting and dissecting by analyzing its structural features, phonetic interchangeability, as well as usage as a device.