≪殷虛文字丙編≫032∼040譯註

초록

Although ≪Bingbian(丙編)≫032/033 does not specify a specific location or situation, I assume that he moved during the war, based on the fact that the person Ge( ) (mainly a person who participates in the war) is somewhere without a hailstone, whether the person Shi(食) arrives, whether the dispatched person in the north captures the Qiangzu(羌族), moves the ancestral tablet, and whether the king enters. The contents of the memorial service were probably held to solve the problems that occurred during the war. ≪Bingbian(丙編)≫034~038 are basically filled with the same content in Chengtaobuci(成套卜辭). The king went out somewhere and returned to Sangtung. It is thought that he carefully divined his fortune due to the risk of obstructing or witchcraft. ≪Bingbian(丙編)≫039~040 are based on the question of whether ancestors such as Chengtang(成湯), Dajia(大甲) and Xiayi(下乙) are next to Shangdi(上帝), and whether Dajia(大甲) and Xiayi(下乙) are next to the upper ancestor, Chengtang(成湯). According to ancient documents and materials such as bronze ware, it is well-meaning that certain ancestral gods are next to Shangdi(上帝). The specific circumstances are unknown, but it is presumed that they were looking at the relationship between the ancestral gods and the ancestral gods and the Shangdi(上帝) to find out whether the circumstances were favorable to them. If more detailed literature related to this appears, it will provide an opportunity to understand the myths of the Chinese ancient people. In this paper, translations and annotations of ≪Bingbian(丙編)≫032~040 were conducted. For Korean researchers studying the oracle bone inscriptions and Shang Dynasty history, I hope this paper will serve as a reference to deciphering the basic historical material of the oracle bone inscriptions.

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