This paper attempts to show that the word sì 巳(祀) used after the negative wù 勿 or wú 毋 functions as a “Vintransitive” (all the abbreviations and references used in this paper are given at the end of Part I). As such, it forms a VP, 勿/毋 V1 (=巳) V2, where V2 is frequently, but not always, one of the six “Type-A ritual Vs”—one being dăo 禱 ‘to pray’ and the rest given in the paper; when V2 is a “Type-B non-ritual V”—one being diàn 田(甸) ‘to hunt’ and the rest inexhaustible. A major reason for the use of V2 is to contrast with the preceding V1. This is deduced from closely examining the semantic relationship between V1 and V2. The details will be explained with examples. There are also inscriptions in which V1 (巳/祀) is used before yú 于, a “multidirectional” preposition. This is labelled as “Nloc in the sense of ‘in, at’, not ‘to, for’ when preceded by the V1 or in the construction given in the title. The paper accounts for its motivating principle. The paper argues that 巳/祀 is a Vaction meaning “conduct sì-providential ritual”. It was done at a place to seek divine direction and guidance from the deity or Power believed to have dwelt in situ. Originally presented in Takashima (2009a), this paper delves further into linguistic, philological, and cultural aspects of the 巳-ritual couched in the VP, 勿/毋 V1 (=巳/祀) V2. Part I has covered “Examination I: Zhū Shēngyù’s Questions and Zhāng Yùjīn’s Interpretation”. The paper answers the former and evaluates the latter. Part II begins with “Examination II: Qiú Xīguī’s Interpretation” and ends with the conclusions of the entire paper.

本文認爲，否定詞「勿」或「毋」後面出現的「巳」(祀) 是不及動詞，而非 及物動詞。它形成一個複雜的VP (=勿/毋V1V2), 其中V2爲「禱」(舉行祈禱儀式)、 「告」(進行報告儀式)、「祝」(舉行祝禱儀式)、等。本文着重分析了V1和V2之間的 語義關係, 併闡述了該VP使用的動機原則。

Examination II: Qiú Xīguī’s Interpretation
A Conspectus in Analytical Perspectives
The sì 巳 (祀) Providential Ritual in Comparison with Other Rituals andSacrifices
Conclusion
References
中文摘要

• Ken-ichi TAKASHIMA(Department of Asian Studies, UBC, Vancouver, Canada) | 高嶋 謙一 (不列顛哥倫比亞大學亞洲學系, 加拿大BC 州溫哥華市)