There are two interpretations of the idiom “日逑月相” in No.11 scripts of “Minzhifumu” in Chu Bamboo Slips of the Shanghai Museum. They are “日就月將” and “日聚月扶”. “日就月將” means to make progress every day and every month. “日聚月扶” means to gather every day and every month. These interpretations are not completely convincible. According to their shapes, syntactic structure and context, it is suggested in this article that “日逑月相” means to be compared to the sun and the moon. The second part of this paper mainly discusses the word “𣳠”. Seas were mainly written as “𣳠” instead of “海” in the characters of Chu Kingdom during the Warring States Period. When the word “海” became popular, the word “𣳠” disappeared.

Based on the analysis of the contents of removing evil spirits on bamboo slips for divination in Chu area, this paper infers that the connotation of the object of removing evil spirits in the Warring States Period was considered as negative significance, so diviners regarded it as the source of disease. In order to relieve the illness, diviners will try to solve its specific reasons. This will transform some related actions and contents into noun-like ones, thus creating new parts of speech and semantics. Most of these transferred-designations are unmarked and difficult to distinguish from basic vocabulary. Therefore, it is necessary to restore their highly generalized meanings through the analysis of metonym-referential phenomenon. After defining and classifying , this paper re-interprets the objects of the study by combining the excavated and handed-down documents, such as “Shuishang(水上)”, “Mengzu( )” and “Renhai(人 )”, in order to further reveal the content and value orientation of early Chinese sorcery and religion.

《郭店楚墓竹简》作为一批封闭性的文字材料，真实地反映了东周时期楚国简册的用字情况，对研究楚国文字使用情况具有十分珍贵的价值。笔者对郭店楚简的用字情况和传世文献进行对比，全面梳理了各种复杂的字际关系。本文专对其中一形数用字的各个职能之间的关系及用字特点进行了全面梳理。具体分为： 1.本用+借用，如：“耑”（“端”的古本字）在郭店楚简中有两种用法：本用作“端”和假借作“短”。2.借用+借用，如“句”字在郭店楚简中有三种用法：通假作“後”（已出现本字“後”）、假借为“后”、假借为表示假设之“苟”。3.本用+本用，如：”字在郭店楚简中有三种用法，用作“志”，用作“识”，用作“恃”，都是本用。

《上博七‧君人者何必安哉》甲、乙本簡5曰：“君王龍其祭而不為其樂”。其中“龍”字，學界至今有讀作“隆”、“淡”、“襲”及“供”等說。本文指出簡文中“龍其祭”與“為其樂”並舉，二者應有一定關係，“龍”與“為”可能是同義詞。揆諸音義，“龍”可讀為“用”。“用”、“為”並有“行”義，古籍中不乏對舉和連用之例。準此，簡文應讀為“君王用其祭而不為其樂”，意謂君王雖行社祀，但卻不舉行與祭祀相關的樂舞。

《楚辭‧天問》向來號稱難解，這有許多方面的原因──全篇多為問句，且句式以簡短的四言為主，使得問意更加隱晦難明；而篇中提及的神話及古史傳說，有些或已湮滅；此外，簡冊編連是否有錯亂、歷代傳抄是否有訛誤，也值得考慮。本文即擬討論〈天問〉中兩處可能屬於傳抄訛誤的問題：一是「該秉季德」的「季」，二是「胡終弊於有扈」的「有扈」。前者傳世文獻皆寫作「冥」，後者則應為「有易」。本文將根據新出楚簡文字的形體，對〈天問〉可能的致誤之由提出解釋。其中，「季」的問題較為複雜，還牽涉到甲骨文中殷先公的稱號，本文亦將一併討論。