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中國哲學書電子化計劃
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儒家 -> 禮記 -> 郊特牲 -> 36

有虞氏之祭也，尚用氣；血腥爓祭，用氣也。At the sacrifices in the time of the lord of Yu the smell was thought most important. There were the offerings of blood, of raw flesh, and of sodden flesh;--all these were employed for the sake of the smell. Under the Yin, sound was thought most important. Before there was any smell or flavour, the music was made to resound clearly.
殷人尚聲，臭味未成，滌蕩其聲；樂三闋，然後出迎牲。It was not till there had been three performances of it that they went out to meet (and bring in) the victim.
聲音之號，所以詔告於天地之間也。The noise of the music was a summons addressed to all between heaven and earth.
周人尚臭，灌用鬯臭，郁合鬯；臭，陰達於淵泉。灌以圭璋，用玉氣也。既灌，然後迎牲，致陰氣也。蕭合黍稷；臭，陽達於墻屋。故既奠，然後焫蕭合膻薌。凡祭，慎諸此。魂氣歸于天，形魄歸于地。故祭，求諸陰陽之義也。 Under the Zhou, a pungent odour was thought most important. In libations they employed the smell of millet-spirits in which fragrant herbs had been infused. The fragrance, partaking of the nature of the receding influence, penetrates to the deep springs below. The libations were poured from cups with long handles of jade, (as if) to employ (also) the smell of the mineral. After the liquor was poured, they met (and brought in) the victim, having first diffused the smell into the unseen realm. Artemisia along with millet and rice having then been burned (with the fat of the victim), the fragrance penetrates through all the building. It was for this reason that, after the cup had been put down, they burnt the fat with the southernwood and millet and rice. So careful were they on all occasions of sacrifice. The intelligent spirit returns to heaven the body and the animal soul return to the earth; and hence arose the idea of seeking (for the deceased) in sacrifice in the unseen darkness and in the bright region above.
殷人先求諸陽，周人先求諸陰。Under the Yin, they first sought for them in the bright region; under Zhou, they first sought for them in the dark.

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