beneficial to their own times, and helped on the progress of civilisation, so that they would be beneficial also to all ages.
In the conclusion, the sacrifices to the sun, moon, and other parts of nature appear; and it is said that they were instituted because the action of those bodies contributed to promote the comfort and agency of men. So far those sacrifices were a species of nature-worship; but the question arises whether they were not really offered to the spirits under whose guardianship those objects operated.
Book XXI. Kî Î.
The Kî Î, or "The Meaning of Sacrifices," "Sens des Sacrifices" in Callery, embraces a wider extent of subjects than the last Book. It treats first of the sacrifices to Heaven, and to the sun and moon in connexion with it, as well as of those in the ancestral temple, though the latter are the principal subject. The writer, whoever he was, goes fully into the preparations of the sacrificer, and the spirit of reverence in which the services should be conducted.
No idea of deprecation or expiation is expressed as belonging to the sacrifices. It is said, indeed, in Section i, 18, that the sacrifice in the suburb of the capital was the great expression of gratitude to Heaven.
In Section ii other subjects besides sacrifice are treated of. It commences with a remarkable conversation between Confucius and his disciple Зâi Wo, on the constitution of man, as comprehending both the Kwei and Shǎn, the former name denoting the animal soul, which, with the bones and flesh, "moulders below and becomes the dust of the fields;" while the latter denotes the intelligent soul or spirit, which issues forth at death, and is displayed on high in a condition of glorious brightness.
The ploughing of the special fields by the king and rulers of states, and the regulations for the nourishment of silkworms and the preparation of silk by their wives, are set forth, both operations being to provide the
sacrificial grain and robes.
