He was placed in a narrow lane, But the sheep and oxen protected him with loving care[2]. He was placed in a wide forest, Where he was met with by the wood-cutters. He was placed on the cold ice, And a bird screened and supported him with its wings. When the bird went away, Hâu-kî began to wail. His cry was long and loud, So that his voice filled the whole way[2].
[1. The 'toe-print made by God' has occasioned much speculation of the critics. We may simply draw the conclusion that the poet meant to have his readers believe with him that the conception of his hero was supernatural. We saw in the third of the Sacrificial Odes of Shang that there was also a legend assigning a præternatural birth to the father of the House of Shang.
2 It does not appear from the ode who exposed the infant to these various perils; nor did Chinese tradition ever fashion any story on the subject. Mâo makes the exposure to have been made by Mang Yüan's husband, dissatisfied with what had taken place; Kang, by the mother herself, to show the more the wonderful character of her child. Readers will compare the accounts with the Roman legends about Romulus and Remus, their mother and her father; but the two legends differ according to the different characters, of the Chinese and Roman peoples.]
When he was able to crawl, He looked majestic and intelligent. When he was able to feed himself, He fell to planting beans. The beans grew luxuriantly; His rows of paddy shot up beautifully; His hemp and wheat grew strong and close; His gourds yielded abundantly.
The husbandry of Hâu-kî Proceeded on the plan of helping (the growth). Having cleared away the thick grass, He sowed the ground with the yellow cereals. He managed the living grain, till it was ready to burst; Then he used it as seed, and it sprang up; It grew and came into car; It became strong and good; It hung down, every grain complete; And thus he was appointed lord of Thâi[1].
He gave (his people) the beautiful grains;-The black millet and the double-kernelled, The tall red and the white. They planted extensively the black and the double-kernelled, Which were reaped and stacked on the ground. They planted extensively the tall red and the white, Which were carried on their shoulders and backs, Home for the sacrifices which he founded[1].
And how as to our sacrifices (continued from him)?
[1. Hâu-kî's mother, we have seen, was a princess of Thâi, in the present district of Wû-kung, Khien Kau, Shen-hsî. This may have led to his appointment to that principality, and the transference of the lordship from Kiangs to Kîs. Evidently he was appointed to that dignity for his services in the promotion of agriculture. Still be has not displaced the older Shan-nung, with whom on his father's side he had a connexion, as 'the Father of Husbandry.'
2. This is not to be understood of sacrifice in general, as if there had been no such thing before Hâu-kî; but of the sacrifices of the of House of Kâu,--those in the ancestral temple and others,--which began with him as its great ancestor.]
Some hull (the grain); some take it from the mortar; Some sift it; some tread it. It is rattling in the dishes; It is distilled, and the steam floats about. We consult[1]; we observe the rites of purification; We take southernwood and offer it with the fat; We sacrifice a ram to the spirit of the path[2]; We offer roast flesh and broiled:--And thus introduce the coming year[3].