That her childlessness might be taken away. She then trod on a toe-print made by God, and was moved[1], In the large place where she rested. She became pregnant; she dwelt retired; She gave birth to, and nourished (a son), Who was Hâu-kî.
When she had fulfilled her months, Her firstborn son (came forth) like a lamb. There was no bursting, nor rending, No injury, no hurt; Showing how wonderful he would be. Did not God give her the comfort? w Had he not accepted her pure offering and sacrifice, So that thus easily she brought forth her son?
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].
- ↑ 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.
- ↑ 2.0 2.1 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 Kiang Yüan's husband, dissatisfied with what had taken place; Kăng, 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.
