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Updated: June 25, 2025
He supposes, however, that the thanks were given to the ancient Shan-nang, 'the father of Agriculture, Hau-ki, 'the first Husbandman, and the spirits presiding over the four quarters of the heavens. To this the imperial editors rightly demur, saying that the blessings which the piece speaks of could come only from God. The blessings sent down on us are of every kind.
Hau-ki was the same as Khi, who appears in Part II of the Shu as Minister of Agriculture to Yao and Shun, and co-operating with Yue in his labours on the flooded land. The name Hau belongs to him as lord of Thai; that of Ki, as Minister of Agriculture.
Hau-ki is not equal to the occasion; God does not come to us. 'The drought is excessive, And I may not try to excuse myself. I am full of terror, and feel the peril, Like the clap of thunder or the roll. Shall By 'the border altars' we are to understand the altars in the suburbs of the capital, where Heaven and Earth were sacrificed to -the great services at the solstices, and any other seasons.
However the combination arose, Hau-ki became historically the name of Khi of the time of Yao and Shun, the ancestor to whom the kings of Kau traced their lineage. He was to the people the Father of Husbandry, who first taught men to plough and sow and reap.
The writer was evidently in a poetic rapture as to what his ruler was, and would do. The piece is a genuine bardic effusion. The poet traces the lords of Lu to Khang Yueen and her son Hau-ki.
This was the border sacrifice to God, when Hau-ki was associated with him. Some critics add a sacrifice in -the first month of winter, for a blessing on the ensuing year, offered to 'the honoured ones of heaven, the sun, moon, and zodiacal constellations. See note 2 on p. 371. your powers. Death is approaching, But do not cast away what you have done.
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