These seal characters are: Yongyan filial piety.
Always say filial piety, think filial piety.
From "Xia Wu" written by an unknown person in the pre-Qin Dynasty
Xia Wu Wei Zhou, there was a wise king in the world. The third queen is in heaven, and the king is in Beijing.
The king's wife is in Beijing, and the world's virtues are sought. Always say that you will be worthy of your destiny and become a king.
The way to become a king is to descend to the earth. Always say filial piety, and think of filial piety.
Meizi is a man, Yinghou Shunde. Forever speaking of filial piety, Zhao Zai will obey.
Zhaozi came to promise and roped in his ancestral martial arts. In the year of Wansi, he was blessed by heaven.
Congratulations from all directions. In the year of Wansi, there will be no assistant.
Translation and annotations
Translation
The only country that can succeed is the Zhou Dynasty, which has kings and sages from generation to generation. The three ancestors' spirits are in heaven, and King Wu lives in Haojing.
King Wu was married to Tian and lived in Haojing, and his virtues were comparable to those of his ancestors. The destiny of God is really long-lasting, and becoming a king is also convincing.
King Cheng is also convincing and can serve as a good example to the world. Be filial to your ancestors and your virtues will last forever, and your virtues will last forever.
A person who loves the emperor can fulfill his virtues. Be filial to your ancestors, be virtuous, and shine brightly.
It is better for those who shine brightly and follow the footsteps of their ancestors. The foundation lasts for tens of millions of years, and you can enjoy the great blessings from God.
Enjoy the great blessings from God, and the princes from all over come to congratulate you. The foundation lasts for tens of millions of years, and there is no one to help.
Notes
Xiawu: Inherited from behind. Xia, after; Wu, inheritance.
Shi: generation. Philosopher King: A wise and wise monarch.
Three Queens: refers to the three previous kings of Zhou, Tai Wang, Wang Ji and King Wen. Afterwards, the king.
King: This refers to King Wu. Matching: The finger corresponds to the destiny.
Request: Pass "鑑" to match. Ma Ruichen's "General Interpretation of Mao's Poetry Biography": "The word 'Qiu' should be read as 'Qi'. Qiu means matching, matching... The reason why King Yan is matched with the capital is that he can match the world's virtues."
Word: language particle. Fate: destiny.
Fu: convincing.
Xiatu: The land in the lower realm, that is, the human world. Style: role model, paradigm.
Thinking of filial piety: the thought of filial piety to ancestors. This system uses filial piety to refer to all virtues and summarize them all. Wang Yizhi's "Jing Yi Shu Wen": "Filial piety is a general term for virtue, and it does not mean filial piety to one's younger brother."
Principle: Principle. This is called taking the previous king as the rule.
Mei: love. One person: refers to the Emperor Zhou.
Ying Hou Shunde: Wu Kaisheng's "Shiyi Huitong": "Hou means Naiye; Ying means Dangye. 'Yinghou Shunde' means Ying is Yide." And "Shui Jing Zhu" Other books believe that Yinghou is the son of King Wu, and he is granted the title of Ying (the place is southwest of Baofeng, Henan).
Zhao: bright, shining. Sifu: To advance late means to become a king. Ma Ruichen's "General Interpretation of Mao's Poems": ""Guangya·Exegesis": 'To serve, to advance, to move.'..."Etiquette·Special Animals·Food-Feeding Ceremony" notes: "Heir, the master will be the descendant. "...It means that the heir is the one who is behind."
This is the same as "Zai". Ma Ruichen's "General Interpretation of Mao's Poetry Biography": "This and Zaigu have the same voice." Laixu: the same as "lag forward". Ma Ruichen's "General Interpretation of Mao's Poetry Biography": "Xie Chen's book quoted it as 'Zhao Zai Lai Yu'... Xu and Yu's sounds have the same meaning, so they can be used interchangeably. ...'Zhao Zai Lai Xu' is still in the previous chapter, 'Zhao Zai Si'" "Follow it."
Rope: Cheng. Wu: Footprints. Zuwu refers to the virtues of ancestors.
Yu (wū): a word of exclamation. Si: auxiliary word.
Hu (hù): blessing.
Buya: Ma Ruichen's "General Interpretation of Mao's Poetry Biography": "Buya' is the reverse text of 'yabu'. Whenever "Poetry" says "yabu", the turn of "ya" and "hu" sounds is like Yun Hu is not the same. "▲
Appreciation
"Preface to Mao's Poems" says: ""Xia Wu", Jiwen Ye, King Wu has a holy virtue, has received the destiny, and can show his talent. It is the contribution of the ancestors." Zheng Jian said: "Those who followed the Wen Dynasty succeeded in the work of King Wen." Chen Huan's "Shi Mao Shi Biography" added: "Wen, Wen De, and above. Virtue, King Wu succeeded him, which is called Jiwen." In the Song Dynasty, after Lu Zuqian and Zhu Xi, there were other interpretations of "Xiawu", such as Yan Can's "Shiji", Dai Xi's "Continuation of Lu's School Reading Poems", or It is thought that the practice of martial arts means that one does not respect martial arts and has the intention of suppressing martial arts. Or one thinks that the practice of martial arts means cultivating literary virtues in the world, so martial arts is the inferior one. Confucian scholars in the Qing Dynasty interpreted this poem. Chen Qiyuan's "Ancient Collection of Mao's Poems", Dai Zhen's "Supplementary Notes to the Book of Songs", Hu Chenggong's "Postscript to Mao's Poems", etc. all adhered to Mao and Zheng's theory, while Weng Fanggang's "Poetry Supplementary Notes" and Guifu's "Zha Pu" and others agree with the theory of Song Confucianism. According to the text of the poem, what Mao and Zheng Zhi said is correct. "Not advocating martial arts" and "taking military force as the subordinate" are too far-fetched and cannot be trusted. Chen Zizhan, a modern scholar, said in "The Book of Songs Direct Interpretation": "If this poem was not written by a historian, it was a congratulatory message." This statement comes from Lu Kuixun's "Lu Tang Poetics". Lu confirmed this poem with scriptures such as "Shang Shu", saying that "'Xia Wu Wei Zhou' is just like the 'Xun Zhe Wei Shang' in "Chang Fa"." "Blessed", so he continued to say, "Yongyan is destined to be the ruler of the king." "Sheng Qizu Wu" means "replying to the light training of civil and military forces"; "Come from all directions to congratulate", which means "all the princes are clothed with yellow and vermilion cloths, offering guis and coins"; "Buya Youzuo said, "Taibao led the western princes to the left of Yingmen, and Bi Gong led the eastern princes to the right of Yingmen." Chen believes that his analysis "proves the classics with the classics" and "is not without evidence."
The chapter structure of "Daya·Xiawu" is very neat and rigorous, progressive and orderly. The first chapter first talks about the Ming Dynasty in the Zhou Dynasty, and then praises King Tai, Wang Ji, King Wen and King Wu. The first two sentences of the second chapter praise King Wu, and the second two sentences praise King Cheng. The third chapter praises King Cheng for his ability to imitate his ancestors. Chapters 4 and 5 praise King Kang for inheriting the virtues of his ancestors. Chapter 6 concludes with the congratulations from princes from all over the world, which fully demonstrates the purpose of the late king of the United States to congratulate the current king. In terms of rhetoric, this article is particularly good at using the thimble figure of speech, and brings the effectiveness of the thimble figure to the extreme. The first and second chapters are connected with the thimble of "The King Becomes the King in the Capital", the second and third chapters are connected with the thimble of "Becoming a King of Fu", the fifth and sixth chapters are connected with the thimble of "Receive the Heavenly Hu", and the fourth chapter The last sentence of the chapter "Zhao Zai Sifu" has the same meaning and the same structure as the first sentence of the fifth chapter "Zhao Zi Lai Xu", which can be regarded as a quasi-thimble link. The rhetoric of thimble is not as sophisticated as that of "Xia Wu". Moreover, the first three chapters of this article are connected in thimble pattern, which is composed of a group of praising the past kings. It is also in thimble pattern (or quasi-thimble pattern). ) The last three chapters in series form a group of new ideas praising King Jin, and they can be connected up and down through the third sentence of each of the third and fourth chapters. It is almost unprecedented. Its rhythm and rhythm are beautiful and harmonious. It effectively avoids the negative aesthetic effects caused by the rigid words of temple literature praising virtues, and makes readers face the common praise of Zhou in "Daya" and "Song of Zhou". Texts with the content of the past kings and present kings can still produce a certain degree of aesthetic pleasure. In his book "Art", the British literary theorist Clive Bell proposed that "art is meaningful form". Famous assertion, indeed, the importance of form in literary and artistic works should never be underestimated. Sometimes, form itself is beauty. After reading "Xiawu", readers may soon forget the "philosopher king" and "virtue of the world" in the poem. There are words of praise such as "matching destiny" and "shunde", but the formal beauty of its composition and structure will remain fresh in my memory.