Looking at the door and checking in, I thought of Zhang Jian, and waited for Du Gen for a moment. I am smiling to the sky from my horizontal sword, leaving my liver and gallbladder intact!
——Tan Sitong's "Prison Wall Inscription"
On April 2, 1999, the twelfth page of "People's Daily" published Mr. Zhao Jinjiu's "New Interpretation of "Removing and Retaining the Liver and Gallbladder Kunlun"" One article believes that the poem "Go and stay, both Kunlun and Kunlun" means that in the failure of the Reform Movement of 1898 in 1898, Kang Youwei and Liang Qichao, who "left", and Tan Sitong, who "remained", behaved in a manner similar to that of Kunlun and Kunlun, regardless of whether they left or not. I think Mr. Zhao Jinjiu’s views and the views of other people quoted in the article are worthy of further discussion.
First of all, Zhao Wen's explanation makes the fourth and third sentences of Tan Shi repeat the meaning, which is unlikely in quatrains. Secondly, this interpretation makes the poetic expression of the whole poem, especially the last two sentences of the poem, always not so smooth and vivid. Not only is it inconsistent with the tragic and generous mood of the poet when he wrote the poem, but it is also different from describing the object first and then the self. Expressive quatrains. Furthermore, Zhao Wen’s words seem to conflict with each other. He suddenly said that "going to stay" refers to the act of life and death, and then said that "going to stay" refers to the actor of the act of leaving and staying. What exactly he refers to is unclear in the text.
I clearly believe that: firstly, "Kunlun" does not refer to people, but to the Kunlun Mountains that emerged from nowhere; secondly, "to stay" does not refer to "to go" And "一里", in the poet's poem, "Qui Liu" is not a parallel verb phrase with opposite or opposite meanings, but a parallel verb phrase with similar or identical meanings; thirdly, "Liver and gallbladder" is extended It does not refer to heroic people, but to the awe-inspiring aura; fourthly, the overall poetic meaning of "leave the liver and gallbladder and Kunlun" is: go and leave your awe-inspiring aura like the vast Kunlun! That is to say, "keep your liver and gallbladder as strong as Kunlun". ——This poem is quite close to the flavor of Wen Tianxiang's "Crossing the Lingding Ocean", "Since ancient times, no one has died, and his loyalty will shine through history."
Why do I interpret it this way? Because I believe that interpreting poetry should not only focus on the words, but also the overall meaning of the poem, and especially the specific historical background and specific psychological state of the poet when he wrote the poem. Especially for such a work that reflects a major historical event, expresses the call for justice and expresses one's own mind, it is necessary to carefully consider the author's background, environment, mood and state of mind at the time.
As we all know, this poem was Tan Sitong’s death poem inscribed on the wall of the prison before his death. On June 11, 1898, Emperor Guangxu promulgated the edict "Ming Determining the State" and announced the reform. On September 21, 1898, Empress Dowager Cixi launched a coup, imprisoned Emperor Guangxu and began to hunt down and massacre reformers. Tan Sitong refused others' advice to escape at that time (Kang Youwei fled to Hong Kong via Shanghai, Liang Qichao fled to Japan via Tianjin), and was determined to die and was willing to die for the law to awaken and warn the people. He said: "Reforms in various countries are all caused by bloodshed. Today, China has not heard of anyone who shed blood due to reforms. This is why this country is not prosperous. If there are, please start from the same heir." The first two lines of the poem express exactly this: : Some people hurriedly sought refuge and fled, reminding people of Zhang Jian, a noble and upright man; some people stayed voluntarily "enduring for a moment" without fear of death, so that more people could do the same. Du Gen, who was equally upright and upright, came out to serve the cause of the rise and fall of the imperial court unswervingly. The last two sentences of the poem mean: As for me, I am going to die with impassioned words; I am smiling up at the sky, awe-inspiring at the execution ground! What will be left behind will be the awe-inspiring and courageous spirit like the vast Kunlun!
The word "Qu" in "to stay" here refers to a behavioral trend, meaning "to stay" or "to stay", which has no very real meaning. Tan Sitong was from Liuyang, Hunan. As far as I know, the southern dialect is the same as the current Mandarin. The following usage is common: using "go" to assist another verb to form a verb phrase or verb phrase, and the meaning of this verb phrase or verb phrase is roughly The meaning of the latter verb, such as "think about it", "go to hell", "what to do tomorrow" and so on.
The word "go" here does not mean going here or there in space, but means behavior in time, the trend and tendency of the situation. In other words, "go" can mean displacement in the sense of space, or it can also mean occurrence in the sense of time. Judging from the meaning of the whole poem, the "go" in "Go and stay in Kunlun" should be "go" in the sense of time, not "go" in the sense of space. The understanding of many people, including Mr. Zhao Jinjiu, is that it means "going" in a spatial sense. And the various explanations we have popular all have this mindset. I think the Mandarin or Northern dialect at that time should also be used in this way, right? This important semantic meaning of the word "go" is recorded in "Modern Chinese Dictionary" and "Cihai".
Of course, writing "to leave the liver and gallbladder and Kunlun" is the need for expression in the poem - including Ping and Qi, the whole meaning is to refer to one's own awe-inspiring liver and gallbladder energy like the vast Kunlun. In fact, to interpret it literally, leaving behind the "liver" (one Kunlun) like Kunlun and the "gut" (one Kunlun) like Kunlun, doesn't this also express the poet's disregard for death, majesty and generosity? Tragic? It is that strong sense of sublimity and tragedy that inspired the poet to brave death and stand in the execution ground. And what this sentence expresses is the strong sense of nobility and the strong sense of tragedy that shocks people's hearts and commits suicide.
On September 28, 1898, six people including Tan Sitong, Yang Rui, Lin Xu, Liu Guangdi, Kang Guangren, and Yang Shenxiu were brutally murdered in Caishikou, Beijing. Before Tan Sitong was executed, he shouted: "If you have the intention to kill the thief, you will be unable to save yourself. I will die well, so be happy!" And this is a desperate poem, a desperate poem that expresses everything the author has, and a poem that was written for him in prison. A poem to commemorate death written by myself! The last two sentences of the poem refer to the poet himself, not to others. Of course "Kunlun" does not refer to people, nor does "Kunlun" mean self-comparison or self-arrogance. And "stay and go", I don't think it means as some people say, one goes and one stays or one life and one death. Just think about how generous and tragic it is to say, "I cut my own sword, and I am brave and courageous." And isn't this a true psychological portrayal of the poet at that time?
I think this idea of ??dismembering the words and semantics of "Qu Liu", "Liver and Gallbladder", and "Two Kunlun" and looking for two corresponding counterparts goes against the poet's original intention. The focus of this poem is not to describe the situation, but to describe the state of mind; the structure of the poem is also the progression of each sentence until the last sentence ends with a sigh, which is soul-stirring! Therefore, I do not agree with the explanations of Liang Qichao, Fu Yigong, Zhao Jinjiu and others. And in all their explanations, I think the key lies in misunderstanding the word "go or stay".
It should also be pointed out that the difference in pronunciation of the finals of "Lun" and "Gen" (in modern times) affects the artistic effect of the poem when it is recited (in modern times) to a certain extent, although it still conforms to the standard of rhythmic poetry. Rhyme requirements (in ancient times); if they all rhyme with "en" or "un", the poetic expression will be more coherent and smooth.
⑵ Fu Yi generally believes that "Two Kunlun" refers to Tan Sitong's self-statement that he was born in Kunlun and died in Kunlun;
⑶ Some people think that "Two Kunlun" refers to Tan Sitong's two servants, and the ancients also Calling the servant a Kunlun slave;
⑷ Some people think that the "two Kunlun" refers to the broadsword Wang Wu and the boxer Hu Qi, both of whom taught Tan Sitong how to learn Kunlun martial arts;
⑸ Some people simply think that it is incomprehensible (——Zhen Ben: This should be impossible and unexplainable. Tan must have had his own meaning when he wrote this poem).