Author: Lu Xun
Type: Seven Laws
It is a custom for young women to have silk on their temples on long nights in spring.
In my dream, I vaguely shed tears for my mother, and the flag of the king on the city head changed.
Endure watching peers become new ghosts, and look for poetry from the knife.
There is no place to write after singing, and the moonlight is like water.
This poem is found in "Memories of the South Gathering in the North" and is written in memory of the five martyrs of the "Left League".
193 1 On February 8th, 2008, Mr. Lu Xun was so indignant that he wrote a seven-character poem after receiving the news that five writers of the "Left Alliance" were secretly killed by the Kuomintang.
Accustomed to the long night in spring,
There will be silk in the bride's young temple.
In my dream, I shed tears vaguely.
Chengtou changed the king's flag.
Endure watching peers become new ghosts,
Look for a poem from a knife.
Singing low eyebrows, nowhere to write,
Moonlight is like water
Three years later, Mr. Lu Xun introduced this poem into "In Memory of Forgetting". The article "Remembering the Past" was later selected as a middle school textbook for a long time, so poetry and prose are very famous and widely known. However, the phrase "the flag of the king is changed for the head of the city" in this poem has been misunderstood for a long time. In middle school textbooks, college textbooks and other Selected Works of Lu Xun, there are many notes: "refers to the scuffle between the central government of the Kuomintang and local warlords from 1929 to 1930." This explanation goes against the meaning of poetry and is debatable. The author has carefully studied Lu Xun's poems and related works of the same period, and thinks that the phrase "changing the flag for the head of the city" should refer to all kinds of tricks used by Kuomintang reactionaries to persecute revolutionary and progressive writers and artists and carry out "cultural encirclement and suppression". I state the reasons as follows to teach generous families.
One of the most obvious reasons why the "Wang Qi" in Chengtou is misunderstood is that the "Wang Qi" in the poem is confused with the "Wang". Grammatically speaking, the object of "Qi" is "Qi", not "Wang". In other words, it is not the "melee warlord" who "you sing and I come on stage" that "changes", but the means by which all reactionary warlords (kings) deal with the "unity" of the progressive cultural front led by the "Left Alliance", that is, carry out "cultural encirclement and suppression". According to historical facts, from 1929 to 1930, Shanghai, where the author Mr. Lu Xun lived, was already the center of Kuomintang warlord rule and the base of imperialist forces in China, and there was no so-called "warlord scuffle" (Change of Kings). However, Shanghai is the most important position between the revolutionary and counter-revolutionary literary fronts, and it is also the most tragic period of the struggle between the "left-wing" progressive cultural front represented by Lu Xun and the reactionary warlord government. Therefore, the theory of "warlord melee" does not conform to the grammatical rules and historical facts.
Secondly, if we understand "the city head is replaced by the flag" as "the warlord scuffle", it will make this sentence a scattered flower in the whole poem and seriously weaken the critical power of the original poem. In several articles such as Memories for Forgetting, Mr. Lu Xun clearly pointed out that this poem was used to mourn five writers and expose the bloody slaughter of the enemy. In the original poem, the author takes the arrest and murder of "five writers" as the classic, takes the grief and indignation of "I" as the structural poem, and deduces the events of five writers such as Rou Shi sentence by sentence, and is good at the author's feelings every word. Why are you swimming alone? What do you mean, warlord melee or something? Is it not divorced from the theme of the whole poem and turned into a pen of branches and vines?
Thirdly, judging from the linguistic features of the poem, the couplet "Mother's tears are faintly seen in the dream, and the flag on the city head is changed" should be an intertextual sentence. If you add the omitted elements, the meaning will be clear at a glance: I (can) vaguely (see) my mother's tears in the dream (as long as I open my eyes, I will pay close attention). In the dark and horrible night, facing the enemy's butcher's knife, when everyone (especially their mother in Beiping) is worried about their own safety, Mr. Lu Xun has risked his life and waged a tenacious struggle with the enemy. What he cares about is not personal safety, but the life and death of the arrested comrades (in fact, Lu Xun used many methods to organize rescue, including asking Soong Ching Ling to come forward to rescue), the success or failure of the struggle against "cultural encirclement and suppression" and the success or failure of revolutionary cultural undertakings. In fact, the theory of "warlord melee" is groundless speculation, and it doesn't understand the language characteristics of this poem at all, let alone the lofty spirit of the author.
4. Then, does Mr. Lu Xun's articles in the same period support the "banner" theory? Yes! And a lot. After five writers were killed, Mr. Lu Xun still risked his life, stepped forward and insisted on fighting. Through various channels, he successively published China Proletarian Revolutionary Literature and the Blood of the Precursors, The Present Situation of Literary and Art Circles in Dark China, and The Manifesto of the Chinese Left-wing Writers' League Slaughtering a Large Number of Revolutionary Writers for the Kuomintang, which systematically and thoroughly exposed the fascist tactics of the Kuomintang reactionaries in brutally persecuting revolutionary writers and conducting "cultural encirclement and suppression". 2 "no books and newspapers"; 3 "Closed Bookstore"; (4) "Promulgate the evil publishing law and implement news censorship"; ⑤ "The writer is wanted"; ⑥ Arrest, detain and secretly execute left-wing writers (scraping, frying, strangling, beheading, burying alive and shooting). These means are the specific content of the poem "Wang Qi changes in Chengtou". Obviously, the fallacy of "warlord melee" is even more obvious.