Poems or articles about revolutionary tradition education

Three poems by Marshal Chen Yi:

Chen Yi, "Three Chapters on Meiling"

(Preface before the poem:) In the winter of 1936, Meishan was besieged. I was sick and wounded and ambushed between the thickets for more than 20 days, and I was worried that I would not be able to get away, so I got three poems and left them at the bottom of my coat, and then the siege was lifted.

Chapter 1 (first):

How do you want to break your head today? The first is to make sure that you have a good understanding of what you are doing and how you are doing it.

This is the first time I've been to Quantai to recruit my old team, and I've been to Yanluo with 100,000 flags.

Chapter 2:

The Southern Beacon is ten years in the making, and this head must be hung at the national gate.

After the death of the gentlemen to work hard, the report flew as paper money.

Chapter 3:

The revolution is a home, the blood and rain should be the end of the world.

This is the day of righteousness and benevolence, and freedom is planted all over the world.

[Notes]

Meiling: Dayu Ling. One of the five ridges is at the junction of Dayu County in Jiangxi Province and Nanxiong County in Guangdong Province. The so-called Meishan system in the small poem before the poem is one of the main mountain system of the ridge.

Quantai: the same spring, spring soil, spring road. Superstition legend of the netherworld, hell. Huang Zongxi of the Ming Dynasty, "Wan Chongzong Lamentation": I do not know this goodbye, will be separated from the spring platform!

Yama: Sanskrit translation. Buddhism says that the god in charge of hell, also known as Yama, Yama King, Yama King, Yama King. Here it is compared to the Kuomintang and Chiang Kai-shek.

Southern Beacon: ten years of armed struggle in the south (from the Northern Expeditionary War in 1926 to the Guerrilla War in 1936). South: the south of the motherland.

Beacon smoke: the smoke of the beacon fire. In ancient times, the border guards set up beacon towers, and when foreign enemies invaded, they would raise the beacon to give the alarm. Here, it refers to war. Yao He's poem "Sending Servant Li Gou to Xichuan Camp" says: From now on, there is no more beacon smoke on Songzhou Road.

This head must hang toward the national gate: Chen Yi said that even if he sacrificed himself, he would hang his head toward the national gate and watch the final demise of the Kuomintang reactionaries. According to the Records of the Grand Historian (史记-伍子胥列传), during the Spring and Autumn Period (春秋), Wu Zi Xu, the king of Wu, defeated the state of Yue, and the king of Yue, Goujian, bribed Wu's dazai and slandered Zi Xu, who then committed suicide by giving Zi Xu a sword. Before his death, Wu Zixu said, "I'll watch the Vietnamese invaders entering and destroying Wu from above the east gate of Wu. Nine years later, the Yue Empire destroyed Wu. It is also recorded in the Historical Records of the People's Republic of China (史记-吴太伯世家).

The State Gate: the city gate.

Take righteousness into benevolence: the end of the Southern Song Dynasty Prime Minister Wen Tianxiang resistance to the south of the Yuan army, defeated and captured, indomitable. Before his death, wrote "self-praise" poem Shi hidden in the sash, said: Confucius said that the benevolence, Meng said that the righteousness of the present, and then, I'm not ashamed. Chen Yi poem to show the party and the people's abject loyalty, and the great spirit of dedication to the revolution.

[History]

The guerrillas of the Gan-Guangdong border area, under the correct leadership of Chen Yi, continued to develop and grow, like a sharp sword into the heart of the enemy. The division commander, Dai Suxia, was known by Chiang Kai-shek as a bunker expert. When attacking the guerrilla bases, he used his skill to make the bunkers go up to the mountain passes and into the mountain pits, forcing them into the guerrilla bases. The soldiers and civilians of the Gan-Guangdong border area won victories in crushing the purges of the Kuomintang army and preserved the revolutionary base, but they also paid a large amount of blood, and many soldiers and civilians, including guerrillas and some major leaders of the border area, sacrificed their lives during the battles due to the informing of the traitors. In the winter of 1936, the enemy forces launched a campaign against Chen Yi's residence, Meishan, which lasted more than a month. During the day, they released dogs to track them, and at night they searched them with searchlights. Due to his leg injury and illness, Chen Yi was besieged by the enemy in the thicket for 20 days. At the critical moment of life and death when he could not get out, he generously wrote "Three Chapters of Meiling" and hid it in the bottom of his coat as his own poem of death. The preface before the poem was written by Chen Yi later, and it briefly explains the situation when he wrote the poem. In the preface, the phrase "the siege was lifted" refers to the fact that on the day he left his poem, the enemy did not enter the mountain to search and destroy him, and the next day the mountain was also calm. The next day, the mountain was quiet. When I sent someone down to the mountain to find out the news, it turned out that the Xi'an Incident had happened. The 46th Division of the Kuomintang hastily withdrew from around the guerrilla area, and some of the local armed forces also dared not come out from their bunkers, so Meishan was relieved of its siege.

[Appreciation]

The two great ends of life are life and death. In the life and death survival of the decision, the most can show a person's spirit and temperament. Some people are afraid of death, seek life and harm benevolence, and live in obscurity, leaving a lasting legacy; some people regard death as a home away from home, and kill themselves to fulfill their duty to take righteousness, and make a name for themselves for a hundred years. The latter choice is our country since ancient times, the reasoning of the people of integrity to comply with the unshakeable. Confucius said: "A man of honor has no desire to harm benevolence by seeking life, but kills his own body in order to fulfill benevolence". (The Analects of Confucius - Wei Linggong) and said: "When one hears of the Way, one may die in the evening". (The Analects of Confucius - Liren) Mencius said: life is also what I desire, righteousness is also what I desire, the two can not be combined, give up life and take righteousness . ("Mencius - Suizi") also said: to do their way and die, the right life. (Mengzi, "The Heart of Perfection"). It is this moral ideal of killing oneself, sacrificing one's life for righteousness, and doing one's utmost to die that inspired countless national heroes to sacrifice their lives for the country and the people, and to go through fire and water, leaving behind countless heroic achievements that have shocked the earth and sobbed the ghosts and gods. Su Wu thirst for snow, hunger and swallow felt chastity, Zhuge Liang bowed to exhaustion, the diligence of the spirit of death, Wen Tianxiang life from the beginning of time who have no death, leaving the heart of Khan Qing's righteousness, Xia Minghan beheading does not matter as long as the doctrine of the real clanking iron bone, all of which constitutes the Chinese nation's history of the most sublime and magnificent landscape in the river, the soul of the nation in the ocean in the great view of the flashes of eternal splendor.

"Meiling three chapters" is also Chen Yi in the life and death of the survival of a song written by the proletariat song of righteousness. This is a group of three poems composed of seven lines. Although the three poems have their own emphasis on content and can be shown separately, they have internal unity in the basic theme, which expresses the author's firm belief in the revolution and his willingness to sacrifice his life and death for the betterment of mankind from different sides. The two poems are naturally born out of the four words in the preface, with the severed head as the basic image, but show no trace of sadness and sentiment, but rather a school of life as a man of honor, death is also a ghost of the generosity of the heroic spirit. At the time of chanting, I can't help but feel that people's blood is boiling and their fighting spirit is increasing. The first chapter focuses on the author of the revolutionary cause of life and death of the chastity. How do you want to break your head today? The poem opens with the question of death, asking himself how to face the danger of a severed head, which fully demonstrates Chen Yi's heroic fearlessness in the face of death. Life for life is only once, facing the moment of severed head, anyone will have some ideas that will be intentionally surged into the mind. At this moment, Chen Yi thought of what? The first thing he thought of is that the business is difficult more than a hundred battles. To struggle there will be sacrifices, in order to create the revolutionary cause, I have experienced countless difficult and bitter fighting life, has long put life and death at risk, today's severed head is also a good place to die, there is really nothing to worry about. This question and answer, asked straight and clear, answered with generosity and bravado, all of a sudden will be Chen Yi as if he were dying, willing to go through fire for the revolution of the heroic image stands in front of us, people thumping for the heart. In the face of the danger of death, the poet thought of the revolution has not yet been completed, the ideal has not yet been attempted, today's severed head is really dead. So he galloped imagination, rich in revolutionary romanticism, continued to write a heroic, breathtaking words: this goes to the spring platform to recruit the old troops, the flag of 100,000 chopped Yanluo. Quantai is also known as "under the spring", "underground", "spring road", "spring soil", etc. In ancient poems, Quantai is also known as "the place of spring". In ancient poetry, the word "quantai" is generally associated with mourning and elegiac, such as Pan Yue's "Widow's Fugue", which has a sentence that says: "Look up and see the remains of Ruoxi's statue, down to Ruoxi's spring soil". Luo Binwang "music doctor elegy" of five poems for: suddenly see the spring platform road, as if the water mirror hanging. Cen Sen's "Elegy for Su Gong, Minister of Public Works of Henan Yin Qiguo Gong" has the lines of "When will the night dawn?" and "Spring Terrace is not spring", while Meng Jiao's "Mourning for the Dead" also has the lines of "The two dragons under the spring will never meet again, and the gold silkworms and jade swallows will disappear into oblivion". Chen Yi to the spring platform metaphor Chiang Kai-shek government under the rule of hell on earth, to Yanluo metaphor for the scourge of the country and the evil of the people of Chiang Kai-shek, said that once sacrificed, I have to go to the bottom of the Yellow Springs to gather the previous dead comrades, organized a hundred thousand vast army, directly into the underworld, to behead Yanluo's head. These two lines of the poem, which are so strong and vigorous, and so well-written that they astonish heaven and earth and cry to the ghosts and gods, show the poet's resolute revolutionary fighting spirit and heroic spirit. As the famous poet Zang Kejia said, it can be said that the spirit is so strong that it can be used to beat the sky! There are ten thousand square feet of righteousness in his chest, and ten thousand pounds of strength in his pen!

The second chapter focuses on the expectations of those who will die, encouraging the living to continue to fight for the cause of the people's liberation.

The second chapter focuses on the expectation of the dead, urging the living to continue to fight for the uncontested cause of the people's liberation. From August 1926, when he left Beijing and returned to Sichuan to work for the Northern Expedition to the winter of 1936, Chen Yi had been fighting in the southern country of the Beacon in the past ten years. He made a monumental contribution to the founding of the Workers' and Peasants' Red Army, the establishment of the base areas in the Soviet Union, and the founding and development of the guerrilla zone on the Ganjiang side. This sentence can be read in conjunction with the first chapter, "The Hard Struggle of Starting a Business". The sentence about starting a business focuses on the difficulty of the struggle, while the sentence about the southern part of the country emphasizes the time and place of the struggle. Now, in the central Soviet area has been lost, the southern land in the reactionaries more ferocious rule, under the ravages of the time, they may say goodbye to this more than ten years for the blood of the southern land, which can not help but make the poet a lot of feelings, deep regret. So, the poet's passionate pen gushed out, and he wrote the words of "this head must be hanging towards the gate of the country". The story of Wu Zixu, an accomplished official of the state of Wu during the Spring and Autumn Period, who was killed by a man and was given a sword by King Fu-chai of Wu, and who asked for his head to be hung at the Gate of Heaven in the capital city of Wu (present-day Suzhou), in order to see the army of Yue come to destroy the state of Wu, is recorded in the Historical Records of the People's Republic of China. When the reactionary ruling class in China suppressed the resistance movement of the people, they often hung the heads of the rebels they killed above the city gates as a warning to others. The reactionaries of the Kuomintang often used similar violent methods when they besieged the red base areas and guerrilla zones. But this kind of scare tactics could not intimidate the real revolutionaries, for whom beheading was like blowing a hat in the wind. The author borrows the allusion to Wu Zixu's head hanging over the country's gate to show the spirit of not resting in peace until he sees the complete destruction of the enemy with his own eyes. The word "shu" makes the poet's heroic spirit and the sense of honor of martyrdom for the revolution leap out from the paper and hit people's hearts. The phrase "after the death of all the kings, make more efforts, and the report will come as paper money" is a natural derivation of the previous line of the poem. The poet implicitly used the famous line of Lu Fangweng's poem "Showing the Children" that the king's division is set in the middle of the plains in the north, and the family sacrifices do not die to tell Naiweng, encouraging the living comrades to strive hard and win more battles, and to use the frequent flying of shortcuts as the paper money for laying their own money to comfort themselves when their heads are hanging over the door of the country and their souls are returning to the spring platform. This expectation also expresses the poet's firm belief in the certainty of victory of the revolutionary cause. War is the politics of bloodshed. The poet called the living comrades after the death of the gentleman, intended to remind the comrades to be ready to sacrifice, I hope that they can be like the first to go to the trouble of 100,000 old troops and will be cut off the head of their own, not afraid of sacrifice, to go on fighting.

The third chapter further expresses his belief in the revolutionary cause and his willingness to die for the ideal of life. The revolution is the home, the blood and rain should be the end of the world. This is to say that they from the date of the revolution to the revolutionary cause as their own home, and determined to fight for it for life; although has been in the difficult start-up, the motherland is still in the bloody brutality of the reactionaries, but the night is about to pass, the dawn will come. Ancient China's positive outlook on life has always been to cultivate one's moral character, to align the family, to rule the country, and to level the world, while the words "country" and "family and country hate" also indicate that the family and the country can not be completely separated. How can one fall in disgrace when the nest is overturned? Without a family, there cannot be a country, and a happy and perfect family is hard to come by when the country is broken. The revolutionary cause as their own home, this is a young age that is worried about the people's feelings of ****productivist warrior revolutionary outlook on life vividly portrayed, showing the poet's noble and broad-minded. And the bloody winds always end The poet conveys a discerning understanding of the fate of the country and the predecessor of the revolution, which he made a little earlier in the same year, "Thirty-fifth Birthday" in the things to the extreme time will change, the sky and the earth overturned the five continents red, and with the "Plum Ridge Three Chapters" was made during the same period of the "Untitled" in the reckless state of the sighs of the sinking land. The same belief is expressed in "The Soul Returns to the Earth Red". It is because of this belief in the future, so the poet not only do not panic, not afraid of danger, but also calmly and unhesitatingly chanted: righteousness and benevolence today, the earth all over the free flower. For the sake of human liberation of the bright future to come one day earlier, the poet willingly and countless martyrs of blood into together, in the motherland of the earth watering the flower of freedom. Here, the poet injects the lofty ****productivist ideal of a ****productivist into the traditional virtue of the Chinese nation of taking righteousness and becoming benevolence, and makes the most specific and concrete statement on the question of how to break off the head today, which is raised in the first line of the poem. The question raised in the first line of the poem, "What is the intention of the broken head today?" is the most specific and perfect answer. In the answer of this majestic heavy Tai Dai, gorgeous than the color of the sun, highlighting the lofty and broad-mindedness of a revolutionary and the spiritual realm, such a realm is those who are the fly and the dog, the people who live and let live will never even think about it. Revolution for life not for death, but the courage to death, it is the glory of life in another kind of shine. This is the author's beautiful hope for the future of the revolution, and also the real meaning of the author's pursuit of life, who is willing to take righteousness into his own hands and hang his head over the country's door. Three Chapters of Meiling" is a set of yellow bells and big lute works that can immortalize Chen Yi's life at the time of danger without pretense of embellishment and in a single breath. Poetry is majestic and bold, high style, the sentence is brilliant, word pearl, love and text, clanking sound is the poet's noble sentiments, but also the poet's great personality portraits. The surging passion, lofty ideals into the unexpected imagination, is a prominent feature of this poem on the art of thinking, that the spring platform to beckon the old troops, the flag 100,000 decapitated Yanluo's imagination of the majestic; that the head of the country to the door of the hanging, the news flew when the paper money of the imagery of how peculiar; that blood to die of moral righteousness, watering the earth's freedom of the flower of the wish and how charming! And these majestic and charismatic imagery is always blended with deep hatred for the enemy and great love for the people, with personal aspirations and revolutionary ideals. Liu Innocence "carving dragons" on the art of God's thoughts on the mountain is full of love in the mountain, watching the sea is overflowing in the sea of ideas, this is also said! Not only that, in a short 84 words, the poet's thoughts free flow unhindered, from the danger of severed heads on earth to the spring platform of the move, beheading feat, from the past of the hundred battles to the death of the difficult news flying, from the ancient head of the loyal to today's own righteousness into benevolence, from the personal journey of ten years to the future of the freedom of the flowers, can be described as the past and present any gallop, on the earth and the netherworld of the vertical at large, there is a virtual and a real, the virtual and the real are born together! The author's words, "There is truth in truth, and truth in truth," can be described as the essence of the eight extremes, the heart swims in ten thousand refuges, restores ten thousand miles without barriers, and passes through the memory of the load for the Jin (Lu Ji's "Wen Fu"). This reflects the author's extraordinary artistic imagination and superb structural skills. As Mr. Lu Xun said, what comes out of the fountain is water, and what comes out of the veins is blood. Great works are always inseparable from the writer's great thoughts, great personality and great life experiences. The rich, bold and unexpected imagery of Chen Yi's poems comes from his years of military service, thousands of deaths and thousands of injuries, his battle experience, his revolutionary passion, and his revolutionary determination to take righteousness and become a man of honor. These 84 words are the cohesion of his life pursuit.

The creative transformation of the classics is another striking feature of this group of poems. The poem writes about the spring platform, Yanluo, burning paper money, etc., which are all legends and behaviors in feudal superstitions. But the poet compares Yanluo and the underworld to the hell on earth under the rule of Chiang Kai-shek and his reactionary government, and uses paper money to refer to the victory of the revolutionary army, giving and conveying a completely new meaning. Wu Zixu's last words when he was slandered and killed express his condemnation of King Fu-chai of Wu for not listening to his loyal words and taking his own life, and his resentment that his loyalty was not recognized. The allusion to Chen Yi's head hanging over the country's door not only expresses his spirit of not resting in peace until he witnesses the complete demise of the Kuomintang reactionaries, but also his firm belief that the revolution will be victorious, and his wish to see the news of victory and share the joy of victory with his own eyes on the day of victory. In addition, taking righteousness and becoming benevolent is one of the traditional virtues of the Chinese nation. In the poem "Self-admiration" written by Wen Tianxiang, a politician of the Southern Song Dynasty, in his book hidden in his sash before he was arrested and killed, he wrote Kong said that he would be benevolent, and Meng said that he would take righteousness, but his righteousness was complete, so benevolence was the most important thing. Now and then, I am not ashamed of the poem. In his poem, Chen Yi has incorporated the discourses on benevolence and righteousness from the Analects of Confucius and Mencius, and has directly borrowed the saying of "taking righteousness to become benevolence" from the poem of Wen Tianxiang's inauguration, which shows that he approves of this traditional virtue of the Chinese people. Nevertheless, Chen Yi's "to die for the revolution" is infused with Chen Yi's revolutionary ideals. To die for the revolution is to die a worthy death. This is of course different from the righteousness and benevolence of the feudal times. Some of the above show that Chen Yi is good at using the classics, but not restricted to the classics, and even better at transforming the classics, injecting new meaning into the classics, so that it can obtain new artistic expression, which is worth studying.