Two-day tour! What are the historical and cultural landscapes in Kunming? (More than 50 points)

Historian Sun Ranweng has a statue in Daguanlou.

Sun Ranweng wrote the couplet of Kunming Daguanlou.

Five hundred miles of Dianchi Lake, running to the fundus, draped on the shore, happy and boundless. The east sees God, the west sees spirit, the north sees collaterals and the south sees mourning. It is better to choose the winner than to board the board. Take advantage of the crab island snail state, comb and wrap the windward fog temples. It is even flatter, dotted with some jade feathers and Danxia. Don't be lonely. There are fragrant rice, clear sand, September hibiscus and March willow.

A thousand years ago, remember to my heart, empty the wine, sigh who is the hero! I want to learn from China Ship, Tang Biao Iron Column, Song yu fu and Yuan Dynasty Leather Bag. Wei Lie played an important role in moving mountains and rivers. Draw a building with a bead curtain, and the volume is not as good as the sunset rain. Then I broke the wreckage and gave it all to the pale smoke. Only won a few pestle bells, half a river fishing, two rows of autumn geese and a pillow to clear the frost.

According to historical records, Kunming Daguanlou was built in the 29th year of Qing Emperor Kangxi (1690). Its historical background is that in the 20th year of Kangxi, after the Qing Dynasty crushed the Wu Sangui Rebel Group, a relatively stable and prosperous situation appeared in Yunnan. But after all, it was not far from the demise of the Ming Dynasty, and social contradictions were still sharp and complicated. In order to whitewash the peace and calm people's hearts, the Daguanlou was built. After about five years, the construction of Daguanlou has begun to take shape. Some scholars came here to write poems and many couplets. Later, Sun Ranweng wrote this pair of "famous" Daguanlou couplets in "Sweeping Vulgarity".

When did Changlian come out? Because in the period of Kang and Gan, there appeared two in Yunnan at the same time, and they were both accomplished people in poetry and literature. But Sun Ranweng in Kunming was born in the 50th year of Kangxi (171year), and Sun Ranweng in Qujing was born in the 5th year of Kangxi (1666), 45 years older than Sun Ranweng in Kunming. This is the conclusion of history. Because there was a dispute between "the middle period of Kangxi" and "the middle period of Qianlong" when Dragon Couplet came out, now some people insist on putting the author of Dragon Couplet on Sun Ranweng in Kunming on the premise of delaying its coming out and advancing Sun Ranweng's birth date in Kunming. According to the relevant historical records and materials, there are four opinions about the time when Daguanlou couplets came out: First, "Daguanlou couplets came out in the Kangxi period of Qing Dynasty" (see Summary of Long Couplets in Past Dynasties); Second, it is said that "the Grand View Tower was combined in the early Qing Dynasty" (Rui's "There are two Sun Ranweng in Yunnan"); Third: "The couplets are the most written by Sun Yiren, Zhong Yi, Kangxi" (see Complete Works of Liang Zhangju's Couplets); Four said: "Couplets were written by Sun Zui, a poor poet in the Kangxi period of Qing Dynasty" (see Anecdote of Couplets). Regarding the saying that couplets originated in the Qianlong period, according to the two bases put forward by Mr. Zhang Yiming, one said, "In the five years of Tongzhi, Governor Lao Chongguang of Yunnan reprinted the Inscription and Postscript of Lushutang Couplets in the Qianlong period of Daguanlou in South Yunnan, written by Sun Ranweng in Kunming"; Second: "There are two lines in the seven-rhythm poem written by Yu Ganlong, a friend who forgot the past years and the author of Yunnan Department:' Money is sent abroad, and Sun Buyi keeps wonderful words (good topic)'". On this basis, it denies that the theory of "China Kangxi" has no historical basis, and asserts that the theory of "China Qianlong" is credible.

As the saying goes, everything happens for a reason. Because it is generally believed that Long Lian was born in the reign of Kangxi, and Kunming Sun Ranweng, who was born in the fifty years of Kangxi, has not yet been born, or is just a child. Therefore, those who insist on the theory of "Qianlong" will naturally postpone the time when Long Lian came out to the Qianlong period.

The author thinks that these two reasons of Mr. Zhang Yiming are untenable. First of all, Lao Shigemitsu and others didn't know that there were two Sun Ranweng in Yunnan at that time. They cared about the reputation of the world, so they often took people by name, so the little-known Qujing Sun Ranweng was naturally "not worthy of the name" in Sun Shan.

Secondly, judging from the historical situation, during the Qianlong period of Daguanlou, Zhejiang Governor Cheng Yuechuan and Yunnan-Guizhou Governor Ruan Yuntai tampered with it. In the seventh year of Xianfeng (1857), both Daguanlou and Changlian were destroyed by war (the couplet still existing on the second floor of Daguanlou is a copy of Lu Shu, not the original). If Lao Shiguang's inscription "The title of Kunming Sun Ranweng in Gan Long" is regarded as "historical basis", I would like to ask Mr. Zhang Yiming why the couplet written by Liang Zhangju, Governor of Liangjiang River, was inscribed by Sun Zui, Zhong Yiren of Kangxi before it was destroyed in the 23rd year of Daoguang (1847). Is it because "Liang hasn't worked in Yunnan since then and doesn't understand the situation"? Excuse me, sir, why did this "ignorant" Liang completely understand the beautiful scenery of Daguanlou, the couplets of 180, and even the couplets written by Lu Shutang, but he just mistook "dry in the middle of the dragon" for "Kangxi in the middle"? Can this statement that imagination replaces historical facts be convincing?

In addition, Sun Ranweng's "Friends of Forgetting the Year" and "Dianbu" wrote: "Gan Yuan sent a flying letter, and Sun Buyi left a wonderful word (keep a good beard)." On this basis, Mr. Zhang Yiming came to the conclusion: "There was no trace of singing the Long Lian before the normal school, but after the normal school, poems praising the Long Lian appeared constantly ... which is enough to prove that the theory of Qianlong is credible."

The author can't help asking three questions: First, there is no trace of chanting "Long Lian" from before the normal school, but poems praising "Long Lian" appear constantly after the normal school. Do you have any comments on Longlian when I was a teacher? The second question: Huapu's "excellent" couplet is good, and "wonderful words" are also good. On what basis did Mr. Zhang identify it as the Grand View Building Changlian? Can you come up with evidence that matches the figures or has been exposed to them? Because of the historical debate, we can only speak with facts, otherwise it will not be established. Three questions: The canon series compiled by Sun Zu, a teacher who forgot friends in Kunming, contains biographies and poems in Kunming, as well as a thank-you table for the losses caused by the delayed levy and supplementary donation in various provinces. Even Zhi Zhu, a poem written by Sun Zu, "The Dragon King doesn't plant seedlings, but hides Cangshan Mountain at noon". However, Mr. Zhang Yiming evaded this question and took out two poems written by teachers' colleges in the fifty-ninth year of Qianlong (1794) to testify.

In my opinion, "Yunnan Department" is Mr. Normal's most proud work in his life, a transcript of local chronicles that combines the beauty of a historian and an important historical record of Yunnan. It is precisely because it is a historical record, not poetry and literary creation, that it is a self-evident historical fact that the forty-volume Yunnan Department did not record a word about the Changlian of Kunming Daguanlou fourteen years after the poem was inscribed in the Invitation to the East Pole (that is, in the 13th year of Jiaqing, AD 1808). How can it not be questioned?

As for Mr. Zhang Yiming's quotation: Sun Guixin, the seventh grandson of Qujing Sun Ranweng, said, "Naizu wrote many works before his death, and all the big ones were lost", so "even the descendants of Sun Shi don't think Naizu is the author of Changyuan, so there is really no need for contemporary people to reverse his conviction." The author thinks that Mr. Zhang Yiming's statement is not only unreasonable, but also quite outrageous. As a historical issue, the debate can only be based on historical facts. Whoever has the information and whose arguments are full and informative will have the right to speak. Sun Shi's manuscript is really "lost". Are the people really "lost"? Don't Sun Shi's descendants argue about this creative right, so others are not allowed to speak?