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Song Wan, nicknamed Yunli King Kong, the Devil Star, ranked 82nd among the good hans of Liangshan, the earliest with Wang Lun and Du Qianzhan Liangshan as kings, Chao Gai and Song Jiang presided over the Liangshan Grand Plan, and were named infantry generals, accompanying Song Jiang and Lu Junyi in their conquests of the Liaoguo, Tian Hu, Wang Qing, and Fang La. He was shot by Fang La's side with a random arrow in Runzhou, and was the first good man in Liangshan to die in battle.
Song Wan can be called the elder of Liangshan. He went up the mountain not only before Chao Gai, Wu Yong and others, but also before Lin Chong. After Wang Lun and Du moved up the mountain, he came to the fire and became one of the three leaders of Zhanshan as the king, and should be regarded as the first group of people and horses in Liangshan. Therefore, although his performance in Liangshan is not outstanding, he has always been ranked in the leader's ranks.
Song Wan's ranking in Liangshan can be said to have dropped again and again. Start ranking 3rd. Lin Chong came in and ranked 4th. After Chao Gai became the lord of the cottage, Chao Gai originally arranged for Song Wan to rank 6th, and he himself had to go to the back row, so he ranked 10th. When liangshan 108 generals gathered in the ranking, he ranked 82nd.
Some people praised Song Wan for not fighting for merit, not being proud, being honest and responsible, and going with the flow, which is very reasonable. Some people also analyze that Song Wan is self-aware, can see which level his ability belongs to, enlightened, and accessible. When the painter Huang Yongyu commented on Du Qian, a leader like Song Wanyi, he said: "I see that I have no ability, but I am the first university in my life." In life, some people always like to talk about seniority, and do not look at their own ability, so once they have the ability to rank in front of themselves, they will be resentful and psychologically unbalanced. There are too many people who want to talk about seniority in China, so whenever they need to re-rank, the organizers are very embarrassed. Some people have falsely accused The Liangshan heroes of being ghosted by Song Jiang, Wu Yong, and others, let's not say that this is not in line with the intention of "Water Margin" that "Cao Kou is out of the Mandate of Heaven", and taking ten thousand steps back, even if Song Jiang deliberately made a ranking inscription, wouldn't that also make those who only like to talk about seniority, regardless of their ability, have nothing to say? If this is the case, Song Jiang is not treacherous, but clever, and he has been able to dissolve resentment into invisibility and make talents fit in their proper positions. And the talent is appropriate, the capable are on, the average is allowed, and the cause can be developed. If everyone knows others and confidants like Song Wan, and puts a flat heart, things in the world will be easy to do.
Moreover, the ranking of heroes cannot be based only on the morning and evening of the mountain, and Liangshan does not take the morning and evening of the mountain as the most important condition for ranking. Ranked in the morning and evening, there are, but all are temporary, not arranged in detail. Every time a new group of leaders goes up the hill, the whole group is arranged in the row of guests (on the right), and the original leader is only in the row of the main one (left), because as of this time, the credit of these people is clear, and the newcomers cannot be ranked. But at that time, it was also explained, and the arrangement of merits will be discussed later. That is to say, the general principle of ranking is to look at the role played in Liangshan, and for the time being, according to the order of going up the mountain, but there is no way. Sure enough, when one hundred and eight people gathered, all the original rankings were broken and rearranged.
Because Liangshan emphasizes the four seas and one brother, they will never engage in small circles in the rankings, but respect the various mountains, and Liangshan will treat them differently sooner or later. Because of this, the earliest Song Wan in Shangliangshan only ranked 82nd in Liangshan. Although Liangshan was the home of many heroes, Liangshan's superiority over other mountains was due to political pursuit after Chao Gai established a political line opposed to the Song court. Before this, the Liangshan mountain led by Wang Lun was the same as other mountains, and they all belonged to ordinary bandit mountains. In other words, it was the preparatory period for Liangshan Juyi. Therefore, for friends from every mountain, we must be the same in everything and do not favor one over the other. Are you Song Wan on Liangshan early? Didn't Lu Zhishen and others already go up erlong Mountain? Didn't Li Zhong and others go up to Peach Blossom Mountain earlier? Didn't Yan Shun and others go up Qingfeng Mountain earlier? Therefore, it is impossible to put you in the front row desperately because you went to Liangshan. If it was really that kind of platoon, it would be no different from Wang Lun. This reflects the great unity and righteousness of Liangshan. Someone arbitrarily imposed the flower intestines of the fame and profit on Liangshan, which is a misinterpretation of "Water Margin".
Song Wan's nickname is King Kong in the Clouds, which shows that he is tall and brave. Tall enough to get into the clouds (exaggerated, of course). Man is mighty, and he can compare to King Kong. The so-called "Vajra angry eyes", the Vajrapani of the Buddhist temple are relatively fierce. Some people did not think so, Zhang Hexhui said: "Du Qian's outer name is touching the sky, and Song Wan's outer name is Yunli King Kong. If you take care of others, you will not catch them far away." It is objective to point out that Song Wan's martial arts are relatively low. To say that his martial arts should not be called "King Kong in the Clouds" is an overly simplistic thinking. Leaders such as Song Wan and Du Qian, who come from the bottom of society and mix in the rivers and lakes, generally think that they are powerful, so they add the name of bravery and fierceness to them, which is just a feeling, and it is impossible to have strict standards like those who have passed the martial arts and martial arts. Ruan Xiao'er's nickname of Li Di Tai Nian and Ruan Xiao Qi's nickname of Live Yan Luo are scary enough, but it does not mean that they will be able to beat Lu Junyi, Guan Sheng, and Hu Yanzhuo.
Zhang Hexhui also said: "Wang Lun took the first son of Luo Di as a thief of Liangshan, and the literati of the last road were not heroic weapons, and they were endowed with narrow temperament, especially they could not tolerate things, and Du (Qian) and Song (Wan) were bowed and willing to be driven." There is nothing wrong with his words and deeds. Only then will this slave be made to be a master." This is meant to be mean, to people, and to fictional characters. As mentioned earlier, Song Wan's martial arts were not high among the Liangshan generals, and even Wang Lun was not as good, and Wang Lun said, "I am not very skilled, and Du Qian and Song Wan's martial arts are only ordinary." The courage of no one, the honesty of the heart, and the willingness to live under others are not a bad thing, and they should not be blamed. On the other hand, if Song Wan's ability was far above Lin Chong's, Wang Lun would not have to prevent Lin Chong from obstructing him from going up the mountain. Therefore, it cannot be thought that Song Wan and Du Qian are slave mentality. Come to think of it, at that time, everyone was breaking the law, there was no way to go up the mountain and the grass, it would be good to have a place to live, and it was not a mistake to fight for fire from time to time. Therefore, only taohuashan Zhou Tong let Li Zhong take the throne, and Deng Fei made Pei Xuan the lord of the village. This is not a sin, but an open-minded concession, how can virtue be regarded as evil deeds? If Wang Lun was also like Song Wan and Du Qian, and ganju Lin Chong, he would not become a ghost under the sword. Of course, the rivers and lakes are sinister and the events are different. Sometimes fighting is inevitable, for example, Yang Zhi and Lu Da killed the old village lord Deng Long to become the king of the mountain. However, Song Wan and Du Qian are not the characters of Lu Da and Yang Zhi, and they do not have the ability of Lu and Yang, nor do they have the pursuit of Lu and Yang. Just because Lu and Yang killed Deng Long and Lin Chong killed Wang Lun, we should not ask everyone in each country to kill Deng Long and Wang Lun.
Song Wan was by no means a slave. For Wang Lun, although he abided by the cottage rule of "the following dignity", he did not only have a voice, but had his own opinion. When Lin Chong went up the mountain, Wang Lun did not want to accept it, so Song Wan, together with Zhu Gui and Du Qian, persuaded Wang Lun, and it was under their persuasion that Wang Lun had to keep Lin Chong. Song Wan's main opinion was positive, prominently reflected in the word "righteousness" advocated by the good han of the jianghu, and he persuaded Wang Lun to leave Lin Chong, and the main starting point was to maintain the righteousness of the jianghu, he said: "On the face of the Chai official, it is better to allow him to be a leader here." Otherwise, seeing that we are unrighteous, we will make the good people in the rivers and lakes laugh. From this, it can be seen that Song Wan deserves to be an insurgent. Chao Gai, Song Jiang and others were not mistaken, they could distinguish Song Wan from Wang Lun, so after the fire and Wang Lun, they still let Song Wan be the leader of the cottage, how to use it. Zhang Hexhui said: "Wu Yong and Lin Chong also knew that this generation was easy to reconcile, so after killing Wang (Lun), they also prepared a chair for Du (Qian) Song (Wan) and Zhu Gui in a pool of blood, and if the butcher led a sheep in the sheep pen to slaughter, he would feed him sheep with food, without the prevention of fibrous. In the eyes of Wu (Yong), Lin (Chong), etc., it is not as good as du song and other slaves to raise." Again, this is prejudice. In the final analysis, Wu and Lin may not see it this way in their eyes, but in Zhang Hateshui's eyes, "it is not as good as fixing Du Song and other slaves"! It is a misunderstanding to impose on the characters of classic novels on one's own whim. Commenting on the typical characters in the novel cannot be separated from the typical environment in which they are located. In "Water Margin", the contradiction between Wang Lun and Chao Gai Lin Chong is written by the author who affirms Chao Gai Lin Chong's side. Wang Lun died with Chao Gai, how could Song Wan's behavior not be affirmed? Looking at "Water Margin", for one hundred and eight good men, whether they write about their life and death, whether they write about their victories or defeats, they are written from the front, even if they write about their bad behavior before going up the mountain, it is only as a kind of paving for character shaping, emphasizing the multi-faceted nature of the character image, without deliberately uglying anyone. Could it be that because Song Wan and others had worked with Wang Lun, they had to be beaten as historical counter-revolutionaries?!
Zhang Hexhui also said: "When Lin Chong xiao seized the berth, within five steps the blood splashed the cup, Xiu Cai was given the head, Chao Gai was in place, Du (Qian) Song (Wan) did not miss the old friend at all, Na Tou worshiped the new lord, is this what a good Han did?" If the literati who are shameless as thieves should be killed, then the day before yesterday, Wang Lun was called the eldest brother Feiye. If the thief and Xiucai belong to one, and the previous day they worked together very well, and they stood by and watched Wang Lun's cry for help and did not share the hardships, then today Hu Chao Gai is the eldest brother Feiye. The two will dwell in one place." This arbitrarily forced Song Wan and Du Qian into a corner. It's like two factions of sophistry, making strange problems, so that the other side is not left, nor is it right, how can it not be. Assuming that Zhang Hexhui was in Song Wan's position, what would he do? Do you want to die with Wang Lun, or do you kill Wang Lun first? Some things are not either/or. Lin Chong killed Wang Lun for his own reasons, which was different from Du Qian and Song Wan. Wang Lun was narrow-minded, and this Song Wan did not approve of it. He didn't approve or necessarily kill him, not to mention that with Song Wan's strength, he might not be able to kill Wang Lun. Lin Chong wanted to kill Wang Lun, and Song Wan, Du Qian, and Zhu Gui all had to stop him, but they were forced by San Ruan to stop him and could not move. Besides, Lin Chongye, the one who killed Wang Lun, was the leader of Chao Gai before he went up the mountain, and Song Wan was an old man. To put it bluntly, this is Second Brother Lin killing Brother Wang, and the third and fourth elders will listen to Brother Lin's arrangement, not to mention that they have not offended Second Brother Lin, and they have also said good things for Second Brother Lin! Besides, the abolition of the leader was not something that Song Wan's ability could influence. As for Zhang Hexhui saying, "I don't know how Du Song felt when he dragged the corpse on the Zhongyi Hall, and washed the cup more carefully?" Chao Gai laughed, Wu Yonglin Chong laughed, people from Shijie Village did not laugh, Du (Qian) Song (Wan), Zhu Gui, also laughed at this"? These words are close to pedantic. It's true that big things happen, and everyone in different positions has a different mood. When the fire and Wang Lun were merged, Lin Chong and Chao Gai and others would not have the same mood, not to mention Song Wan and Du Qian! Song Wan and Du Qian may have more complicated feelings, which cannot be simply explained by the words "crying" and "laughing". People are originally complex, seeing complexity and acknowledging complexity is the attitude of realism. Nowadays, people feel that Li Yunlong in "Bright Sword" is more real and credible than Yang Zirong in "Wise Tiger Mountain", which is the truth.
Due to the complexity of life and the richness of the character, it will cause people to look at things from different perspectives. It is okay to feel emotion from a little. But it is not suitable for a comprehensive and accurate analysis of fictional characters. Some people, including some literary figures, are insightful in their evaluation of classical novels, but sometimes they grasp a little less than the rest, which will lead to deviations. This may have a realistic background that he did not know when he commented, or it may be that he hastily wrote it down for a moment, without further consideration.
All in all, Song Wan is lovely and a hero, and the author's description of him is in line with the laws of life and the truth of art.
It concludes with four verses:
He was an elder who opened the mountain early, and had a praise for the heroes.
Crossing the river died first in bloody battles, and Park Hou remained in the world.
Author: Lu Ming, male, born in 1960, pen name Yellow River into the sea. Retired cadre of Yuncheng County CPC Committee, Chairman of Yuncheng County Writers Association, President of County Poetry Society. He is a member of the Shandong Writers Association, the vice president of the Heze Poetry Society, a special researcher of the Shuihu Culture Research Base of Heze University, and a scholar of historical and cultural research in Yuncheng County. He has published more than 100 essays, more than 20 novels, and more than 1,000 poems and poems in various newspapers and online platforms such as Guangming Daily, Shandong Literature, and Times Literature, of which Heze Fu was published in Guangming Daily. He is the author of six cultural books, including "Zhengyu Water Margin", "Impression of Water Margin", "Exploration of Good Han Culture", "Yuncheng Literature and History Examination Strategy" (three volumes), and the chief editor of "Selected Literary Works of Yuncheng", "Yuncheng Wenyun", "Water Margin Biography", and "Water Margin Wine Story" four works. In Heze TV, he lectured on the thirteenth issue of Water Margin Culture.
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