In the twenty-fourth year of Guangxu, that is, in 1898, Tan Sitong was arrested and imprisoned for participating in the change of law. Tan Sitong calmly wrote a poem on the prison wall. The poem was passed out by the jailers of the Punishment Department, and finally circulated into a familiar form:
Look at the door to stop Thinking Zhang Jian, endure death and wait for Dugan;
I smiled at the sky with a horizontal knife and went to leave the liver and gallbladder for two kunluns.
Why is it familiar to everyone?
Because some people have said that this poem is a revised version of Liang Qichao. The original poem is a bit tongue-twisting, and the momentum is damaged. Let's leave it alone whether this statement is true or not.
On the whole, this poem is magnificent, the pen is thunderous, especially the last two sentences are awe-inspiring and righteous, and they are widely circulated in the folk. Just as the version is controversial, there are roughly two theories about the Two Kunluns.
One said that Kang Youwei and Tan Si were the same as themselves, and the other said that Kang Youwei and the Chivalrous Great Sword King V. In fact, before the coup d'état, Kang Youwei had already absconded from Beijing and later fled to Japan. Between going and staying, it can also make sense.
However, people prefer to believe that it is the latter. For example, Liang Qichao said, "The so-called two Kunluns, one of which is the Guide to the Sea, the other is the Fifth Great Sword King, and the Liuyang Youth tasted the swordplay from them, and expected it with morality." ”
From Liang Qichao's words, it can be known that Tan Sitong has an unusual relationship with the Great Dao King Wu.
Tan Sitong was a native of Liuyang, Hunan, and was a typical intellectual of the late Qing Dynasty; the fifth king of the Great Dao was a native of Cangzhou, Hebei Province, and was a generation of heroes praised by everyone. How can two people intersect?
In fact, In the early years, Wang Wu visited the master "double knife" Li Fenggang and the "Shanxi Dong" Dong Xiusheng, learned a delicate knife technique, and later opened the "Yuanshun Dart Bureau" in Beijing. This dart bureau is one of the top ten dart bureaus in the late Qing Dynasty, and its business scope is very wide. Whether it is Shanhaiguan in the north or Qingjiangpu in Huai'an City in the south, it has its shadow.
From the perspective of business scale, Wang Wu is also a figure with a head and a face in the Beijing Division. But Wang Wu is by no means just a dart master or businessman, he has always been on the side of justice in terms of right and wrong.
After the defeat of the Sino-Japanese War, Yushi AnWeijun went up to the battlefield and righteously accused Empress Dowager Cixi of listening to Li Hongzhang and the eunuch Li Lianying for interfering in the government and misleading the country. As soon as An Weijun said this, the government and the public were shocked. In order to prevent Empress Dowager Cixi from killing her, the Guangxu Emperor took the lead and sent An Weijun to zhangjiakou juntai to atone for his sins.
At this time, An Weijun had become the target of everyone, and there were many people who wanted to kill him. At this time, Wang Wuyi resolutely took on the responsibility of escorting An Weijun.
After returning to Beijing, Wang Wu did one more thing to make people praise. That is to open the Xuetang Street in The Xiangchang, called "Father Wuyi Learning", which is equivalent to teaching everyone martial arts for free. Wang Wu's chivalrous heart was directly transformed into a patriotic act.
Liang Qichao wrote in the "Tan Si Tong Biography" that "the young man has great ambitions, drowns through the group, can write articles, is good at renxia, and is good at swordsmanship". Tan Sitong's "good renxia, good swordplay" was influenced by Wang Wu.
It has been said that the two are often referred to as brothers. Tan Sitong's martial arts, especially the sword method, were learned from Wang Wu.
Like-mindedness is a matter of course. When Tan Sitong should enter the capital and practice the Penghu Transformation Law, the dangers around him will naturally not be less. Wang Wu took the initiative to take on tan Sitong's security work. Later, after Tan Sitong was arrested and imprisoned, Wang Wu was so anxious that he inquired about the news in many ways, and bribed the jailer to plot to rescue Tan Sitong, but Tan Sitong refused.
Tan Sitong's attitude is still as firm as ever, "There is no one who walks, there is no way to hope for the future; there is no dead, there is no way to summon the future." "All countries that change the law are made up of bloodshed, and today China has not heard of anyone who bleeds because of the change of law, and the reason why this country is not prosperous." If there is a lack, please start from the same place. ”
What Tan Sitong wanted was to use death to promote the change of law. Wang Wu was deeply moved. Afterwards, in order to inherit Tan Sitong's legacy and revenge, he organized assassination activities many times and began a series of activities against the Qing court.
In 1900, Wang Wu led his people to actively participate in the Boxer Rebellion, but was arrested by the Qing government and soon shot at the front gate by the Eight-Nation Alliance. At this time, Wang Wu was 56 years old.
After Wang Wu's death, a man named Yang Xi wrote a poem with high literary and historical value, "Five Songs of the Great Dao King", which interpreted a relatively distinct image of Wang Wu for us.
In the midst of drastic social changes, intellectuals often behave as chivalrous, and morale is often manifested as chivalry. Zhao Yi once said in the "Twenty-second Chronicle of History", "Since the warring states of Yu Rang, Nie Zheng, Jing Ke, and Hou Wei, the disciples have been willing to act with spirit, and they can be dared by others, and the world admires them." ”
Tan Sitong and Wang Wu have the spirit of chivalry, but they are different from the chivalrous spirit in the traditional sense. The great hero is for the country and the people. In the face of the great national righteousness, they were not afraid of life and death, stood up, and were the real chivalrous warriors and heroes of that era.