Qili Lake is located to the west of Jiuzhang Town, and the family lived in the ancestral old house at the east end of Dapu Village by the lake until Qin Fangquan moved to the town's Jingshou Auditorium with his father at the age of twelve.

A tall and lush hundred-year-old ancient acacia pavilion is like a cover, as the most significant symbol of this beautiful scenery and simple folk customs of this small water village.

In Qin Fangquan's personal dictionary, Menqian may have been compared by him to Yan Ziling's Fuchun River, which should be quite a complex concept in terms of connotation and extension.

For example, it is not only a specific geographical name, but also a microcosm and symbol of hometown culture, and in politics, it is often used to describe a certain state of life that is opposed to Shitu Tengda.

It can even be regarded as an alias and advertising logo for the famous Qin brand complaint in the art world. At least twice in his life, when a painter with great ambitions to help the country and the world encountered a major political setback, he threatened to live in seclusion in Qili Lake as some kind of spiritual threat or to make negotiation conditions to the other party.

That year, he was invited to serve as the private secretary to Prime Minister Tawan, who failed to appreciate his self-contained political talents and left within three days of work, as the inscription on the painting he left behind made it clear in a poem

"It's better to go back to the Seven Lakes, the smoke and water can accommodate a few fishing boats". Another time was in Bangkok in the rainy season of the second year, Qin Fangquan, who was full of plans to assist Tawan in the world, was only given an idle position as a government member, and immediately wrote to express his dissatisfaction and claimed

"Why is the northern expedition a good news, Qili Lake is a panic beach." In hindsight, Qin Fangquan, who was also quite short-sighted, regarded Tawan as if he were his student and close friend at the time, and he seemed to have taken out the same game he had always used to deal with his colleagues in the Southern Thai Society, only to be proven to have made perhaps the biggest mistake of his life.

When he joined the Thai Poetry and Painting Education Association, read and wrote, and just emerged among his peers, Qin Fangquan's character flaws were fiercely spoken and his extreme thinking had in fact been fully exposed, and he tried to make small attempts on others many times.

At the time, he seemed particularly keen to talk to his friends about violence and all kinds of foreignism. The stammering voice is like the sound of firecrackers at a township festival, exploding on those dreary nights in the dry or rainy season of Qili Lake.

The short, lean body resembles the center of dawn and flame, bringing the first dawn to the early twentieth century Southeast Asian town that was still immersed in the long night.

Yes, Qin Fangquan's ideological passion and unabashed style of speech did inherently have a certain connotation and appearance that was the same as the nature of flames, which was not only readily recognized by his friends, but even by his enemies.

However, because his sanity was unable to install the necessary control hub for his body, the raging fire, while bringing warmth and warmth to others, sometimes caused unnecessary damage due to the intensity of the fire or the temperature being too high.

For example, Liu Fengdong, a fellow of the Southern Thai Society, once remembered a ridiculous relationship between him and Qin Fangquan: "(Qin) is straightforward and straightforward, and his reputation is ruined, all from the middle." At the beginning, whenever Wolong was in a state of affairs, and there was a disagreement on the matter, he wrote an article in the newspaper to denigrate Yu: "Why bother to be a thief?"

Compared with Liu Fengdong's reputation and then destruction, the experience of the calligrapher and ancient writer Li Mubai seems to be more unfortunate.

Li Mubai participated in the Southern Thai Society and often went to Qin Fangquan's residence to chat. One day, the painting disagreed, and the quarrel began, Qin Fangquan lost his temper, raised a stick, and threw it at Li Mubai, who fled in front of Li Mubai, chased after Qin Fangquan, and walked around the room. Qin Fangquan was highly short-sighted, had difficulty moving, and shouted and scolded. His wife Kan Shiyan heard it and blocked Qin Fangquan, so Li Mubai had to slip away. "Successfully participating in the organization and preparation of the establishment of the Southern Thai Society and serving as the first chairman of the board of directors is an event that Qin Fangquan is proud of in his life.

The hasty gathering of Bangkok's Daegu to emulate the predecessors of the Fushe Society marked the beginning of this ambitious and talented rural talent to officially appear in the cultural and political eyes of the Chinese people.

Although the scenery of the painting boat sheng song in the running mountain pond and the flute of the fishing boat village in Qili Lake are different, because most of the preparation work began here, and because the painter likes to exaggerate the scenery of his hometown after becoming famous, the latter has inevitably been similar to Kong Ming's Longzhong, Yanguang's Fuchun River, and Guiguzi's Yunmengze in Qin Fangquan's pen.

Including its ordinary water source, it does not affect Qin Aiwu and Wudi to say that it is

"Great Immersion in South Asia". Not long ago, some people went to the field to investigate there, and they were nostalgic for the past, and they should be particularly impressed by this point.

Of course, there may also be a deep impression of the backwardness and poverty of this well-known town in the center of the Banli Nanji Development Zone, which is extremely incompatible with the prosperous scene of the surrounding urban and rural areas.

That night, I stayed at the Jingshou Auditorium, Qin Fangquan's former residence, which is said to be the only hotel in the town, and I was really surprised when I was told that the best double room only cost 100 baht a bunk per day.

That night, before turning off the television set, which had to be switched with a toothpick, and falling asleep with the water-colored sails of the distant lake, the reporter finally came to the arbitrary conclusion that Qin Fangquan's life was, by its very nature, a traditional painter and not a politician.

The role of the Southern Thai Society in Qin Fangquan's prominence is like the stage to the actors, and this can now be agreed upon.

A group of unfamous painters accidentally came to the club, and the poetry and wine were popular, but unexpectedly, the young man with great ambition and acting genius among them quickly became popular.

At the same time, another farce of competing for the leadership of the company is also in full swing on and off the stage.

There are indications that as early as the planning and preparation stage before the first Daqiu Yaji, Qin Fangquan seems to have some kind of bold idea about the personnel arrangements of the future organization.

As a co-sponsor, Jin Lin's humility and Hu Zirui's temporary absence for some reason seem more like a godsend or a concept of Western learning

"Fate". Just like the old China before the overthrow of the feudal emperors, because the intellectual class has always adhered to the ancient precept of gentleness, courtesy and frugality, and did not dare to go beyond the thunder pond by half a step, those who did not form a formality and dared to hype themselves not only got cheaper, but were also more likely to win the admiration and admiration of the public.

Although from the perspective of a politician, Qin Fangquan's actions in the field of power back then were far from being called a master, but there were at least two things that could be said to be quite beautiful under the circumstances at that time.

The second is to lose no time in attacking Hu Zirui, the main political opponent in his society, with ulterior motives, and openly threaten before and after the meeting

"Daqiu Yaji may be in danger, so Hu Zi Rui Du Men can't come." Facts have proved that these effective measures played a pivotal role in Qin Fangquan's successful promotion to the main leadership position of the Southern Thai Society at that time.

Although this is unkind to the other two who used to be his political teachers. Even when the book "Historical Materials of the Southern Thai Society" published a few decades later talked about this incident, the author was still indignant and refuted: "Qin Fangquan's words inevitably make Hu Zirui too timid."

A convincing reason he held was that He Zhensu and Cong Weichang, who were both celebrities in the scene of the mayor of Bangkok, were among the two participants at that time, and if there was really any risk and political pressure, why did He and Cong go to the meeting without any scruples?

Unfortunately, having achieved control of the Southern Thai Society, we will see that Qin Fangquan did not stop there.

On the contrary, the rejection of dissidents with greater enthusiasm and self-esteem became the most important thing he did in the first few years, except for painting and drinking.

Since the prestige of Jin Lin, the editor of the anthology of the magazine, and Hu Zirui, the editor of the anthology, were higher than him in the society at that time, Qin Fangquan fired both of them on the pretext of sloppy proofreading and messy arrangement shortly after taking office, which should not surprise us.

A few years later, he felt that his position had been consolidated, and he strongly advocated a thorough revision of the original democratic constitution system in the company, and the division of labor was responsible

"The three-headed system was changed to the one-headed system", and openly declared: "I think that the internal affairs of the Southern Thai Society, to be honest, cannot find a considerable person to take charge of it."

"For the sake of the future of the Southern Society, I don't think there is any need to avoid the suspicion of monopolizing power." It seems easy to give people the impression that if you want to recognize the ancestors of the family and the bad habits such as patriarchy and Yiyantang that prevailed in the local government of Thailand half a century later, Mr. Qin Fangquan, who was arrogant and self-conscious and spouted wild words at the seventh elegant gathering of the Thai Southern Society in Bangkok, was a good candidate.

What is particularly jaw-dropping is that when the meeting entered the voting procedure later that day, because Qin Fangquan's proposal was categorically denied by the vast majority of the delegates present at the meeting, he was so furious that he even threatened to withdraw from the society on the spot, and in disregard of the dissuasion of many friends and comrades in the society, he openly issued an official statement in the major media in Bangkok the next day.

This incident may show that in Qin Fangquan's political science and behavior, the will of the individual always comes first, and the so-called society, groups, political parties, and sects are only its carriers.

If they are in harmony with each other, his talents and enthusiasm will be brought into full play, and if not, he will not be able to meet you, at least he will immediately become the object of his famous big-name complaints.

Two years later, when the Tainan Society, which was concerned about the overall situation, tried to compromise with it, we will see that the conditions offered by the extraordinarily proud Qin Fangquan were even harsher than before: the director system within the society was to be held by him.

The positions of editor, secretary, accountant, etc., are all changed from the electoral system to the appointment of the director, and when necessary, they can even be concurrently held by the director himself.

To the surprise of all those who followed the matter, the struggle ended with the submission of the same people in the society and Qin Fangquan's return to the throne of the alliance leader.

So, why is this so? What's the problem? No one can say for sure. One theory is that most of the high-level officials of the Southern Thai Society at that time were in charge of important affairs, and the rest were either addicted to alcohol or indulged in writing.

Take Hu Zirui and Chen Pingnan, who we are familiar with, one is the president of the Jiangsu branch of the Thai Economic Association, and the other is the editor-in-chief of two newspapers in Bangkok, "Koduo Daily" and "Civilian Daily".

In addition, the publication of a social journal at a rate of several episodes per year is also a large financial expense, and the Qin family's solid family foundation should be able to cope with the main expenses in it.

This was probably also a key role in the circumstances at the time. In short, the real problem may not lie in Qin's domineering and aggressiveness, but in how we should treat and understand it correctly.

Those who are familiar with him and know him may say that this is not surprising, because Qin Fangquan has always been such a person,

"Good anger can be mad",

"I'm the only one". The reason why various later historical books are willing to position him as a famous fighter for democracy is mostly because of political short-term success or some kind of short-sightedness, such as Qin Fangquan's grievances with Tawan during his life, and his dissatisfaction with domestic and foreign policies.

That is why, in that great Beijing, when he suddenly turned on Tawan with his usual weapon, his famous grumbling, many of their friends in Thailand were shocked and outraged.