Debate on this issue and our views
Zou Peicong, Zhang Yongmei
A brief history of the dispute over Sun Yat-sen's ancestral home
1925 Before the death of Dr. Sun Yat-sen, the issue of his ancestral home was never concerned. At that time, both the genealogy (or genealogy) written records, the identification of consanguinity and the internal communication between Sun Shi and Sun Shi in Cuiheng, Dongguan, clearly reflected the blood relationship of the family. A few years after the death of Dr. Sun Yat-sen, the issue of Sun Yat-sen's ancestral home was initially controversial in Sun Shi, Dongguan, and then there were differences in academic circles. The internal dispute in Sun Shi, Dongguan was launched between Yuantoushan and Shangsha Township in Dongguan. Both Sun Shi believed that Sun Yat-sen's ancestors moved to Xiangshan (now Zhongshan) from their respective towns. At that time, the controversial activities in Sun Shi also attracted the attention of relevant departments. The Dongguan county government was also ordered to participate in the investigation to clarify the facts. By1February, 933 18, the executive department of the Southwest Committee of the Kuomintang, composed of Hu, Chen, Bai Chongxi, Zou Lu, Lin Yi, etc., made a conclusion and wrote to the Central Committee for the Compilation of Historical Materials of Party History, saying that "the Prime Minister moved his ancestors from Shangsha Township in Dongguan County, and Sun Shi agreed that the situation originated from Shangsha Town was completely consistent. After reaching the above conclusion, the internal disputes in Sun Shi quickly disappeared. Later, Mr. Luo Xianglin, a professor at Sun Yat-sen University, raised an objection in academic circles. At first, Mr. Luo Xianglin also accepted that Sun Yat-sen's ancestral home was Dongguan, but he later revised it to "Sun Gong's ancestral home was Zijin and later moved to Dongguan". It was not until 1942 that the book Origin of the Father of the Nation written by Mr. Luo was published that Mr. Luo completely denied Dongguan and inferred that Zijin was the ancestral home of Sun Yat-sen. The book was prefaced by celebrities in the Republic of China, such as Zou Lu, Chen Lifu (Sun Yat-sen's grandnephew Sun Man said that it was written by Luo Xianglin himself), and it was also sponsored by Chiang Kai-shek, Yu Youren and Zhang Ji, especially Mr. Sun Ke accepted Luo Zhu's point of view. However, as soon as the "Zijin Theory" was put forward, Deng, Zhong Gongren, Lin Yichang, Mo Jipeng, Sun Jing and Xu, members of the Kuomintang party history at that time, raised objections and defended the "Dongguan Theory", and most of Sun Yat-sen's relatives also held negative opinions on the "Zijin Theory". However, at this time, the "Zijin Theory" was supported by the "party and state dignitaries" and took on an official color, so their opinions failed to attract attention. After the 1960s, famous Sun Yat-sen scholars Tan Bi 'an and Qiu Jie, Professor Lin Jiayou of Sun Yat-sen University, and Li Boxin, deputy director of the memorial hall of Sun Yat-sen's former residence in Cuiheng, began to comprehensively investigate Sun Yat-sen's ancestral home based on the cultural relics preserved in the memorial hall of Sun Yat-sen's former residence in Cuiheng, and conducted extensive social surveys, especially folk surveys. The investigation shows that the "Zijin Theory" is insufficient, far-fetched, unreliable and unreliable.
Second, the basis of "Zijin Theory".
The first basis of Zijin theory is that Sun Yat-sen's ancestral hall is on the back of the mansion. The "Public Relations Monument" is a Chinese translation inferred by Mr. Luo Xianglin from the English version of Biography of Sun Yixian written by American Lin Boke published in 1925 about the place name "Gong Kun" where Sun Yat-sen's ancestral temple is located, while the Sun Shi Genealogy of Sun Wupai Village in Zijin Zhongba mentioned that a ancestral grave was located as a "Public Relations Monument", so the "Public Relations Monument" became Mr. Luo Xianglin's right. The second basis of "Zijin Theory" is that Company Commander Sun Zijin and Company Commander Sun of Xiangshan are the same person. Sun Lianchang's genealogy was named12nd in Sun Shi's Genealogy in Wupai Village, Zijin, and Sun Lianchang, the direct ancestor of Sun Yat-sen, was also named12nd in the genealogy of Cuiheng, Sun Shi, so Luo Xianglin regarded them as the same person. The third evidence of "Zijin Theory" is that "Company Commander Gong moved to Zengcheng and his whereabouts were unknown" recorded in Zijin's Genealogy of Sun Shi. There is a company commander Sun in Xiangshan, with a similar name and the same lineage, and it should be the same person. Based on the above three reasons, Luo Xianglin thinks that Sun Lianchang is the ancestor who moved to Xiangshan. He explained that Sun Lianchang's migration process was: "Only the company commander (referring to the company commander) was in Zengcheng, and it seems that he had not lived for a long time, that is, he moved to Yongkoumen Village, Zhongshan County." He determined that the migration route of Sun Yat-sen's ancestors was ...? Jiangxi Ningdu? Fujian Changting? Guangdong Zijin Zhongba? Zengcheng? Chongkoumen Village, Zhongshan County (Xiangshan County)? In Cuiheng Village, since Shi is a Hakka, Cuiheng is a Guangfu native, and the ethnic affiliation is different, Mr. Luo infers that there is no reliable basis: "Sun Yat-sen is a hybrid of Hakka and Guangfu native descent, living in Cuiheng, formerly known as Caikeng, and is a Hakka immigrant. At first, he made a living by growing vegetables, so he became famous as a vegetable pit. "
Third, the argument of "Dongguan Theory".
"Dongguan Theory" proves that Sun Yat-sen's ancestral home is Dongguan, not Zijin, with a large number of word of mouth, characters, cultural relics and investigation materials. The evidence of "Dongguan Theory" is as follows:
(1) Written information: 1. The Cuiheng Genealogy, which was first preserved by Sun Yat-sen's eldest sister Sun Yat-sen, recorded that "the first ancestor, the second ancestor, the third ancestor and the fourth ancestor all lived in Changsha Town, Dongguan County (namely Shangsha Township). Wu Zuzan Gong Qian Yongkou Village, Dongguan County. " 2. Does the Qing archives say that Sun Yat-sen is a leftist? Chief. "Sun Wen, the original word emperor, yi county, posthumous title, changed the word, Cai Pit, Xiangshan County, now renamed jujube paving (that is, left? Head), "left? Toucun (also known as Left? Village, about 8 kilometers away from Cuiheng Village) is the fief of the sixth ancestor of Sun Yat-sen recorded in Cuiheng's Sun Shi Genealogy. Le Qian and Le Nan are Zan's eldest son and second son, and the descendants of Le Qian have been walking? Head as the main place of residence, after the descendants of Le Nan moved from Chongkou to Jingzai? , therefore, Cui Heng village and left? Sun Shi is a family. 3. to the left? The Genealogy of Sun Shi recorded the origin of Dongguan. 4. The genealogy preserved by the descendants of Cui Shi's ancestor Sun Lianfu (Sun Lianchang's second brother) (now living in Honolulu) is completely consistent with Cui Heng's genealogy. 5. The Family Tree of Cuiheng Sun Shi, which was left by Sun Yat-sen's brother Sun Mei and preserved by Sun Man, the eldest grandson of Sun Mei, briefly describes the birth and death years of Kaoyan 10 to 17, the direct ancestor of Cuiheng Sun Shi, and clearly shows the relationship between Sun Ruiying and Sun Lianchang.
(2) Word-of-mouth information: 1,1912 In May, Sun Yat-sen had a sincere meeting with the Sun Shi family from Dongguan Shangsha. Sun Longguang, then the host, said in his speech that Sun Shi "has been scattered all over the country since Nanxiong Zhuji Lane moved to Guangdong." Sun Longguang's speech said that Sun Shi moved from Nanxiong to Guangdong, not from Fujian. This was reported in the newspaper at that time. 2. On April 26th, 193 1, Sun Yat-sen's sister Sun said, "Our ancestors were in Dongguan County. It was not until the 5th that he moved to Zhongshan County. Since then, he has moved to one or two places in this county. I lived in Cuiheng Village until fourteen. " Sun Yixian's elder sister Sun's narrative is consistent with Cui Heng's Genealogy of Sun Shi. Sun's grandson confirmed that Sun only admitted that Dongguan was his ancestral home and never talked about Zijin. 4. Sun Man, Sun Gan and others, descendants of Sun Yat-sen's brother Sun Mei, have always insisted that their ancestral home is Dongguan and refused to recognize Zijin. Their attitude is very clear. 5. Sun Shi has always admitted to using his left hand? Cui and history are related, left? Some people in Cui Hengda have not only recognized each other as homologous relatives, but also acknowledged that * * * originated in Dongguan.
(3) Physical information: 1. There are 39 graves buried in Sun Jia Cemetery in Tanjiashan, near Cuiheng. The names of the grave owners engraved on the tombstones are consistent with those recorded in Sun Shi's genealogy, Sun Meijing's land sales deed, Le 'antang Shihe account book, Sun Dacheng's farming and land abandonment contract, etc. These cultural relics prove that Sun Yat-sen's ancestors moved from Dongguan to Xiangshan as early as Chenghua in the Ming Dynasty, and also confirmed that Zuo? Be of the same ancestry as Cui. 2.1912 In May, Sun Yat-sen took a group photo with the Sun Shi family from Shangsha, Dongguan. Sun Yanjia of Shangsha Township still keeps the leaflets and meeting photos left by his father Sun Tongfa. At the end of the same month, after Sun Yat-sen returned to Cuiheng, he met his wife Lu Muzhen, eldest brother, eldest sister-in-law Tan and his daughter Sun? Sun Wan is on the left? You left with your granduncle? Sun's ancestral temple took three photos. These photos are Sun Yat-sen and Zuo? Important evidence of blood relationship between Dongguan Shangsha and Sun Shi. And Zuo who took part in the photo? Sun Shi's descendants not only know the names and relationships of many people in the photos, but also know a lot about Sun Yat-sen and Cui. 3. To congratulate the reconstruction of Shangsha Grand Ancestral Hall in Dongguan during Guangxu period of Qing Dynasty, left? Biography of Sun Shi Volume 18 Sun Junbang and Sun wrote couplets and made them into wooden couplets, which were hung in the lobby of Shangsha Ancestral Temple. The content is: "Cui Zi's family is in his hometown, Muyou Ben Shuiwu Yuan Qiu Ji Switch Ridge, and An Xianling pays tribute to Dezong Nianzu's three-bedroom cowpea in Xiangshan Temple." Does this mean that the sand in Dongguan and the left in Xiangshan? The origin of Sun Shi. 4. 1947, Sun Ke inscribed "Hometown of Founding Fathers" for the tea pavilion at Shangsha Station in Dongguan, and left photos as evidence.
(4) Written materials: Before the popularity of Zijin Theory, most historical books adopted the view that Sun Yat-sen's ancestors moved from Dongguan to Xiangshan. For example, the first draft of the Prime Minister's Chronicle published by the Kuomintang Party History Meeting/KLOC-0 in September, 1932 records that the ancestor migration process of Cuiheng Sun Shi is: ... Hangzhou, Zhejiang-Zhuji Township, Nanxiong-Yuantoushan, Dongguan-Shangsha Township. 1933 "Compilation of Annotations on the First Draft of Prime Minister's Chronicle" is the authoritative material for examining the contents of the first draft of Prime Minister's Chronicle, and Mr. Sun Ke's annotations are included in it. It can be seen that Sun Ke just changed the "separation between Leqian and Zuoshatou" to the correct "separation from Zuoshatou". Head ",there is no other objection; And "left? " "?” Words and "Xiao Zi? " "? "The words are the same, they are all used in local place names, but Sun Ke, who has been away from home for a long time and is not familiar with family affairs, can change" Zuoshatou "into the correct" Left? Head ",which means he is" left? " I am deeply impressed by this, because as Cui Heng wrote in Sun Shi Genealogy, "Left? "That's his ancestor Zule Qian Gong's parting place. Another example is 1937' s Hu Qufei's "The Prime Minister's Brief", which also adopted Sun Yat-sen's ancestral home in Dongguan. Sun Ke not only wrote the title of the book, but also personally wrote "A Brief Introduction to the Prime Minister's Life".
(V) Survey data: Through extensive and in-depth social surveys, especially folk surveys, those who hold the "Dongguan Theory" have learned that the characteristics of Cuiheng Sun Shi in terms of residence, language, women's feet and marriage partners are as follows:
1. The actual living conditions of Cuiheng Village show that Cuiheng Village is a village inhabited by Guangfu people. The history of building the village is only about 300 years, and the surnames of Mai, Feng and Lu before opening the village are not Hakkas. Therefore, Cuiheng Village is not a vegetable pit for "Hakka immigrants" as Luo Xianglin said, and no Hakkas have left it. In the past, due to ethnic barriers, Hakka and Guangfu people in Cuiheng area lived in separate villages and did not live together. Therefore, the Sun family lives in Cuiheng Village, which proves that Cuiheng is not a Hakka. If Cuiheng Sun Shi is a Hakka who moved from Zijin, then they can't move into Cuiheng Village, but can only move into Hakka villages around Cuiheng Village, especially the Hakka villages where Zijin people live.
2. 1924 The recording of Sun Yat-sen's speech, relevant materials and actual situation show that Sun Yat-sen, his elder sister Sun Shezheng, Sun Yat-sen's grandson Yang Lianfeng, and the descendants of Sun Yat-sen and Sun Mei all speak Cantonese (locally known as vernacular) instead of Hakka. Sun Mei's descendants said they didn't know Hakka, and they didn't find that their ancestors had spoken Hakka. Hakkas have a saying that you can sell your ancestral fields, but don't forget your ancestral words. Everyone in Cuiheng Sun Shi speaks vernacular instead of Hakka, which proves that Cuiheng Sun Shi is not a Hakka.
3. Relevant historical data and word-of-mouth data show that Sun Yat-sen's mother, second aunt, sister-in-law, elder sister, younger sister, cousin and other clan women are all bound feet. Foot-binding is a natural and inviolable symbol of most Han women in Guangfu and China. "Hakka women have always been foot-binding." In Biography of Sun Yixian, Lindbergh recounted the story of Sun Yat-sen's opposition to foot-binding for his younger sister and grandson. The book shows the scene of Sun Yat-sen's debate with his mother in the form of dialogue: "Wen's mother said categorically,' Look at the Hakkas! No Hakka woman has ever bound her feet, and Hakka people don't bind their feet like locals or China people. Do you want your sister to be a Hakka woman or a China woman? Do you want her to be one of us or a foreigner? "This passage has made an extremely clear answer to the question of whether the Sun Shi family is a Hakka, and the description of others in the book also shows that the Sun Shi family is not a Hakka, but a Guangfu clan. Therefore, the fact that Sun Shi women in Cuiheng and their daughters bound their feet proves that Cuiheng Sun Shi is not a Hakka.
In the era of Sun Yat-sen, the Sun family did not have the habit of marrying Hakkas. For example, Sun Yat-sen's mother Yang, his third aunt Tan and his elder sister Tan all came from the cliff mouth, and his younger sister Sun married back to the cliff mouth. Is Aunt Cheng from the south? It turns out that Lu Muzhen came from Waisha, and her sister Sun was married in Xijiang, while Cuiheng, Yakou and Nannan? Waisha and Xijiangli are villages inhabited by local people, neither Hakka villages nor Hakka people. In the past, even Hakkas in neighboring villages rarely married Guangfu people, while Sun Yat-sen's relatives and Sun Yat-sen himself married locals, that is, Guangfu people, not Hakkas. This strongly proves the custom of not marrying Hakkas in the past, and also shows that Cui Heng Sun Shi is not a Hakkas. According to relevant historical data and descendants of Sun Yat-sen and Sun Mei, there are only two cases in which Sun Yat-sen's daughter Sun Wan married a Hakka, that is, Dai Ensai and Sun Yat-sen's grandson Sun Zhiqiang's stepwife Lin Lun were Hakkas. However, these two couples have received higher education and have long since left the rural environment, or grew up in cities or even abroad, and met and combined in the modern social environment. Even so, Lu Muzhen, Sun Yat-sen's daughter, strongly opposes Sun Wan's marriage with the Hakka Dane Sai. This is because Lu Muzhen has never received a new education in his early years and has been living in the countryside, so there is a strong psychological barrier between ethnic groups.
Fourth, the "Dongguan Theory" denies the "Zijin Theory".
(1) Denying the "government back" of the "Zijin Theory". Those who hold the "Dongguan Theory" have confirmed by textual research that "Gongkun" is a place name of Dongjiang where Sun Yat-sen claimed that his ancestral temple was located, and Sun Yat-sen claimed that the object was an American. Therefore, it is impossible for Sun Yat-sen to tell foreigners about a place called "House Queen" that only his grandchildren can know, and the word "Hou" of "House Queen" cannot be omitted casually. Secondly, Sun Yat-sen is talking about the ancestral hall in Gongkun, Dongjiang, not the ancestral grave in Gongkun, so the ancestral grave of Shimou is not consistent with the ancestral hall in Gongkun described by Sun Yat-sen. Thirdly, Sun Wupai Village of Zijin Zhongba has never used "Fu" as the village name; Fourthly, Zijin Sunwupai Village is located in the upper reaches of Qinjiang River, a tributary of Hanjiang River in the Pearl River Basin. At most, it can only be regarded as "Hanjiang Sunwupai Village", neither "Dongjiang Sunwupai Village" nor "Dongjiang Mansion Village". Fifth, when Sun Yat-sen talked with foreigners about the geographical names of Dongjiang River Basin, it was impossible to directly specify a name of Xiaopo that few people knew. Instead, he said the county first and then the village, from big to small. Dongguan is the county name of a county in the lower reaches of Dongjiang River, so "Gongkun" should be the mistake of "Dongkun" (Dongguan). Sixth, Luo Xianglin's early judgment fully conforms to the inference of "Dongguan Theory". Luo Xianglin explained "Gong Kun" and "Dongguan is beyond doubt" in the annotation of an Introduction to Hakka Studies in 1932.
(2) Deny the conclusion that Sun Lianchang and Sun Lianchang are the same person. Although both of them are the twelfth generation, their names are only "Wang". After textual research, Sun Lianchang and Sun Lianchang are not the same person. The reason is: 1, it is common for people to have the same name or near name in our country, so the same name or near name cannot be used as the basis for judging whether Sun Lianchang and Sun Lianchang are the same person. 2. The company commander in Sun Zijin is the second room, and his father's name is Sun Dingbiao, while the company commander in Xiangshan is the third room, and his father's name is Sun Ruiying. Their room and their father's name are different. 3. Zijin's "Genealogy" said that Sun "joined long-term workers and moved to Zengcheng, but the future is unknown." Luo Xianglin concluded that Sun Lianchang "moved to Yongkoumen Village, Zhongshan County after the Kangxi period". According to Cui Heng's Sun Shi Genealogy, Sun Lianchang's fifth grandchild and Sun Lianchang's sixth grandchild, Le Nan, moved from Dongguan County to Yongkou Village (not Yongkoumen Village, there are no Hakkas in Yongkoumen Village) as early as the Chenghua period of Ming Dynasty, which is about 150 years earlier than the migration time of Sun Lianchang inferred by Luo Xianglin. 4. Xunzi? The genealogy preserved by Sun Hu Axiang (now living in Honolulu), the descendant of Sun Lianfu (the second brother of Sun Lianchang), is completely consistent with the records in Cui Heng's Genealogy of Sun Shi, and the discovery in Cui Heng's Genealogy Notes of Sun Shi further confirms the relationship between Sun Ruiying and Sun Lianchang. 5. According to the examination, Company Commander Sun Zijin once participated in Zhong Dingxian's anti-Qing uprising. Zhong Dingxian's uprising took place around the third year of Qing Shunzhi, that is, around 1646, while Company Commander Sun of Xiangshan was only born in 1669. Therefore, in any case, Company Commander Sun Zijin and Company Commander Sun of Xiangshan cannot be the same person. Since they are not the same person, they are not related to Xiangshan.
(3) Mr. Luo Xianglin's "textual research" on the relocation of company commander Sun Zijin to Xiangshan is purely speculative and unreliable. Mr. Luo Xianglin speculated on the migration process of company commander Sun Zijin as follows: "Only the company commander (referring to the company commander) lived in Zengcheng, as if he had not lived for a long time, that is, he moved to Yongkoumen Village, Zhongshan County. ..... Gai Lianchang (company commander) originally moved to Zengcheng, which was originally mobile. He was forced to move to Yongkoumen Village, Zhongshan County. " How can such an inference be taken as a conclusion? Luo Xianglin concluded that Sun Lianchang had been to Xiangshan, and various historical materials and legends of Cuiheng confirmed that Cuiheng Sun Shi was not moved and spread by Sun Lianchang of Zijin, but moved by Sun Shi of Dongguan, which had no direct relationship with Zijin and Sun Shi, and moved about 150 years before Sun Lianchang disappeared.
(4) Shi and Cui Heng did not establish kinship because Luo Xianglin made a textual research on their life experiences. As far as the traditional ethics of China clan is concerned, it is not surprising that Shi did not look for Sun Lianchang and his descendants who emigrated overseas, but it is very unreasonable for Sun Lianchang and his descendants to set foot in Xiangshan without seeking their roots. Is it manager Shi who left with Cui? Sun Shi and Dongguan Sun Shi exchanged ideas and discussed their qualifications. Is it possible for one's ancestral home or ancestors to admit it at will, or to pay homage to one's ancestral grave at will? Not exactly. In fact, even after Luo Xianglin "verified" the relationship between Zijin and Cuiheng, most people in Cuiheng never admitted that they had a direct relationship with history, and only a few grandchildren admitted that they had a relationship with history. Needless to say, Sun Man and Sun Gan, the grandchildren of Sun Yat-sen's eldest brother Sun Mei, and even Sun Zhiping, the eldest son of Sun Ke, did not follow their father's point of view, but agreed with the theory of Orientalism. However, a few people in history did some unreasonable things according to the "Zijin Theory", which can be clearly seen from the contents of the telegram sent to Mr. Luo Xianglin at that time: several people surnamed Sun in Zijin "Zhongba" were actually manipulated by unscrupulous local lawyers, referring to all the industries sold by the Sun Shi family for generations as the ancestral businesses of the founding fathers, and forcing people to be sentenced for stealing the ancestral businesses of the founding fathers. In addition, the history and the fact that the local government established the "Guan Gong Village" and the memorial site and memorial hall of Sun Yat-sen's ancestral home according to Mr. Luo Xianglin's assertion reflect the reverence of local people from all walks of life for Sun Yat-sen, but according to this, the memorial site has nothing to do with Sun Yat-sen's family after all.
To sum up, the "Zijin Theory" has insufficient basis and is far-fetched. "Dongguan Theory" not only has a large number of argumentation materials to support the argument, but also these argumentation materials are conclusive and reliable. Therefore, the "Dongguan Theory" has been recognized by Sun Yat-sen's research circles and most of his relatives and descendants, while the "Zijin Theory" has basically been rejected and denied by Sun Yat-sen's research circles. Please look at the following facts: 1. A famous expert on Sun Yat-sen made a speech at the closing ceremony of the international symposium to commemorate the 20th anniversary of Dr. Sun Yat-sen's birth in 1986: "Some papers, based on a large number of documents, cultural relics and interview materials, have been carefully researched, pointing out that Sun Yat-sen's ancestral home is Dongguan, Guangdong, not Zijin, Guangdong as Mr. Luo Xianglin said, and have been praised by many scholars." 2. The Modern History of China, published by Hunan People's Publishing House from 65438 to 0989, defines "Dongguan Theory" as positive and "Zijin Theory" as wrong. 3.65438-0996 During the Sun Yat-sen International Symposium held in Cuiheng, the third issue of Sour Bean, co-edited by the Cuiheng Group of Sun Yat-sen Research Institute and the Research Office of Sun Yat-sen's Former Residence Memorial Hall, was distributed to the experts and scholars who published articles advocating "Dongguan Theory". Therefore, experts and scholars who study Sun Yat-sen, including the most authoritative people, have not raised any questions. 4. Also in June last year, 165438+ 10, experts from the Institute of Modern History of China Academy of Social Sciences explicitly acknowledged the "Dongguan Theory" and denied the "Zijin Theory" at the symposium on networking activities of Sun Yat-sen and Soong Ching Ling memorial sites held in Nanjing. 5. The "Zijin Theory" has long been shaken in Taiwan's research circles. For example, some scholars have long suggested that "Are the Founding Fathers Hakka?" Problems, and cited relevant information to prove that Sun Yat-sen can't be a Hakka; Some scholars have listed the reasons why Luo Xianglin's argument cannot be established, and raised the question that "the family background of the founding father has yet to be verified". Another example is Chronicle of the Father of the Nation, 1985, the third reprint of the historical and political organization of the Kuomintang in Taiwan Province Province. Although it still adopts the "Zijin Theory", it adds a note. At the beginning of the note, it reads: "There is considerable controversy and disagreement in academic circles about Mr. Wang's family background." At the end of the note, it reads: "This score is subject to what Luo Xianglin said before, and we will continue to study and revise it, and then make corrections." 6. Sun Yat-sen's Dongguan Theory is widely used in Chinese mainland, such as Chronicle of Sun Yat-sen published by199/kloc-0 and Sun Yat-sen's Dictionary published by 1994. From this point of view, the reliability of Luo Xianglin's Study on the Origin of the Sun Yat-sen in Taiwan Province has been shaken and lost its former glory, but it has been denied by Sun Yat-sen's research circles in Chinese mainland and most of Sun Yat-sen's relatives and descendants. Therefore, the author hereby reminds non-Sun Yat-sen's research circles and other people in society to have a scientific analysis and correct judgment on Sun Yat-sen's ancestral home, and not to blindly accept and adhere to the "Zijin Theory".