Zhang was one of the few writers who had a collection of Sanqu in Yuan Dynasty, and the life in Sanqu was passed down from generation to generation in a comfortable little Yuefu. Sui Shusen, a modern man, compiled Sanqu of Yolanda, a poem 16 1 first, in 2 parts. All his works are divided into two periods. He served as an official of Taiwan Province in Shaanxi Province for two years.
First, works in seclusion
There is a little-noticed feature in Trang Van Yuefu. Almost all his works were written after he resigned and retired at the age of 565,438+0, which only reflected the writer's life in the last ten years. This time, he has retired for the second time in his life. His last seclusion was ten years ago. Zhang was a monitoring platform at that time. Argue with the emperor when you go in, argue with the minister when you come out, say whatever you say, and go straight, often at the expense of offending those in power. Zhang Yanghao (13 10), a junior from five cases, played On Current Politics, denouncing the top ten drawbacks of current politics, and his words were straight. As a result, "if the country does not allow it, the Hanlin will remove it, and the reconstruction will be guilty and cannot be reused." If you are afraid of disaster, change your name and run. "This time is not so much hiding as running away. After more than a year, Renzong acceded to the throne, and Zhang was put into use again, and the official was the minister of rites. During the reign of Emperor Yingzong, he was ordered to participate in the provincial discussion on Chinese books. In the first year of Zhi Zhi (132 1), Yingzong wanted to decorate the palace into Aoshan and have fun. Yang Hao went to Deng Jianshan's book and urged him to "sleep at his lantern festival and stop what he did. "Yingzong was furious at first, but then he weighed the pros and cons and rewarded him with a reward to win people's hearts. In June, Zhang saw that ministers were always blamed and worried that something would happen to them, so he resigned and went home on the grounds of his elders. He bid farewell to his so-called "thirty-year dream" and lived in seclusion in his hometown of Trang Van. This time, he lived in seclusion, or rather, he quit when he knew there was an opportunity. This seclusion brought the first peak of his Sanqu creation.
(a), seclusion sigh the world
Confucius said, "If there is a way in the world, you can see it. If there is no way, you can hide it." "If you live in seclusion, you can achieve your ambition, and if you do righteousness, you can become a Tao." It can be seen that while advocating the spirit of joining the WTO, Confucianism also has the saying of "avoiding the world". However, Confucianism's "avoiding the world" is only a stopgap measure, and it is a way of living with retreat as the progress, with the aim of "seclusion as the ambition" and "coming from behind". Its basic feature still lies in "joining the WTO". The seclusion of ancient literati in isolation from the world is quite a bit like waiting for the price and waiting for the time to move. However, the literati in the Yuan Dynasty seem to have given up this intention, and in their works, there is only one side that is isolated from the secular and enjoys themselves.
After the Yuan Dynasty entered the Central Plains, it rejected and suppressed the Han intellectuals for a long time, which made the literati in the Yuan Dynasty frustrated and psychologically unbalanced. Moreover, they have to face the unreasonable society of "no right to study, illiterate but rich, ignorant but praised" Therefore, they denied the Confucian ideals and values of life with suspicion, despaired of social reality with dissatisfaction, and finally had to cross the fence or indulge in love with complaints and sighs. Many famous writers of Yuan Opera, such as Guan Hanqing, Wang Heqing, Ma Zhiyuan, Zhang Kejiu and Georgie, wrote down their grievances, resentments and sighs to the world.
And Zhang is one of them. In the Green Pavilion, he explained his view of seclusion in this way: "People living in the world can't climb mountains and enter cities. If they are not there, they will enter here. Also out of self-interest; If you don't want to be clean, you should be sorry. " The source of his packing article is based on "righteousness". On the one hand, Zhang's seclusion in the world is under the political background of "the villain uses it, and the gentleman eliminates it", which contains the Confucian concepts of "the Tao is in existence, the Tao is hidden" and "the use is exhausted, and the abandonment is hidden"; On the other hand, Zhang's seclusion is another life experience of his sinister career and vain fame, which contains his thoughts on the whole historical life and is another beautiful life he sincerely pursues. Please look at his Sanqu:
Born in the world, don't criticize, it is not God's will to surpass others. He saved some things, got some food and clothing, and always tired his children and grandchildren. This world is number one. Don't know everything and do everything.
Take a break from the official position, take a break to find gold and jade, and have too many desires. How rich you are, how expensive you are, which makes people jealous for no reason. Looking back on the past 100 years, they did dirty things. Everyone laughs at you; Drainage, dry and bitter.
No official is light, so don't teach unscrupulous people to be light. You will be in the class, casting bronze mountains, just for food and clothing, not hungry, not warm. Officer, don't think about it; Money, forget it. -[Lv Zhong goat]
It can be seen that being an official is not the ultimate goal pursued by the author in life, but only the way and means for him to display his talents and realize his political ideal of saving the country. In the author's opinion, personality and integrity are the most important. Although "criticizing evil and being good at difficulties", and even sometimes making some self-sacrifices, we must "help others and save people from danger" and treat the "poor" with an equal attitude. Only in this way can we "stay in the world justifiably." ([Lv Zhong Mountain Slope Sheep]) won the heartfelt praise of the people and gained a sense of physical and mental security for his life. When the author hoped to make great achievements in the political arena of the Yuan Dynasty based on the ambition of saving the world and the people, it was difficult to sustain because of the huge conflict with the decadent and dirty court politics. He was convicted and dismissed from office many times because he dared to speak out against powerful people, and even almost brought about the disaster of killing and genocide. This made him deeply feel the sadness and helplessness of "the Tao cannot be done", and also realized that "the gold belt is entangled in sorrow, and the purple belt is entangled in disaster." He hit the nail on the head and pointed out that being an official is a "root seedling" that causes trouble, and officialdom is a "deep pit" that traps people in desperation. Therefore, countless people with knowledge, strength and achievements in history will inevitably encounter disasters, with a tragic ending: "Dr. Chu went to the riverside to sing songs, General Wu was covered in blood, heroes were killed by the Wujiang River, and Xianyang retired as prime minister." Zhang has realized that it is a difficult dilemma to realize self-worth without making unnecessary sacrifices under the dark ruling environment of the Yuan Dynasty. Then you have to go back to your hometown. Settle down between the countryside and mountains and rivers, cultivate temperament, and pursue independence and appreciation of personality. The so-called "secret is broken, human feelings are seen through, and the return is idle." Xiang Yan, dancing, playing the piano, writing, writing, inkstone doing homework, what's the use of hiding when Xuan Shang comes? Well, it's also on me; Hide, also in me. "([Lv Zhong Mountain Sheep]) It can be seen that he regards the morality of serving the country and the people as the standard of his existence and the criterion of Tibet's origin. Be an official because you can do it; Go into seclusion, because you can keep your integrity.
After retiring to Trang Van, he didn't take a rational attitude, and he didn't keep silent about politics, because politics was sinister. Instead, he used his own creation to attack the darkness and decay of Yuan Dynasty politics more violently. He boldly exposed the darkness of officialdom and the sinister career. For example, seven songs [Drunk by the East Wind], nine songs [Zhu Lvqu], seven songs [Qingdongyuan] and so on. His works have realized the truth that "if you use it, you don't boast, and if you use it, you don't write about mountains."
(2), landscape pastoral
Zhang retired from office and did not move during his "seventh visit to Japan". This is because his seclusion was carried out after a thorough understanding of history and reality, and he chose it very rationally after comparing being an official with living and leisure. He chose a life path of "Tao Yuanming is indifferent to fame and fortune but not to reality, especially Fan Li and Sean". In his Sanqu, there is no grief and indignation in Ma Zhiyuan and Ceng Rui's songs, only the tranquility and peace similar to Guan Yunshi's;
Spring is the fragrant snow pear blossom party in Chanjuan Pavilion, summer is the brocade lotus party in Chanjuan Pavilion, Qiu Lai is the frost dew yellow flower party in Chanjuan Pavilion, and winter is the plum blossom party in Chanjuan Pavilion. Spring, summer, autumn and winter, four seasons are good, who can master this idea? -[Gong Zheng Sai Qiu Hong]
During his seclusion in Trang Van, he really eliminated the right and wrong, forgot the idea of fame and fortune, looked at the white clouds with the most peaceful heart, and looked at the birds with the most leisurely:
Standing tall, with lace and jade, warblers singing and trees sounding strings, I'm glad that Sha Ou can't bear to leave. One rushed through Jinchuan, one cried for a cigarette, and the other flew into the sky. At the end of the poem, the ground was covered with clouds. -[Shuangyin Qingdongyuan]
Clouds come to the mountains better, clouds go to the mountains picturesque, mountains are bright because of clouds, and clouds compete with mountains. Standing on a stick in the clouds of sand, looking back at the family on the mountain. Wild deer sleep on mountain grass, and mountain apes play with wild flowers. Xia Yun, I like priceless mountains. Look at the time, Yunshan loves us. -[Two-color geese win]
The wild water is bright, the idle clouds in Sha Ou are light, and the village is deep and secluded. Clouds and clouds, and the shadows in the mid-levels have all become full of Sichuan poems. -[Double adjustment of plum lead]
These works are excellent works that "have real meaning in them, but forget what they want to say". They are so fresh, so bright and so pure, and they are indeed excellent works of writing natural landscapes in Yuan Sanqu. Zhu Quan called the song "Yushu in the breeze" a kind of works. If Guan Yunshi was immersed in love with his children for a long time after resigning from his post, then Zhang lived a "lonely life" in a romantic landscape. His true and persistent love for mountains and rivers stands out among Yuan Sanqu writers.
In addition to his fascination with mountains and rivers, Zhang also relishes rural life. His pastoral Sanqu is by no means a comfortable description of ordinary recluse musicians, but comes from "what I have experienced and what I have seen", with a true love for the countryside and the village, and the love and praise for his hometown and village are everywhere, which can be described as sincere and delicious. [Zhong Tian Qu] The second and fifth are its representatives:
Liu Di, Zhuxi, the sunshine sifts the golden jade, and rattan thistle approaches the fishing rock. Watch the gull heron casual game. Yu Weng, the farmer's father, was greedy for work and didn't know he was painting. Facing the scenery, sitting without wine is also intoxicating. Second,
Muddy flutes, wine flags and social drums are screaming. Does Tian Weng know how happy he is to his guests? Drunk dancing scarf pendant. Over the years, I have been taking part in accidental amusement, having a few drinks while playing. Drunk at home, the moon is dark and windy, and the clouds are scattered. The fifth time.
The author enjoys the happiness of the villagers, showing his love for the simple folk customs in rural areas and his deep affection for farmers' acquaintance and blind date. Pastoral music like this rarely appears in Yolanda's Sanqu, and its ideological height is unmatched by other Sanqu writers. For example, Boluo Shi Yu's "Resignation" [a flower of Lu Nan] deliberately portrayed rural life as a kind of beautified squire life. He has "slave farming and weaving" and does not worry about food and clothing. He can enjoy flowers and scenery all year round, just like a "prime minister in the mountains". In fact, the working people are not rich. Others, such as Ma Zhiyuan's Wild Walk and Lu Zhi's Hermit, are the same as those suggested by Boluo. Their description of rural life is only an ideal situation. Their lyric hero is either a rich "prime minister in the mountains" or a "hermit with vines", which is related to their content and mood. Zhang Dui's description is based on his personal experience of rural life, with strong local flavor and human touch. He is not flaunting his lofty independence, but expressing his true feelings of sharing weal and woe with the people. Let us clearly feel his sincere love for the countryside. Therefore, his Sanqu is more emotional, intense, sincere, simple and touching.
(3), seclusion and official
Of course, we should also see that Zhang was deeply influenced by Confucianism since he was a child, and the Confucian idea of "saving the world" was deeply rooted in his heart and could not be erased. In his works, we can easily find his anxiety and anger:
Chu Lisao, who can solve it? As far as meaning is concerned, Sun Moon understands. Hate still exists, where is the person? I'm so happy. Xiangjiang river fish shrimp and crab. This gentleman's success is nonsense. How can it be like singing and drinking in the shadow of a green hill? It's fun. -[Zhong Lupu Tianle]
More often, he likes to live in seclusion and official life. While enjoying the tranquility and indifference of rural life, I am also reflecting on the ups and downs of Guanhai and the fate of historical figures; While drinking poetry wine, while laughing at the sun and the moon, while lamenting that over 500 years old, the ambition has fallen, and it can not help but give birth to the sigh of Fahua. I often face the beautiful scenery of mountains and rivers, but I "talk about fame and fortune, full of worries". (Lu Nan Xifanjing) seems to be the hometown landscape of "mountains and rivers in the region, thousands of miles of wind and smoke" ([Yue Diao Zhai Er Ling] and "Summer"), and I always can't erase the anxiety of approaching the abyss, such as walking on thin ice and the melancholy of years. Examples of such two pairs can be seen everywhere in the collection. For example, the author just calmly described the pastoral scenery of "two beautiful houses with lakes and mountains, shaded by weeping willows" and immediately said that "fishing on the beach, Marshal Han went to the altar. Which one has no worries? " It is difficult to get rid of the troubles of entering Tibet. Another example is [Double Narcissus], he said: "When you are away from home, you will miss the mountains and rivers, but you can see people clearly and broaden your horizons. Deliberately thought it was true joy ",and suddenly gave birth to the sigh of" gold belt around sorrow, purple belt around disaster ",Apollo's qi is difficult to calm down. In "Anji, Chu Shi" written after his retirement, he showed a generous and sad mood: "Looking back, it is absolutely impossible to achieve a goal. I am ashamed and humiliated, taking advantage of everyone and accumulating years of hard work. This is what I want! " The frustration is obvious.
From this, we can easily see that as a Confucian, the contradiction between "concealment" and "official" has always troubled Zhang. In him, seclusion and seclusion always contradict the ideal of saving the people and the strong enterprising spirit of Confucianism. Although far away from right and wrong, enjoy the fun of traveling, but the real Confucianism takes governing the country and leveling the world as its own responsibility and worrying about the world as its own responsibility. As a Confucian, Zhang obviously can't let go of his "independence". Although he likes Tao Yuanming very much and has cooperated with Tao's poems, he obviously can't be as liberal and broad-minded as Tao Yuanming, so that he "generalizes the whole with the partial". Because the ideal of helping the world has already penetrated into his bone marrow and is as indelible as fate. And seclusion and isolation are forced by the times for him, so they are not allowed. Because of this, when he was in his sixties, he resolutely ended his life in the mountains and was ordered to go to Shaanxi to provide disaster relief. He entered the most difficult and precious moment in his life and ushered in another peak of his Sanqu creation. Yuan Sanqu also gained a new height because of its long journey.
Second, the works in the period of attaching importance to officials.
The second year of Yuan Wenzong (1329) was the ninth year when Zhang resigned from his post and returned to his hometown. During these nine years, the Yuan Dynasty changed five emperors, including Yingzong, Taiding, Tianshun, Mingzong and Wenzong. Every emperor never forgot to invite this respected, honest and clean man with outstanding achievements. At the beginning, it is "three years and two signings, Yan Houjia nine heavies", followed by "five years and five letters, what will the nine heavies report?" Finally, they were all returned. "The imperial court valued its reputation, and the seven envoys hired it, but they couldn't afford it." The positions rejected by him are official minister, prince Zhan Shicheng, banquet storyteller, Huaidong humble visiting ambassador and Hanlin bachelor, all of which are important positions. But for such a firm and persistent person, Qin Ding has lost his authority and senior officials have lost their appeal.
However, when he learned that there was a drought in Guanzhong, the hungry people ate each other, he accepted the imperial edict of "making a special trip to Taichung, Shaanxi" without hesitation, "that is, the poor in all villages should get on the bus and go on the road" and resolutely took up his post. In order to save the people of Shaanxi who were struggling to die, Zhang gave up his comfortable life and pursuit of loneliness and made a comeback at the age of 60. Not being an official, serving the people is his precious thing. Zhang's disaster relief in Shaanxi was a turning point in his life. He changed from hating fame to shouldering the heavy responsibility of saving the people from fire and water, which is also a change in his prose creation, that is, from writing about personal seclusion to writing about social life, expressing concern for the country and the people. He wrote the most valuable Sanqu works at the most valuable stage of his life. The works of this period can be divided into two categories: Sanqu in memory of the people and poetry in memory of history.
Sanqu was written to mourn the people.
When reading Yuan Sanqu, we will find that writers are most keen to write about sighs, seclusion, lovesickness, natural landscapes and other topics, but most writers seem indifferent to social current affairs and people's livelihood sufferings. In their works, we can feel the filth and ugliness of the Yuan Dynasty society, hear the lament of a generation of literati being abandoned, imagine their embarrassing situation of being forced to wander around brothels and politely sweeping the floor, and observe their inner contradictions of caring about mountains and rivers but not completely forgetting the world. But in any case, most of their Sanqu works are centered on the individual writer and radiate to the sky they are concerned about. Their Sanqu is neither "for the monarch, for the people, for things" nor "for writing". It seems that they are just writing for me, for my livelihood and for my grievances. In this literary context, Zhang's Sanqu in Mourning for the People is "nothing less than listening to a couple singing in the middle of a hundred birds, and listening to a pool of blood and sweat in the wilderness".
His works, such as Four Poems by Lu Xichun, Two Tunes to Win the Preface, Happy Rain on April 1st, A Flower in Southern Shandong and Singing Happy Rain, truly reproduce his inner feelings and practical actions when he took office for disaster relief. It can be described as his record of disaster relief in Shaanxi.
On the way to disaster relief, he was deeply saddened to see the tragic scene of refugees crisscrossing the valley and the dead resting on pillows. The hungry get relief, the sick get treatment and the dead are buried. After he took office, he "stayed in the office, prayed to heaven at night and helped the hungry during the day" and stuck to his post. "If you are hungry on the road, you must ask. If you meet refugees, you must ask. The whole city is full of good officials, but it is still complacent, only white hair is new. " ([Zhong Luxi Spring is coming] Third, it is a true portrayal of the author's hunger relief. The author's sympathy for the people is vividly on the paper.
In the process of disaster relief, he found that when the victims were struggling in dire straits, local officials and profiteers took the opportunity to make a fortune and exploit the people. For example, ordinary people take money to the rice shop to buy rice. As long as the money is a little less, grain merchants will find excuses not to sell it. The people went to exchange money, and the officials there took the opportunity to extort money. Ten dollars can only be exchanged for five dollars. After Zhang knew it, he personally checked that the banknotes in the banknote warehouse were not used by the people, and supervised the rice merchants to cut rice. In this way, profiteers dare not make things difficult, officials dare not cheat, and people's lives are guaranteed. The fourth one illustrates this fact: "The countryside is good and full of vitality, and the city is stubborn and fierce." The city is full of good officials, but they still hum themselves and don't kill courtiers. "The author's attitude towards right and wrong is so clear, and he also thinks of all kinds of drawbacks in reality from disaster relief, hoping to' slaughter courtiers' so that the people in the world will not be squeezed by corrupt officials. His love for the people is so deep.
[Lu Nan Yi Hua] This set of Yong Xi Language truly records the suffering brought by drought and famine to the people, as well as the author's thoughts and feelings of caring for and loving the people.
Try my best to serve the people and the country, and pray for some valuable jade and gold. After years of empty hope, once you get wet. Calling on the scorched earth of the whole province, I always like the spring scenery of Vientiane and hate the refugees on the way. If you can't stay, you will abandon your career and family. If you can't stay, you will leave your hometown.
[Liangzhou] I wish I could not turn weeds into millet and river sand into golden beads. Even if I make thousands of families rich, I won't waste my wealth. Seeing the disaster didn't teach me anything, only falling snow covered my head.
[End] Thank you for your help, Sky. Let's stop sighing now. I only hope that the rain will not stop for three days, just like the five lakes on the street, which have flooded nine canals, and Youzi can't wash away his previous sufferings!
He was ecstatic about the rain that "saved the scorched earth", as if the world were rejuvenated and had a vigorous vitality. However, when he saw that the people were still hungry and cold, and were still living in exile, he was deeply saddened and hoped that "weeds" would immediately become "millet" to relieve the hungry people; I hope that "Shahe" will suddenly become a "golden pearl" and make the people rich and healthy. He is sad for the people's suffering and rejoices for their new life. "Worry about the world first, and enjoy the world later" is rare among officials in the Yuan Dynasty. Throughout Yolanda's Sanqu, we can clearly and strongly show our deep concern for people's livelihood, and only Liu Shizhong's Gao Jian Si can compare with it. No wonder the New Yuan History says that "the meaning of Meng is too numerous to mention." .
(B), the history of nostalgia
When reviewing and admiring historical sites, poets and poets often use other people's wine glasses to pour blocks in their hearts, and they can't help but deeply exaggerate the mountains and rivers, thus integrating their feelings into the intention of paying tribute to the ancients. However, due to the different aesthetic tastes of writers, their feelings of remembering the present and thinking about the past are naturally different. In Yuan Sanqu, there are few works about history and nostalgia, with narrow themes and lack of height and depth. Most writers use historical disillusionment to express their inner sense of reality, showing a kind of sadness that life is like a dream, wealth and impermanence, and a sense of historical nothingness.
Zhang's poems about history and nostalgia are unique, which breaks the stereotype that Yuan Sanqu uses historical illusion to express the writer's inner reality illusion. The nine poems "Mountain Sheep" recall the past, are far-sighted and have unique opinions. In the rise and fall of history, they reveal the progressive historical view that the people are the creators and victims of history, and show deep sympathy for the people. Among them, 【 Goat Tongguan Nostalgia 】 can be said to be the swan song in Yuan Sanqu:
The peaks are like gathering, the waves are like anger, and the mountains and rivers are like Tongguan Road. Looking at Xijing from afar, hesitating, looking at Qin and Han dynasties sadly. Ten thousand rooms in Quegong have been buried. Xing, the people suffer; Death, people suffer!
In Guanzhong, ten dynasties, including the Western Zhou Dynasty, the Qin Dynasty, the Western Han Dynasty, the former Zhao Dynasty, the former Qin Dynasty, the later Qin Dynasty, the Western Wei Dynasty, the Northern Zhou Dynasty, the Sui Dynasty and the Tang Dynasty, established their capitals here, which lasted for thousands of years. We can know from the history of Qin and Han Dynasties, Epang Palace Fu and Xi Du Fu that the "Palace Que Wan Jian" in Xianyang, Qin Dou turned to scorched earth with the demise of the Qin Dynasty; The Que Wan Jian Palace in Chang 'an, the capital of Han Dynasty, was built after the rise of Han Dynasty. Since then, dynasties have risen and fallen, and palaces have been built and destroyed. In the Zhang era, the "Que" Palace in the "Western Capital" had already been "made of earth", but most of them were built in the Yuan Dynasty. Therefore, rulers of past dynasties always amassed the world, spending money like water, and spared no expense to build pavilions and carve jade fences. How about these? "Today is a waste", what appears in front of us is only a desolate and cold scene. One new dynasty after another was established, and one after another went to extinction; Palace after palace was built and palace after palace was destroyed. Groups of lives have been enslaved and trampled again and again ... Zhang finally couldn't hold back his inner grief and anger, and poured out a thrilling cry: "Xing, the people suffer; Death, the people suffer! "
In the history of China literature, there are many works that care about the country and people, and there are also many feelings about the changes in the world. However, the feeling of "Wang Xietang died in the past and flew into the homes of ordinary people" is more related to people's livelihood than Zhang's feelings. The ideal of "peace and prosperity, happiness for all the poor people in the world" is profound and admirable, but Zhang's feeling goes further: no matter whether the country rises or falls, no matter how things change, the only constant is the suffering of ordinary people. The author's view of history is progressive and profound, and his vision of history is profound.
Third, the significance of Zhang Sanqu.
The Yuan Dynasty was the first feudal dynasty ruled by foreigners in the history of China. The status of intellectuals in Yuan Dynasty fell to the lowest point. Although the so-called "nine men and ten beggars" are a bit exaggerated, the status of intellectuals is extremely low, and it is an indisputable fact that the vast number of Han intellectuals have been excluded from the ruling group. Under the guidance of Confucianism, they yearned for many years of "self-cultivation, keeping the family in order, governing the country, and leveling the world", but the idealization of loyalty to the monarch and patriotism failed, which made them doubt the Confucian outlook on life and values, turned their talents into grumbles, and began to be pessimistic and world-weary. A considerable number of people wander outside the fence in order to survive, sending their feelings to the mountains and rivers to seek spiritual comfort. The rulers rejected them, and they turned to despise the rulers; The dignitaries trampled on them and denied them, and they in turn trampled on them; When society abandoned them, they turned to abandon society. Therefore, the theme of Yuan Sanqu is mostly narrow and low, and remembering the ancients expresses the feeling of bumpy career and being difficult for officials. Looking back is like complaining about the vicissitudes of life and the impermanence of wealth. In this social and literati situation, Zhang's Sanqu creation is even more precious.
Zhang's Sanqu creation is an inheritance of the creative spirit and attitude of "for the people, for the people and for things" since the Tang and Song Dynasties. He expanded the theme of Sanqu and introduced serious social content in this hereditary territory where scholars used to play games. It shows a compassionate attitude, which is quite different from many Sanqu writers who are close to the market. And all this is related to Zhang's own thoughts.
Although the bloody and tyrannical alien rule of the Yuan Dynasty broke the Confucian demeanor accumulated by scholars for thousands of years, they washed their pain and balanced their inner loss with the purity and nature of mountains and rivers in their retirement. However, the Confucian outlook on life of actively entering the WTO has been deeply rooted and indelible in their hearts. As long as the rulers trust and use them, they will sweep away their superficial birthdays, willfulness and poverty, get ready and show their ambitions. Zhang is one of the special ones. He not only has the same ideals as ordinary intellectuals, but also has unique experiences and ideological understanding different from other literati. In his view, official position and wealth are not the true colors of a gentleman, and the purpose of a gentleman is only to "show the hearts of the people." Therefore, the official position is only the carrier and means to achieve the goal, and if "the road is not good but rich and powerful", you should be ashamed. In addition, he put forward "taking righteousness as life" in "Pastoral Advice in Leisure". In other words, he decided to advance and retreat according to his own moral and value standards, controlled his destiny, and "both advance and retreat are promising", which showed his nobility and flexibility as an official. These understandings determine that although he is a prominent official, he can retire soon; I have retired, returned to my official position, and bravely shouldered heavy burdens. It is precisely because Zhang has a country in his chest, a people in his chest, and a lofty sense of responsibility and morality that he is selfless and takes the people of the world as his responsibility. Therefore, he will devote his life to the realization of the ideal of "millions of families are rich" in the spirit of serving the country and serving the people.
In a word, Zhang's Sanqu creation shows and promotes the positive thoughts in China's traditional culture to a great extent. He has his own profound rational thinking and unique cognitive experience on history and reality, individuals and people, self-interest and justice, and man and nature. His Sanqu creation is a model of Yuan Qu in the depth and breadth of theme exploration, which inherits the fine tradition of ancient poetry reflecting the important content of social reality, so that realistic creation will not be broken. When the music circle in Yuan Dynasty was generally immersed in personal sadness and cynicism, he "introduced the content of sympathy for people's livelihood into the theme field of Sanqu creation for the first time". Let people "hear the husband and wife's neck singing in the crowing of birds, and it seems to hear the vibration of Dawan's blood and sweat in the wilderness where thousands of horses are in full swing"! His Sanqu plays an irreplaceable role in Li Zhuo Sanqu in Yuan Dynasty.
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